“collaborates” with them. Violent Islamic extremists divide the world strictly into the Abode of Islam (Dar al-Islam), the Abode of Unbelief (Dar al-Kufr) and the Abode of War (Dar al-Harb). The ultimate agenda of violent Islamic extremists is the overthrow of all democratic states, including Muslim democratic states, and the creation of a global Caliphate or Islamic State and the imposition of a primitive, literalist interpretation of Sharia Law by force (as exemplified by e.g. ‘ISIS’). The clearest exposition of this ‘Manichean’ philosophy is to be found in Sayyid Qutb’s “Milestones” who called for a war against jahiliyyah (unbelief) (see further below). 120. Second, the reduction of jihad (striving in God's cause) to qital (armed combat) (‘the Lesser Jihad’). An interpretation of jihad that simply equiperates jihad with qital and ignores the numerous peaceable meanings of jihad (and ‘the Greater Jihad’) would a priori be extreme. Such an interpretation would give jihad an exclusively violent meaning which it does not have. 121. Third, the ignoring or flouting of the conditions for the declaration of armed jihad (qital), i.e. the established Islamic doctrinal conditions for the declaration of armed combat (qital) set out above. Thus, terrorist insurgency, ‘leaderless’ jihadist attacks by groups or individuals against civilians, or the waging of aggressive war against another country or people, cannot properly constitute lawful qital under Islamic doctrine. Accordingly, encouragement of such actions would, therefore, be classified as “extremist” Islamic positions. 122. Fourth, the ignoring or flouting of the strict regulations governing the conduct of armed jihad, i.e. the stipulations in the Qur'an and the Sunna for the ethics of conducting qital set out above. Thus, the use of excessive violence, attacks on civilians, indiscriminate ‘suicide’ violence and the torture or the murder of prisoners would constitute violation of these regulations of jihad, and, therefore, be classified as “extremist” Islamic positions. 123. Fifth, advocating armed fighting in defence of Islam (qital) as a universal individual religious obligation (fard al ‘ayn). Qital has been adjudicated from early to classical to modern times by the vast majority of Islamic scholars as being a collective religious obligation (fard al-kifaya) unless one is directly under attack. Thus, encouraging young Muslim men or women to believe that it was their individual religious duty to go off and ‘fight in the name of Allah’ would be an “extremist” Islamic position. 124. Sixth, any interpretation of Shari’a (i.e. religious law laid down by the Qur’an and the Sunna) that required breaking the ‘law of the land’. Under Shari’a, Muslims are required to obey the law of the land, unless that law of the land explicitly required them to break the Shari’a . 125. Seventh, the classification of all non-Muslims as unbelievers (kuffar). Extremist Islamists cite irreconcilable differences between belief (iman) and unbelief (kufr) and classify as all non-Muslims as unbelievers (kuffar). In mainstream Islam, however, ‘People of the Book’, i.e. Christians and Jews, are not classed as kuffar. 126. Eighth, the extreme Salafist Islamism doctrine that the precepts of the Muslim faith negate and supersede all other natural ties, such as those of family, kinship and nation. This is redolent of the extreme Salafist Islamist outlook which cites absolute, irreconcilable differences between belief (iman) and unbelief (kufr) (see Sayyid Qutb below). 27