MIRAGE

Thursday, March 29, 2012

ONE BEAUTIFUL MOMENT

ONE BEAUTIFUL MOMENT

READ:
Isaiah 40:6-11

All flesh is grass, and all its
loveliness is like the flower
of the field. -Isaiah 40:6

One snap of the shutter, and there it was...one beautiful moment captured in time for eternity. The late summer sun reflected in the breaking wave made the water look like liquid gold splashing onto the shore. If my friend had not been there with his camera, the wave would have gone unnoticed, like so many others that have come and gone, seen only by God.

Who can imagine how many waves Lake Michigan has sent rolling onto the shoreline? Yet each one is unique. As seen in every wave, God makes extravagant beauty out of seemingly mundane things. Using water and air, He makes wondrous works of art. We enjoy His gallery in skies above and on earth and sea below. But most of earth's beauty remains invisible to us; it is seen only by God.

God uses another gallery to display His glory-humans. We too are made out of something ordinary-dust (Genesis 2:7). But to us He added an extraordinary ingredient-His very own breath (v.7). Like waves of the sea and flowers of the field (Isaiah 40:6), our lives are brief and seen by few. Yet each one is a beautiful "moment" created by God to say to the world, "Behold, your God!" whose Word will last forever (v.8). -Julie Ackerman Link

Only one life, so live it well,
And keep your candle trimmed and bright;
Eternity, not time, will tell
The radius of that candle's light. -Miller
******************************************
We fulfill our purpose when we serve our Creator.

INSIGHT
The frailty and brevity of human life is reiterated ad graphically represented by twin metaphors: withering grass and fading flowers (Isaiah 40:6-8; Psalm 103:15-16). Against this backdrop, Isaiah spoke of God's great love and cares for His people (Isaiah 40:11). In similar fashion, Jesus, pointing to the lilies and grass of the field, acknowledged that though feeble and frail, humanity has immeasurable value and imperishable significance (Matthew 6:28-30). "If then God so clothes the grass, which today is in the field and tomorrow is thrown into the oven, how much more will He clothe you?" (Luke 12:28).

Have a blessed day.
God Our Creator's Love Always
Unity & Peace

Tuesday, March 27, 2012

PARTAKE OF ME

Today's promise: Christ is our Redeemer

Partake of Me

I live by the power of the living Father who sent me; in the same way, those who partake of me will live because of me.

John 6:57 NLT

Bread of the world, in mercy broken, wine of the soul, in mercy shed, by whom the words of life were spoken, and in whose death our sins are dead;
Look on the heart by sorrow broken, look on the tears by sinners shed; and may Thy feast to us be the token that by Thy grace our souls are fed.

Bread of the World, in Mercy Broken
Reginald Heber (1783-1826)

A Communion hymn

Reginald Heber wrote this hymn specifically for use in the service before the Eucharist. Its simple lines focus first on Christ and then on the attitude of the singer. Christ has spoken words of life and has taken our sins to the cross with Him. We are sorry for our sins and take this "feast" of bread and wine as a "token" of the forgiveness that Christ offers.

For sixteen years Heber served as a parish priest in the village of Hodnet in western England. Three times he was asked to become the bishop of Calcutta, India, and twice he turned it down. Finally at the age of forty, he accepted the call and sailed for India with his wife and two daughters. Three years later, after preaching to a crowded church near Hindu shrines to Vishnu and Siva, he suffered a stroke and died.

While Heber's hymns initially met with official church resistance, many of them were eventually published shortly before his death and have been a blessing to believers for nearly two centuries.

Our Holy Week readings are adapted from The One Year® Book of Hymns by Mark Norton and Robert Brown, Tyndale House Publishers (1995). Today's is taken from the entry for April 4.

For more reflection on Holy week, see The Passion, Tyndale's companion book to Mel Gibson's powerful movie about the last twelve hours of Jesus' life.

Content is derived from the Holy Bible, New Living Translation and other publications of Tyndale Publishing House

THE REAL THING - IN SPANISH

THE REAL THING

LECTURA:
1 John 2:3-11

Quien mantiene su palabra,
verdaderamente es el amor de Dios
perfeccionado en él. Por esto
Sabemos que estamos en él.
-1 John 2:5

Una iglesia en Naperville, Illinois, se bronceaba en entusiasmo sobre sus flamantes campanas en el campanario por encima de su santuario. Cuando la iglesia fue construida hace muchos años, no tienen el dinero para comprar las campanas. Sin embargo, para su 25 aniversario pudieron recaudar los fondos para colgar tres campanas en el espacio vacante. Aunque son impresionantes, hay un problema: la congregación nunca escuchará el anillo de campanas. Aunque su aspecto reales, son artificiales.

El apóstol Juan escribió su primera epístola a alentar a los creyentes no sólo aspecto reales de los cristianos, sino para demostrar que son auténticos por cómo viven. La evidencia de que la fe de una persona es real no se encuentra en algunas experiencias místicas con Dios. La prueba de que realmente saben y amor de Dios se encuentra en la presentación a su autoridad y a su palabra. John escribe, "pero quien mantiene su palabra, verdaderamente el amor de Dios es perfeccionado en él. Por esto sabemos que estamos en él. Quien dice que respeta en él propio también debe caminar igual caminaba" (1 John 2:5-6).

Si nos dicen que han sido transformadas por el Evangelio y íntimamente conocer y amar a Dios, debemos validar por nuestra obediencia a su palabra. -Marvin Williams

No escuchar la palabra de Dios
Y, a continuación, hacer caso omiso de lo que ustedes han oído;
En su lugar obedecer la voluntad de Dios para usted-

Ser hacedores de la palabra.-Sper

*******************************
Obediencia a Dios es una expresión
de nuestro amor a Dios.

INSIGHT
Jesús dice que él es "la luz del mundo" (John 8:12). Como sus seguidores también somos "luz del mundo" (Mateo 5:14) y "hijos de la luz" (John 12:36). Ya no hay "respetar en la oscuridad" (John 12:46), pero en su lugar "caminar en la luz como él está en la luz" (1 John 1:7). "Caminar en la luz" es caminar en la verdad, en el amor y en obediencia a sus mandamientos (1 John 2:3-5, 9-10).

Tener un día bendito.

Amor de Dios nuestro creador siempre.

La unidad y la paz

THE REAL THING

THE REAL THING

READ:
1 John 2:3-11

Whoever keeps His Word,
truly the love of God is
perfected in him. By this
we know that we are in Him.
-1 John 2:5

A church in Naperville, Illinois, is basking in excitement about its brand-new bells in the belfry above its sanctuary. When the church was built many years ago, they didn't have the money to purchase bells. However, for its 25th anniversary they were able to raise the funds to hang three bells in the vacant space. Even though they are stunning, there is one problem: The congregation will never hear the bells ring. Although they look real, they are artificial.

The apostle John wrote his first epistle to encourage believers not to just look like real Christians, but to prove they are genuine by how they live. The evidence that a person's faith is real is not found in some mystical experience with God. The proof that people truly know and love God is found in submitting to His authority and to His Word. John writes, "But whoever keeps His Word, truly the love of God is perfected in him. By this we know that we are in Him. He who says he abides in Him ought himself also to walk just as He walked" (1 John 2:5-6).

If we claim that we have been transformed by the gospel and intimately know and love God, we should validate it by our obedience to His Word. -Marvin Williams

Don't listen to the Word of God
And then ignore what you have heard;
Instead obey God's will for you-
Be doers of the Word. - Sper
*******************************
Obedience to God is an expression
of our love for God.

INSIGHT
Jesus says He is "the Light of the world" (John 8:12). As His followers we too are the "light of the world" (Matthew 5:14) and "sons of light" (John 12:36). No longer should we "abide in darkness" (John 12:46), but instead "walk in the light as He is in the light" (1 John 1:7). To "walk in the light" is to walk in truth, in love, and in obedience to His commandments (1 John 2:3-5, 9-10).

Have a blessed day.
God Our Creator's Love Always.
Unity & Peace

Monday, March 26, 2012

UNDERSTANDING HOW JIHAD LEADS TO DHIMMITUDE

UNDERSTANDING HOW JIHAD LEADS TO DHIMMITUDE

INTRODUCTION:

This research will examine Jihad (Holy War) and Dhimmitude (A condition of being enslaved) and how affected the people of the east.

It’s like the story of the frog in the pot. If you put a frog in a pot that contains lukewarm water and slowly turn up the heat so the frog is unaware of the rise in temperature, the frog will eventually die because he is slowly being cooked.

This same process /principle applies to western countries in reference to Jihad and Dhimmitude. Islam slowly is spreading in the west bringing along these processes/principles with them. They will soon take over if we don’t open our eyes. We will be their dinner like the frog.

RESEARCH QUESTION:

How does Jihad lead to Dhimmitude and how does it affect the people involved?

FOLLOW-UP QUESTIONS:

These follow-up questions will be answered in the following sections of Jihad and Dhimmitude that affects people involved.

1. What is Jihad?

2. What is Dhimmitude?

3. What is the positive effect of the people involved? LIFE/SURVIVAL

4. What is the negative effect of the people involved? DEATH/DESTRUCTION

5. Can these movements be stopped? NO, IT’S STILL GOING ON TODAY

6. Will there ever be peace in these movements? NO/NEVER

What is the history of Jihad?

According to Seyyed Hossein Nasr in his book: ISLAM – Religion, History and Civilization –

(p.34), jihad actually means “exertion in the path of God, and in its outward aspect it is meant

to be defensive and not aggressive.” He is saying that jihad means to sustain an effort to save

one’s religion or their homeland from being conquered. Now the inward jihad has to do with

according to Seyyed Hossein Nasr, “to battle the negative tendencies within the soul.” This

feeling will not allow us to be the best we can be as getting close to God which is meant for us.

The great jihad is, “to battle against your passionate souls (nafs).”

According to John Bowker in his book: WHAT MUSLIMS BELIEVE –(p.73), jihad means

“striving” in this case to spread Islam”. They don’t have to use the sword. They are to live the

life and share the Qur’an with others. In a way, they are like missionaries but for Islam. They

just want to change the world. They just want one state, one religion and one umma (religious

community).

He also explains that there are different ways “to strive in the cause of God” (p.78). You can tell

people what Islam is all about. You can show them through your riches, like giving alms to the

orphans or helping out with your finances by giving money to Afghanistan or others who are

fighting the West. According to John Bowker, “A Muslim is in a state of jihad all the time, but

the lesser jihad is the warfare outside. “ (p.79).

John Bowker gives two examples of when jihad is necessary. One in Lebanon where people

pick up food from the streets to feed their children. The nobility and dignity as human beings

had to be defended (p.80). Another example he gave was in Afghanistan where a superpower

tried to take over and replace their government. They had the right to defend themselves (p.81).

When Allah gave victory to Muhammad and Abu Bakr, they did not abuse their superior

position. They did not touch the children, women, sick, etc. and they did not cut down the

palms or other fruit trees or destroyed their homes (p.82).

John Bowker believes diplomacy should be used first but if that doesn’t work the Muslim has

the right to perform jihad in their mind because they are righting a wrong (p.82).

According to Patrick Sookhdeo in his book, GLOBAL JIHAD: The Future in the Face of Militant

Islam, he list several forms of jihad and I will list a few. There was, The Development of the Classical Theory of Jihad (p.98).

The classical Islam stated that jihad is the God-given method to expand Islam’s political

dominion. It was used as an instrument for the universalization of religion and for the

establishment of an imperial world state. Once a year according to the classical manual of the

Hanafi School of law, the Hedaya which states that “jihad is to be fought against infidels even if

they are not the aggressors, the caliph was required to lead an army in jihad against

unbelievers/infidels.

There was also, according to Patrick Sookhdeo, the Shafi’s manual, Reliance of the Traveller

which give the caliph permission for jihad on Jews, Christians and Zoroastrians if after he

invited them to enter Islam in faith and practice, they refuse or when invited to enter the social

order of Islam by paying the non-Muslim poll tax and they refused. Everybody else just had to

become Muslim or suffer the consequences.

According to Patrick Sookhdeo there were stages in the original development of jihad and that

depended on the strength of the Muslims (pp. 99-100).

1. Non-Confrontation: This was a verbal argument. There was no force used because the Islamic community was weak in Mecca.

2. Defensive Fighting: when Muhammad went to Median, fighting was allowed but only against attackers. Muslims were getting stronger.

3. Initiating Attacks Allowed: Since the strength of the community was getting even stronger the Muslims were allowed to take the offensive against polytheists but they could not fight them at the Mosque (Q 2:191). They could fight only at certain times and places.

4. Unconditional Command to Fight all Unbelievers everywhere and at any time: They were now ordered/commanded to perform jihad against all unbelievers at all times and places.

5. Permission to attack Jews and Christians: Now a verse was given allowing Muslims to attack Jews and Christians.

According to Patrick Sookhdeo (p.65), in the Qur’an jihad consisted of a struggle to make

Islamic rule triumph over everything else. A Muslim had to devote his time, property, health

and life in this battle of jihad for Islam. If you are a Muslim that strived with all your might, you

will achieve salvation Q 9:20.

Ibn Khaldum (1332-1406), The Muqaddima [Patrick Sookhdeo p.78]

The North African philosopher-historian Ibn Khaldum defined jihad as:

“A religious duty, because of the universalism of the (Muslim) mission and

(the obligation to) covert everybody to Islam either by persuasion or force”

{Ibn Khaldum, The Muqaddimah: An Introduction To History, translated

Franz Rosenthal, Vol. 1 (London: Routledge & Kegan Paul, 1958)} p:473 (154)

Jihad is to preserve pluralism and variety? [Patrick Shookhdeo: p. 361]

Sheikh ‘Abd al-Hamid al-Ansari, dean of the faculty of shari’a at Qatar University has a liberal

view or the word jihad which is exactly opposite the classical Islamic doctrine of jihad which

deals with the spread of Islamic power.

His writing in the London-based Arabic daily, Al-Hayatt states:

“Jihad, in its real meaning, is a means of preserving the right of pluralism and

variety and guaranteeing freedom of choice for all because diversity is considered

a natural and universal truth…” [‘Abd Al-Hamid Al-Ansari, “Landmarks in Rational

and Constructive Dialogue with the ‘Other’”, Al-Hayat (London) 31 May 2002.

Extracts in English translation in MEMRI Special Dispatch Series No. 386, 5 June

2002 (951)]

Muslims expected the end of the world to take place soon so the jihad in the earlier days was

fueled by the feeling of apocalyptical urgency. Remember, Muhammad was to the Muslims the

last prophet, the “Seal of the prophets” and he was sent right before The Day of Judgment to

warn humanity, (273) [Patrick Sookhdeo 128]. [David Cook, Understanding Jihad (Berkeley, Los Angeles, London: University of California Press, 2005), pp.22-25]

According to Jacques Ellul in Bat Ye’or’s The Decline of Eastern Christianity under Islam: From

Jihad to Dhimmitude, a choice had to be made between jihad and dhimmitude. These two

complementary institutions affected the people lives. Islam’s victories were due to the military

quality of its army and the high statesmanship of its leaders. Jihad was religious obligation that

formed part of the duties the Muslim believer had to fulfill. Jihad helped Islam to expand. It

was a normal part of their lives. Whatever laws the people were living under was replaced by

the shari’a.

Jihad affected the economic portion of the Muslim society. They are the ones who benefited

not the conquered peoples. Because of jihad, Islamization absorbed the conquered people’s

culture through massacres, slavery, etc. The people had to convert or pay the consequences.

According to Bat Ye’or in her book, The Decline of Eastern Christianity under Islam: From Jihad

to Dhimmitude, jihad was a permanent war. Peace wasn’t part of the equation but there were

truces related to political situation (muhadana). They were to be no more than ten years and

the imam could denounce them whenever he pleased.

Jihad can be done peacefully too by proselytism, propaganda and corruption winning the

hearts of the people (ta’lif al-qulub). Bat Ye’or states that one of the factors of military

strategy of jihad includes “the purchase of hearts”, and corruption was the crucial factor in the

decline of the conquered peoples. This lead to pressure on the people with a fear of threats of

reprisals if they didn’t obey.

Bat Ye’or states that jihad is a precept of Divine institution. The Malikis [one of the four schools

of Muslim jurisprudence] believed it was preferable not to begin hostilities with the enemy

before having invited the peoples to embrace the religion of Allah except where the enemy

attacks first. They could either convert or pay toll tax or war will be declared upon them. Jihad

was necessary to maintain the conquered according to the conquerors.

What is the history of DHIMMITUDE?

Dhimmitude goes hand in hand with jihad and that is the way it is understood. You can’t have

one without the other in the Muslim world. It originates from that ideology. The infidels who

submitted without fighting to the Islamic armies, were safe and granted a pledge of security.

These infidels are now protected from the laws of jihad which would cause them their death,

slavery, ransom or deportation by their enemies. The only way for them to achieve this peace

and security is to submit to the Islamic way. They now had the protection status through the

Islamization of conquered lands.

Dhimmitude had certain rules that had to be followed.

The vanquished non-Muslims peoples were now protected. They had security for not only their

life but also their possessions. They also had religious rights to a certain extent. Two conditions

provided these rights: the payment of a poll tax known as jizya and the submissions to the

provision of Islamic law.

Their economic, religious, and social fields were governed by the shari’a law and if they went

against these rules their protection was threatened and death or slavery could be imposed on

them. The Dhimmis suffered many legal disabilities which forced them to felling humiliated,

segregated, and discriminated against by their conqueror. These rules came about in the eight

to ninth centuries by the founders of the four schools of Islamic law. This was the guide line

that set the pattern of the Muslim’s community’s social behavior toward dhimmis.

Being that the Jews and Christians were known as the People of the Book, they shared the

same legal status but other religious groups such as the Zoroastrians were a despised people

and they were treated much harsher.

Dhimmitude was a civilization consisting of customs, legislation, and social behavior. The

Muslim community enacted numerous laws and implemented many principles on the dhimmi

people. It was abolished during the 19^th -20^th centuries under European pressure and

colonization of Arab countries. [ http://www.dhimmitude.org/ ]

The Status of Non-Muslim Minorities Under Islamic Rule

“Dhimmitude: the Islamic system of governing populations conquered by jihad wars, encompassing all of the demographic, ethnic, and religious aspects of the political system. The word ‘dhimmitude’ as a historical concept, was coined by Bat Y’or in 1983 to describe the legal and social conditions of Jews and Christians subjected to Islamic rule. The word ‘dhimmitude’ comes from dhimmi, and Arabic word meaning ‘protected.’ Dhimmi was the name applied by the Arab-Muslim conquerors to indigenous non-Muslim poplations who surrendered by a treaty (dhimma) to Muslim domination.” [ http://www.dhimmitude.org/ ]

In reading, The Decline of Eastern Christianity under Islam: From Jihad to Dhimmitude, by Bat

Ye’or Forward by Jacques Ellul, she touched upon many areas of dhimmitude and she showed

how jihad and dhimmitude are truly connected. You can’t have one without the other. Non-

Muslims would have to make a choice between the two. If they picked jihad (war) it would

usually meant certain death. If they picked dhimmitude it would lead to them being protected

and continue living life, mind you not the same life as before but at least they would be alive.

As I stated in the jihad section of my research, once they became dhimmi, the law of their

country no longer exist, they have to now live under the Islamic law/shari’a. You have two

worlds, the world of Islam and the world of war. Inside the umma, the only possible existence

for the infidel to be protected is through dhimmitude.

The umma is the Islamic community and they own the territories of the dar al-Islam which is

governed by Islamic law. Non-Muslims (harbis) inhabit the dar al-harb, the lands conquered by

war and Islamic jurisdiction prevails either by war (harb), or by the conversion of the

inhabitants. Jihad was performed so the possession that was considered illegally ursurped by

non-Muslims is restored to the Muslims. The way they took back this land was through burning

villages, taking hostages, pillaging and massacring the people driving them out and allowing the

army possession. Now that land was their land. Once the dar al-harb became the dar al-Islam

the former inhabitants (harbis) became prisoners of war. The imam according to the events of

the conflict could condemn them to massacre, slavery, exile, or he could negotiate with one of

their representatives and grant them a treaty of protection (dhimma). If they accepted the

latter, they were in the status of tributaries (dhimmis). The non-Muslim has to pay tribute and

submit to Islam. This dhimma (protection) prohibited any further acts of pillage, massacre, and

enslavement inherent in the razzias. The dhimma came about as a theological principle to stop

the barbarity of war because war is truly brutal.

Even though the conquered people (dar al-harb) lived in a state of dhimmitude they flourished.

They mastered techniques of civilization: state administration, agriculture, trade, architecture,

and various crafts, etc. Eventually the legal institution would bring together a group of laws

that would slowly take away the rights of the dhimmis and confine them to a cramp condition.

This was done by transferring to the umma all the key positions that the dhimmis had formerly

held.

“The legal status of the dhimmis appears at two levels: one, mobile and enmeshed in history; the other, fixed in legal dogma.”

The dhimmi had to pay a poll tax where in some areas they had to pay individually at a

humiliating public ceremony. As they were paying their poll tax they were struck either on the

head or on the nape of the neck. It was a symbol of the non-Muslims’ humiliation. In other

areas if tribute was not given, the women and children were reduced to slavery.

The dhimmi was excluded from public office. The Qur’an had verses to verify this (3:27, 114-

115; 5:56). The hadith forbade either a Christian or a Jew from exerting authority over a

Muslim.

Dhimmi were not equal in the eyes of Islamic law. “All litigation between a Muslim and a dhimmi was under the jurisdiction of Islamic legislation which did not recognize the validity of the oath of a dhimmi against that of a Muslim.”

If you were close to the caliph, “peoples of the dhimma” (Jews and Chkristians) were able to

recover their property-places of worship, houses, domains, etc. You also had churches and

synagogues not being respected, burned or demolished all because they felt that the infidels

were found guilty of overstepping their rights.

When the dhimmi had religious ceremonies and burials they had to do it in secret. They made

it so that the Muslims graves be distinguished from the dhimmis, so when they wanted to

destroy graves they would know which ones to destroy. This practice is still going on. The

dhimmi condition itself was a religious constraint.

Forced conversions are forbidden according to the Qur’an but these wars (jihad) and the

requirements of Islamic domination over the conquered lands and populations forced the

people to live a life under dhimmituide or die.

Conversion was also forced upon the Jewish and Christian dhimmi when their children were

bducted. Sometimes these children were ransomed, supplied to harems and made as a

contribution to the tribute. In an institutional way they were placed in the devishirme system.

These children were abused, some recruiters took more than one child so they could sell them

back to their parents and if they couldn’t afford to pay they remained slaves. They removed

them from their families hardened by painful experiences. They were turned into fanatics by

the education they received. They turned out to be the cruelest weapons against their own

people and the soldiers that were trusted most because they had nothing to gain and

everything to lose. All was lost for them.

The dhimmi were humiliated a lot. They could not have Muslim servants nor possess arms.

They were not to be consulted as physicians or pharmacists even though some still went to

them. Marriage and sexual relations between dhimmis and Muslim women was not allowed

punishable by death but a Muslim could marry a dhimmi woman. A dhimmi could not ride

upon a noble animal, such as a camel or a horse. If he was outside town he could ride a

donkey. A dhimmi if riding a donkey passed a distinguished Muslim, had to dismount, “for a

Christian must only appear before a Muslim in a humiliating position.” If this step was not

taken the Muslim was authorized to throw the Christian to the ground. In some places the

dhimmis had to walk with lowered eyes when passing to the left-the impure side-of Muslims.

And they were encouraged to push the dhimmi aside. In the presence of a Muslim the dhimmi

had to remain standing in a humble and respectful attitude and when given permission to

speak, spoke in a low voice.

By law the dhimmi were told what to wear and how to cut their hair. They couldn’t go to public

baths and they had to wear small bells to signal their identity in the absence of the proper

clothing to identify them.

Dhimmi would flee one area of persecution to succeed in surviving in another area where the

authority of the ruler was kinder. Geography was important to how you where treated as

dhimmi, mountains offered refuge, but plains, opened to nomadic attacked gave no protection

at all because the enemy came and went as they pleased and no one could stop them.

The Islamization of the conquered land was in two stages: military conflict which was through

jihad and the dhimma which was a type of contract of protection for the non-Muslims. The job

of the dhimmis was to accommodate the armies of the Muslims and provide for their needs.

This act eventually ruined the villagers because they could not supply for themselves.

According to John Bowker in his book What Muslims believe (p. 85), “Islam is the only religion that introduced this idea of the dhimmis [non-Muslims in Muslim countries under Muslim protection] and of the ahl al-kitab [“Peop0le of the Book” – any community that has received the revelation from God as Scripture], so that we are required to treat them with respect.”

In closing jihad and dhimmitude definitely affected the people in the east especially

theologically, taken their religion and places of worship away from them forcing them to covert

or die and psychologically, taking their dignity away from them through humiliation, slavery,

hunger, culture, etc. the list goes on. What is positive about dhimmitude? Life. What is

negative about dhimmitude? Death. Can this movement be stopped? It was abolished during

the 19^th -20^th centuries under European pressure and colonization of Arab countries. Will there

ever be peace in these movements? No because jihad is forever so some form of dhimmitude

still exist somewhere in this world.

REFERENCES

What Muslims Believe, By: John Bowker, Published 1995, Copyright under Berne Convention

GLOBAL JIHAD: The Future in the Face of Militant Islam, By: Patrick Sookhdeo Foreward by

The Decline of Eastern Christianity under Islam: From Jihad to Dhimmitude, By: Bat Ye’or

Ye’or

ISLAM, Religion, History and Civilization, By: Seyyed Hossein Nasr, Published in Our Religions,

Nasr.

Al-Yahud: Eternal Islamic Enmity & the Jews, By: Elias Al-Maqdisi & Sam Solomon, Puclished

Internet Site [ http://www.dhimmitude.org ]