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London Bridge Attack - Open Letter to Main Political Parties
London Bridge Attack - Open Letter to Main Political Parties
“ The Government is clear that there is no single pathway to radicalisation for Islamist inspired, right-wing, or any other form of terrorism. People become radicalised when background factors, together with radicalising influences, combine during a period in a person’s life when there is an ideological opening and, crucially, when there is a lack of protective factors. Universal psychological needs for identity, esteem, belonging, and others underpin this process.”
ECHR Judgment Summary: "sharia law is incompatible with democracy and human rights"
Noting that the Welfare Party had pledged to set up a regime based on sharia law, the Court found that sharia was incompatible with the fundamental principles of democracy as set forth in the Convention . It considered that “sharia, which faithfully reflects the dogmas and divine rules laid down by religion, is stable and invariable. Principles such as pluralism in the political sphere or the constant evolution of public freedoms have no place in it”. According to the Court, it was difficult to declare one’s respect for democracy and human rights while at the same time supporting a regime based on sharia, which clearly diverged from Convention values , particularly with regard to its criminal law and criminal procedure, its rules on the legal status of women and the way it intervened in all spheres of private and public life in accordance with religious precepts.
Source: “Annual Report 2003 of the European Court of Human Rights, Council of Europe” http://www.echr.coe.int/Documents/Annual_report_2003_ENG.pdf https://shariawatch.org.uk/?q=content/echr-judgement-relating-sharia-law-2003
This 2016 report by the Council of Europe, especially paragraphs 13 to 15?
“In this study I shall be looking at the general principles of Sharia law in relation to the European Convention on Human Rights...Sharia law is understood as being ‘the path to be followed’, that is, the ‘law’ to be obeyed by every Muslim.”
13. In Islamic family law, men have authority over women. Surah 4:34 states: ‘Men have authority over women because God has made the one superior to the other, and because they spend their wealth to maintain them. Good women are obedient. They guard their unseen parts because God has guarded them. As for those from whom you fear disobedience, admonish them and forsake them in beds apart, and beat them. Then if they obey you, take no further action against them. Surely God is high, supreme.’ While wives clearly have a duty of fidelity, husbands do not. In Sharia law, adultery is strictly prohibited. Legal doctrine holds that the evidence must take the form of corroborating testimony from four witnesses to prove an individual’s guilt. These witnesses must be men of good repute and good Muslims. The punishment is severe and degrading, namely ‘a hundred lashes’. In the case of rape, which is seldom committed in public before four male witnesses who are good Muslims, punishing the rapist is difficult if not impossible. In practice, this obliges women to be accompanied by men when they go out and is not conducive to their independence. While divorce by mutual consent is enshrined in Islamic law, the application has to come from the wife, since the husband can repudiate his wife at any time. There is also the question of equal rights with regard to divorce arrangements such as custody of children.
14. For division of an estate among the heirs, distinctions are made according to the sex of the heir. A male heir has a double share, whereas a female heir has a single share. The rights of a surviving wife are half those of a surviving husband. 15. In criminal cases, cruel, inhuman and degrading punishments are authorised by Sharia law, including death by stoning, beheading and hanging, amputation of limbs, and flogging.
Apostasy results, firstly, in the apostate’s civil death, with the estate passing to the heirs, and, secondly, in the apostate’s execution if he or she does not recant. Lastly, non-Muslims do not have the same rights as Muslims in civil and criminal law, which is discrimination on the ground of religion within the meaning of Article 14 of the Convention.
Resolution 2253 from the Council of Europe in January 2019 which was signed by the UK delegation and adopted formally by the UK according to the Council of Europe website?
Particularly these statements:
“The Assembly considers that the various Islamic declarations on human rights, adopted since the 1980s, while being more religious than legal, fail to reconcile Islam with universal human rights , especially insofar as Sharia is their unique source of reference.”
“ The Assembly is also concerned about the “judicial” activities of “Sharia councils” in the United Kingdom. Although they are not considered part of the British legal system, Sharia councils attempt to provide a form of alternative dispute resolution, whereby members of the Muslim community, sometimes voluntarily, often under considerable social pressure, accept their religious jurisdiction mainly in marital issues and Islamic divorce proceedings but also in matters relating to inheritance and Islamic commercial contracts. The Assembly is concerned that the rulings of the Sharia councils clearly discriminate against women in divorce and inheritance cases.”
“Among Muslims and non-Muslims, there is an urgent need to address those obsolete and problematic elements of Islamic orthodoxy that underlie the Islamist worldview, fuelling violence on both sides. The world’s largest Muslim organisation, Indonesia’s Nahdlatul Ulama, of which I am General Secretary, has begun to do exactly that.
The truth, we recognise, is that jihadist doctrine, goals and strategy can be traced to specific tenets of orthodox, authoritative Islam and its historic practice. This includes those portions of Shariah that promote Islamic supremacy, encourage enmity towards non-Muslims and require the establishment of a caliphate. It is these elements – still taught by most Sunni and Shiite institutions – that constitute a summons to perpetual conflict.” https://www.telegraph.co.uk/news/2019/03/24/prevent-another-christchurch-islam-must-confront-attacks-name/ Also available in this PDF: https://www.baytarrahmah.org/media/2019/telegraph_prevent-another-christchurch-islam-must-confront-attacks-name_03-25-19.pdf
“ The way I see it, what ISIS did was that they want to force the reality of today’s living to be following what is in the source of Islamic teaching. Everything they [ISIS] did, they have the justification from the authoritative references of Islamic teachings.”
https://www.amazon.co.uk/Reliance-Traveller-Classic-Manual-Islamic/dp/0915957728 the English translation of which was endorsed by the scholars at al-Azhar university in 1991, the leading institute of Sunni theology, as:
“we certify that the above-mentioned translation corresponds to the Arabic original and conforms to the practice and faith of the orthodox Sunni Community (Ahl al-Sunna wa al-Jama'a). There is no objection to printing it and circulating it.”
“Jihad means to war against non-Muslims, and is etymologically derived from the word mujahada, signifying warfare to establish the religion.”
Quran (4:95) - "Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home).Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward " This passage criticizes "peaceful" Muslims who do not join in the violence, letting them know that they are less worthy in Allah's eyes. It also demolishes the modern myth that "Jihad" doesn't mean holy war in the Quran, but rather a spiritual struggle. Not only is this Arabic word (mujahiduna) used in this passage, but it is clearly not referring to anything spiritual, since the physically disabled are given exemption. (The Hadith reveals the context of the passage to be in response to a blind man's protest that he is unable to engage in Jihad, which would not make sense if it meant an internal struggle). (See also: Response to Apologists )
“ It is the conclusion of this thesis that Islamic law forms the doctrinal basis for the jihadi threat that can only be understood through an unconstrained review of the Islamic law of jihad. Answering the three research questions, it turns out that:
- When the Chairman said that we have yet to read what our enemy’s have said, he confirmed that we have failed to do a doctrine-based threat assessment of the enemy;
Had the IC done so, it would have quickly found that the doctrinal basis of the jihadi threat is the law of jihad in Islamic law in just way the enemy claims; and The only way to understand this doctrine is to return to a threat-based analysis of the enemy that starts with an undelegated and unconstrained assessment of those motivating doctrines the enemy self-identifies as being the basis for his cause of action.
From the earliest Islamic legal authorities to modern American 7th grade school texts on Islam, it turns out that all agree that Islam is a complete way of life governed by Islamic law . There was nothing to indicate that there are recognized forms of Islam that are not governed by Islamic law. The national constitutions of most Muslim countries, and all Arab countries surveyed, formally reflect this subordination. All the Islamic authorities identified jihad as a duty incumbent on all Muslims at the communal and individual levels. When the authorities spoke to Islamic law of jihad, its meaning was limited to that of warfare against non-Muslims to establish the religion. Because this finding is in line with Quranic verses from surahs from the later periods of revelation, it reflects abrogation’s doctrinal influence on Islamic law. Because jihad’s legal status reflects scholarly consensus, it means that the rules of jihad as stated in Islamic law are absolute and hence cannot be contravened or annulled.”
“ Sharia law is understood as being ‘ the path to be followed’, that is, the ‘law’ to be obeyed by every Muslim . It divides all human action into five categories–what is obligatory, recommended, neutral, disapproved of and prohibited ...”
“ sharia, which faithfully reflects the dogmas and divine rules laid down by religion, is stable and invariable. Principles such as pluralism in the political sphere or the constant evolution of public freedoms have no place in it...the way it intervened in all spheres of private and public life in accordance with religious precepts.” http://www.assembly.coe.int/Committee/JUR/ajdoc282016.pdf
“Because jihad’s legal status reflects scholarly consensus, it means that the rules of jihad as stated in Islamic law are absolute and hence cannot be contravened or annulled.”
“the Muslim Brotherhood historically focused on remodelling individuals and communities through grassroots activism. They have engaged politically where possible. But they have also selectively used violence and sometimes terror in pursuit of their institutional goals. Their public narrative – notably in the West - emphasised engagement not violence. But there have been significant differences between Muslim Brotherhood communications in English and Arabic;”
ABSTRACT: Islam as a religion and social order which seeks power, state and governance of a polity in line with the external principles laid down in the Holy Quran and Hadith and demand every believer to actively participate and struggle to establish supremacy of the righteous moral conduct. Consequent upon the above, the reformist calls on believers across the Muslim world to build a fair, just and acceptable society based on principles of Islamic ideologies of governance to restore human dignity and social cleansing. As a result, some Islamic Movements emerged in places like the Mahdi Movement in Sudan, Muslim Brotherhood in Egypt, Jama’atmi Movement in Pakistan, Taliban in Afghanistan, Islamic Revolution in Iran, the Sokoto Jihad in Nigeria, Hezbollah in Lebanon, and Hamas in Palestine that try to seek power, state as well as establish good governance. However, so many challenges came on their ways among which include internal and external problem. This paper therefore, attempted to assess and analysis the struggle of Islamic movement, power and state and above all the challenges of governance using Islamic Republic of Iran and Afghanistan as a state model.