Osama Bin Laden himself explaining the “true” nature of the relationship between Muslims and non-Muslims, such as Americans, AKA, “infidels”:
As to the relationship between Muslims and infidels, this is summarized by the Most High’s Word: “We renounce you. Enmity and hate shall forever reign between us—till you believe in Allah alone” [Qur’an 60:4]. So there is an enmity, evidenced by fierce hostility from the
heart. And this fierce hostility—that is, battle—ceases only if the infidel submits to the authority of Islam, or if his blood is forbidden from being shed [i.e., a dhimmi], or if Muslims are at that point in time weak and incapable [in which case, bin Laden later clarifies, they should dissemble (taqiyya) before the infidels by, say, insisting the conflict is about “foreign policy,” nothing more]. But if the hate at any time extinguishes from the heart, this is great apostasy!… Such, then, is the basis and foundation of the relationship between the infidel and the Muslim. Battle, animosity, and
hatred—directed from the Muslim to the infidel—is the foundation of our religion.
bin Laden indicate that U.S. foreign policy is behind such animus; it is entirely a theological argument—transcending time, space, and circumstance. In his attack against “moderate” Muslims, bin Laden rhetorically asks and answers the pivotal question.
Does Islam, or does it not, force people by the power of the sword to submit to its authority corporeally if not spiritually? Yes. There are only three choices in Islam: either willing submission; or payment of the jizya [tribute], through physical though not spiritual
submission to the authority of Islam; or the sword—for it is not right to let him [an infidel] live.
Here’s his “second,” Ayman Zawahiri:
Jihad in the path of Allah is greater than any individual or organization. It is a struggle between Truth and Falsehood, until Allah Almighty inherits the earth and those who live in it. Mullah Muhammad Omar and Sheikh Osama bin Laden—may Allah protect them from all
evil—are merely two soldiers of Islam in the journey of Jihad, while the struggle between Truth and Falsehood transcends time.
Here’s Osama, one more time, relying on an anecdote from Muslim history indicating what all non-Muslims can expect—even after they make concessions to Islam:
When the king of the Copts of Egypt tried improving relations with the Prophet by dignifying his messenger and sending him back on a beast of burden laden with clothing, and a slave-girl, did such niceties prevent the Companions from raiding the Coptic realms, forcefully placing them under Islamic rule?
Middle East Strategy at Harvard
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