Islam and Politics
Islam and their role on politics
What is Islam?
Islam is a cultural, religious and political system. Only the political system is of interest to kafirs (non-Muslims) since it determines how we are defined and treated. The Islamic political system is contained in the Koran, the Hadith (the traditions of Mohammed) and his biography, the Sira.
Our Mission
Political Islam has subjugated other civilizations for 1400 years. Our mission is to educate the world about political Islam, its founder Mohammed, his political doctrine and his god, Allah.
The Five Principles
Islam's Trilogy of three sacred texts is the Koran and two books about the life of Mohammed. When the Trilogy is sorted, categorized, arranged, rewritten and analyzed, it becomes apparent that five principles are the foundation of Islam.
All of Islam is based upon the Trilogy-Koran, Sira (Mohammed's biography) and Hadith (his Traditions).
Most of the Islamic doctrine is political, not religious. Islam is a political ideology.
Islam divides the world into Muslims and unbelievers, kafirs.
Political Islam always has two different ways to treat kafirs-dualistic ethics. Kafirs can be abused in the worst ways or they can be treated like a good neighbor.
Kafirs must submit to Islam in all politics and public life. Every aspect of kafir civilization must submit to political Islam.
These Five Principles can be put in five words-Trilogy, politics, kafirs, dualism and submission. These five words bring clarity and ease of learning about political Islam.
Up until now Islam has been hard to understand because it seemed complex and contradictory and did not make sense. But, once you see how the Five Principles work, everything falls into place. Complexity becomes simplicity. Chaos becomes order.
All CSPI books are based on these Five Principles.
1. Trilogy
The Trilogy contains three books-
The Koran is what Mohammed said that the angel Gabriel said that Allah said. But the Koran does not contain enough guidance for one to be a Muslim. The Koran repeatedly says that all of the world should imitate Mohammed in every way. Mohammed's words and deeds are called the Sunna. The Sunna is found in two different texts-the Sira and Hadith.
The first source of the Sunna is the Sira which is Mohammed's biography. The most authoritative version is by Ibn Ishaq.
The other source of the Sunna is the Hadith, the Traditions of Mohammed. There are several versions of Hadith, but the most commonly used is by Bukhari.
So the Trilogy is the Koran, Sira and Hadith.
2. Political Islam
Political Islam is the doctrine that relates to the unbeliever, the kafir. Islam's relationship to the kafir cannot be religious since a Muslim is strictly forbidden to have any religious interaction with them The religion of Islam is what is required for a Muslim to avoid Hell and enter Paradise.
The Trilogy not only advocates a religious superiority over the kafir-the kafirs go to Hell whereas Muslims go to Paradise-but also its doctrine demands that Muslims dominate the kafir in all politics and culture. This domination is political, not religious.
As mentioned earlier, the Koran has 61% of its text devoted to the kafir. The Sira (Mohammed's biography) has about 75% of its text devoted to the kafir and jihad.
Islam's success comes primarily from its politics. In thirteen years as a spiritual leader, Mohammed converted 150 people to his religion. When he became a political leader and warrior, Islam exploded in growth, and Mohammed became king of Arabia in ten years.
Islam has a complete doctrine of how to treat the kafir that is found in the Trilogy.
3. Kafirs
Non-believers are so important that they have several names. Christians and Jews are called People of the Book or infidels. Other religious names for non-Muslims are atheist, polytheist, and pagan. But the Koran uses one word that includes all of the religious names. That name is kafir, an Arabic word.
Kafir is usually translated as unbeliever, but that translation is wrong. Unbeliever is a neutral word. The Koran is very clear about the kafir. Indeed, the Koran defines the kafir by how it speaks of them. Kafirs are the lowest and worst form of life. Kafirs can be robbed, murdered, tortured, enslaved, crucified and more. Later in this chapter, more of the Koran's doctrine of the kafir is given in some detail. But the key point is that a kafir is not only a non-Muslim, but also a person who falls under a different moral code from the Muslim.
The Koran is devoted to the division between those who believe Mohammed, Muslims, and those who do not, kafirs. This grand division of the Koran means that there are two points of view of the Koran-the view of the Muslim and the view of the kafir.
4. Dualism
The third principle is duality, and is unique to Islam. As an example, here is a verse from the Koran:
109:2 I do not worship what you worship, and you do not worship what I worship. I will never worship what you worship, and you will never worship what I worship. You to your religion, me to my religion.
This sounds very tolerant, but this verse was written later:
9:5 When the sacred months are passed, kill the kafirs wherever you find them. Take them as captives, besiege them, and lie in wait for them with every kind of ambush. If they submit to Islam, observe prayer, and pay the poor tax, then let them go their way. Allah is gracious and merciful.
Now we have absolute intolerance. This contradiction is normal for the Koran and is even addressed in the Koran. The solution to contradiction is called abrogation where the later verse is better than the earlier verse.
The logic here is very important. Since Allah is perfect and the Koran is the exact words of Allah, then both contradictory verses are true, but the later verse is better or stronger. This leads to dualistic logic where two contradictory facts can both be true.
5. Submission
Islam means submission and Muslim means one who has submitted. It is clearly stated in the Trilogy that all kafirs and their civilizations must be annihilated. Mohammed's success depended on violence to persuade kafirs that he was the prophet of Allah.
Submission is political, as well as religious. Islam demands that kafirs submit in every aspect of public life. Every part of kafir culture is an offense to Allah.
Role of Islam in Politics
Many across the predominantly Muslim countries surveyed want Islam to have a major influence in politics. Most in Pakistan, Jordan and Egypt believe their laws should strictly follow the Quran, while majorities or pluralities in Tunisia and Turkey say their laws should at least adhere to the values and principles of Islam. Views in Lebanon are divided along sectarian lines.
Majorities in most countries also say Islam currently plays a large role in their nation's political life - and they mostly view this in a positive light. Tunisians are particularly likely to see Islam as a major, and constructive, influence in their country's government. The sentiment that religion is influential in politics has increased substantially in Egypt over the past year. Jordan is the only country in which a majority (63%) says Islam plays a small role in their politics, with most saying this lack of Islamic influence is a bad thing for their country.
Support for Legal Influence of Quran
Broad majorities in Pakistan, Jordan and Egypt believe their nations' laws should strictly follow the teachings of the Quran, including 82% in Pakistan.
Meanwhile, respondents in Tunisia, Turkey and Lebanon are less likely to endorse a dominant role for Islam. Only about two-in-ten in each country believe laws should be based strictly on the Quran. Rather, a majority in Tunisia and a plurality in Turkey say the law should follow the values and principles of Islam but not strictly follow the teachings of the Quran.
Among the Lebanese, attitudes vary greatly by religious group. While a majority of Shia Muslims (57%) prefer the law to follow the principles of Islam, Sunni Muslims are split between this position (36%) and the belief that the Quran should play no role (38%). Most Lebanese Christians (63%) say the law should not be influenced by the Quran at all.
Younger people are less likely to endorse a strict role for the Quran in Egypt and Lebanon. Among Egyptians, 54% of 18-to-29 year-olds believe laws should be strictly based on the Quran, while 68% of those age 50 and older say the same. Similarly, in Lebanon, young people are 11 percentage points less likely than their elders to endorse a strong role for the Quran in politics.
Islam Plays a Large, Positive Role
Across five of the six countries, majorities say that Islam currently plays a large role in the political life of their country. More than eight-in-ten in Tunisia believe Islam has a major influence on their politics.
Similarly, more than six-in-ten in Egypt, Turkey, Pakistan and Lebanon say Islam plays a large role in politics. In Lebanon, opinion varies considerably by religious affiliation - three-quarters of Christians say Islam plays a large role, compared with 54% of Sunni Muslims and 41% of Shia Muslims.
The percentage saying Islam is influential in Egyptian political life jumped from 47% in 2011 to 66% today. (For more on the role of Islam in politics in Egypt, see the report"Egyptians Remain Optimistic, Embrace Democracy and Religion in Political Life,"released May 8, 2012.)
Jordan is the only country surveyed where a majority says Islam has a small role in government. Just 31% believe Islam plays a large role.
Among those who say Islam has a major influence, majorities in Tunisia, Pakistan, Egypt and Turkey say this is a good thing.
In Jordan - where most respondents believe Islam is not influential in politics - eight-in-ten see this small role for Islam as negative for their country.
Overall, the Lebanese are more divided in their evaluations of Islam's influence, though attitudes differ greatly by religious group. Among those who believe Islam plays a large role in Lebanese politics, Shia Muslims (81%) are much more likely to say this is a good thing than either Sunni Muslims (53%) or Christians (21%).
In Lebanon, young people are less likely to see Islam's political influence as positive. Only 37% of 18-to-29 year-olds embrace a significant role for Islam in politics, meaning they either believe Islam plays a large role and say this is a good thing or believe it plays a small role and say this is bad. In contrast, 51% of those age 50 and older say the same.