Abu Daoud, now on Scribd

Hi All,

I have opened a Scribd account, so for those of you who use that fine service, please feel free to follow me there, and I would also like to follow your activity.

It is also a convenient place to see all my published articles, which I am in the process of uploading:

www.scribd.com/abu_daoud

--Abu Daoud

St Francis Magazine, Vol 7:4 (October 2011)

Hi All,

Well, the new issue of SFM is out a few days late, but better late than never. I have not read the whole thing yet, but so far there are two articles that are noteworthy I think.

The first is Jeff Morton's harsh review of the missiology and theology of Carl Medearis. I have not personally read Medearis' book Muslims, Christians, and Jesus, but I have heard several people speak highly of it. So it is interesting to find such a critical review of his work. Here it is:

THE LYRICS OF CARL MEDEARIS: A POST-MODERN CROONS A SONG OF CULTURAL IMPERIALISM by Jeff Morton

Second, I actually put together a complete bibliography of SFM's first five years. Do check it out. I guarantee you will find some interesting articles that you will want to read. Also, you will most certainly enjoy my intelligent and penetrating insights into the journal's strengths and weaknesses ;-)

St Francis Magazine: A Complete Bibliography of the First Five Years by Abu Daoud

Or by all means, just download the entire issue if you prefer.

--Abu Daoud

Egyptian Fairy Tale - Investors.com

Egyptian Fairy Tale - Investors.com

Part XXIII: The myth of Islamic religious tolerance through the ages

Part XXIII: The myth of Islamic religious tolerance through the ages
by Abu Daoud

A reader of the blog asked this good question:

Abu Daoud,

I've heard various Western historians say that Islam has historically been more tolerant than Christianity. They point out the treatment of non-Christians, particularly the Jews, in Europe and compare that with the treatment of Christians in the Middle East. It is true that even after the Arab conquests, there was a substantial Christian population in the Middle East for many centuries. The Muslim overlords needed the jizya, so Christians were tolerated. I believe it was only after the Crusades and Mongol conquests, when Christians sided with the Mongols, life for Christians got tougher. Now, of course, with the rise in Muslim fundamentalism things have got a lot tougher.

What do you say? Has Islam been historically tolerant, more tolerant than Christianity? Or has Christians always had it tough since the days Muhammad blazed on the scene?

Here is my answer: Islam does, in general, tolerate religious groups like Jews and Christians, but in such a way that Christians and Jews (called dhimmis) have curtailed religious, political, and economic freedom. They are doomed to a long slow decline. For instance, they cannot in general build new churches, convents, or synagogues, and can only repair existing ones with government permission. Their women can be married off to Muslims (or enslaved) in which case all the children will be Muslims, but they themselves cannot take Muslim wives (who would then produce Christian children, as per the father's religion). Dhimmis must pay something called the jizya or the poll tax, which fluctuated throughout Islamic history, it could be a crushing burden or something rather light. Once a Christian converted to Islam they were no longer obliged to pay that tax. Certain positions in government and military were, at times, limited to Muslims only, which provided another incentive for dhimmis to convert to Islam.

Outbreaks of anti-Christian violence likewise occur to this day. But the Christians cannot really do anything about it, can they? If they defend themselves then they are guilty of fighting against Muslims, and all will be punished. The Islamic government will sweep it under the rug and rarely are those responsible punished. The violence occurs. It is ignored by the government. Christians have no choice but to accept the injustice. If they call for justice they will be punished. It is a long, slow strategy of elimination. It has worked well over the centuries, leading to massive emigration of Christians and Jews from Muslim lands.

In other words, Islamic countries have the inhumane system of dhimmitude which is the Islamic equivalence of 'tolerance'. There never has been, and never will be, in an Islamic country genuine religious freedom. The key test in this area is simple: can a Muslim convert to Christianity (or some other religion) without being persecuted or resisted by the government? There are a very few Islamic countries where a person can indeed legally convert (Turkey is the only one I can think of, and maybe Lebanon?). It is legal in Turkey because Ataturk felt Islam was outdated and antiquated, in Lebanon, if indeed it still legal, because of the historical predominance of Maronites.) As the Prohet said, "man baddala diinahu, fa'aqtaluuhu"--Whosoever changes religion, slay him.

Regarding Muslims in Christian countries, they enjoy genuine religious freedom, something Christians in Muslim lands never have and never will experience because religious freedom and Islam are, in esse, incompatible. Historically, we don't have examples of large numbers of Muslims in Christian countries until recently. The expulsion of the Moors from Spain was more political than religious. Many of the Moors (Muslims) were explicitly treasonous and sought to overthrow the current political order, Europeans are glad to let such people remain in Europe nowadays, but in previous days Europeans had a bit more common sense and realized that you can't have a substantial population in your country that wants to overthrow the government. Europeans then realized what they seem incapable of understanding now: that Islam is not a 'religion', it is rather an imperial political movement sanctioned by theological myth.

Regarding the Jews in the lands of Christendom, there is a mixed bag. Certainly there were times when the Jews of Islamdom were better off than the Jews of Christendom. That was not always the case, and Christendom never totally purged itself of Jews, which is indeed what dar al islam today has done. So when we are talking about getting Jews out of your lands, at least as it stands today, Muslims have been more successful than Christians, even taking into account the Holocaust, which is viewed favorably by many Muslims today.

Hope that answers your question. When people toss out these slogans it is worthwhile to do some good historical research, something most Muslims will not do, as it inevitably leads to the conclusion that the Qur'an is wrong and Muslims are by no means 'the best of all people'. It is also sad that some contemporary authors (non-Muslims) perpetuate these myths (Armstrong? Menocal?), but it is very PC to do so, and leads to grants, published articles, and cushy positions at Oxford. And in Western academia today, these things are much more important than trivial things like truth.

New issue of St Francis Magazine

Well, issue two of volume seven of St Francis Magazine has now come out. I'm not surprised it took a while longer than usual, given the tumult in the Middle East where several of the editors are. But that having been said, I'm really excited about several of the articles. Here they are, and let me share why I think they are worth your scrutiny. (Though let me admit that I have not yet read all of these, though I have read some of them.)

John Damascene in context: An Examination of “The Heresy of the Ishmaelites” with special consideration given to the Religious, Political, and Social Contexts during the Seventh and Eighth Century Arab Conquests, by D. Bryan Rhodes

I'm a big fan of church history, as long-time readers will know. I am looking forward to detailed analysis of the first documented commentary of a Christian on Islam.

What is the Qur’an? A Moroccan intellectual’s critique of the Qur’an’s ethical teachings, by Bassam M. Madany

Madany is a great source for translating and interpreting Arabic-language documents. Also, he's been doing ministry for longer than I've been alive.

‘Your swords do not concern me at all’: The liberation theology of Islamic Christianity, by Duane Alexander Miller

I love the idea of combining liberation theology and ex-Muslim Christians doing theology!

Enjoy the reading! And let me know what you think about the various articles.

--Abu Daoud

On the recent unrest in countries like Egypt, Jordan, and Yemen

by Abu Daoud

Well, what can I say?

I have been surprised by the outbreak in massive riots in Egypt, and lessed such events in Yemen and Jordan. What really seemed like the moment when 'the levee's gonna break' was when folks in Egypt started calling for the resignation of Mubaarak.

You see, you can have riots, even violent, destructive ones, in the Middle East, for certain causes, like Islamic stuff (of course), and anti-American and anti-Israel stuff (of course), and even maybe for rather pragmatic things like the price of bread or sugar of tomatos. You can even call for new elections or a new parliament or a new group of ministers (the new boss...same as the old boss), a la Jordan. But you can't call for the top guy to be replaced, or to leave, or to step down, or anything. In fact, you should not even mention him, unless you are saying, hey this guy needs to save us from these corrupt jerks. Then it's ok.

Well, that's not what is happening in Egypt. The police are out of play, widely despised by people in general. Now the military has been called in, and what of that? Even if one or two main commanders tell their troops, you know, we're here to defend Egypt from Israel and Libya and fill-in-the-blank, so we're just not going to get invovled in this, either way....well, that will end up being decisive. If a couple of influential commanders do that, then a new regime in Egypt is not impossible.

But if the military by and large obey their orders (which seem illegitimate to me, but then again I'm American), then sooner or later, perhaps after much bloodshed, the iron will of the Mubaarak Dynasty will be enforced upon all.

Part XXII: Iranian Christianity

Part XXII: Iranian Christianity

by Abu Daoud
November 2010

That Muslims are converting to Christianity in numbers unprecedented throughout history comes as a (welcome) surprise to most Christians in the West. Every now and then I find someone who has heard about one of these movements, like the tens of thousands of Berbers in Algeria who in the last two decades have converted, or the hundreds each year who are baptized into the Catholic Church in countries like France and Italy. Or perhaps they have heard of the experimental laboratory that is Bangladesh, where there are groups of people who call themselves Christ-followers but don’t use the term Christian or Muslim to refer to themselves.

But one of the most numerically significant movements of Muslims to Christianity is among Iranians. I am not talking about people with Iranian citizenship who come from ethnic groups which are traditionally Christian (Armenians and Assyrians), but about the large ethnic group whose ancestors were Zoroastrians and slowly but surely, century by century converted to Islam. Today there are very few Zoroastrians left in Iran.

While I have spent most of the last five years in the Arab world, I have of course occasionally spent time in the US and the UK for multiple reasons—conferences, education, vacation, weddings, and so on. And during that time I have had the pleasure of meeting with many Iranian Christians. Some of them are brand new believers, just-baptized, some of them converted decades ago and are seasoned leaders in their churches. Some left Iran under favorable circumstances, while many left Iran as political, economic, or religious refugees. Some of them converted while still in Iran, some of them after their departure. I want to outline here a couple of things I have noticed about Iranian Christianity in the Diaspora.

First, this is a new church. If you have an Egyptian or Palestinian who comes to Christ, they are able to look back to their ancestry and say, ‘I had Christian ancestors, I’m returning to something ancient.’ And that can be important from a psychological and emotional point of view. Knowing that can bring them strength and encouragement. But Iranians never were Christians. So the churches they are forming and the sort of Christianity they are constructing is genuinely something brand new, and not simply a newer version of something ancient.

Second, Iranian Christianity preserves Iranian culture and identity. Iranians who become Christians tend to be critical of Islam to some extent. Many of them identify it with Arab culture and thus as something imported from afar, and ultimately something that degraded Persian culture. Most of their children have Persian names, and not Arabic ones. On the other hand, they continue to celebrate the Iranian New Year (Nowruz) with its rich traditions, because it is pre-Islamic.

Third, it is non-denominational. While these Christians by and large are evangelical and perhaps charismatic, there is no one denomination or Christian tradition that dominates the movement. On the plus side this means that Christians from many different churches and denominations are able to bring their ideas and spiritualities to the table. The down side is that personal differences among leaders can sometimes lead to divisions that probably did not need to happen. Over the years I have been in touch with Iranian Christians who are Anglican, Assemblies of God, Baptist, Catholic, Episcopal, Lutheran, Presbyterian, as well as some who don’t belong to any one denomination. In spite of all this diversity, the good news is that the churches and leaders tend to stay in touch and consult together by means of meetings, conferences, the web, and so on.

Fourth, Iranian Christianity is facing huge challenges. The most obvious one is persecution within Iran, but there are others too. How does one train leaders when it is impossible to open a seminary (in Iran)? How can churches and leaders remain accountable to each other when they belong to so many different denominations? Will the prosperity gospel lead to a bitter split among their churches? And what to do with the second generation, who are born in the West and perhaps feel more at home in a normal English- or German-speaking church?

Nonetheless, the story of Iranian Christianity is exciting and inspiring. We can now very realistically speak of hundreds of thousands of Iranian Christians around the world, and a substantial population in Iran itself. But as the church grows, opposition increases too. “The light shines in the darkness, and the darkness has not overcome it.” Remember the Iranian Church in your prayers. It is the new-comer to global Christianity, but one with a lot of energy, but a lot of difficulties to face as well.