Archive for the ‘Jihadi Doctrine’ Category

Sasson, Jean P.   Princess:  True Story of Life Behind the Veil   (not a gushy princess story, so don’t think that. lol)
”            ”            Princess Sultanas Daughter           ( These are awesome books to begin with.  This princess sneaked stories out to the author about her life)
”            ”           Princess Sultanas Circle

Caner, Ergun & Emir   Unveiling Islam
Nemat, Marina    “Prisoner of Tehran”
Oufkir, Malika     “Stolen Lives” – not as much on the Islam subject but a very good read
Soud                  “Burned Alive:  A Survivor of Honor Killing Speaks Out”  (The author only says Soud because she is currently hiding out in the UK)
Muhsen, Zana     “Sold”  ( her own father “sold” her & her sister to marriage with a muslim)
Muhsen, Zana     “A Promise to Nadia”

There are more but these are the most interesting.

Are you familiar with Ayaan Hirsi Ali?  She speaks out agains Islam.  Have a new book on her but haven’t started it yet called “Nomad”.  You can google her name and find out about her.  Hope this was helpful.     Carol

Terrorists: Just the Tip of the Jihadi Iceberg

Posted By Brian Fairchild On December 15, 2010

Pajamas Media

Counter terrorism officials in the United States, and the West in general, have not yet understood that there is a political, non-combatant wing of the global Salafi-jihad movement. It acts as an international production line, routinely manufacturing thousands of Muslims with a Salafi religious orientation, a Salafi worldview, and the belief that they are part of an international movement designed to reform the world community of Muslims, bringing them back to what they consider “true” Islam, and bringing Islam back to global leadership.

While the majority of the members of this movement do not commit acts of violence, they totally support the combatant wing of the movement. They make their own contributions to its success by proselytizing, preaching, and fundraising; forming new front organizations; and creating centers of jihad support in schools, mosques, and Islamic centers.

It is out of this movement that the activists, committed long-term jihadis, and lone wolf attackers emerge. Unless we alter our approach to include aggressive investigations of the movement’s political organizations and elements, homegrown terrorists will continue to be radicalized and inspired to violence, and come to the attention of the authorities only after they have committed their crimes. Consider the cases of individuals such as Adam Gadahn (al-Qaeda spokesman Azzam al Amriki), Anwar al Awlaki (the 9/11 imam), John Walker Lindh (the American Taliban), Major Nidal Hassan (Ft. Hood massacre), and Faisal Shahzad (the Times Square bomber).

Our self-imposed limitations are all the more surprising because bin Laden’s deputy himself has told the world on numerous occasions, over at least five years, that much of al-Qaeda’s activity has nothing to do with carrying out specific jihad attacks.

  • In his book Knights under the Prophet’s Banner, published in December 2001, Ayman al Zawahiri plainly stated:

    The jihad movement must dedicate one of its wings to work with the masses, preach, provide services for the Muslim people and share their concerns through all available avenues for charity and educational work. We must not leave a single area unoccupied. We must win the people’s confidence, respect, and affection. The people will not love us unless they felt that we love them, care about them and are ready to defend them.

  • Three years later, in an al-Qaeda communiqué entitled The Freeing of Humanity and the Homelands, which appeared on March 10, 2005, Zawahiri specified exactly the kind of non-combatant help it needed. He stated that in order to educate the Ummah, showing the world’s Muslims the dangers facing them, and inciting them to resist, al-Qaeda needs the active assistance of honest propagators, intellectuals, teachers, journalists, trade union men, and tribal elders.
  • Again, a year and a half later, in an al-Qaeda communiqué entitled Between Islam and Disbelief, published on December 21, 2006, Zawhiri directed students, missionaries, and professionals to conduct specific non-jihad tasks, such as making mosques, universities, colleges and high schools centers for jihad support; converting for the jihad; facilitating recruitment and fundraising; spreading the ideology; identifying jihad targets, providing intelligence, and disseminating propaganda; carrying out acts of civil disobedience such as strikes, demonstrations, and sit-ins; refusing to pay taxes; preventing cooperation with security forces; and boycotting U.S. and Israeli products.

It is not surprising that al-Qaeda expends so much energy on non-jihad activity. The concept has been part of Islamist ideology since the creation of the Muslim Brotherhood in 1928. Islamism’s three most revered ideologues have espoused it — Hassan al Banna, the founder of the Muslim Brotherhood; Sayyid Abd ala Maududi, the founder of the Jamaat i Islami (the equivalent of the Muslim Brotherhood in Southwest Asia); and Sayyid Qutb himself.

As Maududi wrote in the 1940s:

In the jihad in the way of Allah, active combat is not always the role on the battlefield, nor can everyone fight in the front line. Just for one single battle preparations have often to be made for decades on end and the plans deeply laid, and while only some thousands fight in the front line there are behind them millions engaged in various tasks which, though small themselves, contribute directly to the supreme effort.

In the United States, the non-combatants that Zawahiri and Maududi describe as being so important to the movement will not be found by investigating small, violent jihad cells. In fact, many of these individuals will most likely never commit a violent act, but they will vigorously and enthusiastically convert, train, and support those who do.

Understanding Islam – Shirk

Literally: In Arabic shirk means Partnership, Sharing or Associating

Islamic Terminology: Assigning partners with Allah (swt) in whatever form it may take


Major Shirk



[16:36] We have sent a messenger to every community, saying, “You shall worship Allah, and avoid idolatry.” Subsequently, some were guided by Allah, while others were committed to straying. Roam the earth and note the consequences for the rejecters.

[51:56] I did not create the jins and the humans except to worship Me alone


(31:13) And (remember) when Luqmaan said to his son when he was advising him: “O my son! Do no join others in worship with Allah. Surely, joining others with Allah in worship is a great injustice”.


The prophet of Allah (peace be upon him said): ” the most and greatest of the sin is to commit shirk with Allah”. (Bukhari, Muslim)


When Messenger (pbuh) was asked what is the greatest sin. He replied the most severe sin is that you set up deities besides Allah while He has created you.
(Bukhari, Muslim)
Other evidences from the Holy Qur’an

(ch4 v38) (ch4 v48) (ch5 v72) (ch18 v26) (ch18 v110) (ch22 v31) (ch7 v190)
(ch7 v191)

Minor Shirk
1) The Messenger of Allah (Peace be upon him) said:

i) The thing I fear for you the most is al- shirk al- asghar (minor shirk). The companions asked “O messenger of Allah, what is minor shirk?” He replied (pbuh) “showing off (Riya)”

ii) He (peace be upon him) said: “When a person gets up to pray and strives to beautify his prayer because people are looking at him, that is secret shirk”.

Lecture (2) delivered by Shaykh Ghulam Rabbani on Thursday 1st May 2008
Compiled by Faizan-e-Islam Youth League Manchester and London


Tawheed (montheism)

The term is derived from the three consonants root w-h-d, which serves as the vehicle for the basic concept of ‘oneness,’ or ‘unity,” along with the closely related ideas of ‘singularity’ and ‘uniqueness.’ These root letters are clearly apparent in the numerical adjective wahid [one]. In the words of the Qur`an:

Your God is surely One.
(37:4) inna Ilaaha-kum-la-Wahid

The term Tawheed demands a lengthier translation, namely: “the realization-and-affirmation-of-Oneness. The Unity of God, the Divine Unity, Unity in its most profound sense. Allah is The Real, The Absolute. Allah is One in His Essence, His Attributes and His Acts. Before the existence of the universe there was nothing but The Creator.

The Qur`an declares that “Nothing is like Him” (42:11). Allah is omniscient and all-powerful. All of Allah’s attributes belong to Him exclusively. He is the first and there is no last but His oneness. He is the First without anything before Him. He is the Last without anything after Him. The end is with Him alone, and He is the End. He is All-Existing: with him there is no end. Allah is now as He was before. He is Eternal.

Tawheed can be viewed from the perspectives of:

    • Tawheed al-Rububiyah – Unity of Lordship
    • Tawheed al- Uluhiyah – Unity of Worship
    • Tawheed al- Asma wa Sifaat – Unity of His Names and His Attributes
    • Tawheed al Itabaa – Unity in the following the Prophet Muhammad, peace be upon him

Tawheed undoubtedly is the central theme and message of the Qur`an, the Book of Allah and it is repeated in many other verses.

The Arabs in Mecca and later the Jews in Medina inquired from Allah’s Rasul (SAW), who is Allah? Allah revealed in Surah Ikhlas (S: 112) as follows:

In the name Of Allah, The most Gracious, The Most Merciful.

Say, Allah is One,
Allah The Everlasting, The Eternal,
He has not given birth and was not born,
And no one is comparable to Him

In another verse, Surah (chapter) 24:35, an image of spiritual discernment of Allah is mentioned,

Allah is the Light of the heavens and the earth………..  Light upon Light! And Allah guides to His Light whom He will.

These verses confirm the Unitary belief, which is the mainspring of Islam and the core of The Qur`an.

Further, only in total acquiescence in Allah’s good pleasure, renunciation of one’s own will, and surrender to His will and guidance is Tawheed made perfect. Allah’s absolute unity is the beginning and the end of the spiritual life for Muslims.

The Unity of Allah is a magnificent and a beautiful concept, and Muslims reaffirm their adherence to it many times a day. To acknowledge the fact of the “affirmation-of-Oneness” renew your faith by frequent invocation of  La ilaha illa llah [there is non worthy of worship accept Allah] will be the means to eradicate Shirk [polytheism].

It is a powerful and effective concept for focusing and organising one’s worldview and epitomising a religious and psychological orientation and authentically expressive of an important facet of the spirit of Islam.

Shirk – Polytheism

The opposite of Tawhid is expressed by the Arabic term Shirk (polytheism), derived from the root Sh-r-k which conveys the notion of “sharing” or “partnerships.” The word Sharik (plural shurakaa) means “partner” or “associate.” It encompasses far more than the more blatant forms of idolatry and denial of Allah’s Unity. The term Shirk means associating partners with Allah, and the related term mushrik is applied to someone guilty of such polytheistic association.

Forms of Shirk:

Major Shirk Includes

  • Shirk ad Du’a – invoking or supplicating to a false deity besides Allah
  • Shirk al-Niyah wa Iraada wal Qasd – having the intention and determination to deliberately worship a deity other then Allah.
  • Shirk at- Ta’a – obeying any created being against the command of Allah.
  • Shirk al-Muhabbah – loving a created being or an object more than Allah
  • Hidden Shirk as:Shirk al- khafi means the hidden, or covert, association of partners with Allah, the One and Only God. This is an insidious form of Shirk.

Minor forms of Shirk as:

Shirk ar- reacarrying out religious acts for worldly gain, e.g. showing off.Shirk at- Tasmee – swearing by other then Allah.Allah says in the Noble Qur`an that Shirk is the greatest sin. (S 31: 14)He also says that He will forgive all other sins if He wishes, except Shirk (S 4: 49)Muslims must understand the term Shirk (polytheism) and be conceptually and practically clear that it is diametrically opposed to, Tawheed, the affirmation to the Oneness of Allah.


Shirk is not limited to . . .

Posted: July 22, 2010 by Bo Perrin in Doctrine – Shirk, Islamic Theology, Passages About Shirk

Shirk is not limited to idols and includes seeking intercession through prophets, angels, jinns and the righteous.

Shirk refers to polytheism or the practice of worshiping another with Allah and making another equal to him. Shirk is the opposite of Islamic monotheism. These passages provide insight into what shirk is.


Surely, the religion (i.e. the worship and the obedience) is for Allâh only. And those who take Auliyâ’ (protectors and helpers) besides Him (say): “We worship them only that they may bring us near to Allâh.” Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever. Az-Zumar 39:3

And they worship besides Allâh things that hurt them not, nor profit them, and they say: “These are our intercessors with Allâh.” Say: “Do you inform Allâh of that which He knows not in the heavens and on the earth?” Glorified and Exalted be He above all that which they associate as partners with Him! Yunus 10:18

And (remember) when Allâh will say (on the Day of Resurrection): “O ‘Iesa (Jesus), son of Maryam (Mary)! Did you say unto men: ‘Worship me and my mother as two gods besides Allâh?’ ” He will say: “Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner­self though I do not know what is in Yours, truly, You, only You, are the All­Knower of all that is hidden and unseen.  Al-Ma’idah 5:116

And (remember) the Day when He will gather them all together, and then will say to the angels: “Was it you that these people used to worship?” 40 They (angels) will say: “Glorified be You! You are our Walî (Lord) instead of them. Nay, but they used to worship the jinns; most of them were believers in them.” 41 Saba’  34:40-41

Those whom they call upon [like ‘Iesa (Jesus) ­ son of Maryam (Mary), ‘Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allâh), as to which of them should be the nearest and they [‘Iesa (Jesus), ‘Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!  Al-Isra 17:57

And recite to them the story of Ibrâhim (Abraham). 69 When he said to his father and his people: “What do you worship?” 70 They said: “We worship idols, and to them we are ever devoted.” 71 He said: “Do they hear you, when you call (on them)? 72 “Or do they benefit you or do they harm (you)?” 73 Ash-Shu’ara 26:69-73

If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad SAW) like Him Who is the All­Knower (of each and everything)[]. Fatir 35:14