Newsgroup: it.politica.internazionale
Titolo: I tagliagole e il capitale

"Urge the believers to spend money in the path of God" :)
 
https://azelin.files.wordpress.com/2010/08/abu-bakr-naji-the-management-of-savagery-the-most-critical-stage-through-which-the-umma-will-pass.pdf
 
 
The second matter which we must point out --and which is also connected with the first matter --is that when the sharia policy is adopted along with the universal laws which others adopt, it is adopted in its ideal form.
For example, the leftist movements concentrate on the importance of capital and it has had a large effect in their movements and the movement of their enemies. They consider it to be the greatest impetus driving conflict and battles between people. As for our sharia policy, it
does not neglect the role of capital and its effect on humans. However, it does not make it the single catalyst or chief impetus of conflict, especially with regards to the believers. The sharia emphasizes that the need of the soul of the believer for servitude to the Creator is the greatest impetus and catalyst for conflict and that that is what a sound innate nature imposes on any human whose innate nature has not been corrupted, just as it emphasizes the role of capital in conflict in a way that is commensurate with its true influence. Perhaps for most of the leaders of the enemies and many of the troops and followers it is the fundamental catalyst (of conflict). Thus, economic pressure on the enemies is part of the sharia policy; however, with respect to the ranks of the believers, this is a different matter. Sharia policy does not ignore capital as a motivation for some whose hearts are united (through money) and a secondary and subordinate motivation for some of the believing ranks. However, it is not crucial for motivating the firm base among the believers. Likewise, the sharia makes it a fundamental element, like fuel for the battle and conflict between two sides. Thus, there is the verse [in the Qur'an] that indicates that capital is the artery of battle and that not spending money on battles and normal necessities leads to abandonment of the Messenger of God (peace and blessings be upon him). However, he reassures the believers that if those who have money are unable to pay for the costs of battle and the necessary expenditures for the believers, then God has the storehouses of the heavens and the earth [i.e. God will provide; cf. Qur'an 63:7]. All of this is meant to urge the believers to spend money in the path of God and emphasize the sharia laws which designate sources of capital, such as zakat, booty, and the like.

 
 
Visto che per la Sharia la fonte prima del diritto è Dio, questa affermazione non è altro che il "presupposto di imposta" tipico di qualsiasi "imperio". 
 
Il problema, a questo punto, non è l'affermazione che tu hai evidenziato, non è nemmeno la scrittura che comanda di finanziare la battaglia. Il problema è definire quali sono le "battaglie" da combattere (e da finanziare) per conto o per volontà di Dio. In altre parole, avendo noi a che fare con divinità trascendenti, il problema è stabilire chi è in grado di (o come si fa a)  conoscere "the path of God".
 
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dhcmrlchtdj


Giusto. In realtà, se lo scorrerai, ti accorgerai che quello è 
semplicemente un manuale di guerriglia
 
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Namib
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Cesó todo, y déjeme (Juan de la Cruz)