Originally posted by Amassuo
reply to post by RRokkyy
Yes islam is the religion of slavery when they were the first in the WORLD to abolish it. stop it. just stop.
All religions are a form of slavery, Islam is the worst currently.
Everyday attacks all around the world from the religion of peace.
photo of church burning
The almost inevitable result of new church building in Muslim-majority countries
African Jihad Gathers Pace: Muslims Burn Down Zanzibar Church
August 2nd, 2011 | Author: Un:dhimmi
Another Zanzibar church burning – another pre-Bombadan gesture of Interfaith Dialogue™ to the tiny Christian population of this Tanzanian island
Muslim extremists on Saturday (July 30) burned down a church building on Zanzibar island off the coast of Tanzania, church leaders said, just three
days after another congregation’s facility on the island was reduced to ashes.
In Fuoni on the south coast of Zanzibar (known locally as Unguja), Islamic extremists torched the building of the Evangelical Assemblies of
God-Tanzania (EAGT) at around 2 p.m., said Pastor Leonard Massasa, who oversees Zanzibar’s EAGT churches. The assailants were shouting, “Away with
the church – we do not want infidels to spoil our community, especially our children,” Pastor Massasa said. Read More
Unmasking dhimmitude – the significance of Islam for Christians and Israel today
Andrew Tucker Saturday 2 January 2010 Share on Facebook Share on Twitter Share by email Printer friendly
The revival of Islam throughout the world presents the Church today with an enormous challenge, a challenge which so far it has failed to either
understand or respond to in a satisfactory way. In his new book The Third choice – Islam, dhimmitude and freedom, Australian theologian, author,
activist and Anglican priest Dr. Mark Durie argues that this challenge is deeply related to the concept of dhimmmitude, a notion that lies at the
heart of the Islam.
In countries or regions ruled by Islamic governments, non-Muslims basically have three choices. First, they can accept Islam and become Muslims. If
they refuse to do so, they should either be killed, or (the ”third choice”) they can choose to become dhimmis. There is no other way. Dhimmis are
those who voluntarily accept the position of dhimmitude, an Islamic institution offered to non-Muslims under jihad conditions. In essence, dhimmis are
second-class citizens in an Islamic society.
In her preface, Bat Ye’or (author of many books including Eurabia: The Euro-Arab Axis (2005), Islam and Dhimmitude: Where Civilizations Collide
(2001)), introduces this important book as follows:
“Durie exposes in clear language the multi-dimensional aspects of dhimmitude, a concept that pertains to a fourteen-centuries old civilization,
birthed through jihad, and structured in accordance with the strict requirements of the Sharia….
Too few Westerners grasp that the concept of dhimmitude is crucial to understanding the relationship between Islam and non-Islam. As Durie argues,
through a conspiracy of silence, the heads of state, church and community leaders, universities and media smother its reality under a blanket of
ignorance. With numerous examples, the author denounces this intimidated concealment, which, he affirms, is undermining Western Judeo-Christian
civilization and is contrary to human freedom and dignity….
[T]his specific type of evil is not something of the past, something that its promoters have renounced or agreed to relinquish; rather, this violation
of human psychological and physical rights continues to develop freely in local and international politics, whether by violent jihadist threats and
terrorism, or through entrenched and chronic religious discrimination.”
The best part of the book is devoted to a thorough review of the history of Islam over the past 14 centuries, an assessment of the current revival of
Islam worldwide, and a textual analysis of Islamic literature. Durie analyses the life of Muhammad, and traces the historical development of Islam to
the present day. He provides a detailed but clear overview of the basic literary sources of Islam, and how they are understood and interpreted within
the different Islamic streams of thought. As such, it is a valuable tool for all Christians seeking to gain a better understanding of the phenomenon
Dr. Mark Durie is well placed to do so. He is a theologian, human rights activist and pastor of an Anglican church. He has published many articles and
books on the language and culture of the Acehnese, Christian-Muslim relations and religious freedom. A graduate of the Australian National University
and the Australian College of Theology, he has held visiting appointments at the University of Leiden, MIT, UCLA and Stanford, and was elected a
Fellow of the Australian Academy of the Humanities in 1992.
While based on extensive research, and containing many detailed notes and references, the book is intended for the average reader and is written in an
accessible style. For the lay reader there is a useful Glossary of Arabic Terms, and for those interested in further research the author has compiled
an extensive Bibiography. The book contains a detailed index.
Durie demonstrates that at the heart of Islam is the notion of rejection: rejection of all those who do not submit to the demands of Muhammad.
Rejection was a key factor in Muhammad’s own personal development, and as a result has characterized Islam ever since. It lies at the heart of
Islamic culture today. It has resulted in Muslims themselves adopting an attitude of “victimhood”, which, amongst other things, influences the
conduct of Islamic government leaders in international relations. It has also led to the systematic oppression of non-Muslims over the centuries, and
especially Jews and Christians. It is this attitude of rejection, asserts Durie, that all people, and in particular the Church, must understand and
”People of many faiths and none need to find freedom from the age-old legacy of the dhimma, and Moslims too, for dhimmitude degrades oppressors and
oppressed alike. This book is therefore dedicated to the healing and freedom of all those who have fallen within the reach of dhimmitude, whatever
their religious convictions, non-Muslim and Muslim alike.”
Dhimmi church leaders
Durie argues, in effect, that our understanding of, and response to, Islam tells us a lot about our understanding of our own identity as Christians.
He recounts many alarming stories in the book that to my mind sum up the appalling failure (refusal?) of Church leaders to date to either understand
Islam or respond in a meaningful way. They have unwittingly adopted a dhimmi attitude towards Islam, and in so doing betray a deep misunderstanding of
their own identity as Christians and the calling of the Church in this world. For example:
• “In March 2003, Archbishop Frank Griswold, leader of the American Episcopalian church, was interviewed for an Islamic website
www.soundvision.com. He stated that the US should not be a superpower but a “super-servant”. This well-meaning but naïve statement was
consequently reproduced on a number of American Muslim websites, and applauded as a victory of Islam over Christianity.”
• “In 2007 a letter entitled A Common Word between Us and You was addressed by 138 Muslim scholars to the Christian world. A group of Yale
theologians responded by placing a full-page advertisement in The New York Times, which was endorsed by 300 Christian leaders including Yonggi Cho,
Bill Hybels, Robert Schuller, Rick Warren and John Stott. “Consistent with the worldview of dhimmitude, the Yale theologians adopted a tone of
grateful self-humiliation and self-inculpation, using expressions such as:
‘it is with humility and hope that we receive your generous letter’;
the Muslims’ letter was ‘extraordinary’ and written in ‘generosity’;
‘we ask forgiveness of the All-Merciful One and of the Muslim community around the world’.
No comparable expressions of humble gratitude or expression of guilt were offered from the Muslim side. No doubt the Christians believed they were
relating from a position of strength, by invoking Christian virtues of humility and self-examination. However they appear not to have taken account of
the dynamics of dhimmitude and the possibility that these statements could be understood by Muslims as a display of self-acknowledged inferiority.
Ironically, while this dialogue was being conducted on the pages of the New York Times, the Royal Aal al-Bayt Institute for Islamic thought, which had
initiated and hosted the Common Word process on the Muslim side, was broadcasting fatwas on its website by its Chief Scholar which condemned converts
from Islam to Christianity as apostates, characterizing them as deserving of death or else they should be stripped of all legal rights and treated
legally as non-persons (because they ought to be dead).”
Dhimmitude, the Jews and Israel
This book is also important in that it exposes how Islam is so fundamentally rooted in its rejection of the Jewish people, and that this attitude
still informs the approach of Muslims today towards Israel and the Jewish people. Although in some times and places their treatment was more humane
than in others, Jews and Christians have always been treated as dhimmis. It is this same basic philosophy that underlies the attitude of the Muslim
world towards the State of Israel, and why so many Muslims ultimately cannot accept the notion of a Jewish State.
One begins to understand why Yasser Arafat in 2000 at Camp David was unable to accept the offer by Prime Minister Barak for over 95% of the West Bank.
Had he done so he would have faced certain death at the hands of his own Muslim supporters.
Durie challenges the claim of historian Bernard Lewis that Islamic hostility towards Jews is a cultural and not a theological issue. Durie: “Islamic
hostility to the Jews is theological to its bootstraps…. Lewis’s astounding claim … has been relied on by many Western intellectuals, corrupting
their understanding of Islamic history.”
Durie’s book is a powerful warning to both Christian and secular leaders to confront the reality of Islam, and not to adopt a dhimmi attitude of
submission. This requires holding onto the truth while acting in love.
”Love for the other and truth are two attributes to be held together, the one complementing the other. Truth without love can be harsh and even
cruel, but love without truth can be equally dangerous, as, lacking discernment, it steers the soul into shipwreck after shipwreck. Neither of these
alternatives is acceptable.”
The Third Choice – Islam, dhimmitude and freedom is essential reading for anyone who wants to understand Islam and what it means for the Church and
edit on 3-8-2011 by RRokkyy because: (no reason given)