My name is Robert Chisholm. I am a born again Christian. My first contact with Islam happened in London, nearly forty years ago. At that time, I was to all intents an occultist. Despite being raised in the High Church, and going to a Church School, I did not have what most folks would recognise as a formal faith. When I did begin to look at religion it never occurred to me to examine what I had been raised with, and so I set about to examine just about everything else. That included The Unification Church, The Church of Jesus Christ of Latter Day Saints, The Hare Krishnas’ and others. Not satisfied with reading their books, I lived with them when I could. And yes, I really did go about singing the Maha Mantra. Then came, Islam for no more reason than because a Muslim talked me into going to the mosque. A few years later, unexpectedly, I converted to a living faith, and became a Christian. Since that time, my life has been for Christ. I put service to Christ even above my own life.
None of this would be very important if Islam were Hinduism, however, or even a christian cult, such as Mormonism. But Islam is like none of these belief systems. Islam is a strict Monotheism. Indeed, it is that fact that either sets you at odds with Islamic belief, or else requires you to receive it. Muhammed only begins to take a central meaning when that position of belief is settled. In the real world, that difference can literally mean life or death. So why had I been unable to receive Islam, when the opportunity was set before me? The only real answer to that is because in Islam, God is not the Father of anyone at all.
The first time I heard about Islam again was in the Church. What was presented to me was that Muhammed could be understood when seen in his real life experience of Mecca, and then Medina. Although that talk lasted a few hours, what I never forgot, and have always thought about, is that Islam, in Mecca, is a descendant spirit, on its Hijra to Medina, and an ascendant spirit, on its Hajj back to Mecca. It was Muhammed who was in Mecca, and Muhammed who went to Medina. It was Muhammed who was in Medina, therefore, and it was Muhammed who came back to Mecca. For years I failed to connect those simple facts together; one spiritual and one material. I understood the spiritual meaning, and knew about the fact of Muhammed; but I failed completely to see that Muhammed is Islam, and therefore Islam is all that Muhammed did, in both Mecca and Medina. Islam is not simply a spiritual event, it is also a political reality grounded in one man’s life.
Inner struggle – Muhammed’s struggle to convince others that he was the Prophet of God – Greater Jihad– reason – persuasion – personal rejection – ending in the Hijra. Greater Jihad is presented to western minds as inner purity – and denotes a sense of one’s personal struggle inwardly to conform to Islamic ideals and ordinances.
Outer struggle – Muhammed’s physical struggle to implement Islam – Lesser Jihad– political demands – war – subjugation – culminating in the Hajj. Lesser Jihad is presented as Noble – and means all that which promotes the implementation of Islamic Rule regardless of its moral character.
Jihad is both Theological and Political Islam – which together form the Shari’ah (شريعة) Surah 45:18 of Islam (الإِسْلاَمُ) Surah 5:3.
It was only when I came across the work of Dr Bill Warner, PhD, that I made the connection. Having seen the rise of Lesser Jihad in the UK, having witnessed sometime violent opposition from individual Muslims, and having seen by comparison the ease with which Hindus could bear with a clear presentation of Christ, even if they did not believe in Him as I did, it was events in political life that started to demand a different response to Islam. The event that shaped that meaning was 9/11. I began to move from seeing my personal faith, and holding Islam in respect, even if I did in truth reject it utterly, to seeing all others, who were vulnerable to Lesser Jihad. My faith required me to share Christ with others, but the political reality demanded that I could no longer simply exercise my faith, but had to make a political response. The instrument that gave me a means to go forward with that, was RHUOMAI and their direct and fearless stance on Islam.
Making a study of Islam for the Christian is a simple matter because it is grounded in ones own faith. Seeking to understand Islam for all others is much more difficult. Ordinarily most Christian ministers preach Christ and lay their emphasis on essentially eternal meanings. Personally, I have been of that mind almost my entire adult life, therefore, I cannot lend myself directly to a Party political ambition for the sake of politics alone. I have always been interested in Islam, canonically. RHUOMAI was and is set in its direction to the church, and represents a Christian ministry. However, we have accepted that we do need to involve ourselves in a political response to Lesser Jihad, or Political Islam. Therefore we have incorporated ourselves into THE CRŒSASID PARTY; indeed we have helped to form its meaning. What RHUOMAI and THE CRŒSASID PARTY agree upon, is that the work of Dr Bill Warner, PhD, is the safest and most sensible way to present a political view of Islam, which he calls, Political Islam. The naming convention of his work is called, The Trilogy Project. What we have done is produce a visually correspondent meaning, called, The Trilogy Books.
THE CRŒSASID PARTY