Nationalism & Patriotism in Islam
Pic from ZIP
- What does Islam say about nationalism and patriotism?
Praise be to Allah: Â Â
Â I would personally advise Muslims not to join the army of a non-Muslim-majority country. The reason behind this advice is that they may be forced to fight and kill other Muslims, which is clearlyÂ prohibited.” Â (BCF)
Muselmaniacs would do us a great favor not to work in law enforcement.
No Muslim should be a juror, a judge, a policeman or Â be allowed to join an infidel army. No Muslim should ever be allowed to hold authority over non-Muslims in the dar-al harb, no Muslim should ever be trusted with any position that allows him to spy, engage in subversion or undermine and destroy the infidel nation state from within.
Assembly of Muslim Jurists of America tells Muslims not to work in law enforcement, warns against becoming “pleased with a legal system that does not come from Allah”
This is important, as it directly contradicts the government, law enforcement, and mainstream media dogma that all Muslims in America are completely loyal citizens with no intention to bring Sharia here by any means, and who fully and wholeheartedly cooperate with anti-terror efforts. And this is not a production of a Tiny Minority of Extremists. It’s from the august and mainstream Assembly of Muslim Jurists in America.
Will the high-profile Muslim spokesmen in America explain, or make any comment at all? No, they will not, and our clueless and/or complicit mainstream media will not ask them to.
The Assembly of Muslim Jurists of America (AMJA) cautioned American Muslims in a 22-page Arabic-language paper in 2008 against working in law enforcement in countries which do not rule by Allah’s dictates. One of their main concerns was that such work might cause Muslims to gain love and respect for secular laws:
…there are many evils which result from working in law enforcement, the greatest of which is compelling people to obey rulings which do not come from Allah. It could also cause reverence and love for these rulings to enter the heart of the police officer, and perhaps spread to the hearts of his family members and other Muslims who see him at the mosque or even Muslims in general. They could lose conviction of governance by Allah, and become pleased with a legal system that does not come from Allah. (italics added)
AMJA provided some allowances for Muslims to work in certain law enforcement professions, fearing that a lack of Muslim representation in this sector could bring negative effects for the Muslim community. They also reasoned that Muslims working as police officers might be able to use their positions to help the Muslim community, such as helping out with traffic near their mosques and protecting their mosques.Â Still, there was concern that some of these might be required to enforce laws contrary to the shari’a, such as “arrest[ing] a Muslim man whose wife said he ‘raped’ her.”
The AMJA paper specifically forbade Muslims from working for the FBI or in national security positions, due to their alleged arbitrary targeting of certain Muslims for “their political beliefs, charity work, or some of their convictions under the shari’a”–an apparent reference to counterterrorism investigations against Muslim suspects.
The paper also made clear that Muslims are to seek justice not in secular courts, but in Islamic courts which are compliant with their shari’a: “It is not permissible to pursue justice in the man-made (i.e. non-Islamic) judiciary, except where there is an absence of a shari’a-compliant substitute capable of restoring one’s rights and working out one’s grievances” (see my translation of another AMJA paper on working in the judiciary here).
Throughout the paper it is made clear that the duty of Muslims is not to uphold and respect the laws of the land in which they reside, but rather to do everything in their power to make the laws of Allah–the shari’a–supreme:
[Muslims are] to seek through legal means which exist in the countries in which they reside to make it possible for themselves to seek legal recourse in their shar’ia, and (not only) for personal affairs.
The duty to make Islam supreme comes above all, even preserving one’s life:
We must remember that preserving the religion comes before preserving one’s self, mind, wealth, honor, or offspring. […] But if saving [the individual’s] life destroys Islam, then saving Islam comes first, even if it means the individual is destroyed. This is the case with jihad against the infidels, and the killing of apostates, and so forth.
It is worth stressing once again that AMJA–whose stated purpose is to “clarify the rulings of the sharia which are relevant for those who live in America”–is a mainstream American Muslim organization. Their membership list contains a large number of highly-influential American imams and Muslim leaders, including Muhammad al-Majid of the Adam Center in Virginia; Hussein Hamed Hassan, director of the financial consultancy firm which advises Goldman Sachs, JP Morgan Chase, and other large American banking institutions; Zulfiqar Ali Shah, former president of Islamic Circle of North America and current executive director of the Fiqh Council of North America; and the author of this paper, Dr. Hatem al-Haj, MD, PhD, a fellow at the American Academy of Pediatrics, and founder and president of “Building Blocks of Islam.”…
Full list of signatories and complete textÂ here.