Is Islam A Death Cult?

[Niblo]

Concerning the notion that Muslims are compelled to venerate a single individual:

As you know, to venerate an individual is to hold them in deep respect; to honour their exemplary qualities.

Permit me to tell you a little of my paternal grandfather:

Born and raised in the Rhondda Valley, South Wales, he was taken out of school at the age of ten, and set to work in the coal-mines (unlawful in his day, but who cared?).

Using the local Miners’ Institute – centres of learning at that time (and being a book-worm) – he studied (among many other things) both Hebrew and Greek. His second great passion – Faith and Family together being his first – was music. Able to play both violin and piano – and to transpose written music into tonic-solfa for those who could not read music – he was appointed Musical Director of the local Amateur Operatic Society. His favourite work was Handel’s Messiah. I can see him now, dressed in his black evening suit, white shirt, black dickie-bow, conducting a full chorus and orchestra, with his white baton; with every word, every note engraved in his heart. I have his baton, but none of his talent!

In the 1920’s, a number of Italian families moved into Glamorgan, and set up shops and cafes. One of these families (the Bassini’s) settled in Tynewydd (my home town).

When Italy declared war, and allied with Germany, the UK government issued an internment order against those it deemed to be ‘enemy civilians’. This included the Bassini’s. The husband (I knew him as Jack) was taken away, but his wife and children were allowed to remain in their home.

One day, my grandfather – returning from work – discovered a mob hurling abuse (and stones) at the Bassini’s and their home; at people they had once called friends. My grandfather stood between the mob and their victims, and told them to stop, and to leave. This they did.

Many years later, the family’s eldest daughter (Maria) was accepted as a Carmelite nun; and my grandfather and grandmother were invited to attend the ceremony. A great honour.

My grandfather was a Chapel Elder. The Elders employed the Minister.

When I was a teenager, one Minister visited my grandfather’s house, and was treated like royalty. My grandfather called him ‘Sir’. Later, I asked my grandfather why he had called this man ‘Sir’ after all, he was the Minister’s boss!

My grandfather smiled, and said: ‘I’m just an Elder. The Minister speaks the Word!’

When my grandfather died, several hundred men – of all ages – attended his funeral (women did not attend funerals in those days). The mourners filled the cemetery chapel, and many were weeping openly.

My grandfather was able to calm an angry mob – and move the hearts of many – not because of any legal authority (he had none), but because of his character; because of the person he was. He lived his Faith as it was meant to be lived. A Christian would say that he reflected the love of Jesus; and that it was this that made him a shining beacon to others. I would say that he reflected the love of God. He led by example rather than by argument.

He is, by far, the finest man I ever knew. I venerate his memory, and justifiably so.

Continued:

[Niblo]

Muslims venerate the Prophet (sallallahu 'alayhi wa sallam), there is no doubt about that. However, they remember – or ought to remember – that he was just a human being:

‘Say (Prophet), “I am only a human being, like you, to whom it has been revealed that your God is One. Anyone who fears to meet his Lord should do good deeds and give no one a share in the worship due to his Lord.”’ (Al-Kahf: 110).

And again:

‘Say (Prophet), “I am only a mortal like you, (but) it has been revealed to me that your God is One.”’ (Fussilat: 6).

And again:

‘Say, “I am nothing new among Allāh’s messengers. I do not know what will be done with me or you; I only follow what is revealed to me; I only warn plainly.”’ (Al-Ahqaf: 9).

Muslims are not to exaggerate the Prophet’s importance; especially to the extent of causing harm to those who disrespect him.

No doubt you are aware of the assault on Sir Salman Rushdie (12th August 2022). This was a criminal offence under Islam. I condemn, without reservation, the actions of his assailant.

The Qur’an lists a number of capital crimes; crimes that undermine the moral fabric of the Islamic community as a whole. Such crimes are known collectively as ḥirābah.

In Islamic law, ḥirābah form a category comprising armed robbery with violence; murder; rape; and terrorism.

The essential hallmark of ḥirābah is that they are intended to instil fear into the general community; to ‘corrupt the earth’ – the ‘act of undoing and breaking down the ties and relationships that God has established through creation by disrupting the process of human intercourse and by destroying the very possibility of human beings coming “to know one another” through interactive social dynamics.’ (Professor Khaled Abou El Fadl: ‘The Great Theft – Wrestling Islam From the Extremists’).

Insulting the Prophet (sallallahu 'alayhi wa sallam) may well instil revulsion – even anger – in the listener; but not fear…not terror. Insulting the Prophet is not of the ḥirābah, and carries no death penalty in the Qur’an; indeed, no earthly penalty at all.

In sūrah ‘Al-Ma’ida’ we read: ‘if anyone kills a person – unless in retribution for murder or spreading corruption in the land – it is as if he kills all mankind, while if any saves a life it is as if he saves the lives of all mankind.’ (ʾĀyah 32).

These are the words of Allāh (subḥānahu ūta'āla) – speaking to the heart of every Muslim today, just as they did to the Prophet of Islam (sallallahu 'alayhi wa sallam). Where in this ʾāyah do we find the words ‘unless in retribution for insulting Mohammed’?

Those who claim to love the Prophet – and who seek to defend his honour – would do well to follow his example.

During his lifetime he was ridiculed and insulted many times; and several attempts were made on his life. We have to ask ourselves: If the Prophet wished to execute – or to have others execute – those who insulted him, why is there no Qur’anic authority for this to be done?

In sūrah ‘Fussilat’ the Prophet is commanded to ‘repel evil with that which is better’ (ʾĀyah 34); and this he did, many times. Islamic scholars consider his behaviour to be the exemplar of appropriate action in the face of personal insult or assault.

‘Repel evil with that which is better.’

In what way can the murder of an individual for some (perceived) insult to the Prophet be better than simple forgiveness?

The French orientalist Louis-Pierre-Eugène Amélie Sédillot writes:

‘It is such a distortion of historical facts when some writers accuse Prophet Muhammad of cruelty…They forget that he spared no effort in eliminating the inherited desire for revenge between Arabs; despite the fact that revenge was highly esteemed in Arabia, like fencing was in Europe. They do not read the Quranic verse by which the Prophet broke the horrible habit of burying new-born girls alive. They never think of the pardon he granted to his worst enemies after the Conquest of Mecca.’ (‘Brief History of the Arabs’).

Finally, I need to point out that Muslims have a legal (contractual) obligation to obey the laws of the country in which they live (or are visiting). This, alone, makes the assault on Sir Salman unlawful in Islam.

Tariq Ramadan writes:

‘The devotion shown by Muslims to the Prophet Muhammad is clear to all. The bitter controversy surrounding the caricatures published in Danish and French publications have had a powerful impact on Muslim perceptions. Violent demonstrations have taken place in Muslim-majority countries, as well as attempted (and sometimes successful) assassinations, and public threats against those who had dared to belittle the Prophet of Islam. Indeed, Muslims are expected to respect and to love the last of the Messengers. But at the same time they should avoid making his person sacrosanct, an object of emotionally charged adoration.

‘Upon the Prophet’s death his faithful friend Abu Bakr warned the mourning Muslims: ‘O People! If anyone among you worshipped Muhammad, let him know that Muhammad is dead. But those who worshipped God, let them know that He lives and will never die.’

‘In fact, Muslims respect all the Prophets and Messengers, and the majority position holds that they should not be represented, either by drawing or sculpture, the better to avoid the temptation of idol worship that would ultimately transform the last Messenger into an object of adoration in the place of the only God. Islam recognizes and teaches the equal respect of all the prophets, from Noah, Abraham, Moses and Jesus to Muhammad, as well as all those mentioned or not in the scriptural sources. Respect cannot, however, be used to justify the extreme and, on occasion, hysterical or violent reactions of some Muslims to crude caricatures and/or disrespectful words. Intellectual critical distance is the best response. Combined with calm and confidence, it avoids blind emotionality; with wisdom, it will not react to provocation.’ (‘Islam: The Essentials’).

The notion that Muslims are compelled to venerate a single individual is false. The Qur’an insists that there is ‘no compulsion in religion’ (Al-Baqara: 256-257).

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[Niblo]

Concerning the notion that Muslims are required to isolate themselves from society; to live and/or socialise only with other Muslims; and to cut ties with family and friends who are not Muslims.

Allāh (subḥānahu ūta'āla) says:

‘People, be mindful of your Lord, who created you from a single soul, and from it created its mate, and from the pair of them spread countless men and women far and wide; be mindful of Allāh, in whose name you make requests of one another. Beware of severing the ties of kinship: ** Allāh is always watching over you.’ (Al-Nisa: 1).

** the Arabic here is wal-arḥāma; literally, ‘the womb-relationships’; referring, or course, to all those to whom we are related.

And again:

“Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity.” [al-Mumtahanah 60:8]

In short, Muslims are permitted to be kind; to uphold ties; to return favours; and to be fair towards non-Muslims, whether they are relatives or not; so long as they are not fighting the Muslims because of their religion, or seeking to drive them out of their homes.

When I became a Muslim, I was not obliged to divorce my wife (a Christian); or to cut ties with my two daughters (also Christian); or with three of my Christian grandchildren; or with my sister (an atheist); or with the rest of my non-Muslim family; or with my non-Muslim friends, colleagues and neighbours.

According to Islam, Muslims and non-Muslims are equal in their essential human dignity, and are entitled to the same standards of justice and equitable treatment.

Dr. Mohammad Hashim Kamali – former professor of law at the International Islamic University of Malaysia – writes:

‘Righteous conduct is not defined separately for any race and nation: they will all be judged by the same standards without discrimination or distinction of any kind. The fourth caliph ‘Ali went on record to say that if anyone sleeps the night in comfort and affluence while his neighbor suffers from deprivation and hunger, he is held accountable for it.

‘Waḥbah al-Zuḥayli made the observation that Islam’s vision of building a human civilization in the earth (iʿmār al-arḍ) and its assignment of the role of God’s vicegerency to humankind constitute the essence of its universalist outlook.

‘This essential mission draws no distinction between men and women, or Muslims and non-Muslims, and is inspired by the outlook of prosperity and success (al-falāḥ) for all alike.’ (‘The Middle Path of Moderation in Islam’).

Rather than isolate themselves, Muslims must strive to actively engage with their host society; to become constructive members of that society. In the UK, Muslims play an active role in society; at every level. They are present in the military; in the police; in government; in the various health services; in education; and in the manufacturing and service industries.

The notion that Muslims are required to isolate themselves from society; to live and/or socialise only with other Muslims – and to cut ties with family and friends who are not Muslims – is false.

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[Niblo]

Concerning the notion that Islam is elitist, claiming a special, exalted status for itself, its leader(s) and its members:

Islam rejects elitism, and emphasises that truth is equally accessible to all people, regardless of race, class, or gender.

Allāh (subḥānahu ūta'āla) created human beings as equals, who are to be distinguished from each other only on the basis of their faith and piety. He tells us:

‘People, We created you all from a single man and a single woman, and made you into races and tribes so that you should know one another. In Allāh’s eyes, the most honoured of you are the ones most mindful of Him: Allāh is all knowing, all aware.’ (Al-Hujurat: 13).

Not only are human beings created as equals, they are given different paths to follow:

‘We have assigned a law and a path to each of you. If Allāh had so willed, He would have made you one community, but He wanted to test you through that which He has given you, so race to do good: you will all return to Allāh and He will make clear to you the matters you differed about.’ (Al-Ma’ida: 48). Med

The message is clear: Whatever path we happen to be on – whatever law we happen to follow – we are each of us called to do good.

Allāh (subḥānahu ūta'āla) says this:

‘For the (Muslim) believers, the Jews, the Sabians, and the Christians – those who believe in Allāh and the Last Day and do good deeds – there is no fear: they will not grieve.’ (Al-Ma’ida: 69).

Puritans claim that this verse has been abrogated by the following:

‘If anyone seeks a religion other than complete devotion to Allāh, it will not be accepted from him: he will be one of the losers in the Hereafter.’ (Al‘Imran: 85).

The expression ‘complete devotion’ is a rendition of ‘islam’; a word that is never capitalised in Arabic. This word can also be rendered ‘submission’.

Puritans take the word ‘religion’, and then capitalise ‘islam’; giving the impression that the verse refers to that particular Faith alone. They argue that Islam is the only religion acceptable to Allāh (subḥānahu ūta'āla). At the same time, they claim (correctly) that Islam is not merely a ‘religion’, but a way of life. But so are Christianity and Judaism (and all other religions, too, of course). And the best ‘way of life’ (for a believer) is one spent in complete devotion to the Beloved.

Al‘Imran: 85 can safely be rendered: ‘If anyone seeks a way of life other than complete devotion to Allāh, it will not be accepted from him: he will be one of the losers in the Hereafter.’

By the way, Al’imran was the 89th sūrah to be revealed. Al-Ma’ida was the 112th. Folk are invited to explain how it is possible for an earlier sūrah to abrogate a later.

All people, regardless of their religion – or none – are required to spread justice, compassion and mercy on earth; yes, and beauty too.

Allāh (subḥānahu ūta'āla) says this:

‘Spend in Allāh’s cause: do not contribute to your destruction with your own hands, but do good, for Allāh loves those who do good.’ (Al-Baqara: 195).

And this:

‘Allāh loves those who keep their pledges and are mindful of Him……who give, both in prosperity and adversity, who restrain their anger and pardon people – Allāh loves those who do good……. so pardon them and ask forgiveness for them. Consult with them about matters, then, when you have decided on a course of action, put your trust in Allāh: Allāh loves those who put their trust in Him.’ (Al‘Imran: 76; 134; 159).

And this:

‘Do not turn your nose up at people, nor walk about the place arrogantly, for Allāh does not love arrogant or boastful people. Go at a moderate pace and lower your voice, for the ugliest of all voices is the braying of asses.’ (Luqman: 18).

Allāh (subḥānahu ūta'āla) loves, or does not love, according to our actions, and quite regardless of how we feel about Him.

Khaled M. Abou El Fadl writes:

‘What triggers God’s love is certain acts and qualities that are appealing to God. God loves those who act in particular ways or possess certain qualities even if some of these people do not love God back.

‘(…) Muslims ought to cultivate and nurture an attitude of tolerance and forgiveness, and not seek confrontations with those who do not understand the moral worth of either value. Part of this process is to avoid escalating conflict or intentionally inciting hatred and ill will. Thus the Qur’an explicitly commands Muslims not to use foul language or curse their opponents, even if these opponents initiate the verbal abuse. The Qur’an justifies this prohibition by explaining that attempting to reciprocate verbal abuse leads to a dynamic that is essentially uncontrollable and that is bound to result in much ugliness.’ (‘The Great Theft: Wrestling Islam from the Extremists’).

The notion that Islam is elitist, claiming a special, exalted status for itself, its leader(s) and members is false.

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[Niblo]

Concerning the notion that Muslims are compelled to hold to dogmatic beliefs; and are unable to question these belief systems without fear of reprisal or punishment from the leader or other group members.

In answer to the question ‘Who is a Muslim?’ Tariq Ramadan writes:

‘The four traditional schools of law and jurisprudence do not agree on an answer. They do agree that once a woman or a man has uttered the attestation of faith – ‘I attest that there is no god but God and that Muhammad is the Messenger of God’ – in full knowledge of its meaning and with a sincere heart, she or he becomes a Muslim.’

He goes on:

‘(…) By definition, any person who has pronounced the attestation of faith with her or his whole mind and heart, and who feels Muslim, must be considered as such, whatever her or his practice, conduct, sins, errors or contradictions. No authority, institution or Muslim legal scholar has the authority to ‘excommunicate’ (takfīr) a person from Islam. It is certainly possible to judge speech, behaviour or actions and to deduce their compatibility or not with the prescriptions of Islam. But it is not possible to deny an individual’s status as a Muslim if she or he asserts it. For the ultimate judgement, the judgement of beings and of hearts, belongs to God alone.’ (‘Islam: The Essentials’).

In Islam, differences of opinion on religious matters (‘ikhtilāf’) are entirely permissible. It was the practice of ‘ikhtilāf’ that gave rise to the principal legal schools (madhāhib) of Islam – the Ḥanafī, Mālikī, Shāfi‘ī, Ḥanbalī, Ja‘farī, Zaydī, Ibāḍī, and Ismā‘īlī; and to the many extinct madhāhib, such as those of al-Tabari; al-Layth b. Sa‘d; Ibn Abī Laylā; al-Awzā‘ī; Sufyān al-Thawrī; and others.

Khaled M. Abou El Fadl writes:

‘A student commencing the study of the Islamic legal heritage is immediately struck by the complexity of doctrines,
diversity of opinions and enormous amounts of disputations over a wide range of issues.

‘(…) Even in one school, such as the Ḥanafī school, there can be several trends, such as the positions of Zafar, Abū Yūsuf, and al-Shaybānī. Often, a student is taught that classical Muslim jurists frequently maintained that there is a long-established tradition of disputation, debate and disagreement that started from the age of the Companions of the Prophet and continued therefrom. Furthermore, the student is taught that a major contributing factor to the diversity of Islamic legal schools is the acceptance and reverence given to the idea of ikhtilāf (disagreement and diversity).’ (‘Speaking in God's Name’).

The notion that Muslims are required to hold to dogmatic beliefs; and are unable to question these belief systems without fear of reprisal or punishment from the leader or other group members is false.

Not only is disagreement to be expected, but it is actually a positive reality to be embraced and encouraged.

Khaled M. Abou El Fadl reminds us that when al-Mansūr – the Abbasid Caliph – offered to adopt the ‘al-Muwaṭṭa’ of -Imām Mālik as the uniform law of the Caliphate, Mālik refused. He did so:

‘…. arguing that there were many established juristic practices in different areas of the Muslim world and there was no legitimate reason to impose legal uniformity upon the various territories. Reportedly, Mālik argued that no one jurist or juristic tradition may have an exclusive claim over the divine truth, and hence, the caliph may not legitimately support one school to the exclusion of the others.’ (‘Speaking in God's Name’).

It is a matter of conscience. People are expected to learn all they can about a particular matter – evidence for and against – and then to follow their conscience (even if it conflicts with the religious verdict of a respected scholar) until new learning, new understanding, creates honest doubt. When this happens one must: ‘Leave what makes you doubt for what does not make you doubt. Verily, truth brings peace of mind and falsehood sows doubt.’ (Sunan al-Tirmidhī : 2518).

Continued:

[Niblo]

Concerning the notion that Islam requires earthly punishment for apostates:

While the Qur’an speaks of apostasy more than a dozen times; nowhere does it authorise an earthly punishment for abandoning faith. On the contrary, aside from the teaching that there is ‘...no compulsion in religion’ (Al-Baqara: 256); we have this:

‘Say: “Now the truth has come from your Lord: let those who wish to believe in it do so, and let those who wish to reject it do so.”’ (Al-Kahf: 18); and this:

‘As for those who believe, then reject the faith, then believe again, then reject the faith again and become increasingly defiant, Allāh will not forgive them, nor will He guide them on any path.’ (Al-Nisa: 137).

In a footnote to this last verse, Dr. Mohammad Hashim Kamali, a noted Islamic scholar and former Professor of Law at the International Islamic University of Malaysia writes:

‘Had apostasy been subject to a temporal punishment, it would have been mentioned here. For this Qur’anic verse clearly visualises instances of renunciation of Islam more than once without actually mentioning a punishment for it.’ (‘Principles of Islamic Jurisprudence’).

The Qur’an makes it perfectly clear that when it comes to apostasy, Allāh (subḥānahu ūta'āla) reserves for Himself the right to judge; and to do so on the Day of Judgement. The Prophet (sallallahu 'alayhi wa sallam) has no say in the matter. On the contrary, his role is to convey the message – to preach and teach the Faith, as expressed in the Qur’an – and nothing more. He is not to impose it by force:

‘Ask those who were given the Scripture, as well as those without one: “Do you too devote yourselves to Him alone?” If they do, they will be guided, but if they turn away, your only duty is to convey the message. Allāh is aware of His servants.’ (Al-‘Imran: 18-20; my emphasis). See also Al-Kahf: 29; Al-Ma’ida: 92.

If the Prophet was given no Qur’anic authority to punish apostasy, then by what right do we?

Dr Kamali writes:

‘Neither the Prophet Muhammad, nor any of his Companions, compelled anyone to embrace Islam. They did not sentence anyone to any punishment solely for renunciation of Islam, and there is evidence also in the Qur’an to that effect. The handful of cases of apostasy reported during the Prophet’s lifetime are in effect offences of treason: the individual would renounce Islam, leave Madinah, join the pagans of Quraish and fight the Muslims – all in rapid succession. This was the scenario at a time when the two communities, the pagans of Mecca and the nascent Muslim community in Madinah, were actively at war. There were no neutral grounds under those circumstances. Bearing in mind also that there were over twenty-six military engagements (and many more smaller skirmishes) between Muslims and non-Muslims in the space of about ten years, there was an active but extended state of war.’ (‘Shariah Law.’).

The notion that Islam requires earthly punishment for apostates is false.

Continued:

[Niblo]

Conclusion:

Islam is not a cult; and therefore cannot rightly be labelled as such. Nor is it a religion of death.

Dr. Kamali writes:

‘Protection of life (hifz al-nafs) – of all human life is one of the overriding goals and purposes (maqasid) of Islam and the Shariah. Human life must be safeguarded as a matter of priority. ‘One who saves the life of another’, says the Qur’an, ‘it would be as if he saves the life of the whole of humankind’ (al-Ma’idah, 5: 35). The text also declares in the same verse: ‘And one who kills a human being without the latter being guilty of murder or corruption in the land, it would be as if he has killed the whole of humankind.’ Elsewhere the Qur’an enjoins: ‘Slay not the life which God has made sacrosanct unless it be in the cause of justice’ (al-Isra’, 17: 33). Slaying without a just cause and outside the due process of law and Shariah is prohibited, be it out of despair, ignorance or adventurism. These prohibitions subsume all forms of violence and self-destruction, including suicide bombing. Under no circumstances is suicide, let alone suicidal terrorism and bombing, permitted in Islamic law. These are violations of the principles of Islam.

‘(…) Islam advocates values such as human unity and equality, love of the Creator, compassion, subjugation of passion and accountability for all actions. These values are supported by innumerable verses in the Qur’an, enjoining believers to be righteous, compassionate and moderate their conduct in their dealings with their fellow humans. All the Five Pillars and core values of the faith, such as submission to God and prayer, giving to charity, fasting (which involves self-restraint, suffering and self-sacrifice) and pilgrimage of the haj (which involves acts of devotion to God and expresses unity and brotherhood with one’s fellow humans) are non-violent, humanitarian and peaceful. Islam is also a strong advocate of justice (‘adl), benevolence (ihsan) and wisdom (hikmah), and is inherently moral when it prioritises obligations, or one’s duty to others, over one’s own rights. Islam is emphatic on social justice, abolishment of all forms of slavery, racism and discrimination. These are all premised in peace and provide a favourable framework for social harmony. – Islam proposes several principles that support non-violent resistance to adversity, such as patience, persuasive engagement, consultation and dialogue,

‘The emphasis in Islam is on the doing of good (khayr, ihsan, birr) and not on power. Khayr and ihsan in Islam underline support for the poor and charity. Charity is prescribed in at least twenty-five places in the Qur’an, and occurs in many varieties, all encouraging the faithful to assist the underprivileged and help in the removal of injustice in society. Justice and the doing of good are expected to prevail in all interactions with one’s fellow humans, Muslim and non-Muslim alike. – Islam’s vision of the human life on earth is underlined by harmony and peace with other creatures and inhabitants of this planet. Peace (salaam) in Islam is not merely an absence of war; it is the elimination of the grounds of violence and conflict, of futility and waste, oppression and corruption (fasad). Peace, not war or violence, is God’s true purpose for human life and for humankind’s vicegerency on earth. – Islam takes an unequivocal stance on the unity of all humanity and on essential human dignity, which are central to Islam’s order of values.

‘Humankind is also an integral part of an ocean of creation, and is the most dignified and exalted of them all, the prize indeed of God’s creation. This can best be preserved and further enhanced through peaceful coexistence. – While Islam stands for peace, it needs to be added that it does not subscribe to pacifism. War is clearly permitted in self-defence, defence of one’s homeland and manifest aggression against oneself or others who may be helpless in the face of overwhelming acts of aggression. Absolute non-violence is therefore unrealistic and cannot be envisaged by a religion that is characterised as an uprising for justice. Limited use of force is therefore permitted under certain conditions for which there are rules designed to contain and control violence and unwarranted aggression.’ (‘Shariah Law’).

[BrianSoddingBoru4]

^That was exhausting.

Boru

[Niblo]

Volenti non fit injuria.

Nobody compelled you to read it 😉

[BrianSoddingBoru4]

Volenti non fit injuria.

Nobody compelled you to read it 😉

I'm not claiming damages, I just said it was a long read.

As an administrator on this site, I'm 'compelled' to read as many posts as I can.

Boru