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Also shown was a snippet of formal prayers at Mecca, Islam’s holiest city. As Muslims circumambulated around the Ka’ba, the following supplications were blasted on a megaphone, chanted to by Islam’s devotees:
O Allah vanquish the unjust Christians and the criminal Jews, the unjust traitors; strike them with your wrath; make their lives hostage to misery; drape them with endless despair, unrelenting pain and unremitting ailment; fill their lives with sorrow and pain and end their lives in humiliation and oppression; inflict your tortures and punishments upon the unjust Christians and criminal Jews. This is our supplication, Allah; grant us our request!
What to make of this immense contrast between Christian and Muslim prayers to the deity? Of course, in former times, these contradicting approaches would simply have been interpreted as natural reflections of the divine and the diabolical.
Today, however, when moral relativism portrays all religions equally—that is, all are equally meaningless with no tangible impact on their devotees’ lives—many may conclude that the Christian prayers, calm and grateful, evince Christian contentment under Islam, whereas the Muslim prayers, irate if not insane, evince sincere grievance.
Nothing could be further from the truth. If prayers and supplications were mere reflections of one’s level of contentment or discontentment with this world, then surely the Christians of the Muslim world—where churches and Bibles are burned, Christian girls are abducted and forced to convert, blasphemy and apostasy laws kill, and even the state massacres Christians—would be praying for fire and pestilence to descend upon their persecutors.
Conversely, Muslim leaders are quick to point to anything to rationalize their prayers of hate. Thus when Professor Abd al-Latif was asked if Sharia law permits Muslims to pray for the “annihilation” of Jews and Christians, he said yes, since Jews are unjust to Palestinians and Christians are responsible for Abu Ghraib, adding that “the prophet himself used to invoke curses.”
Indeed, Muhammad—who counseled cursing Islam’s enemies by, among other things, telling them to bite their father’s penis—condemned and called violence against Christians and Jews, beginning in his Quran’s opening prayer, the Fatiha, which Muhammad uttered some thirteen centuries before the creation of the modern state of Israel and the events of Abu Ghraib—that is, before any “grievances.”
The lesson? Prayers do not reflect one’s contentment with the world; they reflect the teachings of one’s faith.
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