ISLAMOPHOBIA is being generated by Islamic Metamorphosis
“The Islamic World Is Going Through a Deep Metamorphosis”
European Christianity was almost defeated by Islamic Faith
When the Bulk of It became a mockery to True Christianity,
But the Islamic Caliphates destroyed themselves WITHIN!
European Catholic Brand of Christianity Is Blatant Heresy
AND The FORMER Umayyad Islamic Caliphate IS Reviving
To Become The EIGHTH Beast Prophesied In Revelation!
Who IS OF The Seventh Because IT WAS ALSO Islamic!
Beast Number 8 Is Both The Caliphate AND ITS Caliph!
PART 1
October 25, 2010
http://www.tribulationperiod.com/
The first head was Egyptian, the second Assyrian, the third Babylonian, the fourth Persian, the fifth Grecian, the sixth Roman, and both the seventh and eighth were classified as being one because they were both Islamic, separated by time and the process of metamorphosis.
Revelation 17:11 – And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.
Metamorphosis is a change in form; especially the same change some animals go through in developing, as of larva to moth or tadpole to frog. The tadpole of the once great Islamic Umayyad Caliphate was
the Revelation Seventh Beast Kingdom.
The Umayyad Caliphate Arabic was the second of the four Islamic calipha
tes established after the death of Muhammad.
It was ruled by the Umayyad dynasty, whose name derives from Umayya ibn Abd Shams, the great-grandfather of the first Umayyad caliph.
Although the Umayyad family originally came from the city of Mecca, Damascus was the capital of their Caliphate.
Eventually, it would cover more than five million square miles, making it one of the largest empires the world had yet seen,[2] and the fifth largest contiguous empire ever to exist. After the Umayyads were overthrown by the Abbasid Caliphate, they relocated to Al-Andalus, where they established the Caliphate of Córdoba, which lasted until 1031.
The Umayyads were the first Muslim dynasty from 611 to 750 AD.
The Umayyad house was one of the major clans of the Quraysh tribe. Technically, Uthman, the third “Righteous Caliph”, was the first Umayyad caliph. During his tenure (644-655), he appointed members of his clan to various posts; in particular, Muawiya b.
Abi Sufyan was given the governorship of Syria. Upon the accession of Ali to the caliphate, Muawiya refused to pay him allegience, and in 658 the Syrians acknowledged Muawiya as caliph.
That same year he gained control of Egypt; following Ali’s death in 661, he subdued Iraq and then formally established himself
as caliph.
The first line of Umayyads were the Sufyanids (descendants of Abu Sufyan) who ruled from 661- 684. Under Muawiya (661-680) the capital of the Muslim empire was transferred to Damascus. He is credited with raising a highly-trained army of Syrian soldiers which was used to expand Muslim authority east into Khorasan and west into North Africa. Muawiya also led excursions into Anatolia beginning in 672 which culminated in an unsuccessful three-year seige of Constantinople (674-677). He retained the administrative structures left by the Byzantines and Persians but consolidated his authority by appointing kinsmen to key posts.
Before his death, Muawiya secured allegiance to his son, Yazid, thus introducing dynastic succession to Muslim rule.
Begin Series based on Excerpt from MEMRI
Middle East Media Research Institute
Arab Author on ‘Pursuing an Islamic Metamorphosis’
October 24, 2110
Special Dispatch No. 3315
In an October 17, 2010 op-ed titled “Pursuing an Islamic Metamorphosis” on English.aljazeera.net, Mohamed El-Moctar El-Shinqiti writes that the Muslim world is facing a decline similar to
that of medieval Europe, as described by Dutch historial Johan Huizinga. He says that the Islamic world is experiencing a crisis, at the heart of which is “the lack of consensus about the social contract on which society should be based, especially in terms of an agreed understanding for the relation between religion and state.” He goes on to discuss how a new consensus might be formed, asserting that “non-Muslim minorities and non-practicing Muslims need to accept the fact that Islamic law is too rich and too important to be discarded.”
According to the website, Al-Shinquity is “an author in political history and history of religion.”
The following is his op-ed, in the original English:
“The Cultural Legacy Modern Muslims Inherited From Their Ancestors Is Exhausted”
“In his book The Autumn of the Middle Ages, Dutch historian Johan Huizinga describes the decline of the medieval world as a process of ‘dying and rigidifying of a previously valid store of thought.’
“The main thesis of Huizinga’s book is that by the fourteenth and fifteenth centuries, the cultural forms and norms on which medieval Europe was based became overused and exhausted. When any ideal becomes exhausted, it fails to be a source of inspiration; rather it becomes an artificial burden.
“From Huizinga’s perspective, the European world of the late middle ages was a world of artificial vanity and self-deception, a ruin of a world that had died a long time before.
“I think that the abstract aspect of Huizinga’s thesis on cultural forms is enlightening, and can be extended to explain transitional moments in other cultures, including contemporary Islamic culture.
The cultural legacy modern Muslims inherited from their ancestors is exhausted, and – with lack of self-criticism – much of this legacy is becoming a burden rather than a source of inspiration.”
“The Islamic World Is Going Through a Deep Metamorphosis”
“The Isl amic world is going through
a deep metamorphosis. The lessons of history from the American and French revolutions show that these kinds of transitive moments are sometimes bloody and painful. At this moment, Muslims need new ideas and ideals that transcend their divisions and heal their wounds.
“One of these deep wounds is the conflict between secularists and Islamists, and that is what we will explore here.
“State and Religion
“At the heart of the crisis of Muslim societies today is the lack of consensus about the social contract on which society should be based, especially in terms of an agreed understanding for the relation between religion and state.
“Secularism can be seen from an institutional, legal or ideological angle. In the Western experience, it is also important to distinguish between the Anglo-Saxon ‘soft’ secularism which basically means positive neutrality of the state towards religion, and the French ‘hard’ laïcité that goes beyond neutrality to negative intervention against religion.
“Institutional separation between religious and political organizations is not difficult to accept in the Islamic world. It is indeed in compatibility with the Islamic historical experience, where religion was never institutionalized as a political competitor with the state, the way it was in medieval Christianity.
“But ideological secularism the French way, and legal secularism that excludes Islam as a source of legislation, will never take root in Islamic culture.
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