Jihad Quotes

“Now how does all this relate to Islamic jihad? Islam sees violence as a means of propagating the Muslim faith. Islam divides the world into two camps: the dar al-Islam (House of Submission) and the dar al-harb (House of War). The former are those lands which have been brought into submission to Islam; the latter are those nations which have not yet been brought into submission. This is how Islam actually views the world!

By contrast, the conquest of Canaan represented God’s just judgement upon those peoples. The purpose was not at all to get them to convert to Judaism! War was not being used as an instrument of propagating the Jewish faith. Moreover, the slaughter of the Canaanites represented an unusual historical circumstance, not a regular means of behavior.

The problem with Islam, then, is not that it has got the wrong moral theory; it’s that it has got the wrong God. If the Muslim thinks that our moral duties are constituted by God’s commands, then I agree with him. But Muslims and Christians differ radically over God’s nature. Muslims believe that God loves only Muslims. Allah has no love for unbelievers and sinners. Therefore, they can be killed indiscriminately. Moreover, in Islam God’s omnipotence trumps everything, even His own nature. He is therefore utterly arbitrary in His dealing with mankind.”
― William Lane Craig

“To fight tyranny and oppression by using tyrannical and oppressive means, to combat a single-minded and ruthless fanaticism by becoming equally fanatical and ruthless, will not further the cause of justice or bring about a meaningful democracy. It can only prolong the cycle of violence.”
― Tariq Ali

“The magnitude of this event (9/11) turned the world into a scary place. And perhaps the scariest part of all was that these terrorists believed they were doing God's work. They were trained to view life on earth as of no value and that no act, no matter how barbaric, was off-limits if in pursuit of jihadd.”
― Nonie Darwish

“I admit to a feeling of pride that my father had saved the day yet again, although I also thought that nothing would have been better for me personally than for the mullah to force my father's departure within the hour. Either way, I know now that nothing would have stopped my father from his Jihad. If he could not remain in Afghanistan, he would go to Pakistan. If Pakistan pulled the welcome mat, he would go to Yemen. If Yemen threw him out, he would journey to the middle of the most hostile desert where he would plot against the West. Violent Jihad was my father's life; nothing else really mattered. Nothing.”
― Omar bin Laden, Growing Up bin Laden: Osama's Wife and Son Take Us Inside Their Secret World

“Sesungguhnya agama ini tidak akan mampu dipahami kecuali dengan jihad, karena menetapkannya secara nyata di muka bumi. Sedangkan orang-orang yang menghabiskan kehidupan mereka di tengah-tengah lembaran buku dan kertas fiqh, tidak akan mungkin dapat memahami tabiat agama ini kecuali mereka berangkat berjihad untuk membela agamanya. Karena agama ini tidak akan bisa dipahami rahasianya oleh seorang faqih yang duduk-duduk saja.”
― Abdullah Yusuf Azzam, Di Bawah Naungan Surat At Taubah

“It is a neglected but essential fact that we cannot appreciate the relationship between religion and violence unless we grasp the nature and meaning of the two partners in this relationship. Yet our understandings both of religion and of violence are inadequate. Further, we usually consider too few offspring of their troubled marriage: when we think of “religious violence,” we tend to think only of holy war and (especially since September 11) religious terrorism. However, those are not the only types of religious violence.”
― Jack David Eller, Cruel Creeds, Virtuous Violence: Religious Violence Across Culture and History

“The CIA has a great reputation and a terrible record. It relies on machines, not men, to understand the other side. They counted Soviet weapons with spy satellites but never figured that in the meantime communism was crumbling. They poured billions into Afghanistan to give the Russians their Vietnam – which they did, only by ending up breeding an entirely new menace, the Islamic jihadis. They claimed the existence of WMD in Iraq and provided a war-mongering President with a pretext for war. Want me to go on?’ Harry snorted.”
― Manreet Sodhi Someshwar, The Hunt for Kohinoor

“In Malta, the Wars of Religion reached their climax. If both sides believed that they saw Paradise in the bright sky above them, they had a close and very intimate knowledge of Hell.”
― Ernle Bradford, The Great Siege, Malta 1565: Clash of Cultures: Christian Knights Defend Western Civilization Against the Moslem Tide

“The murky world of terrorism is more relevant than ever today: terrorist organizations, whether Bolshevik at the beginning of the twentieth century or Jihadi at the start of the twenty-first, have much in common.”
― Simon Sebag Montefiore, Young Stalin

“Mujāhada, a collateral form of jihād (the so-called "holy war"), taken [by Sufis] to mean "earnest striving after the mystical life." The term is based on the Koranic text, "And they that strive earnestly in Our cause, them We surely guide upon Our paths." A Tradition makes the Prophet rank the "greater warfare" (al jihad al-akbar) above the "lesser warfare" (al jihad al-asghar, i.e., the war against infidelity), and explain the "greater warfare" as meaning "earnest striving with the carnal soul" (mujāhadat al-nafs).”
― A.J. Arberry, Sufism: An Account of the Mystics of Islam

“Islamo-Fascism is NOT the result of economic deprivation or legitimate blowback because of Western foreign policies or even heinous drone attacks on Muslim civilians. All non-Muslims as Infidels, regardless of their faith or lack of it, are in an ideological war with a demonized, freedom-hating Muslim death-cult rooted in their accurate interpretation of the Qur'an!”
― Gary F. Patton

“[Taliban spokesman on Malala Yousafzai]

Malala Yousafzai targeted and criticized Islam. She was against Islam and we tried to kill her, and if we get a chance again we will definitely try to kill her, and we will feel proud killing her.”
― Shahidullah Shahid

“The global jihad espoused by Osama bin Laden and other contemporary extremists is clearly rooted in contemporary issues and interpretations of Islam. It owes little to the Wahhabi tradition, outside of the nineteenth-century incorporation of the teachings of Ibn Taymiyya and the Ibn al-Qayyim al-Jawziyyah into the Wahhabi worldview as Wahhabism moved beyond the confines of Najd and into the broader Muslim world.

The differences between the worldviews of bin Laden and Ibn Abd al-Wahhab are numerous.

Bin Laden preaches jihad; Ibn Abd al-Wahhab preached monotheism.

Bin Laden preaches a global jihad of cosmic importance that recognizes no compromise; Ibn Abd al-Wahhab’s jihad was narrow in geographic focus, of localized importance, and had engagement in a treaty relationship between the fighting parties as a goal.

Bin Laden preaches war against Christians and Jews; Ibn Abd al-Wahhab called for treaty relationships with them.

Bin Laden’s jihad proclaims an ideology of the necessity of war in the face of unbelief; Ibn Abd al-Wahhab preached the benefits of peaceful coexistence, social order, and business relationships.

Bin Laden calls for the killing of all infidels and the destruction of their money and property; Ibn Abd al-Wahhab restricted killing and the destruction of property…

The militant Islam of Osama bin Laden does not have its origins in the teachings of Ibn Abd al-Wahhab and is not representative of Wahhabi Islam as it is practiced in contemporary Saudi Arabia, yet for the media it has come to define Wahabbi Islam in the contemporary era. However, “unrepresentative” bin Laden’s global jihad of Islam in general and Wahhabi Islam in particular, its prominence in headline news has taken Wahhabi Islam across the spectrum from revival and reform to global jihad.”
― Natana J. Delong-Bas, Wahhabi Islam: From Revival and Reform to Global Jihad

“In our towns and cities they will continue to be born, in our communities they will go on to be nurtured & radicalised & from within our neighbourhoods they will terrorise & murder our citizens including women & children in their attempt to destroy the very fabric & order of our civilised society. They are influenced by our ignorance, our lack of knowledge is their power, martyrdom in the name of their God and prophet is their aspiration & so it is critical that we waste no time & learn more about them & this ideology they follow before we can even begin to eradicate this chilling & growing endemic Islamic faith based terrorism’.”
― Cal Sarwar

“In Islam, it is the "moderate" who is left to split hairs,
because the basic thrust of the doctrine is undeniable: convert, sub-
jugate, or kill unbelievers; kill apostates; and conquer the world.”
― Sam Harris

“There was one thing the experience had taught him. He said he'd learned that when millions of people, a whole political system, countless numbers of citizens who believed in God, said they were going to kill you - just listen to them.”
― Terry Hayes

“At the gun shop, AK-47s were stacked six high on the shelves … The day after the West invaded Afghanistan, a ‘piety discount’ was introduced for those who wished to buy the weapon to go the jihad.”
― Nadeem Aslam, The Blind Man's Garden

“Ibn al-Wahhab was not the godfather of contemporary terrorist movements. Rather, he was a voice of reform, reflecting mainstream eighteenth-century Islamic thought. His vision of Islamic society was based upon monotheism in which Muslims, Christians, and Jews were to enjoy peaceful co-existence and cooperative commercial treaty relations.”
― Natana J. Delong-Bas, Wahhabi Islam: From Revival and Reform to Global Jihad

“Sayang, kata bapak, dia menyuruh lelakinya
berjihad di puncak bukit sana, kata bapak lagi,
sedang musuhnya batu-batu di lembah sini”
― Nassury Ibrahim, Dongeng Bapak

“Muslim identity and thought in Nigeria derive from the Sufi brotherhoods of Qadiriyya and Tijaniyya, primarily as a result of the historical role of the Kanem-Borno and Sokoto caliphates in the spread of Islam. The Sufi orders and the Izalatul Bidi’a wa Ikhamatis Sunnah (People Committed to the Removal of Innovations in Islam; hereafter Izala) are the two dominant contemporary Muslim foci of identity. The disdain towards and fear of boko (Western education) arose from its historically close association with the colonial state and Christian missionaries. This also suited colonial educational policy well, as the British had no intention of widespread education anyway. The aim of colonial education, particularly in northern Nigeria, was to maintain the existing status quo by “imparting some literacy to the aristocratic class, to the exclusion of the commoner classes” (Tukur 1979: 866). By the 1930s, colonial education had produced a limited cadre of Western-educated elite, who were conscious of their education and were yearning to play a role in society. Mainly children of the aristocratic class, the type of education they received was “different from the traditional education in their various societies, and this by itself was enough to mark them out as a group” (Kwanashie 2002: 50). This new education enabled them to climb the social and economic ladder over and above their peers who had a different kind of education, Quranic education. This was the origin of the animosity and distrust between the traditionally educated and Western-educated elite in northern Nigeria. Though subordinate to the Europeans, these educated elite were perceived as collaborators by their Arabic-educated fellows. Thus the antagonism towards Western education continues in many northern Nigerian communities, which have defied government campaigns for school enrollment to this day.”
― Kyari Mohammed, Boko Haram: Islamism, politics, security and the state in Nigeria

“The rejection of Western democracy derives from the same rejection of secularism but was further sharpened by the Saudi Arabian establishment’s aversion to democracy’s subversive streak and the threat it posed to the Saudi monarchy if unleashed. Saudi scholars such as Sheikh Bakr Ibn Abu Zaid consistently attacked democracy and the freedoms it flaunted as anti-Islamic. Mohammed Yusuf was heavily influenced by the writings of Saudi-based scholars such as Bakr Ibn Abu Zaid, Sheikh Abdul Aziz Ibn Abd-Allah Ibn Baaz (1910-99), and Sheikh Muhammad al-Amin ash Shanqiti (1907-73). As mentioned before, all of Yusuf’s opponents side-stepped the issue of democracy being un-Islamic, thereby making the issue appear incontestable or settled.”
― Kyari Mohammed, Boko Haram: Islamism, politics, security and the state in Nigeria