Radical cleric Anjem Choudary guilty of inviting IS support

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If you even attempt to, you implicitly accept the premise that you need to do so, whereby you have already lost.
I think that you are right about that. That is why I do not really try. In fact, I reject the distinction between "citizen" and "non-citizen". What would be the value for me of adopting that kind of distinctions? Furthermore, in my opinion, "citizens" do not collectively or rightfully own the country. My point of view is that the entire universe is property of the singular God.

I am not sure what to think about the desire to keep foreigners out of a country. That practice can become abusive very easily. If people just tried to regulate access for outsiders to their neighbourhood, I would object much less to that. It looks less abusive. You could just look for another neighbourhood, and it is unlikely that all neighbourhoods would reject a particular person.

In Europe, the whole thing degenerates into treating people who have been there, even for three or four generations, as foreigners.

But then again, for me, "immigration" is just part of the larger, generalized problem of having to face a detestable National State that tries to suck you dry and to tell you what to do. That is just one reason why my hobby is to stab the National State in the back. I take great pleasure in seeing it go onto its face. In order to keep things sustainable, I always try to even make money from my hobby. This actually works quite well. My brand of backstabbing is a rather profitable activity. There are so many ways to sabotage the National State and turn all of that into big profits. In fact, in everything I do, I always ask myself the question: Is there a way to modify this, so that it better stabs the National State in the back?

Notwithstanding the fact that I do not recognize man-made laws of National States, I can still see the value in not having to argue over that. In fact, it is often even more fun to stab the National State in the back without them being able to complain that you would have broken one of their so-called laws, which I do not recognize anyway. My greatest hero is this field is George Soros. In 1997, he managed to bankrupt 4 Southeast Asian countries, completely empty their national treasury, and make over 10 billion dollars in that way. What a fantastic guy! Seriously, more people should do that.

Even the idea to make friends with Muslims is probably instinctively inspired from there. I somehow sense that Muslims could be a great source of inspiration for my hobby. The more the Statists complain about Islam, the more I like it! Furthermore, since Islam is quite compatible with my own religious views, I am now going through the motions of upgrading to Islam.

To cut a long story short, I reject all National-Statist views on treating the locally-born offspring of immigrants as foreigners. But then again, that is not the most interesting subject. The most interesting subject is the answer to the question: "How can I bankrupt that obnoxious National State and become filthy rich by doing so?" The more people spend their time thinking about this, the more likely that it will happen, and the sooner we will finally be free from its detestable interferences in our lives.
 
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Greetings,

I'm taking issue with the notion that as a Muslim citizen, I'm not *really* a citizen, one among many citizens who collectively own the country, an equal shareholder of the state; but rather, an outsider who must justify his existence to those who supposedly are the real, rightful owners of the country.

Well, look at the paranoia on display here. Nobody is saying that Muslims can't be true citizens of the UK.

I'm talking about a man who has called for the overthrow of democracy and freedom of speech, and who has encouraged terrorist attacks against the UK. It is surprising that you make a logical leap from this to "Muslim citizen" in general. I don't know why I should be the one to have to tell you this, but not all Muslims think that way.

Peace
 
^ what gibson said.

Anjem Choudhry makes my skin feel clammy.

Scimi
 
I'm talking about a man who has called for the overthrow of democracy...
So has Plato. Seriously, there is nothing wrong with that. Lots of people have done that in history. There is essentially nothing sacred about an 18th-century voting circus. I wonder where people get that idea in fact? The right to vote for people who will invent new laws ... but how many new laws do we need before all our needs for newly-invented laws will entirely have been satisfied?
... and freedom of speech ...
Well, you can express whatever opinion you want, until you enrage enough people so that you can't anymore! ;-)
...who has encouraged terrorist attacks against the UK ...
Assuming that Choudary's morality is governed by Divine Law, a general remark is that "terrorism" is not a term in use in any scripture, in order to describe any particular type of criminal or otherwise forbidden behaviour. Therefore, an accusation that uses non-accredited terms, is not receivable in Divine Law. The accusation would have to be re-phrased, using appropriate terminology, meaning: terminology lifted straight from the scriptures.
 
Understanding the situation, two questions to ask yourselves.....

1) What did Abu Bakr (may Allah be pleased with him) say when 'Urwa told the Prophet pbuh that the Prophet pbuh had gathered around him the "scum of the earth"?

2) Why did Dizzy Lizzy knight Salman Rushdie?


لاَّ يُحِبُّ اللّهُ الْجَهْرَ بِالسُّوَءِ مِنَ الْقَوْلِ إِلاَّ مَن ظُلِمَ وَكَانَ اللّهُ سَمِيعًا عَلِيمًا




{148*004:148*Khan:

Allah does not like that the evil should be uttered in public except by him who has been wronged. And Allah is Ever All-Hearer, All-Knower.

004:148*Maulana:
Allah loves not the public utterance of hurtful speech, except by one who has been wronged. And Allah is ever Hearing, Knowing.

004:148*Pickthal:
Allah loveth not the utterance of harsh speech save by one who hath been wronged. Allah is ever Hearer, Knower.

004:148*Rashad:
GOD does not like the utterance of bad language, unless one is treated with gross injustice. GOD is Hearer, Knower.

004:148*Sarwar:God does not love public accusation unless one is truly wronged. God is All-hearing and All-knowing.

004:148*Shakir:
Allah does not love the public utterance of hurtful speech unless (it be) by one to whom injustice has been done; and Allah is Hearing, Knowing.

004:148*Sherali:
ALLAH likes not the uttering of unseemly speech in public, except on the part of one who is being wronged. Verily, ALLAH is All-Hearing, All-Knowing.

004:148*Yusufali:
Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done; for Allah is He who heareth and knoweth all things.



 
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Greetings,
Well, look at the paranoia on display here. Nobody is saying that Muslims can't be true citizens of the UK.

I'm talking about a man who has called for the overthrow of democracy and freedom of speech, and who has encouraged terrorist attacks against the UK. It is surprising that you make a logical leap from this to "Muslim citizen" in general. I don't know why I should be the one to have to tell you this, but not all Muslims think that way.

Peace


So you recognize Muslims as true citizens only if they don't act like Choudary? The very fact that you consider it your prerogative to dictate which Muslim citizens get to be citizens and be "welcome in the UK", while your own citizenship is inviolable and self-evident, implies that you do not recognize them as equal to you, but as outsiders allowed to exist as a sufferance, not a right. If they were equal to you, their citizenship would be as self-evident and inviolable as yours, and the thought of them being "not welcome" be utterly inapplicable due to Britain being their true home in the first place.

If someone who is white, ethnically English and a member of the majority culture would commit actions like those of Choudary, you would consider his sentence to be proper, and that he finally got what was coming for him. But you would not say that the person in question is "not welcome in the UK", such a notion would be absurd on its face.

Imagine, for a while, that a number of Muslim citizens of the UK were to discuss whether YOU are "welcome in the UK". Even if they would all agree that you are, wouldn't it be at least slightly unsettling that they'd talk about it as if it were their matter to judge? See what I mean?

I'm sure you mean well, and I'm sure you don't consciously mean harm to the vast majority of Muslims. Yet, it's details like your choice of words here that reveal underlying, unconscious biases and ways of thinking grounded in inequality. I'm not being paranoid, I see that the discussion of the Muslim Question ends up being conducted by majority populations on this premise all the time, even by most of those who mean us well.
 
Greetings,

So you recognize Muslims as true citizens only if they don't act like Choudary? The very fact that you consider it your prerogative to dictate which Muslim citizens get to be citizens and be "welcome in the UK", while your own citizenship is inviolable and self-evident, implies that you do not recognize them as equal to you, but as outsiders allowed to exist as a sufferance, not a right. If they were equal to you, their citizenship would be as self-evident and inviolable as yours, and the thought of them being "not welcome" be utterly inapplicable due to Britain being their true home in the first place.

Anyone can in theory be a citizen of the UK, but someone who repeatedly encourages armed jihad against this country must have their right to citizenship called into question. Since 2002, the British government does have the power to denaturalise British citizens, even if they were born in the UK.

If someone who is white, ethnically English and a member of the majority culture would commit actions like those of Choudary, you would consider his sentence to be proper, and that he finally got what was coming for him. But you would not say that the person in question is "not welcome in the UK", such a notion would be absurd on its face.

I might do. But it's not up to me - see above.

Imagine, for a while, that a number of Muslim citizens of the UK were to discuss whether YOU are "welcome in the UK". Even if they would all agree that you are, wouldn't it be at least slightly unsettling that they'd talk about it as if it were their matter to judge? See what I mean?

Maybe, but if they were in a position to enforce the laws of the land, and had found me guilty, then I would have no choice in the matter.

I'm sure you mean well, and I'm sure you don't consciously mean harm to the vast majority of Muslims. Yet, it's details like your choice of words here that reveal underlying, unconscious biases and ways of thinking grounded in inequality.

Yes, I don't like jihadists and wish to see them all removed from the country where I live. Funny old thing.

I'm not being paranoid, I see that the discussion of the Muslim Question ends up being conducted by majority populations on this premise all the time, even by most of those who mean us well.

The very fact there is a "Muslim Question", as you put it, indicates that there is a problem. I would like to see a solution as much as anyone else, but it's not going to happen unless people are able to discuss the issue freely and without fear. Just being able to criticise Islam on public media without receiving death threats would be a start.

I am sure you mean well too, but you certainly are paranoid. I can't say I blame you; if I were a Muslim I expect I'd be feeling pretty paranoid too. I wish you good luck in your journey through life.

Peace
 
Greetings and peace be with you czgibson;

Just being able to criticise Islam on public media without receiving death threats would be a start.

I am not sure that criticizing Islam would lead to any kind of solution. I think the solution can only come by striving for a greater interfaith understanding, cooperation and friendship. No matter how we juggle our beliefs about, the same God hears all our prayers. And I firmly believe that you will never look into the eyes of anyone who does not matter to God.

In the spirit of praying for a greater interfaith understanding.

Eric
 
...someone who repeatedly encourages armed jihad against this country must have their right to citizenship called into question...
Since you are suggesting the use of force against a person who expresses opinions that you do not like, by using a euphemism ("must have their right to citizenship called into question"), then in terms of the Qisas -- an eye for an eye, a tooth for a tooth -- you are by the same token justifying that these persons equally well use force against people whose opinions that they do not like.

Hence, the extreme danger of attacking people merely for expressing their opinions.

It justifies reprisals against approximately everyone for approximately anything. You would not need to actually "do" anything to deserve to find yourself on the receiving end of violence. All that you would need to do, is to express opinions that imply approval or disapproval of approximately anything that the other side does.

In other words, you would pretty much have turned terrorism, i.e. seemingly random attacks on civilians, into hostile acts covered by the Qisas. As soon as you have done that, the last doubts that were keeping particular demographics away from retaliating, will be gone. The State can handle individuals and small groups, but does not stand a chance against large numbers of armed men. The police force would be gone in less than a week, while the army has proven to be notoriously ineffective at Stalingrad-style urban combat.

If you could see through the bluff of the illusion of power that the State projects on its gullible population, you would know that its threats of force only work, if the State generally does not carry them out. A State cannot handle a serious insurgency, of say only 5000+ men. That always means the end of the State. The size of the Muslim population in any western European country has been way beyond the minimum size required for a successful insurgency, for a long time now. The only reason why the Muslims do not do it, is because they are utterly divided. The day that the State indiscriminately attacks them, it is the attack itself that will unite them. Hence, the threat of the use of force is laughable, since we all know that the State would not be able to weather the response that it can expect to receive. In the given circumstances, the only valid answer to the State is: So, why don't you just do it, instead of incessantly threatening that you will do it?
 
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Greetings,

Yes, I don't like jihadists and wish to see them all removed from the country where I live. Funny old thing.

What do you propose should be done about the atheist and other non-Muslim jihadists who commit acts of violent aggression and involve in illegal wars across the globe?


Soldier: "in the name of the Queen"
Queen: "in the name of God"
American dollar: "In God we trust"


Sung the national anthem lately?

Know that Allah the Most Wise and Just has more right to be served.



Jihaad:
Quranic use and Arabic forms

According to Ahmed al-Dawoody, seventeen derivatives of jihād occur altogether forty-one times in eleven*Meccan*texts and thirty*Medinan*ones, with the following five meanings:
striving because of religious belief (21),
war (12),
non-Muslim parents exerting pressure, that is, jihād, to make their children abandon Islam (2),
solemn oaths (5),
and physical strength (1).


Jihaad fi sabeel Allah means struggle in God's way.


15Then the Pharisees went out and laid plans to trap him in his words.*
16They sent their disciples to him along with the Herodians. “Teacher,” they said, “we know that you are a man of integrity and that you teach the way of God in accordance with the truth. You aren’t swayed by others, because you pay no attention to who they are.
17Tell us then, what is your opinion? Is it right to pay the imperial taxa*to Caesar or not?”
18But Jesus, knowing their evil intent, said,*“You hypocrites, why are you trying to trap me?
19Show me the coin used for paying the tax.”*
They brought him a denarius,
20and he asked them,*“Whose image is this? And whose inscription?”
21“Caesar’s,” they replied.
Then he said to them,*“So give back to Caesar what is Caesar’s, and to God what is God’s.”

What is the essence of correct and just jihaad?

34Hearing that Jesus had silenced the Sadducees, the Pharisees got together.*
35One of them, an expert in the law, tested him with this question:*
36“Teacher, which is the greatest commandment in the Law?”
37Jesus replied:*“ ‘Love the Lord your God with all your heart and with all your soul and with all your mind.
38This is the first and greatest commandment.*
39And the second is like it:
‘Love your neighbor as yourself.’
40All the Law and the Prophets hang on these two commandments.”


Get it?
Muslims do jihaad in God's way within ourselves and also apply the same standards and rules to all, then the same punishments also apply to all including oneself.

It's not racist foreign policy or hypocritical internal policy, it's rational, just and sensible.

If you are so corrupt that can't live with it, allow the Muslims to leave in peace, to establish a state ruled by God in peace and without harassment, and let God judge between everyone.
Otherwise, repent to God, and submit in Islam.gov
 
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Yes, I don't like jihadists and wish to see them all removed from the country where I live. Funny old thing.
Roughly translated:

I don't like people who express opinions that I do not like ("jihadists") and I wish to seem them all forcibly removed from the country where I live.

The problem is, of course, that these people can say that you are now also expressing an opinion -- this time that they do not like -- and hence that they wish to see you forcibly removed from the country where they also live. This is dangerously symmetrical. The only thing that you have achieved by saying that kind of things, is not that they will be forcibly removed, but that you have symmetrically justified the use of force against yourself.

The Qisas underlines that they can do symmetrically to you what you are doing to them. Hence, you are advocating a violence fest just over the opinions that people may express. That does not sound good at all.
 
What do you propose should be done about the atheist and other non-Muslim jihadists who commit acts of violent aggression and involve in illegal wars across the globe?


Soldier: "in the name of the Queen"
Queen: "in the name of God"
American dollar: "In God we trust"


Sung the national anthem lately?

Know that Allah the Most Wise and Just has more right to be served.



Jihaad:
Quranic use and Arabic forms

According to Ahmed al-Dawoody, seventeen derivatives of jihād occur altogether forty-one times in eleven*Meccan*texts and thirty*Medinan*ones, with the following five meanings:
striving because of religious belief (21),
war (12),
non-Muslim parents exerting pressure, that is, jihād, to make their children abandon Islam (2),
solemn oaths (5),
and physical strength (1).


Jihaad fi sabeel Allah means struggle in God's way.


15Then the Pharisees went out and laid plans to trap him in his words.*
16They sent their disciples to him along with the Herodians. “Teacher,” they said, “we know that you are a man of integrity and that you teach the way of God in accordance with the truth. You aren’t swayed by others, because you pay no attention to who they are.
17Tell us then, what is your opinion? Is it right to pay the imperial taxa*to Caesar or not?”
18But Jesus, knowing their evil intent, said,*“You hypocrites, why are you trying to trap me?
19Show me the coin used for paying the tax.”*
They brought him a denarius,
20and he asked them,*“Whose image is this? And whose inscription?”
21“Caesar’s,” they replied.
Then he said to them,*“So give back to Caesar what is Caesar’s, and to God what is God’s.”

What is the essence of correct and just jihaad?

34Hearing that Jesus had silenced the Sadducees, the Pharisees got together.*
35One of them, an expert in the law, tested him with this question:*
36“Teacher, which is the greatest commandment in the Law?”
37Jesus replied:*“ ‘Love the Lord your God with all your heart and with all your soul and with all your mind.
38This is the first and greatest commandment.*
39And the second is like it:
‘Love your neighbor as yourself.’
40All the Law and the Prophets hang on these two commandments.”


Get it?
Muslims do jihaad in God's way within ourselves and also apply the same standards and rules to all, then the same punishments also apply to all including oneself.

It's not racist foreign policy or hypocritical internal policy, it's rational, just and sensible.

If you are so corrupt that can't live with it, allow the Muslims to leave in peace, to establish a state ruled by God in peace and without harassment, and let God judge between everyone.
Otherwise, repent to God, and submit in Islam.gov

He's been here for 11 years. He knows what the meaning is. Just like other non Muslim members who have been here for that amount of time or close to it, they will continue to think the same way they did the moment they signed up years ago. If you go to the same class for 11 years and fail to learn anything from it despite having the information repeated to you constantly, the faculty might classify such a person as "intellectually disabled". I believe that's the "PC" term these days..
 
Greetings,

He's been here for 11 years. He knows what the meaning is. Just like other non Muslim members who have been here for that amount of time or close to it, they will continue to think the same way they did the moment they signed up years ago. If you go to the same class for 11 years and fail to learn anything from it despite having the information repeated to you constantly, the faculty might classify such a person as "intellectually disabled". I believe that's the "PC" term these days..

What is it that you don't think I've learned?

I know far more about Islam than most non-Muslims that I speak to in the UK, partly thanks to being here for eleven years. If you think the fact that I haven't converted to Islam indicates that I haven't learned anything about it, then I'm sorry to disappoint you. The more I have learned about Islam, the less likely a conversion has become.

Peace
 
Roughly translated:

I don't like people who express opinions that I do not like ("jihadists) and I wish to seem them all forcibly removed from the country where I live.

The problem is, of course, that these people can say that you are now also expressing an opinion -- this time that they do not like -- and hence that they wish to see you forcibly removed from the country where they also live. This is dangerously symmetrical. The only thing that you have achieved by saying that kind of things, is not that they will be forcibly removed, but that you have symmetrically justified the use of force against yourself.

The Qisas underlines that they can do symmetrically to you what you are doing to them. Hence, you are advocating a violence fest just over the opinions that people may express. That does not sound good at all.

There is an irreconcilable difference between justifiable symmetry and foolish following of hawaa which goes around in twisted circles until it ensnares the unjust, there is an irreconcilable difference between truth and falsehood and it appears that some like to appear as fools....even if it means lying before the world and being known as one who practices self deception and thereby proving one's unjustified position and affinity for making things up and telling lies whenever they like.


Someone should've asked: do you believe Usama did 9/11?

Know that Allah the Most Wise and Just has more right to be served.

68.*Those who invoke not, with Allah, any other god, nor slay such life as Allah has made sacred except for just cause, nor commit fornication; - and any that does this (not only) meets punishment.
69.*(But) the Penalty on the Day of Judgment will be doubled to him, and he will dwell therein in ignominy,
70.*Unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful,
71.*And whoever repents and does good has truly turned to Allah with an (acceptable) conversion;
72.*Those who witness no falsehood, and, if they pass by futility, they pass by it with honourable (avoidance);
73.*Those who, when they are admonished with the Signs of their Lord, droop not down at them as if they were deaf or blind;

74.*And those who pray, "Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous."
75.*Those are the ones who will be rewarded with the highest place in heaven, because of their patient constancy: therein shall they be met with salutations and peace,
76.*Dwelling therein;- how beautiful an abode and place of rest!
77.*Say (to the Rejecters): "My Lord is not uneasy because of you if ye call not on Him: But ye have indeed rejected (Him), and soon will come the inevitable!"

Quran Surah Al Furqaan, The Criterion Chapter 25
 
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Roughly translated:

I don't like people who express opinions that I do not like ("jihadists")

That's not at all what "jihadist" means. A jihadist is someone who espouses belief in and/or participates in a violent armed struggle on behalf of Islam, it can technically be a defensive struggle or an offensive one but in the context of the UK we're talking exclusively about armed conflict for the purpose of spreading Islam. Spreading Islam in a peaceful manner is well and good, it's the armed conflict part (or speech that clearly and directly incites people to such violence) that is the problem.

That is what the problem reduces to, it does not properly reduce to "well I just don't like your opinion."

The problem is, of course, that these people can say that you are now also expressing an opinion
Anyone can express an opinion. What cannot be done is inciting participation in armed conflict for the purpose of spreading Islam. That is what a jihadist is, and please don't forget that.

This is dangerously symmetrical. The only thing that you have achieved by saying that kind of things, is not that they will be forcibly removed, but that you have symmetrically justified the use of force against yourself.
Assuming that an armed conflict for the purpose of spreading Islam (and incitement to the same) is very much disallowed in the UK and duly punished by the UK, who exactly is it that feels further justified in violent armed struggle against the UK?

Would that be you? Or can you name some other people? Let's just get it out there, shall we?

The Qisas underlines that they can do symmetrically to you what you are doing to them. Hence, you are advocating a violence fest just over the opinions that people may express. That does not sound good at all.
He's actually advocating legal action and forcible removal (not exactly violence) against people whose speech incites UK residents to armed conflict for the purpose of spreading Islam. Again, that is what a jihadist is, that's what a jihadist does, and that is what's being disallowed.

So with that being said, this description of symmetry actually makes a good deal of sense. You just need to wrap your head around the idea that a jihadist is a violent person, or someone who advocates violence for a particular cause. Do that and you'll be okay.
 
A jihadist is someone who espouses belief in ...That is what the problem reduces to, it does not properly reduce to "well I just don't like your opinion."
"Espousing belief in" is an opinion. Here, you are still attacking people on their ideas, just because you do not like these ideas.
... participates in ...
This is a different matter. If they carry out armed struggle, they are doing something else than just advocating ideas. That behaviour has another status than merely espousing a particular belief. You clearly refuse to distinguish. That is not good, because your point of view justifies the use of force against whoever says things that you do not like. As I said before, your approach will rapidly degenerate into an otherwise useless violence fest.

There are good reasons why outlawing speech is a very strictly controlled activity:

Brandenburg v. Ohio, 395 U.S. 444 (1969), was a landmark United States Supreme Court case based on the First Amendment to the U.S. Constitution. The Court held that government cannot punish inflammatory speech unless that speech is directed to inciting, and is likely to incite, imminent lawless action. Specifically, it struck down Ohio's criminal syndicalism statute, because that statute broadly prohibited the mere advocacy of violence.

... the constitutional guarantees of free speech and free press do not permit a State to forbid or proscribe advocacy of the use of force or of law violation except where such advocacy is directed to inciting or producing imminent lawless action ...

... his speech "amounted to nothing more than advocacy of illegal action at some indefinite future time," and therefore did not meet the imminence requirement...

Forbidden speech is:

[1] Slanderous, while bearing false witness
[2] Blasphemous
[3] Advocating imminent lawless action

At the same time, it is perfectly allowed under both Divine Law, and relatively consistent man-made law to advocate the violent overthrow of the State. There is simply nothing forbidden to the practice of advocating the use of force to overthrow the State.
... about armed conflict for the purpose of spreading Islam. Spreading Islam in a peaceful manner is well and good ...
You fail to distinguish between advocating armed conflict for the purpose of spreading Islam versus effectively engaging in armed conflict for the purpose of spreading Islam. They are absolutely not the same thing. There is nothing wrong with merely advocating this.

If you engage in armed struggle, however, you will have to, and therefore must be willing to face the combatants of the opposing side. But then again, that last bit is obviously implied. Anybody engaging in armed conflict should reasonably assume that his adversary will seek to retaliate. Otherwise, it would not really be armed conflict.
That is what a jihadist is, and please don't forget that.
By failing to distinguish between someone who merely advocates jihadism and someone who effectively engages in it, you are encouraging the other side to do the same. They may very well stop distinguishing between armed anti-jihadist combatants and people who merely support or advocate anti-jihadism. You are effectively making it physically dangerous to pronounce anti-jihadist statements.
Assuming that an armed conflict for the purpose of spreading Islam (and incitement to the same) is very much disallowed in the UK and duly punished by the UK
Attacking the advocates on the opposite side, just guarantees that advocates on your own side are also running serious risks. So, you are simply justifying that the armed jihadists symmetrically attack anti-jihad advocates.
Would that be you? Or can you name some other people? Let's just get it out there, shall we?
Given the fact that Islam is a one-way bet, I am personally oblivious and indifferent to either choice: armed struggle or not. My personal view is that it will not make any difference anyway. Merely peaceful progression of time means that the demographic evolution will make Islam incontrovertible. Therefore, there is no real need for an imminent violent overthrow of the pagan National State. The inevitable will happen anyway. The only thing that the Muslims need to do in order to win, is to stick to existing sexual behaviour and marriage practices as mandated anyway under Divine Law. In a sense, all that the Muslims need to do, is to truly believe, by acting in accordance with their beliefs.

Furthermore, the ball is not even in the Muslim court. The Muslims are utterly divided and have up till now not exhibited any tangible appetite for armed struggle in the UK or other western European countries. I do not believe that this will change in the future.

Since sheer time works in favour of the Muslims, I expect the pagan National State to sooner or later become impatient, and indeed effectively mount a violent attack against the Muslims. There is indeed that sentiment in the pagan population that if the pagan National State does not do anything, it will sooner or later be toast; which is obviously true. However, a vicious attack by the National State on the Muslims would unite the Muslims. If they are united, they will obviously win. The mechanics of warfare pretty much guarantee that outcome.
You just need to wrap your head around the idea that a jihadist is a violent person, OR someone who advocates violence for a particular cause. Do that and you'll be okay.
Well, the amalgamation that you advocate, by ominously using the OR connector, is a dangerous point of view. We must agree to disagree here. All that you are achieving by doing that, is to justify the use of force against anti-Jihadist advocates.

Furthermore, in line with the analysis made in Brandenburg versus Ohio, my point of view is that advocacy of a violent overthrow of the National State constitutes perfectly permissible behaviour. Then, there is also the 2nd amendment:

A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed.

This amendment clearly implies that people have the right to acquire weapons and create military organizations ("militia") to fight against the National State for their freedom. Therefore, preventing people to advocate the use of force is meaningless, because they are allowed to actually organize themselves to effectively do it. I somehow suspect that the Jihadist interpretation of freedom would be the freedom to be governed by Divine Law.

As I said before, I do not believe that armed struggle would be necessary to achieve the goal of governance by Divine Law. With patience, sheer demographics will achieve it already. But then again, I also expect that the currently failing strategy of the armed jihadists to provoke the British government into retaliating against Muslims in general, will sooner or later succeed.

Therefore, total distrust of the pagan National State remains absolutely necessary. Anybody caught by surprise by what pagan National State will sooner or later be doing, will have trusted and believed that false, pagan god. When that false, pagan god starts demanding flesh and blood, it is only fair that this will be served from its own followers, since it is the singular God himself, our beloved Master, who will enforce Divine Law, and hand over to Satan the flesh, blood, and souls of Satan's followers.
 
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"Espousing belief in" is an opinion. Here, you are still attacking people on their ideas, just because you do not like these ideas.
It depends on what is being expressed, legally speaking it could qualify as speech which incites violence. Therefore, some speech, depending on the totality of circumstances, can be treated as violence because the person doing the speaking is held responsible for the violence that someone else carries out. Example- Anjem Choudary, who is now in jail.

This is a different matter. If they carry out armed struggle, they are doing something else than just advocating ideas. That behaviour has another status than merely espousing a particular belief. You clearly refuse to distinguish.
It depends, sometimes an opinion is just an opinion. Sometimes the expression of violent ideology is obviously intended to incite violence, and then it does. When that is the case, what you're talking about is a distinction without a difference. In the case of Anjem Choudary, we had a nice long wait before any action was taken, not until after more than one person had left the UK to go fight for Daesh while leaving behind communication clearly stating that Choudary was directly responsible for their decision to do so. His speech alone, if judged to be speech that will incite violence, could have put him in jail before anyone had acted on it. But the UK handled him with kid gloves.

That is not good, because your point of view justifies the use of force against whoever says things that you do not like.
I'm not being cryptic in what I'm saying, my point of view only justifies use of force against people who are clearly guilty of speech which obviously incites imminent lawless action. Just about every other kind of speech is perfectly fine, but if the expression of your "opinions" incites imminent lawless action then you're toast.

As I said before, your approach will rapidly degenerate into an otherwise useless violence fest.
No it won't, because I'm explaining these terms precisely and clearly. Jihadists engage in speech which is not protected by free speech laws, because jihadists clearly and directly promote lawless acts of violence for the purpose of spreading Islam. (Unless it's defensive jihad, but that's not applicable in the UK).

There are good reasons why outlawing speech is a very strictly controlled activity:
Yes of course, speech that's not protected is precisely defined and there are several factors that go into its evaluation.

Brandenburg v. Ohio, 395 U.S. 444 (1969), was a landmark United States Supreme Court case based on the First Amendment to the U.S. Constitution. The Court held that government cannot punish inflammatory speech unless that speech is directed to inciting, and is likely to incite, imminent lawless action. Specifically, it struck down Ohio's criminal syndicalism statute, because that statute broadly prohibited the mere advocacy of violence.
That's a good point, the mere advocacy of violence is protected. It is a rather tight definition, that's why I'm talking about speech directed to inciting (or likely to incite) imminent lawless action.

And here's what I'm telling you. If a jihadist is any good at being a jihadist, at least to a point where his beliefs are clearly communicated and obviously defined as jihadist, this is a person whose speech is directed toward inciting imminent lawless action. If that were at all unclear, it would not be so obvious that the person is really a jihadist. To whatever extent a person is clearly and obviously a jihadist, that is the extent to which their speech is not mere advocacy, but is in fact directed to and very likely to incite imminent lawless action. It's a defining feature of jihadists, and once again, that's what they do.

... the constitutional guarantees of free speech and free press do not permit a State to forbid or proscribe advocacy of the use of force or of law violation except where such advocacy is directed to inciting or producing imminent lawless action ...
Is there any part of "this is an actual jihadist" that does Not suggest to you that this person is working on producing imminent lawless action?

... his speech "amounted to nothing more than advocacy of illegal action at some indefinite future time," and therefore did not meet the imminence requirement...
If you're talking about Choudary, there were citizens of the UK who left the UK to go fight for Daesh, and some of their communication clearly stated that Choudary was their reason for doing that. Choudary's jihadist speech went way past imminence, it is firmly in the realm of actuality.

Forbidden speech is:

[1] Slanderous, while bearing false witness
[2] Blasphemous
[3] Advocating imminent lawless action
Are there blasphemy laws in the UK? I wasn't aware of that.

At the same time, it is perfectly allowed under both Divine Law, and relatively consistent man-made law to advocate the violent overthrow of the State. There is simply nothing forbidden to the practice of advocating the use of force to overthrow the State.
That might be true, I'm not sure, but I'd like to see an external source.

You fail to distinguish between advocating armed conflict for the purpose of spreading Islam versus effectively engaging in armed conflict for the purpose of spreading Islam. They are absolutely not the same thing. There is nothing wrong with merely advocating this.
If advocacy is intended to incite, and likely to incite, imminent lawless action....including violence, including sedition for the purpose of armed conflict....there is really no distinction between the person whose speech led to the actions of several other people, and the people who listened to him and physically carried it out. Insofar as the link between speech and actions is clear and provable with evidence, which in the case of Choudary it very much is.

By failing to distinguish between someone who merely advocates jihadism and someone who effectively engages in it, you are encouraging the other side to do the same. They may very well stop distinguishing between armed anti-jihadist combatants and people who merely support or advocate anti-jihadism. You are effectively making it physically dangerous to pronounce anti-jihadist statements.
All I'm doing is interpreting existing law with accuracy. Jihadists do this as well, that's why they constantly dance around questions that have to do with obviously illegal acts of violence. They know what the laws are, and they are very careful when they're in front of a camera.

Attacking the advocates on the opposite side, just guarantees that advocates on your own side are also running serious risks. So, you are simply justifying that the armed jihadists symmetrically attack anti-jihad advocates.
I'm rather comfortable with that, since the jihadists are working from a position of weakness.

Well, the amalgamation that you advocate, by ominously using the OR connector, is a dangerous point of view. We must agree to disagree here. All that you are achieving by doing that, is to justify the use of force against anti-Jihadist advocates.
Justify in what way exactly? It would still be an illegal act of violence, would it not? By what metric is it justified?

Furthermore, in line with the analysis made in Brandenburg versus Ohio, my point of view is that advocacy of a violent overthrow of the National State constitutes perfectly permissible behaviour.
You might be wrong, and I suggest double-checking that.

A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed.

This amendment clearly implies
Let me stop you right there. There is absolutely nothing clear about that amendment. Its grammar and syntax alone is a total mess, and it doesn't....no, there's absolutely nothing clear about it. Whatever you may personally take away from it, I promise there is wide latitude for interpretation and some serious legal history of important people working in a professional capacity, doing just that.

Brandenburg v. Ohio, on the other hand, is quite a bit more clear and straightforward.
 
... can be treated as violence because the person doing the speaking is held responsible for the violence that someone else carries out ...
This is only the case when this person carries it out under supervision of that person. That is, for example, why an employer is responsible for his staff. It requires SUPERVISION.
Example- Anjem Choudary, who is now in jail.
Choudary did NOT supervise the combatants who went to Syria. He was NOT their employer.
... while leaving behind communication clearly stating that Choudary was directly responsible for their decision to do so...
It is still themselves doing it.
His speech alone, if judged to be speech that will incite violence, could have put him in jail before anyone had acted on it. But the UK handled him with kid gloves.
Well, this is exactly how the UK lost the revolutionary war in the American colonies: by putting people in jail for clamouring for the independence of the thirteen colonies and demanding that they would become thirteen united states. What difference did all of the jailing make? It only encouraged and emboldened the revolutionaries. Marquess Cornwallis and his expeditionary force were still brought to their knees on 19 October 1781, and the Marquess was simply forced to surrender his sword.
... but if the expression of your "opinions" incites imminent lawless action then you're toast ...
Causing imminent lawless action means shouting "fire" in a crowded theater.
It therefore also requires an element of deception.
Choudary did not deceive anybody.
... clearly and directly promote lawless acts of violence ...
This is protected speech, as long as it does not deceives the audience into doing something with immediacy.
Advocating to fight in Syria can never amount to cause imminent action, because the audience would still need to travel to Syria first.
That's a good point, the mere advocacy of violence is protected.
Exactly.
If a jihadist is any good at being a jihadist, at least to a point where his beliefs are clearly communicated and obviously defined as jihadist, this is a person whose speech is directed toward inciting imminent lawless action.
Most situations do not lend themselves to imminent action. Choudary inciting persons in the UK to do something in Syria cannot be inciting to imminent action, because these persons would still need to travel to Syria first.
... the extent to which their speech is not mere advocacy, but is in fact directed to and very likely to incite imminent lawless action ...
In that case, you are claiming that these people were acting under supervision of Choudary. This has never been claimed before.
If you're talking about Choudary, there were citizens of the UK who left the UK to go fight for Daesh, and some of their communication clearly stated that Choudary was their reason for doing that. Choudary's jihadist speech went way past imminence, it is firmly in the realm of actuality.
The fact that they had to travel to Syria first, makes it NON-imminent. Furthermore, you have never claimed that Choudary was supervising them.
Are there blasphemy laws in the UK? I wasn't aware of that.
No, the provisions against blasphemy are usually enforced by mob justice! ;-)
Still, it does not matter who exactly enforces such provisions. As soon as they are being enforced, they become very real.
...there is really no distinction between the person whose speech led to the actions of several other people, and the people who listened to him and physically carried it out ...
This is only true when these people are carrying out these actions under supervision of that person. You never said that Choudary supervised them. It would be a different accusation altogether. If Choudary supervises these fighters in a similar fashion as an employer supervises his staff, he would indeed be responsible for what they do.
Insofar as the link between speech and actions is clear and provable with evidence, which in the case of Choudary it very much is.
No, because for the case of advocacy, the accusation fails on imminence, just because of the distance between the UK and Syria, and you have also never argued that Choudary had been supervising these fighters.
Jihadists do this as well, that's why they constantly dance around questions that have to do with obviously illegal acts of violence.
In the case of Choudary, you fail to take into account that the acts were supposed to take place in Syria, which is a territorial entity over which the UK government does not claim jurisdiction.
They know what the laws are ...
The UK does not claim sovereignty or jurisdiction over Syria. It is not a UK problem what people do there. In the other case, Syrian tribunals could also start judging acts that took place on UK territory. Nobody is interested in opening that can of worms.
Justify in what way exactly? It would still be an illegal act of violence, would it not? By what metric is it justified?
In the Philadelphia declaration of independence, the revolutionaries in the American colonies clearly advocated the use of force against the UK, its police force, and its armies. It was justified by the metric that they managed to successfully win their war of independence. If they had lost, they would be known today as criminal outcasts. When you go to war, the only metric is that you are not allowed to lose. Vae victis.
 
The onion debates are excellent, just so long as you know they're onion debates......


 
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