Dear Readers,
As anyone who has read the information on my site can see, I have always presented the facts, untainted by my own specific beliefs, about the pure evil of radical islam.
But after much prayer, research and reflection, I can no longer leave my own beliefs out of the picture. I know that the evil exsists not only with the radicals themselves, but in islam itself.
Islam is the anti-christ.
Mohammed was a false prophet.
The qur'an is the mark of the beast.
(Rev 13:16-18 [KJV])
And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.
The Forehead
But as impressive as anything else in Egypt in terms of obsessive continuity over the centuries was the sight of the dark bump and bruise on the forehead of devout Muslim men, from stiking their head on the mosques floor--the alamat el-salah, "mark of prayer," coliquially called a raisin (zabibah) in Egypt.
SOURCE: Dark Star Safari: Overland from Cairo to Cape Town by Paul Theroux - Page 50
The Right Hand
amân A non-Muslim from the Dâr al-Harb may be permitted to visit the Muslim lands and even reside there for a specified period of time, for which he receives what is known in Muslim law as an amân, a kind of grant of safe conduct. The holder of an amân is called musta'min. This denotes the legal status of the non-Muslim from outside who comes as a merchant or envoy and stays for a while under Muslim rule. He is not a dhimmî and is not subject to the poll tax and other disabilities.
The Muslim law books discuss in some detail the granting of amân--when, by whom, and on what conditions it may be granted. The amân was in principle given for a limited period, and the visitor from outside who became a permanent resident changed his status from musta'min to dhimmî. In fact, however, the amân was normally renewed on a yearly basis and resident communities of foreign were allowed to retain their status. Citizens of a foreign state could benefit from a collective amân accorded to their government. Interestingly, the status of musta'min was on some interpretations limited to Christian citizens of Christian states. European Jews traveling in the Ottoman Empire were sometimes, especially later, treated as citizens or subjects of their countries, benefiting from the collective amân accorded to them; at other times as Jews, on the same footing as Ottoman Jews, with both the advantages and disadvantages of this different status. In some Ottoman documents the phrase kâfir yahudisi (the infidel's Jew) is used to designate Jews who are subjects of Christian states. Similarly, in Persia, Sunni Muslim subjects of the Russian czars where not allowed to benefit from the extraterritorial privileges accorded to Russian subjects but were treated as Sunni Muslims--not always an improvement in a Shî'î Muslim state (20)
The discussions both of dhimma and amân relate to the position of the non-Muslim resident or visitor in Muslim territories. The position of the Muslim, whether as resident or as visitor, in non-Muslim territory is another matter. It is discussed very little in the classical Islamic sources for the good reason that the question rarely arose. In the early centuries of Islam, when the basic principles of Muslim law and theology were formulated, Islam was advancing steadily all the time. Territory might be briefly lost in the course of military operations, but it was always swiftly recovered. There seemed no good reason to doubt that the advance of Islam would continue until, in the not too distant future, the holy was achieved its ultimate goal and all the world was incorporated into the House of Islam. The possibility of retreat, of the loss of territory and populations to infidel rule, simply did not occur to the men of the heroic age.
By the mid-eighth century it was becoming clear that the advance of Islam had come to a stop, and the notion of a frontier, and of dealings with more or less permanent authorities on the other side of it, came to be accepted. Though from time to time there was a resurgence of the jihâd and a new wave of conquest, the final victory in the jihâd was postponed from historical to eschatological time.
(Rev 14:6-11 [KJV])
6: And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
7: Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
8: And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
9: And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,
10: The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
11: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
Thoughts to ponder...
If I agree with those who say that islam, Christianity and all other religions worship the same God, am I not also receiving the mark in my "forehead"?
If I agree with those that say islam is a "religion of peace", am I not also receiving the mark in my "forehead"?
(Amos 1:1-15 [KJV])
1: The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
2: And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither.
3: Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron:
4: But I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad.
5: I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith the LORD.
6: Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom:
7: But I will send a fire on the wall of Gaza, which shall devour the palaces thereof:
8: And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD.
9: Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant:
10: But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof.
11: Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever:
12: But I will send a fire upon Teman, which shall devour the palaces of Bozrah.
13: Thus saith the LORD; For three transgressions of the children of Ammon, and for four, I will not turn away the punishment thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border:
14: But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind:
15: And their king shall go into captivity, he and his princes together, saith the LORD.
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