Slavery, Apostasy, Violence, Sexuality and Women’s Right in Islam & Sharia Law

A CONCISE GUIDE TO ISLAM

EXPLAINING THE MAIN QUESTIONS AND LAWS ABOUT ISLAM

Rokeya B. Mir

Content:

Humanity

PROPHET MUHAMMAD 'S PROMISE TO CHRISTIANS:

Study of Islam

Slavery and Islam: The Barbary Slave Trade

Who were the victims of this slave trade?

Slave Trade and the Muslim victims of Piracy:

DID MUHAMMAD HAVE SEX WITH SLAVES?

Why does God prohibit certain Sexual Acts?

How Atrocity Propaganda made the world believe Muslims are Violent

Introduction to the identity of the Muslim Prophet

WOMAN AND HER RIGHTS IN ISLAM

Prohibition of Slavery in Islam

WIFE BEATING IN ISLAM

THE SLANDER OF POLYGAMY:

How are women treated in Islam?

Who did Muhammad marry?

MUHAMMAD AND THE JEWS:

Did Muhammad massacre Jews in Yathrib?

DID MUHAMMAD MARRY A SIX-YEAR-OLD GIRL?

INTRODUCTION to ISLAM

Who is God?

CREATION OF THE WORLD AND OF HUMAN BEINGS

WHAT IS THE KORAN?

Was Islam preached with the Sword?

Sexuality and Islam

Homosexuality in Islam

Seven Articles of Faith in Islam

The Koran

Jihad

Petra and Mecca

Apostasy in Islam.

Our Humanity:

Humanity lives today in a global village, where no people or nation can live in isolation from and indifferent to what goes on elsewhere. Our world is so interdependent and so interrelated that peaceful dialogue has become an imperative. In spite of the general erosion of commitment to religion, however interpreted or misinterpreted, religion still plays a pivotal role in shaping people’s attitudes and influencing their behaviour. In spite of serious instances of abuse of various religions by some of their claimed followers so as to justify or instigate acts of brutality and bloodshed, there are positive and helpful common themes in these religions. Therefore, peaceful and candid intra-faith and inter-faith dialogues are important tools in working for such goals. This paper is a humble contribution to that dialogue from one perspective within a major world religion that is the professed faith of nearly one fifth of the human race; one that is more misunderstood than any other faith, sometimes, even, by some of its followers.

This book examines the nature and parameters of the normative relationship between Muslims and non-Muslims. It is based mainly on an attempt to understand the Qur’an in its own textual and historical context. To do this, it is necessary to begin with the methodology and assumptions that underpin the paper.

Methodology: The basic methodology and assumptions of this book are summed up as follows:

As a religious faith, normative Islam is not identical with the actions of its followers. Like other religions, followers or claimed followers are imperfect, fallible human beings. There are times when their actions conform, in various degrees, to the normative teachings of their faith. But there are also times when their actions are either independent of or even in violation of such normative teachings.

Outsiders may see these offending acts as part of the practice of faith. Sometimes, these acts are committed, falsely, in the name of faith. These claims are made as a result of ignorance, sincere misinterpretations, or even deliberate misrepresentations that are intended to provide sanction and authority for such acts. Examples of that include attempting to justify or explain the killing of innocent non-combatants by making out-of-context references to the Qur’an. Similarly, there are those who justify bombing abortion clinics or killing and dispossessing the Palestinian people by making selective or out-of-context references to the Bible. The history of various religious communities is replete with such aberrations, even as it is replete also with successful implementation of the norms of their faiths. Human successes or failures are not always identical with ideal norms.

To evaluate whether a given act or argument conforms to the normative teachings or not, there must be some criteria of such evaluations; how are these norms to be identified? In the case of Islam, there is no dispute about its primary sources: the Qur’an and authentic (or sound) Hadith (or Sunnah). The Qur’an, for Muslims, is God’s revelation to His Final Messenger to humankind, Prophet Muhammad (peace and blessings be upon him). It is an imperative pillar of faith in Islam to accept the Qur’an as the verbatim word of God dictated to the Prophet by Gabriel (Jibreel), the Angel of Revelation.

Being revelation in meaning as well as exact wording, the Qur’an is regarded by Muslims as the highest and final authority in learning about Islam and its stances on various issues and queries. Hadith refer to the words, actions, and approvals of Prophet Muhammad (peace and blessings be upon him) in matters relating to the teaching of the faith and its implementation. Hadith is similar to the Qur’an, being a form of revelation and, hence, a primary source of Islam. It is different, however, in the fact that it is a revelation in meaning only. The words of the spoken part of Hadith are the Prophet’s, not God’s.

Furthermore, the Qur’an is fully authentic as it has been meticulously preserved by being committed to memory by masses of people in addition to its preservation in writing from the very beginning. Hadith, on the other hand, may vary with respect to the degree of authenticity (soundness). As such, Hadith must be understood in the light of the Qur’an and interpreted in a way that does not contradict any established Qur’anic principle. On the other hand, Hadith also serve as elaborators, clarifiers, and explainers of the Qur’an. This means that the text of the Qur’an and relevant authentic Hadith on a given topic must be studied in an integrative manner.

Secondary sources of Islam include two generally agreed upon sources as well as debatable sources. The generally agreed upon sources are a consensus of the scholars on a given issue (ijma`), and analogical deduction (qiyas). Secondary sources are not revelatory, even though they are based on interpretations of revelatory sources. While ijma` and qiyas are more generally accepted, they are themselves dependent upon the primary sources for their authority and reasoning. Interpretations involve human judgment; they may vary and are fallible as well. This implies that a sound argument based on the Qur’an and Hadith cannot be rejected on the grounds that the opinion of a scholar is different from it or inconsistent with it. Errors of understanding and interpretations are possible and do occur. Yet errors cannot be attributed to Allah and His Revelation.

It should be noted, however, that some traditional scholarly opinions (ijtihad) may be rejected, not because of a methodological error, but because of the fact that such opinions were partly shaped by the special circumstances and historical setting of their times. Such circumstances may differ significantly from those in today’s world. In all cases, opinions are to be judged by the primary sources, not the reverse. It may be helpful to note that there is no single person or authority in Islam whose interpretation of any debatable issue is seen or accepted as the only valid one, let alone being viewed on a par with the texts of the Qur’an and Hadith.

Human rights in Islam

The awareness about human rights during the last few hundred years has brought about major changes in the world. However, the Quran, many centuries earlier, laid down the basis of these rights.

A Western thinker, Robert Briffault, asserts that humanity is indebted to the Quran for its progresses. He says, The ideas that inspired the French Revolution and the Declaration of Rights that guided the framing of the American Constitution and inflamed the struggle for independence in the Latin American countries [and elsewhere] were not inventions of the West. They find their ultimate inspiration and source in the Holy Koran.

Thomas Jefferson, who wrote the American ‘Declaration of Independence’, kept the Quran in his library. When the library was burned down once, he ordered another copy of the Book. More than two hundred years later the first Muslim congressman, Keith Ellison, took the oath of the office on Jefferson’s Quran

Briffault concurs with scholars such as Thomas Carlyle, Goethe, Margoliouth and many others in their assertions that the Scripture contains seminal ideas about human life and society that are comprehensive and very progressive.  

George Bernard Shaw says: 'The future religion of the educated, cultured and enlightened people will be Islam.

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The right of a person is generally denoted as ‘haqq’ in the Quran. The concept of ‘haqq’ is pervasive. Whatever is rightfully due to a person is ‘haqq’. These rights are scattered all over the Quran; some are laid down in straight forward ways but others – more fundamental or inherent rights that a person can claim just by being a human being – are implied but with paramount importance.

The main thrust of Islam is to establish justice and a just society on earth. The goal is peace [one of the meaning of Islam is peace]. The Scripture implies that peace cannot be attained without justice; and justice prevails only when rights are upheld. The Quran expounds that any violation or undermining of a right constitutes an injustice. 

The Book says God has made all human beings His representatives or vicegerents [‘khalifa’] on earth [2:30, 6:165, 27:62 ]. Therefore, all God’s ‘khalifa’ are equal on earth. Each person can claim the honor and dignity the position ‘khalifa of God’ commands. God is one and all human beings are His creation and servants. In these respects in Islam all human beings are equal before God, therefore, they should be equal before law, society and humanity. The right to equality is fundamental in Islam

It is implied in the Quran that this status of ‘khalifa’ is awarded to humans not arbitrarily but because God has enormously empowered them and made them capable of sensing truth and discerning right from wrong.

Different verses shed light on different aspects of the enormity of this endowment to humans. Prostration is exclusively reserved for God. However, after creating Adam, the prototype of humans, God commanded all the angels to prostrate before Adam and thus gave a God-like status to humans. The Quran proclaims, Indeed, We have conferred dignity on all children of Adam (as their birth-right). (17:70).

What is the nature of endowment that make a human God-like? The Quran alludes that God has given humans fitratulla [fitra means nature] or a God given ‘nature’ or God’s nature or true nature. Then the Book proclaims that the one ever-true religion [al-Din al-Hanif] for mankind is to comply with this ‘nature’ [Quran 30:30]. Any deviation from this nature amounts to injustice, the bigger the deviation the higher the derailment.

Different verses in different places of the Scripture provides glimpses of this endowment Fitratullah: it consists of the faculty of reason and conscience, the intuitive and spiritual capacities, the inherent knowledge or wisdom God granted humans, and may be much more. Most of all this enormous capacity enables one to sense truth. By virtue of this empowerment God has granted humans the right to free will. The idea of the ‘Day of Judgment’ and man’s accountability to God rests on the legitimacy that God has granted humans the right to liberty. Therefore the right to equality and liberty are the fundamental rights of a human being.

Next, the right to life comes from the idea that God blows His own Spirit into a human being at the time of creation [15:29] thereby making a life sacrosanct. Killing a human being is prohibited except in the way of justice and/or fighting war against the spread of massive injustices and oppression. The Book expounds that tumult and oppressions are worse than killing as these lead to extreme injustices, inhuman sufferings and a degrading state. The Quran defines ‘crime against humanity’ in terms of killing one innocent human being [5:32]. The Scripture proclaims that if one innocent human being is killed, it is as if entire humanity is killed, and if one life is saved as if entire humanity is saved. This indeed is a higher standard than the one the International Criminal Court [ICC] could come up with fourteen centuries later.

The right to life, liberty, equality, dignity, own and dispose properties, privacy, etc are people’s inherent rights as per the Quran, rights any human being can claim irrespective of his/her religion, race, etc. Protecting and preserving these rights are also the foundation of a modern democratic system.

The thinkers of the European Enlightenment period and later the Founders of the American Revolution who laid down the framework of modern democracy realized that in order to establish a stable progressive society the government must preserve, protect and defend these rights for all citizens. A good governance then is one in which the people holds the ultimate power and the government obtains its legitimacy to rule from the very people it rules and that the government so formed remains limited in its power. A constitution that lays down the framework of a republic with separation of power, proper checks and balances and a system of periodic elections to elect people’ representatives to govern can help attain these objectives.

Fourteen centuries ago, the Charter of Medina [Sahifat al-Medina], the very first constitution written in history, ensured these rights of people in the very first community Prophet Muhammad [pbuh] established in Medina. The system was a federal democratic system in which people of different creed – Muslims, Jews and Pagans – formed a single community ensuring safety and security of life, equal rights, freedom of religion, lifestyle and expression, etc. of all people of the community irrespective of their differences. The Modern-day scholars wonder at the similarities between the Charter of Median and the American Constitution that was drafted eleven centuries later. They increasingly discover historical connections for these amazing similarities between the two important historic documents, however that is beyond the scope of this writing.

There are different categories of rights in Islam. Besides the inherent rights, there are specific rights in Islam as to a person’s birth into a family such as inheritance rights and a person’s position in the family such as spousal rights, the position with respect to other people in a group with common cause such as fraternal rights, the rights of neighbours, rights of a member of a community or citizen’s rights, etc. Still there are rights that arise due to efforts and activities such as workers’ rights, trade-partner’s rights, other rights such as the right to presumption of innocence until proven guilty, etc.

A right comes with the responsibility in Islam. The responsibility necessitates exercising discretion and maintaining moderation and balance to avoid conflict and social instability. Freedom of expression is a fundamental right in Islam however the faith does not condone the misuse of this right to arouse hatred, prejudices, and phobias and the abuse of this right to humiliate and disgrace others [49:11,12]. These kinds of misuses and abuses are tolerated in the West in the name of freedom of expression.

Some times some individual rights need to have some limitations for the sake of establishing a healthy society. In the West, however, individual rights are given paramount importance and the collective rights of a society often are ignored or marginalized. As a result, in the name of individual rights excessive greed, materialism, promiscuity, etc. are pursued to the degrees at which the societies tend to become unfair and dysfunctional.

Islam advocates social justice, sharing wealth with the needy and poor, shun excessive materialism, extravagances and live relatively simple. People can become better off or wealthy through rightful means but they should share their wealth with the poor and pay Zakat or the ‘purifying dues’. The poor have a right [haqq] on the wealth of the better off or rich people. All these reasonable restraints are meant to promote and sustain healthy set of values for a society to become stable, peaceful and progressive.

Therefore whenever there is a conflict between an individual right and the collective right of a society Islam advocates striking a balance. As individual rights cannot disregard the collective rights of a society, the collective rights cannot trample individual rights.

Islam grants complete freedom in matters of faith [Quran 2:256]. More than hundred prominent scholars and Imams of our time and some organizations have vehemently disagreed with the assessment that apostasy is punishable by death in Islam. To the contrary They believe there is no worldly punishment for apostasy in Islam. [please see their comments in http://apostasyandislam.blogspot.com/ ]

Women are given equal status with respect to all inherent rights and most other rights except inheritance. In cases of inheritance there are some differences. However, taking all the financial matters into consideration woman and man are at par with each other. Women have the right to own and dispose properties as they wish. They have complete freedom in exercising their rights.

Facing injustices and oppression the people or a group has the collective right to be united and fight to stop rampant violations of rights and justices. Believers are commanded to establish justice. Therefore they have the right and responsibility to struggle to establish justice, peacefully and/or with arms. This is called Jihad in Islam. There are a lot of misconceptions about Jihad both among non-Muslims as well as among Muslims in the world today.

Islam has given paramount importance on peaceful Jihad against wrong and injustices. Believers must exhaust all peaceful and diplomatic means before using their right to take up arms. Patience, perseverance and consistency are advocated in peaceful Jihad. However, if all peaceful efforts – such as dialogue, diplomacy, negotiation, warning even threats—fail to bring about the change, it is believers’ rights to fight against tumult and oppression.

Facing injustices and oppressions Islam does not allow indifference or looking the other way. Everyone has the right to defend his/her rights or fight for it. The struggle must be relentless and forceful until justice and fairness prevails.

Many major movements of our time that led the world a bit closer to justice and fairness were founded on the values and principles of human rights such as the civil rights, workers rights, immigrants’ rights, women’s liberation, collective bargaining, and most importantly liberation movements in many countries. In essence they address a person’s right to liberty, equality, and dignity.

Our world as we see today largely has been shaped by these fundamental concepts of human rights that the Quran laid down a long time ago. The whole world, in spite of being imperfect and troublesome, has been slowly gravitating towards human rights, fairness and justice, the acceptance of diversity and tolerance [2:148, 5:48], and universalism that the Quran propounded more than fourteen centuries ago.

The most unfortunate thing is that the Muslim world is not at the forefront of this Jihad to establish human rights as there are rampant violations of these rights in many Muslim majority societies. Hundreds of years of false indoctrinations and misplaced priorities have robbed the lights from the ideas expounded by fitratullah and khalifa in the Quran. 

They fail to recognize, among many other issues, that since all human beings—irrespective of race, religion, gender, etc.—are representatives [khalifa] of God, the sovereignty of a people collectively then represents the Sovereignty of God. There is no clash between these two ideas of sovereignty: one is temporal and limited and the other is eternal and unlimited. 

This can change and it must change. This necessitates a real enlightened process of education, dialogue, patience and perseverance. In essence it needs the peaceful Jihad of the enlightened people in a society. It requires the vigilance and efforts of the thinking people of a society to help arouse the awareness and the commitment of a people that will become the vanguard of a system to help protect their rights and their values

Prejudices, ignorance, fanaticism, extremism, hatred, power-hunger, greed, etc. that violate or compromise rights of people also obstruct justice and hinder peace in the world.

PROPHET MUHAMMAD 'S PROMISE TO CHRISTIANS:

Muslims and Christians together constitute over fifty percent of the world and if they lived in peace, we will be half way to world peace. One small step that we can take towards fostering Muslim-Christian harmony is to tell and retell positive stories and abstain from mutual demonization.

We propose to remind both Muslims and Christians about a promise that Muhammed made to Christians. The knowledge of this promise can have enormous impact on Muslim conduct towards Christians. Muslims generally respect the precedent of their Prophet and try to practice it in their lives.

In 628 AD, a delegation from St. Catherine’s Monastery came to Prophet Muhammed and requested his protection. He responded by granting them a charter of rights, which I reproduce below in its entirety. St. Catherine’s Monastery is located at the foot of Mt. Sinai and is the world’s oldest monastery. It possesses a huge collection of Christian manuscripts, second only to the Vatican, and is a world heritage site. It also boasts the oldest collection of Christian icons. It is a treasure house of Christian history that has remained safe for 1400 years under Muslim protection.

One of the most recognisable symbols in the modern media is the glaring ISIS banner of fanatism, which ironically displays the hand print of the ring the Muslim prophet Muhammad, a man who was known for his extraordinary compassion towards Christians and Jews.

Bilal was an Ethiopian man who believed in the religion of Muhammad and accepted the One God as his deity. He was seized by the pagans and mercilessly tortured and Arab historians reported that Muhammad burst into tears when he heard of the agonising brutality his dear friend Bilal was facing. Records show that Muhammad was besotted with grief and despair and hurried to his friends, trying to secure release for the helpless Bilal, and after much negotiation, he was able to purchase Bilal from his pagan owners and released him at once. Bilal was free, and from that day, he became one of the closest friends to Muhammad. He also became one of the most respected men in the Peninsula and later in life, when Muhammad had established a democratic government, Bilal was his minister of finance and confidante.

Muhammad had taught his countrymen the importance of loving neighbours and caring for the weak and the elderly. He exhorted the pagans to worship only One God, the Lord and Creator of the heavens and the earth, and told them to treat all of mankind equally, but the polytheists were furious over the revolutionary ideas Muhammad introduced to them, and they rejected his message that all humans were equal under the eyes of God. The pagans doubled down on their hatred and began to belittle Ameen and increased the persecution of innocents. Often, they hurled animal excrement at him, and stomped on his face when he knelt to pray. For many years, this man was unable to ride his horse or camel, because the pagans of Mecca would kick him off his camel and injure him until he could not walk.

The family of Muhammad’s friend, Ammar, was also suffering at the hands of the idolaters during this time, and pagan torturers flew into fits of rage and flung spear into Ammar’s mother, wounding her gravely.

The Muslim prophet was a sensitive and quiet man but he could not tolerate seeing any of his friend get hurt, and when Muhammad saw the terrible plight of Ammar and his parents, who were being tortured by the pagans, tearfully he cried out to them. O family of Ammar! Rejoice, as you have most certainly been promised paradise. When he heard that Ammar’s mother was murdered by her jealous employer, tears poured down from his eyes as he broke the tragic news to Ammar, vowing to love him as his own kin.

Muhammad knew about the generosity of a Christian king who ruled Ethiopia and he told his followers to go to the king and stay under his protection so that the polytheists cannot harm them anymore.

Muhammad loved and respected Christians greatly and he trusted the followers of Jesus Christ with all his heart. Therefore, he instructed his friends who believed in one God to flee from the Peninsula and seek refuge under the protection of a Christian king.

In order to frame the Muslim religion for various crimes and turn Muslims against their own monotheistic faith, the mercenaries who organised ISIS decided to carry out a genocide against Christinas by framing Muslims, and create a localised conflict. On 2015, the ISIS mercenaries kidnapped and slaughtered 21 men and priests on a Mediterranean beach and released the video in Egypt’s Minya province. Those victims lived in the south of Cairo, near a farm community of some 6,000 Muslims and Christians living in brick, mud and stone houses. After the brutal murders of its residents, the town was thrust to the centre of the crisis emanating from Libya, where ISIS established a foothold in the chaos of a civil war and killed hundreds more.

These terrorist factions wanted to start a civil war between Egypt’s Coptic Christians, who make up between nearly twenty percent of Egypt’s population of 80 million. In all their beheading videos, the ISIS mercenaries brandished the banner which displayed the symbol of the Arab illiterate prophet’s ring, because they hoped that everyone who saw this would think that Muhammad or his religion somehow approved of the murder of Christian priests, but the reality is the opposite, because according to the British historian John Davenport, the Muslim prophet was related to Christians via his wife Khadeejah, whose cousin was a devout monk, and he was fond of all Christians. Muhammad personally invited Christians to his home and asked them to pray inside Muslim mosques.

In proof of the correctness of the view thus taken by the historians of the tolerant character of Muhammad, the following public document gives a glimpse of the covenant of Muhammad with the Christian monks.

The Patent of Muhammad, which he granted to the Monks of Mount Sinai, and to Christians in general.

"As God is great and governeth, from whom all the prophets are come, for there remaineth no record of injustice against God; through the gifts that are given unto men, Mohammed, the son of Abdallah, the Apostle of God, and careful guardian of the whole world, has written the present instrument, to all those that are his national people, and of his religion, as a secure and positive promise to be accomplished to the Christian nation and relations of the Nazareen, whosoever they may be, whether they be the noble or the vulgar, the honourable or otherwise, saying thus:

I. Whoever of my nation shall presume to break my promise and oath which is contained in this present agreement, destroys the promise of God, acts contrary to the oath and will be a resister of the faith (which God forbid!), for he becometh worthy of the curse, whether he be the king himself or a poor man, or what person soever he may be.

II. That whenever any of the monks in his travels shall happen to settle on any mountain, hill, village, or in any other habitable place, on the sea or in deserts, or in any convent, church, or house of prayer, I shall be in the midst of them, as the preserver and protector of them, their goods and effects, with my soul, aid and protection, jointly with my national people, because they are a part of my own people, and an honour to me.

III. Moreover, I command all officers not to require any poll tax of them or any other tribute, because they shall not be forced or compelled to anything of this kind.

IV. None shall presume to change their judges or governors, but they shall remain in their office without being deposed.

V. No one shall molest them when they are travelling on the road.

VI. Whatever churches they are possessed of, no one is to deprive them of them.

VII. Whosoever shall annul any of these my decrees, let him know positively that he annuls the ordinance of God.

VIII. Moreover, neither their judges, governors, monks, servants, disciples, or any others depending on them, shall pay any poll tax, or be molested on that account, because I am their protector, wheresoever they shall be, either by land or sea, east or west, north or south because both they and all that belong to them are included in this my promissory oath and patent.

IX. And if those that live quietly and solitary upon the mountains, they shall exact neither poll tax nor tithes from their incomes, neither shall any Muslim partake of what they have, for they labour only to maintain themselves.

X. Whenever the crop of the earth shall be plentiful in its due time, the inhabitants shall be obliged, out of every bushel, to give them a certain measure.

XI. Neither in time of war shall they take them out of their habitation, nor compel them to go to the wars, nor even then shall they require of them any poll tax.

(In these eleven chapters is to be found whatever relates to the monks; as to the remaining seven chapters they direct what relates to every Christian.)

XII. Those Christians who are inhabitants, and with their riches and traffic are able to pay the poll tax, shall pay no more than 12 drachmas

XIII. Excepting this, nothing more shall be required of them, according to the express word of Goil, that says: Do not molest those that have a veneration for the Books that are sent from God, but rather, in a kind manner, give of your good things to them, and converse with them, and hinder everyone from molesting them.

XIV. If a Christian woman shall happen to marry a Muslim, the Muslim shall not cross the inclination of his wife to keep her from her chapel and prayers and the practice of her religion.

XV. That no person hinders them from repairing their churches.

XVI. Whosoever acts contrary to this my grant, or gives credit to anything contrary to it, becomes truly an apostate from God and his divine Apostle, because this protection I have granted to them according to this promise.

XVII. No one shall bear arms against them, but, on the contrary, the Muslims shall wage war for them.

XVIII. And by this I ordain that none of my nation shall presume to do or act contrary to this promise until the end of the world.

This present patent was written by the leader, the successor of Ali, the son of Abu Thaleb; the prophet marking it with his own hand at the Mosque of the Prophet in the second year of the Hegira, the third day of the month, of Machorem.

The above facts suffice to convince every candid and unprejudiced mind that the charges or intolerance against the Muslim prophet Muhammad are utterly devoid of foundation, is, therefore, both false and scandalous.

The above chart has been taken from the English orientalist, John Davenport’s book, An Apology for Mohammed and The Koran.

When he could no longer bear the torment of the people of Mecca, Muhammad decided to seek shelter in the house of his uncle Abbas, who owned a residence in the neighbouring city of Taif. He hoped his Christian relatives and cousins would be able to protect him from bodily harm and insults.

However, when Muhammad arrived at the strange town of Taif, he was brutally kicked and whipped for daring to enter their territory, and as he tried in vain to make his countrymen understand that he had come for no other purpose save to seek shelter in the house of his beloved uncle Abbas, every pedestrian began to pelt him with stones, and urchins were tossing filth on his face, and in that terrible time, he had found brief shelter in the periphery of an orchard, and seating his grievously wounded body on a rock, he raised his hands to plead his insignificance to his Creator, the God of Abraham, Moses and Jesus, and in that time of tribulation, a devout Christian farmer had come to his aid, offering some food and refreshment. The owners of the orchard, who were pagans at the time, saw Muhammad’s sorrowful condition and had pity on him and allowed him to rest briefly, unmolested by the crowd. The wealthy polytheist landowner wondered how a rich and handsome man like Muhammad could tolerate such vile behaviour and endure such derogatory insults from the people. He was once the most sought-after bachelor in Arabia, but had lost all his wealth, all business ventures and every single loved one after proclaiming to his people about the oneness of God. His wealth and status were seized from him for merely announcing that all of mankind should be equal, regardless of genealogical subdivision. Muhammad told his countrymen that women and children, orphans and slaves, prisoners and captors were all alike, but the polytheists rejected his message and tormented him in every way they could think of, and finally in this foreign town, knowing he was a long way from home and away from friends and family, they unleashed ultimate terror upon Muhammad, coaxing wild animals to chase and bite him, letting loose mad dogs to maul him, setting upon him urchins whose task was to throw bricks and hot stones upon him, until he collapsed to the floor, bleeding and aching in every limb of his noble body.

The same intelligence structure that created groups such as Al-botiniya and the Assassins, also helped create ISIS, and in the end, both served to destroy religion and cause chaos in the world. In 1065, a mysterious group emerged from the Iran-Iraq border, and although they called themselves Muslims, they embarked on an assassination spree and tried to kill all the Muslim leaders in the Arab world. Those men, calling themselves Al-botiniya, was akin to the ISIS fighters of today, and they also burned and tried to destroy every last copy of the Muslim holy book, and claimed that they were the followers of a new version of Islam. Those men tried to remove all Islamic laws and create their own distorted version, where rape and murder was permissible. Their fighters were bloodthirsty and pillaged Muslim cities, and enslaved women and children into sex camps, and they viciously executed any Muslim cleric who dared to speak against them. The Muslim world was in chaos, and the Arab leaders were at a loss what to do, because the men who participated in the pillaging and ravaging claimed to be Muslims. However, it was during this time that the Muslim philosopher Al-Ghazali was born, and he grew up to be a fine scholar and was successful in exposing the group as a heretic terror network. This finally put an end to their terror.

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The Promise to St. Catherine:

"This is a message from Muhammad ibn Abdullah, as a covenant to those who adopt Christianity, near and far, we are with them.

Verily I, the servants, the helpers, and my followers defend them, because Christians are my citizens; and by God! I hold out against anything that displeases them.

No compulsion is to be on them. Neither are their judges to be removed from their jobs nor their monks from their monasteries. No one is to destroy a house of their religion, to damage it, or to carry anything from it to the Muslims' houses.

Should anyone take any of these, he would spoil God's covenant and disobey His Prophet. Verily, they are my allies and have my secure charter against all that they hate.

No one is to force them to travel or to oblige them to fight. The Muslims are to fight for them. If a female Christian is married to a Muslim, it is not to take place without her approval. She is not to be prevented from visiting her church to pray. Their churches are to be respected. They are neither to be prevented from repairing them nor the sacredness of their covenants.

No one of the nation (Muslims) is to disobey the covenant till the Last Day (end of the world)."

The first and the final sentence of the charter are critical. They make the promise eternal and universal. Muhammed asserts that Muslims are with Christians near and far straight away rejecting any future attempts to limit the promise to St. Catherine alone. By ordering Muslims to obey it until the Day of Judgment the charter again undermines any future attempts to revoke the privileges. These rights are inalienable. Muhammed declared Christians, all of them, as his allies and he equated ill treatment of Christians with violating God’s covenant.

A remarkable aspect of the charter is that it imposes no conditions on Christians for enjoying its privileges. It is enough that they are Christians. They are not required to alter their beliefs, they do not have to make any payments and they do not have any obligations. This is a charter of rights without any duties!

The document is not a modern human rights treaty but even though it was penned in 628 A.D., it clearly protects the right to property, freedom of religion, freedom of work, and security of the person.

I know most readers, must be thinking so what? Well, the answer is simple. Those who seek to foster discord among Muslims and Christians focus on issues that divide and emphasize areas of conflict. But when resources such as Muhammad’s promise to Christians are invoked and highlighted it builds bridges. It inspires Muslims to rise above communal intolerance and engenders good will in Christians who might be nursing fear of Islam or Muslims.

When I look at Islamic sources, I find in them unprecedented examples of religious tolerance and inclusiveness. They make me want to become a better person. I think the capacity to seek good and do good inheres in all of us. When we subdue this predisposition towards the good, we deny our fundamental humanity. In this holiday season, I hope all of us can find time to look for something positive and worthy of appreciation in the values, cultures and histories of other peoples.

The famous American author, Alexander Russell Webb wrote a book on how to observe prayer in Islam, and it is from his texts that we share a few passages to enlighten readers about the simplicity of the religion billions of Muslims adhere to:

The word Islam means resignation to the will of God, or aspiration to the higher divine principle that exists within every map. We may carry this expression of the Islamic idea further and say that a Mussulman, Moslem, Mohammedan or Follower of Islam is one who not only believes in the Unity of God and the inspiration of Mohammed, but who endeavours earnestly and honestly, from day- light to the hour when he closes his eyes in sleep, in every thought and act of his life, to cultivate his higher spiritual nature and bring his soul nearer to that divine spirit which is a part or accompaniment of his spiritual nature. Perfect purity of thought, word and deed, the deepest fraternal love, and the exercise of all the virtues must be the active elements of every true Mussulman’s daily life. The teachings of the Holy Koran and the system of social and religious practices established by our Holy Prophet were intended to assist mankind in their soul-development, and are the most perfect and effective ever given to humanity. But to be efficacious they must be followed intelligently and honestly and with the right motives; otherwise, they cannot be expected to benefit those who pretend to follow them. Man is a free agent and his salvation lies with him; if he desires and tries to-be saved he will be, but no vicarious atonement nor any human intermediary can be of any possible benefit to him. Our Prophet never claimed to be a redeemer; he insisted that he was only a preacher or teacher, and that he could only point out the true way for men to save themselves. If we are ill, the medicine prescribed for us will not cure us unless we take it as the physician directs; how, then, can we expect to gain eternal happiness if we do not follow faithfully that system which seems the best to secure that end?

It would not be just nor wise for us to admit that anyone can so cultivate his higher spiritual faculties as to attain to the perfection of Paradise, without following strictly the system taught by the Holy Koran and our Prophet, no matter how intelligent, conscientious, earnest, and well-educated he may be. It is plainly apparent that we must teach and urge the necessity of complete and faithful adherence to the Islamic laws and practices. This is obvious to everyone who understands what salvation is and has arrived at a comprehension of the spiritual nature of man as a whole. Every single article of practice in the Islamic system ; every motion, act, posture and expression has a deep meaning and is intended to assist, directly and positively, in the attainment of certain good results. It is only the highly developed Mussulman who understands the meaning and intent of all the devotional acts, but all may acquire this knowledge if they truly desire to do so. The most important factor in securing the realization of this desire is the careful and willing observance of the simple forms of ablution and prayer.

THE FIVE PILLARS OF PRACTICE: Ablution, Prayer, Alms-giving, Fasting and Pilgrimage are called the five pillars of practice, and all there is in the way of forms and ceremony is in these.

Orthodox Mohammedanism may be divided into six heads, as follows:

1st Faith in God.

2nd Belief in Angels.

3rd Belief in the Holy Koran.

4th Belief in all of God’s Prophets.

5th Belief in the resurrection and judgment.

6th Belief in the omniscience of God.

As before said, these are the points of belief upon which the orthodox Mussulmans are united, but no one is expected to believe these things until he has examined them and has become convinced through his reason that they are true. If he believes in the 1st, 3d and 4th, and observes the Five Pillars of Practice, he will be considered a very good Mussulman, although he may not be prepared to declare himself as to the 2d, 5th and Gth. A very rigidly orthodox Muslim would not consider his neighbour a really true follower of Islam unless the latter declared his full belief in the six points and observed the Five Pillars of Practice as well as the Islamic laws and social customs.

In the consideration of this subject, however, we should bear in mind that nothing is binding upon any rational, intelligent man that is not strictly in harmony with his reason. The spirit of our Prophet’s teachings tends to the broadest liberality of thought and judgment, and confirms us in the conviction that belief and practice should be adapted to the mental development of the human race.

The educated, thoughtful man in this 19th century, in the Western Hemisphere, at least, would be expected to endorse, or declare his belief in anything he did not understand, or that appeared irrational to him.

Therefore, when one has studied and thought upon the subject, and has arrived at a belief in the Unity of God and the inspiration of Mohammed, he can readily make the declaration: La, illaha illala, Mohammedur resoul Allah (There is no God but one God; Mohammed is the Prophet of God). He then becomes a Muslim. If he really believes in the truth of this declaration, he will honestly endeavour to learn all about the religion of Islam, will take the teachings of the Holy Koran and the Prophet as his guide in life, and will follow the Five Pillars of Practice.

And now let us consider them briefly before we take up their practice in full detail.

Ablution as it is called, before prayer, has two purposes: one is to secure perfect physical cleanliness, and the other is to symbolize the washing away of all sinful impurities from the soul before presenting it in prayer to God. But physical cleanliness is carried even further than the ablution. Frequent full baths are taken so that all parts of the body may be clean. A full bath is always taken after sexual intercourse, water being poured over the body from head to foot. When calls of nature are answered the parts are always washed carefully with running water. As before said, perfect physical cleanliness is the end desired.

Prayer was said by our Prophet to be the corner-stone of Islam.

But the Islamic idea of prayer is quite different from that of some other systems ; it is not the cringing begging for worldly, material benefits or advantages ; it is not a petition to a god who is expected to change his mind if he is coaxed and flattered; it is not the abject craving of doubtful rights and privileges ; but it is a soulful aspiration to a higher spiritual condition and an earnest, manly hymn of praise and benediction, as will be seen from the prayers given later on. The Mussulman believes that God is All-wise, All-powerful, Ever-Present, and All-merciful ; that He knows what we need and what is good for us ; that He will give us what we are justly entitled to and will withhold from us what we are not entitled to, no matter how much we beg and plead for it; that he is not to be swerved from His purposes by bribes and flattery, but that He is always the God of love, mercy, benevolence, goodness, justice and charity.

Alms-giving is required for various reasons; one is that it strengthens the bond of fraternity between the giver and receiver; that it increases the love of the giver for all mankind and that it affords him an opportunity to improve his spirituality.

Fasting, like alms-giving, cannot be discussed fully in a volume of this general character. There are occult reasons why they should be practiced, and are of direct benefit to him who practices them in a devout and sincere spirit.

Fasting, as it is now practiced among the Mussulmans of the East, consists in abstaining, during the holy month of Ramzan, from eating, drinking and sexual oncourse from the approach of dawn until sunset. There are two obligatory features of the first:

(1) The Niyah, or intention for a obligatory fast of Ramadhan which must be made before noon.

(2) Abstinence from eating, drinking and sexual intercourse between the period just before dawn until after sunset.

The Holy Koran says: O true believers, a fast is ordained unto you, that ye may fear God. A certain number of days shall ye fast; but he among you who shall be sick, or on a journey, shall fast an equal number of other days. The month of Ramzan shall ye fast.

The Imam Ghazzali designated three degrees of fasting:

(1) Restraining the stomach and other parts of the body from satisfying their lusts and appetites.

(2) Restraining the ears, eyes, tongue, hands, feet, and other members from sin.

(3) The fasting of the heart from worldly cares, and restraining the thoughts from everything beside God.

Pilgrimage was originally instituted as a means of strengthening the Moslem fraternity. The early Moslems were directed to meet once a year at Mecca, during the holy month of Ramzan, to pray together as brothers and clasp hands in fraternal fellowship. The fraternal idea was strongly emphasized by our Prophet who realized that an annual meeting of his followers would be a most effective means of keeping them united as brothers. From this sprang the practice of pilgrimage from foreign countries to Mecca. Every Mussulman feels in duty bound to make the pilgrimage to Mecca at least once in his lifetime, unless he is too poor to do so, in which event he is not blameable if he does not make it.

Let us now consider, in fuller detail, the first and second pillars of practice, viz. , ablution and prayer, which are so closely connected that they may be considered as one.

HOURS FOR PRAYER.

Prayers are said five times a day. In giving these hours we will use the Arabic nomenclature with Roman letters, as these names are known and used by all Mussulmans. Namaz means prayer.

The first Namaz, or Fajr prayer, is said before sunrise. Some Mussulmans hold that it should not be said until the first streaks of grey dawn appear in the east. Others consider it proper to say it at any time after midnight. But it must be said before the sun appears.

The second Namaz, or ZuTiar prayer, is said after the sun has passed the meridian and before 3 p. m., or between 12.30 and 3 p. m.

The third Namaz, or Asr prayer, is said between 4 p. m. and sunset; usually about 4.30 or 5.

The fourth Namaz, or Magrib prayer, is said immediately after sunset, just as the last rays of the setting sun fade away in tire west.

The fifth Namaz, or Isha prayer, is said just before retiring. Some Mussulmans hold that this prayer can be said within an hour or two after Magrib, while others insist that it should only be said immediately before retiring as the last act of the waking hours to confide body and soul, clean, to the care of God. The Holy Koran clearly supports the latter view.

These prayers are known as obligatory; there are three others known as Sunnat or voluntary, which are said by many of the more devout Mussulmans. The hours for these are : when the sun has well risen, about 11 a. m., and just after midnight.

Each prayer is divided into Rakaats of Furz, Sunnat, Nuffle or Vitar.

The full meaning of Rakaat will be explained when the prayers are given.

Furz means that which is fixed by the Koranic law and is obligatory. A Furz prayer must be said at each of the five stated periods.

Sunnat means a prayer which it was the habit of the Prophet to say, and which every good Mussulman should say, although it is not obligatory for him to do so. The Sunnat prayer is usually said at each of the five periods.

Nuffle is the voluntary performance of two Rakaats which may be omitted without sin.

Vitar is an odd number of Rakaats, either one, three, five or seven. Three are usually said after the Isha prayer, before retiring.

ARRANGEMENT OF PRAYER:

Fajr — 2 Rakaats Sunnat and 2 Furz.

Zuhar — 4 Rakaats Sunnat; 4 Furz ; 2 Sunnat.

Asr — 4 Rakaats Furz.

Magrib— 3 Rakaats Furz; 2 Sunnat.

Isha — 4 Rakaats Furz; 2 Sunnat; 3 Vitar.

Although this may seem a very complicated system, it is really very simple when one understands what a Rakaat is. This cannot be explained clearly until a full prayer is given in its regular order. It should be remembered that there is no fixed or specially ordered prayer, but that any sura, or chapter of the Koran may be used.

ABLUTION.

The ablution, or Woozoo, should be mjvde before each prayer, but it may be carried from one prayer to another if, in the meantime, it has not been broken, by obedience to a call of nature, or there are no bloody or running sores upon the body. In such a case the Woozoo must be made completely the five times. It is made as follows:

The sleeves are tucked up a little higher than the elbows. Before commencing and while tucking up the sleeves, many Muslims repeat a short declaration something like the following: I intend to purify myself from all physical uncleanliness before I begin my prayer; that holy duty which shall draw my soul' near to the Most High. In the name of God, the Great and Mighty. Praise be to God who has given us grace to be Muslims. Islam is truth and infidelity falsehood.

The hands are then washed three times, and the month is rinsed three times, the water being thrown into it with the right hand. Water is then taken in the right hand and snuffed up the nostrils three times, the little finger of the right hand being thrust into each nostril each time to free it from all uncleanness. Before washing the nostrils some Muslims say: O my God, if I am pleasing in Thy sight, perfume me with the odours of Paradise.

The face is then washed three times, the water being thrown up with both hands, care being taken to wash from the roots of the hair to the point of the beard.

The right hand and arm are washed to the elbow, the worshipper letting the water run from the hand down to the elbow. Sometimes, the following is repeated: O my God, on the day of judgment, place the book of my actions in my right hand and examine my record with favour.

Then the left hand is washed in the same manner, the following being sometimes repeated: O my God! Place not, at the resurrection, the book of my actions in my left hand.

Comparatively few Muslims repeat any of these invocations during the ablutions now-a-days, as they are not considered absolutely necessary. It is only the very devout and faithful who repeat them.

The turban or cap is then removed and both hands, very wet, are passed over the head from the forehead to the nape of the neck and then, with the palms turned outward, drawn forward under the chin, the beard being combed with the wet fingers from the throat upward. The tips of the forefingers are then placed in the ears, with the thumbs at the back of the ear-lobes, and the fingers are twisted to loosen and remove any foreign substance.

The neck and throat are then wiped with the backs of the hands, and the water is brushed, with the hands, from the arms and hands, passing the latter from the elbows down to the fingers. Clean towels may be used to dry the parts.

The feet are then washed from the ankles down, the fingers being passed repeatedly between the toes.

The water used should be clean and should be taken from a running stream, hydrant or vessel, from which it is poured into the hands. It should never be dipped from a wash-bowl, pail or other vessel and allowed to run back into it from the hands. The purpose is perfect cleanliness, and the water once used is supposed to be dirty and impure, and unfit to put on the skin a second time. Muslims in the East, when travelling, always carry with them a metallic vessel shaped like a coffee-pot, from which they pour the water into their hands when performing the Ablution.

Although this seems to be a very elaborate operation, it rarely takes more than two minutes for a Mussulman to perform the Woozoo. It is also a religious duty to keep the teeth clean, and wider brushes are not used, a fibrous stick is macerated at one end, the fibres forming a very good brush.

Among the sayings of the Prophet is this: He who performs the Woozoo thoroughly will extract all sin from his body, even though it may be lurking under his fingernails.

When water cannot be procured, or its use would be injurious to health, the ablution may be performed with clean sand or dust.

This is called Tayammum.

Tayammum is explained as follows: If anyone intending to perform Namaz cannot get water, or the water is at a distance of two miles or more, or he may be afflicted with a disease that makes it injurious for him to use water, he may make Tayammum on clean, pure ground and perform his Namaz. First, when he has made up his mind to perform Tayammum., he should place the palms of his hands on the ground, then rub his face with his hands; again, he should place both the palms of his hands on the ground and rub both his arms up to the elbows.

The seven essentials prior to Prayer are:

(1) Purification of the body.

(2) Cleanliness of clothing.

(3) Cleanliness of the place where Namaz is performed.

(4) To cover the nakedness of the body.

(5) Punctuality in the times of prayer.

(G) Facing the Kaaba.

(7) Making for oneself a definite idea as to the kind of prayer one is to perform Sunnah, Furz, Nuffle or Vitar.

In every mosque there is a tank or well and all the necessary appurtenances for the Ablution.

THE AZAN: Call to prayer:

We can now proceed to the regular order of prayer.

Before each prayer the Azan or call, is made by the Muezzin, or crier, from every mosque. Where there is no mosque and several Muslims are gathered together for prayer in the field, woods or highway, the call is made by one of their number selected by the others. In the mosque the Muezzin, who is regularly appointed for the purpose, makes the call always, lie ascends to the minaret and, placing the thumbs behind the lobes of the ears, with the palms of the hands turned forward, he calls out, in a loud, resonant voice:

Allaho Akobar! Allaho Akobar! Allaho Akobar! Allaho Akobar!

Ashado Allah illaha illala; Ashado Allah illaha illala.

Ashado annar Mohammedur resoul Allah; Ashado annar Mohammedur resoul Allah.

Hayya alas Allah [turning the head to the right), Hayya alas Allah.

Hayya allal Fallah [turning the head to the left), Hayya allal fallah.

Assallahto Kyrum min nome; Assallahto Kyrum min nome.

Allaho Akobar! Allaho Akobar!

La illaha ilala.

This is the call for the Fajr., or first morning prayer, and differs from the call for the other prayers in middle line: Assallahto Kyrum min nome (Prayer is better than sleep).

The above is the Arabic, as near as it can be represented in the Roman letters. Following is a literal translation of the Azan into English:

God is great! God is great! God is great! God is great!

I bear witness that there is no god but God; I bear witness that there is no god but God.

I bear witness that Mohammed is the Apostle of God; I bear witness that Mohammed is the Apostle of God.

Come to prayers! Come to prayers!

Come to salvation! Come to salvation!

Prayer is better than sleep; Prayer is better than sleep.

God is great! God is great!

There is no god but God! There is no god but God!

While the Azan is being made the faithful range themselves in a straight line, elbow touching elbow, facing toward the Kebla, or Mecca, the holy city of Arabia. In America, the Kebla is directly east. In India they turn their faces to the west in prayer, Mecca being in that direction. Perfect system and regularity characterised all the teachings of the Prophet, and it was, probably, in pursuance of this idea that a Kebla was chosen, instead of allowing his followers to face in all directions in an irregular way. The fixing of the Kaaba secured unanimity and the highly beneficial results accruing therefrom. Five times a day the hearts of millions of devout human beings are turned toward Mecca, together with the devout prayers of millions of earnest souls. This is an expression of that close fraternity which is such a striking feature of the Islamic system.

At the conclusion of the Azan, and after the Muezzin has taken his place among the worshippers, he repeats the similar lines which is exactly the