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Zion's Camp was an expedition of Latter Day Saints led by Joseph Smith, from Kirtland, Ohio, to Clay County, Missouri, during May and June 1834 in an unsuccessful attempt to regain land from which the Saints had been expelled by non-Mormon settlers. In Latter Day Saint belief, this land is destined to become a city of Zion, the center of the millennial kingdom; and Smith dictated a command from God ordering him to lead his church like a modern Moses to redeem Zion 'by power, and with a stretched-out arm.'^[1]

Receiving word of the approaching Latter Day Saints, the Missourians formed militias, which outnumbered Smith's men. Smith then dictated another revelation stating that the church was presently unworthy to 'redeem Zion' because of its lack of commitment to the United Order, or law of consecration.^[2] They were told they must 'wait a little season' until its elders could receive their promised endowment of heavenly power.^[3] The expedition was disbanded on July 25, 1834, during a cholera epidemic, and a majority of survivors returned to Ohio. Nevertheless, the failed expedition permitted Smith to determine the most faithful Latter Day Saints among the group, and most Latter Day Saint leaders of the following years were selected from among these men.

Background[edit]

A fundamental tenet of Latter Day Saint theology is that the biblical New Jerusalem will be built in the Americas,^[4] a belief established by 1829 and included in the Book of Mormon.^[5] On July 20, 1831, Smith identified the location of this New Jerusalem as Jackson County, Missouri^[6] and began sending Latter Day Saint settlers there to establish a City of Zion, which was to be a Latter Day Saint millennial kingdom.

By the summer of 1833, there were about 1,200 Latter Day Saints in Jackson County,^[7] and older settlers felt threatened by their political and economic power, a fear exacerbated by rumors that Latter Day Saints favored abolitionism.^[8] Forming militia groups, the 'old settlers' as they were called, organized attacks against the Latter Day Saints during the summer of 1833. A revelation dictated by Smith in August 1833 discouraged immediate retaliation^[9] but permitted Latter Day Saints to retaliate after the fourth act of aggression and 'unto the third and fourth generation.'^[10] The Saints initially attempted to regain their lands through political and legal means, enlisting four Missouri attorneys to communicate with the court and the Missouri government.^[11] This decision to engage lawyers and fight the issue in court likely sparked further violence in late October 1833.^[12] When the Missourians attacked the Saints the fourth time, they fought back as allowed by Smith's revelation.^[13] By the end of 1833, Latter Day Saint homes, as well as the church's print shop, had been destroyed, and nearly all church members had fled the county. Latter Day Saint refugees settled temporarily in neighboring counties, including Clay County to the north, across the Missouri River from Jackson County.

In December 1833, Smith dictated another revelation about the 'redemption of Zion.'^[14] It commanded Missouri settlers to seek redress through the courts or the political process^[15] but warned that a military solution would become necessary should those efforts fail.^[16] The revelation predicted that God would soon command Smith^[17] to gather warriors of the church to 'get ye straightway unto my land; break down the walls of mine enemies; throw down their tower, and scatter their watchmen.'^[18] Further, should the Missourians oppose the Saints, the latter would 'avenge me of mine enemies, that by and by I may come with the residue of mine house and possess the land.'^[19] The legal and political efforts appeared futile, although after the security of a February 24, 1834 court hearing was threatened by Missourian protesters, it was postponed until late 1834.^[20]

Formation of the camp[edit]

At the headquarters of the Latter Day Saints in Kirtland, Ohio, Smith received a revelation from God, calling for an expedition to be raised in Kirtland, which would then march to Missouri and 'redeem Zion.'^[21] About 200 men and a number of women and children volunteered to join this expedition which became known as 'Zion's Camp.'

The march[edit]

Smith and his volunteers left Kirtland on May 4, 1834. By June 4, they had marched across Indiana and Illinois, reaching the Mississippi River, which they crossed, entering Missouri. They crossed most of the state by the end of June, and news of their approach caused some alarm among non-Mormons in Jackson and Clay Counties.

Attempts to negotiate a return of the Latter Day Saints to Jackson County proved fruitless, but Smith decided to disband Zion's Camp rather than attempt to 'redeem Zion' by force. Many members of the camp believed they should fight and criticized Smith. Subsequently many contracted cholera. The 900 mile march failed in its objective, and fourteen participants died.

Aftermath[edit]

Smith encountered increased hostility when he returned to Kirtland. Nevertheless, many of the participants in Zion's Camp became committed loyalists to the movement.^[22] When Smith returned to Kirtland, he organized the Quorum of the Twelve Apostles and the First Quorum of the Seventy, choosing primarily men who had served in Zion's Camp.^[23]

The Latter Day Saints failed to achieve their goal of returning to Jackson County, and although the Missouri legislature approved a compromise which set aside the new Caldwell County specifically for their settlement in 1836, two years later, Missourians drove the Saints across the Mississippi into Illinois.^[24]

Long after Smith's death, members of what is now known as the Church of Christ (Temple Lot) became the first members of the Latter Day Saint movement to return to Jackson County in an attempt to redeem Zion.

See also[edit]

Notes[edit]

1. ^D&C 103:15-18.
2. ^LDS D&C 105:2-5.
3. ^D&C 105:9-13.
4. ^LDS Articles of Faith 10.
5. ^Book of Ether chapter 13.
6. ^LDS D&C 57:1-3.
7. ^Launius (1997, p. 13).
8. ^Bushman (2005, p. 327-28).
9. ^Bushman at 235; LDS D&C 98
10. ^Quinn (1994); LDS D&C 98
11. ^Launius (1997, p. 15).
12. ^Launius (1997, pp. 15–16).
13. ^Quinn (1994).
14. ^LDS D&C 101:43.
15. ^LDS D&C 101:76-88; Roberts (1902, p. 455).
16. ^Roberts (1902, p. 455) (letter by Joseph Smith stating that if the government fails to restore the Missouri Saints to their land, then God 'will come with ten thousand of His Saints, and all his adversaries shall be destroyed with the breath of His lips').
17. ^The revelation refers to 'the servant,' whose identity as Smith was revealed in a later revelation dated February 24, 1834. See D&C 103:21.
18. ^LDS D&C 101:55-57.
19. ^LDS D&C 101:58.
20. ^Launius (1997, p. 19).
21. ^Bushman, 236; D&C 101:75: 'There is even now already in store sufficient, yea, even an abundance, to redeem Zion, and establish her waste places, no more to be thrown down, were the churches, who call themselves after my name, willing to hearken to my voice.'
22. ^'Zion's Camp was Joseph Smith's second major failure....Far from being a second Moses, he had left the exiled colony still outside the promised land and had returned with little except consoling words for the families of the fourteen dead. Kirtland met him with a hostility that exceeded his worst fears, for Sylvester Smith had rushed back with a dismal story of defeat without honor.' Brodie, 159-160. Bushman says, 'Nothing that Joseph aimed to accomplish came about. Several hundred men spent three months walking two thousand miles; fourteen of them never came home. Nothing the camp did improved the situation in Jackson County.... Was Zion's Camp a catastrophe? Perhaps, but it was not the unmitigated disaster that it appears to be. Most camp members felt more loyal to Joseph than ever, bonded by their hardships. The future leadership of the Church came from this group.' (247)
23. ^Bushman, 247.
24. ^Bushman, 247.

References[edit]

• Brodie, Fawn (1945), No Man Knows My History: The Life of Joseph Smith, New York: Knopf (see Wikipedia article).
• Brown, S. Kent (1994). Historical Atlas of Mormonism. Simon & Schuster. pp. 28–29. ISBN978-0130451477.
• Bushman, Richard Lyman (2005). Joseph Smith: Rough Stone Rolling. New York: Knopf. ISBN1-4000-4270-4.
• Launius, Roger D. (1984), Zion's Camp: Expedition to Missouri, 1834, Independence, Missouri: Herald Publishing House.
• Launius, Roger D. (1997), Alexander William Doniphan: Portrait of a Missouri Moderate, Columbia, Missouri: University of Missouri Press.
• Quinn, D. Michael (1994), The Mormon Hierarchy: Origins of, Salt Lake City: Signature Books, ISBN1-56085-056-6.
• Radke-Moss, Andrea G. (2000). 'We Also Marched: The Women and Children of Zion's Camp, 1834'. BYU Studies. 39 (1): 147–165. Retrieved May 22, 2014.
• Roberts, B. H., ed. (1902), History of the Church of Jesus Christ of Latter-day Saints, 1, Salt Lake City: Deseret News.
• Roberts, B. H., ed. (1904), History of the Church of Jesus Christ of Latter-day Saints, 2, Salt Lake City: Deseret News.

Praise be to Allah.

It ispermissible for a Muslim man to marry a non-Muslim woman if she is Christianor Jewish, but it is not permissible for him to marry a non-Muslim woman whofollows any religion other than these two. The evidence for that is theverse in which Allaah says (interpretation of the meaning):

“Made lawful to you thisday are At‑Tayyibaat [all kinds of Halaal (lawful) foods, which Allaah hasmade lawful (meat of slaughtered eatable animals, milk products, fats,vegetables and fruits)]. The food (slaughtered cattle, eatable animals) ofthe people of the Scripture (Jews and Christians) is lawful to you and yoursis lawful to them. (Lawful to you in marriage) are chaste women from thebelievers and chaste women from those who were given the Scripture (Jews andChristians) before your time when you have given their due Mahr(bridal-money given by the husband to his wife at the time of marriage),desiring chastity (i.e. taking them in legal wedlock) not committing illegalsexual intercourse, nor taking them as girlfriends”

[al-Maa'idah 5:4]

Imamal-Tabari said in his commentary on this verse:

“chastewomen from the believers and chaste women from those who were given theScripture” means, free woman among those whom have been given theScripture, namely the Jews and Christians who believe in what is in theTawraat (Torah) and Injeel (Gospel) from among the people who came beforeyou, O believers in Muhammad, whether from among the Arabs or other people;you are permitted to marry them “when you have given their due Mahr(bridal-money given by the husband to his wife at the time of marriage)”which means, if you give to those whom you marry of your (Muslims’) chastewomen and their (Jews’ and Christians’) chaste women their mahrs ordowries.”

(Tafseeral-Qurtubi, 6/104)

But it is notpermissible for a Muslim man to marry a Magian (Zoroastrian) woman or acommunist woman or an idol-worshipping woman, etc.

The evidencefor that is the verse in which Allaah says (interpretation of the meaning):

“And donot marry Al-Mushrikaat (idolatresses) till they believe (worship AllaahAlone). And indeed a slave woman who believes is better than a (free)Mushrikah (idolatress), even though she pleases you”

[al-Baqarah 2:221]

A mushrikahis an idol-worshipping woman who worships stones, whether from among theArabs or others.

It is notpermissible for a Muslim woman to marry a non-Muslim from any otherreligion, whether from among the Jews or Christians, or any other kaafirreligion. It is not permissible for her to marry a Jew, a Christian, aMagian, a communist, an idol-worshipper, etc.

The evidencefor that is the verse in which Allaah says (interpretation of the meaning):

“And givenot (your daughters) in marriage to Al‑Mushrikoon till they believe (inAllaah Alone) and verily, a believing slave is better than a (free) Mushrik(idolater), even though he pleases you. Those (Al-Mushrikoon) invite you tothe Fire, but Allaah invites (you) to Paradise and forgiveness by His Leave,and makes His Ayaat (proofs, evidences, verses, lessons, signs, revelations,etc.) clear to mankind that they may remember”

Zion Dating A Man Alive

[al-Baqarah 2:221]

Imamal-Tabari said:

What is saidconcerning the interpretation of the words “And give not (your daughters)in marriage to Al‑Mushrikoon till they believe (in Allaah Alone) and verily,a believing slave is better than a (free) Mushrik (idolater), even though hepleases you” is that what Allaah meant by that is that Allaah hasforbidden the believing women from marrying to a mushrik, no matter whatkind of shirk he believes in. So, O believers, do not give your daughters inmarriage to them, for that is forbidden to you. For you to give them inmarriage to a believing slave who believes in Allaah and His Messenger andthat which he brought from Allaah is better for you than to give them inmarriage to a free mushrik even if he is of noble descent and honourableorigins, even if you like his descent and background…

Zion Dating A Man Likes

It wasnarrated that Qutaadah and al-Zuhri said, concerning the phrase “And givenot (your daughters) in marriage to Al‑Mushrikoon”, It is notpermissible for you to give them in marriage to a Jew or a Christian or amushrik who is not a follower of your religion. (Tafseer al-Qurtubi,2/379).