Islam, Honour and Duty


Q: Is it true that you have returned to Islam, as evident in the recent Islamist articles you have written, such as The War Against Islam?

A: Bismillah. I have never left Islam since my reversion, Alhamdulillah, although in the eight years or so since then I have had some periods during which I have not written, or published, any articles dealing with Al-Islam. Not publishing anything, or not getting involved in some public debate or other, does not imply or mean what you and some others seem to have assumed.

Furthermore, I take exception to your use of the term "Islamist". It is a pejorative and propagandistic term, and, for Muslims who strive to adhere to the Quran and Sunnah, has no meaning - it only has meaning for the enemies of the Muslims, and is indicative of their ignorance and arrogance; a sign of how removed they are from the simple purity of Tawheed; from a correct knowledge of Reality itself.

In respect of my Islam, it should be understood that I took an oath of loyalty, on my honour, to Allah Subhanahu wa Ta'ala and His Messenger, Muhammad (salla Allahu 'alayhi wa sallam) and this is a binding, life-long oath which has consequences both in this life, and the next. I have never renounced my loyalty to Allah Subhanahu wa Ta'ala and His Messenger, Muhammad (salla Allahu 'alayhi wa sallam) - that is, I never ceased to be a Muslim, Alhamdulillah.

Q: But isn't it correct to say that since your conversion to Islam you have continued to develop what you call The Numinous way, have continued to propagate National Socialism, and have tried to bring National Socialists, and others, into an alliance with Muslims?

A: Certainly - until late last year - I continued to write about National-Socialism and The Numinous Way, with a view to changing the attitude, of those who adhere to them, toward Islam and the Muslims, with a view to co-operation between various anti-Zionist factions, and with a view to making both of those Ways into ethical, honourable, systems so that such co-operation might occur. Also, for the first two years after my reversion I did continue to directly support a few groups which I regarded as honourable, in much the same way, I understand, that the Grand Mufti Muhammed Amin al-Husseini supported Hitler. Muhammed Amin al-Husseini, as a Muslim, was seeking allies in the fight against Zionism, but he never ceased to be a Muslim.

I did such things because I sincerely believed that it was important - and indeed vital - for as many people and groups as possible to fight in any way whatsoever the Zionist-Crusader alliance, and the so-called "New World Order" which this alliance is creating, and that this fight should be taken to the homelands of the West. I did this because I believed - and believe - that this alliance, and its lackeys and supporters, are dishonourable, and arrogant, and represent a profane, imperialist, materialistic, way of life which must be fought, since the adherents and supporters of this profane way of life trample upon and desecrate and are seeking to destroy, the numinous, represented as I know the numinous is by Al-Islam, and made real as I know the numinous is by Muslims who submit only to Allah Subhanahu wa Ta'ala.

I did all this work openly, as a Muslim, and this led some of those who adhered to National-Socialism, and even The Numinous Way, to call me a "traitor" for being a Muslim. It also led to some misunderstandings, among some other people, regarding whether or not I was a Muslim, whether or not I had renounced Islam, and whether I still supported the racial beliefs, and the nationalism, of National-Socialism. In respect of such support, the answer was no, I did not support such racial beliefs, or nationalism, as I explained in my essay Nationalism, Race, Culture and Islam.

Perhaps I was rather naive, and perhaps I did mis-understand some things regarding Islam and such co-operation: because of this, for several months last year I had many discussions with Muslims, who were far more knowledgeable than me in certain matters, and I came to the conclusion, which I stated in an earlier interview, that we Muslims do not need the help or the support of such groups, and that if such people really wanted to fight Zionism, and live in an honourable way, then they should convert to Islam, which a few of them did, Alhamdulillah.


Q: There has been some discussion on some Internet forums regarding whether some articles attributed to you were in fact written by you, or whether the dates given on some of those articles were genuine. Have you any comment?

A: There is some confusion here, many accusations, and some outright lies. In the past fifteen years, I have written an enormous amount of articles, essays, dialogues and pamphlets. Even eight years ago, when I was arrested and questioned by Detectives from SO12 Scotland Yard, these writings were voluminous - for they showed me the thick lever-arch files containing some of my published writings which they had collected during the course of their investigation, wanting me to comment on some items which they had singled out, which I refused to do, politely pointing out that my articles were not copyright and that many of the items available, for instance, on the Internet might have been altered in some way, by a person or persons unknown, for a reason or reasons unknown. Since then, I have written an equal amount again, if not twice the amount available then, although the majority of these more recent writings have been about Islam. Furthermore, before my reversion to Islam, I sent copies of various unpublished writings to various individuals around the world, and some of these have subsequently been published, via the printed medium, or distributed on the Internet.

Suffice it to say that I cannot remember everything I have ever written, or which has been printed or distributed via mediums such as the Internet. However, I do know that some of my writings have been changed in some way, or had dates added, not of their date of writing, but more often than not of the date of their publication or the date of their first distribution. Some of the changes amount to a few words; some to a few sentences, and some seem to have been done for the best of intentions, perhaps to, in the mind of the publisher or distributor, to clarify what I wrote or what they believed I meant, or to fit in with what they themselves believe. I remember years ago, when I wrote some articles for John Tyndall's Spearhead magazine how he sometimes changed a few words, or added a sentence or two, or deleted something, to clarify things or make some point. I never objected; he was the Editor, and it was a condition of publication.

However, there are a few forgeries in circulation - the one that annoyed me the most, at the time, was an article about Einstein. I did write an article about Einstein, once (it may even have appeared in Spearhead) but someone added my name to another such article. Some alterations done to some articles by some people may have had a more sinister intent, such a trying to get me convicted of some criminal offence, according to the unjust laws of the kuffar.

So, in conclusion, all I can honestly say is that, yes, there have been some articles changed in various ways. But I am not concerned about the matter - it is, essentially, a question of honour. People can ask me, about a specific item, if I can recall it, and either believe my word, or choose not to believe it. In addition, as I said, I did continue to write, for some time after my reversion, various articles which attempted to clarify the nature of National-Socialism and the nature of The Numinous Way so that the adherents of these ways could understand Islam and the Muslims better as a beginning to the co-operation that I, as a Muslim, then believed was a good tactic in our war against the Zionist-Crusader alliance led by Amerika. I do not regret writings such articles, as a Muslim - for I considered them, at the time, to be necessary propaganda in this war we are engaged in, and they did change, for the better, the attitude of some people toward Islam and the Muslims, Alhamdulillah.



Q: Have you never doubted your commitment to Islam - or Islam itself?

A: Fundamentally - and to be pedantically correct - being a Muslim means submission to Allah Subhanahu wa Ta'ala; it means obeying Allah Subhanahu wa Ta'ala and His Messenger, Muhammad (salla Allahu 'alayhi wa sallam). It means doing the duty we have sworn, on our honour, to do - our duty to Allah Subhanahu wa Ta'ala and His Messenger, Muhammad (salla Allahu 'alayhi wa sallam). Part of this duty is caring about - and striving to aid - fellow Muslims, our brothers and sisters, wherever in the world they live. Another part of this duty is Dawah; yet another is Jihad.

So, it is wrong, a fundamental mistake, to consider Islam as a "thing" - as some kind of entity, as something we adhere to; or are loyal to. Our loyalty, our duty, our submission is not to some "thing", not to some abstraction, but to Allah Subhanahu wa Ta'ala and His Messenger, Muhammad (salla Allahu 'alayhi wa sallam). This is a quite important distinction, which many in the West do not seem to understand.

But, to return to your question - yes, I have had doubts; questions; moments of weakness, over the years: many moments of weakness. Sometimes, it has been quite hard, as it was for some months following the death of someone I loved when I found myself questioning "why?" and when I found myself feeling the answers, rather than just believing them in some intellectual way. But I have always strived to remember, during such times, two things. First - my honourable duty; second - the perspective of Jannah, the finite nature of our brief mortal life. My honourable duty - since my reversion to submission to Allah Subhanahu wa Ta'ala - is to strive to live as a Muslim. To place this duty before my own desires, my own happiness, my own dreams. In the end, it always is a simple question of trusting in Allah Subhanahu wa Ta'ala; always a question of the heart and the mind coming together in a way profoundly beyond words. Doubts, I have discovered, can be rather like a bereavement - we hold fast to something, often not quite sure what, and endure, for days, weeks, or months, and then somehow in some way we emerge from the grief, the struggle, to carry on with life; to resume our duty, to feel beauty again, MashaAllah.

In my case, I understand part of my duty as supporting the Mujahideen who are fighting for Allah Subhanahu wa Ta'ala and His Messenger, Muhammad (salla Allahu 'alayhi wa sallam) - leaving Islam, breaking the oath I swore on my honour, would be a dishonourable betrayal of them. Supporting them, upholding my oath to Allah Subhanahu wa Ta'ala and His Messenger, Muhammad (salla Allahu 'alayhi wa sallam) - doing my duty as a Muslim, being seen to do my duty as a Muslim - is more important than my own desires, my own comfort, my own happiness. That really is the beginning and the end of the matter.


Q: Did you have any problems as a result of the article about you, earlier this year, in the The Times of London newspaper?

A: What I found quite interesting was how many of the kuffar reacted to it - for example, as evident in various comments made on Blogs and websites. With one exception, every comment demonstrated the inability of those who made comments to be rational - to use judgement, for they viewed me, and my Islam, through their own, their kuffar, stereotyped, cliched, propagandistic, prejudices, and so obviously did not even bother to read beyond the article itself. Thus, perhaps a majority of the responses made some comment along the lines of how similar "neo-nazism" was to "radical Islam", thus demonstrating their almost complete indoctrination by the propagandists of the Zionist-Crusade alliance, with quite a few of these commentators (if you can dignify them with such a term) actually using the new trendy utterly meaningless kaffir term "Islamo-fascist".

This - and many, many other similar incidents - confirmed what I have known for a long time, which is that while the kuffar are proud of what they regard as the "culture", the "civilization", of the West - with its so-called "freedoms" - they demonstrate their ignorance, prejudice and their subservience to abstract, often propagandistic, ideas and stereotypes, unable, it seems, to think rationally, unable to respect anything remotely sacred, remotely connected with the numinous, and unable to put aside their own prejudices and stereotypes.

The article appeared on a day when I was travelling on a long train journey - I myself did not know about the article until the next day - and I noticed that I did seem to be the object of a more than usual staring curiosity from some of the passengers!

But no, I did not have any problems as a result of that article, Alhamdulillah, although I was invited to give an interview with an Arabic Television station, which I declined.


Q: Do you support terrorism?


A: The very term is meaningless for me, and for Muslims who adhere to the purity of Quran and Sunnah, and who thus seek to obey only Allah Subhanahu wa Ta'ala. It is meaningless because it is a kaffir term, based on abstract, kaffir, ideas, and kaffir values. These kaffir values are not our values, just as we regard their ideas as a manifestation of Ignorance, of Jahiliyyah - a distortion, or covering-up, of the The Unity, of Tawheed. Thus, such kaffir values and ideas are kufr. Most kaffir ideas derive from their casual reductionism - from their attempt to understand the world, the Cosmos, and people, by means of categories and "-isms" and "-ologies" which they project onto things, and which projection artificially divides The Unity, and undermines or profanes the numinous.

Our values are given to us by Allah Subhanahu wa Ta'ala, and our understanding is based upon Tawheed, upon the apprehension of Unity which is submission to only Allah Subhanahu wa Ta'ala: that is, upon Islam.

The West, the kuffar, arrogantly claim that their values are "universal" and that their abstractions are "morally right". In this, they strive to usurp Allah Subhanahu wa Ta'ala - they set these things, or themselves, or both, to compete with Allah Subhanahu wa Ta'ala; they revere these things, obey them, give their loyalty to these abstract things and these human-derived values which they have created.

When we Muslims act - when we undertake such things as Jihad - we look to Allah Subhanahu wa Ta'ala and His Messenger, Muhammad (salla Allahu 'alayhi wa sallam) for guidance. We do not, should not, look to kaffir laws, or concern ourselves with kaffir "ethics" and kaffir values. If what we do is in accord with Quran and Sunnah, then it is right; good; necessary; honourable, whatever the kuffar and their apostate lackeys say or write about it.

Honour derives from Allah Subhanahu wa Ta'ala alone - and if we submit to only Allah Subhanahu wa Ta'ala, if we strive to obey only Allah Subhanahu wa Ta'ala, and if we act, according to Quran and Sunnah, out of a love for Allah Subhanahu wa Ta'ala and His Messenger (salla Allahu 'alayhi wa sallam) then we are being honourable.

If in doing these things the kuffar call us "terrorists" then it is irrelevant. It is the judgement of Allah Subhanahu wa Ta'ala which matters - not the judgement of the kuffar; not the judgement of their so-called "Courts of Law".



Q: I know from your article Are Martyrdom Operations Lawful According to the Quran and Sunnah - which was once on the Hamas website - that you support such martyrdom operations as you call them. Does this mean you support the killing of women and children?

As a Muslim, I support whatever Allah Subhanahu wa Ta'ala and His Messenger (salla Allahu 'alayhi wa sallam) command me to do. If it is lawful, according to the Quran and Sunnah, to take retribution upon the kuffar for the killings of Muslims that they have committed, for decades, for the deeds they have committed against Muslims, for decades, for the hundreds of thousands of Muslims they have starved to death, through sanctions, then I support that just retribution. There is some dispute, among the Muslims, as to the exact nature of the just retribution that is commanded, and also as to those among the kuffar who may, or who may not, be targeted in such a just retribution.

According to Sheikh Usama Bin Muhammad Bin Ladin (hafidhahullah) and according to some Ulaama - such as those quoted in "At-Tibyan Fi Istihdaf An-Nisa'i Was-Sibyan" - there are exceptions which do make it permissible to target such people as you mention.




Abdul-Aziz ibn Myatt
20 Rajab 1427