giovedì 6 settembre 2012

The Project of Islamic Invasion in Europe Unveiled (1982- by the Muslim Brotherhood)

Islam use to delude, deceive and cheat according to sura 3:54; 8:30. Here Allah is written is maakirin, that means deceiver! Muslims follow the Kiran and in doing so, they can cheat and deceive because like Allah, He is THE deceiver numer ONE, in the Koran.The Muslim Brotherhood "Project" (Continued)By: Patrick Poole FrontPageMagazine.com | Thursday, May 11, 2006


[NOTE: The following English translation of The Project has been prepared by Scott Burgess and was first published in serial form by The Daily Ablution in December 2005 (Parts I, II, III, IV, V, Conclusion). It is copyrighted and reprinted here with his permission. It is based on the French text of The Project published in Sylvain Besson, La conquête de l'Occident: Le projet secret des Islamistes (Paris: Le Seuil, 2005), pp. 193-205.]
In the name of Allah, the Beneficent and Merciful
S/5/100 report
1/12/1982 [December 1, 1982]
Towards a worldwide strategy for Islamic policy
(Points of Departure, Elements, Procedures and Missions)
This report presents a global vision of a worldwide strategy for Islamic policy [or "political Islam"]. Local Islamic policies will be drawn up in the different regions in accordance with its guidelines. It acts, first of all, to define the points of departure of that policy, then to set up the components and the most important procedures linked to each point of departure; finally we suggest several missions, by way of example only, may Allah protect us.
The following are the principal points of departure of this policy:
Point of Departure 1: To know the terrain and adopt a scientific methodology for its planning and execution.
Point of Departure 2: To demonstrate proof of the serious nature of the work.
Point of Departure 3: To reconcile international engagement with flexibility at a local level.
Point of Departure 4: To reconcile political engagement and the necessity of avoiding isolation on one hand, with permanent education and institutional action on the other.
Point of Departure 5: To be used to establish an Islamic State; parallel, progressive efforts targeted at controlling the local centers of power through institutional action.
Point of Departure 6: To work with loyalty alongside Islamic groups and institutions in multiple areas to agree on common ground, in order to "cooperate on the points of agreement and set aside the points of disagreement".
Point of Departure 7: To accept the principle of temporary cooperation between Islamic movements and nationalist movements in the broad sphere and on common ground such as the struggle against colonialism, preaching and the Jewish state, without however having to form alliances. This will require, on the other hand, limited contacts between certain leaders, on a case by case basis, as long as these contacts do not violate the [shari’a] law. Nevertheless, one must not give them allegiance or take them into confidence, bearing in mind that the Islamic movement must be the origin of the initiatives and orientations taken.
Point of Departure 8: To master the art of the possible on a temporary basis without abusing the basic principles, bearing in mind that Allah's teachings always apply. One must order the suitable and forbid that which is not, always providing a documented opinion. But we should not look for confrontation with our adversaries, at the local or the global scale, which would be disproportionate and could lead to attacks against the dawa or its disciples.
Point of Departure 9: To construct a permanent force of the Islamic dawa and support movements engaged in jihad across the Muslim world, to varying degrees and insofar as possible.
Point of Departure 10: To use diverse and varied surveillance systems, in several places, to gather information and adopt a single effective warning system serving the worldwide Islamic movement. In fact, surveillance, policy decisions and effective communications complement each other.
Point of Departure 11: To adopt the Palestinian cause as part of a worldwide Islamic plan, with the policy plan and by means of jihad, since it acts as the keystone of the renaissance of the Arab world today.
Point of Departure 12: To know how to turn to self-criticism and permanent evaluation of worldwide Islamic policy and its objectives, of its content and its procedures, in order to improve it. This is a duty and a necessity according to the precepts of shari’a.
THE FIRST POINT OF DEPARTURE:
Know the terrain and adopt a scientific methodology for [The Project's] planning and execution.
a- Elements:
Know the influential factors in the world, whether they act as Islamic forces, adverse forces, or neutral forces.
Use the necessary scientific and technical means for planning, organization, execution and follow-up.
b- Procedures:
Create observation centers in order to gather and store information for all useful purposes, if need be relying on modern technological methods.
Create centers of study and research and produce studies on the political dimension of the Islamic movement.
c- Suggested missions:
Draw up a map of [religious and ideological] doctrines in the world to have a global vision from 100 years ago to our era, and analyze the current situation in light of that configuration, taking account of changes both happening and predicted.
Draw up a map of doctrines of the Muslim world.
Draw up a map of Islamic movements in the Muslim world.
Carry out successive political and scientific studies in varying Islamic areas, those which apply more particularly to current events.
Carry out a scientific study which addresses the history of contemporary Islamic movements, and use it.
THE SECOND POINT OF DEPARTURE
To demonstrate proof of the serious nature of the work.
a- Elements: 
Clarity of the principal objectives of the
 dawa in the eyes of all, as well as clarity of the temporary objectives, necessitates exploitation, channeling and orientation of the energies.
Devote sufficient effort to the service of the workers [for Allah] and coordinate their efforts to the sole and same objective.
Devote sufficient time.
Spend money to the extent possible.
b-Procedures:
Exploit all the energies of the workers to the service of the
 dawa, each at his level (the criterion of efficiency, given that each must be devoted to the task to which he's assigned).
Mobilize the greatest possible number of supporters and officials.
Collect money efficiently, control expenses and invest in the general interest.
c- Suggested missions:
Carry out a survey of workers (appropriate men and appropriate location)
Establish schedules with the hours of workers and specialists and use their efforts with good judgment and on time (appropriate effort at the right time).
An engagement with economic institutions adequate to support the cause financially.
THE THIRD POINT OF DEPARTURE
Reconcile international engagement with flexibility at the local level.
a- Elements:
To define the guidelines that everyone [worldwide] must follow.
To leave a margin that provides sufficient flexibility at the local level for the issues that do not conflict with the general lines of the global Islamic policy.
b- Procedures:
The Movement, at a global level, will define the Islamic domain and issues in a general way which will require the engagement of all according to previously defined priorities.
The local leadership will define local issues that come within their prerogative, according to the principle of flexibility and according to previously defined priorities.
c- Suggested Missions 
Worldwide Islamic engagement for a total liberation of 
Palestine and the creation of an Islamic state is the mission which falls to the global leadership.
To establish a dialogue at a local level with those who work for the cause according to the global political lines of the Movement. It is up to the local leadership to define the shape of that dialogue.
THE FOURTH POINT OF DEPARTURE
To reconcile political engagement with the necessity of avoiding isolation, on the one hand, with permanent education and institutional work on the other.
a- Elements
Liberty to function politically in each country according to local circumstances, without however participating in a process which makes a decision which would be contrary to the texts of Shari’a.
To invite everyone to take part in parliament, municipal councils, labor unions and other institutions of which the membership is chosen by the people in the interest of Islam and of Muslims.
To continue to educate individuals and generations and to guarantee the training of specialists in various areas according to a previously designed plan.
To construct social, economic, scientific and health institutions and penetrate the domain of the social services, in order to be in contact with the people and to serve them by means of Islamic institutions.
b- Procedures
To study the varied political environments and the probabilities of success in each country.
To plan specialized study missions which will concentrate on useful areas such as communications, the history of Islam, etc.
To conduct feasibility studies concerning various institutions and create them according to priorities established in each country.
c-Suggested Missions
To conduct studies relating to the experiences of political Islam and to draw lessons from them.
To give an Islamic policy perspective on the pressing questions of the day.
To keep questions of local importance such as issues concerning workers, unions, etc. within an Islamic framework.
To create a certain number of economic, social, health care and educational institutions, using available means, to serve the people within an Islamic framework.
THE FIFTH POINT OF DEPARTURE
To dedicate ourselves to the establishment of an Islamic state, in parallel with gradual efforts aimed at gaining control of local power centers through institutional action.
a- Elements
To channel thought, education and action in order to establish an Islamic power [government] on the earth.
To influence centers of power both local and worldwide to the service of Islam.
b- Procedures
To prepare a scientific study on the possibility of establishing the reign of God throughout the world according to established priorities.
To study the centers of power, both local and worldwide, and the possibilities of placing them under influence.
To conduct a modern study on the concept of support for the dawa and Islamic law, and more particularly on the men of influence in the State and the country.
c- Suggested Mission
To draw up an Islamic Constitution in light of efforts deployed up to now.
To draw up Islamic laws, civil laws, etc.
To work within various influential institutions and use them in the service of Islam.
To use the work of economic, social, and other specialized Islamic institutions.
THE SIXTH POINT OF DEPARTURE
To loyally work alongside Islamic groups and institutions in various areas and in agreement on a common ground in order to "cooperate on points of agreement and put aside points of disagreement".
a- Elements
To coordinate the Islamic work in a single direction as will permit the laying of the foundations of the growth of Muslim society and dedication to the power of God on Earth.
For each to work according to his capacities in his chosen field and to master it, with loyalty and coordination of effort.
b- Procedures
To study the true nature of Islamic movements, to evaluate their experiences and draw up plans to initiate collaboration among them.
To avoid creating new Islamic movements in a country which already has one; there will be but one movement, serious and complete.
c- Suggested missions
To coordinate the efforts of all those working for Islam, in each country, and to establish good contact with them, whether they work in individuals or in groups.
To reduce the differences that exists between workers for Islam and to resolve their conflicts according to shari’a.
THE SEVENTH POINT OF DEPARTURE
To accept the principle of temporary cooperation between Islamic movements and nationalist movements in the broad sphere and on common ground such as the struggle against colonialism, preaching and the Jewish state, without however having to form alliances. This will require, on the other hand, limited contacts between certain leaders, on a case by case basis, as long as these contacts do not violate the [shari’a] law. Nevertheless, one must not give them allegiance or take them into confidence, bearing in mind that the Islamic movement must be the origin of the initiatives and orientations taken.
a-Elements:
To combine all efforts against the supreme forces of evil in accordance with the principle that one must “battle one evil with a lesser evil”.
To limit the collaboration to the leadership or to a limited number of individuals in order to maximize the benefit and minimize the possible drawbacks.
To work from perspective of the objectives previously defined for the dawa.
b-Procedures:
To make a study to evaluate the areas with the object of mutual assistance between Islamic and other movements and draw lessons from it.
To study the areas which allow cooperation, and define the boundaries.
To study the philosophy and plans of other movements.
c- Suggested Missions:
Each country should study the possibility, in the future, of strengthening internal collaboration.
THE EIGHTH POINT OF DEPARTURE
To master the art of the possible on a temporary basis without abusing the basic principles, bearing in mind that Allah's teachings always apply. One must order the suitable and forbid that which is not, always giving a documented opinion [according to shari’a]. But we should not look for confrontation with our adversaries, at the local or the global scale, which would be disproportionate and could lead to attacks against the dawa or its disciples.
a- Elements:
To evaluate the education of individuals and not to excessively use typical modern education that does not correspond to reality, which is devoid of flexibility and could have grave consequences such as the conflict between individuals for a simple comment or a simple failure.
To give a documented and scientific view, in the form of speeches, communiqués and books, that bears on events important to the Ummah.
To avoid the Movement hurting itself with major confrontations, which could encourage its adversaries to give it a fatal blow.
b-Procedures:
To carry out a study to evaluate the experiences of Islamist movements in order to avoid their fatal errors.
To develop educational methods that are at the same time exemplary, realistic and true to our principles, in order to bestow a flexibility sufficient to permit the facing of reality.
c-Suggested Missions:
To develop initiation programs for the faithful and proceed with sensitivity to the foundation of past experience.
To prepare individuals according to modern educational methods.
THE NINTH POINT OF DEPARTURE
To construct a permanent force of the Islamic dawa and support movements engaged in jihad across the Muslim world, to varying degrees and insofar as possible.
a-Elements:
To protect the dawa with the force necessary to guarantee its security at the local and international levels.
To make contact with all new movements engaged in jihad, everywhere on the planet, and with Muslim minorities, and to create links as needed to establish and support collaboration.
To maintain jihad and awakening throughout the Ummah.
b-Procedures:
To form an autonomous security force to protect the dawa and its disciples locally and worldwide.
To study movements engaged in jihad in the Muslim world, as well as among Muslim minorities, to better understand them.
c-Suggested Missions:
To build bridges between movements engaged in jihad in the Muslim world, and between Muslim minorities, and to support them insofar as possible within a framework of collaboration.
THE TENTH POINT OF DEPARTURE
To use diverse and varied surveillance systems, in several places, to gather information and adopt a single effective warning system serving the worldwide Islamic movement. In fact, surveillance, policy decisions and effective communications complement each other.
a-Elements:
To make the policy decisions to collect important and precise information.
To diffuse Islamic policy so that it is largely and efficiently covered by the media.
b-Procedures:
To create a modern surveillance system by means of advanced technology (possibly created at the research centers mentioned earlier).
To create an effective and serious media centre.
c- Suggested Missions:
To warn Muslims of the dangers that threaten them and the international conspiracies directed at them.
To give our views on current events and future issues.
THE ELEVENTH POINT OF DEPARTURE
To adopt the Palestinian cause as part of a worldwide Islamic plan, with the policy plan and by means ofjihad, since it acts as the keystone of the renaissance of the Arab world today.
a-Elements:
To provide an Islamic view on all areas, problems and solutions relative to the Palestinian question, based on the precepts of Islam.
To prepare the community of believers for jihad for the liberation of Palestine. [One can lead theUmmah to realize the plans of the Islamic movement above all if victory is ours], if God wills it.
To create a modest nucleus of jihad in Palestine, and to nourish it in order to maintain the flame that will light the road toward the liberation of Palestine, and in order that the Palestinian cause will endure until the moment of liberation.
b-Procedures:
To collect sufficient funds for the perpetuation of jihad.
To conduct a study of the situation of Muslims and the enemy in occupied Palestine.
c-Suggested Missions:
To conduct studies on the Jews, enemies of Muslims, and on the oppression inflicted by these enemies on our brothers in occupied Palestine, in addition to preaching and publications.
To fight against the sentiment of capitulation among the Ummah, to refuse defeatist solutions, and to show that conciliation with the Jews will undermine our Movement and its history.
To conduct comparative studies on the Crusades and Israel, and [the victory that will be that of Islam].
To create jihadi cells in Palestine, and support them in order that they cover all of occupiedPalestine.
To create a link between the moujahadin in Palestine and those throughout the Islamic world.
To nourish a sentiment of rancor with respect to the Jews and refuse all coexistence.
THE TWELFTH  POINT OF DEPARTURE
To know how to turn to self-criticism and permanent evaluation of worldwide Islamic policy and its objectives, of its content and its procedures in order to improve it. This is a duty and a necessity according to the precepts of shari’a.
a-Elements:
To conduct constructive self-criticism, in order to avoid pitfalls.
To proceed with constant evaluation, on a scientific basis, to permit the further construction of policies.
To improve Islamic policies and to take profit from past experiences must be a clear and essential objective.
b-Procedures:
To evaluate current practices and profit from past experience.
To ask officials in the various countries to give their views on direction, methods and results.
c-Suggested Missions:
To produce an official document on global Islamic policy.
To make the countries, the officials and the people aware of that policy.
To begin to apply the policy, to evaluate it annually and to improve it if need be.

CHRISLAM: Could Muslims pray inside the Evangelical Churches?


                            
                                  What does JESUS think about Islamic liturgies in the churches?
                                                      Right or wrong???


 "Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces" (Matthew 7:6)


This report should not lead to a rejection of Muslims, but to a deepen reliance on the love of God for them, to grace and to a conviction that, in the end, the battle belongs to our Lord Jesus.
Francesco Maggio

Francesco Maggio has studied Islam in the last 20 years, engaging in a variety of ministries. He currently works as Evangelist and Teacher in Islamic Studies for the Churches. He continues to do scholarly research today on many thorny subjects that have been raised about the Qur'an by both well informed Muslims and involved knowledgeable Christians. He helps Christians to share their faith with Muslims.
Often he discusses subjects on Islam-Christianity and he puts the spotlight on certain truths that no one has previously raised. His true motivation is to be honest with himself and honest with Muslims whom he loves and for whom he wants to ensure fuller clarity on the essential truths of the Bible.
He has produced various books and tracts on intercultural evangelism.



LONDON, an evangelic Christian and a radical Muslim Afghani
AN IMPORTANT LESSON

My friend Wahid, an Afghan who describes himself as a radical Muslim, and I meet after having begun our friendship a few days before. He knows that I, also, am a committed believer. Ironically, the passion that both of us have toward our respective belief systems and the strong desire which each of us has to demonstrate that the religion of the other is unfounded gives us something in common. Both of us are missionaries!

He invites me to come with him that evening to break the Ramadan fast at a mosque. We make an appointment to meet. I almost get lost in London: not knowing that big city too well, I get on and off of at least 6-7 buses... just the trip to arrive at our meeting place is a nightmare.
We see each other again two hours later at the appointed place. He offers me a ride in his car and we arrive at a small mosque, which is nothing more than an apartment that has been modified to function as a prayer room. It can easily hold about 80 people. A rug covers the entire floor. When we arrive there are already dozens of people. Not long after our arrival the ritual prayer (salat) begins.
Wahid throws himself into the ritual just like the others. As soon as the “salat” is completed, Wahid accompanies me into an adjoining garden where the guests are getting ready to eat together.

When I enter the improvised “dining hall”, I am suddenly transported 7,000 miles away from Europe. The Muslim guests are seated on the ground, talking among themselves and eating without flatware. There are about seventy of them, all radical Muslims, with long beards, dressed in the typical white tunics and trousers, and many wear white skullcaps on their heads to complete their attire. As I observe the scene before me, I feel as if I was in Asia. The people sitting there come from a Diaspora of at least five nationalities: Afghan, Pakistani, Indian, Somali, Sudanese. Arabs are absent. There is bad blood between the Arabs and these peoples from Asia, even though they are all Sunnite peoples.


Wahid ushers me in and shows me the way and resolutely indicates where I am to sit. It seems they have already assigned me a place. He has me sit beside the head of the mosque, a Pakistani with a bushy beard. Following the well known custom of the Islamic world, I sit on the ground between them, taking care to not point my feet toward the diners seated in front or toward those on either side of me. To point my feet at them would be an outrage because feet are considered ignoble parts of the body. Even though they certainly would not expect a western guest to know this custom, they are pleasantly surprised by my delicacy.
In fact Wahid turns to compliment me for having positioned myself correctly when I sat down. He informs me that there are three positions for sitting politely on the ground and I had chosen the best of the three. I thought that I was gaining credit to better open the way for me to preach the gospel.

The head of the mosque, at my side, makes an effort to converse with me. The usual things... where do you come from, how long will you be in London, etc. I am careful to not give any information, in the wolf’s lair, that could be misunderstood. After a short while, our conversation is interrupted when the cook joins us: an elderly man, with a beard and a big, healthy-looking face. He is carrying a pot that is so gigantic it probably holds 10 liters of steaming hot stewed chicken and a spicy hot vegetable sauce. He serves the portions in a bowl. I notice again that no one is using flatware. Instead of using a spoon, they bring both the chicken and the sauce to their mouths using a piece of bread held in their right hand (never the left, because it is the hand of Satan). Wahid politely offers me flatware, but I decline because I prefer to adapt to their custom.
I appreciate his gesture because certain radical Muslims, like them, view the use of flatware as an imitation of pagan customs. Knowing this perspective, I prefer to eat as they do, out of empathy and to better take advantage of the occasions to talk about Jesus that might possibly arise during the meal.

Wahid begins to talk with me as we bring the food to our mouths with our right hands. I had always expected that, at the supper to end the fast, Wahid hoped to talk to me about their prophet Mohamed. He didn’t waste a moment. At my side sits the head of the mosque. In these cases, knowing myself all too well, I must act with tact even though my outspoken Christian identity distinguishes me. In my heart I ask the Lord for wisdom. When Wahid respectfully teases me, I lay my cards on the table and remind him that, even though I am fully aware of my identity as a Christian, I want to listen to him with sincere interest and respond to what he will tell me. Wahid appreciates this frank approach. With much grace and respect, speaking into my ear, he begins to narrate the beautiful things which Mohamed said and did:

• The religious precepts are on the same level as the five fundamental pillars. It is obligatory to imitate Mohamed’s religious habits.

Use only of the right hand is obligatory: Spirits (jinn) could enter and possess a person, even a believer, through food eaten with the left hand or through entering a bathroom with the left foot and exit with the right without repeating certain specific prayer formulas against spirits (jin).

• One eats with the right hand and one sleeps on the right side; place the right hand under the right cheek.

• The lust of the eyes: Wahid affirms: “If we look twice at a woman with desire, we commit a sin.” I respond that in the Gospel, Jesus affirms that it is sufficient to look once at a woman and desire her to commit, not only the sin of lust, but the sin of fornication.

• Prostrate oneself in prayer. True believers must always prostrate themselves in prayer. Wahid affirms that we Christians must not pray to the Creator in a sitting position; in fact, he says: “Christians are prideful toward God. While we Muslims always prostrate ourselves.” I explain that Jesus did not prostrate Himself 5 times a day, nor did He use liturgical forms, nor was He a Muslim, nor did He recite the Koran, but He spoke to His Father all the time, sometimes prostrating Himself and sometimes not prostrating Himself. Jesus did not need special periods to intensify His prayer life, nor did He perform the Islamic salat. I ask him; “How can you, Muslim, affirm that Christians never prostrate themselves before the Lord? We act in an atmosphere of divine grace and are free to pray in any position.”

• Repress pride: Wahid explains to me that Mohamed said that “if a man dies with the weight of only an atom of pride he will go to hell”. He affirms: “Islam offers the answer for conquering pride.” (1) (see last page)

Public opinion, worldwide, would consider a statement like this as outrageous. How can I tell him that Islam sustains pride and promotes the “purification” of the church from all associators (as the Koran defines Christians) almost as a declaration of spiritual and geographic war? Later, during our conversation I will raise this topic to Wahid to demonstrate how is false this affirmation.




THE FARCE OF PIETY AND ISLAMIC PRAYER IN THE HALL OF THE  CHURCH

My ears have been open to the bitter words of Moab and the words of shame of the children of Ammon, which they have said against my people, lifting themselves up against the limit of their land. For this cause, by my life, says the Lord of armies, the God of Israel, truly Moab will become like Sodom and the children of Ammon like Gomorrah, given up to waste plants and salt pools and unpeopled for ever: the rest of my people will take their property, the overflow of my nation will take their heritage. This will be their fate because of their pride, because they have said evil, lifting themselves up against the people of the Lord of armies”. Zephaniah 2:8-10

Paul’s nephew brings critical news to his persecuted uncle’s ears. The centurions, notified by Paul, take the boy’s words seriously and come to know about the vile, sinister plot.

But the son of Paul’s sister came to know of the plot; she went to the fort, entered and informed Paul. Acts 23:16

Afterwards, Paul personally prepares a speech based solely on the facts and proves the Jew’s
motivations and reveals at the same time their plot. (Acts 24:1-20)

To really understand the Muslim mentality in its original expression of reputed superiority and the humiliation vis -à- vis the non Muslims, this is must reading.
Some Christians had never heard that Muslims had gone that far, in a church lent to them, arriving at curses against Christians and, not satisfied with that, talking against the doctrine of the divinity of Christ, thus wounding the religious sentiments of their hosts.

This report should not lead to a rejection of Muslims, but to a deepen reliance on the love of God for them, to grace and to a conviction that, in the end, the battle belongs to our Lord Jesus.
This chronicle took place in July 2012; it is a document which testifies that it's not true that exists a pacifist Islam, much less a “peacemaking” Islam.
This account refers to recent events involving a Muslim community and an Anglican Christian community North-West London, whose only mistake was to lend their place of worship so that their Muslim guests could 'pray' there.
As I have personally heard, the Muslims profane our evangelical churches and extend their territory, pronouncing blasphemes from the Koran, reading verses against the Trinity and other verses which attack the deity of Christ. All of this is done in other churches which they have asked as a favour to use for the Ramadan prayers where they offend the faith and the religion of Christians.

OCCULT ISLAMIZATION IN SOME EVANGELICAL CHURCHES
July 2012. Every evening during the period of Ramadan, after the meal, they terminate their gathering reciting the Koran for an entire hour; this occurs in the big hall of an Anglican church next door.

That evening, around 9 o’clock, we had just terminated to eat in the small mosque, when, to my great surprise, my friend Wahid informs me that we would now go to the Anglican church for the Islamic liturgy! Wahid is a radical Muslim from Afghanistan. Obviously I am interested to see how this Islamic evening would conclude in a church. The first question that comes to mind to ask Wahid is if they would pray with our without shoes... He tells me that I would see for myself. I have only to walk fifty meters from the little mosque into the large hall of the local Anglican church. At the entrance there are many shoes... I remove my shoes and enter the enormous church hall. The entire floor is multicolored with the immense carpets that covers it. At the entrance, a frowning, bearded security man checks that no one enters with shoes.

They immediately begin to recite the Koran in Arabic, scrupulously careful to keep the time table while doing it. In the meantime, others enter and still others after them; I note that the crowd that continues to enter is made of Asian Sunnite ethnic groups and others from the horn of Africa: Afghans, Pakistani, Indians, Somali and Sudanese. There are no Arabs. The relationship between the Arabs and these peoples seems not an easy one!!

I naturally choose to sit on the ground in a corner to observe from a distance. I turn on my recorder to tape the reading of the Koran in Arabic. I enjoy practicing my Arabic. I look around the large hall where, as it is a church, one would expect to see some Christian symbols, perhaps some familiar Bible verses on the wall but there is nothing of the sort to be found. The walls are completely bare. Someone entering the hall and seeing the white walls and over 250 followers of Mohamed crouching in prayer, would assume that it was a mosque.

Those boys who enter with their fathers, but who do not join in the prayer, prefer to run happily around the large hall and play during the reading of the Koran. The man responsible for keeping order intervenes and makes them at least sit down and stay quiet. However , after a little while, the boys begin to play again... then he makes them sit down again, and so on.

In the meantime I struggle to maintain my concentration in order to listen to the Koran in Arabic, writing also down my impressions while they are fresh.

From the reading of the Koran in Arabic, I recognize certain well known passages. Several times “the opening Sura” (the first Sura of the Koran) is recited. Muslims consider that Sura the most frequently recited liturgical prayer (like the “Ave Maria” is frequently recited by Catholics).


THE VERSE WHICH CURSES CHRISTIANS
The first Sura of the Koran is divided in two parts; the first part asks Allah guidance to persevere in the truth; the second part contains invectives and Allah’s curses against all who do not follow Islam, referring first to the Jews and after to Christians. Note that this is the only Sura in the Koran that requires the adherents to say at the end: AMEN! (2 – to see Islamic commentarie on this regard))

THE ANTI-CHRISTIAN VERSES
The other Sura which they read this evening is the Sura 4:171. In this Sura the divinity of Christ is openly attacked. It dethrones him as a mere man and attacks the doctrine of the One and Triune God. I feel a healthy indignation rise within me. They recite the Suras well aware that they are in a building belonging to Christians which they have been allowed to use; they know to be guests in someone else’s property. As guests they should not be so arrogant and inconsistent. I decide to speak of this to Wahid.

The reading of the Koran ends and the meeting is over. A radical Muslim from Pakistan comes threatening toward me. He is disturbed because - he says -  I have been writing during the entire Islamic function. Looking him in the eyes firmly, I reply that if he had a complaint, he could talk to my Afghan friend who had invited me as a guest to the mosque. When he heard that I was a Muslim’s “guest” he calmed down and left me in peace. Islamic radicalism wants to take away freedom of speech, thought and opinion.


VERBAL DUEL IN THE CAR
When we leave the hall of the Anglican Church I ask Wahid to give me a lift to the nearest subway stop. We arrive at the stop and Wahid complacently asks me if I liked the meeting and what I thought about the fact that they pray for an hour. I point out to him that they hadn’t really prayed for an hour since the program mainly consisted of the reading of the Koran in Arabic.
I ask, “In your opinion, how many of you understood the Koran in Arabic since there were no Arab Muslims present? And why can’t one of you recite the Koran in Urdu o in Dari, for example, instead of Arabic, since the majority of you are Afghan or Pakistani? Above all, you taught me that there is no friendship between you and the Arabs. Surely you know that we Christians are allowed to read the Bible in our own mother tongue.“

Then I gather my courage and tell him that I had not liked the arrogant attitude, the blasphemy, the anti-biblical affirmations and, worst of all, the cursing of Christians during the reading of the Koran, especially since they were guests of that church.
I underline my disdain for the insincerity and arrogance which had been shown toward the Christians of that local church. I reminde him of “the story of the atom of pride” and his statement that Islam offers the solution to haughtiness. “My dear Wahid,” I say, “how can you tell me that Islam offers the way toward the annulment of pride? When you act in this way, don’t you think you should start all over again to eliminate your pride? Isn’t it true that Islam upholds your pride rather than represses it, Wahid?”

I remind him of those Christians who had permitted them to use their church because they trusted them. “If they really knew how you think,” I tell him, “perhaps they would change their mind about lending their church to you the next time you want to use it to pray to Allah.”
“In your own homes you can say those things, but not in a place where you have received hospitality.”
I add: “What I understood is that Islam doesn’t help you to crush 'the atoms of your pride' because you are disrespecting and talking badly about the Christian faith of those who have respected you.

Wahid looks at me with a stubborn expression in his eyes, wanting to make me understand. “This is Islam... we can’t skip certain verses of the Koran to please others.” Again I respond: “You can read the whole Koran in your mosques but not in churches lent to you. What you did tonight you profaned a Christian place of worship and offending their religious sentiment.”

Just a short time before, Wahid had confirmed to me that those verses from the Koran which contain curses are directed towards Jews and Christians. I repeat, You read from the Koran the curses of Allah for the people who lent you their church. You offend their religious sentiment and then you go to them and deceive them by saying that all religions are equal? This is not what the God of the Bible teaches. Jesus also said, ‘Do unto others what you would want them to do to you'.”

Wahid stares at me with an affectionate expression in his eyes. He says that their behaviour is not motivated by pride, as I had thought, but is part of the rules. His answer is the final straw. I reply that, if they knew that they had to follow the reading of the entire Koran in the Church, then they must avoid the sin of deception and maintain a civil respect for their Christian friends by not reviling their faith in Christ.

Wahid responds that they must obey the rule of Allah because, he says “no other religion will stand before Allah than Islam”(3). I answer him, saying, “You are saying that Islam must dominate. If this is what you really believe deep down, why do you distribute slogans and reassurances throughout the world that Islam is peaceful, that it is the same religion and, above all, why do you say that the Koran teaches that 'there is no constriction in religion'? So, you have to lie, you make use of the deception... is that how it is, Wahid?”

I posed a rhetorical question but I wonder what they said to the local pastor to convince him to let you use the church? Maybe that Islam is peace? All religions are equal? We have the same God? Other similar lies? And then, I ask him:  “don’t you take advantage of the fact that Christians don’t know your faith nor what you read in Arabic from the Koran: that Jesus is not God, nor the Son of God and that you recite the ‘Opening sura’ to condemn them? Haven’t you abused their trust? You are insulting the doctrinal convictions of those who have lent you their building. Doing this you deceive them!”

Wahid, my radical Muslim friend, still trying to get out of the trap, affirms that, in the church, they are morally obligated to recite all the anti-Christian verses in the Koran. I repeat once again that for the sake of honesty before God and men they should not to ask to use a place of Christian worship knowing beforehand that they have to curse.

In conclusion I tell Wahid that independently of the Koran or Mohamed, what I had seen and heard that evening of their dishonest dealings would make any person with no religion choose to be an atheist rather than become a Muslim.

To get Wahid to reflect, I underline these words with an example that will hopefully touch his life:
“If you invited a Christian speaker to a mosque because you were going to lend him a hall (even though this is something you would never do!), and this man began to clearly say what he really thought about Mohamed and the Koran, you wouldn’t like it and, most probably, he would not leave the mosque alive because you had trusted him and given him hospitality. Wahid, would your reaction be right or wrong in this case?“ He answers nodding his head. I continue, “If this evening, I myself, after your prayers, had begun to talk with some of you and said exactly what I think about Ramadan from a Biblical point of view, would you not have thought that I had betrayed your trust?

Not budging a millimetre from his original position, Wahid replies that Islam is the only religion accepted by Allah.

At the end of the confrontation, remembering what he had said only three hours earlier about how Islam helps to eliminate ones pride, I tell him, “I see that with Islam you have a long way yet to go in order to not have even the weight of million atom s of pride. According to what Mohamed said, referring to an atom weight of pride you don’t have any hope of going to paradise. As for me, I prefer to take the meekness of Jesus as a model.”
 
During and after the discussion, our tones remaining serene and mutually respectful, Wahid offers me some Islamic literature which he had prepared ahead of time to give me. I hadn’t come empty handed myself. I had brought a very special book which addresses Islamic doctrinal questions against Christianity as well as a DVD of the film “Jesus” in his Dari (Afghanistan) language. In the book, I wrote him a dedication and my email address. He is pleased. We part ways, agreeing to go out to eat together as soon as I return to London. In his way, he cares about me. Me too.

I leave him with the words of Jesus, hoping that His words, not mine, would penetrate Wahid’s heart: “do unto others what you would have them to do unto you.”

Perhaps each evening when they recite the Koran in that Anglican Church, Wahid will remember my anger and disdain... Pray that the Lord might us me in the conversion of Wahid.


CONCLUSION
To the outsider, this true story may seem like a pretty squabble over soccer market share, much like Brasil or Spain vying for bragging “WorldChampion Cup” over a new generation of fans. However, for Christian and for Muslims alike the stakes appear infinitely serious and higher. Both movements have the mandate of their founder to reach the world with their message.
Of all the major world religions, these two are the most mission-minded.

The Muslims profane our evangelical churches and extend their territory, pronouncing blasphemes from the Koran, reading verses against the Trinity and other verses which attack the deity of Christ. All of this is done in churches which they have asked to use for the Ramadan prayers where they offend the faith and the religion of Christians.
Their tactic of dissimulation against all those who are not Muslims, is an offence against Christians throughout the world who have believed and continue to believe the Islamic declaration that “the true Islam” is peaceful, ‘never arrogant’, as well as their second claim that ‘we all have the same God’.

Further, each side is exclusivist when it comes to the matter of salvation, teaching that its message alone will determine their destinies in heaven or hell yet contradictory plans of salvation. Believing in one religion means necessarily to reject the other.

For these reasons, Islam and Christianity remain adversarial in regard to their goals, for the choices are of eternal consequences. That's why there can be no compromise on such issues of ultimate importance.

Instead of responding with fear and hatred we must respond, as we have read here in proactive way!

In many ways, the relative success of Islam in our midst should serve as a rebuke to the Church of Jesus Christ for our poor witness regarding the grace and truth of our Lord.

In these times of modernism and more recently, postmodernism, we must come back to the roots of the Gospel that will help to open the Muslim mind and heart to the superior excellencies of Jesus Christ.

We must become active ambassadors of Christ's love, even toward those who curses us as Christians, as this story has demonstrated once again, but not naive in order to not damage the sacred truths we find in the Word of God.

We also have to play our part in our days to learn about Islam and what the religion of the Koran really says. There are great risks in ignoring the religion of Mohammed, the risk of apathy, of misunderstanding, or naive acceptance on the one hand, and the risk of thoughtless demonising on the other. These risks only grow as Muslims increasingly intermingle among the population of today's Europe.

Francesco Maggio (Promoter Christian-Muslim Dialogue)
      




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REFERENCES:
1)The Prophet said: ‘The person who has one atom of pride in his heart will not enter Paradise’. A man present asked the Prophet: "Verily, a man is fond of having good clothes and good shoes." Muhammad said: "Allah is Beauty and delights in the beautiful; but pride is holding man in contempt." http://elazhar.com/prophetstories/Chapter1-7.htm (Islamic web site)

3)    Sura 3:19;3:85
4.   Suras 8:30b; 3:54 (to deceive, delude, cheat non Muslims)