In the details delineated in the above article posted at Jihad Watch, once more, we see yet more reasons to thank heavens, here in our
nation, we have in the face of Islam, fools and cowards of truth for leaders.
Thus, leaders, willing to fight to insure the Muslim is free to practice his “religion”
here in our nation.
Therefore, once more this morning, we “enjoy” the benefits of
our willingness to have among us, Islamic Communities.
The “benefits” of thus having among us, those who love the
alleged “Messenger of Allah,” thus those who love his sunna, thus those who
give life to that sunnah. Just as did the lot of the “Noble Companions,” as
spoken to below and elsewhere:
Knife Attacks
Many people are often squeamish of the thought
of plunging a sharp object into another person’s flesh. It is a discomfort
caused by the untamed, inherent dislike for pain and death, especially after
“modernization” distanced males from partaking in the slaughtering of livestock
for food and the striking of the enemy
in war. However, any such squirms and discomforts are never an excuse for
abandoning jihad, as the All-Knowing and Most Wise said, “Fighting has been
enjoined upon you while it contains that which you dislike. But perhaps you
dislike a thing and it is good for you; and perhaps you love a thing and it is
bad for you. And Allah knows, while you know not” (Al-Baqarah 216). In
compliance with this and other verses on jihad, generations upon generations of
mujahidin rose for the sake of Allah e
and struck the necks of the kuffar with their swords, severing limbs and
piercing the fleshy meat of those who opposed Islam. “So when you meet those
who disbelieve, strike their necks, until, when you have overwhelmed them with
killing …” (Muhammad 4).
(1 Instead of using the term “lone
wolf,” we will refer to operations in Dar al-Kufr executed by mujahidin with
bay’ah to the Khalifah …
as “just terror operations,” “just” being the adjective form for justice.)
The knife was a weapon with which the Sahabah j were well acquainted.
‘Abdur-Razzaq as-San’ani reported in his musannaf that a dagger, a type of
knife, was the weapon used by Muhammad Ibn Maslamah h in the assassination of the
Jewish taghut Ka’b Ibn al-Ashraf, whom Allah’s Messenger g ordered be killed.
One might ask why knives are a good
option for an attack. Knives, though certainly not the only weapon for
inflicting harm upon the kuffar, are widely available in every land and 12
Exclusive 13 thus readily accessible. They are extremely easy to conceal and
highly lethal, especially in the hands of someone who knows how to use them
effectively. Also, due to their accessibility, were a person to conduct a
campaign of knife attacks, he could dispose of his weapon after each use,
finding no difficulty in acquiring another one.
When choosing a knife, one should
focus firstly on sharpness. He should then consider the the strength of the blade
and handle, and seek something reasonably sized for the job at hand. Also, it
should not be too large, making it difficult to conceal, nor lacking a strong
grip lest it be easily disarmed. Serrated or partially-serrated blades make for
good combat knives.
It is explicitly advised not to use kitchen
knives, as their basic structure is not designed to handle the kind of vigorous
application used for assassinations and slaughter.
Something important that one should
consider before acquiring a knife is to avoid troublesome knives, those that
can cause harm to the user because of poor manufacturing. There are certain
features that should be avoided when acquiring a knife.
• If it lacks a guard, which is a
protruding piece of metal or other material between the blade and the handle,
the wielder may be harmed during the operation, as this guard is to prevent
one’s hand from sliding forward onto the blade when plunging it into a victim.
• Folding knives that do not
feature a stable locking system should be avoided, for if enough resistance is
met on the blade, the folding knife can collapse, cutting the wielder’s own
hand.
• Knives that have a “lockback” or
spine lock, which is a locking system on the spine of the handle, are not a
good option, for if the person holding the knife squeezes too hard on the
handle, the pressure might release the locking system, causing the blade to
collapse when plunged into a target.
The most reliable knives are fixed blade
knives, where the handle and blade are crafted from a single piece of metal.
This is characteristically the strongest kind of knife, since the blade extends
into the handle without any moving parts.
As for choosing a target, then this
is just like hunting prey. When carrying out a knife operation, it is not advised
to target very large gatherings or overly crowded areas, as this presents a
disadvantage and only increases the likelihood of being prevented from
achieving kills. Therefore, it is advised that when conducting an operation by
oneself, the target should be a smaller crowd, particularly for the one strong
in build or skillful in using a knife, as such attacks are proven to inflict
terror. Alternatively, for one pursuing a prolonged campaign of terror, he may
target lone victims. For example, the target could be a drunken kafir on a
quiet road returning home from a night out, or the average kafir working his
night shift, or someone walking alone in a public park or rural forested area,
or someone by himself in an alley close to a night club or another place of
debauchery, or even someone out for a walk in a quiet neighborhood. One should
consider canals, riversides, and beaches. It may also help to carry a baton or
some other kind of concealable blunt object, such as a baseball bat, to strike
the victim’s head with, thereby immobilizing him before cutting his throat or
stabbing him in other lethal areas to finish him off.
Regarding where on the body the victim should
be struck, then the objective here is to kill – so the strikes should be aimed
at major organs, i.e. the heart, lungs, or main arteries, which run from head
to toe along the inner parts of the body. These include the inner thigh, the
groin area, and under the armpits, then extending up the neck. The windpipe can
be cut easily by slicing the throat, which is in direct implementation of
Allah’s c
command, “So when you meet those who disbelieve, strike their necks” (Muhammad
4). Due to the hardness of the skull, it is not advised to stab the head. This
can risk breaking the knife or causing the blade to become stuck in the skull,
thereby making it difficult to extract the weapon.
Additionally, it should be stressed
that the objective of a knife attack is to attain a reasonable kill count,
while equally – if not more importantly – to inflict terror on the Crusader
citizens of the land in which the operation is carried out. On this basis, the
more gruesome the attack, the closer one comes to achieving the desired
objective. Nevertheless, it is advised to not necessarily attempt to fully
detach the head, as the absence of technique can cause a person to spend a long
time attempting to do so, that is, unless the individual’s circumstances and
capabilities allow for such. Simply cutting the throat, just as one would
slaughter a sheep, is sufficient.
When attacking a victim wearing
leather, jeans, or similarly tough material, then one should avoid striking the
clothed areas. Instead, he should try to strike the exposed skin of the neck,
etc. However, if very necessary, a strike with enough force should clear the
clothing and penetrate the skin.
The psyche of most living
creatures, when they perceive a threat, is explained in the concept of “fight
or flight.” This practically means that once the assault is initiated, though
the target may be injured, he may still attempt to resist. A swift slice across
the face should quickly subdue them, as very few people will continue to fight
once the smell, feel, and sight of blood becomes apparent. If the target is
alone, the aim should be to incapacitate him as quickly and as silently as
possible. This should be followed up with slitting his throat.
Lest the operation be mistaken for
one of the many random acts of violence that plague the West, it is essential
to leave some kind of evidence or insignia identifying the motive and
allegiance to the Khalifah, even if it is something as simple as a note pinned
or attached to the victim’s body, or a final testament if the operation will be
of a nature where the expected outcome is one’s shahadah.
The overall objective of any just terror
operation is to bring horror and misery to the enemies of Allah f, and to remind them that
their efforts to wage war against Islam and the Muslims will only lead to more
and more mujahidin appearing in their very midst, ready to strike them
mercilessly on their own soil. So, “Let them find harshness in you” (At-Tawbah
123). And remember that Allah’s Messenger g
said, “Never shall the kafir and his killer be united in the Fire” (Reported by
Muslim from Abu Hurayrah).
(Rumiyah, 2nd Issue, PP. 12,13.)
And from Issue One of the same, these excerpts:
“The Islam which is the religion of
Allah
and for which He revealed His books
and sent His messengers
… is that the slave surrenders to
Allah….” (Page 5)
Thus, a person cannot be a Muslim
except by adhering
to Islam….” (Ibid.)
Furthermore, Allah has clarified … in
His book … His command to fight the mushrikin.
(Ibid.)
“The Sahabah had consensus that there is no Islam
without submission….” (Ibid)
Allah said, “And when the sacred months
have passed,
then kill the mushrikin wherever you
find them and capture
them and besiege them and sit in
wait for them at
every place of ambush. But if they
should repent, establish
prayer, and give zakah, let them [go]
on their way. Indeed,
Allah is Forgiving and Merciful”
(At-Tawbah 5). He
also said, “But if they repent,
establish prayer, and give
zakah, then they are your brothers
in religion; and We detail
the verses for a people who know”
(At-Tawbah 11).
He also said, “Fight them until there
is no fitnah and
the religion is for Allah. But if
they cease, then there is to
be no aggression except against the
oppressors” (Al-Baqarah
193). He also said, “And fight them until
there is
no fitnah and the religion is
completely for Allah. And if
they cease - then indeed, Allah is
Seeing of what they do”
(Al-Anfal 39). He also said, “Those who believe fight
in the cause of Allah, and those who
disbelieve fight in
the cause of taghut. So fight
against the allies of Shaytan.
Indeed, the plot of Shaytan has ever
been weak” (An-Nisa
76). He also said, “Fight those who do not
believe in
Allah or in the Last Day and who do
not consider unlawful
what Allah and His Messenger have
made unlawful
and who do not adopt the religion of
truth from those
who were given the Book - [fight]
until they give the jizyah
willingly while they are humiliated”
(At-Tawbah 29).
And the Prophet commanded to fight the people until
they adhere to the manifest pillars
of Islam. (Ibid, P. 7.)
………………..
He also said, “I have been commanded
to fight the people until they
testify that there is no god
but Allah and that Muhammad is Allah’s
messenger, and
they establish the prayer and give
the zakah. If they do
so, they have protected their blood
and their wealth from
me, except by its right, and their
reckoning is upon Allah”
(Reported by al-Bukhari and Muslim
from Ibn ‘Umar). (Ibid.)
………………………………
And the obligation is that the
Muslims fight the
mushrikin under a single banner….
…………………………………
Allah did not only command the
“fighting” of disbelievers, as if to
say He only wants us to
conduct frontline operations against
them. Rather, He has
also ordered that they be slain
wherever they may be – on or
off the battlefield. He said, “So when the sacred months
have passed, then kill the mushrikin
wherever you find
them and take them, surround them,
and wait for them at
every outpost” (At-Tawbah 5). All of
this becomes all the
more apparent for those who have
realized that the blood of
a kafir is cheap, filthy, and
permissible to shed.
Islam is the religion of sound
principles providing the
perfect foundations upon which the
solid structures of
justice and glory are built. One of
these great principles is
that all people must be fought until
they accept Islam or
come under a shar’i covenant. This
principle establishes the
prohibition of shedding Muslim and
covenant-bound kafir
blood as well as the permissibility
of shedding the blood of
all other kuffar. The Prophet said, “I have been ordered
to fight mankind until they say that
there is no god except
Allah and that I am the Messenger of
Allah, and they establish
the prayer and pay the zakah.
Whoever does so, then
his blood and wealth are safe from
me except for a lawful
reason” (Reported by al-Bukhari and
Muslim from Ibn
‘Umar), and he said, addressing the Muslims, “For
verily
your blood, wealth, and honor are
haram to each other”
(Reported by al-Bukhari and Muslim
from Abu Bakrah).
And regarding the dhimmi – the one
who has a covenant
with the Muslims –the Prophet said, “Whoever kills a
person of covenant shall not smell
the fragrance of Jannah,
which can be found for a distance of
forty years” (Reported
by al-Bukhari and Muslim from ‘Abdullah
Ibn ‘Amr). These
narrations offer an explanation of
the ayah, “And do not
kill a soul which Allah has
forbidden except for a lawful
reason” (Al-An’am 151), about which
at-Tabari said, “The
soul which Allah has forbidden is
the soul of a believer or
a person of covenant, and His
saying, ‘except for a lawful
reason,’ means that which permits
such a soul to be killed,
as in capital punishment for murder,
or stoning an adulterer
to death, or killing someone for
apostasy.”
As for all others – meaning all
disbelievers who have no
covenant – then their blood has not
been given the sanctity
of prohibition, but remains under
the command to fight
mankind, so their blood remains
halal. Shedding the blood
of a non-dhimmi kafir is not sinful,
but is rather rewarded
with Jannah. Allah’s Messenger said, “A kafir and his
killer will never be gathered
together in the Fire” (Reported
by Muslim from Abu Hurayrah).
Furthermore, his words,
“I have been ordered to fight
mankind,” leave no room for
debate, as mankind includes every
person in the world, and
the only ones excluded from this
order to fight are those
who submit or surrender to the rule
of Islam, as was previously
mentioned. (Ibid, P 35.)
…………………………..
Ibn Qudamah mentioned the harbi (the
kafir who is not
under a covenant) and said, “Shedding
his blood is permissible
without exception, just like swine”
(Al-Mughni).
He also said, “The kuffar asliyyin
[those kuffar who are not
murtaddin] shall have no protection
in their own lands”
(Al-Mughni).
Ibn Rushd said, “And the principle
is that what makes
wealth permissible to take is kufr,
and that which protects
it is Islam, just as the Prophet said, ‘Then if they said
that, they have protected their
blood and their wealth from
me’” (Bidayat al-Mujtahid). While
specifically mentioning
wealth, his words clearly point to
the permissibility of
bloodshed as is also in the evidence
he quoted.
Al-Qurtubi, said, “If a Muslim meets
a kafir who has no
covenant, it is permissible for him
to kill him.”
Abu Hanifah said, regarding a kafir
who is killed, “There
is no retaliation (against the
killer) and the diyah (blood
money) is not to be paid, because
the blood of the kafir is
permissible (to shed) unless it is
established that he has a
covenant or is under dhimmah”
(Al-Hawi al-Kabir). Likewise,
the famous Hanafi scholar al-Kashani
said, “The principle
is that it is permissible to kill
anyone from amongst
the people who are at war (with the
Muslims), whether they
fight or do not fight. But it is not
permissible to kill anyone
who is not from the people who are
at war [meaning those
with a valid covenant], unless they
fight or offer strategic
support, obedience, instigation, or
otherwise. (Ibid, P. 36.)
………………………………
None of this should be surprising to
any Muslim who has
studied his religion, as this matter
of a kafir’s blood being
halal to shed is something upon
which scholars have recorded
consensus. At-Tabari said, “They
[the scholars of Islam]
have agreed that even if a mushrik
were to wear the bark of
all the trees of the Haram [in
Makkah] around his neck and
on his arms, that would not grant
him safety from being
killed unless the Muslims gave him a
covenant of dhimmah
or security.” (Ibid.)
Indeed,
“None of this should be surprising to any Muslim who has
studied
his religion,” nor should it be to any non-Muslim who has studied or studies the
“religion” of Islam.
Back
to the words of the scholars and scribes Of Islamic State, representatives of Muhammad’s
Allah’s Ummah:
Muslims currently living in Dar
al-Kufr must be reminded
that the blood of the disbelievers
is halal, and killing
them is a form of worship to Allah,
the Lord, King, and
God of mankind. This includes the
businessman riding to
work in a taxicab, the young adults
(post-pubescent “children”)
engaged in sports activities in the park,
and the old
man waiting in line to buy a
sandwich. Indeed, even the
blood of the kafir street vendor
selling flowers to those passing
by is halal to shed – and striking
terror into the hearts
of all disbelievers is a Muslim’s
duty. There is no shar’i requirement
to target soldiers and policemen nor
judges and
politicians, but all kuffar who are
not under the covenant
of dhimmah are fair game. How can
the disbelievers ever
dream of safety and security while
Muslims suffer anywhere
in the world and while the rule of
Allah is mockingly replaced
by manmade monstrosities of
democracy? (Ibid.)
Yes, indeed, once more I press, it is paramount that we
fight for the freedom of the Muslim to practice his religion here in our
nation. And in doing so, it is certain, we will reap the rich harvest of our
efforts thereto.
