Originally published in December 2013

From the Greek and Syriac sources of the Church Elders

There are those who love and there are those who hate. Of which were our pious predecessors and of which are you?

When the Muslims surrounded Jerusalem, the inhabitants said they would surrender the city only if the Muslim ruler himself —Omar, the second successor or “Caliph,” of the Prophet Muhammad— came to them. ((The Encounter of Eastern Christianity with Early Islam, Emmanouela Grypeou, Mark N. Swanson and David Thomas)) So Omar sojourned by camel from Damascus, Syria to Jerusalem in the Holy Land. As Omar approached the city, his servant became weary, so he ordered his servant to ride the steed while he walked it by the reins.

When they entered Jerusalem —records indicate it very well could have been Easter— the people of the city mistook the servant for the Caliph. When corrected, they couldn’t believe that this man in tattered and dirty clothes, leading on foot his servant who rode his steed, was the ruler of this new people who were conquering the Persian and Roman Empires, the greatest empires the world had ever seen, with such speed that had never been seen before. St. Sophronius, Christian Patriarch of Jerusalem, greeted Omar with a set of fresh regal clothes and insisted he wear them instead of the dirty rags he was wearing. According to the Greek chronicler Theophilus of Edessa (695-785CE), Omar refused saying, “It is not right for a man to take from another what God has not decreed for him, for God has given to each and every one of humanity from His Divine knowledge, and he who desires to receive something from his companion exceeding that, does so against God.” (( Theophilus of Edessa’s Chronicle- And the Circulation of Historical Knowledge in Late Antiquity and Early Islam, Liverpool University Press- Translated Texts for Historians, Robert G. Hoyland)) Yet, the Christians of the city were outraged and Omar sensed that they found it humiliating to concede the city to someone who looked so base and common. So he compromised. Theophilus further records from Omar, “Because you request it of me, and have shown me such great honor, please lend me these clothes and I will wear them while you wash mine. When mine are returned, I will return these clothes to you.” Michael the Syrian, 12^th Century Patriarch of the Syriac Orthodox Church, says about Omar, “He was certainly just and removed from greed, to the degree that from all the empire that the Arabs ruled, that is, from all the wealth and treasures of the Romans and Persians, he took nothing for himself. He did not change the simplicity of his habits, not even the piece of hide that was placed under him when he rode by camel and that he used for sitting on the ground or sleeping on.” ((Ibid))

As the time approached for the Muslim noon prayer, Sophronius invited Omar to pray in the Church of the Holy Sepulchre, the holiest site in all of Christianity that contains the Golgotha, the Hill of Calvary where Christ was to be crucified, as well as the tomb where Christ was to be interred. Omar refused saying that he feared future generations of Muslims might seek to make it a Muslim holy site. So he prayed opposite the southern courtyard of the Church where, sure enough, they eventually built the Mosque of Omar that stands there to this day facing the empty tomb of Jesus Christ.

Patriarch Eutychius of Alexandria of the Greek Orthodox Church (877-940CE) records:

“When the gate of the city was opened, Omar came in with his entourage and sat at the aetrion of the Church of the Resurrection. When the time of prayer approached, Omar said to Patriarch Sophronius: ‘I want to pray.’ And he responded: ‘Commander of the faithful, pray in the place where you are now.’ And Omar said: ‘I do not want to pray here.’ The patriarch and then led him to the Church of Constantine [the Church of the Resurrection] where he spread a mat made of straw on the floor of the church. But Omar said: ‘I do not want to pray here either.’ He went out to the steps, which are at the gate on the eastern side of the Church of St. Constantine, and he prayed alone on the steps. Then he sat down and said to Patriarch Sophronius: ‘Patriarch, do you know why I did not pray inside the church?’ He answered: ‘I do not know, Commander of the Faithful.’ And Omar said to him: ‘If I had prayed inside the Church, you would be losing it and it would have gone from your hands because after my death the Muslims would seize it saying: Omar has prayed here. Give me a piece of pergamene ((A type of parchment named after the ancient city of Pergamum in Aeolis)) to write for you a document.’” ((The Encounter of Eastern Christianity with Early Islam, Emmanouela Grypeou, Mark N. Swanson and David Thomas))

Eutychius goes on to relate the terms written in that document protecting the Church and the churches surrounding it forbidding Muslims from congregating near its steps for their prayers.

While some Muslims bicker over whether they should bid their Christian fellows “Merry Christmas” or any other variety of holiday greetings throughout the year, I urge them to drop such vain harangues. Instead, reach into the psyche of Omar, inspired by the Prophet Muhammad whom he served and later succeeded, and how he treated the Christians who found themselves under his rule. Had he wished, he could have done away with the Christian and Jewish populations and history would have no less recorded him as yet another conqueror. When the Christian Crusaders invaded Jerusalem 400 years later, they did slaughter the Muslims, Jews and even those Christians of sects they deemed heretical in a stadium as if it were sport. No man, woman, child or even babe in arms was spared. ((“In this temple 10,000 were killed. Indeed, if you had been there you would have seen our feet colored to our ankles with the blood of the slain. But what more shall I relate? None of them were left alive; neither women nor children were spared.” Gesta Francorum Jerusalem Expugnantium, Fulcher of Chartres)) The year prior to that, in 1098, the Crusaders had actually cooked and eaten the Muslims of Ma`rrat al-Nu`man in Syria. It is said that babies were skewered on spits, broiled and eaten. ((“Some people said that, constrained by the lack of food, they boiled pagan adults in cooking-pots, impaled children on spits and devoured them grilled.” Citing Rudolph of Caen, The First Crusade: The Chronicle of Fulcher of Chartres and Other Source Materials, Edward Peters.))

But that is not our way and any who adopt such ways in God’s name profane the very core of Islam. Omar chose the path of love, compassion, and mercy. He gave the Christians freedom and brought the Jews back to the Holy Land from whence they had been driven out just a decade before and successively in the centuries preceding that. The city’s Christians entrusted the keys to the Church of Holy Sepulchre into the hands of the Muslim family of Nusaybah. Today, a millennium and a half later, a member of that Muslim family unlocks the Church in the morning and locks it up at night. The Christians of Jerusalem would have it no other way. ((The Oxford Companion to Christian Thought, Adrian Hastings, ‎Alistair Mason, ‎Hugh Pyper))

Will the Christians love you when you deal with them thus? Some will. Some won’t. In spite of acknowledging the magnanimity of Omar related above, Theophanes the Confessor (760-818CE) refers to him as a devilish beast and mocks him for entering the city in dirty clothes. (( Theophilus of Edessa’s Chronicle- And the Circulation of Historical Knowledge in Late Antiquity and Early Islam, Liverpool University Press- Translated Texts for Historians, Robert G. Hoyland)) God even tells us in the Qur’an, “The Jews and Christians will never be fully satisfied with you until you follow their respective religions.” ((The Holy Qur’an, Chapter al-Baqara 2:120)) It should matter to you naught! Be good and seek no reward. We do not let the pleasure of people guide our actions. We do not behave well towards goodness nor do we mete ill with evil. Jesus is recorded in Islamic sources as saying:

“Virtuous action does not consist in doing good to someone who has done good to you—that is merely returning a favor. Virtuous action consists in doing good [even] to those who have wronged you.” ((Walk on Water, The Wisdom of Jesus from Traditional Arabic Sources, Hamza Yusuf. This work cites Ahmad bin Hanbal as the source. Begging the esteemed Hamza Yusuf’s pardon, “[even]” added by the author for clarity and context.))

Thus, we behave as our beloved Prophet Muhammad, the servant and messenger of God, instructed and exemplified seeking only the pleasure of the very One Whom we —Jew, Christian and Muslim— worship as the One God who rules over all with Love and Mercy. Seek not the pleasure of mankind because they will never truly be pleased with you no matter what you do. Love and brotherhood in humanity are found in behaviors well beyond the realm of mere words. Ponder well. Let your attitude and behavior towards your Christian fellows speak louder than any bidding of “Merry Christmas” ever could.

Photo: Ania Mendrek

Each year I let my family know I will not be celebrating Christmas with them. Last year my mother gave us gifts that said they were from Santa Claus. At the time, I was pregnant and it became even more important to me that we distance ourselves from non-Islamic religious holidays. I know growing up how great the time was each year, and I hate making my parents feel so bad. I am not quite sure how to explain it to them anymore. I am stuck between my mother with major anxiety and my husband who doesn’t quite understand why it is so difficult for them. Yet another year is coming, and I now have a little girl, and I have to explain to my mother why I cannot see her at this time of year. I just saw them last month, and my mother already told me she has purchased “Christmas” gifts.   What should I do or say to them that will make it easier?

Answer:

You are having a difficult time reconciling the importance of Christmas for your parents while desiring to raise your daughter adhering to Islamic traditions. It sounds like your husband does not understand the tension you are feeling when disappointing your parents year after year. You and your husband may not have discussed in detail how you would celebrate holidays given that your parents come from a different tradition, before getting married. Since your experience is completely foreign to your husband, he may not understand the significance of the holiday for your parents and the traditions they created with you as a child. It can be very difficult for parents whose children convert to Islam to understand that “family traditions” will no longer be celebrated because of their child’s new beliefs.

You and your husband will need to discuss how you wish to approach holidays with your parents and share this information together with your parents. Every family chooses to manage the holidays differently and these opinions may change as their children grow older. Depending on what you are comfortable with, you may choose to distance yourself from your family all together during the holidays or you may choose to join your parents in their tradition. You and your husband will have to decide together what is the best approach for your family. If you have shared with your parents that you do not celebrate Christmas and they insist on giving you and your children gifts, then you and your husband need to reconcile the idea of accepting gifts from family. Is it a challenge to your faith or an expression of love and generosity from your parents? Emulate the love you have for your parents by understanding where they are coming from and communicating with them your thoughts and views. As your children grow and new traditions develop, your parents may learn to adapt their traditions to what is more comfortable to you and your husband and even join you in your religious traditions as well.

VMCounselors was a collaborative advice column produced by two previous website authors, Amal Killawi, a Clinical Social Worker with a specialization in mental health and marriage education, and Munira Lekovic Ezzeldine, a Marriage and Family Therapist, specializing in premarital counseling. Please note that our counselors are not religious scholars and will not issue religious rulings. 

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By Leila Adam

Last night, my Mum and I braved the icy wind and went to the mosque to listen to a talk by a visiting Malaysian scholar. Many people were leaving the mosque after Isha prayer as we arrived, so I half wondered if the talk had been cancelled. But there was a small group of men gathered around in the men’s hall and when they knew that a couple of women had turned up, they put the microphone on so we could hear.

Sitting in a cold mosque with faint speakers on a wild night, where the wind outside was louder than the man’s voice, it would have been easy to dismiss it all and go home, but I was suddenly overcome by one of those rare feelings of peace that wash over you, and I knew that we were in a good presence.

When he started to talk about ‘the challenges of being in a non-Muslim country,’ I thought “Here we go, he’s going to say the clichéd bit about keeping up with religion when those around you are heedless,” – but no! Instead, he spoke the words I’ve been hoping to hear a public speaker say for the longest time.

He said that the general people in these countries have inherent goodness and good morals. That their natural, God-given fitrah (innate disposition) is alive and well and they’re doing the best they know how to do in their limited dunya (worldy) paradigm. That, deep down, they know “Alastu biRabbikum (Am I not your Lord?),” “Balaa, Shahidnaa (Yes, we have testified)!”– but they don’t know how to apply it (Qur’an, 7:172). And that all they need is for Muslims in these countries to have the kind of upright character that will make them notice the beauty of Islam and turn to it, so that they can do as well for their akhirah (hereafter) as they have for their dunya (worldly life).

Hooray and alhamdulilLah (praise be to God)! Finally, a voice that speaks of love for the people of a non-Muslim country. Finally, a perspective of fairness in opportunity for all peoples to have the blessing of eternal success. So refreshing, after hearing that same old guarded, introspective ‘protect yourself from the kafirs (disbelievers)’ mentality. Finally, a perspective that truly reflects the Prophetic perspective of the whole world being part of his ministry and in that sense, being also part of his ummah (global community).

He spoke about Muslims proclaiming Islam one minute and in the next wracking their brains about how much profit they can squeeze out of their customers, rather than thinking of their careers as a positive contribution to society and as a khidma (service) to humanity. “If you’re going to be a chef,” he said, “Be the best and most upright chef you can be.” Replace your secular thinking with the mindset of iman (faith). Then, and only then, will Allah turn to you as a community and change your situations.

Alhamdulillah, it was worth braving the cold night. Those men who left the mosque before the talk don’t know what they missed.

We are blessed with the finality of revelation preserved just as it was revealed to our beloved Prophet ﷺ (peace be upon him). We should be attached to that message as much as possible. It should play a permeating role in our daily lives. In a misapplication of this love and ideal goal, we have established some practices here in the West which have been to our detriment. I have been studying these practices and their adverse effects through 12 years of close interaction with many youth, new-Muslims, and non-Muslims who were alienated from Islam. In looking at the Qur’an and Sunnah specifically, the impact of the Prophet’s biography as an Arab man among Arab non-Muslims, I have developed some solutions to this problem.

Some people feel that I am Americanizing Islam when, to the contrary, I am Islamicizing American culture using the faith, character, and worship found in the Arabic scripture and facilitating it as a more natural indigenous expression (rather than seemingly foreign) to the American culture. In practice through my own experiences, my family, and my community, I have seen a very positive impact from these methods.

The following are the primary concerns we addressed with the following suggestions:

Problem: Many non-Arab Muslims spend hours and hours reading and memorizing Qur’an and supplications in Arabic, and the priority is so heavily on the Arabic that we have a large percentage who don’t know the meaning of most of their prayers! Even many second-generation Americans of Arab parents have a hard time with this as a result of the difference between colloquial and pure classical Arabic. This greatly lowers the knowledge and spiritual development of millions of Muslims across the globe.

For example the custom of the “Bismillah” and “Ameen” celebration where non-Arab kids who will most likely never become anywhere near fluent in Arabic celebrate the beginning and completion of reading the Qur’an somewhere between 4 and 10 years of age. They will get much more knowledge and spiritual benefit if they read its meanings in their native tongue. But to suggest that means breaking an old culture which is hard even though they know the suggestion is better for the child.

I’ve met kids sent to memorization schools who memorized the whole Qur’an or most of it and have no idea what it means. If they were given a test as to the general teachings of its message they would have a very basic understanding. Many others forget most of what they memorized throughout their life. There is imbalance in the current method and thus this leads to many problems.

Solution: Of course for salah (prayer), Muslims should at some point be able to read the Qur’an in Arabic according to the rules of recitation. Having said that, anyone who is going to learn the Qur’an should do it as the Qur’an commands us to do it—with deep thought, concentration and contemplation. We should be focusing on explaining the meanings more than the Arabic at first. When a non-Arab is learning to pray they should first master it in English (even the Fatiha), then they should learn the Arabic in a word-for-word, sentence-to-sentence equivalent. Then they master reading both together; each verse Arabic-English. Then they assimilate into the consensus obligation of reading the Qur’an in Arabic as well as the widely-held recommendation of saying the prayers and remembrances of the Prophet ﷺ in Arabic during salah. Most schools/parents think mastering is sending home a translation and maybe going over it a few times at a young age. My idea of mastering is spending 6 months to a year praying that way by memory.

Outside of the prayer, the best case scenario is that they master both the Arabic and English meanings of the Qur’an and supplications. That being said, most people won’t be able to reach that ideal and that doesn’t mean that outside of the prayer they can’t become a deeply knowledgeable and pious Muslim of the highest capacity from the knowledge they gained from English and their religious expression therefrom.

That spiritual connection through one’s natural culture might arouse the desire to want to learn the language of the revelation for some meaning of the rest of the Qur’an we hear in salah. Or even better, they might want to become a scholar of Islamic sciences, which we are gravely in need of here in the US.

Problem: We act like Islam is foreign to the English language while the fact is that the English language has been highly impacted by the theology of previous scriptures, which, till this day, carry a large portion of what was originally revealed by God to the Israelites. As a native religion, we must use the English words and terms which agree with our theology. Yes, there are some words that must be inculcated into English, but you’ll be amazed at how many Arabic words we use that have English equivalents.

Solution: I will write a word and its definition from a dictionary or encyclopedia and you will know what that is. The question is why would you then insist on using the Arabic term while speaking English when there is already a word for that???

As we said in the previous article, we have most of the Prophets’ names in English: Noah, Abraham, Ishmael, Moses, David, John, Jesus etc. We need to introduce Hud, Salih, Khidr, and others.

• Ablution—a cleansing with water or other liquid, especially as a religious ritual
• Funeral—any of the ceremonial acts or customs employed at the time of death and burial
• Pulpit—an elevated platform, lectern, or stand usually surrounded by a barrier used in preaching or conducting a religious service
• Sermon—a discourse for the purpose of religious instruction or exhortation, especially one based on a text of Scripture and delivered by a member of the clergy as part of a religious service
• Lawful—allowed or permitted by law
• Prohibited—to be forbidden (an action, activity, etc.) by authority or law
• Satan—the chief evil spirit; the great adversary of humanity; the devil
• Prayer—a devout petition to God
• Supplication—to pray humbly; make humble and earnest entreaty or petition

Obviously the two words above fit the meaning of Du`a’. Salah or Salat needs to be introduced to English since this word has the meaning of a detailed prayer specific to Muslims. The praise is God’s that they have already done it:

• Salah/Salat—the second pillar of Islam is prayer; a prescribed liturgy performed five times a day (preferably in a mosque) and oriented toward Mecca
• Salah has times—dawn, early afternoon, mid-afternoon, sunset and night.
• Mosque—a Muslim temple or place of public worship. (For the Muslim conspiracy theorists the etymological root of the word is traced here. Origin: 1600–10; earlier mosquee  < Middle French  < Italian moschea ≪ Arabic masjid, derivative of sajada, to worship, literally, prostrate oneself; the -ee  seems to have been taken as diminutive suffix and dropped. So no it has nothing to do with a mosquito. Even if it did, nobody thinks that but foolish Muslims. There are no non-Muslims on planet Earth laughing amongst themselves wickedly when they hear the word Mosque to refer to our place of worship since they secretly know it means mosquito!)
• Amen—so be it! A term used at the end of a prayer or religious statement
• Religion—a set of beliefs concerning the cause, nature, and purpose of the universe, usually involving devotional and ritual observances, and often containing a moral code governing the conduct of human affairs
• Worship—to render religious reverence and homage to God
• Heaven—the dwelling place of God, the angels, and the souls of those who have gained salvation; a place of the greatest peace and beauty
• Paradise—heaven, as the final abode of the righteous
• Faith—the body of dogma of a religion
• Belief—a religious tenet or tenets; religious creed or faith
• Creed—any system, doctrine, or formula of religious belief, as of a denomination
• Blessing—a favor or gift bestowed by God, thereby bringing happiness
• Alms—money, food, or other donations given to the poor or needy; anything given as charity
• Charity—something given to a person or persons in need; alms
• God—the sole Supreme Being, eternal, spiritual, and transcendent, who is the Creator and ruler of all and is infinite in all attributes; the object of worship in monotheistic religions
• God willing—If God wants it to happen. (An expression indicating that there is a high certainty that something will happen, so high that only God could prevent it.) Think how many times you were talking to a non-Muslim and busted out with insha’Allah and they were like what!? Then when you say it means God willing, they may not tell you, but you seemed foreign because you prefer (or are used to) using Arabic phrases while speaking English. If there was no equivalent it would make sense.
• Praise—the offering of grateful homage in words or song, as an act of worship: a hymn of praise to God.
• Glory—also, glory be. Glory be to God (used to express surprise, elation, wonder, etc.)
• Caliph—the title of the successors of Mohammed as rulers of the Islamic world, later assumed by the Sultans of Turkey
• Caliphate—the rank, jurisdiction, or government of a caliph
• Torah—the Pentateuch, being the first of the three Jewish divisions of the Old Testament
• Gospel—the story of Christ’s life and teachings as narrated in the Gospels
• Piety—reverence for God or devout fulfillment of religious obligations
• Righteous—In accordance with virtue or morality

The following are words that need to be inculcated into the English language. The reason is because they would be easier to say then the translation: Islam, Muslim, athan (you could say call to prayer), salah/salat, zakat (you could say obligatory alms), nisab, Ka’bah, jihad, hadith, sunnah, hijab, imam, rak`a, sa`ee, and tawaf.

In conclusion, our religion is meant to be natural to anyone and it should be no different to Americans. Especially, since our American culture is rich with ideas, terms, names of Prophets, etc. which come from the Abrahamic covenant which we were meant to confirm for mankind. We must not allow politics to fuel a separatist attitude in this country if we are to succeed in having a thorough impact on this country by facilitating our message as an indigenous expression of faith. I know that what I am saying goes against the grain of what was built by the immigrant community and then adopted by many natives in hopes to fit in over the last 50 years, but I am only suggesting it because it is more in line with the reality the Prophet ﷺ (peace be upon him) lived, the Qur’anic teachings, as well as a proven style in disseminating our message, which is our calling as Muslims living among non-Muslims.

I neared a parking spot and saw another person getting out of their car. As I parked and started walking, I realized it was my classmate. “Hey!” I greeted enthusiastically. She stared at me and with a flare of anger, she retorted, “You almost hit my car!” At first, I thought she was kidding; I hadn’t driven near her car. I then realized she was serious, and I hung my head in shame.

This was the second bad incident this woman had with a Muslim. Just a week prior, another Muslim girl in our class had acted extremely rude towards this classmate. I was not there, but was told of the incident, and I confronted the sister who had committed the crime of horrific da`wah (calling to Islam) through horrendous behavior. However, the damage had been done to our classmate and I had hoped I could present another image of Islam.

But I had already lost my opportunity. I picked driving at an illegally fast speed over improving this woman’s perception of Islam. I racked my brain on what to do, making istighfar (asking for God’s forgiveness), hoping Allah subhanahu wa ta`ala (exalted is He) would forgive me and guide me.

The final to which I sped comprised of dropping off a project and returning within a couple hours to retrieve it and receive the grade. I realized I may have some time to make something happen, with Allah’s Help. I found the nearest popular juice place and I bought a gift card for my classmate. I then began writing a sincere apology letter, hoping to make up for my immense shortcoming in her measure. I returned to the class, anxious for her to come back, hoping I hadn’t already missed her.

Finally, I saw her walking and I swiftly went to approach her.

“Excuse me?” I began. She turned around and stared at me, annoyed perhaps, apathetic at best. “I just wanted to apologize to you for today,” I began. “You’re right, I should not have been driving that fast.” She scolded me and I accepted full responsibility; she was completely in the right and I was completely at fault. I then offered her the gift; I told her that I know she had an unfortunate experience with another Muslim in our class, and that she also had an unfortunate incident with me, a Muslim woman, that very morning. But I wanted her to know that we are both simply humans who make mistakes; that what we had done was not condoned by Islam, that what we had represented wasn’t the perfection of morals, principals and character taught to us by the Qur’an and the example of the Prophet Muhammad ﷺ (peace be upon him). That we simply slipped; that we are human.

The woman was visibly moved by my action.  She accepted the gift and then slowly replied, “I am so glad that you stopped me and spoke to me. I am one of those people who try really hard not to listen to the stereotypes in the media. But after what I experienced with both of you, I thought, maybe Muslims really are that way.”

People are carefully watching our moves in order to make a decision on their own notions of Islam and the Muslim community–this includes Muslims who feel they have been pushed out or turned off by other Muslims. If we cut corners and try to get away with things that exude sub-standard character, why would our fellow citizens want to be like us? Who do you naturally lean towards? Someone who is upright in character, who admits fault and tries to fix their mistakes? Or someone who, when they are caught red-handed, blows you off and cusses you out?

We often make excuses for our own lapses in character; we sometimes compromise things we see as non-issues in the bigger picture when it will benefit us. However, let us remember that our lapses affect our lives and the lives of those around us.

Next time we make a mistake, let’s think about ways we can fix it. With repentance, continually seeking forgiveness and striving to compensate for our shortcomings, perhaps we may be the reason someone reconsiders their negative perceptions.

As the year 2011 passes its halfway mark, perhaps it is time to reflect on the events of the past 2 years.  Specifically, events that exposed a festering tension between two segments of the American population: Muslims and the rest of the U.S. citizenship.

The year 2010 witnessed the hotly debated issue of Lower Manhattan’s Park51,the  community center also known as the “ground zero mosque.” That year also witnessed Juan Williams’ infamous “But when I get on the plane, I got to tell you, if I see people who are in Muslim garb and I think, you know, they are identifying themselves first and foremost as Muslims, I get worried. I get nervous.”

Of course, over the past year, the mantra that “Muslims killed us on 9/11” and “all terrorists are Muslims” was repeated countless times as well.

This same festering tension was not restricted to the U.S. alone, but was apparent in the French “burqa ban.” A ban on all face coverings for the purpose of security and identification is understandable; however, the word “burqa”—the term for the head covering some Muslim women choose to wear—was specifically cited. This followed on the heels of the popular Swiss referendum on the ban against mosque minarets in 2009, despite the Swiss government’s opposition.

Here in the U.S. these same tensions motivated some talk-show hosts to speculate that the proposed Park51 center mosque at the very top would overlook Ground Zero, “where the faithful can look out and gloat over their victory.” Whether or not Park51 should be built at this location, the more interesting question that begs an answer is the motivation of the deep-rooted suspicions of Muslims.

Given the memory of September 11^th a mere 10 years ago, some of these feelings are understandable. However, the vitriol that is vented belies a deeper distrust. A distrust, which admittedly, some Muslims have earned and unfairly brought upon the rest of the Muslim world.

Unfortunately, some people jump to the conclusion that because some Muslims act in a certain way toward people of other faiths, this implies that Islam must advocate it. Perhaps, this is the flawed reasoning that fuels the misconception of pluralism in Islam and results in the tensions that are directed toward all Muslims.

For example, it doesn’t help that ethnic tribes in Nigeria, some of whom are Muslim, are rivals of other tribes which may be Christian. Unfortunately, this was due to the tensions that were brought on by the effects of colonialism which lasted well past the mid-1900s.

Indigenous Muslim populations tend to view associates of their former colonial Christian masters with suspicion. As a result of these long-held animosities between tribes, often for reasons that had nothing to do with religion, violent clashes erupted. Though the root causes of the conflicts were not religious, the resulting uproar was twisted into religious ethos and used to spurn the violence with dark religious overtones.

However, rather than portraying these events as acts of local ethnic conflicts, the media often promotes them as holy wars. TV and radio stations routinely trot out self-professed “experts” on Islam whose biased opinions are often flagrantly false. These experts claim that “Islam” is the motivation, and Islam is to be blamed for the actions of these Muslims. Undoubtedly references will be made to verses in the Qur’an that are purported to justify attacks on innocent people who are not Muslim. References that are taken completely out of context without the verses that precede and follow them. In other cases, the background information necessary to explain the verse in the historical context of its revelation is conveniently ignored.

These “experts” will often conclude that Muslims want to forcibly convert as many non-Muslims as possible. Either that or “they hate us because of our freedoms.” Which only leads to an unsettling feeling in the minds of the public towards Islam. Either conclusion would be amusing in its naivety if it wasn’t for the gravity of the situation.

While it is true that the Qur’an refers to hell for people who are not Muslims, critics who point to this while ignoring similar references in the Bible only validate their hypocrisy. Virtually all religions promise a dark afterlife for those who do not adhere to that religion.

Islam considers life a test for everyone, and teaches that belief in it and its practices are a fulfillment of that test. However, the Qur’an clearly states:

“There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in the forces of evil and believes in God has grasped the most trustworthy handhold with no break in it. And God is Hearing and Knowing.” (Qur’an 2:256)

In another place in the Qur’an it states that only God has the right to judge people on their beliefs and actions. It is not the responsibility of any human being to enforce religious beliefs on anyone.

“And tell my servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy. […] And We have not sent you, (O Muhammad), over them as a manager.” (Qur’an 17:53-54)

Islam accepts the individuality of each person and their aspirations in life, property, and spirituality. The Prophet Muhammad ﷺ (peace be upon him) was quoted to have said in a tradition in the book Kitab al-Kharaj by Abu Yusuf, a prominent theologian in Islamic history: “Whoever wronged a mustamin (a non-Muslim citizen in a Muslim land) or burdened him beyond his capacity or took anything from him without the latter’s will, I will be his accuser on the Day of Judgment.”

The Day of Judgment is the day when everyone who was born in this world will account for all their actions before God. These verses and prophetic traditions are the reason why many of the Muslim rulers of the past were careful of their treatment of their subjects, both Muslim and non-Muslim. By and large, except for a few instances, the majority of Muslim lands in history were accepting of non-Muslims. Tolerance and inclusiveness was the norm rather than persecution and exile.

In 631 A.D., a delegation of sixty Christians arrived in Medina from an area close to Yemen that was known as Najran. The Prophet ﷺ received them, and served them. They discussed with the Prophet ﷺ the nature of God and the nature of Prophet Jesus `alayhi assalaam (peace be upon him). Despite theological disagreement between them and the Prophet Muhammad ﷺ, the Prophet ﷺ concluded a treaty with them.

These were the ideals that were laid down in the early years of Islam. Ideals which, unfortunately, sometimes Muslims did not adhere to. And even more unfortunately this disregard seems to be more prevalent now. Tragically, disregard of tolerance of people of other faiths in Muslim countries is fueled in part by the actions of western leaders, such as the unprovoked invasion of and war in Iraq.

The U.S. and the Muslim world is at an impasse marked by suspicions on both sides. An impasse that is too dangerous and too destructive to maintain. Whatever the misguided reasons for 9/11, for every hijacker, there are thousands of other Muslims in the U.S. who abide by and work for the common good.

Petty snipes by radio and TV commentators do nothing to further the respect and cooperation that is so necessary to ease these tensions. Unlike their assertions that “Muslims killed us on 9/11,” there were dozens of Muslims too who perished in the carnage of that day. Islam and Muslims are a part of the hustle and bustle of Lower Manhattan and were a part of the World Trade Centers as well.

Despite the hour to hour coverage of the Park51 center protests, very little coverage was given to the news of the Muslim prayer room located on the 17^th floor of the south tower; the prayer room that upon its collapse became the first “ground zero mosque.”

A short while ago, my wife and I took our two kids to the local public library. Going to the library today is much different than it was when I was a child.  I remember the distinct smell of old books and how their pages seemed to coalesce into a never-ending narrative. There weren’t many computers back then (gasp!) and the ones that were around, made inter-galactic sounds that freaked everybody out.

When we got there, the kids jumped on to the computers positioned along the wall and started working on the interactive programs designed for their education. I took that opportunity to disappear for a bit and explore. As I perused through the columns of bookshelves, I saw a book that sent nostalgic goose bumps down my spine. The book called “The Giving Tree” is a short story written by Shel Silverstein. Initially published in 1964, this children’s book tells the story of a young boy and his relationship with his friend: a tree. In short, the boy befriends this tree that seems willing to do anything for him. The boy would come and play in her shade, gather her leaves, and even play hide-and-seek. As the boy grows older, he becomes more engrossed by the world around him and is no longer satisfied by the company of his friend.  At one point, he asks the tree for money!

”I’m sorry”, said the tree,” but I have no money. I have only leaves and apples. Take my apples, Boy, and sell them in the city. Then you will have money and you’ll be happy.”
And so the boy climbed up the tree and gathered her apples and carried them away.

And the tree was happy…

Here we see just one example of the tree’s unconditional love for the boy and its willingness to sacrifice itself for him. This story reminded me of the types of friendships we form and how dysfunctional many of them are. We have all seen, or even been a part of, one-way friendships where one party is always giving and the other always taking. Some give so much emotionally that they completely lose their identity and become utterly dependent on their so called, “friends.”

By now my kids are halfway complete with Dora the Explorer’s version of the matching game and I’m sitting in the corner, squeezing myself into one of those tiny chairs reserved for toddlers, totally engrossed in the book.

Don’t judge me.

But it got me thinking. What is the nature of a friendship in Islam? How is it described in the Qur’an?

Most of us know that many of God’s beloved messengers had names that give us glimpses into how He looks at them. For example, Jesus Christ (peace and blessings be upon him) is known in Islam as Ruh Allah-The spirit of God.  Mohammed ﷺ (peace and blessings be upon him) is referred to as, “Habib Allah”– God’s beloved. And Abraham, the father of the prophets, received the name, Khalil Allah– God’s friend. So, if Abraham (peace and blessings be upon him) was God’s friend, what was the nature of their relationship?

In chapter four of the Qur’an, entitled “Women”, Allah says,

“Who could have a better religion than someone who submits himself completely to God and is a good-doer, and follows the religion of Ibrahim, a man of pure natural belief? God took Ibrahim as an intimate friend.” (Qur’an 4:125)

Furthermore, in chapter 16, “The Bee”, Allah says,

“Surely Abraham was an exemplar, obedient to God, upright, and he was not of the polytheists. He showed his gratitude for the favors of God, who chose him, and guided him to a Straight Way. And We gave him Good in this world, and he will be, in the Hereafter, in the ranks of the Righteous. So We have taught you the inspiration, ‘Follow the ways of Ibrahim the True in Faith, and he associated none with God.” (Qur’an 16:120-123)

What struck me about those passages was the importance of gratitude in friendship. If we take a look at our friendships, whether with our spouses, parents, cousins, homeboys/homegirls, we’ve got to ask ourselves, are we grateful for that shoulder to cry on? Do we take the initiative to call our friends when times are good and not just when we need some cash?

At the end of the book, the boy, now an old man, comes back to the tree. The tree, unable to give anything more, tries to explain herself to the boy.

”I am sorry, Boy”, said the tree, “but I have nothing left to give you My apples are gone”.
”My teeth are too weak for apples”, said the boy.
”My branches are gone”, said the tree. “You cannot swing on them”.
”I am too old to swing on branches”, said the boy.
”My trunk is gone”, said the tree. “You cannot climb”.
”I am too tired to climb”, said the boy.
“I am sorry” sighed the tree. “I wish that I could give you something… but I have nothing left. I am just an old stump. I am sorry…”
”I don’t need very much now”, said the boy. “Just a quiet place to sit and rest. I am very tired”.

”Well”, said the tree, straightening herself up as much as she could, “well, an old stump is good for sitting and resting. Come, Boy, sit down… sit down and rest”.

And the boy did.
And the tree was happy…

The tree had nothing left to give. Despite that, she still offers her stump, barely a few feet off the ground, as a resting place for her old friend.

Life is too short to lose sight of the people we love. The friendships we formulate during our time here have the power to resonate for eternity. We just have to show gratitude and respect for each other’s time and effort.

And we’ll be happy.

Our lives are spent in various boxes. We live in boxes that are insulated from the outside; we feel neither the heat of the blazing sun till it penetrates our being nor do we experience the cold blasts of winter till our bones shiver. We venture out from these boxes in other boxes that simulate the conditions of our homes. If the day is pleasant, we take a whiff of the outside breeze, maybe spend a few hours in the open, and then return, relieved, to our air-conditioned habitats.

There are also some intangible boxes that we live in. Our memories surround us at all times. They are the silent conversations that constantly play in our minds. We recall moments of joy or are afflicted with debilitating grief. Since every moment lived eventually slips into memory, the writing on the glass walls of this box are constantly changing. In the middle of the mundane routines of this life, one might recall a moment of joy from years ago–maybe the company of a dear friend, a joke, a day on the beach, and our little glass box will fill with light and everything viewed from it will glow. Or maybe the memory of some grudge, some old or recent fight, will intrude upon your thoughts, and the walls of memories will become clouded with grief. The ugly words spoken years ago will bring a frown to your face and the whole world will seem dark.

There is an elite group of people you permit into your invisible box. They are the ones whom you trust. They are so close to you that they write their memories on the glass walls next to your own, and it is as if you have vicariously lived through their experiences. Through deep conversations and years of companionship, they have shaped your opinions and your world view just as you have shaped theirs. The hearts of such friends beat in sync with each other’s thoughts.  This is especially true of friends that are united in faith. The Prophet ﷺ describing them said: “The Believer is a mirror to a Believer. The Believer is a brother to a Believer. Guarding him against loss and protecting him in his absence.”  (Related by Abû Dâwûd (no.4918) and al-Bukhârî in al-Adadul-Mufrad (no.239), from Abû Hurayrah )

That is until someone comes and writes ugly graffiti about your friend on your wall of memories.

It could be a wayward thought whispered by Shaytan, it could be a genuine grievance left unattended in the heart, but someone has sprayed ugly graffiti about your friend on the wall. You are not sure where it came from. You are not even sure who wrote it. Did you write it in a fit of rage or did a stranger come with some piece of spiteful, juicy gossip and you listened? Did you allow an outsider into your closed thoughts, or was it someone who already had access to your memories? Rumors and suspicions consume your thoughts as you try to recall the good memories, but the one vicious scribble seems to grow with time and casts its ugly shadow on all other memories.

Now when your friend approaches, she is not permitted into your box of memories. At first, she is unaware that she has been excluded, that when you look at her through the glass, you see only the words of suspicion, of blame, of grievances scrawled across her face.   Her words, no matter how sincere, do not get across. They are muffled by your own emotions of anger and regret. “How could she?” you wonder. As the relationship deteriorates, your friend pleads with you to let her back into your life, but now the ugly, piece of suspicious gossip has become implanted into your brain and nothing, it seems, can remove it. Your friend either gets agitated and loud in her protests, or gives up and falls silent, and then only do you turn towards her and what you see displeases you. Allah (swt) warns us against this in Surat Al-Hujurat:

“O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who accepts repentance, Most Merciful.” (Qur’an, 49:12)

But of course, would people whose hearts beat with the love of Allah (swt) and His Messenger ﷺ treat each other in this despicable manner? Rather, they would turn to the Qur’an and the Sunnah and resolve their differences in an amicable fashion. We forget that this world is a test and this lapse of memory makes the previous scenario even more difficult for us to fathom. How, we wonder, could this be happening? The reality is that differences are a part of our lives.

A few years after Allah (swt) commanded Hazrat Adam (as) and his wife to leave Jannah (paradise), the arguments and suspicions between his sons had already begun.

“And recite to them the story of Adam’s two sons, in truth, when they both offered a sacrifice [to Allah], and it was accepted from one of them but was not accepted from the other. Said [the latter], “I will surely kill you.” Said [the former], “Indeed, Allah only accepts from the righteous [who fear Him].” (Qur’an, 5:27)

And the differences will continue to afflict us to the Day of Judgement and beyond; almost to the gates of Paradise. Insha’Allah (if Allah wills) we will make it that far.

“The believers will be saved from the Fire then they will be kept on a bridge between Paradise and Hell. They will settle their accounts with one another for any wrongs that existed between them in this world, until they are purified and cleansed, and will be permitted to enter Paradise. By the One in Whose hand is the soul of Muhammad, each of them will know his dwelling in Paradise better than he knew his dwelling in this world”. (Sahih al-Bukhaari, Kitaab ar-Riqaaq, Baab al-Qisas Yawm al-Qiyamah, Fath al-Baari, 11/395)

The Prophet ﷺ said: “I asked my Lord for three things, but He gave me two of them, and prevented me from one. I asked my Lord that my nation not be destroyed by a drought, so He gave it to me. And I asked Him that my nation not perish by drowning, so he gave it to me. And I asked Him that fighting not occur between them, but He did not give it to me.”  (Reported by Muslim #2890 and others)

The disagreements will not disappear, but all is not lost.  As in all other tests of this world, sometimes we pass and sometimes we fail, but as believers we never give up. The vicious words that pollute our memories are not written in indelible ink. They can be wiped off, and the moral strength required to do so can be attained by the continuous recitation of the Qur’an. The grudges and grief must be replaced by the words “pardon and overlook”. Allah (swt) commands the believers to turn the page and not hold grudges when harsh words interfere in our relationships, whether with those in our families or those of other faiths.

Every dispute might not necessarily be resolved, but we should continuously work to remove the suspicions from our hearts so that peace returns to our invisible box of memories and we can return to worshiping Allah (swt) with a clean heart.

“The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah and obey Allah and His Messenger. Those – Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise.” (Qur’an, 9:71)

by Abdullah Hasan

Someone once said that a nation can wage perpetual war for perpetual peace. Absurd isn’t it? Well, recently a so-called progressive, democratic nation decided to “enforce freedom” by taking away a woman’s right to wear the niqab.

The French ban on face veils, which took effect yesterday, legislates what a French citizen can wear in public, and invokes the coercive power of law to impose such legislation.

As David Allen Green says in the New Statesman: “Of course, to use the criminal law in such a way is illiberal and inappropriate. It may well be that, in extreme cases, the law should intervene to prevent the use of disguises for criminal activity. There are those who believe public nakedness should be banned on the basis of public decency. But any use of criminal law to govern the wearing of certain clothes, regardless of any question of criminality or decency, must be a disproportionate interference with a person’s legitimate autonomy.”

I couldn’t agree more with this sentiment. It is quite ironic that a country that promotes pluralism, a concept deeply rooted in secularism, attacks a minority of its population expressing their freedom of choice to wear what they want to wear. It was the religious and cultural intolerance of the papacy during the reformation periods that gave way to the emergence of the concept of secularism and pluralism. Has Mr. Sarkozy forgotten his own history?

But then I guess this is the flawed and quirky understanding of pluralism, where only the strongest group in society determines the cultural identity; hence the survival-of-the-fittest ideology comes into effect. If you want to use Mr. Bush’s language, “You either follow my way in everything or don’t get to have a way at all.”

Islam, through the concept of the maqasid al-shari`ah (maxims of sacred law), promotes a fair and just concept of pluralism. The five objectives of the shari`ah are: protection of religion, protection of the self, protection of wealth, protection of the intellect, and protection of honour. These engender all citizens, Muslims and non-Muslims alike, irrespective of their financial or political influence, the right to determine how they wish to live within the limits stipulated by God, the Supreme and the Sublime Master and Creator of the universe.

Islam protects the rights of non-Muslims to maintain their own cultural identity under the shari`ah. Below<sup>1</sup> is a brief and cursory look into how the shari`ah protects the rights of non-Muslims under the Caliphate (a governance based on Islamic principles):

Protection from Outside Aggression: Non-Muslims have equal rights with Muslims in this regard. The Islamic governments must protect all its citizens, including minority non-Muslim groups, from outside aggression. It is stated in the Hanbali book of fiqh (jurisprudence), Matalib Ula An-Nuha: “The ruler of the Muslim community is bound to protect the non-Muslims and to save them from aggression. Should they fall into captivity, the imam [religious leader] must marshal all resources to secure their release and punish the aggressors against their lives and properties, even if they were the sole (non-Muslim) living in a remote village.”²

Protection from Inside Oppression: There are many verses, and more specifically prophetic instructions, on obliging the Muslims to protect and not harm their fellow non-Muslim citizens. The Prophet ﷺ (peace be upon him) said: “Those who commit an act of aggression against a member of the non-Muslims, who usurp his rights, who make any demand upon him which is beyond his capacity to fulfil, or who forcibly obtain anything from him against his wishes, I will be [the oppressed]’s advocate on the Day of Judgement.”³

The Prophet ﷺ also said, “I will be the opponent of one who harms a non-Muslim, and I will speak against those whom I oppose on the Day of Judgement.”⁴

He said in another hadith, “He who harms a non-Muslim harms me, and he who harms me, harms Allah.”⁵

Protection of Persons and Lives: Muslims agree that the lives, blood, wealth, and honour of the non-Muslims living among them are inviolate. The Prophet ﷺ said, “He who kills a mu’ahid [non-Muslim living amongst Muslims] will never smell the fragrance of paradise, the fragrance of which can be smelled from a distance of 40-year travel.”⁶

Protection of Property: Besides protecting the life of the non-Muslim, the Islamic state is bound to protect his property. Imam Abu Yusuf, in his book Al-Kharaj, has quoted the Prophet’s contract with the people of Najran: “Najran and its neighbouring area [are] in the security of Allah and His Messenger. The property, religion and churches of the inhabitants, as well as all possessions, whether much or little, are under the protection of the Prophet ﷺ.”⁷

Freedom of Embracing a Religion: Just as it preserves other rights of non-Muslims, Islam also protects their right to embrace a religion of their own choice. The Qur’an unequivocally states that Muslims cannot coerce people to embrace Islam.

Allah says, “There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong…” (Qur’an, 2:256)

And He says, “[…] would you compel the people in order that they become believers?” (Qur’an, 10:99)

In addition to the covenant made by the Prophet ﷺ with the Christians of Najran, which placed them under the protection of Allah and His Prophet ﷺ and provided for the safeguarding of their wealth, religion and churches, the one made by `Umar ibn al-Khattab with the citizens of Iliya’ (Jerusalem) stated the Islamic ethos in regards to dealing with other religious groups: “This is the protection which the servant of Allah, `Umar ibn al-Khattab, the commander of the faithful extends to them (non-Muslims): “The safeguarding of their lives, property, churches, crosses, and of their entire community. Their churches are not be occupied, demolished, or damaged, nor are their crosses or anything belonging to them to be touched. They will not be forced to abandon their religion, nor will they be harmed…”⁸

Dress of non-Muslims: Under the Islamic law, non-Muslims are not obliged to wear the attire of the Muslims, nor will the state oblige them to conform to a specific dress code. The narrations from certain companions and Muslim leaders of the past obliging non-Muslims to wear certain colours or types of clothing should be understood in the light of social dictates and the needs of a given society as we have today that each profession in a society has its own specific dress, and not that Islam compels them to wear a particular clothing they may not desire.

The French ban of the face veil only demonstrates how some of the countries in the West are exhibiting an intolerant nature toward Muslims. If Mr. Sarkozy and others wish to promote freedom, democracy and liberty, then this move is very antithetical to these principles. This does nothing but give rise to the far-right and Islamophobia.

“Many secularists and liberals would prefer a world where individuals do not want to hide their faces a part of their social interactions; many secularists and liberals would welcome a world without any face veils. But for such a world to be imposed by legal force makes it a secular and liberal world not worth striving for.”⁹

I hope the French public will see how detrimental this is to their liberty and freedom.

One of the most common, yet groundless, accusations being made against Islam is that it forces itself on others. The picture presented is that if someone does not stop Islam, it will forcefully convert everyone, even at gunpoint.

Here is one of the verses commonly quoted by those who make their living propagating this idea:

“…seize them and kill them wherever you find them…” (Qur’an, 4:91).

This verse is used as evidence that Muslims are required to kill anyone who does not accept Islam. That would mean that any Muslim who does not either forcefully convert or kill every non-Muslim he sees is not practicing Islam. This ridiculous idea is childishly easy to refute. But before we do that, let’s do a brief comparison.

A Comparison

Let’s see what the Bible has to say about violence:

In Deuteronomy 7:1-3: “When the Lord your God brings you into the land… and you have defeated them, then you must destroy them totally. Make no treaty with them, and show them no mercy. Do not intermarry with them…”

In Deuteronomy 20:10-17: “When you march up to attack a city, make its people an offer of peace. If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you. If they refuse to make peace and they engage you in battle, then lay siege to that city. When the Lord your God delivers it into your hand, put to the sword all the men in it. As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves.

In Deuteronomy 20:16-17: “However, in the cities of the nations the Lord your God is giving you as an inheritance do not leave alive anything that breathes. Completely destroy them…”

In Numbers 31:17-18: “Now kill all the boys. And kill every woman who has slept with a man, but save for yourselves every girl who has never slept with a man.”

Jesus is reported to have said in Luke 19:27: “But those enemies of mine who did not want me to be king over them—bring them here and kill them in front of me.’”

Again, Jesus supposedly said in Matthew 10:34: “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword.”

The verses in the Bible are much more violent than any of the verses that can be found in the Qur’an. Can you find a single verse in the Qur’an which says: “Show them no mercy!” or “Do not leave anything that breathes!” or “Kill all the non-virgin women!”? Yet, ironically, most of the people who quote verses from the Qur’an about violence consider themselves Christians and believe in the Bible. Why do they ignore their own Scripture and apply a double standard of hypocrisy?

However, the fair Christian will say: “These verses must be read in context.” I agree, and the same opportunity of contextualization should be given to the Qur’an as well.

Searching for Context

To understand the context of any verse in the Qur’an relating to violence, you only need to do two things:

1. Identify the pronouns
2. Read the verses before and after the verse in question

This simple technique is so blatantly obvious; it requires a very special “education” to forget to apply it.

Let’s identify the pronouns in the verse we quoted: “…seize them and kill them wherever you find them …” (Qur’an, 4:91). There is only one pronoun, “them,” used three times, and it’s pretty clear that it refers to the same group of people. This group of people referred to as “them” can only be identified if we look at the verses before and after.

Looking at the preceding verses we learn the following:

• Verse 88 tells us that the pronoun “them” is referring to hypocrites who pretend to be Muslim on the outside but are actually spies and informants.
• Verse 89 tells us that if these hypocrites turn and fight you, then you are allowed to fight them back.
• Verse 90 tells us that Muslims are not allowed to touch anyone who does not want to fight.

In this example, it becomes crystal clear that “them” is referring to a group of hypocrites who are trying to harm and kill the Muslims. It would have been sufficient in this case to simply quote more of the verse: “So if they neither withdraw, nor offer you peace, nor restrain themselves from fighting you, then seize them and kill them wherever you find them: We give you clear authority against these type of people.” (Qur’an, 4:91)

Proof from the Qur’an

There is not a single verse in the Qur’an which says to harm another person because of their not being a Muslim. On the contrary, there are several verses which talk about respecting non-Muslims.

To further clarify the matter about forced conversion to Islam, let’s look at these verses:

“ There is no compulsion in religion…” (Qur’an, 2:256)

“Had your Lord wanted, all the people on earth would have believed. So will you force people to believe?” (Qur’an, 10:99)

“So warn them: your only task is to warn, you’re not supposed to force them.” (Qur’an, 88:21-22)

“He does not forbid you to deal kindly and justly with anyone who has not fought you for your faith and driven you out of your homes, God loves the just.” (Qur’an, 60:8)

Could the Qur’an be any clearer on this issue?

Proof from the Prophet of Islam

The second source in Islam, after the Qur’an, are the statements made by the Prophet Muhammad ﷺ. Let’s see what he said about non-Muslims and how to force them to join Islam:

“Whoever kills an innocent non-Muslim will not even smell the fragrance of Paradise.” [Bukhārī]

How could this statement possibly be compatible with the ridiculous idea that Islam forces itself on others? Instead, it makes it clear that no non-Muslim is allowed to be harmed because of what they believe.

The Historical Evidence

Lastly, in the 1,400 years of Muslim history; from the living example of the Prophet ﷺ until now, when there are about 1.6 billion Muslims in the world, where do we find this forced conversion being practiced? Nowhere.

On the contrary, we find throughout history, Muslims being the targets of forced conversion, particularly to Christianity during the Spanish Inquisition and the Crusades, and to Atheism during the Communist era of the 20^th century.

Conclusion

So the question about whether Islam forces itself on others has been addressed. Now the question remains, what can we do to prevent Muslims from being forced to leave their faith?