Islam part 2

He got married when he was 25 to a woman called Khadijah, who was his boss and a businesswoman, owner of a trading company. She proposed to him; he didn't propose to her. They married and were very happily married. Muhammad only had one wife, Khadijah, until after she died. Khadijah is supposed to have had four daughters and two sons with him, but two sons died very young. As for the daughters, the Sunni believe all four were her daughters, while Shia, another major branch of Islam, think that only one daughter was from Muhammad and the other three were perhaps daughters she had from a previous marriage or possibly adopted. There are no birth certificates from those days, so it's difficult to know for sure. This was before he left for Medina, where he moved with 70 followers after Khadijah's death, which was a huge loss for him, as was the death of his uncle, who provided political patronage and protection. Just before he moved, he married someone called Sawda, who was 55 years old and a divorcee, and also married Aisha, who was only six years old at the time. Although he got betrothed to her then, she continued living with her father's family until she was about 9 or 10 years old, and they consummated their marriage when she was about 10. All the people he married, apart from Aisha, were either previously divorced or widowed. Three of Khadijah's daughters went on to marry caliphs, the rulers that came after Muhammad, and all his wives are called the mothers of the believers.

The reasons for marrying were varied. Many of the people he married were widows or divorced, sometimes to help out the widows of his companions who had died in battle. If a close friend of his was killed, leaving a widow and children, he would marry the widow to take care of her and her family. He eventually had ten wives, and sometimes these marriages were to create family bonds between him and his companions. He married the daughters of Abu Bakr, one of his closest followers, and Umar, and then Uthman and Ali, again two of his closest followers, married his daughters. This created family bonds with all the first four caliphs, making them very close within the family. Through these marriages, he spread the message and united different clans. After he died, his wives, particularly Aisha, who memorised many of his sayings known as hadith, played a significant role in passing on family traditions and stories about him.

One of the ladies he married, Safiya, was the wife and daughter of a prominent leader of a Jewish tribe in Medina. After her father and husband had both been killed by Muhammad, he married her, and she converted to Islam. When Muhammad went to Medina, there were four Arab tribes and two Jewish tribes that had been fighting. Originally, there were just Jewish tribes living there, but later, four Arab tribes moved from Yemen, leading to squabbling over who would be in charge. The tribes tried to dominate the Jewish tribes, resulting in several battles. They invited Muhammad to Medina because he was known to be just and fair, wanting him to resolve disputes among the tribes. He established what's called the Constitution of Medina, which outlined rules for how the tribes should interact, allowing each to practice their own religion while being part of the same community. They had to fight together against a common enemy.

At one point, something happened with the Jewish tribes; one time they wouldn't go out to fight and were punished for that. Another time, they did something else, resulting in the execution of the leader of one of the Jewish tribes, who was the father of Safiya, as well as her husband. Initially, she didn't like Muhammad very much, but after a while, she decided he was a nice person, and they married. Marrying her was seen as an act of reconciliation. Although he had ten wives, they all had their own houses, and he would visit them on rotation, spending equal amounts of time with each. The oldest was Khadijah, and he didn't appear to have had any children with the others. The only children he had were with Khadijah. In the Arab world, it was incredibly important to marry a virgin, and normally, someone who was divorced or widowed would have to manage by themselves. Muhammad's marriages to divorced or widowed women were often seen as acts of compassion, taking care of the wives of his friends who perished in battle and supporting their families.

Muhammad treated his wives with respect and as equals, although he wouldn't allow them to claim special treatment because they were his wives. They were just ordinary women within society and couldn't demand extra privileges. His wives played a significant role in early Islam and were often involved in politics and passing on hadith. Aisha, in particular, was extremely well-educated and played a prominent role in Muslim life after Muhammad passed away. He went through many changes and roles, starting as a rebel in Mecca preaching the revolutionary idea of one God and opposing idol worship and corruption. His teachings about the status of women were revolutionary, and he faced persecution for them. After being invited to Medina, he became a statesman and transformed the city, improving the position of women significantly compared to their situation before Islam, which was very miserable and oppressive.

In Islamic society, women were allowed to own property, and if they were widowed, they kept their property and could inherit. In Europe, women were not allowed to own property until the mid-19th century; when married, their property became their husband's. In many ways, the status of women in Islam was theoretically very high, much better than in the European Christian world until recently. This is why many women in Britain and other places convert to Islam, as they want these rights. For example, a Muslim woman can keep all the money she earns, as it is the husband's duty to support his wife and family. If the wife has a job, her earnings are her own personal money. However, while this is the theory, the cultural reality in many Muslim countries often lags behind the theoretical position that women should have. Many cultural traditions remain oppressive, and although Islam aimed to change these traditions, many have not changed significantly.

Islam also brought justice, establishing a fair system of law compared to the feuding that existed before. In the past, if someone was killed by another clan, the only way to achieve justice was through revenge killings, leading to ongoing feuds. Muhammad put an end to this by establishing a system where the murderer would be punished rather than the entire clan. He condemned infanticide, which was common due to a predisposition to value males over females, and Islam put an end to this practice. The status of slaves was also improved significantly, as slaves had rights, although slavery is still regarded as a legal condition within Islam. Muslims cannot become slaves, so historically, they obtained slaves from non-Muslims, particularly Christians. This practice continued until relatively recently, and the legacy of these practices still influences contemporary discussions about slavery and rights within Islamic contexts.

The Barbary pirates from North Africa used to attack villages in Cornwall and take people into slavery. They would arrive in Cornish or Devon villages, and even in Brittany, cutting people off and taking them back to North Africa or elsewhere. This was because Muslims themselves could not be enslaved, so if you wanted slaves, you had to invade a Christian country and enslave people. This issue of slavery is still legally allowed within Islam today, although it is restricted.

Polygamy is another aspect of Islamic law. Men are allowed to have up to four wives, whereas previously, they could have an unlimited number. However, there are certain conditions that accompany this practice. One condition is that a man must love all his wives equally, as Muhammad stated that if a man has more than one wife, he must ensure they do not feel jealous. Additionally, a man is supposed to ask permission from his wife before marrying another woman. Polygamy arose in a context where many men were killed in conflicts, leaving widows without support. It was seen as an act of compassion to ensure that every woman had the right to marry and have children, especially when there were more men than women due to warfare.

Muhammad also introduced the concept of the Ummah, which is the Muslim community. In his time, the Ummah included two Jewish tribes in Medina, but today it refers to all Muslims, similar to how the church represents the community of Christians. Muhammad sought to transcend tribal loyalties, promoting a sense of belonging to a wider community. This idea continues today, as many Muslims feel a primary loyalty to the Ummah rather than to their nationality. This sense of Islamic identity transcends race, tribe, and nation, uniting Muslims across the globe.

Practically speaking, Muhammad was able to unite the Arab tribes, which had previously been in conflict. As they converted to Islam, they adopted Islamic values and virtues, transforming Arabia and eventually leading to the expansion of Islam across the Middle East, North Africa, and into Spain. The Quran, which means 'recitation,' was revealed to Muhammad by the angel Gabriel. It is believed that he received the verses of the Quran, which are poetic in nature, and Muslims recite it as part of their faith. The Quran is divided into chapters called Surahs and verses called Ayahs, and it was originally revealed in Arabic, which is considered extraordinarily beautiful.

Muslims assert that any translation of the Quran is not the Quran itself, as translations involve interpretation and often lose the original rhythm and meaning. The Quran is not organised chronologically like the Bible; instead, it is arranged with the longest chapters first and the shortest last. The shorter chapters were generally revealed earlier in Mecca, while the longer ones were revealed later in Medina. This structure can make it challenging to read and understand the Quran, as it does not follow a linear narrative.

One effective way to study the Quran is to understand the context of each revelation. Each verse was given to Muhammad at a specific moment in his life to address particular situations. For example, certain verses relate to conflicts with Jewish tribes or specific events involving his wife Aisha. Reading the Quran alongside a biography of Muhammad can provide valuable historical context, making the passages more meaningful. Another approach is to use a table of contents to look up specific topics, as references to various figures and events are often scattered throughout the text.

The Quran assumes knowledge of the Bible, particularly the Old and New Testaments, as it refers to figures like Noah without recounting their entire stories. Many of the people Muhammad spoke to were familiar with these biblical narratives, including Jewish tribes and Christians. The Quran sometimes provides additional details about these stories, filling in gaps found in the Bible. For instance, it elaborates on the story of Abraham, Ishmael, and Hagar, offering insights that are not present in the biblical account.

Muslims believe that the Quran was revealed directly to Muhammad by Gabriel and that it has remained unchanged since its revelation. After Muhammad's death, the verses were compiled into a single text, although scholars note that there were variations in the early manuscripts. One of the caliphs standardised the text, which is still used today. Muslims regard the Quran as a perfect revelation, uncorrupted and unchanged, unlike other religious texts. The Quran is considered the foundation of Arabic culture, with its literary quality unmatched by any other work. It holds a unique status in Muslim culture, serving as the cornerstone of both spiritual and literary heritage.

He learned it off by heart. In cultures that are not literate, it is very common for people to memorise long poems and genealogies. The bards would recite these, and the whole community would listen. If the next bard got it wrong, everyone would correct him. In that sense, it is not just one individual who memorises these things; it is knowledge that resides in the minds of the whole community. If someone tries to change it, people will question why they are changing it and insist on the original way of saying it. Therefore, oral tradition is surprisingly much more reliable than people think. It is not like Chinese whispers; it is quite different. Muslims say that if every single Quran in the world were burnt, they could recreate it the next day exactly as it is because so many people have memorised it. The Bible was written down, but these stories were passed on orally and retold, with people memorising them. In the past, people were accustomed to memorising, much like how we memorised poetry in school. Now, it is often seen as child abuse, but many still remember some poems from that time.

I remember when I lived in Russia for many years; people would sit around reciting poetry together and singing songs they had learned 40 or 50 years before at school. They had all learned the same poetry from Pushkin and other poets. They would gather around the dining room table, reciting poems to each other. It was very much an oral culture, though they were literate as well. You could see how easily these poems were absorbed by children, allowing them to recite them later. This is how oral traditions can pass unchanged through generations. In Scotland, before literacy became widespread, there were long narratives that were memorised. Robert Burns was asked to write two poems for a magazine to advertise a church, but he ended up writing his longest poem instead, which was quite beautiful.

In Islam, it is common for young Muslims to memorise the entire Quran. The Quran is not as thick as the Bible; it is relatively slim and, being poetry, is easier to memorise. Many young Muslims challenge themselves to memorise the Quran, and reciting it can be a spiritual experience, even if one does not fully understand it. The rhythm of the poetry resonates with a person's soul and heart. Reciting the Quran fills their mind with the word of God and can lead to spiritual or mystical experiences. This is often why people convert to Islam; they feel the profound effect of learning and reciting passages from the Quran.

The practices of Islam are often referred to as the Five Pillars, which are foundational to the faith. The first pillar is the Shahada, which is the core belief of Muslims. The second is Salah, which pertains to prayer. The third is Zakat, concerning tithing and charity. The fourth is Sawm, which is fasting, and the fifth is Hajj, the pilgrimage. The Shahada, which I cannot say in Arabic, translates to 'There is no god but Allah, and Muhammad is the messenger of Allah.' This distinguishes Islam from Christianity and Judaism, as while they also believe in one God, they do not accept Muhammad as a messenger or prophet.

The Arabic language is incredibly beautiful, allowing for extraordinary calligraphy. To become a Muslim, one must recite the Shahada with a sincere heart. This is similar to how Christians recite the creed, though the Shahada is a much simpler statement of faith. The call to prayer, which includes the Shahada, is whispered into a Muslim baby's ear at birth and is the last utterance a Muslim hopes to make before dying. The call to prayer is beautiful and includes various poetic statements, such as 'God is the greatest.'

Salah, or prayer, is significant in Islam. Muhammad said that if one had a river by their door and bathed in it five times a day, there would be no dirt left on them. This analogy illustrates how the five daily prayers cleanse a person of sins. Muslims are required to pray five times a day, but they can also perform additional voluntary prayers. The timing of these prayers is established, with the first occurring between dawn and sunrise, the second after midday, the third between late afternoon and sunset, the fourth between sunset and the end of the day, and the last at night before dawn. This structure makes it manageable, as prayers are spread throughout the day.

Preparation for prayer is essential. It involves washing hands, rinsing the mouth, sniffing water into the nostrils, washing the face, arms, hair, neck, and feet. This outward cleanliness symbolises the inner purity of heart and soul necessary to enter into the presence of God. Just as one would prepare to meet someone important, such as the Queen, by bathing and dressing well, Muslims prepare their hearts and minds for prayer. The act of dressing up for a party or preparing for a judge's appearance is akin to preparing oneself spiritually for prayer. The outward actions reflect the inner intentions, and through this preparation, one is ready to enter into the presence of God.

During Salah, a Muslim covers their head, and there is a focus on intention. The opening prayer begins with 'Allah is great,' followed by various praises to God. The prayer includes a cycle of standing, bowing, and prostrating, with different numbers of rakas depending on the time of day. After completing the cycles of rakas, Muslims bless fellow Muslims and greet the angels on their left and right, reminding themselves that their actions are recorded and will be judged. By praying five times a day, Muslims regularly pause their daily activities to enter into the presence of God, which can be challenging, especially when engaged in enjoyable tasks. This practice confronts their fallen nature and encourages them to restore their relationship with God, which is a central theme in Islam.

The mosque is a place of prostration and prayer, and it embodies the principle of equality among worshippers. After Friday prayers, a sermon is delivered, and everyone, regardless of wealth, stands side by side in front of God. The term 'mosque' itself simply means a place to pray, which historically could be as simple as a few stones arranged in the sand. In modern times, mosques often feature large prayer halls, and within these halls, there is a pulpit known as the minbar, from which the imam leads the prayers and delivers sermons about spiritual life and guidance.

The imam, who leads the prayers, does not hold the same status as a priest in Christianity; any adult man can lead the prayers. While many mosques employ someone specifically for this role, it is not a position of special status. Additionally, within the mosque, there is a mihrab, a semi-circular niche in the wall that indicates the direction of Mecca, which worshippers face when they pray. The mosque may also feature a minaret, from which the call to prayer was traditionally announced, although modern mosques often use loudspeakers instead.

In some countries, such as Switzerland, there are restrictions on the construction of minarets, reflecting broader societal debates about the presence of Islamic architecture in predominantly non-Muslim areas. This raises questions about noise and community dynamics, as the call to prayer can be seen as intrusive by those who do not share the faith. The architecture of religious buildings often carries political implications, as seen in the historical precedence of church steeples being the tallest structures in a community.

Mosques typically have domes adorned with beautiful calligraphy, as Islamic art avoids depicting human figures. The mosque also serves as a place for washing and education, often housing a madrasa where children learn Arabic, memorise the Quran, and study Islamic customs. This educational aspect is akin to a Christian Sunday school, focusing on religious teachings, though the approach in madrasas often emphasises memorisation over critical engagement.

The third pillar of Islam is zakat, which refers to the practice of giving a portion of one's surplus income to charity, typically two and a half percent. This act is seen as a means of purifying wealth and fostering community support. The spiritual significance lies in the belief that by giving, one allows God to bless their remaining wealth, leading to greater prosperity. Zakat is viewed as a joyful duty, reinforcing the idea that those in need have a right to receive support from the community, distinct from government welfare systems.

The fourth pillar is hajj, the pilgrimage to Mecca that Muslims are encouraged to undertake at least once in their lifetime, provided they can afford it. Importantly, one must first clear all debts before embarking on this journey, ensuring that the pilgrimage does not lead to financial hardship. Traditionally, hajj has been a significant aspect of Islamic practice, with its roots tracing back to Abraham and Ishmael, and it has been reformed by Muhammad to eliminate pagan practices.

During hajj, Muslims don a white seamless garment, symbolising equality before God, regardless of social status. The pilgrimage takes place between the 8th and 13th days of the month of Dhul-Hijjah, during which millions gather to perform rituals, including circling the Kaaba and retracing the steps of Hagar and Ishmael in search of water. The rituals culminate in a day of prayer and reflection at the Mount of Mercy, where Muslims seek forgiveness and remember the repentance of Adam and Eve.

The final days of hajj involve the stoning of pillars that represent Satan, commemorating Abraham's rejection of temptation. The pilgrimage concludes with the Feast of Sacrifice, where animals are sacrificed in remembrance of Abraham's willingness to sacrifice his son. This act of sacrifice is a significant ritual, symbolising devotion and obedience to God.

This is again all these things are connected to what happened in Genesis. It's rooted in the Abrahamic tradition. If you remember, when God told Abraham not to sacrifice his son, Abraham found a ram in the thicket and sacrificed that instead. Sacrificing a sheep represents remembering Abraham's willingness to make the supreme sacrifice. The sacrifice of a sheep, goat, or camel is significant, and on the same day, all the men will shave their heads or trim their beards. After completing Hajj, they become known as a Hajji or Hajjah. In terms of what happens to these sheep and other animals that are sacrificed, huge numbers are sacrificed in Mecca, as you can imagine. You can't eat them all, so this meat is prepared and sent to Muslims in other parts of the world who are poor. The idea here is that everyone should have the opportunity to participate in this festival, even if they can't afford to sacrifice their own sheep. They can still partake in the feast by eating some of the meat that was sacrificed by a wealthier Muslim in another part of the world. This sense of brotherhood and community contributes to building up the Muslim community.

Fasting during the month of Ramadan is another important practice. This act is about appreciating God's gifts; Muslims do not eat from sunrise to sunset, wherever they are in the world. The month varies in terms of our calendar, and it represents obedience, submission, and worship to God, as well as experiencing what it's like to be hungry. Even wealthy Muslims should fast from sunrise to sunset for a whole month each year. This experience helps them realise how some people feel every day, fostering compassion for those who are less fortunate. Fasting from dawn till dusk, with no food or water, is not easy, especially in hot weather or during long summer days in Britain. It is a condition of indemnity, where Muslims live a life of overcoming the physical body and having dominion over it. This understanding of fasting, along with praying five times a day and doing charity, reflects conditions of indemnity that restore the three blessings. This is one reason for the incredible dynamism within the Islamic spiritual community; Islam is growing rapidly despite the activities of extremists. Many people are still converting to Islam despite the negative perceptions surrounding some extremists.

At the end of Ramadan, there is another Eid, a feast to celebrate the end of the fast. During this time, Muslims visit the graves of their ancestors and relatives, and they exchange gifts with each other and with others. I have talked about these five pillars, which are based on the Quran. By observing and practising these five pillars, one can see how they create a Muslim community. Muslims pray together, believe in the same thing, and fast together for one month each year. There is a strong sense of community as they give charity to those who are less well-off. They also go on Hajj, where they encounter Muslims from every part of the world, of various races and nationalities. This develops an incredible sense of community and brotherhood based on these practical five pillars of faith. I appreciate Islam for its simplicity and practicality; it is a straightforward and spiritual way of life without the complexities found in traditional Christianity, such as the belief in the Trinity.

Christianity has different kinds of churches, and there are significant differences in how Muslims view Americans, often regarding them as heretics. Sunni and Shia Muslims do not regard each other in the same way; they have historical reasons for their divisions. Within Shia Islam, there are many branches, and similarly, Sunni Islam has different schools of thought and various cultural divisions. For example, mosques in this country are often connected to particular ethnic communities, such as Bosnians, Algerians, Pakistani Muslims, or Bangladeshi Muslims. While the basic beliefs between Sunni and Shia Muslims are largely the same, the main difference lies in authority. We will explore this further next week. There are minor differences in practices, such as how to interpret the Quranic instruction that one's forehead should touch the ground when praying. Sunnis may interpret this as simply bowing, while Shia Muslims insist that it must touch the ground, often using clay tablets during prayer.

Sufis represent a more mystical branch of Islam, and some Muslims do not regard them as true Muslims because they believe in the possibility of a personal encounter with God. Historically, Sufis have faced persecution for their beliefs, which some consider heretical. Sufism includes practices such as spinning dances, which are seen as a way to achieve a mystical or spiritual encounter. Sufis have historically done much of the missionary work, leading to many conversions to Sufism. The Shia community is the largest, predominantly found in Iran, Iraq, and Syria, with some sects also present in East Africa. The Baha'i faith, which grew out of Islam, is not regarded as part of Islam by Muslims, who consider it heretical. Next week, we will look at Sharia and the historical development of these divisions, including the split between Sunni and Shia Islam. Additionally, someone asked about the Muslim view of Jesus, which we can explore further.