Allegations and Responses

The Allegation that the Origin of the Qur'an is Human, not Divine

It is historically true that Muhammad (MAPBUH) was an illiterate  who did not know how to read or write. The Qur'an is a book of superb rhetorical complexity. It is completely different from the poetry and prose known among Arabs at that time. The Qur'an was a completely new and unprecedented linguistic and literary miracle. The fact that it came at the hands of an illiterate person is a proof that it is not of his own doing but is a revealed scripture.

The Qur'an contains a complete legal system made up of a doctrine, rites and ethics, as well as of political, economic and social systems. It aims to strike a balance between material and moral  elements in the life of an individual and to establish a continuous relationship between the individual and society. This complete and distinguished legislative system could not originate in a person coming from a context like the simple and Bedwin Arab society where Muhammad (MAPBUH) used to live.

The Qur'an abounds with references to scientific truths that science has not discovered up until the modern era. It is impossible to find knowledge about facts in the rural environment where Muhammad grew. Here are some examples: references to the development of the fetus in his mother's uterus, to human imprints which are not the same from one being to another, to the movement of stars, to the origin and the development of the universe, to the constant interaction between different beings, as well as to the movement of the sun, the moon, winds, rain and vegetation.

Allah said : "Man we did create from a quintessence (of clay), then We placed him as (as drop  of) sperm in a place of rest firmly fixed; then we made the sperm into a clot of congealed blood; then  of that clot we made a (fetus) lump; then We made out of that lump bones and clothed the bones with  flesh; then We developed out of it another creature. So blessed be God, the Best to create!" (Al-Muminu,  12-19). He also said : “Does man think that We cannot assemble his bones ? Nay, We are able to put together in perfect order the very tips of his fingers.” (Qiyamat, 3-4).

Allah also said : "He has subjected the sun and the moon (to his Law)! Each one runs (its course) for a term appointed." (Ra'd, 2). He also said : "It is not permitted to the Sun to catch up the moon, nor can the Night outstrip the Day : each (just) swings along in (its own) orbit (according to Law)" (Yasin, 40). He  also said : "Do not the Unbelievers see that the heavens and the earth were joined together (as one Unit of  Creation), before we clove them asunder ? We made from water every living thing." (Anbiyya', 30). He also  said : "See thou not that God sends down rain from the sky, and leads it through springs in the earth ? Then he causes to grow, therewith, produce of various colours." (Zumar, 21). He also  said : "And We send the fecundating winds." (Al-Hijr, 22). He also said : "He has let free the two bodies of flowing water, meeting together : between them is a barrier which they do not transgress." (Rahman, 19-20). He also said : "And we sent down Iron, in which is (material for) mighty war, as well as many benefits for mankind." (Hadid, 25).

The Qur'an came to complete the previous divine scriptures (The Torah and the Bible) and to correct the distortions they were subject to. There are therefore common elements between the Qur'an and these books; but the Qur'an has many more things, such as Mary's labor and Zachary's protection of her, as well as the system of inheritance which has been so complete as to have remained unequaled until now. Concerning the correction of distortions, the Qur'an's representation of Allah is clear to everybody, based on deanthropomorphism (in the Torah there are expressions that are inappropriate to the deity like God's wrestling with Israel and the defeat of the latter at the hands of God; Christianity also contains the concept of trinity and the notion that Jesus is God's son.)

The Qur'an has dealt with the stories of early Prophets and the state of nations they were sent to as well as the outcome of their action. In this context, Islam confirms many of the moral principles and social laws which have proved true and are still useful today. An example of this concerns the fact that changing society comes from an internal desire among its members to change. External factors come second and only serve as a back up : "Verily never will God change the condition of a people until they change it themselves (with their own souls)." (Ra'd, 11).

The Qur'an also contained news relating to future events which would take place later as in "The Roman Empire has been defeated, in a land close by; but they, (even) after (this) defeat of theirs, will soon be victorious, within a few years" (Rum, 2-4). Those events took place in fact. Other examples include news about the future death of Abi Lahab and Walid Ibn Al Mughira without converting to Islam and believing in it, which actually took place : "Perish the hands of the Father of Flame! Perish he! No profit to him from all his wealth and all his gains! Burnt soon will he be in a fire of blazing flame!" (Lahab, 1-3) and "Soon will I cast him into Hell-Fire! And what will explain to thee what Hell-Fire is ?"  (Muddaththir, 26-27).

Despite the length of the Holy Qur'an and the length of the time when it was revealed to Muhammad (MAPBUH) (twenty three years), a close study will show that there was no contradiction between its parts. The extreme precision in the choice of words and expressions shows clearly that it is  beyond human capability.

The Qur'an challenges the Arabs, who were master rhetoricians, to come up with something similar to it, or even with ten Suras or even one. The result was that no one had ever been able to come up with a text comparable to the Qur'an, despite the fact that it had so many opponents who would be happy to come up with something similar. The fact that the challenge still holds is a proof that it is a  divine, not a human, book.

Reliable historical sources show that Muhammad (MAPBUH) used to go through a very special state of mind and body at the time of revelation. He used to sweat a lot, which was something that all his friends used to notice. After that, he used to calm down and start to dictate what was revealed to some of his companions who were known under the name of "revelation scribes" and were twenty nine. It is clear that the Qur'an was distinguished in its system and style from Muhammad's Traditions, the set of sayings that emanated form him personally. He used to forbid his companions to write it down so that it did not get mixed up with the Qur'an, Allah's words.

Of the greatest things that the Qur'an contains : the purification of the deity from aspects of polytheism and paganism; the consideration of all prophets as rings in a single chain, all of whom came to the guidance of humanity as a whole : "the same religion has He established for you as that which He enjoined on Noah, which We have sent by inspiration to thee, and that which we enjoined on Abraham, Moses and Jesus; namely, that ye should remain steadfast in religion, and make no divisions  therein” (Shura, 13); and finally, the emphasis on the unity of humanity and the honor of everybody living on it, while refusing all forms of segregation based on color, origin, or social position, etc. All of this signifies that the Qur'an is a divine book that is so noble as to transcend human authorship, and so great as to be impossible for any environment to produce.

The Allegation that the Qur'an was not Collected During the Prophet's Lifetime, that it was the Companions who Wrote it down and Classified it, and that Uthman Ben Affan Burnt all the Copies that were Different from his Own

It is historically true that the Qur'an was all of it learnt by heart by a large number of Companions at the time of the Prophet (MAPBUH) and that he revised it with them before his death, after which he recited it twice to Jibril (Peace be upon him) as a whole and in its final classification in  Ramadan.

As for its writing down, the Prophet (MAPBUH) used to dictate to some of his Companions called "Revelation Scribes" what was revealed to him directly. They used to write it down on anything that was available to them then (pieces of hide, palm leaves and camel bones).

One year after the death of the Prophet (MAPBUH), seventy of the learners of the Qur'an died in  the Yamama battle. As a result, the Caliph Abu Bakr charged Zayd Ben Thabit to form a committee whose task was to collect the documents containing the Qur'an in the possession of the Revelation Scribes. One of the conditions that Zayd Ben Thabit put was not to accept any verse unless two persons testified that it was written following dictation from the Prophet (MAPBUH) himself.

These documents were collected into a Mushaf (a book) and given to Abu Bakr who gave them to 'Umar Ben El Khattab at the former's death; 'Umar gave the book at his death to Hafsa, the mother of all believers, because she was skilled in reading and writing.

At the time of 'Uthman Ben Affan's Caliphate, many non-Arabs converted to Islam. The result  was differences in pronouncing the Qur'an. 'Uthman asked Zayd Ben Thabet to form a committee to write a book based on the version in the possession of Hafsa. The Committee made five copies and sent them to Mecca, El Medina, Basra, Kufa and Damascus. At the same time, the committee revised  its work on the basis of what the learners had learnt of the Qur'an in the very manner it was  pronounced at the time of the Prophet (MAPBUH). This is the version that has been in common use up till the present and among all Islamic sects without exception.

It is clear that Muslims extremely strove not to change any word or letter or not even the  vocable of a letter in 'Uthman's version. All other versions were burnt, while copies of this version were made and sent to Cheikhs who were responsible of teaching the Qur’an in the provinces.

Some Western scholars claim that the Companion Abdellah Ibn Mas'ud was opposed to burning his own version. The fact is that Ibn Mas'ud burnt his own version himself and joined the Muslims' consensus with regard to Uthman's version, which has up till now been received by the Islamic community as a whole and with complete acceptance and approval.

The Allegation that the Prophet (MAPBUH) Used to Change his Tactics in Accordance with the Conditions; hence he Presented Islam in Mecca as an Arabic Religion, then when he Won in El Medina, he Turned it into a Universal Religion

Since its very beginning, Islam states clearly that it is a universal religion, which came to save all human beings and that Muhammad came as a harbinger of glad and bad tidings for all the worlds.

At the time when Muhammad (MAPBUH) was ordered to declare his message to people in Mecca, he went on a high hill and spoke to people : "I am Allah's messenger to you particularly as well to all people."

Anyone who reads the verses of the Qur'an carefully will see clearly that the Qur'an is addressed to all humanity. This universal dimension is clear in many of the verses revealed in Mecca before the migration to El Medina, especially in al Furqan Sura which was revealed in Mecca : "Blessed is He Who sent down the Criterion to His Servant, that it may be an admonition to all creatures" (Furqan, 1) and in  the Meccan Sura of Al Anbiyya (107) : "We sent thee not, but as a Mercy for all creatures" and in the Meccan Sura of Ibrahim : "Here is a Message for mankind" (Ibrahim, 52).

Suffice it that the Sura which serves as an introduction to the Qur'an, which is Al-Fatiha begins with : "Praise be to Allah, the God of the World," which was a Sura that was revealed in Mecca before migration and before the Muslims set up a state in El Medina.

From what precedes, it becomes clear that the change in strategies should be understood in terms of gradualism in legislation. It is highly natural that the Prophet (MAPBUH) behaves in the  Meccan Era, when he was under the pressure of infidels, in a manner that was different from his  behavior during the Medinian era when the traits of a new state were beginning to take shape. At the beginning of this small state, the Prophet (MAPBUH) sent letters to the kings and rulers of the world  asking them to convert to Islam, which was considered a religion for humanity as a whole.

The Allegation that Muhammad (MAPBUH) was a Lascivious Man, as can be Made Clear from his Marrying so Many Wives

This allegation suffers from the lack of consideration of the Prophet's well-documented biography before the mission and after it. We will respond to this allegation in detail.

Muhammad (MAPBUH) lived all his childhood and youth in Mecca. He was known at that period to be truthful, trustworthy and upright, at the time when young men of his age were immersed in the  sensual desires that prevailed in Mecca at that time like drinking, womanizing and gambling. It is true  that he did not get involved in any of these mischiefs.

When he reached the age of twenty-five, he married Khadija who was forty years old then and  who had been married twice before then. He got most of his sons and daughters from her; he lived with her as his only wife till she died; he grieved over her death a lot. He remained for a while without   marriage; it was proposed to him that he got married to another one but he apologized, giving as a reason his small daughters' need of his care. Then, he was urged to marry Sawda bint Zam'a, the widow of one of his Companions, who was not known to be particularly beautiful.

After Muhammad (MAPBUH) settled in El Medina, and starting from the age of fifty four, the period of polygamy began for reasons that are completely known and which are all far from being motivated by the alleged physical and lascivious desires. Of these marriages, we cite the example of his marrying Aisha, the daughter of his closest friend Abu Bakr Esseddiq (MABH), and his marriage to Hafsa (MABH), the daughter of his second friend, 'Umar Ben El Khattab (MABH), as well as his marriage of a Jewish woman (Safia) and a Coptic woman (Maria) from Egypt, who converted to Islam after marrying him. This marriage had positive effects, consisting of making friendship and strengthening relationships with his wives' families and tribes.

Of the legal factors behind some of the Prophet's marriage, we can cite his marrying Zaynab Bent Jahsh, who was married to his adoptive son Zayd Ben Haritha (the Arab custom had it before then  that the father should not marry the adoptive son's wife after she got divorced). Then the Qur'anic verse was revealed to the Prophet (MAPBUH) ordering him to marry Zaynab in order to abrogate this custom. Allah says : "Then when Zayd had dissolved (his marriage) with her, with the necessary formalities, we joined her in marriage to thee : In order that (in future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the latter have dissolved with the necessary formalities with them. And God's command must be fulfilled" (Al Ahzab,  37).

Finally, we find the human factor which consists of the Prophet's (MAPBUH) marrying women whose husbands were dead or killed (in battle) and who had no protector. It is common knowledge that in a rural environment it is very difficult for a lonely woman to live without a guardian. It is also true that some of these women were old and were not desired for their beauty at all, which proves that the motivation behind the Prophet's marriage was for purely humane reasons.

This shows that there are various phases in the Prophet's life. First, the premarital phase (up until 25 years of age), in which he was an example of the straight and committed young man who used to keep away from sensual pleasures. Then came the phase of monogamy with Khadija (for about 25 years), and then with Sawda bint Zum'a (4 years). The last phase (form the age of 54 to 63) was the period of polygamy, the cause of which are, as we have seen, social, legal and human.

Add to this the fact that the Prophet's life at home is completely known especially that his wives have left us with a minute and detailed description. All the details show that he used to pray a lot and  to stay late to worship. He was reported to be concerned during the day with imparting the revelation and running Muslims’ daily matters and following up on the building of the new state. It is clear, therefore, that these concerns are incompatible with the lascivious person he is alleged to be.

The Allegation that the Second Source of Islam (the Prophetic Traditions) is Doubtful because it Contains Apocryphal Sayings

The Prophet's role consists first in imparting the Qur'an in all sincerity and precision in realization of Allah's saying : "O Apostle! Proclaim the (Message) which hath been sent to thee from thy lord" (Ma'ida, 67) and in explaining the Qur'an. Allah says "And We have sent down unto thee (also) the Message; that thou mayest explain clearly to men what is sent for them, and that they may  give thought" (Nahl, 667).

This means that the Prophetic Tradition is the second source of Islam. What is historically certain is that the Prophet's (MAPBUH) Companions used to learn by heart his words, acts and reports.(1) When some of them tried to write them down during his lifetime, he forbade them at first in order not to get them mixed up with the text of the Holy Qur'an, at a time when writing was done on palm branches, animal hide and the shoulder bones of animals.

As a result, Muslims afterwards decided not to write down the Prophetic Traditions. When the opponents of Islam started conspiring against it by forging sayings and relating them to the Prophet, the Umayyad Caliph, 'Umar ben Abdelaziz (d. 101 H.) urged Muslim 'Ulama to assemble authentic Prophetic Sayings. They then went out in all devotion to gather the Prophetic Traditions from anyone who had learnt part of it before. Imam Malik played an important role in this context when he wrote a book called "Al  Muwatta'”, which is a set of sayings classified in a theological manner.

 This was followed by a minute investigation of these reporters' lives. Their allegations of these sayings to  the Prophet (MAPBUH) were also subjected to severe scrutiny. Their claims of reference were examined and looked at in a critical manner. By so doing, Muslim 'Ulama established two of the most important sciences which have preserved the Prophetic Traditions from falsification and change : 1) The Science of Impugnement and Justification which specializes in investigating the reporters' lives, their trustworthiness, their sense of justice or meticulousness, as well as their prevarication, forgetfulness or inadvertence. 2) The Science of the Terminology of Traditions, which gives a detailed description of the degree of truthfulness, authenticity, weakness, falsification, addition, etc. in  each Prophetic Saying.

The Third Century (of the Hijir Calendar) knew the biggest scientific movement in the publication of encyclopedias containing authentic Prophetic Traditions. Of the most famous Ulama of this movement, we mention Al Bukhari (d. 256 H.) and Muslim (d. 261 H.) who gathered what they considered authentic from among tens of thousands of sayings which were circulating then. Others include Ibn Hanbal (d. 241 H.), Ibn Majah (d. 273 H.), Abu Dawud (d. 275 H.), Tarmidhi (d. 279 H.), and Nisai' (d. 303 H.)

With this great work, of which we find no parallel in any other culture, the Muslims managed to set up a Prophetic Tradition on the basis of which a theological jurisprudence specializing in the ordinances  relating to individuals and society was founded.

We should note here what some Muslim Ulama did : they wrote books devoted to apocryphal and  inauthentic "sayings" in order to alert Muslims to them. Therefore, it is not shameful to say that a Prophetic Saying is weak or forged; what is shameful is to know it and take it for an authentic one. All Muslims acknowledge that when a saying is proved authentic, it becomes necessary to apply its contents,  in accordance with Allah's saying : "So take what the Apostle assigns to you, and deny yourselves that  which he withholds from you" (Hashr, 7).

The Allegation that there is no Need to Follow Prophetic Sayings because they are full of Contradictions

A good part of the Prophetic Tradition explains the Qur'an and uncovers quite a few of its meanings. The Prophet (MAPBUH) was the  first one to understand the contents of the Qur'an and explain it to people. There is therefore a basic rule which says that an authentic tradition is never opposed to the Qur'an.

It has never been confirmed that authentic sayings are in contradiction with each other. The allegation of contradiction may be due to :

1. A possible contradiction between an authentic saying and an inauthentic saying. The inauthentic is abandoned for the sake of the authentic.

2. It may be a contradiction between two sayings one of which abrogates the other, as in the Prophet's  (MAPBUH) saying : "I urged you not to visit cemetries; but now I allow you to do so" (reported by Muslim.) He also forbade them from doing ablutions with anything that had touched fire after having urged them to do so (reported by Muslim).

Sometimes the contradiction is only on the surface. After studying and examining the meanings of the two sayings and understanding their historical contexts, this contradiction fades away.

Muslim scholars devoted various books to explaining in detail these points. Of these we cite the Risalah  of Imam Shaafi'i (d. 204 H.) and Ibn Qutaybah's (d. 267 H.) The Interpretation of Prophetic Tradition.

The Allegation that Islam Got Spread out with the Sword, always Preceded by Victorious Armies

The Qur'an states clearly that, "Let there be no compulsion in religion" (Baqara, 256); "Let him who will, believe, and let him who will, reject (it)" (Kahf, 29); "therefore do thou give admonition, for thou art one  to admonish. Thou are not out to manage (men's) affairs" (Ghashiya, 21-22); "If then they turn away, we have not sent thee as a guard over them. Thy duty is but to convey (The Message)" (Shura, 48); "Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are  best and most gracious" (Nahl, 125).

As for the practical application of this method, it is remarked that Muslims followed it to a great extent. Evidence can be found in what follows :

- At the early stages of Islam, a large number of poor and weak people believed in Muhammad's message. They were subjected to all kinds of corporal torture so that they would renege, but still they persevered in their beliefs. Some of them preferred to migrate to Ethiopia first and then to El Medina second to giving up the new religion. Where does the sword come in this phase ?

- A large number of notables and famous persons who could not by  any stretch of the imagination have been converted by force (examples : Abu Bakr, 'Umar Ben El Khattab, Talha, Zoubeir, Sa'ad ben Abi Waqqas, Hamza, Mus'ab, Abderrahman ben 'Awf (May Allah Bless them all).

When the Muslims moved to El Medina, they found an environment propitiate for the building of a state which was always subject to acts of aggression both from outside and from inside. Muslims found  themselves forced to defend themselves. Fighting was permitted as a means of self-defense : "To those against whom war is made, permission is given (to fight) because they are wronged; -and verily, God is Most Powerful for their aid" (Hajj, 39).

When Muslims left the Arabian Peninsula to spread out the message, they found the neighbouring peoples suffering under the oppression of regional forces. They felt compelled to declare wars on these. If they  won, they applied the teaching of Islam consisting of spreading Allah's message with advice and persuasion. They never forced anyone to convert to Islam. The proof is that the Copts of Egypt have kept their religion until today. Nobody has ever forced them to give it up. The Jews also have lived in Islamic societies without anyone pressuring them to convert to Islam.

After all, the countries which have converted to Islam without the help of Islamic armies are galore : in  South East Asia and in Eastern and Central Africa. Indonesia for example contains 180 million Muslims but has never been invaded by a Muslim army.

What refutes the allegation that Islam spreads out by force is the fact that Muslims went through periods of weakness following their victories. Nevertheless, they remained Muslims. This means that they  converted to Islam out of pure individual choice.

Finally, Islam is spreading out on a daily basis in all continents, including Europe and America, without there being any use of force. This is all happening at a moment when the means used by Muslims are very weak as is clear to everyone.

The Allegation that Islamic Conquests are in fact no more than Colonial Expansions Motivated by Economic  Interests (to get booty and levy taxes)

A striking difference should be made between the principles of Islam and the behavior of some Muslims, which is incompatible with these principles. Islam states clearly that it is a religion of mercy which came to save humanity and wean them away from idolatry and the worshipping of persons to the belief in the unicity of Allah. Islam never called upon its followers to wage wars except as means of self-defense.

Islamic conquests were not colonial designed to exploit the wealth of other nations. The aim was to convey the Islamic message to these people. The wars waged by Muslims were against armies standing as obstacles to the transmission of the message.

Modern colonialism has had bad effects on the colonized countries. Islamic conquests, on the contrary, used to change the lands they reached from a state of underdevelopment to a state of prosperity and civilization. Evidence can be found in what happened in Spain and Portugal, which were transformed after the Islamic conquest to a prosperous center of civilization, with positive effects on Europe as a whole.

It is wrongly stated that Islamic Jihad aims at getting booty. But Islam considers that a crime. When the Prophet (MAPBUH) was asked about a man who wanted to go on Jihad with the aim of getting material  benefits, he said : "There would be no reward for him [from Allah]." He said it three times (Abu Dawud's Sanan). It was reported that "Umar Ben Abdelaziz (d. 101 H.) said that Allah sent Muhammad as a savior and not as a tax collector. The goal behind the holy war was to break the strength of any ruler who prevents the message from getting to people who have the right to know about this final religion. Many of these rulers were planning on destroying the new Islamic state.

 As for the Jizyah, it is a very small tax paid by non-Muslims in the conquered lands in return for their protection and their defense when they do not join the army. If they do, the Jizayah becomes  non-applicable. It is noticed that Jizayah was levied only against those capable of fighting. Old people, women, children and the scholars of other religions were exempted.

What proves the integrity of early Muslims was the fact that a large number of them were wealthy before converting to Islam, but, nevertheless, after the Islamic conquests they became pious and ascetic, living  a very simple life, devoid of luxury and worldly pleasures.

The Allegation that Muslims were Peoples who did not Respect Old Civilizations, an Example of which was the Burning of the Alexandria Library

It is not true at all that Muslims lacked respect for older civilizations. On the contrary, they benefited from all the positive elements in these civilizations, as is clear from their translation of Greek, Persian and Indian books, out of their belief in the unity of human tradition. It was reported that the Prophet  (MAPBUH) said : "Wisdom is the goal of the believer; whenever he finds it, he takes it" (Tarmidhi's Sanan). Among the most common proverbs among Muslims : "Seek knowledge even if it is in China", meaning even in a very far and non-Muslim land like China.

The Muslim philosopher Ibn Rushd (d. 595 H.) expressed the Islamic attitude to old civilizations when he said : “Islamic laws compel us to consult the books of antiquity since their aim is the very aim that Islamic law urges us to seek. We should read what they have said and stated in their books. Whatever is compatible with truth, we will accept, like, and be grateful to them for. Whatever is incompatible, we will draw attention to and warn against, excusing them for their errors."

It is noticed that the claim that Muslims burnt the Alexandria Library did not appear till the thirteenth century AD., at the time of anti-Islamic crusades. It is therefore no more than a piece of psychological propaganda. It is historically confirmed that this library was burnt by the Romans, centuries before the coming of Islam.

How could 'Umar Ben El Khattab (MABH) be accused of burning the Alexandria library, while being the one who had protected Christian convents in Sham and Al-Qods. These convents were full of Syrian  translations of Greek books. Muslims benefited greatly from these books at the time of the Abbasids  and after.

The German Orientalist Sigfried Hunke showed in her book, Allah is Totally Different,  that when the Arabs got into Alexandria in 642 AD., there was no library in Alexandria. It had already been burnt centuries before then. She also showed that the old library which was adjacent to the Academy, built in Alexandria by Ptolmey I about 300 BC. was burnt down in 47 BC. when Julius Ceasar set a siege to the city. Cleopatra rebuilt the library and provided it with books from Bergammon.

The third century AD. knew the beginning of the organized destruction of the library. The Roman Emperor Caligula closed the Academy and religious fanatics destroyed the library in 272 AD.  considering it a pagan activity. In 391 AD. Cardinal Theophylos managed to get a permission from the Roman Emperor Theodysius to destroy the remaining Academy and burn the library adjunct to it, which used to contain more than 300 thousand scrolls of books. The aim was to build a church and a convent instead of it. The destruction went on in the fifth century in the form of raids on pagan scholars and on their places of worship as well as on their library. This shows that Muslims were  clearly not guilty of the destruction of the library.

Finally, how could it be said that Muslims are against books and libraries at a time when their scientific and literary writings, in the form of handwritten manuscripts, still fill in important corners of world  libraries ?

The Allegation that Islam is a Religion that Does not Only Allow the Use of Reason but Makes it Subject to Religious Texts

 Islam is a religion which gives a lot of importance to reason. Reason is the source of the sense of responsibility and accountability. With it, man defines his Creator and gets to know the  secrets of creation and the greatness of the Creator. The Qur'an addresses man's reason and urges him to look at the universe, contemplate it and study it for the good of all humanity and in order to learn how to build the earthly civilization, both materially and morally. There is nothing in Islam that contradicts reason or is against the verities of science.

Islam urges man to use his reason and reprimands those who do not use their perceptive powers, especially their minds. Therefore, the Qur'an considers these, people who have given up their humanity. Allah says : "They have hearts wherewith they understand not, eyes wherewith they see not, and ears  wherewith they hear not. They are like cattle, nay more misguided; for they are heedless (of warning)" (A'raf, 179). The Qur'an considers the non-use of reason a sin. Therefore, this is how it describes infidels on the Day of Judgment : "They will further say : 'Had we but listened or used our intelligence, we should not (now) be among the Companions of the Blazing Fire!" (Mulk, 10).

Islam draws man's attention to the fact that Allah has put the whole universe at his disposal. His duty, therefore, is to use his reason for the sake of benefiting from everything for the good of humanity and the settlement of the earth. "It is He Who hath produced you from the earth and settled you therein" (Hud, 61). "And He has subjected to you, as from Him, all that is in heavens and on earth : behold, in that are Signs indeed for those who reflect" (Jathiya, 13).

The whole universe is, therefore, the element wherein human reason should reign sovereign without censorship or thought control, especially that it is used for the sake of humanity as a whole. Islam encourages whatever is beneficial for human beings.

Religious texts in Islam are binding to Muslims especially in so far as sources and religious laws are concerned. But the Muslim is free to use his reason in relation to worldly matters. This is what the Prophet (MAPBUH) implies in his statement : "You are the ones who know better about your worldly matters" (reported by Muslim). The space open for the freedom of thought and scientific research is  wide and guaranteed for every Muslim. The Prophet was ordered to ask for more knowledge : "Say, 'O my Lord! advance me in knowledge" (Taha, 114). The Qur'an has praised a lot the values of scholars and  knowledge : "God will raise up, to (suitable) ranks (and degree), those of you who believe and who have been granted (mystic) Knowledge" (Mujadila, 11). It has also warned against ignorance : "'Are those equal, those who know  and those who do not know ?" (Zumar, 9).

 It was reported that the Prophet said: "Seeking knowledge is a must for every Muslim" (Ibn Majah's Sanan). He also said : "Whoever takes a road to knowledge, Allah will make it easy for him to go to paradise" (reported by Al Bukhari). He showed its value and its impact even after death : "If a man dies his work stops except for three things : a running charity, a useful knowledge, or a good son who will pray for him"(reported by Muslim).

The Allegation that Islam calls for its Followers to be Lazy and not to Look for Reasons

Whoever contemplates the Holy Qur'an will get the confirmation that Islam is a religion that greatly urges people to work. Work is life and without work life stops. Therefore, the Qur'an in quite a few verses relates belief to good work, the latter being any work carried out by man, be it religious or worldly, which aims at seeking Allah's pleasure, procuring benefits to human beings or warding evil off. The order to work is unambiguously clear in the Qur'an : "And say : 'Work (righteousness) : Soon will God observe your work, and His Apostle, and the Believers" (Tauba, 105). The Qur'an urges Muslims to work even on Friday which is considered a weekly holiday for Muslims. Allah says : “And when the Prayer is finished, then may ye disperse through the land" (Jumu'a, 10).

The Prophet urges people to work till the last moment of their life or the last moment of the world. Hence his saying : "If the Day of Judgement comes and you have a small tree in your hand, and you cannot arise till you plant it, then do so" (Ibn Hanbal's Musnad).

The Prophet refused some people's devotion to prayer only and their dependence on others to get food and drink. He praised those who work and earn their living with their hands. He praised the working hand as a hand liked by Allah and his Prophet.

The Prophet (MAPBUH), who served and serves as a model for all Muslims, works, plans, and studies all aspects of everything, prepares and gets ready for everything, always considers the causes before doing anything, without forgetting to ask for Allah's assistance. Seeking Allah's assistance does not mean forsaking work or not considering causes; it's the next step after the preparation of  everything. This call for Allah's help makes man remember Allah and get supplied with a spiritual energy which makes him more capable to overcome difficulties and face problems with unwavering tenacity. Seeking Allah's assistance is, therefore, a positive force. It is neither a negative force nor a sense of laziness.

Dependence and fatalism means not to take causes into consideration and not to work, considering that Allah will do everything according to His will. This is something unacceptable in Islam. Allah does not help those who do not help themselves; He is with those who work : "Verily never will God change the condition of a people until they change it themselves" (Ra'd, 11).

'Umar Ben El Khattab (MABH) expelled some fatalists who were devoted to prayer only in a  mosque, depending on others for their living. It is at this time that he said his famous saying : "Heavens does not rain gold or silver." He quoted the Prophet who said : "If you depend on Allah in the right  manner, He will give you the same gift He gives birds who go out with empty stomachs and come back with full stomachs" (reported by Tarmidhi), which means : work following the example of birds who go out in the morning looking for food with empty stomachs and come back in the evening with full stomachs.

The Allegation that the Position of Women is Low and that their Rights are not Ensured

When Islam came, the situation of women was very bad. They did not have any rights or value. Islam rescued them from these bad conditions and raised them to a high status. It relieved them of the injustice they were subject to and made them feel important and equal to men. It also guaranteed them their legitimate rights. It absolved them from the guilt of luring Adam in paradise and of being the source of evil in the world. Islam showed that it was Satan who lured both Adam and Eve, as is stated in the following Qur'anic verse : "Then did Satan make them slip form the (Garden), and get them out" (Baqara, 36).

Islam states that all people, men and women, were created from the same soul : "O mankind! reverence Your Guardian. Lord, who created you from a single Person" (Nisaa, 1).

Man and woman are completely equal in human considerations; none of them has any advantages over the other. Allah's honoring of humans in His saying : "We have honored the sons of Adam" (Bani  Isra'il, 70) is an honoring of man and woman alike.

When the Holy Qur'an speaks of man or the sons of Adam, it means both men and women. But if it wants to refer to anyone of them singly, then it would use the terms "men" and "women."

The Prophet (MAPBUH) described the relationship between men and women in the following  way : "Women are men's sisters; they have rights as well as duties, all in just and reasonable terms" (Tarmidhi's Sanan). The use of the word "sisters" shows clearly the equality between them. For Allah,  men and women are equal except in the good work each of them may do. As Allah says in the Qur'an : "Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a  life that is good and pure, and We will bestow on such their reward according to the best of their actions" (Nahl, 97). Allah responds to the prayer of both men and women : "And their Lord hath accepted of them, and answered them : 'Never will I suffer to be lost the work of any of you, be he male or female : Ye are members, one of another" (Al-'Imran, 195). The Qur'anic expression "one of another" means that each of them complements the other and that life cannot be stable without their  mutual collaboration.

Islam has urged women to get education; it has even made it an obligation as in the Prophet's (MAPBUH) saying : "Seeking knowledge is a Muslim man's and woman's duty" (Ibn Majah's Sanan). It has also guaranteed them the right to work; there is no single text in Islam which forbids it. Muslim women have worked in all kinds of fields, which proves that Islam has guaranteed women a financial source of income that makes them independent from men.

After this basic Islamic attitude toward women found in two indubitably reliable sources of Islam, i.e. the Qur'an and the Tradition, how could a fair man accuse Islam of oppressing women and  abrogating their rights ? The fact of the matter is that this conception contains a confusion between Islam as a religion with its own tolerant teachings on the one hand and the behavior and the attitude of a few  Muslims towards women. An objective evaluation of Islam should make a difference between the two. The  low status of women in Islamic societies is not due to the teachings of Islamic societies but to people's ignorance or their pretense not to know.

The Allegation that Women in Islam are Dependent on Men

Islam has given women complete economic independence from men. They are absolutely free to do whatever they want (sell, buy, give or invest) with their wealth without permission from the husbands, as long as they are capable of running their own business. Neither a woman's husband nor any of her relatives has the right to take away any of her property or wealth without her permission.

No man, even if he is the father, is allowed to force his daughter to marry a man she does not  like. Marriage should take place only upon her agreement and acceptance. A girl came to the Prophet (MAPBUH) complaining that her father married her to his nephew despite the fact that she did not like him. The Prophet called the father and gave the girl the freedom to accept or refuse the proposed marriage. She then decided of her own will to accept the marriage and said : "O Messenger of Allah. I  have accepted what my father has done; yet I wanted to teach women that fathers have no control over these matters” (Abu Dawud's Sanan), meaning that fathers cannot force their daughters to marry.

A man and a woman collaborate in building a home and educating the kids. It is not reasonable to expect life to be tolerable if there were no contribution from both sexes; otherwise, the balance within the family will break, with negative effects on children. The Prophet (MAPBUH) made both men and women responsible when he said : "Every one of you is a shepherd and each shepherd is responsible for his or her herd. An Imam is a shepherd who is responsible for his herd; a man is a shepherd of his family who is responsible for his herd; and a woman is a shepherdess in her husband's home and is therefore responsible for her herd" (Reported by Bukhari, Muslim, Abu Dawud, Tarmidhi, and Ibn Hanbal).

The fact that woman is supposed to assume responsibilities abrogates the accusation of her being dependent on man. There could be no responsibility without freedom and freedom is incompatible with  dependence.

A husband is not allowed to deprive a woman of her legitimate rights in life; he should not forbid her from going to the mosque for worship. It was reported that the Prophet (MAPBUH) said : "Do not  prevent women from going to mosques" (reported by Muslim). If a few Muslims who stick to old customs or wrong habits do not abide by these Islamic attitudes to women, that is certainly considered an ignorance of Islamic ordinances and a misunderstanding of Islam's clear teachings.

What shows the lack of dependence is the fact that a Muslim woman preserves her maiden name even after marriage, and does not take her husband's name as is the custom in the West.

The Allegation that Islam is Unfair to Women by Giving  them half the Share of a Man in Inheritance

This is a detail that is often misunderstood. The system of inheritance in Islam is a complete whole that should be looked at from all its different aspects. The cases when a woman inherits only half of what the husband inherits are four only. There are about twenty cases in which a woman's situation will  be as follows :

1. She could inherit the same as a man gets in some cases.

2. She could take more than the husband in other cases.

3. She could sometimes inherit, while her male counterpart would not.

The system of inheritance is related in Islam to the system of the family as a whole. The husband is responsible primarily for taking care of his wife and children. A married woman does not have that responsibility. A man's responsibilities are bigger than those of a woman.

If there are specific cases in which a woman needs extra financial help, through selling or gifts, that could be arranged while the bequeather is still alive.

Because they find that the Islamic system of inheritance is fair, many Copts in Egypt use it as a reference in finding solutions for problems related to inheritance.

Why Does Islam Make the Testimony of Two Women Equal to That of One Man ?

This is true only of cases of transactions and documentation : “And if there are not two men, then a man and two women.” (Baqara, 282). There are other situations where the testimony  of one woman is equal to that of one man. Moreover, in cases involving women issues only, a woman's  testimony is sufficient since a man's is not even acceptable. The Qur’an showed the reason behind seeking the testimony of two women along with a man : “Each of them will remind the other”, women’s experience with transactions being lower than that of men, especially that they tend to forget. In any case, this should not prevent judges and rulers from taking into consideration all the circumstances surrounding a case or prevailing in society in general, especially with regard to the rapid fundamental changes taking place in life in general.

In addition, this rule which is applicable in one special situation does not necessarily mean that a woman is viewed as an inferior being. The primary concern behind such a rule is merely to confirm the validity of a testimony, as it is with other crime cases where the testimony of four men is required, and where, here again, the purpose is not to jeopardize the integrity of the witnesses but simply to be reassured about the truth of the testimony. It is Allah who stipulates that : "If any of your women  commit fornication, call in four witnesses from among yourselves against them." (Nisa,'15) And He also states : "Those that defame honorable women and cannot produce four witnesses shall be given eighty lashes." (Nur, 4)

Moreover, it is a well-known fact that medical research has proved that, for a few days each month, a woman is not in her normal mental and psychological states.

The Allegation that Islam does not Allow Women to Hold High State Positions

Islam does not prohibit a woman from holding important state positions as long as she is qualified. Not only is there no single Qur'anic verse which denies women important state positions but, on the  contrary, the Qur'an cites the example of the Queen of Saba' who held the highest state position in her society.

As for the saying of the Prophet (MAPBUH) in which he states that : "They who submit their matters to the care of women are doomed to failure”, (reported by al-Bukhari, at-Tarmidhi, an-Nissan and Ibn Hanbal), it must be contextualized to determine the specific situation in which it was said. The Prophet (MAPBUH) made this statement when it was reported to him that the Persians, who were then enemies of Islam, enthroned Kissra's daughter. This shows that the Prophet (MAPBUH) was primarily seeking to elevate the spirits of the Muslims and that he meant specific people.

It is also a fact that the Caliph 'Umar Ben El Khattab assigned the responsibility of the accounting department (which included the management of the El Medina's trade center) to Shifa'a Bint Abdullah al-Makhzumia; it must be noted that this is one of the civil and religious functions which requires high expertise and firmness.

If today, some societies treat women differently, this is due to the prevailing local customs and mores and not because of the dictates of Islam.

The evolution that Muslim countries have been experiencing has made it possible for women to hold some of the highest state positions such as that of Prime Minister (as in Pakistan, Bangladesh and Turkey) or that of a Minister or Ambassador (as in Egypt).

The Allegation that Islam Forces a Woman to Wear the Veil, a Fact Which Prevents Her From Education and Employment

Islam has bestowed honor upon both men and women. As a matter of fact, it is a sign of the honorable position a woman holds that she is asked to conceal her body so that she could ward off  the harm of the sick and the deviant. However, it is not required that a woman conceals her face, which  is the sign of her femininity, nor that her dress impedes her movements. As long as it is ethically acceptable and does not make of her an enticement to temptation, a woman can dress elegantly.

It should be remembered that veil-wearing is also one of the virtues of Christianity. The New Testament requires a woman cover her hair when praying (the eleventh chapter of St. Paul's Letter to the People of Corentus) while the Christian nuns are required to wear the veil. Also, whether she is a celebrity or the wife of the head of a state, any woman who is to meet the Pope must cover her hair.

However, if one finds that some Muslim women today go as far as to conceal their faces and arms,  that is primarily due to the customs and traditions which are specific to some Muslim societies. A proof that the religion is not responsible for this excessive type of dress is that a Muslim woman must uncover her face when circumambulating the Kaaba (as part of the Islamic Pilgrimage ceremonies).

As for the claim that the veil impedes a woman's progress in education and work, it remains unfounded since a lot of Muslim women have performed the highest achievements in education and sciences. In fact, they have revealed extraordinary talents and creativity in their jobs as educators, doctors, nurses, administrators, etc. without the veil ever jeopardizing their progress.

The Allegation that the Veil Jeopardizes a Muslim Woman’s Efficiency in Today's Modern World

It must be stated first that there is no Qur'anic text which describes what a typical Muslim dress should look like. There is simply recommendation that a woman should not make herself look  desirable in the presence of male strangers so that she would not become their covetous object. It is, therefore, possible that the veil could take different forms and shapes depending on the traditions of each Muslim society and the type of work a woman does.

The ways in which a Muslim woman wears her veil today is a matter that nobody has imposed on  her. On the contrary, that is a choice that she has herself made. Therefore, since she is not complaining, her choice must be respected as is the Indian woman's whose efficiency does not seem to be hindered by the Sari she wears. Moreover, the Egyptian woman has worked for thousands of years at home and in the fields dressed in the same veil she is still wearing today, not to mention that, even with the veil on, she has often been more efficient and energetic than her male counterpart. How would work be more productive if a woman uncovers her beauty ? If she is able to produce, what will happen to those among whose eyes are drawn to her beauty ? It is certain that some of them get preoccupied with the beautiful, elegant and attractive colleague and at least dreams of moments of romance with her, which will affect his productivity and leads to a mixing of serious work with fun in a context of productivity and efficiency.

The Allegation that Islam Calls upon Men to Marry more than One Woman, and even Four

Before the coming of Islam, men in Arabia had the right to marry more than one woman, without any constraints or conditions. Some men were married with ten or more women. When Islam came, it limited this right to a maximum of four women.

The truth is that Islam does not advocate polygamy; in fact, the Qur’an mentions polygamy favorably only once in the context of its dealing with the case of women orphans who grow up under the custody of one man. The Qur’an warns the latter against being unfair to them if he ever decides to marry them; fairness is a sine qua non condition of polygamy. If that is deemed unattainable, the man in question should content himself with only one woman. Allah says : “If ye fear that ye shall not be able to deal justly with the orphans, marry women of your choice, two, or three, or four; But if ye fear that ye shall not be able to deal justly (with them), then only one” (Nisaa 3).

The Qur’an, however, warns in another context that the condition of fairness is almost impossible to achieve : “Ye will never manage to deal equitably with women no matter how eager ye may be” (Nisaa 129).

The norm in Islam is therefore monogamy; polygamy is the exception and is meant to be a remedy for specific cases and specific contexts.

It may happen that in some cases a large number of men are lost in war or that in some societies so many women remain unmarried for a long period of time.

There are cases where men feel that they should be faithful to their wives if these prove to be sterile or suffer from a chronic illness; they therefore decide to keep them under their protection -if the women so desire- when they decide to marry other women.

Westerners should not use their cultural tradition to protest a divine law revealed unto all mankind and applicable to all societies and valid for all ages. It is worth noting that polygamy does not represent a problem in many an African or Arab society. It is an accepted tradition; polygamous men should be careful not to be unjust toward women nor to infringe upon their rights, the most fundamental of which being the right to ask for divoce when the husband chooses to marry another woman.

Finally, the West’s repudiation of polygamy did not prevent Western men from having mistresses besides their wives and from having sex out of wedlock. This is a form of fornication that is forbidden in all divine religions.

The Allegation that Islam allows the Muslim Man to Marry a Non-Muslim Woman While it Prohibits the Marriage of a Muslim Woman from a Non-Muslim Man

Islam has the highest respect for peaceful cohabitation among all the members of the other heavenly religions and considers the belief in the messages of the Prophets who came prior to the Prophet Muhammad (MAPBUH) an essential  component of a Muslim's faith. A Muslim man married to a Jewish or Christian must not prohibit his wife from carrying out her religious duties or from visiting the Synagogue or the Church. In fact, this is a clear evidence of the high respect and esteem Islam has for the freedom of human beings in choosing their own religion, ensuring that nobody imposes his religion on others with force.

As for forbidding the marriage of a non-Muslim man, even if he is from the People of the Book, it is due to the fact that Islam considers that people’s beliefs have veered away from the teachings of previous Divine scriptures. Furthermore, human societies have always used (patrilineal) kinship systems and considered children to be at birth to follow their father’s religion; therefore, the marriage of a non-Muslim man with a Muslim woman would mean imposing on helpless children something other than their natural religion, as is made clear by all divine scriptures, including Islam, the ultimate divine message. Islam has, therefore, reached the highest levels in realizing social cohesion while maintaining the Islamic foundations of society.

The Allegation that the Islamic Alms Create Unequal Opportunities Between the Rich and the Poor Muslims Before Allah, since the Rich Have Their Money to Help Them Aspire to a Better Reward

In Islam, the fundamental criterion to differentiate between people's positions and status is the amount and truthfulness of their good deeds and their obedience to the dictates of Allah. The Qur'an has made an explicit statement to this effect by saying that : "The noblest of you in God's sight is he who  is most righteous." (Al-Hujurat, 13)

It must be pointed out that in Islam, the value of deeds is primarily defined by the doer's intention  and also, since relativity is a fundamental principle in all matters, it is very possible that a Muslim who  is poor and gives for alms no more than one dirham or just a date might enjoy the same, or even a better, reward than someone who offers millions for almsgiving.

Moreover, Islam has given a more extended meaning to almsgiving and charity since these are not  limited to the donation of money. In this respect, a good word is a charitable act, and so is the safekeeping of a road from potential harm, or the prayer of a Muslim for the safe return of his brother, and so is the reverence of one's parents, pursuing one's education or going out with the intention to make one's living or even a marriage intended to prevent one from committing adultery is also considered a charitable act. This is the import of the Prophet’s response to poor people who asked him about the reward of charity that they are deprived of. Anyone right in his mind, knows that if a poor man shares his food with someone who needs it, his act will be considered by Allah more than an act of charity for a rich man would give a big sum as charity but that would not affect his capital nor would he feel any reduction in his fortune.

The Allegation that Islam's Prohibition of Pork is not Justified Since Pork is Like Any Other Animal.

Though it is mentioned in different contexts, the Qur'an does not explain the reasons why pork is prohibited, as it never accounts for the reasons why the Tree in the Garden of Eden was forbidden for Adam. Therefore, Islam's prohibition of Pork must be taken as a divine order which must be obeyed.

It must also be noted that Islam is not the only heavenly religion which prohibits pork since pork is prohibited in the Old Testament too and, as it has been proved, it was Saint Paul who made it permissible for Christians to eat pork even though the Old Testament is also binding for Christians.

It is strange that the Muslim meets with disapproval when he turns down pork while nobody in Europe or the U.S.A. blames a Jew for refusing to eat pork.

Why Does Islam Prohibit Men From Wearing Gold and Silk ?

Islam prohibits men from wearing gold and silk because it is a religion which aims at building a society ruled by justice and equality and one where the spirit of solidarity and brotherhood prevails. It is very likely that the sight of a few men in pompous silk dress and expensive gold jewelry might break the heart of the poor, not to mention the possibility that those distinguished few may be misled into  believing they are superior to the lot.

Also, since Islam makes of the respect for the feelings of the poor an obligation, there is a risk that provocative appearances might generate feelings of bitterness and hatred among the deprived, a fact which could threaten social stability and order.

In addition, gold and silk may induce in those who wear them a kind of gentleness and effeminacy which Islam fights in men who need to be tough to be able to face life's problems and to be up to the  responsibilities they have to assume. Equally forbidden are furniture, decoration, China and silverware which are made of gold or silver. These are among the matters that nobody can deny the contribution of religion in controlling and the benefits that ensure from that control.

On the Claim that Islam is Against the Freedom of Belief Because it Permits the Killing of the Apostate.

This claim is false because Islam calls for the respect of one's freedom of belief. This is made very  clear in the Qur'an which states that : "There shall be no compulsion in religion." (Baqara, 256) The  affirmation of the freedom of belief is also to be taken as an acknowledgment of religious diversity. The Qur'an states that : "You have your own religion and I have mine." (Al-Kafirun, 6)

Within the framework of this diversity, Islam guarantees the freedom of religious debates on an objective basis in which the beliefs of the others are respected. The Qur'an says : "Call men to the path of your Lord with wisdom and kindly exhortation. Reason with them in the most courteous manner."  (Nahl, 125)

However, the apostate represents a special case within Muslim society. Not only does he not have a religion but also he has no respect for all religions since he would embrace one today only to attack it  tomorrow. The Qur'an takes a very clear stand towards this type of unbelievers : "Those who accept the Faith and then renounce it, who again embrace it and again deny it and grow in unbelief- God will neither forgive them nor rightly guide them." (Nisaa', 137)

However, no Qur'anic text indicates that the apostate must be killed and the Prophet's saying (2) in which he calls for the killing of the apostate must be contextualized. It seems that the Prophet's saying was addressed to the apostate who deserts the Muslim army during wartime and joins the camp of their enemies. Thus, it becomes clear that the Prophet's decision is no different from the laws instituted by all systems and which call for capital punishment for traitors who desert at wartime.

Moreover, it must also be noted that the process of carrying out the death sentence on the apostate is complex and very slow. Muslim jurisprudence and theologians have argued that the apostate must publicly  announce his apostasy from Islam and must also attack the foundations of Islam, deeds which would denote that he no longer adheres to the social norms and regulations. Upon this, he would be asked three times to renounce his harmful deeds, and it is only when he persists in his prejudiced attitudes against society's beliefs that his death becomes legitimate. Some theologians urge that the apostate be urged to repent a hundred times, out of consideration for the conditions of apostasy which are not conducive to destruction or social anarchy. In any case, the judge’s power becomes wider in considering conditions and circumstances, especially when there is no consensus among theologians.

Finally, it must be remembered that all religions set mechanisms to protect themselves form those who seek their destruction or strive to blaspheme the beliefs and practices on which they are founded. As a case in point, the Church still applies the rule of "excommunication" to whoever deviates form