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America and the World Ready Themselves to Islam Rule

Posted 12 Sep 2010 at 21:26 PM by spanner

Will America refuse the Islam advancement into her shores, and not bow to the guillotine, or will she bow to a conqueror after rebellion of 200+years by the European lot?


body,html { overflow-y: hidden; overflow-x: hidden;}Western Court rules Islamic law discriminatory
By Robert Verkaik, Law Editor

The Independent
Thursday, 23 October 2008
Britain's highest court has criticised Islamic law for discriminating against women after a case in which a mother was forced to flee the Middle East for Britain to protect her son from his abusive father. In a 5-0 ruling, the law lords said that there was no place in sharia for the equal treatment of the sexes. It would be a "flagrant breach" of the European Convention on Human Rights for the Government to remove a woman to Lebanon, where she would lose custody of her son because of sharia-inspired family law. The woman, known as EM, came to the UK in 2004 with her son when he was eight. She has had sole custody of him since his birth because of her ex-husband's violence. She left Lebanon because its laws automatically award fathers custody of children from the age of seven. Lord Hope of Craighead said that the right to non-discrimination was a core principle in the protection of human rights. "Sharia law as it is applied in Lebanon was created by and for men in a male-dominated society... There is no place in it for equal rights," he said. Sharia was the product of a much-observed religious and cultural tradition, "but by our standards the system is arbitrary because the law permits of no exceptions to its application... It is discriminatory too because it denies women custody of their children after they have reached the age of custodial transfer simply because they are women." Yesterday's decision reversed rulings by the Court of Appeal, the Asylum and Immigration Tribunal and the Home Secretary that returning EM to Lebanon with her son would not violate her right to family life. The human rights groups Liberty and Justice intervened in the case. Liberty's legal director, James Welch, said: "How can the Government speak of equal treatment in one breath and seek to deport mother and child to face separation... in another? The law lords have rightly upheld basic protections which must be available to us all." EM had obtained, in the Islamic Court in Lebanon, a divorce from her husband, who reportedly ended her first pregnancy by hitting her in the stomach with a heavy vase. She had been awarded physical custody of her son until his seventh birthday. Lord Carswell said: "The House is applying the domestic law of this country, as it is bound to do... We are not passing judgment on the law or institutions of any other state. Nor are we setting out to make comparisons, favourable or unfavourable, with sharia law." Eric Metcalfe, of Justice, said: "This isn't a case of British law versus Lebanese law or Sharia law. This is simply a victory for basic fairness and a useful reminder for anyone who doubts the value of the Human Rights Act 10 years on."
Sharia (شريعة Šarīʿa; [ʃaˈriːʕa], "way" or "path") is the sacred law of Islam. Muslims believe Sharia is derived from two primary Sources of Islamic law, namely the divine revelations set forth in the Qur'an, and the sayings and example set by the Islamic Prophet Muhammad in the Sunnah. Fiqh ("jurisprudence") interprets and extends the application of Sharia to questions not directly addressed in the primary sources by including secondary sources. These secondary sources usually include the consensus of the religious scholars embodied in ijma, and analogy from the Qur'an and Sunnah through qiyas. Shia jurists replace qiyas analogy with 'aql, or "reason". All Muslims believe Sharia is God's law, but differ as to what exactly it entails.[1] Modernists, traditionalists and fundamentalists all hold different views of Sharia, as do adherents to different schools of Islamic thought and scholarship. Different countries and cultures have varying interpretations of Sharia as well. Sharia deals with many topics addressed by secular law, including crime, politics and economics, as well as personal matters such as sexuality, hygiene, diet, prayer, and fasting. Where it enjoys official status, Sharia is applied by Islamic judges, or qadis. The imam has varying responsibilities depending on the interpretation of Sharia; while the term is commonly used to refer to the leader of communal prayers, the imam may also be a scholar, religious leader or political leader. The introduction (or in some cases, reintroduction) of Sharia is a longstanding goal for Islamist movements in Muslim countries. Some Muslim minorities in Asia (e.g. in India) have attained institutional recognition of Sharia to adjudicate their personal and community affairs. In western countries, where Muslim immigration is more recent, Muslim minorities have introduced Sharia family law, for use in their own disputes, with varying degrees of success (e.g. Britain's Muslim Arbitration Tribunal). Attempts to impose Sharia have been accompanied by controversy, violence, and even warfare (cf. Second Sudanese Civil War).
In The Spirit of Islamic Law, Professor Bernard G. Weiss states "In archaic Arabic, the term sharì'a means 'path to the water hole.' When we consider the importance of a well-trodden path to a source of water for man and beast in the arid desert environment, we can readily appreciate why this term in Muslim usage should have become a metaphor for a whole way of life ordained by God." In Understanding Islamic Law: From Classical to Contemporary, Professor Irshad Abdal-Haqq states "Shar'iah, or more properly Al-Shari'ah, literally means the pathway, path to be followed, or clear way to be followed, and has come to mean the path upon which the believer has to tread. In original usage Shar'iah meant the road to the watering place or path leading to the water, i.e., the way to the source of life. The technical application of the term as a reference to the law of Islam is traced directly to the Qur'an, wherein the adherents of Islam, the believers, are admonished by Allah (God) to follow the clear and right way, the path of Shari'ah: Then we put thee on the (right) Way of religion so follow thou that (Way), and follow not the desires of those who know not (Qur'an 45:1." According to Abdul Mannan Omar in his Dictionary of the Holy Quran, the word at 45:18 (see Abdal-Haqq above) derives from the "Quranic root" shara'a. Derivations include: Shara'a (as prf. 3rd. p.m. sing.), meaning "He ordained", appearing once in the Qur'an at verse 45:13; Shara'u (prf. 3rd. p.m. plu.) "They decreed (a law)" appearing once at 42:21; Shir'atun (n.) "Spiritual law", used at 5:48; finally, Shariatun (act. 2nd. pic. f. sing.) "System of divine law, Way of belief and practice" is used at 45:18

Definitions and descriptions



Sharia has been defined as
  • "Muslim or Islamic law, both civil and criminal justice as well as regulating individual conduct both personal and moral. The custom-based body of law based on the Quran and the religion of Islam. Because, by definition, Muslim states are theocracies, religious texts are law, the latter distinguished by Islam and Muslims in their application, as Sharia or Sharia law."
  • "a discussion on the duties of Muslims," —Hamilton Alexander Rosskeen Gibb
  • "a long, diverse, complicated intellectual tradition," rather than a "well-defined set of specific rules and regulations that can be easily applied to life situations," —Hunt Janin and Andre Kahlmeyer
  • "a shared opinion of the [Islamic] community, based on a literature that is extensive, but not necessarily coherent or authorized by any single body," —Knut S. Vikor
From the ninth century, the power to interpret and refine law in traditional Islamic societies was in the hands of the scholars (ulema). This separation of powers served to limit the range of actions available to the ruler, who could not easily decree or reinterpret law independently and expect the continued support of the community. Through succeeding centuries and empires, the balance between the ulema and the rulers shifted and reformed, but the balance of power was never decisively changed. At the beginning of the nineteenth century, the Industrial Revolution and the French Revolution introduced an era of European world hegemony that included the domination of most of the lands of Islam. At the end of the Second World War, the European powers found themselves too weakened to maintain their empires. The wide variety of forms of government, systems of law, attitudes toward modernity and interpretations of Sharia are a result of the ensuing drives for independence and modernity in the Muslim world.

Traditional perspectives on Sharia

The majority of Muslims regard themselves as belonging to either the Sunni or Shi'a sect of Islam. Within these sects, there are different schools of religious study and scholarship. The schools within each sect have common characteristics, although each differs in its details.
The Sunni perspective

Main article: Sunni
In addition to the "Basic Code" of the Qur'an and Sunnah, traditional Sunni Muslims also add the consensus (ijma) of Muhammad's companions (sahaba) and Islamic jurists (ulema) on certain issues. In situations where no concrete rule exists in the sources, law scholars use qiyas — various forms of reasoning, including analogy, to derive law from the essence of divine principles and preceding rulings. The consensus of the community, public interest, and other sources are used as an adjunct to Sharia where the primary and secondary sources allow. This description can be applied to the major schools of Sunni fiqh, which include the Hanafi, Shafi'i, Maliki and Hanbali.
The Salafi perspective

Main article: Salafi
The Salafi movement looks to the actions and sayings of the first three generations of Muslims for guidance, in addition to the Qur'an and Sunnah. Salafis take these exemplary early Muslims as the source of their fiqh. The Salafi movement has attracted followers from many Muslim cultures and schools of fiqh.
Main article: Wahhabi
Muslims who subscribe to the teachings of scholar Muhammad ibn Abd-al-Wahhab are considered part of the Salafi movement.
The Shi'a perspective

Main article: Shi'a
Shi'a Muslims also extend the "Basic Code" with fiqh, but strongly reject analogy (qiyas) as an easy way to innovations (bid'ah), and reject consensus (ijma) as not having any particular value in its own. During the period that the Sunni scholars developed those two tools, the Shi'a Imams were alive, and Shi'a view them as an extension of the Sunnah, so they view themselves as deriving their laws (fiqh) only from the Qur'an and Sunnah. A recurring theme in Shi'a jurisprudence is logic (mantiq), something most Shi'a believe they mention, employ and value to a higher degree than most Sunnis do. They do not view logic as a third source for laws, rather a way to see if the derived work is compatible with the Qur'an and Sunnah.
In Imami-Shi'i law, the sources of law (usul al-fiqh) are the Qur'an, anecdotes of Muhammad's practices and those of The Twelve Imams, and the intellect ('aql). The practices called Sharia today, however, also have roots in comparative law and local customs (urf).
Most Shia Muslims followed the Ja'fari school of thought.
Modern perspectives on Sharia

Muslims have responded in a variety of ways to the forces of modernity. These responses cross the lines of tradition, sect and school. They affect the way Sharia is interpreted by the individual in their personal lives, and the extent to which Sharia is implemented in the public sphere by the state. These diverse movements can be referred to collectively as contemporary Sharia(s).
The spectrum of Muslim legal systems

The legal systems in 21st century Muslim majority states can be classified as follows.
Sharia in the secular Muslim states: Muslim countries such as Mali, Kazakhstan and Turkey (which is under pressure from religious political parties) have declared themselves to be secular. Here, religious interference in state affairs, law and politics is prohibited. In these Muslim countries, as well as the secular West, the role of Sharia is limited to personal and family matters.
Muslim states with blended sources of law: Muslim countries including Pakistan, Indonesia, Afghanistan, Egypt, Nigeria, Sudan, Morocco and Malaysia have legal systems strongly influenced by Sharia, but also cede ultimate authority to their constitutions and the rule of law. These countries conduct democratic elections, although some are also under the influence of authoritarian leaders. In these countries, politicians and jurists make law, rather than religious scholars. Most of these countries have modernized their laws and now have legal systems with significant differences when compared to classical Sharia.
Muslim states using classical Sharia: Saudi Arabia and some of the Gulf states do not have constitutions or legislatures. Their rulers have limited authority to change laws, since they are based on Sharia as it is interpreted by their religious scholars. Iran shares some of these characteristics, but also has a parliament that legislates in a manner consistent with Sharia.
Factors influencing the modern role of Sharia

Against the backdrop of differing religious sects, scholarship, classical schools of thought, and governmental implementations, the following forces are at work influencing future developments in Sharia law.
The rapid exchange of cultures and ideas

Around the world, Muslims are becoming more connected by the Internet and modern communications. This is leading to wider exchanges of ideas and cultures. Reactionary and fundamentalist movements are unlikely to halt this trend, as the Sharia itself defends the right to privacy within the home.
Modern schools of thought

Legal scholar L. Ali Khan claims that "the concept of Sharia has been thoroughly confused in legal and common literature. For some Muslims, Sharia consists of the Qur'an and Sunnah. For others, it also includes classical fiqh. Most encyclopedias define Sharia as law based upon the Qur'an, the Sunnah, and classical fiqh derived from consensus (ijma) and analogy (qiyas). This definition of Sharia lumps together the revealed with the unrevealed. This blending of sources has created a muddled assumption that scholarly interpretations are as sacred and beyond revision as are the Qur'an and the Sunnah. The Qur'an and the Sunnah constitute the immutable Basic Code, which should be kept separate from ever-evolving interpretive law (fiqh). This analytical separation between the Basic Code and fiqh is necessary to dissipate confusion around the term Sharia."
The revival of the religion

Simultaneously with liberalizing and modernizing forces, trends towards fundamentalism and movements for Islamic political power are also taking place. There has been a growing religious revival in Islam, beginning in the eighteenth century and continuing today. This movement has expressed itself in various forms ranging from wars to efforts to improve education.
A return to traditional views of Sharia: There is a long-running worldwide movement underway by Muslims towards a better understanding and practice of their religion. Encouraged by their scholars and imams, Muslims have moved away from local customs and culture, and towards more universally accepted views of Islam. This movement towards traditional religious values served to help Muslims cope with the effects of European colonization. It also inspired modernist movements and the formation of new governments.
The Islamist movement: Since the 1970s, the Islamist movements have become prominent; their goals are the establishment of Islamic states and Sharia within their own borders, their means are political in nature. The Islamist power base is the millions of poor, particularly urban poor moving into the cities from the countryside. They are not international in nature (one exception being the Muslim Brotherhood). Their rhetoric opposes western culture and western power. Political groups wishing to return to more traditional Islamic values are the source of threat to Turkey's secular government. These movements can be considered neo-Sharism.
The Fundamentalist movement: Fundamentalists, wishing to return to basic religious values and law, have in some instances imposed harsh Sharia punishments for crimes, curtailed civil rights, and violated human rights. These movements are most active in areas of the world where there was contact with Western colonial powers.
Extremism: Extremists have used the Qur'an and their own particular version of Sharia to justify acts of war and terror against Western individuals and governments, and also against other Muslims believed to have Western sympathies. Friction between the West and Islam, particularly with regard to the Palestinian question, continues to fuel this conflict.
The immutability of God's will
Although there are many different interpretations of Sharia, and differing perspectives on each interpretation, there is consensus among Muslims that Sharia is a reflection of God's will for humankind. Sharia must therefore be, in its purest sense, perfect and unchanging. The evolution or refinement of Sharia is an effort to more perfectly reflect God's will.
Confusion between Sharia and customary law

According to Jan Michiel Otto, Professor of Law and Governance in Developing Countries at Leiden University, "Anthropological research shows that people in local communities often do not distinguish clearly whether and to what extent their norms and practices are based on local tradition, tribal custom, or religion. Those who adhere to a confrontational view of sharia tend to ascribe many undesirable practices to sharia and religion overlooking custom and culture, even if high ranking religious authorities have stated the opposite." Professor Otto's analysis appears in a paper commissioned by the Netherlands Foreign Ministry.
Origins
According to Muslims, Sharia law is founded on the words of Allah as revealed in the Qur'an, and traditions gathered from the life of the Prophet Muhammad. Muhammad was born ca. 570 CE in Mecca, a trading city in the Arabian desert. In addition to being a center of trade on the caravan routes, Mecca was a place of pilgrimage for Arabs of many beliefs. The focus of religion in Mecca was the Ka'aba, a stone building believed to have been built by Adam at the beginning of time, and rebuilt by the Prophet Abraham and his son Ishmael.Mecca was inhabited by the Quraysh, a pagan tribe with some Jews and Christians among them. Muhammad was orphaned at an early age, and came under the protection of an uncle. He grew up to become a trader and married his employer, a prosperous merchant named Khadija. It was in middle age that Muhammad began to speak of revelations received from Allah through the angel Gabriel. Muhammad told others of his revelations, and attracted followers who transcribed them onto available materials. Over the twenty years from his first revelation until his death, Islam became the dominant force in the Arabian peninsula, and a serious challenge to the Byzantine and Sasanian empires. After Muhammad's death, the revelations were collected and organized into the Qur'an, and accounts of his life eventually formed the basis for the Sunnah. In pre-Islamic Arabia, bonds of common ancestry formed the basis for tribal association. The advent of Islam brought the tribes together under a single religion. As Islam is not just a religion, but also a way of life, a new common basis of law and personal behavior, Sharia, began to take shape.
Sharia continued to undergo fundamental changes, beginning with the reigns of caliphs Abu Bakr (632–34) and Umar (634–44), during which time many questions were brought to the attention of Muhammad's closest comrades for consultation.During the reign of Muawiya b. Abu Sufyan ibn Harb, ca. 662 CE, Islam undertook an urban transformation, raising questions not originally covered by Islamic law.[ Since then, changes in Islamic society have played an ongoing role in developing Sharia, which branches out into Fiqh and Qanun respectively. Among the Muslims, tribal laws were adapted to conform to Sharia "for they could not form part of the tribal law unless and until they were generally accepted as such." Additionally, Noel James Coulson, Lecturer in Islamic law of the University of London, states that "to the tribe as a whole belonged the power to determine the standards by which its members should live. But here the tribe is conceived not merely as the group of its present representatives but as a historical entity embracing past, present, and future generations." So, while "each and every law must be rooted in either the Qur'an or the Sunnah," without contradiction, tribal life brought about a sense of participation. Such participation was further reinforced by Muhammad who stated, "My community will never agree in error".
Sharia and non-Muslims
Main article: Dhimmi
Based on Quranic verses and Islamic traditions, classical Sharia distinguishes between Muslims, followers of other Abrahamic monotheistic religions, and pagans or people belonging to other polytheistic religions. As monotheists, Jews and Christians have traditionally been considered "People of The Book," and afforded a special status known as dhimmi derived from a theoretical contract - "dhimma" or "residence in return for taxes". There are parallels for this in Roman and Jewish law. Hindus were originally considered pagans and given the choice between conversion to Islam and death (or slavery), as pagans are not afforded the rights and protections of the dhimma contract. By the Middle Ages, the Hindus and Buddhists of India had come to be considered dhimmis by their Muslim rulers. Eventually, the largest school of Islamic scholarship applied this term to all non-Muslims living in Islamic lands outside the sacred area surrounding Mecca, Saudi Arabia. Classical Sharia attributes different legal rights and obligations to different religious groups; in practice, this consisted of curbs on the rights and freedoms of non-Muslims. However, the classical dhimma contract is no longer enforced. Western influence has been instrumental in eliminating the restrictions and protections of the dhimma contract, thereby contributing to the current state of relations between Muslims and non-Muslims living in Islamic lands. According to law professor H. Patrick Glenn of McGill University, "Today it is said that the dhimmi are 'excluded from the specifically Muslim privileges, but on the other hand they are excluded from the specifically Muslim duties' while (and here there are clear parallels with western public and private law treatment of aliens - Fremdenrecht, la condition de estrangers), [f]or the rest, the Muslim and the dhimmi are equal in practically the whole of the law of property and of contracts and obligations."
Parallels with Western legal systems
Comparisons with common law

Parallels to common law concepts are found in classical Islamic law and jurisprudence including ratio decidendi (illah).
Comparisons with civil law

One of the institutions developed by classical Islamic jurists that influenced civil law was the Hawala, an early informal value transfer system, which is mentioned in texts of Islamic jurisprudence as early as the 8th century. Hawala itself later influenced the development of the Aval in French civil law and the Avallo in Italian law. The "European commenda" limited partnerships (Islamic Qirad) used in civil law as well as the civil law conception of res judicata may also have origins in Islamic law.
International law

Islamic law also made "major contributions" to international admiralty law, departing from the previous Roman and Byzantine maritime laws in several ways. These included Muslim sailors being "paid a fixed wage "in advance" with an understanding that they would owe money in the event of desertion or malfeasance, in keeping with Islamic conventions" in which contracts should specify "a known fee for a known duration", in contrast to Roman and Byzantine sailors who were "stakeholders in a maritime venture, in as much as captain and crew, with few exceptions, were paid proportional divisions of a sea venture's profit, with shares allotted by rank, only after a voyage's successful conclusion." Muslim jurists also distinguished between "coastal navigation, or cabotage," and voyages on the "high seas", and they also made shippers "liable for freight in most cases except the seizure of both a ship and its cargo." Islamic law also "departed from Justinian's Digest and the Nomos Rhodion Nautikos in condemning slave jettison", and the Islamic Qirad was also a precursor to the European commenda limited partnership. The "Islamic influence on the development of an international law of the sea" can thus be discerned alongside that of the Roman influence.
Legal education

Main articles: Madrasah and Ijazah
The origins of the Ijazah dates back to the ijazat attadris wa 'l-ifttd ("license to teach and issue legal opinions") in the medieval Islamic legal education system, which was equivalent to the Doctor of Laws qualification and was developed during the 9th century after the formation of the Madh'hab legal schools. To obtain a doctorate, a student "had to study in a guild school of law, usually four years for the basic undergraduate course" and ten or more years for a post-graduate course. The "doctorate was obtained after an oral examination to determine the originality of the candidate's theses," and to test the student's "ability to defend them against all objections, in disputations set up for the purpose," which were scholarly exercises practiced throughout the student's "career as a graduate student of law." After students completed their post-graduate education, they were awarded doctorates giving them the status of faqih (meaning "master of law"), mufti (meaning "professor of legal opinions") and mudarris (meaning "teacher"), which were later translated into Latin as magister, professor and doctor respectively.
Role in economic development and corporate law

Sharia classically recognizes only natural persons, and never developed the concept of a legal person, or corporation, i.e. a legal entity that limits the liabilities of its managers, shareholders, and employees; exists beyond the lifetimes of its founders; and that can own assets, sign contracts, and appear in court through representatives. Thus, Sharia has no native tradition of corporate law. This, combined with egalitarian rules of inheritance for male descendants (compare with primogeniture in Christian societies), hindered the concentration of wealth and the development of larger and more sophisticated enterprises, according to Timur Kuran of Duke University. Prohibitions on interest, or "riba" also disadvantaged Muslims vis-à-vis non-Muslim minorities in accessing banks and insurance when these services were first introduced by Westerners. Interest prohibitions, also imposed secondary costs by discouraging record keeping, and delaying the introduction of modern accounting. Such factors, according to Kuran, have played a significant role in retarding economic development in the Middle East.
Qanun

After the fall of the Abbasids in 1258, a practice known to the Turks and Mongols transformed itself into Qanun, which gave power to caliphs, governors, and sultans alike to "make their own regulations for activities not addressed by the sharia." The Qanun began to unfold as early as Umar I (586-644 CE). Many of the regulations covered by Qanun were based on financial matters or tax systems adapted through the law and regulations of those territories Islam conquered. Qanun in Arabic means law or rules.
What Do Joseph Smith, Muhammed, and Glen Beck Have In Commanality?
Answer: Joseph Smith, by an angel, founded Mormonism, Muhammed (Muhammad ibn ‘Abdullāh), by an angel, founded the Islamic Belief, Glen Beck is an avowed Mormon -
Joseph Smith, Jr. (December 23, 1805 – June 27, 1844) was the founder of the Latter Day Saint movement, a group of churches whose adherents regard him as a prophet. In the late 1820s, Smith announced that the angel Moroni had given him a book of golden plates, containing a religious history of ancient American peoples. Smith claimed the book was written in an unknown language, which he translated using seer stones given with the plates. In 1830, Smith published this translation as the Book of Mormon and organized what he claimed was a restoration of the early Christian church. Moving the church in 1831 from western New York to Kirtland, Ohio, Smith attracted hundreds of converts, who came to be called Latter Day Saints. Some of these he sent to establish a holy city of "Zion" in Jackson County, Missouri. In 1833, Missouri settlers expelled the Saints from Zion, and Smith led an unsuccessful paramilitary expedition to recover the land. Fleeing an arrest warrant in the aftermath of a Kirtland financial crisis, Smith joined the remaining Saints in Far West, Missouri in 1838. However, tensions escalated into a war with hostile Missourians. Believing the Saints to be in insurrection, the governor ordered their expulsion from Missouri, and Smith was imprisoned on capital charges. After escaping state custody in 1839, Smith led the Saints to build Nauvoo, Illinois on Mississippi River swampland, where he became mayor and commanded the large Nauvoo militia. In early 1844, he announced his candidacy for President of the United States. That summer, after the Nauvoo Expositor criticized Smith's teachings, the Nauvoo city council, headed by Smith, ordered the paper's destruction. In a futile attempt to check public outrage, Smith first declared martial law, then surrendered to the governor of Illinois. He was killed by a mob while awaiting trial in Carthage, Illinois. Smith's followers revere him and regard his revelations as scripture, while he has sometimes been demonized by critics. His teachings include unique views about the nature of godhood, cosmology, family structures, political organization, and religious collectivism. His legacy includes a number of religious denominations, which collectively claim a growing membership of nearly 14 million worldwide.
"For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works." 2 Corinthians 11:13-15
'path to the water hole.' "Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water." John 4:10
Arab, The tribes of Ishmael, the son of Abraham by Hagar the bondservant - "They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed. I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you. I speak that which I have seen with my Father: and ye do that which ye have seen with your father. They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God. Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. And because I tell you the truth, ye believe me not." John 8:33-45

"Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me." John 14:6

Quranic verses that dictate beheading Kaffirs:
5:33-“The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution(by beheading), or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter;”
8:12- “I will instill terror into the hearts of the unbelievers: smite ye above their necks and smite all their finger-tips off.”
47:4- “Therefore, when ye meet the Unbelievers (in fight), strike off their heads; at length; then when you have made wide Slaughter among them, carefully tie up the remaining captives”: thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens.”
9:123: “Oh ye who believe! Murder those of the disbelievers and let them find harshness in you.”
2:191- “Kill them wherever you find them, and drive them out from wherever they drove you out.”
5: 45-- “We ordained therein for them: “Life for life, eye for eye, nose for nose, ear for ear. Toth for tooth, and wounds equal for equal.”
2:193- “Fight them on until there is no more tumult and religion becomes that of Allah”
9:29- "Fight those who do not believe in God and the last day... and fight People of the Book, (Christian and Jews) who do not accept the religion of truth (Islam) until they pay tribute (Zizziya ta by hand, being inferior.”
8:17—It is not ye who Slew them; it is God; when thou threwest a handful of dust, it was not Thy act, but God’s…..”

News Report August 27, 2006
Kidnapped Fox reporters "convert to Islam" on video
Reuters ^ | 8/27/06

Posted on Sunday, August 27, 2006 5:59:20 AM by Hannibal Hamlin

Kidnapped Fox reporters "convert to Islam" on video
Sun Aug 27, 2006 5:20 AM EDT
By Nidal al-Mughrabi GAZA (Reuters) - Two kidnapped journalists for the American Fox News Channel appeared on a new videotape released by their captors on Sunday in the Gaza Strip, saying they had converted to Islam. Palestinian Interior Minister Saeed Seyam said efforts were under way to secure the release of Fox correspondent Steve Centanni, a 60-year-old American, and New Zealand-born cameraman Olaf Wiig, 36, within hours. Both journalists appeared to be in good health in the new video. They were seized on August 14 by a previously unknown group called the Holy Jihad Brigades. The two men were shown separately sitting cross-legged, reading statements announcing that they had converted to Islam. At times in the video they were wearing long Muslim robes. "I changed my name to Khaled. I have embraced Islam and say the word Allah," Centanni said. Wiig called on leaders of the West to stop "hiding behind the 'I don't negotiate with terrorists' myth." Interior Minister Seyam of the governing militant movement Hamas expressed optimism the ordeal for the two reporters would soon be over. "Efforts are under way with several parties to secure their release within the coming hours," he told Reuters. The Holy Jihad Brigades claimed responsibility on Wednesday for the kidnapping and had warned the United States to free Muslim prisoners to prevent the captives facing unspecified consequences. The deadline expired on Saturday. The United States has said it will not make "concessions to terrorists." A separate statement from the captors said: "They chose Islam and that is a gift that God gives those whom he chooses." A videotape released on Wednesday showed the two men, dressed in tracksuits, sitting on a blanket in front of a black background. They appeared fairly relaxed and in good health. Both said that they were fine and being treated well. The kidnapping is the longest-lasting abduction of foreigners in the Palestinian coastal strip in more than a year. The Hamas-led government has called for the men to be freed while several prominent militant groups in Gaza have denied involvement and also said the men should be freed. Previous kidnappings of foreigners have usually ended after a few hours, or at most a few days, of captivity.
"Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me." Matthew 10:32-40
The Future For Those Who Will Not Accept Islam And The Anti-Christ
"And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled." Revelation 6:9-11
"And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years." Revelation 20:4
The Future Of Those Who Do Accept Islam And The Anti-Christ

"And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire." Revelation 20:14-15



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