Snéha M.H 🦋 💫✨🌟⭐☀️ 🇳🇿🇮🇳🇹🇹

Islamic Art of War By: Ofer Binshtok Islam wages a continuous global war through various methods and with varying intensity against non-Muslims 24/7, as commanded by the Quran and Muhammad, a war that has persisted for approximately 1400 years and will continue indefinitely. In places where non-Muslims grow weary of conflict and seek peace, avoiding confrontation and attempting to appease Islam, believing they have achieved tranquility through signing agreements with Islam and even allowing its migration into their territories, during this time, Islam builds its strength and attacks them when it senses it has the upper hand, from within and from outside, in the most brutal way possible. This war strategy relies on the Islamic Art of War, based on the Quran and Muhammad's Sunnah. Quran 8:39 - The goal: a world containing only Muslims through war. Quran 98:6 - Demonization of non-Muslims. Quran 3:28 - Deceive non-Muslims. Quran 47:35 - Do not seek peace when you have the upper hand. In other words, attack. Quran 8:60 - During a hudna (ceasefire), Islam prepares for war. Quran 9:123 - Attack nearby non-Muslims. Quran 9:5 - Kill every non-Muslim in the world. In 622 AD, Muhammad migrated from Mecca to the settlement of Medina (Yathrib) in the Arabian Peninsula, where he was received as a refugee by the Jews who had established and controlled the prosperous region, granting him shelter. Within approximately eight years, after building his strength, Muhammad eliminated the presence of Jews and other non-Muslims in the area. In 628 AD, Muhammad signed a ten-year hudna (truce) agreement in Hudaibiya with the Quraysh tribe of Mecca, as his forces were weaker than theirs. In 630 AD, when his power was sufficiently strong, he violated the agreement with the Quraysh, attacked Mecca, conquered it with ease, and eradicated all other cultures present there. Muhammad's Sunnah, which is binding in Islam according to Quran 33:21, commands every Muslim to emulate all of Muhammad’s words and deeds, which are considered sacred. ---- "A Muslim must be loyal only to the Islamic Ummah" By: Ofer Binshtok The identity of the Muslim is solely to be a part of the global Islamic Ummah, without any connection to a nation-state or to another culture that is not the Islamic Ummah. The idea of independent Islamic nation-states contradicts the Islamic idea as it is found in the Quran and Muhammad's Sunnah. A Muslim, wherever he is in the world, is part of the Islamic Ummah. A Ummah that should be ruled by a caliph through Sharia law. Islam is a global political-religious worldview of a world without borders. The existing Islamic nation-states are actually an act of heresy. A disbeliever who converts to Islam must completely break away from his former identity, become part of the Islamic Ummah, and serve its purposes personally. Every Muslim, wherever he is, is personally obligated to act so that the Islamic Ummah will be established—that is to say, to collapse every nation-state that exists in the world so that the Islamic Ummah will replace it. The fact that the idea of Ummah is included in the central motif of the Quran is evidence of the vital significance of this concept. In Islamic terminology, the term "Ummah" refers to the religious community, also known as the Islamic holy community. This is the primary interpretation of the phrase found in the Quran. Quran 5.51: "O you who believe! Take not the Jews and the Christians as Auliyâ’ (friends, protectors, helpers), they are but Auliyâ’ of each other. And if any amongst you takes them (as Auliyâ’), then surely he is one of them. Verily, Allâh guides not those people who are the Zâlimûn (polytheists and wrong-doers and unjust)." Quran 2.143 "Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and We appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (From the Faith). Indeed it was (A change) momentous, except to those guided by Allah. And never would Allah Make your faith of no effect. For Allah is to all people Most surely full of kindness, Most Merciful." Quran 3.104 "Let there be one nation of you, calling to good, and bidding to honour, and forbidding dishonour; those are the prosperers." Quran 3.110 "You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. If only the People of the Scripture had believed, it would have been better for them. Among them are believers, but most of them are defiantly disobedient." Quran 16.92 "And be not like her who undoes the thread which she has spun after it has become strong, by taking your oaths a means of deception among yourselves, lest a nation may be more numerous than another nation. Allah only tests you by this [i.e who obeys Allah and fulfills Allah's Covenant and who disobeys Allah and breaks Allah's Covenant]. And on the Day of Resurrection, He will certainly make clear to you that wherein you used to differ [i.e. a believer confesses and believes in the Oneness of Allah and in the Prophethood of Prophet Muhammad SAW which the disbeliever denies it and that was their difference amongst them in the life of this world]." Tafsir Al-Qurtubi, volume 1, page 649: Muhammad said, "The earth was made a mosque for me." Sahih al-Bukhari, 3167: "The Prophet said, "If you embrace Islam, you will be safe. You should know that the earth belongs to Allah and His Apostle." --- "Because Muhammad admitted to using terrorism, committing an act of terrorism is considered as a holy deed in Islam." (122) CHAPTER. The statement of the Prophet: I have been made victorious for a distance of one month journey with terror (cast in the hearts of the enemy). The Statement of Allah: "We shall cast terror into the hearts of those who disbelieve...(V.3:151) Sahih Al-B ukhari\ translated by Muhammad Muhsin Khan.- Riyadh. Volume 4. (122) CHAPTER. (56 - THE BOOK OF JIHAD) (Fighting for Allah's Cause) Page – 140. Hadith 2977 - Narrated AbU Hurairah: Allah's Messenger A said: "....and I have been made victorious with terror (cast in the hearts of the enemy)... Sahih Al-B ukhari\ translated by Muhammad Muhsin Khan.- Riyadh. Volume 4. (122) CHAPTER. (56 - THE BOOK OF JIHAD) (Fighting for Allah's Cause) Page – 140. Quran 68.4 And indeed, you are (Muhammad) of a great moral character. Quran 33.21 "Indeed in the Messenger of Allâh (Muhammad (صلى الله عليه وسلم you have a good example to follow for him who hopes for (the Meeting with) Allâh and the Last Day, and remembers Allâh much." --- "When a Muslim looks at a non-Muslim, the Quran creates a lens for him through which he sees and understands the non-Muslim, composed of these three verses (and there are many more):" 8:55, 98:6, and 9:28. Verses 8:55 and 98:6 portray non-Muslims as the worst creatures, even worse than cockroaches, bedbugs, and ticks. Verse 9:28 portrays non-Muslims as physically and spiritually filthy, akin to the filth of excrement. In summary: When a Muslim looks at a non-Muslim, he sees him through the lens of the Quran as the worst creatures, worse than cockroaches and ticks, and physically and spiritually filthy to the level of excrement. Quran 8.55 “Verily, The worst of moving (living) creatures before Allâh are those who disbelieve, - so they shall not believe.” Quran 98.6: "Verily, those who disbelieve (in the religion of Islâm, the Qur’ân and Prophet Muhammad صلى الله عليه وسلم) from among the people of the Scripture (Jews and Christians) and Al-Mushrikûn will abide in the Fire of Hell. They are the worst of creatures." Quran 9.28: “O you who believe (in Allâh’s Oneness and in His Messenger Muhammad!) Verily, the Mushrikûn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allâh, and in the Message of Muhammad) are Najasun (impure). [1] So let them not come near Al-Masjidal-Harâm (at Makkah) after this year; and if you fear poverty, Allâh will enrich you if He wills, out of His Bounty. Surely, Allâh is All-Knowing, All-Wise.” (V.9:28) Their impurity is spiritual and physical: spiritual, because they don’t believe in Allâh’s Oneness and in His Prophet Muhammad; and physical, because they lack personal hygiene (filthy as regards urine, stools and blood). And the word Najas is used only for those persons who have spiritual impurity e.g. Al-Mushrikûn. Quran 9.14 "Fight against them so that Allâh will punish them by your hands and disgrace them and give you victory over them and heal the breasts of a believing people." Quran 8.39: "...fight them until disbelief (non-Muslims) disappears and the whole Dean (way of life) is for Allah alone...(for Islam)” Quran 9.5: “...kill the Mushrikun (non-Muslims) wherever you find them…" Al-Bukhari: "To wage war against Allah means to reject faith in Him." Quran 2.191: "The sin of disbelief in Allah is greater than committing murder." --- "The concept of Jihad as defined by Sharia law." By: Ofer binshtok. 09.0 JIHAD (0: Jihad means to war against non-Muslims, and is etymologically derived from the word mujahada, signifying warfare to establish the religion. And it is the lesser jihad. As for the greater jihad, it is spiritual warfare against the lower self (nafs), which is why the Prophet (Allah bless him and give him peace) said as he was returning from jihad, "We have returned from the lesser jihad to the greater jihad." The scriptural basis for jihad, prior to scholarly consensus (def: b7) is such Koranic verses as: (1) "Fighting is prescribed for you" (Koran 2:216); (2) "Slay them wherever you find them" (Koran 4:89); (3) "Fight the idolators utterly" (Koran 9:36); and such hadiths as the one related by Bukhari and Muslim that the Prophet (Allah bless him and give him peace) said: "I have been commanded to fight people until they testify that there is no god but Allah and that Muhammad is the Messenger of Allah, and perform the prayer, and pay zakat. If they say it, they have saved their blood and possessions from me, except for the rights of Islam over them. And their final reckoning is with Allah"; and the hadith reported by Muslim, "To go forth in the morning or evening to fight in the path of Allah is better than the whole world and everything in it." Details concerning jihad are found in the accounts of the military expeditions of the Prophet (Allah bless him and give him peace), including his own martial forays and those on which he dispatched others. The former consist of the ones he personally attended, some twenty seven (others say twenty-nine) of them. He fought in eight of them, and killed only one person with his noble hand, Ubayy ibn Khalaf, at the battle of Uhud. On the latter expeditions he sent others to fight. himself remaining at Medina, and these were forty-seven in number.) THE OBLIGATORY CHARACTER OF JIHAD 09.1 Jihad is a communal obligation (def: c3.2). When enough people perform it to successfully accomplish it, it is no longer obligatory upon others (0: the evidence for which is the Prophet's saying (Allah bless him and give him peace), "He who provides the equipment for a soldier in jihad has himself performed jihad," and Allah Most High having said: "Those of the believers who are unhurt but sit behind are not equal to those who fight in Allah's path with their property and lives. Allah has preferred those who fight with their property and lives a whole degree above those who sit behind. And to each. Allah has promised great good" (Koran 4:95). If none of those concerned perform jihad, and it does not happen at all, then everyone who is aware that it is obligatory is guilty of sin, if there was a possibility of having performed it. In the time of the Prophet (Allah bless him and give him peace) jihad was a communal obligation after his emigration (hijra) to Medina. As for subsequent times, there are two possible states in respect to non-Muslims. The first is when they are in their own countries, in which case jihad (def: 09.8) is a communal obligation, and this is what our author is speaking of when he says, "Jihad is a communal obligation," meaning upon the Muslims each year. The second state is when non-Muslims invade a Muslim country or near to one, in which case jihad is personally obligatory (def: c3.2) upon the inhabitants of that country, who must repel the non-Muslims with whatever they can). 09.2 jihad is personally obligatory upon all 'those present in the battle lines (A: and to flee is an enormity (dis: pH)) (0: provided one is able to fight. If unable, because of illness or the death of one's mount when not able to fight on foot, or because one no longer has a weapon, then one may leave. One may also leave if the opposing non-Muslim army is more than twice the size of the Muslim force). 09.3 Jihad is also (0: personally) obligatory for everyone (0: able to perform it, male or female, old or young) when the enemy has surrounded the Muslims (0: on every side, having entered our territory, even if the land consists of ruins, wilderness, or mountains, for non-Muslim forces entering Muslim lands is a weighty matter that cannot be ignored, but must be met with effort and struggle to repel them by every possible means. All of which is if conditions permit gathering (A: the above-mentioned) people, provisioning them, and readying them for war. If conditions do not permit this, as when the enemy has overrun the Muslims such that they are unable to provision or prepare themselves for war, then whoever is found by a non-Muslim and knows he will be killed if captured is obliged to defend himself in whatever way possible. But if not certain that he will be killed, meaning that he might or might not be, as when he might merely be taken captive, and he knows he will be killed if he does not surrender, then he may either surrender or fight. A woman too has a choice between fighting or surrendering if she is certain that she will not be subjected to lin indecent act if captured. If uncertain that she will be safe from such an act, she is obliged to fight, and surrender is not permissible). Source: Reliance of the Traveller - Revised Edition. The Classic Manual of Islamic Sacred Law 'Umdat al-Salik by Ahmad ibn Naqib al-Misri (d. 769/1368) in Arabic with Facing English Text, Commentary, and Appendices. Edited and Translated by Nuh Ha Mim Keller. Amana publications-Beltsville. Maryland U.S.A. Page 599-601. [CERTIFICATION OF AL-AZHAR] IN THE NAME OF ALLAH, MOST MERCIFUL AND COMPASSIONATE al-Azhar Islamic Research Academy. General Department for Research, Writing, and Translation. Mr, Nuh Ha Mim Keller. Amman, Jordan. Peace be upon you, and the mercy of Allah and His blessings. To commence: In response to the request you have submitted concerning the examination of the English translation of the book 'Umdat al-salik wa 'uddat alnasik by Ahmad ibn Naqib in the Shafi'i school of jurisprudence, together with appendices by Islamic scholars on matters of Islamic law, tenets of faith, and personal ethics and character: 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. The stamping of the pages of the above-mentioned work with the seal of the department has been completed. May Allah give you success in serving Sacred Knowledge and the religion. Peace be upon you, and the mercy of Allah and His blessings. Composed on 26 Rajab 1411 A.H.l11 February 1991 A.D. General Director of Research, Writing, and Translation Fath Allah Ya Sin Jazar [signed] Muhammad 'Umar Muhammad 'Umar [signed] Seal of al-Azhar [stamped] General Department for Research, Writing, and Translation.

Muslims Are Commanded to Lie: Smile Outwardly at Non-Muslims While Cursing Them in Their Hearts By: Ofer Binshtok - Quran 3:28 "Let not the believers take the disbelievers (non-Muslim) as allies (protectors, close friends, or guardians) instead of the believers. Whoever does that has nothing from Allah in anything, except when you do so out of caution (taqiyya, that is, taking precautionary measures to protect yourselves). Allah warns you against Himself, and to Allah is the return." (Note: Under the category of Usul al-Fiqh, this is a general verse. The fear is subjective, which effectively makes the exception unlimited. Any kind of fear qualifies.) - Shaykh Abdul Aziz bin Baz: (This is the transcript of his short lecture) Some members of the panel, including Sheikh Saud, mentioned the following narration: "We smile in the faces of certain people while our hearts curse them." This is not a hadith from the Prophet, peace be upon him. It is an athar preserved from the words of Abu Ad-Darda, may Allah be pleased with him. Al-Bukhari, may Allah have mercy on him, recorded it in the section on the virtues of the Companions under the entry for Abu Ad-Darda. Abu Ad-Darda, may Allah be pleased with him, who was from the Ansar, said: "We smile in the faces of certain people while our hearts curse them." The scholars explained that this means he would smile at certain people even though he hated them for the sake of Allah. He did so only out of fear of their harm because they were rulers or had power and influence that could cause damage. He would greet them with a smile, or at least without harshness or a frowning face, fearing the evil and harm they might bring upon him and upon the Muslims. Yet, in his heart, he continued to hate them for the sake of Allah. This falls under the category of taqiyya, as stated in the verse: "except that you fear from them some danger" (Al Imran 3:28). The fact that a person smiles at certain people, shows them a friendly face, or even laughs with them while inwardly regarding them as enemies and hating them, doing so only to ward off their harm and protect himself from their plots, and not out of love for them or desire for what they possess, is something that is permitted. A similar example is found in the authentic collection from Aisha, may Allah be pleased with her. She said that a man once asked permission to enter upon the Messenger of Allah, peace be upon him. The Prophet said: "Let him in, what a terrible brother of the tribe, or what a terrible son of the tribe." Yet when the man came in, the Prophet, peace be upon him, received him warmly and with an open expression. After the man left, Aisha asked: "O Messenger of Allah, you said, 'Let him in, what a terrible brother of the tribe,' but when he entered you treated him kindly." The Prophet, peace be upon him, replied: "O Aisha, the worst of people is the one whom others avoid only out of fear of his harm." When the person is from among the elders and leaders, failing to show friendliness or showing a stern face could lead to harm. There is sometimes a real need to invite him to goodness and to treat him kindly so that perhaps he will accept Islam, perhaps he will become upright, or perhaps he will stop harming people. Therefore, when people avoid him only out of fear of his harm, this belongs to the category of bringing about benefit and calling to Allah. The same approach was taken with Abdullah ibn Ubayy ibn Salul in Medina. He was the head of the hypocrites, and the Prophet, peace be upon him, knew it full well. He had vile statements attributed to him. Yet, because he was a prominent leader highly respected among the Ansar, to the point that before the Hijrah, they had almost crowned him king over Medina, when Allah brought the Prophet, peace be upon him, and the Hijrah occurred, that plan collapsed, and he lost what had been promised to him. This filled him with rage, envy of the religion, and resentment because the Hijrah had deprived him of the kingship and crowning they had pledged. He remained, and we seek refuge in Allah, a wicked hypocrite until he died at the end of the Hijrah period. The Prophet, peace be upon him, continued to treat him gently, to be courteous to him, and to show him a degree of friendly tolerance out of fear that his evil would harm the Muslims, and to prevent any violence, killing, or expulsion that would cause great damage to the Muslim community. When the Companions asked: "Shall we not kill him?" the Prophet replied: "I dislike that people should say that Muhammad kills his companions." He disliked killing him, imprisoning him, or exiling him from Medina so that groups from among his followers and supporters would not turn away. They respected him greatly and held him in high esteem. He had outwardly shown Islam and claimed to be Muslim. He prayed with the people, but in his heart there was disease and hypocrisy until he died upon his hypocrisy. We seek refuge in Allah. This means that it is permissible to show some friendliness and tolerance toward important figures and leaders in certain matters when harshness toward them, killing them, or imprisoning them would result in greater harm and damage to the Muslims. This comes under the principle of committing the lesser evil to avoid the greater evil, and under the principle of attaining the greater benefit even if some lesser worldly benefit is lost. I ask Allah, the Mighty and Majestic, to grant us all success in beneficial knowledge and righteous action." binbaz.org.sa/audios/1082/%D… - Ibn Kathir: "In this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. For instance, Al-Bukhari recorded that Abu Ad-Darda' said, "We smile in the face of some people although our hearts curse them.'' Al-Bukhari said that Al-Hasan said, "The Tuqyah is allowed until the Day of Resurrection.'' Allah said," nitter.gq/Ofer_binshtok/status/2… - The verse in Surah Al Imran 3:28 states that believers should not take disbelievers as allies instead of believers except when they fear danger from them and must practice taqiyya. Ibn Kathir in his major and widely accepted Tafsir applies this verse and the athar of Abu Ad Darda directly to dealings with non Muslims. He explains that when a Muslim fears harm from disbelievers it is permissible to show outward friendliness and smile at them while keeping hatred in the heart for the sake of Allah. Sheikh Ibn Baz in his lecture Madarah Sharar al Nas uses the exact same athar but applies it in an internal setting within the Islamic Ummah. He teaches that it is allowed to show a degree of friendliness and tolerance toward evil leaders or hypocrites inside the Muslim community in order to prevent greater harm to the Muslims while the heart still holds hatred for the sake of Allah. In both cases the same conduct appears: an outward smile and friendly appearance combined with complete inner disavowal. The only difference is the context. Ibn Kathir uses it for relations with non Muslims while Ibn Baz uses it for relations with harmful individuals inside the Islamic Ummah. - Shaykh Abdul Aziz bin Baz, who lived from 1910 to 1999, served as the Grand Mufti of Saudi Arabia. He was widely recognized as one of the most influential Sunni scholars in the Islamic Ummah during the twentieth century. Born in Riyadh to a deeply religious family, he lost his father at the age of three. He memorized the entire Quran before reaching puberty and pursued a traditional religious education under the leading scholars of his time. At the age of sixteen, he contracted a severe eye infection that caused him to begin losing his vision, and he became completely blind by the time he turned twenty. Despite losing his sight, his extraordinary memory allowed him to continue his rigorous studies and teaching career. He served as a judge for fourteen years, later became the president of the Islamic University of Madinah, and was appointed as the highest religious authority in the kingdom in 1993, a position he held until his death. As a primary leader of the conservative Salafi school of thought, he published over sixty books and issued tens of thousands of legal rulings. Politically, he opposed violent uprisings against governments in Muslim countries, emphasizing the duty to obey rulers unless they commanded an act of clear disbelief.

A Warning to Americans: They Migrate (Invade), They Accumulate Power, Then They Conquer. The Plan to Make America Submit Is Already in Motion By: Ofer Binshtok When you see this Imam speaking calmly about "voting" and "mayorship," you are seeing only the first act of a horror show written 1,400 years ago. He is not talking about "freedom." He is talking about conquest. To understand your fate, you must realize that the soft words hide an arsenal of violent laws, and "democracy" is merely a temporary tool to implement them. You must understand the terms the West refuses to acknowledge: 🏴 1. The "Deen": Not Religion, But a Totalitarian Way of Life This is the first deception. "Deen" is not a private "Religion" of the heart. The Deen is the absolute Islamic way of life. It is a legal, political, and military system designed to replace your Constitution. When Surah 8:39 commands "and [until] the Deen is entirely for Allah," it means your way of life has no right to exist. The war (Jihad) will continue until the Constitution is abolished and Sharia rules supreme. ⚔️ 2. The "Yathrib (Medina) Model": From Persecuted Refugee to Warlord The Imam compares the situation in America to the days of Muhammad. Americans must know this history because it is their future. Muhammad arrived in the city of Yathrib (which was later renamed Medina) as an immigrant, a destitute "refugee." He was weak, so he spoke of peace. But the migration turned out to be a planned invasion. As soon as he gained power, the masks fell and the swords were drawn: - War Machine: The man who started as a "refugee" initiated and commanded about 100 military operations, raids, and terror campaigns. - Killing Critics: Anyone who dared to criticize him, including poets, elders, and women, was eliminated in brutal assassinations. - Economic Terror: Muhammad lived off the looted property of those he slaughtered (see Surah 8, "The Spoils of War"). 📖 3. The Theological Trap: Terror as a Holy Act Why is this relevant today? Because Islam mandates imitating Muhammad: - The Command: The Quran (33:21) states that Muhammad is a "good example" (to follow). - The Deed: Muhammad testifies about himself in - Sahih Al-Bukhari (2977): "I have been made victorious with terror (cast in the hearts of the enemy)." - The Conclusion: Since the perfect model used terror, committing terror is a religious duty. 🔥 4. The Violent Arsenal: What Happens When They Gain Power? The Imam speaks of "chains" (Surah 3:110, Bukhari 4557). What are these chains made of? They are made of the terror verses waiting for the command: - Physical Extermination (9:5, The Verse of the Sword): "Kill the polytheists wherever you find them, and capture them and besiege them." No mercy, only cleansing. - Subjugation and Humiliation (9:29): "Fight those... until they give the Jizyah willingly while they are humbled." This is the stage of economic extortion before the final elimination. - Sadistic Cruelty (5:33): Those who oppose the "Deen" will be "killed or crucified or their hands and feet cut off." - The Contract of Death (9:111): "Allah has purchased from the believers their lives... they fight in the cause of Allah, so they kill and are killed." 🇺🇸 The Conclusion for America: You Are in the "Yathrib (Medina) Phase" The Imam is telling you: We are currently in the stage of accumulating power (birth rates, voting). We are operating within your system just as Muhammad operated in Yathrib. But the moment we have the power, these verses (9:5, 5:33) will become the law of the land. This is not a struggle for civil rights. This is a struggle against an ideology that views terror as a commandment, views your existence as an insult, and is religiously obligated to remove that insult by any means the Prophet used. In this video, Imam Zia ul-Haque Sheikh, PhD: Current resident Imam of the Islamic Circle of North America (ICNA) Center in New York, author of “Islam: Silencing the Critics,” and a leading Muslim community figure in the United States, speaks openly to his congregation about the long-term strategy for Muslim political and demographic empowerment in America. He explains why Muslims must aim for the highest offices, leverage birth rates and conversions as “future voters,” and patiently work within the system, exactly as Muhammad did during the Medina phase, until the balance of power shifts decisively. What follows is the unfiltered roadmap he lays out. Listen carefully.

Roughly 1,400 years of racist and violent Islamic colonialism, driven by thousands of wars and battles, brought approximately 20% of the Earth’s surface under their control. They brutally purged these territories of every culture that inhabited the land. They continue to expand under the commands of the Quran and the Sunnah of Muhammad. List of major wars, conquests, raids, and battles in which Muslim forces attacked or conquered non-Muslim entities – expanded and updated with emphasis on the Indian subcontinent, Africa, Asia, and Europe (including hundreds of significant events). The list includes major battles, campaigns, and raids (not every small raid or local battle, as there were thousands). Organized chronologically. Based on historical documentation. 610–632: Period of Muhammad (Arabian Peninsula) 624: Battle of Badr – against pagan Quraysh tribes. 625: Battle of Uhud – against Quraysh. 627: Battle of the Trench – against Quraysh and pagan tribes. 627: Siege of Banu Quraiza (Arabia) – Campaign against a Jewish tribe following the Battle of the Trench, resulting in the execution of the adult males and enslavement of others. 628: Conquest of Khaybar – against Jewish tribes. 630: Conquest of Mecca – against pagan Quraysh. 629: Battle of Mu'tah – first raid against Byzantium (Christians). 630: Tabuk raid – against Byzantium and Christians. 632–661: Rashidun Caliphate 632–633: Ridda Wars – against Arabian tribes (some non-Muslim). 634: Battle of Ajnadayn – against Byzantium. 636: Battle of Yarmouk – conquest of Syria and the Levant from Christian Byzantines. 636: Battle of al-Qadisiyyah – against Sassanids (Zoroastrians). 637: Conquest of Jerusalem – from Christians. 637–642: Full conquest of Persia. 639–642: Conquest of Egypt – against Byzantium. 644–651: Completion of Persia and Armenia conquests. 643: Naval raids on Debal (Sindh, India) – Initial caliphate maritime expeditions against the Hindu-ruled port of Debal. 661–750: Umayyad Caliphate 647–709: Conquest of North Africa (Maghreb) – against Christian/pagan Berbers and Byzantium (Carthage 698). 670–711: Naval raids on Sicily, Rhodes, Cyprus, Italy (Christians). 711–714: Conquest of Sindh (Pakistan/India) – against Hindus (Muhammad bin Qasim vs. Chach dynasty). 711: Battle of Guadalete – conquest of Spain from Christian Visigoths. 712–718: Full conquest of Al-Andalus (Spain and Lisbon). 717–718: Second siege of Constantinople – against Byzantium. 732: Raid into France – Battle of Tours (Poitiers) against Christian Franks. 673–751: Conquest of Central Asia (Bukhara, Samarkand) – against Turks, Sogdians, and China (Battle of Talas 751). 664–738: Early Arab raids into India (Sindh and Rajputs). 724–738: Campaigns of al-Junayd (India) – Major Umayyad invasions into central and western India, including raids on Ujjain, Malwa, and Gujarat. 750–1000: Abbasid Caliphate + early dynasties 800–900: Naval raids on Italy, Sardinia, Corsica, Rome (Christians). 9th–10th centuries: Raids on southern Italy and Rome. 827–902: Conquest of Sicily – against Byzantium. 846: Raid on Rome (Italy) – Aghlabid forces from the Maghreb and Sicily entered the Tiber, looting the Basilicas of St. Peter and St. Paul Outside the Walls. 904: Sack of Thessalonica (Byzantium) – A fleet led by Leo of Tripoli captured the Byzantine city; historical records note the slaughter and enslavement of over 20,000 Christians. 1015–1016: Invasion of Sardinia – Forces of Mujahid al-Amiri from Al-Andalus occupied portions of the Christian island to establish a permanent base. 1001–1027: 17 raids by Mahmud of Ghazni into India – against Hindus (destruction of temples in Mathura, Somnath, Punjab, Gujarat; hundreds of thousands killed). 1024–1030: Additional conquests in India (Somnath). 1000–1200: Seljuks, Ghaznavids, Ghurids 1064: Conquest of Christian Armenia – by Seljuk Turks. 1071: Battle of Manzikert – against Byzantium. 1070–1085: Conquest of Jerusalem, Syria, Antioch – against Byzantium. 1175–1206: Campaigns of Muhammad of Ghor (Ghurids) into India – conquest of Delhi, Punjab (Battle of Tarain 1192 vs. Rajputs); 1204 conquest of Bengal (Bakhtiyar Khilji). 1193: Destruction of Nalanda University (India) – Ghurid commander Bakhtiyar Khilji destroyed the Buddhist center, slaughtering the inhabitants and burning the library. 1192–1206: Founding of Delhi Sultanate – widespread conquests against Hindus. 1200–1500: Delhi Sultanate, Timur, early Ottomans 1206–1526: Expansion of Delhi Sultanate (Mamluk, Khalji, Tughlaq dynasties) – hundreds of battles against Rajputs, Vijayanagara, southern Indian kingdoms (Madurai 1310–1311, Alauddin Khalji; temple destructions). 1294: Raid on Devagiri (India) – Alauddin Khilji’s expedition against the Hindu Yadava dynasty, resulting in massive plunder and tributary status. 1311: Siege of Madurai (India) – Malik Kafur’s campaign in the far south; systematic looting of temples and seizure of gold and elephants. 1300s+: Conquests in southern India (Madurai Sultanate). 1400: Timur’s Caucasian Invasions – Systematic raids against Christian Georgia and Armenia, characterized by the destruction of hundreds of churches and mass capture. 1398: Timur (Tamerlane) invasion of India – conquest of Delhi, mass slaughter (50,000–80,000 killed), massive looting. 1300–1350: Ottomans conquer Anatolia and cross into the Balkans (Bulgaria, Serbia). 1354–1396: Ottoman conquests in the Balkans (Battle of Maritsa 1371, Battle of Kosovo 1389 – against Serbs, Hungarians, Bulgarians Christians). 1396: Battle of Nicopolis – against European Crusaders. 1453: Conquest of Constantinople – end of Byzantium. 1480: Conquest of Otranto (Italy) – Ottoman forces seized the city and executed 813 residents who refused to adopt the new ideology. 1500–1700: Ottomans, Mughals, Safavids, Barbary states 1521: Conquest of Belgrade – against Hungarians. 1522: Conquest of Rhodes – against Hospitaller Knights. 1526: Battle of Mohács – conquest of Hungary. 1526: Babur founds Mughal Empire in India – conquests against Hindus (Panipat 1526 vs. Lodi). 1529: First siege of Vienna – against Habsburgs. 1529–1543: Jihad of Ahmad Gragn (Africa) – Adal Sultanate invasion of the Christian Ethiopian Empire with Ottoman support; burning of cathedrals and large-scale territorial shifts. 1530–1700: Mughal expansion in India (Akbar, Aurangzeb) – hundreds of battles against Rajputs, Marathas, Sikhs, Hindus (destruction of hundreds of temples). 1565: Battle of Talikota (India) – Coalition of Deccan Sultanates defeated the Hindu Vijayanagara Empire, followed by the total destruction of the imperial capital. 1567–1568: Siege of Chittorgarh (India) – Mughal Emperor Akbar’s conquest of the Rajput fort, followed by the execution of approx. 30,000 Hindu civilians. 1565: Siege of Malta – against Christian knights. 1570: Conquest of Nicosia (Cyprus) – Ottoman siege resulting in the slaughter of an estimated 20,000 Christian inhabitants. 1571: Battle of Lepanto (defeat, but earlier naval raids). 1669: Conquest of Crete – against Venice. 1683: Second siege of Vienna – against Europe. Barbary raids (North Africa, 1500–1800): Hundreds of naval and land raids on European coasts (Italy, Spain, France, England, Iceland 1627 – North African corsairs raided the Icelandic coast, capturing approximately 400 individuals for the slave trade) – plunder and enslavement of Christians (hundreds of thousands of captives). West Africa: Almoravid jihads (1050–1140) against pagan Ghana; Almohad (12th century) against Christians and pagans. 1700–1900: Ottomans, late Mughals, jihads in Africa 1714–1718: Ottoman wars against Venice and Austria. 1730–1900: Ongoing Ottoman wars in the Balkans, Greece, Russia (against Christians). India: Late Mughal wars against Marathas and Hindus; 1857 Sepoy Mutiny (Muslim component against British). Africa: Fulani jihads (1804–1808, Usman dan Fodio) – conquest of Hausa, founding of Sokoto Caliphate against pagans and mixed groups. 1850s: Jihad of Al-Hajj Umar Tal (Mali/Senegal) – conquest of Bambara kingdoms. 1820–1822: Turco-Egyptian Conquest of Sudan – Military expeditions to secure control over the upper Nile and capture slaves from non-Muslim populations. 1881–1899: Mahdist revolt in Sudan – against Egypt/British (including Christians). 1900–present: Modern period 1914–1918: World War I – Ottomans against the Allies (Britain, France, Russia – Christian powers). 1915: Systematic Genocides in Anatolia – The elimination of Armenian, Greek, and Assyrian Christian populations by the Ottoman state apparatus. 1947–1948: 1948 War – Arab states against Israel. 1965, 1971: Indo-Pakistani wars – Pakistan against India. 1967, 1973: Arab-Israeli wars. 1979–1989: Jihad in Afghanistan – Mujahideen against Soviets. 1992–1995: Bosnian War – Bosniaks against Christian Serbs. 1999: Kosovo War – Albanians against Serbs. 2001+: War in Afghanistan – Taliban against USA. 2003–2011: Insurgents in Iraq – against USA. Africa: Boko Haram (2004–present, Nigeria) against Christians; Al-Shabaab (Somalia) against Christians/West; ISIS in the Sahel (Mali, Niger, Burkina Faso) against Christians and governments. 2008: Mumbai attacks – Pakistani jihadists against India. 2014–2019: ISIS Caliphate – against Yazidis, Christians, Shiites, West. 2014–present: Hamas/Hezbollah against Israel (repeated operations). 2021: Taliban return – conquest of Afghanistan (against non-Muslim minorities). 1921: Moplah Uprising (India) – Attacks by the Mappila community against the Hindu population in Malabar, involving massacres and forced ideological changes. Additional notes on specific regions: Indian subcontinent: Hundreds of additional battles in the Delhi Sultanate and Mughal Empire (against Rajputs, Vijayanagara, Ahom in Assam). Africa: Additional jihads in the west (17th–19th centuries) against pagans; Arab slave trade in East Africa. Asia: Timur’s conquests (1370–1405) in Central Asia, Persia, India, Georgia (against Christians); Mughal/Timurid raids. Europe: Hundreds of Barbary raids + Ottoman wars in the Balkans (1700–1900); Crimean Tatar (Muslim) raids on Russia/Ukraine. The list includes only Muslim initiatives against non-Muslims. Wars between Muslims are not included.

And now I’m here on Oxford Street, London on my way to this morning’s photoshoot and admiring the newly installed allahu akbarriers, just in time to keep Christmas shoppers safe from Muslims with mental health issues who want to drive into pedestrians and kill them.