Understanding Islam. (Ignorance leads to fear!) - Page 3 - Mercedes-Benz Forum

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post #21 of 49 (permalink) Old 07-20-2007, 05:33 PM
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Isn’t this easier to understand?

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post #22 of 49 (permalink) Old 07-20-2007, 05:33 PM
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Thumbs up The Meaning of the Concept of "Jihad"

Another concept that deserves clarification due in the context of our discussion is that of "jihad".
The exact meaning of "Jihad" is "effort". Thus, in Islam, "to carry out jihad" is "to show effort, to struggle". The Prophet Muhammad explained that "the greatest jihad is the one a person carries out against his lower soul". What is meant by "lower soul" here is selfish desires and ambitions.
Assessed from the Qur'anic point of view, the word "jihad" can also mean a struggle carried out on intellectual grounds against those who oppress people, treat them unjustly, subject them to torture and cruelty and violate legitimate human rights. The purpose of this struggle is to bring about justice, peace and equality.
Apart from these ideological and spiritual meanings, struggle in the physical sense is also considered as "jihad". However, as explained above, this has to be a struggle carried out solely for defensive purposes. The use of the concept of "jihad" for acts of aggression against innocent people, that is for terror, would be unjust and a great distortion of the true meaning of the term.
post #23 of 49 (permalink) Old 07-20-2007, 05:34 PM
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Killing Oneself (Committing Suicide) is Forbidden in the Qur'an

Another important matter that arose in the wake of the latest terrorist assaults against the United States is that of suicide attacks. Some people who are ill-informed on Islam have made utterly erroneous statements to the effect that this religion of peace allows suicide attacks, whereas in Islam killing oneself and killing other people are both prohibited. In the words, "Do not kill yourselves." (Qur'an, 4:29) God has declared suicide to be a sin. In Islam it is forbidden for anyone to kill himself or herself, for no matter what reason.
The Prophet reveals suicide to be a sin in a parable, when he says that those who commit suicide will be punished:
Indeed, whoever (intentionally) kills himself, then certainly he will be punished in the Fire of Hell, wherein he shall dwell forever.5
As this makes clear, committing suicide, and thus carrying out suicide attacks, and causing the deaths of thousands of innocent people while doing so, is a total violation of Islamic morality. God says in the Qur'an that it is a sin to put an end to one's own life. For that reason, it is quite impossible for someone who believes in God and says he abides by the Qur'an to do such a thing. The only people who can do such things are those who have a very mistaken perception of religion, have no idea of true Qur'anic morality, fail to use their reason and conscience, are under the influence of atheist ideologies, and who have been brainwashed with feelings of hatred and revenge. Everybody must oppose such actions
And do not kill yourselves. God is Most Merciful to you.
(Qur'an, 4:29)
post #24 of 49 (permalink) Old 07-20-2007, 05:37 PM
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Thumbs up Compassion, Tolerance and Humanity in the History of Islam

To sum up the facts we have seen so far, we can say that the political doctrine of Islam (in other words, Islamic rules and principles regarding political matters) is exceedingly moderate and peace-loving. This truth is accepted by many non-Muslim historians and theologians. One of these is the British historian Karen Armstrong, a former nun and an expert on Middle East history. In her book Holy War, which examines the history of the three divine religions, she makes the following comments:
... The word 'Islam' comes from the same Arabic root as the word 'peace' and the Qur'an condemns war as an abnormal state of affairs opposed to God's will… Islam does not justify a total aggressive war of extermination… Islam recognises that war is inevitable and sometimes a positive duty in order to end oppression and suffering. The Qur'an teaches that war must be limited and be conducted in as humane a way as possible. Mohammad had to fight not only the Meccans but also the Jewish tribes in the area and Christian tribes in Syria who planned on offensive against him in alliance with the Jews. Yet this did not make Mohammed denounce the People of the Book. His Muslims were forced to defend themselves but they were not fighting a 'holy war' against the religion of their enemies. When Mohammad sent his freedman Zaid against the Christians at the head of a Muslim army, he told them to fight in the cause of God bravely but humanely. They must not molest priests, monks and nuns nor the weak and helpless people who were unable to fight. There must be no massacre of civilians nor should they cut down a single tree nor pull down any building.6
After the death of the Prophet, the Caliphs who succeeded him were also very sensitive in exercising justice. In conquered countries, both the indigenous people and the newcomers led their lives in peace and security. Abu Bakr, the first Caliph, demanded his people adopt just and tolerant attitudes in these lands. All these attitudes were in compliance with the values of the Qur'an. Abu Bakr gave the following command to his army before the first Syrian expedition:
Stop, O people, that I may give you ten rules to keep by heart: Do not commit treachery, nor depart from the right path. You must not mutilate, neither kill a child or aged man or woman. Do not destroy a palm tree, nor burn it with fire and do not cut any fruitful tree. You msut not slay any of the flock or herds or the camels, save for your subsistence. You are likely to pass by people who have devoted their lives to monastic services; leave them to that to which they have devoted their lives. You are likely, likewise, to find people who will present to you meals of many kinds. You may eat; but do no forget to mention the name of Allah.7

In the lands around Jerusalem, which have been under Muslim rule for long periods of time, peace and tolerance is now replaced by war and conflict.
Umar ibn al-Khattab, who succeeded Abu Bakr, was famous for the way he exercised justice and made contracts with the indigenous people of the conquered countries. Each one of these contracts proved to be an example of tolerance and justice. For instance, in his declaration granting protection to Christians in Jerusalem and Lod, he ensured that churches would not be demolished and guaranteed that Muslims would not worship in churches in groups. Umar granted the same conditions to the Christians of Bethlehem. During the conquest of Medain, the declaration of protection given to the Nestorian Patriarch Isho'yab III (650 - 660 AD) again guaranteed that churches would not be demolished and that no building would be converted into a house or a mosque. The letter written by the patriarch to the bishop of Fars (Persia) after the conquest is most striking, in the sense that it depicts the tolerance and compassion shown by Muslim rulers to the Book of People in the words of a Christian:
The Arabs to whom God has given at this time the government of the world... do not persecute the Christian religion. Indeed, they favour it, honour our priests and the saints of the Lord and confer benefits on churches and monasteries.8
All these are very important examples revealing the understanding of justice and tolerance of true believers. In a verse God commands the following:
God commands you to return to their owners the things you hold on trust and, when you judge between people, to judge with justice. How excellent is what God exhorts you to do! God is All-Hearing, All-Seeing. (Qur'an, 4:58)
Canon Taylor, one of the mission leaders of the Anglican Church, expresses the beauty revealed by the Islamic morality in one of his speeches as follows:
It [Islam] brought out the fundamental dogmas of religion - the unity and greatness of God, that He is merciful and righteous, that He claims obedience to His will, resignation and faith. It proclaimed the responsibility of man, a future life, a day of judgment, and stern retribution to fall upon the wicked; and enforced the duties of prayer, almsgiving, fasting and benevolence. It thrust aside the artificial virtues, the religious frauds and follies, the perverted moral sentiments, and the verbal subtleties of theological disputants… It gave hope to the slave, brotherhood to mankind, and recognition to the fundamental facts of human nature.9
The false assertion that people in conquered countries converted to Islam under threat has also been disproved by Western researchers, and the justice and tolerant attitude of Muslims has been confirmed. L.Browne, a Western researcher, expresses this situation in the following words:
Incidentally these well-established facts dispose of the idea so widely fostered in Christian writings that the Muslims, wherever they went, forced people to accept Islam at the point of the sword.10

Many crusaders were surprised at the just, tolerant and compassionate attitude displayed by Muslims even on the battlefield. Later, they openly expressed their admiration in their memoirs. In the picture above we see the Second Crusade inaugurated by Louis VII.
In his book The Prospects of Islam, Browne goes on to say that the real motive behind the Muslims' conquests was the brotherhood of Islam. The vast majority of Muslim administrators who have reigned over the Muslim lands throughout history continued to treat the members of other religions with the utmost tolerance and respect. Within the borders of all Islamic states, both Jews and Christians lived in safety and enjoyed freedom.
Georgetown University's Professor of Religion and International Relations John L. Esposito describes how Jews and Christians who came under the administration of Muslim states met with enormous tolerance:
Muslim armies proved to be formidable conquerors and effective rulers, builders rather than destroyers. They replaced the indigenous rulers and armies of the conquered countries, but preserved much of their goverment, bureaucracy, and culture. For many in the conquered territories, it was no more than an exchange of masters, one that brought peace to peoples demoralized and disaffected by the casualties and heavy taxation that resulted from the years of Byzantine-Persian warfare. Local communities were free to continue to follow their own way of life in internal, domestic affairs. In many ways, local populations found Muslim rule more flexible and tolerant than that of Byzantium and Persia. Religious communities were free to practice their faith - to worship and be governed by their religious leaders and laws in such areas as marriage, divorce, and inheritance. In exchange, they were required to pay tribute, a poll tax (jizya) that entitled them to Muslim protection from outside aggression and exempted them from military service. They were therefore called the ''protected ones'' (dhimmmi). In effect, this often meant lower taxes, grater local autonomy, rule by fellow Semites with closer linguistic and cultural ties than the hellenized, Greco-Roman elites of Byzantium, and greater religious freedom for Jews and indigenous Christians. Most of the Christian churches, such as the Nestorians, Monophysites, Jacobites, and Copts, had been persecuted as heretics and schismatics by Christian orthodoxy. For these reasons, some Jewish and Christian communities aided the invading armies, regarding them as less oppressive than their imperial masters. In many ways, the conquests brought a Pax Islamica to an embattled area.11

Muslim rule in Spain came to an end in 1492 when Granada was conquered by the armies of King Ferdinand and Queen Isabella. In the picture above, the surrender of the city is depicted.

post #25 of 49 (permalink) Old 07-20-2007, 05:38 PM
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Another "Pax Islamica" brought by Islam was to women, a segment of society that was tremendously abused in the pre-Islamic times. Professor Bernard Lewis, known to be one of the greatest Western experts on the Middle East, makes the following comment:
In general, the advent of Islam brought an enormous improvement in the position of women in ancient Arabia, endowing them with property and some other rights, and giving them a measure of protection against ill treatment by their husbands or owners. The killing of female infants, sanctioned by custom in Pagan Arabia, was outlawed by Islam. But the position of women remained poor, and worsened when, in this as in so many other respects, the original message of Islam lost its impetus and was modified under the influence of pre-existing attitudes and customs.12
The reign of the Seljuk Turks and that of the Ottoman Empire were also marked by the just and tolerant outlook of Islam. In his book, The Spread of Islam in the World, Sir Thomas Arnold, the British researcher, explains the Christians' willingness to come under Seljuk rule because of this attitude:
This same sense of security of religious life under Muslim rule led many of the Christians of Asia Minor, also, about the same time, to welcome the advent of the Saljuq Turks as their deliverers… In the reign of Michael VIII (1261-1282), the Turks were often invited to take possession of the smaller towns in the interior of Asia Minor by the inhabitants, that they might escape from the tyranny of the empire; and both rich and poor often emigrated into Turkish dominions.13

Sultan Beyazid II was a devout Muslim. He welcomed the Jews who were fleeing from Spanish persecution, and afforded them the freedom to practise their religion in Muslim lands.
Malik Shah, the ruler of the Islamic Seljuk Empire during its brightest age, approached the people in the conquered lands with great tolerance and compassion and thus was remembered with respect and love by them. All objective historians refer to the justice and tolerance of Malik Shah in their works. His tolerance also kindled feelings of love towards him in the hearts of the People of the Book. For this reason, unprecedented in history, many cities came under Malik Shah's rule of their own free will. Sir Thomas Arnold also mentions Odo de Diogilo, a monk of St. Denis, who participated in the Second Crusade as the private chaplain of Louis VII, refers in his memoirs to the justice administered by Muslims regardless of the subjects' religious affiliation. Based on the graphic account of Odo de Diogilo, Sir Thomas Arnold writes:
The situation of the survivors would have been utterly hopeless, had not the sight of their misery melted the hearts of the Muhammadans to pity. They tended the sick and relieved the poor and starving with open-handed liberality. Some even bought up the French money which the Greeks had got out of the pilgrims by force or cunning, and lavishly distributed it among the needy. So great was the contrast between the kind treatment the pilgrims received from the unbelievers and the cruelty of their fellow-Christians, the Greeks, who imposed forced labour upon them, beat them, and robbed them of what little they had left, that many of them voluntarily embraced the faith of their deliverers. As the old chronicler [Odo de Diogilo] says: "Avoiding their co-religionists who had been so cruel to them, they went in safety among the infidels who had compassion upon them, and, as we heard, more than three thousand joined themselves to the Turks when they retired."14

The conquest of Istanbul by Sultan Mehmet the Conqueror meant freedom for Jews and heterodox Christians who had been subjected to oppression for centuries by Roman and Byzantine rulers.
These statements by historians reveal that Muslim administrators who truly adopted the morality of the Islam always ruled with tolerance, compassion and justice. Likewise, the history of the Ottoman Empire which ruled lands on three continents for centuries abounds with examples of tolerance.
The way the Jews settled in Ottoman lands during the time of Sultan Beyazid II, after being subjected to massacre and exile in the Catholic kingdoms of Spain and Portugal, is a fine example of the tolerance that Islamic morality brings with it. The Catholic monarchs who ruled much of Spain at the time brought grave pressure to bear on the Jews who had formerly lived in peace under Muslim rule in Andalusia. While Muslims, Christians and Jews were able to live side by side in peace in Andalusia, the Catholic monarchs tried to force the whole country to become Christian, and declared war on the Muslims while oppressing the Jews. As a result, the last Muslim ruler in the Granada region of southern Spain was overthrown in 1492. Muslims were subjected to terrible slaughter, and those Jews who refused to change their religion were sent into exile.
One group of these Jews without a homeland sought shelter in the Ottoman Empire, and the state allowed them to do so.The Ottoman fleet, under the command of Kemal Reis, brought the exiled Jews, and those Muslims who had survived the slaughter, to the land of the Ottomans.

Sultan Mehmet the Conqueror granted many concessions to the Patriarchate. The Patriarch enjoyed autonomy for the first time in history, under Turkish rule. In the picture we see Sultan Mehmet the Conqueror receiving the Patriarch.
Sultan Beyazid II has gone down in history as a most pious believer, and in the spring of 1492 he settled these wronged Jews who had been expelled from Spain in certain parts of his empire, around Edirne, and Thessalonica in present-day Greece. Most of the 25,000 Turkish Jews living in Turkey today are the ancestors of those Spanish Jews. They have adapted their religion and customs, which they brought from Spain some 500 years ago, to the conditions in Turkey, and continue to live most comfortably with their own schools, hospitals, old people's homes, cultural associations and newspapers. In the same way that they have traders and businessmen, they also have representatives in numerous professions, from technical subjects to advertising, with increasingly developing intellectual circles. While Jewish communities in many countries in Europe have for centuries been exposed to the fear of anti-Semitic racist attacks, those in Turkey have lived in peace and security. This example alone is enough to demonstrate the tolerance that Islam brings with it and its understanding of justice.
The compassion and tolerance exhibited by Sultan Beyazid II applied to all the Ottoman sultans. When Sultan Mehmet the Conqueror captured Constantinople, he allowed the Christians and the Jews to live freely there. André Miquel, who is known for the valuable works he has written about the just and tolerant practices of Muslims and the world of Islam, says:
The Christian communities lived under a well administered state that they did not have during the Byzantine and Latin periods. They were never subjected to systematic persecution. On the contrary, the empire and especially Istanbul had become a refuge for Spanish Jews who were tortured. People were never Islamized by force; the movements of Islamization took place as a result of social processes.15
As is clear from these facts, Muslims have at no time in history been oppressive. On the contrary, they have brought peace and security to all nations and beliefs wherever they have gone. They have abided by God's verse which says: "Worship God and do not associate anything with Him. Be good to your parents and relatives and to orphans and the very poor, and to neighbours who are related to you and neighbours who are not related to you, and to companions and travellers and your slaves. God does not love anyone vain or boastful." (Qur'an, 4:36) and have behaved well to all people.
In short, friendship, brotherhood, peace and love are the bases of Qur'anic morality, and it is to these superior virtues that Muslims try to adhere. (For further details, see Harun Yahya's Justice and Tolerance in the Qur'an)

Those who believe and do not mix up their belief with any wrongdoing, they are the ones who are safe…
(Qur'an, 6:82)

post #26 of 49 (permalink) Old 07-20-2007, 05:41 PM
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Thumbs up The Outlook of Islam on the People of the Book

Another important topic that has been on the agenda with the acts of terrorism against the United States is the relation between the Western and Islamic worlds. As is known, by the 90s, some intellectuals were suggesting that the world was due for a struggle that would take place between the West and Islam. This is the basic theme of Samuel Huntington's well-known thesis "The Clash of Civilisations". However, this thesis - better called as "Clash of Ignorance" by Edward W. Said - rests on an imaginary scenario generated by the exaggeration of the influence of some radical and ignorant factions to be found in these two civilisations. Actually, there can be no clash between the Western civilisation and the Islamic civilisation, because the beliefs of Judaism and Christianity, the tenets upon which Western civilisation is based, are in perfect harmony with Islam.
In the Qur'an, Jews and Christians are called the "People of the Book". This is because the members of these two religions abide by the Divine Books revealed by God. The outlook of Islam on the People of the Book is extremely just and compassionate.
This attitude towards the People of the Book developed during the years of the birth of Islam. At that time, Muslims were a minority, struggling to protect their faith and suffering oppression and torture from the pagans of the city of Mecca. Due to this persecution, some Muslims decided to flee Mecca and shelter in a safe country with a just ruler. The Prophet Muhammad told them to take refuge the Christian king of Ethiopia. The Muslims who went to Ethiopia found a very fair administration that embraced them with love and respect. The King refused the demands of the pagan messengers who had travelled to Ethiopia and asked him to surrender the Muslims to them, and announced that Muslims could live freely in his country.
These Christian attitudes of compassion, mercy, and justice, are referred to in a verse of the Qur'an which states:
… You will find the people most affectionate to those who believe are those who say, "We are Christians." That is because some of them are priests and monks and because they are not arrogant. (Qur'an, 5:82)
post #27 of 49 (permalink) Old 07-20-2007, 05:42 PM
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Thumbs up Common Beliefs and Values Shared by Muslims and the People of the Book

Christian and Muslim beliefs have many aspects in common. Judaism too shares many beliefs with Islam. In the Qur'an, God relates that Muslims share the same faith with the People of the Book and that they say to them "We have faith in what has been sent down to us and what was sent down to you. Our God and your God are one and we submit to Him." (Qur'an, 29:46)

In the Qur'an, Christians and Jews are defined as the People of the Book, and there is a command to show respect, mercy and kindness to them. Both Christians and Jews believe in God and share the same moral values as Muslims.
All true adherents of these three great religions:
believe that God has created the entire universe out of nothing and that He dominates all that exists with His omnipotence.
believe that God has created man and living things in a miraculous way and that man possesses a soul granted him by God.
believe in resurrection, Heaven and Hell and angels, and that God has created our lives with a certain destiny.
believe that besides Jesus, Moses or Muhammad, God sent many prophets such as Noah, Abraham, Isaac and Joseph throughout history, and they love all these prophets.
In one verse, that Muslims make no distinction among prophets is related as follows:
The Messenger believes in what has been sent down to him by his Lord, and so do the believers. Each one believes in God and His angels and His Books and His Messengers. We do not differentiate between any of His Messengers. They say, "We hear and we obey. Forgive us, our Lord! You are our journey's end." (Qur'an, 2:285)
The beliefs of the People of the Book are in harmony with Muslims, not only in terms of faith-related issues, but also of moral values. Today, in a world where such immoralities as adultery, homosexuality, drug addiction and a model of egoism and self-seeking cruelty have grown widespread, the People of the Book and Muslims share the same virtues: Honour, chastity, humility, self-sacrifice, honesty, compassion, mercy and unconditional love.
post #28 of 49 (permalink) Old 07-20-2007, 05:43 PM
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post #29 of 49 (permalink) Old 07-20-2007, 05:43 PM
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The Common Forces against Faith

Another important fact that draws Christianity, Judaism and Islam together is the atheist philosophies that are so influential in our time.
Among the best-known and most harmful philosophies of our age can be cited materialism, communism, fascism, anarchism, racism, nihilism and existentialism. Many people who believed in the false diagnoses, deceptive descriptions and explanations of these ideas on the universe, society and man, have lost their faith or doubted it. What is more, these ideologies have dragged people, societies and nations into great crises, conflicts and wars. Their share of the blame for the pain and troubles that humanity suffers from today is immense.

Today both the Muslims and the People of the Book are engaged in a broadening struggle against immoralities such as sexual perversions or drug addiction. Each of these three religions accepts chastity, honesty and self-sacrifice as the greatest virtues.
While they deny God and creation, all the above-mentioned ideologies are based on a common framework, a so-called scientific basis; Charles Darwin's theory of evolution. Darwinism constitutes the basis of atheist philosophies. This theory claims that living beings have evolved as a result of coincidences and by means of a struggle for life. Therefore, Darwinism sends this deceptive message to people:
"You are not responsible to anyone, you owe your life to coincidences, you need to struggle, and if necessary to oppress others to succeed. This world is one of conflict and self-interest".
The social messages put across by Darwinist concepts such as "Natural selection", "struggle for life", "survival of the fittest" are a means of indoctrination. This evil morality advises people to be egoistical, self-seeking, cruel and oppressive. It destroys such virtues as mercy, compassion, self-sacrifice and humility, the moral values of the three great monotheistic religions and presents this as a necessity of "the rules of life."

Godless ideologies such as fascism, communism, racism and anarchism have brought destruction upon humanity and have encouraged hatred within societies.
This Darwinist indoctrination is just the opposite of the beliefs of the People of the Book and the message of the Qur'an. Consequently, the Darwinist indoctrination constitutes the foundation of a world which inherently opposes all the three divine religions.
This being the case, it is necessary for the People of the Book and Muslims to co-operate, since they believe in God and accept the morality that He teaches. The followers of these three religions should expose to the world the fallacy of Darwinism, which has no scientific basis, but which people are trying to preserve for the sake of materialist philosophy. They should co-operatively carry out an intellectual struggle against all other deceptive ideas (communism, fascism, racism) that serve atheism. Once this is realized, the world will, in a very short time, embrace peace, tranquillity and justice.

Darwinism proposes a society in which conflict and violence are seen as means of development. But a study of its effects on society reveals that the Social Darwinist project has only brought pain and destruction.
post #30 of 49 (permalink) Old 07-20-2007, 05:45 PM
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Thumbs up Antisemitism is a Racism Totally Contrary to Islam

In our times, antisemitism is an ideology which threatens world peace and targets the well-being and security of innocent people. This is racist hatred felt by some for the Jews.
In the 20th century, antisemitism signed its name to great disasters, one of the most horrible being the cruelty and murder inflicted on the Jews by the Nazis. In addition to this, in many countries authoritarian regimes have targeted Jews and subjected them to cruel treatment. Fascist organisations have harassed Jews and carried out bloody attacks against them.
So how should a Muslim regard antisemitism?
The answer is obvious. Every Muslim must oppose antisemitism as he would oppose every other racist ideology. Although Muslims justly condemn the cruel and aggressive policies of the State of Israel together with their occupation of adjacent territory, to blanket condemn innocent Jews is not acceptable to Muslims: this would be a symptom of antisemitism. However, criticising official Zionist ideology has nothing to do with antisemitism, since to object to Zionism is to object to an intense form of racism. There are many Jews who also criticise the racist policies of Zionism, and to label them as being antisemetic would be absurd.

The persecution of Jews throughout history was basically a consequence of racist prejudices, which are definitely contrary to Islam. It is right to oppose and criticize the brutality of Israel, but no Muslim should condone unjust or cruel treatment of innocent Jewish people.
Never subjecting a community to a blanket criticism is a command stressed in the Qur'an, there is a need to distinguish between the righteous and the wicked, the cruel ones and the innocent. After referring to some Jews and Christians, who violated God's commands, God also mentions some other Jews and Christians who displayed moral perfection:
[However] They are not all alike. Among the People of the Book there is an upright community who recite the revelation of God during the night and fall prostrate before Him. They believe in God and the Last Day, enjoin what is right and forbid what is evil, and vie with one another in good works. They are of the righteous. And whatever good they do, its reward will not be denied them. God knows those who fear [Him]. (Qur'an, 3:113-115)
Antisemitism is an anti-religion ideology that has its roots in neo-paganism. Therefore, it is unthinkable that a Muslim would espouse antisemitism or feel sympathy for this ideology. Anti-Semites have no respect for Abraham, Moses or David who were blessed prophets chosen by God to be examples for humanity.
Antisemitism and other kinds of racism (eg. prejudice against blacks) have no place in true religion; they are perversions arising from various ideologies and superstitions.
Furthermore, when we examine antisemitism and other forms of racism, we see clearly that they promote ideas and a model of society that is totally contrary to the moral teachings of the Qur'an, for example, at the root of antisemitism lie hatred, violence, and lack of compassion. An anti-Semite may be so cruel as to support the murder of Jewish people, men, women, children and the aged, and condone their being subjected to torture. However, the moral teaching of the Qur'an enjoins love, compassion and mercy for all people. It also commands Muslims to show justice and be forgiving even to their enemies.

Muslims want Jews, Christians and themselves to live in peace and contentment, treating each other with tolerance, friendship, respect and compassion.
On the other hand, anti-Semites and other kinds of racists bulk at living together in peace with people of a different race or creed. (eg. German racists (Nazis) and Jewish racists (Zionists) were opposed to Germans and Jews living together; each side rejected this in the name of their respective race as a degeneration.) However, in the Qur'an, there is not the slightest distinction between races; the Qur'an advises that people of different faiths live together in the same society in peace and happiness.
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