Following are some excerpts from a good historical review from:

http://catholiceducation.org/articles/hist...rld/wh0110.html

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Christianity and Islam in History
Catholic Educators ^ | December 2005 | MSGR. WALTER BRANDMULLER

On the same day when the Vatican made public Benedict XVI’s message for the World Day of Peace next January 1, cardinal secretary of state Angelo Sodano sponsored a meeting at the Pontifical Lateran University — the grand chancellor of which is the pope’s vicar, cardinal Camillo Ruini. The meeting focused on a topic crucial for the Church’s geopolitics: “Christianity and Islam, Yesterday and Today.”

In his message, Benedict XVI pointed to “nihilism” and “religious fanaticism” as the two deep sources of Islamist terrorism.

But the analysis at the December 13 meeting at the Lateran concentrated above all on the history of the relationship between Christianity and Islam. . . .

The topic was explored by an authoritative specialist in Church history, monsignor Walter Brandmüller, president of the Pontifical Committee for Historical Sciences.

. . .

Christianity and Islam in History

by Walter Brandmüller

I will address the topic of Christianity and Islam by limiting myself to a brief presentation of historical facts, without entering into the specifics of religious and theological dialogue. This seems useful to me, because the celebration of the fifth centenary of the birth of Pius V was a bit muted, especially in academic circles. The victor at Lepanto in 1571, this pope who had the courage and the energy to construct an alliance of almost all the Christian kingdoms against the Ottoman empire — which was advancing to threaten Europe and had already established dominion over the Balkans — today, precisely on account of the unhappy restoration of hostility between the two worlds — one formerly Christian, and to a certain extent still Christian, and the Muslim world — seems to many to be an obstructing presence best left in the shadows.

The so-called “secularism” that would silence all the monotheistic religions through accusations of fundamentalism, or that exalts dialogue by negating their differences, intends to blot out the age-old conflict that has pitted the two religious communities against one another. Above all, it intends to neutralize the Roman pontiff, who has shown himself capable of blocking the Islamic advance and saving Christian civilization.

Although the two monotheistic religions in question share, among other things and to different degrees, the Jewish tradition — a specialist like Samir Khalil Samir emphasizes how before Mohammed the Arab Jews and Christians called their God by the name of Allah — there are many differences between Christianity and Islam, and the differences are fundamental.

Since their very beginnings, there have been differences in how Christians and Muslims think of conversion and the use of violence.


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Those who maintain that understanding jihad as a holy war constitutes a sort of deviation from the true Islamic tradition are therefore not telling the truth, and history sadly demonstrates that violence has characterized Islam since its origin, and that Mohammed himself systematically organized and led the raids against the tribes that did not want to convert and accept his dominion, thus subjecting the Arab tribes one by one.

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For the Christians, conversion was something that must be voluntary and individual, obtained primarily through preaching and example, and this is how Christianity did in fact spread during its first centuries. Obviously, we must immediately note that this conception of early Christianity underwent changes in later eras, connected with the diffusion of a spirit of religious intolerance in Western culture. John Paul II himself acknowledged that in this regard the Church’s children “must return with a spirit of repentance [for] the acquiescence given, especially in certain centuries, to intolerance and even the use of violence in the service of truth.” (Tertio Millennio Adveniente, 35).

But on the part of the Muslims, from the earliest times, even while Mohammed was still alive, conversion was imposed through the use of force. The expansion and extension of Islam’s sphere of influence came through war with the tribes that did not accept conversion peacefully, and this went hand in hand with submission to Islamic political authority. Islamism, unlike Christianity, expressed a comprehensive religious, cultural, social, and political strategy. While Christianity spread during its first three centuries in spite of persecution and martyrdom, and in many ways in opposition to Roman domination, introducing a clear separation between the spiritual and political spheres, Islam was imposed through the power of political domination.

It therefore comes as no surprise that the use of force occupies a central place in Islamic tradition, as witnessed by the frequent use of the word “jihad” in many texts. Although some scholars, especially Western ones, maintain that jihad does not necessarily mean war, but instead a spiritual struggle and interior effort, Samir Khalil Samir again clarifies that the use of this term in Islamic tradition — including its usage today — is essentially uniform, indicating warfare in the name of God to defend Islam, which is an obligation for all adult Muslim males. Those who maintain that understanding jihad as a holy war constitutes a sort of deviation from the true Islamic tradition are therefore not telling the truth, and history sadly demonstrates that violence has characterized Islam since its origin, and that Mohammed himself systematically organized and led the raids against the tribes that did not want to convert and accept his dominion, thus subjecting the Arab tribes one by one. Naturally, it must also be said that at the time of Mohammed warfare was part of the Bedouin culture, and no one saw anything objectionable about it.


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But the biggest difference between Christianity and Islam concerns the crucial issue of understanding the human person. This is shown by the fact that many Islamic countries have not accepted the declaration of human rights promulgated by the United Nations in 1948, or have done so with the reservation of excluding the norms that conflict with Qur’anic law — which means practically all of them.

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The interpretation that Muslims today try to make of the crusades — an interpretation that finds many followers among Western historians — also fails to correspond to historical reality.

According to this representation, Western Christians were invaders in a peaceful region that was respectful of the different religions — the Holy Land, which back then was part of Syria — using religious motives to disguise imperialist ambitions and economic interests.

But the idea of the crusades emerged, above all, as a reaction to the measures that the Fatimid caliph Hakim bi-Amr Allah took against the Christians of Egypt and Syria. In 1008, al-Hakim outlawed the celebrations of Palm Sunday, and the following year he ordered that Christians be punished and all their property confiscated. In that same year of 1009, he sacked and demolished the church dedicated to Mary in Cairo, and did not prevent the desecration of the Christian sepulchers surrounding it, or the sacking of the city’s other churches. That same year saw what was certainly the most severe episode: the destruction of the Constantinian basilica of the Resurrection in Jerusalem, known as the Holy Sepulcher. The historical records of the time say that he had ordered “to obliterate any symbol of Christian faith, and provide for the removal of every reliquary and object of veneration.” The basilica was then razed, and Ibn Abi Zahir did all he could to demolish the sepulcher of Christ and any trace of it.

Today in many intellectual circles there is a lot of talk about the religious tolerance shown over many centuries by the Islamic authorities, because — while in terms of the pagan populations the saying “embrace Islam and your life will be spared” held true, and the pagans who did not convert were killed — the “people of the book,” the Jews and Christians, were able to continue practicing their religion.

In reality, the situation was much less idyllic: the Christians and Jews could survive only if they accepted Muslim political dominion and a situation of humiliation, which was aggravated by the obligation to pay increasingly burdensome taxes. So it’s no wonder that most of the Christians, even though they were not constrained by force, converted to Islam on account of the constant economic and social pressure. This led to the total disappearance of a form of Christianity that had flourished for more than half a millennium, as in the part of Africa ruled by the Roman empire, the land of Tertullian, saint Cyprian, Tyconius, and above all saint Augustine.

But the biggest difference between Christianity and Islam concerns the crucial issue of understanding the human person.

This is shown by the fact that many Islamic countries have not accepted the declaration of human rights promulgated by the United Nations in 1948, or have done so with the reservation of excluding the norms that conflict with Qur’anic law — which means practically all of them. From an historical point of view, therefore, it must be recognized that the declaration of the rights of man is a cultural fruit of the Christian world, even though these are “universal” norms, in that they are valid for all. In Islamic tradition, in fact, the concept of the equality of all human beings does not exist, nor does, in consequence, the concept of the dignity of every human life. Sharia is founded upon a threefold inequality: between man and woman, between Muslim and non-Muslim, and between freeman and slave. In essence, the male human being is considered a full titleholder of rights and duties only through his belonging to the Islamic community: those who convert to another religion or become atheists are considered traitors, subject to the death penalty, or at least to the loss of all their rights.


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continued at the link at the top

Oh, okay, so the Muslim nations do accept human rights except for all the ones that conflict with the Koran, and that's most human rights. These nations will tell ya whatever you want to hear -- doesn't mean they really do what they say they will do.

Islamic males are entitled to freedom as long as they are in good standing in the Muslim community.

All others, non-Muslims, females (even if they're Muslim), and slaves (yes, slavery does still exist) are disenfranchised. Everybody's human, but some are more human than others. So much for human rights.

This alarms me.

Sissy

Quite so. It's amazing to me that more are not suitably alarmed. When in history have so many been turned loose with such rabid hatred for the majority way of life?