DAR AL HARB - U.K.: 9.1% OF MOSLEMS IN BRITAIN AGREE & PROACTIVELY SUPPORT TERROR = 181,818 MOSLEMS PROVIDE COVER FOR ACTIVE JIHADISTS

One in 11 British Muslims backs suicide bombers, says Brown aide

As many as one in 11 British Muslims agree with and proactively support terrorism, a Government adviser has warned police.

Haras Rafiq also told officers at Scotland Yard that up to 20 per cent of the Muslim population ' sympathise' with militants, while stopping short of being prepared to 'blow themselves up'.

His remarks underline the scale of the task facing Gordon Brown to win the hearts and minds of Muslims, only a week after he promised an extra £70million to councils and community groups to fight extremism.

Mr Rafiq, an adviser to the Government's preventing extremism taskforce, said: "A percentage of people actually agree and support proactively the people that are deciding to blow themselves up."

"It varies, it can be 7 per cent, 5 per cent, 9 per cent."

With 1.6million Muslims living in the UK, nine per cent is the equivalent of 144,000 people supporting terrorism.

'Proactively' supporting terrorism is understood to mean the people are vocal in their support for fanatics, rather than actively helping them to commit atrocities.

Mr Rafiq, filmed by Channel 4's Dispatches, went on: "Next we can have a percentage of people that can actually sympathise.

"These people at this stage ... won't go out and be operational and won't decide to blow themselves up but can sympathise with the people that can blow themselves up.

"Again this can be in double digits. Then we have a percentage of the population that actually empathises with the people that blow themselves up. It could be 15 to 20 per cent.

"It could be somebody who says, 'I don't agree that these guys are blowing themselves up but I can actually understand why'."

Mr Rafiq, a member of the Sufi Muslim Council, made his presentation to Scotland Yard earlier this year, after almost two years of Government attempts to combat extremism in the wake of the July 7 bombings.

Critics argue that working parties and an attempt to persuade Muslim leaders and groups such as the Muslim Council of Britain to speak out against extremism have not had the desired impact.

The documentary reveals that fanatics are continuing to peddle a message of hatred in the UK.

This centres on persuading Muslims that the covenant of security that in return for safety and freedom, Muslims do not attack the nation that is their home - has been broken by draconian anti-terror laws and the war in Iraq.

Dispatches discovered that Abu Mohammed, a fanatical preacher based in Europe, managed to make a series of visits to Britain, lecturing to young Muslims in houses in Luton, before being banned by the Home Office in March this year.

He continues to radicalise followers here via the Internet.

Mohammed is filmed by reporter Phil Rees declaring: "We are in a state of war and no covenant exists...British Muslims should know that the British Government will do everything to frighten them, to make them very uncomfortable and they have to be prepared to pay the price and fight back."

Home Secretary Jacqui Smith said yesterday that the Government is changing its approach to dealing with extremism.

She added: "It seems to me that what we should be doing is emphasising the values that we share which are under attack from terrorism-rather than trying to create a battle or war between those who oppose the terror and those who want to carry it out."

She suggested Muslim communities have not been best served by their leaders.

She backed moves, put in place by Ruth Kelly when she was Communities Secretary, to broaden the kinds of groups with which the Government engages.

Miss Smith told New Statesman magazine: "We've got to make serious attempts to go beyond those who have previously been seen as leaders of the community."


Though the article mentions that 1.6 million moslems living in the U.K., I have read in several articles that there are 2 million moslems in the U.K.

That would translate to roughly 181,818 moslems that agree with & actively support the moslem jihad against all non-moslems (a.k.a. infidels)...

Such numbers can do a lot of damage but more importantly they can TERRORISE & INTIMIDATE vast numbers of unarmed infidels...

Now take a look at the following & ask yourself the question "Which stage of the Islamization process is the United States, insert name of country here _ _ _ _ _ _ _ _ ?"


The dynamics of Islamization, as found in the Sira*:

The Beginning:

1) No animosity towards non-moslems, infidels.
2) Islam, the ‘brother’ religion of Judaism & Christianity.
3) Islam, superior to ALL other religions.
4) Islam becomes publicly confrontational, attacking every aspect of its host culture.

The Middle:

1) Hostility develops between Islam & its host culture.
2) Placation of Islam begins.
3) Compromise cannot be reached, ever.
4) Islam turns increasingly to violence, wages jihad at every opportunity & in every manner (be it with a sword, a gun, with lips, with the pen, with money, with lawsuits, with violence against non-moslem women, with da’wa, etc).

The End:

1) Jihad, in all its various ways & formats continues until the following occurs:

a. For “People of the Book”, that is Jews & Christians because the book that is being referred to here is the Bible:

i. Revert to Islam
ii. Accept your dhimmitude & pay the jizya.
iii. Die

b. For others:

i. Revert to Islam
ii. Die

2) Once Islam rules the entire world there shall be Peace, the Islamic version of Peace:

a. Dhimmis
b. Moslems, a.k.a. slaves of allah



*Sira (as found at Wikipedia): Sirah Rasul Allah (Life of the Apostle of God) or Sirat Nabawiyya (Life of the Prophet) (from Arabic سيرة) is the Arabic term used for the various traditional Muslim biographies of Muhammad, from which most historical information about his life and the early period of Islam is derived. The name is often shortened to "Sira" or "Sirah".

Muslims believe that these biographies are for the most part accurate portrayals of Muhammad - although some of their reports may be treated with skepticism - and as such they are used to provide the context for interpretation of the Qur'an. On the other hand, Western historians vary in their evaluation of the sira as reliable sources. Some, such as William Montgomery Watt, see the traditional accounts being on the whole reliable; taking exception only with some passages which they view as being devotional literature, intended to glorify Muhammad rather than relating historical information. Other, more sceptical, critics such as Patricia Crone are far less trusting of the sira.

The sira literature include a variety of materials such as political treaties, military enlistments, assignments of officials, etc. which were recorded by successive generations of Muslims. In principle, the biographies of Muhammad would have been assembled from reports of what Muhammad did, just as what he said was recorded in the form of hadith. However, the sirah literature is technically different from hadith literature as it is in general not as concerned with validation through the chain of transmitters (isnad), although in the earliest sira many of the narratives are accompanied by isnads. This is probably due to a number of reasons. First, the story of Muhammad's life was probably quite well-known and frequently re-told amongst Muslims, as well as to new converts, from the early days of Islam. Second, the sira literature is concerned primarily with the narrative of Muhammad's life, whereas the intent of the hadith literature is to assemble his sayings as an authoritative source for Islamic law. The immediate relevance of many hadith sayings to legal debates made it more important that they be accompanied by isnads.

Together the sira and the hadith constitute the sunnah, or prophetic example which has formed the basis of many practices shared by traditional Muslim communities around the world.

Ibn Ishaq's Sirat Rasul Allah is the earliest surviving traditional biography, and was written just over 100 years after Muhammad's death. It survives in the later editions of Ibn Hisham and al-Tabari. There are a few important differences between these, however. For example, al-Tabari includes the controversial episode of the Satanic Verses, while Ibn Hisham does not. Another of the earliest siras is al-Waqidi's. Several writers are reported to have written siras before Ibn Ishaq, including: Urwah ibn al-Zubayr ibn al-Awwam (a descendant of Asma), who died in 92 AH and whom Ibn Ishaq, al-Waqidi, and at-Tabari are all said to have used as a source, and Abban ibn Uthman ibn Affan (d. 105 AH) and Wahb ibn Munabbih al-Yamani (d. 110 AH). However, their works do not survive.



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1) One in 11 British Muslims backs suicide bombers, says Brown aide