7 Replies to “US CONGRESSMAN CONFRONTED BY CAIR REP ONCE AGAIN”

  1. Allen West should be informed about the nature of the muslim Jesus.

    It is in Muhammad’s vision of the end times that the role of the Muslim Jesus comes into sharp focus. Muhammad taught that when Isa returns, he “will fight for the cause of Islam. He will break the cross, kill the pigs, and abolish the poll tax. Allah will destroy all religions except Islam” (Sunan Abu Dawud 27:4310).

    What does this saying mean? The cross is a symbol of Christianity. Breaking the cross means abolishing Christianity. According to Islamic law, the poll tax, or jizya, buys protection of the lives and property of Christians (and Jews). Abolishing this tax will mean that jihad will be restarted against Christians and no more protection shall be afforded to those who do not submit to Islam.

    The Egyptian jurist Ahmad ibn Naqib stated in his compendium of Shariah, “The Reliance of the Traveller,” that the toleration of Christians living under Islamic law only applies “before the final descent of Jesus. … After his final coming, nothing but Islam will be accepted from them, for taking the poll tax is only effective until Jesus’ descent … for he will rule by the law of Muhammad … as a follower of our Prophet” (translation by Nuh Ha Mim Keller, pages 603-4).

    In this end-times scenario, the Islamic Jesus becomes the ultimate destroyer of Christianity, when, by his sword, he compels all followers of the Christ of the Gospels to become Muslims and live in accordance with the Shariah of Muhammad.

  2. Remembering too that Islam didn’t exist prior to the 7th Century A.D. either while Judeo-Christianity had already been established and existed for several centuries already. Don’t you just love it when some little usurper comes along several hundred years after the fact to then claim that now his cunningly devised fables now hold precedence over others beliefs who’ve been around for hundreds of years? No, me neither. Maybe Walid Shoebat can help coach Representative West on disassembling the theo-political belief system and construct.

  3. Observer, if you haven’t read this piece on the Jesus of Nazareth vs. the Mahoundian Issa of Neverland, I’ll bet you’ll find it interesting. Here are some excerpts from it:

    Jesus is considered a great prophet by Muslims, but one has to wonder why, seeing as he has almost nothing to do or say in the pages of the Koran. He only speaks on six or seven occasions and then, very briefly, and primarily to deny that he ever claimed to be God. But then, the whole point of introducing Jesus into the Koran is to discredit the Christian claim that he is divine—a claim that, if true, invalidates Muhammad’s entire mission. Thus, whenever Jesus is mentioned in the Koran, it’s almost always for the purpose of whittling him down in size. For example, “He was but a mortal whom we favoured and made an example to the Israelites.” (43: 60).
    The Jesus of the Koran appears mainly in the role of a counter to the Jesus of the Gospels, but “appears” is really too strong a word. This Jesus doesn’t attend weddings, or go fishing with his disciples, or gather children around him. He has practically no human interactions, and what he has to say is formulaic and repetitive. He is more like a disembodied voice than a person. And, to put it bluntly, he lacks personality. The Jesus of the New Testament is a recognizable human being; the Jesus of the Koran is more like a phantom. When did he carry out his ministry? There’s not a hint. Where did he live? Again, there’s no indication. Where was he born? Under a palm tree. That’s about as specific as it gets in the Koran. Next to the unanswered questions about the Jesus of the Koran, President Obama’s problems over establishing his birthplace seem minor by comparison. In short, Muhammad’s Jesus is a nebulous figure. He seems to exist neither in time nor space. On the one hand you have Jesus of Nazareth, and on the other, someone who can best be described as Jesus of Neverland.
    One thing you find in the Gospels which you don’t find in the Koran is a solid geographical and historical context.
    (but, considering how contradictory, repetitive and nonsensical Mein Qurampf is, this ought to surprise no one.) If the story of Christ was set in some mythical location, long before the age of recorded history, it would be easier to pass it off as…well, a myth. But the story takes place not in some vague neverland but in places that can still be visited today—Bethlehem, Nazareth, Jerusalem. Christ doesn’t just go to some indeterminate wedding feast, he goes to the wedding feast at Cana; in his parable about the good Samaritan, he mentions a specific road, the one going from Jerusalem to Jericho. He converses with the Samaritan woman at Jacob’s well in the town of Sychar. He cures one man at the pool of Siloam, and another at the pool with five porticos. Sidon Tyre, Capernaum, the Sea of Galilee, the Jordan River, the Mount of Olives, the Praetorium, Herod’s court, Golgotha—there is a specificity and facticity that you won’t find in mythology.
    …Or in the Koran. Take, for example, the differing accounts of the crucifixion. Here is what the Koran has to say: “They did not kill him, nor did they crucify him, but they thought they did.” (4:157). Well, that’s an interesting take on the crucifixion. Tell us more. Dan Brown has a similar theory about the crucifixion but at least he concocts a story to support it. But inquiring minds who hope to gain some further insight in the Koran will be disappointed. “They did not kill him…but they thought they did?” Why did they think that? And who were “they”? Answer: Muhammad didn’t seem to know who “they” were. Or, if he did know, he didn’t want his followers to know that there existed an entirely different and far more detailed story of the life of Christ than the one he presents. In the Koran account there are no chief priests, no Sadducees, no crowds, no Romans, no Pilate, no Herod, no Peter, James, and John, no Golgotha, no Garden of Gethsemane, no upper room, no Jerusalem, no Nazareth, no Galilee, no preaching in the temple, no sermon on the mount, no calming of the tempest, no last supper, no trial before the Sanhedrin. For that matter, there’s no historical context, no geography, no kind of setting at all. Someone once said of Los Angeles that “there’s no there there.” That’s the feeling you get when you encounter Jesus in the Koran.
    The Jesus of the Koran really does exist in a neverland. Set against the Gospel story with all its vivid detail and close attention to persons and events, the Koranic account is vague and vapid in the extreme. And amazingly brief. If you omit the repetitions, the whole of what the Koran has to say about Jesus can be fit on about two or three pages of Bible text. And of that, about half is devoted to denying that he was God’s son.
    You don’t have to be a Christian to see that the New Testament looks much more like a historical document than the Koran. It’s curious when you think about it. With all of his audacious claims to be equal with God, the Jesus of the Gospels is far more believable than the Jesus of the Koran. Not only is it difficult to believe in the few claims that are made for Muhammad’s Jesus, it’s difficult to believe in his existence. There’s just no convincing detail.

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