DANIEL TOES ARE GENUINE FOES
IT SHALL TAKE THE POWER OF GOD
TO HOLD SUNNI & SHIITE CLAY & IRON
TOES IN ANY BOND FOR A LENGTHY PERIOD
DUE TO MANY CENTURIES OF INTENSE HATRED!
PART 3
September 13, 2010
Daniel 2:43,44 – And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. [44] And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.
Revelation 17:13,17 – These have one mind, and shall give their power and strength unto the beast.
[17] For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.
Saudi Arabia, Egypt, and Jordan will not be among the 10 toes/horns that initially attack Israel, but they will fall to the Antichrist who leads the 10 toes, and will be a part of his Caliphate Kingdom.
Saudi Arabia, Egypt, Jordan and many who side with them will be just as surprised as Israel and the United States when a counterattack by the 10 toes in Daniel 11:40 is successful in driving the Israelis out of the land from Dan to Beersheba.
Ezekiel 38:13 – Sheba, and Dedan, and the merchants of Tarshish, with all the young lions thereof, shall say unto thee, Art thou come to take a spoil? hast thou gathered thy company to take a prey? to carry away silver and gold, to take away cattle and goods, to take a great spoil?
Verse 13 mentions three other descendants which were not mentioned previously as being among the horde that attacked Israel, namely, Sheba, Dedan, and Tarshish. Sheba and Dedan settled in the land we know as Saudi Arabia, later colonizing across the Red Sea in the horn we know today as Ethiopia. Tarshish is much harder to nail down to a specific location. The descendants of Tarshish were sea merchants who became the peoples of the Mediterranean Sea coast. The headquarters of the descendants of Tarshish is now generally accepted by most biblical authorities as a district in the south of Spain where the city of Tartessus once existed. The merchants of Tarshish scattered their descendants in village settlements along most of the coastal sections of Europe. I am persuaded that Europe represents the descendant offspring of Tarshish. It is quite possible that God may look upon the rest of Western Civilization as being the offspring (descendants) of Europe (“the young lions thereof”). The countries of the New World became the “melting pot” of Europe. It is very interesting what Saudi Arabia, Europe, and the rest of Western Civilization have to say to Gog about his attack on Israel: “Art thou come to take a spoil? Hast thou gathered thy company to take a prey? To carry away silver and gold, to take away cattle and goods, to take a great spoil?” This is no more or less than the perfect description of a diplomatic protest to Gog’s actions. When the anti-Christ and his armies roar south into Israel in a blitzkrieg lightning strike, the rest of the free world will protest, protest, protest – and do nothing about it.
The Anti-christ will take Jerusalem within three weeks of his initial strike in the north, and within five weeks most of Israel will have fled into the Negev Wilderness south of Beersheba, where she will remain for some three and one-half years. Jerusalem will fall and only one-third of Israel’s population will make it safely into the Negev.
Zechariah 13:8 – And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein.
Zechariah 14:1,2 – Behold, the day of the Lord cometh, and thy spoil shall be divided in the midst of thee. [2] For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.
Revelation 12:6 – And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.
Zechariah 13:9 – And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God.
Begin Excerpt from an Article in IMRI via THE HUDSON INSTITUTE
(CONTINUED FROM PART 2)
The Shiites of Saudi Arabia
by Joshua Teitelbaum
Published on Saturday, August 21, 2010
Current Trends in Islamist Ideology vol. 10
Hudson Institute, Inc. 1015 15th Street, N.W. 6th Floor Washington, DC 20005
www.currenttrends.org/research/detail/the-shiites-of-saudi-arabia
During the 1990s the nature of the relations between the Saudi regime and the Shiites changed from confrontational to accommodating.
The Shiite opposition turned its attention to a search for cultural authenticity, a creative and less violent way to relate to the Saudi state.
This change stemmed from a realization that confrontation provided limited or no results, and that a revolutionary stance had little chance of success. They therefore tried to find another way to give expression to their Shiite identity while demanding social change. To this end, the organization changed its name to al Haraka al-Islahiyya (the Reform Movement), and in 1991 it began to publish al-Jazira al-Arabiyya in London and Arabian Monitor in Washington. The journals were moderate in tone and tended to highlight human rights abuses. They called for a progressive agenda in the kingdom and addressed non-Shiite issues. Until the Sunni Committee for the Defense of Legitimate Rights (CDLR) began publishing in 1994, these Shiite publications were the only overseas voice of the Saudi opposition.17
The Shiite opposition tried to open avenues of communication with some of the Sunni opposition during the 1990s, but, as could perhaps be expected, they were rebuffed.
The Saudi regime noticed and welcomed the shift in Shiite tactics and apparent goals, for it faced a more radical and more threatening Sunni opposition. In the autumn of 1993, and after negotiations carried out by the Saudi ambassador to the United Kingdom, Ghazi al-Qusaybi, several members of the Shiite opposition returned to Saudi Arabia.18
For the Saudi government, accommodating the Shiite opposition seemed a relatively easy way to temper a serious conflict, even at the cost of angering radical Sunni fundamentalists at home.
Saudis already owned most of the international Arab press, and for a small price they could shut down two major opposition publications. Moreover, Saffar’s group appeared to have settled for a separate deal with the Saudis, accepting commitments to improve the situation of the Eastern Province Shiites and agreeing not to press their demands for general reform and human rights domestically. Compared to the tougher and potentially more dangerous demands of groups such as the CDLR, reaching a separate modus vivendi with the Shiite opposition was a small price to pay and also prevented a temporary but potentially damaging alliance between the opposition movements.
Tawfiq al-Sayf, a leader of the Saudi Shiite opposition in exile, led a large delegation to Saudi Arabia in October 1993 to meet with King Fahd and other Saudi officials. According to the few press reports available, Fahd instructed his son, Prince Muhammad, governor of the Eastern Province, to carry out Shiite demands, which included allowing the practice of Shiite religious rites previously outlawed, returning canceled passports, allowing exiles to return, and guaranteeing that those who returned would not be arrested or questioned. As a result of these cont
acts, the authorities released scores of Shiite prisoners and issued travel documents previously denied to Shiite activists.
In a development the Shiites perceived as highly significant, the Saudi regime reportedly reissued a school text that had referred to Shiites as one of the heterodox sects.
The new edition mentioned that there were now five Islamic madhahib (schools of jurisprudence) in Saudi Arabia: four belonging to Ahl al-Sunna wal-Jamaa (Sunnis) and one belonging to the imamiyya or ithna ashariyya (Shiites). The Shiite publications al-Jazira al-Arabiyya and Arabia Monitor published their last issues in August 1993.
Both sides kept the news of the agreements fairly quiet;19 the Saudi domestic and overseas press ignored it, and opposition activists suddenly assumed a very low profile. This reaction probably resulted from a mutual understanding that too much publicity would draw the fire of radical Sunni fundamentalists, who were troublesome for both the Saudis and the Shiites.
Both the government and the Shiite opposition seemed to greatly desire some arrangement, although it appeared that the Saudi authorities emerged victorious, successfully silencing several of its major critics. There was no evidence that certain other key Shiite demands had been met, including the official recognition of Shiism as a Muslim madhhab and the right to implement Shiite law accordingly; recognition of the rights to build and to worship in Shiite holy places-husayniyyas and mosques-and to repair graves destroyed by the Saudis in the al-Baqi cemetery in Medina; freedom to hold Shiite religious celebrations; an end to discrimination against Shiites in government and in universities; and general improvements in the Eastern Province.20 Additionally, not all Shiites accepted the new accommodation with the regime, and some members of the overseas opposition did not return.
Shiite activists led by Saffar accepted the principle of engagement as the best way to achieve Shiite rights and inclusion in Saudi society.
Saffar and his followers tend to accept the religious leadership of Ayatollah Ali al-Sistani, the spiritual leader of Iraqi Shiites, but distinguish between religious and political leadership. Like Sistani, Saffar does not accept the principle of wilayat al-faqih, the rule of the jurist.21
But one organization accepted neither Saffar’s policy of engagement nor the accommodation with the Saudi regime.
This was Hezbollah al-Hijaz, known also as Saudi Hezbollah and Ansar Khat al-Imam (Followers of Imam Kho meini). They follow the marjaiyya of Ayatollah Khamenei, the supreme leader (rahbar) of Iran, and they are politically loyal to him. Unlike Saffar’s group, they accept wilayat al-faqih.22 These two remain the major trends in the Shiite population today.23 Hezbollah al-Hijaz came out strongly against the accommodation of 1993 and treated Saffar’s group like traitors, although it profited from the arrangement. “Let the cowards leave and let the people choose and pave the way, which will lead to the emergence of sincere and committed men.”24 It is this group that is usually held esponsible for the bombing of the Khobar Towers complex in Dhahran in 1996, which killed 19 American servicemen.
The attack was carried out with Iranian support.25
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