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“Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the

day He visits us.”

1 Peter 2:12

LIFE

Protect ALL LIFE, حماية كل الحياة ،

INCLUDING the UNBORN !

LifeNews.com

Sunday, November 23, 2025

A Guide to Reaching Muslims for Christ chapter 2 (English/Arabic) :“The Path of Experience: Sufi Devotion, Asceticism & the Search for Union with God”

 BEGIN CHAPTER 2 

“Trust in the Lord with all your heart and lean not on your own understanding” — Proverbs 3:5

 pp. 53–59 


Summary

1. Core Sufi Beliefs (Hughes & Nicholson)

  • God and Unity: God exists in all things; all beings are emanations of God and not truly distinct.

  • Religion: All religions are seen as guiding paths; Sufism is considered the “true philosophy” of Islam.

  • Good and Evil: Ultimately unified in God; God authors all acts.

  • Free Will & Soul: Human will is determined by God; the soul pre-exists the body and yearns for union with God.

  • Spiritual Progress: Attainment of divine union requires God’s grace and intense devotion.

2. Principal Occupations of a Sufi

  • Meditation on God’s unity, remembrance of His names, and spiritual advancement toward unification.

3. Pirs and Shrines

  • Pirs are spiritual guides endowed with special powers, mediating between God and followers.

  • Role of Pir: Authority similar to a guru; disciple (murid) must be initiated by a pir.

  • Initiation Rites: Transmission of spiritual power (barakah) through concentration (tawajjuh), symbolic gestures (e.g., touching a cloth, consuming sanctified drink).

  • Financial and Social Authority: Pir commands obedience; lineage traced to Prophet Muhammad enhances legitimacy.

4. Syncretism with Buddhism & Hinduism

  • Practices at shrines, such as offerings, mirror earlier Buddhist chaitya worship; flowers, incense, and food offerings have Hindu parallels.

  • These syncretic elements serve as mediatory tools for spiritual intercession.

5. Mystical and Pantheistic Orientation

  • Advanced Sufis transcend formal law, living in permanent communion with God (antinomian tendencies).

  • Statements like Bayazid’s “Glory to me” or Hallaj’s “I am God” reflect panentheism (all is in God), not literal pantheism.

6. Sufi Stages

  • Early stages rely on asceticism and religious observances.

  • Later stages emphasize direct experience, mystical insight, and union with the divine.

  • Saints (pirs) are essential guides for navigating these stages, both living and deceased.


Critique

  1. Strengths

  • Detailed description of Sufi rituals, hierarchy, and initiation provides practical insight.

  • Addresses philosophical underpinnings (God’s unity, panentheism, mystical stages).

  • Highlights syncretic and historical influences on South Asian Sufism.

  1. Limitations / Observations

  • Accounts of pir authority and disciple obedience may overemphasize authoritarian aspects; not all Sufis follow rigid hierarchical structures.

  • Syncretism with Buddhism/Hinduism is accurate historically, but contemporary Sufi practice varies widely across regions.

  • Some examples (e.g., Gandhi’s mystical experiment) are anecdotal and may distract from broader doctrinal analysis.

  1. Overall Assessment

  • Provides a comprehensive look at Sufi beliefs, the centrality of pirs, and mystical stages.

  • Balances doctrinal, ritual, and historical perspectives, though occasional emphasis on sensational practices may reflect the author’s outsider viewpoint.


“Draw near to God, and He will draw near to you” — James 4:8

Summary (pp. 60–67)

1. Stages of Sufi Spiritual Development

  • Ubudiyah (Service): The Sufi begins by serving God through acts of kindness, hospitality, and moral discipline. This stage develops control over desires and familiarity with good deeds, preparing the soul for closer communion with God.

  • Ishq (Love of God): Love is central; emotional devotion transforms the human heart. Mystical songs and gatherings deepen this love and foster fellowship with like-minded devotees.

  • Zuhd (Seclusion): Withdrawal from worldly distractions to meditate and deepen knowledge of God.

  • Marifah (Knowledge): The stage of mystical knowledge, achieved through contemplation of God’s attributes and metaphysical truths. Sufis at this stage are often called Marifahti, indicating their quest for divine understanding.

  • Wajd (Ecstasy): Intense emotional experience and direct divine illumination, often induced through dhikr (remembrance) and meditation. Participants may experience ecstatic states or physical collapse in devotion.

  • Haqiqah (Truth): Full realization of God’s truth. Exemplified by Al-Hallaj, whose declaration “I am the Truth” led to execution, yet is celebrated by Sufis as a supreme mystical statement.

  • Wasl (Union with God): The final stage of complete assimilation with God, or fana, where the Sufi’s identity merges with the divine. Few achieve this; those who do are revered as spiritually superior.

2. Theistic vs. Pantheistic Sufism

  • Theistic Mystics: Maintain a distinct ego while wholly devoted to God; they experience divine illumination without claiming to become God.

  • Pantheistic Tendencies: In extreme mystical experiences, some Sufis may claim identity with God; these claims are controversial and often rejected by orthodox Islam.

3. Terminology and Symbolism

  • Sufis use esoteric language: ordinary terms like wine, tavern, perfume, or beauty convey spiritual states, devotional ecstasy, or stages of mystical ascent.

  • Progression toward God is metaphorical: from “existence” → “one” → “Allah,” intensifying spiritual insight and preparation for union with the divine.

4. Dhikr (Remembrance of God)

  • A ceremonial chanting practice aiming to focus the mind on God and block worldly distractions.

  • Participants follow a leader (pir) in swaying and repetitive calls (e.g., “Hu!”), often moving from calm rhythm to intense emotional ecstasy.

  • Dhikr purifies the soul (nafs) and serves as a vehicle toward mystical union with God.

5. The Quran and Mystical Practice

  • Tilawat, the recitation of the Quran, is considered the very word of God; Sufis may enter ecstatic states while hearing or reading it.

  • Mystical poetry complements Quranic recitation, expressing love and longing for God in accessible, emotionally rich terms.

6. Integration with Other Mystical Traditions

  • Some Sufi practices, particularly shrine veneration and ritual offerings, show historical influence from Buddhist and Hindu devotional traditions.

  • Spiritual authority of pirs (guides) is reinforced through lineage tracing back to the Prophet Muhammad, paralleling guru-disciple relationships in other mystical paths.


Critique (pp. 60–67)

Strengths

  • Provides a clear roadmap of Sufi spiritual development, showing progression from service to mystical union.

  • Explains esoteric symbolism and terminology in an accessible way, making mystical practices understandable to outsiders.

  • Effectively contextualizes dhikr and Quranic recitation as emotional and spiritual exercises.

  • Uses historical examples like Al-Hallaj to illustrate theological tensions within Islam.

Limitations

  • Extreme ecstatic practices may overrepresent the experiences of rare individuals.

  • The portrayal of pirs and ritual practices could appear sensational or unorthodox to non-Sufis.

  • Orthodox Islamic critiques are mentioned but not deeply analyzed, especially regarding pantheistic or antinomian claims.

Overall Assessment

  • Pages 60–67 offer a comprehensive overview of Sufi mystical stages, practices, and symbolic language.

  • By combining doctrine, ritual, and historical illustration, these pages clarify the goals and experiences of Sufi devotion while acknowledging the tension with mainstream Islamic thought.


“Delight yourself also in the Lord, and He shall give you the desires of your heart” — Psalm 37:4

Summary (Ch. 2, 68–70)

  1. Mystical Experience and Muhammad:
    Sufis often view identification with the Prophet Muhammad as the ultimate mystical experience, though some may symbolically replace him with their pir (spiritual guide). Criticism of the Quran or Prophet is rare; objections to law are seen as personal interpretation rather than offense.

  2. Emphasis on Experience over Scholarship:
    Practical mystical experience is valued above academic knowledge. Sufis focus on personal spiritual development and intimacy with God, following the principle of "die to self and live to God" (al-Junaid fana). This emphasizes perfection and eternalization of individuality through God.

  3. Saints and Spiritual Range:
    Islam, like Christianity, has produced men combining spiritual illumination with worldly aptitude. The term “saint” in Islam applies broadly—from highly learned Sufi theosophists like Rumi and Ibn al-Arabi to mentally challenged individuals considered holy due to their perceived union with God.

  4. Vertical vs. Horizontal Dimensions:
    Sufis prioritize vertical union with God, sometimes neglecting social duties. Dhikr, meditation, and ascetic practices are seen as pathways to liberation, while the material world is considered a prison to escape.

  5. Poetic Illustration:
    Rumi’s poem emphasizes renunciation of worldly wealth, social norms, and religious formalities in pursuit of divine love and eternal joy. Devotional focus is on union with the Beloved and inner transformation.


Critique

  • Strengths:

    • The text clearly distinguishes the experiential, emotional core of Sufism from the intellectual or legalistic side of Islam.

    • Rumi’s poetry vividly illustrates the spiritual intensity and aesthetic dimension of Sufi practice.

    • Highlights the balance of asceticism and mystical ecstasy, making the philosophy relatable through historical examples.

  • Weaknesses:

    • Heavy emphasis on idealized Sufi life risks portraying ordinary Sufis as either extreme ascetics or mystics, lacking nuance.

    • The critique of neglecting social duties is mentioned but not fully explored; the text doesn’t address how Sufis reconcile spiritual focus with ethical responsibilities.

    • The symbolic replacement of Muhammad by the pir could be misleading without further clarification that it is not universally accepted.


“Trust in the Lord with all your heart and lean not on your own understanding” — Proverbs 3:5


Summary of Chapter 2: Sufi Belief and Experience

  1. Centrality of Experience:

    • Sufism emphasizes personal, mystical experience with God over strict adherence to legalistic interpretations of Islam.

    • The spiritual journey is highly individualized, encouraging devotees to “die to self and live to God,” achieving a unity with the divine (al-Junaid fana).

  2. Asceticism and Devotion:

    • Many Sufis adopt ascetic practices, viewing the body as a prison to transcend. Self-deprivation, physical hardship, and meditation are means to purify the soul.

    • Sufis often prioritize vertical (spiritual) over horizontal (social) responsibilities, leading to criticism that they are “heavenly minded but of little earthly good.”

  3. Love and Mystical Poetry:

    • Love is central to Sufi spirituality. Poetry, especially by figures like Jalalud-Din Rumi, expresses longing, divine love, and detachment from worldly desires.

    • Sufi literature highlights the importance of surrender, detachment, and joy in God rather than material or social gain.

  4. Broad Definition of Saintliness:

    • Islam allows a wide spectrum of what it considers saintly. From brilliant theologians to those with mental instability, sanctity can manifest in multiple forms.

  5. Practical Implications:

    • Devotees engage in meditative practices (dhikr), repetition of God’s name, and rhythmic physical or mental exercises to internalize divine presence.

    • Mystical practices include a combination of breath control, focus, and mindfulness that integrates body, mind, and spirit.


Reflections for Reaching Muslims for Christ

  1. Relational Approach:

    • Sufis value deep, personal experience. Christians can share the transformative, relational aspect of knowing Christ personally rather than focusing on doctrinal debates.

  2. Respect Spiritual Pursuits:

    • Sufis take their spiritual journey seriously. Demonstrating respect for their devotion and understanding their quest for divine intimacy builds trust.

  3. Love as a Bridge:

    • Since love and longing for God are central, illustrating God’s love through acts of service, compassion, and authentic living resonates deeply.

  4. Use of Stories and Symbols:

    • Poetry, metaphor, and symbolism are effective tools. Sharing Christ’s story through narrative and testimony can connect with their spiritual sensibilities.

  5. Patience and Long-Term Witness:

    • Spiritual transformation is gradual. Consistency, authenticity, and ongoing relationship are more effective than expecting immediate acceptance.

«توكل على الرب من كل قلبك ولا تعتمد على فهمك الخاص» — الأمثال 3:5


ملخص الفصل الثاني: الإيمان الصوفي والتجربة

  1. أولوية التجربة الشخصية:

    • يركز التصوف على التجربة الروحية الشخصية مع الله أكثر من الالتزام الصارم بالتفسيرات القانونية للإسلام.

    • الرحلة الروحية فردية للغاية، ويشجع المريدون على "الموت للنفس والعيش لله"، لتحقيق الوحدة مع الإلهي (الفناء الجُنيدي).

  2. الزهد والتفاني:

    • العديد من الصوفيين يتبنون ممارسات الزهد، معتبرين الجسد سجناً يجب تجاوزه.

    • الحرمان الذاتي، المشقة البدنية، والتأمل وسائل لتطهير الروح.

    • غالباً ما يفضل الصوفيون البعد الروحي (العمودي) على المسؤوليات الاجتماعية (الأفقي)، مما يؤدي إلى الانتقاد بأنهم "مُفكرون سماويون لكن قليلوا الفائدة الأرضية".

  3. الحب والشعر الصوفي:

    • الحب جوهري في الروحانية الصوفية. الشعر، خصوصاً لجلال الدين الرومي، يعبر عن الشوق، والحب الإلهي، والانفصال عن الرغبات الدنيوية.

    • الأدب الصوفي يبرز أهمية التسليم والابتعاد عن العالم والفرح بالله بدل السعي وراء المكاسب المادية أو الاجتماعية.

  4. تعريف واسع للقداسة:

    • الإسلام يسمح بمجموعة واسعة من مظاهر القداسة، من علماء بارعين إلى من يعانون من اضطرابات عقلية، فالقداسة يمكن أن تظهر بأشكال متعددة.

  5. التطبيق العملي:

    • المريدون يمارسون التأمل (الذكر)، وتكرار اسم الله، وتمارين جسدية وعقلية لإدماج حضور الله في حياتهم.

    • الممارسات الصوفية تشمل التحكم في التنفس، والتركيز، والوعي الذهني الذي يدمج الجسد والعقل والروح.


تأملات لمقاربة المسلمين بالمسيح

  1. النهج العلاقي:

    • الصوفيون يقدّرون التجربة الشخصية العميقة. يمكن للمسيحيين مشاركة الجانب التحويلي والعلاقي لمعرفة المسيح شخصياً بدلاً من التركيز على المناقشات العقائدية.

  2. احترام المساعي الروحية:

    • الصوفيون يأخذون رحلتهم الروحية على محمل الجد. إظهار الاحترام لتفانيهم وفهم سعيهم للاتحاد مع الله يبني الثقة.

  3. الحب كجسر:

    • بما أن الحب والشوق لله أساسيان، فإن تجسيد محبة الله من خلال الخدمة، والرحمة، والعيش الأصيل يتجاوب مع إحساسهم الروحي.

  4. استخدام القصص والرموز:

    • الشعر، والاستعارات، والرموز أدوات فعالة. يمكن مشاركة قصة المسيح من خلال السرد والشهادة لتتصل بحسهم الروحي.

  5. الصبر والشهادة طويلة الأمد:

    • التحول الروحي تدريجي. الاتساق، والأصالة، والاستمرارية في العلاقة أكثر فعالية من توقع قبول فوري.


الثقة: 95% على يقين أن هذا يلخص الفصل الثاني بدقة ويظهر صلته بمقاربة المسلمين للمسيح.

A Guide to Reaching Muslims for Christ (review & critique) Chapter 1 (in English & Arabic) :“The Roots of Islamic Mysticism & the Rise of Sufi Spirituality”

 “Go therefore and make disciples of all nations.” — Matthew 28:19

Here’s a legal, paraphrased summary of the 

Foreword / Introduction of Bridges to Islam by Phil Parshall for your study guide:


Introduction / Foreword Summary

  • Author Background: Phil Parshall has firsthand experience living and ministering in Muslim-majority regions. He is not just a scholar of Islam but has actively served among Muslim communities, gaining deep understanding through real-life engagement.

  • Purpose of the Book: The book focuses on folk Islam—the popular, mystical practices influencing the majority of Muslims—showing how understanding these practices can serve as bridges to sharing the Christian gospel.

  • Practical Approach: Parshall emphasizes practical ministry strategies, not just academic study. He highlights that most folk Muslims have never received a relevant explanation of salvation through Christ.

  • Illustrative Stories:

    • A prayer in Kabul resulted in a miraculous hospital admission, showing the power of invoking Christ’s name in ministry.

    • Healing ministries modeled after Jesus’ earthly works can open hearts among folk Muslims.

  • Redemptive Analogies: Folk Muslim leaders (pirs) are seen as mediators, which parallels Christ’s role as the mediator between God and humanity. Demonstrating God’s power through prayer and healing can lead to conversions.

  • Testimonies Cited: Frequent reference is made to Sufi converts like Bishop John A. Subhan, who discovered Christ personally despite a traditional Islamic upbringing. His story exemplifies how folk Muslims can recognize Jesus as Lord.

  • Goal: To provide both understanding and actionable strategies for reaching Muslims with the gospel, emphasizing love, respect, and practical ministry.


💡 Key Takeaways for the Guide

  • Focus on folk Islam and mysticism as the bridge.

  • Highlight practical ministry strategies like prayer and healing.

  • Use real-life stories to illustrate principles.

  • Maintain an emphasis on love, respect, and contextual understanding.

“Trust in the Lord with all your heart and lean not on your own understanding.” — Proverbs 3:5

Acknowledgments Summary

  • Field Experience Over Theory: Parshall emphasizes that firsthand experience in Muslim communities provides deeper insights than purely academic study. His ministry in villages, especially among folk Muslims, revealed lessons he could not have learned in libraries.

  • Influential Mentors: He credits friendships with converts and educated Muslims who challenged his assumptions, helping him refine approaches to evangelism.

  • Significant Converts: Even a single committed convert from folk Islam demonstrates the impact of persistent, relational ministry.

  • Support Team: Parshall acknowledges his wife, daughter, mission team, and supporters, highlighting the importance of encouragement and partnership in ministry.

  • Divine Empowerment: Ultimately, he attributes all success to Jesus Christ, emphasizing dependence on God for effective ministry.


Introduction Summary

  • Mysticism and Islam: Many Muslims are drawn to mystical practices (folk Islam, Sufism), which contrast with the rigid orthodoxy taught in madrasas. About 70% of Muslims follow folk Islam, blending traditional Islam with animistic or mystical practices.

  • The Spiritual Vacuum: There is a widespread longing for a personal, loving relationship with God that orthodoxy alone does not satisfy. Folk Muslims often seek spiritual fulfillment, relief from fear, and meaning beyond rigid ritual.

  • Bridges to Christ: These mystical and heartfelt elements provide natural points of contact for sharing the Christian gospel. Parshall stresses patience, relational ministry, and cultural sensitivity over a “shotgun” approach to evangelism.

  • Practical Illustration: Converts often need time to adjust; ministry should allow gradual growth, similar to Naaman’s story in 2 Kings 5, where patient guidance facilitated full integration into faith.

  • Use of Poetry and Song: Mystical Muslims express longing for God through poetry and song. These cultural expressions can be avenues to communicate Christian truths.

  • Goal of the Book: To explore folk Islam and Sufism as potential bridges to Christ, while maintaining evangelical theology and Scripture-based faith.


💡 Key Takeaways for the Study Guide

  1. Folk Islam is widespread and spiritually hungry.

  2. Relational, patient, and sensitive ministry is essential.

  3. Mystical expressions (poetry, song, healing) offer natural bridges.

  4. Evangelism must be incarnational, not just verbal.

  5. Cultural understanding enhances effectiveness and respect.


“Your word is a lamp to my feet and a light to my path.” — Psalm 119:105

Here’s a detailed summary and analysis of Chapter 1 (pages 23–30) from Bridges to Islam:


Chapter 1: Mysticism in Historical Perspective (to p30)

Observations of Mystical Practices

  • Philippines (Christian context): Penitents perform intense physical rituals (self-flagellation, herbal remedies, and blessings) expressing repentance & devotion. Such practices are tolerated but neither officially condemned nor fully endorsed by the Catholic Church.

  • Macau (Buddhist context): Monks practice meditation and chanting, seeking personal divine experience amidst ritual and incense, reflecting the universal mystical yearning.

Definition and Nature of Mysticism

  • Universal longing: Mysticism is defined as a consistent human desire for personal communion with God (A. J. Arberry).

  • Christian examples: Biblical figures like Jacob, David, Paul, and John exemplify mystical experiences. Church history is rich with mystics, including Thomas Aquinas.

  • Purity and detachment: Mystics often strive for purity, internalizing life’s hardships and detaching from worldly concerns. However, “purity” varies; some may adopt extreme behaviors or substances, highlighting the subjective nature of mysticism.

  • Conflict potential: Mystics, confident in their direct connection with God, may clash with others claiming similar divine guidance, illustrating the tension between personal revelation and objective authority.

Sufism as Muslim Mysticism

  • Origins: Sufism (“wool” symbolizing simplicity) emerged from dissatisfaction with legalistic, rigid Islam and a desire for direct experience with God. Early figures include Abu Hashim Uthman ben Sharik (d. 776).

  • Focus: Inner self over external rituals; emphasis on divine love rather than fear of hell or pursuit of paradise.

  • Expression: Poetry, worship, asceticism, and devotion define the mystic’s journey. The ultimate goal is union with God in the present life rather than attachment to rewards or punishments.

  • Ethics: True Sufis maintain the law not from obligation, but as a natural outcome of their union with God (Al-Ghazzali).

Chronological Development of Suf Mysticism

  1. 661–850 A.D.: Personal, individual mysticism driven by fear of God, death, and hell; ascetics sought seclusion and detachment.

  2. 9th century Persia: Shift from fear to divine love; mystics engaged in contemplation, visions, dreams, and ecstatic worship.

  3. Influences: Christian mysticism and Gnostic thought impacted Sufism, integrating quietistic and ascetic elements.

  4. Al-Ghazzali (11th century): Key figure in Sufism; emphasized love, devotion, and inner absorption in God.

Key Characteristics of Sufism

  • Love-centric: Focus on God’s love rather than fear of punishment or desire for reward.

  • Asceticism with emotion: Self-denial transforms into spiritual joy when combined with love for God.

  • Independence from dogma: Sufis operate outside rigid structures, monastic orders, or designated sacred places.

  • “Homogeneity in heterogeneity”: While practices vary widely, recurring patterns create a recognizable mystical identity.

  • Historical text: Kitab al-luma (988) documents early Sufi doctrines, saintly examples, miracles, and errors, reflecting the balance of orthodoxy and mystical experimentation.

Analysis / Observations

  • Mysticism across religions shares the pursuit of direct experience with the divine, often transcending ritual or legalistic obligations.

  • Sufism illustrates the evolution from fear-driven religiosity to love-driven intimacy with God, reflecting a universal human desire for relational spirituality.

  • Understanding Sufism is essential for engaging with folk Islam, as these mystical currents influence the majority of Muslims’ spiritual lives.

  • The text suggests that mysticism can bridge gaps, providing a shared experience of longing and devotion that could foster meaningful dialogue between Christians and Muslims.


💡 Key Takeaways

  1. Mysticism is universal, transcending religious boundaries.

  2. Sufism emphasizes love, union with God, and internal devotion rather than external legalism.

  3. Historical Sufism evolved from fear to love, influenced by local and Christian mysticism.

  4. Mystical practices often exist outside formal orthodoxy, yet retain moral and spiritual depth.

  5. Recognizing Sufi influence is critical for understanding folk Islamic spirituality.


Summary

Al-Ghazzali and the Classical Sufi Era

  • Al-Ghazzali (11th century) experienced a personal crisis, leaving academia to pursue a life of asceticism and mystical devotion. His writings significantly shaped Sufism.

  • By the 11th century, 12 Sufi sects existed (10 orthodox, 2 heretical), each with distinctive doctrines.

  • The 13th century marked the classic Sufi period with influential mystical poets like Faridud-Din Attar, Rumi, and Shaykh Sadi. Their works continue to shape Islamic thought.

Sufism as a Missionary Movement

  • Sufism spread alongside Muslim expansion, particularly in Southeast Asia and the Indian subcontinent.

  • The Sufi approach emphasized syncretism, tolerance, and adaptation to local cultures and religious practices, making conversion to Islam more accessible.

  • In India, Sufism’s mystical and compassionate approach often made it more appealing than orthodox, legalistic Islam. This led to significant cultural blending with Hinduism, influencing Indian Sufi thought and practice.

Contemporary and Folk Sufism

  • Sufi mysticism continues globally, from India and Malaysia to North Africa and the Philippines.

  • Folk practices often include saint veneration, healing rituals, and the belief in mystical powers.

  • Sufi orders remain influential, guiding adherents in spiritual and worldly matters.

Major Sufi Orders: Chishti Example

  • The Chishti order, founded by Khwaja Abu Ishaq Shami Chishti, spread to India and became widely popular.

  • Saints like Khwaja Muinud-Din and Babu Farid exemplify Sufi ideals of devotion, meditation, austerity, and miracle-working.

  • Chishti practices often include music, poetry, and rituals that orthodox Islam sometimes opposed, yet they remain central to the order’s expression of devotion.


Critique

  1. Strengths

    • The chapter provides rich historical context for Sufism, tracing its origins, philosophical development, and missionary expansion.

    • The text effectively shows Sufism’s adaptability and syncretic approach, explaining its enduring global influence.

    • Use of vivid anecdotes and contemporary observations helps connect historical Sufism to living practices.

  2. Limitations / Criticisms

    • The narrative occasionally blurs between historical description and anecdotal or hagiographical accounts (e.g., mystical powers of living Sufis), which may risk exaggeration.

    • There is a heavy focus on Indian subcontinent Sufism; less attention is given to other regions’ historical dynamics until later sections.

    • The text sometimes implies a universal, almost romanticized view of Sufi influence, which may underplay political, social, and religious conflicts in the spread of Islam.

  3. Observations

    • Syncretism is highlighted as both a strategy and a theological feature, showing the pragmatic side of Sufi missionary work.

    • The discussion of Sufi orders provides insight into organizational dynamics while emphasizing spirituality over rigid doctrinal conformity.

    • Musical and poetic practices are used as markers of devotional intensity, revealing cultural expressions of mysticism.

“The Spirit of the Lord is upon me, because He has anointed me to proclaim good news to the poor” — Luke 4:18

(pp. 40–48 of Bridges to Islam by Phil Parshall):


Summary

1. Suhrawardi Order

  • Founded by Shihabud-Din Suhrawardi in Baghdad; spread in India by Bahaud-Din Zakariya (1182–1267).

  • Bahaud-Din is said to have had mystical experiences, received divine mantles, and established a prayer believed to grant needs and forgiveness.

  • Other notable saints include:

    • Shaykh Ahmad Mashuq, a reformed merchant who became spiritually exalted.

    • Hafiz Muhammad Ismail, who exhibited miraculous abilities as a child and taught students to memorize the Quran.

    • Shah Dawla, a former slave whose intercessory power allegedly produced “rat children.”

    • Musa Shahi Suhag, founder of a sect within Suhrawardi, known for performing rain miracles.

2. Qadiri Order

  • Founded by Shaykh Abdul-Qadir Julani; propagated in India by Muhammad Ghawth.

  • Saints emphasized asceticism, meditation, and mystical experiences.

  • Stories include miraculous feats: rivers changing course, riding lions, and miraculous births.

  • Conflicts with orthodox Islam sometimes arose when ecstatic practices conflicted with prescribed rituals.

3. Naqshbandi Order

  • Founded by Khwaja Bahaud-Din Nagshband; Ahmad Faruqi spread it in India.

  • Saints in this order claimed significant spiritual authority, with miracles associated with birth, education, and political influence.

  • Ahmad and successors were considered Qayyums, controlling cosmic and earthly events.

  • Pilgrimages to contemporary pir shrines can attract tens of thousands of devotees, with highly organized and commercialized religious events.

4. Sufism in Conflict with Orthodoxy

  • Early Sufis were orthodox but practiced self-abandonment, mortification, and devotion.

  • Some Islamic scholars consider Muhammad the greatest Sufi.

  • Sufism drew on Quranic and Hadith teachings but was later influenced by external philosophies: Christianity, Neo-Platonism, Gnosticism, and Buddhism/Vedanta.

  • While Sufism contains mystical elements compatible with Islam, some practices diverged from orthodox interpretations.


Critique

  1. Strengths

  • Provides detailed historical accounts and hagiographies of major Sufi figures.

  • Illustrates the mystical and cultural aspects of Sufism with vivid anecdotes.

  • Highlights the tension between orthodox Islam and mystical practices.

  1. Limitations / Observations

  • Heavy reliance on anecdotal and miraculous stories may blur historical fact versus legend.

  • Some descriptions (e.g., “rat children”) could appear sensationalized to readers unfamiliar with Sufi hagiography.

  • Focuses mainly on Indian Sufi orders; less attention is given to broader Islamic contexts.

  • Parshall’s Christian missionary perspective subtly frames Sufism as misguided, which may influence interpretation of events.

  1. Overall Assessment

  • Useful for understanding Sufi traditions and devotional practices in India.

  • Readers should supplement with academic Islamic sources for a more balanced view, especially concerning miracles and historical claims.


“The fear of the Lord is the beginning of wisdom; all who follow His precepts have good understanding” — Psalm 111:10

 pp. 49–52 of Bridges to Islam by Phil Parshall:


Summary

1. Mystical Basis in the Quran

  • Parshall highlights Quranic verses that reflect mystical consciousness of God’s presence (e.g., 2:152, 11:60, 2:115).

  • The Quran is described as having exoteric (general) and esoteric (hidden) meanings, the latter inspiring early Sufis to seek spiritual enlightenment.

  • Sufism is rooted in the Quran and Hadith, but interpretations diverge, leading to two types of mysticism:

    • Islamic mysticism: orthodox, Quran- and Hadith-based, with personal devotion within acceptable boundaries.

    • Muslim mysticism: deviant or manmade practices, sometimes including veneration of pirs, shrines, or drug-induced ecstatic experiences.

2. Conflict Between Sufism and Orthodoxy

  • Sufism arose as a reaction to rigid, intellectualist Islamic orthodoxy. Love and personal spiritual experience became central to Sufi practice.

  • Sufi interpretations often modify or set aside formal Islamic laws (shariat) in favor of personal devotion and mystical experience.

  • Sufi life tends toward an other-worldly, personal focus, contrasting with Islam’s emphasis on community welfare, balance, and law.

3. Mystical Orientation Toward Muhammad

  • Medieval Sufis often placed Muhammad at the center of their mystical devotion, viewing faith in the Prophet as inseparable from faith in God.

  • Sufi teachings claim deep, hidden revelations received by Muhammad, surpassing those given to other prophets and angels.

4. Coexistence and Criticism

  • Orthodox Muslims generally tolerate Sufism, with coexistence often marked by verbal critique rather than conflict.

  • Sufis see strict law-bound practice as insufficient to truly know God, emphasizing love, absorption, and personal experience.

  • Saudi fundamentalists oppose Sufism, labeling subcontinental practices as un-Islamic, but Sufism continues to thrive quietly through personal propagation over centuries.


Critique

  1. Strengths

  • Clear distinction between orthodox Islamic mysticism and more “manmade” Sufi deviations.

  • Provides historical context for the rise of Sufism as a response to rigid orthodoxy.

  • Explains the personal vs. social orientation conflict, highlighting Sufism’s focus on inner spiritual experience.

  1. Limitations / Observations

  • The categorization of Sufi practices as “manmade” or “deviant” reflects the author’s Christian missionary perspective, potentially biasing the account.

  • Accounts of drug use and extreme ecstatic practices may overemphasize sensational aspects rather than common Sufi experiences.

  • Focuses heavily on Indian and subcontinental Sufism; broader Middle Eastern Sufi traditions are less discussed.

  1. Overall Assessment

  • Useful for understanding the tension between Sufi mysticism and orthodox Islam.

  • Readers should supplement with Islamic scholarly sources for a balanced view, especially regarding controversial Sufi practices.

“Let your light shine before others, that they may see your good deeds and glorify your Father in heaven” — Matthew 5:16

Here’s a summary and reflection for Chapter 1, along with general observations on Christian engagement with Muslims in light of the issues presented (without tailoring political persuasion):


Chapter 1 Summary: Bridges to Islam

  1. Understanding Sufism:

    • The chapter introduces Sufism as the mystical, experiential dimension of Islam. Sufis prioritize a personal encounter with God over strict adherence to law.

    • Sufis value love, devotion, and direct spiritual experience, sometimes showing less concern for social or legal obligations.

  2. Mystical Practices:

    • Emphasis on fana (“dying to self”) where the individual seeks union with God.

    • Mystical experiences can range from intense intellectual contemplation to ecstatic devotion and poetry.

  3. Notable Figures:

    • Saints and mystics like Jalalud-Din Rumi and Ibn al-‘Arabi illustrate how Sufism blends spiritual illumination with creativity and human engagement.

    • The chapter highlights the diversity of Sufi experience—from deeply learned theologians to those whose sanctity is recognized despite eccentric behavior.

  4. Challenges and Critiques:

    • Sufism’s vertical focus on God can sometimes neglect the horizontal focus on community and social responsibility.

    • The chapter stresses that while mystical devotion is profound, it can appear detached from everyday concerns.


Reflections for Christian Engagement

  1. Emphasize Relationship Over Argument:

    • Sufis and folk Muslims highly value personal experience of the divine. Christians can focus on the relational aspect of knowing Christ rather than debating theology. Living a Christ-centered life that demonstrates love, compassion, and integrity is often more impactful than intellectual persuasion.

  2. Respect Cultural and Spiritual Contexts:

    • Many practices are deeply embedded in culture and history. Recognizing and respecting these practices (even when they differ from Scripture) can build bridges of trust.

  3. Demonstrate Holistic Care:

    • Since mystical devotion can sometimes overlook social and personal needs, Christians can serve practically—through acts of compassion, community engagement, and tangible help—showing how Christ cares for both soul and life circumstances.

  4. Use Story and Testimony:

    • Sufis appreciate poetry, narrative, and symbolism. Sharing Christ’s story, personal testimony, and God’s transformative work in lives can resonate deeply with those familiar with mystical expressions of devotion.

  5. Patience and Long-Term Witness:

    • Mystical paths are lifelong pursuits. Christians engaging in spiritual conversations with Muslims may find that change comes gradually, often through sustained example and relational trust rather than immediate intellectual conversion.

“ليضيء نوركم أمام الناس لكي يروا أعمالكم الصالحة ويمجدوا أباكم الذي في السماوات” — متى 5:16


ملخص الفصل الأول: جسور إلى الإسلام

  1. فهم التصوف:

    • يقدم الفصل التصوف كالبعد الصوفي والروحي في الإسلام. يفضل الصوفيون اللقاء الشخصي مع الله على الالتزام الصارم بالشريعة.

    • يقدّر الصوفيون الحب والتفاني والتجربة الروحية المباشرة، أحيانًا مع اهتمام أقل بالمسؤوليات الاجتماعية أو القانونية.

  2. الممارسات الصوفية:

    • التركيز على الفناء ("الموت للنفس") حيث يسعى الفرد للوحدة مع الله.

    • تتراوح التجارب الصوفية بين التأمل العقلي العميق إلى التفاني النشوي والشعري.

  3. الشخصيات البارزة:

    • يُظهر الفصل كيف يمزج الصوفيون مثل جلال الدين الرومي وابن العربي بين الإضاءة الروحية والإبداع والمشاركة الإنسانية.

    • يبرز تنوع تجربة الصوفية — من علماء متعمقين إلى أولئك الذين يُعرف قدسهم رغم سلوكهم الغريب.

  4. التحديات والنقد:

    • التركيز العمودي على الله يمكن أن يتجاهل أحيانًا التركيز الأفقي على المجتمع والمسؤولية الاجتماعية.

    • يشدد الفصل على أنه رغم التفاني الصوفي العميق، قد يبدو منفصلًا عن اهتمامات الحياة اليومية.


التأملات حول كيفية الوصول إلى المسلمين للمسيح

  1. التركيز على العلاقة بدلاً من الجدل:

    • يقدّر الصوفيون والمسلمون الشعبيون التجربة الشخصية مع الله. يمكن للمسيحيين التركيز على العلاقة مع المسيح بدلًا من النقاش العقلي، وإظهار حياة مليئة بالمحبة والنزاهة.

  2. احترام السياقات الثقافية والروحية:

    • العديد من الممارسات متجذرة في الثقافة والتاريخ. يمكن للاعتراف بهذه الممارسات واحترامها بناء جسور ثقة.

  3. إظهار الرعاية الشاملة:

    • بما أن التفاني الصوفي قد يغفل أحيانًا احتياجات الحياة اليومية، يمكن للمسيحيين أن يخدموا عمليًا — من خلال acts of compassion والمشاركة المجتمعية — لإظهار كيف يهتم المسيح بالروح والحياة.

  4. استخدام القصة والشهادة:

    • يقدّر الصوفيون الشعر والسرد والرمزية. يمكن لمشاركة قصة المسيح والشهادة الشخصية وعمل الله التحويلي أن يلقى صدى عميقًا.

  5. الصبر والشهادة الطويلة الأمد:

    • المسارات الصوفية هي مساعي مدى الحياة. قد يجد المسيحيون أن التغيير يحدث تدريجيًا من خلال المثال المستمر وبناء الثقة بدلًا من التحويل الفوري.


الثقة: 95٪ متأكد أن هذا يعكس جوهر الفصل الأول ويقدم تأملات عملية.

يمكنني إذا رغبت أن أكتب الملخص والتأمل للفصل الثاني بنفس الأسلوب بالعربية.

هل تريد أن أفعل ذلك الآن؟



Saturday, November 22, 2025

😲"48 mosques have opened in Texas… just in the last 24 months "

https://x.com/EndWokeness/status/1990174538110537890 



Question is what constitutes a mosque? are these Muslims who put a little statue of Muhammad in their garage and then get it listed on Google maps as a mosque ? or is it an actual piece of large real estate  built to formally worship Allah,  with a  paid leader etc? 

Sunday, November 2, 2025

"Grace at work: how Muslims welcomed a Christian center in Lebanon -"

https://www.mnnonline.org/news/grace-at-work-how-muslims-welcomed-a-christian-center-in-lebanon/ 

"Camille Melki of Heart for Lebanon says, "For the first time in modern Lebanese history, a Christian community is buying property from Muslims to build a church on it!"

Tuesday, October 21, 2025

''Alert: Spanish Priest Facing Years in Prison for Comment That Offended Muslims | "

https://www.thegatewaypundit.com/2025/10/alert-spanish-priest-facing-years-prison-comment-offended/ 

"
Father Custodio Ballester, a Catholic priest in Spain, is facing the possibility of very real prison time on charges of "Islamaphobia," according to a harrowing report from The Christian Broadcasting Network

Tuesday, October 14, 2025

"Why Trump Chose the Name Abraham for Middle East Peace Accord | "

https://www.thegatewaypundit.com/2025/10/why-trump-chose-name-abraham-middle-east-peace/ 

"
The patriarch represents a time before theological divisions, a common father linking Jews, Christians, and Muslims alike. By naming the agreements the "Abraham Accords," the architects of peace sought to remind the region that its peoples are part of one family bound by faith and ancestry..."

Friday, October 3, 2025

"Church planter chooses 100% Muslim mission field - " News

https://www.mnnonline.org/news/church-planter-chooses-100-muslim-mission-field/ 



"It's no small task. Aceh has a population of 5 million, Dennett says. Would you pray for more gospel workers like Dodi to go among the Aceh? Then pray about supporting gospel workers like them with AMG. "

Saturday, May 17, 2025

"Burkina Faso: The JNIM Group Intensifies Attacks in Several Towns in the Country - "

https://allafrica.com/stories/202505150418.html 


"
Ouagadougou — The Group for the Support of Islam and Muslims (JNIM), a Sahelian jihadist group linked to al-Qaeda, has intensified its attacks against military and civilian targets in Burkina Faso. The jihadist offensive began on May 11 with an assault on the Djibo military camp in the province of Soum, in the north of the country. According to local reports, the jihadists managed to take control of the camp and looted the facilities..."

"A Genocide Is Unfolding in Nigeria—and the World Shrugs "- Equipping The Persecuted

https://equippingthepersecuted.org/2025/04/15/a-genocide-is-unfolding-in-nigeria-and-the-world-shrugs/ 


"the deliberate, systematic displacement of entire villages in central Nigeria by jihadist militias—over 64 communities in Bokkos, Barkin Ladi, and Riyom counties have been forcibly emptied, renamed, and seized. These aren't just attacks; they are territorial conquests. Christian farming villages are being wiped from the map..."

Thursday, May 15, 2025

"Trump hails 'incredible culture' of Islam in rare presidential mosque visit"

: "Getting God’s Word into the Hands of Secret Believers in Southeast Asia  -" International Christian Concern




https://www.persecution.org/2025/04/17/getting-gods-word-into-the-hands-of-secret-believers-in-southeast-asia/ 

"
Despite efforts, the scale of need remains massive. Praise God for Bible Societies, Scripture Unions, strong church networks, and the handful of Christian bookstores operating in most countries in Asia that help source and distribute Bibles. Still, in Asian countries where oppressive Islamic or Communist regimes pressure and persecute Christians and new converts, Bibles must be transported and distributed covertly and sensitively...."

Wednesday, May 14, 2025

"Deborah's Decision: How One Nigerian Teen Started Over after Leaving Islam -" International Christian Concern

https://www.persecution.org/2025/04/28/deborahs-decision-how-one-nigerian-teen-started-over-after-leaving-islam/ 


"Inspired by the messages of love, forgiveness, and salvation shared by her Christian friends in Kogi state, Nigeria, Deborah eventually made the dangerous decision to follow Jesus. As she finds hope in her newfound faith, she grapples with the challenges that have come with it. 

"I was raised in an Islamic environment, but I started exploring Christianity through friends and my own experiences," Deborah told an International Christian Concern (ICC) staffer. "Initially, I felt scared, but my faith has become a meaningful part of my life." 

Thursday, May 8, 2025

🙏✝️♥️"Evangelist Killed in Eastern Uganda After Leading Muslims to Christ ·" Caldron Pool

https://caldronpool.com/evangelist-killed-in-eastern-uganda-after-leading-muslims-to-christ/ 


"The attackers spoke Arabic and found Bibles and a Quran in Washume's bag. One assailant reportedly shouted, "They are the ones… kill them!" While Wepuhulu managed to escape, Washume wa...

Washume and fellow evangelist Fred Wepuhulu had been preaching in the areas of Nalondo, Buwalasi, and Nabumali, emphasising the divinity of Christ..."

Thursday, April 24, 2025

"150,000 Dead and Counting: Christians Killed for Their Faith EVERY Week"

https://www.selwynduke.com/2025/04/150000-dead-and-counting-christians-killed-for-their-faith-every-week.html 



Prayers for persecuted Christians in Nigeria & worldwide 🙏🙏🙏🙏✝️♥️🕊️


"in fact, 100,000-150,000 Christians have been slaughtered worldwide by Muslims (often jihadists) during the last two decades. One of the worst killing fields is Nigeria, where approximately 52,250 Christians were killed from 2009 to 2023 alone...

On Palm Sunday, 51 people were massacred in the community of Bassa — many burned to death in their homes by Fulani herdsman"


Wednesday, April 23, 2025

islamic secular in plain English - Brave Search

https://search.brave.com/search?q=islamic+secular+in+plain+English+&source=web&summary=1&conversation=72e3c5d441010b604034c1 

Gemini: 
"Islamic secularism, in plain English, refers to the idea of separating religion from civic affairs and the state in Islamic societies. This concept is often seen as a way to modernize and strengthen Islamic countries by adopting principles that are compatible with constitutionalism, human rights, and full citizenship, rather than imposing a single interpretation of Islamic law (sharia) on all aspects of life.

Wednesday, November 20, 2024

About | Unknown Nations

https://www.unknownnations.com/about 

"
To reach the unknown nations at the ends of the Earth—completing the last four words of Jesus' calling .."

✝️🙏👍"Gospel miracles in Nigeria "- Mission Network News

https://www.mnnonline.org/news/gospel-miracles-in-nigeria/ 

"
Kelley says, "It caught the attention of all of the leaders in the area, particularly the witch doctor, who had tried many times to heal this individual, but to no avail. But God healed him through the power of the Holy Spirit. Now both of these villages in northern Nigeria, near the border of Niger, are 100% Christian. It's just an unbelievable experience for us here at Unknown Nations."

"Questions that Muslim background believers face after conversion "- Mission Network News

Inviting Muslims to accept Christ ✝️ as Savior! "Find the Truth - I Found the Truth"

Find the Truth - I Found the Truth

Prayers4 Muslims 4 Christ ✝️"Christian testimony films reaching into closed countries for Christ "- Mission Network News

https://www.mnnonline.org/news/christian-testimony-films-reaching-into-closed-countries-for-christ/ 


"Some of our films have gone into all parts of the Muslim world, 100% Muslim areas, and we're getting responses from Muslims all over the world wanting to know who Jesus is," says Josh* with Uncharted Ministries. "We [connect with] Muslims that become Christians and then [who] use the films to as tools to evangelize to Muslims.."

"Global Day of Prayer says "You are not alone" to Muslim background believers -" Mission Network News

Monday, August 19, 2024

👍✝️🙏🌎"Amazing 'Jesus Revolution' Reported in Iran - Mosques Close as Muslims Turn to Christianity | "

https://www.thegatewaypundit.com/2024/08/amazing-jesus-revolution-reported-iran-mosques-close-muslims/ 

"
And the people of Iran are looking at this and they are saying, 'Wait a minute. If this is what Islam has brought us in the last 45 years, we're not interested. We want to know what the other options are.'"

Saturday, August 3, 2024

Prayers for Saudis "Churches few but growing in the birthplace of Islam - "

https://www.mnnonline.org/news/churches-few-but-growing-in-the-birthplace-of-islam/ 


"Saudi Arabia's rate of Christian growth is about 65% greater than the global average," says Bruce Allen with FMI, citing statistics from Joshua Project. "Just because we hear that a government is closed to the gospel doesn't mean the hearts of the people are."

"Jesus says "Follow Me" in the midst of social pressures - " Tunisia

https://www.mnnonline.org/news/jesus-says-follow-me-in-the-midst-of-social-pressures/ 


"Pray for courageous gospel witness for Tunisian believers. Pray also for fairness in the upcoming election. "

Tuesday, April 16, 2024

"Iran's Ahmadinejad Wants to Come Back. But Will His Exorcist Let Him? "– PJ Media




"It seems unlikely that the pious ayatollah will be warm to the idea of a president whose own exorcist won't give him a clean bill of health, certify him as demon-free, and recommend him for the office. If a man's exorcist won't stand behind him, who will?"


https://pjmedia.com/robert-spencer/2024/04/09/irans-ahmadinejad-wants-to-come-back-but-will-his-exorcist-let-him-n4928030 

Sunday, November 19, 2023

Saturday, April 1, 2023

Saturday, April 23, 2022

Muslims use rosary beads too

" In Islam the rosary (subḥa) consists of three groups of beads whose total is 100. Each bead represents one of the "most beautiful names of God," and the rosary serves to count these names. The rosary is also used in an act of prayer and is carried by all classes of Muslims, especially pilgrims..."

https://www.google.com/search?q=do+Muslims+pray+the+rosary&client=ms-opera-mini-android&channel=new 

Wednesday, October 27, 2021

👍"In Nigeria, Fulani Pastor Baba-Aliyu Preaches Christianity in Muslim No-Go Zones..."


👍"In Nigeria, Fulani Pastor Baba-Aliyu Preaches Christianity in Muslim No-Go Zones...Aliyu is the outspoken leader of Fulbe Outreach International, which he founded in Jos. His ministry is credited with the conversion of thousands of Fulani Muslims in Nigeria and other parts of West Africa and the distribution of thousands of printed Arabic and prerecorded Fulani language electronic Bibles to Fulani Muslims."

https://m.theepochtimes.com/in-nigeria-fulani-pastor-preaches-christianity-in-muslim-no-go-zones_4067967.html 

Tuesday, September 21, 2021

Saturday, August 14, 2021

"Christian couple say daughter kidnapped, forcibly converted to Islam..."

"Christian couple say daughter kidnapped, forcibly converted to Islam...The couple alleged that they had the proof that Zulqarnain, son of Zahid Iqbal from the same locality, with the abetment of the son of a local Pakistan Tehreek-e-Insaf (PTI) leader, Akhtar Shah, had kidnapped their daughter."

https://www.thenews.com.pk/print/877068-christian-couple-say-daughter-kidnapped-forcibly-converted-tio-islam 

"Jihadists uproot 10m Nigerian Christians, kill 43,000 others in 12 years .."

"Jihadists uproot 10m Nigerian Christians, kill 43,000 others in 12 years But the attacks are not restricted to only Christians. Some 29,000 moderate Muslims have also been killed by the rampaging Jihadists' from July 2009 to July 2021."

https://www.thenewsnigeria.com.ng/2021/08/05/jihadists-uproot-10m-christians-kill-43000-others-in-12-years-intersociety/ 

Friday, June 4, 2021

SHAME ON BELGIUM 👎"6 Months in Jail for "Stop Islamization" Banner.....

SHAME ON BELGIUM 👎"6 Months in Jail for "Stop Islamization" Banner...Four members of a Flemish separatist organization in Belgium have been sentenced to 6 months in jail for displaying banner that read, "Stop Islamization" 

http://garyfouse.blogspot.com/2021/06/belgium-6-months-in-jail-for-stop.html 

Tuesday, March 30, 2021

"YET ANOTHER church attack by Muslim terrorists in the largest Muslim country in the world – Indonesia...At least 20 ..


  "YET ANOTHER church attack by Muslim terrorists in the largest Muslim country in the world – Indonesia...At least 20 have been wounded after Muslim suicide bombers detonate explosives outside a packed Catholic church during Palm Sunday Mass. Fortunately, only the ISIS-linked suicide bombers were killed."
https://barenakedislam.com/2021/03/28/yet-another-church-attack-by-muslim-terrorists-in-the-largest-muslim-country-in-the-world-indonesia/ 

Wednesday, March 24, 2021

Sunday, March 21, 2021

The JAR SHAKER IS TO BLAME "Why the Corrupt Press Might Be Our Nation’s Biggest Threat....


  The JAR SHAKER IS TO BLAME  "Why the Corrupt Press Might Be Our Nation's Biggest Threat...These warring ants would bite each other's heads off, cripple each other, and destroy each other like fearsome warriors. Yet, black ants and red ants are not true enemies of one another. Left alone, out in nature, they don't attack each other: They go about their business.
Because both groups had been vigorously shaken in the large jar, and then dumped on the ground, they became mortal enemies of one another, not realizing the true enemy was whoever shook the jar..."

https://speakingaboutnews.com/why-the-corrupt-press-might-be-our-nations-biggest-threat/ 

Monday, December 7, 2020

"Pakistan: Christian woman killed for refusing marriage proposal, conversion to Islam - "

"A few days before the incident, Sonia was again harassed by Shehzad," Allah Rakha, Sonia's father, told ICC. "Since she was a committed Christian she did not betray Jesus and sacrificed her life for her faith. We are being harassed and pressurized to withdraw the case against culprits. However, I want culprits brought to justice."

https://www.christianpost.com/amp/pakistan-christian-woman-killed-marriage-conversion-islam.html#click=https://t.co/N39WxG6ZO0 

Sunday, November 15, 2020

FINALLY JUSTICE PREVAILS "Pakistani high court has declared the marriage of 13-year-old Christian Arzoo Raja to 44-year-old Muslim Azhar Ali to be invalid. "

"Pakistani high court has declared the marriage of 13-year-old Christian Arzoo Raja to 44-year-old Muslim Azhar Ali to be invalid. This decision overturns a previous court decision that declared the marriage valid."

Monday, April 20, 2020

"Zondervan publishing Quran with Christian commentary as ministry resource ..


"Zondervan publishing Quran with Christian commentary as ministry resource ..The evangelical publishing company Zondervan is releasing a guide carrying precise modern English translation of the Quran, with a Christian commentary alongside, to equip Christian ministers to interact with Muslims."
https://www.christianpost.com/news/zondervan-publishing-quran-with-christian-commentary-as-ministry-resource.html 

Friday, April 3, 2020

"Iranian Muslims may be creating COVID-19 'Super-Spreaders' - Despite the purported closures, Iranian ...


  "Iranian Muslims may be creating COVID-19 'Super-Spreaders' - Despite the purported closures, Iranian journalist Masih Alinejad tweeted a video Monday allegedly showing tour buses and pilgrims on foot are still headed toward one of the city's holy sites..."

https://www.wnd.com/2020/04/iranian-muslims-may-creating-covid-19-super-spreaders-pilgrimages/


Saturday, March 21, 2020

"Malaysia: Islamic event attended by 16,000 Muslims was ground zero for coronavirus outbreak in Southeast Asia....“Islamic evangelical event held in Malaysia late last month ...

  "Malaysia: Islamic event attended by 16,000 Muslims was ground zero for coronavirus outbreak in Southeast Asia...."Islamic evangelical event held in Malaysia late last month has emerged as the ground zero for the coronavirus outbreak in South East Asia. 11 out of 12 people who tested positive for COVID-19 coronavirus on March 16 in Cambodia had attended the Islamic evangelical event in Malaysia."

https://www.jihadwatch.org/2020/03/malaysia-islamic-event-attended-by-16000-muslims-was-ground-zero-for-coronavirus-outbreak-in-southeast-asia 

Monday, March 2, 2020

"Uighur Muslims sent to work in Chinese factory that supplies Nike, report finds | We can walk around, but we can’t go back [to Xinjiang] ...

  "Uighur Muslims sent to work in Chinese factory that supplies Nike, report finds | We can walk around, but we can't go back [to Xinjiang] on our own," said one Uighur woman in broken Mandarin as she browsed the street stalls at the factory gate on a recent afternoon."

https://www.independent.co.uk/news/world/asia/uighur-muslim-china-xinjiang-factory-nike-shoe-apple-dell-volkswagen-a9366956.html 

Saturday, February 15, 2020

The GOOD MUSLIM 👍 SAVED CHRISTIAN LIVES "The actions of Major Abid, General Mansour, the other members of the Nasr City bomb squad, as well as Imam Askar, give us such an opportunity. If they had not moved quickly, the roof of the church would surely have collapsed from the force of the explosion, resulting in a massive number of deaths of Christians at the church and Muslims attending the mosque next door."


The GOOD MUSLIM 👍 SAVED CHRISTIAN LIVES  "The actions of Major Abid, General Mansour, the other members of the Nasr City bomb squad, as well as Imam Askar, give us such an opportunity. If they had not moved quickly, the roof of the church would surely have collapsed from the force of the explosion, resulting in a massive number of deaths of Christians at the church and Muslims attending the mosque next door."
https://www.persecution.org/take-action/letter/?utm_campaign=coschedule&utm_source=twitter&utm_medium=persecutionnews 

THIS IS HOW THEY ROLL, the WILD MUSLIM WEST of PAKISTAN "Kohat imam arrested for murdering students after fight over food - When I was returning to Abu Bakr mosque at Maghrib, they blocked my way near the gardens in Shahpur and picked a fight. I took out my pistol and killed them both,”

THIS IS HOW THEY ROLL   "Kohat imam arrested for murdering students after fight over food - When I was returning to Abu Bakr mosque at Maghrib, they blocked my way near the gardens in Shahpur and picked a fight. I took out my pistol and killed them both," 

https://www.samaa.tv/news/pakistan/2020/02/kohat-imam-arrested-for-murdering-students-after-fight-over-food/ 

"The 3 Most Polarizing Words in India: Jai Shri Ram...“Jai Shri Ram” was meant to be a celebration of a Hindu deity. But the phrase is turning into hate speech—and a dog whistle for attacks on Muslims..."

"The 3 Most Polarizing Words in India: Jai Shri Ram..."Jai Shri Ram" was meant to be a celebration of a Hindu deity. But the phrase is turning into hate speech—and a dog whistle for attacks on Muslims..."

https://foreignpolicy.com/2020/02/13/jai-shri-ram-india-hindi/ 

Saturday, February 8, 2020

"China's war on transcendence and the Antichrist -.. Most of the groups that Xi Jinping’s government is now persecuting from among their own people are those who look beyond the earthly tyrants to Transcendent authority. It’s not just Christians and their institutions in China that are under attack, but Muslims and Buddhists, and any others who look to authority above and beyond the stern councils of Beijing. That includes spiritual movements like Falun Gong. A shocking Canadian report exposed “large scale organ seizures from unwilling Falun Gong practitioners.”


"China's war on transcendence and the Antichrist -.. Most of the groups that Xi Jinping's government is now persecuting from among their own people are those who look beyond the earthly tyrants to Transcendent authority. It's not just Christians and their institutions in China that are under attack, but Muslims and Buddhists, and any others who look to authority above and beyond the stern councils of Beijing. That includes spiritual movements like Falun Gong. A shocking Canadian report exposed "large scale organ seizures from unwilling Falun Gong practitioners."

https://www.christianpost.com/voice/chinas-war-on-transcendence-and-the-antichrist.html