Apostate prophet worries for the coming Ramadan; is fasting possible everywhere on earth?

In answer to the video "Walking Away From Islam"

On a general note first, Contrary to Christians who went to such extent in their over-exaltation of their prophet that, in the absence of a birthday for Jesus went searching in the pagan calendar for a date to artificially ascribe as Jesus' birthday, the Muslims do not celebrate their prophet's birth or death. The importance is focused on the message and this is why we celebrate the only month mentioned by name in the Quran, that of Ramadan. We gratefuly fast, which is a symbol of self sacrifice, in remembrance of God's sending in this month, a guiding light for all of mankind, to the heart of His prophet on a night of Ramadan, the Night of Destiny/laylatul Qadr. The root is R-M-Dhad, meaning "heat". RAMADAN was the month of heat because it fell in the heat of the summer.

The pre-Islamic Arabs used a combined Lunar/Solar calendar, and would periodically add a month in order to compensate for the shorter lunar year as opposed to the solar year. This resulted in fixing their rituals, like the yearly pilgrimage, to more convenient times from certain aspects. However, Islam banned the addition of such months 9:36-7.

This meant that the month of Ramadan is now rotating through the year in a 33 year cycle. This avoids the convenient fixation of certain religious practices according to human whims, for purely worldly motives, violating God's established sacred months and allowing an ordinary month to be observed as sacred and vice versa. For example the pre-Islamic Arabs used this practice to avoid the disadvantages for their trade. Banning the intercalary month opens up the way for spiritual improvement, training one to perform his duties at all times of the year and under all circumstances.

Also, from the viewpoint of the universality of religion, it is obvious that the periods of fasting and performing Haj cannot satisfy all if they be fixed, always falling in the same season and month in different places-summer or winter or very hot or very cold or rainy or dry or harvesting or sowing-year after year. The Islamic time-keeping system is in fact the most scientifically relevant, because it does not require intercalation and thus making its precise reference point known to the day. Add to this the fact that the Islamic calendar is the only one that is divested from all elements of overt and parenthetical shirk, such as how the days of the week and the months of the year are named.

Fasting is an act of great virtue and piety practiced by nations and prophets long before Muhammad 2:183-187,Ex24:18,Joel2:11-13,Matt4:2,6:16-18etc The abstinence prescribed, from gratifying material desires, satisfying the body's lust and inclinations purges the soul from the love of worldly affairs, focuses the attention on the spiritual realm. It is a period of self-improvement, where Muslims start a spiritual and moral training that shapes their lives for the months ahead, from one Ramadan to the next. It is a command literally aimed at "doing guarding"/laAAlakum tattaqqun 2:183. Often translated "fear", taqwa stems from w-q-w meaning guarding, or protection (see 73:17).

In Arabic, as in any language, synonyms have one or more common elements but every synonym on its own carries some sort of specific nuance. For example many words are used in the Quran to denote fear, including khushuaa, Khawf, Hadhr, rawaa, awjas, rahb, ruaab, taqwa etc. The common denominator between these words is fear but every time with a nuance highly meaningful to the context. The specificity of the taqwa type of fear is that it is the fear of future consequences, hence the implicit notion of guarding oneself. The prophet is reported to have stated that

"A person might fast and he gets nothing from his fast but hunger".

That is because he did not do it with taqwa, guarding his spirituality.

So, just as the body must go through physical training to become protected in specific situations, the soul needs the same in order to be guarded from deviations. Fasting, along with all its spiritual implications is one of the means given in the Quran for the achievement of that objective. This taqwa/guarding of the soul happens through consciousness of God in all deeds, by increasing help to the underprivileged members of society, working towards improving social interactions, including strengthening ties of kinship, showing forgiveness and compassion.

Fasting also teaches one that if he can abstain from that which is otherwise lawful and a primary need such as food, natural sexual desires and passions, how much more necessary is it that he should abstain from the evil ways which are forbidden by God and are not only unnatural but oppose one's own conscience.

It is made compulsory except on the sick or temporarily incapacitated from travel

"but whoever among you is sick or on a journey".

That person must later redeem himself by fasting the same number of missed days (when the conditions become more favorable for a fast) and in addition must feed a needy person if he can afford it (the pronoun HU in yatiqunahu refers to taam/feeding). In all cases, whether it be to redeem a missed fast or not

"whoever does good spontaneously it is better for him; and that you fast is better for you if you know".

The important point about fasting as said in the passage's opening statement is that it is aimed at increasing piety, God-consciousness. It is thus the responsibility of the one seeking spiritual betterment to make all necessary preparations for the attainment of that objective. This doesnt only apply to fasting but to all other religious practices, like praying, spending for charity, going on pilgrimage or fighting in self-defense when required.

All religious rites demand the fulfillment of certain conditions to be valid and so is the practice of fasting, counting among its conditions the witnessing of certain natural phenomena. These phenomena are the start and end of a lunar month

"whoever of you witnesses the month"

and the start and end of a day

"and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till night". 

The Quran strongly refutes spiritual determinism, the idea that the performance of one's religious duties is solely dependant on circumstantial factors. Things like lifestyle, living area, social atmosphere should all be molded either permanently or temporarily (geographical location suited for fasting for example) to allow the performance of one's spiritual duties, just as one readily sacrifices, among other things, his own health for the attainment of worldly objectives 

"A Muhajir (emigrant) is the one who gives up (abandons) all what Allah has forbidden."

Herein lies the whole Quranic concept of hijra, migrating unto God

4:97-100"Surely (as for) those whom the angels cause to die while they are unjust to their souls, they shall say: In what state were you? They shall say: We were weak in the earth. They shall say: Was not Allah´s earth spacious, so that you should have migrated therein? So these it is whose abode is hell, and it is an evil resort. Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape); So these, it may be, Allah will pardon them, and Allah is Pardoning, Forgiving. And whoever flies in Allah´s way, he will find in the earth many a place of refuge and abundant resources". 

When the conditions are such that one has no choice but to remain in an environment that is unfavorable for the performance of the religious duties, then the Quran states to simply act sincerely and with God consciousness

73:20"and Allah measures the night and the day. He knows that you are not able to do it, so He has turned to you (mercifully), therefore read what is easy of the Quran. He knows that there must be among you sick, and others who travel in the land seeking of the bounty of Allah, and others who fight in Allah´s way, therefore read as much of it as is easy (to you), and keep up prayer and pay the poor-rate and offer to Allah a goodly gift, and whatever of good you send on beforehand for yourselves, you will find it with Allah; that is best and greatest in reward; and ask forgiveness of Allah; surely Allah is Forgiving, Merciful".

This is the Quran's supreme realism. The Quran continues, even in those spiritually challenging circumstances, one should never comprise the principles of the religion and its virtues in order to assimilate in an environment devoid of proper morality, no matter how attractive it might be

5:100"The evil and the good are not equal, though the abundance of evil may dazzle you. So be in awe of Allah, O' possessors of intellects, that you may be prosperous".

Apostate prophet cannot appreciate the nightsky; stars are an adornement?

In answer to the video "Walking Away From Islam"

The Quran uses different words to describe the stars, not only as an adornement, which they certainly are to anyone that has witnessed a dark night filled with stars. The Arabs were desert and sea travellers and found their way in the darkness through the guidance of the stars, which the Quran figuratively calls lamps. Desert dwellers prefered journey at night to avoid daytime attacks. A parallel is created between the night traveller, seeking physical direction by looking up to the stars, and the spiritual traveller, seeking guidance from revelation from above. This is precisely why the various forms of imagery regarding the stars being lamps comes in the context of the need for revelation and guidance

6:97"And He it is Who has made the stars for you that you might follow the right way thereby in the darkness of the land and the sea; truly We have made plain the communications for a people who know".

It of course does not mean that the cosmic bodies were made solely for geographical guidance, like the moon wasnt, as said in the HB, solely made to reckon the times of seasons and festivals

Ps104:19"He made the moon for the appointed seasons".

This is the language of religious scriptures, addressing someone in search of spiritual guidance, then pointing to the means around him to find that guidance. The spiritual traveller is in need for guidance, he constantly longs for it. That need is answered through the sending down of revelations that causes spiritual revival just as the rain coming down from the skies causes the regeneration of the dead earth 16:64-5,30:46-50,43:11. Past scriptures contain many such similitudes Isa55:10-11.

This same water may equally cause luxuriant vegetation to grow or thorny bushes, just as it may be beneficial when it falls on deep soil with fertile ground or be disastrous for a shallow ground that washes away, revealing the barren rock below 2:263-4,7:57-8,51:22. The Quran is thus like the monsoon rain, either increasing the spirituality of a receptive heart, or exposing the spiritual barenness of the willful rejector. Truth always exposes falsehood, just as the foam that is created by the torrents and the rivers of "faith" are bound to disappear

13:17"He sends down water from the cloud, then watercourses flow (with water) according to their measure, and the torrent bears along the swelling foam, and from what they melt in the fire for the sake of making ornaments or apparatus arises a scum like it; thus does Allah compare truth and falsehood; then as for the scum, it passes away as a worthless thing; and as for that which profits the people, it tarries in the earth; thus does Allah set forth parables".

The Quran likens elsewhere divine guidance to the winds of mercy, either causing spiritual progress and happiness, or spiritual stagnation and ultimate perdition should God retain the wind of guidance. That spirtual reality is pictured through the parable of a sea ship, sailing freely through the seas, carried by the winds, as opposed to the one immobilized in the midst of the ocean and eventualy sinking

30:46,27:63,42:32-3"And among His signs are the ships in the sea like mountains. If He pleases, He causes the wind to become still so that they lie motionless on its back; most surely there are signs in this for every patient, grateful one. Or He may make them perish for what they have earned, and (even then) pardon most".

All these verses and many others, have one underlying notion; if man is provided with guidance to find his physical way in this world, then how can it be expected that he will be left without spiritual guidance? This cannot be, especially considering the explicit statement that mankind's ultimate goal of existence is spiritual betterment on the way to God 87:14,91:7-10.

Apostate prophet questions the higher purpose; God allows slavery?

In answer to the video "Walking Away From Islam"

From a higher perspective, the Quran explains the reason for there being differences socio-economical, or even psycho-physical differences among humans. All human beings were created with the aim of being Allah's vicegerents on earth. We have been endowed with freewill -which asserts itself through tests and trials- and are compelled to use it to fulfill our role of vicegerency according to our degrees in this world

6:165"And He it is Who has made you successors in the land and raised some of you above others by (various) grades that He might try you by what He has given you".

This is according to the divine principles of the Greatest of Judges 11:45,95:8 that what is expected of a person is directly in correlation to that person's condition 65:7.

Just like some trees are made to excell others in fruits 13:4, we are raised in degrees and some of us made to excell others in certain aspects, whether physical or mental, social or economical etc, but it is all done according to an all encompassing wisdom and knowledge that takes into consideration every aspect of our being 6:83.

However, if one disregards the materialistic mindframe that blurs the higher realities of existence, the level of difficulty in all cases can be said to be the same; the one with less wordly benefits (financially, in his health etc) has less avenues by which to be religiously and morally accountable but he is required to have a high level of inner discipline, patience and trust in God while the reverse is the case for the more advantaged in terms of wordly benefits; the burden on his inner discipline and steadfastness is less while the means given to him by which to be morally tested are manifold. He can be tested in his wealth, his health and other privileges.

A great part of Allah's scheme of testing the people through their choices in order to gradually purge the hearts, is to test us through our dealings with eachother

25:20"and We have made some of you a trial for others; will you bear patiently? And your Lord is ever Seeing".

One of the obvious proof for this is how most often individuals are endowed with benefits, material, physical or abstract, surpassing the basic and reasonable needs. All else will either vanish or be left behind after their passing away for others to benefit from. Through this scheme every human being becomes by virtue of his social existence, a means whereby the moral qualities of his fellow men are put to a test

"I saw Abu Dharr al-Ghifâri wearing a cloak, and his slave, too, was wearing a cloak. We asked him about that (how both were wearing similar cloaks). He replied: Once I abused a man, and he complained of me to the Prophet. The Prophet asked me, Did you abuse him by slighting his mother? You are a man who has jahiliyah. He added: Your slaves are your brethren upon whom Allah has given you authority. So if one has one’s brethren under one’s control, he should feed them with the like of what he eats and clothe them with the like of what he wears. You should not overburden them with what they cannot bear, and if you do so, help them (in their hard job)".

As the HB puts it in

Prov22:2"The rich and poor meet together: the LORD is the maker of them all".

God is not only the maker of every human, but also of their conditions, through the laws of the material and physical world He has created, in which almost every outcome is the result of a previous action. The people should therefore, regardless of their circumstances keep in view that ultimate reality in their dealings with oneanother instead. These wise words however are clearly bellied by other passages in the HB discriminating among the people solely on the basis of appearance and physical condition Lev21:16-24.

Just as there is diversity in nature, as in the aforementioned metaphor of the fruit trees, mankind is bound by that system too 6:165,11:118,30:22. As said many times in the Book, mankind could have been made a single nation, equal in all aspects, and spiritually upright 42:8. But Allah has decreed there will be diversity in creation whether physical, cultural, material or spiritual through the process of freechoice which was divinely established, sustained every step of the way and encompassed by Allah's power. God is thus ultimately the cause of these differences. Here is how that causality plays out.

For example;

- Some people have been made by Allah to resist better to diseases, others are stronger, taller or more intelligent. This is due to the natural biological processes He established, that can either be triggered by internal reactions and mutations or/and influenced by external, environemental factors that are themselves subject to the divinely decreed law of causation which God dominates with His all encompassing wisdom and power at each instant.

- Some people have been made by Allah to believe, and others to err and this is due to the system of freewill He established and fully controls, according to which one's moral choices shape his spiritual condition and destiny, either darkening his inner spiritual receptivity or enlightening it and making it further receptive to external guidance.

- Some people have been made by Allah to enjoy more wordly, material benefits than others. This again, is the consequence of a chain of causality in God's grasp.

This diversity however isnt viewed in the Quran as a stain purposefully put on the human race.

Neither is it allowed by God in order to confuse and seperate people, or oppose them. Rather it is allowed, as an outcome of the established system of causality, because it is a driving force that creates interraction, interdependency, exchanges and positive understanding

49:13"We have created you of a male and a female and made you nations and tribes that you may know each other. Indeed, the most honourable among you in the sight of Allah is the most fearful (of Allah) among you. Indeed, Allah is Knowing, Aware".

This is one of the most compelling Quranic proof man is repeatedly told to ponder upon; the divine unity in the face of an interdependant diversity

43:32"it is We who distribute their means of livelihood among them in the life of this world, and raise some of them by degrees above others, to the end that they might avail themselves of one another's help".

This is based on the wisdom that no human being should become independent of others, but everyone should remain dependent on the other in various ways. The Creator is in this way in total contrast with His creation; He is the Self-Sufficient, Sustainer of the universe at each instant. He creates difference among His creation, through the natural processes He established, and the system of freewill on which He has full control.

This system established by Allah ultimately creates a web of interdependant diversity necessary for one of the aspects of divine trials; our dealings with eachother. Many fail to perceive this ultimate reality and they are referred to in

36:47"And when it is said to them: Spend out of what Allah has given you, those who disbelieve say to those who believe: Shall we feed him whom, if Allah please, He could feed? You are in naught but clear error".

God does indeed will for the deprived and weak to be helped, but according to the laws He has established and that benefit both the one who freely offers his help (emotional, material, physical, spiritual, intellectual), as well as the receiver of that help. Others raise an outcry and question divine justice in light of the fact that people are born with varying degrees of socio-economical as well as psycho-physical conditions. That questioning is answered through the divine scheme explained above, as well as the Quranic concept that

2:156"Indeed, we belong to Allah and indeed we towards Him will return".

Our whole self belongs to Him and He in reality doesnt owe us a single thing, whatever we receive from Him, since birth and throughout life, little or big, is a favor from Him and serves a higher purpose which can only be beneficial if one accepts God's supreme ownership

11:9"If We make man taste mercy from Ourselves, (and) then take it off from him, verily he is despairing ungrateful".

Neither self-conceit nor despair are appropriate if one admits that all things belong to God and return to Him when He decides.

The unbelievers of the time of the prophet disregarded lower social classes, disrespected and discriminated them. They mocked the assemblies of poor people and ex-slaves listening to the prophet, just like prophets were reproached before, the likes of Nuh 11:27-30, assuming that if Allah had truly sent revelation then why didnt He address the elite and rulers of whom Muhammad was not 43:31? In their limited, materialistic mindframe they considered themselves more deserving of divine favors

6:53"And thus do We try some of them by others so that they say: Are these they upon whom Allah has conferred benefit from among us? Does not Allah best know the grateful?".

Apostate prophet finds social merits; slavery is a chance to reform?

In answer to the video "Walking Away From Islam"

Another repercussion of the Islamic system of "slavery", is that when captured during a battle against Muslims, those prejudiced individuals whose aim really was to annihilate Islam by all means, suddenly find themselves under the guardianship of those they believe represent evil.

Instead of being mistreated or even killed as they would have done had they captured Muslims instead, they benefit from strict regulations that guarantee their well-being. These people who, like in our days, were brainswashed with a distorted image of Islam, were shocked at seeing and experiencing the truth behind the scenes, benefiting from it, and how just and fair a social system it was as compared to their own society and how they themselves treated their slaves and war prisonners.

They experienced the reality of divine justice and many converted. So by restricting the acquisition of slaves to war prisonners, Islam was (and is still in case war is waged on Muslims because of their religion) actually giving them a chance of reform by introducing them to a better system on all levels

8:70"say to those of the captives who are in your hands: If Allah knows anything good in your hearts, He will give to you better than that which has been taken away from you and will forgive you, and Allah is Forgiving, Merciful". 

The voluntary assimilation and conversion of war prisonners because of having witnessed Islam from within, parallels with what happened during the treaty of Hudaybiyyah. It provided a relative peace era on the Meccan front which allowed Islam to spread faster than it ever did, because it allowed Muslims and non-Muslims to visit eachother and interract on account of their family relationships and trade connections. Many Meccans started visiting Medina, and stayed there for months. They got acquainted with the teachings of Islam and were deeply impressed by the righteous conduct and moral integrity of the Muslims, and how they treated the prisonners of war, integrating them into the fabric of society. Islam gained many converts in its ranks during that period.

This sense of brotherhood which Islam gave the oppressed, helped gradually bring down social barriers.

As a result, in the early periods of ISlam after the prophet, we see countless slaves with high political responsibilities, including the command of armies, governorship and judgeship. Not only in administration, we find theologians, commentators of the Quran, traditionists, jurists and authors who either were slaves or the children of the slaves or ex-slaves.

Apostate prophet seeks the worst finds the best; Islamic slavery comparable to Biblical abuse?

In answer to the video "Walking Away From Islam"

In light of the above, clearly, the Quran dismisses the western and judeo-christian notion of slavery by giving a new meaning to the term. A slave in the Quran is nothing more than a former war prisonner captured during defensive warfare, and taken under care in a Muslim household because he couldnt be ransomed in benefits of any kind or freed unconditionally.

Both Male and female war prisonners who became mulk yamin/right hand possession now fell under masters who treated them kindly to such an extent they had to be guaranteed a share of the inheritance if present along with other weak members of society taken under care 4:8. The prophetic traditions on the prophet's closest entourage and how they interacted with their slaves, all corroborate these facts.

Critics often disregard the overall description that is made of the prophet in relation to slaves, that of his closest entourage, let alone the many Quranic injunctions on the matter, whenever they engage in their polemics. They begin isolating ahadith, which is the worst method of objectively approaching that vast corpus of fragmented, disconnected incidents, in the life of the the early Muslim community, and then draw their hasty conclusions. Clearly, Islam, the prophet and the Quran are completely in favor of freeing slaves, even without preconditions, simply as an act of benevolence 2:177.

Yet we read a few instances where the prophet cancelled some people's desire to manumit their own slaves, either after their death or while still alive. He is described as freeing a part while selling another. If he was against setting slaves free altogether, as the insiduous polemicsts try to portray, then why allowing the manumission of some of them? He surely had the power and authority to keep them all into slavery. The reason he divided them this way is simple, once one objectively considers other similar instances, while of course, keeping in mind what was said about the noble prophet's core attitude in regards to slaves. These partial cancellations of arbitrary manumission came in specific contexts, that of Muslims that had no other assets that could be used to settle a debt than their slaves.

It is very clear in the light of a narration in Bukhari where an indebted man pledges to free/manumit his only valuable possession which he could have used to settle his debt instead. The prophet used to personally settle the debts of those who had no assets. But it wasnt this indebted man's case, which is why the prophet cancelled that pledge and settled the debt by transfer of ownership of the slave. It would have been unfair for the prophet to use his limited assets to settle this particular debt when other indebted people were more entitled to his gracious and compassionate help.

Slaves were an integral part of the household to such an extent that, as with other members of the biological family, women were allowed to unveil in their presence 24:31. This of course was a ruling of conveniency, given the frequent interraction with the male servants going about their various assisting tasks within the household. But it further contributed to their thorough integration within the family sphere, solidifying the various rulings of consideration towards them.
They had to be fed and maintained without any psychological injury and for the sake of Allah, not seeking benefits of any kind from them in return

76:8-10"And they give food however great be their own want of it to the poor and the orphan and the captive: We only feed you for Allah's sake; we desire from you neither reward nor thanks: Surely we fear from our Lord a stern, distressful day. So God will save them from the woes of that day, and give them radiance and gladness".

What is remarkable here is that the Quran places even the need of the captive, regardless of his religion, above the need of the Muslim guardian himself. This is just one of the many passages that further dwarfs the judeo-christian notion of the golden rule.

The people at that time accorded no dignity to slave-girls and anyone marrying such a woman immediately became an object of scorn. Through 2:221 the believers are encouraged to marry their female-slaves instead of choosing a pleasing unbelieving woman, and the believing women are also told to choose their male-slaves above an idolater if they wish to marry. By qualifying the word "bondswoman" with the adjective "believing" and leaving the word "idolatress" without any condition, emphasizes the principle that a believing woman, even if she is a slave, is better than an idolatress even if she comes from a noble family, in adition posessing all desired outward physical qualities.

It is to be kept in mind that to the Quran's primary addressees, as is even the case nowadays, establishing ties of various interests through marriages with a honorable family was a priority. The Quran turns that notion on its head, not with any example, but with that of slaves whom the ancients saw as the lowest human beings in society.

24:32 further encourages the believers to marry from their pious male/female slaves so that if some of them are poor, then they will be freed and enjoy more sustenance

"And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, Knowing".

This reinforces the fact that the ultimate criteria for judging an individual is his piety, the verse clearly tells the believers to choose from any member of society while at the same time emphasizing the good gesture in Allah's eyes to marry a male/female slave and freeing him/her. The verse also point to the fact that not all slaves are poor

"if they are needy".

Islam controlled slavery in such a way that it made the maintaining of a slave a great responsibility for the master, who had to show them so much care that in many cases when the slaves were set free they did not like to leave their masters. That is why within the Islamic community, it was seen as shockingly ungrateful for a slave to suddenly desert his guardians. It is in such context that the prophet reportedly condemned as kafir/denier a slave that unexpectedly deserts his guardian who did not harm him, but instead gave him shelter when he needed it and sustenance.

Apostate prophet seeks slave manual; how to become a slave owner?

In answer to the video "Walking Away From Islam"

The Quran gives 2 clear options towards war prisonners, either of the 2 can be applied from the moment of their capture following their defeat at the battlefield, until the threat of war has subsided 47:4. They can be given an unspecified favor, such as being taken care off within a Muslim household or even unconditionaly freed 2:177. The second option is to be ransomed for benefits of any kind, including monetary compensation as happens when a prisonner is bailed out, or in specific services as would be the case with prisonners doing community works, or in mutual prisonners. When a female captive gives birth to her owner's child, her status and conditions change 

"The Messenger of Allah forbade the sale of the (slave) mothers of one's children (umm al walad), they can not be sold, nor gifted, nor inherited. The master will make use of her while he is alive and when he dies she shall be free".

It is possible that some companions werent aware of the prohibition, and sold these categories of servants. A practice that happened even under Abu Bakr. Nothing indicates the prophet or close companions seeing and allowing the practice, as denoted with the "we" 

“We used to sell our slave women and the mothers of our children (Umahat Awaldina) when the Prophet was still living among us, and WE did not see anything wrong with that”. 

Umar, when he saw people doing it, forbade it in accordance with the prophet's command. 

Should the threat of war cease while there still are prisoners who havent benefited from the above 2 methods, then they can be employed as servants in a Muslim household where they must be treated on an almost equal level as other members of the household 4:36. At that point, if a slave who can offer any good contribution to society decides to be set free can enter into a written agreement with his guardian stipulating the terms and conditions of his manumition 24:33 which would more often than not be a term of service, i.e. you work for me for this many more months in my fields so I can recover my investment. This basically burdens the owner with only those right hand posessions that are of no value to society, after those that were capable of fending for themselves requested and eventually received their freedom. What this essentially means is that the burden of slavery in the end ultimately fell on the owners. Any capable slave that wanted to go into society, earn a living and get married would, and in addition the owner actually must offer financial assistance for the achievement of that objective. 

In fact some of the spendings of zakat are aimed at helping those masters who have entered into a manumition contract (mukataba) with their slaves 9:60. In one narration Anas b. Malik refuses to write a mukataba for a slave, so the caliph ʿUmar orders him to do it, paraphrasing the verse 24:33 ‘Write [a contract] with them if you see good in them!’, and making him swear an oath that he would do so. The majority opinion as attributed to Umar, Uthman, Aisha, and Ibn Umar, as well as the prophet is that the mukatab remains a slave until the last dirham is paid. Ibn Abbas reportedly stated that the slave is freed upon making the contract and merely owes the amount as a debt. Somewhere else we read, including in an alternative view from Umar that the slave is freed and the remainder converted to a debt upon paying half. Ibn Masud said that this occurs after one third or one quarter. The caliph Ali reportedly said that the mukatab attains freedom in proportion to what he has paid off. This seems to match a number of Prophetic hadith that discuss the rights and responsibilities of the mukatab becoming more like a free person the more they have paid off in certain numerically specified juristic matters. All this shows the flexibility of the issue of manumition.

The divine grant of mastery over their enemies doesnt give Muslims sanction to treat them as they wish. As shown above whether in the Quran or through the practice of the prophet, Muslims must treat them with care, almost as full members of a household. The reason being that through an exemplary conduct those former enemies might open their eyes to the real, unfiltered truth of Islam, free from the distortions of those that only seek to disparage it, and possibly reform themselves. The prophet once commented 

"you bring them tied in chains on their necks (capture them in war) and they later embrace Islam". 

This comment was utterd in relation to the verse qualifying Muslims as the best of nations, conditionally on their rightful conduct and forbidding evil. It is precisely this uprightness that turned enemy combatants, captured in war, into Muslims.

However, because the Quran repeatedly speaks of freeing slave as an act of great virtue, it warns against creating situations that could lead to the captivity then ransoming of slaves, through the example of the Jews of Medina. They entered into alliances with warring pagan tribes and fought, killed, enslaved then freed their own brethren while considering it a "pious act" 2:83-85. Such a behavior would not only be against the letter of the law but also its spirit 

"Malik related to me that he had heard that Abdullah ibn Umar was asked whether a slave could be bought on the specific condition that it was to be used to fulfil the obligation of freeing a slave, and he said, "No"...Malik added, "There is no harm, however, in someone buying a person expressly to set him free". 

Malik continues that in his opinion, the best course of action in this case is to exclude non-Muslim slaves. Choice must be made among those who neither were in the process of being freed, nor burdens to the owner due to physical impairement or bearing his child. A Muslim slave belonging to any of those categories is therefore not a valid kaffara/atonement. Even if he wasnt of those categories, Malik describes the slave as mu'min, meaning sincere and pious believer, which has more merit than simply being labelled Muslim. This way the intrinsic worth of the slave is enhanced to the maximum 

"Malik said...There is no harm in freeing a christian, jew, or magian voluntarily, because Allah, the Blessed, the Exalted, said in His Book, 'either as a favour then or by ransom,' (Sura 47 ayat 4) The favour is setting free".

The very fact of calling the manumission of slaves one of the greatest acts of charity, piety and benevolence towards men 2:177,9:60,90:11-18 shows that having them in one's possession is not the preferred way ultimately even though a short term captivity in the specific context of wars is sometimes necessary. 

The captives of the very first Islamic battle of Badr, were freed on ransom (in form of money depending on each prisoner's financial capacities or work like teaching ten Muslim children how to read and write), while those of the tribe of Tay were freed without any ransom. Some would reform themselves and cease their hostilities towards the Muslims, but others would go back headlong into battle whenever the chance to fight and kill Muslims presented itself. 

For example Abu Izza was among the anti-Muslim coaltion at Uhud. He had been taken as a prisoner of war at Badr and then released by the prophet without a ransom because he was poor and had a large family. The condition for his release was that he would not take part in further anti-Islamic activities, especially verbal provocations, as he was known for his eloquence. If relatives were captured they could not be separated. It is then that the Quran progressively introduced the notion of freeing slave benevolently as a great virtue. 

As already noted, slaves were a source of livelihood and labor, even to Muslims who had to treat them with care. That is why it is considered a great act of generosity if done unconditionally. Even if the person wasnt prepared to go to such charitable extent, the Quran still encouraged freeing them through other avenues such as atoning for certain sins like missing a fast, breeching a vow made hastily concerning a lawful thing, accidental homicide, and many other small acts common in this society 4:92,5:89,58:3. As an act of virtue, Ali emancipated 1000 slaves, purchasing them from his own money. The Prophet emphatically stated on many occasions that, in the sight of God, the unconditional freeing of a human being from bondage is among the most praiseworthy acts which a Muslim could perform.  

No religion other than Islam promoted the liberation of fellow humans in bondage as an act of humanity and virtue, beautifully reflected in Sura 90. That is a fact the Judeo-Christian critics of Islam, who try misrepresenting Islamic slavery with their twisted biblical paradigm in mind, will have to deal with. The overarching approach of Islam towards slavery, as already seen and as will be further developed, is thus to reduce the access to servitude and expand the way towards freedom.

Apostate prophet finds an unreliable tradition; prophetic treatment of slaves?

In answer to the video "Walking Away From Islam"

The prophetic traditions are clear as regards the treatment of slaves. In his famous sermon in 'Arafat, on 9th Dhul-hijjah 9 AH, during his last pilgrimage, the Prophet said,

"...and your slaves, see that you feed them such food as you eat yourselves and dress him with what you yourself dress. And if they commit a mistake which you are not inclined to forgive then sell them, for they are the servants of Allah and are not to be tormented..."

As a side note, the selling refered to here is certainly not in the context of trade. It is the best solution for both parties to separate with lesser harm. The guardian is here confronted to a situation where the slave commits a grave offense. The prophet's compassionate words refer to the slave's misdeed as a mistake, although from the guardian's perspective it is unforgivable and deserving of a harsh treatment. This wording of the prophet is in line with the Quranic injunctions of being more lenient towards the weaker members of society in case of an offense 4:25.

The conditions for having a slave in Islam, as already shown, is costly. Parting with them could not be done immediately because the guardian had to recover some of his investment somehow. He would thus be tempted to become harsh towards his slave until he could get back some of his costs and then free him. The prophet thus proposes a pragmatic solution that keeps in view justice, with the guardian recovering some of his investment, and compassion, with the slave avoiding punishment and being transferred to a new household where he could have a fresh start.

From Risalat al-Huqooq

"And the right of your subject through being your slave is that you should know that he is a creature of your Lord and is made of the same flesh and blood. And you only own him, but you are much too inferior to God and you have not created him. And you have not created his hearing and sight, nor do you provide his daily sustenance; rather it is God who gives you sufficiency for that. Then He subjugated him to you, entrusted him to you, and provisionally consigned him with you. So protect him there, and treat him well, just as He (God) has treated you well, and feed him with what you eat yourself, and clothe him with what you clothe yourself. And do not burden him with what he cannot withstand. And if you dislike him, you ought to let him go and replace him, but do not torment God's creature. And there is no power but in God".

Slaves are even covered by the law of equal retribution

"Samurah ibn Jundub narrated that the Prophet had said: “He who kills his slave shall be killed, he who amputates his slave shall be amputated and he who castrates his slave shall be castrated.”

In pre-Islamic Arab society, slavery was also an established institution. Slave men and women were found in almost every house, their number was a symbol of status. They were mainly prisoners of wars, or even debtors who were enslaved, then distributed among the armies or sold in the market places like animals. They were a source of cheap labor and livelihood for thousands.

To remedy this deeply rooted social habit, Islam first and foremost never places the acquisition of slaves as a demand of religion. This means that when the institution of slavery is absent altogether from Muslim society, the divine law remains complete.

Secondly it limits the acquisition of slaves by confining it to the war prisoners in the defensive war campaigns, specifically those that could not be ransomed, thus forbidding the enslavement of a free person. This is how God gives mastery to those who fight in His ways, over those that seek to extinguish the light of truth.

As ordained by Islam and as will be seen in details later on, it is but the most logical and humane manner of dealing with the enemy in war; they could obviously not free them at once and re-ignite the war, nor execute them all, nor set up a camp for them in which they would overburden state treasury and demand inefficient logistical organization with poor spiritual and psychosocial impact, but instead were sent among the Muslims themselves who were to treat them as quasi-members of the household. 

"they (slaves or servants) are your brothers, and Allah has put them under your command. So the one under whose hand Allah has put his brother, should feed him of what he eats, and give him dresses of what he wears, and should not ask him to do a thing beyond his capacity. And if at all he asks him to do a hard task, he should help him therein".

These former enemies could see and experience first hand the values and morals of Islam, after which they could eventually be freed. From all the ways that provided an avenue for slave acquisition, the Quran kept only one, as already said because of it being a logistical necessity, and more importantly, helped protect the captives’ lives as well as offer them a possibility of reform.

Possession of slaves in Islam is therefore unrelated to financial wealth. When slaves were bought, it was for the purpose of emancipating them immediately as a righteous benevolent action or to atone for a sin. They only could be acquired as collateral war prisoners, together with their belongings brought at the battlefield such as horses, camels, useful weapons. If they weren't ransomed in exchange of Muslim war prisoners at the hands of the enemy, they were then distributed in Muslim households in which the Islamic label of a "slave" would make the best western modern system of social care pale in comparison

"Narrated Anas: I served the Prophet for ten years, and he never said to me, "Uf" (a minor harsh word denoting impatience) and never blamed me by saying, "Why did you do so or why didn't you do so?"

That is why the prophet in a reported case advised against the freeing of a particular slave, although he and the Quran repeatedly encouraged and freed slaves indiscriminately. Some people are better off living and benefitting from that Islamic system than to be left in society to fend for themselves

"Narrated Maimuna, the wife of the Prophet that she manumitted her slave-girl and the Prophet said to her, "You would have got more reward if you had given the slave-girl to one of your maternal uncles."

To further corroborate that principle, the prophet said about the one 

"who has a beautiful slave girl, so he teaches her good manners, then he frees her, then he married her seeking the Face of Allah by that; then he will be given his reward twice".

Wars, past and present, justified or not, result in death, destruction and misery. The defeated party is always the one bearing the brunt of suffering. Among the consequences of wars, oppression, economic blockades, geopolitical bullying, post colonial damage and the like, that we see till this day are asylum seekers and refugees fleeing their homeland. Many of them die in the process, never see their families again or simply dont succeed and go back home without a solution. Looking realistically at the situation, one has to determine what would be the best course of action for the victor, ethically, spiritually and economically. Whether they retreat with the loot, in addition instoring a system that keeps drawing upon the local wealth, turning their backs and "closing their borders" or deal with the collateral damages. Once a party is defeated, its resources, including human are at the mercy of the victor. Families lose their pillars of support, leaving women and children helpless. Male refugees die by the hundreds till this day, seeking to feed their families back home, as stated earlier due to all types of oppression. Most of the time for these women, returning to their families adds more misery to an already impoverished community whose resources are lost or to be shared with the victorious party. That is not to speak of the general state of confusion in a community following defeat in war, adding burden upon burden for those left behind. The inevitable result is exile and more misery, or joining the victor whose increased wealth can afford extending the household to war captives and their children. This is the most pragmatic scenario in a war situation.

Muslims are warned however that even in a context of legitimate war, they can never be motivated by the perspective of capturing prisoners or acquiring any type of material gains over the main objective, the complete and entire defeat of their enemies and oppressors 8:67-71. The Quran relates in 8:5-8 how Allah tested the believers' motives in battle in order to purge them from their greed; if they would run after the booty or stand firm with the prophet to defend Islam. When the acquisition of slaves became restricted to battles after which they had to be freed either voluntarily or as a ransom, God warned the Muslims that during battle the motive must be the attainment of the military objectives before any consideration for war gains, and once the objective is fully accomplished, only then the taking of war prisoners and seizing of other spoils is allowed 47:4. In a later verse following the battle of Badr, God admonished those among the Muslims who had shown weakness in their general outlook on life, who had succumbed to their greed and begun capturing soldiers while the battle was still raging and the enemy threat hadnt been entirely contained 

8:67"you desire the frail goods of this world, while Allah desires (for you) the hereafter; and Allah is Mighty, Wise". 

But because God had already permitted the ransoming of war prisoners 47:4 that wealth gathered, although not in accordance with the spirit of the law, was considered lawful 

8:68-9"Were it not for an ordinance from Allah that had already gone forth, surely there would have befallen you a great chastisement for what you had taken to. Eat then of the lawful and good (things) which you have acquired in war, and be careful of (your duty to) Allah; surely Allah is Forgiving, Merciful". 

The believers are warned not to repeat this behavior and submit to their greed. They must keep in mind the higher objectives for going to war. They must first entirely subdue the enemy until the threat of war is over, and only then begin taking prisoners.

So the type of slavery allowed in the Quran, up to this day if the conditions are met, isnt the one where free innocent human beings are captured and sold like a merchandise. In fact the Quran emphatically condemns this type of human trafficking through the story of prophet Yusuf, as will be shown below.

Apostate prophet a true humanist; but is Islamic slavery against human rights?

In answer to the video "Walking Away From Islam"

Slavery wasnt invented by Islam or Christianity, it existed long before.

In ancient times almost all nations from the Romans to the Greeks regarded slavery as something natural. Aristotle thought that

"..some men are by nature free, and others slaves, and that for these latter slavery is both expedient and right."

The elites throughout India, Persia, Rome, the Arabian Peninsula, Romania and Greece regarded them as some commodity not worthier than cattle and had the power of life or death over them. The Judeo-christian scriptures hardly improved the status of slaves, as human traficking was allowed even if it involved one's own children.

Severly scourging the slave was permissible so long as the beating did not immidiately bring about the slave's death Ex21:20-1. The mosaic law, which Jesus abided by to the letter and instructed his followers to do the same, still allows purchasing them like any other commodity, detaining them and passing them down against their will Lev25:44-46,Deut15:16-17. Slaves can be forcefully seperated from their wives married under slavery, and from their children who are to stay with the master should the slave request and gain his freedom Ex21:2-4. By keeping his family as hostages, the master is almost sure to keep his slave permanently. For hard labor purposes, the only restriction to slave acquisition is that it was forbidden for Jews to enslave one another for hard labor. However, throughout history they could, and did, sell one another to slavery for a different purpose than their non-Jewish slaves, they were employed for works that did not involve physical toil Lev25:40-46. Solomon, during the building of the Temple and his own palace made ample use of non-Jewish slaves during 20 years of hard labor.

Slaves had to lookup to their masters as equals of God Col3:22-24, respect and fear them in servitude as they would serve Jesus Ephes6:5, submit to even harsh masters 1Pet2:18. So inconceivable is it that a slave may one day rise above his cursed status and gain responsibilities that the earth is pictured as quacking at the thought of it Prov30:21.

The subjugation of a slave is an essential part of religion

1Tim6:1-4"so that God’s name and our teaching may not be slandered..These are the things you are to teach and insist on. If anyone teaches otherwise and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, they are conceited and understand nothing".

As stated earlier, being nothing more than an ISraelite prophet in a long line of prophets, Jesus himself never banned slavery and in fact even endorsed unquestioned submission of slaves to their masters Lk17:7-10. Slave trafficking became an organized business through the Christian nations of Europe and America who captured slaves by thousands from their colonies.

They packed them like sardines in ships according to a precise mathematical calculation to maximize profit and many died on the way. Before leaving, the ships were blessed by priests. Christian priests themselves participated in the trade, especially in Angola, and justified it by saying they were baptizing them. Towards the end of the 18th century, some Arab nations participated in the slave trade too. The end of slavery in the christian world did not come by the hand of the church. It was a handful of moralists who rose slowly against it. Their cries werent heard in britain until 1807 when it was no longer profitable to the economy and the governement wanted to cut expenses especially in the sugar plantations after they lost their global monopoly.

Apostate prophet should learn Arabic; How is the Quran, Mubin?

In answer to the video "Walking Away From Islam"

5:15"O people of the Book! Indeed Our Messenger has come to you, to explain to you much of what you have concealed of the Book and pardoning much, indeed there has come to you from Allah a light and a clear book/mubin". 

When the Quran describes itself with mubin, it always is in the context of declaring that it is clearly a book from God, not man made. The root is B-Y-N and it means between. The action of the verb is "betweening". This betweening can mean clarifying because one can know better the difference between two things. It also can mean distancing because the betweening makes things become apart. 

The Quran clearly separates what is human and what is divine, and it is in that sense that it is mubin, not in the sense of "easy to understand". To wholly grasp the Quran certainly is not an easy task and one must beware of a hasty approach to it, drawing wrong conclusions from isolated verses or sentences taken out of their context. One must take the time, allow the whole of the Quran to be revealed to one's mind before attempting to interpret its message

75:16,20:114"and do not make haste with the Quran before its revelation is made complete to you and say: my Lord, increase me in knowledge".

This is how the Quran is

54:17"facilitated/yassarna for remembrence".

The "taysir" of the Quran doesnt refer to it being made easy but rather facilitated, ie the means to grasp are within reach but require personal effort.

When the Quran says that it contains the explanation of everything 6:38,16:89 like the previous revelations 6:154,7:145, it means it answers all questions pertaining to salvation, as can be seen from the direct context let alone by having a basic grasp of the book's explicitly stated purpose. These important issues have been made easy to grasp and devoid of any possible room for ambiguity. These crucial matters are expressed in the form of concise and straightforward statements

19:97,44:58,11:1"a Book, whose verses are made decisive/uhkimat, then are they made plain, from the Wise, All-aware"  

3:7"He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis/mother of the Book".

UMM al Kitab literally translates to MOTHER of the book. In the highly conceptual language of the Arabs, because the mother takes her child to his goal of physical development, the word came to be used in other contexts for that which help in attaining a goal. In this case, the decisive verses help us reaching to the truth. These decisive verses are well obvious and scattered throughout the Quran. Each of these verses on its own, is Umm al Kitab, just as a group of them is Umm al Kitab. 

Islamic tenets arent the result of centuries of conjectures and proof texting from ambiguous verses, as is the case with Trinitarianism. The Quran states about itself that it is a book dedicated to spiritual guidance. Containing "all things" thus means all that pertains to spiritual betterment. The HB similarly says

Ps119"all your precepts concerning all things"

The obvious intent is that it  encompasses all religious matters relevant to the addressees, it is not referring to spiritually irrelevant matters like medicine or cooking recipes.

The Quran was revealed to instruct humanity in such a way that no excuse will be left when we will be brought back to our Creator. It is a book of belief, reflection, and invocation, as well as a book of law, wisdom, and guidance. With Muhammad as His last messenger, Allah has finally sealed the line of prophethood and firmly established His religion in its ultimate form. It follows that the Quran must accompany man until the Day of Judgment providing him with guidance. 

This honored Quran 56:77 is a Book of clear light 64:8 with the certain Truth 69:51, sent down from the Light of the Heavens and the Earth 24:35 the Lord of the Worlds 32:2, the Supreme King and Ultimate Truth (al haqq) 20:114,26:192. A favor from Him free from imperfection, incredibility, conjecture, free from any misleading discrepencies, rightly directing to what is most upright and making all things manifest 12:1,17:9,18:1-2. It is wrapped up in wisdom 2:231,31:2, a source of mercy guiding to what is most upright 17:9, bringing the people out of spiritual darkness into light 57:9, to the way of the Mighty, the Praised One in the heavens and Earth 14:1-2, as were the purpose of previous revelations. It is full of the most excellent and just admonition 4:58,38:1, abounding with good, blessings, guidance and healing for the hearts 6:92,38:29,41:44 a verification of what is before it and a distinct explanation of all things necessary for salvation 12:111. It is sent with the truth for the sake of mankind 39:41,10:57,14:52,25:1 not belonging to any particular group of people 24:35, and a proof from the Almighty 4:174 removing all doubts from the seekers of truth and providing evidence against those who choose to disbelieve in it 23:65-67,36:70,45:20. The supernatural importance of this Book is such that mountains would crumble, the earth would rent asunder from its weight 59:21,13:31. This kind of imagery is meant at contrasting those whose hearts are more inert and harder to penetrate by divine guidance, than a massive mountain would be.

It clarifies all the things necessary for the salvation of mankind 16:89 which is why it addresses all the people of the earth 38:87-88,49:13,7:52,14:52 calling for brotherhood in faith regardless of one's race 49:10, sent with a messenger of glad tidings and warnings to all 17:105,21:107.  

It is the Dhikr or the Reminder, bringing back humanity to its original God-consciousness 16:44. It clarifies what was obfuscated  of the path of the prophets 16:64, becoming by virtue of that function, the Muhaymin/guardian over what came before it from Allah 

5:48"To thee We sent the Scripture in truth, confirming what came before it, and guarding it in safety" 

It is Al-Furqan (The Criterion), the standard which distinguishes truth from falsehood. The word furqan literally means "that which distinguishes one thing from another" in the context of human God-consciousness 

2:185"The month of Ramadan in which was revealed the Quran, a guidance for mankind, and clear proofs of the guidance, and the Criterion" 8:41"on the day of distinction (yaom al furqan)" 8:29"He will grant you a distinction(furqaanan)" 

Al Furqan also appears in the context of divine scriptures providing certainty in the distinction of good and evil. It is used for past revelations 2:53,21:48 and for the Quran. Nothing can overrule this supreme criterion, not the hadiths and not even the Prophet 

10:15"It does not beseem me that I should change it of myself; I follow naught but what is revealed to me". 

It is Al-Mizan (the balance) and contains Divine Justice to separate good from evil 

42:17"Allah it is Who revealed the Book with truth, and the balance".

Al-Mizan and Al-Furqan are equivalent in meaning, they both decide between the people with equity, and contain the true knowledge and explain the duties of the servants towards their Lord. These appellations stress the fact that revelation - and revelation alone - provides an absolute criterion of all moral valuation.

Apostate prophet loves challenges; the Quran allows debates?

In answer to the video "Walking Away From Islam"

As is clear, the Quran doesnt prevent the honest debate and search of knowledge. Many Quranic verses begin with questions that are stated very compactly and their real purport becomes evident through their answer

2:189"They ask you concerning..".

The verse 5:101 rather warns against questionning that could lead to unnecessary complications in religious laws. In addition, and as demonstrated through the Israelites' example, such questionning also stems for shallow belief and hypocrisy. Asking questions, politely humbly with pure intent is never disallowed. The angels were permitted to voice questions to God directly 2:30. No religion says, almost at the end of every argument for its truth, to reflect, ponder, think for themselves. It invites sceptics to bring forth any constructive criticism and argument. As just stated, the epitome of that principle is the angels' questioning God's plan for creation, questioning God Himself and yet they arent condemned at anytime. Justified curiosity is not wrong but even encouraged

21:7,16:43"ask those who possess knowledge if you do not know”.

In 58:1 a reference is made to an incident in which a pious woman had to face a severe difficulty regarding a religious issue; instead of becoming frustrated and showing distrust in God, she presented her case before Him and His Prophet with purity of intentions. Her difficulty was resolved and her case set forth as an example in the Quran: that of a person who adopted the correct attitude when troubles came her way.

Besides the twofold message that there is wisdom in having some things not known to us, that one should not ask about minutiae related to the religion which may have the opposite effect of making it obsessive compulsive, hard to follow and the potential danger of falling out of religion, the verse 5:101 also carries a timeless import in regards to one's understanding of the Quran itself. It teaches one not to be hasty, but instead wait for the detail that will elaborate on a topic requiring further explanation. This detail, present in the book, will not cause the religion to become a burden. It will eventually appear as one progresses through the Quran with an open heart, as it is being revealed to oneself. For these reasons, the Quran is to be approached with patience 75:16, one should ponder and meditate on its verse before forming any adverse opinion.  

God's law as originaly intended is meant at providing spiritual purification. It would then be contrary to that purpose for God to make it complicated. He has lightened our burdens through a simple and natural sharia

22:78"and has not laid upon you an hardship in religion".

Man, being a creature endowed with freewill, has a frail spirituality 4:28 that makes him lack resolve when a moral crisis arises. That spiritual weakness is only a natural outcome of an original, untrained spiritual state just as a newborn is physically weak. Only the appropriate training, spiritual or physical can make one overcome the challenges, abstract or concrete 70:19-35.

Therefore to facilitate the attainement of that goal, the sharia has been made simple and appealing to man's nature

2:185,5:6"Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful".

Had Allah wished

2:220"He would certainly have caused you to fall into a difficulty; surely Allah is Mighty, Wise".

Even after mentionning clear prohibitions, the Quran stresses the soulful nature of the Sharia by declaring lawful these same things whenever the circumstances make it too burdensome to abide by them 5:3. God's law is thus very close to human nature, it does not run contrary to it, rather it is the disobedience to the law of the Creator that is unnatural. Neither is a person expected to be over-zealous in his religious duties

24:53"reasonable obedience (is desired); surely Allah is aware of what you do".

Sincerity, not perfection is required and so if one stumbles during the pursuit of the right course, God is forgiving 4:17,53:32. One can therefore clearly see that this notion of the naturalness and simplicity of the divine law is not based on some whims by the Muslim scholars and jurists, but on Quranic indicants which occur so frequently that they cannot be mere metaphors. It is the principle of facilitation/taysir of the sharia as stated in

2:185“God wills that you shall have ease, and does not want you to suffer hardship”.

This verse is treated as belonging to the category of muhkam/decisive or explicit verses, corroborated by many others cited above. The traditions reflect that Quranic axiom

“I was sent to people with the lenient, tolerant, True Religion” or “Do [good] deeds that are within your capacity”

or

“This religion is very easy and entails no hardship".

The prophet instructed Muadh as he sent him to Yemen

“Facilitate things for the people and do not make things difficult for them. Be kind and lenient [both of you] with the people, and do not be hard on them and give the people good tidings and do not reject them,”.

Based on the traditions and the Quran, the scholars have thus asserted that making things easy/taysir is one of the higher objectives of the Sharia. It aims at protecting the life, property, and dignity of the whole community without causing inappropriate hardships.

Throughout the ages, despite the mindless islamophobic rant, nations have been receptive to the teachings of Islam without any difficulty or hardship.

This is evidenced by the transformation that Islam has brought about in the daily lives of the Arabs, the Persians, the Copts of Egypt, the Berbers, the Tartars, the people of India, the Chinese, and the Turks, without these peoples facing any difficulty in discarding their age-old bad habits, or being compelled to abandon their good customs.