Islamic State · Islamophobia · Religion

What Prophet Muhammad’s Covenants With Christians Say About ISIS

Muslim pilgrims walk outside the Prophet Mohammed Mosque in the Saudi holy city of Medina on December 13, 2008. Statistics put the total number of pilgrims who attended this year's annual hajj pilgrimage last week at more than 2.4 million, almost 1.73 million from abroad and 679,000 from within the kingdom, according to the official SPA news agency. AFP PHOTO/KHALED DESOUKI / AFP PHOTO / KHALED DESOUKI
Muslim pilgrims walk outside the Prophet Mohammed Mosque in the Saudi holy city of Medina on December 13, 2008. AFP PHOTO/KHALED DESOUKI / AFP PHOTO / KHALED DESOUKI

Picture this. A Muslim leader reaches out to a group of Christians and invites them to his country. The Christians happily accept the invitation, while the Muslim leader prepares his people for their arrival. This is the first time the two communities have met in an official delegation. Matters of state, politics and religion are the topics of discussion. The two groups see eye-to-eye on most issues, but also agree to disagree on theological issues. If one phrase can best describe their meeting, it is “mutual respect”.

At the end of their talks, the Christians tell the Muslims, “It is time for us to pray”. The problem for the Christians is that there is no church nearby to worship. Instead of letting the Christians pray on the dirty street, the Muslim leader tells the Christians, “You are followers of the one true God, so please come pray inside my mosque. We are all brothers in humanity.” The Christians agree to use the “Islamic space” as their own. A bridge between these religious communities is made in the name of peace and goodwill.

This story is not some fairytale. It is a historical fact (I did, however, make-up quotes based on how the interaction might have played out). The Muslim leader of the story is Prophet Muhammad and the Christians are from Najran, or modern-day Yemen. The event happened in Medina in 631 AD. This moment in time represents one of the first examples of Muslim-Christian dialogue, but more importantly, one of the first acts of religious pluralism in Islamic history.

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