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[[File:Dr. Zakir Naik.jpg|thumb|230px|right]]<br />
ഈ ലേഖനം മുസ്ലിം പണ്ഡിതന് ഡോ. സാക്കിര് നായിക്കിന്റെ പൊള്ളത്തരം വെളിപ്പെടുത്തുന്നു. [[Zakir Naik]].<br />
==Introduction==<br />
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മുസ്ലിം "മാപ്പുസാക്ഷി" ശൈലീ പണ്ഡിതന്മാരില് ഒരു പ്രധാനി ആണ് ഇന്ത്യയിലെ സാക്കിര് നായിക്ക്.പല മുസ്ലിംകളും, പ്രത്യേകിച്ച് യുവാക്കള് ഇദ്ദേഹത്തില് വിശ്വസിക്കുകയും മത പരിത്യാഗിയെ വധിക്കണമെന്ന് പറയുന്ന "ഖുര്ആന് അത്ഭുത വിദഗ്ധന്റെ' വാക്കുകള് ഉദ്ധരിക്കാറുണ്ട്.<br />
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[[Islam and Apostasy|മതപരിത്യാഗി]] <ref>[http://video.google.com/videoplay?docid=2355640483472559724 Zakir Naik - Questions and Answers 4 of 4] (30:15 in the video)</ref> . <br />
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ഇത്തരമൊരു 'ശാസ്ത്ര പണ്ഡിതന്' ചിലതൊക്കെ അറിയാമെന്നു ധരിക്കുന്നത് സ്വാഭാവികം. ഇദ്ദേഹം ഒരിക്കല് ' ഖുര്ആനും ആധുനിക ശാസ്ത്രവും - വൈരുദ്ധ്യമോ പാരസ്പര്യമോ?' - എന്ന പരിപാടിയുടെ ചോദ്യോത്തര വേളയില് പരിണാമ സിദ്ധാന്തത്തെ ചവറ്റുകുട്ടയില് ഇടാന് ശ്രമിച്ചു. <ref>Dr. Zakir Naik - [http://www.institutealislam.com/quran-and-modern-science-conflict-or-conciliation-part-two-by-dr-zakir-naik/ Quran and Modern Science – Conflict or Conciliation?] - Institute Al Islam</ref> <br />
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അദ്ദേഹത്തിന്റെ [[refutations|ഖണ്ഡനം]] വളരെ ചുരുങ്ങിയതും, സാധാരണ പോലെ ശ്രോതാക്കളുടെ വന് കയ്യടി നേടിയതും ആയിരുന്നു. എന്നാല് ഈ ചെറിയ ഉത്തരത്തില് തന്നെ കാണിക്കപ്പെടാവുന്ന, 28 തെറ്റുകള് 'ഡോ. നായിക്ക്' വരുത്തി. ഈ 'ശാസ്ത്ര അബദ്ധങ്ങള്' നമ്മെ അത്ഭുതപ്പെടുത്തുന്നവ ആണ്. <br />
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ആ പ്രസംഗത്തിലെ 28 അബദ്ധങ്ങള് അക്കമിട്ടു കൊടുത്തിരിക്കുന്നു.<br />
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== വിശകലനം==<br />
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{{Quote||" "ദി ഒറിജിന് ഓഫ് സ്പീഷീസ്" - ല് പറയുന്നത് ചാള്സ് ഡാര്വിന് എച്ച്. എം. എസ് ബീഗിള് എന്ന കപ്പലില് കയറി 'കേലട്രോപ്പിസ്റ്റ്' എന്ന ഒരു ദ്വീപില് പോവുകയും, അയാള് പക്ഷികള് ചില മരപ്പൊത്തുകളില്/വിടവുകളില് കൊത്തുന്നത് കണ്ടു."}}<br />
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'''1.''' "കേലട്രോപ്പിസ്റ്റ്" എന്ന ഒരു ദ്വീപ് തന്നെ ഇല്ല. <br />
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'''2.'''ആ പക്ഷികള് മരപ്പൊത്തുകളില് കൊത്തുന്നതുമില്ല.<br />
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ഡാര്വിന് പ്രകൃതി ശാസ്ത്രജ്ഞന് എന്ന നിലയില് വര്ഷങ്ങളോളം ലോകത്തിലെ വിവിധ ഭാഗങ്ങളില് സഞ്ചാരം നടത്തി. അദ്ദേഹത്തിന്റെ ഒരു യാത്ര ഗാലപ്പഗോസ് ദ്വീപുകളിലായിരുന്നു. അവിടെ അദ്ദേഹം വിവിധ ജൈവശാസ്ത്ര 'തട്ടുകളില്/മേഖലകളില്' ജീവിക്കുന്ന ചില 'ഫിഞ്ച്' പക്ഷികളെ കണ്ടെത്തി.<br />
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ഡോ. നായിക്കിന് ഈ വസ്തുതയെപ്പറ്റി വളരെ മങ്ങിയ അറിവേ ഉണ്ടായിരുന്നുള്ളൂ എന്നും ഒരു പൊള്ളയായ വിശദീക രണത്തിലൂടെ, ഒരു വാദപ്രതിവാദക്കാരന് വേണ്ട ഓര്മ്മശക്തി ഇല്ല എന്ന് നമുക്ക് തോന്നും. <br />
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{{Quote||"അവ കൊത്തുന്ന ജൈവശാസ്ത്ര 'വിടവുകള്' അനുസരിച്ച് അവയുടെ കൊക്കുകള് നീളം കൂടിയതോ കുറഞ്ഞതോ ആകും. ഇത് കാണപ്പെടുന്നത് ഒരേ വര്ഗ്ഗത്തില്ല് ആണ്. വിവിധ വര്ഗ്ഗങ്ങളില് അല്ല."}}<br />
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'''3.''' അവിടെ യഥാര്ത്ഥത്തില് ഒന്നല്ല, പതിനാല് ഫിഞ്ചു വര്ഗ്ഗങ്ങള് ഉണ്ട്. <br />
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ഡാര്വിന്റെ ഈ പതിനാല് ഫിഞ്ചുകളുടെ നിരീക്ഷണം ബീഗിള് യാത്ര കഴിയുന്നതുവരെ പൂര്ത്തിയായിരുന്നില്ല. അതുകൊണ്ട് അദ്ദേഹത്തിന് 'ഒരേ വര്ഗ്ഗം' എന്നാ നീരിക്ഷണം നടത്താന് കഴിയുമായിരുന്നില്ല; കാരണം ഇംഗ്ലണ്ടിലേക്ക് അവയുടെ ശരീരങ്ങള് കൊണ്ടുവന്ന് ഒരു പക്ഷിശാസ്ത്രജ്ഞന് പരിശോധിച്ചു തരാം തിരിക്കുന്നത് വരെ അവയെല്ലാം ഫിഞ്ച് പക്ഷികളാണെന്നു പോലും അദ്ദേഹത്തിന് അറിയില്ലായിരുന്നു. ഒരേ ജീവവര്ഗ്ഗത്തില് കൊക്കുകളുടെ നീളത്തിനു വ്യതാസം ഉണ്ടായിരുന്നില്ല. വിവിധ വര്ഗ്ഗങ്ങളുടെ കൊക്കുകളുടെ നീളമാണ് പരസ്പരം വ്യത്യസ്തമായിരുന്നത്.<br />
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'''4.''' വ്യത്യാസങ്ങള് കൊക്കുകളുടെ നീളത്തില് മാത്രമല്ല . നിറം, വലുപ്പം, ഇണചേരല് സ്വഭാവം, പാട്ട്, ആഹാരം എന്നിവയിലും ഉണ്ട്. അവയുടെ ഈ വൈവിധ്യം കാരണം അവയെല്ലാം ഫിഞ്ചുകളാണെന്നത് അദ്ദേഹം അറിഞ്ഞില്ല.<br />
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{{Quote||"ചാള്സ് ഡാര്വിന് തന്റെ സുഹൃത്ത്, തോമസ് ത്രോംടനണ് 1861 ല് എഴുതി, " ഞാന് പ്രകൃതി നിര്ധാരണത്തില് വിശ്വസിക്കുന്നില്ല". ഉപയോഗിക്കാവുന്ന വാചകം ' ഞാന് പരിണാമ സിദ്ധാന്തത്തില് വിശ്വസിക്കുന്നില്ല, കാരണം എനിക്ക് ഒരു തെളിവും അതിനായി ഇല്ല എന്നതാണ്'. ഞാന് അതില് വിശ്വസിക്കുന്നത് അത് ഭ്രൂണശാസ്ത്രം, ശരീരശാസ്ത്രം, മൌലിക അവയവങ്ങള് എന്നിവയുടെ തരംതിരിക്കലില് സഹായിക്കുന്നു എന്നത് കൊണ്ടാണ്."}}<br />
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'''5.''' ' തോമസ് ത്രോംടണ്' എന്ന വാക്ക് ഇന്റെര്നെറ്റില് പരതിയാല് അങ്ങനെയോരാലെ കണ്ടെത്താന് കഴിയില്ല അല്ലെങ്കില് അങ്ങനെയൊരു പേര് ഉള്ളതായി ഇല്ല എന്ന് പറയാം. ഡാര്വിന്റെ പ്രസിദ്ധീകരിക്കപ്പെട്ട എഴുത്തുകുത്തുകളില്(നോട്ടുബുക്കുകള്, ഡയറികള്, കത്തുകള്, ജീവചരിത്രങ്ങള്) അങ്ങനെയൊരു പേര് കണ്ടെത്താന് കഴിയില്ല. <br />
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'''6.''' ഡാര്വിന് 1859 ല് 'ഒറിജിന് ഓഫ് സ്പീഷിസ്' പ്രസിദ്ധീകരിച്ചു. ആ കത്ത് എഴുതി എന്ന് നായിക്ക് പറഞ്ഞതിന് രണ്ടു വര്ഷം മുമ്പ്. ഈ ഗ്രന്ഥം രണ്ടു വ്യത്യസ്ത കാര്യങ്ങളാണ് മുഖ്യമായും പ്രതിപാദിക്കുന്നത്. ആദ്യം പരിണാമത്തിനു ഉപോത്ബലകമായ ഭൌതിക തെളിവുകളുടെ ഒരു വലിയ ശേഖരം. രണ്ടാമത്, പരിണാമം എന്ന യാഥാര്ത്യത്തിന് ഒരു സിദ്ധാന്തം അവതരിപ്പിച്ചു - 'പ്രകൃതിനിര്ധാരണം'. അദ്ദേഹത്തിനു പരിണാമം എന്ന പ്രതിഭാസം പ്രവര്ത്തിച്ചു എന്ന് തെളിയിക്കാന് കഴിഞ്ഞു എന്ന് ശാസ്ത്രജ്ഞര് വൈകാതെ തന്നെ പ്രസ്താവിച്ചു, പക്ഷെ അത് സിദ്ധാന്തം എന്ന നിലയില് തെളിയിക്കപ്പെടാന് വര്ഷങ്ങള് എടുത്തു.<br />
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' ഞാന് പരിണാമ സിദ്ധാന്തത്തില് വിശ്വസിക്കുന്നില്ല, കാരണം എനിക്ക് ഒരു തെളിവും അതിനായി ഇല്ല എന്നതാണ്' എന്ന വാചകം ഡാര്വിന് ഉപയോഗിക്കാന് കഴിയില്ല, കാരണം അദ്ദേഹത്തിന്റെ ആ ഗ്രന്ഥം വ്യാപകമായി സ്വീകരിക്കപ്പെടുകയും, അങ്ങനെയുള്ള തെളിവുകള് നല്കിയതിനു അംഗീകാരം കിട്ടി എന്നതും തന്നെ.<br />
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{{Quote||"മുറിഞ്ഞ കണ്ണിക(വര്ഗ്ഗങ്ങ)ള് ഉണ്ടാകുമെന്ന് ചാള്സ് ഡാര്വിന് സ്വയം പറഞ്ഞു . അദ്ദേഹം അത് അംഗീകരിച്ചിരുന്നില്ല. മുറിഞ്ഞ കണ്ണിക(വര്ഗ്ഗങ്ങ)ള് ഉണ്ടാകുമെന്ന് ചാള്സ് ഡാര്വിന് സ്വയം പറഞ്ഞു"}}<br />
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'''7.''' 'മുറിഞ്ഞ കണ്ണിക(വര്ഗ്ഗങ്ങ)ള്' ഉണ്ടായിരുന്നെന്ന് ഡാര്വിന് സമ്മതിച്ചിരുന്നു, പക്ഷെ അദ്ദേഹം അദ്ദേഹം അത് അംഗീകരിക്കാന് വിസമ്മതിച്ചിരുന്നില്ല. വാസ്തവത്തില്, അദ്ദേഹം മനുഷ്യരുടെ മുറിഞ്ഞ കണ്ണിക(വര്ഗ്ഗങ്ങ)ള് ഉണ്ടാകുമെന്നും അത് ആഫ്രിക്കയില് കാണാമെന്നും പറയുകയും അത് ശരിയാവുകയും ചെയ്തു.<br />
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{{Quote||"കാരണമെന്തെന്നു നിങ്ങള് 'ചര്ച്ചി 'നെ വിശകലനം ചെയ്താല്(..) . മുമ്പ് 'ചര്ച്ച്' ശാസ്ത്രത്തിന് എതിരായിരുന്നു. നിങ്ങള്ക്കറിയാമല്ലോ ഗലീലിയോയെ വധശിക്ഷക്ക് വിധിച്ച സംഭവം"}}<br />
<br />
'''8.''' <br />
ഗലീലിയോയെ ഒരിക്കലും വധശിക്ഷക്ക് വിധിച്ചിട്ടില്ല. അദ്ദേഹത്തെ ജൂണ് 22 , 1633 ല് ജീവപര്യന്തം തടവിനു വിധിക്കുക്കയും ആ ശിക്ഷ വീട്ടുതടങ്കല് ആക്കി കുറയ്ക്കുകയും ചെയ്തു. അദ്ദേഹം എണ്പത് വര്ഷങ്ങള്ക്ക് ശേഷം ജനുവരി 8 , 1642 ല് വാര്ധക്യം മൂലം മരിക്കുകയും ചെയ്തു.<br />
<br />
നായിക്ക് ഇതേ തെറ്റായ വാചകം വീണ്ടും ആവര്ത്തിക്കുന്നുണ്ട്. നാം ഇത് ഒരു തെറ്റ് ആയാണ് എണ്ണുന്നത്.<br />
<br />
<br />
{{Quote||They sentenced Galileo to death. Why?<br />
<br />
Because he said certain statements in the astronomy, etc., which went against the Bible. So they sentenced him to death, for which the Pope apologized now. So when Charles Darwin came up with a theory which goes against the Bible, they did not… they did not want any sufficient proof. An enemy of my enemy is my friend. So all the scientists… most of them… they supported the theory because it went against the Bible, not because it was true.}}<br />
<br />
'''9.''' As already mentioned, most scientists did ''not'' support Darwin’s theory for many years after he published his book. <br />
<br />
'''10.''' Most of these same scientists were religious people who did not consider the church “their enemy.” <br />
<br />
'''11.''' The only thing they accepted was the fact that evolution had occurred, precisely and solely because Darwin’s “proof” was overwhelming. <br />
<br />
Basically, this account by Dr. Naik is a total fabrication. A review of the published work and private letters of the scientists of Darwin’s day do not even hint at it. There is not the tiniest shred of historical evidence that would lead anyone to believe that scientists accepted evolution because they were enemies of the church. <br />
<br />
{{Quote||All the stages… “Lucy.” There were four “homonites.” Science tells us today that there were four “homonites.”<br />
<br />
First is “Lucy” along with its guy Dosnopytichest, which died about 3 and ½ million years. The Ice Age.<br />
<br />
Then next came the Homo sapiens who dies out about 5 hundred thousand years ago. <br />
<br />
Then came the “Neanderthal Man,” who dies a hundred to forty thousand years ago. <br />
<br />
Then came the fourth stage, “CroMagnon.”}}<br />
<br />
Everything Dr. Naik says here is wrong. <br />
<br />
'''12.''' There is no such word as “homonites.” We suspect he means “hominids,” but he is not competent enough to know the right words. <br />
<br />
'''13.''' There are not a mere “four” hominids, there are at least fourteen. <br />
<br />
'''14.''' There is no such hominid as “dosnopytchest.” Lucy was an Australopithecus afarensis. <br />
<br />
'''15.''' The ice age was ''not'' 3 ½ million years ago. It was between 1.6 million years to 10,000 years ago. <br />
<br />
'''16.''' Homo sapiens ''did not'' die out 500 thousand years ago. ''We'' are Homo sapiens, and we are still very much alive. <br />
<br />
'''17.''' Neanderthal man was not on the direct line to modern man. He was an ice age offshoot and went extinct 30 thousand (not “hundred to forty thousand”) years ago. <br />
<br />
'''18.''' Cro-Magnon man is the ''same'' thing as Homo Sapiens. <br />
<br />
{{Quote||There is no link at all between these stages.}}<br />
<br />
'''19.''' There are ''many'' links between these stages. Between Australopithecus afarensis and Homo sapiens there are at least three. Homo habilis, Homo ergaster, and Homo heidelbergensis. <br />
<br />
{{Quote||According to P.P. Grasse in 1971, who held the Chair of Evolutionary Studies in Paris, in Sorbonne University, he said, “It is absurd. We cannot know who were our ancestors based on fossils.”}}<br />
<br />
What P.P. Grasse wrote in 1971 doesn’t matter much given the fact that most fossils of human ancestors have been found since then. Further more, Grasse never said that there was no evidence for evolution, and in fact his research supported evolution completely. He was simply commenting on the fossils that were known at that time. <br />
<br />
It is dishonest of Naik to use such old quotes when he knows that more recent quotes from the same scientist would contradict him. But we will not number this as a factual error. <br />
<br />
{{Quote||Sir Albert George, who got the Nobel Prize for inventing… for inventing the vitamin C. He wrote the book, The Can’t Ape and Man against Darwin's theory.}}<br />
<br />
'''20.''' Nobody named “Sir Albert George” ever won a Nobel Prize. <br />
<br />
'''21.''' If he means Albert Szent-Gyorgyi von Nagyrapolt, he didn’t invent Vitamin C. Vitamin C is a naturally occurring substance that didn’t need to be invented. <br />
<br />
'''22.''' There is no such book as "The Can’t Ape and Man". <br />
<br />
{{Quote||Again, Sir Fred Hoyle’s work. He wrote several works against Darwin's Theory.}}<br />
<br />
Fred Hoyle was an astronomer, not a biologist. And his one great contribution to his own field, the steady state theory of the universe, turned out to be false. But this will not be counted as a factual error. <br />
<br />
{{Quote||Ruperts Albert. This person wrote a new theory of evolution against Darwin’s theory.}}<br />
<br />
Who is Ruperts Albert? We can find no trace of anybody with that name. But, to give Naik the benefit of the doubt, this will not be counted as a factual error. <br />
<br />
It is worth noting that if “he wrote a new theory of evolution,” then he must have believed that evolution was true.<br />
<br />
{{Quote||It’s unthinkable. You cannot think that we are created from the apes.}}<br />
<br />
'''23.''' The idea is not that “we are created from the apes.” Biologically, we ''are'' apes still. The idea is that we share a common ancestor with the ''living'' apes. <br />
<br />
'''24.''' As a statement, this one is very easy to demonstrate as false. It is apparently ''very'' thinkable, because most competent scientists do think it. <br />
<br />
{{Quote||If you know of Sir Frank Salosbury, he was a biologist. He said, “It is illogical to believe in Darwin’s theory.”}}<br />
<br />
'''25.''' Evidently Naik is referring to Prof. Frank B. ''Salisbury'', the one time head of Plant Science at Utah State University. There is no evidence that he ever received a knighthood from any of the world's extant monarchies. <br />
<br />
{{Quote||Sir Whitemeat, he wrote a book against Darwin’s theory. He was also a biologist.}}<br />
<br />
Who is Sir Whitemeat? For the third time, we can find no trace of anybody with that name. <br />
<br />
Ignoring the fact that the “appeal to authority” is not a very strong rhetorical position, one would assume that Naik was familiar enough with the authorities he is referencing to actually know their names. Sadly, of all the men he references as opposing evolution, he knows the names of only half of them. <br />
<br />
{{Quote||An amoeba at the lower species level… amoeba can change to parameshia. Qur'an does not say, “Amoeba cannot change to parameshia.” Qur’an does not say.}}<br />
<br />
'''26.''' There is no such thing as a “paremishia.” Perhaps he means paramecium. But the evolutionary change of an amoeba to a paramecium is about the same amount of evolutionary change as required for a clam to change into a human being.<br />
<br />
{{Quote||If they have got proof, it cannot be possible. It is not against the Qur’an. But there is no proof at all.}}<br />
<br />
'''27.''' There are vast amounts of direct evidence for evolution. It is “proven” to the same level of confidence that gravitation has been proven. <br />
<br />
{{Quote||people talk about molecular biology theory. They talk about genetic coding. According to Henses Crake who is an authority in this field, he said, “It is unimaginable.” Again, if you do the ration, the probability of one DNA forming, from ape to human being, is again zero.}}<br />
<br />
'''28.''' There is no such person as “Henses Crake.” Naik probably means Francis Crick, the co-discoverer of DNA. Francis Crick believes 100% in evolution, and in 2003 told the London Telegraph that he did not believe in God at all.<br />
<br />
==Conclusion==<br />
<br />
Dr. Zakir Naik may be a very charismatic man, as well as a very dynamic speaker. But if this response is characteristic of the content of his speeches, he is a profoundly incompetent scholar. <br />
<br />
His contentions are so error prone as to be embarrassing. He rarely gets a name correct, fails to understand the most basic details of the ideas he is critiquing, and can’t even get simple, well-known facts of history correct, like whether or not Galileo was sentenced to death. <br />
<br />
If he can be so easily exposed in the field of science, how can a Muslim possibly trust him to say anything true in regards to their religious beliefs?<br />
<br />
==See Also==<br />
<br />
{{Hub4|Zakir Naik|Zakir Naik}}<br />
{{Hub4|Refutations|Refutations}}<br />
<br />
==External Links==<br />
<br />
*[http://www.answering-islam.org/Responses/Naik/index.htm Responses to Zakir Naik] - ''[[Answering Islam]]''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Islam and Science]]<br />
[[Category:Islamic Apologists]]<br />
[[Category:THHuxley]]</div>WIBothttps://wikiislamica.net/index.php?title=%D8%A3%D8%B6%D8%B1%D8%A7%D8%B1_%D8%A7%D9%84%D8%B5%D9%88%D9%85_%D9%81%D9%8A_%D8%B1%D9%85%D8%B6%D8%A7%D9%86&diff=95341أضرار الصوم في رمضان2013-08-03T13:15:22Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>{{Incompletetranslations}}<br />
تتناول هذه المقالة العديد من الآثار الضارة الناجمة عن الصوم الإسلامي (صوم رمضان) التي لوحظت من خلال الدراسات العلمية ومصادر الأخبار. <br />
<br />
==مقدمة==<br />
<br />
يمكن أن يكون للصوم الطبي فوائد صحية. ولكن الصوم الطبي يختلف عن الصوم الإسلامي، وخلافا للمعتقدات الإسلامية الشائعة فإن الصوم الإسلامي على عكس الصوم الطبي، له آثار ضارة عديدة. وسوف نوضح هنا ما للصوم الإسلامي من آثار ضارة كبيرة على الاقتصاد القومي والإنتاجية، والصحة، ومعدل الجريمة، والسلامة العامة والسلوك الاجتماعي. وتشمل التأثيرات الصحية الإجهاد الحراري، والجفاف، والصداع النصفي، وبالنسبة للنساء المرضعات، يؤثر الصوم على المتطلبات الغذائية اللازمة لتكوين الحليب وغير ذلك من الأضرار التي يسببها الصوم. <br />
<br />
===ما هو الصوم الإسلامي؟===<br />
{{Main|Sawm}}<br />
<br />
السمات البارزة للصيام الإسلامي:<br />
* في شهر رمضان من كل سنة قمرية ولمدة 30 يوم، الاستيقاظ من النوم قبل الفجر والأكل والشرب للاستعداد للصيام (الشراهة عند تناول الطعام هو عادة شائعة). <ref name="Anjali Dange"></ref><ref>Abdel-Moneim Said - [{{Reference archive|1=http://weekly.ahram.org.eg/2009/963/op11.htm|2=2011-08-28}} Wasting Ramadan] - Al-Ahram Weekly, September 3, 2009</ref><br />
* الامتناع عن تناول أي طعام أو شراب وكذلك الامتناع عن ممارسة الجنس من الفجر حتى غروب الشمس.<br />
* الإفطار عند غروب الشمس وتناول الطعام والشراب مرة أخرى حتى الفجر استعدادا لليوم التالي. <br />
<br />
يدعي بعض المسلمين أن تناول كمية صغيرة من الطعام هي الطريقة الإسلامية الصحيحة، ولكننا لا نستطيع أن نعمل طوال النهار عن طريق تناول كمية صغيرة فقط من الطعام عند الفجر. هذا من شأنه أن يؤثر على أدائنا بشكل أكبر أثناء النهار.<br />
<br />
==تأثير الصوم على الصحة==<br />
<br />
أثبتت دراسة حديثة أجريت على العالم العربي، أن الأمراض المرتبطة بالكولسترول ومرض السكر تزداد بنسبة 27,65% بسبب الإفراط في تناول الطعام. <ref name="ANSA"/> تشمل الآثار الصحية الأخرى ما يلي:<br />
<br />
===الجفاف (فقدان السوائل من الجسم)===<br />
<br />
خلصت إحدى الدراسات إلى أن حالات الجفاف تزداد خلال شهر رمضان:<br />
<br />
{{Quote|| '''الوظائف الفسيولوجية''' <br />
ثبت وجود أدلة على حدوث تركز الدم وحالات الجفاف خلال شهر رمضان (الحازمي، الفالح، والمفلح، 1987؛ كايكسيوجلو وآخرون، 1999؛. رمضان وآخرون، 1999؛ شماهل وميتزلر، 1991؛ صويلح وآخرون، 1992). يؤدي الامتناع عن تناول السوائل إلى اضطراب في توازن السوائل في الجسم ومن ثم يؤدي إلى حدوث حالة الجفاف. في المراحل الأولى من حالة الجفاف، تشمل الأعراض السريرية المصاحبة زيادة ضربات القلب، والإحساس بالتعب والضعف العام، والصداع والغثيان. عادة ما يكون الأشخاص في منتصف العمر أو كبار السن أكثر عرضة لتأثيرات الجفاف (شماهل وميتزلر). <br />
يتم تشخيص حالات الجفاف من خلال ملاحظة زيادة لعدد من المعايير البيوكيميائية في المصل (الحازمي، الفالح، والمفلح، 1987؛ كايكسيوجلو وآخرون، 1999؛. رمضان وآخرون، 1999؛ شماهل وميتزلر، 1991؛ صويلح وآخرون، 1992). وينبغي بشكل خاص ملاحظة الزيادة في حمض اليوريك (العاطي وآخرون، 1995؛ الحازمي وآخرون، 1987؛. فضيل وآخرون، 1982؛. شماهل وميتزلر، 1991)، وذلك لأن فرط حمض اليوريك في الدم هو أحد المضاعفات المعروفة للصيام لفترات طويلة (ميرفي وشيبمان، 1963). يرتبط فرط حمض يوريك الدم بانخفاض في سرعة الترشيح الكبيبي، وانخفاض في تصفية حمض اليوريك وتغييرات في نقل الكلى لحمض اليوريك (ميرفي وشيبمان). إلا أن التقارير تشير إلى أن الزيادة في حمض اليوريك خلال شهر رمضان، لا تنحرف بشكل مفرط عن المعدل الطبيعي، ولم تتوصل الدراسات إلى حدوث النقرس السريري (ش الحازمي وآخرون، 1987؛.. فضيل وآخرون، 1982). وبالتالي فإنه من غير المحتمل أن تؤثر زيادة حمض اليوريك على الأفراد الأصحاء.<ref name="Morimoto">Toda, Masahiro, Morimoto, Kanehisa - [http://findarticles.com/p/articles/mi_qa3852/is_200401/ai_n9352292/ Ramadan Fasting - Effect on Healthy Muslims] - Social Behavior and Personality, 2004</ref>}}<br />
<br />
===الصداع النصفي===<br />
<br />
Migraines are three times more common during Ramadan, affecting an estimated 90 million Muslims:<br />
<br />
{{Quote||An estimated 90 million of the world’s 1.57 billion Muslims are likely to suffer from migraine headaches during the dawn-to-dusk fasts during the month of Ramadan – which begins on Wednesday, at the height of summer heat. But Jewish researchers in the US and Israel have suggested how to help prevent the problem.<br />
<br />
Dr. Ibrahim Abu-Salameh, Israel’s only Beduin neurologist – who works at Soroka University Medical Center in Beersheba – headed a team that found migraine attacks are three times more common during the Muslim fast than in the rest of the year.<br />
<br />
Working with colleagues Dr. Igal Plecht and Dr. Gal Ifergan of the Beersheba hospital, Abu-Salameh studied 32 Beduin who suffered from migraine attacks during the Ramadan fast last year and compared the statistics to an ordinary month without the fast as a control.<br />
<br />
Migraines were much more common in women than men; three-quarters of the women complained of migraine while fasting, compared to a much lower figure among the men. The Soroka study was published recently in the Journal of Headache and Pain.<BR>. . .<BR><br />
<br />
Abu-Salameh said that he has gotten migraine headaches during Ramadan, and has treated Beduin who came to his clinic complaining about severe headaches. He noted that the medical literature has almost ignored the phenomenon until now.<br />
<br />
Meanwhile, Dr. Michael J. Drescher of Hartford Hospital in Connecticut and colleagues at Sheba and Shaare Zedek Medical Centers in Israel recently suggested that otherwise-healthy Muslims suffering from migraine attacks during the Ramadan fast ask their doctors for a prescription for etoricoxib (commercial name Arcoxia) to prevent the headaches that come with fasting.<ref>Judy Siegel-Itzkovich - [{{Reference archive|1=http://www.jpost.com/HealthAndSci-Tech/Health/Article.aspx?id=184112|2=2011-04-04}} Beduin doctor: Migraines common during Ramadan fast] - The Jerusalem Post, August 9, 2010</ref>}}<br />
<br />
===اضطرابات أخرى متوسطة وشديدة===<br />
<br />
The following study studied [[Turkey|Turkish]] Muslims in [[Germany]] who were involved in heavy and manual work. 'Moderate to severe health disturbances' including severe dehydration were found in such laborers during Ramadan:<br />
<br />
{{Quote||''The health risks of occupational stress in Islamic industrial workers during the Ramadan fasting period. <br />
Schmahl FW, Metzler B'' <br />
<br />
'''ملخص''' <br />
During Ramadan, Moslems are required strictly to avoid fluids and nourishment from dawn to sunset. Heat stress during such abstinence represents a substantial health hazard. In the Federal Republic of Germany (FRG) where numerous Moslems, particularly of Turkish origin, perform heat work and other heavy labour, we observed moderate to severe health disturbances in such labourers during Ramadan, e.g.: '''tachycardia, severe headaches, dizziness, nausea, vomiting and circulatory collapse'''. The '''severe dehydration''' of these workers was demonstrated by substantial increases in their hematocrit, serum protein, urea, creatinine, uric acid and electrolyte imbalance. Because of the evidence of the substantial health hazard to Islamic workers in such situations, we have strongly urged employers to refrain from assigning Islamic workers to heat work or heavy daytime work during Ramadan; we have therefore limited systematic studies of health problems during Ramadan to persons performing only moderate work. Even under these conditions signs of dehydration were found in the 32 labourers monitored. Some of these labourers also had to interrupt their observance of Ramadan due to health problems, e.g.: acute gout due to serum uric acid increase, or circulatory insufficiency. In light of the observed potentially harmful pathophysiological effects, the danger of dehydration of Islamic workers due to heat work during Ramadan should be taken very seriously.<ref>Polish Journal of Occupational Medince 1991 4:3 219-28</ref>}}<br />
<br />
Naturally we would expect that this would affect productivity, as is evidenced in a later section on Economical effects.<br />
<br />
===تذبذب الوزن===<br />
<br />
The following study takes a look at the significant fluctuations in the weight of individuals that occurs during the month of Ramadan, primarily as a result of the metabolic changes that occur in the body. <br />
<br />
{{Quote||Numerous studies have reported significant weight loss during Ramadan (Adlouni, Ghalim, Benslimane, Lecerf, & Saile, 1997; Adlouni et al., 1998; Fedail, Murphy, Salih, Bolton, & Harvey, 1982; Kayikcioglu, Erkin, & Erakgun, 1999; Ramadan, Telahoun, Al-Zaid, & Barac-Nieto, 1999; Schmahl & Metzler, 1991; Sweileh, Schnitzler, Hunter, & Davis, 1992). The declines may result from water loss early in Ramadan and loss of body fat during the later period (Sweileh et al., 1992). In fact, we did find evidence of dehydration. <br />
Loss of body fat would indicate the use of fat for energy production during Ramadan (Husain, Duncan, Cheah, & Ch'ng, 1987; Ramadan et al., 1999; Sweileh et al., 1992). In addition, researchers have found decreased heart rate and oxygen consumption during Ramadan (Husain et al., 1987; Ramadan et al., 1999; Sweileh et al., 1992). These findings suggest a metabolic adaptation to fasting. It seems that during the Ramadan daylight hours - when no food or water is taken in - to conserve stored energy, the metabolism slows down (Sweileh et al., 1992). <br />
Other studies, however, have reported no change in body weight during Ramadan (El-Ati, Beji, & Danguir, 1995; Finch, Day, Razak, Welch, & Rogers 1998; Maislos et al., 1993; Maislos, Abou-Rabiah, Zuili, Iordash, & Shany, 1998). In fact, one study carried out in Saudi Arabia reported a significant increase in body weight during Ramadan (Frost & Pirani, 1987). Such variations may be attributable to local custom and food quality. In short, in Islamic communities - as elsewhere - food habits vary according to geography, culture, and socioeconomic factors (Musaiger, 1993; Rashed, 1992). Ramadan is a special month and the variety of foods generally increases (Karaagaoglu & Yucecan, 2000) so, during this period, richer meals and special treats are not uncommon in households that can afford them.<ref name="Morimoto"></ref>}}<br />
<br />
===اضطرابات النوم، الانتباه والنعاس أثناء النهار===<br />
<br />
Effect of fasting during Ramadan on sleep architecture, daytime sleepiness and sleep pattern:<br />
<br />
{{Quote||'''Abstract:''' <br />
Fasting during Ramadan is distinct from regular voluntary or experimental fasting. This project was conducted to objectively assess the effect of Ramadan fasting on sleep architecture, daytime sleepiness and the circadian cycle of melatonin level. Eight healthy volunteers reported to the Sleep Disorders Center on four occasions for polysomnography and multiple sleep latency tests: 1) an initial visit for adaptation; 2) 2 weeks before Ramadan (BL); and 3,4) during the first and third weeks of Ramadan (R1, R3). Salivary melatonin level was measured using radioimmunoassay. Sleep latency at night was significantly shorter and the amount of rapid eye movement sleep was significantly less, at R3 compared to BL. There was no difference in multiple sleep latency test data between BL and Ramadan. Although melatonin level kept the same circadian pattern at BL, R1 and R3, it had a flatter slope and a significantly lower peak at midnight (00:00) at R1 and R3. This study showed a significant reduction in sleep latency and rapid eye movement sleep during the third week of Ramadan fasting. Otherwise, there was no significant effect of Ramadan on sleep architecture and assessment revealed no increase in daytime sleepiness. Although melatonin level had the same circadian pattern during Ramadan, the level of the hormone dropped significantly from baseline. The results of the scientific studies can lead us to conclude that fasting severely alters an individual's circadian rhythm. As a result, the unfavorable side-effects such as lethargy and a lack of motivation, will unfortunately contribute to a society's lack of productivity.<ref>Ahmed BAHAMMAM/Sleep Disorders Center, Respiratory Unit, Department of Medicine, College of Medicine, King Saud University, Riyadh, Saudi Arabia</ref>}}<br />
<br />
Naturally, a fast would indicate that individuals are ingesting less food. But the following two studies reveal that the decrease in the number of meals that are eaten directly disturbs normal sleep habits and thereby increases daytime drowsiness.<br />
<br />
{{Quote|| ''Epidemiological study: chronotype and daytime sleepiness before and during Ramadan. <br />
Taoudi Benchekroun M, Roky R, Toufiq J, Benaji B, Hakkou F'' <br />
<br />
'''Abstract''' <br />
Few epidemiological data have been reported on the relation between Ramadan fasting, life habits (meal frequency, sleep habits) and daytime sleepiness during Ramadan. This paper presents the results of a detailed study of the chronotype and daytime sleepiness before and during Ramadan. It was conducted on a sample of 264 subjects aged between 20 and 30 years. Results have revealed a significant decrease in the meal frequency during Ramadan compared with the control period. Before Ramadan, the majority of subjects woke up between 6 and 7 a.m. and went to sleep between 10 and 11 p.m. however, during Ramadan fasting, they woke up after 8 a.m. and preferred to go to sleep later (after midnight). Chronotype as evaluated by the Horne and Ostberg scale was changed significantly during Ramadan: an increase of the evening type and a decrease in the morning type of subjects was observed. Daytime sleepiness as evaluated by the Epworth Sleepiness Scale was significantly increased.<ref>Therapie 54:567-72</ref>}}<br />
<br />
The following study studies the effect that fasting has on the alertness of an individual. Evidently, the change in sleep patterns causes a decrease in oral temperature and alertness:<br />
<br />
{{Quote||''Daytime alertness, mood, psychomotor performances, and oral temperature during Ramadan intermittent fasting. Roky R, Iraki L, HajKhlifa R, Lakhdar Ghazal N, Hakkou F'' <br />
<br />
'''Abstract''' <br />
During the month of Ramadan, Moslems abstain from drinking and eating daily between sunrise and sunset. This change of meals schedule is accompanied with changes in sleep habit, which may affect diurnal alertness. This study examined the effect of Ramadan intermittent fasting on the diurnal alertness and oral temperature in 10 healthy young subjects. The cognitive task battery including movement reaction time (MRT), critical flicker fusion (CFF) and visual analogue scale, was administered at 6 different times of the day: 09.00, 11.00, 13.00, 16.00, 20.00 and 23.00 h on the 6th, 15th, and 28th days of Ramadan. The baseline day was scheduled one week before Ramadan, and the recovery day 18 days after this month. Oral temperature was measured prior to each test session and at 00.00 h. During Ramadan oral temperature decreased at 09.00, 11.00, 13.00, 16.00 and 20.00 h and increased at 23.00 and 00.00 h. Subjective alertness decreased at 09.00 and 16.00 h and increased at 23.00 h. Mood decreased at 16.00 h. MRT was increased at the beginning of Ramadan (R6) and CFF was not changed. These results showed that daytime oral temperature, subjective alertness and mood were decreased during Ramadan intermittent fasting.<ref>Annals of Nutrition and Metabolism 2000 44:101-7</ref>}}<br />
<br />
===تأثير الصوم على أنماط الساعة البيولوجية===<br />
<br />
{{Quote||This change of meal schedule is accompanied with changes in sleep habits, such as delayed and shortened sleep periods, which may affect endocrine and neuroendocrine circadian patterns. Several cardiovascular parameters (i.e., heart rate, blood pressure, vascular tone, and coagulation-fibrinolysis) show circadian pattern. Several studies reported that autonomic activity and melatonin rhtyhmicity may be responsible for circadian patterns of cardiovascular parameters. '''Changes of sleep habit in Ramadan affects autonomic activity and melatonin rhtyhmicity'''. The other negative effects may be that, during fasting patients with cardiovascular disease cannot consume medications, such as anti-ischemic, anti-platelet, anti-hypertensive drugs, and drugs of heart failure on time. Some patients may get admitted to the hospital with cardiovascular symptoms owing to failure of therapy.<ref>"Does Ramadan modify the Circadian Patterns?" - J Postgrad Med March 2006 Vol 52 Issue 1 [https://tspace.library.utoronto.ca/bitstream/1807/6924/1/jp06011.pdf pdf]</ref>}}<br />
<br />
===النساء المرضعات===<br />
<br />
In a certain study, the nutritional status of lactating women was affected by Ramadan fasting. All of the nutrient intakes (except vitamins A, E and C) decreased during Ramadan. The study said that it would seem prudent to excuse lactating women from fasting during Ramadan.<ref>"The effect of Ramadan on maternal nutrition and composition of breast milk." Pg. 278-283, vol. 48 - Nutrition and Dietetics; Food Engineering, Hacettepe University, Ankara, Turkey</ref><br />
<br />
===الحمل===<br />
<br />
{{Quote||A new study by scientists in the United States has revealed that pregnant Muslim women who fast during Ramadan are likely to have smaller babies who will be more prone to learning disabilities in adulthood. <br />
<br />
The researchers also found that the women were 10 per cent less likely to give birth to a boy if they had fasted during Ramadan. The trend was clearest if the fasting was done early in the women’s pregnancy, and during the summer months, when long hours of daylight called for them to go longer without food.<BR>. . .<BR><br />
<br />
The study, which used census data from the US, Iraq and Uganda, also discovered long-term effects on the adult’s health and his or her future economic success. <br />
<br />
"We generally find the largest effects on adults when Ramadan falls early in pregnancy," the Independent quoted Douglas Almond, of Columbia University, and Bhashkar Mazumder, of the Federal Research Bank of Chicago, the authors of the research, as saying. <br />
"Rates of adult disability are roughly 20 per cent higher, with specific mental disabilities showing substantially larger effects. Importantly, we detect no corresponding outcome differences when the same design is applied to non-Muslims," they added.<ref>[http://timesofindia.indiatimes.com/life/health-fitness/health/Ramadan-fast-not-recommended-during-pregnancy/articleshow/6090400.cms Ramadan fast not recommended during pregnancy] - The Times of India, Jun 25, 2010</ref>}}<br />
<br />
===الإفراط في تناول الطعام، الصداع وزيادة حمضية المعدة===<br />
<br />
{{Quote||'Binge eating is a ''fairly common habit'' during the Ramadan period, especially as the day is spent without eating or drinking,' says Anjali Dange, Dietitian at Welcare Hospital.<br />
<br />
"During the initial days of fasting, you may encounter slight dizziness as well as frequent headaches."<br />
<br />
Dr Phadke says that fasting can also increase levels of gastric acidity in the stomach which can cause burning and heaviness, and sometimes a sour taste in the mouth.<ref name="Anjali Dange">[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.khaleejtimes.com%2FDisplayArticleNew.asp%3Fcol%3D%26section%3Dtheuae%26xfile%3Ddata%2Ftheuae%2F2008%2FSeptember%2Ftheuae_September167.xml&date=2011-07-12 <!-- http://www.khaleejtimes.com/DisplayArticleNew.asp?col=&section=theuae&xfile=data/theuae/2008/September/theuae_September167.xml -->Dietitian Advises Selective Eating Habits During Ramadan] - Khaleej Times Online, September 7, 2008</ref>}}<br />
<br />
{{Quote||During Ramadan most of the population sleep during the day, with the iftar beginning at sundown: large feasts at which many end up eating so much they need to be taken to hospital casualty wards, with a record high almost 8,000 cases of indigestion recorded at the Hamad Medical Hospital emergency room solely in the first week of Ramadan 2011.<ref name="ANSMarch132012Ram">[{{Reference archive|1=http://www.ansamed.info/ansamed/en/news/sections/generalnews/2012/03/13/visualizza_new.html_131156617.html|2=2012-03-15}} Qatar: surge in diabetes/obesity, unhealthy Arab habits] - ANSAmed, March 13, 2012</ref>}}<br />
<br />
Dr. Muhammad Alabdooni, a Muslim and the chairman of the Dutch Moroccan Physicians Association, also maintains there is no scientific proof that Islamic fasting is physiologically beneficial.<ref>[http://www.rnw.nl/africa/article/fasting-during-ramadan-good-your-health Is fasting during Ramadan good for your health?] - Radio Netherlands Worldwide</ref><br />
<br />
==التأثيرات الاجتماعية==<br />
<br />
===سرعة الانفعال===<br />
<br />
The following study in [[Morocco]] found that irritability increased during Ramadan:<br />
<br />
{{Quote|| ''Kadri N, Tilane A, El Batal M, Taltit Y, Tahiri SM, Moussaoui D'' <br />
<br />
'''ملخص''' <br />
<br />
OBJECTIVES: We hypothesized that people in Morocco are more irritable during the month of Ramadan than during the rest of the year. Our objectives were to measure irritability in fasting Muslims during the month of Ramadan, to describe its various modes of expression, and to examine risk factors for this irritability. <br />
<br />
METHODS AND SUBJECTS: We studied 100 healthy volunteers during the month of Ramadan for two successive years (1994 and 1995). All subjects were male (mean age, 32+/-5.8 years), and 51% of them were smokers. Irritability was assessed over a 6-week period (before, four times during, and after the end of Ramadan). We assessed both subjective (visual analog scale) and objective irritability. We also recorded the consumption of psychostimulants, duration of sleep, and anxiety level as measured by the Hamilton Anxiety Scale. <br />
<br />
RESULTS: Irritability was significantly higher in smokers than in nonsmokers before the beginning of Ramadan. It was higher in both groups during the Ramadan month. '''Irritability increased continuously during Ramadan and reached its peak at the end of the month.''' Consumption of psychostimulants (coffee and tea) and anxiety level followed the same pattern. Smokers and nonsmokers had a similar pattern of irritability over time, but irritability increased more in smokers than in nonsmokers.<ref>Psychosomatic Medicine 2000 Mar-Apr 62:2 280-5 ([{{Reference archive|1=http://www.psychosomaticmedicine.org/cgi/reprint/62/2/280.pdf|2=2011-04-04}} pdf])</ref>}}<br />
<br />
{{Quote||Wael Bakor, 29, marketing manager at a major company in Jeddah, expressed regret at the attitude of employees. “Unfortunately, people become more tense and irritated during Ramadan. One can easily notice the bad moods, the tension and the inability to put up with anyone or anything,” he said.<ref name="arabnews">Hassna’a Mokhtar - [http://www.webcitation.org/61GqHsLOo <!-- Original URL http://www.arabnews.com/?page=1&section=0&article=101889&d=30&m=9&y=2007 -->Productivity and Self-Discipline in Ramadan] - ArabNews, September 30, 2007</ref>}}<br />
<br />
===معدلات الجريمة===<br />
<br />
In a study done on the Arab world,<ref name="ANSA"/> experts claimed that increases in blood crimes (+1.5%) and theft (+3.5%) were observed during Ramadan.<br />
<br />
{{Quote||[Egypt] In the past few years, Ramadan — a month usually reserved for pious contemplation and reverence — has been marred by an alarming rise in violent crime, experts have said.<ref>Yasmine Saleh - [{{Reference archive|1=http://www.dailystaregypt.com/article.aspx?ArticleID=3746|2=2011-07-12}} Ramadan saw rise in violent domestic crimes] - Daily News Egypt, November 2, 2006</ref>}}<br />
<br />
{{Quote||Director of Jakarta Police’s General Crime Unit, Sr. Comr. Muhammad Iriawan called on Jakarta residents to be alert as crimes tended to increase during the fasting month of Ramadan.<br />
...<br />
Iriawan said crimes such as house break-ins and robberies tend to increase during Ramadan, when the need for extra money was high because of the festivities.<ref>Bati Kartini & Samuel L - [{{Reference archive|1=http://thejakartaglobe.com/home/4-gold-shop-robbers-killed-2-caught-during-police-raids-across-the-city/326794|2=2011-07-12}} 4 Gold Shop Robbers Killed, 2 Caught During Police Raids Across the City] - The Jakarta Globe, August 28, 2009</ref>}}<br />
<br />
{{Quote||official of the Jakarta city administration, A Sjarief Mustafa, says that the number of prostitutes caught by his office had increased from 94, before Ramadan, to 264 during it. He also said that the numbers of beggars had increased.<br />
<br />
He claimed that the incidence of social ills such as begging and prostitution always increased during the "holy month", and said that people from the provinces often used the "momentum" of Ramadan to come to Jakarta and seek money from the Jakarta's residents.<ref>David - [{{Reference archive|1=http://www.indonesiamatters.com/762/ramadan-crime/|2=2011-07-12}} Ramadan Crime] - Indonesia Matters, October 20, 2006</ref>}}<br />
<br />
{{Quote||The Passports Department in Makkah arrested over 1,800 persons suspected of pickpocketing and stealing from pilgrims and visitors during the [2011] Umrah and Ramadan seasons ... Hussein stated that the advancement in technology, particularly facial recognition, reduced crimes tremendously in previous years.<ref>[http://arabnews.com/saudiarabia/article499367.ece 1,800 nabbed for thefts in Ramadan] - Arab News, September 9, 2011</ref>}}<br />
<br />
===الاتجار بالأطفال===<br />
<br />
{{Quote||With the advent of Ramadan in just a few days, child trafficking, a trade that sometimes goes unpunished in Yemen, is expected to increase as food prices rise and parents struggle to provide for their children.<br />
<br />
"I think during Ramadan prices rise and there is a lapse of security along the borders," Coordinator of Child Parliament Om Khalthoum said.<br />
<br />
Almost 1,500 Yemeni children were saved by child protection centers from exploitation, abuse and deprivation that come at the hands of their traffickers or smugglers, according to Naseem Ur-Rahman of UNICEF. Yemeni children, primarily boys, are trafficked into Saudi Arabia for exploitation as beggars, street vendors and unskilled laborers.<br />
<br />
While there are no statistics that determine how many children are trafficked on an annual basis, authorities do know that during the month of Ramadan the numbers rise. "One of the main problems is that there is a lack of reliable data," Ur-Rahman said.<ref>Salma Ismail - [http://www.webcitation.org/query?url=http%3A%2F%2Fwww.yementimes.com%2FDefaultDET.aspx%3Fi%3D1287%26p%3Dlocal%26a%3D1&date=2011-04-04 <!-- http://www.yementimes.com/DefaultDET.aspx?i=1287&p=local&a=1 -->Yemen child trafficking to increase in Ramadan] - Yemen Times, August 20, 2009</ref>}}<br />
<br />
===تعطيل خدمات الطوارئ===<br />
<br />
An increase in road traffic accidents in the [[United Arab Emirates]] during Ramadan was reported.<ref>Bener, A., Absood, G. H., Achan, N. V., & Sankaran-Kutty, M. (1992). Road traffic injuries in Al-Ain City, United Arab Emirates. The Journal of the Royal Society of Health, 112, 273-276.</ref> Taking this into consideration, you would expect Emergency Services in Muslim majority nations to work twice as hard during this period. Unfortunately, this is not the case.<br />
<br />
In August, 2010, Mustafa Mor, who was involved in a road accident in Turkey, was left waiting on a stretcher due to the X-ray service being closed for fast-breaking.<br />
<br />
{{Quote||investigation after a patient waited at the door of an X-ray service in a hospital, which was closed for half an hour at the time for fast-breaking.<br />
<br />
Mustafa Mor’s car went off the road and crashed into a tree in the Nizip district of the southern province of Gaziantep. Bekir Karabacak, a passerby, took him and his cousin, who has the same name and was a passenger in the vehicle, to the Nizip Public Hospital. The doctors thought that the passenger Mor might have had a broken leg and sent him to the X-ray service.<br />
<br />
The health care personnel took Mor on a stretcher to the X-ray service, where they found a note that said, “I am having dinner, I am about to return,” hanging on the door. Karabacak, who had taken him to the hospital, said: “We are also fasting. Should this place be closed? There is an injured man here, and this is a hospital.” After Mor waited half an hour, the staff returned from dinner.<br />
<br />
Cengiz Öztop, the chief physician of Nizip Public Hospital, claimed that there was no neglect in the situation.<ref name="Hurriyet Daily">[http://www.hurriyetdailynews.com/n.php?n=man-gets-delayed-healthcare-service-due-to-ramadan-2010-08-15 Man gets delayed health care due to Ramadan in Turkey] - Hurriyet Daily News, August 15, 2010</ref>}}<br />
<br />
Search and rescue teams in Kocaeli, Turkey, had also stopped working due to Ramadan.<br />
<br />
{{Quote||Search and rescue teams including 200 people who were working on the beaches of the western province of Kocaeli have stopped working due to Ramadan. Vacationers have criticized the decision and said that people swam in the area unperturbedly thanks to the rescue teams. According to the vacationers, the shores will be full of people until the schools start.<br />
<br />
Kocaeli Metropolitan Municipality officers said that they would review the decision once again.<ref name="Hurriyet Daily"></ref>}}<br />
<br />
===انخفاض التبرع بالدم===<br />
<br />
{{Quote||Blood Transfusion Organization announced that blood donations have dropped by 35 percent since the beginning of the Muslim fasting month of Ramadan (Sept. 25).<ref name="iran">[http://www.iran-daily.com/1385/2674/pdf/i5.pdf Iran-Daily.com (pdf)] - October 1, 2006</ref>}}<br />
<br />
The same news source said that "each blood unit can save three lives". This implies that Ramadan also results in loss of life since life-saving blood donations drop by one-third.<br />
<br />
===الارهاق الجسدى والعجز===<br />
<br />
Another study takes a look at fasting Muslims who were stricken with lethargy and fatigue due to the behavioral changes that accompany the month long celebration. <br />
<br />
{{Quote||''Some behavioural Changes observed among fasting subjects, their nutritional habits and energy expenditure in Ramadan. Karaaðaoðlu N, Yücecan S''<br />
<br />
'''Abstract''' <br />
This study was conducted in five provinces and food consumption, physical activity types and duration for 3 consecutive days were recorded in the questionnaire together with some general characteristics of 750 (320 males, 430 females) adults who were on fast during Ramadan at time of interview. One hundred and eighty-seven subjects had some type of health problems, among whom 60.4% were using drugs, and 31.6% were on diets; however, during Ramadan 9.7 and 18.8% of the subjects dropped taking drugs and did not regularly keep on diets, respectively. During the fasting time, from dawn to sunset, 34.3% of the subjects developed some behavioural disturbances, such as feeling tired and being unwilling to work. Although the meal consumed at dawn consisted of foods that were usually eaten at breakfast, the meal consumed at sunset consisted of a great variety of foods. Calcium intake was the most insufficiently consumed nutrient. It was observed that the daily energy intakes were less than the expenditures both in males and females. Further research should be done on the effects of fasting in health and disease.<ref>International Journal of Food Science and Nutrition 2000 Mar 51:125-34</ref>}}<br />
<br />
In September 2009, Stephen Constantine, Head coach of Sudan partly blamed his side’s loss to the Black Stars to the fasting of most of his players. <ref>[http://sports.peacefmonline.com/soccer/200909/26144.php "Fasting affected my players" – Sudan coach] - Peace FM, September 6, 2009</ref> In Italy, both a prominent coach and a team owner in the top Serie A league linked the rigors of Ramadan's sunrise-to-sunset fasting to Muslim players' poor performance on the pitch. <ref>Jeff Israely - [http://www.time.com/time/world/article/0,8599,1919106,00.html Soccer Star Benched for Fasting During Ramadan] - TIME, August 27, 2009</ref><br />
<br />
===العنف والسلوك المعادي للمجتمع تجاه غير المسلمين===<br />
<br />
The month of Ramadan often sees an increase in violence and anti-social behavior towards religious minorities living among a large Muslim population.<ref name="MNN"></ref> In some Muslim majority countries like [[Algeria]],<ref name="Algeria">[http://www.abc.net.au/news/stories/2010/09/22/3018315.htm?section=justin Christians tried for breaking Ramadan fast] - ABC News, September 22, 2010</ref> Morocco,<ref>Doug Bandow - [http://www.cato.org/pub_display.php?pub_id=11966 Morocco: The Limits of Islamic Religious Tolerance] - KATO Insitute, July 8, 2010</ref> [[Pakistan]],<ref>[{{Reference archive|1=http://www.deccanherald.com/content/181534/25-jailed-pak-eating-public.html|2=2011-08-06}} 25 jailed in Pak for eating in public during Ramadan] - PTI, August 5, 2011</ref> [[Saudi Arabia]],<ref>[{{Reference archive|1=http://www.bikyamasr.com/73404/saudi-warns-non-muslims-with-expulsion-if-eating-drinking-in-public-during-ramadan/|2=2012-07-22}} Saudi warns non-Muslims with expulsion if eating, drinking in public during Ramadan] - Bikya Masr, July 21, 2012</ref> and in parts of the United Arab Emirates,<ref>Anissa Haddadi - [{{Reference archive|1=http://uk.ibtimes.com/articles/190323/20110801/non-muslim-holidaying-in-dubai-warned-to-respect-ramadan-rules.htm|2=2011-08-02}} Non-Muslim Holidaying in Dubai Warned to Respect 'Ramadan Rules'] - International Business Times, August 1, 2011</ref> it is against the law to eat or drink in public during fasting hours, and violating these laws can involve jail-time or expulsion.<br />
<br />
{{Quote||Last year [2009] during Ramadan, there was an upsurge against Christians in the Muslim world," says Jerry Dykstra of Open Doors, USA. Dykstra says that although persecution did not increase in every Muslim nation, it did increase significantly in many of them, Egypt being one of the worst. <br />
<br />
During Ramadan last year in Egypt, a church was burned to the ground. At least 155 Egyptian Christians were arrested for not participating in Ramadan. Last September, Rody Rodeheaver with I.N. Network explained that Ramadan "is a time when Muslims who are moderate often become much more aggressive about their faith, and they [see it] as a time to be aggressive as they deal with Christians." Rodeheaver also noted that many people are somewhat psychologically distraught by a lack of food since Muslims are required to fast during Ramadan. <br />
<br />
This year, with tension rising after Muslim attacks on Christians in Afghanistan, Somalia, Pakistan and other nations just before Ramadan, prospects don't look much better. The potential for a swell in persecution in the next 28 days is high. <br />
<br />
Ramadan--August 11 to September--is especially daunting for Muslim converts to Christianity.<ref name="MNN">[http://www.mnnonline.org/article/14591 Ramadan a time of fasting and...persecution?] - Mission Network News, August 13, 2010</ref>}}<br />
<br />
{{Quote||Hocine Hocini, 44, and Salem Fellak, 34, were arrested on August 13 [2010] on the building site where they worked in the northern region of Kabylie [Algeria] after they were spotted eating lunch. The pair admit to eating but insist it happened in a discreet place. Muslims are not allowed to eat during daylight hours during the Ramadan holy month. In Algeria breaking the fast can be punished with three months in jail.<br />
<br />
"I am optimistic," Hocini, a Protestant with a one-month-old daughter, said as he left the courtroom in Ain el Hammam after the hearing. "I have no regrets, I'm Christian and assume my responsibilities. We are innocent, and we haven't done any harm to anyone...We are Christians and we have not eaten in a public place."<br />
<br />
The verdict is due on October 5. The prosecutor called for the full three months in prison for both men.<ref name="Algeria"></ref>}}<br />
<br />
{{Quote||Police in Pakistan arrested two Christians for eating during the Islamic fasting season of Ramadan in the city of Silanwali on Aug. 25 [2009], reports Michael Ireland, chief correspondent, ASSIST News Service.<BR>. . .<BR><br />
<br />
In a media release, ICC says that after the waiter served them tea and a snack, several policemen started to question them as to why they were desecrating Ramadan by eating during the Islamic fasting season. The two Christians told the police that since they are Christians, they are not supposed to fast during Ramadan.<BR>. . .<BR><br />
<br />
Azzaq Bhatti, the father of Gull Masih and paternal uncle of Ashir Sohail, in an interview with ICC said that, "during Lent, all Muslims eat, drink and smoke publicly and neither police nor government authorities take notice of it. And none of the Muslims are arrested for desecrating Christians' Lent season."<br />
<br />
ICC's Jonathan Racho said: "Forcing Christians to fast during the Islamic fasting month is both outrageous and a clear violation of freedom of religion. We call upon Pakistani officials to immediately release Gull and Ashir and take appropriate legal measures against police officers who detained them."<ref>[http://www.christiantelegraph.com/issue6747.html Christians arrested in Pakistan for eating during Ramadan] - The Christian Telegraph, September 2, 2009</ref>}}<br />
<br />
Ramadan-inspired violence against non-Muslims and non-observant Muslims is worryingly on the increase in the West. Notable incidents include; a Jewish women in Toulouse, [[France]], being called a "dirty Jew" and struck on the head by two Muslim teenagers for buying food during fasting hours; a Muslim man in a central Lyon Restaurant struck in the head with a glass bottle and hit with a chair by three youths for not respecting Ramadan;<ref>[http://vladtepesblog.com/?p=25211 Two people assaulted in France for eating during Ramadam. One was not even Muslim] - Vlad Tepes, August 24, 2010</ref> an 11-year-old in Sydney, [[Australia]], chased and later beaten by Muslim students because he ate a salami sandwich during Ramadan;<ref>[http://www.news.com.au/national/parents-say-son-was-tormented-for-eating-salami-sandwich-during-ramadan/story-e6frfkvr-1225797140592 Parents say son was tormented for eating salami sandwich during Ramadan] - The Daily Telegraph, November 13, 2009</ref> a Turkish MP in Berlin, [[Germany]], beaten by restaurant staff for ordering pork sausages;<ref>[{{Reference archive|1=http://news.am/eng/news/70698.html|2=2011-08-12}} Turkish MP was beaten for ordering pork sausage in Germany] - NEWS.am, August 11, 2011</ref> and the following report is of an atheist living in the [[United Kingdom]]:<br />
<br />
{{Quote||Monzur Rahman was left with a broken arm, damaged eye and lying unconscious in the street after the violent attack earlier this month. The 39-year-old atheist claims he was brutally set upon by a pack of youths for failing to observe Ramadan.<br />
<br />
Arif Raham, a friend of Monzur (who speaks little English), relayed to the Advertiser his terrifying story. He said Monzur had been chatting with a friend who was drinking during Ramadan.<br />
<br />
He claims he was then approached by a group of around ten young men who asked him why he wasn’t observing Ramadan. When he replied that he was an atheist they are believed to have chased him to nearby Walburgh Street, attacking him outside his home.<br />
<br />
Monzur was reportedly battered until unconscious and later taken to the Royal London Hospital. His left arm was broken and metal bolts later put in. Tower Hamlets police have made no arrests and enquiries are ongoing.<ref>Sheena McKenzie - [http://www.eastlondonadvertiser.co.uk/news/battered_stepney_man_in_recovery_1_655839?action=login Battered Stepney man in recovery] - East London Advertiser, September 23, 2010</ref>}}<br />
<br />
==التأثيرات الاقتصادية==<br />
<br />
As some of the above studies established, fasting can cause dehydration, sleep disorders and other harmful affects. Naturally all of this would affect productivity and the national economy. Those living in Muslim majority nations can readily feel the effects of stagnation that accompanies the month of Ramadan. In such places, it is a month that is marked by very low productivity. When the entire population of a country observes fasting during the time they are at work, it is inevitable that they will suffer a significant loss in general productivity. In a survey carried out by Cairo’s Institute of Social Sciences of the Arab World it is found that the productivity of Arab businesses during the month of Ramadan dropped by a staggering 78%:<br />
<br />
{{Quote||During Ramadan, the productivity of Arab businesses drops by 78%. The essential factors? Fewer work hours, absenteeism, and sick leave. (...) The figures are included in a survey carried out by Cairòs Institute of Social Sciences of the Arab World which was printed today by 'Leaders', a Tunisian website. (ANSAmed)<ref name="ANSA">[http://www.google.com/search?hl=en&rlz=1T4GGIH_enUS280US281&q=%28ANSAmed%29+-+Tunis%2C+September%2C3+++During+Ramadan%2C+the+productivity+of+Arab+businesses+drops+by+78%25.+The+essential+factors%3F+Fewer+work+hours%2C+absenteeism%2C+and+sick+leave.&btnG=Search&aq=f&aqi=&aql=&oq=&gs_rfai= Ramadan: Productivity of Arab Businesses Drops by 78%] - ANSAmed, September 3, 2009 (''[http://www.ansamed.info/en/news/ME02.@AM60065.html original URL]'')</ref>}}<br />
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Production in almost all businesses in Morocco drops during the month of Ramadan, analysts say, although consumption increases significantly:<br />
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{{Quote||Work hours are shorter during Ramadan, with employees working seven-hour days compared to the regular 8.5-hour days. Some businesses don't open until 10 am, and school timetables change to accommodate the Ramadan calendar.<br />
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"The drop in productivity could be due to the disruption of the body clock," said A. Hamdi, who works in an industrial unit. "It is difficult to get used to the work day.<br />
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In addition to the women who race home to make iftar, others are sneaking out earlier to avoid traffic jams, which usually start at 4 pm with the end of the normal working day."<ref>Hassan Benmehdi - [http://www.magharebia.com/cocoon/awi/xhtml1/en_GB/features/awi/features/2008/09/19/feature-03 Productivity drops during Ramadan in Morocco] - Magharebia (Casablanca), September 19, 2008</ref>}}<br />
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{{Quote||'''Low productivity during Ramadan affects Dubai employees'''<BR><BR>Performance in most companies, institutions and government departments around the Arab world is usually at a low during the month of Ramadan, with poor productivity and constant reported absences.<ref>[http://www.kuwaittimes.net/read_news.php?newsid=NjkyOTQ3NTM0 Low productivity during Ramadan affects Dubai employees] - Kuwait Times, September 24, 2007</ref>}} <br />
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In [[Bahrain]], the work day is reduced to six-hours instead of the normal eight hours:<ref name="arabnews"/><br />
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{{Quote||Alaa Al-Mohammadi, 27, works as a teaching assistant at King Abdul Aziz University, which, during Ramadan, opens between 10 a.m. and 3 p.m. Al-Mohammadi noticed the low level of productivity during the month of Ramadan, especially among students. “On account of the nature of the month when people stay up all night, absenteeism increases among students,” she said.<ref name="arabnews"/>}}<br />
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{{Quote||"Jordanian workers in general are not hard working and in Ramadan, employees frequently are absent or ask for leave, a notable phenomenon that negatively affects the overall economic performance," economist Salameh Darawi told The Jordan Times over the phone Wednesday.<br />
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Economic analyst Hussam Ayesh said productivity drops by about 50 per cent in the public and private sectors during Ramadan.<ref name="jordan">Mohammad Ghazal - [{{Reference archive|1=http://www.jordantimes.com/?news=19888|2=2011-04-04}} Productivity suffers during holy month] - The Jordan Times, September 10, 2009</ref>}}<br />
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===آراء بعض المسلمين والمسلمين السابقين===<br />
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{{Quote||قال موظف يعمل في شركة لمواد البناء، فضل عدم ذكر اسمه: "كل شيء بطيء في رمضان، وأنا نفسي أميل إلى تأخير العمل. والشيء الوحيد السريع الذي أراه يحدث في رمضان هو السائقين المجانين الذين يتسابقون للوصول إلى منازلهم لتناول طعام الإفطار"<ref name="jordan"/>}}<br />
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{{Quote||في رمضان تكون ساعات العمل من 9-1 فقط. وخلال هذه الساعات الأربع يكون العمل هو آخر شيء يفكر فيه العمال. أذهب إلى أي مكتب تابع للحكومة خلال هذه الساعات الأربع وسوف تواجه شخصا كسولا وعابسا وكارها للحياة ذو رائحة فم كريهة (على ما يبدو أنه لا يجوز حتى غسيل الأسنان في الصباح بالنسبة للصائم). مهما كان عملك عاجلا وهاما، غادر المكان وعد مرة أخرى بعد شهرين ونصف في الأسبوع الثالث من شهر محرم. هذا الرجل ليس في حالة تسمح بفعل أي شيء. ويفضل أن يعود إلى المنزل ويشاهد فيلم هندي حتى موعد الإفطار. <ref>Nasir Abbas Mirza - [http://www.dailytimes.com.pk/default.asp?page=2009\08\23\story_23-8-2009_pg3_6 OPINION: Rejoice! The season to shun work is here] - Daily Times, August 23, 2009</ref>}} <br />
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{{Quote||I couldn't concentrate in school. I had nasty heart burn all morning, because we'd wake up at an ungodly hour to gorge! [...] There are many women in my life and some of them are extremely old with various medical conditions. They all feel compelled to fast. It drives me insane!<ref>[http://nimbu.wordpress.com/2007/09/14/its-a-strange-ramadan/ It’s a strange Ramadan] - Blog from Nimbu, a former Muslim, September 14, 2007</ref>}}<br />
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==الخاتمة==<br />
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Intermittent and prolonged fasting is generally not conducive to a healthy lifestyle. Depriving the body of water and essential nutrients by dividing and postponing meals to irregular intervals does nothing to limit consumption. In-fact it causes a host of health, performance and mood disorders. Fasting is not normally prescribed for the well being of human beings. Instead, it is commonly understood that eating healthy, smaller-portioned meals, interspersed throughout the day is far better in maintaining a well-balanced diet and far more forgiving on a person's metabolism. Any claims that prolonged and intermittent fasting contributes to the well-being of an individual's health are misleading, based on the scientific studies that prove otherwise. If the Islamic argument in favor of fasting is that “we fast because Allah commanded us to do so," then it is obvious that [[Allah]] is not a nutritionist or a dietitian because the negatives definitely outweigh the positives.<br />
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So the question to the Muslim world is: keeping in mind the above adverse affects of fasting observed in studies, what benefit does the Muslim world get for 1 billion people staying hungry throughout the day for one full month every year? Did Allah actually want Muslims to suffer physically, socially and economically for one month every year? Also, if fasting is beneficial as Muslims claim, why do Muslims not fast the entire year instead of just one month?<br />
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{{Core Science}}<br />
==See Also==<br />
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{{Hub4|Fasting|Fasting}}<br />
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==External Links==<br />
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* [http://www.iol.co.za/index.php?set_id=1&click_id=13&art_id=vn20080914093305299C824902 Ramadan diet poses health risk - experts]<br />
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===Scientific Studies===<br />
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* [http://www.ncbi.nlm.nih.gov/pubmed/9100605 Ramadan diet restrictions modify the circadian time structure in humans. A study on plasma gastrin, insulin, glucose, and calcium and on gastric pH] ''(extract)''<br />
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* [http://www.unboundmedicine.com/medline/ebm/related/9198696/%5BRamadan__A_month_of_fasting_with_risk_for_both_nocturnal_overeating_dehydration_and_starving%5D Medical Search Engine Result]'' - more studies on fasting''<br />
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==References==<br />
{{Reflist|2|refs=}}<br />
[[Category:Arabic]]</div>WIBothttps://wikiislamica.net/index.php?title=%C5%BDeny_a_isl%C3%A1m_(Kor%C3%A1n,_Prorok_Mohamed_a_isl%C3%A1m%C5%A1t%C3%AD_u%C4%8Denci_o_%C5%BEen%C3%A1ch)&diff=95340Ženy a islám (Korán, Prorok Mohamed a islámští učenci o ženách)2013-08-03T13:15:13Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>==Hodnota ženy==<br />
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===Ženy nejsou rovnocenné===<br />
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====Ženy nejsou mužům rovny====<br />
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{{Quote|{{Korán|4|34}}|Muži zaujímají postavení nad ženami proto, že Bůh dal přednost jedněm z vás před druhými, a proto, že muži dávají z majetků svých (ženám). A ctnostné ženy jsou pokorně oddány a střeží skryté kvůli tomu, co Bůh nařídil střežit. A ty, jejichž neposlušnosti se obáváte, varujte a vykažte jim místa na spaní a bijte je! Jestliže vás jsou však poslušny, nevyhledávejte proti nim důvody! A Bůh věru je vznešený, veliký..}} <br />
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{{Quote|{{Korán|2|228}}|<br />
A rozvedené ženy nechť samy čekají po tři periody a není jim dovoleno zatajovat to, co Bůh stvořil v lůnech jejich, věří-li v Boha a v den soudný. A je spravedlivější, jestliže manželé jejich si je vezmou nazpět v tomto stavu, pokud si přejí usmíření. A ony mají pro sebe stejné právo jako oni podle zvyklosti, nicméně muži jsou o stupeň výše - a Bůh je mocný, moudrý. }}<br />
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====Ženy nebudou mužům nikdy rovny====<br />
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{{Quote||I '''kdyby žena nabídla jedno ze svých prsou, aby bylo uvařeno, a druhé, aby bylo upečeno, stejně bude pořád nedostávat svých závazků vůči svému manželovi.''' A krom toho, když nesouhlasí třebas jen s mrknutím manželova oka, měla by být hozena do nejnižších částí Pekla, jedině s výjimkou, že se bude kát a vrátí se zpět.<ref>Tuffaha, Ahmad Zaky, Al-Mar'ah wal- Islam, Dar al-Kitab al-Lubnani, Bejrút, první vydání, 1985, str. 176. Je to rovněž zmíněno v Al-Musanaf učencem Abu Bakr Ahmad Ibn 'Abd Allah Ibn Mousa Al-Kanadi který žil v r. 557 n.l., svaz. 1, část. 2, str. 255. </ref>}}<br />
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{{Quote||'''Kdyby krev, výtok a hnis vytékaly z manželova nosu a žena by je olízla svým jazykem, stále by pořád nebyla schopna splnit to, co je oprávněn od ní požadovat.'''<ref>Suyuti, commenting on Q. 4:34</ref>}}<br />
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====Ženy mají poloviční hodnotu v porovnání s muži====<br />
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{{Quote|{{Korán|2|282}}|A žádejte svědectví dvou svědků z mužů vašich, a nemáte-li dva muže, pak vezměte jednoho muže a dvě ženy z těch, které uznáte za vhodné svědkyně; aby, kdyby jedna z nich se zmýlila, druhá ji mohla připomenout.}}<br />
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{{Quote|{{Korán|4|11}}|“A Bůh vám stanoví o dětech vašich toto: synovi podíl rovný podílu dvou dcer; a je-li dcer více než dvě, patří jim dvě třetiny toho, co zůstavil. A jestliže je dcera pouze sama, tedy jí patří polovina.…. A toto je ustanovení od Boha a věru Bůh je vševědoucí, moudrý.}}<br />
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{{Quote|{{Bukhari|3|48|826}}|Vyprávěl Abu Said Al-Khudri: Prorok řekl, "Nemá snad svědectví ženy poloviční hodnotu jako svěděctví muže?" Ženy řekly "ano". On řekl: "To je kvůli chabosti ženského ducha."}}<br />
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{{Quote|{{Muslim|1|142}}|Ó ženy, měly byste žádat o prominutí za to, co jsem viděl mezi hordami obyvatel pekla. Moudrá žena řekla: Čím to je, Alláhův Apoštole, že ženy hordy obyvatel pekla jsou tvořeny ženami? Prorok si povšimnul: ‘Příliš mnoho kleješ a jsi nevděčná vůči svému manželovi. Postrádáš zdravý rozum, zanedbáváš náboženství a kradeš moudra moudrým.’ Poté žena poznamenala: Co je špatného na našel zdravém rozumu? Prorok odpověděl, ‘Tvůj nedostatek zdravého rozumu může být dán skutečností, že svědectví „dvou žen je rovné jednomu muži.“ To je ten důkaz.}}<br />
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====Muži jsou upřednostňováni před ženami====<br />
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{{Quote|Abu Bakr Ibn `Ali al-Jassas, Ahkam al-Qur'an (Cairo, 1347 A.H.), 3:471ff. al-Sabuni, 2:433.|Muži jsou ti, kteří by měli být zodpovědní za ženy, protože byli upřednostěni mezi jinými.}}<br />
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====Ženy nebudou nikdy úspěšně vládnou národům====<br />
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{{Quote|{{Bukhari|9|88|219}}|Vyprávěl Abu Bakra: Během bitvy u Al-Jamal, Alláh mě poctil slovem (které jsem slyšel od Proroka). Když Prorok uslyšel tu zprávu, že lidé z Persie učinili Husravovu dceru svou královnou (vládkyní), řekl, '''"Národ, kterému vládne žena, nikdy nebude úspěšný."''' |}}<br />
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===="Udělal jsi z nás (žen) psy"====<br />
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{{Quote|{{Bukhari|1|9|490}}|Vyprávěla 'Ajíša: věci, které činí modlitbu neplatnou, byly přede mnou zmíněny. Řekli, "Modlitbu učiní neplatnou pes, osel, nebo žena (pokud projdou před modlícími se lidmi)." '''Řekla jsem, "Udělali jste z nás (tozn. z žen) psy.''' Vídala jsem Proroka modlit se, zatímco jsem lehávala na své posteli mezi ním a Qiblou. Kdykoliv jsem něco potřebovala, '''vyklouzla jsem. Protože jsem mu nechtěla čelit.'''"}}<br />
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{{Quote|{{Bukhari|1|9|493}}|Vyprávěla 'Ajíša: Věci, které učiní modlitbu neplatnou, byly přede mnou zmíněny (a jsou to): pes, osel a žena. Řekla jsem, '''"Srovnáváte nás (ženy) s osly a psy.''' Při Alláhu! Viděla jsem proroka modlit se zatímco jsem lehávala v (mé) posteli mezi ím a Qiblou. Kdykoliv jsem něco potřebovala, nechtěla jsem sedět a činit Prorokovi potíže. Tak jsem vyklouzla bokem, okolo jeho nohou."|See Also {{Bukhari|1|9|486}}, {{Muslim|4|1032}}, {{Muslim|4|1034}}, {{Muslim|4|1038}}, {{Muslim|4|1039}} 004:1039 adds "and the asses"}}<br />
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{{Quote|{{Abu Dawud|2|704}}|Vyprávěl Abdullah ibn Abbas: Ikrimah informoval z moci Ibn Abbase, říkajíc: Myslím, že Apoštol Alláhův (mír s ním), řekl: Pokud se někdo z vás bude modlit bez sutrah (zástěny), tak mu pes, prase, žid, kouzelník nebo žena učiní modlitbu neplatnou, ale postačí, pokud před ním projdou na vzdálenost, co by kamenem dohodil.}}<br />
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{{Quote|{{Ibn Majah|3|9|1918}}|'Abdullah bin 'Amr vyprávěl: A pak Prorok řekl: “'''Když kdokoliv z vás dostane novou ženu, sluhu, nebo zvíře, chytněte jej za pramen vlasů (nad čelem) a proneste:''': Allahumma inni as`aluka min khayriha wa khayri ma jubilat 'alaihi, wa 'audhu bika min sharriha wa sharri ma jubilat `alaih (Ó Alláhu, žádám tě o laskavost vůči jí (němu), a o laskavost, ke které má sklon a '''Hledám u tebe útočiště od ďábla, ke kterému inklinuje''').' ” (Hasan)}}<br />
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====Panny jsou lepší než ženy středního věku====<br />
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{{Quote|{{Bukhari|7|62|17}}|Vyprávěl Jabir bin 'Abdullah: Když jsem se oženil, Apoštol Alláhův mi řekl, "S jakým druhem ženy jsi se oženil?" Odpověděl jsem, "Pořídil jsem si ženu středního věku' On řekl, "Proč, copak nemáš zálibu v pannách a jejich hlazení?" Jabir rovněž řekl: Apoštol Alláhův řekl, "Proč ses neoženil s mladou dívkou, aby sis s ní mohl pohrávat a ona s tebou?'}}<br />
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{{Quote|{{Abu Dawud|41|5111}}|Vyprávěl Abdullah ibn Umar: Žena byla mou manžekou a já jem ji miloval, ale Umar ji nenáviděl. Řekl mi: Rozveď se s ní, ale odmítnul jsem. Umar pak šel za Prorokem (mír s ním) a řekl mu to. Prorok (mír s ním) řekl: Rozveď se s ní.}}<br />
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====Ženy před příchodem islámu byly mužům rovny====<br />
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{{Quote|{{Bukhari|3|43|648}}|Vyprávěl'Abdullah bin 'Abbas: ...My, lidé quraish, jsme mívali moc nad ženami, ale když jsme pak začali žít s Ansary, všimli jsme si, že ansarské ženy mají mají nad svými muži převahu, a naše ženy si začaly osvojovat jejich zvyky. Jednou jsem křičel na svou ženu a ona mi to oplatila stejnou mincí a mně se nelíbilo, že na mě také křičí...}}<br />
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===Ženy jsou vlastnictví===<br />
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====Ženy jsou majetek====<br />
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{{Quote|{{Bukhari|5|59|524}}|Muslimové si řekli, ‘Bude Safiyah jednou z Prorokových žen nebo pouhou zajatkyní a součástí jeho majetku?’}}<br />
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{{Quote|Ishaq:593|Ze zajatců z Hunayn, Apoštol Alláhův dal [svému zeti] Alimu otrokyni jménem Baytab a [budoucímu Kalifovi] Uthmanovi otrokyni jménem Zaynab a [budoucímu Kalifovi] Umarovi jinou.}}<br />
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====Ženy jsou hračky====<br />
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{{Quote||[Mohamed řekl] Žena je hračka, kdokoliv si ji bere, nechává ho, aby se o nis staral (nebo aby ji neztratil)<ref>Tuffaha, Ahmad Zaky, Al-Mar'ah wal- Islam, Dar al-Kitab al-Lubnani, Bejrút, první vydání, 1985, str. 180</ref>}}<br />
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{{Quote|Al-Musanaf Vol. 1 Part 2, p. 263|Omar [jeden z Kalífů] jednou mluvil, a když jeho žena něco poznamenala, tak jí řekl: 'Jsi jen hračka, až tě budeš potřeba, zavoláme tě.'}}<br />
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====Ženy jsou sexuální otroci====<br />
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{{Quote||A nyní, lide, nabýváš určitá práva nad svými ženami a ony. Právo, které nad nimi nabýváte, je že by neměly nechat spát ve vašich postelích někoho, koho nenávidíte a nepáchat očividné nemravnosti (nebo cizoložství). Pokud ho páchají, '''Bůh vám dal svolení nechat je v jejich postelích o samotě a bít je''', třebaže ne příliš tvrdě. Pokud přestanou, budou z vlídnosti dostávat zaopatření a oděv; Přikazuji vám z dobré vůle vůči vašim ženám, neboť '''ony jsou vašimi zajatci (1) kteří nic svého nevlastní'''. Vzali jste si je z oddanosti k Bohu a '''po právu si nárokujete jejich sexuální orgány''' slovy Boha."<ref>Ibn Hisham, al-Sira al-nabawiyya (Cairo, 1963), 4:251.</ref>}}<br />
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====Ženy neobdělávanou půdou, kterou muž zušlechťuje====<br />
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{{Quote|{{Korán|2|223}}|'''Ženy vaše jsou pro vás polem; vcházejte tedy na pole své, odkud chcete, však učiňte předtím něco pro duše své a bojte se Boha a vězte, že se s Ním setkáte! Oznam tuto zvěst radostnou věřícím!.}}<br />
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{{Quote|{{Abu Dawud|11|2138}}|Vyprávěl Mu'awiyah ibn Haydah: Řekl jsem: Apoštole Alláhův, jak bychom měli přistupovat k našim ženám a jak bychom je měli zanechat? '''Odpověděl: Vstupuj do svého pole kdy a jak budeš chtít,''' dej jí (své ženě) jídlo, když jíš, oblečení, když se oblékáš a nezlořeč její tvář a nebij ji.}}<br />
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====Ženy mohou být zděděny====<br />
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{{quote|{{bukhari|5|59|369}}|<br />
Narrated Jabir bin 'Abdullah:<BR><br />
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Apoštol Alláhův řekl, "kdo chce zabít Ka'b bin Al-Ashrafa, který poškodil Alláha a jeho Posla?" Na to vstal Muhammad bin Maslama říkajíc, "Ó Apoštole Alláhův! Chceš, abych ho zabil?" Prorok řekl, "Ano." Muhammad bin Maslama řekl, "Pak mi dovol říct (nesprávnou) věc (tozn. aby oklamal Kaba): "Prorok řekl, "Můžeš to říkat." Pak Muhammad bin Maslama šel ke Kabovi a řekl, "Ten muž (tozn. Mohamed) od nás požaduje Sadaqu (tozn. zakát), a dělá nám potíže a já jsem přišel, abych si od tebe něco půjčil." Na to Kab řekl, "Při Alláhovi, zprotiví se ti!" <br />
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Muhammad bin Maslama řekl, "Teď když jsme ho následovali, nechceme ho opustit, dokud neuvidíme, jaký bude jeho konec. Nyní chceme, aby si nám půjčil jeden nebo dva velbloudy naložené jídlem." (Vypravěči se v tomto bodě liší, zda byl velbloud jeden, nebo dva.) '''Kab řekl, "Ano, (Půjčím ti), ale něco mi odkážeš." Muhammad bin Mas-lama a jeho společníci řekli, "Co chceš?" Ka'b odpověděl, "Odkažte mi své ženy." Řekli, "Jak ti můžeme odkázat své ženy a ty jsi přitom nejpohlednější z Arabů?" Ka'b řekl, "Tak mi odkažte své syny." Řekli, "Jak ti můžeme odkázat tvé syny? Později by s nimi špatně zacházeli, říkajíc, že tak a tak byli zděděni za jeden velbloudí nákla jídla. To by nám způsobilo velkou ostudu, ale odkážeme ti své zbraně."''' <br />
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Muhammad bin Maslama a jeho společníci slíbili Kabovi, že Mohamed se k němu vrátí. Přišel ke Kabovi v noci společně s Kabovým nevlastním bratrem Abu Na'ilou.<br />
Kab je uvítal, že přišli na jeho pevnost a pak šel pro ně dolů. Jeho žena se ho zeptala, "Kam jdeš v tuhle dobu?" Kab odpověděl, "Nikam, Muhammad bin Maslama and můj (nevlastní) bratr Abu Na'ila přišli." Jeho žena řekla, "Slyším zvuk, jako by z něj kapala krev. Ka'b řekl, "To je jen můj bratr Muhammad bin Maslama a můj nevlastní syn Abu Naila. Štědrý muž by měl odpovědět na volání v noci, i kdyby byl pozván, aby byl zabit." <br />
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Muhammad bin Maslama přišel se dvěma muži. (Někteří vypravěči zmiňují muže jako 'Abu bin Jabr. Al Harith bin Aus a Abbad bin Bishr). Takže šel dovnitř společně se dvěma muži a řekl jim, "Když Ka'b přichází, dotknu se jeho vlasů a přivoním a jakmile uvidíte, že ho držím za hlavu, svlékněte ho. Dám vám ovonět jeho hlavu." Kab bin Al-Ashraf sešel dolů zabalen do svého oděvu, a voněl parfémem. Muhammad bin Maslama řekl. "Nikdy jsem necítil lepší vůni, než je tato. Ka'b odpověděl. "Mám tu nejleší arabskou ženu která ví, jak používat ty nejlepší arabské parfémy." Muhammad bin Maslama požádal Ka'ba "Smím si přivonět ke tvojí hlavě?" Ka'b řekl, "Anoes." Muhammad si přivoněl a svým společníkům dal přivonět též. Pak opět požádal Ka'ba, "Mohu (si přivonět ke tvojí hlavě)?" Ka'b řekl, "Ano." Když ho Muhammad silně objal, řekl (svým společníkům), "Na něj!" Tak ho zabili a šli k Prorokovi, aby ho zpravili. (Abu Rafi) byl zabit dříve než Ka'b bin Al-Ashraf." }}<br />
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====Mlčení ženy znamená souhlas se sňatkem====<br />
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{{Quote|{{Bukhari|9|86|100}}|Vyprávěl Abu Haraira: Apoštol Alláhův řekl, "Otrokyně by neměla být provdána, dokud nebyla prohlédnuta a panna by neměla být provdána, dokud není zaručeno její svolení." Lidé říkají, "Jak ale dá najevo své svolení? Prorok řekl, '''"Tím, že je zticha (když se jí ptají na svolení)."''' Někteří lidé říkají, "Pokud muž podvodem prezentuje dva falešné svědky před soudem, aby dosvědčil, že se oženil se ženou středního věku s jejím souhlasem a soudce stvrdí jejich sňatek, a její manžel si je jist, že se s ní (před tím) nikdy nesezdal, pak takové manželství je považováno za platné a mohou spolu žít jako manželé."|See Also {{Bukhari|9|86|101}}}}<br />
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{{Quote|{{Bukhari|9|85|79}}|Vyprávěla Ajíša: Požádala jsem Proroka, "Ó Alláhův Apoštole! Měla by být žena tázána na svůj souhlas se sňatkem?" Řekl, "Ano." Řekla jsem, "Ale panna, pokud je tázána, se stydí a je zticha." Řekl, '''"Její mlčení znamená její souhlas."'''}}<br />
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==Charakteristiky žen==<br />
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===Ženy jsou obecně podřadné===<br />
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{{Quote|{{Korán|2|228}}| A ony (ženy) mají pro sebe stejné právo jako oni podle zvyklosti, nicméně muži jsou o stupeň výše - a Bůh je mocný, moudrý..}}<br />
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{{Quote|{{Korán|4|34}}| Muži zaujímají postavení nad ženami proto, že Bůh dal přednost jedněm z vás před druhými, a proto, že muži dávají z majetků svých (ženám). A ctnostné ženy jsou pokorně oddány a střeží skryté kvůli tomu, co Bůh nařídil střežit. A ty, jejichž neposlušnosti se obáváte, varujte a vykažte jim místa na spaní a bijte je! Jestliže vás jsou však poslušny, nevyhledávejte proti nim důvody! A Bůh věru je vznešený, veliký.}}<br />
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====Ženy jsou hloupé====<br />
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{{Quote|{{Tabari|1|p. 280}}| “Alláh řekl, ‘je mou povinností nechat Evu každý měsíc jednou nechat krvácet, protože nechala tento strom krvácet. '''Také musím udělat Evu hloupou''', přestože jsem ji stvořil inteligentní.’ Protože Alláh postihnul Evu, ''všechny ženy tohoto světa menstruují a jsou hloupé'''.}}<br />
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====Ženy jsou slabé====<br />
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{{quote|{{bukhari|8|73|230}}|Vyprávěl Anas bin Malik<BR>Prorok měl velbloudího vozku jménem Anjasha, a ten měl krásný hlas. Prorok mu řekl, "(Jeď) pomalu, Ó Anjasho! Nerozbij křehké nádoby!" Qatada poznamenal, "(k nádobí) myslel slabé ženy." |See also: {{bukhari|8|73|228}} & {{bukhari|8|73|229}} }}<br />
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====Ženy jsou awrat (vnější genitálie)====<br />
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===Ženy mají křivý charakter===<br />
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====Ženy jsou křivé jako žebra====<br />
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{{Quote|{{Bukhari|7|62|113}}|Vyprávěl Abu Huraira: Apoštol Alláhův řekl, "Žena je jako žebro; když se ji pokusíš narovnat, tak se zlomí. Takže pokud z ní chceš mít užitek, měj ho ikdyž má stále své křivosti (nečestnosti)."}}<br />
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{{Quote|{{Muslim|8|3467}}|Abu Huraira (Alláh buď jí potěšen) zaznamenal: Žena byla stvořena z žebra a nikdy se před tebou nenapřímí; takže pokud z ní chceš mít užitek, užívej jí zatímco se její křivost připomíná. A když se pokusíš ji narovnat, tak ji zlomíš, a zlomíš ji tím, že se s ní rozvedeš.}}<br />
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[http://hadith.al-islam.com/Display/Display.asp?Doc=1&Rec=3423 Arabic]<br />
{{Quote|||قال رسول الله صلى الله عليه وسلم إن المرأة خلقت من ضلع لن تستقيم لك على طريقة فإن استمتعت بها استمتعت بها وبها عوج وإن ذهبت تقيمها كسرتها وكسرها طلاقها}}<br />
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====Ženy jsou zrádné====<br />
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{{ quote |{{Bukhari|4|55|547}} |Prorok řekl, ‘Ale pro Izraelce by maso nehnilo a kdyby se tak nedělo kvůli Evě, ženy by své manžely nikdy nezrazovaly.}}<br />
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{{Quote|Ishaq:584|"Řekni muži, který je s tebou a má manželky: Nikdy nevěř ženě."}}<br />
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====Ženy jsou nevděčné====<br />
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{{Quote|{{Bukhari|1|2|28}}|Vyprávěl Ibn 'Abbas: Prorok řekl: "Byl mi ukázán oheň pekelný a většina jeho obyvateI byly nedvěčné ženy." Byl vznešen dotaz: "Nevěřily v Alláha?" (Byly snad nevděčné k Alláhovi?) Odpověděl, "Jsou nevděčné svým manželům za přízeň a za dobro (vlídné skutky), které jim činí. Pokud jsi vždy jedné z nich činil dobro (byl přívětivý) a ona pak na tobě něco vidí, řekne, 'Nikdy jsem od tebe nedostala nic dobrého."}}<br />
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====Ženy mají ďábelský charakter====<br />
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{{Quote|{{Muslim|8|3240}}|Jabir ohlásil, že Apoštol Alláhův (mír s ním) viděl ženu a tak šel za svou ženou Zainab, která činila kůže a měl s ní sexuální styk. Pak šel za svými společníky a řekl jim: '''Žena jde (ve šlépějích) a skončí v podobě ďábla''', takže když kdokoli z vás uvidí ženu, měl by jít za svou ženou, aby zahnal to, co cítí ve svém srdci.}}<br />
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{{Quote||'''Když přichází žena, přichází v podobě ďábla.'''<ref>Ihya' 'Uloum ed-Din citvall Ghazali, Dar al-Kotob al-'Elmeyah, Bejrút, svaz. II, Kitab Adab al-Nikah, str.33</ref>}}<br />
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{{Quote|{{Bukhari|4|52|110}}| Vyprávěl 'Abdullah bin 'Umar: Slyšel jsem Proroka říkat, "Ďáblova znamení jsou tři: kůň, žena a dům."|Obdobně i hadít: {{Bukhari|4|52|111}}}}<br />
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{{Quote|{{Ibn Majah|3|9|1918}}|'Abdullah bin 'Amr vyprávěl: A pak Prorok řekl: “'''Když kdokoliv z vás dostane novou ženu, sluhu, nebo zvíře, chytněte jej za pramen vlasů (nad čelem) a proneste:''': Allahumma inni as`aluka min khayriha wa khayri ma jubilat 'alaihi, wa 'audhu bika min sharriha wa sharri ma jubilat `alaih (Ó Alláhu, žádám tě o laskavost vůči jí (němu), a o laskavost, ke které má sklon a '''Hledám u tebe útočiště od ďábla, ke kterému inklinuje''').' ” (Hasan)}}<br />
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====Po smrti skončí většina žen v Pekle====<br />
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{{Quote|Ahmad Ibn Hanbal, 2:507|Abu Huraira vyprávěl: "Byli jsme na jeho místě [Mohamedově] a lidé se buď jen vychloubali nebo připomínali jeden druhého. Řekl, 'Mužů je více v Ráji než v Pekle.'}}<br />
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{{Quote|Kanz al-`ummal, 22:10|Z 99 žen je jedna v Ráji a zbytek v Pekle.}}<br />
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===Ženy menstruují===<br />
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====Menstruace je Alláhovým trestem====<br />
{{Quote|{{Tabari|1|p. 280}}|"Alláh řekl,<br />
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‘Je to moje povinnost nechat Evu každý měsíc jednou krvácet, protože nechala tento strom krvácet.}}<br />
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====Menstruující ženy jsou nečisté====<br />
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{{Quote|{{Korán|2|222}}|<br />
'''Yusuf Ali:''' Položili tři otázky ohledně ženských dnů. Řekl: '''Jsou utrpením a znečištěním''': Takže se držte dál od žen, když mají své dny, a epřistupujte k nim, dokud nejsou čisté. Ale když se očistily, '''smíš k ním přistoupit jakýmkoliv způsoem, kdykoliv, kdekoliv ti Alláh nařídí'''. Neboť Alláh miluje ty, kteří se na něj stále obracejí a miluje ty, kteří se udržují čistí a počestní.<br />
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'''Pickthal:''' Položili (Mohamedovi) tři otázky ohledně menstruace. Řekl: '''Je to nemoc, tak nech ženu o samotě''' po celou dobu a nevstupuj do nich, dokud se neočistí. A když se očistily, tak do ní vstupuj pro Alláhovo potěšení. Vpravdě Alláh miluje ty, kdož se k němu obracejí a ty, kteří se starají o čistotu.<br />
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'''Shakir:''' A oni se zeptali na menstruaci. Řekl: Je to nepohodlí; proto se od žen během menstruace drž dál a nepřibližuj se k nim, dokud nejsou čisté; až se poté očistí; '''vstupuj do nich, jak tě Alláh žádá'''; jistěže Alláh miluje ty, kteří se (na něj) často obracejí a ty, kteří se očiťují.}}<br />
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===Ženy mohou škodit===<br />
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====Ženy působí mužům utrpení====<br />
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{{Quote|{{Bukhari|7|62|33}}|Vyprávěl Usama bin Zaid: Prorok řekl, "Dle mého jsem nikdy nenašel větší utrpení, než jsou pro muže ženy."}}<br />
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====Procházející žena znehodnotí (anuluje) modlitby====<br />
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{{Quote|{{Bukhari|1|9|490}}|Vyprávěla 'Ajíša: věci, které činí modlitbu neplatnou, byly přede mnou zmíněny. Řekli, "Modlitbu učiní neplatnou pes, osel, nebo žena (pokud projdou před modlícími se lidmi)." '''Řekla jsem, "Udělali jste z nás (tozn. z žen) psy.''' Vídala jsem Proroka modlit se, zatímco jsem lehávala na své posteli mezi ním a Qiblou. Kdykoliv jsem něco potřebovala, '''vyklouzla jsem. Protože jsem mu nechtěla čelit.'''"}}<br />
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{{Quote|{{Bukhari|1|9|493}}|Vyprávěla 'Ajíša: Věci, které učiní modlitbu neplatnou, byly přede mnou zmíněny (a jsou to): pes, osel a žena. Řekla jsem, '''"Srovnáváte nás (ženy) s osly a psy.''' Při Alláhu! Viděla jsem proroka modlit se zatímco jsem lehávala v (mé) posteli mezi ím a Qiblou. Kdykoliv jsem něco potřebovala, nechtěla jsem sedět a činit Prorokovi potíže. Tak jsem vyklouzla bokem, okolo jeho nohou."|See Also {{Bukhari|1|9|486}}, {{Muslim|4|1032}}, {{Muslim|4|1034}}, {{Muslim|4|1038}}, {{Muslim|4|1039}} 004:1039 adds "and the asses"}}<br />
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{{Quote|{{Abu Dawud|2|704}}|Vyprávěl Abdullah ibn Abbas: Ikrimah informoval z moci Ibn Abbase, říkajíc: Myslím, že Apoštol Alláhův (mír s ním), řekl: Pokud se někdo z vás bude modlit bez sutrah (zástěny), tak mu '''pes, prase, žid, kouzelník nebo žena učiní modlitbu neplatnou''', ale nevadí, pokud před ním projdou na vzdálenost větší, co by kamenem dohodil.}}<br />
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====Nemuslimky lákají do ohně pekelného====<br />
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{{Quote|{{Korán|2|221}}|<br />
'''Yusuf Ali:''' Nežeňte se s nevěřícími ženami (modlářkami), dokud neuvěří: Otrokyně, která je věřící,je leší než nevěřící žena, ikdyž vás přitahuje. Ani si neberte nevěřící (mladé dívky) dokud neuvěří: Otrok, který je věřící, je lepší než nevěřící, ikdyž vás přitahuje. Nevěřící vás přitahují, (ale) lákají do ohně pekelného. Ale Alláh láká svým milosrdenstvím do Zahrad blaženosti a odpuštění a činí svá Znamení lidstvu jasnými: Aby oslavovaly jeho chválu.}}<br />
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==Práva manžela==<br />
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===Svrchovanost práv muže===<br />
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====Manželova práva nad ženami jsou svrchovaná====<br />
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{{Quote|Mishkat al-Masabih Section 'Duties of husband and wife', Hadith No. 70|Doložil Abu Dawood, Ahmad, Tirmizi, Ibn Magah and Ibn Haban.<BR>Kdybych měl někomu nařídit, aby se před někým klaněl, nařídil bych ženám klanět se před svými manžely jako projev svrchovaných práv muže nad ženami, ustanovených Alláhem.}}<br />
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====Ženy nebudou mužům nikdy rovny====<br />
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{{Quote||I '''kdyby žena nabídla jedno ze svých prsou, aby bylo uvařeno, a druhé, aby bylo upečeno, stejně bude pořád nedostávat svých závazků vůči svému manželovi.''' A krom toho, když nesouhlasí třebas jen s mrknutím manželova oka, měla by být hozena do nejnižších částí Pekla, jedině s výjimkou, že se bude kát a vrátí se zpět.<ref>Tuffaha, Ahmad Zaky, Al-Mar'ah wal- Islam, Dar al-Kitab al-Lubnani, Bejrút, první vydání, 1985, str. 176. Je to rovněž zmíněno v Al-Musanaf učencem Abu Bakr Ahmad Ibn 'Abd Allah Ibn Mousa Al-Kanadi který žil v r. 557 n.l., svaz. 1, část. 2, str. 255. </ref>}}<br />
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{{Quote||'''Kdyby krev, výtok a hnis vytékaly z manželova nosu a žena by je olízla svým jazykem, stále by pořád nebyla schopna splnit to, co je oprávněn od ní požadovat.'''<ref>Suyuti, commenting on Q. 4:34</ref>}}<br />
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====Ženy musejí být muži poslušné, jinak se nedostanou do Nebe====<br />
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{{Quote|muslimský učenec {{wp|Al-Suyuti}} ve svém komentáři {{Korán|4|34}}|Jsou tři (osoby), jejichž modlitba nebude přijata i přes jejich počestnost: Otrok, který utekl, dokud se nevrátí ke svému pánu, žena, se kterou je její manžel nespokojený a opilec, dokud nevystřízliví.}}<br />
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{{Quote|Mishkat al-Masabih Kniha I, část 'Povinnosti manžela a manželky', hadít č. ii, 60|Když zemře jakákoliv žena, se kterou je její manžel spokojený, dostane se do Nebe.}}<br />
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{{Quote|Kanz- el-'Ummal, svazek 22, hadít číslo 868|Prorok jednou řekl ženě: 'Dávej pozor, jak zacházíš se svým manželem, neboť on je tvým Rájem i tvým Peklem.}}<br />
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====V Nebi budou muži souložit s mnoha pannami====<br />
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{{Quote|Mishkat al-Masabih, kniha IV, kapitola XLII, Ráj a Peklo, Hadít č. 24|Svatý Prorok řekl: 'Věřící bude v Ráji obdařenou takovou a takovou silou ke sexuálnímu styku. Byl dotázán: Ó Proroku Alláhův! Zvládne to? On řekl "Bude obdařen silou sta mužů.}}<br />
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===Na co má manžel právo===<br />
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====Muž má právo nárokovat si ženu, pokud jí dal dárek====<br />
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{{Quote||Kdo dá své ženě darem dvě hrsti mouky nebo datlí jako dar si po právu činí nárok na [její] (intimní části). <ref>Mishkat al-Masabih, Book II, under section dower, Hadít No. 57., reported from Abu Daud also reported by Ahmad.</ref>}}<br />
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====Muž má právo oženit až se čtyřmi ženami====<br />
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{{Quote|{{Korán|4|3}}|Pokud se bojíte, že nemůžete se sirotami (dívkami) zacházet čestně, pak se můžete oženit s jinými ženami, které se vám zdají dobré: dvě, tři, nebo čtyři. Pokud se ale bojíte, že mezi nimi neudržíte rovnost, ožeňte se jenom s jednou nebo se kteroukoliv otrokyní, kterou vlastníte, to bude mnohem vhodnější. A dej ženě její věno jako dar, ale pokud ti ze své vlastní vůle poskytne jeho část, projez ho s radostí, přijmi ho s radostí a užij ho (ve zdraví).}}<br />
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To neplatilo pro Aliho, Mohemadova zetě, který byl omezen na jednu ženu, protože se oženil s Fatimou, což byla Mohemadova dcera:<br />
{{Quote|{{Bukhari|7|62|157}}|Vyprávěl Al-Miswar bin Makhrama: Slyšel jsem Alláhova posla na kazatelně říkat, "Banu Hisham bin Al-Mughira mě požádal, abych jim dovolil provdat jejich dceru za Ali bin Abu Taliba, ale já jim svolení nedám, a nedám jim ho, dokud se 'Ali bin Abi Talib nerozvede s mojí dcerou, aby se poté oženil s jejich dcerou, protože Fatima je část mého těla a já nenávidím vše, co ona nenávidí a to co zraňuje ji, zrańuje i mne."}}<br />
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====Muž má právo bít svou ženu, aniž by se ho někdo ptal====<br />
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{{Quote|{{Abu Dawud|11|2142}}|Vyprávěl Umar ibn al-Khattab: Prorok (mír s ním) řekl: Muže se nikdo nebude ptát, proč bije svou ženu.}}<br />
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====Muž má právo vyžadovat uspokojení svých tužeb bez čekání====<br />
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{{Quote|Mishkat al-Masabih Book I, Section 'Duties of husband and wife', Hadith No. 61|Prorok Alláhův řekl: Když muž volá svou ženu, aby uspokojila jeho touhy, ať k němu přijde, ikdyby byla zaneprázdněna v kuchyni.}}<br />
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====Muž má právo znásilňovat své ženské otroky, i kdyby to mělo být před očima jejich manželů====<br />
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{{Quote||V případě, že si muž koupí otrokyni, kupní smlouva zahrnuje právo mít s ní sex.<ref>Abd ar-Rahman al-Gaziri, al-Fiqh 'ala al-Mazahib al-Arba'a, Dar al-Kutub al-'Elmeyah, 1990, svaz. 4, str. 89</ref>}}<br />
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{{Quote||Účelem této smlouvy je v prvé řadě ji vlastnit a ve druhé řadě užívat si její sexualitu.<ref>Abd ar-Rahman al-Gaziri, al-Fiqh 'ala al-Mazahib al-Arba'a, Dar al-Kutub al-'Elmeyah, 1990, svaz. 4, str. 89</ref>}}<br />
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====Muž má právo se rozvést====<br />
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{{Quote|Sahih Bukhari svazek VII, pp. 6&7, viz. hadít číslo 10|Muž smí říct svému bratru (v islámu), 'Prohlédni si kteroukoliv z mých žen (a pokud si přeješ), rozvedu se sní kvůli tobě.}}<br />
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{{Quote|Mishkat al-Masabih, kniha 1, Povinnosti rodičů, hadít No. 15|Syn Omara ohlásil: Měl jsem ženu, kterou jsem miloval, ale Omar ji neměl rád. Řekl mi, „Rozveď se s ní.“ Ale odmítnul jsem. Pak šel Omar za Apoštolem Alláhovým a řekl mu to. Apoštol Alláhův mu řekl: 'Rozveď se s ní'.}}<br />
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====Muž nepotřebuje důkaz, aby mohl obvinit svou ženu====<br />
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{{Quote|{{Korán|24|6}}|A pro ty, kteří vznesou obvinění proti své ženě a nemají žádný jiný důkaz než ten svůj, jejich svědectví bude přijato, pokud při Alláhovi čtyřikrát odpřísahají své svědectví, že opravdu mluví pravdu;}}<br />
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{{Quote|{{Korán|24|7}}|A pátá (přísaha) (by měla být), že na sebe přivolají Alláhovu kletbu, pokud lhali.}}<br />
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===Co je mužům zakázáno===<br />
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====Muži nesmějí mít se ženami anální styk====<br />
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{{Quote|Musnad Ahmed svaz. 1, str. 86|Svatý Prorok řekl, “Kdokoliv, kdo jde k věštci a věří mu, nebo vstupuje do ženy řitním otvorem, odmítnul víru v to, co bylo zjevelo Mohamedovi.”<ref>Zmíněno učencem Shaikh Abdullah Faisal ve "100 nepravdivých hadítů" str. 85, jako sahih.</ref>}}<br />
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{{Quote|Ahmad, At-Tirmidhi, An-Nasa'i, a Ibn Majah|Prorok (mír a požehnání s ním) řekl: "Nemějte anální sex se ženou."<ref name="fatwa anal">[http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503543832 Fatwa: Islamic Ruling on Anal Sex] - IslamOnline, February 22, 2010</ref>}}<br />
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{{Quote|Ahmad, 5/213|Khuzaymah Ibn Thabit (Alláh buď jím potěšen) zaznamenal, že Apoštol Alláhův (mír a požehnání s ním) řekl "Alláh se nestydí povědět vám pravdu: Nemějte sex do konečníku se svými ženami."<ref name="fatwa anal"></ref>}}<br />
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{{Quote|Ahmad, 2/479; Saheeh al-Jaami', 5865|"Prokleti jsou ti, kdož vstupují do své ženy konečníkem" }}<br />
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{{Quote|Ibn Abi Shaybah, 3/529, který At-Tirmidhi klasifikuje jako autentický hadít, 1165|Ibn `Abbas (Alláh buď jím potěšen) vyprávěl : "Apoštol Alláhův (mír a požehnání s ním) řekl: "Alláh se nepodívá na muže, který má anální sex se svojí ženou."<ref name="fatwa anal"></ref> }}<br />
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{{Quote|al-Tirmidhi, 1/243; Saheeh al-Jaami', 5918|"Ten, kdo měl styk s menstruující ženou, nebo měl styk s ženou do konečníku, nebo kdo chodí k jasnovidci, se zpronevěřil tomu, co bylo zjeveno Mohamedovi."}}<br />
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===Povinnosti manžela===<br />
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====Kdy musí muž dávat ženě dary====<br />
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{{Quote||Pokud muž má sex s provdanou ženou, omylem, protože si myslel, že to je jeho žena, musí jí dát dar rovný daru hodného ženě jejího postavení. Tento dar se stává majetkem té ženy a ne jejího manžela.<ref>'Abd ar-Rahman al-Gaziri, al-Fiqh 'ala al-Mazahib al-Arba'a, Dar al-Kutub al- 'Elmeyah, 1990, vol. 4, p. 8. </ref>}}<br />
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==Práva žen==<br />
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===Na co má žena právo===<br />
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====Žena musí být manželem zaopatřena====<br />
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{{Quote|Sunan Ibn Magah, Kitab al-Nikah, Hadít č. 1850.|Ó Apoštole Alláhův! ´Jaké právo má žena mezi námi nad svým mužem?' On řekl: 'Je to právo, že jí máš dávat jídlo když jíš, že ji máš poskytnout šat když se oblékáš, a že ji nebudeš dlaní bít do obličeje nebo jí nadávat, a neopustíš ji, vyjma pokud je doma.}}<br />
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{{Quote|{{Abu Dawud|11|2138}}|Vyprávěl Mu'awiyah ibn Haydah: Řekl jsem: Apoštole Alláhův, jak bychom měli přistupovat k našim ženám a jak bychom je měli zanechat? '''Odpověděl: Vstupuj do svého pole kdy a jak budeš chtít,''' dej jí (své ženě) jídlo, když jíš, oblečení, když se oblékáš a nenadávej jí za její tvář a nebij ji.}}<br />
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{{Quote|{{Abu Dawud|11|2139}}|Vyprávěl Mu'awiyah al-Qushayri: Přišel jsem k Poslu Alláhovu (mír s ním) a zeptal se jej: Co říkáš (přikazuješ) o našich ženách? Odpověděl: Dávejte jim jídlo, které máte pro sebe, oblékejte je tím, čím sami sebe oblékáte, a nebijte je, a nenadávejte jim.}}<br />
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====Žena má právo nebýt bita do obličeje====<br />
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{{Quote|Mishkat Al-Masabih: svazek 2, strana 691|Hakim b. Mu`awiya al-Qushairi zaznamenal, že mu otec řekl, že se zeptal, "Apoštole Alláhův, jakých práv se může žena u svého muže dožadovat?" Odpověděl, "Že bys jí měl dávat jídlo k snědku, odět ji, když se odíváš, nebít ji do obličeje a neproklínat ji nebo neodcházet od ní, vyjma doma." zaznamenali Ahmad, Abu Dawud and Ibn Majah.}}<br />
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{{Quote|{{Abu Dawud|11|2137}}|Vyprávěl Mu'awiyah al-Qushayri: Mu'awiyah se zeptal: Apoštole Alláhův, jaké právo má něčí žena nad svý mužem? Odpověděl: Že bys jí měl dávat jídlo, když jíš, šatit ji, když se sám oblékáš, '''nebít ji přes obličej''', nenadávat jí a neodcházet od ní, s výjimkou domu.}}<br />
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====Provdaná žena má právo ponechat si dar za sex s mužem, který si ji spletl se svojí manželkou====<br />
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{{Quote||Pokud muž má sex s provdanou ženou, omylem, protože si myslel, že to je jeho žena, musí jí dát dar rovný daru hodného ženě jejího postavení. Tento dar se stává majetkem té ženy a ne jejího manžela.<ref>'Abd ar-Rahman al-Gaziri, al-Fiqh 'ala al-Mazahib al-Arba'a, Dar al-Kutub al- 'Elmeyah, 1990, vol. 4, p. 8. </ref>}}{{Main|Qur'an, Hadít and Scholars:Mahr}}<br />
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====Žena má právo jít do mešity====<br />
{{Quote|Bukhari, Nikah 116|"Pokud žena kohokoliv z vás požádá o svolení jít do mešity, neměli byste jí to zakazovat."}}<br />
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===Co je ženám zakázáno===<br />
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====Ženy si nesmějí uměle prodlužovat vlasy====<br />
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{{Quote|{{Bukhari|7|72|818}}|Vyprávěl Asma: (dcera Abu' Bakra) Žena přišla za Apoštolem Alláhovým a řekla, "Provdala jsem svou dceru, ale ona onemocněla a vypadaly jí vlasy, a (kvůli tomu) ji její manžel nemá rád. Mžu jí dovolit používat falešné vlasy?" N to Prorok proklel ženy, které si uměle prodlužují (své, nebo cizí) vlasy, nebo si vlasy nechávají uměle prodlužovat.|See Also {{Bukhari|7|72|819}}, {{Bukhari|7|72|820}}, {{Bukhari|7|72|823}}, {{Bukhari|7|72|820}}, {{Bukhari|7|72|823}}, {{Bukhari|7|72|824}}}}<br />
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====Ženy si nesmějí pořídit tetování====<br />
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{{Quote|{{Bukhari|7|72|827}}|Vyprávěl Abu Huraira: Apoštol Alláhův řekl, "Oko ďábla je skutečností," a zakázal tetování.}}<br />
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{{Quote|{{Bukhari|7|72|830}}|Vyprávěl Abu Huraira: Žena, která prováděla tetování, byla přivedena k ´Umarovi. ´Umar vstal a řekl, "Zapřísahám tě při Alláhu, slyšela jsi od Proroka něco o tetování?" Vstal jsem a řekl, "Ó veliteli věřících! Já jsem něco slyšel." On řekl, "Co jsi slyšel?" Řekl jsem, "Slyšel jsem Proroka říkat (na adresu žen), 'Nepraktikujte tetování a nenechávejte se tetovat.'"}}<br />
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{{Quote|{{Bukhari|7|72|831}}|Vyprávěl Ibn 'Umar: Prorok prokled ženy, které si prodlužují uměle vlasy a ty, které si nechávají vlasy prodlužovat, a ženy, které provádějí tetování a ty, které se nechávají tetovat. |See Also {{Bukhari|7|72|825}}, {{Bukhari|7|72|823}}, {{Bukhari|7|72|820}}}}<br />
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====Ženy si nesmějí vytrhávat chloupky na obličeji====<br />
{{Quote|{{Bukhari|7|72|826}}|Vyprávěl Ibn Mas'ud: Alláh proklel ty ženy, které provádějí tetování nebo se nechávají tetovat, a ty, které si vytrhávají hloupky na obličeji, a ty, které si uměle dělají mezeru mezi zuby, aby vypadaly krásně. Takové ženy mění rysy stvořené Alláhem. Proč bych pak neměl proklet ty, které Apoštol Alláhův proklel, a ty, kteří jsou v Alláhově knize prokleti?|See Also {{Bukhari|7|72|832}}}}<br />
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====Ženy si nesmějí svobodně zvolit manžela====<br />
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=====Manžela ženě určí její poručník=====<br />
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{{Quote|Ibn Majah Vol. 3, Book 9, Hadith 1880|Bylo vyprávěno, že: <br />
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Ajíša a Ibn Abbas řekli: “Apoštol Alláhův řekl: ''''Neexistuje sňatek provedený bez poručníka'''.' ”Podle hadítu Ajíšy: “A soudcem je poručník toho, který nemá žádného poručníka. ” (Sahih)}}<br />
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{{Quote|Ibn Majah Vol. 3, Book 9, Hadith 1881|Vyprávěl Abu Musa:<br />
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Apoštol Alláhův řekl: “'''Není jiného sňatku s výjimkou toho s poručníkem'''.” (Sahih)}}<br />
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{{Quote|Ibn Majah Vol. 3, Book 9, Hadith 1879|Vyprávěl Aishah: <br />
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Apoštol Alláhův řekl: “'''Sňatek libovolné ženy, který není dohodnut jejím poručníkem, je neplatný, její sňatek je neplatný, její sňatek je neplatný'''. Pokud s ní (muž) souložil, pak jí náleží Mahr, na oplátku za její intimnosti. A pokud jsou nějaké námitky, pak z poručníků rozhoduje ten, který nemá dalšího poručníka.” (Sahih)}}<br />
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=====Žena, která se provdá za muže, kterého si sama vybrala, je cizoložnice=====<br />
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{{Quote|Ibn Majah Vol. 3, Book 9, Hadith 1882|Vyprávěl Abu Hurairah:<br />
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Apoštol Alláhův řekl: “Žádná žena by neměla organizovat sňatek jiné ženy a žádná žena by neměla domlouvat svůj vlastní sňatek. '''Cizoložník je ten, kdo si sám zařizuje vlastní sňatek'''.” (Sahih)}}<br />
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====Menstruujícím ženám není povoleno vykonávat Tawaf====<br />
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{{Quote|{{Bukhari|1|6|302}}|Vyprávěla Ajíša: Vyrazili jsme s Prorokem na Hadž a když jsme dorazili k místu jménem Sarif, dostala jsem menses. Když ke mně Prorok přišel, plakala jsem. Zeptal se mě, "Proč pláčeš?" Řekla jsem, "Kéž bych nemusela tento rok provádět Hadž." Zeptal se, "Je to proto, že jsi dostala menstruaci? Odpověděla jsem, "Ano." Pak řekl, "To je věc, kterou Alláh nařídil všem Adamovým dcerám. Tak dělej to, co poutníci dělají s výjimkou, že nebudeš provádět Tawaf okolo Ka'by, dokud nebudeš čistá."}}<br />
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===Co je ženám nařízeno===<br />
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====Žena musí kdykoliv naplnit manželovy tužby====<br />
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{{Quote|Mishkat al-Masabih Book I, Section 'Duties of husband and wife', Hadith No. 61|Prorok Alláhův řekl: '''Když muž volá svou ženu, aby uspokojila jeho touhy, ať k němu přijde, ikdyby byla zaneprázdněna v kuchyni.'''}}<br />
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{{Quote|{{Korán|2|223}}|Ženy vaše jsou pro vás polem; vcházejte tedy na pole své, odkud chcete, však učiňte předtím něco pro duše své a bojte se Boha a vězte, že se s Ním setkáte! Oznam tuto zvěst radostnou věřícím!}}<br />
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====Ženy musejí být muži poslušné, jinak se nedostanou do Nebe====<br />
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{{Quote|muslimský učenec {{wp|Al-Suyuti}} ve svém komentáři {{Korán|4|34}}|Jsou tři (osoby), jejichž modlitba nebude přijata i přes jejich počestnost: Otrok, který utekl, dokud se nevrátí ke svému pánu, žena, se kterou je její manžel nespokojený a opilec, dokud nevystřízliví.}}<br />
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{{Quote|Mishkat al-Masabih Kniha I, část 'Povinnosti manžela a manželky', hadít č. ii, 60|Když zemře jakákoliv žena, se kterou je její manžel spokojený, dostane se do Nebe.}}<br />
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{{Quote|Kanz- el-'Ummal, svazek 22, hadít číslo 868|Prorok jednou řekl ženě: 'Dávej pozor, jak zacházíš se svým manželem, neboť on je tvým Rájem i tvým Peklem.}}<br />
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====Ženy se musejí zahalovat====<br />
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{{Quote|{{Bukhari|5|59|462}}|Vyprávěla 'Ajíša: [...] Zatímco jsem seděla na místě svého odpočinku, byla jsem přemožena spánkem a spala jsem. Safwan bin Al-Muattal As-Sulami Adh-Dhakwani byl pozadu za armádou. Když dorazil až ke mně dnes ráno, viděl postavu spící osoby a poznal mě, protože mě viděl už před nařízením povinného zahalování (které bylo předepsáno)Istirja'(např.. "Inna lillahi wa inna llaihi raji'un"), tak jsem vstala, jakmile mě poznal.'''Zároveň jsem si zahalila obličej pokrývkou hlavy''', a při Alláhu, neslyšela jsem ho promluvit jediné slovo kromě jím pronesené Istirja'. Sesedl z velblouda a přiměl ho pokleknout tím, že dal svou nohu na jeho přední nohy a pak jsem se s velbloudem postavila a odcválala na něm. [...]}}<br />
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{{Quote|{{Bukhari|6|60|282}}|Vyprávěl Safiya bint Shaiba: <br />
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'Ajíša říkávala: "když (verš): '''"Měly by si přetáhnout přes krk a přes ňadra své závoje," (ženám) bylo zjeveno stříhat si své pláště na koncích a zahalovat si obličeje''' nastříhanými kusy."}}<br />
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==Násilí na ženách==<br />
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{{Quote|{{Korán|4|34}}|Muži zaujímají postavení nad ženami proto, že Bůh dal přednost jedněm z vás před druhými, a proto, že muži dávají z majetků svých (ženám). A ctnostné ženy jsou pokorně oddány a střeží skryté kvůli tomu, co Bůh nařídil střežit. A ty, jejichž neposlušnosti se obáváte, varujte a vykažte jim místa na spaní a bijte je! Jestliže vás jsou však poslušny, nevyhledávejte proti nim důvody! A Bůh věru je vznešený, veliký.}}<br />
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{{Quote||A nyní, lide, nabýváš určitá práva nad svými ženami a ony. Právo, které nad nimi nabýváte, je že by neměly nechat spát ve vašich postelích někoho, koho nenávidíte a nepáchat očividné nemravnosti (nebo cizoložství). Pokud ho páchají, '''Bůh vám dal svolení nechat je v jejich postelích o samotě a bít je''', třebaže ne příliš tvrdě. Pokud přestanou, budou z vlídnosti dostávat zaopatření a oděv; Přikazuji vám z dobré vůle vůči vašim ženám, neboť '''ony jsou vašimi zajatci (1) kteří nic svého nevlastní'''. Vzali jste si je z oddanosti k Bohu a '''po právu si nárokujete jejich sexuální orgány''' slovy Boha."<ref>Ibn Hisham, al-Sira al-nabawiyya (Cairo, 1963), 4:251.</ref>}}<br />
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==Související články==<br />
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*[[Clanky v ceskem jazyce - Articles in Czech|Články v českém jazyce (Articles in Czech)]] ''- Přehled všech článků v českém jazyce na WikiIslam''<br />
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{{Template:Translation-links-czech|[[Qur'an, Hadith and Scholars:Women|anglicky]]}}<br />
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'''Anglicky'''<br />
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{{Hub4|Women (Primary Sources)|Women (Primary Sources)}}<br />
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==Reference==<br />
{{Reflist|30em}}<br />
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[[Category:Česky (Czech)]]</div>WIBothttps://wikiislamica.net/index.php?title=Zunar&diff=95339Zunar2013-08-03T13:15:01Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>'''Zunār''' (زنار) was a wide yellow belt made of cloth. It was part of the clothing that [[non-Muslims]] under [[Dhimmitude]] were required to wear in order to differentiate themselves from Muslims. <br />
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The requirement to wear it were dictated by Umar Ibn Al-Khattab, the second Rightly-guided [[Caliph]], and formed one of his many "well-known conditions" in the [[Pact of Umar]] (637 AD).<ref>[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir ibn Kathir - Paying Jizyah is a Sign of Kufr and Disgrace]</ref><br />
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The [[Yellow Badge|yellow badge]] that was to be eventually used by the [[Nazism|Nazis]] as a badge of shame against the Jews was actually first introduced by a Muslim caliph in Baghdad in the 9<sup>th</sup> century as a variant of the zunār. This then spread to the West in medieval times.<ref>Bernard Lewis - [http://press.princeton.edu/titles/1434.html The Jews of Islam] - Princeton University Press, June 1, 1987, pp. 25-26.</ref><br />
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As recently as 2001, [[Afghanistan]]'s Hindus were required to wear yellow badges to segregate "un-Islamic" and "idolatrous" communities from [[Islam|Islamic]] ones.<ref>[{{Reference archive|1=http://archives.cnn.com/2001/fyi/news/05/22/taleban.hindus/index.html|2=2012-05-14}} Taliban to mark Afghan Hindus] - CNN, May 22, 2001</ref><ref>Jack Kelley - [{{Reference archive|1=http://www.usatoday.com/news/world/2001-05-22-talibanids.htm|2=2012-05-14}} Taliban: Hindus must wear identity labels] - USA TODAY, June 19, 2001</ref><ref>T.C. Malhotra - [{{Reference archive|1=http://cnsnews.com/news/article/us-lawmakers-condemn-taliban-treatment-hindus|2=2012-05-14}} US Lawmakers Condemn Taliban Treatment Of Hindus] - CNS News, July 7, 2008</ref><br />
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==See Also==<br />
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{{Hub4|Pact of Umar|the Pact of Umar}}<br />
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==References==<br />
{{reflist}}<br />
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[[Category:Stubs]]<br />
[[Category:Dhimmitude]]<br />
[[Category:Islamic Law]]</div>WIBothttps://wikiislamica.net/index.php?title=Zamzam_Well&diff=95338Zamzam Well2013-08-03T13:14:51Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>The '''Well of Zamzam''' (زمزم) is a well located within the Masjid al-Haram in [[Mecca]], [[Saudi Arabia]], 20 meters (66 feet) east of the [[Ka'aba]],<ref name="Saudi Geological Survey">[http://www.webcitation.org/query?url=http%3A%2F%2Fclassic-web.archive.org%2Fweb%2F20050205152331%2Fhttp%3A%2F%2Fwww.sgs.org.sa%2Findex.cfm%3Fsec%3D311%26page%3D&date=2011-05-07 <!-- http://classic-web.archive.org/web/20050205152331/http://www.sgs.org.sa/index.cfm?sec=311&page= -->Zamzam Studies and Research Centre] - The Saudi Geological Survey Website</ref> the holiest place in [[Islam]]. The well is 35 meters deep and topped by an elegant dome.<ref name="S. H. A. Careem">S. H. A. Careem - [{{Reference archive|1=http://www.sundayobserver.lk/2005/01/30/fea36.html|2=2011-05-07}} The miracle of ZamZam] - Sunday Observer, January 30, 2005</ref><br />
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Millions of Muslims visit the well each year while performing the [[Hajj]] or Umrah pilgrimages, in order to [[drinks|drink]] its water and, in many cases, to take home some of its water for distribution among friends and relations believing the well and the water which it pumps to be miraculous.<ref name="S. H. A. Careem"></ref><br />
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However, in May 2011, a BBC investigation found that genuine [[Zamzam]] water taken from the well contained arsenic levels three times the legal limit, something which could contribute to increasing people's risk of cancer. In addition to the dangerous arsenic levels, the holy water contained high levels of nitrate and potentially harmful bacteria.<ref>Guy Lynn - [{{Reference archive|1=http://www.bbc.co.uk/news/uk-england-london-13267205|2=2011-05-07}} Contaminated Zam Zam holy water from Mecca sold in UK] - BBC News, May 5, 2011</ref><br />
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==See Also==<br />
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{{Hub4|Zamzam|Zamzam}}<br />
{{Hub4|Drinks|Drinks}}<br />
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==External Links==<br />
*[{{Reference archive|1=http://www.bbc.co.uk/news/uk-england-london-13267205|2=2011-05-07}} Contaminated Zam Zam holy water from Mecca sold in UK] ''- BBC News, May 5, 2011''<br />
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==References==<br />
{{reflist}}<br />
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[[Category:Stubs]]<br />
[[Category:Terms and Definitions]]</div>WIBothttps://wikiislamica.net/index.php?title=Zakir_Naik&diff=95337Zakir Naik2013-08-03T13:14:41Z<p>WIBot: Bot: Using Hub4 template.</p>
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!colspan=2 style="color: white; background: gray; text-align:center"|Dr. Zakir Abdul Karim Naik<br />
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|width="40%"|'''Date of Birth'''||October 18 1965<br />
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|Nationality'''||Indian<br />
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|'''Occupation'''||Islamic Da'wah <br />
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|'''University Degree'''||M.B.B.S. (Bachelor of Medicine and Bachelor of Surgery), University of Mumbai<br />
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'''Zakir Abdul Karim Naik''' (born October 18, 1965) is an Indian public speaker and writer on the subject of [[Islam]] and comparative religion. He travels extensively and has been featured at many Islamic conferences.<br />
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A medical doctor by training, Naik attempts to clear what he considers misconceptions about Islam, using the [[Qur'an]], [[Hadith]] and other religious scriptures as a basis while also spreading ''Dawah'' (Islamic proselytism).<br />
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==History and Background==<br />
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He studied at St Peter's High School and Kishinchand Chellaram College. Later, he trained as a medical doctor at the Karnataka Lingayat Education Society's J. N. Medical College, Belgaum, Karnataka. He heads the Islamic Research Foundation, based in Mumbai. He is also the chairman of the IRF Educational Trust, and the president of Islamic Dimensions. Naik is the founder of the Islamic International School.<br />
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==His Views==<br />
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Naik claims to offer a rational understanding of Islam. Various aspects of Islamic law, [[Islamic Law|Shari'ah]], he says, may seem illogical to non-Muslims, or non-practicing Muslims; Naik claims these rules are sensible. Islam, in his view, is the best way of life because its teachings constitute practical solutions for the problems of mankind.<br />
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===Idol Worship in Islam===<br />
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Naik was once asked: "Muslims go on a pilgrimage to Mecca and worship the Kaba'h by circumabulating it and kissing the black stone. Is that not idol worship?" Naik replied: {{Quote||"It is not idol worship. The Kaba'h represents a common direction for prayer and by circling it, Muslims feel that there is one God in the center. Muslims kiss the Kaba'h only because Muhammad kissed it."}} Naik goes on to say: {{Quote||"Which Hindu will stand on the idol of their deity? But Muhammad stood on the Kaba'h during the call for prayer during early times of Islam. This is the best proof that there is no idol worship in Islam but present in Hinduism."}}<br />
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===Adoption in Islam===<br />
Naik believes that Muslims are allowed to adopt children but that such adoption cannot have a legal status under Islamic law. Giving the adopted child a legal name (of the parent) is something he considers forbidden. Also, once the child grows up, the female members of the family must treat him as a non-mahram (stranger) and observe [[hijab]] (be veiled) in his presence.<ref>[http://video.google.com/videoplay?docid=1536229582215533067 Zakir Naik - Questions and Answers in Urdu 2 of 4] (15:40 in the video link)</ref><br />
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===Punishment for Apostasy===<br />
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Naik believes that the Islamic injunction prescribing death for [[Islam and Apostasy|apostasy]] - those who leave the faith - is justified. He compares it to death penalties meted out to national traitors (army generals who defect being the example cited) and proclaims that apostates fall into the same category.<ref>[http://video.google.com/videoplay?docid=2355640483472559724 Zakir Naik - Questions and Answers 4 of 4] (30:15 in the video)</ref><br />
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===Music===<br />
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Naik asserts that all instrumental [[Islamic_law#Music_and_Art|music]] is haraam (forbidden), except a one-membraned drum.<ref>[http://video.google.com/videoplay?docid=2355640483472559724 Zakir Naik - Questions and Answers 4 of 4]</ref><br />
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===Riba or Interest=== <br />
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Naik believes that Muslims should not receive, give or witness interest-related financial transactions. He declares that it is haraam (forbidden) for Muslims to own and use credit cards. He also says that taking loans or getting insurance is prohibited. He takes this further and says that it is also forbidden for Muslims to work in banks.<ref>[http://video.google.com/videoplay?docid=-6764140312571143775 Zakir Naik - Questions and Answers in Urdu 3 of 4] (11:12 and 13:18 in the video link)</ref> His supporters claim that his comments are relevant only in the context of banks dealing with interest.<br />
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===Islamic Dietary Laws===<br />
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Observant Muslims do not eat pork. Naik argues that pork is forbidden because the swine is a dirty animal by nature, and that its flesh is the source of many diseases:<br />
{{Quote||"The pig is one of the filthiest animals on earth. It lives and thrives on muck, faeces and dirt. It is the best scavenger that I know that God has produced." }} Naik also believes that diet has psychological/ethical consequences and one is what one eats : {{Quote||"The pig is the most shameless animal on the face of the earth. It is the only animal that invites its friends to have sex with its mate. In America, most people consume pork. Many times after dance parties, they have swapping of wives; many say 'you sleep with my wife and I will sleep with your wife.' If you eat pigs then you behave like pigs" }} He also says: {{Quote||"Eating of pork can cause no less than seventy different types of diseases. A person can have various helminthes like roundworm, pinworm, hookworm, etc." <ref>IRF.net: Misconceptions About Islam (FAQs) Question 11 of Section A</ref>}}<br />
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=== Hijab ===<br />
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Naik supports the practice of [[hijab]], or Islamic modesty for both men and women. He writes that in Islam, a woman is required to cover herself entirely except for her face and hands up to her wrists. He claims that [[Islam]] thus protects women from the lust of men. For men, he prescribes looking away from women if immodest thoughts enter their minds.<br />
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Naik goes on to say:<br />
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{{Quote||"Suppose there are twin sisters. While walking down the street, one of them is wearing a mini-skirt, while the other is wearing the hijab with everything covered with loose clothes except the hands up to the wrist. If there is a hooligan who is waiting to tease a girl, which girl will he tease? He will tease the girl wearing the mini-skirt." <ref>IRF.net: <br />
Misconceptions About Islam (FAQs) Question 03 of Section A</ref>}}<br />
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=== Polygamy ===<br />
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Naik argues that [[Polygamy|polygyny]], or the Muslim practice of taking up to four wives is justified as it is in the best interest of both women and men. He claims it protects the modesty of women, while keeping men from going astray. He writes in his website that human males are polygamous by nature and that a man is less likely to cheat if he has more than one wife. He also believes that there are more marriageable women than men in the world and claims: {{Quote||"If every woman got married to only one man, there would be over thirty million females in U.S.A, four million females in Great Britain, 5 million females in Germany and nine million females in Russia who would not find a husband. Thus the only two options before a woman who cannot find a husband is to marry a married man or to become public property."}}<br />
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The numbers he cites seem outdated, stemming from the time many men had died recently in world war II. Nowadays, there are more males born than females, from a purely arithmetic point of view, it would be no problem to match every woman with a male.<br />
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Naik points to {{Quran|4|3}} to explain the Muslim position on polygyny. This verse explains that a man can take more than one wife only if he is able to treat them equally. If he cannot do this, he should have a relationship with only one wife and/or "what your right hands possess" (i.e. female slaves and concubines). <ref>IRF.net: Misconceptions About Islam (FAQs) Question 01 of Section A</ref><br />
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===A woman's Value as a Witness===<br />
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{{Quran|2|282}} says that [[Women are Deficient in Intelligence|two female witnesses are equal to one male witness]]. According to Naik's interpretation, this verse deals only with financial transactions and murder cases. Naik says: {{Quote||"In financial transactions, two men are preferred. Islam expects men to be the breadwinners of their families. Since financial responsibility is shouldered by men, they are expected to be well versed in financial transactions as compared to women. As a second option, the witness can be one man and two women, so that if one of the women errs the other can remind her." }} Naik extends this thought to murder cases and says: {{Quote||"... the feminine attitude can also have an effect on the witness in a murder case. In such circumstances a woman is more terrified as compared to a man. Due to her emotional condition she can get confused. Therefore, two female witnesses are equivalent to one male witness."<ref>IRF.net: Misconceptions About Islam (FAQs) Question 13 of Section A</ref>}}<br />
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===Charity===<br />
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Islam prescribes [[Zakat]], or obligatory charity towards other Muslims.<ref>Haytham bin Jawwad al-Haddad - [http://www.islamicawakening.com/viewarticle.php?articleID=984 The way of giving Zakat al-Fitr in non-Islamic Lands] Islamicawakening</ref> Ideally, every Muslim who has assets in gold, silver, livestock, savings and currencies that exceed the nisaab level should give 2.5% of those assets every [[Islamic Lunar Calendar|lunar year]] to charity. <br />
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Naik believes that if Muslims followed Islamic law in this regard, poverty among Muslims could be eliminated.<ref>IRF.net: Misconceptions About Islam (FAQs) Question 17 of Section A</ref><br />
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===Prosecution of Criminals===<br />
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Between Muslims, Shari'ah prescribes capital [[punishment]] for crimes such as murder and [[Rape in Islam|rape]] -- unless the victim's family either forgives the culprit or receives blood money, or both.<br />
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Naik believes that these penalties are necessary to prevent rape and murder, and that these penalties would ultimately make for a safer society.<ref>IRF.net: Misconceptions About Islam (FAQs) Question 17 of Section A</ref><br />
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===Permissible food in Islam=== <br />
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In a 2006 TV appearance, Naik declared that it was forbidden, for Muslims to eat prasad. Prasad is food offered to Hindu deities and then shared with friends and family; it is believed to convey blessings and good fortune. Naik said that too many Muslims say '[[W:Basmala|Bismillah]]' over the food, and eat it to please their friends. Naik claims that the following verse from the Qur'an forbids the eating of prasad: {{Quote|{{Quran|6|121}}|''Eat not of (meats) on which Allah's name hath not been pronounced: That would be impiety. But the evil ones ever inspire their friends to contend with you if ye were to obey them, ye would indeed be Pagans.''}}<br />
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===Wishing Christians a Merry Christmas=== <br />
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In a 2003 speech in Toronto, Naik asserts that it is forbidden for Muslims to wish their Christian friends a merry Christmas. Naik believes that this common greeting acknowledges Jesus as a son of God and is thus blasphemy for Muslims.<br />
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===Implementing Shari'ah in India=== <br />
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Naik writes that while he appreciates that India presently allows Muslims to have their own personal law: {{Quote||"Muslims in India would prefer the Islamic criminal law (Shariah) to be implemented on ''all Indians'' since it is the most practical."<ref>IRF.net: Misconceptions About Islam (FAQs) Question 08 of Section C</ref> }}<br />
Some have criticized Naik for trying to subvert basic democtatic rights in India (for promoting Shari'ah) by exploiting the same freedoms given to him in Indian democracy. He is considered one of the leading "Parasitic Intellectual Jihadis" in the democratic world for this reason. A Parasitic Intellectual Jihadi is one who exploits the very freedom and equal rights given to him in a non-Muslim majority nation to subvert the same for non-Muslims.<br />
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== Debates and Dialogues == <br />
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Naik sometimes participates in debates as part of his public activities. His supporters find two events notable: <br />
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===Debate in Chicago=== <br />
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One of the featured activities at the 2000 Chicago ICNA Conference (a gathering of American Muslims) was a debate titled "''The Quran & the Bible in the Light of Modern Science''", between Naik and a Christian medical doctor named William F. Campbell. Campbell took three years out of his practice to write a book called ''[http://answering-islam.org.uk/Campbell/contents.html The Qur'an and the Bible in the light of history and science]'', which he conceived as a rebuttal to Maurice Bucaille's [http://www.islam101.com/science/bucaille.html ''The Bible, The Qur'an, and Science'']. Each of the debaters tried to discredit the other's scripture by parsing out verses from their counterpart's Holy Scripture and pointing out perceived errors. The debate can be downloaded [http://www.true-muslim.com/download.php?id=103 here].<br />
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===Inter-Religious Dialogue in Bangalore=== <br />
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An "Inter-Religious dialogue for Spiritual Enlightenment" was held on the 21st of January 2006 at Bangalore. Naik and the founder of the Art of Living, Sri Ravi Shankar, spoke on the topic 'The Concept of God in Hinduism and Islam , in the light of sacred scriptures.' <br />
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This was by far the biggest dialogue in which Naik participated and can be viewed [http://video.google.com/videoplay?docid=8457665130451146736&q=zakir+naik+ravi here]. <br />
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During the event, Naik said, "religious tolerance is important in Islam but tolerance does not mean acceptance." He claimed that people of other religions were misguided and said, "Muslims would have a problem with the Hindu imagery of the god Vishnu." Naik also claimed that the Vedas prophesize the coming of the prophet Muhammad for which Ravi shankar replied, "Muslims should now respect the Vedas and not call it scriptures of the unbelievers."<br />
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===Challenge to Pope Benedict XVI===<br />
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On September 29, 2006, Naik invited Pope Benedict XVI for open interfaith dialogue.<br />
<ref>[http://www.paktribune.com/news/index.shtml?155694 Zakir Naik invites Pope Benedict XVI for open interfaith dialogue] </ref><br />
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===Challenge to Dr. Zakir Naik from Indian Christians===<br />
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Sakshi: an apologetics network in India has now challenged Dr. Zakir Naik to a debate.<br />
{{Quote|1=[http://www.sakshitimes.org/index.php?option=com_content&task=view&id=246&Itemid=42 Can any Christian answer Dr. Zakir Naik? Yes-many]|2=We would like to let Dr. Zakir Naik know that Indian Christians though poor and few in number are now ready to debate with Dr. Zakir Naik on any topic that examines both the religions. We, at Sakshi, express our willingness if Dr. Zakir Naik wants an Indian Christian to debate whatever the cost might be. Please let us know if you have contact with Dr. Zakir Naik'}}<br />
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===Ali Sina's Challenge=== <br />
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Internet debater Ali Sina's offer to Naik for a written debate has remained unanswered for over 3 years.<ref>Faithfreedom.org - [http://www.faithfreedom.org/debates/ZakirNaik.htm The Challenge to debate with Dr. Zakir Naik] </ref> <br />
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After numerous attempts to reach out to Naik, Sina has been instructed by Naik's assistants that Naik does not participate in written debate. Sina has instead been posed a counter challenge by Naik's supporters to arrange for a live audience of at least 10,000 people. Sina, in counter claim, says this demand is not justified and cites the threat to his life from Islamic terrorists as well as the lack of time in a televised debate. He has instead offered to publish the written debate on his website. <ref>Faithfreedom.org - [http://www.faithfreedom.org/debates/ZakirNaikp2.htm The Challenge to debate with Dr. Zakir Naik p2] </ref><br />
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===Refusal to Debate Sam Shamoun===<br />
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{{Quote|1=[http://www.answering-islam.org/Responses/Naik/index.htm Responses to Zakir Naik - Answering-Islam]|2=Just like Ali Sina, we regularly receive challenges from Muslims that we should debate with Zakir Naik. We are ready, we have said so to Zakir Naik and his team. It is Zakir Naik who refuses to face our debate representative Sam Shamoun.}}<br />
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== Naik's Supporters ==<br />
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Naik supporters claim that Naik can quote, from memory, Islamic scriptures like the Quran and the hadith, and also books from other religions like the [[Taurat|Old Testament]], the [[Injil|New Testament]], the Vedas, and the Manu Smriti.<br />
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== Naik's Critics == <br />
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===Muslim Critics===<br />
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Naik's views on prasad and Christmas wishes have been discussed on Indian television channels. During NDTV's televised debate "The Big Fight" (March 11 2006) and prominent Indian Muslims such as Salman Khurshid and Javed Akhtar reproved what they felt were Naik's mischievous attempts to radicalize the Indian Muslim community and promote communal strife.<br />
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Other Muslims like Sheikh Taj-Al Halily and the members of the Muslim Canadian Congress have also rejected this viewpoint on Christmas wishes. <ref>[http://www.littlegreenfootballs.com/weblog/?entry=5128&only Merry Christmas = Murder] Little Green Footballs</ref><br />
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In response to questions about Naik, Darul Ifta, an Islamic organization in India which issues advice and fatwas has said that "one should not rely upon his speeches"<ref name="q7077"/>, "his knowledge is not deep"<ref name="q171"/> and that"he is deviated from the path of well-versed Ulama"<ref name="q2415"/>. They also say that Naik is "spreading mischievous things and misguiding simple Muslims to wrong path"<ref name="q110"/> and that "he is religiously deviated, some of his talks are unauthentic." <ref name="q11443"/> They advise other Muslims that "one is most probably feared to fall in fitnah by listening his speeches."<ref name="q9421"/><br />
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Complete quotes from Darul Ifta are given below:<br />
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{{Quote|Darul Ifta, India in response to questions from Naik|<br />
"The statements made by Dr Zakir Naik indicate that he is a preacher of Ghair Muqallidin, he is of free mind and does not wear Islamic dress. '''One should not rely upon his speeches.''' "<ref name="q7077">[http://darulifta-deoband.org/viewfatwa.jsp?ID=7077 Deviant Sects & Groups] - Question #7077, Darul Ifta, India</ref><br />
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"He seems Ghair Muqallid and his knowledge is not deep. Therefore, he is not reliable and Muslims should avoid listening to him." <ref name="q171">[http://darulifta-deoband.com/viewfatwa.jsp?ID=171 Question #171, Darul Ifta, India]</ref><br />
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"Religion should always be learnt through authorized Ulama and authentic books. According to the beliefs and thought that we know about him, he is deviated from the path of well-versed Ulama in many of the thoughts. His approach seems contradicted to authentic Ulama of salaf. Therefore, one should avoid attending his programmes. However, if you happen to listen his talk you should not rely him until you confirm it by any Aalim." <ref name="q2415">[http://darulifta-deoband.com/viewfatwa.jsp?ID=2415 Question #2415, Darul Ifta, India]</ref><br />
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"We do not have details about Dr. Zakir Naik, only we know that he is an agent of Ghair Muqallideen, away from knowledge and wisdom, spreading mischievous things and misguiding simple Muslims to wrong path." <ref name="q110">[http://darulifta-deoband.com/viewfatwa.jsp?ID=110 Question #110, Darul Ifta, India]</ref><br />
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"According to the sayings of Zakir Naik quoted in people's questions, he is religiously deviated, some of his talks are unauthentic. A common man may not be able to differentiate between right and wrong; therefore people should avoid listening his speeches, they are feared to fall in deviation." <ref name="q11443">[http://darulifta-deoband.com/viewfatwa.jsp?ID=11443 Question #11443, Darul Ifta, India]</ref><br />
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"The extracts quoted by the questioners about him indicate that he is having deviation; therefore one is most probably feared to fall in fitnah by listening his speeches." <ref name="q9421">[http://darulifta-deoband.com/viewfatwa.jsp?ID=9421 Question #9421, Darul Ifta, India]</ref>}}<br />
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In November 2008, a fatwa was issued against Zakir Naik by Islamic scholars in Lucknow India for supporting Osama Bin Laden and glorifying Yazeed, the 'killer' of [[w:Husayn ibn Ali|Imam Hussain]], a prominent figure in Shia Islam. <ref>[http://www.dnaindia.com/india/report_storm-over-fatwa-against-scholar-zakir-naik_1204534 Storm over fatwa against scholar Zakir Naik] - November, 2008</ref> Lucknow's shahar qazi Mufti Abul Irfan Mian Firangi Mahali described Naik as a kafir (non-Muslim) in his fatwa, which states he should be ex-communicated from Islam.<br />
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===Non-Muslim Critics===<br />
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Non-Muslim critics have claimed that Naik's views on "Idol worship in Islam" is hypocritical. They have claimed that he deliberately talking only of "standing on idols" and nothing else which could be deemed disrespectful (like spitting or kicking).<ref>[http://www.faithfreedom.org/forum/viewtopic.php?t=16082 Idol Worship in Islam] Faith Freedom International forum</ref><br />
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Some have also questioned his claim that the consumption of pork can lead to a person behaving like a pig. <ref>[http://www.faithfreedom.org/forum/viewtopic.php?t=14954&sid=67fe67c45c6858079bef7f854faa8d3b Zakir Naik: If you eat pigs then you behave like pigs]Faith Freedom International Forum</ref><br />
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Critics also point to Naik's strident debating style to claim that he wants to raise communal feelings.<ref>[http://p081.ezboard.com/fhinduunityfrm11.showMessage?topicID=7.topic Zakir Naik must apologize] Hindu unity</ref> During the Bangalore debate, Naik criticised other religions including Hinduism. His co-speaker Sri Sri Ravi Shankar simply replied, "to each their belief, and it is not our position to question them."<ref>[http://video.google.com/videoplay?docid=8457665130451146736&q=zakir+naik+ravi Dr Zakir Naik & Ravi Shankar Debate]</ref><br />
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Various published sources, such as the CIA Factbook, contradict Naik's claims that there are more women than men in groups of marriagable age.<ref>[https://www.cia.gov/library/publications/the-world-factbook/ CIA world-factbook]</ref> Critics say this undercuts his rationale for polygamy.<br />
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Ali Sina, who is a big critic of Naik, has claimed that Naik is a showman who twists the truth and fools his audience. He has reviewed the debate between Campbell and Naik and claims that Naik misrepresented Islam with his lies.<ref>Ali Sina - [http://www.faithfreedom.org/debates/NaikCampbellintro.htm World's Greatest Showman] Faith Freedom International, Dec 6, 2006 </ref><br />
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Also in June of 2010, UK Home Secretary, Theresa May, banned Zakir Naik from entering the country. He had been due to give a series of lectures at arenas in Wembley Arena and Sheffield.<br />
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{{Quote|1=[http://www.telegraph.co.uk/news/newstopics/politics/7836557/Home-secretary-Theresa-May-bans-radical-preacher-Zakir-Naik-from-entering-UK.html UK Home Secretary, Theresa May] |2=“I have excluded Dr Naik from the UK. Numerous comments made by Dr Naik are evidence to me of his unacceptable behaviour. Coming to the UK is a privilege not a right and I am not wiling to allow those who might not be conducive to the public good to enter the UK.}}<br />
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==See also== <br />
{{Hub4|Zakir Naik|Zakir Naik}}<br />
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==External links==<br />
<br />
;Naik publications and debates<br />
* [http://www.irf.net/book3.zip Qur'an and Modern Science - Compatible Or Incompatible?] ''(book)''<br />
* [http://www.irf.net/islamandterrorism.zip Islam and Terrorism] ''(book)''<br />
*[http://video.google.com/videoplay?docid=8457665130451146736&q=zakir+naik+ravi The Concept of God in Hinduism and Islam with Sri Sri Ravi Shankar] ''(complete video)''<br />
<br />
;Anti-Naik <br />
*[http://www.faithfreedom.org/debates/NaikCampbellintro.htm Ali Sina's commentary on debate between Zakir Naik and William Campbell] <br />
*[http://answering-islam.org/Responses/Naik/index.htm Christian rebuttals to some of Naik's theories] <br />
*[http://www.faithfreedom.org/debates/ZakirNaik.htm Challenge by Ali Sina] <br />
*[http://www.adduonline.org/articles/bible2.htm Zakir Naik's Error in Using Bible to prove Islam correct]<br />
<br />
;Naik in the News<br />
*[http://www.dailymail.co.uk/news/article-2276753/Muslim-fanatics-spouting-British-TV-Extremists-use-fringe-stations-terror-murder-torture-gay-people.html?ito=feeds-newsxml Muslim fanatics spouting on British TV: Extremists use fringe stations to call for terror, murder and the torture of gay people] ''- Chris Greenwood, Daily Mail, February 11, 2013''<br />
*[{{Reference archive|1=http://online.wsj.com/article/SB10001424052748704365204575317833268479268.html|2=2013-03-19}} The Trouble with Dr. Zakir Naik ] ''- Sadanand Dhume, The Wall Street Journal, June 20, 2010''<br />
*[http://www.haindavakeralam.com/HKPage.aspx?PageID=16669 Indian Govt may ban Dr. Zakir Naik's 'Peace TV' for 'hate propaganda'] ''- Haindava Keralam, June 12, 2012''<br />
*[http://news.nationalpost.com/2010/06/22/controversial-muslim-televangelist-zakir-naik-banned-from-toronto-conference/ Indian preacher Controversial Muslim televangelist Zakir Naik banned from Toronto conference] ''- Kathryn Blaze Carlson, National Post, June 22, 2010''<br />
*[http://www.bbc.co.uk/news/10349564 Indian preacher Zakir Naik is banned from UK] ''- BBC News, June 18, 2010''<br />
*[http://memri.org/bin/articles.cgi?Page=archives&Area=sd&ID=SP204708 Indian Muslim Cleric Zakir Naik: 9/11 Was Carried Out by George Bush Himself] ''- MEMRI: Special Dispatch, No. 2047, September'' 10, 2008<br />
*[http://www.arabnews.com/?page=4&section=0&article=105128 Zakir Naik’s Remarks on Yazid Spark Anger Among Muslims] ''- Shahid Raza Burney, Arab News, December 31, 2007''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Islamic Apologists ]]<br />
[[Category:Muslims]]<br />
[[Category:India]]</div>WIBothttps://wikiislamica.net/index.php?title=Zakat_(Tax)&diff=95336Zakat (Tax)2013-08-03T13:14:31Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>'''Zakāt''' (زكاة) is one of the [[Five Pillars of Islam]]. As a compulsory ([[fard]]) requirement of [[Islam]], every year 2.5% of one's wealth must be given away to poor or needy Muslims. <br />
<br />
[[Slavery|Slaves]] and horses owned by Muslims are exempt from this [[taxes|taxation]],<ref>"''Narrated Abu Huraira: Allah's Apostle said, "There is no Zakat either on a horse or a slave belonging to a Muslim"''" - {{Bukhari|2|24|542}}</ref><ref>"''Narrated Abu Huraira :- The Prophet said,"There is no Zakat either on a slave or on a horse belonging to a Muslim.''" - {{Bukhari|2|24|543}}</ref> and it is generally agreed that [[non-Muslims]] are not to benefit from the alms giving.<ref>{{cite web|url= http://www.islamicawakening.com/viewarticle.php?articleID=984|title= The way of giving Zakat al-Fitr in non-Islamic Lands|publisher= IslamicAwakening|author= Haytham bin Jawwad al-Haddad|series= Article ID: 984|date= November 20, 2002|archiveurl= http://www.webcitation.org/query?url=http://www.islamicawakening.com/viewarticle.php?articleID=984&date=2011-05-09|deadurl=no}}</ref> This has led to mainstream Islamic charities, like Islamic Relief, almost exclusively<ref>[http://www.thereligionofpeace.com/Articles/Islamic-Relief.htm Islamic Relief and the Myth of Non-Discriminating Muslim Charity] - TROP</ref> focusing their humanitarian work in Muslim majority nations or areas in non-Muslim countries which are heavily populated by Muslim minorities. <br />
<br />
In the aftermath of the 2010 [[Pakistan]] floods, many Christian survivors were denied aid supplied by Muslim charities for this very reason.<ref>[http://www.catholicculture.org/news/headlines/index.cfm?storyid=7460 Pakistan: some Christians denied aid unless they convert to Islam] - Catholic Culture, September 6, 2010</ref><br />
<br />
==See Also==<br />
<br />
{{Hub4|Zakat|Zakat}}<br />
* [[Accidents and Natural Disasters in the Muslim World]]<br />
<br />
==External links==<br />
*[{{Reference archive|1=http://www.thereligionofpeace.com/Articles/Islamic-Relief.htm|2=2013-05-16}} Islamic Relief and the Myth of Non-Discriminating Muslim Charity]<br />
*[{{Reference archive|1=http://moneyjihad.wordpress.com/2010/10/18/biggest-islamic-relief-revenues-are-from-“secular”-government-agencies/|2=2013-05-16}} Biggest Islamic Relief revenues are from “secular” government agencies]<br />
*[{{Reference archive|1=http://ronmossad.blogspot.com/2010/10/aid-flotillas-save-haiti-from-cholera.html|2=2013-05-16}} Aid Flotillas: Save Haiti from a cholera outbreak, not Hamas from itself] <br />
*[{{Reference archive|1=http://sheikyermami.com/2010/10/30/haiti-islamic-charity-means-more-mosques/|2=2013-05-16}} Haiti: Islamic ‘Charity’ Means More Mosques]<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Stubs]]<br />
[[Category:Terms and Definitions]]<br />
[[ru:Закят]]</div>WIBothttps://wikiislamica.net/index.php?title=Zabur&diff=95335Zabur2013-08-03T13:14:21Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>== The Zabur according to the Quran ==<br />
The ''' Zabur ''' mentioned in the [[Qur'an]] refers to the '' Psalms '' of the Old Testament. The Qur'an asserts that the Zabur is one of the three previous [[revelations]] of [[Allah]] (The other two being the [[Taurat]] and [[Injil]]). Although the Zabur is only mentioned three times in the Qur'an, Allah tells us that he revealed them to Dawud (the Biblical King David).<br />
<br />
== Qur'an References to the Zabur ==<br />
<br />
{{ quote |{{Quran|4|163}}|Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms; }}<br />
<br />
{{ quote |{{Quran|17|55}}|And thy Lord is Best Aware of all who are in the heavens and the earth. And we preferred some of the prophets above others, and unto David We gave the Psalms. }}<br />
<br />
{{quote | {{Quran|21|05}}|Before this We wrote in the Psalms, after the Message (given to Moses): My servants the righteous, shall inherit the earth." }}<br />
<br />
== Hadith References to the Zabur ==<br />
<br />
{{ quote |{{Bukhari|4|55|628}}|Narrated Abu Huraira:<br />
<br />
The Prophet said, "The reciting of the Zabur (i.e. Psalms) was made easy for David. He used to order that his riding animals be saddled, and would finish reciting the Zabur before they were saddled. And he would never eat except from the earnings of his manual work." }}<br />
<br />
{{ quote |{{Bukhari|1|7|340}}|Narrated 'Imran:<br />
<br />
Once we were traveling with the Prophet and we carried on traveling till the last part of the night and then we (halted at a place) and slept (deeply). There is nothing sweeter than sleep for a traveler in the last part of the night. So it was only the heat of the sun that made us to wake up and the first to wake up was so and so, then so and so and then so and so (the narrator 'Auf said that Abu Raja' had told him their names but he had forgotten them) and the fourth person to wake up was 'Umar bin Al-Khattab. And whenever the Prophet used to sleep, nobody would wake up him till he himself used to get up as we did not know what was happening (being revealed) to him in his sleep. So, 'Umar got up and saw the condition of the people, and he was a strict man, so he said, "Allahu Akbar" and raised his voice with Takbir, and kept on saying loudly till the Prophet got up because of it. When he got up, the people informed him about what had happened to them. He said, "There is no harm (or it will not be harmful). Depart!" So they departed from that place, and after covering some distance the Prophet stopped and asked for some water to perform the ablution. So he performed the ablution and the call for the prayer was pronounced and he led the people in prayer. After he finished from the prayer, he saw a man sitting aloof who had not prayed with the people. He asked, "O so and so! What has prevented you from praying with us?" He replied, "I am Junub and there is no water. " The Prophet said, "Perform Tayammum with (clean) earth and that is sufficient for you."<br />
<br />
Then the Prophet proceeded on and the people complained to him of thirst. Thereupon he got down and called a person (the narrator 'Auf added that Abu Raja' had named him but he had forgotten) and 'Ali, and ordered them to go and bring water. So they went in search of water and met a woman who was sitting on her camel between two bags of water. They asked, "Where can we find water?" She replied, "I was there (at the place of water) this hour yesterday and my people are behind me." They requested her to accompany them. She asked, "Where?" They said, "To Allah's Apostle ." She said, "Do you mean the man who is called the Sabi, (with a new religion)?" They replied, "Yes, the same person. So come along." They brought her to the Prophet and narrated the whole story. He said, "Help her to dismount." The Prophet asked for a pot, then he opened the mouths of the bags and poured some water into the pot. Then he closed the big openings of the bags and opened the small ones and the people were called upon to drink and water their animals. So they all watered their animals and they (too) all quenched their thirst and also gave water to others and last of all the Prophet gave a pot full of water to the person who was Junub and told him to pour it over his body. The woman was standing and watching all that which they were doing with her water. By Allah, when her water bags were returned the looked like as if they were more full (of water) than they had been before (Miracle of Allah's Apostle) Then the Prophet ordered us to collect something for her; so dates, flour and Sawiq were collected which amounted to a good meal that was put in a piece of cloth. She was helped to ride on her camel and that cloth full of food-stuff was also placed in front of her and then the Prophet said to her, "We have not taken your water but Allah has given water to us." She returned home late. Her relatives asked her: "O so and so what has delayed you?" She said, "A strange thing! Two men met me and took me to the man who is called the Sabi' and he did such and such a thing. By Allah, he is either the greatest magician between this and this (gesturing with her index and middle fingers raising them towards the sky indicating the heaven and the earth) or he is Allah's true Apostle."<br />
Afterwards the Muslims used to attack the pagans around her abode but never touched her village. One day she said to her people, "I think that these people leave you purposely. Have you got any inclination to Islam?" They obeyed her and all of them embraced Islam.<br />
Abu 'Abdultah said: The word Saba'a means "The one who has deserted his old religion and embraced a new religion." Abul 'Ailya said, ''' "The Sabis are a sect of people of the Scripture who recite the Book of Psalms." '''}}<br />
<br />
{{ quote |{{Bukhari|6|60|237}}|Narrated Abu Huraira:<br />
<br />
The Prophet said, "The recitation of Psalms (David's Quran) was made light and easy for David that he used to have his ridding animal be saddled while he would finish the recitation before the servant had saddled it." }}<br />
<br />
== Muslim Claims about the Zabur ==<br />
<br />
The Qur'an claims to confirms the previous revelations thus Muslims present evidence of this by quoting Qur'an 21:5 (above) and '' Psalms 37:29 '' . Here they are together:<br />
<br />
{{ quote |{{Quran|21|105}}|Before this We wrote in the Psalms, after the Message (given to Moses): My servants the righteous, shall inherit the earth."}}<br />
<br />
{{ quote |1=[http://www.biblegateway.com/passage/?search=Psalm+37%3A29&version=KJV Psalms 37:29]|2=The righteous shall inherit the land, and dwell therein for ever.}}<br />
<br />
However, as evidenced by the Bukhari [[hadith]] above, [[Muhammad]] and his [[Sahabah|companions]] had access to recitations of the Psalms (as they did the other 'previous revelations'), therefore this 'confirmation' is in no way miraculous; but can be explained away by plagiarism.<br />
<br />
{{Core POTB}}<br />
== See Also ==<br />
<br />
{{Hub4|Revelations|Revelations}}<br />
<br />
==External Links==<br />
<br />
*[{{Reference archive|1=http://islamacevap.net/Index/Z/zabur.html|2=2011-11-12}} Zabur (Comparative Index to Islam)] ''- [[Answering Islam]]''<br />
<br />
[[Category:Qur'an]]<br />
[[Category:People of the Book]]</div>WIBothttps://wikiislamica.net/index.php?title=Zunar_(Islamic_Yellow-Badge_Practices)&diff=95334Zunar (Islamic Yellow-Badge Practices)2013-08-03T13:14:11Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>This article discusses the wearing of the '''yellow badge''', which was forced onto Jews by the [[Nazism|Nazis]], its [[Islam|Islamic]] origin, history and its use by Muslims up to the early 2000s.<br />
<br />
==Introduction==<br />
<br />
The yellow badge (or yellow patch), also referred to as a Jewish badge, was a cloth patch that Jews were ordered to sew on their outer garments in order to mark them as Jews in public. It is intended to be a badge of shame associated with [[antisemitism]].<ref>"''But the wearing of a badge or outward sign — whose effect, intended or otherwise, successful or not, was to shame and to make vulnerable as well as to distinguish the wearer…''" - D'Ancona, Jacob (2003). The City Of Light. New York: Citadel. pp. 23–24. ISBN 0806524634.</ref> <br />
<br />
This badge, that was to be eventually used by the [[Nazism|Nazis]] against the Jews, was actually first introduced by a Muslim [[caliph]] in Baghdad in the 9<sup>th</sup> century as a variant of the [[Zunar|zunnār]] belt. This then spread to the West in medieval times.<ref name="Bernard Lewis">Bernard Lewis, [http://press.princeton.edu/titles/1434.html The Jews of Islam], Princeton University Press, June 1, 1987, ISBN 9780691008073, pp. 25-26.</ref><br />
<br />
==Origin and History==<br />
<br />
Under [[Dhimmitude]], the Islamic system of governing [[Non-Muslims|non-Muslim]] populations and their interactions with Muslims, Muslim superiority was expressed through numerous ways, including [[Shariah|laws]] that established what colors, clothing or hats they were permitted or not permitted to wear. <br />
<br />
In Islamic [[Sunni|orthodoxy]], the use of distinctive clothing or marks for Jewish and other religious communities can be traced back to the [[Pact of Umar]] (637 AD), a pact that contains the terms dictated by the second Rightly-guided Caliph,<ref>"''...This is why the Leader of the faithful `Umar bin Al-Khattab, may Allah be pleased with him, demanded his well-known conditions be met by the Christians, these conditions that ensured their continued humiliation, degradation and disgrace.''" - [http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir ibn Kathir, Paying Jizyah is a Sign of Kufr and Disgrace]</ref> and seems to reflect Prophet [[Muhammad]]'s wishes for his followers to look and act "differently" than the Jews.<ref>"''Narrated Abu Huraira : The Prophet said, "Jews and Christians do not dye their hair so you should do the opposite of what they do.''" - {{Bukhari|7|72|786}}</ref><ref>"''Narrated Ubadah ibn as-Samit: The Apostle of Allah (peace be upon him) used to stand up for a funeral until the corpse was placed in the grave. A learned Jew (once) passed him and said: This is how we do. The Prophet (peace be upon him) sat down and said: Sit down and act differently from them.''" - {{Abudawud|20|3170}}</ref><br />
<br />
In the early Islamic period, non-Muslims were required to wear distinctive marks in public, such as metal seals fixed around their necks. Likewise, they were not allowed to wear colors associated with Islam, particularly green.<ref>Hourani, Albert, A History of the Arab Peoples, London: Faber and Faber, 1991, ISBN 0571166636, p.117</ref> The practice of physically branding Jews and Christians appears to have been begun in early medieval Baghdad and was considered highly degrading.<ref>Bernard Lewis, Semites and Anti-Semites: An Inquiry Into Conflict and Prejudice, 1999, W. W. Norton & Company press, ISBN 0393318397, p.131</ref><br />
<br />
Christians and Jews were forced to wear special emblems on their clothes. The yellow badge was first introduced by a caliph in Baghdad in the 9<sup>th</sup> century<ref name="Bernard Lewis"></ref> as a variant of the zunnār belt and spread to the West in medieval times. Even in public baths, non-Muslims wore medallions suspended from cords around their necks so no one would mistake them for Muslims. Belts, headgear, shoes, armbands and/or cloth patches were also used. Under [[Shi'ite]] rules, they were not even allowed to use the same baths.<ref name="Bernard Lewis"></ref> In 1005 the Jews of [[Egypt]] were ordered to wear bells on their garments.<ref name="Ulysse Robert">[{{Reference archive|1=http://www.jewishencyclopedia.com/articles/2317-badge|2=2012-05-15}} Yellow badge] - Jewish Encyclopedia, accessed May 15, 2012</ref><br />
<br />
Apart from Jews, Hindus living under Islamic rule in [[India]] were often forced to wear yellow badges as well. During the reign of Akbar the Great, his general Husain Khan 'Tukriya' forcibly made Hindus wear discriminatory yellow badges<ref>Harbans, Mukhia (2004). The Mughals of India. Blackwell Publishing. p. 153. ISBN 9780631185550.</ref> on their shoulders or sleeves.<ref>Nijjar, Bakhshish Singh (1968). Panjāb Under the Great Mughals, 1526-1707. Thacker. p. 128.</ref><br />
<br />
The yellow badge first appeared in [[Europe]] via the Fourth Council of the Lateran of 1215 which ruled that Jews and Muslims must be distinguishable by their dress (Latin "habitus")". The Jewish Encyclopedia entry notes: "The idea of such a discrimination seems to have been derived from Islam, in which the dress of the Jews was distinguished by a different color from that of the true believer as early as the Pact of Omar (640), by which Jews were ordered to wear a yellow seam on their upper garments (D'Ohsson, "Histoire des Mogols," 1854, iii. 274)."<ref name="Ulysse Robert"></ref><br />
<br />
It was later revived by the [[Germany|German]] Nazis. After the invasion of Poland in 1939 there were initially different local decrees forcing Jews to wear a distinctive sign, during the General Government. The requirement to wear the Star of David with the word "Jude" (German for "Jew") inscribed was then extended to all Jews over the age of six in the Reich and the Protectorate of Bohemia and Moravia (by a decree issued on September 1, 1941, signed by Reinhard Heydrich) and was gradually introduced in other German-occupied areas, where local words were used (e.g. Juif in French, Jood in Dutch).<br />
<br />
This practice was again revived most recently in the Islamic East, where in 2001, [[Afghanistan]]'s Hindus were required by the [[Taliban]] to wear yellow badges to segregate "un-Islamic" and "idolatrous" communities from [[Islam|Islamic]] ones.<ref name="Hindus1">[{{Reference archive|1=http://archives.cnn.com/2001/fyi/news/05/22/taleban.hindus/index.html|2=2012-05-14}} Taliban to mark Afghan Hindus] - CNN, May 22, 2001</ref><ref name="Hindus2">Jack Kelley - [{{Reference archive|1=http://www.usatoday.com/news/world/2001-05-22-talibanids.htm|2=2012-05-14}} Taliban: Hindus must wear identity labels] - USA TODAY, June 19, 2001</ref><ref name="Hindus3">T.C. Malhotra - [{{Reference archive|1=http://cnsnews.com/news/article/us-lawmakers-condemn-taliban-treatment-hindus|2=2012-05-14}} US Lawmakers Condemn Taliban Treatment Of Hindus] - CNS News, July 7, 2008</ref><br />
<br />
==Images==<br />
<br />
<center><gallery><br />
File:Juif.JPG|Yellow badge made mandatory by the [[Nazism|Nazis]] in [[France]]. "Juif" means Jew in French<br />
File:Coptic tunic ornament.jpg|Tenth century badge incorporating a cross, worn to identify Christians in [[Egypt]].<br />
</gallery></center><br />
<br />
==Islamic Timeline==<br />
<br />
{| border="1" cellspacing="0" cellpadding="5" width = "100%" class=wikitable<br />
! width=55px | Date<br />
! Description<br />
|-<br />
|637 AD<br />
|The Pact of Umar which stipulates that Christians (and by implication also Jews) living in Muslim lands are required to wear the Zunār, a wide yellow belt made of cloth, in addition to other forms of distinctive clothing.<ref>[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir ibn Kathir: Paying Jizyah is a Sign of Kufr and Disgrace]</ref><br />
|-<br />
|850 AD<br />
|A decree of the Abbassid Caliph Al-Mutawakkil, reported by the 10th century historian Muhammad ibn Jarir al-Tabari, requires Christian and Jewish subjects to wear honey-coloured hoods and belts of a particular type.<ref>[{{Reference archive|1=http://www.jewishvirtuallibrary.org/jsource/History/caliphdecree.html|2=2012-05-15}} Decree of Caliph al-Mutawakkil] - Jewish Virtual Library, accessed May 15, 2012</ref> <br />
|-<br />
|1005 AD <br />
|Fatimid Caliph Al-Hakim, orders Jewish and Christian residents to wear bells on their garments and a "golden calf" (made of wood) around the neck when bathing with Muslims.<ref> Roumani, Maurice M. (Summer 2003). "[http://mq.dukejournals.org/content/14/3/41.short The Silent Refugees: Jews from Arab Countries]". Mediterranean Quarterly (Duke University Press) 14 (3): pp. 41–77.</ref><br />
|-<br />
|1058 AD <br />
|Seljuk authorities in the Abbasid empire start to enforce existing laws imposing distinctive dress on Christians and Jews. Non-Muslims in Baghdad are forced to wear signs on their dress.<ref name="Abbasid">[{{Reference archive|1=http://web.archive.org/web/20070416075932/http://www.jewishgates.com/file.asp?File_ID=64|2=2012-05-15}} Fatimids and Seljuks: 909 CE-1100's CE] - JewishGates, Internet Archive capture dated April 16, 2007</ref><br />
|-<br />
|1085 AD <br />
|Non-Muslims are required to wear distinctive signs on their turbans.<ref name="Abbasid"></ref><br />
|-<br />
|1091 AD <br />
|Abbasid Caliph Al-Muqtadi decrees that the "non-believers" had to wear yellow headgear and girdles of various colors, and a sign of lead around their necks to show they had to pay the poll-tax. Women had to wear shoes of different colors, such as one red and the other black.<ref name="Abbasid"></ref><br />
|-<br />
|1121 AD <br />
|A letter from Baghdad describes decrees regulating Jewish clothes: "two yellow badges, one on the headgear and one on the neck. Furthermore, each Jew must hang round his neck a piece of lead with the word dhimmi on it. He also has to wear a belt round his waist. The women have to wear one red and one black shoe and have a small bell on their necks or shoes."<ref>Paul Johnson, A History of the Jews (1987), p.204</ref><br />
|-<br />
|1215 AD<br />
|The yellow badge makes its first appearance in Europe when the Fourth Lateran Council headed by Pope Innocent III declares: "Jews and Saracens of both sexes in every Christian province and at all times shall be marked off in the eyes of the public from other peoples through the character of their dress."<ref>Fourth Lateran Council, Canon 68</ref><br />
|-<br />
|1315 AD <br />
|Emir Ismael Abu-I-Walid forces the Jews of Granada to wear the yellow badge.<ref name="Ulysse Robert"></ref><br />
|-<br />
|1939 AD <br />
|The yellow badge makes its first appearance among the Nazis, when a number of local German occupational commanders order Jewish Poles in their areas to wear an identifying mark under the threat of death.<br />
|-<br />
|2001 AD <br />
|The Taliban regime in the Islamic Emirate of Afghanistan require all Hindus to wear yellow badges to segregate "un-Islamic" and "idolatrous" communities from Islamic ones.<ref name="Hindus1"></ref><ref name="Hindus2"></ref><ref name="Hindus3"></ref><br />
|}<BR><br />
<br />
==See Also==<br />
<br />
{{Hub4|Nazism|Nazism}}<br />
<br />
==External Links==<br />
<br />
*[{{Reference archive|1=http://www.jewishencyclopedia.com/articles/2317-badge|2=2012-05-15}} Yellow badge] ''- Jewish Encyclopedia''<br />
<br />
==References==<br />
{{Reflist|30em}} <br />
<br />
[[Category:Dhimmitude]]<br />
[[Category:Islamic Law]]<br />
[[Category:Germany]]</div>WIBothttps://wikiislamica.net/index.php?title=Word_Count_Miracles_in_the_Qur%27an&diff=95333Word Count Miracles in the Qur'an2013-08-03T13:14:01Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>This article takes a look at alleged word count "[[Islam and Miracles|miracles]]" in the [[Qur'an]].<br />
<br />
==Muslim Claim==<br />
<br />
In an attempt to prove the divine origins of [[Islam]], there are many Islamic websites promoting "word count miracles" in the Qur'an. The basic claim here is that certain words in the Qur'an are repeated a specific and in some way miraculous number of times.<br />
<br />
==The Deceptive Tactics==<br />
<br />
In general there are two main ways of manipulating data and doctoring a "miracle".<br />
<br />
===Selective Choice of Words Used===<br />
<br />
The first one is the selective choice of words to interpret as miracles. If for a certain word there exists a nice number of repetitions, then it is mentioned and included as a miracle. If no nice number of repetitions exist, it is not mentioned and discarded. By only mentioning the instances where there are "nice repetitions" one gets the impression that there is something special about it, while statistically the same probability of finding similar "miracles" exists in all texts.<br />
<br />
===Selective Choice of Grammatical Forms Counted===<br />
<br />
The second way of manipulating data is the selective choice of which [[Arabic]] grammatical forms are to be counted. Are just singular forms counted? Or also plural forms? Duals? Forms with or without prefix? And so on. By choosing different ways of counting, you get a lot of different results. Of course, those who claim there are "word repetition miracles in the Qur'an" will not tell you that they have chosen a specific way of counting words to get the desired result.<br />
<br />
==The 365 days Maths Miracle==<br />
<br />
One of the most popular claims is that the word "yawm" (singular of day) is repeated 365 times in the Qur'an, its plural and dual forms "days" (ayyam and yawmayn) together are repeated 30 times, while the number of repetitions of the word "month" (shahar) is 12.<br />
<br />
==Analysis==<br />
<br />
===Islamic Miracle Using Christian Calendar===<br />
<br />
The first flaw with this claim is the fact that the [[Islamic Lunar Calendar|Islamic calendar]] consists of 354 or 355 days a year,<ref>Syed Khalid Shaukat - [http://www.missionislam.com/knowledge/calendar.htm What is Islamic Calendar] - MissionIslam</ref> so these Islamists are effectively favoring Christianity by their use of the Gregorian calendar, which consists of 365 or 366 days.<br />
<br />
===Manipulated Data===<br />
<br />
These counts are manipulated, generally in unstated ways, to produce the desired totals. Most individuals will not take the time needed to count and verify the claim themselves, so they may assume on good faith that it is true. <br />
<br />
When you check with word count software, the total "yawm" concordance finds 475 mentions, not 365. However, this includes the dual and plural forms. Of all the different forms of "yawm," 3 are in the dual and 27 are in the plural.<ref>Abdulrahman Lomax - [http://www.answering-islam.org/Religions/Numerics/365hoax.html ON THE CLAIM THAT THE WORD "DAY" OCCURS IN THE QUR'AN 365 TIMES] - Answering Islam, February 22,1996</ref> If you have a database program with easy formats you can easily counter this lie too and find out that all forms with suffixes are discarded on Islamic websites.<br />
<br />
Furthermore, the word ''yawm'' in most of its occurrences in the Qur'an does not mean a 24 hour day. For example, the Day of Judgment is mentioned a very large number of times in different ways.<br />
<br />
===Burden of Proof===<br />
<br />
We could claim that the word "[[Allah]]" has been mentioned 666 times on [[WikiIslam]] and therefore Islam is false (since in some cultures, 666 represents the number of the devil). If we cannot list all the occurrences of the word by showing where it occurs for each of those 666 times, then our claim is unproven. There is not a single website that lists all the occurrences of the word "day" in the Qur'an showing it to be 365 times.<br />
<br />
==Conclusion==<br />
<br />
There is no miracle to be found here. Islamists have manipulated data and used an un-Islamic method of counting days within a year to make the (unverified) numbers "fit". <br />
<br />
But let's say for a moment the 365 occurrences of the word "yawm" is a mathematically sound citation. If this was discovered at a time when people did not know how many days there were in a year then it may be considered a miracle, but calenders have existed since 3000 BC, and the Julian calendar (which consisted of 365 or 366 days) began in 45 BC.<ref>[http://en.wikipedia.org/w/index.php?title=Julian_calendar&oldid=406578579 Julian calendar] - Wikipedia, accessed January 16, 2011</ref> <br />
<br />
This is one of the most oft-quoted but there are more such dubious mathematical claims but they are equally deceitful. But putting that aside, even if ''day'' or ''yawm'' was mentioned 365 times in the Qur'an, would that mean it's from God?<br />
<br />
{{Core Miracles}}<br />
<br />
==See Also==<br />
{{Hub4|Mathematical Miracles|Mathematical Miracles}}<br />
<br />
==External Links==<br />
* [{{Reference archive|1=http://ahmadiyya.org/islam/number.pdf|2=2011-03-20}} An alleged ‘miracle’ in the Holy Quran]<br />
* [http://www.answering-islam.org/Religions/Numerics/ Mathematical Miracles in the Qur'an or the Bible? ]<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Miracles]]<br />
[[ru:365 дней и метонов цикл]]</div>WIBothttps://wikiislamica.net/index.php?title=Wife_Beating_in_Islamic_Law&diff=95331Wife Beating in Islamic Law2013-08-03T13:13:41Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>[[File:A scene from submission.jpg|right|thumb|278px|A scene from Submission, a film about domestic violence in Islam, by Theo van Gogh. (''[[Videos_on_Islam:_Violence_Against_Women#Submission|watch the film]]'')]]<br />
This article explores how [[Wife Beating|wife-beating]] is promoted in the [[Qur'an]] and [[Hadith]]s, along with commentary from Muslim scholars, [[Muslim Statistics|statistics]] on wife beating in the Muslim world, and common apologetic arguments made by Muslims and [[Refutations|responses]] to them.<br />
<br />
==Introduction==<br />
<br />
Wife-beating in the Muslim world comes from the teachings of [[Islamic|Islamic]] [[Islam and Scripture|religious texts]] such as the Qur'an and the Hadiths. Because of this, domestic violence has been used as a tool to maintain control and dominance over Muslim women, this has created an intensely patriarchal society where men rule women and women must submit to men.<br />
<br />
==Islamic Scriptures and Wife-Beating==<br />
{{Main|Qur'an, Hadith and Scholars:Violence Against Women}}<br />
<br />
===Wife-Beating in the Qur'an===<br />
<br />
Domestic violence is a societal problem in many countries, but in the Muslim world it is divinely ordained and justified by the Qur'an.<br />
<br />
{{Quote|{{Quran|4|34}}|Men have authority over women because God has made the one superior to the other, and because they spend their wealth to maintain them. Good women are obedient. They guard their unseen parts because God has guarded them. As for those whom you fear disobedience, admonish them and send them to beds apart and '''beat them'''. Then if they obey you, take no further action against them. Surely God is most high.}} <br />
<br />
[[Surah]] 4:34 seems to establish men as having authority over their wives and the women are to be obedient to their husbands. If the wife disobeys the husband, the husband has the right admonish them, send them to beds apart and beat them.<br />
<br />
To have a better understanding of Surah 4:34 other translations will be quoted.<br />
<br />
{{Quote|{{Quran|4|34}}|'''Yusuf Ali:''' Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) '''beat them''' (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all). <br />
<br />
'''Pickthall:''' Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and '''scourge them'''. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great. <br />
<br />
'''Shakir:''' Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and '''beat them'''; then if they obey you, do not seek a way against them; surely Allah is High, Great. )}}<br />
<br />
All three translations agree with each other and establish the Qur'an promotes wife-beating. The Qur'an states two methods must be used to make the wife become obedient and if they do not work, then wife-beating is permitted. It also states men have authority over women, and women are to be obedient, thus establishing an authoritarian structure with the husband as head of the wife. In fact the Qur'an states Allah created men to be maintainers of women and men are superior to women, therefore Allah did not create men and women as equals.<br />
<br />
The Qur'an also states the prophet Job (Ayyub) was permitted to beat his wife in Surah 38:41-44:<br />
<br />
{{Quote|{{Quran-range|38|41|44}}|And remember Our servant Ayyub, when he called upon his Lord: The Shaitan has afflicted me with toil and torment. Urge with your foot; here is a cool washing-place and a drink. And We gave him his family and the like of them with them, as a mercy from Us, and as a reminder to those possessed of understanding. And '''take in your hand a green branch and beat her with It''' and do not break your oath; surely We found him patient; most excellent the servant! Surely he was frequent m returning (to Allah).}}<br />
<br />
===Wife-Beating in the Hadiths===<br />
<br />
Some Muslims deny the Qur'an permits wife-beating and claim surah 4:34 has been misinterpreted, but in the Hadiths there are several examples, from various Hadith narrators and collectors, of Muhammad divinely ordaining wife-beating, thus confirming the correct understanding of surah 4:34.<br />
<br />
In our first hadith, [[Muhammad]] causes his wife [[Aisha]] physical pain by striking her in the chest.<br />
<br />
{{Quote|{{Muslim|4|2127}}|Muhammad b. Qais said (to the people): Should I not narrate to you (a hadith of the Holy Prophet) on my authority and on the authority of my mother? We thought that he meant the mother who had given him birth. He (Muhammad b. Qais) then reported that it was 'A'isha who had narrated this: Should I not narrate to you about myself and about the Messenger of Allah (may peace be upon him)? We said: Yes. She said: When it was my turn for Allah's Messenger (may peace be upon him) to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi'. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O 'A'isha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. '''He struck me on the chest which caused me pain,''' and then said: Did you think that Allah and His Apostle would deal unjustly with you? She said: Whatsoever the people conceal, Allah will know it. He said: Gabriel came to me when you saw me. He called me and he concealed it from you. I responded to his call, but I too concealed it from you (for he did not come to you), as you were not fully dressed. I thought that you had gone to sleep, and I did not like to awaken you, fearing that you may be frightened. He (Gabriel) said: Your Lord has commanded you to go to the inhabitants of Baqi' (to those lying in the graves) and beg pardon for them. I said: Messenger of Allah, how should I pray for them (How should I beg forgiveness for them)? He said: Say, Peace be upon the inhabitants of this city (graveyard) from among the Believers and the Muslims, and may Allah have mercy on those who have gone ahead of us, and those who come later on, and we shall, God willing, join you.}}<br />
<br />
In the next hadith, Abu Bakr (the first Rightly-Guided [[Caliph]] of Islam), also strikes (his daughter) Aisha violently with his fist.<br />
<br />
{{Quote|{{Bukhari|8|82|828}}, See also: {{Bukhari|1|7|330}}, and {{Bukhari|6|60|132}}|Narrated Aisha:Abu Bakr came to towards me and '''struck me violently with his fist''' and said, "You have detained the people because of your necklace." But I remained motionless as if I was dead lest I should awake Allah's Apostle although that hit was very painful.}}<br />
<br />
In the following hadith, Abu Bakr informs Muhammad he slapped [[Khadijah|Khadijah’s]] daughter, and Muhammad responds by laughing and tells Abu Bakr his wives are asking him for more money. Abu Bakr and Umar (the second Rightly-Guided Caliph of Islam) respond by slapping [[Muhammad's Wives|Muhammad's wives]], Hafsa and (for the third time) Aisha. Later on Muhammad gives a decree instructing men to not beat their wives, but changes his mind once Umar informs him that some of the women have become embolden towards their husbands. The women complain to Muhammad and he responds by stating they are not the best among you and a man will not be asked as to why he beats his wife.<br />
<br />
{{Quote|{{Abudawud|11|2139-2142}}|Jabir b. Abdullah ( Allah be pleased with them ) reported: Abu Bakr ( Allah be pleased with him ) came and sought permission to see Allah’s Messenger ( may be peace upon him ). He found people sitting on the floor at his door and none amongst them had been granted permission and it was granted to him, and he found Allah’s apostles ( may peace be upon him ) sitting sad and silent with his wives around him. He ( Hadrat ‘Umar ) said: Messenger of Allah, I wish you had seen ( the treatment meted out to ) the daughter of Khadijah when you asked me some money, and '''I got up and slapped her on the neck.''' Allah’s Messenger ( may peace be upon him ) laughed and said: They are around me as you see, asking for extra money. Abu Bakr ( Allah be pleased with him )then got up and went to Aisha ( Allah be pleased with her ) and '''slapped her on the neck''', and Umar stood before Hafsa and '''slapped her saying''': You ask Allah’s messenger ( may peace be upon him ) for anything he does not possess. Then he withdrew from them for a month or for twenty-nine days. This verse was revealed to him: “Prophet say to thy wives...for a mighty reward”. He then went first to Aisha ( Allah be pleased with her ) and said: I want to propound something to you, Aisha, but wish no hasty reply before you consult your parents. She said: Messenger of Allah, what is that? He said ( the Holy Prophet ) recited to her the verse, whereupon she said: Is it about you that I should consult my parents, Messenger of Allah? Nay, I choose Allah, His Messenger, and the Last Abode, but I ask you not to tell any of your wives what I have replied: Not one of them will ask me without my informing her. God did not send me to be harsh, or cause harm, but he sent me to teach and make things easy.Narrated Mu'awiyah al-Qushayri:I went to the Apostle of Allah (peace be upon him) and asked him: What do you say (command) about our wives? He replied: Give them food what you have for yourself, and clothe them by which you clothe yourself, and do not beat them, and do not revile them. Narrated Abdullah Ibn Abu Dhubab: Iyas Ibn Abdullah Ibn Abu Dhubab reported the Apostle of Allah (peace be upon him) as saying: Do not beat Allah's handmaidens, but when Umar came to the Apostle of Allah (peace_be_upon_him) and said: Women have become emboldened towards their husbands, he (the Prophet) '''gave permission to beat them'''. Then many women came round the family of the Apostle of Allah (peace be upon him) complaining against their husbands. So the Apostle of Allah (peace be upon him) said: '''Many women have gone round Muhammad's family complaining against their husbands. They are not the best among you'''. Narrated Umar Ibn Al-Khattab: The Prophet ( peace be upon him ) said: '''A man will not be asked as to why he beat his wife'''.}}<br />
<br />
In the next hadith, Ali (the fourth Rightly-Guided Caliph of Islam) gives a [[Slavery|slave-girl]] a violent beating in front of Muhammad.<br />
<br />
{{Quote|Ibn Ishaq: p 496|As for Ali he said “Women are plentiful, and you can easily change one for another. Ask the slave girl; she will tell you the truth.” So the Apostle called Burayra to ask her and Ali got up and gave her a violent beating, saying, ‘Tell the Apostle the truth.’”}}<br />
<br />
In the following hadith, a woman complains to Muhammad about her husband and shows him where he had beaten and bruised her. Muhammad listens to the husband’s side of the story and comes to the conclusion the reason why his wife is complaining is because he cannot sexually satisfy her and she wants to go back to her ex-husband, when all she is really saying is that he is abusing her. Instead of scolding her husband for beating her, Muhammad says she cannot [[Marriage|re-marry]] her ex unless she has [[Reproduction|sexual intercourse]] with her husband first.<br />
<br />
Also in this hadith, Aisha states that she has not seen any woman suffering as much as the believing women, meaning Muslim women were suffering more than their [[Paganism|pagan]] and [[Abrahamic Religions|Abrahamic]] counterparts.<br />
<br />
{{Quote|{{Bukhari|7|6|715}}|Narrated Ikrima: 'Rifaa divorced his wife whereupon Abdur-Rahman married her. Aisha said that the lady came wearing a green veil and complained to her (Aisha) and showed her a '''green spot on her skin caused by beating.''' It was the habit of ladies to support each other, so when Allah's messenger came, Aisha said, '''"I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes'''! When Abdur-Rahman heard that his wife had gone to the prophet, he came with his two sons from another wife. She said, "By Allah! I have done no wrong to him, but he is impotent and is as useless to me as this," holding and showing the fringe of her garment. Abdur-Rahman said, "By Allah, O Allah's messenger! She has told a lie. I am very strong and can satisfy her, but she is disobedient and wants to go back to Rifaa." Allah's messenger said to her, "If that is your intention, then know that it is unlawful for you to remarry Rifaa unless Abdur-Rahman has had sexual intercourse with you." The prophet saw two boys with Abdur-Rahman and asked (him), "Are these your sons?" On that Abdur-Rahman said, "Yes." The prophet said, "You claim what you claim (that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow."}}<br />
<br />
{{Quote|{{Muslim|9|3526-3527}}|Fatima bint Qais (Allah be pleased with her) reported that her husband divorced her with three, pronouncements and Allah's Messenger (may peace be upon him) made no provision for her lodging and maintenance allowance. She (further said): Allah's Messenger (may peace be upon him) said to me: When your period of 'Idda is over, inform me. So I informed him. (By that time) Mu'awiya, Abu Jahm and Usama b. Zaid had given her the proposal of marriage. Allah's Messenger (may peace be upon him) said: So far as Mu'awiya is concerned, he is a poor man without any property. So far as Abu Jahm is concerned, '''he is a great beater of women''', but Usama b. Zaid... She pointed with her hand (that she did not approve of the idea of marrying) Usama. But Allah's Messenger (may peace be upon himn) said: Obedience to Allah and obedience to His Messenger is better for thee. She said: So I married him, and I became an object of envy. Fatima bint Qais (Allah be pleased with her) reported: My husband Abu 'Amr b. Hafs b. al-Mughira sent 'Ayyish b. Abu Rabi'a to me with a divorce, and he also sent through him five si's of dates and five si's of barley. I said: Is there no maintenance allowance for me but only this, and I cannot even spend my 'Idda period in your house? He said: No. She said: I dressed myself and came to Allah's Messenger (may peace be upon him). He said: How many pronouncements of divorce have been made for you? I said: Three. He said what he ('Ayyish b. Abu Rabi'a) had stated was true. There is no maintenance allowance for you. Spend 'Idda period in the house of your cousin, Ibn Umm Maktum. He is blind and you can put off your garment in his presence. And when you have spent your Idda period, you inform me. She said: Mu'awiya and Abu'l-Jahm (Allah be pleased with them) were among those who had given me the proposal of marriage. Thereupon Allah's Apostle (may peace be upon him) said: Mu'awiya is destitute and in poor condition and Abu'l-Jahm '''is very harsh with women (or he beats women, or like that)''', you should take Usama b. Zaid (as your husband).}}<br />
<br />
In the authentic version of the "[[Farewell Sermon]]", Muhammad compares women to domestic animals and once again orders men to beat their wives.<br />
<br />
{{Quote|{{Tabari|9|pp. 112-113}}|"You have rights over your wives and they have rights over you. You have the right that they should not defile your bed and that they should not behave with open unseemliness. If they do, God allows you to put them in separate rooms and''' beat them''' but not with severity. If they refrain from these things they have the right to their food and clothing with kindness. Lay injunctions on women kindly, for they are prisoners with you having no control of their persons. You have taken them as a trust from God, and you have the enjoyment of their persons by the words of God, so understand…<br />
<br />
Now then, O people, you have a right over your wives and they have a right over you. You have [the right] that they should not cause anyone of whom you dislike to tread on your beds; and that they should not commit any open indecency. If they do, then Allah permits you to shut them in separate rooms and '''to beat them''', but not severely. If they abstain from [evil], they have the right to their food and clothing in accordance with the custom. Treat women well, for they are [like] domestic animals with you and do not possess anything for themselves. You have taken them only as a trust from Allah, and you have made the enjoyment of their persons lawful by the word of Allah, so understand and listen to my words, O people.<br />
<br />
Narrated Amr ibn al-Ahwas al-Jushami: Amr heard the Prophet (peace be upon him) say in his farewell address on the eve of his Last Pilgrimage, after he had glorified and praised Allah, he cautioned his followers: "Listen! Treat women kindly; they are like prisoners in your hands. Beyond this you do not owe anything from them. Should they be guilty of flagrant misbehaviour, you may remove them from your beds, and '''beat them''' but do not inflict upon them any severe punishment. Then if they obey you, do not have recourse to anything else against them. Listen! You have your rights upon your wives and they have their rights upon you. Your right is that they shall not allow anyone you dislike, to trample your bed and do not permit those whom you dislike to enter your home. Their right is that you should treat them well in the matter of food and clothing.}}<br />
<br />
In summation, we find in the Hadiths:<br />
<br />
#Muhammad provided tacit approval of wife beating by not scolding Muslims for beating their wives<br />
#Muhammad referred to women who spoke-out against abuse as "not the best among you"<br />
#Muhammad forbid Muslims from questioning men who beat their wives<br />
#Muhammad allowed others to hit his wives (the very women whom all Muslims adore and refer to as "the Mother of believers")<br />
#Three of the four Rightly-Guided Caliphs beat women<br />
#Muhammad reaffirms the command of wife-beating in his parting sermon<br />
#Muhammad himself struck his wife in the chest <br />
<br />
It is clear from all of the above that wife-beating has been an accepted part of Islam since its inception. Muhammad was not against domestic violence and indeed permitted wife-beating in Islam.<br />
<br />
==Early and Modern Muslim Scholars on Wife-Beating==<br />
<br />
Muslim scholars have written a lot of [[Tafsir|commentary]] in relation to wife-beating in the Qur'an. Here we will only quote a few scholars:<br />
<br />
{{Quote|1=[http://www.tafsir.com/default.asp?sid=38&tid=44753 How Allah tested Sulayman then made Things easy for Him (Qur'an 38:41-44)]<BR>Tafsir Ibn Kathir|2=And remember Our servant Ayub, when he invoked his Lord (saying): "Verily, Shaytan has afflicted me with distress and torment!' (Allah said to him): "Strike the ground with your foot. This is (a spring of) water to wash in, cool and a drink." And We gave him (back) his family, and along with them the like thereof, as a mercy from Us, and a reminder for those who understand.<br />
"And take in your hand a bundle of thin grass and '''strike therewith''' (your wife), and break not your oath." Truly, We found him patient. How excellent a servant! Verily, he was ever oft-returning in repentance (to Us)!}}<br />
<br />
{{Quote|1=[http://www.tafsir.com/default.asp?sid=38&tid=44786 Ayyub]<BR>Tafsir Ibn Kathir|2=Ayyub, peace be upon him, got angry with his wife and was upset about something she had done, so he swore an oath that if Allah healed him, he would '''strike her with one hundred blows.''' When Allah healed him, how could her service, mercy, compassion and kindness be repaid with a beating So Allah showed him a way out, which was to take a bundle of thin grass, with one hundred stems, and hit her with it once. Thus he fulfilled his oath and avoided breaking his vow.}} <br />
<br />
{{Quote|[http://answering-islam.org/Silas/wife-beating.htm Al-Nawawi]<BR>Reliance of the Traveller|"When a husband notices signs of rebelliousness in his wife (nushuz), whether in words, as when she answers him coldly when she used to do so politely, or he asks her to come to bed and she refuses, contrary to her usual habit; or whether in acts, as when he finds her averse to him when she was previously kind and cheerful), he warns her in words (without keeping from her or hitting her, for it may be that she has an excuse. The warning could be to tell her, "fear Allah concerning the rights you owe to me," or it could be to explain that rebelliousness nullifies his obligation to support her and give her a turn amongst other wives, or it could be to inform her, "Your obeying me is religiously obligatory"). If she commits rebelliousness, he keeps from sleeping (and having sex) with her without words, and '''may hit her''', but not in a way that injures her, meaning he may not (bruise her), break bones, wound her, or cause blood to flow. (It is unlawful to strike another’s face.) He may hit her whether she is rebellious only once or whether more than once, though a weaker opinion holds that he may hot hit her unless there is repeated rebelliousness."<br />
<br />
If the wife does not fulfill one of the above-mentioned obligations, she is termed "rebellious" (nashiz), and the husband takes the following steps to correct matters:<br />
<br />
(a) admonition and advice, by explaining the unlawfulness of rebellion, its harmful effect on married life, and by listening to her viewpoint on the matter;<br />
<br />
(b) if admonition is ineffectual, he keeps from her by not sleeping in bed with her, by which both learn the degree to which they need each other;<br />
<br />
(c) if keeping from her is ineffectual, '''it is permissible for him to hit her''' if he believes that hitting her will bring her back to the right path, though if he does not think so, it is not permissible. His hitting her may not be in a way that injures her, and is his last recourse to save the family.<br />
<br />
(d) if the disagreement does not end after all this, each partner chooses an arbitrator to solve the dispute by settlement, or divorce.}}<br />
<br />
{{Quote|1=[http://memri.org/bin/articles.cgi?Page=archives&Area=sd&ID=SP222909 Egyptian Cleric Galal Al-Khatib Explains Wife-Beating in Islam]<BR>MEMRI: Special Dispatch, No. 2229, February 5, 2009|2=How should the beatings go? Maybe a light slap on her shoulder, or maybe a not-so-light pinch, or a kind of gentle shove. He should make her feel that he wants to reform her, and let her know that he is displeased with her. It is like saying: None of the measures that work with sensitive people work with you. A word would be enough for any wife with lofty morals, but with you, words do not help.<br><br />
<br />
Then he attempts a new direction, appealing to her femininity and emotions, by making her feel that he doesn't want her or love her. When this doesn't work, he says to her: With you, '''I have reached a stage which is only appropriate for inhumane people - the stage of beating'''.<br><br />
<br />
Beating is one of the punishments of religious law. What kind of people are beaten? Virgin adulterers, both men and women, are beaten as a means of discipline. Who else is beaten? A person who committed an offense and was sentenced by the judge to beatings. Who else is beaten? Someone who committed a crime. By beating his wife, the husband is saying: You've committed a grave sin that merits beatings."}}<br />
<br />
{{Quote|[http://www.memri.org/report/en/0/0/0/0/0/0/4048.htm Dr. Ahmad Al-Tayyeb, President of Al-Azhar University and former Mufti of Egypt]<BR>MEMRI: Special Dispatch No.2868, March 19, 2010|With regard to wife beating... In a nutshell, it appeared as part of a program to reform the wife. [According to the Koran], first 'admonish them,' [then] 'sleep in separate beds, and beat them.'...This method appeared as part of the treatment of a rebellious wife. I am faced with two options – either the family will be destroyed by divorce, or I can use means that may bring my wife, the mother of my children, back to her senses. The first means is admonishment...The second means of treatment is 'sleeping in separate beds.' Why? Because this targets the honor... A lot could be said about this. The strength of a woman lies in her ability to seduce the man. The man is strong and can do whatever he wants, but the woman has a weapon of her own. This weapon can be targeted. Many women will come back to their senses, when they realize that this is what's involved...By Allah, even if only one woman out of a million can be reformed by light beatings... '''It's not really beating, it's more like punching'''... It's like shoving or poking her. That's what it is.}}<br />
<br />
{{Quote|[http://www.islamqa.com/en/ref/10680/rights%20husband%20wife What are the rights of the husband and what are the rights of the wife?]<BR>Sheikh Muhammed Salih Al-Munajjid, Islam Q&A, Fatwa No. 10680|Discipline. The husband has the right to discipline his wife if she disobeys him in something good, not if she disobeys him in something sinful, because '''Allaah has enjoined disciplining women by forsaking them in bed and by hitting them, when they do not obey'''. <br />
<br />
The Hanafis mentioned four situations in which a husband is permitted to discipline his wife by hitting her. These are: not adorning herself when he wants her to; not responding when he calls her to bed and she is taahirah (pure, i.e., not menstruating); not praying; and going out of the house without his permission.}}<br />
<br />
==Statistics on Domestic Violence in the Muslim world==<br />
{{Main|Muslim Statistics (Women)}}<br />
<br />
Given the fact Wife-beating is divinely ordained in Islam, one must wonder how this effects the Muslim world. Here are some statistics on domestic violence in the Muslim world:<br />
<br />
;Afghanistan<br />
<br />
{{Quote||'''Nearly 90 percent of Afghan women suffer from domestic abuse''', according to the United Nations Development Fund for Women. Despite that, there are less than a dozen shelters like this one in Afghanistan, usually run by non-governmental organizations.<br />
<br />
Abusers are rarely prosecuted or convicted, and most women are afraid to say anything. "Their mothers are beaten by their fathers. They're beaten by their fathers, by their brothers. It's a way of life," said Manizha Naderi, director of WAW.<ref>Atia Abawi - [http://edition.cnn.com/2009/WORLD/asiapcf/09/23/afghanistan.women.abuse/index.html Afghan women hiding for their lives] - CNN, September 24, 2009</ref>}}<br />
<br />
;Iran<br />
<br />
{{Quote||Statistics in Iran show that '''66% of Iranian women, at the beginning of the marriage have been at least physically abused once'''. Some forms of physical abuse that occur include: biting, bondage, imprisonment in their own home, scratching, hair pulling, and even starving.<ref>Maryam Nayeb-Yazdi - [http://www.iranian.com/BTW/2006/February/Yazdi/index.html The violence that may never end] - Iranian.com, February 15, 2006</ref>}}<br />
<br />
;Iraq<br />
<br />
{{Quote||A recent report by the UN Assistance Mission for Iraq (UNAMI) '''registered 139 cases of violence against women''' in the northern region of Kurdistan in the second half of 2008 alone. '''It said 163 women were killed as a result of domestic violence''' in Kurdistan in 2009. Experts suggest '''the number is less than 5 percent of the real estimates'''.<ref>Afif Sarhan - [http://www.islamonline.net/servlet/Satellite?c=Article_C&pagename=Zone-English-News/NWELayout&cid=1242759335091&utm_source=rss&utm_medium=rss&utm_campaign=rss Iraq’s Domestic Violence Plight] - Islam Online, May 31, 2009<br />
</ref>}}<br />
<br />
;Jordan<br />
<br />
{{Quote||'''91% of university students''' polled by the Jordanian Human Right Center approve of wife beating.<br />
<br />
An earlier study by another organization found out that a majority of WOMEN also supports the right of a husband to beat the wife<ref>[http://www.360east.com/?p=429 All together now: YES for wife beatings!] - 360 East, May 7, 2006</ref>}}<br />
<br />
{{Quote||According to the [National Family Council] report:<BR>83% of Jordanian women approve of wife beating if the woman cheats on her husband<BR>60% approve of wife beating in cases where the wife burns a meal she's cooking<BR>52% approve of wife beating in case where she's refused to follow the husband’s orders<ref>Natasha Tynes - [http://web.archive.org/web/20051028032921/http://www.natashatynes.org/mental_mayhem/2005/04/disturbing_repo.html Disturbing report on wife beating in Jordan] - Mental Mayhem, April 10, 2005</ref>}}<br />
<br />
;Pakistan<br />
<br />
{{Quote||A study published in June 2006 in the Journal of the Pakistan Medical Association, based on interviews with 300 women admitted to hospital for childbirth, said '''80 percent reported being subjected to some kind of abuse within marriage'''. At times, the violence inflicted on women takes on truly horrendous forms. The Islamabad-based Progressive Women's Association (PWA), headed by Shahnaz Bukhari, believes '''up to 4,000 women are burnt each year''', almost always by husbands or in-laws, often as “punishment” for minor “offences” or for failure to bring in a sufficient dowry. <br />
<br />
The PWA said it had collected details of nearly 8,000 such victims from March 1994 to March 2007, from three hospitals in the Rawalpindi-Islamabad area alone.<ref>[http://www.stopvaw.org/PAKISTAN_Domestic_violence_endemic_but_awareness_slowly_rising.html PAKISTAN: Domestic violence endemic, but awareness slowly rising] - The Advocates, March 11, 2008</ref>}}<br />
<br />
{{Quote||The number of incidents of '''violence against women increased by 13 per cent in 2009''', says a report by the Aurat Foundation set to be released on Wednesday.<br />
<br />
The report states that 8,548 incidents of violence against women were reported in 2009 compared to 7,571 incidents reported in 2008. Of these, 5,722 were reported to have occurred in Punjab, followed by 1,762 in Sindh, 655 in Khyber-Pakhtunkhwa and 237 in Balochistan. Similarly, 172 cases of violence against women were reported in Islamabad, the report said.<ref>[http://tribune.com.pk/story/24478/violence-against-women-rises-by-13/ Violence against women rises by 13% Violence against women rises by 13%] - The Express Tribune, June 29, 2010.</ref>}}<br />
<br />
;Palestinian Authority area<br />
<br />
{{Quote||Launched in January 1999, the [Women's Empowerment] project first established a research team, trained by Dr Abdo, which in turn began training community leaders on gender-based research methods. They have used these skills to interview a representative sample of 120 women from refugee camps, villages, and cities in the Gaza Strip to determine the incidence of gender-based violence. The preliminary results are alarming: '''half of the women interviewed to date have been victims of violence'''.<br />
<br />
"Violence against women in Gaza basically means domestic violence," says research consultant Aitemad Muhanna. "Women are beaten by their husbands, beaten by their fathers, and even beaten by their brothers." Women are beaten for not fulfilling traditional roles — such as cooking, cleaning, or tending to their appearance — to a husband's satisfaction. Other abuses include harsh insults, sexual abuse among family, and marital rape.<ref>Doug Alexander - [http://www.idrc.ca/en/ev-5311-201-1-DO_TOPIC.html Addressing Violence Against Palestinian Women] - The International Development Research Centre, June 23, 2000</ref>}}<br />
<br />
;Qatar<br />
<br />
{{Quote||One in three wives in Qatar suffer physical or psychological violence from the side of their husband<ref name="ANSFeb232012">[{{Reference archive|1=http://www.ansamed.info/ansamed/en/news/sections/generalnews/2012/02/23/visualizza_new.html_103332042.html|2=2012-03-14}} Qatar: divorce peak caused by women, survey] - ANSAmed, February 23, 2012</ref>}}<br />
<br />
;Turkey<br />
<br />
{{Quote||London-based Refugee Workers Association Woman’s Group (GIK-DER) revealed disturbing news last week [in November, 2006] that '''up to 80% Turkish and Kurdish women are victims of domestic violence and sexual harassment.''' At the same time 70% of Turkish and Kurdish husbands cheat on their wives.<ref>http://www.toplumpostasi.net/index.php/cat/9/news/9633/PageName/English</ref>}}<br />
<br />
{{Quote||According to a government study titled “Research on Domestic Violence against Women in Turkey,” '''41.9 percent of Turkish women are subjected to physical and sexual violence'''. Women at a “low-income level” are assaulted at a rate of 49.9 percent, while the number for higher-income women is still high, at 28.7 percent.<BR>. . .<BR><br />
Altogether, 33.7 percent of women said they considered suicide as a solution to their problems.<ref>[{{Reference archive|1=http://www.hurriyetdailynews.com/n.php?n=women-murder-victims-increase-snowballing-in-turkey-2011-02-20|2=2011-02-24}} Murder a fact of life for women in Turkey] - Hurriyet Daily News, February 20, 2011</ref>}}<br />
<br />
{{Quote||According to a report by UN Women released in early July of last year [2011], '''Turkey tops Europe and the US in the number of incidences of violence against women'''. Official statistics reveal that four out of 10 women in Turkey are beaten by their husbands.<ref>Yonca Poyraz Doğan - [{{Reference archive|1=http://www.todayszaman.com/news-273005-womens-groups-outraged-by-cabinets-drastic-changes-to-violence-bill-draft.html|2=2012-03-03}} Women's groups outraged by Cabinet's drastic changes to violence bill draft] - Today's Zaman, March 1, 2012</ref>}}<br />
<br />
;South Mediterranean Region<br />
<br />
{{Quote||Violence against women in the home is the main emergency needed to be tackled by the Mediterranean's southern shores. '''The phenomenon affects between 40% and 75% of married women''', who suffer mainly at the hands of their husbands. This is the glaring figure contained in a study carried out by the Euromed Gender Equality Programme (EGEP), which has been presented at a conference held in Brussels. The 'Programme to enhance quality between men and women in the Euromed Region', which is financed by the European Union as part of neighbourhood policy, focussed on nine partner countries between 2008 and 2011: '''Algeria, Egypt, Israel, Jordan, Lebanon, Morocco, Palestinian Territories, Syria and Tunisia'''.<ref>[{{Reference archive|1=http://www.ansamed.info/en/news/ME.XEF96737.html|2=2011-05-11}} Mediterranean: EU Study, Domestic Violence Between 40%, 75%] - ANSAmed, May 9, 2011</ref>}}<br />
<br />
==Response From Muslim Women==<br />
<br />
Because domestic violence is divinely ordained in Islam, it is an epidemic in many Muslim countries. Even though it is divinely sanctioned, some Muslim women have found the courage to speak against domestic violence and reach out to other Muslim women who are suffering, although some of these advocates still deny the fact Islam sanctions wife-beating.<br />
<br />
{{Quote|[http://news.bbc.co.uk/2/hi/middle_east/3667349.stm Beaten Saudi Woman Speaks out]<BR>BBC News, April 30, 2004|My husband first tried to strangle me until I fell unconscious, then he tried to smash my face.<br />
<br />
Every violent man will be able to see the suffering that he causes and every woman afraid of falling into a similar situation will be able to avoid what happened to me<br />
<br />
Later he took me to the hospital while I was still unconscious and dropped me off at the gate. He didn't give them my name, my family's telephone number or anything about me.<br />
<br />
When my mother finally arrived, the doctor told her I had only a 3% chance of survival.<br />
<br />
The reason why he beat me up was very trivial, we had an argument in which we exchanged no more than four sentences.<br />
<br />
He had no reason for attacking me this way, but it wasn't the first time he was violent, although he had never been that violent before.<br />
<br />
Encouraging victims<br />
<br />
I kept silent until now because I didn't want to see my family being torn apart. I thought that maybe if I was patient enough I could make him change.<br />
<br />
Now that I've made my story public, I'm scared. I've almost been through death, so I guess it's pretty normal that I now fear for my life and for my children's lives.<br />
<br />
I decided to have my picture published so that it would be a lesson for others, for every man and every woman.<br />
<br />
I'm just hoping that the judge will be fair to me and that my husband receives a punishment equal to what he did to me. No more, no less<br />
Every violent man will be able to see the suffering that he causes and every woman who is afraid of falling into a similar situation will be able to avoid what happened to me.<br />
<br />
Some people have called me a heroine for doing so, but I don't know why.<br />
<br />
Maybe people have appreciated that I dared to talk about a taboo subject so that others don't face the same thing.<br />
<br />
In my opinion it isn't about being heroic, but about talking about what happens in reality.<br />
<br />
However uncomfortable it is, it's better to talk about reality than to pretend that nothing bad is ever happening.<br />
<br />
I believe I've encouraged other victims of domestic violence to follow suit.<br />
<br />
I'm now campaigning with a human rights organisation which has received many letters and I have also received personally many letters of support from women saying that they will fight back.}}<br />
<br />
{{Quote|[http://www.cnn.com/2009/LIVING/09/24/cnnheroes.robina.niaz/index.html Her 'duty' is Helping Muslim Women Heal After The Abuse]<BR>CNN Heroes, September 25, 2009|Toward the end of her marriage, Rabia Iqbal said she feared for her life.<br />
<br />
Iqbal was born in New York to parents who had immigrated to the United States from the tribal areas of Pakistan. She had a strict Muslim upbringing and when she was 16, her parents arranged her marriage to a 38-year-old man. She claims her husband turned violent during their 10 years of marriage.<br />
<br />
When she finally left him, she did not know where to turn. Going home wasn't an option, she said.<br />
<br />
"My parents ... made clear that they would disown me," Iqbal said. "My father even said ... 'You're lucky you live in America because if you lived back home, you would have been dead by now.' "<br />
<br />
She was hiding out in her office at work when a friend put her in touch with Robina Niaz, whose organization, Turning Point for Women and Families, helps female Muslim abuse victims.<br />
<br />
"It was such a relief ... to speak about things that ... I thought no one would understand," said Iqbal, who has received counseling from Niaz for more than two years and calls Niaz her "savior."<br />
<br />
"Robina understood the cultural nuances ... the religious issues," Iqbal said. <br />
<br />
"There's a lot of denial," she said. "It makes it much harder for the victims of abuse to speak out."<br />
<br />
When Niaz launched her organization in 2004, it was the first resource of its kind in New York City. Today, her one-woman campaign has expanded into a multifaceted endeavor that is raising awareness about family violence and providing direct services to women in need.<br />
<br />
Niaz's mission began after a difficult period in her own life. Born and raised in Pakistan, she had earned a master's degree in psychology and had a successful career in international affairs and marketing when she moved to the United States to marry in 1990.<br />
<br />
"It was a disastrous marriage," she said.<br />
<br />
As Niaz struggled to navigate the American legal system during her divorce, she said she appreciated how lucky she was to speak English and have an education. She realized that many immigrant women without those advantages might be more likely to stay in marriages because they didn't know how to make the system work for them.<br />
<br />
"If this is how difficult it is for me, then what must other immigrant women go through?" she remembered thinking.<br />
<br />
After volunteering with South Asian victims of domestic violence, Niaz, who speaks five languages, got a job using those skills to advocate for immigrant women affected by family violence.<br />
<br />
But Niaz's focus changed on September 11, 2001. "I was no longer a Pakistani-American ... I looked at myself as a Muslim."<br />
<br />
Niaz said the backlash many Muslims experienced after the terror attacks made abuse victims more afraid to seek help; they feared being shunned for bringing negative attention to their community. <br />
<br />
"Women who were caught in abusive marriages were trapped even more," recalled Niaz.<br />
<br />
In 2004, Niaz used her savings to start Turning Point for Women and Families. Today, her work focuses on three main areas: providing direct services to abused women, raising awareness through outreach, and educating young women -- an effort she hopes will empower future generations to speak out against abuse.<br />
<br />
Crisis intervention services are a critical element of Niaz's efforts. Through weekly counseling sessions, she and her team provide emotional support to the women while helping them with practical issues, such as finding homeless shelters, matrimonial lawyers, filing police reports or assisting with immigration issues.<br />
<br />
Niaz has helped more than 200 Muslim women. While most of Turning Point's clients are immigrants, the group helps women from every background.<br />
<br />
While Niaz has support from many people in New York's Muslim community, she acknowledges that not everyone appreciates her efforts. She keeps her office address confidential and takes precautions to ensure her safety.<br />
<br />
"There have been threats ... but that comes with this work," she said. "I know that God is protecting me because I'm doing the right thing."}}<br />
<br />
There are a few brave Muslim women who openly admit the truth. One of these is the Daily Beast’s Asra Q. Nomani, author of ''Standing Alone: An American Woman's Struggle for the Soul of Islam'', who rather eloquently refers to Muslim denial of wife-beating in the Qur'an as the "4:34 dance".<br />
<br />
{{Quote|[http://www.thedailybeast.com/blogs-and-stories/2010-09-08/get-over-the-quran-burning/ Get Over the Quran Burning]<BR>Asra Q. Nomani, The Daily Beast, September 8, 2010|Look at one literal reading of the 34th verse of the fourth chapter of the Quran, An-Nisa, or Women. "[A]nd (as to) those on whose part you fear desertion, admonish them and leave them alone in the sleeping-places and beat them," reads one widely accepted translation. Based on a literal reading, Saudi scholar Abdul Rahman al-Sheha concludes that when dealing with a “disobedient wife,” a Muslim man has a number of options. First, he should remind her of “the importance of following the instructions of the husband in Islam.” If that doesn't work, he can “leave the wife's bed.” Finally, he may “beat” her, though it must be without “hurting, breaking a bone, leaving blue or black marks on the body and avoiding hitting the face, at any cost.”<br />
<br />
<br />
Such appalling recommendations occur because we haven't yet universally drawn a line in the sand, as Muslims, and said that this verse may have been progressive for the seventh century when women were supposedly beaten indiscriminately, but it isn't compatible with the modern day, if read literally. Instead, we do something called the "4:34 dance," suggesting that the light beating be the result of everything from hitting a woman with noodles (yes, you read that right) to a traditional toothbrush, called a “miswak,” from the root of a plant.}}<br />
<br />
==Objections Made by Muslim Apologists==<br />
<br />
Given the fact wife-beating is sanctioned in [[Islam and Scripture|Islamic religious texts]], Muslim apologists try to deny this. Here are some arguments made by Muslim apologists. <br />
<br />
Pamela K. Taylor is the co-founder of Muslims for progressive values, former director of the Islamic Writers Alliance and strong supporter of the women Imam movement. On Faith Panelist Blog she states:<br />
<br />
{{Quote|[http://newsweek.washingtonpost.com/onfaith/panelists/pamela_k_taylor/2009/02/aasiya_hassan_domestic_violenc.html Aasiya Zubair Hassan, Domestic Violence and Islam]<BR>Pamela K. Taylor, The Washington Post, February 27, 2009|The brutal and gruesome murder of Aasiya Zubair Hassan has prompted a great deal of soul searching in the Muslim community. National organizations, the local community, imams, Muslim social workers, activists and writers have all agonized over how the community did not do enough to protect Aasiya, despite evidence that her husband, the man charged with killing her, was known to be violent. They have called for imams to preach against domestic violence as against the standards of Islam, and for communities to stand in solidarity with Muslim women who complain of abuse, rather than counseling patience or questioning if there is anything they might have done to cause the abuse, or that they could change in order to avert future abuse.<BR><br />
To be sure, domestic violence is indeed against the teachings of Islam, and murder of family members is especially repugnant. The Qur'an teaches that men should remain with their wives in kindness, or separate from their wives with kindness, and specifically that they should not stay with their wives in order to do harm to them (2:229, 2:231). It offers a vision of spousal equality when it prescribes a decision making process within the family of mutual consultation (2:233), and labels both husband and wife with the term "zauj" (4:1 and others) and describes them as protecting garments for one another (2:187).}}<br />
<br />
Either Taylor is ignorant of some of the teachings in the Qur'an and the Hadith, or she willfully ignores those passages and twists some of the wording to suite her own needs. It has been mentioned before in previous paragraphs the Qur'an and the Hadiths sanction wife-beating, men are superior to women, and Muhammad did strike his wives and did not scold his followers for beating their wives.<br />
<br />
{{Quote|[http://newsweek.washingtonpost.com/onfaith/panelists/pamela_k_taylor/2009/02/aasiya_hassan_domestic_violenc.html Aasiya Zubair Hassan, Domestic Violence and Islam]<BR>Pamela K. Taylor, The Washington Post, February 27, 2009|Physical and/or emotional abuse has no place in this vision of marriage. Indeed, when women came to the Prophet complaining of their husband's treatment, the Prophet admonished the men saying that those who treated their families poorly were not among the best of men. Mu'awiyah al-Qushayri, one of the companions of the Prophet, reports "I went to the Apostle of Allah and asked him, 'What do you say about our wives?' He replied, 'Feed them with the food you eat, clothe them as you clothe yourself, and do not beat them, and do not revile them." (Sunan Abu-Dawud, Book 11, the Book of Marriage, Number 2139)}}<br />
<br />
Many others repeat Taylor's claim that Muhammad taught his followers "the best of you (Muslims) are those who do not hit their wives," but Taylor's apologetic attempt relies upon the ignorance of her readers, for this claim is in fact false. As we have mentioned previously, it was actually the women who complained of abuse to Muhammad, which he refers to as "not the best among you".<br />
<br />
{{Quote| {{Abudawud|11|2141}}|Narrated Abdullah ibn AbuDhubab: Iyas ibn Abdullah ibn AbuDhubab reported the Apostle of Allah (peace be upon_him) as saying: Do not beat Allah's handmaidens, but when Umar came to the Apostle of Allah (peace be upon him) and said: Women have become emboldened towards their husbands, he (the Prophet) gave permission to beat them. Then many women came round the family of the Apostle of Allah (peace be upon him) complaining against their husbands. So the Apostle of Allah (peace be upon him) said: '''Many women have gone round Muhammad's family complaining against their husbands. They are not the best among you'''.}}<br />
<br />
Taylor continues to state in her article.<br />
<br />
{{Quote|[http://newsweek.washingtonpost.com/onfaith/panelists/pamela_k_taylor/2009/02/aasiya_hassan_domestic_violenc.html Aasiya Zubair Hassan, Domestic Violence and Islam]<BR>Pamela K. Taylor, The Washington Post, February 27, 2009|The fulcrum of this patriarchal interpretation is verse 4:34. Translations vary wildly, ranging from those defining men the the defenders of women to those who render it as men being in charge of women. (The Arabic word, qawamun, comes from a root which means to stand up, thus men are called to stand up for women.) The verse goes on to say that devout women protect that which Allah would have them protect in their husbands absences. Again, the interpretations vary wildly -- from those who read it quite literally, describing pious women as devoted to Allah, to those who take it mean women should be devoutly obedient to their husbands. It continues, saying that if men fear "nushuz" (understood variously as openly rebellion, adultery, spiritual negligence, or wifely disobedience), they should admonish their wives and then separate from them in sleeping arrangements. And then the third phase -- the word used is "daraba."<br />
<br />
Daraba is used for many, many things in the Qur'an, from sexual intercourse to parting company, from metaphorically striking a parable to physically striking a person or thing. The vast majority of commentators, have understood the meaning of 4:34 to mean hitting. Modern interpreters such as Ahmed Ali and Laleh Bakhtiar, have made a case that this interpretation is wrong.<br />
<br />
Bakhtiar's argument is particularly strong.}} <br />
<br />
Taylor mentions Laleh Bakhtiar, a Muslim apologist who states Islam does not preach violence against women and Daraba in Surah 4:34 means to send away. Bakhtiar has written her own version of the Qur'an with surah 4:34 stating to send her away. Her [[Mistranslated Verses|mistranslation]] of this verse has caused controversy among Muslim scholars and the ISNA of [[Canada]] is refusing to sell her book in their bookstore. Contrary to Taylor's claim, there is nothing "particularly strong" in her argument about Daraba, it once again relies upon the ignorance of her readers. To a native [[Arabic]] speaker, this argument holds no weight and has been refuted in our article ''[[Beat your Wives or "Separate from Them"? (Qur'an 4:34)|Beat your Wives or "Separate from Them"?]]''.<br />
<br />
{{Quote|[http://newsweek.washingtonpost.com/onfaith/panelists/pamela_k_taylor/2009/02/aasiya_hassan_domestic_violenc.html Aasiya Zubair Hassan, Domestic Violence and Islam]<BR>Pamela K. Taylor, The Washington Post, February 27, 2009|She described her approach to this verse in a lecture I attended two years ago. She told the audience that she went to many, many scholars and asked them, "Did the Prophet ever hit his wives?" To which all them replied, "No, he never hit his wives." This is directly supported by a hadith narrated by his wife Aishah, who reported "The Messenger of Allah never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting a battle in the cause of Allah." Bakhtiar then asked the scholars, "And the Prophet always obeyed Allah, correct?" To which the answer was an emphatic "Yes, the Prophet was the embodiment of the Qur'an."<br />
<br />
"Then, how," she asked, "do you explain that when he had problems with his wives, he admonished them, he refrained from sleeping with them for a month, but he never went to the third step and hit them? Was he being disobedient to Allah, or have we misunderstood verse 4:34?" To which, she says, the scholars had no answer.<br />
<br />
Her answer is that we have misunderstood 4:34, and that we have to look at what the Prophet actually did after that month's separation -- which was to offer his wives the choice of divorcing him or remaining with him while resolving to avoid the behaviors he found so objectionable. While, she translates "daraba" as "to go away from them," (which is the most common usage of the term in the Qur'an), it seems that it might be better rendered as "to strike a bargain with them."}}<br />
<br />
These conversations between Laleh Bakhtiar and "many, many scholars" most likely had never occurred, since Bakhtiar's approach to surah 4:34 fails once you realize Muhammad ''did'' hit his wife Aisha and he also referred to women who speak-out against their abusive husbands as "not the best among you". Any Muslim scholar worth his salt would be aware of this and would have little difficulty in dismantling her weak arguments against the legitimacy of wife-beating in Islam.<br />
<br />
<br />
Another common argument is the admittance that beating your wife is permitted, but only lightly, saying the beating should be carried out with a 'miswak' (a traditional toothbrush made from the branch of a Salvadora persica tree). But this miswak defense is not derived from the Qur'an or the hadith literature, therefore it has no validity within Islam. Others base their argument for a light beating on the following translation:<br />
<br />
{{Quote| {{Quran|4|34}}|Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them '''(lightly)'''; but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all).}}<br />
<br />
Note that the word “Lightly” is in parenthesis. This is because the word does not appear in the original Arabic rendition of verse 5:32, nor is it inferred. It is purely the wishful thinking/deception of a translator whose work was aimed at a western audience, namely Yusuf Ali. Other popular translations do not contain this addition. <br />
<br />
Furthermore, in the previously quoted [[sahih]] hadiths, Aisha stated "I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!", meaning the woman who had hoped for compassion from Muhammad was beaten until she was badly bruised. Aisha also stated that Abu Bakr struck her violently with his fist, and Muhammad striking her had caused pain. Evidently, wife-beating in Islam during Muhammad's life, was not something 'symbolic' or a 'gentle tap' on the female body.<br />
<br />
Ignoring Muhammad's comparison of women to domestic [[animals]], some may point to the [[The Farewell Sermon|authentic farewell sermon]] and his instructions to “beat them, but not severely,” However, what one considers to be a severe beating is subjective, and within the context of Islam the definition of a “severe beating” is wholly dependent on what Muhammad saw as severe. Muhammad's indifference towards the suffering of his female followers demonstrates his belief that beating your wife black and blue (or green) is perfectly acceptable behavior. Clearly Muhammad's idea of what constitutes a 'severe' beating and that of the modern worlds is miles apart.<br />
<br />
==Conclusion==<br />
<br />
Wife-beating is divinely sanctioned in the Qur'an and Hadiths, and is viewed as a method to keep the wife under control, Despite some of the statements made by Muslim apologists, wife-beating is institutionalized in Islam. Muhammad had no problem with telling his followers it is ok to beat their wives and had total disregard for the safety and emotional well-being of his female followers when they complained to him about their husbands. In fact he had no problem with hitting Aisha and with Abu Bakr and Umar hitting his wives.<br />
<br />
The article also shows the deceptive means Muslim apologists use to cover up the fact the Qur'an and Hadith sanction wife-beating by using other verses of the Qur'an in an attempt to support their view that Islam promotes equality between men and women, wife-beating is forbidden and surah 4:34 has been [[Misinterpreted Verses|misinterpreted]]. The problem with their argument is it only reveals the inconsistencies of the Qur'an, and their arguments have been [[Refutations|refuted]], by Islamic scholars and the Hadiths.<br />
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{{Core Women}}<br />
==See Also==<br />
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{{Hub4|Wife Beating|Wife Beating}}<br />
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==External Links==<br />
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*[http://www.hotpeachpages.net/index.html International inventory of domestic violence services] ''- Global list of abuse hotlines, shelters, refuges, crisis centres and women's organizations, plus domestic violence information in over 80 languages''<br />
*[http:///www.answering-islam.org/Silas/wife-beating.htm Wife Beating in Islam] ''- by Silas''<br />
* [http://www.answering-islam.org/Authors/Arlandson/beating.htm Domestic violence in Islam: The Quran on wife-beating] ''- by James Arlandson''<br />
* [http://www.atimes.com/atimes/Middle_East/LE25Ak01.html Wife-beating, sharia, and Western law] ''- Asia Times''<br />
* ''Video:'' [http://www.filecabi.net/video/burka-beat.html Woman Hit For Not Wearing Burka]'' (warning, contains scenes of woman being slapped a number of times; may be disturbing to some viewers)''<br />
'''News'''<br />
* [http://www.dailymail.co.uk/news/article-1335024/Muslim-imam-Sheikh-Adam-lectures-non-violence-arrested-wife-beating.htmlMuslim imam who lectures on non-violence in Germany is arrested for beating up his wife] ''- Sheikh Abu Adam shouted Qur'an verse 4:34 at his wife as he beat her. She suffered a broken nose and shoulder and numerous cuts and bruises''<br />
* [http://www.haaretz.com/news/saudi-judge-says-it-s-okay-for-men-to-beat-their-wives-1.275823 Saudi Judge Says it's Ok for Men to Beat Their Wives]<br />
* [http://gatesofvienna.blogspot.com/2010/03/its-in-koran.html Algeria: Prison for Violent Husbands is Against Koran, Mufti]<br />
*[http://www.guardian.co.uk/world/2010/oct/18/wife-beating-uae-sharia-law-court Wife-beating allowed under sharia law, UAE court rules]<br />
* [http://www.dailymail.co.uk/news/article-2119846/Muslim-guide-marriage-tells-husbands-beat-hand-stick.html#ixzz1q7BCPLdj 'Pull her by the ear, beat her by hand or stick': How the Islamic guide to a happy marriage advises husbands to treat their wives] - ''Daily Mail, UK, March 2012''<br />
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==References==<br />
{{reflist}}<br />
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[[Category:Islam and Women]]</div>WIBothttps://wikiislamica.net/index.php?title=Unjust_Treatment_of_Wives_(Qur%27an_4:129)&diff=95322Unjust Treatment of Wives (Qur'an 4:129)2013-08-03T13:12:11Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>This article will examine a common [[Misinterpreted Verses|misinterpretation]] of [[Qur'an]] 4:129 and evidence in the [[Sahih]] [[hadith|ahadith]] and from [[Islam|Islamic]] scholars as to the true meaning. <br />
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== Qur'an 4:129 ==<br />
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{{ quote |{{Quran|4|129}}| "And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense; and if you effect a reconciliation and guard (against evil), then surely Allah is Forgiving, Merciful." }}<br />
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== Apologetic Claim==<br />
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This verse is paired up with [[Dealing_Justly_with_Wives_and_Orphans | Quran 4:3]] in order to show that the apparent endorsement to [[polygamy]] is actually an injunction. The apologist will state that Qur'an 4:3 requires a man to deal justly with all of his wives if he wishes to marry more than one. To further make this point, Qur'an 4:129 is next brought up to show that the Qur'an informs Muslims that this is not possible. <br />
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However this explanation hinges on the meaning and scope of the required "justice" within both verses and any possible remedies to any dealt injustices. As [[Dealing_Justly_with_Wives_and_Orphans | illustrated in another article]], Qur'an 4:3's usage of the word "justice" only refers to the giving of an equitable [[Mahr]] and material provisions to any subsequent wives and as such, is not evidence of a polygamous injunction.<br />
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The evidence for the meaning of Qur'an 4:129 can be ascertained by looking at the pertinent verses in the Qur'an, relevant ahadith and [[Tafsir]]s. As with many verses in the Quran, these verses were required in response to a situation occurring in [[Muhammad]]'s life at the time.<br />
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==Analysis==<br />
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===Relevant Qur'an Verses===<br />
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{{quote | {{cite quran|4|128|end=130|style=ref}} |And if a woman fears ill usage or desertion on the part of her husband, there is no blame on them, if they effect a reconciliation between them, and reconciliation is better, and avarice has been made to be present in the (people's) minds; and if you do good (to others) and guard (against evil), then surely Allah is aware of what you do. <br />
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And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense; and if you effect a reconciliation and guard (against evil), then surely Allah is Forgiving, Merciful.<br />
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And if they separate, Allah will render them both free from want out of His ampleness, and Allah is Ample-giving, Wise. }}<br />
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===Evidence from Tafsirs===<br />
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{{ quote |1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=600&Itemid=59#1 Tafsir 'Ibn Kathir - Quran 4:128-130] |2=<br />
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﴿وَإِنِ امْرَأَةٌ خَـفَتْ مِن بَعْلِهَا نُشُوزاً أَوْ إِعْرَاضاً فَلاَ جُنَاْحَ عَلَيْهِمَآ أَن يُصْلِحَا بَيْنَهُمَا صُلْحاً وَالصُّلْحُ خَيْرٌ وَأُحْضِرَتِ الأنفُسُ الشُّحَّ وَإِن تُحْسِنُواْ وَتَتَّقُواْ فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيراً ﴾<br />
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﴿وَلَن تَسْتَطِيعُواْ أَن تَعْدِلُواْ بَيْنَ النِّسَآءِ وَلَوْ حَرَصْتُمْ فَلاَ تَمِيلُواْ كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ وَإِن تُصْلِحُواْ وَتَتَّقُواْ فَإِنَّ اللَّهَ كَانَ غَفُوراً رَّحِيماً - وَإِن يَتَفَرَّقَا يُغْنِ اللَّهُ كُلاًّ مِّن سَعَتِهِ وَكَانَ اللَّهُ وَسِعاً حَكِيماً ﴾<br />
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(128. And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both if they make terms of peace between themselves; and making peace is better. And human souls are swayed by greed. But if you do good and have Taqwa, verily, Allah is Ever Well-Acquainted with what you do.) (129. You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them so as to leave the other hanging. And if you do justice, and do all that is right and have Taqwa, then Allah is Ever Oft-Forgiving, Most Merciful.) (130. But if they separate (by divorce), Allah will provide abundance for everyone of them from His bounty. And Allah is Ever All-Sufficient for His creatures' needs, All-Wise.)<br />
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Allah states, and thus legislates accordingly, that sometimes, the man inclines away from his wife, sometimes towards her and sometimes he parts with her. '''In the first case, when the wife fears that her husband is steering away from her or deserting her, she is allowed to forfeit all or part of her rights, such as provisions, clothing, dwelling, and so forth, and the husband is allowed to accept such concessions from her.''' Hence, there is no harm if she offers such concessions, and if her husband accepts them. This is why Allah said,<br />
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﴿فَلاَ جُنَاْحَ عَلَيْهِمَآ أَن يُصْلِحَا بَيْنَهُمَا صُلْحاً﴾<br />
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(there is no sin on them both if they make terms of peace between themselves;) He then said,<br />
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﴿وَالصُّلْحُ خَيْرٌ﴾<br />
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(and making peace is better) than divorce. Allah's statement,<br />
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﴿وَأُحْضِرَتِ الأنفُسُ الشُّحَّ﴾<br />
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(And human souls are swayed by greed.) means, coming to peaceful terms, even when it involves forfeiting some rights, is better than parting. Abu Dawud At-Tayalisi recorded that Ibn `Abbas said, '''"Sawdah feared that the Messenger of Allah might divorce her and she said, `O Messenger of Allah! Do not divorce me; give my day to `A'ishah.' And he did''', and later on Allah sent down,<br />
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﴿وَإِنِ امْرَأَةٌ خَـفَتْ مِن بَعْلِهَا نُشُوزاً أَوْ إِعْرَاضاً فَلاَ جُنَاْحَ عَلَيْهِمَآ﴾<br />
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(And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both) Ibn `Abbas said, "Whatever (legal agreement) the spouses mutually agree to is allowed.''. At-Tirmidhi recorded it and said, "Hasan Gharib''. In the Two Sahihs, it is recorded that `A'ishah said that '''when Sawdah bint Zam`ah became old, she forfeited her day to `A'ishah, and the Prophet used to spend Sawdah's night with `A'ishah.''' There is a similar narration also collected by Al-Bukhari. Al-Bukhari also recorded that `A'ishah commented;<br />
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﴿وَإِنِ امْرَأَةٌ خَـفَتْ مِن بَعْلِهَا نُشُوزاً أَوْ إِعْرَاضاً﴾<br />
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(And if a woman fears cruelty or desertion on her husband's part), that it refers to, "A man who is married to an old woman, and he does not desire her and wants to divorce her. So she says, `I forfeit my right on you.' So this Ayah was revealed.''<br />
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﴿وَالصُّلْحُ خَيْرٌ﴾<br />
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(And making peace is better). `Ali bin Abi Talhah related that Ibn `Abbas said that the Ayah refers to, "When the husband gives his wife the choice between staying with him or leaving him, as this is better than the husband preferring other wives to her.'' However, '''the apparent wording of the Ayah refers to the settlement where the wife forfeits some of the rights she has over her husband, with the husband agreeing to this concession, and that this settlement is better than divorce. For instance, the Prophet kept Sawdah bint Zam`ah as his wife after she offered to forfeit her day for `A'ishah. By keeping her among his wives, his Ummah may follow this kind of settlement.''' Since settlement and peace are better with Allah than parting, Allah said,<br />
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﴿وَالصُّلْحُ خَيْرٌ﴾<br />
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(and making peace is better). Divorce is not preferred with Allah. The meaning of Allah's statement,<br />
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﴿وَإِن تُحْسِنُواْ وَتَتَّقُواْ فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيراً﴾<br />
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(But if you do good and have Taqwa, verily, Allah is Ever Well-Acquainted with what you do) if you are patient with the wife you dislike and treat her as other wives are treated, then Allah knows what you do and will reward you for it perfectly. Allah's statement,<br />
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﴿وَلَن تَسْتَطِيعُواْ أَن تَعْدِلُواْ بَيْنَ النِّسَآءِ وَلَوْ حَرَصْتُمْ﴾<br />
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(You will never be able to do perfect justice between wives even if it is your ardent desire,) means, O people! '''You will never be able to be perfectly just between wives in every respect.''' Even when one divides the nights justly between wives, there will still be various degrees concerning love, desire and sexual intimacy, as Ibn `Abbas, `Ubaydah As-Salmani, Mujahid, Al-Hasan Al-Basri and Ad-Dahhak bin Muzahim stated. Imam Ahmad and the collectors of the Sunan recorded that `A'ishah said, "The Messenger of Allah used to treat his wives equally and proclaim,<br />
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«اللَّهُمَّ هَذَا قَسْمِي فِيمَا أَمْلِكُ، فَلَا تَلُمْنِي فِيمَا تَمْلِكُ وَلَا أَمْلِك»<br />
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(O Allah! This is my division in what I own, so do not blame me for what You own and I do not own) referring to his heart. This was the wording that Abu Dawud collected, and its chain of narrators is Sahih. Allah's statement,<br />
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﴿فَلاَ تَمِيلُواْ كُلَّ الْمَيْلِ﴾<br />
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(so do not incline too much to one of them) means, when you like one of your wives more than others, do not exaggerate in treating her that way,<br />
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﴿فَتَذَرُوهَا كَالْمُعَلَّقَةِ﴾<br />
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(so as to leave the other hanging. ) referring to the other wives. Ibn `Abbas, Mujahid, Sa`id bin Jubayr, Al-Hasan, Ad-Dahhak, Ar-Rabi` bin Anas, As-Suddi and Muqatil bin Hayyan said that Mu`allaqah ﴿hanging﴾ means, "She is neither divorced nor married.'' Abu Dawud At-Tayalisi recorded that Abu Hurayrah said that the Messenger of Allah said,<br />
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«مَنْ كَانَتْ لَهُ امْرَأَتَانِ فَمَالَ إِلى إِحْدَاهُمَا، جَاءَ يَوْمَ الْقِيَامَةِ وَأَحَدُ شِقَّيْهِ سَاقِط»<br />
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(Whoever has two wives and inclines to one of them (too much), will come on the Day of Resurrection with one of his sides dragging.) Allah's statement,<br />
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﴿وَإِن تُصْلِحُواْ وَتَتَّقُواْ فَإِنَّ اللَّهَ كَانَ غَفُوراً رَّحِيماً﴾<br />
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(And if you do justice, and do all that is right and have Taqwa, then Allah is Ever Oft-Forgiving, Most Merciful.) '''The Ayah states: If you do justice and divide equally in what you have power over, while fearing Allah in all conditions, then Allah will forgive you the favoritism that you showed to some of your wives.''' Allah then said,<br />
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﴿وَإِن يَتَفَرَّقَا يُغْنِ اللَّهُ كُلاًّ مِّن سَعَتِهِ وَكَانَ اللَّهُ وَسِعاً حَكِيماً ﴾<br />
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(But if they separate (divorce), Allah will provide abundance for everyone of them from His bounty. And Allah is Ever All-Sufficient for His creatures' needs, All-Wise. ) This is the third case between husband and wife, in which divorce occurs. Allah states that if the spouses separate by divorce, then Allah will suffice them by giving him a better wife and her a better husband. The meaning of,<br />
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﴿وَكَانَ اللَّهُ وَسِعاً حَكِيماً﴾<br />
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(And Allah is Ever All-Sufficient for His creatures' needs, All-Wise.) is: His favor is tremendous, His bounty is enormous and He is All-Wise in all His actions, decisions and commandments.}}<br />
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{{ quote |1= al-Jalalayn Tafsir Quran 4:[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=4&tAyahNo=128&tDisplay=yes&UserProfile=0 128], [http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=4&tAyahNo=129&tDisplay=yes&UserProfile=0 129] & [http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=4&tAyahNo=130&tDisplay=yes&UserProfile=0 130] | 2=<br />
{ وَإِنِ ٱمْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزاً أَوْ إِعْرَاضاً فَلاَ جُنَاْحَ عَلَيْهِمَآ أَن يُصْلِحَا بَيْنَهُمَا صُلْحاً وَٱلصُّلْحُ خَيْرٌ وَأُحْضِرَتِ ٱلأنْفُسُ ٱلشُّحَّ وَإِن تُحْسِنُواْ وَتَتَّقُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيراً }<br />
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And if a woman (wa-in imra’atun is in the nominative because of [it being the subject of] the explicative verb [that follows]) fears, anticipates, from her husband ill-treatment, '''if he looks down on her by refraining to sleep with her or by not maintaining her adequately, because he is averse to her and aspires to one more beautiful than her''', or rejection, turning his face away from her, they are not at fault if they are reconciled through some agreement, '''in terms of shares and maintenance expenses, so that she concedes something to him in return for continuing companionship'''; if she agrees to this [then that is fine], but if [she does] not, then the husband must either give her all her due, or part with her (an yassālahā, ‘they reconcile’: the original tā’ [of yatasālahā] has been assimilated with the sād; a variant reading has an yuslihā, from [the fourth form] aslaha); reconciliation is better, than separation, ill-treatment or rejection. God, exalted be He, in explaining the natural disposition of man, says: But greed has been made present in the souls (al-shuhh is extreme niggardliness), meaning that they have a natural propensity for this, as if they [the souls] are ever in its presence, never absent from it. The meaning is: a woman would scarcely allow [another] to share her husband with her, and a man would scarcely allow her [to enjoy] him if he were to fall in love with another. If you are virtuous, in your conjugal life with women, and fear, being unjust to them, surely God is ever aware of what you do, and He will requite you for it.<br />
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{ وَلَن تَسْتَطِيعُوۤاْ أَن تَعْدِلُواْ بَيْنَ ٱلنِّسَآءِ وَلَوْ حَرَصْتُمْ فَلاَ تَمِيلُواْ كُلَّ ٱلْمَيْلِ فَتَذَرُوهَا كَٱلْمُعَلَّقَةِ وَإِن تُصْلِحُواْ وَتَتَّقُواْ فَإِنَّ ٱللَّهَ كَانَ غَفُوراً رَّحِيماً }<br />
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'''You will never be able to be just to, to treat equally, your wives, in terms of love''', even if you be eager, for this; yet do not turn altogether away, towards the one you love with respect to the shares and maintenance expenses, so that you leave her, the one from whom you turn away, like one suspended, one that is neither a slavegirl nor a woman with a husband. If you set things right, by being just with the shares, and fear, injustice, surely God is ever Forgiving, regarding the inclination in your hearts, Merciful, to you in this respect.<br />
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{ وَإِن يَتَفَرَّقَا يُغْنِ ٱللَّهُ كُلاًّ مِّن سَعَتِهِ وَكَانَ ٱللَّهُ وَاسِعاً حَكِيماً }<br />
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But if they, the married couple, separate, by way of divorce, God will compensate each of them, [from the need] of the other, out of His plenty, that is, out of His bounty, by giving her another as husband, and giving him another as wife. God is ever Embracing, of His creatures in bounty, Wise, in what He has ordained for them.}}<br />
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{{ quote |1= 'Ibn Abbas Tafsir Quran 4:[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=4&tAyahNo=128&tDisplay=yes&UserProfile=0 128], [http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=4&tAyahNo=129&tDisplay=yes&UserProfile=0 129] & [http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=4&tAyahNo=130&tDisplay=yes&UserProfile=0 130] |2=<br />
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{ وَإِنِ ٱمْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزاً أَوْ إِعْرَاضاً فَلاَ جُنَاْحَ عَلَيْهِمَآ أَن يُصْلِحَا بَيْنَهُمَا صُلْحاً وَٱلصُّلْحُ خَيْرٌ وَأُحْضِرَتِ ٱلأنْفُسُ ٱلشُّحَّ وَإِن تُحْسِنُواْ وَتَتَّقُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيراً }<br />
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(If a woman) i.e. 'Umayrah (feareth) is aware of (ill treatment) i.e. refrains from having sex with her (from her husband) As'ad Ibn al-Rabi', (or desertion) not speaking or sitting with her, (it is no sin for them twain) the man and the woman (if they make terms of peace between themselves) between the husband and wife whereby both of them are made content. (Peace) such that the wife is pleased (is better) than transgression and aversion. (But greed hath been made present in the minds) souls are naturally inclined to be parsimonious, such that the wife withholds the share of her husband; it is also said that this means: her greed drives her to be pleased. (If ye do good) '''if you are equal in your treatment of the young wife and the elderly wife in the estates and maintenance''' (and keep from evil) avoid transgression and aversion, (Lo! Allah is ever Informed of what ye do) of transgression and aversion.<br />
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{ وَلَن تَسْتَطِيعُوۤاْ أَن تَعْدِلُواْ بَيْنَ ٱلنِّسَآءِ وَلَوْ حَرَصْتُمْ فَلاَ تَمِيلُواْ كُلَّ ٱلْمَيْلِ فَتَذَرُوهَا كَٱلْمُعَلَّقَةِ وَإِن تُصْلِحُواْ وَتَتَّقُواْ فَإِنَّ ٱللَّهَ كَانَ غَفُوراً رَّحِيماً }<br />
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(Ye will not be able to deal equally between (your) wives) as regards love, (however much ye wish (to do so)) even if you exert your efforts: (But turn not altogether away) with your bodies ((from one)) in favour of the young wife, (leaving her) the other one: the old wife (as in suspense) like a prisoner: neither unmarried nor married. (If ye do good and keep from evil) if you treat them equally and avoid transgression and aversion, (lo! Allah is ever Forgiving) of those who repent of transgression and aversion, (Merciful) towards those who die in a state of repentance.<br />
<br />
{ وَإِن يَتَفَرَّقَا يُغْنِ ٱللَّهُ كُلاًّ مِّن سَعَتِهِ وَكَانَ ٱللَّهُ وَاسِعاً حَكِيماً }<br />
<br />
(But if they separate) i.e. the man and the woman through divorce, (Allah will compensate each) the man and the woman (out of His abundance) from His provision: the man will be compensated with another wife and the woman with another husband. (Allah is ever All-Embracing) in relation to them as regards marriage, (All-Knowing) of that which He prescribed for them of justice. As'ad Ibn al-Rabi' had another young wife whom he favoured, and Allah forbade him from doing so and commanded that the young and the old wives were treated equally. }}<br />
<br />
===Evidence from Hadith===<br />
<br />
{{quote | {{Bukhari|3|47|766}}| Narrated Aisha:<br />
<br />
Whenever Allah's Apostle wanted to go on a journey, he would draw lots as to which of his wives would accompany him. He would take her whose name came out. He used to fix for each of them a day and a night. But Sauda bint Zam'a gave up her (turn) day and night to 'Aisha, the wife of the Prophet in order to seek the pleasure of Allah's Apostle (by that action). }}<br />
<br />
{{quote | {{Bukhari|3|48|853}} | Narrated Aisha:<br />
<br />
Whenever Allah's Apostle wanted to go on a journey, he would draw lots as to which of his wives would accompany him. He would take her whose name came out. He used to fix for each of them a day and a night. But Sauda bint Zam'a gave up her (turn) day and night to 'Aisha, the wife of the Prophet in order to seek the pleasure of Allah's Apostle (by that action). }}<br />
<br />
{{quote | {{Muslim|8|3451}} |<br />
'A'isha (Allah be pleased with her) reported: Never did I find any woman more loving to me than Sauda bint Zam'a. I wished I could be exactly like her who was passionate. As she became old, she had made over her day (which she had to spend) with Allah's Messenger (may peace be upon him) to 'A'isha. She said: I have made over my day with you to 'A'isha. So Allah's Messenger (may peace be upon him) allotted two days to 'A'isha, her own day (when it was her turn) and that of Sauda. }}<br />
<br />
{{quote | {{Muslim|8|3452}} |<br />
A hadith like this has been transmitted on the authority of Hisham with the same chain of narrators (and the words are): When Sauda became old (the rest of the hadith is the same) and in the narration of Sharik there is an addition (of these words:" She was the first woman whom he (Allah's Apostle) married after me." }}<br />
{{ quote |{{Bukhari|7|62|134}} | Narrated Aisha:<br />
<br />
regarding the Verse: 'If a wife fears cruelty or desertion on her husband's part ...') (4.128) It concerns the woman whose husband does not want to keep her with him any longer, but wants to divorce her and marry some other lady, so she says to him: 'Keep me and do not divorce me, and then marry another woman, and you may neither spend on me, nor sleep with me.' This is indicated by the Statement of Allah: 'There is no blame on them if they arrange an amicable settlement between them both, and (such) settlement is better." (4.128) }}<br />
<br />
===Muhammad and Qur'an 4:129===<br />
Muhammad was not able to treat his own wives equally. In many hadiths it is reported that [[Khadijah]] was his favorite wife and [[Aisha]] was jealous of Muhammad's love for her:<br />
<br />
{{quote|{{Muslim|31|5972}}|<br />
'A'isha reported: Never did I feel jealous of the wives of Allah's Apostle (may peace be upon him) but in case of Khadija, although I did not (have the privilege to) see her. She further added that whenever Allah's Messenger (may peace be upon him) slaughtered a sheep, he said: Send it to the companions of Khadija I annoyed him one day and said: (It is) Khadija only who always prevails upon your mind. Thereupon Allah's Messenger (may peace be upon him) said: Her love had been nurtured in my heart by Allah Himself.}}<br />
<br />
Given that Muhammad favored at-least one wife over the others and at-least one wife of his felt jealous of another wife, one could argue that Muhammad was unable to follow the order's of Qur'an which asked men not to marry multiple wives if they were not able to treat them equally. This makes the apologists claims that 4:129 is an injunction against the polygyny allowed in 4:3, not only an act of [[bid'ah]] (innovation) but also blasphemous.<br />
<br />
===Summary===<br />
<br />
Looking at the ahadith we see the these verses were revealed because Sauda feared that Muhammad would divorce her because she was older than his other wives. As a compromise she forfeited some of her own rights (her night in this case) and gave it to Muhammad's favorite living wife Aisha. Muhammad accepted this compromise in lieu of a divorce and then Qur'an 4:128-130 were revealed regarding this situation. Kathir further states: "By keeping her among his wives, his Ummah may follow this kind of settlement" This means that this was not a special case for Muhammad only. If a Muslim wants to divorce his wife, she can give up some (or all) of her own meager rights in order to avoid it. <br />
<br />
Regarding the apologist's claims about polygamy, and this verse's relevance to Qur'an 4:3, this is soundly refuted by the evidence. Kathir, Jalalayn and 'Ibn Abbas all confirm that "justice" as mentioned in Qur'an 4:3 is in reference to material rights only; and has no bearing on feelings shown or felt toward each wife. All three scholars also make it clear that you cannot be just with each wife in terms of love, affection and other feelings, but this is not mentioned as a prohibition against taking more than one wife. On the contrary, the three scholars all indicate that if you are "just" with all of your wives in all that you are able, then Allah will forgive you the favoritism that you could not help feeling for some over others. Kathir goes further in stating in regards to this verse that you cannot do "perfect justice" to your wives. However Qur'an 4:3 does not demand perfect justice - just justice in those things that you have power over. <br />
<br />
Jalalayan goes even further by suggesting situations where a man may be withholding the basic marital rights from his wife because of his dislike for her. This is a direct violation of Qur'an 4:3, which a Muslim man would have to abide by in order to justify his multiple wives. This means that a man can, at any time, ignore the mandate of material justice of Qur'an 4:3 and stop providing for his wife in any manner he sees fit. Her only recourse would be a divorce or forfeiture of her own rights in appeasement; which means he doesn't have to provide that which he was withholding in the first place.<br />
<br />
This provides an 'out' clause for Muslim men as to the obligations they have towards their multiple wives and and leaves the wives themselves with little or no recourse to the whims of her husband. This renders Quran 4:3's requirement of material justice almost meaningless (except for the Mahr). In this way, the Quran permits injustice to be served to Muslim wives in place of the justice it appears to promise.<br />
<br />
== Conclusion ==<br />
<br />
Qur'an 4:3 and Qur'an 4:129 cannot be 'tied together' to show an injunction against polygamy because the definition of "justice" as used in both is demonstrably different and does not carry the same meaning. <br />
<br />
4:3 only mandates that material equality and equitable Mahr are required in order to fulfill its requirement of justice, whereas 4:129 deals with Muslim men who are tired of their wives and seek a concession of rights from them as an alternative to divorce as revealed after the Muhammad and Sauda situation. Qur'an 4:129 also gives Muslim men a workaround for the requirement of material equality as mandated in Qur'an 4:3 regarding the taking multiple wives. <br />
<br />
The Qur'an does not prohibit polygamy; in fact it appears to make it much easier when the implications of both of these verses are taken into consideration. <br />
<br />
{{Core Women}}<br />
== See Also ==<br />
<br />
{{Hub4|Misinterpreted Verses|Misinterpreted Verses}}<br />
{{Hub4|Polygamy|Polygamy}}<br />
[[Category:Qur'an]]<br />
[[Category:Islam and Women]]<br />
[[Category:Islamic Law]]<br />
[[Category:Sani]]</div>WIBothttps://wikiislamica.net/index.php?title=To_You_Your_Religion_and_To_Me_Mine&diff=95319To You Your Religion and To Me Mine2013-08-03T13:11:41Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>[[File:Al-Kafirun.png|290px|right|thumb]]<br />
This article analyzes the apologetic claim that [[The Holy Qur'an: Al-Kafiroon (The Disbelievers)|Surat al-Kafiroon]] (the [[Non-Muslims|Disbelievers]], [[Atheists]]) advocates religious tolerance, freedom and pluralism.<br />
==Qur'an==<br />
<br />
===Pickthall===<br />
<br />
{{Quote|{{Quran-range|109|1|6}}|Say: O disbelievers!<BR>I worship not that which ye worship; <BR>Nor worship ye that which I worship. <BR>And I shall not worship that which ye worship. <BR>Nor will ye worship that which I worship. <BR>Unto you your religion, and unto me my religion.}}<br />
<br />
===Shakir===<br />
<br />
{{Quote|{{Quran-range|109|1|6}}|Say: O unbelievers!<BR>I do not serve that which you serve,<BR>Nor do you serve Him Whom I serve:<BR>Nor am I going to serve that which you serve,<BR>Nor are you going to serve Him Whom I serve:<BR>You shall have your religion and I shall have my religion.}}<br />
<br />
===Yusuf Ali===<br />
<br />
{{Quote|{{Quran-range|109|1|6}}|Say: O ye that reject Faith! <BR>I worship not that which ye worship,<BR>Nor will ye worship that which I worship. <BR>And I will not worship that which ye have been wont to worship, <BR>Nor will ye worship that which I worship. <BR>To you be your Way, and to me mine.}}<br />
<br />
==Analysis==<br />
<br />
===Context===<br />
<br />
This [[surah]] was revealed in Mecca before Prophet [[Muhammad]] became a military leader. [[Islam|Islamic]] historian al-Zuhri writes that during this period “the unbelievers of the Quraysh did not oppose what he [Muhammad] said. If he passed the place where they sat together, they pointed to him and said: 'This young man of the tribe of Abd al-Muttalib proclaims a message from heaven!'” However, “this they continued to do until Allah began to attack their gods…, and until He proclaimed that their fathers who died in unbelief were lost [to hellfire]. Then they began to hate the Prophet and show their enmity to him.”<ref>Sharma SS (2004), Caliphs and Sultans: Religious Ideology and Political Praxis, Rupa & Co, New Delhi, p. 63; Muir, p.63</ref> <br />
<br />
Muslim chronicler al-Baihaqi further records (in The Signs of Prophethood) Muhammad’s disciple Amru ibn al-Aas’ testimony of Quraysh leaders’ discussion concerning Muhammad's verbal attacks on them and their religious beliefs: “Never have we had to tolerate from anyone what we have had to tolerate from this man. He slanders our fathers, criticizes our religions and divides our people, and blasphemes our gods. Such grievous things have we tolerated from this man…” Muhammad, who was nearby and heard this conversation, responded with, “Men of Quraysh! I will surely repay you for this with interest.”<ref>Baihaqi, Dala'il al-Nubuwwah, coc. Tornberg 232, fol. 85a</ref> The rest of the details are covered by the [[tafsir]] literature:<br />
<br />
====Maududi====<br />
<br />
{{Quote|[{{Reference archive|1=http://www.islamicity.com/mosque/quran/maududi/mau109.html|2=2013-05-06}} Surah 109 Ayah 1-6]<BR>Sayyid Abul Ala Maududi, Tafhim al-Qur'an|'''Historical Background'''<br />
<br />
There was a time in Makkah when although a storm of opposition had arisen in the pagan society of Quraish against the message of Islam preached by the Holy Prophet (upon whom be peace), yet the Quraish chiefs hall not yet lost hope that they would reach some sort of a compromise with him. Therefore, from time to time they would visit him with different proposals of compromise so that he accepted one of them and the dispute between them was brought to an end. In this connection, different traditions have been related in the Hadith.<br />
<br />
According to Hadrat Abdullah bin Abbas, the Quraish proposed to the Holy Prophet; "We shall give you so much of wealth that you will become the richest man of Makkah; we shall give you whichever woman you like in marriage; we are prepared to follow and obey you as our leader, only on the condition that you will not speak ill of our gods. If you do not agree to this, we present another proposal which is to your as well as to our advantage."When the Holy Prophet asked what it was, they said that if he would worship their gods, Lat and Uzza, for a year, they would worship his God for the same space of time. The Holy Prophet said: "Wait awhile; let me see what my Lord commands in this regard."Thereupon the revelation came down: Qul ya-ayyuhal- kafirun... and: Qul afa-ghair Allahi... (Az-Zumar: 64): "Say to them: ignorant people do you bid me to worship others than Allah?" (Ibn Jarir, Ibn Abi Hatim, Tabarani). According to another tradition from Ibn Abbas, the Quraish said to the Holy Prophet: "O Muhammad, if you kiss our gods, the idols, we shall worship your God."Thereupon, this Surah was sent down. (Abd bin Humaid).<br />
<br />
Said bin Mina (the freed slave of Abul Bakhtari) has related that Walid bin Mughirah, As bin Wail, Aswad bin al-Muttalib and Umayyah bin Khalaf met the Holy Prophet (upon whom be peace) and said to him:"O Muhammad (upon whom be Allah's peace and blessings), let us agree that we would worship your God and you would worship our gods, and we would make you a partner in all our works. If what you have brought was better than what we possess, we would be partners in it with You, and have our share in it, and if what we possess is better than what you have brought, you would be partner in it with us and have your share of it."At this Allah sent down: Qul ya-ayyuhal-kafirun (Ibn Jarir, Ibn Abi Hatim, Ibn Hisham also has related this incident in the Sirah).<br />
<br />
Wahb bin Munabbih has related that the people of Quraish said to Allah's' Messenger: "If you like we would enter your faith for a year and you would enter our faith for a year."(Abd bin Humaid, Ibn Abi Hatim).<br />
<br />
These traditions show that the Quraish had proposed such things to the Holy Prophet not once, in one sitting, but at different times and on different occasions; and there was need that they should be given a definite, decisive reply so that their hope that he would come to terms with them on the principle of "give and take" was frustrated for ever.<br />
<br />
'''Theme and Subject Matter'''<br />
<br />
If the Surah is read with this background in mind, one finds that it was not revealed to preach religious tolerance as some people of today seem to think, but it was revealed in order to exonerate the Muslims from the disbelievers religion, their rites of worship, and their gods, and to express their total disgust and unconcern with them and to tell them that Islam and kufr (unbelief) had nothing in common and there was no possibility of their being combined and mixed into one entity. Although it was addressed in the beginning to the disbelieving Quraish in response to their proposals of compromise, yet it is not confined to them only, but having made it a part of the Quran, Allah gave the Muslims the eternal teaching that they should exonerate themselves by word and deed from the creed of kufr wherever and in whatever form it be, and should declare without any reservation that they cannot make any compromise with the disbelievers in the matter of Faith. That is why this Surah continued to be recited when the people to whom it was addressed as a rejoinder, had died and been forgotten, and those Muslims also continued to recite it who were disbelievers at the time it was revealed, and the Muslims still recite it centuries after they have passed away, for expression of disgust with and dissociation from kufr and its rites is a perpetual demand of Faith.<br />
<br />
As for the esteem in which the Holy Prophet (upon whom be peace) held this Surah, it can be judged from the following few ahadith:<br />
<br />
Hadrat Abdullah bin Umar (may Allah be pleased with him) has related that on many an occasion he heard the Holy Prophet recite Surahs Qul Ya- ayyuhal- kafirun and Qul Huwu-Allahu ahad in the two rakahs before the Fajr obligatory Prayer and in the two rakahs after the Maghrib obligatory Prayer. Several traditions on this subject with a little variation in wording have been related by Imam Ahmad, Tirmidhi, Nasai, Ibn Majah, Ibn Hibban, Ibn Marduyah from Ibn Umar.<br />
<br />
Hadrat Khabbab says: "The Holy Prophet (upon whom be peace) said to me: when you lie down in bed to sleep, recite Qul ya-ayyuhal kafirun, and this was the Holy Prophet's own practice also; when he lay down to sleep, he recited this Surah." (Bazzar, Tabarani, Ibn Marduyah).<br />
<br />
According to Ibn Abbas, the Holy Prophet (upon whom be peace) said to the people: "Should I tell you the word which will protect you from polytheism?It is that you should recite Qul ya-ayyuhal kafirun when you go to bed."(Abu Ya'la, Tabarani).<br />
<br />
Hadrat Anas says that the Holy Prophet said to Hadrat Mu'adh bin Jabal; "Recite Qul ya-ayyuhal-kafirun at the time you go to bed, for this is immunity from polytheism." (Baihaqi in Ash-Shu'ab).<br />
<br />
Both Fardah bin Naufal and Abdur Rahman bin Naufal have stated that their father, Naufal bin Muawiyah al-Ashjai, said to the Holy Prophet (upon whom be peace):"Teach me something which I may recite at the time I go to bed."The Holy Prophet replied: "Recite Qul ya-ayyuhal kafirun to the end and then sleep, for this is immunity from polytheism." (Musnad Ahmad, Aba Da'ud, Tirmidhi, Nasai, Ibn Abi Shaibah, Hakim, Ibn Marduyah, Baihaqi in Ash-Shuab). A similar request was made by Hadrat Jabalah bin Harithah, brother of Hadrat Said bin Harithah, to the Holy Prophet and to him also he gave the same reply. (Musnad Ahmad, Tabarani).}}<br />
<br />
====Ibn Kathir====<br />
<br />
{{Quote|1=[{{Reference archive|1=http://sunnahonline.com/library/the-majestic-quran/434-tasfir-of-chapter-109-surah-al-kafirun-the-disbelievers|2=2013-05-06}} Tafsir of Chapter 109: Surah Al-Kafirun (The Disbelievers)]<BR>Tafsir Ibn Kathir|2=It is narrated by Muslim that the Messenger of Allah sallallahu 'alayhi wa sallam used to recite this Surah with Surah Al-Ikhlas in two raka'at following tawaf of the Ka'bah; it is also narrated by Muslim that he used to recite them in the two raka'at of fajr prayer; and Imam Ahmad narrates that the Messenger of Allah sallallahu 'alayhi wa sallam used to recite them in the two raka'at before fajr prayer and in the two raka'at of maghrib prayer.<br />
<br />
It has also been narrated that Surah Al-Kafirun is equivalent to one quarter of the Qur'an. The Prophet, sallallahu 'alayhi wa sallam, also said: "Read: 'Say: 'Oh, you who disbelieve,', then sleep at the end of it because it is freedom from shirk (associating partners with Allah)." This Surah is freedom from shirk and it is an order to purify our faith (for Allah only) and the Words Say: 'Oh you who disbelieve,' includes all those who disbelieve in the world although those specifically addressed are the pagans of the Quraysh. It was said that they proposed that the Messenger of Allah, sallallahu 'alayhi wa sallam, worship their gods for a year, then they would worship that which he worshipped (Allah) for a year, and so on. And so this Surah was revealed containing an order to the Prophet, sallallahu 'alayhi wa sallam, to declare his rejection of all that which they worship, and to say: I do not worship that which you worship, that is, their idols and the partners they associate with Allah.<br />
<br />
"Nor do you worship that which I worship," that is, Allah, Alone without partners.<br />
<br />
"Nor will I worship that which you have been worshipping, neither will you worship that which I worship," that is, I will not follow your mode of worship and I will worship only Allah in the way which pleases Him.<br />
<br />
"Neither will you worship that which I worship" means, neither will you follow the Commands of Allah and His prescribed way of worship; indeed you have invented a thing for yourselves, as in His Words: "They follow nothing but their own opinions and the (vain) desires of themselves, and Guidance has already come to them from their Lord." [Al-Qur'an 53:23] And so he rejected all of their shirk, for the Messenger of Allah, sallallahu 'alayhi wa sallam, and all those who follow him worship Allah in the way prescribed by Him; for this reason the testimony of the Muslim is La ilaha illallah, Muhammad ar-Rasulullah – None is worthy of worship except Allah and Muhammad is the Messenger of Allah. And there is no way to worship Him except that which was brought by the Messenger of Allah, sallallahu 'alayhi wa sallam. The polytheists worship deities besides Allah in a way not permitted by Allah and so He told the Prophet sallallahu 'alayhi wa sallam to say to them: "To you your religion and to me mine", as in His Words: "And if they reject you, then say: 'To me my deeds and to you your deeds and you are innocent of my accounts and I am innocent of yours,' " [Al-Qur'an 10:41] and, "For us our deeds and for you your deeds." [Al-Qur'an 28:55] According to Al-Bukhari your religion means kufr (disbelief) and my religion means Islam.<br />
<br />
Abu 'Abdillah ash-Shafi'i says that the verse "To you your religion and to me mine" shows that the disbelievers are one people ... because disbelief in all its many manifestations has one thing in common – that is, falsity.}}<br />
<br />
====Al Wahidi====<br />
<br />
{{Quote|1=[http://www.altafsir.com/AsbabAlnuzol.asp?SoraName=109&Ayah=0&search=yes&img=A Surah 109 Ayah 1-6]<BR>Asbab Al-Nuzul by Al-Wahidi, trans. Mokrane Guezzou, 2011 Royal Aal al-Bayt Institute for Islamic Thought|2=(Say: O disbelievers! …) [109:1-6]. These verses was revealed about a group of people from the Quraysh who said to the Prophet, Allah bless him and give him peace: “Come follow our religion and we will follow yours. You worship our idols for a year and we worship you Allah the following year. In this way, if what you have brought us is better than what we have, we would partake of it and take our share of goodness from it; and if what we have is better than what you have brought, you would partake of it and take your share of goodness from it”. He said: “Allah forbid that I associate anything with Him”, and so Allah, exalted is He, revealed (Say: O disbelievers!) up to the end of the Surah. The Messenger of Allah, Allah bless him and give him peace, then went to the Sacred Sanctuary, which was full of people, and recited to them the Surah. It was at that point that they despaired of him.}}<br />
<br />
====Al Jalalayn====<br />
<br />
{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6]<BR>Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought|2=Say: ‘O disbelievers! I do not worship, at present, what you worship, of idols, and you do not worship, at present, what I worship, and that is God, exalted be He, alone, nor will I worship, in the future, what you have worshipped, nor will you worship, in the future, what I worship: God knew that they would never become believers (the use of [the inanimate] mā, ‘what’, to refer to God is meant to counter [the reference to ‘what thing’ they worship]). You have your religion, idolatry, and I have a religion’, Islam: this was [revealed] before he was commanded to wage war [against the idolaters] (all seven Qur’ānic readers omit the yā’ of the genitive possessive construction [in wa-liya dīni] whether with a pause or without; Ya‘qūb, however, retains it in both cases).}}<br />
<br />
====Ibn Abbas====<br />
<br />
{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6]<BR>Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, 2012 Royal Aal al-Bayt Institute for Islamic Thought|2=And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (Say: O disbelievers!): '(Say: O disbelievers!) a group of people who derided the Prophet (pbuh) among whom were al-'As Ibn Wa'il al-Sahmi and al-Walid Ibn al-Mughirah, said to the Prophet: “O Muhammad! Surrender to our deity so that we worship the God you worship”. And so Allah said addressing his Prophet: Say, O Muhammad, to these deriders, O disbelievers who mock Allah and the Qur'an.<br />
<br />
(I worship not that which ye worship) of idols beside Allah;<br />
<br />
(Nor worship ye that which I worship) that which I will worship in the future.<br />
<br />
(And I shall not worship that which ye worship) beside Allah.<br />
<br />
(Nor will ye worship that which I worship) that which I worshipped in the past; it is also said this means: I do not believe in the divinity in which you believe nor will I believe in the divinity which you believe in beside Allah nor will you believe in the divine Oneness of Allah which I believe in.<br />
<br />
(Unto you your religion) of disbelief and ascribing partners to Allah, (and unto me my religion) Islam and faith in Allah. The verses of fighting then abrogated this and the Prophet (pbuh) did fight them'}}<br />
<br />
===Summary===<br />
<br />
The authoritative and wholly [[Islam and Scripture|Islamic sources]] tell us that, following Muhammad's "shameful"<ref>Francis Edwards Peters, Muhammad and the Origins of Islam, SUNY Press, p.169</ref> verbal attacks on the native [[Paganism|pagan]] beliefs, the people of Quraysh still had hopes for reconciliation. In what appears to be history's first ever recorded attempt at inter-faith dialogue with the followers of Islam, they would visit Muhammad with different proposals of compromise so that he could accepted one of them and the dispute between them would be brought to a peaceful resolution.<ref name="Wahidi">[http://www.altafsir.com/AsbabAlnuzol.asp?SoraName=109&Ayah=0&search=yes&img=A Surah 109 Ayah 1-6] - Asbab Al-Nuzul by Al-Wahidi, trans. Mokrane Guezzou, 2011 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="kathir"></ref> They were even willing to part with their wealth and women, and follow and obey him as their leader, on the condition that he would not speak ill of their gods.<ref name="maududi">[{{Reference archive|1=http://www.islamicity.com/mosque/quran/maududi/mau109.html|2=2013-05-06}} Surah 109 Ayah 1-6] - Sayyid Abul Ala Maududi, Tafhim al-Qur'an</ref> In response to their efforts at making peace, Muhammad recited surat al-Kafiroon, declaring his "rejection of all that which they worship" and showing that the disbelievers are all "one people ... because disbelief in all its many manifestations has one thing in common – that is, falsity".<ref name="kathir">[{{Reference archive|1=http://sunnahonline.com/library/the-majestic-quran/434-tasfir-of-chapter-109-surah-al-kafirun-the-disbelievers|2=2013-05-06}} Tafsir of Chapter 109: Surah Al-Kafirun (The Disbelievers)] - Tafsir Ibn Kathir (SunnahOnline)</ref> It was at this point that they finally "despaired of him."<ref name="Wahidi"></ref> The content of surat al-Kafiroon was then later [[Abrogation |abrogated]] by verses ordering Muslims to [[Jihad|physically attack]] disbelievers, and "the Prophet (pbuh) did fight them."<ref name="Abbas">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="Jalalayn">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref><br />
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==Conclusion==<br />
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When read in context, like many other [[Misinterpreted Verses|verses misinterpreted]] for apologetic purposes, surat al-Kafiroon advocates the opposite of what is sometimes claimed. This surah is not a proclamation on religious tolerance and freedom or a recognition of religious pluralism. In fact, this surah unequivocally forbids inter-faith dialogue, expresses Muslims' "total disgust" of non-Islamic beliefs<ref name="maududi">[{{Reference archive|1=http://www.islamicity.com/mosque/quran/maududi/mau109.html|2=2013-05-06}} Surah 109 Ayah 1-6] - Sayyid Abul Ala Maududi, Tafhim al-Qur'an</ref> and advocates an "us versus them" mentality<ref name="kathir"></ref> between Muslims and disbelievers. This is how the surah is understood by mainstream Islam and the majority of its classical and contemporary scholars. Furthermore, if the historical context were to be ignored, it would still remain an abrogated verse superseded by "the verses of fighting".<ref name="Abbas"></ref><ref name="Jalalayn"></ref><br />
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==See Also==<br />
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{{Hub4|Misinterpreted Verses|Misinterpreted Verses}}<br />
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==References==<br />
{{reflist}}<br />
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[[Category:Qur'an]]<br />
{{page_title|To You Your Religion and To Me Mine (Qur'an 109:1-6)}}</div>WIBothttps://wikiislamica.net/index.php?title=Theo_van_Gogh-fr&diff=95318Theo van Gogh-fr2013-08-03T13:11:31Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>'''Théo van Gogh''' était un [[Netherlands|Néerlandais]] franc de parole, directeur de réalisation de films et chroniqueur.<ref>[http://news.bbc.co.uk/2/hi/europe/3974179.stm Un tireur terroriste a tué un réalisateur de films] - BBC News, 2 novembre 2004</ref> Né en 1957, il fut prénommé Théo, le prénom de son oncle Théo van Gogh qui fut un combattant de la résistance éxécuté par les [[Nazism|occupants nazis]] pendant la Seconde Guerre mondiale.<br />
<br />
Il fut tué le 2 novembre 2004 (à l'âge de 47 ans, evênement qui, comme les bombes dans les trains de Madrid en 2004, survint exactement 911 jours après les "[[September 11 (Terrorist Attacks)|attentats du 9/11/2001]]" et exactement 911 jours après le meurtre de [https://fr.wikipedia.org/wiki/Pim_Fortuyn Pim Fortuyn]. L'assasinat était en relation avec son court-métrage ''[[Videos_on_Islam:_Violence_Against_Women#Submission|Submission]]'' qui fut jugé blasphématoire du fait de sa description d'une femme avec des versets du [[Coran]] écrits sur sa chair.<br />
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Un religieux musulman, l'Imam Fawaz, fit un prêche plusieurs semaines avant le meurtre (en réaction au visionnage du court-métrage) dans lequel il avait qualifié Théo Van Gogh de 'bâtard criminel' et appelé [[Allah]] à lui envoyer une maladie incurable.<ref>Barry Thorne and Claire Cavanagh - [http://static.rnw.nl/migratie/www.radionetherlands.nl/currentaffairs/ima061031mc-redirected L'imam avec son sermon a-t-il incité le meurtre de Van Gogh ?] - Radio-Netherlands, 31 octobre 2006</ref> <br />
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L'assasin de van Gogh, Mohamed Bouyeri, tira huit fois alors qu'il circulait en bicyclette le long d'un boulevard très fréquenté, en plein jour, à Amsterdam. Quand il tomba, mortellement blessé, Bouyeri lui trancha la gorge en le décapitant presque et plongea ensuite ses deux couteaux dans la poitrine, l'un d'entre eux portant une lettre attachée.<br />
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Dans sa lettre [[Letters (Mohammed Bouyeri)|Bouyeri]] maudissait les gouvernements occidentaux, les [[Jews|Juifs]] et Ayann Hirsi Ali --l'auteur du film qui avait aussi reçu plusieurs menaces de mort et avait reçu une protection 24h/24 par des gardes du corps du gouvernement.<ref>Marlise Simons - [http://query.nytimes.com/gst/fullpage.html?res=9B02EFDE1638F934A1575AC0A9629C8B63&sec=&spon=&pagewanted=all Amsterdam Journal; Un film de protestation, de cris et de blasphèmes] - NY Times, 27 septembre 2004</ref><br />
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A la cour, [http://fr.wikipedia.org/wiki/Mohammed_Bouyeri Mohamed Bouyeri] déclara qu'il avait assassiné Van Gogh pas parce qu'il s'était senti insulté mais "à cause d'Allah".<ref>[http://www.militantislammonitor.org/article/id/312 Le lettre laissée sur le corps de Theo Van Gogh par le militant islamiste tueur était un 'Manifeste de Djihad' - Un appel à détruire l'Amérique et tous les "incroyants"] - Militant Islam Monitor, 5 novembre 2004</ref><br />
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Mohamed Bouyeri a été condamné le 26 juillet 2005 à la prison à vie par le tribunal d'Amsterdam. Cette peine, rare aux Pays-Bas, est appliquée à la lettre et l'assassin finira sa vie entre les barreaux.<br />
<br />
Le meurtre de Theo van Gogh fut le premier meurtre rituel en [[Europe]] depuis le [[Paganism|Paganisme]] des peuplades du Nord enivrées dans les tourbières -[[Germany|Germains]] et [[Denmark|Danois]].<br />
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==Voir aussi==<br />
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* [[Les articles en francais - Articles in French|Les articles en français (Articles in French)]]<br />
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'''En anglais'''<br />
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* [[Letters (Mohammed Bouyeri)]]<br />
{{Hub4|Free Speech|Free Speech}}<br />
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{{Translation-links-francais|[[Theo van Gogh|anglaise]]}}<br />
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== Liens externes (en anglais)==<br />
*[http://en.wikipedia.org/wiki/Theo_van_Gogh_(film_director) Theo van Gogh] ''(Wikipedia)''<br />
*[http://tundratabloids.com/2010/09/al-qaida-in-north-africa-ready-to.html Al-Qaida in North Africa Ready to Exchange Murderer of Van Gogh for Western Hostages]<br />
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== Références ==<br />
{{Reflist}}<br />
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[[Category:Français (French)]]<br />
{{page_title|Théo van Gogh}}</div>WIBothttps://wikiislamica.net/index.php?title=The_Timeline_of_Muhammad&diff=95316The Timeline of Muhammad2013-08-03T13:11:11Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div><center>''This [[Timelines|timeline]] lists the major events in Prophet [[Muhammad|Muhammad's]] life. All dates are approximate''</center><br />
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<br />
{| border="1" cellspacing="0" cellpadding="5" width = "100%" class=wikitable<br />
! width=55px | Date<br />
! Event<br />
! Description<br />
|-<br />
|570 AD<br />
|Birth of Muhammad<br />
|Muhammad ibn ‘Abdullāh is born in "the year of the Elephant". His father, ‘Abdu’llah ibn ‘Abdu’l-Muttalib, had died before his birth, and his mother, Amina bint Wahb, swiftly puts him into the care of a wet-nurse named Halimah. <br />
|-<br />
|575 AD<br />
|Returned to mother<br />
|Believing that the young Muhammad is possessed by a demon, Halima returns him to his mother.<ref>Guillaume, Alfred, ''The Life of Muhammad: A Translation of Ibn Ishaq's Sirat Rasul Allah''. Oxford University Press, 1955. ISBN 0-1963-6033-1; p. 72.</ref> <br />
|-<br />
|577 AD <br />
|Death of mother<br />
|After his mother's death, Muhammad is taken in by his grandfather, Abd al-Muttalib. And after his death, his paternal uncle, Abu Talib.<br />
|-<br />
|595 AD <br />
|Marriage to Khadijah<br />
|Muhammad marries his wealthy twice-divorced distant cousin, Khadijah, who later becomes his first follower. She had already borne two sons and a daughter from her previous marriages, and the union between her and the "insignificant" Muhammad is a controversial one which almost leads to bloodshed.<ref>LIFE OF MAHOMET. Volume II. Chapter 2,WIlliam Muir, [Smith, Elder, & Co., London, 1861], pg. 15-17 23-24</ref> ([[Khadijah bint Khuwaylid|''read more'']])<br />
|-<br />
|610 AD <br />
|The first “revelation”<br />
|Muhammad receives what he comes to believe is his first otherworldly visitation, which he later identifies with the angel Jibreel and a revelation from Allah. At first, he believes he may be possessed by a demon, and attempts to commit suicide, only to be stopped by the angel.<ref>"''...But after a few days Waraqa died and the Divine Inspiration was also paused for a while and the Prophet (Mohammad) became so sad as we have heard that he intended several times to throw himself from the tops of high mountains and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say, "O Muhammad! You are indeed Allah's Apostle in truth" whereupon his heart would become quiet and he would calm down and would return home. And whenever the period of the coming of the inspiration used to become long, he would do as before, but when he used to reach the top of a mountain, Gabriel would appear before him and say to him what he had said before.''" - {{Bukhari|9|87|111}}</ref><br />
|-<br />
|613 AD <br />
|Islam preached publicly<br />
|For the first time, Muhammad begins to preach Islam publicly in Mecca. His preaching is met with scepticism, and he is accused of plagiarising the “tales of the ancients”.<ref>"''Such things have been promised to us and to our fathers before! they are nothing but tales of the ancients!''" - {{Quran|23|83}}</ref> One of his most sternest of critics is his own uncle, Abu Lahab, who is cursed by name in the Qur'an.<ref>"...''The power of Abu Lahab will perish, and he will perish. His wealth and gains will not exempt him. He will be plunged in flaming Fire, And his wife, the wood-carrier, Will have upon her neck a halter of palm-fibre.''..." - {{Quran|111|1-5}}</ref> The Meccans ask for miracles, but Muhammad gives them none. ([[Muhammad's Miracles|''read more'']])<br />
|-<br />
|615 AD <br />
|Friction with the Quraysh<br />
|Muhammad's "shameful" attacks<ref> Francis Edwards Peters, Muhammad and the Origins of Islam, SUNY Press, p.169</ref> on the native pagan beliefs causes friction between his followers and the Quraysh. Muhammad allows Muslims to leave Arabia for Abyssinia, while he chooses to stay behind and continue his preaching.<br />
|-<br />
|619 AD <br />
|Khadijah's death<br />
|The death of his wealthy and only wife Khadijah, is quickly followed by the death of his uncle and protector, Abu Talib. Not long after, he asks Abu Bakr for his six-year-old daughters hand in marriage.<br />
|-<br />
|619 AD<br />
|The Satanic verses incident<br />
|Muhammad finally acknowledges Allat, Manat, and al-Uzza, the goddesses of the pagan Meccans in a revelation. Upon hearing this, the Meccans are overjoyed. Later, following an alleged visit from the angel Jibreel, Muhammad recants and claims they were the words of the devil. ([[Satanic Verses|''read more'']])<br />
|-<br />
|620 AD <br />
|Buraq and the Night Journey <br />
|Muhammad reports that he had been carried to Jerusalem and then to Paradise on a mythological flying steed named Buraq,<ref>"...''Then a white animal which was smaller than a mule and bigger than a donkey was brought to me." (On this Al-Jarud asked, "Was it the Buraq, O Abu Hamza?" I (i.e. Anas) replied in the affirmative). The Prophet said, "The animal's step (was so wide that it) reached the farthest point within the reach of the animal's sight. I was carried on it, and Gabriel set out with me till we reached the nearest heaven.''..." - {{Bukhari|5|58|227}}</ref> and has met the other prophets. Over the sixth heaven, he meets Moses who weeps because there would be more Muslims in heaven than Jews.<ref>"...''When I left him (i.e. Moses) he wept. Someone asked him, 'What makes you weep?' Moses said, 'I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.'''..." - {{Bukhari|5|58|227}}</ref> ([[Buraq|''read more'']])<br />
|-<br />
|622 AD <br />
|The Hijra<br />
|Due to growing animosity between the pagan and Muslim Meccans, Muhammad and his followers flee to Medina, marking the beginning of the Hijra era of the Islamic lunar calender, and also paving the way for Muhammad's metamorphosis from a preacher to a political and military leader.<br />
|-<br />
|622 AD <br />
|Marriage consummation with Aisha<br />
|Muhammad consummates his marriage to Aisha, his nine-year-old bride. Originally when Muhammad had asked for Aisha's hand in marriage, her father, Abu Bakr, had protested.<ref>"''....The Prophet asked Abu Bakr for 'Aisha's hand in marriage. Abu Bakr said "But I am your brother."....''" - {{Bukhari|7|62|18}}</ref> ([[Aisha|''read more'']])<br />
|-<br />
|624 AD <br />
|The Nakhla raid<br />
|Muhammad orders the 7<sup>th</sup> Caravan Raid against the pagan Meccans, a raid which would mark the beginning of violence in the name of Islam. Taking place in one of the four holy months in which fighting was forbidden, the leader of the Meccan caravan is killed, and two others are taken captive.<br />
|-<br />
|624 AD <br />
|The Battle of Badr <br />
|Following the caravan raids, the Meccans decide to retaliate. Although they're vastly outnumbered, the Muslims defeat the pagan Meccans; killing at least seventy and capturing another seventy for ransom.<ref>"''....On the day (of the battle) of Badr, the Prophet and his companions had caused the 'Pagans to lose 140 men, seventy of whom were captured and seventy were killed.....''" - {{Bukhari|4|52|276}}</ref> Among the prisoners of war is Al Nadir, a storyteller and poet who had mocked Muhammad. Ali beheads Al Nadir on Muhammad's orders.<ref>Jake Neuman - [http://books.google.co.uk/books?id=emyBulRLVjMC&pg=PT226&dq=By+God,+Muhammad+cannot+tell+a+better+story+than+I,+and+his+talk+is+only#v=onepage&q=By%20God%2C%20Muhammad%20cannot%20tell%20a%20better%20story%20than%20I%2C%20and%20his%20talk%20is%20only&f=false God of Moral Perfection; A Stark Message from God for All Mankind] - (2008) Blackwell, p. 211</ref> Muhammad also orders another twenty-four to be thrown into the well of Badr.<ref>"''....he [Muhammad] commanded more than twenty persons, and in another hadith these are counted as twenty-four persons, from the non-believers of the Quraish to be thrown into the well of Badr.....''" - {{Muslim|40|6870}}</ref> <br />
|-<br />
|624 AD <br />
|Exile of the Jewish Qaynuqa<br />
|Breaking an earlier treaty, Muhammad and the Muslims besiege the Jewish Qaynuqa tribe. Muhammad initially intends to execute all the males,<ref>Tabari, vol. VII, 86.</ref> but following an emotional plea from Abdullah bin Ubayy, he confiscates their property and exiles them from Medina.<br />
|-<br />
|625 AD <br />
|The Battle of Uhud <br />
|The second military encounter between the Meccans (led by Abu Sufyan) and the Muslims. Due to the Muslim focus on salvaging booty rather than victory,<ref>"''Allah did indeed fulfil His promise to you when ye with His permission Were about to annihilate your enemy,-until ye flinched and fell to disputing about the order, and disobeyed it after He brought you in sight (of the booty) which ye covet. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you but He forgave you: For Allah is full of grace to those who believe.''" - {{Quran|3|152}}</ref> this time the pagan Meccans defeat the Muslims of Medina, and Muhammad himself is hurt by an attack from Khalid ibin al-Walid. <br />
|-<br />
|625 AD <br />
|Siege and exile of the Jewish Nadir <br />
|The Muslim siege of the Jewish Nadir tribe lasts for two weeks, after which they surrender. Muhammad confiscates their weapons and exiles them from Medina.<br />
|-<br />
|627 AD <br />
|The Battle of the Trench<br />
|The Battle of the Trench was not a battle at all, but a fortnight-long siege. Having heard of the strength of the approaching Meccan army, Muhammad's companion, Salman the Persian, advises him there should be trenches dug around the northern front of Medina to prevent hostile Meccans from entering Muslim territory. Coming unprepared for a siege, the Meccan army retreat after two weeks.<br />
|-<br />
|627 AD <br />
|The Genocide of the Jewish Qurayza <br />
|Following the Battle of the Trench, Muhammad accuses the Jews of Banu Qurayza of betraying him. The women and young children who have not yet reached puberty are taken captive by Muslims to be sold in slave markets for horses and weapons,<ref>Haykal, Muhammad Husayn (Author). Al-Faruqi, Ismail Raji (Translator). (2002). ''[http://books.google.com/books?id=fOyO-TSo5nEC&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false The Life of Muhammad]''. (p. 338). Selangor, Malaysia: Islamic Book Trust.</ref> and all the males who have reached puberty are beheaded on Muhammad's orders.<ref>Tafsir Ibn Kathir - [http://www.tafsir.com/default.asp?sid=33&tid=41539 The Campaign against Banu Qurayzah]</ref> ([[Banu Qurayza|''read more'']])<br />
|-<br />
|628 AD <br />
|The Treaty of Hudaybiyya <br />
|Muhammad and his men attempt to make a pilgrimage to Mecca. His forces are met outside the city by the pagan Meccans. Muhammad and the pagan Meccans conclude the Treaty of Hudaybiyya, a ten-year truce.<br />
|-<br />
|628 AD <br />
|The conquest of Khaybar<br />
|Muhammad and the Muslims besiege the Khaybar oasis. The combatants killed, and the women and children allotted as booty. The Jewish leader, Kinana, is tortured and beheaded, and his young widow, Safiyah, is taken by Muhammad for himself. ([[Safiyah|''read more'']])<br />
|-<br />
|628 AD <br />
|Poisoned at Khaybar<br />
|Immediately following the conquest of Khaybar, Muhammad and his men are served a meal of poisoned lamb by a Jewish women named Zaynab bint al-Harith, causing him to fall ill. Muhammad questions her,<ref>"''The apostle of Allah sent for Zaynab and said to her, "What induced you to do what you have done?" She replied, "You have done to my people what you have done. You have killed my father, my uncle and my husband, so I said to myself, "If you are a prophet, the foreleg will inform you; and others have said, "If you are a king we will get rid of you.''" - Ibn Sa'd p. 252</ref> and then has her executed.<ref>"''...The Apostle of Allah (peace be upon him) then ordered regarding her [the Jewess] and she was killed...''" - {{Abudawud|39|4496}} and {{Abudawud|39|4498}}</ref><br />
|-<br />
|630 AD <br />
|The conquest of Mecca<br />
|The Muslims conquer Mecca. Muhammad rides on camel-back to the Ka'aba, then starts reciting verses from the Qur'an, while his men remove and destroy everything they consider idolatrous from the Ka'aba. This is the first of many non-Muslim worship places to be forcibly converted into a mosque. ([[List of Worship Places Converted or Destroyed by Muslims|''read more'']])<br />
|-<br />
|630 AD <br />
|Muhammad rules Arabia<br />
|The Muslims prevail in the Battle of Hunayn against the Bedouin tribe of Hawazin and conquer Ta'if. In doing so, they capture huge spoils, consisting of 6,000 women and children and 24,000 camels. Muhammad is now the ruler of Arabia.<br />
|-<br />
|631 AD <br />
|All Arabians submit to Islam<br />
|Muhammad sends (the now converted) Khalid ibin al-Walid and other warriors to the remaining non-Muslim Arabian tribes, forcing them to accept Islam.<ref>Ibn Ishaq, 645-646</ref><br />
|-<br />
|631 AD <br />
|The Tabuk raid<br />
|The expedition to Tabuk marked the first real act of aggression by the Muslims against Christians. Two/thirds of the Christian world would be conquered before the much belated and weak response of the crusades. By the time Muhammad arrives at Tabuk, the Byzantine troops have already withdrawn. However, the local Christian leaders are forced to pay Jizyah and submit to Islamic rule. <br />
|-<br />
|632 AD <br />
|The Farewell pilgrimage <br />
|After completion of the pilgrimage, Muhammad delivers his famous sermon which leads to the commencement of the conquests against the Christians and Zoroastrians. ([[Farewell Sermon|''read more'']])<br />
|-<br />
|632 AD <br />
|Death of Muhammad<br />
|Muhammad's last days are spent with Aisha in her house, where he continues to issue orders and curse the Christians and Jews. Slumped against her bosom,<ref>"...'''Aisha added: He died on the day of my usual turn at my house. Allah took him unto Him while his head was between my chest and my neck and his saliva was mixed with my saliva''..." - {{Bukhari|7|62|144}}</ref> he finally dies on the 8<sup>th</sup> of July. Ali (Muhammad's son-in-law and cousin) reports that Muhammad's penis was erect after his death.<ref>"''....Abulfeda mentions the exclamation of Ali, who washed his body after his death, "O prophet, thy penis is erect unto the sky!" (in Vit. Mohammed. p. 140).....''" - Edward Gibbon, [{{Reference archive|1=http://web.archive.org/web/20070417133412/http://oll.libertyfund.org/Home3/HTML.php?recordID=0214.09|2=2012-12-10}} "The Decline and Fall of the Roman Empire"], Vol. 9 Footnote 175</ref> ([[Muhammad's Death|''read more'']])<br />
|}<br />
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==See Also==<br />
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{{Hub4|Timelines|Timelines}}<br />
{{Hub4|Muhammad|Muhammad}}<br />
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==External Links==<br />
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*[{{Reference archive|1=http://www.easyislam.com/chronology_of_events_in_the_life_of_muhammad.asp|2=2012-02-01}} Chronology of Events in the Life of Muhammad (P.B.U.H)] ''- Muslim site''<br />
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==References==<br />
{{Reflist|2|refs=}}<br />
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[[Category:Muhammad]]</div>WIBothttps://wikiislamica.net/index.php?title=Umm_Qirfa&diff=95315Umm Qirfa2013-08-03T13:11:01Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>{{under review}}<br />
[[File:Umm-Qirfa tied between two camels.jpg|300px|thumb|right|Umm Qirfa was tied between two camels which were driven in opposite directions to split her body apart. [http://news.faithfreedom.org/gallery2/v/SiteGraphics/Copper+Kid/Umm+Qirfa_001/Title.jpg.html?g2_navId=x7d73f5d7 See the complete comic illustration]]]<br />
__NOTOC__<br />
Umm Qirfa was an old Arab woman contemporaneous to [[Muhammad]], the prophet of [[Islam]]. She belonged to a pagan tribe named Banu Fazara at Wadi Al-Qurra. This old woman who was also a chief of her clan was brutally killed when Muhammad and his followers raided her tribe and overpowered them. The incident took place almost six years after Muhammad’s Hijra (هِجْرَة Migration) to Medina in 622 AD.<br />
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Ibn Ishaq, the first authentic biographer of Muhammad gives us the details in his [[Sirat Rasul Allah]]:<br />
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{{Quote|Ibn Ishaq 980| '''Zayd B. Haritha’s raid on Banu Fazara and the Death of Umm Qirfa'''<br />
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Zayd also raided Wadi-l-Qurra where he met Banu Fazara and some of his companions were killed; he himself carried wounded from the field. Ward b. Amr b. Madash one of B. Sad b. Hudhayl was killed by one of B. Badr whose name Sa’d b. Hudhaym. When Zayd came he swore that he would use no ablution until he raided B. Fazara; and when he recovered from his wounds the apostle sent him against them with a force. He fought them in Wadi-al-Qura and killed some of them. Qays b. al-Musahhar al-Yamuri killed Mas’ada b. Hakama b. Malik b. Hudhayfa b. Badr and Umm Qirfa Fatima was taken prisoner. She was a very old woman, wife of Malik. Her daughter and Abdulla b. Mas’ada were also taken. Zaid ordered Qays b al-Musahhar to kill Umm Qirfa and he killed her cruelly. }}<br />
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“And he killed her cruelly”. The cruel method used by the holy warriors of Muhammad to kill Umm Qirfa is described in Al-Tabari:<BR> '''“By putting a rope into her two legs and to two camels and driving them until they rent her in two....”'''<ref>The History of Al-Tabari: the Victory of Islam, trans. Michael Fishbein, vol. 8, SUNYP, 1997, pp. 95-97</ref><br />
{{Quote|Tabari Vol.8:Page.96|Allah’s Messenger sent Zayd to Wadi Qura, where he encountered the Banu Fazarah. Some of his Companions were killed, and Zayd was carried away wounded. Ward was slain by the Banu Badr. When Zayd returned, he vowed that no washing should touch his head until he had raided the Fazarah. After he recovered, Muhammad sent him with an army against the Fazarah settlement. He met them in Qura and inflicted casualties on them and took Umm Qirfah prisoner. He also took one of Umm’s daughters and Abdallah bin Mas’adah prisoner. Zyad bin Harithah ordered Qays to kill Umm, and he killed her cruelly. He tied each of her legs with a rope and tied the ropes to two camels, and they split her in two.}}<br />
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<br />
Ibn Ishaq continues: <br />
<br />
{{Quote|Ibn Ishaq 980| Then they brought Umm Qirfa’s daughter and Mas’ada’s son to the apostle. The daughter of Umm Qirfa belonged to Salama b. Amr b. al-Akwa who had taken her. She held a position of honor among her people, and the Arabs used to say, “Had you been more powerful than Umm Qirfa you could have done no more”. Salama asked the apostle to let him have her and he gave her to him and he presented her to his uncle Hazn b. Abu Wahb and she bare him Abdul-Rahman . Hazn. }}<br />
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As can be seen in Ibn Ishaq, Umm Qirfa held a high position among her people, perhaps more like [[Khadijah]] bint Khuwailid, Muhammad’s first wife. “No man or woman with more power could have done any more than Umm Qirfa” as quoted by Ibn Ishaq was what Arabs used to say then. What was the reason behind Muhammad and his 'holy' warriors killing such a respected and high ranking old woman in one of the most brutal ways imaginable?<br />
<br />
The answer is simple; Muhammad could not tolerate a woman enjoying a leadership role in any society, this much about his personal views towards women is made clear in Sahih Bukhari 9:88:219.<ref>"''Narrated Abu Bakra: ... When the Prophet heard the news that the people of the Persia had made the daughter of Khosrau their Queen (ruler), he said, "Never will succeed such a nation as makes a woman their ruler."''" - {{Bukhari|9|88|219}}</ref> This old woman became a target for this very reason and as some sources attest, Muhammad had ordered his people to display the old woman’s decapitated head throughout the streets of Medina.<ref>Al nass Al Muases wa Mujtamahu – Khaleel Abdalkareem<br />
Manshurat Aljamal, Dar massar Al Muhrusa page 174</ref> This was meant as a lesson to the Arabs and their forthcoming generations that a woman should never hold a high position in society.<br />
<br />
Now, let us see whether the horrifying account of the murder of Umm Qirfa is authentic or a mere fabrication as many [[:Category:Islamic_Apologists|Muslim apologists]] claim. The first to report this murder was Ibn Ishaq followed by Tabari, two historians which Muslims sometimes view with suspicion when it casts Muhammad in a negative light. The highly edited version of Ibn Ishaq (by Ibn Hisham) does contain the mention of the murder but not the brutal way in which she was killed. It is Tabari who exposed the brutality of her killing. And not surprisingly, [[Sahih]] sources (Bukhari and Muslim) are mute in regards to the killing of Umm Qirfa. <br />
Saifur Rahman al-Mubarakpuri, a modern day biographer of Prophet Muhammad has also pointed out the Umm Qirfa incident in his work “The Sealed Nectar”. This book is highly regarded among the worlds Muslims and its Arabic version was awarded first prize by the Muslim World League, at the first Islamic Conference on Seerah, following a worldwide competition for a book on the Sirah Rasul Allah (life of Muhammad) in 1979.<br />
{{Quote|Saifur Rahman al-Mubarakpuri/ The Sealed Nectar: Page 152|An expedition led by Abu Bakr As-Siddiq or Zaid bin Haritha was despatched to Wadi Al-Qura in Ramadan 6 Hijri after Fazara sept had made an attempt at the Prophet’s life. Following the morning prayer, the detachment was given orders to raid the enemy. Some of them were killed and others captured. Amongst the captives, were Umm Qirfa and her beautiful daughter, who was sent to Makkah as a ransom for the release of some Muslim prisoners there. Umm Qirfa’s attempts at the Prophet’s life recoiled on her, and the thirty horsemen she had gathered and sustained to implement her evil scheme were all killed.}}<br />
The account found in “The Sealed Nectar” is derived from a Sahih Muslim Hadith in regards to the incident. Though somewhat descriptive, the Sahih Muslim Hadith does not mention the fate of Umm Qirfa. A case of selective ignorance on the Hadith compiler’s part since the horrible killing puts Islam’s credibility at stake. <br />
<br />
Those who conveniently cast doubt on Ibn Ishaq and Tabari do not doubt the authenticity of Sahih Muslim Hadiths. And for the same reason not many Muslim apologists can deny the validity of the accounts of the raid as given by Ibn Ishaq and Tabari if they are found to be similar. An evaluation of the Sahih Muslim hadith is therefore necessary to confirm whether the account (of the killing of Umm Qirfa) is factual or not: <br />
<br />
{{Quote|{{Muslim|19|4345}}|It has been narrated on the authority of Salama (b. al-Akwa') who said: We fought against the Fazara and Abu Bakr was the commander over us. He had been appointed by the Messenger of Allah. When we were only at an hour's distance from the water of the enemy, Abu Bakr ordered us to attack. We made a halt during the last part of the night to rest and then we attacked from all sides and reached their watering-place where a battle was fought. Some of the enemies were killed and some were taken prisoners. I saw a group of persons that consisted of women and children. I was afraid lest they should reach the mountain before me, so I shot an arrow between them and the mountain. When they saw the arrow, they stopped. So I brought them, driving them along. Among them was a woman from Banu Fazara. She was wearing a leather coat. With her was her daughter who was one of the prettiest girls in Arabia. I drove them along until I brought them to Abu Bakr who bestowed that girl upon me as a prize. So we arrived in Medina. I had not yet disrobed her when the Messenger of Allah met me in the street and said: Give me that girl, O Salama. I said: Messenger of Allah, she has fascinated me. I had not yet disrobed her. When on the next day, the Messenger of Allah again met me in the street, he said: O Salama, give me that girl, may God bless your father. I said: She is for you. Messenger of Allah! By Allah, I have not yet disrobed her. The Messenger of Allah sent her to the people of Mecca, and surrendered her as ransom for a number of Muslims who had been kept as prisoners at Mecca.}}<br />
[[File:Umm-Qirfa's head displayed on streets of Medina on orders of Muhammad.jpg|thumb|210px|right|Umm Qirfa's decapitated head was paraded on the streets of Medina on the orders of [[Muhammad]]]]<br />
There is slight variation in the Sahih Muslim account, but this is to be expected. We see in the above hadith, Abu Bakr, the first Caliph of Islam leading the raid in place of Zaid bin Harith, the person we find in Ibn Ishaq and Tabari. Leaving that aside, the account is extremely accurate, as a raid on Banu Fazara had indeed taken place on the order of Muhammad. Sahih Muslim attests to its authenticity. There was also an old woman among the raided tribe, as Sahih Muslim hadith testifies “Among them was a woman from Banu Fazara. She was wearing a leather coat”. As we read in Sahih Muslim, this woman, her daughter and many others were fleeing the raid and had they reached a nearby mountain, their lives would have been spared but an arrow from Salama bin Al-Akwa (one of the Muslim raiders) decided their fate. The woman was unable to escape with her daughter and all were taken as captives. Falling silent on the fate of the old woman who tried to escape, Imam Muslim instead reports what happened to her daughter. It was a horrid fate that awaited the beautiful girl as Muhammad bought her from the person who possessed her and surrendered the ill-fated as ransom for a number of Muslims who had been kept as prisoners in Mecca.<br />
<br />
So, what happened to the mother of this daughter who also had been taken as prisoner? Sahih sources stay mute on the old woman’s fate, so there has to be an alternative account to rely on for those who seek the truth. We have two historians reporting she had been killed by the followers of Muhammad. If Muslims accept the account given in Sahih Muslim, they are in no position to reject the killing of Umm Qirfa since there is no logical reason to dismiss the murder accounts found in Ibn Ishaq and Tabari as the remainder of the accounts given by them match that which has been given by the authentic sources.<br />
<br />
Sahih Muslim hadith brings up the fact there was an old woman among the captives of Banu Fazara. Her daughter was sold by Muhammad into slavery. This much is clear, But what happened to the mother of the unfortunate girl? Ibn Ishaq and Tabari answer that question; a noble woman of high rank who did nothing wrong other than adhere to her traditional beliefs had been brutally killed by Islam’s holy warriors. <br />
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==Illustrated Comics==<br />
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* [http://news.faithfreedom.org/gallery2/v/SiteGraphics/Copper+Kid/Umm+Qirfa_001/Title.jpg.html?g2_navId=x7d73f5d7 The story of Umm Qirfa] - English<br />
* [http://kisahummqirfa.wordpress.com/ The story of Umm Qirfa] - Indonesian<br />
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==Comics in Video format==<br />
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==See Also==<br />
<br />
{{Hub4|Violence Against Women|Violence Against Women}}<br />
* [[The Genocide of Banu Qurayza]]<br />
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==External Links==<br />
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*[{{Reference archive|1=http%3A%2F%2Fwww.israelhayom.com%2Fsite%2Fnewsletter_article.php%3Fid%3D6571%26r%3D1|2=2012-11-30}} Report: Jewish woman murdered, cut in two in Iran] ''- Israel Hayom, November 29, 2012''<br />
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==References==<br />
{{reflist}}<br />
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[[Category:Muhammad]][[Category:Jihad and Terrorism]][[Category:Islam_and_Women]][[Category:Non-Muslims]]<br />
[[Category:Khalil Fariel]]</div>WIBothttps://wikiislamica.net/index.php?title=The_Pact_of_Umar&diff=95311The Pact of Umar2013-08-03T13:10:20Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>The [[Pact of Umar]] (العهدة العمرية, Al-'Uhda Al-'Umariyya) (637 AD) is an agreement between a subdued Christian population and the Muslim invaders lead by ''Umar Ibn Al-Khattab'', the second Rightly-guided [[Caliph]].<br />
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==Text of Pact==<br />
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{{Quote|The Pact of Umar|In the Name of Allah, Most Gracious, Most Merciful. This is a document to the servant of Allah `Umar, the Leader of the faithful, from the Christians of such and such city. When you (Muslims) came to us we requested safety for ourselves, children, property and followers of our religion. We made a condition on ourselves that:<BR><BR><br />
*we will neither erect in our areas a monastery, <br />
*church, <br />
*or a sanctuary for a monk, <br />
*nor restore any place of worship that needs restoration <br />
*nor use any of them for the purpose of enmity against Muslims. <br />
*We will not prevent any Muslim from resting in our churches whether they come by day or night,<br />
*and we will open the doors [of our houses of worship] for the wayfarer and passerby. <br />
*Those Muslims who come as guests, will enjoy boarding and food for three days. <br />
*We will not allow a spy against Muslims into our churches and homes or hide deceit [or betrayal] against Muslims. <br />
*We will not teach our children the Qur'an, <br />
*publicize practices of Shirk, <br />
*invite anyone to Shirk <br />
*or prevent any of our fellows from embracing Islam, if they choose to do so. <br />
*We will respect Muslims, <br />
*move from the places we sit in if they choose to sit in them. <br />
*We will not imitate their clothing, caps, turbans, sandals, hairstyles, speech, nicknames and title names, <br />
*or ride on saddles, <br />
*hang swords on the shoulders, collect weapons of any kind or carry these weapons. <br />
*We will not encrypt our stamps in Arabic, <br />
*or sell liquor. <br />
*We will have the front of our hair cut, <br />
*wear our customary clothes wherever we are, <br />
*wear belts around our waist, <br />
*refrain from erecting crosses on the outside of our churches <br />
*and demonstrating them and our books in public in Muslim fairways and markets. <br />
*We will not sound the bells in our churches, except discretely, <br />
*or raise our voices while reciting our holy books inside our churches in the presence of Muslims, <br />
*nor raise our voices [with prayer] at our funerals, <br />
*or light torches in funeral processions in the fairways of Muslims, or their markets. <br />
*We will not bury our dead next to Muslim dead, <br />
*or buy servants who were captured by Muslims. <br />
*We will be guides for Muslims and refrain from breaching their privacy in their homes.' <br />
*We will not beat any Muslim. <br />
<BR>These are the conditions that we set against ourselves and followers of our religion in return for safety and protection. If we break any of these promises that we set for your benefit against ourselves, then our Dhimmah (promise of protection) is broken and you are allowed to do with us what you are allowed of people of defiance and rebellion.'<ref>[http://www.tafsir.com/default.asp?sid=9&tid=20986 Tafsir ibn Kathir - Paying Jizyah is a Sign of Kufr and Disgrace]</ref>}}<br />
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==Authenticity==<br />
<br />
Some secular scholars, and more recently, certain apologists, have doubted the authenticity of this document (as they also have with the [[hadith]] literature and the [[Qur'an]] itself), but what they do not doubt is that what is described within this document was actually practiced by the early Muslims. For example, the use of distinguishing marks is consistent with documentary and archaeological evidence from seventh and eighth century [[Iraq]] and [[Syria]].<ref>Robinson, Chase F. - [{{Reference archive|1=http://www.ingentaconnect.com/content/brill/sho/2005/00000048/00000003/art00003|2=2012-05-14}} Neck-Sealing in early Islam] - (BRILL) Journal of the Economic and Social History of the Orient, Volume 48, Number 3, 2005 , pp. 401-441(41)</ref> <br />
<br />
Regardless of what secular scholars say, this document is universally accepted as genuine by mainstream Muslims. This view is echoed by some of Islam's greatest scholars and historians, including al-Khallal (d. 923 AD), Ibn Hazm (d. 1063 AD), al-Tartushi (d. 1126 AD), Ibn Qudama (d. 1123 AD), Ibn Taymiyyah (d. 1138 AD), Ibn ‘Asakir (d. 1176 AD), Ibn al-Qayyim (d. 1350 AD), Ibn Kathir, al-Hindi and ‘Ali ‘Ajin. The eighth-century Hanafi jurist, Abu Yusuf, further noted that the terms in the Pact dealing with dhimmis are clearly in agreement with the Qur'an and hadith literature. Therefore, the Pact "stands till the day of resurrection."<br />
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==Wikipedia Article "Covenant of Umar I"==<br />
<br />
The corresponding [[Wikipedia]] article "Covenant of Umar I" states "Some Palestinian Christians and Muslims see the document as having the force of law, even after more than thirteen centuries."<ref>[http://en.wikipedia.org/w/index.php?title=Covenant_of_Umar_I&oldid=368686081 Covenant of Umar I] - Wikipedia, June 29, 2010</ref> While this may at first seem impressive, one must consider the fact that the Christians of [[Palestine]] (unless mentioned to dispel the so-called myth of “all Arabs being Muslim”) are a forgotten minority, who regularly face [[Persecution_of_Non-Muslims#Palestinian_Authority_area|persecution and even death]]. There is little surprise they would support a humiliating pact which officially labels them as second-class citizens, for it spares their lives and the lives of their loved ones. It is a given that African-Americans were relieved when slavery was outlawed by the Thirteenth Amendment to the United States' Constitution in 1865. This hardly makes the [[Jim Crow Laws]] any more acceptable. <br />
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{{Core POTB}}<br />
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==See Also==<br />
<br />
{{Hub4|Pact of Umar|the Pact of Umar}}<br />
* [[Library]] ''- WikiIslam's online library of books''<br />
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==External Links==<br />
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*[{{Reference archive|1=http://www.answering-islam.org/authors/thomas/pact_of_umar.html|2=2011-10-22}} The Onerous Rules & Regulations Imposed on the People of the Book]<br />
*[{{Reference archive|1=http://www.fordham.edu/halsall/jewish/1772-jewsinislam.html|2=2011-10-22}} Islam and the Jews: The Status of Jews and Christians in Muslim Lands, 1772 CE]<br />
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==References==<br />
{{reflist}}<br />
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[[Category:Dhimmitude]]<br />
[[Category:People of the Book]]<br />
[[Category:Jihad and Terrorism]]<br />
[[Category:Literature]]<br />
[[ru:Пакт Умара]]</div>WIBothttps://wikiislamica.net/index.php?title=The_Meaning_of_Qatal&diff=95308The Meaning of Qatal2013-08-03T13:09:50Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>This article discusses the [[Arabic]] word most often [[Mistranslated Verses|mistranslated]] in the [[Qur'an]].<br />
==Introduction==<br />
<br />
In our daily use of English, "fight" rarely connotes "murder" or "death". Only if "fight" is used in reference to fighting in a war does the word ever connote the loss of lives. <br />
<br />
Even then, it is the war itself that causes death and not just the fight. "Fighting" can often be a positive action. Every day, people "fight" against cancer, people "fight" to be heard. <br />
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In Arabic however, the verb for "fight" is not as benign as the English version. In Arabic, the verb is "Qatal". "Qatal", the Arabic word translated as "fight" in an English language Qur'an, more accurately translates as "kill", "massacre", or "slaughter". <br />
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==Definitions==<br />
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===Qatal===<br />
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Here is the meaning of the word "Qatal":<br />
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{{Quote|1=[{{Reference archive|1=http://www.studyquran.co.uk/16_QAF.htm|2=2011-06-23}} Qaf-Ta-Lam]<BR>Lane's Arabic-English Lexicon|2= '''Qaf-Ta-Lam''' = to kill, put to death, be accused, slay/murder/kill/slaughter, attempt to kill, render person like to one killed, to wage war/combat/battle, to master, contend/fight, deadly, knew a thing thoroughly/well, become acquainted with it. <br />
<br />
''qatala'' vb. (I) <br />
perf. act. 2:72, 2:251, 3:183, 4:92, 4:157, 4:157, 4:157, 5:30, 5:32, 5:32, 5:95, 5:95, 6:140, 8:17, 18:74, 18:74, 20:40, 28:19, 28:33 <br />
impf. act. 21, 2:85, 2:87, 2:91, 3:21, 3:21, 3:112, 4:29, 4:92, 4:93, 5:27, 5:28, 5:28, 5:70, 5:95, 6:151, 6:151, 7:150, 8:17, 8:30, 9:111, 12:10, 17:31, 17:33, 25:68, 26:14, 28:9, 28:19, 28:20, 28:33, 33:26, 40:26, 40:28, 60:12 <br />
impv. 2:54, 2:191, 2:191, 46, 4:89, 4:91, 9:5, 12:9, 29:24, 40:25 <br />
perf. pass. 3:144, 3:154, 3:156, 3:157, 3:158, 3:168, 3:169, 3:195, 17:33, 22:58, 47:4, 51:10, 74:1''Italic text''9, 74:20, 80:17, 81:9, 85:4 <br />
impf. pass. 2:154, 4:74, 9:111 <br />
n. vb. 2:191, 2:217, 3:154, 3:181, 4:155, 5:30, 6:137, 17:31, 17:33, 33:16 <br />
<br />
''qatala'' n.m. (pl. of qatil) - 2:178, <br />
<br />
''qattala'' vb. (II) <br />
impf. act. 7:127, 7:141 <br />
perf. pass. 33:61 <br />
impf. pass. 5:33, <br />
n. vb. 33:61 <br />
<br />
''qatala'' vb. (III) <br />
perf. act. 2:191, 3:146, 3:195, 4:90, 9:30, 33:20, 48:22, 57:10, 57:10, 60:9, 63:4 <br />
impf. act. 2:190, 2:191, 2:191, 2:217, 2:246, 2:246, 2:246, 3:13, 3:111, 4:74, 4:74, 4:75, 4:76, 4:76, 4:90, 4:90, 4:90, 9:13, 9:36, 9:83, 9:111, 48:16, 59:14, 60:8, 61:4, 73:20 <br />
impv. 2:190, 2:193, 2:244, 3:167, 4:76, 4:84, 5:24, 8:39, 9:12, 9:14, 9:29, 9:36, 9:123, 49:9 <br />
perf. pass. 59:11, 59:12 <br />
impf. pass. 22:39 <br />
n. vb. 2:216, 2:217, 2:217, 2:246, 2:246, 3:121, 3:167, 4:77, 4:77, 8:16, 85, 33:25, 47:20 <br />
<br />
''iqtatala'' vb. (VIII) perf. act. 2:253, 2:253, 49:9, impf. act. 28:15 <br />
<br />
LL, V8, p: 238}}<br />
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===Fight===<br />
<br />
Here is the meaning of the word "Fight": <br />
<br />
{{Quote|1=[http://www.thefreedictionary.com/fighting Definition of Fight]<BR>The American Heritage Dictionary of the English Language, Fourth Edition|2=<br />
''v.'' '''fought''', '''fight·ing''', '''fights''' <br />
''v.intr.''<br />
:'''1.''' <br />
::'''a.''' To attempt to harm or gain power over an adversary by blows or with weapons.<br />
::'''b.''' Sports To engage in boxing or wrestling.<br />
:'''2.''' To engage in a quarrel; argue: '''They are always fighting about money.'''<br />
:'''3.''' To strive vigorously and resolutely: '''fought against graft; fighting for her rights.'''<br />
''v.tr.''<br />
:'''1.''' <br />
::'''a.''' To contend with physically or in battle.<br />
::'''b.''' To wage or carry on (a battle).<br />
::'''c.''' To contend for, by or as if by combat: '''"I now resolved that Calais should be fought to the death" (Winston S. Churchill).'''<br />
:'''2.''' <br />
::'''a.''' Sports To box or wrestle against in a ring.<br />
::'''b.''' To participate in (a boxing match, for example).<br />
:'''3.''' To set (a boxer, for example) in combat with another. See Synonyms at oppose.<br />
:'''4.''' To contend with or struggle against: '''fight cancer; fight temptation.'''<br />
:'''5.''' To try to prevent the development or success of.<br />
:'''6.''' To make (one's way) by struggle or striving: '''fought my way to the top.'''<br />
''n.''<br />
:'''1.''' A confrontation between opposing groups in which each attempts to harm or gain power over the other, as with bodily force or weapons.<br />
:'''2.''' A quarrel or conflict.<br />
:'''3.''' <br />
::'''a.''' A physical conflict between two or more individuals.<br />
::'''b.''' Sports A boxing or wrestling match.<br />
:'''4.''' A struggle to achieve an objective. See Synonyms at conflict.<br />
:'''5.''' The power or inclination to fight; pugnacity: '''I just didn't have any fight left in me.'''}}<br />
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==Translations==<br />
<br />
===Qatal Translated as "Kill"===<br />
<br />
In the Qur'an, if one looks at verse 4:157, even Yusuf Ali uses the word "kill" as the translation for the word "Qatal". In this verse [[Allah]] denies [[Jesus]] was [[Crucifixion|crucified]] or killed, with the words 'WA MAA ''QATAL''OOHU WA MAA SALABOOHU' which means "and they ''killed'' him not and they crucified him not." <br />
<br />
{{Quote|{{Quran|4|157}}|That they said (in boast), "We '''killed''' Christ Jesus the son of Mary, the Messenger of Allah";- but they '''killed''' him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they ''killed'' him not:}}<br />
<br />
In verse 18:74 the wiseman, to whom Moses is sent to learn wisdom, kills a boy. Here again, the word "qatal" is translated as "slain". <br />
<br />
{{Quote|{{Quran|18|74}}| Then they proceeded: until, when they met a young man, he '''slew''' him. Moses said: "Hast thou '''slain''' an innocent person who had ''slain'' none? Truly a foul (unheard of) thing hast thou done!"}}<br />
<br />
Also verse 2:154 tells us that those who are killed for the cause of Allah etc.<br />
<br />
{{Quote|{{Quran|2|154}}|And say not of those who are '''slain''' in the way of Allah: "They are dead." Nay, they are living, though ye perceive (it) not.}}<br />
<br />
===Qatal Translated as "Fight"===<br />
<br />
However, when we come to verses like 8:39, the translation changes all of a sudden to fighting rather than killing. <br />
<br />
{{Quote|{{Quran|8|39}}| And '''fight''' them on until there is no more tumult or oppression, and there prevail justice and faith in Allah altogether and everywhere; but if they cease, verily Allah doth see all that they do.}}<br />
<br />
The context of the verse is very clear, i.e. break the strength of the infidels by way of mass killings, so that there is no more opposition. It is telling you to fight until you overcome the opposition, something which is not possible without the mass slaughter of opponents, i.e. without reducing their number. <br />
<br />
So a more accurate translation would be something like "''keep on killing them till dispute is no more,''" i.e. till the opposition is wiped out. <br />
<br />
The same applies to verse 9:29. While the watered-down English translations use the word "fight", the actual message that is being conveyed to the Arabic-speaking Muslims who read this verse is "''Kill those who believe not in Allah nor the Last Day''".<br />
<br />
{{Quote|{{Quran|9|29}}| '''Fight''' those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued.}}<br />
<br />
If we read Shakir's translation of verse 63:4, he uses the word "destroy".<br />
<br />
{{Quote|{{Quran|63|4}}|And when you see them, their persons will please you, and If they speak, you will listen to their speech; (they are) as if they were big pieces of wood clad with garments; they think every cry to be against them. They are the enemy, therefore beware of them; may Allah '''destroy''' them, whence are they turned back?}}<br />
<br />
Clearly, the English translators of the Qur'an are selectively avoiding the use of words such as "kill" or "murder" in certain passages.<br />
<br />
==Related Languages==<br />
<br />
In Hebrew, a Semitic language like Arabic, and in Urdu, a language which has borrowed extensively from Arabic, we find similar meanings.<br />
<br />
===Qatal in Hebrew===<br />
<br />
{{Quote|1=[{{Reference archive|1=http://concordances.org/hebrew/6991.htm|2=2011-11-02}} Strong's Hebrew: 6991. קָטַל (qatal) -- to slay]<BR>Online Bible Concordances|2='''Strong's Concordance'''<br />
<br />
'''qatal: to slay'''<BR>Original Word: קָטַל<BR>Transliteration: qatal<BR>Phonetic Spelling: (kaw-tal')<BR>Short Definition: slay<br />
<br />
'''Strong's Exhaustive Concordance'''<br />
<br />
kill, slay <br />
<br />
A primitive root; properly, to cut off, i.e. (figuratively) put to death -- kill, slay.}}<br />
<br />
===Qatal in Urdu===<br />
<br />
{{Quote|1=[http://dictionary.onepakistan.com/urdu-english-meaning.php?ue=%D9%82%D8%AA%D9%84 Meaning of Urdu Word قتل in English]<BR>OnePakistan Dictionary|2='''qatal''' <font size="4px">قتل</font><br />
<br />
1. Homicide<br />
<br />
2. Massacre<br />
<br />
3. Murder}}<br />
<br />
==Conclusion==<br />
<br />
In Arabic, the word "Qatal" = murder. "Maqtool" = the murdered. Maqtal = the place where the killing takes place. Qaatal = the murderer. <br />
<br />
The secondary meaning of the word is more of an interpretation rather than a direct translation of the word, e.g. battle. The idea seems to be based upon collective killings. <br />
<br />
In any case, the word "Qatal" is only used when Muslims are meant to fight to kill, i.e. killing is the primary objective or the desired or required outcome.<br />
<br />
==See Also==<br />
<br />
{{Hub4|Islamic Terms|Islamic Terms}}<br />
{{Hub4|Mistranslated Verses|Mistranslated Verses}}<br />
<br />
==External Links==<br />
<br />
*[{{Reference archive|1=http://markdurie.blogspot.com/2011/04/on-difficulty-of-reading-quran-part-b.html|2=2011-07-26}} On the Difficulty of Reading the Quran, Part B: Fighting and Killing] ''- Dr. Mark Durie''<br />
*[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islammonitor.org%2Findex.php%3Foption%3Dcom_content%26view%3Darticle%26id%3D4408%3Aislams-text-is-sugar-coated-in-translation%26catid%3D180%26Itemid%3D18&date=2011-06-23 <!-- http://www.islammonitor.org/index.php?option=com_content&view=article&id=4408:islams-text-is-sugar-coated-in-translation&catid=180&Itemid=18 -->Islam’s text is sugar coated in translation] ''- Australian Islamist Monitor''<br />
<br />
[[Category:Qur'an]]<br />
[[Category:Terms and Definitions]]</div>WIBothttps://wikiislamica.net/index.php?title=Nikah_(Sexual_Consummation_of_Marriage)&diff=95307Nikah (Sexual Consummation of Marriage)2013-08-03T13:09:41Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>This page references and quotes numerous scholarly and/or reliable sources that define or describe the [[Arabic]] term '''nikah''' (or the root n-k-h) as meaning "sexual intercourse", or the contract of ''sexual intercourse'', or [[marriage]] as a contract for ''sexual intercourse'' (for the payment received by the "bride" for nikah, see [[Purpose of the Mahr]]).<br />
==Definitions==<br />
<br />
===Francis J. Steingass===<br />
<br />
====English-Arabic Dictionary: For the Use of Both Travellers and Students====<br />
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{{Quote|Francis J. Steingass, English-Arabic Dictionary: For the Use of Both Travellers and Students, W.H. Allen, 1882|“COITION mujama’a-t; '''nikah'''; nik.”<br />
“MARRIAGE ziwaj; zija-t; nikah. –(demand in marriage) hatab, yahtub”<br />
“MARRY (take in marriage) tazawwaj, yatazawwaj; ta’ahhal, yata’ahhal. –(given in marriage) zawwaj, yuzawwij.”}}<br />
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====A comprehensive Persian-English dictionary====<br />
<br />
Note that the American Heritage Dictionary defines Venery as ''"1. Indulgence in or pursuit of sexual activity. 2. The act of sexual intercourse."''<br />
<br />
{{Quote|Francis J. Steingass, A comprehensive Persian-English dictionary: including the Arabic words and phrases to be met with in Persian literature, 1892, p. 1421|A نکاح nikāḥ (v.n. of نکح), Marrying; matrimony, marriage; '''conjugal intercourse'''; a dowry; [nikāḥ (ʻaqdi nikāḥ) bastan (par- dāḵẖtan, kardan), To marry, take a wife;--ḥujjati nikāḥ, A marriage-contract signed by a judge;--muʻāhadaʼi nikāḥ, A marriage-contract;--nakkāḥ, One who marries many wives, a polygamist; '''potent in venery'''.}}<br />
<br />
===A Dictionary of Andalusi Arabic===<br />
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{{Quote|Federico Corriente, A Dictionary of Andalusi Arabic, BRILL, 1997, p. 539|{NKH}: VA yankah nakah nikah nakih mankuh k '''to have sexual intercourse''' <nowiki>||</nowiki> nantakah antakaht to be possessed sexually <nowiki>||</nowiki> nastankah istinkah k to solicit for sex <nowiki>||</nowiki> (‘uqdat an)nikah IQ nikah AL nicah GL nikahun marriage, wedlock <nowiki>|</nowiki> nikahun muharramun incest <nowiki>|</nowiki> MT ‘aqd nikah marriage contract <nowiki>||</nowiki> VA mankahah prostitute <nowiki>||</nowiki> mankuhah + at sexually possessed (of a woman) <nowiki>||</nowiki> IQ manakih wedded women.}}<br />
<br />
===An English and Arabic Dictionary===<br />
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{{Quote|Joseph Catafago, An English and Arabic Dictionary, 1858, p. 298|nikah, Matrimony, marriage. '''Congressus venereus'''.}}<br />
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===Arabic-English dictionary for the use of students===<br />
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{{Quote|J. G. Hava, Arabic-English dictionary for the use of students, Beyrut, Catholic Press, 1899, p. 796<!-- (789 at archive.org) -->|[n k h words:]<BR>“To marry a. o. to."<BR>"To ally by marriage."<BR>"Marriage-contract; formula of marriage."<BR>"Marriage. Marriage-contract."<BR>"'''Conjugal intercourse'''."<BR>"Polygamist."<BR>"Married (woman)."<BR>"Women, wives.”"}}<br />
<br />
===The New Encyclopedia of Islam===<br />
<br />
{{Quote|Cyril Glasse, The New Encyclopedia of Islam: Third Edition, Altamira, 2001|NIKAH <br />
'''Literally the act of sexual intercourse''', nikah is the term by which marriage is referred to in the Qur'an. Islamic law defines nikah as a civil contract whose main function is to render sexual relations between a man and woman licit. Any sexual relations outside the nikah contract constitute the crime of zina (illicit sexual relations) and are subject to punishment. In practice, nikah is enacted in a ceremony intertwined with religious symbolism and rituals such as the recitation of al-Fatiha, the first verse of the Qur'an, usually performed by religious functionaries, although Islamic law does not positively prescribe any service. <br />
See also Marriage. <br />
<br />
BIBLIOGRAPHY <br />
<br />
Bousquet, Georges Henry. "La Conception du Nikah selon les Docteurs de la Loi Muslamane." Revue Algerienne. (1948): 63-74. <br />
El Alami, Dawoud. Marriage Contract in Islamic Law. London: Graham & Trotman, 1992. <br />
Maghniyyah, Muhammad Jawad. Marriage According to Five Schools of Islamic Law. Tehran: Department of Transliteration and Publication, Islamic Culture and Relations Organization, 1997.}}<br />
<br />
===J S Schacht===<br />
<br />
====First Encyclopaedia of Islam====<br />
<br />
{{Quote|M. Th Houtsma, E.J. Brill's First Encyclopaedia of Islam 1913-1936, p. 912, |NIKAH (A.), marriage ('''properly: sexual intercourse''', but already in the Kur’an used exclusively for the contract). Here we deal with marriage as a legal institution; for marriage customs see ‘URS. [...]” (J S Schacht)}}<br />
<br />
====Marriage on trial: Islamic family law in Iran and Morocco====<br />
<br />
{{Quote|Ziba Mir-Hosseini, Marriage on trial: Islamic family law in Iran and Morocco, I.B.Tauris, 2001, p. 20 |It’s name, ‘aqd al-nikah, literally means the '''contract of coitus''', see Schacht (1932b: 912)}}<br />
<br />
===Islam, A concise introduction===<br />
<br />
{{Quote|Dennis Roberts, Islam, A concise introduction, Harper & Row, 1982, p. 143|The Arabic '''word for marriage and sexual intercourse is the same: nikah'''.}}<br />
<br />
===Muslim women in changing perspective===<br />
<br />
{{Quote|Talat Ara Ashrafi, Muslim women in changing perspective, Commonwealth Publishers, 1992, p. 51|According to Muslim Law, ‘Nikah’ is a contract of union between two strangers of opposite sexes which legalizes their sexual intercourse and mutual co-existence and imposes certain duties on and confers certain rights upon the two partners.}}<br />
<br />
===Sharia – The Islamic Law===<br />
<br />
{{Quote|Corinna Standke, Sharia – The Islamic Law, GRIN Verlag, 2008|In Islam, marriage is a civil contract which legalizes sexual intercourse and pregnancy.}}<br />
<br />
===Sexual ethics and Islam: feminist reflections on the Qur’an, hadith, and jurisprudence===<br />
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{{Quote|Kecia Ali, Sexual ethics and Islam: feminist reflections on the Qur’an, hadith, and jurisprudence, Oneworld, 2006|Nikah, the term used by jurists for the marriage contract, '''literally refers to sexual intercourse''', so closely is marriage linked to sex.}}<br />
<br />
===The Nigerian Legal System: Public Law===<br />
<br />
{{Quote|Charles Mwalimu, The Nigerian Legal System: Public Law, Peter Lang, 2005, p. 542| Marriage under Islamic law in Nigeria is known by its Arabic name, Nikah or joining together, '''the same meaning as sexual intercourse'''…}}<br />
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{{Quote|Charles Mwalimu, The Nigerian Legal System: Public Law, Peter Lang, 2005, p. 673|Under the Maliki code applicable in Nigeria the word Nikah signifies “the contract of marriage for the legislation of sexual intercourse…}}<br />
<br />
===The Muslim family: a study of women's rights in Islam===<br />
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{{Quote|Tove Stang Dahl, The Muslim family: a study of women's rights in Islam, Scandinavian University Press, 1997, p. 52|The legitimate form of sexuality is therefore an outcome of marriage - nikah ('''the concept nikah means both marriage and sexual intercourse''').}}<br />
<br />
===Voices of Islam===<br />
<br />
====Nargis Virani: Voices of life: family, home, and society====<br />
<br />
{{Quote|Vincent J. Cornell (2007), Voices of life: family, home, and society, p. 59 (Marriage in Islam by Nargis Virani).|Allowable sexual relations in the Qur’an are designated by the term '''nikah, which connotes both marriage and intercourse''' (Qur’an 2:221, 230, 232, 235, 237; 4:3, 6, 22, 25, 127; 24:3, 23, 33, 60; 28:27; 33:49, 50, 53). Marriage prevents sexual frustration and the temptation to sin (Qur’an 24:32).}}<br />
<br />
{{Quote|Vincent J. Cornell (2007), Voices of life: family, home, and society, p. 59 (Marriage in Islam by Nargis Virani).|TERMS FOR MARRIAGE IN ISLAM<br />
<br />
Among Muslims, the most commonly used term for marriage is '''nikah, which literally means “sexual intercourse.”''' As a legal term, nikah denotes the situation resulting from a contract entered into by a Muslim man and a Muslim woman, which legitimizes cohabitation and sexual intercourse between the signers of the contract in the eyes of God and their co-religionists.}}<br />
<br />
{{Quote|Vincent J. Cornell (2007), Voices of life: family, home, and society, p. 60 (Marriage in Islam by Nargis Virani).|In Muslim countries where Arabic language and culture predominate, '''marriage is referred to as zawaj, literally, “pairing.”'''}}<br />
<br />
====Ziba Mir-Hosseini: Voices of Change====<br />
<br />
{{Quote|Vincent J. Cornell (2007), Vol. 5, Voices of Change, pp. 85-113 (Islam and Gender Justice, by Ziba Mir-Hosseini).|Marriage, as defined by classical jurists, is '''a contract of exchange whose prime purpose is to render sexual relations between a man and a woman licit'''. Patterned after the contract of sale, which served as a model for most contracts in Islamic jurisprudence, it has three essential elements: the offer (ijab) by the woman or her guardian (wali), the acceptance (qabul) by the man, and the payment of dower (mahr), a sum of money or any valuable that the husband pays or undertakes to pay to the bride before or after consummation.<BR><BR>The marriage contract is called '''‘aqd al-nikah (literally ‘contract of coitus’)'''. In discussing its legal structure and effects, classical jurists often used the analogy of '''the contract of sale''' and alluded to parallels between the status of wives and female slaves, to whose sexual services husbands/owners were entitled, and who were deprived of freedom of movement.}}<br />
<br />
===Sexuality in Islam===<br />
<br />
{{Quote|Abdelwahab Bouhdiba, Alan Sheridan, Sexuality in Islam, Saqi Books, 1998|Nikah and unconsummated marriage are mutually exclusive. Abstinence of a hundred and twenty days is a maximum not to be exceeded in any circumstances. Sexual intercourse is one of the pillars of nikah.}} <br />
<br />
===Women and international human rights law===<br />
<br />
{{Quote|Kelly Dawn Askin, Dorean M. Koenig, Women and international human rights law: vol.3, Transnational Pub, 2008|In the medieval treatises, marriage was '''known as nikah, referring to licit sexual intercourse''', and the marriage contract was understood as an agreement permitting the husband sexual access to the wife in return for his commitment to pay ...}}<br />
<br />
===Studies in Modern Islamic Law and Jurisprudence===<br />
<br />
{{Quote|Oussama Arabi, Studies in Modern Islamic Law and Jurisprudence, BRILL, 2001, p. 150 |In the Muslim normative universe, love and sexual emotions between the sexes ought to acquire a lawful form, a fact which is echoed '''in Islamic law where legal sexual intercourse (nikah)''' could only be in the form of a contract (‘aqd): “Legal union according to the Law is the contract of marriage (al-nikah fi’l shar’ ‘aqd al-tizwij). Sexual intercourse (wat’), without a contract, is illegal intercourse (safah, laysa bi-nikah).}}<br />
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===Fundamentals of Ijtehad===<br />
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{{Quote|Muhammad Taqi Amini, Fundamentals of Ijtehad (I.A.D. religio-philosophy), Idarah-i Adabiyat-i Delli, 1980|[...] Imam Abu Hanipha [...] argues that the verse uses the word Nikah and it literally means the ‘union’ therefore it means ‘sexual intercourse’ [...]}}<br />
<br />
===Muhaqqiq al-Hilli, the renowned thirteenth-century Shi'ite jurist===<br />
<br />
{{Quote|Hilli (1985: 428). Quoted by Ziba Mir-Hosseini in volume five of Voices of Islam, pp. 85-113|Marriage etymologically is uniting one thing with another thing; it is also said to mean '''coitus and to mean sexual intercourse''' … it has been said that it is '''a contract whose object is that of dominion over the vagina''', without the right of its possession. It has also been said that it is a verbal contract that first establishes the right to sexual intercourse, that is to say: it is not like buying a female slave when the man acquires the right of intercourse as a consequence of the possession of the slave.}}<br />
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===Muslim women in law and society: annotated translation of al-Tahir al Haddad al-Ṭāhir Ḥaddād===<br />
<br />
{{Quote|Ronak Husni, Daniel L. Newman, Muslim women in law and society: annotated translation of al-Tahir al Haddad al-Ṭāhir Ḥaddād, p. 182|The Arabic word for marriage is zawaj or '''nikah, the latter being derived from the verb nakaha (‘to have sexual intercourse’): cf. Qur. II: 230'''. Nikah is also used to denote the marriage contract (cf. ‘aqd, ‘aqd qiran).}}<br />
<br />
===The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani (310/922 - 386/996) A Treatise on Maliki Fiqh===<br />
<br />
{{Quote|The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani (310/922 - 386/996) A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari) Ch. 32: On marriage, divorce, remarriage, 'Dhihar'-repudiation, vows of celibacy within marriage, mutual cursing (li'an), 'Khul'-'divorce, and suckling |[These are eight things. The first, marriage, is the root and rest are consequences. Each has a linguistic meaning and usage which we will mention in its proper place. Marriage '''(nikah) linguistically means intercourse''' and is used as a metaphor for the contract. In technical usage, it is actual for the contract and metaphorical for intercourse. It is used in custom to mean to mean intercourse as the Almighty says, "Until she marries a husband other than him," '''(2:230) and so it is known from this that nakaha is used for intercourse between any man and woman. Marriage in the sense of intercourse''' is only permitted in the Shari'a by one of two matters: the contract of marriage or ownership by the words of the Almighty, "those who guard their private parts – except from their wives or those they own as slaves, in which case they are not blameworthy." (23:5-6)}}<br />
<br />
===Law of desire: temporary marriage in Shi'i Iran===<br />
<br />
{{Quote|Shahla Haeri, Law of desire: temporary marriage in Shi'i Iran, Syracuse University Press, 1989, p. 30| An Islamic marriage [both permanent and temporary] is defined as “'''that type of contract, ‘aqd, which gives ownership, tamlik, over intercourse''', vaty, not like buying a slave girl whose ownership entitles her master a right to intercourse” (Hilli SI, 428).}}<br />
<br />
{{Quote|Shahla Haeri, Law of desire: temporary marriage in Shi'i Iran, Syracuse University Press, 1989, pp. 33-34|Throughout the centuries, virtually unchanging language is used to define the Shi’i institution of marriage. Hilli (SI, 428), the thirteenth-century scholar, defines a contract of marriage as “'''that type of contract which ensures domination over the vagina, buz’, without ownership, milkiyyat,” as in the case of a slave girl'''.1 Hilli’s ambivalence regarding similarities between a contract of sale and of marriage is underscored by yet another of his definitions of nikah. On the one hand, he suggests that “marriage is a kind of ownership” (517), but on the other, he argues, an ‘aqd [marriage] and ownership, milkiyyat, do not mix” (446), meaning that a man may have intercourse with his own slave girl but he may not marry her—unless he first sets her free.2 He can, however, marry another man’s slave girl. Note that Hilli’s distinction is not between the existence or lack of ownership, but between what I call a “complete ownership,” as in the case of owning a slave girl, and a “partial ownership,” as in the case of a contract of marriage. Although legally this injunction makes it unlawful for a man to own his wife completely, it allows him to own part of his wife’s body and, consequently, the right to control her activities. In the tradition of his predecessors, '''Jabiri-Arablu, a contemporary scholar, after giving several interpretations of the term nikah, concludes that “nikah is a contract for the ownership, tamlik, of the use of [the] vagina”''' (1983, 175)."<br />
<br />
“[…] Hilli…writes that nikah is a “sort of ownership” and that it is “similar to the [contract of] sale,” on the other hand he emphasizes that “the purpose of the exchange of the vagina, mu’avizih-i buz’, is reproduction and recreation, and not just financial exchange” […]<br />
<br />
“The ambivalence regarding classification of the definition of the contract of marriage is underscored by the confusion surrounding the definition of the term nikah itself. Emphasizing its literal meaning, some have interpreted it as intercourse, vaty.4 Others, stressing its contractual and obligational aspects, have referred to it as an ‘aqd, a contract. Citing Sahib-I Javahir, Murata writes: “For the Sunnis nikah means intercourse, and since marriage implies intercourse, then the word nikah has been used in the contract” (1974, 2). In contrast, Murata continues, Raghib maintains, “Intercourse is not the meaning of nikah because of its shamefulness, qubh, but that it is used as an analogy for that [intercourse]. Therefore the real meaning of nikah is ‘aqd, contract” (see also Jabiri-Arablu 1983, 174-75; Farah 1984, 14; “Nikah” 1927, 912).”<br />
<br />
[…] “Noting the diversity of opinions, Langarudi, a contemporary Iranian Shi’i scholar […] argues [...] “intercourse is the raison d’etre of marriage” (5)<br />
“Likewise, Imami defines nikah as a “legal relationship, created between a man and a woman as a result of a contract that permits them to enjoy each other sexually” (1971, 4:268)”}}<br />
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===Islamic Marriage (Nikaah) Handbook for Young Muslims, Muslim Wedding and Marriage Guide===<br />
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{{Quote|Islamic Marriage (Nikaah) Handbook for Young Muslims, Muslim Wedding and Marriage Guide, World Islamic Network|A. Importance of sex in marriage.<BR><br />
In Islam, marriage is not restricted to a platonic relationship between husband and wife, nor is it solely for procreation. The Islamic term for marriage, '''"Nikah" literally means sexual intercourse'''. So why has Islam provided extensive rules and regulation regarding sex? This was because Islam has fully understood that sexual instincts cannot and must not be repressed. They can only be regulated for the well being of human beings in this life and for their success in the hereafter.}}<br />
<br />
===Essays in Arabic literary biography===<br />
<br />
Al-Nafzawi (fl. ca 1380 – 1440) by Lois A Giffen from the University of Utah.<br />
<br />
{{Quote|Roger M. A. Allen, Joseph E. Lowry, Terri DeYoung, Devin J. Stewart, Essays in Arabic literary biography, Vol. 2, p. 309|Shaykh al-Nafzawi is known to the world only through his book, al-Rawd al-‘atir fi nuzhat al-khatir (The Perfumed Garden of Sensual Delight […]) […] a work of practical instruction on the successful conduct of '''sexual relations in marriage and concubinage'''.”}}<br />
<br />
{{Quote|Roger M. A. Allen, Joseph E. Lowry, Terri DeYoung, Devin J. Stewart, Essays in Arabic literary biography, Vol. 2, pp. 310-311|[according to the author, Shaykh al-Nafzawi was] likely a qualified scholar in Maliki religious law.}}<br />
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{{Quote|Roger M. A. Allen, Joseph E. Lowry, Terri DeYoung, Devin J. Stewart, Essays in Arabic literary biography, Vol. 2, p. 312|The thousand-year history of Arabic literature on erotology, meaning here prose books and essays on erotic love, sexuality, the relations of the sexes, and coition (sexual intercourse), began as early as the ninth century. […] Their writers tend to approach the subject either (1) as authors of adab literature combining '''discussion of coition, or coitus (bah, jima, nikah)''' with entertainment, (2) physicians writing on coitus to advise on preservation of health and treatment of difficulties or disease or (3) theologians and jurists writing with a concern for '''lawful indulgence of the sexual instinct''', and the ethics and etiquette of sexual intercourse. There is often some crossover in approach and coverage. Whether or not they were educated in medicine, writers of adab-style books dealing with coition may offer information on the techniques of successful sex, preservation of health and handling sexual problems. Al-Nafzawi is one of these.”}}<br />
<br />
===Encyclopaedia of the Qurʾan===<br />
<br />
{{Quote|Harald Motzki, Encyclopaedia of the Qurʾan: Vol 3, Brill, 2003, p. 276|Aims of marriage<br />
(1) In the Qurʾān, marriage is, first of all, the favored '''institution for legitimate sexual intercourse''' between a man and woman...}}<br />
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===Sidi Khalil, the prominent fourteenth-century Sunni Maliki jurist===<br />
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{{Quote|Ruxton (1916: 106). Quoted by Ziba Mir-Hosseini in volume five of Voices of Islam, pp. 85-113|When a woman marries, she sells a part of her person. In the market one buys merchandise, '''in marriage the husband buys the genital ''arvum mulieris'''''. As in any other bargain and sale, only useful and ritually clean objects may be given in dower.}}<br />
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==See Also==<br />
<br />
{{Hub4|Lying|lying}}<br />
{{Hub4|Islamic Terms|Islamic Terms}}<br />
<br />
==External Links==<br />
<br />
*[{{Reference archive|1=http://www.studyquran.org/LaneLexicon/Volume8/00000102.pdf|2=2012-07-19}} Lane's Lexicon entry for n-k-h]<br />
*[{{Reference archive|1=http://inthenameofallah.org/Marriage+in+Islam+OR+Nikah.html|2=2012-07-19}} Marriage in Islam/ Nikah]<br />
<br />
[[Category:Terms and Definitions]]<br />
[[Category:Islam and Women]]<br />
[[Category:Islamic Law]]</div>WIBothttps://wikiislamica.net/index.php?title=The_Meaning_of_Islam&diff=95306The Meaning of Islam2013-08-03T13:09:31Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>[[Image:Arabic Islam.gif|right]]<br />
Lissan al-Arab, one of the most authoritative lexicons of the Arabic language, mentions that the word 'Islam' is derived from the root verb '''istaslama''' (استسلاما); which means 'to submit' or 'give in' or 'surrender'.<br />
<br />
==Etymology==<br />
<br />
The word ''Islam'' derives from the Arabic triconsonantal root sīn-lām-mīm (SLM [<font size=4> س </font> <font size=4> ل </font> <font size=4> م </font>]). Many different words are created from this root word by inserting different vowels between the three root consonants. Many English speakers wrongly assume that if two Arabic words share the same root word then their meanings are related when in reality the fact that some words share the same root word does not imply a relationship between the meanings of the words. For instance, all of these words are derived from the root S-L-M:<br />
<br />
{| border="0" cellspacing="0" cellpadding="5"<br />
|-<br />
| <br />
{| border="1" cellspacing="0" cellpadding="5" align="left" class="wikitable"<br />
! width = 150px | Word<br />
! width = 80px | Arabic<br />
! width = 210px | Meaning<br />
|-<br />
| Islam<br />
| <font size=5> اسلام </font><br />
| Submission <br />
|- <br />
| Salam<br />
| <font size=5> سلام</font><br />
| Well-being/Peace <br />
|-<br />
| (Derivation of) Salama<br />
| <font size=5> سلما</font><br />
| The stinging of a snake or the tanning of the leather<br />
|-<br />
| Saleema<br />
| <font size=5> سليما</font><br />
| To be saved or to escape from danger (when refering to a female)<br />
|-<br />
| Saleem<br />
| <font size=5> سليم</font><br />
| To be saved or to escape from danger (when refering to a male)<br />
|-<br />
| Aslam<br />
| <font size=5> اسلم</font><br />
| To submit<br />
|-<br />
| Istaslama<br />
| <font size=5> استسلاما</font><br />
| To surrender<br />
|-<br />
| Musal<br />
| <font size=5> مسل</font><br />
| Undisputed<br />
|-<br />
| Tasleem<br />
| <font size=5> تسليم</font><br />
| To receive a salutation or becoming submitted<br />
|}<br />
|-<br />
| Many people have wrongly attempted to equate the word ''Islam'' with peace by showing that ''Islam'', meaning 'submission', shares a root word with ''Salaam'', meaning 'peace'. But if such relationships between the meanings of Arabic words can be created then that would imply that there is a relationship between one of the derivations of the infinitive ''Salama'', meaning the stinging of the snake or tanning the leather, and ''Salam'', meaning peace; a relationship which obviously does not exist.<br />
|}<br />
<br />
The [[Compendium of Muslim Texts]], compiled by the USC-MSA, the Muslim Students Association at the University of Southern California,<ref>[{{Reference archive|1=http://www.cmje.org/religious-texts/home/|2=2011-09-29}} Religious Texts] - Center for Muslim-Jewish Engagement, accessed September 29, 2011</ref> confirms this understanding:<br />
<br />
{{Quote|1=|2='''Misconception 1'''<br />
Islam is `the religion of peace' because: <br />
:• ''the Arabic word Islam is derived from the Arabic word "Al-Salaam" which means peace.''<br />
<br />
It might seem strange to think of this as a misconception, but in fact it is. The root word of Islam is "al-silm" which means "submission" or "surrender." It is understood to mean "submission to Allah." In spite of whatever noble intention has caused many a Muslim to claim that Islam is derived primarily from peace, this is not true. Allah says in the Qur'an (translated):<br />
<br />
:''[2:136] Say (O Muslims): We believe in Allah and that which is revealed to us and that which was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and to Him we have surrendered. [Arabic "Muslimoon"]''<br />
<br />
A secondary root of Islam may be "Al-Salaam" (peace), however the text of the Qur'an makes it clear that Allah has clearly intended the focus of this way of life to be submission to Him. This entails submission to Him at all times, in times of peace, war, ease, or difficulty.<ref>[{{Reference archive|1=http://web.archive.org/web/20060206062955/http://www.usc.edu/dept/MSA/notislam/misconceptions.html|2=2011-11-12}} Ten Misconceptions About Islam] - USC-MSA Compendium of Muslim Texts, Internet Archive Wayback Machine capture dated February 6, 2006</ref>}}<br />
<br />
==The Qur'an on the meaning of Islam==<br />
<br />
===Qur'an 5:3 says Islam is a deen (religion)===<br />
<br />
{{Quote|{{Quran|5|3}}|<br />
<br />
Today, I have perfected your religion (dīn) for you; I have completed My blessing upon you; I have approved Islam for your religion}}<br />
<br />
===Qur'an 3:19 says Islam is submission to Allah===<br />
<br />
{{Quote|{{Quran|3|19}}|The Religion before Allah is Islam (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account.}}<br />
<br />
===Qur'an 8:83 says Islam is the religion of Allah===<br />
<br />
{{Quote|{{Quran|3|83}}|Do they seek for other than the Religion of Allah?-while all creatures in the heavens and on earth have, willing or unwilling, bowed to His Will (Accepted Islam), and to Him shall they all be brought back.}}<br />
<br />
==Hadith on the meaning of Islam==<br />
<br />
{{Quote|{{Bukhari|1|2|48}}|…Then he further asked, "What is Islam?" Allah's Apostle replied, "'''To worship Allah Alone and none else''', to offer prayers perfectly to pay the compulsory charity (Zakat) and to observe fasts during the month of Ramadan."}}<br />
<br />
{{Quote|{{Bukhari|4|52|191}}|This letter is from Muhammad, the slave of Allah, and His Apostle, to Heraculius, the Ruler of the Byzantine. Peace be upon the followers of guidance. '''Now then, I invite you to Islam ( surrender to Allah), embrace Islam and you will be safe'''”}}<br />
<br />
{{Quote|{{Bukhari|009|092|447}}|While we were in the mosque, Allah's Apostle came out and said, "Let us proceed to the Jews." So we went out with him till we came to Bait-al-Midras. The Prophet stood up there and called them, saying, "O assembly of Jews! '''Surrender to Allah (embrace Islam)''' and you will be safe!"<br />
<br />
"Know that the earth is for Allah and I want to exile you from this land, so whoever among you has property he should sell it, otherwise, know that the land is for Allah and His Apostle."}}<br />
<br />
{{Quote|{{Bukhari|1|4|247}}|By Allah! I consider him a believer." The Prophet said, "Or merely a Muslim ('''Who surrender to Allah''')."}}<br />
<br />
==Scholars on the meaning of Islam==<br />
<br />
===Ibn Taymiyyah===<br />
<br />
{{Quote||'''Islam is to surrender to God, submit to him, worship him, and serve him.'''....<br />
<br />
The difference arises from the fact that Islam is a Din Submission. Din is the iffinitve of ddna, yadinu, which means to submit or to surrender.<br />
<br />
The religion of Islam which god has ordained and promulgated through his prophets is to submit to him alone. It is nothing but submission, worship and service to God and him alone.<ref>Muhammad Abdul Haq Ansari, '[http://www.scribd.com/doc/16603238/Expounds-on-Islam-by-Ibn-Taymiyyah Ibn Taymiyah Expounds Islam]', pg. 316, Islamic University, Riyadh, Saudi Arabia, and Institute of Islamic and Arabic Sciences in America, Washington, U.S.A., 2000.</ref>}}<br />
<br />
===Ramadan Buti===<br />
<br />
{{Quote||The theory that our religion is a peaceful and loving religion is a wrong theory<ref>Dr. M. Sa’id Ramadan Al-Buti - "Jurisprudence of Muhammad’s Biography", Pg. 135, seventh Arabic edition, published by Azhar University of Egypt</ref><ref>Dr. M. Sa’id Ramadan Al-Buti - "Jurisprudence of Muhammad’s Biography", Pg. 73, English edition, published by Azhar University of Egypt (1988)</ref>}}<br />
<br />
{{Quote||The Holy war as it is known in Islam is basically an offensive war, and it is the duty of all Muslims of every age, when the needed military power is available, because our prophet Muhammad said that he is ordered by Allah to fight all people until they say ‘No God but Allah,’ and he is his messenger<ref>Dr. M. Sa’id Ramadan Al-Buti - "Jurisprudence of Muhammad’s Biography", Pg. 134, seventh Arabic edition, published by Azhar University of Egypt</ref>}}<br />
<br />
{{Quote||It is meaningless to talk about the holy war as only defensive, otherwise, what did the prophet mean when he said, "from now on even if they don’t invade you, you must invade them."<ref>Dr. M. Sa’id Ramadan Al-Buti - "Jurisprudence of Muhammad’s Biography", Pg. 242, seventh Arabic edition, published by Azhar University of Egypt</ref>}}<br />
<br />
{{Core Propaganda}}<br />
<br />
==See Also==<br />
<br />
{{Hub4|Lying|lying}}<br />
{{Hub4|Islamic Terms|Islamic Terms}}<br />
<br />
==External Links==<br />
*[http://answering-islam.org/Hoaxes/salamislam.html Islam & Peace]'' - [[Answering Islam]]''<br />
*[http://www.thereligionofpeace.com/Pages/Top-10-Reasons.htm Ten Obvious Reasons Why Islam is ''NOT'' a Religion of Peace] ''- [[The Religion Of Peace]]''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Terms and Definitions]]<br />
[[Category:Islamic Propaganda]]<br />
[[ru:Значение_слова_Ислам]]</div>WIBothttps://wikiislamica.net/index.php?title=The_Meaning_of_Consummate&diff=95305The Meaning of Consummate2013-08-03T13:09:21Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>This article discusses the meaning of the word '''consummate''' as mentioned in [[sahih]] [[hadith]].<br />
==Introduction==<br />
<br />
Some Muslim apologist refuse to accept the existence of [[Qur'an,_Hadith_and_Scholars:Aisha#Aisha.27s_Age_at_Consummation_and_Marriage|narrations given by Aisha]] in which she states that she was [[Marriage|married]] to Prophet [[Muhammad]] when she was six years old and that he consummated his marriage with her when she was nine [[Islamic Lunar Calendar|lunar years]] of age, even though these are recorded in Bukhari's sahih ahadith collection. <br />
<br />
These apologists will usually resort to questioning the English translation <ref>[{{Compendium-of-muslim-texts-base-url}}/hadith/muslim/ USC's Compendium of Muslim texts - translated by Dr. Mushin Khan]</ref> of [[Dr.]] Mushin Khan, without addressing the ahadith in their original [[Arabic]]. This article will examine the Arabic language used in the narrations concerning [[Aisha|Aisha's]] marriage to Muhammad, in order to show that Muhammad did in fact have sexual intercourse with Aisha when she was nine years old.<br />
<br />
==Consummating the Marriage==<br />
<br />
Although there are numerous narrations regarding the age of Aisha when she was married, the one that is most often a point of contention is the following:<br />
<br />
{{quote |{{Bukhari|7|62|64}} | Narrated 'Aisha : <br />
that the Prophet '''married''' her when she was six years old and he '''consummated his marriage''' when she was nine years old.<br />
<br />
''An Ayeshath Radhiyallahu Anha : AnnaNnabiyya Sallallahu Alaihi Vasallama Tha'''zawwaj'''aha vahiya binthu sitha sineen, va '''udkhilath''' alaihi vahiya binthu this’in.'' }}<br />
<br />
In this narration, the word ''"udkhilath"'' was translated by Dr. Mushin Khan to mean ''"consummated his marriage."''<br />
<br />
===Interpretations of "Consummate"===<br />
<br />
Some apologists claim that Muhammad ''"zawaj'ed"'' Aisha when she was six, and ''"nikah'ed"'' her when she was 9 years old. <ref>[http://www.islamic-awareness.org/Polemics/aishah.html Muslim Answers - 'The young age of Aishah' by Abd ar-Rahmân Robert Squires]</ref> They claim that ''"zawaj"'' means ''"betrothal"'' and ''"[[nikah]]"'' means ''"marriage."'' After stating this, they claim that Dr. Mushin Khan's translation is "poor" because he has (allegedly) added "consummation of" to the meaning of 'nikah', instead of simply rendering it as "marriage". Thereby, they claim that Dr. Khan has added a sexual connotation to the narration in question which was not intended. <br />
<br />
Others accept Dr. Khan's translation, but argue as to the meaning of "consummate" as they too, disagree with the implied sexual connotation. The usual reasoning given for this interpretation of the ahadith in question, is that 'consummation' could be interpreted as 'completion' of the marriage or wedding ceremony - as in completion of a business transaction. However this is not correct, as the word 'dakhala' does not simply mean 'consummate' in English, but it actually translates as the English phrase 'consummate the marriage.' <br />
<br />
Essentially what they are doing when they attack the meaning of 'consummate' is that they are addressing the English word but not the Arabic (dakhala). While 'consummate' can sometimes mean 'completion' (as in a business transaction), the Arabic word 'dakhala' carries no such meaning or connotation.<br />
<br />
Furthermore, a fluent English speaker will never take 'consummate the marriage' to mean 'complete the marriage' or 'enter the marriage', but will always understand it to mean 'sexual intercourse.' It is the only possible way to understand this euphemism. This is what Muslims fail to understand; ie. the meaning of the verb is dependent on the object in question. As the object in this case is marriage, the verb 'consummate' refers to sexual intercourse. This is because of the historical English (or more correctly Catholic) custom in which a marriage is considered to be consummated once the sexual act has taken place. <br />
<br />
It used to be that a marriage could be annulled if the sexual act was not performed; ie. if the marriage was not 'consummated.' This has been the definition for centuries. From ancient times until quite recently, the linen from the wedding bed was displayed to the relatives of the couple after the wedding night in order to prove consummation. A bride was expected to be a virgin, and a blood-stained sheet left no doubt as to both the bride's honor and the finality of the marriage contract (through consummation); and there was now no question as to the legality of the marriage.<br />
<br />
== Dakhala ==<br />
<br />
The Arabic text shows that the claims of Muslims as to their interpretation of the words 'zawaj' and 'nikah' are incorrect. Bukhari uses 'zawaj' and 'nikah' interchangeably as synonyms to mean marriage (as does {{Quran|33|37}}, {{Quran|44|54}} and {{Quran|52|20}}). <br />
<br />
Next, according to the narration in question, the relevant word used is not 'nikah', but 'udkhilath'.<br />
<br />
The root of the verb "udkhilath" is "dakhala" - which means to "enter". This is the most common Arabic meaning, although there are other definitions - none of which can be used in this case, given the context of this hadith. <br />
<br />
Again, seeking to interpret it in a way that they can feel comfortable with, some Muslims will seek to cast doubt onto the correct meaning of "dakhala" ('sexual intercourse' in the given context) by pointing to these other definitions; often presented and claimed to be a 'complete list' of definitions, yet conveniently omitting the sexual definition:<br />
<br />
{{quote||The full definition of دخل (dakhala) :<br />
* insert, enter, thrust, admit, drive in, let in, show in, make or let enter <br />
* turmoil, turbulence, topsy-turvy, abnormality, fuddle, tangle, riot, ruction, restiveness, chaos, fuss, disorder, clutter, confusion, commotion, defectiveness, disturbance, tumult, imperfection <br />
* aberration, imperfection, defect, blemish, abnormality, flaw, fault, vice, shortcoming <br />
* yield, revenue, proceeds, income, earnings, taking <br />
* conscience, innermost feelings, inward thoughts, inner self, soul, design <br />
* doubtfulness, doubt, mistrust, uncertainty, overconcern, peradventure, incertitude, suspicion, extreme solicitude, abnormal anxiety, anxiety <br />
* tie-in, pertinence, concern, connection, connectedness, contact, conjunction, association, business, yoke, nexus, linkup, liaison, linkage, link, relevance, affair <br />
* imperfection, vice, flaw, shortcoming, blemish, aberration, defect, fault, abnormality}}<br />
<br />
=== Dictionary entries on Dakhala ===<br />
<br />
An English definition for dakhala, which is commonly found on the Internet is as follows:<br />
<br />
{{quote |Hans-Wehr Arabic-English Dictionary p273| to enter, to pierce, to penetrate, to consummate the marriage, cohabit, sleep with a woman.}}<br />
<br />
Some Muslims will attack the Hans-Wehr definition, thinking that each definition is a separate alternative. Unfortunately for them, all the Hans-Wehr definitions are exactly the same. <br />
<br />
Just as in the English language, "consummate the marriage" is a euphemism for sexual intercourse. <br />
<br />
"Cohabit" does not merely mean that you live under the same roof, but that you are actually living together in a sexual relationship. <br />
<br />
"Sleeping with a woman" does not merely mean that you share the same bed, but that you are engaging in a sexual relationship. <br />
<br />
Applying the meaning of dakhala to the original narration in question, it is clear that the object - "marriage" - is absent in relation to the verb 'dakhala.' The object of this hadith is Aisha herself. This means that Muhammad 'dakhala'ed her - grammatically, he 'udkhilath alaihi'. Therefore it is clear that the meaning is that he "entered" or "had sexual intercourse with" her.<br />
<br />
Here are a couple of other translations of the word "dakhala": <br />
<br />
{{quote | [http://www.studyquran.co.uk/LLhome.htm Lane's Lexicon] | - <br />
he, or it, entered; or went, came, passed, or got in; to enter, go in, join one’s self in company, visit, intrude, meddle, have intercourse with, go into (one’s wife), intrigue, penetrate, deceit, corrupt. The primary signification is a thing that enters into another thing and is not of it. <ref>[http://www.studyquran.co.uk/LLhome.htm Lane's Lexicon - E.W. Lane, volume three, pp. 858-861]</ref>}}<br />
<br />
{{quote | The Dictionary of the Holy Quran |<br />
He had an unsoundness in his intellect, or in his body, or in his grounds of pretension to respect; his affair, or case, or state, was, or became, intrinsically bad or corrupt or unsound. Income, or revenue, or profit that comes in, or accrues, to a man from his immovable property, such as land and houses and palm trees, and from merchandise. A disease; a fault, defect, or blemish, and particularly in one’s grounds of pretension to respect. Tangled, or luxuriant, or abundant and dense, trees. <ref>The Dictionary of the Holy Quran - 1st edition, Abdul Mannan Omar, pp. 174-175</ref> }}<br />
<br />
It is clear that the only meaning of dakhala applicable to the context of the hadith is 'sexual intercourse.'<br />
<br />
== Dakhala in the Qur'an ==<br />
<br />
Here is the complete list of the [[Qur'an|Qur'anic]] verses containing the word "dakhala": <br />
<br />
* dakhala - {{Quran|3|37}}, {{Quran|3|97}}, {{Quran|4|23}}, {{Quran|4|23}}, {{Quran|5|23}}, {{Quran|5|61}}, {{Quran|7|38}}, {{Quran|12|36}}, {{Quran|12|58}}, {{Quran|12|68}}, {{Quran|12|69}}, {{Quran|12|88}}, {{Quran|12|99}}, {{Quran|15|52}}, {{Quran|17|7}}, {{Quran|18|35}}, {{Quran|18|39}}, {{Quran|24|61}}, {{Quran|27|34}}, {{Quran|28|15}}, {{Quran|38|22}}, {{Quran|51|25}}, {{Quran|71|28}} <br />
* yadkhulu - {{Quran|2|111}}, {{Quran|2|114}}, {{Quran|2|214}}, {{Quran|3|142}}, {{Quran|4|124}}, {{Quran|5|22}}, {{Quran|5|24}}, {{Quran|7|40}}, {{Quran|7|46}}, {{Quran|12|67}}, {{Quran|13|23}}, {{Quran|16|31}}, {{Quran|17|7}}, {{Quran|19|60}}, {{Quran|24|27}}, {{Quran|24|28}}, {{Quran|24|29}}, {{Quran|33|53}}, {{Quran|35|33}}, {{Quran|40|40}}, {{Quran|40|60}}, {{Quran|48|27}}, {{Quran|49|14}}, {{Quran|68|24}}, {{Quran|110|2}} <br />
* udkhul - {{Quran|2|58}}, {{Quran|2|208}}, {{Quran|4|154}}, {{Quran|5|21}}, {{Quran|5|23}}, {{Quran|7|38}}, {{Quran|7|49}}, {{Quran|7|161}}, {{Quran|12|67}}, {{Quran|12|99}}, {{Quran|15|46}}, {{Quran|16|29}}, {{Quran|16|32}}, {{Quran|27|18}}, {{Quran|27|44}}, {{Quran|33|53}}, {{Quran|36|26}}, {{Quran|39|72}}, {{Quran|39|73}}, {{Quran|40|76}}, {{Quran|43|70}}, {{Quran|50|34}}, {{Quran|66|10}}, {{Quran|89|29}}, {{Quran|89|30}} <br />
* dukhila - {{Quran|33|14}}. <br />
* dakhil - {{Quran|5|22}}, {{Quran|66|10}} <br />
* dakhal - {{Quran|16|92}}, {{Quran|16|94}}. <br />
* muddakhal - {{Quran|9|57}}<br />
* mudkhal - {{Quran|4|31}}, {{Quran|17|80}}, {{Quran|22|59}}.<br />
* adkhala - {{Quran|5|65}}, {{Quran|21|75}}, {{Quran|21|86}}. <br />
* yudkhilu - {{Quran|3|192}}, {{Quran|3|195}}, {{Quran|4|13}}, {{Quran|4|14}}, {{Quran|4|31}}, {{Quran|4|57}}, {{Quran|4|122}}, {{Quran|4|175}}, {{Quran|5|12}}, {{Quran|5|84}}, {{Quran|9|99}}, {{Quran|22|14}}, {{Quran|22|23}}, {{Quran|22|59}}, {{Quran|29|9}}, {{Quran|42|8}}, {{Quran|45|30}}, {{Quran|47|6}}, {{Quran|47|12}}, {{Quran|48|5}}, {{Quran|48|17}}, {{Quran|48|25}}, {{Quran|58|22}}, {{Quran|61|12}}, {{Quran|64|9}}, {{Quran|65|11}}, {{Quran|66|8}}, {{Quran|76|31}}. <br />
* adkhil - {{Quran|7|151}}, {{Quran|17|80}}, {{Quran|27|12}}, {{Quran|27|19}}, {{Quran|40|8}}, {{Quran|40|46}}. <br />
* udkhila - {{Quran|3|185}}, {{Quran|14|23}}, {{Quran|71|25}}. <br />
* yudkhalu - {{Quran|70|38}} <br />
<br />
In all ayats except {{Quran|16|92}} and {{Quran|16|94}} (as dakhal means 'deception'), the meaning is "to enter" or to "gain admittance" or "be granted admission" to some location such as a house, gate, fire, paradise, hell, someone's presence etc. <br />
<br />
In the Qur'an, dakhala is never used to mean 'participation'; like the English phrases "enter a transaction" or "enter a marriage" or a "completion" of any activity. <br />
<br />
===Qur'an 4:23 ===<br />
<br />
There is only ''one'' instance (and that is twice in {{Quran|4|23}} that the verb 'dakhala' is used in relation to marriage or women - and it is clear that the meaning is sexual intercourse. Here is a selection of translations that translate 'dakhaltum' to mean 'sexual intercourse':<br />
<br />
{{quote |[http://www.quran4theworld.com/translations/Majid/4.htm Quran 4:23 - Daryabadi]| <br />
''Hurrimat AAalaykum ommahatukum wabanatukum waakhawatukum waAAammatukum wakhalatukum wabanatu al-akhi wabanatu al-okhti waommahatukumu allatee ardaAAnakum waakhawatukum mina alrradaAAati waommahatu nisa-ikum waraba-ibukumu allatee fee hujoorikum min nisa-ikumu allatee '''dakhaltum''' bihinna fa-in lam takoonoo '''dakhaltum''' bihinna fala junaha AAalaykum wahala-ilu abna-ikumu allatheena min aslabikum waan tajmaAAoo bayna al-okhtayni illa ma qad salafa inna Allaha kana ghafooran raheeman''<br />
<br />
'''Daryabadi:''' Forbidden unto you are your mothers and your daughters and your sisters and your father's sisters and your mother's sisters, and your brother's daughters and your sister's daughters. and your foster mothers and your foster sisters, and the mothers of your wives and your step-daughters, that are your wards, born of your wives unto '''whom ye have gone in''', but if ye have not '''gone in unto them''', no sin shall be on you, and the wives of your sons that are from your own loins, and, also that ye should have two sisters together, except that which hath already passed; verily Allah is ever Forgiving, Merciful. }}<br />
<br />
{{quote|{{Quran|4|23}}| <br />
'''Qaribullah:''' Forbidden to you are your mothers, your daughters, your sisters, your paternal aunts and maternal aunts, your brother's daughters, your sister's daughters, your mothers who have given suck to you, your suckling sisters, your wives mothers, and your stepdaughters who are in your care from your wives '''with whom you have lain''', but if you have never '''lain with them''' it is no fault in you. (Also forbidden to you) are the wives of your sons who are of your loins, and to take to you two sisters together unless it is a thing of the past. Allah is the Forgiver and the Most Merciful. <ref name="ia-423">{{quran-ia|4|23}}</ref>}}<br />
<br />
{{quote|{{Quran|4|23}}| <br />
'''Darwish:''' Forbidden to you are your mothers, your daughters, your sisters, your paternal aunts and maternal aunts, your brother's daughters, your sister's daughters, your mothers who have given suck to you, your suckling sisters, your wives mothers, and your stepdaughters who are in your care from your wives '''with whom you have lain''', but if you have never '''lain with them''' it is no fault in you. (Also forbidden to you) are the wives of your sons who are of your loins, and to take to you two sisters together unless it is a thing of the past. Allah is the Forgiver and the Most Merciful. <ref>[http://www.allah.com/cgi-bin/mt.cgi?lang=en&cfile=TheKoran#C5 Quran 4:23 - Darwish]</ref> }}<br />
<br />
{{quote|{{Quran|4|23}}| <br />
'''Sarwar:''' You are forbidden to marry your mothers, daughters, sisters, paternal aunts, maternal aunts, nieces, your foster-mothers, your foster-sisters, your mothers-in-law, your step-daughters whom you have brought up and with whose mothers you have '''had carnal relations'''. It would not be a sin to marry her if you did not '''have carnal relations''' with her mother. You are forbidden to marry the wives of your own sons and to marry two sisters at the same time without any adverse affect to the such relations of the past. God is All-forgiving and All-merciful. <ref name="ia-423"/> }}<br />
<br />
{{Quote|{{Quran|4|23}}| <br />
'''Ahmed Ali:''' Unlawful are your mothers and daughters and your sisters to you, and the sisters of your fathers and your mothers, and the daughters of your brothers and sisters, and foster mothers, foster sisters, and the mothers of your wives, and the daughters of the wives you have '''slept with''' who are under your charge; but in case you have not '''slept with them''' there is no offence (if you marry their daughters); and the wives of your own begotten sons; and marrying two sisters is unlawful. What happened in the past (is now past): God is forgiving and kind. <ref>[http://arthursclassicnovels.com/arthurs/koran/koran-ahmed-ali10.html Quran 4:34 - Ahmed Ali]</ref> }}<br />
<br />
{{Quote|{{Quran|4|23}}| <br />
'''Maududi:''' Forbidden to you are your mothers, your daughters, your sisters, your father's sisters and your mother's sisters, your brother's daughters and your sister's daughters, your milk-mothers, your milk-sisters, the mothers of your wives, and the stepdaughters - who are your foster-children, born of your wives with whom you have '''consummated the marriage'''; but if you have not '''consummated the marriage''' with them, there will be no blame upon you (if you marry their daughters). <ref>[http://www.islamicstudies.info/tafheem.php?sura=4&verse=23&to=25 Tafheem ul Quran - Syed Abul Ala Maududi - Quran 4:23]</ref> }}<br />
<br />
{{quote|{{Quran|4|23}} | <br />
'''Shakir:''' Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brothers' daughters and sisters' daughters and your mothers that have suckled you and your foster-sisters and mothers of your wives and your step-daughters who are in your guardianship, (born) of your wives to whom you have '''gone in''', but if you have not '''gone in''' to them, there is no blame on you (in marrying them), and the wives of your sons who are of your own loins and that you should have two sisters together, except what has already passed; surely Allah is Forgiving, Merciful. <ref name="ia-423"/> }}<br />
<br />
{{quote|{{Quran|4|23}}| <br />
'''Hilali/Khan:''' Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your fathers sisters, your mothers sisters, your brothers daughters, your sisters daughters, your foster mother who gave you suck, your foster milk suckling sisters, your wives mothers, your step daughters under your guardianship, born of your wives to whom you have '''gone in''' - but there is no sin on you if you have not '''gone in''' them (to marry their daughters), - the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily, Allah is OftForgiving, Most Merciful. <ref name="ia-423"/> }}<br />
<br />
{{quote || <br />
''' Ibn Kathir:''' [وَأُمَّهَـتُ نِسَآئِكُمْ وَرَبَائِبُكُمُ اللَّـتِى فِى حُجُورِكُمْ مِّن نِّسَآئِكُمُ اللَّـتِى دَخَلْتُمْ بِهِنَّ فَإِن لَّمْ تَكُونُواْ دَخَلْتُمْ بِهِنَّ فَلاَ جُنَاحَ عَلَيْكُمْ]<br />
<br />
<br />
(Your wives' mothers, your stepdaughters under your guardianship, born of your wives unto whom you have gone in - but there is no sin on you if you have not gone in unto them,) As for the mother of the wife, she becomes prohibited for marriage for her son-in-law when the marriage is conducted, whether the son-in-law '''has sexual relations''' with her daughter or not. As for the wife's daughter, she becomes prohibited for her stepfather when he '''has sexual relations''' with her mother, after the marriage contract is ratified. If the man divorces the mother before '''having sexual relations''' with her, he is allowed to marry her daughter. <ref>[http://tafsir.com/default.asp?sid=4&tid=10749 Tafsir 'Ibn Kathir - Quran 4:23 (excerpt)]</ref> }}<br />
<br />
Therefore we see that the eminent scholars of Islam translate the verb 'dakhaltum' (the root word is dakhala) to mean 'sexual intercourse', because the literal meaning is to "enter", "insert into", "penetrate", or "pierce" a woman. It does not mean "enter a marriage" - it means "enter" the woman. <br />
<br />
== Bana Biha ==<br />
<br />
To further confound the Muslim apologist, the Bukhari ahadith use another phrase to convey the fact that Muhammad had sexual intercourse with Aisha:<br />
<br />
{{quote|{{Bukhari|5|58|236}}| Narrated Hisham's father :<br />
Khadija died three years before the Prophet departed to Medina. He stayed there for two years or so and then he married 'Aisha when she was a girl of six years of age, and he '''consummated his marriage''' when she was nine years old.<br />
<br />
''An Hisham An Abeehi Qala thuwaffiyath Khadijathu qabla makhrajannabiyyi sallallahu Alaihi Vasallama ilal Madeenathi bi thalatha sineenaa falabitha sanathaini ou qareeban min dhalika va nakaha Ayesha vahiya binthu sithi sineena thumma '''bana biha''' vahiya binthu this”I sineen.''}}<br />
<br />
{{Quote|{{Bukhari|7|62|65}}| Narrated 'Aisha that the Prophet married her when she was six years old and he '''consummated his marriage''' when she was nine years old. Hisham said: I have been informed that 'Aisha remained with the Prophet for nine years (i.e. till his death)."<br />
<br />
''An Ayesha th AnnaNabiyya Sallallahu alaihi vasallama thazawwajaha vahiya binthu Sitha sineena, va '''bana biha''' vahiya binthu This”I sineen. Qala Hisham : Va unbiethu Annaha kanath Indahu This”I Sineen.''}}<br />
<br />
The Arabic word ''"bana"'' means to ''"build"'' or ''"construct."'' However, if we add ''"biha"'' which means 'with her' (biha being a feminine verb in Arabic), then the meaning is entirely different. Literally, ''"bana biha"'' means ''"build with her."'' This is a phrase that is commonly used to denote intimate sexual relations. <br />
<br />
If we say in Arabic: 'Muhammad bana bi Aisha', the meaning is: 'Muhammad had intercourse with Aisha.' This is the only possibly Arabic understanding of the phrase. Therefore, again, it is apparent that Dr. Mushin Khan has used the euphemism "consummated the marriage" to denote the sexual act. <br />
<br />
Other Bukhari ahadith that use the phrase ''"bana biha"'' to mean sexual intercourse (although not between Muhammad and Aisha) include: Sahih Bukhari 4:53:353 and Sahih Bukhari 7:62:87.<br />
<br />
{{Quote|{{Bukhari|4|53|353}}|Narrated Abu Huraira: The Prophet said, "A prophet amongst the prophets carried out a holy military expedition, so he said to his followers, 'Anyone who has married a woman and wants to '''consummate the marriage''', and has not done so yet, should not accompany me; nor should a man who has built a house but has not completed its roof; nor a man who has sheep or shecamels and is waiting for the birth of their young ones.' So, the prophet carried out the expedition and when he reached that town at the time or nearly at the time of the 'Asr prayer, he said to the sun, 'O sun! You are under Allah's Order and I am under Allah's Order O Allah! Stop it (i.e. the sun) from setting.' It was stopped till Allah made him victorious...}}<br />
<br />
{{Quote|{{Bukhari|7|62|87}}|Narrated Abu Huraira: The Prophet said, "A prophet among the prophets went for a military expedition and said to his people: "A man who has married a lady and wants to '''consummate his marriage''' with her and he has not done so yet, should not accompany me.' "}}<br />
<br />
== Conclusion ==<br />
<br />
A reading of the relevant Bukhari ahadith make it clear that Muhammad had sexual intercourse with Aisha when she was nine years of age. The terms used are: ''"udkhilath"'' and ''"bana biha"'', which can only mean ''"sexual intercourse"'' in the context of the ahadith. <br />
<br />
The confusion from Muslims regarding this comes from their lack of understanding regarding the English phrase "consummation of marriage", their ignorance of Arabic and their unwillingness to admit that their prophet had sexual intercourse with a nine year old child. <br />
<br />
Instead of attacking the English phrase "consummation of the marriage", it might better serve Muslim apologists to read the relevant ahadith in the original Arabic.<br />
<br />
{{Core Pedophilia}}<br />
==See Also==<br />
*[[Aisha Age of Consummation|Aisha's Age of Consummation]]<br />
{{Hub4|Islamic Terms|Islamic Terms}}<br />
<br />
== References ==<br />
{{reflist}}<br />
<br />
[[Category: Muhammad and Aisha]]<br />
[[Category:Pedophilia]]<br />
[[Category:Muhammad]]<br />
[[Category:Terms and Definitions]]<br />
[[Category:Khalil Fariel]]</div>WIBothttps://wikiislamica.net/index.php?title=The_History_of_al-Tabari&diff=95302The History of al-Tabari2013-08-03T13:08:52Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>{{Infobox Book <br />
| name = The History of al-Tabari<BR>Volumes 1-40<br />
| title_orig = Tarikh al-Rusul wa al-Muluk<br />
| translator = Various Academic<br />
| image = [[File:The History of al-Tabari.jpg|150px]]<br />
| image_caption = <br />
| author = Ibn Jarir al-Tabari<br />
| illustrator = <br />
| cover_artist = <br />
| country = United States<br />
| language = English<br />
| series = <br />
| subject = Islam, Muslim and <BR>Middle Eastern history<br />
| genre = <br />
| publisher = [http://www.sunypress.edu/ SUNY Press]<br />
| release_date = June 2007<br />
| english_release_date =<br />
| media_type = <br />
| pages = 10,628<br />
| isbn = 978-0-7914-7249-1<br />
| preceded_by = <br />
| followed_by = <br />
}}<br />
<br />
'''The History of al-Tabari''' is an English translation of ''The History of the Prophets and Kings'' (تاريخ الرسلوالملوك ''Tarikh al-Rusul wa al-Muluk'', popularly known as ''Tarikh al-Tabari''). It is an historical and religious chronicle written by the Muslim historian Ibn Jarir al-[[Tabari]] (838-923), beginning with the [[Islam|Islamic]] [[Creation]] to the year 915 AD.<br />
<br />
It forms one of Islam's [[Islam and Scripture|major religious sources]], containing the most complete recension of Ibn Ishaq's [[Sirat Rasul Allah]]<ref>According to Islamic scholar Fred Donner at the University of Chicago, the material in ibn Hisham's and al-Tabari's recensions are "virtually the same" (Ref: ''Donner, Fred McGraw (1998). Narratives of Islamic origins: the beginnings of Islamic historical writing. Darwin Press. p. 132. ISBN 978-0-87850-127-4''). However, some material found in al-Tabari are not preserved by ibn Hisham. For example, al-Tabari includes the episode of the [[Satanic Verses]], while ibn Hisham does not (Ref: ''Raven, Wim, Sīra and the Qurʾān – Ibn Isḥāq and his editors, Encyclopaedia of the Qur'an. Ed. Jane Dammen McAuliffe. Vol. 5. Leiden, The Netherlands: Brill Academic Publishers, 2006. p29-51.'')(Ref: ''Cf., Ibn Ishaq [Guillaume's reconstruction, at 165-167] and al-Tabari [SUNY edition, at VI: 107-112]'').</ref> (the most important biography of Prophet [[Muhammad]], partially forming his [[Sunnah]]), and is universally praised by Muslims for its detail and accuracy concerning Muslim and Middle Eastern history. <br />
<br />
Along with the Muslim Students Association's [[Compendium of Muslim Texts]], which include universally accepted translations of the [[Qur'an]] and major [[hadith]] collections, Tabari's History is used as a primary source at [[WikiIslam]].<br />
<br />
==Praise and Description==<br />
<br />
{{Quote||In the ninth century A.C, Islamic learning was at its peak. Muslim scholars and scientists excelled in their learning and achievements in different fields. Abu Jafar Muhammad ibn Jarir at-Tabari surpassed them all. Learned in hadith literature, he also studied many other subjects to further his knowledge of the Holy Qur'an and the religion of Islam. During the end of his days, he was known as a commentator on the Holy Qur'an, an expert in Islamic Jurisprudence (Fiqh), and as a famous historian.<BR>. . .<BR><br />
Tarikh al-Rusul wa'l muluk 'Annals of the Apostles and Kings' ,by Abu Ja'far Muhammad b Jarir al-Tabri (839-923), is by common consent the most important universal history produced in the world of Islam.<br />
<br />
This monumental work explores the history of the ancient nations, the prophets, the rise of Islam and the history of the Islamic World down to the year 915 AD / 302 AH i.e The Return of the Caliphate to Baghdad: (The Caliphates of al-Mu'tadid, al-Muktafi and al-Muqtadir)<br />
<br />
It is divided here in 40 Volumes (Including Index) each of which covers about two hundred pages of the original Arabic text.<BR>. . .<BR><br />
Imam at-Tabari spent 12 years writing this encyclopaedia on Islamic history. His job was not easy for he had to collect and compile the material from different sources. He had to rely on oral reports as well to complete his encyclopedia. <br />
<br />
His encyclopedia, 'Annals of the Apostles and Kings', chronicled the History of Islam year by year; an attempt to categorize history from creation till the year 915 A.C. By the time he had finished his work, he had gathered all the historical traditions of the Arabs in his voluminous work. The Muslim world was not slow in showing its appreciation, and this work became more famous than his Commentary of the Holy Qur'an, for there was no other works like that in existence at that time.<br />
<br />
It is reported that there were at least 20 copies of his encyclopedia in all great libraries in the Muslim world of those days. Hundreds of copyists earned their living copying his work for use of individuals and libraries. Many of his original works were lost over the passage of time. It was only in the end of the last century that modern scholars pieced together his work so that it could be studied by students in modern times.<ref>[{{Reference archive|1=http://kitaabun.com/shopping3/product_info.php?products_id=71|2=2011-11-14}} History of al-Tabari 40 Vol]. Taken from "[{{Reference archive|1=http://kitaabun.com/shopping3/article_info.php?articles_id=15|2=2011-11-14}} Abu Jafar Muhammad ibn Jarir at-Tabari]". Written by A.I. Makki and originally published by the [http://writers.oneummah.net/ Muslim Writers Society] on April 9, 2004.</ref>}}<br />
<br />
==Summary of Volumes==<br />
<br />
===Volume I: General Introduction and From the Creation to the Flood===<br />
<br />
'''Translator:''' Franz Rosenthal '''Release Date:''' April 1989 '''ISBN:''' 978-0-88706-562-0<br />
<br />
{{Quote||Volume I of the thirty-eight volume translation of Tabari's great ''History'' begins with the creation of the world and ends with the time of Noah and the Flood. It not only brings a vast amount of speculation about the early history of mankind into sharp Muslim focus, but it also synchronizes ancient Iranian ideas about the prehistory of mankind with those inspired by the Qur'an and the Bible. The volume is thus an excellent guide to the cosmological views of many of Tabari's contemporaries. The translator, Franz Rosenthal, one of the world's foremost scholars of Arabic, has also written an extensive introduction to the volume that presents all the facts known about Tabari's personal and professional life. Professor Rosenthal's meticulous and original scholarship has yielded a valuable bibliography and chronology of Tabari's writings, both those preserved in manuscript and those alluded to by other authors. The introduction and first volume of the translation of the History form a ground-breaking contribution to Islamic historiography in English and will prove to be an invaluable source of information for those who are interested in Middle Eastern history but are unable to read the basic works in Arabic.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-358-the-history-of-al-tabari-vol-1.aspx|2=2011-11-17}} The History of al-Tabari Vol. 1: General Introduction and From the Creation to the Flood] - SUNY Press, accessed November 13, 2011</ref>}}<br />
<br />
===Volume II: Prophets and Patriarchs===<br />
<br />
'''Translator:''' William M. Brinner '''Release Date:''' November 1986 '''ISBN:''' 978-0-87395-921-6<br />
<br />
{{Quote||This volume records the lives and efforts of some of the prophets preceeding the birth of Mohammad. It devotes most of its message to two towering figures--Abraham, the Friend of God, and his great-grandson, Joseph. The story is not, however simply a repetition of Biblical tales in a slightly altered form, for Tabari sees the ancient pre-Islamic Near East as an area in which the histories of three different peoples are acted out, occasionally meeting and intertwining. Thus ancient Iran, Israel, and Arabia serve as the stages on which actors such as Biwarasb, the semi-legendary Iranian king, Noah and his progeny, and the otherwise unknown Arabian prophets Hud and Salih appear and act.<br />
<br />
In the pages of this volume we read of the miraculous birth and early life of Abraham, and of his struggle against his father's idolatry. God grants him sons--Ishmael from Hagar and Isaac from Sarah--and the conflicts between the two mothers, the subsequent expulsion of Hagar, and her settling in the vicinity of Mecca, all lead to the story of Abraham's being commanded to build God's sanctuary there. Abraham is tested by God, both by being commanded to sacrifice his son (and here Tabari shows his fairness be presenting the arguments of Muslim scholars as to whether that son was Ishmael or Isaac) and by being given commandments to follow both in personal behavior and in ritual practice. The account of Abraham is interlaced with tales of the cruel tyrant Nimrod, who tried in vain both to burn Abraham in fire and to reach the heavens to fight with God. The story of Abraham's nephew Lot and the wicked people of Sodom also appears here, with the scholars once again arguing--this time over what the exact crimes were for which the Sodomites were destroyed.<br />
<br />
Before proceeding to the story of Joseph, which is recounted in great detail, we linger over the accounts of two figures associated with ancient Arabia in Muslim tradition: the Biblical Job, who despite his trials and sufferings does not rail against God, and Shu'ayb, usually associated with the Biblical Jethro, the priest of Midian and father-in-law of Moses. Finally we meet Joseph, whose handsome appearance, paternal preference, and subsequent boasting to his brothers lead to his being cast into a pit and ending up as a slave in Egypt. His career is traced in some detail: the attempted seduction by Potiphar's wife, his imprisonment and eventual release after becoming able to interpret dreams, and his rise to power as ruler of Egypt. The volume ends with the moving story of Joseph's reunion with his brothers, the tragi-comic story of how he reveals himself to them, and the final reunion with his aged father who is brought to Egypt to see his son's power and glory.<br />
<br />
This is proto-history told in fascinating detail, of us in different contexts, as well as of others completely unknown to Western readers.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-362-the-history-of-al-tabari-vol-2.aspx|2=2011-11-17}} The History of al-Tabari Vol. 2: Prophets and Patriarchs] - SUNY Press, accessed November 13, 2011</ref>}}<br />
<br />
===Volume III: The Children of Israel===<br />
<br />
'''Translator:''' William M. Brinner '''Release Date:''' August 1991 '''ISBN:''' 978-0-7914-0687-8<br />
<br />
{{Quote||This volume continues the stories of the Israelite patriarchs and prophets who figured in Volume II, as well as of the semi-mythical rulers of ancient Iran. In addition to biblical, Qur'anic, and legendary accounts about Moses, Aaron, and the exodus of the Children of Israel from Egypt; of the Judges, Samuel and Ezekiel; and of Saul, David, and Solomon, it includes a version of Iranian prehistory that emphasizes the role of Manuchihr (Manushihr in Arabic) in creating the Iranian nation and state.<br />
<br />
Woven into these accounts are stories about figures belonging to the very earliest literatures of the Middle East: the mysterious al-Khidwith echoes from the epic of the Sumero-Akkadian hero Gilgamesh; the legendary exploits of Dhu l-Qarnayn, mirroring the ancient romance of Alexander; and incorporating elements about the encounter of King Solomon and Bilqis, the Queen of Sheba, of Jewish midrash and South Arabian lore.<br />
<br />
The Islamic empire was at its political and economic height during the tenth and eleventh centuries, and a new civilization was forged at the caliphal court and in society at large. One of the literary triumphs of that civilization was this rich and colorful tapestry belonging to the Islamic genre of "tales of the prophets." The tales in this volume show how threads from all the ancient civilizations of the Middle East were incorporated, absorbed, and Islamized in the brilliant fabric of that new civilization.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-1231-the-history-of-al-tabari-vol-3.aspx|2=2011-11-17}} The History of al-Tabari Vol. 3: The Children of Israel] - SUNY Press, accessed November 13, 2011</ref>}}<br />
<br />
===Volume IV: The Ancient Kingdoms===<br />
<br />
'''Translator:''' Moshe Perlmann '''Release Date:''' August 1987 '''ISBN:''' 978-0-88706-181-3<br />
<br />
{{Quote||In this volume Tabari takes up the history of the ancient world, focusing on the Iranians and the Israelites after the time of Solomon. He establishes a comparative chronology between the two nations; viewing Bahman, the Persian king, as the son of Esther, and his daughter, Khumani, the mother of Darius. Tabari's synchronization also leads him into a discussion of North and South Arabia, in which stories about King Jadhimah, Queen Zabba, and the tribes of Tabari and Jadis appear.<br />
<br />
Falling outside the general scheme of the volume, are other details. These are concentrated in five chapters on the biblical stories of Samson and Delilah, and on Jonah, commentary on a Quranic passage concerning three divine envoys, and on two stories of Christian antiquity, the Seven Sleepers and the martyr Jirjis.<br />
<br />
Tabari presents a mass of Iranian, Jewish, Christian, and Arabian lore in order to create a unified view of the material. His treatment of the mythical Iranian kings, as they battle Turanians and other foes, extends beyond the time of Alexander and his successors to the era of the Gospels, John the Baptist, and Jesus. Tales of the Israelites include the story of Asa and Zerah the Indian, remarkable for its development of the Biblical nucleus and variants of the history of the destruction of Jerusalem by Nebuchadnezzar.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-360-the-history-of-al-tabari-vol-4.aspx|2=2011-11-17}} The History of al-Tabari Vol. 4: The Ancient Kingdoms] - SUNY Press, accessed November 13, 2011</ref>}}<br />
<br />
===Volume V: The Sasanids, the Byzantines, the Lakhmids, and Yemen===<br />
<br />
'''Translator:''' C. E. Bosworth '''Release Date:''' November 1999 '''ISBN:''' 978-0-7914-4355-2<br />
<br />
{{Quote||This volume of al-T'abari's ''History'' has a particularly wide sweep and interest. It provides the most complete and detailed historical source for the Persian empire of the Sasanids, whose four centuries of rule were one of the most glorious periods in Persia's long history. It also gives information on the history of pre-Islamic Arabs of the Mesopotamian desert fringes and eastern Arabia (in al-Hira and the Ghassanid kingdom), and on the quite separate civilization of South Arabia, the Yemen, otherwise known mainly by inscriptions. It furnishes details of the centuries'-long warfare of the two great empires of Western Asia, the Sasanids and the Byzantine Greeks, a titanic struggle which paved the way for the subsequent rise of the new faith of Islam. The volume is thus of great value for scholars, from Byzantinists to Semitists and Iranists. It provides the first English translation of this key section of al-T'abari's work, one for which non-Arabists have hitherto relied on a partial German translation, meritorious for its time but now 120 years old. This new translation is enriched by a detailed commentary which takes into account up-to-date scholarship.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-3065-the-history-of-al-tabari-vol-5.aspx|2=2011-11-17}} The History of al-Tabari Vol. 5: The Sasanids, the Byzantines, the Lakhmids, and Yemen] - SUNY Press, accessed November 13, 2011</ref>}}<br />
<br />
===Volume VI: Muhammad at Mecca===<br />
<br />
'''Translator & Annotator:''' W. Montgomery Watt & M. V. McDonald '''Release Date:''' January 1989 '''ISBN:''' 978-0-88706-706-8<br />
<br />
{{Quote||The sixth volume of the translation of al-Tabari's ''History'' deals with the ancestors of Muhammad, with his own early life, and then with his prophetic mission up to the time of his Hijrah or emigration to Medina. The topics covered mean that this volume is of great importance both for the career of Muhammad himself and for the early history of Islam. Al-Tabari was familiar with, and made use of, the main early source of these matters, the Sirah or life of Muhammad by Ibn Ishaq, a work which is still extant. Although his own treatment is briefer than that of Iban Ishaq, it complements the latter in important ways by making use of other sources. Where Ibn Ishaq gave only the version of an event which he preferred, al-Tabari includes any variants which he considered of value. Thus he mentions the dispute about the first male to become a muslim--'Ali or Abu Bakr or Zayd--and has also several variant accounts of the call to hostility toward Muhammad from many of the leading Meccans and their attempts to put pressure on his family to stop his preaching. The negotiations with the men of Medina which eventually led to the Hijrah are fully described, and there is then an account of how Muhammad escaped an assassination attempt and arrived safely in Medina. A concluding section discusses some chronological questions. This volume does not merely give a straightforward account of the earlier career of Muhammad and the beginnings of Islam, but also contains valuable source-material not easily accessible otherwise, or not accessible at all.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-349-the-history-of-al-tabari-vol-6.aspx|2=2011-11-17}} The History of al-Tabari Vol. 6: Muhammad at Mecca] - SUNY Press, accessed November 13, 2011</ref>}}<br />
<br />
===Volume VII: The Foundation of the Community===<br />
<br />
'''Translator:''' M. V. McDonald '''Annotator:''' W. Montgomery Watt '''Release Date:''' August 1987 '''ISBN:''' 978-0-88706-344-2<br />
<br />
{{Quote||The contents of this volume are extremely significant: The specific events in this earliest period set precedents for what later became established Islamic practice. The book deals with the history of the Islamic community at Medina during the first four years of the Islamic period--a time of critical improtance for Islam, both as a religion and as a political community. The main events recounted by Tabari are the battles between Muhammad's supporters in Medina and their adversaries in Mecca. Tabari also describes the rivalries and infighting among Muhammad's early supporters, including their early relations with the Jewish community in Medina.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-357-the-history-of-al-tabari-vol-7.aspx|2=2011-11-17}} The History of al-Tabari Vol. 7: The Foundation of the Community: Muhammad At Al-Madina A.D. 622-626/Hijrah-4 A.H.] - SUNY Press, accessed November 13, 2011</ref>}}<br />
<br />
===Volume VIII: The Victory of Islam===<br />
<br />
'''Translator:''' Michael Fishbein '''Release Date:''' January 1997 '''ISBN:''' 978-0-7914-3149-8<br />
<br />
{{Quote||This volume covers the history of the Muslim community and the biography of Muhammad in the middle Medinan years. It begins with the unsuccessful last Meccan attack on Medina, known as the battle of the Trench.<br />
<br />
Events following this battle show the gradual collapse of Meccan resistance to Islam. The next year, when Muhammad set out on pilgrimage to Mecca, the Meccans at first blocked the road, but eventually a ten-year truce was negotiated at al-Hudaybiyah, with Muhammad agreeing to postpone his pilgrimage until the following year. The Treaty of al-Hudaybiyah was followed by a series of Muslim expeditions, climaxing in the important conquest of Khaybar. In the following year Muhammad made the so-called Pilgrimage of Fulfillment unopposed.<br />
<br />
Al-Tabari's account emphasizes Islam's expanding geographical horizon during this period. Soon after the Treaty of al-Hudaybiyah, Muhammad is said to have sent letters to six foreign rulers inviting them to become Muslims. Another example of this expanding horizon was the unsuccessful expedition to Mu'tah in Jordan.<br />
<br />
Shortly afterward the Treaty of al-Hudaybiyah broke down, and Muhammad marched on Mecca. The Meccans capitulated, and Muhammad entered the city on his own terms. He treated the city leniently, and most of the Meccan oligarchy swore allegiance to him as Muslims.<br />
<br />
Two events in the personal life of Muhammad during this period caused controversy in the community. Muhammad fell in love with and married Zaynab bt. Jahsh, the divorced wife of his adopted son Zayd. Because of Muhammad's scruples, the marriage took place only after a Qur'anic revelation permitting believers to marry the divorced wives of their adopted sons. In the Affair of the Lie, accusations against Muhammad's young wife 'A'ishah were exploited by various factions in the community and in Muh'ammad's household. In the end, a Qur'anic revelation proclaimed 'A'ishah's innocence and the culpability of the rumormongers.<br />
<br />
This volume of al-Tabari's ''History'' records the collapse of Meccan resistance to Islam, the triumphant return of Muhammad to his native city, the conversion to Islam of the Meccan oligarchy, and the community's successful weathering of a number of potentially embarrassing events in Muhammad's private life.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-2456-the-history-of-al-tabari-vol-8.aspx|2=2011-11-17}} The History of al-Tabari Vol. 8: The Victory of Islam: Muhammad at Medina A.D. 626-630/A.H. 5-8] - SUNY Press, accessed November 13, 2011</ref>}}<br />
<br />
===Volume IX: The Last Years of the Prophet===<br />
<br />
'''Translator:''' Ismail K. Poonawala '''Release Date:''' September 1990 '''ISBN:''' 978-0-88706-691-7<br />
<br />
{{Quote||This volume deals with the last two and a half years of the Prophet's life. In addition to the three major expeditions to Hunanyn, Ta'if, and Tabuk, it describes in detail the circumstances surrounding the illness from which he died and the subsequent crisis of leadership faced by the nascent Muslim community. The author depicts with admirable fairness all the various opinions and divisions that existed within the community. He also presents a vivid picture of the Prophet's physical appearance, his personal life, and his marriages. Among other topics discussed in this volume are all the deputations that came to Medina; a summary of all the expeditions and raiding parties; and his scribes, freedmen, horses, camels, goats, swords, coats of mail, and so on. It also covers the apostasy of Musaylimah, Aswad, and Tulhahah and the Prophet's attempts to deal with them.<br />
<br />
The translation not only preserves the original lively flavor of al-Tabari but also, in its annotations, draws extensively on both parallel Arabic sources and the intensive research of recent years. Readers who seek a deeper understanding of the Prophet's personality and of the reasons for antagonisms engendered among various factions will find this volume most informative.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-348-the-history-of-al-tabari-vol-9.aspx|2=2011-11-17}} The History of al-Tabari Vol. 9: The Last Years of the Prophet: The Formation of the State A.D. 630-632/A.H. 8-11] - SUNY Press, accessed November 13, 2011</ref>}}<br />
<br />
===Volume X: The Conquest of Arabia===<br />
<br />
'''Translator:''' Fred M. Donner '''Release Date:''' July 1993 '''ISBN:''' 978-0-7914-1071-4<br />
<br />
{{Quote||Volume X of al-Tabari's massive chronicle is devoted to two main subjects. The first is the selection of Abu Bakr as the first caliph or successor to the Prophet Muh'ammad following the Prophet's death in 632 C.E. This section of the ''History'' reveals some of the inner divisions that existed within the early Muslim community, and sheds light on the interests and motivations of various parties in the debates that led up to Abu Bakr's acclamation as caliph.<br />
<br />
The second main subject of Volume X is the ''riddah'' or "apostasy"--actually a series of rebellions against Muslim domination by various tribes in Arabia that wished to break their ties with Medina following the Prophet's death. The ''History'' offers one of the more extensive collections of accounts about this early sequence of events to be found in the Arabic historical literature. It provides richly detailed information on the rebellions themselves and on the efforts made by Abu Bakr and his Muslim supporters to quell them. It also tells us much about relationships among the tribes of Arabia, local topography, military practice, and the key personnel, organization, and structure of the early Islamic state.<br />
<br />
The successful suppression of the ''riddah'' marked the transformation of the Muslim state from a small faith community of importance only in West Arabia to a much more powerful political entity, embracing all of the Arabian peninsula and poised to unleash a wave of conquests that would shortly engulf the entire Near East and North Africa. The ''riddah era'' is, thus, crucial to understanding the eventual appearance of Islam as a major actor on the stage of world history.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-1411-the-history-of-al-tabari-vol-10.aspx|2=2011-11-17}} The History of al-Tabari Vol. 10: The Conquest of Arabia: The Riddah Wars A.D. 632-633/A.H. 11] - SUNY Press, accessed November 13, 2011</ref>}}<br />
<br />
===Volume XI: The Challenge to the Empires===<br />
<br />
'''Translator:''' Khalid Yahya Blankinship '''Release Date:''' April 1993 '''ISBN:''' 978-0-7914-0851-3<br />
<br />
{{Quote||Although this volume deals with the part of al-Tabari's History covering the years 12 and 13 (633-35), in the caliphates of Abu Bakr al-Siddiq and 'Umar b. al-Khattab, the narratives contained in it, which are lengthy and detailed, are concerned with the first Muslim conquests in Iraq and Syria. Although it might be expected, therefore, that this volume would be a basic source for these conquests, the actual value of the bulk of the reported traditions is in considerable doubt because most of the material is derived from a later Kufan traditionist, Sayf b. 'Umar (d. 170-93/786-809), who apparently exaggerated and distorted his material considerably. Indeed, Sayf's transmissions clearly reveal the tendency of his party, an anti-Shi'ite faction based on the Arab Mudar tribal group in al-Kufah that had lost out with the fall of the Umayyads and the coming of the 'Abbasids to power. Although Sayf's transmissions thus have limited value as far as the earliest conquests themselves are concerned, they are of the utmost value in revealing the content and character of Islamic historical debates in the late 2nd/8th century. In addition, they permit us to elucidate and reconstruct an early harmonizing tendency in Islam that undoubtedly had a significant effect on the way later Muslims viewed their earliest history. <br />
<br />
The translation is preceded by an introduction analyzing the tendencies of Sayf and his party as revealed in this volume. Extensive notes accompany the text for the benefit of historians in other fields, as well as of Islamic specialists.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-1288-the-history-of-al-tabari-vol-11.aspx|2=2011-11-17}} The History of al-Tabari Vol. 11: The Challenge to the Empires A.D. 633-635/A.H. 12-13] - SUNY Press, accessed November 13, 2011</ref>}}<br />
<br />
===Volume XII: The Battle of al-Qadisiyyah and the Conquest of Syria and Palestine===<br />
<br />
'''Translator:''' Yohanan Friedmann '''Release Date:''' January 1992 '''ISBN:''' 978-0-7914-0733-2<br />
<br />
{{Quote||The present volume of the History of al-Tabari deals with the years 14 and 15 of the Islamic era, which correspond to A.D. 635-637. The nascent Islamic state had just emerged victorious from the crisis that followed the Prophet's death in 632 and had suppressed what was known as the ''riddah'' ("apostasy") rebellion in the Arabian peninsula. Under the leadership of 'Umar b.'al-Khattab, the second caliph, or successor to the Prophet Muhammad, the Muslims embarked on the conquests that would soon transform the whole of the Middle East and North Africa into an Arab empire. Most of the present volume describes the battle of al-Qadisiyyah, which took place on the border between the fertile Iraqi lowlands (''al-sawad'') and the Arabian desert and resulted in the decisive defeat of the Persian army. The Muslim victory at al-Qadisiyyah heralded the downfall of the Sasanian dynasty, which had ruled Persia and Mesopotamia since A.D., the third century; it also paved the way for the conquest of Iraq and facilitated Islamic expansion in Persia and beyond.<br />
<br />
The volume also deals with the conquest of Syria and Palestine and the Expulsion of the Byzantines from those regions. Particular attention is devoted to the traditions related to the conquest of Jerusalem at the hands of 'Umar b. al-Khattab, the first Muslim prayer on the Temple Mount, and its transformation into an Islamic sanctuary. <br />
<br />
The volume contains colorful descriptions of the various battles, expatiations on the bravery of the Muslim warriors, and portrayals of the futile negotiations between the parties before the beginning of hostilities. It thus provides the reader with a fascinating insight into the later Muslim traditions related to those crucial events of early Islamic history.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-1199-the-history-of-al-tabari-vol-12.aspx|2=2011-11-17}} The History of al-Tabari Vol. 12: The Battle of al-Qadisiyyah and the Conquest of Syria and Palestine A.D. 635-637/A.H. 14-15] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XIII: The Conquest of Iraq, Southwestern Persia, and Egypt===<br />
<br />
'''Translator:''' Gautier H. A. Juynboll '''Release Date:''' August 1989 '''ISBN:''' 978-0-88706-876-8<br />
<br />
{{Quote||This volume deals with the aftermath of the decisive battle at al-Qadisiyyah described in the previous volume. First, the conquest of southern Iraq is consolidated; in rapid succession there follow the accounts of the battles at Burs and Babil. Then in 16/637 the Muslim warriors make for the capital al-Mada'in, ancient Ctesiphon, which they conquer after a brief siege. The Persian king seeks refuge in Hulwan, leaving behind most of his riches, which are catalogued in great detail. In the same year the Muslim army deals the withdrawing Persians another crushing blow at the battle of Jalula'.<br />
<br />
This volume is important in that it describes how the newly conquered territories are at first administered. As the climate of al-Mada'in is felt to be unwholesome, a new city is planned on the Tigris. This is al-Kufah, which is destined to play an important role as the capital city of the fourth caliph, 'Ali. The planning of al-Kufah is set forth in considerable detail, as is the building of its main features--the citadel and the great congregational mosque.<br />
<br />
After this interlude there follow accounts of the conquests of a string of towns in northern Mesopotamia, which bring the Muslim fighters near the border with al-Jazirah. That region is conquered in 17/638. The history of its conquest is preceded by an account of the Byzantines' siege of the city of Hims. Also in this year, 'Umar is recorded to have made a journey to Syria, from which he is driven back by a sudden outbreak of the plague, the so-called Plague of 'Amawas.<br />
<br />
The scene then shifts back to southwestern Iran, where a number of cities are taken one after another. The Persian general al-Hurmuzan is captured and sent to Medina. After this, the conquest of Egypt--said to have taken place in 20/641--is recorded.<br />
<br />
The volume concludes with a lengthy account of the crucial battle at Nihawand of 21/642. Here the Persians receive a blow that breaks their resistance definitively.<br />
<br />
This volume abounds in sometimes very amusing anecdotes of man-to-man battles, acts of heroism, and bizarre, at times even miraculous events. The narrative style is fast-moving, and the recurrence of similar motifs in the historical expose lends them authenticity. Many of the stories in this volume may have begun as yarns spun around campfires. It is not difficult to visualize an early Islamic storyteller regaling his audience with accounts that ultimately found their way to the file on conquest history collected by Sayf b. 'Umar, al-Tabari's main authority for this volume.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-365-the-history-of-al-tabari-vol-13.aspx|2=2011-11-17}} The History of al-Tabari Vol. 13: The Conquest of Iraq, Southwestern Persia, and Egypt: The Middle Years of 'Umar's Caliphate A.D. 636-642/A.H. 15-21] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XIV: The Conquest of Iran===<br />
<br />
'''Translator:''' G. Rex Smith '''Release Date:''' 1994 '''ISBN:''' 978-0-7914-1293-0<br />
<br />
{{Quote||This volume covers the years 21-23/641-43 of the caliphate of 'Umar b. al-Khattab. It can be divided into two distinct and almost equal parts: the first concerning the Muslim conquests in Iran and the east, and the second concerning 'Umar himself, his assassination, and an assessment of the caliph and the man.<br />
<br />
The volume begins with the caliphal order to the Muslim troops, recently victorious at the famous battle of Nihawand in 21/641, to penetrate farther into infidel lands in the east. The might of the Persian empire had been broken, and a golden opportunity offered itself to the Muslim community to expand its territories. The territorial gains thus achieved are recounted in this volume. Moving out of the garrison towns of al-Kufah and al-Basrah, the Muslim forces' conquests of Isfahan, Hamadhan, al-Rayy, Qumis, Jurjan, Tabaristan, Azerbaijan, Khurasan, parts of Fars province, Kirman, Sijistan and Makran as far as the Indus, are all described in these pages.<br />
<br />
Contained in these accounts of far-reaching conquests are the peace documents, which are of considerable historical importance. They are typically the documents issued by the victorious Muslim commanders on the ground to the subjugated local inhabitants, laying out in precise terms the obligations of the latter toward their Muslim conquerors in return for safe conduct.<br />
<br />
Leaving the Muslim forces on the bank of the Indus, Tabari switches his account to Medina, where in 23/643 'Umar b. al-Khattab was assassinated by a Christian slave. After full accounts of this deed, the reader is provided with details of the caliph's genealogy, his physical description, his birth date and age, the names of his children and wives, and the period of time he was a Muslim. A lengthy section follows, in which the deeds of 'Umar are recounted in anecdotal form. There are also quotations from his addresses to his people and some poetic eulogies addressed to him.<br />
<br />
The volume ends with 'Umar's appointment of the electoral council, five senior figures in the Islamic community, to decide on his successor, and the fascinating and historically greatly important account of the workings of the council with all the cut and thrust of debate and the politicking behind the scenes. Thus was 'Uthman b. 'Affan appointed to succeed 'Umar.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-1521-the-history-of-al-tabari-vol-14.aspx|2=2011-11-17}} The History of al-Tabari Vol. 14: The Conquest of Iran A.D. 641-643/A.H. 21-23] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XV: The Crisis of the Early Caliphate===<br />
<br />
'''Translator:''' R. Stephen Humphreys '''Release Date:''' March 1990 '''ISBN:''' 978-0-7914-0154-5<br />
<br />
{{Quote||Before the caliphate of the 'Uthman b. 'Affan, the Muslim community had grown from strength to strength in spite of a series of major crises--the Hirah, the death of the Prophet, the Riddah wars, the assassination of 'Umar by a Persian slave. But 'Uthman's reign ended in catastrophe. His inability to manage the social and political conflicts that were now emerging among various factions within the community led to his death at the hands of Muslim rebels. The consequences of this tragic event were bitter: not only a century of civil war, but also political and religious schisms of such depth that they have not been entirely healed even now. Most medieval Muslim historians told this story in an overtly partisan manner, but al-Tabari demands more of his readers. First of all, they must decide for themselves, on the basis of highly ambigous evidence, whether 'Uthman's death was tyrannicide or murder. But, more than that, they must ask how such a thing could have happened at all; what had the Muslims done to bring about the near-destruction of their community?<br />
<br />
Al-Tabari presents this challenge within a broad framework. For, even while the internal crisis that issued in 'Uthman's death was coming to a head, the wars against Byzantium and Persia continued. The first expeditions into North Africa, the conquest of Cyprus, the momentary destruction of the Byzantine fleet at the Battle of the Masts, the bloody campaigns in Armenia, the Caucasus, and Khurasan are all here, in narratives that shift constantly between hard reporting and pious legend. Muslim forces retain the offensive, but there are no more easy victories; henceforth, suffering and endurance will be the hallmarks of the hero. Most evocative in the light of 'Uthman's fate is the moving account of the murder of the last Sasanian king, Yazdagird III--a man betrayed by his nobles and subjects, but most of all by his own character.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-352-the-history-of-al-tabari-vol-15.aspx|2=2011-11-17}} The History of al-Tabari Vol. 15: The Crisis of the Early Caliphate: The Reign of 'Uthman A.D. 644-656/A.H. 24-35] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XVI: The Community Divided===<br />
<br />
'''Translator:''' Adrian Brockett '''Release Date:''' January 1997 '''ISBN:''' 978-0-7914-2391-2<br />
<br />
{{Quote||This volume of al-Tabari's history deals with the traumatic breakup of the Muslim community following the assassination of the Caliph 'Uthman. It begins with the first seriously contested succession to the caliphate, that of 'Ali, and proceeds inexorably through the rebellion of 'A'ishah, T'alhah, and al-Zubayr, to the Battle of the Camel, the first time Muslim army faced Muslim army. It thus deals with the very first violent response to the two central problems of Muslim history: who is the rightful leader, and which is the true community? It is a section with the weightiest implications for the Muslim interpretation of history, wide open to special pleading.<br />
<br />
There are the Shi'a who depict 'Ali as a spiritual leader fighting against false accusations and the worldly ambitious. Conversely, there are those who would depict him or his followers in a negative light. There are also the 'Abbasid historians, who, though anti-Umayyad, must balance a reverence for the Prophet's household (ahl al-bayt) with a denunciation of 'Alid antiestablishmentarianism. All these points of view, and more, are represented in al-Tabari's compilation, illustrating the difficulty the Muslim community as a whole has faced in coming to terms with these disastrous events.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-2078-the-history-of-al-tabari-vol-16.aspx|2=2011-11-17}} The History of al-Tabari Vol. 16: The Community Divided: The Caliphate of 'Ali I A.D. 656-657/A.H. 35-36] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XVII: The First Civil War===<br />
<br />
'''Translator:''' G. R. Hawting '''Release Date:''' March 1996 '''ISBN:''' 978-0-7914-2393-6<br />
<br />
{{Quote||Many of the events treated in this volume have become part of the historical consciousness of Muslims. The first civil war of Islam, the Fitnah, is widely seen as of decisive importance in dividing the Muslims into three major traditions, Sunnis, Shi'is, and Kharijis, which have persisted until today. Although this division may be an over-simplification of a much more complex process of community formation, the events narrated here are certainly of great importance in the early history of Islam.<br />
<br />
The volume is focused on the struggle between the caliph 'Ali and his rival and eventual successor as caliph, Mu'awiyah, the first caliph of the Umayyad dynasty. About half of the material is concerned with the confrontation between the two at the battle of Siffin in 657, the fighting, the ending of the battle when the Syrian supporters of Mu'awiyah are described as having attached Qu'ranic texts to their lances, and the subsequent negotiations between the two rivals which resulted in the dispute's being put to arbitration. Much detail is also provided about 'Ali's struggle against the Kharijis, his former supporters who had turned against him as a result of his agreement with Mu'awiyah to accept arbitration; the revolt against 'Ali in regions of Iraq and Persia around the northern edges of the Persian Gulf, which involved Christians, as well as Muslims, Arabs, and such non-Arab groups as Kurds; the events in Egypt that led to the burning of 'Ali's representative there in the skin of a donkey; and the murder of 'Ali by Ibn Muljam, the account of which sometimes reads as if it were a popular story.<br />
<br />
Al-Tabari's text makes available a wealth of detail in narratives collected from the now lost compilations of scholars of earlier generations. The bulk of the material is cited from the famous Abu Mikhnaf, who died in A.D. 774, but there are also many reports from other traditionists and narrators whose materials would be largely unknown to us if it were not for the work of al-Tabari. The volume contains a number of speeches and letters attributed to the Prophet's son-in-law and cousin 'Ali, including his deathbed speech to his sons, and there is also a version of the document drawn up by 'Ali and Mu'awiyah in which they agreed to appoint arbitrators.<br />
<br />
The Arabic text of the Leiden edition of al-Tabari has been compared with the more recent Cairo edition and with the substantial parallel passages in such other works as the Waq'at Siffin of al-Mingari and the Sharh Nahj al-Balaghah of Ibn Abi' l-Hadid, as well as other sources, in an attempt to provide a secure text for translation. Individuals and places are identified in the footnotes, further references to sources and secondary literature are provided, and textual problems and historical matters are discussed. The volume contains a bibliography and index.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-2079-the-history-of-al-tabari-vol-17.aspx|2=2011-11-17}} The History of al-Tabari Vol. 17: The First Civil War: From the Battle of Siffin to the Death of 'Ali A.D. 656-661/A.H. 36-40] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XVIII: Between Civil Wars: The Caliphate of Mu`awiyah===<br />
<br />
'''Translator:''' Michael G. Morony '''Release Date:''' November 1986 '''ISBN:''' 978-0-87395-933-9<br />
<br />
{{Quote||This volume presents for the first time in English Tabari's complete account of the twenty-year long reign of the fifth caliph, Mu'awiyah (661-680). The importance of this account lies partly in Tabari's quotation of major portions of the work of earlier authors, such as Abu Mikhnaf and other eighth-century compilers. It is also significant because Tabari's selection of themes has had a decisive influence on modern interpretations of this period, particularly on the identification of what the important issues were in the works of Henri Lammens and Julius Wellhausen. Here one can read the exciting account of the Khariji revolt of Mustawrid ibn Ullifah, the impressive but controversial record of the governorship of Ziyad b. Abihi, the entertaining escapades of the poet Farazdaq in his youth, and the tragic story of Hibn 'Adi. Tabari's presentation of different points of view about these and other events makes his account an indispensable source for early Islamic history.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-356-the-history-of-al-tabari-vol-18.aspx|2=2011-11-17}} The History of al-Tabari Vol. 18: Between Civil Wars: The Caliphate of Mu'awiyah A.D. 661-680/A.H. 40-60] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XIX: The Caliphate of Yazid b. Mu`awiyah===<br />
<br />
'''Translator:''' I. K. A. Howard '''Release Date:''' January 1991 '''ISBN:''' 978-0-7914-0040-1<br />
<br />
{{Quote||This volume deals with the caliphate of Yazid. Yazid was not accepted as a legitimate caliph by many of the leading Muslims of the time, and, therefore, al-Tabari has concentrated his account of Yazid's caliphate almost entirely on the opposition to him. This opposition had its leadership in two of the leading Islamic figures of the time, al-Husayn, the son of the caliph 'Ali, and Ibn al-Zubayr, a leading Muslim who felt that he had had some claims to the caliphate himself. The first revolt was led by al-Husayn. This revolt, although ineffectual in military terms, is very important for the history of Islam, as al-Husayn came to be regarded by Shi'ite Muslims as the martyred imam; his martyrdom is still commemorated every year by them.<br />
<br />
In his account al-Tabari has preserved for us some of the earliest historical writing on the subject. The amount of space he devotes to this event shows the importance it had already assumed by his own time. The second revolt, that of Ibn al-Zubayr, was much more serious in immediate terms. The revolt or civil war can be divided into two stages. This volume covers the first stage, ending with the timely death of Yazid, which saved Ibn al-Zubayr from defeat.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-361-the-history-of-al-tabari-vol-19.aspx|2=2011-11-17}} The History of al-Tabari Vol. 19: The Caliphate of Yazid b. Mu'awiyah A.D. 680-683/A.H. 60-64] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XX: The Collapse of Sufyanid Authority and the Coming of the Marwanids===<br />
<br />
'''Translator:''' G. R. Hawting '''Release Date:''' August 1989 '''ISBN:''' 978-0-88706-855-3<br />
<br />
{{Quote||This volume covers the vital early years of the second Muslim civil war, when the Umayyad caliphate seemed on the point of extinction. That it survived had much to do with the vigor of the Umayyad Marwan b. al-Hakam whose initial restoration of Umayyad authority is described here in some detail by al-Tabari's sources. In the chaos and confusion of the civil war, however, developments took place that were to prove significant for the future of the Umayyad calphate, indeed for the early history of Islam in general. Among them, the first manifestations of large-scale tribal divisions among the Arabs, together with the development of support for the descendants of the Prophet as the only legitimate rulers, were particularly important and receive special attention. For this period, al-Tabari's History is a fundamental source.<br />
<br />
The material collected by al-Tabari frequently makes lively and colorful reading, and the annotations that accompany this translation attempt to clarify and make more explicit the sometimes allusive and compressed information provided by al-Tabari and his sources. Since the standard edition of the text was made, at the end of the nineteenth century, a significant number of other sources have been published, which often make possible a more exact reading of al-Tabari's text. For these reasons, it is hoped that this translation will appeal to those interested in the period but who have little or no Arabic and will also prove useful to students and scholars who are capable of reading the Arabic but will appreciate the suggested textual amendments and improvements and the elucidatory comments.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-363-the-history-of-al-tabari-vol-20.aspx|2=2011-11-17}} The History of al-Tabari Vol. 20: The Collapse of Sufyanid Authority and the Coming of the Marwanids: The Caliphates of Mu'awiyah II and Marwan I and the Beginning of The Caliphate of 'Abd al-Malik A.D. 683-685/A.H. 64-66] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXI: The Victory of the Marwanids===<br />
<br />
'''Translator:''' Michael Fishbein '''Release Date:''' March 1990 '''ISBN:''' 978-0-7914-0221-4<br />
<br />
{{Quote||Volume XXI of the History of al-Tabari (from the second part of 66/685 to 73/693) covers the resolution of "the Second Civil War." This conflict, which has broken out in 64/683 after the death of the Umayyad caliph Yazid I, involved the rival claims of the Umayyads (centered in Syria) and the Zubayrids (centered in the Hijaz), each of whom claimed the caliphal title, Commander of the Faithful. Both parties contented for control of Iraq, which was also the setting for al-Mukhtar's Schi'ite uprising in al-Kufah during 66/685 and 67/686. Kharijite groups were active in south-western Iran and central Arabia, even threatening the heavily settled lands of Iraq. By the end of 73/692, the Umayyad regime in Damascus, led by Abd-al-Malik, had extinguished the rival caliphate of Ibn al-Zubayr and had reestablished a single, more or less universally acknowledged political authority for the Islamic community. <br />
<br />
Al-Tabari's account of these years is drawn from such earlier historians as Abu Mikhnaf, al-Mada'ini, and al-Waqidi and includes eyewitness accounts, quotations from poems, and texts of sermons. Notable episodes include al-Mukhtar's slaying of those who had been involved in the death of al-Husayn at Karbala, the death of al-Mukhtar at the hands of Mus'ab b. al-Zubayr, the revolt of Amr b. Sa'id in Damascus, the death of Mus'ab at the Battle of Dayr al-Jathaliq, and al-Hajjaj's siege and conquest of Mecca on behalf of Abd-al-Malik. There are excursuses on the chair that al-Mukhtar venerated as a relic of Ali, the biography of the colorful brigand Ubaydallah b. al-Hurr, and the development of the secretarial office in Islam.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-1026-the-history-of-al-tabari-vol-21.aspx|2=2011-11-17}} The History of al-Tabari Vol. 21: The Victory of the Marwanids A.D. 685-693/A.H. 66-73] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXII: The Marwanid Restoration===<br />
<br />
'''Translator:''' Everett K. Rowson '''Release Date:''' July 1989 '''ISBN:''' 978-0-88706-975-8<br />
<br />
{{Quote||This volume chronicles the history of the Islamic state in the years A. H. 74-81 (A. D. 693-701), after the final defeat of Ibn al-Zubayr in Mecca put an end to twelve years of civil war and reunited the empire under the rule of the Marwanid caliph 'Abd al-Malik. Syria and the Hijaz enjoyed a period of relative peace during this time, and stability and consolidation were furthered by such basic administrative reforms as the institution of an official Islamic coinage. Pacification of Iraq, where Kharijite rebel bands still roamed and mutiny was spreading among the government forces, was entrusted by 'Abd al-Malik to the victorious general al-Hajjaj b. Yusuf. Al-Tabari gives a detailed account of this iron-fisted governor's administration, concentrating on his war against the redoubtable Shabib b. Yazid, a Kharijite guerilla leader with a band of a few hundred men who held out against all odds and twice even entered the capital at al-Kufah and prayed in its mosque. Vivid eyewitness reports from participants on both sides of this conflict provide a valuable picture of Arab life in Iraq at this time, as well as evidence for the ideology of the Kharijites and the sources of discontent in the wider society.<br />
<br />
Attention is also given to developments in the frontier provinces of the east, eventually also placed under the authority of al-Hajjaj. In Khurasan, the vicious tribal feuds that had interrupted the policy of continued conquest were gradually resolved and campaigning resumed. In Sijistan, a crushing defeat of Arab troops led al-Hajjaj to outfit the "Peacock Army," a force of unprecedented size and impressiveness, which, when it rebelled under its leader, Ibn al-Ash'ath, was to offer the governor the gravest challenge of his career.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-350-the-history-of-al-tabari-vol-22.aspx|2=2011-11-17}} The History of al-Tabari Vol. 22: The Marwanid Restoration: The Caliphate of 'Abd al-Malik A.D. 693-701/A.H. 74-81] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXIII: The Zenith of the Marwanid House===<br />
<br />
'''Translator:''' Martin Hinds '''Release Date:''' August 1990 '''ISBN:''' 978-0-88706-721-1<br />
<br />
{{Quote||This volume covers the years 700-715 A.D., a period that witnessed the last five years of the caliphate of the Umayyad 'Abd al-Malik b. Marwan and the whole of the caliphate of his son al-Walid. In retrospect, this period can be seen to have marked the apogee of Marwanid Umayyad power. It began with the dangerous revolt of the Iraqi tribal leader Ibn al-Ash'ath, which seriously imperilled Marwanid control of Iraq and was countered with considerable difficulty; but this proved to be the last of the obstacles faced by 'Abd al-Malik in the wake of the Second Civil War of 685-693. Thereafter he was able to preside over a strong and dynamic Arab kingdom, with al-Hajjaj b. Yusuf as his powerful governor of Iraq and the East.<br />
<br />
When 'Abd al-Malik died in 705, the caliphate passed to his son al-Walid, during whose decade of office al-Hajjaj remained at his post and further Arab expansion took place in Central Asia, in Sind, and in the Iberian Peninsula. To many of their contemporaries, the Arabs of that time must have looked like potential world conquerors.<br />
<br />
The volume ends shortly after the deaths of al-Hajjaj and al-Walid and just two years before the dispatch in 717 of the ill-fated Arab expedition to Constantinople.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-354-the-history-of-al-tabari-vol-23.aspx|2=2011-11-17}} The History of al-Tabari Vol. 23: The Zenith of the Marwanid House: The Last Years of 'Abd al-Malik and The Caliphate of al-Walid A.D. 700-715/A.H. 81-96] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXIV: The Empire in Transition===<br />
<br />
'''Translator:''' David Stephan Powers '''Release Date:''' July 1989 '''ISBN:''' 978-0-7914-0072-2<br />
<br />
{{Quote||In this volume, which covers the caliphates of Sulayman, 'Umar II, and Yazid II, al-Tabari provides vivid and detailed accounts of the events spanning the period from 97-105/715-724. We listen to the stirring speeches of Qutaybah b. Muslim, in which he urges his followers to renounce their allegiance to Sulayman; are present at the disastrous third and final attempt to take Constantinople; watch from behind the scenes as Raja'b. Haywah skillfully engineers the accession of 'Umar II; and follow the remarkable career of Yazid b. al-Muhallab, first as governor and conqueror, then as prisoner, and finally as rebel.<br />
<br />
Throughout this volume we observe the struggle of the Umayyad regime to maintain control over a rapidly expanding but increasingly dissatisfied subject population. Governors are appointed and dismissed with dizzying rapidity, administrative boundaries are drawn and redrawn, Arab tribesmen express dissatisfaction with the diminishing rewards of military conquest, non-Arab converts chafe at the differential treatment they receive, and religious opponents revolt in the name of "the Book and the Sunnah." Important in their own right, the events of this period provide an essential key to a proper understanding of the 'Abbasid revolution that lay just over the horizon.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-364-the-history-of-al-tabari-vol-24.aspx|2=2011-11-17}} The History of al-Tabari Vol. 24: The Empire in Transition: The Caliphates of Sulayman, 'Umar, and Yazid A.D. 715-724/A.H. 97-105] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXV: The End of Expansion===<br />
<br />
'''Translator:''' Khalid Yahya Blankinship '''Release Date:''' May 1989 '''ISBN:''' 978-0-88706-569-9<br />
<br />
{{Quote||This volume deals with the part of Tabari's great History covering the first fifteen years of the caliphate of the Umayyad Hisham b. 'Abd al-Malik, which represents almost the last period of universal political unity in Islamic history. Tabari's work is generally recognized as among the most important sources for Hisham's reign. Here the bitter fighting faced by the Muslim forces on the frontiers receives extensive and graphic coverage. In particular, the unrewarding and continous war against the pagan Turks in Khurasan, a struggle that did so much to alienate the troops and thus to spread disaffection with Umayyad rule, is recorded in much more detail than elsewhere. Military disasters such as the Day of Thirst, the Day of Kamarjah, and the Day of the Defile are vividly portrayed.<br />
<br />
Tabari also devotes considerable attention to the growing internal problems that clouded the latter days of Hisham's rule, including the persistent contest for power between the great tribal groupings and the struggle of non-Arab Muslims for better status for themselves in the Islamic state. The burgeoning fiscal difficulties that threatened the state under Hisham are also highlighted. Additionally, there are many reports of the easliest 'Abbasid revolutionary activity. This volume is not only essential for the study of the reign of Hisham but also for understanding the background of the Umayyads' downfall and the establishment of 'Abbasid rule, laying bare some of the roots of the final breakdown of Islmaic political unity.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-351-the-history-of-al-tabari-vol-25.aspx|2=2011-11-17}} The History of al-Tabari Vol. 25: The End of Expansion: The Caliphate of Hisham A.D. 724-738/A.H. 105-120] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXVI: The Waning of the Umayyad Caliphate===<br />
<br />
'''Translator:''' Carole Hillenbrand '''Release Date:''' July 1989 '''ISBN:''' 978-0-88706-810-2<br />
<br />
{{Quote||The years 738-745/121-127, which this volume covers, saw the outbreak in Syria of savage internecine struggles between prominent members of the Umayyad family, which had ruled the Islamic world since 661/41. After the death of the caliph Hisham in 743-/125, the process of decay at the center of the Umayyad power--the ruling family itself--was swift and devastating. Three Umayyad caliphs (al-Walid II, Yazid III, and Ibrahim) followed Hisham within little more than a year, and the subsequent intervention of their distant cousin Marwan b. Muhammad (the future Marwan II) could not arrest the forces of opposition that were shortly to culminate in the 'Abbasid Revolution of 750/132.<br />
<br />
In this volume al-Tabari deals extensively with the end of Hisham's reign, providing a rich store of anecdotes on this most able of Umayyad caliphs. He also covers in depth the notorious lifestyle of al-Walid II, the libertine prince and poet, whose career has attracted much scholarly attention in recent years. Moreover, al-Tabari chronicles at great length the events of the rebellion and death of the Shi'ite pretender, Zayd b. 'Ali, at al-Kufah, as well as recording in detail the activities farther to the east, where Nasb. Sayyar was serving as the last Umayyad governor of Transoxiana and Khurasan, the very area from which the 'Abbasid Revolution was to spring. The text also contains several official letters which shed much light on Umayyad propaganda and on early Islamic epistolary style.<br />
<br />
The hindsight conferred by subsequent centuries highlights the full significance of these half-dozen years or so. Al-Tabari documents the incubation of the 'Abbasid Revolution, an event of great importance in world history, and traces the failure of the principal Shi'ite revolt of the eighth century, a debacle which was also to have serious repercussions, for it generated the foundation of Zaydi principalities in Iran and the Yemen. Yet even these major themes are secondary to the epic tale that al-Tabari unfolds of the tragic downfall of the first dynasty in Islam.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-359-the-history-of-al-tabari-vol-26.aspx|2=2011-11-17}} The History of al-Tabari Vol. 26: The Waning of the Umayyad Caliphate: Prelude to Revolution A.D. 738-745/A.H. 121-127] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXVII: The `Abbasid Revolution===<br />
<br />
'''Translator:''' John Alden Williams '''Release Date:''' October 1985 '''ISBN:''' 978-0-87395-884-4<br />
<br />
{{Quote||By 735 an Arab empire stretched from Arles and Avignon in southern France to the Indus River and Central Asia, and a vital young civilization fostered by a new world religion was taking root. Yet the Muslim conquerors were divided by tribal quarrels, tensions among new converts, and religious revolts. In 745 a vigorous new successor to the Prophet took control in Damascus and began to restore the waning power of the Umayyad dynasty. Marwan II's attempts were thwarted, however, by revolts on every hand, even among his own relatives. The main body of dissidents was a well-trained group of revolutionaries in Khurasan, led by the remarkable Abu Muslim. By 748 they had seized control of the province and drive the governor, Nasr b. Sayyar al-Laythi, to his death and were advancing westward. This volume tells of the end of the Umayyad caliphate, the Abbasid Revolution, and the establishment of the new dynasty.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-355-the-history-of-al-tabari-vol-27.aspx|2=2011-11-17}} The History of al-Tabari Vol. 27: The 'Abbasid Revolution A.D. 743-750/A.H. 126-132] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXVIII: `Abbasid Authority Affirmed===<br />
<br />
'''Translator:''' Jane Dammen McAuliffe '''Release Date:''' April 1995 '''ISBN:''' 978-0-7914-1895-6<br />
<br />
{{Quote||The initial years (126-145) of al-Mansur's reign presented several significant challenges to nascent Abbasid hegemony, and the resulting confrontations constitute the central focus of this section of Tabari's Tarikh. After Abu Jafar succeeded his brother Abu al-Abbas as caliph, the second of the Abbasid dynasty, he moved against his recalcitrant uncle, Abdallah b. Ali, and against the potential threat that he perceived in the person of the commander in Khurasan, Abu Muslim. Eliminating the latter and containing the former freed the caliph to address a series of other onslaughts and insurrections.<br />
<br />
Starting with the year 144, however, Tabari turned to this volume's principal preoccupation, to which half of the book is devoted. Judging by the attention given to it, he clearly perceived the Hasanid rebellions of Muhammad b. Abdallah (the Pure Soul) and of his brother Ibrahim to be the most substantial attack on Abbasid authority to arise in the first years of that dynasty. Tabari's description of the prolonged search for Muhammad and Ibrahim and of the caliphal vengeance visited upon their father and family provides an extended prelude to the vivid battle and death scenes in Medina and Bakhamra. Yet, elaboration of these events does not eclipse mention of all other Abbasid activity. To bridge the account of Muhammad's defeat and that of Ibrahim's uprising, Tabari inserted a narrative interlude depicting the site selection and preliminary construction of al-Mansur's most celebrated achievement, the City of Peace, Baghdad.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-1829-the-history-of-al-tabari-vol-28.aspx|2=2011-11-17}} The History of al-Tabari Vol. 28: 'Abbasid Authority Affirmed: The Early Years of al-Mansur A.D. 753-763/A.H. 136-145] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXIX: Al-Mansur and al-Mahdi===<br />
<br />
'''Translator:''' Hugh Kennedy '''Release Date:''' August 1990 '''ISBN:''' 978-0-7914-0142-2<br />
<br />
{{Quote||This volume opens when the caliph al-Mansur has just defeated the rebellion of Muhammad the Pure Soul in 145/762-3 and is now securely established in power. The main concerns of the remaining thirteen years of his reign are the building of his new capital at Baghdad, on which al-Tabari's text contains details not previously published in English, and his efforts to have his nephew 'Isa b. Musa replaced as heir apparent by his own son Muhammad al-Mahdi, a maneuver that required all his political skills.<br />
<br />
The circumstances of al-Mansur's death in 158/775 are described in vivid detail, and this section is followed by a series of anecdotes, some serious, some humorous, most vivid and lively, that illustrate his character and habits.<br />
<br />
The last section of the volume describes the reign of al-Mahdi, more pious than his father but also more liberal and open-handed. Along with routine administration, space is devoted to the bizarre intrigues that accompanied the rise and fall of the vizier Ya'qub b. Dawud and the mysterious circumstances of the caliph's own death in 169/785, followed by a short collection of character stories. In addition, the volume also contains important information about warfare on the Byzantine frontier and in Khurasan.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-366-the-history-of-al-tabari-vol-29.aspx|2=2011-11-17}} The History of al-Tabari Vol. 29: Al-Mansur and al-Mahdi A.D. 763-786/A.H. 146-169] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXX: The `Abbasid Caliphate in Equilibrium===<br />
<br />
'''Translator:''' C. E. Bosworth '''Release Date:''' July 1989 '''ISBN:''' 978-0-88706-564-4<br />
<br />
{{Quote||This volume of al-Tabari's ''History'' covers nearly a quarter of a century, and after covering the very brief caliphate of al-Hadi, concentrates on that of Harun al-Rashid. During these years, the caliphate was in a state of balance with its external foes; the great enemy, Christian Byzantium, was regarded with respect by the Muslims, and the two great powers of the Near East treated each other essentially as equals, while the Caucasian and Central Asian frontiers were held against pressure from the Turkish peoples of Inner Eurasia. The main stresses were internal, including Shi'ite risings on behalf of the excluded house of 'Ali, and revolts by the radical equalitarian Kharijites; but none of these was serious enough to affect the basic stability of the caliphate.<br />
<br />
Harun al-Rashid's caliphate has acquired in the West, under the influence of a misleading picture from the ''Arabian Nights'', a glowing image as a golden age of Islamic culture and letters stemming from the Caliph's patronage of the exponents of these arts and sciences. In light of the picture of the Caliph which emerges from al-Tabari's pages, however, this image seems to be distinctly exaggerated. Al-Rashid himself does not exhibit any notable signs of administrative competence, military leadership or intellectual interests beyond those which convention demanded of a ruler. For much of his reign, he left the business of government to the capable viziers of the Barmakid family--the account of whose spectacular fall from power forms one of the most dramatic features of al-Tabari's narratives here--and his decision to divide the Islamic empire after his death between his sons was to lead subsequently to a disastrous civil war. Nevertheless, al-Tabari's story is full of interesting sidelights on the lives of those involved in the court circle of the time and on the motivations which impelled medieval Muslims to seek precarious careers there.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-367-the-history-of-al-tabari-vol-30.aspx|2=2011-11-17}} The History of al-Tabari Vol. 30: The 'Abbasid Caliphate in Equilibrium: The Caliphates of Musa al-Hadi and Harun al-Rashid A.D. 785-809/A.H. 169-193] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXXI: The War between Brothers===<br />
<br />
'''Translator:''' Michael Fishbein '''Release Date:''' December 1992 '''ISBN:''' 978-0-7914-1085-1<br />
<br />
{{Quote||This section of the ''History of al-Tabari'' covers the caliphate of Muhammad al-Amin, who succeeded his father, Harun al-Rashid on March 24, 809, and was killed on September 25, 813.<br />
<br />
The focus of this section is a single event, the civil war between al-Amin and his half-brother al-Ma'mun. Before his death, al-Rashid had arranged for the succession in a series of documents signed at Mecca and deposited for safekeeping in the Ka'bah. Al-Amin was to become caliph; al-Ma'mun was to govern Khurasan with virtual autonomy from Baghdad. Al-Amin could neither remove his brother from office nor interfere with his revenues or military support. Furthermore, al-Ma'mun was named as al-Amin's successor, and al-Amin was forbidden to alter the succession. If either brother violated these conditions, he was to forfeit his rights.<br />
<br />
It soon became apparent that the good will to carry out these arrangements did not exist. Disagreement broke out when al-Amin insisted that many of the forces that had accompanied al-Rashid and al-Ma'mun to Khurasan return to Baghdad. When the majority of army commanders obeyed the new caliph's orders, al-Ma'mun was enraged and countered with measures to secure his position. Angry letters were exchanged, with al-Amin pressing his brother to make concessions that al-Ma'mun regarded as contrary to the succession agreement. By March 811, military conflict was imminent. Al-Amin demanded that certain border districts be returned to the control of Baghdad. When al-Ma'mun refused, al-Amin despatched an expedition to seize the districts.<br />
<br />
Al-Amin's resort to force ended in disaster. Al-Ma'mun's forces, led by Tahir b. al-Husayn and Harthamah b. A'yan, quickly closed in on Baghdad. In a siege lasting over a year, Baghdad suffered extensive damage from the fighting and from bombardment by siege engines. Gangs of vagrants and paupers, organized by al-Amin into irregular units, fought a kind of urban guerrilla war. But, with Tahir and Harthamah enforcing the siege and with most of al-Amin's associates having switched their loyalties to the winning side, the caliph was forced to sue for terms. These were worked out among representatives of al-Amin, Tahir, and Harthamah. However, when the caliph boarded the boat that was to take him into Harthamah's custody, troops loyal to Tahir assaulted and capsized the boat. Al-Amin fell into the Tigris, was apprehended, and was executed that night on orders from Tahir. Thus ended this phase of the civil war. Al-Ma'mun was now caliph.<br />
<br />
Al-Tabari's history of these years includes accounts by participants in the event, diplomatic letters between al-Amin and al-Ma'mun, Tahir's long letter to al-Ma'mun on the circumstances of al-Amin's death, and a dramatic eyewitness account of al-Amin's last hours. Also noteworthy is a 135-verse poem describing the devastation of Baghdad. The section ends with a series of literary anecdotes on the character of al-Amin.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-1419-the-history-of-al-tabari-vol-31.aspx|2=2011-11-17}} The History of al-Tabari Vol. 31: The War between Brothers: The Caliphate of Muhammad al-Amin A.D. 809-813/A.H. 193-198] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXXII: The Reunification of the `Abbasid Caliphate===<br />
<br />
'''Translator:''' C. E. Bosworth '''Release Date:''' March 1987 '''ISBN:''' 978-0-88706-058-8<br />
<br />
{{Quote||The 20 years' caliphate of al-Ma'mum began as a stormy period in Middle Eastern history; after the comparatively peaceful reign of his father Harun al-Rashid, the caliphate was plunged into violent civil warfare in both Iraq and Arabia, involving the sons of al-Rashid, rivals for the supreme authority, and various other sectarian rebels and aspirants for power. Yet once peace was secured and the caliphate lands united once more, al-Ma'mum's reign settled down into one of the most exciting and innovative of the mediaeval caliphate. The Caliph himself was a highly cultivated man who possessed a keen intellectual curiosity and who interested himself in the practical sciences, astronomy and mathematics. He also encouraged the translating of Greek philosophical, scientific and medical works from Greek and Syriac into Arabic and involved himself in theological controversies in which the dialectical techniques of the Greek thinkers were to figure. Tabari's history of this period constitutes a prime source for political and military history. His racy and vivid style, including many verbatim conversations and documents, brings the Caliphate of al-Ma'mum very much alive.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-368-the-history-of-al-tabari-vol-32.aspx|2=2011-11-17}} The History of al-Tabari Vol. 32: The Reunification of the 'Abbasid Caliphate: The Caliphate of al-Ma'mun A.D. 813-833/A.H. 198-218] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXXIII: Storm and Stress along the Northern Frontiers of the `Abbasid Caliphate===<br />
<br />
'''Translator:''' C. E. Bosworth '''Release Date:''' October 1991 '''ISBN:''' 978-0-7914-0493-5<br />
<br />
{{Quote||This section of al-Tabari's ''History'' covers the eight-year reign of al-Mu'tasim (833-42), immediately following the reign of his elder brother al-Ma'mun, when the Islamic caliphate was once more united after the civil strife and violence of the second decade of the ninth century A.D. Al-Mu'tasim's reign is notable for the transfer of the administrative capital of the caliphate from Baghdad north to the military settlement of Samarra on the Tigris, where it was to remain for some 60 years. This move meant a significant increase in the caliphs' dependence on their Turkish slave guards. Al-Mu'tasim's reign was also marked by periods of intense military activity along the northern fringes of the Islamic lands: against the Byzantines in Anatolia; against the sectarian Babak and his followers--the "wearers of red," the Khurramiyyah--in northwestern Persia; and against the politically ambitious local prince Mazyar in the Caspian provinces of Persia. These episodes take up the greater part of al-Tabari's account of al-Mu'tasim's reign, and he has provided graphic and detailed narratives of the respective campaigns, including valuable details on military organization and tactics during this period.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-1078-the-history-of-al-tabari-vol-33.aspx|2=2011-11-17}} The History of al-Tabari Vol. 33: Storm and Stress along the Northern Frontiers of the 'Abbasid Caliphate: The Caliphate of al-Mu'tasim A.D. 833-842/A.H. 218-227] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXXIV: Incipient Decline===<br />
<br />
'''Translator:''' Joel L. Kraemer '''Release Date:''' October 1989 '''ISBN:''' 978-0-88706-874-4<br />
<br />
{{Quote||The events described in this volume took place during al-Tabari's own time. Al-Tabari was thus writing "contemporary history," and his narrative, often based on first-hand reports, is drawn in vivid and arresting detail. The volume portrays the summit of "the Samarra period," following al-Mu'tasim's transfer of the 'Abbasid capital upstream from Baghdad to Samarra.<br />
<br />
Three caliphs are portrayed in this volume: al-Mu'tasim's son and successor, al-Wathiq; al-Wathiq's brother al-Mutawakkil; and al-Mutawakkil's son al-Muntasir. At this time the 'Abbasid caliphs came under the dominant influence of the Turkish military elite. The crowning example of Turkish power and 'Abbasid frailty was the dramatic assassination of al-Mutawakkil by Turkish officers within the precincts of his own palace. The Turks were afterward not only instrumental in raising al-Muntasir the caliphate, they also forced him to depose his two brothers as heirs apparent. Finally, they had al-Muntasir himself killed.<br />
<br />
During the period of al-Wathiq and al-Mutawakkil, insurrections erupted in the center of the empire, and serious revolts broke out in distant provinces, including Africa and Armenia. The Byzantine raids on Damietta and Samosata were memorable events, and periodic Muslim forays were made into Byzantine territory. Prisoner exchanges between Muslims and Byzantines are reported in engaging detail on the basis of eyewitness testimony. The report of a prisoner release by a Shi'ite emissary to the Byzantine emperor contains a charming description of his visit to Constantinople and his audience with Michael III.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-369-the-history-of-al-tabari-vol-34.aspx|2=2011-11-17}} The History of al-Tabari Vol. 34: Incipient Decline: The Caliphates of al-Wathiq, al-Mutawakkil, and al-Muntasir A.D. 841-863/A.H. 227-248] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXXV: The Crisis of the `Abbasid Caliphate===<br />
<br />
'''Translator:''' George Saliba '''Release Date:''' October 1985 '''ISBN:''' 978-0-87395-883-7<br />
<br />
{{Quote||The period covered in this volume is one of the most tumultuous periods of Islamic history. In it, al-Tabari details with great success the intricate events that shaped real political power in Samarra and Baghdad during the middle of the ninth century, laying bare the dynamics through which the army generals--who were mainly of Central Asian Turkish extraction--consolidated their grip on the caliphate. The political maneuvering that enabled them to pass the reins of real power to their descendants, creating a dynasty parallel to the "legitimate" caliphal dynasty, is also clearly revealed.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-370-the-history-of-al-tabari-vol-35.aspx|2=2011-11-17}} The History of al-Tabari Vol. 35: The Crisis of the 'Abbasid Caliphate: The Caliphates of al-Musta'in and al-Mu'tazz A.D. 862-869/A.H. 248-255] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXXVI: The Revolt of the Zanj===<br />
<br />
'''Translator:''' David Waines '''Release Date:''' November 1991 '''ISBN:''' 978-0-7914-0763-9<br />
<br />
{{Quote||The present volume of al-Tabari's monumental history covers the years 255-265/869-878, the first half of the reign of the Abbasid caliph al-Mu'tamid in Samarra. Although the decade was one of relative calm in the capital, compared with the anarchy of the years immediately preceding, danger signals were flashing in territories adjacent to the imperial heartlands. Chief among them was the revolt of the Zanj, the narrative of which occupies the bulk of the present volume. <br />
<br />
A people of semi-servile status, the Zanj, who were based in the marshlands of southern Iraq, were led by a somewhat shadowy and mysterious figure claiming Shi'ite descent, 'Ali b. Muhammad. Their prolonged revolt against the central authorities was not crushed until 269/882.<br />
<br />
Al-Tabari's account of these momentous events is unique in both the quality and the quantity of his information. He himself was present in Baghdad during the years of the revolt, and he was thus able to construct his story from reports by numerous eyewitnesses. The result is a detailed narrative that brings alive for the modern reader the main personalities and engagements of the revolt.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-1206-the-history-of-al-tabari-vol-36.aspx|2=2011-11-17}} The History of al-Tabari Vol. 36: The Revolt of the Zanj A.D. 869-879/A.H. 255-265] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXXVII: The `Abbasid Recovery===<br />
<br />
'''Translator:''' Philip M. Fields '''Annotator:''' Jacob Lassner '''Release Date:''' August 1987 '''ISBN:''' 978-0-88706-054-0<br />
<br />
{{Quote||This volume of Tabari's annals deals almost exclusively with the final stages of the Zanj revolt, the most serious external challenge faced by the central authorities in the last half of the third/ninth century. The rebellion, which began as an 'Alid uprising, but soon gave way to Kharijite influences, was a movement that attracted the disenfranchised elements of society in lower Iraq. Their battle against the tested armies of the Caliphate continued over three decades. And while the Zanj were never able to translate their localized successes into any decisive victory, they caused widespread chaos and great concern for those who had a vested interest in political and economic stability.<br />
<br />
In many respects, the Zanj resemble modern revolutionary movements that live off the countryside, and harass the authorities. They emerged occasionally for conventional battles, but, more often than not they resorted to unconventional warfare, taking advantage of the extremely difficult terrain in the marshy areas of the region that gave rise to them. To defeat them, the government armies had to improvise new tactics and a strategy based on the lessons of early defeats.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-347-the-history-of-al-tabari-vol-37.aspx|2=2011-11-17}} The History of al-Tabari Vol. 37: The 'Abbasid Recovery: The War Against the Zanj Ends A.D. 879-893/A.H. 266-279] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXXVIII: The Return of the Caliphate to Baghdad===<br />
<br />
'''Translator:''' Franz Rosenthal '''Release Date:''' October 1985 '''ISBN:''' 978-0-87395-876-9<br />
<br />
{{Quote||The concluding pages of al-Tabari's History cover the caliphates of al-Mu'tadid and al-Muktafi and the beginning of the reign of al-Muqtadir--altogether a period of 23 turbulent years in world history. Although al-Tabari has woven skillful narratives and quoted important documents verbatim, much of the information consists of brief notes jotted down by an observant and well-placed contemporary who witnessed the events as they occurred. The reporting is thus both vivid and, within limits, historically reliable. Happenings at court, military activities on the northern and eastern frontiers of the empire, and the difficulties caused by the Qarmatian movement are all brought to life in this volume.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-353-the-history-of-al-tabari-vol-38.aspx|2=2011-11-17}} The History of al-Tabari Vol. 38: The Return of the Caliphate to Baghdad: The Caliphates of al-Mu'tadid, al-Muktafi and al-Muqtadir A.D. 892-915/A.H. 279-302] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XXXIX: Biographies of the Prophet's Companions and Their Successors===<br />
<br />
'''Translator:''' Ella Landau-Tasseron '''Release Date:''' January 1998 '''ISBN:''' 978-0-7914-2819-1<br />
<br />
{{Quote||The present volume is a collection of excerpts from al-T'abari's biographical work entitled The Supplement to the Supplemented (Dhayl al-mudhayyal).<br />
<br />
In the introduction to his History, al-T'abari declared his intention to append to it a biographical work for the reader's convenience. Only a collection of excerpts has survived, however. It was first published as part of the Leiden edition of the History and is now presented as a volume in the T'abari Translation Project. It brings together biographies of Companions, successors, and scholars of subsequent generations; many chapters are devoted to women related to the Prophet who played a role in the transmission of knowledge. The biographies vary in length and style, ranging from a mere identification of a person to long accounts and anecdotes.<br />
<br />
This volume represents a long tradition characteristic of Muslim culture. Muslim scholars developed biographical literature into a rich and complex genre. It was intended to be an auxiliary branch of religious study, aimed at determining the reliability of chains of transmission through which traditions were handed down. More often than not, however, works in this genre contain valuable historical information of the kind often ignored by the authors of mainstream history books. Even though not a complete work, this volume is thus not merely a supplement to al-T'abari's History but also a source in its own right, often supplying new and rare insights into events and social conditions.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-2290-the-history-of-al-tabari-vol-39.aspx|2=2011-11-17}} The History of al-Tabari Vol. 39: Biographies of the Prophet's Companions and Their Successors: al-Tabari's Supplement to His History] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
===Volume XL: Index===<br />
<br />
'''Indexer:''' Alex V. Popovkin '''Prepared under the supervision of:''' Everett K. Rowson '''Release Date:''' June 2007 '''ISBN:''' 978-0-7914-7251-4<br />
<br />
{{Quote||Completed in 1999 by a distinguished group of Arabists and historians of Islam, the annotated translation of al-Tabari’s History is arguably the most celebrated chronicle produced in the Islamic lands on the history of the world and the early centuries of Islam. This fortieth volume, the Index, compiled by Alex V. Popovkin under the supervision of Everett K. Rowson, serves as an essential reference tool. It offers scholars and general readers convenient access to the wealth of information provided by this massive work.<br />
<br />
The Index comprises not only all names of persons and places mentioned by al-Tabari, with abundant cross-referencing, but also a very broad range of subject entries, on everything from “pomegranates” to forms of “punishment.” The volume includes a separate index of Quranic citations and allusions, as well as a list of errata and corrigenda to the entire translation.<br />
<br />
''Alex V. Popovkin'' is a professional indexer and ''Everett K. Rowson'' is Associate Professor of Middle Eastern Studies at New York University.<ref>[{{Reference archive|1=http://www.sunypress.edu/p-4527-the-history-of-al-tabari-volume.aspx|2=2011-11-17}} The History of al-Tabari Vol. 40: Index] - SUNY Press, accessed November 14, 2011</ref>}}<br />
<br />
==See Also==<br />
<br />
*[[Qur'an, Hadith and Scholars]]<br />
{{Hub4|Tabari|Tabari}}<br />
<br />
==External Links==<br />
<br />
* [http://kitaabun.com/shopping3/product_info.php?products_id=71 Purchase the entire set of volumes from Kitaabun.com] <br />
* [http://www.sunypress.edu/p-4511-set-history-of-al-tabari.aspx Purchase the entire set of volumes from Sunypress.edu] <br />
<br />
==References==<br />
{{Reflist|30em}}<br />
<br />
[[Category:WikiIslam]]<br />
[[Category:Literature]]</div>WIBothttps://wikiislamica.net/index.php?title=Taurah_(the_Torah_According_to_the_Qur%27an)&diff=95301Taurah (the Torah According to the Qur'an)2013-08-03T13:08:40Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>==The Taurat according to the Qur'an==<br />
<br />
The [[Qur'an]] talks of the ''' Taurat/Tawrah ''' ( توراة ) referring to the Torah - the first five books of the Jewish Bible; found in the Old Testament of the Christian Bible. Some Muslims and scholars believe it refers to the entire Old Testament, but this view is not widely held. <br />
<br />
The Qur'an reports the Taurat to be one of the three previous [[Revelations]] of [[Allah]] (The other two being the [[Zabur]] and [[Injil]] ). The Qur'an asserts that Allah revealed the previous scriptures to the Jews and to the Christians, but that those who knew the scriptures 'changed the words from their right places' and 'forgot a good part of the message'. Regarding the Taurat:<br />
<br />
{{ quote | {{Quran|5|44}}|Surely We revealed the Taurat in which was guidance and light; with it the prophets who submitted themselves (to Allah) judged (matters) for those who were Jews, and the masters of Divine knowledge and the doctors, because they were required to guard (part) of the Book of Allah, and they were witnesses thereof; therefore fear not the people and fear Me, and do not take a small price for My communications; and whoever did not judge by what Allah revealed, those are they that are the unbelievers.}}<br />
<br />
The Qur'an also claims to 'confirm what they (People of the Book - Jews and Christians) have with them':<br />
<br />
{{ quote | {{Quran|5|15}}| O followers of the Book! indeed Our Messenger has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light and a clear Book from Allah;}}<br />
<br />
== Muslim Claims about the Taurat ==<br />
<br />
As with the Injil, the majority of Muslims believe that Allah tells them in the Qur'an that the "People of the Book" (Jews and Christians) have corrupted the Taurat; thus its contents no longer reflect the "true words" of Allah. Muslims claim that the actual Jewish texts have been changed, yet the Qur'an never makes this claim. It clearly states that the Jews knew what the Taurat said, as they had the correct texts with them, but changed the words and meanings in their oral recitations to the illiterate people. Ie. they said that the Torah said something that it did not actually say. The Qur'an makes this clear when it states:<br />
<br />
{{ quote | {{Quran|2|101}}|And when there came to them a Messenger from Allah verifying that which they have, a party of those who were given the Book threw the Book of Allah behind their backs as if they knew nothing.}}<br />
<br />
Clearly the Taurat was textually intact when the Qur'an was being revealed; as the Jews '' knew '' what the 'book of Allah' said, but 'threw it behind their backs as if they knew nothing.' [[Muhammad]] believed that he was prophesied in the Bible, and this was one of the things that the 'People of the Book' were keeping hidden. <br />
<br />
== Muslim evidence of Corruption ==<br />
<br />
As with the Injil, Muslims present verse 2:79 as evidence that the Qur'an '' does '' actually state that the previous revelations were corrupt during the time of Muhammad:<br />
<br />
{{ quote | {{Quran|2|79}}| Then woe to those who write the Book with their own hands, and then say:"This is from Allah," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby.}}<br />
<br />
However, looking at these [[Corruption of Previous Scriptures (Qur'an 2:79)|verses in context]], along with other verses mentioning the previous scriptures, proves this claim to be incorrect.<br />
<br />
Muslims present further proof that the Taurat is corrupt by pointing to the differences in accounting of events common to both texts between the Taurat and the Qur'an. They claim that anything that contradicts the Qur'an is 'corruption'. However this excuse is not valid, as the Torah precedes the Qur'an; thus we must label any contradictions on the part of the Qur'an, as corruption from the original texts. Considering there is absolutely no archaeological evidence (scrolls and such) that confirms the claims of Muslims or the Qur'an, we must discard this interpretation. <br />
<br />
Although Muslims believe the 'previous scriptures' to be corrupt , they believe the Qur'an remains unchanged from the moment of revelation, until this day; that Allah is 'protecting it from corruption.' Muslims are also told that they are to believe in the "previous Revelations", although the word of the Qur'an supersedes them all. This does not fit with the claim of textual corruption.<br />
<br />
So the question remains: Why does Allah protect the Qur'an, but was unable to protect the Taurat? Also, why would you be ordered to believe in something that you claim is corrupt? <br />
<br />
{{Core POTB}}<br />
<br />
== See Also ==<br />
<br />
{{Hub4|Revelations|Revelations}}<br />
<br />
==External Links==<br />
*[http://www.danielpipes.org/blog/2010/09/defecation-torah-new-testament Istinja' (cleansing your anus) with the Torah and New Testament] ''- Daniel Pipes''<br />
<br />
[[Category:Qur'an]]<br />
[[Category:People of the Book]]</div>WIBothttps://wikiislamica.net/index.php?title=Taliban&diff=95300Taliban2013-08-03T13:08:30Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>The '''Taliban''' is an [[Islam|Islamic]] [[Terrorism|terrorist]] and political group that governed [[Afghanistan]] from 1996 until it was overthrown in late 2001. It regrouped in 2004 as an insurgency movement governing local Pashtun areas and fighting a guerrilla war against the governments of Afghanistan, [[Pakistan]], and the NATO-led International Security Assistance Force (ISAF). The movement is primarily made up of members belonging to ethnic Pashtun tribes, along with volunteers from nearby Islamic countries such as Uzbeks, Tajiks, Chechens, Arabs, Punjabis and others. It operates in Afghanistan and Pakistan, mostly around the Durand Line regions. [[United States]] officials say their headquarters is in or near [[Quetta Shura|Quetta]], Pakistan, and that Pakistan and [[Iran]] provide support, although both nations deny this.<br />
<br />
The leader of the movement is Mullah Mohammed Omar. Its rank-and-file are made up mostly of Afghan refugees who have studied at Islamic religious schools in Pakistan. According to the London School of Economics, the Taliban received training, supplies and arms from the Pakistani government, particularly the [[Inter-Services Intelligence agency (Pakistan)|Inter-Services Intelligence agency]].<ref>Alison Chung - [http://news.sky.com/skynews/Home/World-News/Pakistan-Intelligence-Agency-Helping-The-Taliban-London-School-Of-Economics-Report-Claims/Article/201006215648422?lpos=World_News_First_Home_Article_Teaser_Region_0&lid=ARTICLE_15648422_Pakistan_Intelligence_Agency_Helping_The_Taliban%2C_London_School_Of_Economics_Report_Claims Pakistan Intelligence 'On Taliban's Side'] - Sky News Online, June 13, 2010</ref><br />
<br />
The Taliban enforced a strict interpretation of [[Shariah|Shari'ah]]. One Taliban list of prohibitions included "pork, pig, pig oil, anything made from human hair, satellite dishes, cinematography, and equipment that produces the joy of music, pool tables, chess, masks, alcohol, tapes, computers, VCRs, television, anything that propagates sex and is full of music, wine, lobster, nail polish, firecrackers, statues, sewing catalogs, pictures, Christmas cards."<br />
<br />
They also prohibited employment, education and sports for women, dancing, clapping during sports events, kite flying, and depictions of living things, whether drawings, paintings, photographs, stuffed animals, or dolls. Men were required to have a beard longer than a fist placed at the base of the chin, they had to wear their head hair short, and were required to wear a head covering. Adapting terms stipulated by the [[Pact of Umar]], the Hindu minority were also required to wear [[Yellow Badge|yellow badges]] to segregate "un-Islamic" and "idolatrous" communities from Islamic ones.<ref name="Hindus1">[{{Reference archive|1=http://archives.cnn.com/2001/fyi/news/05/22/taleban.hindus/index.html|2=2012-05-14}} Taliban to mark Afghan Hindus] - CNN, May 22, 2001</ref><ref name="Hindus2">Jack Kelley - [{{Reference archive|1=http://www.usatoday.com/news/world/2001-05-22-talibanids.htm|2=2012-05-14}} Taliban: Hindus must wear identity labels] - USA TODAY, June 19, 2001</ref><ref name="Hindus3">T.C. Malhotra - [{{Reference archive|1=http://cnsnews.com/news/article/us-lawmakers-condemn-taliban-treatment-hindus|2=2012-05-14}} US Lawmakers Condemn Taliban Treatment Of Hindus] - CNS News, July 7, 2008</ref><br />
==See Also==<br />
<br />
{{Hub4|Terrorism|Terrorism}}<br />
<br />
==External Links==<br />
<br />
* [http://en.wikipedia.org/wiki/Taliban Taliban]'' - Wikipedia''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Stubs]]<br />
[[Category:Jihad and Terrorism]]<br />
[[Category:Afghanistan]]<br />
[[Category:Pakistan]]</div>WIBothttps://wikiislamica.net/index.php?title=Tabi%27un&diff=95298Tabi'un2013-08-03T13:08:10Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>The '''Tābi‘ūn''' (التابعون ''Followers'') are the generation of Muslims who were born after the [[Muhammad's Death|death of Prophet Muhammad]], but who were contemporaries of the [[Sahabah]] (Companions of [[Muhammad]]). As such, they played an important part in the development of Islamic thought and philosophy, and in the political development of the early [[Caliph|Caliphate]]. According to Muhammad, they are among the [[Qur'an, Hadith and Scholars:Islamic Theology#The_First_3_Generations_of_Muslims_are_the_Best_Muslims|best generation of Muslims]] on Earth, along with the [[Tabi' al-Tabi'un]] and the Sahabah.<br />
<br />
==See Also==<br />
<br />
{{Hub4|Salaf|the Salaf}}<br />
<br />
[[Category:Stubs]]<br />
[[Category:Muslims]]<br />
[[Category:Terms and Definitions]]<br />
[[ru:Табиин]]</div>WIBothttps://wikiislamica.net/index.php?title=Suicide_Bombing_in_Islam&diff=95296Suicide Bombing in Islam2013-08-03T13:07:51Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>{{Underconstruction}}<br />
This article discusses [[suicide]] bombing (martyrdom operations) in [[Islam]], and why it is permissible under [[Islamic Law|Islamic law]].<br />
<br />
==Introduction==<br />
There are many [[hadith]] narrations and [[Qur'an|Qur'anic]] verses forbidding suicide, however, there are also some hadith (and one Qur'anic verse related to one of them) which indicate that killing oneself is allowed under certain circumstances. Just like Muslims are forbidden from eating pork, though they are allowed to eat it in “certain circumstances”.<br />
==Main Evidence==<br />
<br />
===The lady who killed herself and went to heaven===<br />
<br />
{{Quote| 1= Imam Ahmad has narrated in his Musnad (1/310) [and a similar narration is in Ibn Majah (4030) |2= Ibn `Abbas said that the Messenger of Allah said, "On the night in which I was taken by night, a pleasant fragrance came my way, and so I said, "O Gabriel! What is this pleasant fragrance?" He said, "This is the fragrance of the hairdresser of Pharaoh's daughter, and [of the hairdresser]'s children." I said, "What is her situation?" He said, "While she was combing Pharaoh's daughter's hair one day, the comb fell from her hand, so she said, "In the name of Allah." Pharaoh's daughter asked, "[You mean] my father?" She said, "No, rather my Lord, and the Lord of your father, is Allah." She said, "Can I tell him that?" She said, "Yes.""….<br />
<br />
{The hadith goes on to describe that a huge brass pot was heated, and it was ordered for her and her children to be cast therein.}<br />
<br />
She requested from Pharaoh - and he acceded to her request - that her bones and her children's bones be gathered in a single cloth and buried. Her children were then thrown into the cauldron one by one before her eyes, until they got to a suckling infant, and it seemed she wavered on account of him, but he said, "O mother! Jump in, for the torture of this world is lighter than the punishment of the Hereafter." '''So she jumped in. '''}}<br />
<br />
The narrators of the chain [of Imam Ahmad's version] are reliable, apart from Abu `Umar al-Dareer, whom al-Dhahabi and Abu Hatim al-Razi considered truthful, and Ibn Hibban considered reliable. A similar hadith is mentioned on IslamQA, fatwa no. 39678 (where its graded as authentic)<br />
<br />
According to Ibn Kathir (and other Mufassirun/Qur'an commentators), as well as Yusuf al-Uyayri, who published a fatwa which used this hadith to justify suicide bombing, Quran 85:11 below is about the incident:<br />
<br />
{{Quote|{{Quran|85|11}}|Indeed, those who have believed and done righteous deeds will have gardens beneath which rivers flow. That is the great attainment.}} <br />
<br />
It states that the lady went to gardens beneath which rivers flow (i.e heaven).<br />
<br />
Ibn Kathir said about it:<br />
<br />
{{Quote| 1=Tafsir Ibn Kathir, [http://www.webcitation.org/64xUSMcl1 The Story of the Sorcerer, the Monk, the Boy and Those Who were forced to enter the Ditch]|2=Then the king said, "Whoever abandons his religion, let him go, and whoever does not, throw him into the fire.'' They were struggling and scuffling in the fire, until a woman and her baby whom she was breast feeding came and it was as if she was being somewhat hesitant of falling into the fire, so her baby said to her, "Be patient mother! For verily, you are following the truth!'') Muslim also recorded this Hadith at the end of the Sahih. }}<br />
====Analysis====<br />
<br />
This hadith indicates that killing yourself is allowed in Islam in certain circumstances.<br />
The lady killed herself, which benefited Islam, because many people converted to Islam after being amazed by her actions. Hence we see that killing yourself is ok when it is going to “benefit” Islam, like in this incident.<br />
<br />
====="The lady was going to be killed anyway"=====<br />
This is false, the Pharaoh did not pass any definite death sentences, in fact its possible to say the Pharaoh did not want to kill the lady. Ibn Kathir mentions a hadith in his tafsir that the king/pharaoh said about the lady and her people:<br />
{{Quote| 1=Tafsir Ibn Kathir, [http://www.webcitation.org/64xUSMcl1 The Story of the Sorcerer, the Monk, the Boy and Those Who were forced to enter the Ditch]|2=Then the king said, "Whoever abandons his religion, let him go, and whoever does not, throw him into the fire.'' }}<br />
So the lady could have saved the life by “pretending” to renounce Islam, which is encouraged in Islam in situations like these (see Qur'an 16:106).<br />
<br />
IslamQA also mentions: {{Quote|1=Tafsir Ibn Kathir, [http://www.webcitation.org/64xVTEGhF IslamQA, Fatwa no. 39678, The story of the hairdresser of Pharaoh’s daughter]|2=<br />
"O So and so, do you have a Lord other than me?’ She said: ‘Yes, my Lord and your Lord is Allaah."}}<br />
At that point the lady could have also saved her life by lying and denying she is Muslim (Qur'an 16:106). But she chose to die instead.<br />
<br />
====="Hadith is referring to the pre-Islamic era"=====<br />
This argument states that the hadith is pre Islamic and that Islam abrogated all pre Islamic religions. So the hadith can not be used to make rulings.<br />
<br />
Firstly, many verses in the Quran relate to the pre Islamic era, a famous one for example is “On that account: We ordained for the Children of Israel that if anyone killed a person - unless it for murder or for spreading mischief in the land - it would be as if he slew all mankind “ [Qur'an 5:32]. Which some Muslims conveniently forget to mention that “mischief” is disbelief, according to Muhammad, his companions and the famous Muffasirun (like Ibn Kathir and al-Suyuti). This verse is related to the time of Adam and Eve, when Cain killed his brother Abel, so Allah sent down this verse. Its hypocrisy for apologists to accept pre-Islam era related verses like 5:32 but reject 85:11.<br />
<br />
For further information of above verse, see: [[If Anyone Slew a Person (Qur'an 5:32)]]<br />
<br />
Not only this, Muhammad praised the lady that killed herself in the incident by calling it a “beautiful/pleasant fragrance”<br />
<br />
====="The lady could not renounce Islam, it wasn’t allowed then"=====<br />
Some apologists say that if the lady renounced her faith, she would go to hell. Because pretending to renounce your faith was not allowed then, and they mention the hadith below:<br />
<br />
{{Quote|1= Ahmad and al-Bukhari, hadith mentioned by: “The Hijacked Caravan: Refuting Suicide Bombings as Martyrdom Operations in Contemporary Jihad Strategy”, by Ihsanic Intelligence<br />
|2= “A man from those before you would be taken and have a trench dug in the earth for him. Then he would be brought and put into that trench and a saw would be brought and put over his head. He would be cut into two halves and that would not stray him from his religion. Or he would be combed with a comb of iron between his meat and his bones and that would not sway him from his religion. By Allah, Allah will complete this matter [make this religion dominant]until a rider would ride from Sana to Hadhramaut and only have to fear Allah and the wolf for his sheep. But you people are being hasty.”}}<br />
<br />
The person who quoted the above hadith was not entirely truthful. The full hadith is:<br />
<br />
{{Quote|1=Sahih Bukhari, book 56, no. 809 |2=We complained to Allah's Apostle (of the persecution inflicted on us by the infidels) while he was sitting in the shade of the Ka'ba, leaning over his Burd (i.e. covering sheet). We said to him, "Would you seek help for us? Would you pray to Allah for us?" He said, "Among the nations before you a (believing) man would be put in a ditch that was dug for him, and a saw would be put over his head and he would be cut into two pieces; yet that (torture) would not make him give up his religion. His body would be combed with iron combs that would remove his flesh from the bones and nerves, yet that would not make him abandon his religion. By Allah, this religion (i.e. Islam) will prevail till a traveller from Sana (in Yemen) to Hadrarmaut will fear none but Allah, or a wolf as regards his sheep, but you (people) are hasty.}}<br />
This hadith is indicating how firm the people of the past were in their belief if Allah. It doesn’t mention that the people of the ditch were disallowed to renounce Islam at all.<br />
<br />
Even if it was the case that the people of the past were disallowed to renounce Islam, they could still renounce it and save their life, then convert again later.<br />
<br />
===Rewards based on intentions, and the boy who contributed to his own killing===<br />
<br />
{{Quote|{{Bukhari|96|86|85}}| The Prophet said, 'O people! The reward of deeds depends upon the intentions, and '''every person will get the reward according to what he has intended '''.}}<br />
<br />
{{Quote|{{Abu Dawud|59|809}} |The Apostle of Allah (peace_be_upon_him) said: Leave them, when the divine decree is made, no woman should weep. They (the people) asked: What is necessary happening, Apostle of Allah? He replied: Death. His daughter said: I hope you will be a martyr, '''for you have completed your preparations for jihad. The Apostle of Allah (peace_be_upon_him) said: Allah Most High gave him a reward according to his intentions. What do you consider martyrdom? They said: Being killed in the cause of Allah.'''}}<br />
{{Quote|{{Muslim|42|7148}}| The Prophet said, 'O people! The reward of deeds depends upon the intentions, and every person will get the reward according to what he has intended.<br />
And he 'said to them: Take him to such and such mountain; make him climb up that mountain and when you reach its top (ask him to renounce his faith) but if he refuses to do so, then throw him (down the mountain). So they took him and made him climb up the mountain and he said: O Allah, save me from them (in any way) Thou likest and the mountain began to quake and they all fell down and that person came walking to the king. The king said to him: What has happened to your companions? He said: Allah has saved me from them. He again handed him to some of his courtiers and said: Take him and carry him in a small boat and when you reach the middle of the ocean (ask him to renounce) his religion, but if he does not renounce his religion throw him (into the water). So they took him and he said: O Allah, save me from them and what they want to do. It was quite soon that the boat turned over and they were drowned and he came walking to the king, and the king said to him: What has happened to your companions? He said: Allah has saved me from them, and he said to the king: '''You cannot kill me until you do what I ask you to do'''. And he said: What is that? He said: '''You should gather people in a plain and hang me by the trunk (of a tree). Then take hold of an arrow from the quiver and say: In the name of Allah, the Lord of the worlds; then shoot an arrow and if you do that then you would be able to kill me'''. So he (the king) called the people in an open plain and tied him (the boy) to the trunk of a tree, then he took hold of an arrow from his quiver and then placed the arrow in the bow and then said: In the name of Allah, the Lord of the young boy; he then shot an arrow and it bit his temple. He (the boy) placed his hands upon the temple where the '''arrow had bit him and he died''' and the people said: We affirm our faith in the Lord of this young man}}<br />
<br />
====Analysis====<br />
<br />
The first hadith indicates that Muslims will be rewarded based on their intentions, including the intentions of an act they carry out. Not the act itself. Hence a suicide bomber who blows himself up because of what is Islamicly considered a good reason i.e to kill enemies of Islam, then according to Islam, he will be rewarded for that as that was his intention first and foremost.<br />
<br />
In the third hadith, we see that Allah was miraculously protecting the boy from being killed, hence it was impossible to kill him. But the boy told the King 1 special way that he would be killed, a way in which Allah would not protect him. Hence he contributed to his own killing. This is considered suicide in the context, because the boy killed himself by telling the king how to kill him, otherwise it was impossible for the King to kill him as Allah was protecting the boy. We see that the intention of the boy was to get himself killed for the benefit of Islam, as after he died the people supposedly converted to Islam.<br />
<br />
Ibn Taymiyyah said about the incident:<br />
<br />
{{Quote|[http://www.religioscope.com/pdf/martyrdom.pdf Majmu` al-Fatawa (28/540), Fatwa justifying suicide bombing pg 11]| "Muslim has narrated in his Sahih the story of the people of the trenches, in which the boy ordered his own killing for the benefit of the religion, and hence the four imams have allowed a Muslim to immerse himself in the enemy ranks, even if he is reasonably certain that they will kill him, provided there is benefit in that for the Muslims. }}<br />
<br />
====="The boy didn't kill himself"=====<br />
<br />
Some apologists claim that the boy didn’t kill himself, which is physically true. But let us apply this to a suicide bombing context. A suicide bomber presses the button, and he blows up killing himself. Did the suicide bomber kill himself or did the shrapnel kill the bomber? The apologist must believe the shrapnel killed the bomber if they don’t think the boy killed himself.<br />
<br />
In this context, the boy gave the king information about the only possible way to kill him (all other ways the king tried would not work as Allah would protect the boy). The information he gave is equivalent to that if a suicide bomber presses the button to blow himself up. For when the boy told the king how to kill him, he was guaranteed to die, the boy even said “You cannot kill me until you do what I ask you to do”. So he very well knew that the information he gave was guaranteed to get him killed. Just like if bomber presses the button its guaranteed to kill him.<br />
<br />
Both have caused their own death.<br />
<br />
===Muslims will not be punished for mistakes===<br />
<br />
{{Quote|1=[http://www.webcitation.org/64xdQBP4V Sunni Path, Question ID:2547, about eating/doing haram unintentionally]<br />
|2= The Messenger of Allah (Allah bless him and give him peace) is reported to have said, “Allah has overlooked my community’s mistakes, forgetfulness, and that which they were forced into.” [Ibn Maja]}}<br />
{{Quote|1= Ibn Majah – Taken from the book ‘Treatise for the Seekers of Guidance’<br />
|2= The Messenger of Allah (may Allah bless him and grant him peace) said:<br />
<br />
“Allah has relieved my community of unintended errors, forgetfulness and transgressions committed under compulsion.”}}<br />
<br />
====Analysis====<br />
<br />
If indeed killing oneself is forbidden in Islam (even if its done for the benefit of Islam), the suicide bombers who carry out the act clearly don’t believe or think that. Hence if suicide bombing was actually forbidden, by this hadith the Muslim who carried out the act would not be punished because he made a mistake/judgemental error, and Allah will “overlook” this mistake.<br />
===Further Evidence===<br />
<br />
*There is a hadith about the Quran verse “[[Misinterpreted Qur'anic Verses#Those who blow themselves up are throwing themselves into destruction (2:195)|make not your own hands contribute to your destruction]]“ {{Quran|2|195}}, about a man who rushed into the enemy by himself and got killed. People said he caused his own destruction, but hadith says that what the verse means by destruction is “abandoning Jihad”, and that he didn’t cause his own destruction.<br />
<br />
* {{Bukhari|9|87|111}} says Muhammad '''intended''' to kill himself by jumping off a mountain<br />
<br />
*According to {{Muslim|20|4631}} Muhammad said “I love that I should be killed in the way of Allah; then I should be brought back to life and be killed again in His way”...." <br />
<br />
*A man asks Muhammad "which of men is the best?" Muhammad replies that it is the man who is always ready for battle and flies into it "seeking death at places where it can be expected." {{Muslim|20|4655}} <br />
<br />
*Muhammad said: “Surely, the gates of Paradise are under the shadows of the swords." After hearing that martyrdom leads to paradise, a young man pulls his sword and breaks the sheath (indicating that he has no intention of returning) then flings himself into battle until he is killed. {{Muslim|20|4681}} <br />
<br />
*Qur'an 9:111 says they “kill and are killed”, sounds like suicide bombers?{{Quote|{{Quran|9|111}}| Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and kill and are killed}}<br />
<br />
*Khalid ibn Walid (a companion of Muhammad) said: {{Quote|Tabari and History of the World, Volume IV Book XII, p.463|Submit to Islam and be safe. Or agree to the payment of the Jizya, and you and your people will be under our protection, else you will have only yourself to blame for the consequences, '''for I bring the men who desire death as ardently as you desire life'''.<ref>[http://en.wikiquote.org/wiki/Khalid_ibn_al-Walid Tabari and History of the World], Volume IV Book XII. The Mohammedan Ascendency, page 463, by John Clark Ridpath, LL.D. 1910.</ref>}}<br />
<br />
*Abu Bakr as Siddiqi (a companion of Muhammad) said:{{Quote|Tabari|You [Khosru and his people] should convert to Islam, and then you will be safe, for if you don't, you should know that '''I have come to you with an army of men that love death, as you love life'''.<ref>[http://www.nationalreview.com/comment/stalinsky200405240846.asp Dealing in Death] - Steven Stalinsky - National Review, May 24, 2004</ref>}}<br />
<br />
==Fatwa’s on suicide bombing==<br />
<br />
While some are against it, many scholars such as Yusuf al-Qaradawi and [[Zakir Naik]]<ref>[http://www.youtube.com/watch?v=JtZxNqxpb8s Click here] to watch an explanation by Zakir Naik in one of his lectures aired on PeaceTV.</ref> claim suicide bombing is permitted in Islam. <br />
<br />
Below is a fatwa issued by Sheikh Yusuf Al-Qaradawi, discussing the reasons why it is permissible for women to participate in "Martyr Operations" (e.g. suicide bombings).<br />
<br />
{{Quote|1=[http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503545134 Palestinian Women Carrying Out Martyr Operations]<BR>Sheikh Yusuf Al-Qaradawi, IslamOnline, November 6, 2006 |2=Women’s participation in the martyr operations carried out in Palestine – given the status of the land as an occupied territory, in addition to a lot of sacrilegious acts perpetrated by the Jews against the sanctuaries – is one of the most praised acts of worship. Also, the act is a form of martyrdom in the Cause of Allah, and it entitles them, Insha’ Allah, to the same reward earned by their male counterparts who also die in the Cause of Allah.<BR>. . .<BR><br />
The martyr operations is the greatest of all sorts of Jihad in the Cause of Allah. A martyr operation is carried out by a person who sacrifices himself, deeming his life less value than striving in the Cause of Allah, in the cause of restoring the land and preserving the dignity. To such a valorous attitude applies the following Qur’anic verse: “And of mankind is he who would sell himself, seeking the pleasure of Allah; and Allah hath compassion on (His) bondmen.” (Al-Baqarah: 207)<br />
<br />
But a clear distinction has to be made here between martyrdom and suicide. Suicide is an act or instance of killing oneself intentionally out of despair, and finding no outlet except putting an end to one’s life. On the other hand, martyrdom is a heroic act of choosing to suffer death in the Cause of Allah, and that’s why it’s considered by most Muslim scholars as one of the greatest forms of Jihad.<BR>. . .<BR><br />
In the same vein, the public welfare should be given priority to the personal one, in the sense that if there is a contradiction between the private right and the public one, the latter must be given first priority for it concerns the interest of the whole Ummah. Given all this, I believe a woman can participate in this form of Jihad according to her own means and condition. Also, the organizers of these martyr operations can benefit from some believing women as they may do, in some cases, what is impossible for men to do.}}<br />
<br />
Here is another excerpt taken from a longer fatwa (15 pages in length) by Muslim scholar Sheikh al-Uyayri, explaining in depth why suicide bombings and killing of civilians (including Muslims) via the use of them as "human shields" is permissible in Islam.<br />
<br />
{{Quote|[[The Islamic Ruling on the Permissibility of Martyrdom Operations]]<BR>Sheikh al-Uyayri|We have arrived at the conclusion that martyrdom operations are permissible, and in fact '''the Mujahid who is killed in them is better than one who is killed fighting in the ranks''', for there are gradations even among martyrs, corresponding to their role, action effort and risk undertaken. Then, we explained how martyrdom operations are the least costly to the Mujahideen and most detrimental to the enemy. We have heard, as you must have, that '''most scholars today permit such operations; at least 30 Fatawa have been issued to this effect'''. We explained how this issue is derived from the issue of plunging single-handedly into the enemy ranks; something which is praiseworthy by the agreement of jurists. We then further stated that we preferred the view that such an action is permissible even if martyrdom is the only goal, although it is certainly not the optimal practice. Martyrdom operations should not be carried out unless certain conditions are met:<br />
<br />
1. One's intention is sincere and pure - to raise the Word of Allah. <BR><br />
2. One is reasonably sure that the desired effect cannot be achieved by any other means which would guarantee preservation of his life. <BR><br />
3. One is reasonably sure that loss will be inflicted on the enemy, or they will be frightened, or the Muslims will be emboldened. <BR><br />
4. One should consult with war strategy experts, and especially with the amber of war, for otherwise he may upset plan and alert the enemy to their presence.<br />
<br />
If the first condition is absent, the deed is worthless, but if it is satisfied while some others are lacking, then it is not the best thing, but this does not necessarily mean the Mujahid is not shaheed.<br />
<br />
'''We also explained how causing a death carries the same verdict as actual killing. Hence one who plunges without armour into the enemy ranks, being certain of death, just like one who engages in a martyrdom operation, is effectively causing his own death, but they are praiseworthy because of the circumstances and intention, and hence are not considered to have committed suicide.''' We also clarified that [according to the majority] the identity of the killer does not have an effect on whether the Mujahid will be considered shaheed. This dispels the wavering arising from the fact that the Mujahid is taking his own life. Thus, such operations could take on any of the five Shar`i verdicts depending on intention and circumstances. Finally, we clarified that taking one's own life is not always blameworthy; rather it is contingent on the motives behind it. So, we conclude that one who kills himself because of his strong faith and out of love for Allah and the Prophet, and in the interests of the religion, is praiseworthy.}}<br />
Shaykh Gibril Haddad of SunniPath.com and LivingIslam.com said about the hadith of the [[Misinterpreted Qur'anic Verses#Those who blow themselves up are throwing themselves into destruction (2:195)|man who rushed into the enemy by himself seeking death]] (an act that was praised), regarding “Suicide Warfare”<br />
{{Quote|1=[{{Reference archive|1=http://www.livingislam.org/k/ighm_e.html|2=2011-05-28}} Inghimas In ' Suicide ' Warfare] ''- [[Gibril Haddad]]'', LivingIslam.com|2=In light of the above paradigms, if, by immersing himself into enemy ranks, a fighter brings about his own death, such self-immersion is legally the same as bringing about his own death by his own hand. In this respect there is '''no legal difference between the direct hand of the self-detonating suicide fighter and the proxy hand of the outnumbered fighter entering the fray [battle, fight] alone.'''}}<br />
==Conclusion==<br />
<br />
This article has shown us at least 3 things:<br />
#That killing oneself is allowed in Islam under certain circumstances (like in the hadith of the lady who jumped into the boiling pot, and of the boy who told the king/pharaoh how to kill him)<br />
#That killing oneself is permissible if it will benefit Islam (like in above mentioned hadiths)<br />
#That Islam promotes martyrdom (like in hadith which says the best man is the one “seeking death at places where it can be expected”)<br />
<br />
==See Also==<br />
<br />
{{Hub4|Suicide|Suicide}}<br />
<br />
==References==<br />
{{reflist}}</div>WIBothttps://wikiislamica.net/index.php?title=Stoning_in_Islamic_Law&diff=95294Stoning in Islamic Law2013-08-03T13:07:31Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>[[File:Stoning in afghanistan.jpg|right|thumb|190px|A public stoning carried out in Afghanistan. Rajm is the Islamic punishment for illegal sexual intercourse, as ordered by Muhammad himself. (''[[Images_-_Punishments#Stoning|more graphic images]]'')]]<br />
==Definition==<br />
<br />
'''Stoning to death''' (رجم ''Rajm''), according to traditional interpretations of [[Islamic law]], is primarily a punishment for persons who engage in unlawful sexual relations (which include [[Islam and Homosexuality|homosexual]] relationships), and is one example of [[Abrogation|abrogation]] (naskh) being applied to Qur'anic text. The criminals "hands are tied behind their backs and their bodies are put in a cloth sack." They are then "buried in a hole, with only the victims heads showing above the ground. If its a woman, she is buried upto her shoulders."<ref>[http://www.apostatesofislam.com/media/stoning.htm What happens in Stoning?] - apostatesofislam.com</ref> The stones which are to be thrown at the criminal "should not be so large that the offender dies after a few strikes, nor so small as to fail to cause serious injury."<ref>[http://www.iheu.org/node/262 Should Sharia laws be reconsidered?] - Sandhya Jain - International Humanist and Ethical Union, March 9, 2004</ref><br />
<br />
==In the Modern World==<br />
<br />
Due to the Islamic laws on [[rape]] requiring four male eye witnesses before guilt can be ascertained, many rape victims end up being charged with '[[adultery]].' As was the case for 13-year-old ''Aisha Ibrahim Dhuhulow'' in Somalia<ref>[http://news.bbc.co.uk/1/hi/world/africa/7708169.stm Stoning victim 'begged for mercy'] - BBC News, November 4, 2008</ref> who in October of 2008 was buried up to her neck and stoned to death in front of more than 1,000 people in a football stadium. She was the victim of gang-rape. Another Somalian female who gave birth to a stillborn child, was also stoned to death in front of a crowd of 200 in November (one of at least four Somalians to be stoned for adultery in 2009).<ref>[http://www.thejakartapost.com/news/2009/11/18/somali-woman-stoned-death-adultery.html Somali woman stoned to death for adultery] - The Jakarta Post, November 18, 2009 </ref> Her boyfriend received 100 lashes. Incidents of stoning have also been reported in Iraq and Pakistan, and forms a part of Afghan, Iranian, Nigerian, Indonesian, Sudanese, Saudi Arabian, and United Arab Emirate law.<ref>[http://www.stop-stoning.org/faq_stoning Stoning - Frequently Asked Questions about Stoning] - stop-stoning.org</ref> While there are some who may disagree, it is very much an accepted part of Islam for many, if not the majority, of Muslims. We find in an August 2009 Pew survey<ref>Pew Report: [http://pewglobal.org/reports/pdf/265.pdf Pakistani Public Opinion - Growing Concerns about Extremism, Continuing Discontent with U.S.Religion, Law, and Society] Page 3</ref> that 83% of Pakistanis believe that adulterers should be stoned. In another survey carried out in 'moderate' Indonesia (at 220 million, its the world's most populated Muslim country) it found that "almost half the respondents back stoning as a punishment for adulterers."<ref>[http://mypetjawa.mu.nu/archives/163989.php 50% Support Stoning for Adultery in 'Moderate' Muslim Country] - The Jawa Report, March 18, 2006</ref><br />
<br />
==Qur'an==<br />
<br />
According to [[hadith]], the Qur'anic verse of rajm (stoning) was originally found in surah Al-Ahzab.<ref>"''Umar said to me ‘How many verses are contained in the chapter of al-Ahzab?’ I said, ‘72 or 73 verses.’ He said it was almost as long as the chapter of the Cow, which contains 287 verses, and in it there was the verse of stoning.''" - Al-Muttaqi ‘Ali bin Husam al-Din in his book “Mukhtasar Kanz al-’Ummal” printed on the margin of Musnad Ahmad ibn Hanbal, Volume 2, page 2, in his hadith about chapter 33</ref><br />
<br />
{{Quote|The missing Verse of Rajm|'The fornicators among the married men (ash-shaikh) and married women (ash-shaikhah), stone them as an exemplary punishment from Allah, and Allah is Mighty and Wise.'<ref>As-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.524</ref>}}<br />
<br />
The above verse, along with verses regarding adult suckling, were written on a piece of paper and were lost when a goat ate them.<ref>References: Musnad Ahmad bin Hanbal. vol. 6. page 269; Sunan Ibn Majah, page 626; Ibn Qutbah, Tawil Mukhtalafi 'l-Hadith (Cairo: Maktaba al-Kulliyat al-Azhariyya. 1966) page 310; As-Suyuti, ad-Durru 'l-Manthur, vol. 2. page 13</ref> Even Umar had concerns that in the future some Muslims may try to deny that rajm is Islamic.<ref>"...'Umar said, "I am afraid that after a long time has passed, people may say, "We do not find the Verses of the Rajam (stoning to death) in the Holy Book," and consequently they may go astray by leaving an obligation that Allah has revealed..." - {{Bukhari|8|82|816}}</ref> As it stands, the Qur'an itself does not explicitly mention the act, but Islam is not simply the [[Qur'an Only Islam - Why it is Not Possible|Qur'an alone]]. In any case, scholars have still managed to find justification for it from within its pages.<br />
<br />
{{Quote|{{Quran|11|82}}, See also: {{Quran|7|84}}, {{Quran|26|173}}, and {{Quran|27|58}}|So when Our decree came to pass, We turned them upside down and rained down upon them stones, of what had been decreed, one after another.}}<br />
<br />
==Hadith==<br />
<br />
===Sunnah of Muhammad===<br />
There are many [[sahih]] (authentic) hadith which speak of Prophet [[Muhammad]] ordering people to be stoned to death. Therefore it is part of Muhammad's [[sunnah]] and cannot be ignored by Muslims.<br />
<br />
{{Quote|{{Bukhari|8|82|803}}|Narrated Ash-Sha'bi: from 'Ali when the latter stoned a lady to death on a Friday. ''''Ali said, "I have stoned her according to the tradition of Allah's Apostle."'''}}<br />
<br />
===The Stoning of the Jews===<br />
<br />
The hadiths testify that the Jews of Muhammad's time had ceased to employ such violent forms of punishment, and that it was he who insisted on the reinstatement of stoning. <br />
<br />
{{Quote|{{Bukhari|8|82|809}}, See also: {{Bukhari|6|60|79}}, and {{Bukhari|4|56|829}}|Narrated Ibn 'Umar: A Jew and a Jewess were brought to Allah's Apostle on a charge of committing an illegal sexual intercourse. The Prophet asked them. "What is the legal punishment (for this sin) in your Book (Torah)?" They replied, "'''Our priests have innovated the punishment of blackening the faces with charcoal and Tajbiya'''." 'Abdullah bin Salam said, "O Allah's Apostle, tell them to bring the Torah." The Torah was brought, and then one of the Jews put his hand over the Divine Verse of the Rajam (stoning to death) and started reading what preceded and what followed it. On that, Ibn Salam said to the Jew, "Lift up your hand." Behold! The Divine Verse of the Rajam was under his hand. So '''Allah's Apostle ordered that the two (sinners) be stoned to death, and so they were stoned.''' Ibn 'Umar added: So both of them were stoned at the Balat and I saw the Jew sheltering the Jewess. }}<br />
<br />
{{Quote|{{Bukhari|2|23|413}}|Narrated 'Abdullah bin 'Umar : The Jew brought to the Prophet a man and a woman from amongst them who have committed (adultery) illegal sexual intercourse. '''He ordered both of them to be stoned (to death'''), near the place of offering the funeral prayers beside the mosque."}}<br />
<br />
===The Man who Couldn't Keep Silent===<br />
<br />
{{Quote|{{Bukhari|7|63|196}}, See also {{Bukhari|7|63|195}}, {{Bukhari|8|82|805}}, and {{Bukhari|8|82|806}}|Narrated Abu Huraira: A man from Bani Aslam came to Allah's Apostle while he was in the mosque and called (the Prophet ) saying, "O Allah's Apostle! I have committed illegal sexual intercourse." On that the Prophet turned his face from him to the other side, whereupon the man moved to the side towards which the Prophet had turned his face, and said, "O Allah's Apostle! I have committed illegal sexual intercourse." The Prophet turned his face (from him) to the other side whereupon the man moved to the side towards which the Prophet had turned his face, and repeated his statement. The Prophet turned his face (from him) to the other side again. The man moved again (and repeated his statement) for the fourth time. So when the man had given witness four times against himself, the Prophet called him and said, "Are you insane?" He replied, "No." '''The Prophet then said (to his companions), "Go and stone him to death."''' The man was a married one. Jabir bin 'Abdullah Al-Ansari said: I was one of those who stoned him. We stoned him at the Musalla ('Id praying place) in Medina. When the stones hit him with their sharp edges, he fled, but we caught him at Al-Harra and stoned him till he died.}}<br />
<br />
===The Adulterous Bedouin===<br />
<br />
{{Quote|{{Bukhari|3|49|860}}, See also {{Bukhari|8|78|629}}|Narrated Abu Huraira and Zaid bin Khalid Al-Juhani: A bedouin came and said, "O Allah's Apostle! Judge between us according to Allah's Laws." His opponent got up and said, "He is right. Judge between us according to Allah's Laws." The bedouin said, "My son was a laborer working for this man, and he committed illegal sexual intercourse with his wife. The people told me that my son should be stoned to death; so, in lieu of that, I paid a ransom of one hundred sheep and a slave girl to save my son. Then I asked the learned scholars who said, "Your son has to be lashed one-hundred lashes and has to be exiled for one year." The Prophet said, "No doubt I will judge between you according to Allah's Laws. '''The slave-girl and the sheep are to go back to you, and your son will get a hundred lashes and one year exile."''' He then addressed somebody, "O Unais! '''go to the wife of this (man) and stone her to death" So, Unais went and stoned her to death.'''}}<br />
<br />
===The Boy===<br />
<br />
{{Quote|{{Bukhari|3|34|421}}|Narrated 'Aisha: Sad bin Abi Waqqas and 'Abu bin Zam'a quarreled over a boy. Sad said, "O Allah's Apostle! This boy is the son of my brother ('Utba bin Abi Waqqas) who took a promise from me that I would take him as he was his (illegal) son. Look at him and see whom he resembles." 'Abu bin Zam'a said, "O Allah's Apostle! This is my brother and was born on my father's bed from his slave-girl." Allah's Apostle cast a look at the boy and found definite resemblance to 'Utba and then said, "The boy is for you, O 'Abu bin Zam'a. The child goes to the owner of the bed and '''the adulterer gets nothing but the stones''' (despair, i.e. to be stoned to death). Then the Prophet said, "O Sauda bint Zama! Screen yourself from this boy." So, Sauda never saw him again.}}<br />
<br />
==Scholars==<br />
<br />
===Ibn Kathir===<br />
<br />
{{ quote | 1=[http://tafsir.com/default.asp?sid=4&tid=10619 (Quran 4:16) The Adulteress is Confined in her House; A Command Later Abrogated]<BR>Tafsir Ibn Kathir|2=[وَاللَّذَانَ يَأْتِيَـنِهَا مِنكُمْ فَـَاذُوهُمَا]<BR><br />
(And the two persons among you who commit illegal sexual intercourse, punish them both.) Ibn `Abbas and Sa`id bin Jubayr said that this punishment includes cursing, shaming them and beating them with sandals. This was the ruling until '''Allah abrogated it with flogging or stoning,''' as we stated.)}}<br />
<br />
===Shaykh Gibril Haddad===<br />
<br />
{{Quote|[http://mac.abc.se/home/onesr/ez/in/it1/Abrogation_Hadith.txt Abrogation and Hadith]<BR>Shaykh Gibril Fouad Haddad, Living Islam, December 23, 2008|The late Shaykh `Abd Allah al-Ghumari in Dhawq al-Halawa fi Imtina` Naskh al-Tilawa and al-Ihsan fi Ta`qib al-Itqan, denied that "When the mature man and the mature woman commit adultery, stone them" was ever part of the Qur'an and asserted the report to that effect was disclaimed (munkar). However, '''it cannot be munkar since Imam Malik narrates it verbatim from our liegelord `Umar in the chapter on hadd in the Muwatta''''.<BR>. . .<BR><br />
Yes, our liegelord `Umar radyAllahu `anhu reported that when it was revealed, the Prophet salla Allahu `alayhi wa-Sallam refrained from consigning it into writing, so it did not become mass-transmitted from him. (If it had, it would have been meaningless for `Umar to strenuously predict that innovators would one day emerge and deny that rajm was ever in the Qur'an.)<br />
<br />
Yet the wording is clearly related from `Umar in the Muwatta' as I mentioned in my previous post, not through al-Zuhri but through Yahya ibn Sa`id al-Ansari.<br />
<br />
The wording and its slight variants are also related from (1) `Umar with a weaker chain by al-Nasa'i in the Kubra, (2) Ubay ibn Ka`b by Ahmad, al-Tayalisi, Ibn Hibban etc. with sound chains, (3) `A'isha by al-Qasim ibn Sallam with a weak chain, (3) Zayd ibn Thabit in Ahmad and al-Nasa'i's Sunan al-Kubra with fair chains, (4) Sa`id ibn al-`As in Ahmad, al-Darimi, al-Nasa'i in the Sunan al-Kubra, etc. with fair chains (5) Ibn `Abbas by al-Hakim, and (6) Abu Umama ibn Hunayf's maternal aunt in al-Nasa'i's Sunan al-Kubra and al-Hakim.<br />
<br />
And yes, "shaykh" in Arabic does not connote betrothal but only age. `Iyad in his commentary on Sahih Muslim said its wording was plainly not Qur'anic; and al-Tabari narrates with his chain that that very wording was read out to the Prophet from the Torah. Evidently, the Torah wording was written, famous and widespread while Allah Most High lifted up the Qur'anic wording and caused it to be forgotten.<br />
<br />
However, '''the ruling was identical and remained: it is transmitted from al-Zuhri by eight of his students that `Umar said: "Rajm is firmly established in the Book of Allah."'''}}<br />
<br />
===Recent Fatwas===<br />
<br />
{{Quote|1=[http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503545902 Stoning: Does It Have Any Basis in Shari`ah?]<BR>Fatwa from Islam Online, March 29, 2005|2=....the prescribed punishment for adultery, which means an illegitimate sexual intercourse between a married man and a woman married to another man is stoning to death. But this offense must be proven either through a confession made voluntarily by the accused or by the testimony of four witnesses who state under oath that they have witnessed the commission of the crime. It's only after this legal procedure that the accused will be punished by lapidation. This punishment is agreed upon by scholars and there is no question about it.<BR>. . .<BR><br />
In the Kuwaiti Encyclopedia of Islamic Jurisprudence, we read the following: <br />
<br />
Ibn Qudamah wrote: “Muslim jurists are unanimous on the fact stoning to death is a specified punishment for married adulterer and adulteress. The punishment is recorded in number of traditions and the practice of the Prophet (peace and blessings be upon him) stands as an authentic source supporting it. This is the view held by all Companions, Successors and other Muslim scholars with the exception of Kharijites.”<br />
<br />
<br />
Al-Bahuty said: “The authentic practice of the Prophet (peace and blessings be upon him) supports stoning to death as a punishment specified for adultery. In addition, the verse commanding this punishment was revealed in the Qur’an. Later, it was verbally abrogated but its ruling is still binding.<BR>. . .<BR><br />
Stoning to death is a Divine obligation and punishment '''specified for any married adulterer or adulteress once there is four witnesses or the confession of the accused.'''”<BR>. . .<BR><br />
Finally, we would like to note that there are many incidents in the Sunnah and the life of the Prophet (peace and blessings be upon him) in which the Prophet stoned the married adulterer and adulteress to death. This happened in the case of Ma`iz and the Ghamidi woman. '''All this makes it clear that the punishment is proven and authentic and is not debatable'''.}}<br />
<br />
{{Quote|[http://www.islam-qa.com/en/ref/14312/Stoning It is not permissible to replace stoning of an adulterer with killing by the sword or by shooting]<BR>Islam Q&A, Fatwa No. 14312|Praise be to Allaah. <br />
<br />
'''It is essential to stone the married adulterer until he dies, following the Sunnah of the Messenger (peace and blessings of Allaah be upon him), as it is proven that he said that, did it and enjoined it.''' The Messenger of Allaah (peace and blessings of Allaah be upon him) stoned Maa’iz, the Juhani woman, the Ghaamidi woman, and the two Jews. All of that is proven in saheeh ahaadeeth narrated from the Prophet (peace and blessings of Allaah be upon him). The scholars among the Sahaabah (may Allaah be pleased with them), the Taabi’een and those who came after them are also unanimously agreed on that. No one differed from them apart from those to whose views no attention is to be paid. Al-Bukhaari and Muslim narrated in their Saheehs from Ibn ‘Abbaas (may Allaah be pleased with him) that ‘Umar (may Allaah be pleased with him) said: “Allaah sent Muhammad (peace and blessings of Allaah be upon him) with the truth and revealed to him the Book, and one of the things that Allaah revealed was the verse of stoning. We have read it and understood it. The Messenger of Allaah (peace and blessings of Allaah be upon him) stoned (adulterers) and we stoned (them) after him, but I fear that there may come a time when some people say: ‘By Allaah, we do not find the verse of stoning in the Book of Allaah.’ So they will go astray by forsaking an obligation that Allaah has revealed. According to the Book of Allaah, stoning is deserved by the one who commits zina, if he is married, men and women alike, if proof is established or the woman becomes pregnant or they confess…” <br />
<br />
Based on this, it is not permissible to replace stoning with killing by the sword or shooting, because stoning is a more severe punishment and a more effective deterrent to the sin of zina, which is the most grave sin after shirk and killing a soul whom Allaah has forbidden us to kill. '''The hadd punishment of stoning for a married person who commits zina is one of the matters that is determined by the Qur’aan and Sunnah and there is no room for ijtihaad or personal opinion.''' If killing by the sword or shooting were permissible in the case of the married adulterer then the Prophet (peace and blessings of Allaah be upon him) would have done that and would have explained it to his ummah, and his companions after him would have done that too. <br />
<br />
Fataawa al-Lajnah al-Daa’imah, 22/48-49.}}<br />
<br />
==See Also==<br />
<br />
{{Hub4|Stoning|Stoning}}<br />
<br />
==External links== <br />
*[http://www.americanthinker.com/2005/05/flogging_and_stoning_adulterer.html Flogging and stoning adulterers in the Quran]<br />
*[http://www.iran-e-azad.org/stoning/video.html Stoning to Death in Iran]''; 1991 Video of Stoning of Death in Iran:'' [http://apostatesofislam.com/media/video/stoning-original.wmv Windows Media player]<br />
*[http://www.dailymail.co.uk/news/worldnews/article-1235763/Pictured-Islamic-militants-stone-man-death-adultery-Somalia-villagers-forced-watch.html#ixzz0ZltH91QX Pictured: Islamic militants stone man to death for adultery in Somalia as villagers are forced to watch] ''(includes some pictures)''<br />
* [http://www.youtube.com/watch?v=Svh8Uq8T2Nw Video slideshow] ''(youtube)''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Islamic Law]]</div>WIBothttps://wikiislamica.net/index.php?title=Segregation_sexuelle_en_islam&diff=95290Segregation sexuelle en islam2013-08-03T13:06:50Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>==Introduction== <br />
<br />
L'islam prohibe la mixité entre les hommes et les femmes. Certains ont argué qu'il n'y avait ni dans le [[Qur'an|Coran]] ni dans la Sunna du Prophète de références quant à cette prohibition. Mais cela ne signifie pas qu'un tel comportement est permis dans l'islam. En tant que mode de vie complet l'islam n'a pas oublié de parler de cela. De nombreux savants islamiques ont formulé leurs opinions sur ce point et reconnu la pratique de la mixité comme crime punissable dans la [[Islamic Law|Loi islamique]]. Tous les juristes ont utilisé le Coran et la Sunna du prophète comme source, utilisant ceux-ci comme la base de leur argumentation.<br />
<br />
==Analyse==<br />
===Le Coran===<br />
<br />
Tout d'abord nous pouvons examiner les versets du Coran qui indiquent que la mixité et la socialisation entre les sexes est prohibée:<br />
<br />
{{Quote| {{Quran|33|53}} |Ô vous les croyants! n'entrez pas aux demeures du prophète, –à moins qu'invitation ne vous soit faite à un repas, et encore, pas dans le temps qu'on le cuisine. Mais lorsqu'on vous appelle, alors, entrez, et lorsque vous avez mangé, alors, dispersez-vous, sans chercher à vous rendre familiers pour causer. Oui, cela fait de la peine au Prophète, mais devant vous il a honte, alors qu'Allah n'a pas honte de la vérité. Et quand vous demandez à ses femmes quelque bien, demandez-le leur, de derrière un voile: c'est, pour vos cœurs et leurs cœurs, plus pur. Et ce n'est pas à vous de faire de la peine au Prophète, –ni de vous marier jamais avec ses épouses après lui; ce serait, auprès d'Allah, une énormité.}}<br />
<br />
Nous pouvons voir en lisant l'ayat (le verset) ci-dessus, qu'[[Allah]] a interdit aux croyants de se mêler aux femmes du prophète. Un écran ou un voile devrait être placé entre l'homme et les femmes du prophète pendant qu'il converse avec elles. Le [[Hadith]] atteste la prohibition de la mixité entre hommes et femmes <br />
<br />
===Hadiths===<br />
{{Quote| {{Bukhari|4|52|250}}|Ibn `Abbas rapporte qu'il a entendu le Prophète dire: "Il n'est pas permis à un homme d'être seul avec une femme et aucune demoiselle ne devrait voyager à part avec un muhram (c.a.d. son mari ou une personne qu'elle ne pourra jamais épouser: son père, son frère, etc.) Un homme se leva ensuite et dit: "Ô Apôtre d'Allah! Je me suis engagé dans l'armée pour telle et telle ghazwa et ma femme va au hajj (pèlerinage)." L'Apôtre d'Allah dit: "Va, et accomplis le hajj avec ta femme." }}<br />
<br />
{{Quote| {{Bukhari|3|29|87}}|Qaza'a, l'esclave de Ziyad, narre ceci: Abou Saïd qui participa à douze ghazawat avec le Prophète dit: "J'ai entendu quatre choses dites par l'Apôtre d'Allah (ou "je narre quatre choses venues du Prophète) qui ont gagné mon admiration et mon appréciation. Ce sont: 1. "Aucune femme ne devrait voyager sans son mari ou sans un Dhu-mahram pour un voyage d'(au moins) deux jours. 2. Aucun jeûne n'est pas permis durant les deux jours de `Id-al-Fitr et `Id-al-Adha. 3. Aucune prière (ne peut être accomplie) après deux prières: après la prière de `Asr jusqu'au coucher du soleil et après la prière matinale jusqu'à ce que le soleil se lève. 4. On ne doit pas voyager dans le but de visiter excepté pour trois mosquées: Masjid al-Haram (à la Mecque), ma mosquée (à Médine), et Masjid al-Aqsa (à Jérusalem)." }}<br />
<br />
{{Quote| {{Muslim|7|3104}}|Abou Huraira (qu'Allah soit satisfait de lui) a rapporté que le Messager d'Allah (paix soit sur lui) a dit: Il n'est pas licite pour une musulmane de voyager de nuit excepté quand un mahram est avec elle. }}<br />
<br />
{{Quote| {{Muslim|7|3105}}|Abou Huraira (qu'Allah soit satisfait de lui) a rapporté que l'Apôtre d'Allah (paix soit sur lui) : Il n'est pas permis à une femme qui croit en Allah et en l'Au-delà d'entreprendre un voyage de jour sauf si elle est en compagnie d'un mahram. }}<br />
<br />
{{Quote| {{Muslim|7|3110}}|Ibn `Abbas (qu'Allah soit satisfait de lui) rapporte ceci: J'ai entendu le Messager d'Allah (paix soit sur lui) délivrant un sermon et faisant cette observation: "Personne ne devrait être seul avec une femme sauf s'il y a un mahram auprès d'elle et une femme ne devrait pas entreprendre de voyage sans mahram." Une personne s'est levée et a dit: "Messager d'Allah, ma femme va aller en pèlerinage, alors que je me suis engagé à combattre dans telle et telle bataille, sur ce il répondit: "Tu iras et accompliras le pèlerinage avec ta femme." }}<br />
<br />
Il y a d'autres événements qui sont arrivées dans la vie de [[Muhammad]] qui cimentèrent la séparation entre les sexes:<br />
<br />
{{Quote| {{Bukhari|2|24|541}}|Abou Saïd Al-Khudri rapporte que pendant le `Id-ul Fitr ou le `Id-ul Adha l'Apôtre d'Allah sortit au Musalla. Après avoir fini la prière, il fit un sermon et ordonna aux gens de faire l'aumône. Il dit: "Ô les gens! Faites l'aumône." Il alla ensuite vers les femmes et leur dit: "Ô femmes! Faites l'aumône, car j'ai vu que la majorité des habitants de l'Enfer-Jahanam étaient vous (des femmes)." Les femmes demandèrent: "Ô l'Apôtre d'Allah! Quelle en est la raison?" Il répondit: "Ô femmes! Vous jurez fréquemment et êtes ingrates envers vos maris. Je n'ai pas vu quiconque plus déficient en intelligence et en religion que vous. Ô les femmes, quelques-unes d'entre vous peuvent perdre un homme attentif et sage." Alors il partit. Et quand il arriva chez lui, Zaïnab la femme d'Ibn Mas`ud vint et lui demanda la permission d'entrer. Elle dit: "Ô l'Apôtre d'Allah, c'est Zaïnab." Il demanda: "Quelle Zaïnab?". Elle répondit qu'elle était l'épouse d'Ibn Mas`ud. Il dit: "Oui, laissez la entrer." Et elle fut admise. Ensuite elle dit: "Ô Prophète d'Allah! Aujourd'hui vous avez ordonné aux gens de faire l'aumône et j'avais un bijou [sur moi] que je voulais donner en aumône, mais Ibn Mas`ud a dit que lui et ses enfants le méritaient plus que n'importe qui d'autre." Le Prophète répondit: "Ibn Mas`ud a dit la vérité. Ton mari et tes enfants ont plus de droits sur lui que n'importe qui d'autre."}} <br />
<br />
Ibn Hajr fait l'observation suivante sur ce hadith: <br />
<br />
{{Quote|Fath al-Bari (2/466)|Le fait qu'il vienne aux femmes après s'être adressé aux hommes montre qu'elles étaient séparées des hommes et n'étaient pas mêlés à eux.}}<br />
<br />
{{Quote| {{Bukhari|1|12|829}}|Narré par Oum Salama: à chaque fois que l'Apôtre d'Allah terminait une prière, disant le taslim, les femmes se levaient immédiatement et l'Apôtre d'Allah restait à sa place en attendant avant de se lever. (Le sous-narrateur Az-Zuhri a dit: "Nous pensons, et Allah le sait mieux, qu'il faisait ainsi afin que les femmes puissent partir avant que les hommes n'entrent en contact avec elles)." }}<br />
<br />
Ibn Hajr commente ainsi:<br />
<br />
{{Quote|Fath al-Bari (2/336)|"Dans le hadith, nous voyons qu'il est détestable que les hommes et les femmes se mêlent les uns aux autres dans la route. De ce fait, une telle mixité devrait être évitée encore plus au sein des maisons."}}<br />
<br />
{{Quote| al-Muwatta', Sunan al-Tirmidhi, Sunan al-Nasa'i et Sunan Ibn Majah|<br />
Le Prophète (paix soit sur lui) ne serrait jamais les mains d'une femme qui n'était pas de ses proches. Umayma bint Raqiqa a dit: "Je suis allée voir le Prophète (paix soit sur lui) avec un groupe de femmes de Médine afin de jurer fidélité à l'islam. Les femmes ont informé le Messager d'Allah (paix soit sur lui) qu'elles souhaitaient lui jurer fidélité. Le Prophète (paix soit sur lui) dit: "Je ne serre pas les mains des femmes. La manière que j'utilise pour accepter le serment d'une seule femme est la même qu'avec cent femmes." }}<br />
<br />
Il y a aussi des preuves indiquant qu'il est interdit à une femme parfumée de s'asseoir à côté d'un homme qui n'est pas de sa famille:<br />
<br />
{{Quote|Musnad Ahmad, Sunan at-Tirmidhi, Sunan Abi Dawud, et Sunan al-Nasa'i avec une chaîne de transmission orale| Le Prophète (paix soit sur lui) a dit: "Un femme qui met du parfum et ensuite s'approche d'un homme pour lui faire sentir son parfum est une sorte de femme adultère. }}<br />
<br />
Le verset coranique au-dessus et les hadiths en rapport présentés dans cet article sont ce que les juristes islamiques ont considéré comme les amenant à leur conclusion: la mixité libre entre les sexes n'est pas permise en islam. <br />
<br />
===Savants===<br />
<br />
Imam Nawawi, un juriste célèbre de l'islam donne son point de vue dans son propre Majmu`:<br />
<br />
{{Quote|Al-Majmu`/4/350|"Ibn al-Mundhir et d'autres maintiennent qu'il s'agit d'un point qui fait l'unanimité que les femmes ne sont pas obligées d'assister aux prières jumu`a. Cependant, l'argument disant que c'est (interdit) parce que cela apporte la mixité entre hommes et femmes est incorrect. Le fait que les femmes assistent à la prière jumu`a n'apporte pas nécessairement une telle mixité puisque les femmes se tiennent derrière les hommes.}}<br />
<br />
Nawawi continue:<br />
<br />
{{Quote| Al-Majmu`/8/140|"Une des innovations les plus viles, dans laquelle quelques ignorants sont impliqués de nos jours, est l'habitude d'allumer des bougies sur le mont `Arafa durant la neuvième nuit. Ce comportement est gravement déviant et contient de nombreuses choses impropres telles la mixité entre hommes et femmes." }}<br />
<br />
Un autre juriste, Sarkachi, a la même opinion que Nawawi:<br />
<br />
{{Quote| Al-Mabsot/16/80|"Le juge devrait faire le procès des femmes séparément de celui des hommes étant donné que les hommes ont l'habitude de s'assembler dans la salle d'audience. Il est clairement évident que la mixité des hommes et des femmes dans de telles foules conduit à la tentation et à d'autres conséquences de mauvais goût." }}<br />
<br />
La seule exception à toutes les informations ci-dessus est celle des hommes "mahram". Mahram inclut les maris ainsi que tous ceux avec qui le mariage est interdit dans l'islam, c'est-à-dire les pères, les oncles, les frères et les autres membres de la famille proche.<br />
<br />
====Récentes fatwas====<br />
<br />
De récentes fatwas émises par des savants musulmans soulignent l'idée que la mixité entre hommes et femmes n'est permise dans l'islam sous aucune circonstance jusqu'à aujourd'hui:<br />
<br />
{{Quote| Cheikh `Abd-ul `Aziz ibn Ba`z "Fatwas islamiques concernant les femmes", page n°313| <br />
<br />
'''Question:''' Quel est le point de vue de l'islam sur les femmes travaillant avec des hommes?<BR><br />
<br />
'''Réponse:''' Il est connu que quand les femmes vont travailler dans les lieux ou travaillent les hommes cela amène la mixité avec les hommes ainsi que le fait qu'ils soient en privé avec elles. Cela est un point très dangereux qui a des conséquences dangereuses et des résultats négatifs. C'est en claire opposition avec les textes de la chari`a qui ordonnent aux femmes de rester dans leurs maisons et de remplir le type de travail qui leur est particulier et pour lequel Allah a façonné leur nature, qui est loin de l'endroit où elle se mêlera aux hommes. <br />
<br />
Les références claires et authentiques qui indiquent qu'il est interdit aux hommes et aux femmes qui ne sont pas de leur famille d'être en privé ensemble et qu'il est interdit aux hommes de regarder les femmes sont nombreuses. Il y a aussi beaucoup de preuves que ce qui amène à de tels résultats interdits est aussi interdit. Les références sont nombreuses, claires et décisives montrant que la mixité des sexes est interdite puisqu'elle amène à des résultats négatifs et dignes de blâme.}}<br />
<br />
{{Quote| Cheikh Ibn Uthaimin, "Fatwas concernant les femmes" page n°364|'''Question:''' Est-il permis aux musulmanes d'assister à des réunions à but éducatif et des sessions d'étude de fiqh dans les mosquées?<BR><br />
<br />
'''Réponse:''' Oui. Il leur est permis d'assister à des réunions à but éducatif, qu'elles soient liées à des choses quotidiennes ou aux choses de la foi et du monothéisme. Ceci, à la condition qu'elles ne se parfument pas et qu'elles ne fassent pas montre de leur beauté. Elles doivent aussi garder une distance avec les hommes et ne pas se mêler à eux.<BR><br />
<br />
'''Question:''' Quels sont les types de travail permis à une musulmane sans qu'ils soient en contradiction avec sa religion?<BR><br />
<br />
'''Réponse:''' Les lieux de travail autorisés pour les femmes sont ceux qui leurs sont réservés. Par exemple, elle peut travailler dans le domaine de l'éducation des femmes, dans l'administration ou ailleurs. Elle peut aussi travailler chez elle en étant tailleur pour femmes et ainsi de suite. Il ne lui est pas permis de travailler dans des domaines réservés exclusivement aux hommes car dans ce cas elle devrait se mêler aux hommes et c'est une grande source d'affliction et de tentation dont on doit se méfier.}}<br />
<br />
==Conclusion==<br />
<br />
Dans la loi islamique, il n'est permis aux hommes et aux femmes de se mêler les uns aux autres librement ni aux femmes de se socialiser avec des hommes non-mahram sous aucune circonstance. Les savants islamiques sont unanimes sur ce point parce que le prophète de l'islam a laissé après lui ces mots: ''"Je n'ai pas laissé derrière moi une tentation plus nuisible aux hommes que les femmes."<br />
<br />
==Voir aussi==<br />
<br />
* [[La Revelation sur le Hijab|La Révélation sur le Hijab]]<br />
* [[Les articles en francais - Articles in French|Les articles en français (Articles in French)]]<br />
<br />
'''En anglais'''<br />
<br />
{{Hub4|Hijab|Hijab}}<br />
<br />
{{Translation-links-francais|[[Sex Segregation in Islam|anglaise]] et [[Islamda_Cinsel_Ayrımcılık|turc]]}}<br />
<br />
[[Category:Français (French)]]<br />
[[Category:Femmes]]<br />
{{Page title|Ségrégation sexuelle en islam}}</div>WIBothttps://wikiislamica.net/index.php?title=Satanic_Verses_(Gharaniq_Incident)&diff=95288Satanic Verses (Gharaniq Incident)2013-08-03T13:06:30Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>[[File:Al-Uzza with Zodiac.jpg|right|170px|thumb|The goddess al-Uzza at the Temple of Winged Lions in Petra.]]<br />
The''' Satanic Verses''' (also the ''Gharaniq incident'') was an incident where Prophet [[Muhammad]] acknowledged Allat, Manat, and al-Uzza, the goddesses of the [[Paganism|Pagan]] Meccans in a [[Qur'an|Qur'anic]] [[revelation]], only to later recant and claim they were the words of the Devil. <br />
<br />
==Account==<br />
<br />
The following text is taken from Sir William Muir's "The Life of Mahomet", which summarizes the [[Satanic Verses]] incident.<br />
<br />
{{Quote|1=|2=On a certain day the chief men of Mecca, assembled in a group beside the Kaaba, discussed, as was their custom, the affairs of the city. Mahomet appeared and, seating himself by them in a friendly manner, began to recite in their hearing Sura LIII. The chapter opens with a description of the first visit of Gabriel to Mahomet (already known to the reader);<ref>See ''ante'', p. 47: also p. 78</ref> and then unfolds a second vision of that angel, at which certain heavenly mysteries were revealed. The passage is as follows:--<br />
<br />
<br />
'''He also saw him (Gabriel) at another descent,'''<br />
<br />
'''By the Lote-tree<ref>The Lote is the wild plum tree, rendered in India by the ''Ber''.</ref> at the furthest boundary,'''<br />
<br />
'''Near to which is the Paradise of rest.'''<br />
<br />
'''When the Lote-tree covered that which it covered,'''<br />
<br />
'''His sight turned not aside, neither did it wander.'''<br />
<br />
'''And verily he beheld some of the greatest Signs of his Lord.'''<br />
<br />
'''And see ye not Lat and Ozza,'''<br />
<br />
'''And Manat the third besides?--'''<br />
<br />
<br />
When he had reached this verse, the devil suggested to Mahomet an expression of thoughts which had long possessed his soul; and put into his mouth words of reconciliation and compromise such as he had been yearning that God might send unto his people, namely:--<br />
<br />
<br />
'''These are exalted Females,'''<br />
<br />
'''And verily their intercession is to be hoped for.'''<br />
<br />
<br />
The Coreish were astonished and delighted with this acknowledgment of their deities; and as Mahomet wound up the Sura with these closing words,<br />
<br />
<br />
'''Wherefore bow down before God, and serve Him,'''<br />
<br />
<br />
the whole assembly prostrated themselves with one accord on the ground and worshipped. Walid alone, unable from the infirmities of age to bow down, took a handful of earth and worshipped, pressing it to his forehead.<br />
<br />
Thus all the people were pleased at that which Mahomet had spoken, and they began to say: ''Now we know that it is the Lord alone that giveth life and taketh it away, that createth and supporteth. And as for these our goddesses, they make intercession with Him for us; wherefore, as thou hast conceded unto them a portion, we are content to follow thee.'' But their words disquieted Mahomet, and he retired to his house. In the evening Gabriel visited him; and the Prophet (as was his wont) recited the Sura unto him. And Gabriel said: ''What is this that thou hast done? thou hast repeated before the people words that I never gave unto thee.'' So Mahomet grieved sore, and feared the Lord greatly; and he said, ''I have spoken of God that which He hath not said.'' But the Lord comforted his Prophet, and restored his confidence,<ref>Tradition tells us that Mahomet was consolled by the following passage in Sura XXII., which, however (from the reference to former apostles and prophets), must have been revealed at a somewhat later period: ''And We have not sent before thee any Apostle, nor any Prophet, but when he longed, Satan cast suggestions into his longing. But God shall cancel that which Satan suggesteth. Then shall God establish His revelations (and God is knowing and wise);--that He may make what Satan hath suggested a trial unto those whose hearts are diseased and hardened...''</ref> and cancelled the verse, and revealed the true reading thereof (as it now stands), namely--<br />
<br />
<br />
'''And see ye not Lat and Ozza,'''<br />
<br />
'''And Manat the third beside?'''<br />
<br />
'''What! shall there be male progeny unto you, and female unto Him?'''<br />
<br />
'''That were indeed an unjust partition!'''<br />
<br />
'''They are naught but names, which ye and your fathers have invented...'''<br />
<br />
<br />
Now when the Coreish heard this, they spoke among themselves, saying: ''Mahomet hath repented his favourable mention of the rank of our goddesses with the Lord. He hath changed the same, and brought other words instead.'' So the two Satanic verses were in the mouth of every one of the unbelievers, and they increased their malice, and stirred them up to persecute the faithful with still greater severity.<br />
<br />
Pious Mussulmans of after days, scandalised at the lapse of their Prophet into so flagrant a concession, would reject the whole story. But the authorities are too strong to be impugned. It is hardly possible to conceive how the tale, if not in some shape or other founded in truth, could ever have been invented. The stubborn fact remains, and is by all admitted, that the first refugees did return about this time from Abyssinia; and that they returned in consequence of a rumour that Mecca was converted. To this fact the narratives of Wackidi and Tabari afford the only intelligible clue. At the same time it is by no means necessary that we should literally adopt the exculpatory version of Mahometan tradition; or seek, in a supernatural interposition, the explanation of actions to be equally accounted for by the natural workings of the Prophet's mind.<ref>Muir, Sir William. (1878). [http://books.google.com/books?id=-jxbAAAAQAAJ&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false ''The Life of Mahomet'']. (pp. 86-88). London: Smith, Elder & Co</ref>}}<br />
<br />
==Historicity==<br />
<br />
The Satanic Verses incident is reported in the [[tafsir]] and the sira-maghazi [[literature]] dating from the first two centuries of Islam, and is reported in the respective tafsīr corpuses transmitted from almost every Qur'anic commentator of note in the first two centuries of the hijra. It seems to have constituted a standard element in the memory of the early Muslim community about the life of Muhammad.<ref>Ahmed, Shahab (2008), "[http://www.brillonline.nl/subscriber/entry?entry=q3_SIM-00372 Satanic Verses]", in Dammen McAuliffe, Jane, ''Encyclopaedia of the Qurʾān'', Georgetown University, Washington DC: Brill (published 14 August 2008)</ref> <br />
<br />
It has also been recorded in four early major [[Sirat Rasul Allah|biographies of Muhammad]]; al-Waqidi,<ref name="Uri">Rubin, Uri (14 August 2008), "[http://www.brillonline.nl/subscriber/entry?entry=q3_COM-00126 Muhammad]", in Dammen McAuliffe, Jane, ''Encyclopaedia of the Qurʾān'', Georgetown University, Washington DC: Brill</ref> Ibn Saad,<ref>Ibn Sa'd's "Kitab al Tabaqat al Kabir" (Book of the Major Classes), Volume 1, parts 1 and 2, pp. 236 - 239, translated by S. Moinul Haq, published by the Pakistan Historical Society.</ref> al-[[Tabari]],<ref>Al-Tabari (838? – 923 A.D.), The History of al-Tabari (Ta’rikh al-rusul wa’l-muluk), Vol. VI: Muhammad at Mecca, pp. 107-112. Translated by W. M. Watt and M.V. McDonald, State University of New York Press, Albany, NY, 1988, ISBN: 0-88706-707-7, pp. 107-112.</ref> and Ibn Ishaq,<ref>Ibn Ishaq, The Life of Muhammad: A Translation of Ishaq's Sirat Rasul Allah, Translated by A. Guillaume, Oxford University Press, Oxford, England, (Re-issued in Karachi, Pakistan, 1967, 13th impression, 1998) 1955, p. 146-148.</ref> and is indirectly and in part referred to in al-Tirmidhi and [[Sahih]] Bukhari, where it is recorded that Muhammad performed a prostration when he finished reciting [[The Holy Qur'an: An-Najm (The Star)|Surat-an-Najm]], and all the Muslims and pagans prostrated along with him.<ref>"''Narrated Ibn Abbas: The Prophet performed a prostration when he finished reciting Surat-an-Najm, and all the Muslims and pagans and Jinns and human beings prostrated along with him.''" - {{Bukhari|6|60|385}}</ref> Since in today's Qur'an, the pagans goddesses are attacked in that particular [[Surah]], pagans and Muslims prostrating together would only make sense if the account of the Satanic Verses incident were true.<br />
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==Surah Like It==<br />
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If like the early Muslims we accept the historicity of the Satanic Verses incident, this raises another troubling implication for the Islamic faith. Verse 2:23 of the Qur'an contains what is now popularly referred to as the "surah like it" challenge, where [[Allah]] challenges doubters to create a single surah like those contained in the Qur'an.<ref>"''And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful. ''" - {{Quran|2|23}}</ref> <br />
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According to the Satanic Verses incident, Satan created a fabricated surah. It was apparently so convincing that Muhammad himself believed it and publicly recited it as the words of Allah. Not one amongst the Muslims, the pagans and even the [[jinn]] doubted its source. Therefore, according to Islamic sources, the "surah like it" challenge has been met already during Muhammad's lifetime, and the Qur'an is discredited by its own criteria.<br />
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==See Also==<br />
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*[[Library]] ''- WikiIslam's online library of books''<br />
{{Hub4|Satanic Verses|Satanic Verses}} <br />
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==External Links==<br />
*[{{Reference archive|1=http://www.answering-islam.org/Responses/Saifullah/sverses.htm|2=2011-11-04}} Muhammad and the Satanic Verses] ''- Responses to Islamic Awareness by Answering Islam''<br />
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==References==<br />
{{reflist}}<br />
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[[Category:Qur'an]]<br />
[[Category:Literature]]<br />
{{page_title|Satanic Verses (Gharaniq Incident)}}</div>WIBothttps://wikiislamica.net/index.php?title=Salah&diff=95286Salah2013-08-03T13:06:10Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>'''Salāh''' or '''salāt''' (صلاة) is one of the [[Five Pillars of Islam]]. It is the practice of formal [[prayers|prayer]] in [[Islam]], and is compulsory ([[fard]]) for all Muslims. It is a ritual prayer, having prescribed conditions, procedures, and times. The prescribed time periods (waqt) for daily prayers are as follows:<br />
[[File:Praying towards the Ka'aba.JPG|right|thumb|250px|'''Top-left:''' Due to the sphericity of the earth, a prayer in any direction will point towards the sky/outer-space, not Mecca.<BR>'''Top-right:''' People who are located on the opposite 'side' of the earth would have to pray vertically down towards the center of the earth, and would also blaspheme against Allah, because they defecate toward the direction of the Ka'aba when they answer the call of nature. <BR>'''Bottom-left:''' If we use the traditional Muslim method of determining qiblah (i.e. a great circle) this would still be blasphemous because you would be simultaneously praying with your face and backside aimed towards the Ka'aba. <BR>'''Bottom-right:''' There is one point on the opposite 'side' of the earth where any direction for all 360 degrees would be facing 'towards' Mecca and consequently, there would be no one direction that would be the correct one.]]<br />
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#Salat Al Fajr – Dawn to sunrise. <br />
#Salat Al Zuhr – After true noon until Asr.<br />
#Salat Al Asr - Afternoon. <br />
#Salat Al Maghrib – After sunset until dusk. <br />
#Salat Al Isha'a – Dusk until dawn.<br />
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According to the [[Qur'an]]<ref>"''We have seen the turning of thy face to heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it...''" - {{Quran|2|144}}</ref> Muslims must pray towards the [[Ka'aba]] (qiblah being the direction that one has to face in order to do this). This is only possible on a [[Flat Earth and the Qur'an|flat earth model]]. <br />
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Due to the sphericity of the earth, a prayer in any direction will point towards the sky/outer-space, not Mecca.<br />
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For people who are praying a great distance from Mecca, their qiblah would be somewhere down towards the ground, and the people who are located on the opposite 'side' of the earth would have to pray vertically downward towards the center of the earth. <br />
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So, for example, Muslims in the Solomon Islands in fact blaspheme against Allah, because they defecate toward the direction of the Ka'aba when they answer the call of nature.<br />
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Even if we were to use the traditional Muslim method of determining qiblah (i.e. a [[W:Great circle|great circle]]) this would still be blasphemous because you would be simultaneously praying with your face and backside aimed towards the Ka'aba. <br />
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There would also be one location on Earth where a Muslim could be standing at the opposite side of Earth in relation to the Ka'aba (for example if the Ka'aba was at the North Pole and the Muslim was standing on the South Pole). For this location, any direction for all 360 degrees would be facing 'towards' Mecca and consequently, there would be no one direction that would be the correct one.<br />
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This is just [[The Ramadan Pole Paradox|one of the problems]] which indirectly indicate that the narrator/writer of the Qur'an believed in a flat earth model.<br />
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Also according to Prophet [[Muhammad]], a child should be commanded to pray at the age of seven, and be beaten for prayer when he reaches the age of ten.<ref>"''Narrated As-Saburah: The Prophet (peace be upon him) said: Command a boy to pray when he reaches the age of seven years. When he becomes ten years old, then beat him for prayer.''" - {{Abu Dawud|2|494}}</ref><ref>"''Narrated Abdullah ibn Amr ibn al-'As: The Apostle of Allah (peace be upon him) said: Command your children to pray when they become seven years old, and beat them for it (prayer) when they become ten years old; and arrange their beds (to sleep) separately.''" - {{Abu Dawud|2|495}}</ref><br />
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==See Also==<br />
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* [[Flat Earth and the Qur'an]]<br />
{{Hub4|Prayers|Prayers}}<br />
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==External Links==<br />
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*[{{Reference archive|1=http://vladtepesblog.com/?p=26628|2=2011-05-13}} Longueuil girl, 13 dies after father slapped her] ''- A Muslim child killed in Canada. Neighbours say she was under pressure to pray''<br />
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==References==<br />
{{reflist}}<br />
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[[Category:Stubs]]<br />
[[Category:Terms and Definitions]]</div>WIBothttps://wikiislamica.net/index.php?title=Salaf_al-Salih_(Pious_Predecessors)&diff=95285Salaf al-Salih (Pious Predecessors)2013-08-03T13:06:00Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>'''Salaf''' is an [[Arabic]] noun which translates to "predecessor", or "forefather". In [[Islam]] it refers to the first three generations of Muslims, the so-called "Pious Predecessors". <br />
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According to Prophet [[Muhammad]], the [[Sahabah]] ("Companions"), [[Tabi'un]] ("Followers"), and [[Tabi' al-Tabi'un]] ("Those after the Followers") are among the [[Qur'an,_Hadith_and_Scholars:Islamic_Theology#The_First_3_Generations_of_Muslims_are_the_Best_Muslims|best generation of Muslims]] on Earth, and are therefore seen by the vast majority of today's Muslims as a model for how Islam should be practiced. <br />
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Salafis (or "Wahhabis") are not a part of a deviant or [[Bid'ah|innovative]] Islamic sect, but strict [[Sunni|orthodox]] followers of the [[Qur'an]] and [[Sunnah]].<br />
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==See Also==<br />
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{{Hub4|Salaf|the Salaf}}<br />
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==External Links==<br />
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*[http://web.archive.org/web/20080304023423/http://al-ibaanah.com/articles.php?ArtID=97 Why the word Salafee?]<br />
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[[Category:Stubs]]<br />
[[Category:Muslims]]<br />
[[Category:Terms and Definitions]]<br />
[[ru:Саляф (определение)]]</div>WIBothttps://wikiislamica.net/index.php?title=Sahabah&diff=95282Sahabah2013-08-03T13:05:30Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>The '''Ṣaḥābah''' (الصحابة ''Companions'') were the companions of Prophet [[Muhammad]]. To be still considered a Sahabah today, the individual must have seen Muhammad, believed in his prophethood and died as a believer.<ref name="Haddad">Sh. G. F. Haddad - [http://www.livingislam.org/n/shb_e.html Sahaba] - LivingIslam, January 7, 2009</ref> So this would exclude Ubayd-Allah ibn Jahsh (brother of [[Qur'an, Hadith and Scholars:Muhammads Wives and Concubines#Zainab_bint_Jash|Zainab bint Jash]], the cousin and wife of Muhammad),<ref>Bewley/Saad 8:72; {{Tabari|8|p. 4}}; {{Tabari|39|p. 180}}; cf Guillaume/Ishaq 3; Maududi (1967), Tafhimul Quran, Chapter Al Ahzab</ref> who was a Sahabah but later converted to Christianity.<ref>Alfred Guillaume - [http://www.amazon.com/Life-Muhammad-Translation-Ishaqs-Sirat/dp/019636034X The Life of Muhammad] - Oxford University Press, 1955, reprinted in 2003. ISBN 0-19-636033-1</ref> Those that saw Muhammad but held off believing in him until after [[Muhammad's Death|his death]] are not considered Sahabah but [[Tabi'un]].<ref name="Haddad"></ref> According to Muhammad, the Sahabah are among the [[Qur'an, Hadith and Scholars:Islamic Theology#The_First_3_Generations_of_Muslims_are_the_Best_Muslims|best generation of Muslims]] on Earth, along with the Tabi‘un and the [[Tabi' al-Tabi'un]].<br />
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==See Also==<br />
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*[[Muhammad's Companions and Pedophilia]]<br />
{{Hub4|Salaf|the Salaf}}<br />
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==References==<br />
{{reflist}}<br />
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[[Category:Stubs]]<br />
[[Category:Muslims]]<br />
[[Category:Terms and Definitions]]<br />
[[ru:Сахаба]]</div>WIBothttps://wikiislamica.net/index.php?title=Aisha%27s_Age&diff=95278Aisha's Age2013-08-03T13:04:51Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>This article [[refutations|refutes]] modern Muslim apologetics which attempt to distort [[Aisha|Aisha's]] true [[Aisha Age of Consummation|age of consummation]].<br />
==Introduction==<br />
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Some Muslim apologists have recently claimed that Aisha was actually older than nine [[Islamic Lunar Calendar|lunar years]] at time of the [[The Meaning of Consummate|consummation]] of her [[marriage]] to Prophet [[Muhammad]]. They have attempted to explain that Aisha was in fact not nine-years-old as the [[Sahih]] hadiths of her own testimony claim, but some other ages derived from misquotations, indirect sources, fuzzy dating techniques and slander. These dubious research techniques have led to several conflicting ages to be proposed for Aisha at the time of consummation, including 12, 14, 15, 17, 18 and 21 years. This article analyzes every single argument put forward by these apologists, and provides additional information on the origins and history of the "Aisha was older" apologetic arguments, and the only logical purpose behind making them.<br />
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===Purpose===<br />
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The arguments raised by some apologists have given many the false impression that Aisha's age is a long contested issue in Islam, and that it is a valid argument over interpretation that could eventually lead to reforms within mainstream Islam. This is certainly not the case. There is no argument over interpretation. The text clearly say one thing and one thing only. For those who has actually read the source material, it is disingenuous to claim otherwise. Lying about what sources say may be effective in apologetic pieces, but they are useless if the intentions behind them are to reform the religion. There is not a single serious Muslim scholar, someone who is accepted in the Muslim world and by mainstream Muslims as being representative of their beliefs, who would repeat these claims. Thus, the only purpose they serve is to deflect valid criticism from a belief that continues to result in millions of young girls being forced into [[Contemporary Pedophilic Islamic Marriages|pedophilic child marriages]] by individuals, and even entire nations, all of whom explicitly use Aisha's relationship with Muhammad as justification. <br />
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===History===<br />
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The majority of Muslims today, including both scholars and the general Muslim population, agree that Aisha was 9 when her marriage to Prophet Muhammad was consummated. This has been the mainstream Muslim understanding throughout Islam's 1,400 year history. <br />
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The first ever pro-Muhammad and provably faulty objection raised to Aisha's age was by Maulana Muhammad Ali who lived from 1874 to 1951.<ref name="Zahid Aziz"></ref> He is neither a respected nor a notable figures as far as Islam is concerned, since he belonged to the [[Ahmadiyya]] whose beliefs drastically differ from mainstream Islam. The Ahmadiyya and their writings are also heavily focused on missionary work.<br />
<br />
Adding to Ali's objections, there is Habib Ur Rahman Siddiqui Kandhalvi (1924-1991) who in his Urdu booklet, "Tehqiq e umar e Siddiqah e Ka'inat" (English trans. 1997), laments that he is "tired of defending this tradition" that is "laughed" at and "ridiculed" by English-educated individuals he meets in Karachi who claim it is against "sagacity and prudence" and "preferred English society to Islam over this", and he readily admits his "aim is to produce an answer to the enemies of Islam who spatter mud at the pious body of the Generous Prophet".<ref>All Habib Ur Rahman Siddiqui Kandhalvi quotations are taken from the Preface of the 2007 English translation of his Urdu booklet, "''Tehqiq e umar e Siddiqah e Ka'inat''", translated by Nigar Erfaney and published by Al-Rahman Publishing Trust under the title, "''Age of Aisha (The Truthful Women, May Allah Send His Blessings)''"</ref> A posthumous [[fatwa]] was issued against him in November 2004, labelling him a "Munkir-e-Hadith" (hadith rejector) and a "Kafir" (infidel) on the basis of being a rejector of hadith.<ref>The original fatwa and the English translation branding Habib Ur Rahman Siddiqui Kandhalvi's beliefs outside of Islam, thus making him a 'kafir', can be viewed here: [{{Reference archive|1=http://marifah.net/forums/index.php?showtopic=3036|2=2012-09-24}} Fatwa's on hadith rejectors?]</ref><br />
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More recently, we have Moiz Amjad (who refers to himself as "The Learner"). He readily admits to having lifted these faulty arguments from them, summarizing and presenting them in response to a Muslim asking him how he can respond to Christians who called Muhammad a pedophile (i.e. all of his arguments, like Ali's and Kandhalvi's before him, were apologetic in nature rather than scholarly).<ref>See: "[http://www.islamawareness.net/FAQ/what_was_ayesha.html What was Ayesha's (ra) Age at the Time of Her Marriage?]", by Moiz Amjad.</ref> It was at this very recent point in history that the arguments originating from the Ahmadiyya in the 1920s and 1930s finally achieved a little popularity among a few orthodox Muslims. However, this popularity seems to be strictly limited to articles or arguments on the Internet. Clearly a knee-jerk reaction to the avalanche in online criticism of Muhammad's life, as opposed to a shift in beliefs.<br />
<br />
In July 2005, Shaykh [[Dr.]] [[Gibril Haddad|Gibril Fouad Haddad]] responded to Moiz Amjad's polemics with, "Our Mother A'isha's Age At The Time Of Her Marriage to The Prophet", published at SunniPath.com.<ref>Shaykh Gibril F Haddad - [http://qa.sunnipath.com/issue_view.asp?HD=7&ID=4604&CATE=1 <!-- Backup links: [http://www.webcitation.org/query?url=http%3A%2F%2Fqa.sunnipath.com%2Fissue_view.asp%3FHD%3D7%26ID%3D4604%26CATE%3D1&date=2011-05-05] [{{Reference archive|1=http://www.sunniforum.com/forum/showthread.php?2925-Our-Mother-Aisha-s-Age-at-the-Time-of-Her-Marriage-to-the-Prophet-saw|2=2011-05-04}} ]-->Our Mother A'isha's Age At The Time Of Her Marriage to The Prophet] - Sunni Path, Question ID:4604, July 3, 2005</ref> Including many facts that are easily verifiable for those who have access to the hadith and sira literature, he dismantled the lies and distortions being spread by apologists. For example, he exposed the fact that many of the arguments were based solely on faulty assumptions taken from hadiths completely unrelated to Aisha's age, or were misrepresenting the sources that were being cited (i.e. they actually supported the fact that Aisha was 9). To this day, his scholarly reply remains unanswered by Moiz Amjad. Haddad, who was listed amongst the inaugural "500 most influential Muslims in the world",<ref name="The 500">Edited by Prof. John Esposito and Prof. Ibrahim Kalin - [http://thebook.org/books_pdf/500Muslims_2009.pdf The 500 Most Influential Muslims in the World (P. 94)] - The royal islamic strategic studies centre, 2009</ref> is a Muslim scholar and muhaddith (hadith expert)<ref name="The 500"></ref> who is taken very seriously by mainstream Muslims. He is also a vocal critic of [[Salaf|Salafi]] fundamentalism.<ref>Stephen Schwartz - [http://www.islamdaily.org/en/wahabism/2553.wahhabis-in-america.htm/ Wahhabis in America] - Islam Daily, February 26, 2005</ref> <br />
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Since the publication of Haddad's definitive response, Moiz Amjad's highly convoluted arguments, with all of their obvious lies and faults intact, have continued to be rehashed by countless apologists on the Internet with the same missionary and apologetic focus. Other transmitters of these arguments include, but are not limited to; T.O Shavanas,<ref>T.O Shanavas - [http://www.irfi.org/articles/articles_151_200/ayesha_age_the_myth_of__a_prover.htm AYESHA’s AGE: THE MYTH OF A PROVERBIAL WEDDING EXPOSED ] - Islamic Research Foundation International, Inc.</ref> “Imam” Chaudhry (word-for-word plagiarism of Amjad's work),<ref>Imam Chaudhry - [{{Reference archive|1=http://islamicsupremecouncil.com/ayesha.htm|2=2011-05-01}} What Was The Age of Ummul Mo'mineen Ayesha (May Allah be pleased with her) When She Married To Prophet Muhammad (Peace be upon him)?] - Islamic Supreme Council of Canada</ref> Zahid Aziz,<ref name="Zahid Aziz">Zahid Aziz - [http://www.muslim.org/islam/aisha-age.php Age of Aisha (ra) at time of marriage] - Ahmadiyya Anjuman Isha`at Islam Lahore Inc. U.S.A. (''for a refutation to the issues raised by Aziz's [[Tu Quoque|tu-quoque]] defence, titled "Mary and Joseph", [[Joseph the Pedophile|click here]]'')</ref> Nilofar Ahmed,<ref>Nilofar Ahmed - [{{Reference archive|1=http://www.dawn.com/2012/02/17/of-aishas-age-at-marriage.html|2=2012-02-17}} Of Aisha’s age at marriage] - Dawn, February 17, 2012</ref> and David Liepert.<ref>Dr. David Liepert - [{{Reference archive|1=http://www.huffingtonpost.com/dr-david-liepert/islamic-pedophelia_b_814332.html|2=2012-09-21}} Rejecting the Myth of Sanctioned Child Marriage in Islam] - The Huffington Post, January 29, 2011 (for a direct response to David Liepert, see: [[Rejecting Dr David Lieperts Aisha Was Older Apologetic Myth|Rejecting Dr. David Liepert's "Aisha Was Older" Apologetic Myth]])</ref><br />
<br />
==The Arguments==<br />
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The following series of arguments were presented by Moiz Amjad. We have chosen to analyze and respond to them specifically, due to his polemics encompassing every single claim made by other modern-day apologists who sometimes use a few, or even all of them as their own. They do this often without acknowledging Amjad as the true source of their claims. <br />
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===The First Argument===<br />
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{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=Most of these narratives are reported only by Hisham ibn `urwah reporting on the authority of his father. An event as well known as the one being reported, should logically have been reported by more people than just one, two or three.}}<br />
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This is a classic ''Straw man''. There is no requirement in [[Islam]] for multiple narrations. Even a single sahih hadith is sufficient to establish Islamic laws and practices.<br />
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Shaykh Gibril Haddad also debunks the claim that most of these narratives are reported only by Hisham ibn Urwah.<br />
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{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Try more than eleven authorities among the Tabi`in that reported it directly from `A'isha, not counting the other major Companions that reported the same, nor other major Successors that reported it from other than `A'isha.}}<br />
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===The Second Argument===<br />
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{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=It is quite strange that no one from Medinah, where Hisham ibn `urwah lived the first seventy one years of his life has narrated the event [from him], even though in Medinah his pupils included people as well known as Malik ibn Anas. All the narratives of this event have been reported by narrators from Iraq, where Hisham is reported to have had shifted after living in Medinah for seventy one years.}}<br />
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Another ''Straw man''. There is no requirement for a hadith to be narrated in Medina for it to be considered sahih. Also, many events in the Prophet’s life were narrated by single narratives as well. Does that make them invalid? No. To demand multiple, independent narrations from Medinans is just setting up a standard that does not exist – i.e. a straw man.<br />
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Shaykh Haddad also refutes this argument by listing the people from Medina who reported this event.<br />
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{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Al-Zuhri also reports it from `Urwa, from `A'isha; so does `Abd Allah ibn Dhakwan, both major Madanis. So is the Tabi`i Yahya al-Lakhmi who reports it from her in the Musnad and in Ibn Sa`d's Tabaqat. So is Abu Ishaq Sa`d ibn Ibrahim who reports it from Imam al-Qasim ibn Muhammad, one of the Seven Imams of Madina, from `A'isha. All the narratives of this event have been reported.<br />
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In addition to the above four Madinese Tabi`in narrators, Sufyan ibn `Uyayna from Khurasan and `Abd Allah ibn Muhammad ibn Yahya from Tabarayya in Palestine both report it.}}<br />
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===The Third Argument===<br />
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{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=Tehzeeb al-Tehzeeb, one of the most well known books on the life and reliability of the narrators of the traditions of the Prophet (pbuh) reports that according to Yaqub ibn Shaibah: "narratives reported by Hisham are reliable except those that are reported through the people of Iraq". It further states that Malik ibn Anas objected on those narratives of Hisham which were reported through people of Iraq (Vol. 11, pg. 48 - 51). <br />
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The actual statements, their translations and their complete references are given below:<br />
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[[File:tehzeeb-001.gif]]<br />
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Yaqub ibn Shaibah says: He [i.e. Hisham] is highly reliable, his narratives are acceptable, except what he narrated after shifting to Iraq. (Tehzeeb al-Tehzeeb, Ibn Hajar Al-`asqalaaniy, Arabic, Dar Ihya al-turath al-Islami, Vol. 11, pg. 50) <br />
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I have been told that Malik [ibn Anas] objected on those narratives of Hisham which were reported through people of Iraq. (Tehzi'bu'l-tehzi'b, Ibn Hajar Al-`asqala'ni, Arabic, Dar Ihya al-turath al-Islami, Vol. 11, pg. 50)}} <br />
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According to Shaykh Haddad, Amjad’s third argument is either misrepresentation or a lie. Apparently, the slander against Hisham ibn Urwah is unfounded and unsupported by closer reading of Amjad’s own reference.<br />
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{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Rather, Ya`qub said: "Trustworthy, thoroughly reliable (thiqa thabt), above reproach except after he went to Iraq, at which time he narrated overly from his father and was criticized for it." Notice that Ya`qub does not exactly endorse that criticism.<br />
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As for Malik, he reports over 100 hadiths from Hisham as is evident in the two Sahihs and Sunan! to the point that al-Dhahabi questions the authenticity of his alleged criticism of Hisham.<br />
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Indeed, none among the hadith Masters endorsed these reservations since they were based solely on the fact that Hisham in his last period (he was 71 at the time of his last trip to Iraq), for the sake of brevity, would say, "My father, from `A'isha? (abi `an `A'isha)" and no longer pronounced, "narrated to me (haddathani)".<br />
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Al-Mizzi in Tahdhib al-Kamal (30:238) explained that it became a foregone conclusion for the Iraqis that Hisham did not narrate anything from his father except what he had heard directly from him.<br />
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Ibn Hajar also dismisses the objections against Hisham ibn `Urwa as negligible in Tahdhib al-Tahdhib (11:45), saying: "It was clear enough to the Iraqis that he did not narrate from his father other than what he had heard directly from him".<br />
<br />
In fact, to say that "narratives reported by Hisham ibn `Urwa are reliable except those that are reported through the people of Iraq" is major nonsense as that would eliminate all narrations of Ayyub al-Sakhtyani from him since Ayyub was a Basran Iraqi, and those of Abu `Umar al-Nakha`i who was from Kufa, and those of Hammad ibn Abi Sulayman from Kufa (the Shaykh of Abu Hanifa), and those of Hammad ibn Salama and Hammad ibn Zayd both from Basra, and those of Sufyan al-Thawri from Basra, and those of Shu`ba in Basra, all of whom narrated from Hisham!}}<br />
<br />
===The Fourth Argument===<br />
<br />
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=Meezaan al-Ai`tidaal, another book on the [life sketches of the] narrators of the traditions of the Prophet (pbuh) reports that when he was old, Hisham's memory suffered quite badly (Vol. 4, pg. 301 - 302) <br />
<br />
The actual statement, its translation and its complete references is given below:<br />
<br />
[[File:meezaan-001.gif]]<br />
<br />
When he was old, Hisham's memory suffered quite badly (Meezaan al-Ai`tidaal, Al-Zahabi, Arabic, Al-Maktabah al-Athriyyah, Sheikhupura, Pakistan, Vol. 4, pg. 301).}} <br />
<br />
This is another slander in which the slanderer does not correlate Hisham’s memory loss with the ‘Aisha’s age’ hadiths. Hisham was born in 61 A.H. and died in 146 A.H. at Baghdad – meaning he was 85 years old when he died. He moved to Iraq when he was 71 years old. When did his memory fail him? The slanderer provides no answer.<br />
<br />
In fact, Shaykh Haddad accuses Moiz Amjad of outright lying.<br />
<br />
{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=An outright lie, on the contrary, al-Dhahabi in Mizan al-I`tidal (4:301 #9233) states: "Hisham ibn `Urwa, one of the eminent personalities. A Proof in himself, and an Imam. However, in his old age his memory diminished, but he certainly never became confused. Nor should any attention be paid to what Abu al-Hasan ibn al-Qattan said about him and Suhayl ibn Abi Salih becoming confused or changing! Yes, the man changed a little bit and his memory was not the same as it had been in his younger days, so that he forgot some of what he had memorized or lapsed, so what? Is he immune to forgetfulness? [p. 302] And when he came to Iraq in the last part of his life he narrated a great amount of knowledge, in the course of which are a few narrations in which he did not excel, and such as occurs also to Malik, and Shu`ba, and Waki`, and the major trustworthy masters. So spare yourself confusion and floundering, do not make mix the firmly-established Imams with the weak and muddled narrators. Hisham is a Shaykh al-Islam. But may Allah console us well of you, O Ibn al-Qattan, and the same with regard to `Abd al-Rahman ibn Khirash's statement from Malik!"}}<br />
<br />
===The Fifth Argument===<br />
<br />
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=According to the generally accepted tradition, Ayesha (ra) was born about eight years before Hijrah. But according to another narrative in Bukhari (Kitaab al-Tafseer) Ayesha (ra) is reported to have said that at the time Surah Al-Qamar, the 54th chapter of the Qur'an , was revealed, "I was a young girl". The 54th Surah of the Qur'an was revealed nine years before Hijrah. According to this tradition, Ayesha (ra) had not only been born before the revelation of the referred surah, but was actually a young girl (jariyah), not an infant (sibyah) at that time. Obviously, if this narrative is held to be true, it is in clear contradiction with the narratives reported by Hisham ibn `urwah. I see absolutely no reason that after the comments of the experts on the narratives of Hisham ibn `urwah, why we should not accept this narrative to be more accurate. <br />
<br />
The actual statements referred to in the above paragraph, their translations and their complete references are given below:<br />
<br />
[[File:bukhari-001.gif]]<br />
<br />
Ayesha (ra) said: I was a young girl, when verse 46 of Surah Al-Qamar, [the 54th chapter of the Qur'an ], was revealed. (Sahih Bukhari, Kitaab al-Tafseer, Arabic, Bab Qaulihi Bal al-saa`atu Maw`iduhum wa al-sa`atu adhaa wa amarr)}}<br />
<br />
The precise date of the revelation of Surah al-Qamar is unknown. Ibn Hajar, Maududi, and other traditionalists said it was revealed 5 years before Hijrah (muslimhope). Zahid Aziz said it was revealed before 6 BH. Khatib said it was revealed in 8 BH. Amjad does not name his source for his claim that the verse was revealed in 9 BH. The point is that the precise date of revelation of Surah al-Qamar is unknown, and using an imprecise date to calculate Aisha’s age is not only ridiculous but stupid. However, if an estimate must be used, then why not use Ibn Hajar’s estimate which is more authoritative and traditionally accepted than Amjad’s unnamed source?<br />
<br />
Shaykh Haddad confirms this. He also proves that the traditional estimate of the revelation of Surah al-Qamar is consistent with Aisha’s age being nine years.<br />
<br />
{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Not true. The hadith Masters, Sira historians, and Qur'anic commentators agree that the splitting of the moon took place about five years before the Holy Prophet's (upon him blessings and peace) Hijra to Madina.<br />
<br />
Thus it is confirmed that our Mother `Aisha was born between seven and eight years before the Hijra and the words that she was a jariya or little girl five years before the Hijra match the fact that her age at the time Surat al-Qamar was revealed was around 2 or 3. <br />
<br />
A two year old is not an infant. A two year old is able to run around, which is what jariya means. As for "the comments of the experts" they concur on 6 or 7 as the age of marriage and 9 as the age of cohabitation.}}<br />
<br />
Thus, Amjad’s attempt to throw doubt on Aisha’s age by using a non-traditional (i.e. spurious) estimate for the date of revelation of Surah al-Qamar is easily debunked.<br />
<br />
This is what Amjad later said, which totally debunks his own argument above.<br />
<br />
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=The incident of the shaqq-al-Qamar (splitting of the moon) that has been mentioned in it, determines its period of revelation precisely. The traditionists and commentators are agreed that this incident took place at Mina in Makkah about five years before the Holy Prophet's Hijra to Madinah.<br />
<br />
Ibn Hajar in his commentary "Fath al-Baariy" has indeed mentioned that the incident of the splitting of the moon took place around 5 years before the Hijrah. Nevertheless, this statement does not qualify as an "agreement" of 'traditionalists and commentators'. Maududi's referred statement, in my opinion, is not adequately substantiated. A more accurate statement would have been that all the commentators and traditionalists agree on the point that the incident of the splitting of the moon took place while the Prophet (pbuh) was in Mekkah.<br />
<br />
As for the time of the revelation of Surah Al-Qamar, it can be estimated through the sequence of the revelation of the Surahs as given in Ibn Shihaab's "Tanzeel al-Qur'an"[2], Suyutiy's "Al-Ittiqaan"[3], and Al-Zarkashiy's "Al-Burhan fi Uloom al-Qur'an"[4]. According to each of these sources, the period of revelation of Surah Al-Qamar was the same as that of Al-Balad (90), Qaaf (50), Al-Humazah (104), Al-Tariq (86), Al-Jinn (72) and Saad (38 ). All of these Surahs are generally held to be revealed during the initial period of prophethood. Maududi, in his commentary, has acknowledged that each of these Surahs was revealed during the initial period of the Prophet's ministry.}}<br />
<br />
So now we have Amjad backtracking on his claim that the date of revelation of Surah al-Qamar can be determined precisely. Initially he claimed it was in 9BH. Now he says it’s some undefined time in the Meccan period. Thus, it can be seen that Amjad himself has finally seen the absurdity of his own argument.<br />
<br />
===The Sixth Argument===<br />
<br />
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=According to a number of narratives, Ayesha (ra) accompanied the Muslims in the battle of Badr and Uhud. Furthermore, it is also reported in books of hadith and history that no one under the age of 15 years was allowed to take part in the battle of Uhud. All the boys below 15 years of age were sent back. Ayesha's (ra) participation in the battle of Badr and Uhud clearly indicate that she was not nine or ten years old at that time. After all, women used to accompany men to the battle fields to help them, not to be a burden on them. <br />
<br />
A narrative regarding Ayesha's (ra) participation in Badr is given in Muslim, Kitaab al-jihaad wa al-siyar, Arabic, Bab karahiyah al-isti`anah fi al-ghazwi bikafir. Ayesha (ra) while narrating the journey to Badr and one of the important events that took place in that journey, says: <br />
<br />
[[File:muslim-001.gif]]<br />
<br />
When we reached Shajarah. <br />
<br />
It is quite obvious from these words that Ayesha (ra) was with the group traveling toward Badr. <br />
<br />
A narrative regarding Ayesha's (ra) participation in the battle of `uhud is given in Bukhari, Kitaab al-jihaad wa al-siyar, Arabic, Baab Ghazwi al-nisaa wa qitalihinna ma`a al-rijaal.<br />
<br />
[[File:bukhari-002.gif]]<br />
<br />
Anas reports that On the day of Uhud, people could not stand their ground around the Prophet (pbuh). [On that day,] I saw Ayesha (ra) and Umm-e-Sulaim (ra), they had pulled their dress up from their feet [to save them from any hindrance in their movement]." <br />
<br />
As far as the fact that children below 15 years were sent back and were not allowed to participate in the battle of `uhud, it is narrated in Bukhari, Kitaab al-maghaazi, Baab ghazwah al-khandaq wa hiya al-ahzaab, Arabic.<br />
<br />
[[File:bukhari-003.gif]]<br />
<br />
Ibn `umar (ra) states that the Prophet (pbuh) did not permit me to participate in Uhud, as at that time, I was fourteen years old. But on the day of Khandaq, when I was fifteen years old, the Prophet (pbuh) permitted my participation."}}<br />
<br />
Dr. [[Ali Sina]], founder of [[Faith Freedom International]] and author of "[[Understanding Muhammad]]", refuted this argument:<br />
<br />
{{Quote|1=[http://www.faithfreedom.org/Articles/sina/ayesha_age.htm Ali Sina]|2=This is a weak excuse. When the Battle of Badr and Uhud occurred Ayesha was 10 to 11 years old. She did not go to be a warrior, like the boys. She went to keep Muhammad warm during the nights. Boys who were less than 15 were sent back, but this did not apply to her.}}<br />
<br />
Women and young children went to the battlefields to perform other functions.<br />
<br />
{{Quote|1=[http://www.muslimhope.com/aishanine.htm Muslimhope]|2=The women and young children went on the battlefield after the battle and gave water to the wounded Muslims and finished off the enemy wounded. al-Tabari vol.12 p.127,146. During the days of the battle, the women and children were there to dig graves for the dead. al-Tabari vol.12 p.107.}}<br />
<br />
Therefore, it is clear that the fifteen-year age threshold applied only to boys, and Amjad’s line of argument is clearly false.<br />
<br />
Shaykh Haddad also showed that Amjad had used false or incomplete information.<br />
<br />
{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=First, the prohibition applied to combatants. It applied neither to non-combatant boys nor to non-combatant girls and women. Second, `A'isha did not participate in Badr at all but bade farewell to the combatants as they were leaving Madina, as narrated by Muslim in his Sahih. On the day of Uhud (year 3), Anas, at the time only twelve or thirteen years old, reports seeing an eleven-year old `A'isha and his mother Umm Sulaym having tied up their dresses and carrying water skins back and forth to the combatants, as narrated by al-Bukhari and Muslim.}}<br />
<br />
So, Aisha did not participate in Badr at all, despite Amjad’s assertion. It is also illuminating to know that Amjad had partially quoted the Uhud hadiths to falsely convey the impression that Aisha participated at Uhud when the hadiths are clear in that she was merely carrying water skins to the combatants. The last part of the hadith was omitted, either deliberately or inadvertently, an act some people may consider disingenuous.<br />
<br />
{{Quote|{{Bukhari|4|52|131}}|Narrated Anas: On the day (of the battle) of Uhad when (some) people retreated and left the Prophet, I saw 'Aisha bint Abu Bakr and Um Sulaim, with their robes tucked up so that the bangles around their ankles were visible hurrying with their water skins (in another narration it is said, "carrying the water skins on their backs"). Then they would pour the water in the mouths of the people, and return to fill the water skins again and came back again to pour water in the mouths of the people.}}<br />
<br />
===The Seventh Argument===<br />
<br />
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=According to almost all the historians Asma (ra), the elder sister of Ayesha (ra) was ten years older than Ayesha (ra). It is reported in Taqreeb al-Tehzeeb as well as Al-Bidaayah wa al-Nihayah that Asma (ra) died in 73 hijrah when she was 100 years old. Now, obviously if Asma (ra) was 100 years old in 73 hijrah she should have been 27 or 28 years old at the time of hijrah. If Asma (ra) was 27 or 28 years old at the time of hijrah, Ayesha (ra) should have been 17 or 18 years old at that time. Thus, Ayesha (ra), if she got married in 1 AH (after hijrah) or 2 AH, was between 18 to 20 years old at the time of her marriage. <br />
<br />
The relevant references required in this argument are provided below: <br />
<br />
For the Difference of Ayesha's (ra) and Asma's (ra) Age: <br />
<br />
According to Abd al-Rahman ibn abi zannaad:<br />
<br />
[[File:nubalaa-001.gif]]<br />
<br />
Asma (ra) was ten years older than Ayesha. (Siyar A`la'ma'l-nubala', Al-Zahabi, Vol. 2, pg. 289, Arabic, Mu'assasatu'l-risala'h, Beirut, 1992) <br />
<br />
According to Ibn Kathir:<br />
<br />
[[File:ibn-katheer-003.gif]]<br />
<br />
She [i.e. Asma] was ten years elder to her sister [i.e. Ayesha]. (Al-Bidaayah wa al-Nihaayah, Ibn Kathir, Vol. 8, pg. 371, Arabic, Dar al-fikr al-`arabiy, Al-jizah, 1933) <br />
<br />
For Asma's (ra) Age at Her Death in 73 AH <br />
<br />
According to Ibn Kathir:<br />
<br />
[[File:ibn-katheer-004.gif]]<br />
<br />
She [i.e. Asma] witnessed the killing of her son during that year [i.e. 73 AH], as we have already mentioned, five days later she herself died, according to other narratives her death was not five but ten or twenty or a few days over twenty or a hundred days later. The most well known narrative is that of hundred days later. At the time of her death, she was 100 years old. (Al-Bidaayah wa al-Nihaayah, Ibn Kathir, Vol. 8, pg. 372, Arabic, Dar al-fikr al-`arabiy, Al-jizah, 1933). <br />
<br />
According to Ibn Hajar Al-Asqalaaniy:<br />
<br />
[[File:taqreeb-001.gif]]<br />
<br />
She [i.e. Asma (ra)] lived a hundred years and died in 73 or 74 AH." (Taqreeb al-Tehzeeb, Ibn Hajar Al-Asqalaaniy, Pg. 654, Arabic, Bab fi al-nisaa, al-Harf al-alif, Lucknow)}}<br />
<br />
Amjad’s objection to Sina’s analysis is similar to that of the previous argument.<br />
<br />
{{Quote|1=[http://www.faithfreedom.org/Articles/sina/ayesha_age.htm Ali Sina]|2=When someone gets that old, people don't care too much about her exact age. It is very easy to say she was 100 years old when in fact she was only 90. The difference is not noticeable to the younger folks and 100 is a round figure. Assuming the Hadith is authentic, it could be an honest mistake. Since in those days people did not carry birth certificates, it is very much likely that the person who reported her age to be 100 did not know that she was 10 years older than Ayesha and did not sit to make the calculations and deductions. She was not an important person and it did not occur to anyone that 1300 years later it would become the subject of a controversy. This could be a genuine mistake by the narrator of the Hadith.}}<br />
<br />
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=Once again, the author is only pointing out towards a possibility. It should be kept in mind that the author is trying to establish that Ayesha (ra) was nine years old at the time of her marriage with the Prophet (pbuh). The author should be reminded that pointing out mere possibilities of error in the given information would not serve his purpose. Obviously, contrary to what the author contends, it is also "Possible" that the information given in the given in the cited paragraph is correct.<br />
<br />
The author should also keep in mind that the target of my writings on the issue is not to "prove" that Ayesha (ra) was "X" years old at the time of the consummation of her marriage with the Prophet (pbuh). On the contrary, my objective was merely to show that the generally held view regarding Ayesha's (ra) age at the time of her marriage with the Prophet (pbuh) is not based upon contradiction-free information.}}<br />
<br />
Apparently Amjad is not worried that his arguments all derive conflicting ages for Aisha, thus debunking each other.<br />
<br />
Shaykh Haddad also challenges the accuracy of the information, thus casting doubt on Amjad’s source material.<br />
<br />
{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Well, Ibn Kathir based himself on Ibn Abi al-Zinad's assertion that she was ten years older than `A'isha, however, al-Dhahabi in Siyar A`lam al-Nubala' said there was a greater difference than 10 years between the two, up to 19, and he is more reliable here.<br />
<br />
Ibn Hajar reports in al-Isaba from Hisham ibn `Urwa, from his father, that Asma' did live 100 years, and from Abu Nu`aym al-Asbahani that "Asma' bint Abi Bakr was born 27 years before the Hijra, and she lived until the beginning of the year 74." None of this amounts to any proof for `A'isha's age whatsoever.}}<br />
<br />
Using inaccurate data, Amjad assumes Asma was older than Aisha by 10 years when a more reliable source says the age difference is up to 19 years. Taking this more reliable information calculates Aisha’s age at around nine years old, completely in accordance with the sahih hadiths where Aisha herself said she was nine years old.<br />
<br />
===The Eighth Argument===<br />
<br />
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=Tabari in his treatise on Islamic history, while mentioning Abu Bakr (ra) reports that Abu Bakr had four children and all four were born during the Jahiliyyah - the pre-Islamic period. Obviously, if Ayesha (ra) was born in the period of jahiliyyah, she could not have been less than 14 years in 1 AH - the time she most likely got married. <br />
<br />
The original statement in Tabari, its translation and reference follows:<br />
<br />
[[File:tabariy-003.gif]]<br />
<br />
All four of his [i.e. Abu Bakr's] children were born of his two wives - the names of whom we have already mentioned - during the pre-Islamic period. (Tarikh al-umam wa al-mamloo'k, Al-Tabari, Vol. 4, Pg. 50, Arabic, Dar al-fikr, Beirut, 1979)}}<br />
<br />
Shaykh Gibril Haddad says that the evidence Amjad provided above is false.<br />
<br />
{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Al-Tabari nowhere reports that "Abu Bakr's four children were all born in Jahiliyya" but only that Abu Bakr married both their mothers in Jahiliyya, Qutayla bint Sa`d and Umm Ruman, who bore him four children in all, two each, `A'isha being the daughter of Umm Ruman.}}<br />
<br />
There is also no need to make oblique calculations using Tabari when Tabari explicitly states Aisha’s age several times. <br />
<br />
These are Tabari’s direct accounts. He reported it at least four times, making it clear that this was what he deemed authoritative. <br />
<br />
{{Quote|{{Tabari|9|pp. 129-131}}|‘Aisha was 6 (or 7) years old when she was married, and the marriage was consummated when she was nine years old.’ Muhammad b. ‘Amr is one of the transmitters.}} <br />
<br />
{{Quote|{{Tabari|9|p. 131}}|‘My mother came to me while I was being swung on a swing between two branches and got me down. My nurse took over and wiped my face with some water and started leading me. When I was at the door she stopped so I could catch my breath. I was brought in while Muhammad was sitting on a bed in our house. My mother made me sit on his lap. The other men and women got up and left. The Prophet consummated his marriage with me in my house when I was nine years old.’}} <br />
<br />
{{Quote|{{Tabari|7|p. 7}} |‘The angel brought down my likeness; the Messenger of God married me when I was seven; my marriage was consummated when I was nine; he married me when I was a virgin, no other man having shared me with him; inspiration came to him when he and I were in a single blanket...’}} <br />
<br />
{{Quote|{{Tabari|39|pp. 171-173}}|‘The Prophet married Aishah in Shawwal in the tenth year after the [beginning of his] prophethood, three years before Emigration. He consummated the marriage in Shawwal, eight months after Emigration. On the day he consummated the marriage with her she was nine years old.’}}<br />
<br />
===The Ninth Argument===<br />
<br />
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=According to Ibn Hisham, the historian, Ayesha (ra) accepted Islam quite some time before `umar ibn al-Khattab (ra). This shows that Ayesha (ra) accepted Islam during the first year of Islam. While, if the narrative of Ayesha's (ra) marriage at seven years of age is held to be true, Ayesha (ra) should not have been born during the first year of Islam. <br />
<br />
According to Ibn Hisham, Ayesha (ra) was the 20th or the 21st person to enter into the folds of Islam (Al-Sirah al-Nabawiyyah, Ibn Hisham, Vol. 1, Pg. 227 - 234, Arabic, Maktabah al-Riyadh al-hadithah, Al-Riyadh) While `umar ibn al-khattab was preceded by forty individuals (Al-Sirah al-Nabawiyyah, Ibn Hisham, Vol. 1, Pg. 295, Arabic, Maktabah al-Riyadh al-hadithah, Al-Riyadh).}}<br />
<br />
Muslimhope shows that even if we were to believe that Aisha accepted Islam before Umar, it doesn’t mean this took place during the first year of Islam since Umar converted in 617AD, about 4 years after Aisha’s birth in 613AD. Thus, Amjad had made a miscalculation here.<br />
<br />
{{Quote|1=[http://www.muslimhope.com/aishanine.htm Muslimhope]|2=1. Nobody today really knows the order. In general there is lengthy disagreement on the order of who accepted Islam, as al-Tabari vol.5 p.80-87; vol.12 p.38 discuss. If they cannot even agree on the first five men, how can they know the 21st?<br />
<BR><br />
2. A’isha never converted to Islam, because she never remembered a time when Mohammed did not come by twice a day and her parents were not Muslims. This is prior to the first migration to Ethiopia (617 A.D.) (Bukhari 5:245 p.158).<br />
<BR><br />
3. ‘Umar became a Muslim just after the first migration to Ethiopia (617 A.D.) according to Ibn Ishaq p.155,156. So what Ibn Hisham counts as A’isha’s "conversion" could be between birth and three years old.}}<br />
<br />
Besides disputing the claim that Ibn Hisham reported that Aisha accepted Islam quite some time before `umar ibn al-Khattab, Shaykh Haddad also casts doubt on Amjad’s logic.<br />
<br />
{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Nowhere does Ibn Hisham say this. Rather, Ibn Hisham lists `A'isha among "those that accepted Islam because of Abu Bakr." This does not mean that she embraced Islam during the first year of Islam. Nor does it mean that she necessarily embraced Islam before `Umar (year 6) although she was born the previous year (year 7 before the Hijra) although it is understood she will automatically follow her father's choice even before the age of reason.}}<br />
<br />
===The Tenth Argument===<br />
<br />
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=Tabari has also reported that at the time Abu Bakr planned on migrating to Habshah (8 years before Hijrah), he went to Mut`am - with whose son Ayesha (ra) was engaged - and asked him to take Ayesha (ra) in his house as his son's wife. Mut`am refused, because Abu Bakr had embraced Islam, and subsequently his son divorced Ayesha (ra). Now, if Ayesha (ra) was only seven years old at the time of her marriage, she could not have been born at the time Abu Bakr decided on migrating to Habshah. On the basis of this report it seems only reasonable to assume that Ayesha (ra) had not only been born 8 years before hijrah, but was also a young lady, quite prepared for marriage. <br />
<br />
Unfortunately, I do not have the primary reference to this argument at the moment. The secondary reference for this argument is: Tehqiq e umar e Siddiqah e Ka'inat, Habib ur Rahman Kandhalwi, Urdu, Pg. 38, Anjuman Uswa e hasanah, Karachi, Pakistan}}<br />
<br />
Muslimhope shows that Amjad’s logic is wrong and not based on fact.<br />
<br />
{{Quote|1=[http://www.muslimhope.com/aishanine.htm Muslimhope]|2=Even if this account is accurate, Arabs both then and today often betrothed girls soon after they were born. Abu Bakr had other daughters and it might have been one of them.}}<br />
<br />
Shaykh Haddad also casts doubt as to the veracity of Amjad’s Tabari evidence, admittedly derived from a secondary reference that Amjad never checked.<br />
<br />
{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Not at all, there is no mention of emigration in Tabari's account of Abu Bakr's discussion with Mut`im. Nor did he ever ask him to take `A'isha because there had been only some preliminary talk, not a formal arrangement. Umm Ruman, Abu Bakr's wife, reportedly said: "By Allah, no promise had been given on our part at all!" Rather, al-Tabari said that when news of the Prophet's interest in `A'isha came, he went to see Mut`im. Then Mut`im's wife manifested her fear that her son would become Muslim if he married into Abu Bakr's family. Abu Bakr then left them and gave his assent to the Prophet, upon him blessings and peace. Your assumption fizzles at the root when you read al-Tabari's positive assertion: "On the day he consummated the marriage with her, she was nine years old."}}<br />
<br />
===The Eleventh Argument===<br />
<br />
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=According to a narrative reported by Ahmad ibn Hanbal, after the death of Khadijah (ra), when Khaulah (ra) came to the Prophet (pbuh) advising him to marry again, the Prophet (pbuh) asked her regarding the choices she had in her mind. Khaulah said: "You can marry a virgin (bikr) or a woman who has already been married (thayyib)". When the Prophet (pbuh) asked about who the virgin was, Khaulah proposed Ayesha's (ra) name. All those who know the Arabic language, are aware that the word "bikr" in the Arabic language is not used for an immature nine year old girl. The correct word for a young playful girl, as stated earlier is "Jariyah". "Bikr" on the other hand, is used for an unmarried lady, and obviously a nine year old is not a "lady". <br />
The complete reference for this reporting of Ahmad ibn Hanbal is: Musnad Ahmad ibn Hanbal, Vol 6, Pg 210, Arabic, Dar Ihya al-turath al-`arabi, Beirut.}}<br />
<br />
Sina has refuted this argument.<br />
<br />
{{Quote|1=[http://www.faithfreedom.org/Articles/sina/ayesha_age.htm Ali Sina]|2=This explanation is absolutely incorrect. Bikr means virgin and, just as in English is not age specific. In fact Ayesha was the second wife of Muhammad (after Khadijah) but Muhammad did not consummate his marriage with her for three years because she was too young. Instead he had to content himself with Umma Salamah, until Ayesha matured a little bit more. It would not have made sense to marry a beautiful woman like Ayesha and wait for three years to take her home.}}<br />
<br />
And Amjad has agreed:<br />
<br />
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=The author is quite right. Bikr in the Arabic language does, in fact, mean 'virgin'. However, I was actually referring to the usage of the word, not its literal meaning. It is correct that literally the word 'Bikr', like the word "virgin" refers to a biological reality, however, also just as the word 'virgin', the word 'Bikr', in the Arabic language, is used for a young woman, who has not yet had sexual contact, not for a child.}}<br />
<br />
Shaykh Gibril Haddad also adds:<br />
<br />
{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=This is ignorant nonsense, bikr means a virgin girl, a girl who has never been married even if her age is 0 and there is no unclarity here<br />
whatsoever.}}<br />
<br />
===The Twelfth Argument===<br />
<br />
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=According to Ibn Hajar, Fatimah (ra) was five years older than Ayesha (ra). Fatimah (ra) is reported to have been born when the Prophet (pbuh) was 35 years old. Thus, even if this information is taken to be correct, Ayesha (ra) could by no means be less than 14 years old at the time of hijrah, and 15 or 16 years old at the time of her marriage. <br />
<br />
Ibn Hajar's original statement, its translation and reference follows: <br />
<br />
[[File:isaabah-001.gif]]<br />
<br />
Fatimah (ra) was born at the time the Kaa`bah was rebuilt, when the Prophet (pbuh) was 35 years old... she (Fatimah) was five years older that Ayesha (ra). (Al-Isabah fi Tamyeez al-Sahaabah, Ibn Hajar al-Asqalaniy, Vol. 4, Pg. 377, Arabic, Maktabah al-Riyadh al-Haditha, al-Riyadh, 1978)}}<br />
<br />
Using Fatima’s age difference with Aisha to refute the Aisha’s Age sahih hadiths is a logical fallacy because the biography of Fatima is conflicting. Nobody knows for sure when Fatima was born (when her father was a nobody), and though her death was well-recorded her age at death is not known for certain.<br />
<br />
The traditional account is that she was born on Friday, 20th jumada ` th-thaaniyah in the fifth year after the declaration of the prophet - hood (615 AD), which means she was about the same age as Aisha.<ref>[http://www.hadith.net/english/prophet/fatimah.htm Fatimah az-Zahra] - (A Brief History of The Fourteen Infallibles, p. 47-53)</ref><ref>[http://www.ummah.net/khoei/fatima.htm A Brief Biography of Fatima (A.S) the daughter of the Last Messenger and the Mother of Imams] - Ummah.net</ref><br />
<br />
{{Quote|1=[http://home.swipnet.se/islam/A_Personality/Fatima(a.s).htm Fatimah The Radiant, Daughter of the Apostle of Allah]|2=The most predominant view in the traditions transmitted by our traditionists is that Fatimah az-Zahra' was born in Mecca, on the twentieth of Jumada 'l-Akhirah, in the fifth year of the Prophet's apostolic career. It is also asserted that when the Prophet died, Fatimah was eighteen years and seven months old. <br />
<br />
It is reported on the authority of Jabir ibn Yazid that (the fifth Imam) al-Baqir was asked: "How long did Fatimah live after the Messenger of Allah?" He answered: "Four months; she died at the age of twenty-three." This view is close to that reported by the traditionists of the (Sunni) majority. They have asserted that she was born in the forty-first year of the. Messenger of Allah's life. This means that she was born one year after the Prophet was sent by Allah as a messenger. The scholar Abu Sa'id al-Hafiz relates in his book Sharafu' n-Nabiyy that all the children of the Messenger of Allah were born before Islam except Fatimah and Ibrahim, who were born in Islam.<br />
<br />
Reference: Abu Ali al-Fadl ibn al-Hasan ibn al-Fadl at-Tabrisi (c. 468/1076 - 548/1154)}}<br />
<br />
Some say she was born ten years earlier than Aisha. Those who believe this also believe Fatima was aged 29 years when she died, not the 18 years traditionally believed.<br />
<br />
{{Quote|1=[http://www.muslimhope.com/aishanine.htm Muslimhope]|2=Sunan Nasa’i vol.1 #29 p.115-116 actually says that Fatima was 29 years old when she died (six months after Mohammed), which makes her ten years older than A’isha. So somebody forgot a date somewhere. The authoritative hadiths of Sunan Nasa’i would generally be trusted more than Ibn Hajar, Regardless, though A’isha was younger.}}<br />
<br />
Sina has refuted the accuracy of Amjad’s information:<br />
<br />
{{Quote|1=[http://www.faithfreedom.org/Articles/sina/ayesha_age.htm Ali Sina]|2=Of course this information cannot be taken as correct. If Ayesha was five years older than Fatimah, and Fatimah was born when the Prophet was 35 years old, then Ayesha was only 30 years younger than the Prophet. So at the time of her marriage when the Prophet was 54, Ayesha must have been 24 years old. This is not certainly correct, for the reasons explained above and also it contradicts the Hadith that the apologist quoted about the age of Asma, Ayesha’s sister, who according to that Hadith was 10 years older that Ayesha and died in 73 Hijra. So at the time of Hijra Asma must have been 100 –73 = 27 years old, but according to this Hadith she was 34 years old.}}<br />
<br />
Shaykh Gibril Haddad showed that Ibn Hajar was merely reporting what some narrators reported, not his own conclusion, and Amjad chose the wrong narration and also wrongly attributed that narration to Ibn Hajar, who was merely the reporter.<br />
<br />
{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Ibn Hajar mentions two versions: (1) al-Waqidi's narration that Fatima was born when the Prophet was 35; and (2) Ibn `Abd al-Barr's narration that she was born when he was 41, approximately one year more or less before Prophethood, and about five years before `A'isha was born. The latter version matches the established dates.}}<br />
<br />
In conclusion, Fatima’s birth date is uncertain. Despite this, Amjad used a non-traditional estimate to cast doubt on Aisha’s age, when the traditional account exactly matches the established facts. Note that Amjad omitted the traditional account in his Ibn Hajar reference, choosing instead one that is clearly in error. Some might view this deliberate omission to be disingenuous.<br />
<br />
===The Thirteenth Argument===<br />
<br />
{{Quote|1=[http://www.understanding-islam.com/ri/mi-005.htm Moiz Amjad]|2=In my opinion, neither was it an Arab tradition to give away girls in marriage at an age as young as nine or ten years, nor did the Prophet (pbuh) marry Ayesha (ra) at such a young age. The people of Arabia did not object to this marriage, because it never happened in the manner it has been narrated.}}<br />
<br />
Although we agree there is no evidence to support the claim (usually made by Muslims in defence of Muhammad's pedophilia) that it was an Arab tradition to give away pre-pubescent young girls in marriage to old men, no credence should be given to mere ‘opinion’ of Aisha's age of consummation when there are sahih hadiths that explicitly state that Aisha married and had sex with Muhammad when she was aged only nine.<br />
<br />
Although an ad hominem, this neatly summarizes what an actual Muslim scholar thinks about Moiz Amjad’s scholarship.<br />
<br />
{{Quote|1=[http://www.webcitation.org/67gTj2QC2 Gibril Haddad]|2=Those that itch to follow misguidance always resort to solipsisms because they are invariably thin on sources. In this particular case "the Learner" proves to be ignorant and dishonest. It is no surprise he moves on every single point, without exception, from incorrect premises to false conclusions.}}<br />
<br />
==Conclusion==<br />
<br />
Apologists have presented a series of arguments as to why the generally accepted understanding of Aisha’s age (i.e. nine-years-old) when she married and had sex with Muhammad, based on commonly known narratives, is erroneous and contradictory. However, on closer inspection, we find they have produced arguments that can be broadly categorized into these categories: <br />
<br />
:A. Unjustified slanders against Hisham ibn Urwah and the Iraqi narrators.<br />
:B. The use of non-sahih information to refute otherwise sahih hadiths.<br />
:C. The use of secondary, indirect sources in preference of direct testimonies.<br />
:D. The use of ‘imprecise’ dating in preference to specific dates and statements of age.<br />
:E. The use of misquoted references and erroneous information.<br />
:F. The use of incorrect logic.<br />
:G. Personal opinion.<br />
<br />
When one examines their claims, one sees that their arguments contradict and debunk each other. Argument No. 5 says she was 14 to 21 years old. However, argument No. 6 says she was 15+, argument No. 7 says she was 17 or 18, argument No. 8 says Aisha was 14+, argument No. 9 says she was 12+, and argument No. 12 says she was 12. In other words, each and every one of the evidences contradicts and debunks all the others. Which of these so-called arguments is correct? They cannot all be correct. Clearly the apologists do not have a clue. <br />
<br />
They have used doubtful data and assumptions for their calculations. In reality, all the arguments are false. Instead of using sahih hadiths, they use non-sahih source material. Instead of using specific and clear age testimony, they use events that cannot possibly be dated with any degree of accuracy. Instead of using traditions of acknowledged authenticity, they prefer to believe unsubstantiated slander and misquotations. Hardly a solid foundation for establishing facts. No wonder they cannot provide a consistent answer to the question of Aisha’s age. <br />
<br />
Their argument appears to be that because they themselves, using spurious information, derive multiple conflicting ages for the one specific event in Aisha’s life, then we must throw out what we know about her age at this event. In effect, they are saying that just because they are using rubbish data, we have to throw out the sahih hadiths. However, this is not the logical outcome. A reasonable person would note that whilst their arguments debunk each other, all of the sahih hadith in regards to Aisha's age of consummation are in perfect harmony. Thus, rather than discarding the good with the bad, we will merely throw out the bad; in this case, the weak apologetic attempt to obfuscate our understanding that Aisha was aged nine when she married and had sex with Muhammad.<br />
<br />
{{Core Pedophilia}}<br />
<br />
==See Also==<br />
<br />
* [[Aisha Age of Consummation|Aisha's Age of Consummation]]<br />
* [[Responses to Apologetics: Muhammad and Aisha]]<br />
* [[Qur'an, Hadith and Scholars:Aisha]] ''- Islamic sources relating to Aisha''<br />
{{Hub4|Refutations|Refutations}}<br />
<br />
==External Links==<br />
*[http://www.sunnipath.com/about/shaykhgibrilhaddad.aspx Shaykh Gibril Haddad] ''- Biography of Shaykh Gibril Fouad Haddad at SunniPath, The online Islamic Academy''<br />
*[http://www.faithfreedom.org/forum/viewtopic.php?t=10197&postdays=0&postorder=asc&start=15&sid=61510bd178b644d956b58527d0bbd500 Evidence Muhammad was a pedophile] ''- FFI forum thread which deals with further apologetics''<br />
*[http://www.jihadwatch.org/2007/05/really-really-wishing-aisha-werent-nine.html Really, really wishing Aisha weren't nine] ''- Robert Spencer debates a typical non-Muslim apologist for Islam''<br />
*[http://www.answering-islam.org/Responses/Learner/index.htm Responses to "The Learner" (Moiz Amjad) and others] - ''Collection of Answering Islam articles'' <br />
<br />
==Acknowledgments==<br />
{{refbegin}}<br />
This article is greatly indebted to the following:<br />
*Dr Ali Sina, founder of Faith Freedom International and author of Understanding Muhammad, for [http://www.faithfreedom.org/Articles/sina/ayesha_age.htm Controversies about the age of Aisha]<br />
*Dr. Shaykh Gibril Fouad Haddad, scholar and muhaddith (hadith expert), for [{{Reference archive|1=http://www.sunniforum.com/forum/showthread.php?2925-Our-Mother-Aisha-s-Age-at-the-Time-of-Her-Marriage-to-the-Prophet-saw|2=2011-05-04}} Our Mother A'isha's Age At The Time Of Her Marriage to The Prophet]<br />
*The Muslimhope website, for [http://www.muslimhope.com/aishanine.htm A’isha: Mohammed’s Nine-Year Old Wife]<br />
{{refend}}<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category: Muhammad and Aisha]]<br />
[[Category:Pedophilia]]<br />
[[Category:Muhammad]]<br />
[[Category:Islam and Women]]<br />
[[Category:Hector]]<br />
{{Page_title|Refutation of Modern Muslim Apologetics Against Aisha's Age}}</div>WIBothttps://wikiislamica.net/index.php?title=Rashad_Khalifa&diff=95277Rashad Khalifa2013-08-03T13:04:40Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>Here are the verses in which Dr. [[Rashad Khalifa]] believed he was implied as the final Messenger of [[Islam]]:<br />
<br />
{{ quote | [http://www.submission.org/suras/sura13.htm Qur'an 13:30] |We have sent you (O Rashad) to this community, just as we did for other communities in the past. You shall recite to them what we reveal to you, for they have disbelieved in the Most Gracious. Say, "He is my Lord. There is no god except He. I put my trust in Him alone; to Him is my ultimate destiny."}}<br />
<br />
{{ quote | [http://www.submission.org/suras/sura13.htm Qur'an 13:38] |We have sent messengers before you (O Rashad), and we made them husbands with wives and children. No messenger can produce a miracle without GOD's authorization, and in accordance with a specific, predetermined time.}}<br />
<br />
{{ quote | [http://www.submission.org/suras/sura25.html Qur'an 25:56] |We have sent you (Rashad) as a deliverer of good news, as well as a warner.}}<br />
<br />
{{ quote | [http://www.submission.org/suras/sura34.html Qur'an 34:28] |We have sent you (O Rashad) to all the people, a bearer of good news, as well as a warner, but most people do not know.}}<br />
<br />
{{ quote | [http://www.submission.org/suras/sura34.html Qur'an 34:46] |Say, "I ask you to do one thing: Devote yourselves to GOD, in pairs or as individuals, then reflect. Your friend (Rashad) is not crazy. He is a manifest warner to you, just before the advent of a terrible retribution."}}<br />
<br />
{{ quote | [http://www.submission.org/suras/sura36.html Qur'an 36:3] |Most assuredly, you (Rashad) are one of the messengers.}}<br />
<br />
{{ quote | [http://www.submission.org/suras/sura42.html Qur'an 42:24] |Are they saying, "He (Rashad) has fabricated lies about GOD!"? If GOD willed, He could have sealed your mind, but GOD erases the falsehood and affirms the truth with His words. He is fully aware of the innermost thoughts.}}<br />
<br />
{{ quote | [http://www.submission.org/suras/sura81.html Qur'an 81:22] |Your friend (Rashad) is not crazy.}}<br />
<br />
==See also==<br />
<br />
{{Hub4|Rashad Khalifa|Rashad Khalifa}}<br />
<br />
[[Category:Qur'an]]</div>WIBothttps://wikiislamica.net/index.php?title=Rape_in_Islamic_Law&diff=95276Rape in Islamic Law2013-08-03T13:04:31Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>{{Quote|1=[{{Reference archive|1=http://www.islamqa.com/en/ref/10382|2=2012-01-17}} <!-- BACKUP LINK: http://web.archive.org/web/20051125031608/63.175.194.25/index.php?ln=eng&QR=10382 -->Ruling on having intercourse with a slave woman when one has a wife]<BR>Islam Q&A, Fatwa No. 10382, November 24, 2005|2=Islam allows a man to have intercourse with his slave woman, whether he has a wife or wives or he is not married...Whoever regards that as haraam is a sinner who is going against the consensus of the scholars. }}<br />
<br />
==Definitions==<br />
<br />
===Rape===<br />
<br />
{{Quote|1=[{{Reference archive|1=http://dictionary.reference.com/browse/rape|2=2012-02-17}} Rape]<BR>Dictionary.com|2='''rape''' [reyp] '''''noun, verb,'' raped, rap·ing.''' <br />
'''''noun''''' <br />
<br />
# the unlawful compelling of a person through physical force or duress to have sexual intercourse.}}<br />
<br />
====Duress====<br />
<br />
{{Quote|1=[{{Reference archive|1=http://en.wikipedia.org/wiki/Duress|2=2012-02-17}} Duress]<BR>Wikipedia|2=In jurisprudence, duress or coercion refers to a situation whereby a person performs an act as a result of violence, threat or other pressure against the person. Black's Law Dictionary (6th ed.) defines duress as "any unlawful threat or coercion used... to induce another to act [or not act] in a manner [they] otherwise would not [or would]". Duress is pressure exerted upon a person to coerce that person to perform an act that he or she ordinarily would not perform. The notion of duress must be distinguished both from undue influence in the civil law and from necessity.<br />
<br />
Duress has two aspects. One is that it negates the person's consent to an act, such as sexual activity or the entering into a contract; or, secondly, as a possible legal defense or justification to an otherwise unlawful act.<ref>Gaines, Larry; Miller, LeRoy (2006). Criminal Justice In Action: The Core. Thomson/Wadsworth. ISBN 0-495-00305-0.</ref> A defendant utilizing the duress defense admits to breaking the law, but claims that he/she is not liable because, even though the act broke the law, it was only performed because of extreme unlawful pressure.<ref>[http://www.pi1stclass.com/glossary.htm 1st Class Investigations Glossary]</ref> In criminal law, a duress defense is similar to a plea of guilty, admitting partial culpability, so that if the defense is not accepted then the criminal act is admitted.<br />
<br />
Duress or coercion can also be raised in an allegation of rape or sexual assault to negate a defense of consent on the part of the person making the allegation.}}<br />
<br />
==Qur'an==<br />
<br />
There is no equivalent term for ‘[[rape]]’ in the [[Qur'an]]. Likewise, there is not a single verse in the Qur'an which even remotely discourages forced sex. In contrast, there are several verses in this book which give the green light to rape and other sexual crimes against [[Islam and Women|women]].<br />
<br />
[[Surah]] [[The Holy Qur'an: An-Nisa (Women)|an-Nisa]] discusses lawful and forbidden women for pious Muslims. Before we delve into the particular verse, it should be noted that it is not easy to understand what is being suggested using the verse alone. Therefore, relying on authoritative [[Tafsir]]s (Qur'an interpretations) and [[Sahih]] (authentic) [[Hadith]]s associated with it, are necessary to get the exact picture. <br />
<br />
===Verse 4:24===<br />
<br />
{{Quote|{{Quran|4|24}}|Also (forbidden are) women already married, except those whom your right hands possess. Thus has Allah ordained for you. All others are lawful, provided you seek them from your property, desiring chastity, not fornication. So with those among them whom you have enjoyed, give them their required due, but if you agree mutually after the requirement (has been determined), there is no sin on you. Surely, Allah is Ever All-Knowing, All-Wise.}}<br />
<br />
What we see in the beginning of this verse as “forbidden” refers to sexual intercourse. The Qur'an dictates, women already married are forbidden for Muslims except those whom their right hands possess (sex [[Slavery|slaves]]). <br />
<br />
====Context====<br />
<br />
It is important to know the context of this verse, as it sheds light onto the nature of allowance. If we go through a Sahih Hadith in Sunan Abu Dawud:<br />
<br />
{{Quote|Abu Dawud 2:2150| Abu Said al-Khudri said: "The apostle of Allah sent a military expedition to Awtas on the occasion of the battle of Hunain. They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of the apostle of Allah were reluctant to have intercourse with the female captives in the presence of their husbands who were unbelievers. So Allah, the Exalted, sent down the Quranic verse, "And all married women (are forbidden) unto you save those (captives) whom your right hands possess". That is to say, they are lawful for them when they complete their waiting period." [The Quran verse is 4:24]}}<br />
<br />
Here in the above hadith, we are told why verse 4:24 was revealed to [[Muhammad]]. It was to encourage his fighters, who were reluctant, to have sexual contacts with female captives even while their husbands were alive as prisoners of war. This is made clear when we read:<br />
<br />
:'''"Some of the Companions of the apostle of Allah were reluctant to have intercourse with the female captives in the presence of their husbands who were unbelievers."'''<br />
<br />
The Abu Dawud hadith is confirmed by the two Sahih collections, namely Sahih Bukhari and Sahih Muslim. <br />
<br />
In Sahih Bukhari we read:<br />
<br />
{{Quote|{{Bukhari|5|59|459}}|Narrated Ibn Muhairiz: I entered the Mosque and saw Abu Said Al-Khudri and sat beside him and asked him about Al-Azl (i.e. coitus interruptus). Abu Said said, "We went out with Allah's Apostle for the Ghazwa of Banu Al-Mustaliq and we received captives from among the Arab captives and we desired women and celibacy became hard on us and we loved to do coitus interruptus. So when we intended to do coitus interrupt us, we said, 'How can we do coitus interruptus before asking Allah's Apostle who is present among us?" We asked (him) about it and he said, 'It is better for you not to do so, for if any soul (till the Day of Resurrection) is predestined to exist, it will exist."}} <br />
<br />
Similarly in Sahih Muslim:<br />
<br />
{{Quote|{{Muslim|8|3432}}|Abu Sa'id al-Khudri reported that at the Battle of Hunain Allah's Messenger sent an army to Autas and encountered the enemy and fought with them. Having overcome them and taken them captives, the Companions of Allah's Messenger seemed to refrain from having intercourse with captive women because of their husbands being polytheists. Then Allah, Most High, sent down regarding that:" And women already married, except those whom your right hands possess (Quran 4:. 24)" (i. e. they were lawful for them when their 'Idda period came to an end).}}<br />
<br />
There is an entire chapter devoted to this in the Sahih Muslim collection. The title of the chapter speaks in volumes as we read:<br />
<br />
:'''Sahih Muslim. Chapter 29: Title: It is permissible to have sexual intercourse with a captive woman after she is purified of menses or delivery. In case she has a husband, her marriage is abrogated after she becomes captive.''' <br />
<br />
Ibn Kathir, the most prominent of all Qur'an interpreters, had this to say in regards to verse 4:24:<br />
<br />
{{Quote|1=[http://tafsir.com/default.asp?sid=4&tid=10803 Forbidding Women Already Married, Except for Female Slaves]<BR>Tafsir Ibn Kathir|2=The Ayah (verses) means Also (forbidden are) women already married, except those whom your right hands possess.), you are prohibited from marrying women who are already married, except those whom your right hands possess) except those whom you acquire through war, for you are allowed such women after making sure they are not pregnant. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, "We captured some women from the area of Awtas who were already married, and we disliked having sexual relations with them because they already had husbands. So, we asked the Prophet about this matter, and this Ayah (verse) was revealed, Also (forbidden are) women already married, except those whom your right hands possess). Accordingly, we had sexual relations with these women." (Alternate translation can be: as a result of these verses, their (Infidels) wives have become lawful for us) This is the wording collected by At-Tirmidhi An-Nasa'i, Ibn Jarir and Muslim in his Sahih.}} <br />
<br />
Similarly in Tafsir al-Jalalayn (Qur'an interpretation by two Jalals namely: Jalaluddin Mahalli and Jalaluddin Suyuti):<br />
<br />
{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=4&tAyahNo=24&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:24]<BR>Tafsir al-Jalalayn|2=And, forbidden to you are, wedded women, those with spouses, that you should marry them before they have left their spouses, be they Muslim free women or not; save what your right hands own, of captured [slave] girls, whom you may have sexual intercourse with, even if they should have spouses among the enemy camp, but only after they have been absolved of the possibility of pregnancy [after the completion of one menstrual cycle]; this is what God has prescribed for you.}}<br />
<br />
The tafsir attributed to Ibn Abbas, Muhammad's paternal cousin, further confirms:<br />
<br />
{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=4&tAyahNo=24&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:24]<BR>Tafsir 'Ibn Abbas| 2= And all married women (are forbidden unto you save those (captives) whom your right hands possess) of captives, even if they have husbands in the Abode of War, after ascertaining that they are not pregnant, by waiting for the lapse of one period of menstruation. (It is a decree of Allah for you) that which I have mentioned to you is unlawful in Allah's Book.}}<br />
<br />
===Further Verses===<br />
<br />
====Verses 23:1-6====<br />
<br />
There are other verses in the Qur'an similar to verse 4:24. For example, Surah [[The Holy Qur'an: Al-Mumenoon (The Believers)|al-Mumenoon]] makes mention of successful Muslims and their characteristics:<br />
<br />
{{Quote|{{Quran|23|1-6}}|Successful indeed are the believers, who are humble in their prayers and who keep aloof from what is vain and who are givers of poor-rate and who guard their private parts, except before their mates or those whom their right hands possess, for they surely are not blamable.}}<br />
<br />
Guarding private parts is denotative of abstaining from sexual activities. The Qur'an points out successful believers are those who are indulging in sexual activities only with their wives and sex-slaves. <br />
<br />
====Verses 70:29-30====<br />
<br />
This is confirmed again in Surah [[The Holy Qur'an: Al-Maarij (The Ascending Stairways)|al-Maarij]]:<br />
<br />
{{Quote|{{Quran|70|29-30}}|And those who guard their private parts, except in the case of their wives or those whom their right hands possess-- for these surely are not to be blamed,}}<br />
<br />
==Muhammad==<br />
<br />
This practice of raping war captives was practiced by Islam’s very own prophet Muhammad, in his life. On two occasions, he married (for the sake of sexual gratification only) war captives and raped them. Those victims were namely [[Safiyah]] and [[Qur'an, Hadith and Scholars:Muhammads Wives and Concubines#Juwairiya|Juwairiyah]]. <br />
<br />
===Safiyah===<br />
<br />
Safiyah the daughter of Huayy was the wife of a Jewish Rabbi named [[Kinana]]. When Muhammad conquered the Jewish village of Khaibar, he tortured and killed the Rabbi and took captive his wife. Sahih Hadith in Bukhari testify to this fact:<br />
<br />
{{Quote|{{Bukhari|1|8|367}}|Narrated 'Abdul 'Aziz: Anas said, 'When Allah's Apostle invaded Khaibar, we offered the Fajr prayer there yearly in the morning) when it was still dark. The Prophet rode and Abu Talha rode too and I was riding behind Abu Talha. The Prophet passed through the lane of Khaibar quickly and my knee was touching the thigh of the Prophet . He uncovered his thigh and I saw the whiteness of the thigh of the Prophet. When he entered the town, he said, 'Allahu Akbar! Khaibar is ruined. Whenever we approach near a (hostile) nation (to fight) then evil will be the morning of those who have been warned.' He repeated this thrice. The people came out for their jobs and some of them said, 'Muhammad (has come).' (Some of our companions added, "With his army.") We conquered Khaibar, took the captives, and the booty was collected. Dihya came and said, 'O Allah's Prophet! Give me a slave girl from the captives.' The Prophet said, 'Go and take any slave girl.' He took Safiya bint Huyai. A man came to the Prophet and said, 'O Allah's Apostles! You gave Safiya bint Huyai to Dihya and she is the chief mistress of the tribes of Quraiza and An-Nadir and she befits none but you.' So the Prophet said, 'Bring him along with her.' So Dihya came with her and when the Prophet saw her, he said to Dihya, 'Take any slave girl other than her from the captives.' Anas added: The Prophet then manumitted her and married her." Thabit asked Anas, "O Abu Hamza! What did the Prophet pay her (as Mahr)?" He said, "Her self was her Mahr for he manumitted her and then married her." Anas added, "While on the way, Um Sulaim dressed her for marriage (ceremony) and at night she sent her as a bride to the Prophet . So the Prophet was a bridegroom and he said, 'Whoever has anything (food) should bring it.' He spread out a leather sheet (for the food) and some brought dates and others cooking butter. (I think he (Anas) mentioned As-SawTq). So they prepared a dish of Hais (a kind of meal). And that was Walima (the marriage banquet) of Allah's Apostle ."}}<br />
<br />
===Juwairiyah===<br />
<br />
The following hadith from Sunan Abu Dawud bears out how Muhammad obtained Juwairiyah, a beautiful woman of a tribe called Banu Mustaliq. Muhammad was attacking the tribe without warning and conquering them:<br />
<br />
{{Quote|1=[http://www.searchtruth.com/book_display.php?book=29&translator=3&start=0&number=3920#3920 <!-- http://www.webcitation.org/query?url=http%3A%2F%2Fwww.searchtruth.com%2Fbook_display.php%3Fbook%3D29%26translator%3D3%26start%3D0%26number%3D3920%233920&date=2012-02-17 -->Abu Dawud 29:3920]|2=Narrated Aisha, Ummul Mu'minin: Juwayriyyah, daughter of al-Harith ibn al-Mustaliq, fell to the lot of Thabit ibn Qays ibn Shammas, or to her cousin. She entered into an agreement to purchase her freedom. She was a very beautiful woman, most attractive to the eye. Aisha said: She then came to the Apostle of Allah (peace be upon him) asking him for the purchase of her freedom. When she was standing at the door, I looked at her with disapproval. I realised that the Apostle of Allah (peace be upon him) would look at her in the same way that I had looked. She said: Apostle of Allah, I am Juwayriyyah, daughter of al-Harith, and something has happened to me, which is not hidden from you. I have fallen to the lot of Thabit ibn Qays ibn Shammas, and I have entered into an agreement to purchase of my freedom. I have come to you to seek assistance for the purchase of my freedom. The Apostle of Allah (peace be upon him) said: Are you inclined to that which is better? She asked: What is that, Apostle of Allah? He replied: I shall pay the price of your freedom on your behalf, and I shall marry you. She said: I shall do this. She (Aisha) said: The people then heard that the Apostle of Allah (peace be upon him) had married Juwayriyyah. They released the captives in their possession and set them free, and said: They are the relatives of the Apostle of Allah (peace be upon him) by marriage. We did not see any woman greater than Juwayriyyah who brought blessings to her people. One hundred families of Banu al-Mustaliq were set free on account of her.}} <br />
<br />
The following hadith from Sahih Bukhari is evidentiary to the above:<br />
<br />
{{Quote|{{Bukhari|3|46|717}}|Narrated Ibn Aun: I wrote a letter to Nafi and Nafi wrote in reply to my letter that the Prophet had suddenly attacked Bani Mustaliq without warning while they were heedless and their cattle were being watered at the places of water. Their fighting men were killed and their women and children were taken as captives; the Prophet got Juwairiya on that day. Nafi said that Ibn 'Umar had told him the above narration and that Ibn 'Umar was in that army.}}<br />
<br />
==Muslim Apologetics==<br />
<br />
===Claims about verse 24:33===<br />
<br />
Muslims will frequently quote the following when confronted with the passages provided in this article and others like it:<br />
<br />
{{Quote|1={{Quran|24|33}}|2=Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His grace. And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them such a deed if ye know any good in them: yea, give them something yourselves out of the means which Allah has given to you. But force not your maids to prostitution when they desire chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is Allah, Oft-Forgiving, Most Merciful (to them),}}<br />
<br />
The first part of the verse is telling unmarried people to keep themselves chaste. Now, the important thing to remember is that the Islamic definition of ''chaste'' is different than the commonly agreed upon definitions of the word. According to {{Quran|23|6}}, {{Quran|33|50}}, {{Quran|33|52}}, and {{Quran|70|30}} a Muslim man is considered "chaste" so long as he only has sex with his wives (of whom he may have up to four) and his right-hand possessions (female captives/slaves). An unmarried Muslim man who has sex with his slave girl is still considered to be "chaste" by Islamic standards.<ref>[{{Reference archive|1=http://www.islamqa.com/en/ref/10382|2=2012-01-17}} <!-- BACKUP LINK: http://web.archive.org/web/20051125031608/63.175.194.25/index.php?ln=eng&QR=10382 -->Ruling on having intercourse with a slave woman when one has a wife] - Islam Q&A, Fatwa No. 10382, November 24, 2005</ref><br />
<br />
The second sentence speaks about slaves who ask for a way to pay for their freedom (like indentured servants) as long as the master knows of "any good in them". It would be interesting to discover how female slaves could earn any money at all if they had been kidnapped from their families and forced into slavery and did not have money-making skills. And if a female slave was to earn her freedom, where then could she go if her family had been massacred? How could she support herself and keep herself safe from rape, prostitution, etc.? Practicalities aside, this verse only tells Muslims to let their slaves purchase their freedom (but puts in a convenient disclaimer of "if ye know any good in them"). To give Muhammad credit, he did stipulate that the masters should give their slaves something (again conveniently leaving out what and how much).<br />
<br />
The third sentence is what pertains to the Muslim claim that rape is forbidden. However, the word used is not simply sexual intercourse but is more specifically "prostitution" or "whoredom". Prostitution is not simply about sex, but sex for a price. This is why it is often referred to as one of the oldest professions. What this verse speaks of is a master forcing his maid to be a prostitute thereby making money by allowing other men to have sex with her. This verse says nothing about a master forcing himself upon his slave-girl who is considered "halal" for him according to [[Islamic law]]. The fourth sentence says that if a girl is indeed forced into prostitution, then Allah will forgive her for committing [[zina]]. What this verse does not say is what the punishment should be for a man who forces his maid into prostitution. All it says is that he should not do it. And what it definitely does not say is that a Muslim man cannot force himself on his own slave-girl.<br />
<br />
===Claims about Muhammad's behavior===<br />
<br />
==Conclusion==<br />
<br />
From 4:24, it can be rightly assumed, that the Qur'an does not see any wrong-doing in Muslims having sex with captive women even if these women are married and their husbands are still alive. This clearly indicates that the Qur'an allows rape, as captive women, even in the unlikely case of agreeing to sexual intercourse, would still be having that intercourse under duress.<br />
<br />
{{Core Women}}<br />
<br />
==See Also==<br />
{{Hub4|Rape|Rape}}<br />
*[[Adultery is Permitted in Islam]]<br />
<br />
==External Links==<br />
*{{external link|url= http://womanstats.wordpress.com/2013/01/16/the-high-rape-scale-in-saudi-arabia/|title= The High Rape-Scale in Saudi Arabia|publisher= WomanStats Project (blog)|author= |date= January 16, 2013|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwomanstats.wordpress.com%2F2013%2F01%2F16%2Fthe-high-rape-scale-in-saudi-arabia%2F&date=2013-07-13|deadurl=no}}<br />
*[http://www.islam-watch.org/index.php?option=com_content&view=article&id=259:sexual-slavery-and-concubinage-in-islam&catid=111:fakhour&Itemid=58 Sexual Slavery and Concubinage in Islam] ''- [[Islam Watch]]''<br />
*[{{Reference archive|1=http://answer-islam.org/Rape.html|2=2011-05-20}} What is the punishment for rape in Christianity and in Islam?] ''- Answers to Islam''<br />
*[http://www.faithfreedom.org/forum/viewtopic.php?t=25949 Rape Law in Islam - THERE'S NONE] - ''[[Faith Freedom International|FFI Forum]]''<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Islam and Women]]<br />
[[Category:Islamic Law]]<br />
[[ru:Изнасилование в Исламе]]</div>WIBothttps://wikiislamica.net/index.php?title=Semen_Production_in_the_Quran&diff=95274Semen Production in the Quran2013-08-03T13:04:10Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div><metadesc>This article discusses the Qur'anic idea of semen production from between the sulb and the tara’ib.</metadesc><br />
[[Image:Sperms-H.jpg|thumb|180px|right|{{Quran|86|7}} says that sperm originates from the backbones and the ribs, a theory similiar to another erroneous theory proposed by [[w:Hippocrates|Hippocrates]] in 5th century BC (1000 years before Islam). Hippocrates taught that semen comes from all the fluid in the body, diffusing from the brain into the spinal marrow, before passing through the kidneys and via the testicles into the penis <ref>Hippocratic Writings , op. Cit., 317-8</ref>]]<br />
This article discusses the [[Qur'an|Qur'anic]] idea of semen production from between the sulb and the tara’ib.<br />
==Introduction==<br />
<br />
Several Muslims promulgate the Qur'anic idea of semen production from between the ''sulb'' and the ''tara’ib''. There are at least seven distinct classes of explanations, all of these can be proven false. There are some excellent articles [[Refutations|refuting]] these assertions, for example, those of Sam Shamoun's found [http://answering-islam.org/Quran/Science/semenproduction.htm here] and [http://www.answeringislam.info/Shamoun/wonders.htm here.]<br />
<br />
This article aims to summarize the case against the various Muslim claims, so that a comprehensive review can be made of this important issue.<br />
<br />
==Verse 86:7==<br />
<br />
{{Quote|{{Qtt|86|7}}|يخرج من بين الصلب والترائب<br />
<br />
'''Transliteration:''' ''Yakhruju min bayni alssulbi waalttara-ibi'' <br />
<br />
'''Literal:''' It emerges/appears from between the spine and the rib bones.<ref>[{{Reference archive|1=http://iknowledge.islamicnature.com/quran/surah/86/lang/englishliteral/|2=2011-11-15}} 86. At-Tariq - The Morning Star (سورة الطارق) - Revealed in Makkah (English: Literal)] - IslamicNature, accessed November 15, 2011</ref>}}<br />
<br />
'''Various Translations:'''<br />
<br />
*Yusuf Ali: ''proceeding from between the backbone and the ribs.''<br />
*Pickthal: ''that issued from between the loins and ribs.'' <br />
*Arberry: ''issuing between the loins and the breast-bones.'' <br />
*Shakir: ''coming from between the back and the ribs.'' <br />
*Sarwar: ''which comes out of the loins and ribs.'' <br />
*Khalifa: ''from between the spine and the viscera.'' <br />
*Hilali/Khan: ''proceeding from between the back-bone and the ribs.''<br />
*Malik: ''that is produced from between the loins and the ribs.''<br />
*QXP: ''that issued from between tough rocks and mingled dust.''<br />
*Maulana Ali: ''coming from between the back and the ribs.''<br />
*Free Minds: ''it comes out from between the spine and the testicles.''<br />
<br />
'''Pickthall’s translation of verses 86:5-7'''<br />
<br />
{{Quote|{{Quran|86|5-7}}|So let man consider from what he is created. He is created from a gushing fluid that issued from between the loins and ribs. <br />
<br />
'''Transliteration:''' ''Falyanthuri al-insanu mimma khuliqa Khuliqa min ma-in dafiqin Yakhruju min bayni alssulbi waalttara-ibi''}}<br />
<br />
==Muslim Explanations==<br />
<br />
The seven different Muslim explanations are as follows:<br />
<br />
#Drs Maurice Bucaille and A.K. Giraud: Sulb and tara’ib refer to the sexual areas of the man and woman.<br />
#Ahmed A. Abd-Allah: Accepts and extends Bucaille’s assumption, and claims that all the acknowledged translations and tafsirs are in error, as ''sulb'' and ''tara’ib'' does not refer to a man’s backbone and ribs, but to the man’s “hardening” (i.e. penis) and a woman’s erogenous zones (not including the vagina).<br />
#Dr Zakir Naik: Sulb and tara’ib refers to the backbone and ribs of both sexes, however the verses refer only to the gonads in the embryonic stage, and not to adults in the act of sexual reproduction.<br />
#Dr Jamal Badawi: The verses refer not to semen production but to the blood of the aorta as the ‘gushing fluid poured forth’.<br />
#Tafsir Ibn Kathir: ''Sulb'' refers to the man’s backbone, and ''tara’ib'' refers to the woman’s chest.<br />
##Tafsir al-Jalalayn - issuing from between the loins, of the man, and the breast-bones, of the woman.<br />
##Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs- (That issued from between the loins) of a man (and ribs) the ribs of a woman.<br />
#Muhammad Asad: ''Sulb'' refers to the man’s loins and ''tara’ib'' refers to the woman’s pelvic arch.<br />
#Moiz Amjad, the “Learner”, makes three claims; a) ''Sulb'' and ''tara’ib'' refers to the blood supply of the testes emanating from between the man’s back and ribs, b) The embryonic gonads originate in the area as per Dr Zakir Naik, and c) The ''sulb'' and ''tara’ib'' region is a euphemism for the male sexual organ.<br />
<br />
==Analysis==<br />
<br />
===Dr. Maurice Bucaille===<br />
<br />
{{Quote|Dr Maurice Bucaille|"Two verses in the Qur'an deal with sexual relations themselves...When translations and explanatory commentaries are consulted however, one is struck by the divergences between them. I have pondered for a long time on the translation of such verses (In plain English that means there is "an improbability or a contradiction, prudishly called a `difficulty'" ), and am indebted to Doctor A. K. Giraud, Former Professor at the Faculty of Medicine, Beirut, for the following: <br />
<br />
`(Man was fashioned from a liquid poured out. It issued (as a result) of the conjunction of the sexual area of the man and the sexual area of the woman.' <br />
<br />
"The sexual area of the man is indicated in the text of the Qur'an by the word sulb (singular). The sexual areas of the woman are designated in the Qur'an by the word tara'ib (plural). <br />
<br />
"This is the translation which appears to be most satisfactory."<ref>[http://www.al-islam.com/articles/articles-e.asp?fname=Q_S018 The Qur'an and Sex Education]</ref>}}<br />
<br />
While there is evidence that ''sulb'' can mean “hardening” and thus, the penis, there is no evidence that ''tara’ib'' can mean the vagina. Bucaille and Giraud appear to have assumed that ''tara’ib'' means the ’sexual areas of the woman’, without providing supporting evidence. Even if ''tara'ib'' means what Bucaille and Giraud want it to mean, the term, 'sexual areas of the woman' is too vague to be meaningful. To assume that it means the vagina is merely an assumption, and may constitute the logical fallacy of equivocation.<br />
<br />
Therefore, Bucaille is debunked.<br />
<br />
=== Ahmed A. Abd-Allah===<br />
<br />
Abd-Allah extends Bucaille’s proposition, providing dictionaries and tafsirs to support his case that ''sulb'' means ‘hardening’ and ''tara’ib'' means the sexual areas of the woman.<br />
<br />
'''Here is Abd-Allah's definition of ''sulb'':'''<br />
<br />
{{Quote|Ahmed A. Abd-Allah|Note that 'sulb' is *singular*. In the dictionary by Wehr you cite below, you will see that its meaning of backbone is *only* when we take the *plural* word of sulb (aslaab). In its singular form, it means hardening.}}<br />
<br />
We do find it surprising that almost all the commonly available translations of the Qur'an refer to ''sulb'' as the backbone, though some refer to loins. Even Ibn Kathir accepts backbone. Is Wehr a more authoritative and knowledgeable authority on the Arabic language than Ibn Kathir? This is difficult to believe. <br />
<br />
Regardless, Abd-Allah’s proposition collapses with his own definitions of ''tara’ib''. He failed to show that his tafsirs and dictionaries explain ''tara’ib'' to mean vagina. Instead, ''tara’ib'' is defined as breasts, eyes, legs and chest. Any person (sexually-experienced or not) would know that while erogenous zones are important in foreplay, the sexual act really must be consummated through the vagina. <br />
<br />
Further Abd-Allah’s reference to Ibn Kathir’s tafsir is disingenuous as he only mentions the one half of the description which supports his case (i.e. ''tara’ib'' refers to the woman), while leaving out the other half that debunks it (i.e. ''tara’ib'' is the woman’s ribs). This selective quoting may be construed by many readers to be [[Lying|deceptive]] and deceitful.<br />
<br />
===Dr. Zakir Naik===<br />
<br />
{{Quote|Dr Zakir Naik|Man Created From A Drop Emitted From Between The Back Bone And The Ribs<br />
<br />
“Now let man but think From what he is created! He is created from A drop emitted – Proceeding from between The back bone and the ribs.” [Al-Qur’aan 86:5-7]<br />
<br />
In embryonic stages, the reproductive organs of the male and female, i.e. the testicles and the ovaries, begin their development near the kidney between the spinal column and the eleventh and twelfth ribs. Later they descend; the female gonads (ovaries) stop in the pelvis while the male gonads (testicles) continue their descent before birth to reach the scrotum through the inguinal canal. Even in the adult after the descent of the reproductive organ, these organs receive their nerve supply and blood supply from the Abdominal Aorta, which is in the area between the backbone (spinal column) and the ribs. Even the lymphatic drainage and the venous return goes to the same area.}}<br />
<br />
Firstly, Dr Naik’s embryology is a little askew as the original position of the cells destined to develop into spermatogonia (sperm producing cells) is not ventro-medial to the kidneys (where they undoubtedly develop) but in the wall of the yolk sac:<br />
<br />
{{Quote||Testes and ovaries are derived from the mesodermal epithelium (mesothelium) lining the posterior abdominal wall, the underlying mesenchyme and the primordial germ cells.<br />
<br />
The primordial germ cells form in the wall of the yolk sac during week 4. They later migrate into the developing gonads at week 6 and differentiate into the definitive germ cells (oogonia / spermatogonia).<ref>[http://web.indstate.edu/thcme/duong/EMBRYOL.html Indiana University; School of Medicine]</ref>|The Developing Human, 6th ed., p. 323, fig. 13-28}} <br />
<br />
Even if we accept Dr Naik’s assertion that the verse refers to the embryonic testes, it is unclear whether the gonads are located where he claims, i.e. between the spinal column and the eleventh and twelfth ribs. <br />
<br />
'''This cross-sectional diagram of the human embryo shows the gonads at or around the level of the placenta:''' <br />
<br />
<center>[[Image:Gondev154.gif]]</center><br />
<br />
Thus, it is not strictly true that the embryonic testes is located specifically between the spinal column and the eleventh and twelfth ribs as the gonadal or genital ridge (precursor of the gonads) is commonly believed to lie medial to the lower part of the mesonephros, while the adult kidney actually develops from the metanephros.<br />
<br />
It is incorrect to assume the position of the embryonic gonads from the position of the adult kidneys, as the embryonic positions of gonads and kidneys are not the same as their adult positions. Gonads descend, while kidneys enlarge and ascend. It should also be noted that the developing gonads are ventro-medial to the mesonephros (i.e. the embryonic kidney) and not the metanephros (which would develop into the adult kidney). Hence it would seem that Zakir Naik does not know the embryology of the urogenital system and cannot differentiate between the mesonephros and the metanephros.<br />
<br />
Even if we were to accept Naik’s implied association between embryonic and adult anatomical positions, he is also wrong because in the condition of cryptorchidism where the testes is undescended, the highest position of the undescended testes is '''below''' the kidney. <ref>[http://www.nakshatras.net/genetics_basics.htm genetics basics]</ref><br />
<br />
Note that the inferior pole of the kidney lies around ''L3'' (the third lumbar vertebra), thus the embryonic testes must be below ''L3''. The twelth rib does not extend below ''L2''. Since the testes are '''below''' the kidneys, there is no possibility that the testes were ever between the ribs and the backbone either in the embryonic or the adult (as with cryptorchidism) stage.<br />
<br />
<br />
Further, it seems disingenuous to interpret a ‘drop emitted, proceeding from between the backbone and the ribs’ to mean the embryonic development of the testes, as the ‘drop emitted’ suggests a fully developed and functional testes, rather than an embryonic structure. Embryonic testes do not emit, ejaculate, gush forth, pour forth, spurt or ejaculate any substance; only the peri- and post-pubertal testes do.<br />
<br />
Lastly, Naik’s explanation of the nerve, blood and lymphatic circular from the abdominal aorta is irrelevant and constitutes the logical fallacy of the red herring. This is because verses 85:6 speak about ‘a drop emitted’, commonly taken to mean semen and semen only as this drop is directly responsible for human reproduction, something which cannot be claimed for nerve signals, blood or lymph. Further, circulation and nerve supply do not correlate with embryonic origin. For example, the blood supply, lymphatics and nerve supply of the lower limbs originate in the abdomen and pelvis. Does that mean the lower limbs embryonically originated in the abdomen and pelvis? No it does not.<br />
<br />
===Dr. Jamal Badawi===<br />
<br />
{{Quote||Badawi must assume that "gushing fluid poured forth" refers to the aorta which according to a book cited by him, Clinical Anatomy, supplies the testes and ovaries with the necessary nutrients and this is what the Quran refers to.<ref>[http://www.answering-islam.org/Shamoun/wonders.htm A Christian Response to Dr. Jamal Badawi's "Seven Wonders of The Quran"] - Answering-Islam.org </ref>}}<br />
<br />
Dr. Badawi’s proposition is debunked with the same explanation given for Naik’s blood circulation proposition.<br />
<br />
===Ibn Kathir===<br />
<br />
{{Quote||'''Yakhruju min bayni as-sulbi w'at-tara'ib'''<br />
<br />
''Proceeding from between the backbone and the ribs''<br />
<br />
This concludes the description started in ayah 5. The following is an excerpt of commentary on this passage, from Tafsir Ibn Kathir:<br />
<br />
:'Referring to the creation of man from a drop of fluid gushing forth from between the backbone and the ribs, Allah emphasizes the inherent weakness of man... Allah says that man has been created from a mix of seminal fluid of man which gushes forth from the backbone and the yellowish fluid of woman that flows from her ribs.'<ref>[http://www.muhajabah.com/islamicblog/archives/a_quranic_journal/002121.php A Quranic Journal: Surah at-Tariq ayah 7]</ref>|Tafsir Ibn Kathir}}<br />
<br />
Modern medical science suggests that semen does not emanate from a man’s backbone, nor do a woman’s sexual secretions emanate from her ribs.<br />
<br />
===Muhammad Asad===<br />
<br />
{{Quote||(5) LET MAN, then, observe out of what he has been created:<br/><br />
(6) he has been created out of a seminal fluid<br/><br />
(7) issuing from between the loins [of man] and the pelvic arch [of woman].<br />
<br />
* The plural noun tara'ib, rendered by me as "pelvic arch", has also the meaning of "ribs" or "arch of bones"; according to most of the authorities who have specialized in the etymology of rare Quranic expressions this term relates specifically to female anatomy (Taj al-'Arus).<ref>[http://www.geocities.com/masad02/086.html The Message of the Quran - Muhammad Asad] - Surah 86 </ref>|Muhammad Asad}} <br />
<br />
Even if we accept Muhammad Asad’s definition of ''sulb'' as the male loins, it is a stretch of the imagination to accept that sexual reproduction is the consequence of a union between the male loins and the female pelvic arch. Note that the tafsir does not claim ''tara’ib'' means the pelvis, but the pelvic arch which is a specific part of the pelvis. This suggests that a claim of euphemism cannot apply due to the specificity of the description.<br />
<br />
===Moiz Amjad===<br />
<br />
The “Learner”, makes three claims:<br/> <br />
*'''Sulb and tara’ib refer to the blood supply of the testes emanating from between the man’s back and ribs,'''<br />
<br />
This is has already been debunked in our refutation to Dr. Naik.<br />
<br />
*'''The embryonic gonads originate in the area (as per Dr. Zakir Naik)''' <br />
<br />
This is has already been debunked in our refutation to Dr. Naik.<br />
<br />
*'''The ''sulb'' and ''tara’ib'' region is an euphemism for the male sexual organ.'''<br />
<br />
Amjad’s hilarious attempt to show this by drawing lines on pictures of a human skeleton is unworthy of formal refutation due to its patent absurdity. Any line can enclose any human organ if that line is drawn on the surface of the body.<br />
<br />
==Conclusion==<br />
<br />
The various attempts to show that the Qur'an correctly describes semen production are not supported by modern scientific knowledge.<br />
<br />
These propositions are frequently conflicting, for instance, Ibn Kathir refers to ''tara’ib'' as a female organ, while other tafsirs claim it belongs to the man.<ref>http://www.montazar.net/eng/menu/1/quran/tafseer/tafseer-of-holy-quran/light/html/086/86_1-10.htm</ref> Another conflict is the definition of ''sulb'' to mean either the backbone or the ‘hardening’ or the loins. <br />
<br />
A point often missed, though alluded to by Dr. Campbell, is the phrase ''“min bain”'' which literally means ''“from between”''. If this interpretation is accepted, which seems to be the case from a reading of the commonly available translations, then one must also note that semen emanates ''from'' the penis, and not ''from between'' the penis and the vagina. To be strictly correct, semen emanates ''from'' the penis ''into'' the vagina. This point seems to rule out tara’ib as being anything to do with the female sexual partner.<br />
<br />
{{Core Science}}<br />
==See Also==<br />
<br />
{{Hub4|Reproduction|Reproduction}}<br />
{{Hub4|Mistranslated Verses|Mistranslated Verses}}<br />
<br />
==External Links==<br />
<br />
*[http://www.reocities.com/masad02/086.html The Message of the Quran by Muhammad Asad]<br />
<br />
*[http://www.answeringislam.info/Shamoun/wonders.htm Answering Dr. Jamal Badawi: A Christian Response to Dr. Jamal Badawi's "Seven Wonders of The Quran" by Sam Shamoun] <br />
<br />
*[http://www.answering-islam.org/Quran/Science/semenproduction.htm The Quran on Semen Production by Sam Shamoun]<br />
<br />
*[http://www.answering-islam.org/Campbell/s4c2b.html No Scientific Problems (Errors?!?) in the Quran by Dr William Campbell]<br />
<br />
*[http://www.islam-watch.org/SyedKamranMirza/Quran-Human-Embryology.htm Science in Quran: Ambiguity of Human Embryology]<br />
<br />
===Links from Muslims===<br />
<br />
*[http://www.al-islam.com/articles/articles-e.asp?fname=Q_S018 The Qur'an and Sex Education by Dr Maurice Bucaille]<br />
<br />
*[http://www.answering-christianity.com/quran/blemish.htm Ahmed A. Abd-Allah]<br />
<br />
*[http://www.understanding-islam.com/related/text.asp?type=question&qid=100 Does Semen Emanate From Between the Ribs and the Back? (Al-Taariq 86: 6 - 7) by Moiz Amjad]<br />
<br />
*[http://www.ymofmd.com/books/qms.pdf The Qur’aan and Modern Science: Compatible or Incompatible by Dr Zakir Naik]<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:Islam and Science]]<br />
[[Category:Qur'an]]<br />
[[Category:Hector]]</div>WIBothttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Zakat_and_Sadaqah&diff=95272Qur'an, Hadith and Scholars:Zakat and Sadaqah2013-08-03T13:03:51Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>{{QuranHadithScholarsIndex}}<br />
==Qur'an==<br />
<br />
{{Quote|{{Quran|2|43}}|Establish worship, pay the poor-due, and bow your heads with those who bow (in worship).}}<br />
<br />
{{Quote|{{Quran|2|219}}|... And they ask thee what they ought to spend. Say: that which is superfluous. Thus Allah maketh plain to you (His) revelations, that haply ye may reflect.}}<br />
<br />
{{Quote|{{Quran|2|254}}|O ye who believe! Spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (Will avail), nor friendship nor intercession. Those who reject Faith they are the wrong-doers.}}<br />
<br />
{{Quote|{{Quran|2|262}}|Those who spend their wealth for the cause of Allah and afterward make not reproach and injury to follow that which they have spent; their reward is with their Lord, and there shall no fear come upon them, neither shall they grieve.}}<br />
<br />
{{Quote|{{Quran|2|270}}|And whatever ye spend in charity or devotion, be sure Allah knows it all. But the wrong-doers have no helpers.}}<br />
<br />
{{Quote|{{Quran|2|272}}|The guiding of them is not thy duty (O Muhammad), but Allah guideth whom He will. And whatsoever good thing ye spend, it is for yourselves, when ye spend not save in search of Allah's Countenance; and whatsoever good thing ye spend, it will be repaid to you in full, and ye will not be wronged.}}<br />
<br />
{{Quote|{{Quran|2|273}}|(Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.}}<br />
<br />
{{Quote|{{Quran|4|77}}|Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poordue, but when fighting was prescribed for them behold! a party of them fear mankind even as their fear of Allah or with greater fear, and say: Our Lord! Why hast Thou ordained fighting for us? If only Thou wouldst give us respite yet a while! Say (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil); and ye will not be wronged the down upon a date-stone.}}<br />
<br />
{{Quote|{{Quran|9|5}}|But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful.}}<br />
<br />
{{Quote|{{Quran|9|60}}|Alms are only for the poor and the needy, and the officials (appointed) over them, '''and those whose hearts are made to incline (to truth)''' and the (ransoming of) captives and those in debts and in the way of Allah and the wayfarer; an ordinance from Allah; and Allah is knowing, Wise.}}<br />
<br />
{{Quote|{{Quran|9|71}}|And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and they pay the poor-due, and they obey Allah and His messenger. As for these, Allah will have mercy on them. Lo! Allah is Mighty, Wise.}}<br />
<br />
{{Quote|{{Quran-range|17|26|29}}|Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy wealth) in wantonness. Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord. But if thou turn away from them, seeking mercy from thy Lord, for which thou hopest, then speak unto them a reasonable word. And let not thy hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded.}}<br />
<br />
{{Quote|{{Quran|28|86}}|And thou hadst not expected that the Book would be sent to thee except as a Mercy from thy Lord: Therefore lend not thou support in any way to those who reject (Allah's Message).}}<br />
<br />
==Hadith==<br />
<br />
===Sahih Bukhari===<br />
<br />
{{Quote|{{Bukhari|2|24|486}}|Narrated Abu Huraira: Allah's Apostle said, "Whoever is made wealthy by Allah and does not pay the Zakat of his wealth, then on the Day of Resurrection his wealth will be made like a bald-headed poisonous male snake with two black spots over the eyes. The snake will encircle his neck and bite his cheeks and say, 'I am your wealth, I am your treasure.' " Then the Prophet recited the holy verses:-- 'Let not those who withhold . . .' (to the end of the verse). (3.180).}}<br />
<br />
{{Quote|{{Bukhari|2|24|489}}|Narrated Al-Ahnaf bin Qais: While I was sitting with some people from Quraish, a man with very rough hair, clothes, and appearance came and stood in front of us, greeted us and said, "Inform those who hoard wealth, that a stone will be heated in the Hell-fire and will be put on the nipples of their breasts till it comes out from the bones of their shoulders and then put on the bones of their shoulders till it comes through the nipples of their breasts the stone will be moving and hitting." After saying that, the person retreated and sat by the side of the pillar, I followed him and sat beside him, and I did not know who he was. I said to him, "I think the people disliked what you had said." He said, "These people do not understand anything, although my friend told me." I asked, "Who is your friend?" He said, "The Prophet said (to me), [...]}}<br />
<br />
{{Quote|{{Bukhari|2|24|522}}|Narrated Abu Huraira: The Prophet said, "Every day two angels come down from Heaven and one of them says, 'O Allah! Compensate every person who spends in Your Cause,' and the other (angel) says, 'O Allah! Destroy every miser.' "}}<br />
<br />
{{Quote|{{Bukhari|2|24|536}}|Narrated Abu Huraira: Abu Bakr said, "By Allah! If they (pay me the Zakat and) with-hold even a she-kid which they used to pay during the life-time of Allah's Apostle, I will fight with them for it." 'Umar said, "It was nothing but Allah Who opened Abu Bakr's chest towards the decision to fight, and I came to know that his decision was right."}}<br />
<br />
{{Quote|{{Bukhari|2|24|539}}|Narrated Abu Dhar: Once I went to him (the Prophet ) and he said, "By Allah in Whose Hands my life is (or probably said, 'By Allah, except Whom none has the right to be worshipped) whoever had camels or cows or sheep and did not pay their Zakat, those animals will be brought on the Day of Resurrection far bigger and fatter than before and they will tread him under their hooves, and will butt him with their horns, and (those animals will come in circle): When the last does its turn, the first will start again, and this punishment will go on till Allah has finished the judgments amongst the people."}}<br />
<br />
{{Quote|{{Bukhari|2|24|542}}|Narrated Abu Huraira: Allah's Apostle said, "There is no Zakat either on a horse or a slave belonging to a Muslim"}}<br />
<br />
{{Quote|{{Bukhari|2|24|543}}|Narrated Abu Huraira:- The Prophet said,"There is no Zakat either on a slave or on a horse belonging to a Muslim.}}<br />
<br />
{{Quote|{{Bukhari|2|24|547}}|Narrated Abu Huraira: Allah's Apostle (p.b.u.h) ordered (a person) to collect Zakat, and that person returned and told him that Ibn Jamil, Khalid bin Al-Walid, and Abbas bin 'Abdul Muttalib had refused to give Zakat." The Prophet said, "What made Ibn Jamll refuse to give Zakat though he was a poor man, and was made wealthy by Allah and His Apostle ? But '''you are unfair in asking Zakat from Khalid as he is keeping his armor for Allah's Cause (for Jihad)'''. As for Abbas bin 'Abdul Muttalib, he is the uncle of Allah's Apostle (p.b.u.h) and Zakat is compulsory on him and he should pay it double."}}<br />
<br />
{{Quote|{{Bukhari|2|24|556}}|Narrated Sad (bin Abi Waqqas): Allah's Apostle distributed something (from the resources of Zakat) amongst a group of people while I was sitting amongst them, but he left a man whom I considered the best of the lot. So, I went up to Allah's Apostle and asked him secretly, "Why have you left that person? By Allah! I consider him a believer." The Prophet said, "Or merely a Muslim (Who surrender to Allah)." I remained quiet for a while but could not help repeating my question because of what I knew about him. I said, "O Allah's Apostle! Why have you left that person? By Allah! I consider him a believer. " The Prophet said, "Or merely a Muslim." I remained quiet for a while but could not help repeating my question because of what I knew about him. I said, "O Allah's Apostle! Why have you left that person? By Allah! I consider him a believer." The Prophet said, "Or merely a Muslim." Then '''Allah's Apostle (p.b.u.h) said, "I give to a person while another is dearer to me, for fear that he may be thrown in the Hell-fire on his face (by renegating from Islam)."'''}}<br />
<br />
===Sahih Muslim===<br />
<br />
{{Quote|{{Muslim|5|2144}}|Abu Huraira reported Allah's Messsenger (may peace be upon him) as saying: No Sadaqa is due from a Muslim on his slave or horse.}}<br />
<br />
{{Quote|{{Muslim|5|2145}}, See Also: {{Muslim|5|2146}}|Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: No Sadaqa is due from a Muslim on his slave or horse.}}<br />
<br />
{{Quote|{{Muslim|5|2148}}|Abu Huraira reported that the Messenger of Allah (may peace be upon him) sent Umar for (collecting) Sadaqa (zakat), and it was said that Ibn Jamil, Khalid b. Walid and 'Abbas the uncle of the Messenger of Allah (may peace be upon him), refused (to pay it). Upon this the Messenger of Allah (may peace be upon him) said: Ibn Jamil is taking revenge but for this that he was destitute and Allah made him rich. As regards Khalid, '''you are unjust to Khalid, for be reserved his armours and weapons for the sake of Allah''', and as for 'Abbas, I shall be responsible for it and an equal amount along with it. And he again said: 'Umar, bear this in mind, the uncle of a person is like his father.}}<br />
<br />
{{Quote|{{Muslim|5|2166}}|Jabir b. 'Abdullah al-Ansari reported Allah's Messenger (may peace be upon him) as saying: The owner of a camel who does not pay what is due on it (would be punished in this way) that on the Day of Resurrection many more (along with his camel) would come and the owner would be made to sit on a soft sandy ground and they would trample him with their feet and hooves. And no owner of the cattle who does not pay what is due on them (would be spared the punishment) but on the Day of Resurrection, many more would come and he (the owner) would be made to sit on the soft sandy ground and would be gored by their horns and trampled under their feet. And no owner of the goats and sheep who does not pay what is due on them (would be spared of punishment) but many more would come on the Day of Resurrection and he (the owner) would be made to sit on a soft sandy ground and they would gore him with their horns and trample him under their hooves. And there would be more (among this flock of sheep and goat) without horns or with broken horns. And no owner of the treasure who does not pay its due but his treasure would come on the Day of Resurrection like a bald snake and would pursue him with its mouth open, and when it would come near he would run away from it, and he would be called thus:" Take your treasure which you concealed, for I do not need it." When he would find no way out he would put his hand in its mouth and it would gnaw it like a he-camel. Abu Zubair said: We heard Ubaid b. Umair saying this. We then asked Jabir b. 'Abdullah about this. And he also said like Ubaid b. Umair, Abu Zubair said: I heard 'Ubaid b. 'Umair saying: A man said: Messenger of Allah, what is due on camels? He said: Milking them near water, and lending of bucket (used for drawing water from it), or lending its male for mating with a she-camel and providing it as a ride for the sake of Allah.}}<br />
<br />
{{Quote|{{Muslim|5|2205}}|Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: There is never a day wherein servants (of God) get up at morn, but are not visited by two angels. One of them says: 0 Allah, give him more who spends (for the sake of Allah), and the other says: 0 Allah, bring destruction to one who withholds.}}<br />
<br />
{{Quote|{{Muslim|5|2227}}|Abu Haraira reported that the likeness of one who spends [in the path of Allah] or one who gives charity is that of a person who has two cloaks or two coats-of-mail over him right from the breast to the collar bones. And when the spender (and the other narrator said, when the giver of charity) makes up his mind to give charity, it (coat-mail) becomes expanded for him. But when a miserly person intends to spend, it contracts and every ring grips the place where it is. For the giver of charity, this coat-of. mail expands to cover his whole body and obliterates even his footprints. Abu Huraira said: (The miserly man) tries to expand it (the coat-of-mail) but it does not expand.}}<br />
<br />
{{Quote|{{Muslim|5|2300}}, See Also: {{Muslim|5|2301}}, and {{Muslim|5|2302}}|Sa'd reported that the Messenger of Allah (may peace be upon him) bestow- ed (some gifts) upon a group of people and I was sitting amongst them. The Messenger of Allah (may peace be upon him), however, left a person and he did not give him any. thing. and he seemed to me the most excellent among them (and thus deserved the gifts more than anyone else). So I stood up before the Messenger of Allah (may peace be upon him) and said to him in undertone: Messenger of Allah, what obout so and so? By Allah, I find him a believer. He (the Messenger of Allah) said: He may be a Muslim. I kept quiet for a short while, and then what I knew of him urged me (to plead his case again) and I said: Messenger of Allah, what about so and so? By Allah, I find him a believer. Upon this he (the Holy Prophet) said: He may, be a Muslim. I again remained quiet for a short while, and what I knew of him again urged me (to plead his case so I) said: Messenger of Allah, what about so and so? By Allah, I find him a believer. Upon this he '''(the Holy Prophet) said: He may be a Muslim. I often bestow (something) upon a person, whereas someone else is dearer to me than he, because of the fear that he may fall headling into the fire'''. And in the hadith transmitted by Hulwani this statement was repeated twice.}}<br />
<br />
{{Quote|{{Muslim|5|2303}}, See Also: {{Muslim|5|2304}}, and {{Muslim|5|2305}}|Anas b. Malik reported that when on the Day of Hunain Allah conferred upon His Apostle (may peace be upon him) the riches of Hawazin (without armed encounter), the Messenger of Allah (may peace be upon him) set about distributing to some persons of Quraish one hundred camels Upon this they (the young people from the Ansar) said: May Allah grant pardon to the Messenger of Allah (may peace be upon him) that he bestowed (these camels) upon the people of Quraish, and he ignored us, whereas our swords are still dripping blood. Anas b. Malik said: Their statement was conveyed to the Messenger of Allah (may peace be upon him) and he sent (someone) to the Ansar and gathered them under a tent of leather. When they had assembled, the Messenger of Allah (may peace be upon him) came to thera and said: What is this news that has reached me from you? The wise people of the Ansar said: Messenger of Allah, so far as the sagacious amongst us are concerned they have said nothing, but we have amongst us persons of immature age; they said: May Allah grant pardon to the Messenger of Allah (may peace be upon him) that he gave to the Quraish and ignored us (despite the fact) that our swords are besmeared with their blood. Upon this '''the Messenger of Allah (may peace be upon him) said: I give (at times material gifts) to persons who were quite recently in the state of unbelief, so that I may incline them to truth''' Don't you feel delighted that people should go with riches, and you should go back to your places with the Apostle of Allah? By Allah, that with which you would return is better than that with which they would return. They said: Yes, Messenger of Allah, we are pleased. The Holy Prophet said too: You would find marked preference (in conferring of the material gifts) in future, so you should show patience till you meet Allah and His Messenger and I would he at the Haud Kauthar. They said: We would show patience.}}<br />
<br />
{{Quote|{{Muslim|5|2313}}|Abdullah b. Zaid reported that '''when the Messenger of Allah (may peace be upon him) conquered Hunain he distributed the booty, and he bestowed upon those whose hearts it was intended to win'''. It was conveyed to him (the Holy Prophet) that the Ansar cherished a desire that they should be given (that very portion) which the people (of Quraish) had got. Upon this the Messenger of Allah (may peace be upon him) stood up and, after having praised Allah and lauded Him, addressed them thus: 0 people of Ansar, did I not find you erring and Allah guided you aright through me, and (in the state of) being destitute and Allah made you free from want through me, and in a state of disunity and Allah united you through me, and they (the Ansar) said: Allah and His Messenger are most benevolent. He (again) said: Why do you not answer me? They said: Allah and His Messenger are the most benevolent. He said, If you wish you should say so and so, and the event (should take) such and such course (and in this connection he made a mention) of so many things. 'Amr is under the impressionthat he has not been able to remember them. He (the Holy Prophet) further said: Don't you feel happy (over this state of affairs) that the people should go away with goats and camels, and you go to your places along with the Messenger of Allah? The Ansar are inner garments (more close to me) and (other) people are outer garments. Had there not been migration, I would have been a man from among the Ansar. If the people were to tread a valley or a narrow path, I would tread the valley (chosen) by the Ansar or narrow path (trodden) by them. And you would soon find after me preferences (over you in getting material benefits). So you should show patience till you meet me at the Haud (Kauthar).}}<br />
<br />
==Scholars==<br />
<br />
===Not for Non-Muslims===<br />
<br />
{{Quote|1=[http://qa.sunnipath.com/issue_view.asp?HD=1&ID=1527&CATE=5 <!-- Back up http://www.webcitation.org/query?url=http%3A%2F%2Fqa.sunnipath.com%2Fissue_view.asp%3FHD%3D1%26ID%3D1527%26CATE%3D5&date=2011-10-02 -->Zakat Cannot Be Given To Non-Muslims]<BR>Shaykh Faraz Rabbani, SunniPath Q&A, July 3, 2005|2=There is '''scholarly consensus (ijma`) that zakat cannot be given to non-Muslims''', as mentioned by Ibn al-Mundhir, Kasani, Ibn Qudama, Buhuti, and others.<br />
<br />
Muwaffaq Ibn Qudama, a great Hanbali Imam, says in his Mughni:<br />
<br />
'We do not know of any difference of opinion among the people of knowledge (ahl al-`ilm) that zakat on wealth cannot be given to a kafir' Ibn al-Mundhir said, 'There is consensus of all those whose positions we know from the people of knowledge that a non-Muslim (dhimmi) cannot be given any zakat.'<br />
<br />
'This is because the Prophet (Allah bless him & give him peace) said to Mu`adh [in the authentic hadith, reported by Bukhari 1365, Muslim 26-27, and elsewhere], 'Tell them that they are obliged to give a charity (i.e. zakat) that is taken from their rich and given to their poor.'<br />
<br />
'The Prophet Muhammad (Allah bless him and give him peace) specified the Muslims as giving it to their poor, just as he specified that it is only obligatory on their rich.' [Ibn Qudama, al-Mughni, 2.1774]<br />
<br />
The hadith commentators mention that their '''above refers to 'the Muslims,' in both cases'''. This is how Imam Kasani explained it in his Bada'i` al-Sana'i` in Hanafi fiqh, too.<br />
<br />
As for 'those whose hearts are to be inclined,'''' this category has been abrogated''' according to the Hanafi scholars. [Hidaya] There is difference of opinion regarding this point, however, among the schools of fiqh.}}<br />
<br />
{{Quote|1=[{{Reference archive|1=http://www.islamicawakening.com/viewarticle.php?articleID=984|2=2011-10-02}} The way of giving Zakat al-Fitr in non-Islamic Lands]<BR>Haytham bin Jawwad al-Haddad, Islam Awakening, Article ID: 984|2=It is best that zakatu-l-fitr be given to the poor and the needy (al-miskin - someone whose level of poverty is more or less than the poor (al-faqir), but does not let others know of his need nor does he beg from others), these are the first two categories of the eight to whom zakat is normally given to; this due to his salallahu alayhi wa salam saying, ‘…and as food for the needy’. The majority of scholars are of the opinion that '''zakatu-l-fitr is not to be given to non-Muslims'''.}}<br />
<br />
{{Quote|1=[{{Reference archive|1=http://islamqa.com/en/ref/21384|2=2011-10-02}} Giving zakaah to kaafirs]<BR> Sheikh Muhammed Salih Al-Munajjid, Islam Q&A, Fatwa No. 21384|2='''It is not permissible to give zakaah on one’s wealth or crops, or Zakaat al-Fitr, to kaafirs, even if they are poor, or wayfarers, or debtors''', and if one who gives zakaah to them, that is not counted as zakaah. <br />
<br />
It is permissible to give regular charity – '''not obligatory''' charity (i.e., zakaah) to poor kaafirs, and to exhange gifts and with them and treat them well '''to soften their hearts towards Islam''', so long as they have not carried out any hostile actions against the Muslims, which would disallow that. Allaah says (interpretation of the meaning): <br />
<br />
“Allaah does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allaah loves those who deal with equity”<br />
<br />
[al-Mumtahanah 60:8] <br />
<br />
And Allaah is the Source of strength. May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace. <br />
<br />
From Fataawa al-Lajnah al-Daa’imah, vol. 10, p. 30 <br />
<br />
There is one category of zakaah that may be given to the kuffaar, which is “'''to attract the hearts of those who have been inclined (towards Islam)'''” (cf. al-Tawbah 9:60). It is permissible to give zakaah funds to those kaafirs who hold positions of authority and influence among their people, if there is the hope that by giving them something they may become Muslims, then those who are under them may become Muslim too. And Allaah is the Source of strength.}}<br />
<br />
{{Quote|1=[{{Reference archive|1=http://islam1.org/iar/imam/archives/2004/12/30/zakatulmal_zakat.php|2=2011-10-14}} Zakat-ul-mal (Zakat)]<BR>Imam's Corner, The Islamic Association of Raleigh|2=WHO IS ELIGIBLE TO RECEIVE ZAKAT?<br />
<br />
There are eight categories of people eligible to receive Zakat. They have been specified in the Noble Qur'an what can be translated as, "Alms are for the poor, the needy, the employees who administer the funds, those whose hearts have been recently reconciled to the Truth, those in bondage, those in debt, in the cause of Allah, and the wayfarer, (thus it is) ordained by Allah, and Allah is most knowledgeable, most wise." [Surah At-Tawbah (9:60)]<br />
<br />
Based on this verse, the ways of spending Zakat funds can be classified as follows:<br />
<br />
1. For the poor (Fuqara') who do not have enough to take care of their basic needs.<br />
<br />
2. For the needy (Masakeen) whose basic needs are met but their income does not take care of other important needs.<br />
<br />
3. For those whose sole job is to collect and distribute the Zakat funds.<br />
<br />
4. '''For those who are close to accepting Islam as a religion, and those non-Muslims whose evil can be avoided if they receive money'''.<BR>. . .<BR><br />
WHO IS NOT ELIGIBLE TO RECEIVE ZAKAT?<br />
<br />
There are categories of people who are not eligible to receive Zakat. They include: <br />
<br />
1. the rich who have enough to support themselves<br />
<br />
2. the healthy person who is capable of working and earning his living, unless he cannot find a job or his job does not provide him with enough money to support himself and his family. About these two categories, the Prophet (SAW) said: "Alms are not to be given to the rich or to the well-built.” [An authentic Hadith reported by Imam Abu Dawood] The term "well-built” conveys the meaning that he is able to work and support himself.<br />
<br />
In addition, Zakat cannot be paid to: <br />
<br />
3. one's dependents whom he is responsible for supporting. These include the wife, the parents, grandparents (up to the eldest living grand grandparent), children, and grandchildren (down to the last born grand grandchild).<br />
<br />
Finally, Zakat cannot be paid to: <br />
<br />
4. '''a non-Muslim, unless this person belongs to category No. 4 of those eligible to receive Zakat (see previous section)'''.}}<br />
<br />
<br />
{{Quote|1=[{{Reference archive|1=http://www.askimam.org/fatwa/fatwa.php?askid=e01c5dcc9256165fc5b55997b66a482e|2=2011-10-17}} Imam of our Masjid has given Fatwa that Zakat can be given to non muslims]<BR>Muhammed Zakariyya Desai, Ask Imam, Fatwa No. 15407, July 22, 2007|2=''Question:''<br />
<br />
Imam of our Masjid has given Fatwa that Zakat can be given to non muslims. They give reference to the Ayah in Qur'an that it does not prohibit in detail giving zakat to nonmuslims. Can you please give your response.<br />
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''Answer:''<br />
<br />
In the name of Allah, Most Gracious, Most Merciful<br />
<br />
Assalaamu `alaykum waRahmatullahi Wabarakatoh <br />
<br />
At the outset, you must understand that not all the commands are expressly mentioned in the Quraan. There are many instances where Allah would indicate a command and not elaborate. For example, lets take the command of Salaah. Allah only states "Perform your Salaah and discharge your Zakaat". Where in the Quraan do we find the explanation of how many Rakaats to perform for Fajr, Zuhr, Asr, Maghrib and Esha? Where in the Quraan does Allah mention the minimum amount on which Zakaat has to be discharged? <br />
<br />
'''Surely, these are not mentioned in the Quraan. These are explained in detail by our beloved Rasulullah ( صلى الله عليه و سلّم ) in his Ahadith'''. Do not become fooled by those who only claim to follow the rulings of the Quraan and ignore the Ahadith. The Quraan and Hadith are inseparable and one can never be guided if he/she ignores any one.<br />
<br />
You state that the Imaam has referred to an Ayah of the Quraan that states it is permissible to give Zakaat (obligatory) to non Muslims. '''You may ask him to forward that Ayah to us. We have not come across any such Ayah'''. Furthermore, the '''Fuqahaa are express in their works that it is not permissible to give Zakaat to non Muslims'''. <br />
<br />
Therefore, you should not become deceived by people who claim to only follow the Quraan. There is no need to discuss this issue in detail as any person with sound academic background would know this. If the Imaam is sincere he may contact us directly and we would engage with him on an academic level after coming to know his qualifications. We do not wish to discuss issues with someone whom we do not know as sometimes this is time consuming and a futile exercise. <br />
<br />
And Allah knows best<br />
<br />
Wassalam <br />
<br />
Muhammed Zakariyya Desai,<br />
<br />
Checked and Approved by:<br />
<br />
Mufti Emraan Vawda<br />
<br />
Darul Iftaa, Madrassah In'aamiyyah}}<br />
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{{Quote|[http://www.shafiifiqh.com/maktabah/relianceoftraveller.pdf Reliance of the Traveller: A Classic Manual of Islamic Sacred Law]<BR>Ahmad ibn Naqib al-Misri, Edited and Translated by Nuh Ha Mim Keller|THE EIGHT CATEGORIES OF RECIPIENTS<br />
<br />
'''h8.7''' It is obligatory to distribute one's zakat among eight categories of recipients (O: meaning that zakat goes to none besides them), one-eighth of the zakat to each category.<BR>. . .<BR><br />
THOSE WHOSE HEARTS ARE TO BE RECONCILED<br />
<br />
'''h8.14''' - The fourth category is those whose hearts are to be reconciled. '''If they are non-Muslims, they are not given zakat''', but if Muslims, then they may be given it (O: so that their certainly may increase, or if they are recent converts to Islam and are alienated from their kin).<BR>. . .<BR><br />
'''h8.24''' - '''It is not permissible to give zakat to a non-Muslim''', or to someone whom one is obliged to support (def: m12.1), such as a wife or family member.}}<br />
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===Spend on Jihad===<br />
<br />
{{Quote|Yusuf al-Qaradawi, Fiqh az-Zakat: A Comparative Study|The most honorable form of jihad nowadays is fighting for the liberation of Muslim land from the domination of unbelievers, regardless of their religion or ideology. The communist and the capitalist, the Westerner and the Easterner, Christian, Jew, pagan or unbeliever, all are aggressors when they attack and occupy Muslim land. Fighting in defence of the home of Islam is obligatory until the enemy is driven away and Muslims are liberated.<BR>. . .<BR><br />
Today Muslim land is occupied in Palestine, Kashmire, Eritrea, Ethiopia, Chad, Somalia, Cyprus, Samarqand, Bukhara, Tashkent, Uzbekistan, Albania and serveral other occupied countries. Declaring holy war to save these Muslim lands is an Islamic duty, and '''fighting for such purposes in those occupied territories is the Way of Allah for which zakat must be spent'''.<BR>. . .<BR><br />
The most important form of jihad today is serious, purposefully organized work to rebuild Islamic society and state and to implement the Islamic way of life in the political, cultural and economic domains. '''This is certainly most deserving of zakat'''.}}<br />
<br />
{{Quote|1=[{{Reference archive|1=http://www.onislam.net/english/ask-the-scholar/international-relations-and-jihad/jihad-rulings-and-regulations/174504-spending-zakah-money-on-jihad.html?Regulations=|2=2011-10-13}} Spending Zakah Money on Jihad]<BR>Yusuf Al-Qaradawi, IslamOnline, March 9, 2011|2=''Question:'' <br />
<br />
As-salamu `alaykum.Is a Muslim allowed to spend some of the money of Zakah (obligatory charity) on his journey to take part in Jihad in the Cause of Allah?<br />
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''Answer:''<br />
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Wa `alaykum as-salam warahmatullahi wabarakatuh.<br />
<br />
In the Name of Allah, Most Gracious, Most Merciful.<br />
<br />
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.<br />
<br />
First of all, we would like to thank you for the great confidence you have in us. We hope our efforts meet your expectations.<br />
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It is the duty of every Muslim to support all his fellow Muslims in all times especially at times of calamities as all Muslims constitute one body when an organ of it aches, all the other organs feel ill as a result. In his Hadith, the Prophet (peace and blessings be upon him) stated: ''"A Muslim is a brother of a Muslim. He must not wrong him, nor fail him, nor hand him over (to enemies)."'' Muslim scholars state that there is nothing wrong in paying the Zakah as well as sadaqah to oppressed Muslims in Iraq, Palestine, Kashmir, Burma and in every part of the world.<br />
<br />
In his response to the question, ''Sheikh Yusuf Al-Qaradawi'', the prominent Muslim scholar, states the following:<br />
<br />
The meaning of Jihad in our present time particularly refers to striving to liberate Muslim lands from the grip of the disbelievers who usurped them and imposed on them their own laws in lieu of the Divine Law. Those disbelievers may be Jews, Christians or both or even pagans, who follow no particular religion at all. Disbelievers are all alike.<br />
<br />
Capitalists, Communists, Westerners, Easterners, People of the Book and pagans are by no means different from one other. They should all be fiercely fought if they attempt to occupy any part of the Muslim land. This duty falls on those closest to the occupied land, who should be aided by those closest to them, who, in turn, ought to be aided by those closest to them, till it becomes incumbent on all Muslims to take part in Jihad.<br />
<br />
Muslims have never been more severely afflicted than they are nowadays. Many of their lands have been captured by the disbelievers, on top of which is Palestine that has fallen victim to corrupt Jews. Similarly, Kashmir has been dominated by pagan Hindus. Chechnya and other Islamic states have fallen in the grip of pagan tyrannical communism.<br />
<br />
Retrieving these lands, freeing them from the clutches of atheists and their twisted laws is the joint responsibility of all Muslims. Declaring Jihad to save our land is an Islamic obligation.<br />
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If war is waged anywhere to achieve this goal, namely to free the occupied lands of the laws and the tyranny of disbelievers, it is undoubtedly '''a case of Jihad for the sake of Allah. It thus needs to be financed from the money of Zakah''', the amount of which is to be decided based on the total sum of the charity, the requirements of Jihad as well as the degree of the need of other potential recipients of charity. This is all to be decided by reliable scholars, if they are to be found.<br />
<br />
Allah Almighty knows best.}}<br />
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{{Quote|1=[{{Reference archive|1=http://islam1.org/iar/imam/archives/2004/12/30/zakatulmal_zakat.php|2=2011-10-14}} Zakat-ul-mal (Zakat)]<BR>Imam's Corner, The Islamic Association of Raleigh|2=WHO IS ELIGIBLE TO RECEIVE ZAKAT?<br />
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There are eight categories of people eligible to receive Zakat. They have been specified in the Noble Qur'an what can be translated as, "Alms are for the poor, the needy, the employees who administer the funds, those whose hearts have been recently reconciled to the Truth, those in bondage, those in debt, in the cause of Allah, and the wayfarer, (thus it is) ordained by Allah, and Allah is most knowledgeable, most wise." [Surah At-Tawbah (9:60)]<br />
<br />
Based on this verse, the ways of spending Zakat funds can be classified as follows:<BR>. . .<BR><br />
7. In the cause of Allah (SWT): the scholars have said that what is meant here is that '''Zakat can be given to those who volunteer to fight in the cause of Allah''' (SWT) and do not receive a fixed salary from the government.}}<br />
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{{Quote|[http://www.shafiifiqh.com/maktabah/relianceoftraveller.pdf Reliance of the Traveller: A Classic Manual of Islamic Sacred Law]<BR>Ahmad ibn Naqib al-Misri, Edited and Translated by Nuh Ha Mim Keller|THE EIGHT CATEGORIES OF RECIPIENTS<br />
<br />
'''h8.7''' - '''It is obligatory to distribute one's zakat among eight categories of recipients (O: meaning that zakat goes to none besides them)''', one-eighth of the zakat to each category.<br />
(n: In the Hanafi school, it is valid for the giver to distribute his zakat to all of the categories, some of<br />
them, or to confine himself to just one of them (al-Lubab fi sharh al-Kitab(y88), 1.155).)<BR>. . .<BR><br />
THOSE FIGHTING FOR ALLAH<br />
'''h8.17''' - '''The seventh category is those fighting for Allah, meaning people engaged in Islamic military operations''' for whom no salary has been allotted in the army roster (O: but who are volunteers for jihad without remuneration). They are given enough to suffice them for the operation, even if affluent; of weapons, mounts, clothing, and expenses (O: for the duration of the journey, round trip, and the time they spend there, even if prolonged. Though nothing has been mentioned here of the expense involved in supporting such people's families during this period, it seems clear that they should also be given it).}}<br />
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==See Also==<br />
<br />
{{Hub4|Zakat|Zakat}}<br />
<br />
==External links==<br />
*[http://www.thereligionofpeace.com/Articles/Islamic-Relief.htm Islamic Relief and the Myth of Non-Discriminating Muslim Charity] - ''[[The Religion Of Peace]]''<br />
<br />
[[Category:QHS]]<br />
[[Category:Dhimmitude]]<br />
[[Category:Islamic Law]]</div>WIBothttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Women&diff=95271Qur'an, Hadith and Scholars:Women2013-08-03T13:03:42Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>{{QuranHadithScholarsIndex}}<br />
==Characteristics of Women==<br />
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===Limits of Women===<br />
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{{Quote|{{Quran|2|228}}|And it is for the women to act as they (the husbands) act by them, in all fairness; but the men are a step above them.}}<br />
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{{Quote|{{Quran|4|34}}|Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great.}}<br />
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{{Quote|{{Bukhari|9|88|219}}|Narrated Abu Bakra: <br />
<br />
During the battle of Al-Jamal, Allah benefited me with a Word (I heard from the Prophet). When the Prophet heard the news that the people of the Persia had made the daughter of Khosrau their Queen (ruler), he said, '''"Never will succeed such a nation as makes a woman their ruler."''' |}}<br />
<br />
====Women are Weak====<br />
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{{quote|{{bukhari|8|73|230}}|Narrated Anas bin Malik<BR><br />
<br />
The Prophet had a Had (a camel driver) called Anjasha, and he had a nice voice. The Prophet said to him, "(Drive) slowly, O Anjasha! Do not break the glass vessels!" And Qatada said, "(By vessels') he meant the weak women." |See also: {{bukhari|8|73|228}} & {{bukhari|8|73|229}} }}<br />
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====Women are Stupid====<br />
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{{Quote|{{Tabari|1|p. 280}}| “Allah said, ‘It is My obligation to make Eve bleed once every month as she made this tree bleed. '''I must also make Eve stupid''', although I created her intelligent.’ Because Allah afflicted Eve, '''all of the women of this world menstruate and are stupid'''.}}<br />
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{{Quote|{{Bukhari|3|48|826}}|Narrated Abu Said Al-Khudri: The Prophet said, "Isn't the witness of a woman equal to half of that of a man?" The women said, "Yes." He said, "This is because of the deficiency of a woman's mind."}}<br />
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{{Quote|{{Bukhari|1|6|301}}|Narrated Abu Said Al-Khudri: Once Allah's Apostle went out to the Musalla (to offer the prayer) o 'Id-al-Adha or Al-Fitr prayer. Then he passed by the women and said, "O women! Give alms, as I have seen that the majority of the dwellers of Hell-fire were you (women)." They asked, "Why is it so, O Allah's Apostle ?" He replied, "You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you. A cautious sensible man could be led astray by some of you." The women asked, "O Allah's Apostle! What is deficient in our intelligence and religion?" He said, "Is not the evidence of two women equal to the witness of one man?" They replied in the affirmative. He said, "This is the deficiency in her intelligence. Isn't it true that a woman can neither pray nor fast during her menses?" The women replied in the affirmative. He said, "This is the deficiency in her religion."}}<br />
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{{Quote|{{Bukhari|2|24|541}}|Narrated Abu Said Al-Khudri On 'Id ul Fitr or 'Id ul Adha Allah's Apostle (p.b.u.h) went out to the Musalla. After finishing the prayer, he delivered the sermon and ordered the people to give alms. He said, "O people! Give alms." Then he went towards the women and said. "O women! Give alms, for I have seen that the majority of the dwellers of Hell-Fire were you (women)." The women asked, "O Allah's Apostle! What is the reason for it?" He replied, "O women! You curse frequently, and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you. O women, some of you can lead a cautious wise man astray." Then he left. And when he reached his house, Zainab, the wife of Ibn Masud, came and asked permission to enter It was said, "O Allah's Apostle! It is Zainab." He asked, 'Which Zainab?" The reply was that she was the wife of Ibn Mas'ub. He said, "Yes, allow her to enter." And she was admitted. Then she said, "O Prophet of Allah! Today you ordered people to give alms and I had an ornament and intended to give it as alms, but Ibn Masud said that he and his children deserved it more than anybody else." The Prophet replied, "Ibn Masud had spoken the truth. Your husband and your children had more right to it than anybody else."}}<br />
<br />
====Women are Awrat (External Genitals)====<br />
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{{Quote|Kanz-el-'Ummal, Vol. 22, Hadith No. 858|Ali reported the Prophet saying: 'Women have ten ('awrat). When she gets married, the husband covers one, and when she dies the grave covers the ten.}}<br />
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{{Quote||The woman is 'awrah. When she goes outside (the house), the devil welcomes her.<ref>Ihy'a 'Uloum ed-Din by Ghazali, Dar al-Kotob al-'Elmeyah, Beirut, Vol II, Kitab Adab al-Nikah, p. 65. Reported by Tirmizi as a true and good Ahadith</ref>}}<br />
<br />
{{Quote||A woman is closest to God's face, if she is found in the core of her house. And the prayer of the woman in the house is better than her prayer in the mosque.<ref>Ihy'a 'Uloum ed-Din by Ghazali, Dar al-Kotob al-'Elmeyah, Beirut, Vol II, Kitab Adab al-Nikah, p. 65</ref>}}<br />
<br />
===Character of Women===<br />
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====Women are Crooked====<br />
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{{Quote|{{Bukhari|7|62|113}}|Narrated Abu Huraira: Allah's Apostle said, "The woman is like a rib; if you try to straighten her, she will break. So if you want to get benefit from her, do so while she still has some crookedness."}}<br />
<br />
{{Quote|{{Bukhari|7|62|114}}|Narrated Abu Huraira: The Prophet said, "Whoever believes in Allah and the Last Day should not hurt (trouble) his neighbor. And I advise you to take care of the women, for they are created from a rib and the most crooked portion of the rib is its upper part; if you try to straighten it, it will break, and if you leave it, it will remain crooked, so I urge you to take care of the women."}}<br />
<br />
{{Quote|{{Bukhari|4|55|548}}|Narrated Abu Huraira: Allah 's Apostle said, "Treat women nicely, for a women is created from a rib, and the most curved portion of the rib is its upper portion, so, if you should try to straighten it, it will break, but if you leave it as it is, it will remain crooked. So treat women nicely."}}<br />
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{{Quote|{{Muslim|8|3466}}|AbuHuraira (Allah be pleased with him) reported Allah's Messenger (may peace be upon him) as saying: Woman is like a rib. When you attempt to straighten it, you would break it. And if you leave her alone you would benefit by her, and crookedness will remain in her. A hadith like this is reported by another chain of narrators}}<br />
<br />
[http://hadith.al-islam.com/Display/Display.asp?Doc=1&Rec=3422 Arabic]<br />
{{Quote|||و حدثني حرملة بن يحيى أخبرنا ابن وهب أخبرني يونس عن ابن شهاب حدثني ابن المسيب عن أبي هريرة قال <br />
قال رسول الله صلى الله عليه وسلم إن المرأة كالضلع إذا ذهبت تقيمها كسرتها وإن تركتها استمتعت بها وفيها عوج <br />
و حدثنيه زهير بن حرب وعبد بن حميد كلاهما عن يعقوب بن إبراهيم بن سعد عن ابن أخي الزهري عن عمه بهذا الإسناد مثله سواء}} <br />
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{{Quote|{{Muslim|8|3467}}|Abu Huraira (Allah be pleased with him) reported: Woman has been created from a rib and will in no way be straightened for you; so if you wish to benefit by her, benefit by her while crookedness remains in her. And if you attempt to straighten her, you will break her, and breaking her is divorcing her.}}<br />
<br />
[http://hadith.al-islam.com/Display/Display.asp?Doc=1&Rec=3423 Arabic]<br />
{{Quote|||قال رسول الله صلى الله عليه وسلم إن المرأة خلقت من ضلع لن تستقيم لك على طريقة فإن استمتعت بها استمتعت بها وبها عوج وإن ذهبت تقيمها كسرتها وكسرها طلاقها}}<br />
{{Quote|{{Muslim|8|3468}}|Abu Huraira (Allah be pleased with him) reported Allah's Apostle (may peace be upon him) as saying: He who believes in Allah and the Hereafter, if he witnesses any matter he should talk in good terms about it or keep quiet. Act kindly towards woman, for woman is created from a rib, and the most crooked part of the rib is its top. If you attempt to straighten it, you will break it, and if you leave it, its crookedness will remain there. So act kindly towards women.}}<br />
<br />
[http://hadith.al-islam.com/Display/Display.asp?Doc=1&Rec=3424 Arabic]<br />
{{Quote||| و حدثنا أبو بكر بن أبي شيبة حدثنا حسين بن علي عن زائدة عن ميسرة عن أبي حازم عن أبي هريرة <br />
عن النبي صلى الله عليه وسلم قال من كان يؤمن بالله واليوم الآخر فإذا شهد أمرا فليتكلم بخير أو ليسكت واستوصوا بالنساء فإن المرأة خلقت من ضلع وإن أعوج شيء في الضلع أعلاه إن ذهبت تقيمه كسرته وإن تركته لم يزل أعوج استوصوا بالنساء خيرا }}<br />
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====Women Lack Gratitude====<br />
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{{Quote|{{Bukhari|1|2|28}}|Narrated Ibn 'Abbas: The Prophet said: "I was shown the Hell-fire and that the majority of its dwellers were women who were ungrateful." It was asked, "Do they disbelieve in Allah?" (or are they ungrateful to Allah?) He replied, "They are ungrateful to their husbands and are ungrateful for the favors and the good (charitable deeds) done to them. If you have always been good (benevolent) to one of them and then she sees something in you (not of her liking), she will say, 'I have never received any good from you."}}<br />
<br />
====Women are like Devils====<br />
<br />
{{Quote|{{Muslim|8|3240}}|Jabir reported that Allah's Messenger (may peace be upon him) saw a woman, and so he came to his wife, Zainab, as she was tanning a leather and had sexual intercourse with her. He then went to his Companions and told them: The woman advances and retires in the shape of a devil, so when one of you sees a woman, he should come to his wife, for that will repel what he feels in his heart.}}<br />
<br />
{{Quote||When a woman comes she comes in the form of a devil.<ref>Ihya' 'Uloum ed-Din by Ghazali, Dar al-Kotob al-'Elmeyah, Beirut, vol. II, Kitab Adab al-Nikah, P.33</ref>}}<br />
<br />
====Woman are an Evil Omen====<br />
<br />
{{Quote|{{Bukhari|4|52|110}}| Narrated 'Abdullah bin 'Umar: I heard the Prophet saying. "Evil omen is in three things: The horse, the woman and the house."}}<br />
<br />
{{Quote|{{Bukhari|4|52|111}}| Narrated Sahl bin Sad Saidi: "Allah's Apostle said "If there is any evil omen in anything, then it is in the woman, the horse and the house."}}<br />
<br />
====Most Women are Destined for Hell====<br />
<br />
{{Quote|{{Bukhari|1|6|301}}|Narrated Abu Said Al-Khudri: Once Allah's Apostle went out to the Musalla (to offer the prayer) o 'Id-al-Adha or Al-Fitr prayer. Then he passed by the women and said, "O women! Give alms, as I have seen that the majority of the dwellers of Hell-fire were you (women)." They asked, "Why is it so, O Allah's Apostle ?" He replied, "You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you. A cautious sensible man could be led astray by some of you." The women asked, "O Allah's Apostle! What is deficient in our intelligence and religion?" He said, "Is not the evidence of two women equal to the witness of one man?" They replied in the affirmative. He said, "This is the deficiency in her intelligence. Isn't it true that a woman can neither pray nor fast during her menses?" The women replied in the affirmative. He said, "This is the deficiency in her religion."}}<br />
<br />
{{Quote|{{Muslim|36.6600}}|Imran b. Husain reported that Allah's Messenger (may peace be upon him) said: Amongst '''the inmates of Paradise the women would form a minority.'''|See Also {{Muslim|36|6601}}}}<br />
<br />
{{Quote|{{Muslim|36|6596}}|Usama b. Zaid reported that Allah's Messenger (way peace be upon him) said: I stood at the door of Paradise and I found that the overwhelming majority of those who entered therein was that of poor persons and the wealthy persons were detained to get into that. The denizens of Hell were commanded to get into Hell, and I stood upon the door of Fire and '''the majority amongst them who entered there was that of women.'''}}<br />
<br />
{{Quote|{{Muslim|36|6597}}|Ibn Abbas reported that Allah's Messenger (may peace be upon him) said: I had a chance to look into the Paradise and I found that majority of the people was poor and I looked into the Fire and there '''I found the majority constituted by women.'''|See Also {{Muslim|36|6598}}, {{Muslim|36|6599}}}}<br />
<br />
{{Quote||[Muhammad said]A woman, who at the moment of death enjoys the full approval of her husband, will find her place in Paradise'.<ref>Ihya' 'Uloum ed-Din by Ghazali, Dar al-Kotob al-'Elmeyah, Beirut, vol. II, Kitab Adab al-Nikah, p. 64 </ref>}}<br />
<br />
{{Quote|{{Bukhari|7|62|124}}|Narrated Usama: The Prophet said, "I stood at the gate of Paradise and saw that the majority of the people who entered it were the poor, while the wealthy were stopped at the gate (for the accounts). But the companions of the Fire were ordered to be taken to the Fire. Then I stood at the gate of the Fire and saw that the majority of those who entered it were women."}}<br />
<br />
{{Quote|{{Bukhari|1|2|29}}|Narrated Ibn 'Abbas: The Prophet said: "I was shown the Hell-fire and that the majority of its dwellers were women who were ungrateful." It was asked, "Do they disbelieve in Allah?" (or are they ungrateful to Allah?) He replied, "They are ungrateful to their husbands and are ungrateful for the favors and the good (charitable deeds) done to them. If you have always been good (benevolent) to one of them and then she sees something in you (not of her liking), she will say, 'I have never received any good from you."}}<br />
<br />
{{Quote|{{Bukhari|7|62|124}}|Narrated Usama: The Prophet said, "I stood at the gate of Paradise and saw that the majority of the people who entered it were the poor, while the wealthy were stopped at the gate (for the accounts). But the companions of the Fire were ordered to be taken to the Fire. Then I stood at the gate of the Fire and saw that the majority of those who entered it were women."}}<br />
<br />
{{Quote|{{Bukhari|2|18|161}}|Narrated 'Abdullah bin Abbas: ... The Prophet replied, "I saw Paradise and stretched my hands towards a bunch (of its fruits) and had I taken it, you would have eaten from it as long as the world remains. I also saw the Hell-fire and I had never seen such a horrible sight. I saw that most of the inhabitants were women." The people asked, "O Allah's Apostle! Why is it so?" The Prophet replied, "Because of their ungratefulness." It was asked whether they are ungrateful to Allah. The Prophet said, "They are ungrateful to their companions of life (husbands) and ungrateful to good deeds. If you are benevolent to one of them throughout the life and if she sees anything (undesirable) in you, she will say, 'I have never had any good from you.' "}}<br />
<br />
{{Quote|Ahmad Ibn Hanbal, 2:507|Abu Huraira narrated: "We were at his place [Muhammad's] and the people either boasted or reminded one another. He said, 'Men in paradise are more than in hell.'}}<br />
<br />
{{Quote|Kanz al-`ummal, 22:10|Out of 99 women, one is in paradise and the rest are in hell}}<br />
<br />
{{Quote||`Abdullah Ibn `Amr narrated: "O women! Give alms and ask pardon [from God] frequently, as I have seen that the majority of the dwellers of hell were you." "One of them asked, 'Why, Messenger of God, are we the majority of the dwellers of hell?' He replied, 'You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religion than you.' "<ref>al-Bukhari, Haidh 6, Zakat 44; Muslim, Iman 132, `Iydain 4,19; Ibn Maja, Fitan 19; al-Darimi, Wudhu' 104, Salat 224; Ahmad Ibn Hanbal, 1:307,423,425,436; 3:318.</ref>}}<br />
<br />
{{Quote|Ahmad Ibn Hanbal, 4:197,205|Imara Ibn Huzaima narrated: "While we were with `Amr Ibn al-`As on a pilgrimage or an `Umra, he said, "While we were with the Messenger of God in this mountain path, he said, 'Look! Do you see anything?' We answered, 'We see ravens; one is white-footed with red legs and peak.' The Messenger of God said, `No woman will enter paradise unless she is like this raven in comparison to the rest of the ravens.' "}}<br />
<br />
{{Quote|Ishaq:185|"In hell I saw women hanging by their breasts. They had fathered bastards."}}<br />
<br />
{{Quote|Kanz al-`ummal, 22:11|"[Muhammad said] A believing woman is the same among women as a white-footed raven among the ravens. Fire has been created for the senseless, and women are the most senseless of all."}}<br />
<br />
{{Quote|Sura al-Nisa' 4:218|Abu Huraira narrated "The first band entering paradise will be like the full moon, and the ones that will follow them will be like the best star in the heavens. Each man will have two wives of the wide-eyed houris; the marrow of their bones can be seen through the flesh and the bones"}}<br />
<br />
{{Quote|Sunan Ibn Maja, Zuhd (Book of Abstinence) 39|Abu Umama narrated: "The Messenger of God said, 'Everyone that God admits into paradise will be married to 72 wives; two of them are houris and seventy of his inheritance of the [female] dwellers of hell. All of them will have libidinous sex organs and he will have an ever-erect penis.' "}}<br />
<br />
{{Quote||Men will enter into paradise after a short conversation with God. They will go to their dwelling-places where their wives will welcome them. Their wives will ask them about the secret of their glamorous beauty which they did not possess before they left their dwelling-places. They will answer them, saying that they have sat down with their Lord, and therefore they have the right to it.<ref>al-Suyuti, Fath al-kabir fi dsamm al-ziyada ila al-Jami` al-saghir (Cairo, n.d.), 3:255</ref>}}<br />
<br />
===Characteristics of Good Wives===<br />
<br />
====Does not Trouble her Husband====<br />
<br />
{{Quote|Mishkat al-Masabih, Book 1, Duties of Husband and Wife, Hadith Number 62|A woman does not give trouble to her husband in this world but his wife of the pure-eyed virgin ones [huris] does not say to her: 'Do not give him trouble. May Allah destroy you, He is only a passing guest with you and it is very near that he will soon leave you to come to us'.}}<br />
<br />
====Obeys her Husband====<br />
{{Quote|Mishkat al-Masabih, Book 1, duty towards children Hadith Number 43|The virtuous wife, if her husband bids her, she obeys him; if he looks at her, she pleases him; if he gives her an oath; she fulfils it, and if he is absent from her, she guards herself and his property.}}<br />
<br />
====Has a Pretty Face and a Cheap Dowry====<br />
{{Quote||The best women are those who have the prettiest faces and the cheapest dowry.<ref>Ihya' 'Uloum ed-Din by Ghazali, Dar al-Kotob al-'Elmeyah, Beirut, vol. II, Kitab Adab al-Nikah, p. 45. </ref>}}<br />
<br />
====Sexually Satisfies and Does her Home Duties====<br />
{{Quote||The good wife is out of this world because she helps free you to concentrate on the life to come. She does that by doing her house duties (instead of the husband having to do them), and by satisfying the husband sexually so protecting him from sexual temptation.<ref>Ihya' 'Uloum ed-Din by Ghazali, Dar al-Kotob al-'Elmeyah, Beirut, vol. II, Kitab Adab al-Nikah, p. 35.</ref>}}<br />
<br />
{{Quote|{{Quran|2|223}}|'''Your wives are as a tilth unto you; so approach your tilth when or how ye will;''' but do some good act for your souls beforehand; and fear Allah. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe.}}<br />
<br />
===Characteristics of Women===<br />
<br />
====Passing Women will Annul Prayers====<br />
<br />
{{Quote|{{Bukhari|1|9|490}}|Narrated 'Aisha: The things which annul the prayers were mentioned before me. They said, "'''Prayer is annulled by a dog, a donkey and a woman (if they pass in front of the praying people).'''" I said, "You have made us (i.e. women) dogs. I saw the Prophet praying while I used to lie in my bed between him and the Qibla. Whenever I was in need of something, I would slip away. for I disliked to face him."}}<br />
<br />
{{Quote|{{Bukhari|1|9|493}}|Narrated 'Aisha: The things which annual prayer were mentioned before me (and those were): a dog, a donkey and a woman. I said, "You have compared us (women) to donkeys and dogs. By Allah! I saw the Prophet praying while I used to lie in (my) bed between him and the Qibla. Whenever I was in need of something, I disliked to sit and trouble the Prophet. So, I would slip away by the side of his feet."}}<br />
<br />
====Women are Detrimental to Men====<br />
<br />
{{Quote|{{Bukhari|7|62|33}}|Narrated Usama bin Zaid: The Prophet said, "After me I have not left any affliction more harmful to men than women."}}<br />
<br />
====Women Betray their Husbands====<br />
<br />
{{ quote |{{Bukhari|4|55|547}} |The Prophet said, ‘But for the Israelis, meat would not decay, and if it were not for Eve, wives would never betray their husbands.}}<br />
<br />
{{Quote|Ishaq:584|"Tell the men with you who have wives: never trust a woman."}}<br />
<br />
===Women and Menstruation===<br />
<br />
====Menstruation is a Punishment====<br />
<br />
{{Quote|{{Tabari|1|p. 280}}|"Allah said,‘It is My obligation to make Eve bleed once every month as she made this tree bleed.}}<br />
<br />
====Menstruating Woman are Unclean====<br />
<br />
{{Quote|{{Quran|2|222}}|<br />
'''Yusuf Ali:''' They ask thee concerning women's courses. Say: '''They are a hurt and a pollution''': So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, '''ye may approach them in any manner, time, or place ordained for you by Allah'''. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean.<br />
<br />
'''Pickthal:''' They question thee (O Muhammad) concerning menstruation. Say: '''It is an illness, so let women alone''' at such times and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Allah hath enjoined upon you. Truly Allah loveth those who turn unto Him, and loveth those who have a care for cleanness.<br />
<br />
'''Shakir:''' And they ask you about menstruation. Say: It is a discomfort; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, '''go in to them as Allah has commanded you'''; surely Allah loves those who turn much (to Him), and He loves those who purify themselves.}}<br />
<br />
==The Value of Women==<br />
<br />
===Equality of Women===<br />
<br />
====Women are Inferior to Men====<br />
<br />
{{Quote|{{Quran|4|34}}|Men have authority over women because '''God has made the one superior to the other''', and because they spend their wealth to maintain them. Good women are obedient. They guard their unseen parts because God has guarded them. As for those whom you fear disobedience, admonish them and send them to beds apart and beat them. Then if they obey you, take no further action against them. Surely God is most high.}} <br />
<br />
{{Quote|{{Quran|2|228}}|<br />
Women who are divorced shall wait, keeping themselves apart, three (monthly) courses. And it is not lawful for them that they should conceal that which Allah hath created in their wombs if they are believers in Allah and the Last Day. And their husbands would do better to take them back in that case if they desire a reconciliation. And they (women) have rights similar to those (of men) over them in kindness, and '''men are a degree above them'''. Allah is Mighty, Wise. }}<br />
<br />
====Women are Worth Half of Men====<br />
<br />
{{Quote|{{Quran|2|282}}|Call in two male witnesses from among you, but if two men cannot be found, then one man and two women whom you judge fit to act as witnesses.}}<br />
<br />
{{Quote|{{Quran|4|11}}|“Allah directs you in regard of your Children’s (inheritance): to the male, a portion equal to that of two females…. These are settled portions ordained by Allah.}}<br />
<br />
{{Quote|{{Bukhari|3|48|826}}|Narrated Abu Said Al-Khudri: The Prophet said, "Isn't the witness of a women equal to half that of a man?" The women said "yes". He said "This is because of the deficiency of the women's mind."}}<br />
<br />
{{Quote|{{Muslim|1|142}}|O womenfolk, you should ask for forgiveness for I saw you in bulk amongst the dwellers of Hell. A wise lady said: Why is it, Allah’s Apostle, that women comprise the bulk of the inhabitants of Hell? The Prophet observed: ‘You curse too much and are ungrateful to your spouses. You lack common sense, fail in religion and rob the wisdom of the wise.’ Upon this the woman remarked: What is wrong with our common sense? The Prophet replied, ‘Your lack of common sense can be determined from the fact that the evidence of '''two women is equal to one man'''. That is a proof.}}<br />
<br />
====Women will Never be Equal to Men====<br />
<br />
{{Quote||If a woman offered one of her breasts to be cooked and the other to be roasted, she still will fall short of fulfilling her obligations to her husband. And besides that if she disobeys her husband even for a twinkling of an eye, she would be thrown in the lowest part of Hell, except she repents and turns back.<ref>Tuffaha, Ahmad Zaky, Al-Mar'ah wal- Islam, Dar al-Kitab al-Lubnani, Beirut, first edition, 1985, p. 176. It is also quoted in Al-Musanaf by Abu Bakr Ahmad Ibn 'Abd Allah Ibn Mousa Al-Kanadi who lived 557H., vol. 1 part 2, p. 255. </ref>}}<br />
<br />
{{Quote||If blood, suppuration, and pus, were to pour from the husband's nose and the wife licked it with her tongue, she would still never be able to fulfil his rights over her.<ref>Suyuti, commenting on Q. 4:34</ref>}}<br />
<br />
====Men are Favored====<br />
<br />
{{Quote|Abu Bakr Ibn `Ali al-Jassas, Ahkam al-Qur'an (Cairo, 1347 A.H.), 3:471ff. al-Sabuni, 2:433.|Men are the ones that should be in charge of women because some have been favoured more than others.}}<br />
<br />
====Women were Equal Before Islam====<br />
<br />
{{Quote|{{Bukhari|3|43|648}}|Narrated 'Abdullah bin 'Abbas: ...We, the people of Quraish, used to have authority over women, but when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women. Once I shouted at my wife and she paid me back in my coin and I disliked that she should answer me back....}}<br />
<br />
====Women Will Never Successfully Rule Nations====<br />
<br />
{{Quote|{{Bukhari|9|88|219}}|Narrated Abu Bakra: During the battle of Al-Jamal, Allah benefited me with a Word (I heard from the Prophet). When the Prophet heard the news that the people of the Persia had made the daughter of Khosrau their Queen (ruler), he said, "Never will succeed such a nation as makes a woman their ruler."}}<br />
<br />
===="You Have Made Us (i.e. Women) Dogs."====<br />
<br />
{{Quote|{{Bukhari|1|9|490}}|Narrated 'Aisha: The things which annul the prayers were mentioned before me. They said, "Prayer is annulled by a dog, a donkey and a woman (if they pass in front of the praying people)." '''I said, "You have made us (i.e. women) dogs.''' I saw the Prophet praying while I used to lie in my bed between him and the Qibla. Whenever I was in need of something, '''I would slip away. for I disliked to face him.'''"}}<br />
<br />
{{Quote|{{Bukhari|1|9|493}}|Narrated 'Aisha: The things which annual prayer were mentioned before me (and those were): a dog, a donkey and a woman. I said, '''"You have compared us (women) to donkeys and dogs.''' By Allah! I saw the Prophet praying while I used to lie in (my) bed between him and the Qibla. Whenever I was in need of something, I disliked to sit and trouble the Prophet. So, I would slip away by the side of his feet."|See Also {{Bukhari|1|9|486}}, {{Muslim|4|1032}}, {{Muslim|4|1034}}, {{Muslim|4|1038}}, {{Muslim|4|1039}} 004:1039 adds "and the asses"}}<br />
<br />
{{Quote|{{Abu Dawud|2|704}}|Narrated Abdullah ibn Abbas: Ikrimah reported on the authority of Ibn Abbas, saying: I think the Apostle of Allah (peace be upon him) said: When one of you prays without a sutrah, a dog, an ass, a pig, a Jew, a Magian, and a woman cut off his prayer, but it will suffice if they pass in front of him at a distance of over a stone's throw.}}<br />
<br />
====Virgins are Preferred over Matrons====<br />
<br />
{{Quote|{{Bukhari|7|62|17}}|Narrated Jabir bin 'Abdullah: When I got married, Allah's Apostle said to me, "What type of lady have you married?" I replied, "I have married a matron' He said, "Why, don't you have a liking for the virgins and for fondling them?" Jabir also said: Allah's Apostle said, "Why didn't you marry a young girl so that you might play with her and she with you?'}}<br />
<br />
{{Quote|{{Abu Dawud|41|5111}}|Narrated Abdullah ibn Umar: A woman was my wife and I loved her, but Umar hated her. He said to me: Divorce her, but I refused. Umar then went to the Prophet (peace be upon him) and mentioned that to him. The Prophet (peace be upon him) said: Divorce her.}}<br />
<br />
===Status of Women===<br />
<br />
====Woman are Possesions====<br />
<br />
{{Quote|{{Bukhari|5|59|524}}|The Muslims said among themselves, ‘Will Safiyah be one of the Prophet’s wives or just a lady captive and one of his possessions?’}}<br />
<br />
{{Quote|Ishaq:593|From the captives of Hunayn, Allah’s Messenger gave [his son-in-law] Ali a slave girl called Baytab and he gave [future Caliph] Uthman a slave girl called Zaynab and [future Caliph] Umar another.}}<br />
<br />
====Women are Sex Slaves====<br />
<br />
{{Quote||And now, people, you acquire certain rights over your wives, and they do you. The right you acquire over them is that they should not let someone you hate sleep in your beds, and not to commit a manifest obscenity [or adultery]. If they do [commit it], then God has given you permission to leave them alone in their beds and give them a beating, though not too hard. If they give over, they get their provision and clothing with kindness; I command you good-will for your wives, for they are your captives(1) that do not own anything of their own. You have taken them by the faithfulness of God, and made their sexual organs lawful for you by the words of God."<ref>Ibn Hisham, al-Sira al-nabawiyya (Cairo, 1963), 4:251.</ref>}}<br />
<br />
====Women are Toys====<br />
<br />
{{Quote|Al-Musanaf Vol. 1 Part 2, p. 263|Omar [one of the Khalifs] was once talking when his wife interjected, so he said to her: 'You are a toy, if you are needed we will call you.'}}<br />
<br />
{{Quote||[Mohammad said] The woman is a toy, whoever takes her let him care for her (or do not lose her)<ref>Tuffaha, Ahmad Zaky, Al-Mar'ah wal- Islam, Dar al-Kitab al-Lubnani, Beirut, first edition, 1985, p. 180</ref>}}<br />
<br />
====Women are a Tilth for Men to Cultivate====<br />
<br />
{{Quote|{{Quran|2|223}}|'''Your wives are as a tilth unto you; so approach your tilth when or how ye will;''' but do some good act for your souls beforehand; and fear Allah. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe.}}<br />
<br />
{{Quote|{{Abu Dawud|11|2138}}|Narrated Mu'awiyah ibn Haydah: I said: Apostle of Allah, how should we approach our wives and how should we leave them? '''He replied: Approach your tilth when or how you will,''' give her (your wife) food when you take food, clothes when you clothe yourself, do not revile her face, and do not beat her.}}<br />
<br />
==== Women can be Mortgaged====<br />
{{quote|{{bukhari|5|59|369}}|<br />
Narrated Jabir bin 'Abdullah:<BR><br />
<br />
Allah's Apostle said, "Who is willing to kill Ka'b bin Al-Ashraf who has hurt Allah and His Apostle?" Thereupon Muhammad bin Maslama got up saying, "O Allah's Apostle! Would you like that I kill him?" The Prophet said, "Yes," Muhammad bin Maslama said, "Then allow me to say a (false) thing (i.e. to deceive Kab). "The Prophet said, "You may say it." Then Muhammad bin Maslama went to Kab and said, "That man (i.e. Muhammad demands Sadaqa (i.e. Zakat) from us, and he has troubled us, and I have come to borrow something from you." On that, Kab said, "By Allah, you will get tired of him!" <br />
<br />
Muhammad bin Maslama said, "Now as we have followed him, we do not want to leave him unless and until we see how his end is going to be. Now we want you to lend us a camel load or two of food." (Some difference between narrators about a camel load or two.) '''Kab said, "Yes, (I will lend you), but you should mortgage something to me." Muhammad bin Mas-lama and his companion said, "What do you want?" Ka'b replied, "Mortgage your women to me." They said, "How can we mortgage our women to you and you are the most handsome of the 'Arabs?" Ka'b said, "Then mortgage your sons to me." They said, "How can we mortgage our sons to you? Later they would be abused by the people's saying that so-and-so has been mortgaged for a camel load of food. That would cause us great disgrace, but we will mortgage our arms to you."''' <br />
<br />
Muhammad bin Maslama and his companion promised Kab that Muhammad would return to him. He came to Kab at night along with Kab's foster brother, Abu Na'ila. Kab invited them to come into his fort, and then he went down to them. His wife asked him, "Where are you going at this time?" Kab replied, "None but Muhammad bin Maslama and my (foster) brother Abu Na'ila have come." His wife said, "I hear a voice as if dropping blood is from him, Ka'b said. "They are none but my brother Muhammad bin Maslama and my foster brother Abu Naila. A generous man should respond to a call at night even if invited to be killed." <br />
<br />
Muhammad bin Maslama went with two men. (Some narrators mention the men as 'Abu bin Jabr. Al Harith bin Aus and Abbad bin Bishr). So Muhammad bin Maslama went in together with two men, and said to them, "When Ka'b comes, I will touch his hair and smell it, and when you see that I have got hold of his head, strip him. I will let you smell his head." Kab bin Al-Ashraf came down to them wrapped in his clothes, and diffusing perfume. Muhammad bin Maslama said. " have never smelt a better scent than this. Ka'b replied. "I have got the best 'Arab women who know how to use the high class of perfume." Muhammad bin Maslama requested Ka'b "Will you allow me to smell your head?" Ka'b said, "Yes." Muhammad smelt it and made his companions smell it as well. Then he requested Ka'b again, "Will you let me (smell your head)?" Ka'b said, "Yes." When Muhammad got a strong hold of him, he said (to his companions), "Get at him!" So they killed him and went to the Prophet and informed him. (Abu Rafi) was killed after Ka'b bin Al-Ashraf." }}<br />
<br />
====A Woman's Silence is her Consent====<br />
<br />
{{Quote|{{Bukhari|9|86|100}}|Narrated Abu Haraira: Allah's Apostle said, "A lady slave should not be given in marriage until she is consulted, and a virgin should not be given in marriage until her permission is granted." The people said, "How will she express her permission?" The Prophet said, '''"By keeping silent (when asked her consent)."''' Some people said, "If a man, by playing a trick, presents two false witnesses before the judge to testify that he has married a matron with her consent and the judge confirms his marriage, and the husband is sure that he has never married her (before), then such a marriage will be considered as a legal one and he may live with her as husband."|See Also {{Bukhari|9|86|101}}}}<br />
<br />
{{Quote|{{Bukhari|9|85|79}}|Narrated 'Aisha: I asked the Prophet, "O Allah's Apostle! Should the women be asked for their consent to their marriage?" He said, "Yes." I said, "A virgin, if asked, feels shy and keeps quiet." He said, '''"Her silence means her consent."'''}}<br />
<br />
==The Husband's Rights==<br />
<br />
===Souverenity of Men´s Right===<br />
<br />
====The Husband's Rights are Divine====<br />
<br />
{{Quote|Mishkat al-Masabih Section 'Duties of husband and wife', Hadith No. 70|Reported by Abu Dawood, Ahmad, Tirmizi, Ibn Magah and Ibn Haban.<BR>Had I ordered anybody to prostrate before any one, I would have ordered women to prostrate before their husbands on account of men's rights over the women ordained by Allah.}}<br />
<br />
====Women will Never be Equal to Men====<br />
<br />
{{Quote||If a woman offered one of her breasts to be cooked and the other to be roasted, she still will fall short of fulfilling her obligations to her husband. And besides that if she disobeys her husband even for a twinkling of an eye, she would be thrown in the lowest part of Hell, except she repents and turns back.<ref>Tuffaha, Ahmad Zaky, Al-Mar'ah wal- Islam, Dar al-Kitab al-Lubnani, Beirut, first edition, 1985, p. 176. It is also quoted in Al-Musanaf by Abu Bakr Ahmad Ibn 'Abd Allah Ibn Mousa Al-Kanadi who lived 557H., vol. 1 part 2, p. 255. </ref>}}<br />
<br />
{{Quote||If blood, suppuration, and pus, were to pour from the husband's nose and the wife licked it with her tongue, she would still never be able to fulfil his rights over her.<ref>Suyuti, commenting on Q. 4:34</ref>}}<br />
<br />
====Women Must be Obedient to their Husbands====<br />
<br />
{{Quote|Muslim Scholar {{wp|Al-Suyuti}} while commenting on {{Quran|4|34}}|There are three (persons) whose prayer will not be accepted, nor their virtues be taken above: The runaway slave until he returns back to his master, the woman with whom her husband is dissatisfied, and the drunk until he becomes sober.}}<br />
<br />
{{Quote|Mishkat al-Masabih Book I, Section 'Duties of husband and wife', Hadith No. ii, 60|Whosoever female dies while her husband is pleased with her, will enter Paradise.}}<br />
<br />
{{Quote|Kanz- el-'Ummal, Volume 22, Hadith Number 868|The prophet once said to a woman: 'Watch how you treat your husband for he is your Paradise and your Hell.}}<br />
<br />
===Husband´s Rights===<br />
<br />
====The Husband's Desires Must be Immediately Met====<br />
<br />
{{Quote|Mishkat al-Masabih Book I, Section 'Duties of husband and wife', Hadith No. 61|The prophet of Allah said: When a man calls his wife to satisfy his desire, let her come to him though she is occupied at the oven.}}<br />
<br />
====Men have a Right to Rape their Female Slaves, even in front of their Husbands====<br />
{{Main|Qur'an, Hadith and Scholars:Rape}}<br />
<br />
{{quote | {{cite quran|70|29|end=30|style=ref}} | <br />
And those who preserve their chastity<BR>Save with their wives '''and those whom their right hands possess''', for thus they are not blameworthy;}}<br />
<br />
{{Quote||For if a man purchases a slave girl, the purchase contract includes his right to have sex with her.<ref>Abd ar-Rahman al-Gaziri, al-Fiqh 'ala al-Mazahib al-Arba'a, Dar al-Kutub al-'Elmeyah, 1990, vol. 4, p. 89</ref>}}<br />
<br />
{{Quote||This contract is primarily to own her and secondarily to enjoy her sexually.<ref>Abd ar-Rahman al-Gaziri, al-Fiqh 'ala al-Mazahib al-Arba'a, Dar al-Kutub al-'Elmeyah, 1990, vol. 4, p. 89</ref>}}<br />
<br />
{{Quote|Abu Dawud vol.2 no.2150|"Abu Sai’d al-Khudri said : The Apostle of Allah (may peace be upon him) sent a military expedition to Awtas on the occasion of the battle of Hunain. They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of the Apostle of Allah (may peace be upon him) were reluctant to have intercourse with the female captives in the presence of their husbands who were unbelievers. So Allah, the Exalted, sent down the Qur’anic verse: (Sura 4:24) "And all married women (are forbidden) unto you save those (captives) whom your right hands possess." That is to say, they are lawful for them when they complete their waiting period.(1479)"}}<br />
<br />
{{Quote|Abu Dawud vol.2 no.2691|Salamah was given a captive girl and had not yet "untied her garment" Mohammed took the woman from Salamah and gave her to the Meccans to ransom Muslim prisoners.}}<br />
<br />
{{Quote|{{Abu Dawud|11|2153}}|Narrated Ruwayfi' ibn Thabit al-Ansari: Should I tell you what I heard the Apostle of Allah (peace be upon him) say on the day of Hunayn: It is not lawful for a man who believes in Allah and the last day to water what another has sown with his water (meaning intercourse with women who are pregnant); it is not lawful for a man who believes in Allah and the Last Day to have intercourse with a captive woman '''till''' she is free from a menstrual course; and it is not lawful for a man who believes in Allah and the Last Day to sell spoil till it is divided.|See Also Abu Dawud vol.2 no.2154}}<br />
<br />
{{Quote|{{Abu Dawud|11|2155}}|Narrated Abdullah ibn Amr ibn al-'As: The Prophet (peace be upon him) said: If one of you marries a woman''' or buys a slave''', he should say: "O Allah, I ask Thee for the good in her, and in the disposition Thou hast given her; I take refuge in Thee from the evil in her, and in the disposition Thou hast given her." When he buys a camel, he should take hold of the top of its hump and say the same kind of thing.}}<br />
<br />
{{Quote|{{Abu Dawud|31|4006}}|Narrated Mu'awiyah ibn Haydah: I said: Apostle of Allah, from whom should we conceal our private parts and to whom can we show? He replied: conceal your private parts '''except from your wife and from whom your right hands possess (slave-girls)'''...}}<br />
<br />
{{Quote|Sahih Bukhari vol.3 ch.113 after no.436|‘Ata said, ‘There is no harm in fondling with one’s pregnant (1) slave-girl without having sexual intercourse with her. Allah said: ‘Except with their wives and the (women captives) whom their right hands possess (for in this case they are not to be blamed).’" Footnote (1) says, "Pregnant from another man, not her present master."}}<br />
<br />
{{Quote|{{Bukhari|5|59|459}}|"Narrated Ibn Muhairiz: I entered the Mosque and saw Abu Sa’id Al-Khudri and sat beside him and asked him about Al-’Azl (i.e. coitus interruptus). Abu Sai’id said, ‘We went out with Allah’s Apostle for the Ghazwa [battle] of Banu Al-Mustaliq and we received captives from among the Arab captives and we desired women and celibacy became hard on us and we loved to do coitus interruptus. So when we intended to do coitus interruptus, we said, ‘How can we do coitus interrupts before asking Allah’s Apostle who is present among us?’ We asked (him) about it and he said, ‘It is better for you not to do so, for if any soul till the Day of Resurrection is predestined to exist, it will exist."}}<br />
<br />
{{Quote|{{Bukhari|8|77|600}}|Narrated Abu Said Al-Khudri: That while he was sitting with the Prophet a man from the Ansar came and said, "O Allah's Apostle! We get slave girls from the war captives and we love property; what do you think about coitus interruptus?" Allah's Apostle said, "Do you do that? It is better for you not to do it, for there is no soul which Allah has ordained to come into existence but will be created."|See Also {{Bukhari|5|59|459}}, {{Bukhari|3|34|432}}}}<br />
<br />
{{Quote|{{Muslim|8|3432}}|...Abu Sa'id al-Khudri (Allah her pleased with him) reported that at the Battle of Hanain Allah's Messenger (may peace be upon him) sent an army to Autas and encountered the enemy and fought with them. Having overcome them and taken them captives, the Companions of Allah's Messenger (may peace be upon him) seemed to refrain from having intercourse with captive women because of their husbands being polytheists. Then Allah, Most High, sent down regarding that:" And women already married, except those whom your right hands possess (iv. 24)" (i. e. they were lawful for them when their 'Idda period came to an end).}}<br />
<br />
{{Quote|{{Muslim|8|3371}}|...Abu Sirma said to Abu Sa'id al Khadri (Allah he pleased with him): 0 Abu Sa'id, did you hear Allah's Messenger (may peace be upon him) mentioning al-'azl? He said: Yes, and added: We went out with Allah's Messenger (may peace be upon him) on the expedition to the Bi'l- Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing 'azl (Withdrawing the male sexual organ before emission of semen to avoid conception). But we said: We are doing an act whereas Allah's Messenger is amongst us; why not ask him? So we asked Allah's Messenger (may peace be upon him), and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born.}}<br />
<br />
====Men May Marry up to Four Women====<br />
<br />
{{Quote|{{Quran|4|3}}|If you fear you can not treat orphans (girls) with fairness, then you may marry other women who seem good to you: two, three or four of them. But if you fear that you can not maintain equality among them, marry only one or any slave girls you may own, that will be more suitable. And give the women their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, eat it with enjoyment, take it with right good cheer and absorb it (in your wealth).}}<br />
<br />
This did not apply to Ali, Muhammad's son-in-law, who was limited to one wife since Ali was married to Fatima, who was Muhammad's daughter.<br />
{{Quote|{{Bukhari|7|62|157}}|Narrated Al-Miswar bin Makhrama: I heard Allah's Apostle who was on the pulpit, saying, "Banu Hisham bin Al-Mughira have requested me to allow them to marry their daughter to Ali bin Abu Talib, but I don't give permission, and will not give permission unless 'Ali bin Abi Talib divorces my daughter in order to marry their daughter, because Fatima is a part of my body, and I hate what she hates to see, and what hurts her, hurts me."}}<br />
<br />
====Man's Right to Divorce====<br />
<br />
{{Quote|Sahih Bukhari Volume VII, pp. 6&7, see Hadith Number 10|[A]man may say to his brother (in Islam), 'Have a look at either of my wives (and if you wish), I will divorce her for you.}}<br />
<br />
{{Quote|Mishkat al-Masabih, Book 1, duties of parents, Hadith No. 15|The son of 'Omar reported: I had a wife under me whom I loved but whom 'Omar disliked. He told me: 'Divorce her'. But I refused. Then 'Omar came to the Messenger of Allah and notified it to him. The messenger of Allah told me: 'Divorce her'.}}<br />
<br />
====Men have the Right to Accuse their Wives of Lewdness====<br />
<br />
{{Quote|{{Quran|24|6}}|And for those who launch a charge against their spouses, and have (in support) no evidence but their own,- their solitary evidence (can be received) if they bear witness four times (with an oath) by Allah that they are solemnly telling the truth;}}<br />
<br />
{{Quote|{{Quran|24|7}}|And the fifth (oath) (should be) that they solemnly invoke the curse of Allah on themselves if they tell a lie.}}<br />
<br />
====Men have a Right Not to be Asked Why they Beat their Wives====<br />
<br />
{{Quote|{{Abu Dawud|11|2142}}|Narrated Umar ibn al-Khattab: The Prophet (peace be upon him) said: A man will not be asked as to why he beat his wife.}}<br />
<br />
====Men Will Have Sex With Many Female Virgins In Heaven====<br />
<br />
{{quote | {{cite quran|44|51|end=54|style=ref}} | <br />
Lo! those [men] who kept their duty will be in a place secure amid gardens and water springs, attired in silk and silk embroidery, facing one another. Even so (it will be). And We shall wed them unto [huris] fair ones with wide, lovely eyes.}}<br />
<br />
{{quote | {{cite quran|55|56|end=58|style=ref}} | <br />
Therein are those of modest gaze, whom neither man nor jinni will have touched before them. Which is it, of the favours of your Lord, that ye deny? (In beauty) like the jacynth and the coral-stone.}}<br />
<br />
{{Quote|{{Quran|55|72}}|Companions restrained (as to their glances), in (goodly) pavilions;}}<br />
<br />
{{quote | {{cite quran|78|31|end=35|style=ref}} | <br />
Lo! for the duteous is achievement - Gardens enclosed and vineyards, And '''voluptuous''' [i.e. Kawa'eb, Kawa'eb means swelling and firm, not sagging] '''women''' of equal age; And a full cup. There hear they never vain discourse, nor lying}}<br />
<br />
{{Quote|{{Muslim|40|6793}}|Muhammad reported that some (persons) stated with a sense of pride and some discussed whether there would be more men in Paradise or more women. It was upon this that Abu Huraira reported that Abu'l Qasim (the Holy Prophet) (may peace be upon him) said: The (members) of the first group to get into Paradise would have their faces as bright as full moon during the night, and the next to this group would have their faces as bright as the shining stars in the sky, '''and every person would have two wives''' and the marrow of their shanks would glimmer beneath the flesh and there would be none without a wife in Paradise.}}<br />
<br />
{{Quote|{{Muslim|40|6794}}|This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.}}<br />
<br />
{{Quote|{{Muslim|40|6795}}|This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters that Allah's Messenger (may peace be upon him) said: The (members of the) first group which would get into Paradise will have their faces as bright as stars in the sky. They would neither pass water, nor void excrement, nor will they suffer from catarrh, nor will they spit, and their combs would be made of gold, and their sweat will be musk, the fuel of their brazier will be aloes, and their wives will be large-eyed maidens and their form would be alike as one single person after the form of their father (Adam) sixty cubits tall.}}<br />
<br />
{{Quote|{{Muslim|40|6796}}|Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The first group of my Ummah to get into Paradise would be like a full moon in the night. Then those who would be next to them; they would be like the most significantly glittering stars in regard to brightness, then after them (others) in ranks. They would neither void excrement, nor pass water, nor suffer from catarrh, nor would they spit. And their combs would be made of gold, and the fuel of their braziers would be aloes and their sweat would be musk and their form would be the form of one single person according to the length of their father sixty cubits tall. This hadith has been transmitted on the authority of Ibn Abi Shaiba with a slight variation of wording.}}<br />
<br />
{{Quote|Mishkat al-Masabih Book IV, Chapter XLII, Paradise and Hell, Hadith Number 24|The Holy Prophet said: 'The believer will be given such and such strength in Paradise for sexual intercourse. It was questioned: O prophet of Allah! can he do that? He said: "He will be given the strength of one hundred persons.}}<br />
<br />
===Duties of Husband===<br />
<br />
====Giving Payment for Sex (Dowry)====<br />
{{Main|Qur'an, Hadith and Scholars:Mahr}}<br />
<br />
{{Quote||Who so gives two handfuls of flour or dates as dowry of his wife has rendered [her] (private parts) lawful. <ref>Mishkat al-Masabih, Book II, under section dower, Hadith No. 57., reported from Abu Daud also reported by Ahmad.</ref>}}<br />
<br />
{{Quote||If a man has sex with a married woman, by mistake, thinking her to be his wife, he must give her a dowry equal to the dowry given to a woman of her social worth. This dowry becomes the property of the wife and not her husband.<ref>'Abd ar-Rahman al-Gaziri, al-Fiqh 'ala al-Mazahib al-Arba'a, Dar al-Kutub al- 'Elmeyah, 1990, vol. 4, p. 8. </ref>}}<br />
<br />
===Restrictions Given to Husband===<br />
<br />
====Men May Not Have Anal Sex With Women====<br />
<br />
{{Quote|Musnad Ahmed Vol. 1, Pg. 86|The Holy Prophet said, “Anyone who goes to a soothesayer and believes in him or enters a women in the anus has rejected faith in what was revealed unto Muhammad.”<ref>Referenced by Shaikh Abdullah Faisal in "100 Fabricated Hadiths" Pg. 85, as sahih.</ref>}}<br />
<br />
{{Quote|Ahmad, At-Tirmidhi, An-Nasa'i, and Ibn Majah|The Prophet (peace and blessings be upon him) said: "Do not have anal sex with women."<ref name="fatwa anal">[http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503543832 Fatwa: Islamic Ruling on Anal Sex] - IslamOnline, February 22, 2010</ref>}}<br />
<br />
{{Quote|Ahmad, 5/213|Khuzaymah Ibn Thabit (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: "Allah is not too shy to tell you the truth: Do not have sex with your wives in the anus."<ref name="fatwa anal"></ref>}}<br />
<br />
{{Quote|Ahmad, 2/479; Saheeh al-Jaami', 5865|"Cursed is the one who approaches his wife in her rectum" }}<br />
<br />
{{Quote|Ibn Abi Shaybah, 3/529, classified authentic by At-Tirmidhi, hadith, 1165|Ibn `Abbas (may Allah be pleased with him) narrated: "The Messenger of Allah (peace and blessings be upon him) said: "Allah will not look at a man who has anal sex with his wife."<ref name="fatwa anal"></ref> }}<br />
<br />
{{Quote|al-Tirmidhi, 1/243; Saheeh al-Jaami', 5918|"The one who has intercourse with a menstruating woman, or with a woman in her rectum, or who goes to a fortune-teller, has disbelieved in what was revealed to Muhammad."}}<br />
<br />
==Women's Rights==<br />
<br />
===Women´s Rights===<br />
<br />
====Women have the Right to get their Food and Clothes====<br />
<br />
{{Quote|Sunan Ibn Magah, Kitab al-Nikah, Hadith No. 1850.|O Messenger of Allah ! What right has the wife of one among us got over him?' He said: 'It is that you shall give her food when you have taken your food, that you shall clothe her when you have clothed yourself, that you shall not slap her on the face, nor revile her, nor desert her except within the house.}}<br />
<br />
====Women have the Right to Not be Hit on the Face====<br />
<br />
{{Quote|Mishkat Al-Masabih: Volume 2, page 691|Hakim b. Mu`awiya al-Qushairi quoted his father as telling that he asked, "Messenger of God, what right can any wife demand of her husband?" He replied, "That you should give her food to eat, clothe her when you clothe yourself, not strike her on the face, and do not revile her or seperate from her except in the house." Ahmad, Abu Dawud and Ibn Majah transmitted it.}}<br />
<br />
{{Quote|{{Abu Dawud|11|2137}}|Narrated Mu'awiyah al-Qushayri: Mu'awiyah asked: Apostle of Allah, what is the right of the wife of one of us over him? He replied: That you should give her food when you eat, clothe her when you clothe yourself, do not strike her '''on the face''', do not revile her or separate yourself from her except in the house.}}<br />
<br />
{{Quote|{{Abu Dawud|11|2138}}|Narrated Mu'awiyah ibn Haydah: I said: Apostle of Allah, how should we approach our wives and how should we leave them? He replied: Approach your tilth when or how you will, give her (your wife) food when you take food, clothe when you clothe yourself, do not revile her face, and do not beat her.}}<br />
<br />
{{Quote|{{Abu Dawud|11|2139}}|Narrated Mu'awiyah al-Qushayri: I went to the Apostle of Allah (peace be upon him) and asked him: What do you say (command) about our wives? He replied: Give them food what you have for yourself, and clothe them by which you clothe yourself, and do not beat them, and do not revile them.}}<br />
<br />
====A Woman has the Right to get Payment for Sex Forced on her by Mistake====<br />
<br />
{{Quote||If a man has sex with a married woman, by mistake, thinking her to be his wife, he must give her a dowry equal to the dowry given to a woman of her social worth. This dowry becomes the property of the wife and not her husband.<ref>'Abd ar-Rahman al-Gaziri, al-Fiqh 'ala al-Mazahib al-Arba'a, Dar al-Kutub al- 'Elmeyah, 1990, vol. 4, p. 8. </ref>}}<br />
<br />
====A Woman has the Right to go to Mosque====<br />
{{Quote|Bukhari, Nikah 116|"If the wife of any one of you ask permission to go to the mosque, he should not forbid her."}}<br />
<br />
===Restrictions Given to Women===<br />
<br />
====Women are Not Allowed to Choose a Man====<br />
<br />
=====Women Must have Arranged Marriages by their Guardian=====<br />
<br />
{{Quote|{{Ibn Majah|3|9|1879}}|It was narrated from Aishah that :<br />
<br />
the Messenger of Allah said: “'''Any woman whose marriage is not arranged by her guardian, her marriage is invalid, her marriage is invalid, her marriage is invalid'''. If (the man) has had intercourse with her, then the Mahr belongs to her in return for his intimacy with her. And if there is any dispute then the ruler is the guardian of the one who does not have a guardian.” (Sahih)}}<br />
<br />
{{Quote|{{Ibn Majah|3|9|1880}}|It was narrated that:<br />
<br />
Aisha and Ibn Abbas said: “The Messenger of Allah said: ''''There is no marriage except with a guardian'''.' ”According to the Hadith of Aishah: “And the ruler is the guardian of the one who does not have a guardian. ” (Sahih)}}<br />
<br />
{{Quote|{{Ibn Majah|3|9|1881}}|It was narrated from Abu Musa that:<br />
<br />
the Messenger of Allah said: “'''There is no marriage except with a guardian'''.” (Sahih)}}<br />
<br />
=====Women Married to Men of their own Choosing are Adulteresses=====<br />
<br />
{{Quote|{{Ibn Majah|3|9|1882}}|It was narrated from Abu Hurairah that:<br />
<br />
the Messenger of Allah said: “No woman should arrange the marriage of another woman, and no woman should arrange her own marriage. '''The adulteress is the one who arranges her own marriage'''.” (Sahih)}}<br />
<br />
====Women Cannot Fast Extra, or Allow Someone to Enter their Home without Husband’s Permission====<br />
{{Quote|{{Abu Dawud|13|2452}}|Narrated AbuSa'id al-Khudri: A woman came to the Prophet (peace be upon him) while we were with him. She said: Apostle of Allah, my husband, Safwan ibn al-Mu'attal, beats me when I pray, and makes me break my fast when I keep a fast, and he does not offer the dawn prayer until the sun rises. He asked Safwan, who was present, about what she had said. He replied: Apostle of Allah, as for her statement "he beats me when I pray", she recites two surahs (during prayer) and I have prohibited her (to do so). He (the Prophet) said: If one surah is recited (during prayer), that is sufficient for the people.(Safwan continued:) As regards her saying "he makes me break my fast," she dotes on fasting; I am a young man, I cannot restrain myself. The Apostle of Allah (peace be upon him) said on that day: A woman should not fast except with the permission of her husband.(Safwan said:) As for her statement that I do not pray until the sun rises, we are a people belonging to a class, and that (our profession of supplying water) is already known about us. We do not awake until the sun rises. He said: When you awake, offer your prayer|See Also {{Abu Dawud|13|2452}}}}<br />
<br />
{{Quote|Kanz al-`ummal, 22:2|"Any woman who fasts without the permission of her husband, and he desired her for a certain thing but she refused, God will record three major sins against her."}}<br />
<br />
{{Quote|Al-Tirmidsi, Sawm 65|"Abu Huraira narrated that the Messenger of God said, 'No woman can fast a day of Ramadan, while her husband is there, without his prior permission.' "}}<br />
<br />
====A Menstruating Woman is Not Allowed to Stay in the Mosque==== <br />
(She might be able to enter it briefly though.) <br />
{{Quote|Abu Dawud vol.1 footnote 113|<br />
A menstruating woman is not allowed to recite the Qur’an.}}<br />
<br />
{{Quote|Abu Dawud 232|<br />
Âishah relates that the Prophet (peace be upon him said: “I do not permit a woman in her menses or a person in a state of major ritual impurity into the mosque.” [Sunan Abî Dâwûd, Sunan Ibn Mâjah, Sunan al-Bayhaqî, and Sahîh Ibn Khuzaymah] }}<br />
<br />
{{Quote|Abu Dawud vol.1 footnote 111|<br />
A limited mourning period}}<br />
{{Quote|{{Bukhari|4|52|250}}|Narrated Ibn Abbas: That he heard the Prophet saying, "It is not permissible for a man to be alone with a woman, and no lady should travel except with a Muhram (i.e. her husband or a person whom she cannot marry in any case for ever; e.g. her father, brother, etc.)." Then a man got up and said, "O Allah's Apostle! I have enlisted in the army for such-and-such Ghazwa and my wife is proceeding for Hajj." Allah's Apostle said, "Go, and perform the Hajj with your wife."}}<br />
<br />
{{Quote|{{Bukhari|7|63|252}}|Narrated Um Salama: A woman was bereaved of her husband and her relatives worried about her eyes (which were diseased). They came to Allah's Apostle, and asked him to allow them to treat her eyes with kohl, but he said, "She should not apply kohl to her eyes. (In the Pre-Islamic period of Ignorance) a widowed woman among you would stay in the worst of her clothes (or the worst part of her house) and when a year had elapsed, if a dog passed by her, she would throw a globe of dung, Nay, (she cannot use kohl) till four months and ten days have elapsed." Narrated Um Habiba: The Prophet said, "It is not lawful for a Muslim woman who believes in Allah and the Last Day to mourn for more than three days, except for her husband, for whom she should mourn for four months and ten days."|See Also {{Bukhari|7|71|607}}, {{Muslim|9|3541}}}}<br />
<br />
{{Quote|{{Bukhari|2|20|194}}|Narrated Abu Huraira: The Prophet (p.b.u.h) said, "It is not permissible for a woman who believes in Allah and the Last Day to travel for one day and night except with a Mahram."}}<br />
<br />
====Menstruating Women are Not Allowed to Perform Tawaf====<br />
<br />
{{Quote|{{Bukhari|1|6|302}}|Narrated 'Aisha: We set out with the Prophet for Hajj and when we reached Sarif I got my menses. When the Prophet came to me, I was weeping. He asked, "Why are you weeping?" I said, "I wish if I had not performed Hajj this year." He asked, "May be that you got your menses?" I replied, "Yes." He then said, "This is the thing which Allah has ordained for all the daughters of Adam. So do what all the pilgrims do except that you do not perform the Tawaf round the Ka'ba till you are clean."}}<br />
<br />
===Duties of Women===<br />
<br />
====Women Must Immediately Fulfill their Husbands Desires====<br />
<br />
{{Quote|Mishkat al-Masabih Book I, Section 'Duties of husband and wife', Hadith No. 61|The prophet of Allah said: When a man calls his wife to satisfy his desire, let her come to him though she is occupied at the oven.}}<br />
<br />
{{Quote|{{Quran|2|223}}|'''Your wives are as a tilth unto you; so approach your tilth when or how ye will;''' but do some good act for your souls beforehand; and fear Allah. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe.}}<br />
<br />
====Women Must be Obedient to their Husbands to Enter Heaven====<br />
<br />
{{Quote|{{Ibn Majah|3|9|1854}}|It was narrated that from Musawir Al Himyari from his mother that:<br />
<br />
she heard Umm Salamah say: “I heard the Messenger of Allah say: ''''Any woman who dies when her husband is pleased with her, will enter Paradise'''.' ”(Hasan)}}<br />
<br />
{{Quote|Muslim Scholar {{wp|Al-Suyuti}} while commenting on {{Quran|4|34}}|There are three (persons) whose prayer will not be accepted, nor their virtues be taken above: The runaway slave until he returns back to his master, the woman with whom her husband is dissatisfied, and the drunk until he becomes sober.}}<br />
<br />
{{Quote|Mishkat al-Masabih Book I, Section 'Duties of husband and wife', Hadith No. ii, 60|Whosoever female dies while her husband is pleased with her, will enter Paradise.}}<br />
<br />
{{Quote|Kanz- el-'Ummal, Volume 22, Hadith Number 868|The prophet once said to a woman: 'Watch how you treat your husband for he is your Paradise and your Hell.}}<br />
<br />
====Women Must have their Faces Veiled====<br />
{{Main|Qur'an, Hadith and Scholars:Hijab}}<br />
<br />
{{Quote|{{Bukhari|5|59|462}}|Narrated 'Aisha: [...] While I was sitting in my resting place, I was overwhelmed by sleep and slept. Safwan bin Al-Muattal As-Sulami Adh-Dhakwani was behind the army. When he reached my place in the morning, he saw the figure of a sleeping person and he recognized me on seeing me as he had seen me before the order of compulsory veiling (was prescribed). So I woke up when he recited Istirja' (i.e. "Inna lillahi wa inna llaihi raji'un") as soon as he recognized me. '''I veiled my face with my head cover at once''', and by Allah, we did not speak a single word, and I did not hear him saying any word besides his Istirja'. He dismounted from his camel and made it kneel down, putting his leg on its front legs and then I got up and rode on it. [...]}}<br />
<br />
{{Quote|{{Bukhari|6|60|282}}|Narrated Safiya bint Shaiba: <br />
<br />
'Aisha used to say: "When (the Verse): "They should draw their veils over their necks and bosoms," was revealed, (the ladies) cut their waist sheets at the edges and '''covered their faces''' with the cut pieces."}}<br />
<br />
==Violence Against Women==<br />
{{Main|Qur'an, Hadith and Scholars:Violence Against Women}}<br />
<br />
{{Quote|{{Quran|4|34}}|Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places '''and beat them'''; then if they obey you, do not seek a way against them; surely Allah is High, Great.}}<br />
<br />
{{Quote|{{Muslim|4|2127}}|... He (Muhammad b. Qais) then reported that it was 'A'isha who had narrated this: Should I not narrate to you about myself and about the Messenger of Allah (may peace be upon him)? We said: Yes. She said: When it was my turn for Allah's Messenger (may peace be upon him) to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi'. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O 'A'isha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. '''He struck me on the chest which caused me pain''', and then said: Did you think that Allah and His Apostle would deal unjustly with you?..."}}<br />
<br />
{{Core Women}}<br />
<br />
==See Also==<br />
<br />
{{Hub4|Women (Primary Sources)|Women (Primary Sources)}}<br />
<br />
{{Template:Translation-links-english|[[Ženy a islám (Korán, Prorok Mohamed a islámští učenci o ženách)|Czech]]}}<br />
<br />
==References==<br />
{{Reflist|30em}}<br />
<br />
[[Category:QHS]]<br />
[[Category:Islam and Women]]<br />
[[Category:Islamic Law]]</div>WIBothttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Witchcraft_and_the_Occult&diff=95270Qur'an, Hadith and Scholars:Witchcraft and the Occult2013-08-03T13:03:30Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>{{QuranHadithScholarsIndex}}<br />
==Evil Eye==<br />
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{{Quote|[http://www.islam-qa.com/en/ref/20954 Definition of the evil eye, and ways of protecting oneself against it and treating it]<BR>Islam Q&A, Fatwa No. 20954|The Arabic word al-‘ayn (translated as the evil eye) refers to when a person harms another with his eye. It starts when the person likes a thing, then his evil feelings affect it, by means of his repeated looking at the object of his jealousy. Allaah commanded His Prophet Muhammad (peace and blessings of Allaah be upon him) to seek refuge with Him from the envier...Everyone who puts the evil eye on another is envious, but not every envier puts the evil eye on another. The word haasid (envier) is more general in meaning than the word ‘aa’in (one who puts the evil eye on another), so seeking refuge with Allaah from the one who envies includes seeking refuge with Him from the one who puts the evil eye on another. The evil eye is like an arrow which comes from the soul of the one who envies and the one who puts the evil eye on another towards the one who is envied and on whom the evil eye is put; sometimes it hits him and sometimes it misses. If the target is exposed and unprotected, it will affect him, but if the target is cautious and armed, the arrow will have no effect and may even come back on the one who launched it.}}<br />
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==Hadith==<br />
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===The evil eye is a fact===<br />
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{{Quote|{{Muslim|26|5426}}|Abu Huraira reported so many abidith from Allah's Messenger (may peace be upon him) and he reported Allah's Messenger (may peace be upon him) as saying: '''The influence of an evil eye is a fact'''.}}<br />
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{{Quote|{{Muslim|26|5427}}|Ibn 'Abbas reported Allah's Messenger (may peace be upon him) as saying: '''The influence of an evil eye is a fact; if anything would precede the destiny it would be the influence of an evil eye''', and when you are asked to take bath (as a cure) from the influence of an evil eye, you should take bath.}}<br />
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{{Quote|{{Muwatta|50|50|1|1}}|Yahya related to me from Malik that Muhammad ibn Abi Umama ibn Sahl ibn Hunayf heard his father say, "My father, Sahl ibn Hunayf did a ghusl at al-Kharrar. He removed the jubbah he had on while Amir ibn Rabia was watching, and Sahl was a man with beautiful white skin. Amir said to him, 'I have never seen anything like what I have seen today, not even the skin of a virgin.' Sahl fell ill on the spot, and his condition grew worse. Somebody went to the Messenger of Allah, may Allah bless him and grant him peace, and told him that Sahl was ill, and could not go with him. The Messenger of Allah, may Allah bless him and grant him peace, came to him, and Sahl told him what had happened with Amir. The Messenger of Allah, may Allah bless him and grant him peace, said, ''''Why does one of you kill his brother? Why did you not say, "May Allah bless you?" (ta baraka-llah) The evil eye is true. Do wudu from it'''.' Amir did wudu from it and Sahl went with the Messenger of Allah, may Allah bless him and grant him peace, and there was nothing wrong with him." <br />
}}<br />
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===Responsible for the deaths of many Muslims===<br />
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The evil eye is responsible for the deaths of many Muslims (second only to the will of Allah).<br />
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{{Quote||The Prophet (peace and blessings of Allaah be upon him) said: “Most of those who die among my ummah die because of the will and decree of Allaah, and then because of the evil eye.”<ref>[{{Reference archive|1=http://www.islam-qa.com/en/ref/20954|2=2011-04-18}} Definition of the evil eye, and ways of protecting oneself against it and treating it] - Islam Q&A, Fatwa No. 20954</ref>}}<br />
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===Muhammad was affected by the evil eye===<br />
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Muhammad was affected by the evil eye and the witchcraft of a Jew.<br />
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{{Quote|{{Muslim|26|5425}}, See also: {{Muslim|26|5424}}|Abu Sa'id reported that Gabriel came to AJlah's Messenger (may peace be upon him) and said: Muhammad, have you fallen ill? Thereupon he said: Yes. He (Gabriel) said:" '''In the name of Allah I exercise you from everything and safeguard you from every evil that may harm you and from the eye of a jealous one'''. Allah would cure you and I invoke the name of Allah for you."}}<br />
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{{Quote|{{Muslim|26|5428}}, See also: {{Muslim|26|5429}}, {{Bukhari|4|54|490}}, and {{Bukhari|8|75|400}}|A'isha reported that '''a Jew from among the Jews of Banu Zuraiq who was called Labid b. al-A'sam cast spell upon Allah's Messenger (may peace be upon him) with the result that he (under the influence of the spell) felt that he had been doing something whereas in fact he had not been doing that. (This state of affairs lasted) until one day or during one night Allah's Messenger (may peace be upon him) made supplication (to dispel its effects).''' He again made a supplication and he again did this and said to 'A'isha: Do you know that Allah has told me what I had asked Him? There came to me two men and one amongst them sat near my head and the other one near my feet and he who sat near my head said to one who sat near my feet or one who sat near my feet said to one who sat near my head: '''What is the trouble with the man? He said: The spell has affected him. He said: Who has cast that? He (the other one) said: It was Labid b. A'sam (who has done it). He said: What is the thing by which he transmitted its effect? He said: By the comb and by the hair stuck to the comb and the spathe of the date-palm. He said: Where is tbap He replied: In the well of Dhi Arwan. She said: Allah's Messenger (may peace be upon him) sent some of the persons from among his Companions there and then said: 'A'isha. by Allah, its water was yellow like henna and its trees were like heads of the devils.''' She said that she asked Allah's Messenger (may peace be upon him) as to why he did not burn that. He said: No, Allah has cured me and I do not like that I should induce people to commit any high-handedness in regard (to one another), but I only commanded that it should be buried.}}<br />
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==Scholars==<br />
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===Witches must be executed===<br />
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{{Quote|[{{Reference archive|1=http://www.islam-qa.com/en/ref/69914/Mischief|2=2011-04-18}} Will the repentance of a witch be accepted?]<BR>Islam Q&A, Fatwa No. 69914|Learning witchcraft and practising it constitute kufr. Allaah says (interpretation of the meaning): <br />
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“They followed what the Shayaateen (devils) gave out (falsely of the magic) in the lifetime of Sulaymaan (Solomon). Sulaymaan did not disbelieve, but the Shayaateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Haaroot and Maaroot, but neither of these two (angels) taught anyone (such things) till they had said, ‘We are for trial, so disbelieve not (by learning this magic from us).’”<br />
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[al-Baqarah 2:102] <br />
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A practitioner of witchcraft may do something that makes him an apostate, so he commits kufr and should be executed for his apostasy. Or he may practise witchcraft by doing something that does not constitute kufr. In that case there is a difference of scholarly opinion, but the correct view is that he should also be executed if it is proven that he is a practitioner of witchcraft. This is what the Sahaabah (may Allaah be pleased with them) did and enjoined other to do. If he is executed, he should not be washed or shrouded or buried in the Muslim graveyard. <br />
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There should be no hesitation in executing the practitioner of witchcraft, whether we say that he is a kaafir or not, because this is what is proven from the companions of the Prophet (peace and blessings of Allaah be upon him). Executing him prevents the spread of evil and serves as a deterrent to his fellow practitioners of witchcraft. }}<br />
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==See Also==<br />
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{{Hub4|Witchcraft|Witchcraft}}<br />
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==External Links==<br />
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*[{{Reference archive|1=http://www.islam-qa.com/en/cat/2013|2=2011-12-13}} Rulings on witchraft, the evil eye and destructive envy] ''- Islam Q&A''<br />
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==References==<br />
{{reflist}}<br />
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[[Category:News]]<br />
[[Category:Islam and Women]]<br />
[[Category:QHS]]</div>WIBothttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Muhammad_and_Jihad&diff=95269Qur'an, Hadith and Scholars:Muhammad and Jihad2013-08-03T13:03:21Z<p>WIBot: Bot: Using Hub4 template.</p>
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==Abu Dawud==<br />
{{Quote|{{Abu Dawud|20|3188}}|... He asked: AbuHamzah, did you fight with the Apostle of Allah? He replied: Yes. I fought with him in the battle of Hunayn. The polytheists came out and invaded us so severely that we saw our horses behind our backs. Among the people (i.e. the unbelievers) there was a man who was attacking us, and striking and wounding us (with his sword). Allah then defeated them. They were then brought and began to take the oath of allegiance to him for Islam...}}<br />
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==Ibn Ishaq==<br />
{{Quote|Ishaq:131|Hamzah came with his bow slung over his shoulder. He was a great hunter, the strongest man of the Quraysh. A woman rose up and said, ‘If only you had seen what your nephew Muhammad had to endure just now before you came. Abu Jahl spoke to him offensively. Hamzah was carried away by a fury, as it was Allah's will to honor him this way. He went off quickly, not stopping to speak to anyone. Instead of circumambulating the Ka'aba, he was ready to attack Abu Jahl when he saw him. When he entered the mosque, he saw him sitting among the people. Hamzah raised his bow and gave Abu Jahl a blow which split his head open in an ugly way. He said, ‘Do you insult him when I am a member of his religion? Hit me back if you can.'}}<br />
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{{Quote|Ishaq:155|Umar became a Muslim, he being a strong, stubborn man whose protégés none dare attack. The prophet's companions were so fortified by him and Hamza that they got the upper hand on the Quraysh. ‘We could not pray at the Ka'aba until Umar became a Muslim, and then he fought the Quraysh until we could pray there.'}}<br />
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{{Quote|Ishaq:208|Uhud commanded the Apostles archers. He was killed in the battle of Yemen as a martyr. Abu was present at all of the Apostle's battles and died in Byzantine territory as a martyr. Mu'adh was present at every raid. He was killed at Badr as a martyr. Mu'awwidh, his brother, shared the same glory. Umara was at every battle and died a martyr in Yemen. As'ad died before Badr when the Prophet's mosque was being built. The Apostle put Amr in command of the rearguard. He died at Uhud as a martyr. Abdallah led many raids and was slain as a martyr at Muta. He was one of Muhammad's commanders. Khallad fought at Badr, Uhud, and Khandaq. He was martyred fighting the [Jewish] Qurayza. The Apostle said that he would have the reward of two martyrs.}}<br />
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{{Quote|Ishaq:280|The Apostle prepared for war in pursuance of Allah’s command to fight his enemies and to fight the infidels who Allah commanded him to fight.}}<br />
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{{Quote|Ishaq:288|The Quraysh said, ‘Muhammad and his Companions have violated the sacred month, shed blood, seized property, and taken men captive. Muhammad claims that he is following obedience to Allah, yet he is the first to violate the holy month and to kill.'}}<br />
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{{Quote|Ishaq:289|Our lances drank of Amr's blood and lit the flame of war.}}<br />
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{{Quote|Ishaq:300|I am fighting in Allah’s service. This is piety and a good deed. In Allah’s war I do not fear as others should. For this fighting is righteous, true, and good.}}<br />
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{{Quote|Ishaq:306|When the Allah's Apostle said, ‘70,000 of my followers shall enter Paradise like the full moon,' Ukkasha asked if he could be one of them. Then a lesser Ansari asked to be included, but the Prophet replied, ‘Ukkasha beat you to it and my prayer is now cold.'}}<br />
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{{Quote|Ishaq:308|When the Apostle was in Safra, Nadr was assassinated. When Muhammad reached Irq al-Zabyah he killed Uqbah. When the Prophet ordered him to be killed, Uqbah said, ‘Who will look after my children, Muhammad?' "Hellfire,' the Apostle replied, and he was killed.|See Also {{Tabari|7|p. 65}}}}<br />
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{{Quote|Ishaq:316|In peace you are wild asses—rough and coarse. And in war you are like women wearing corsets. But I care not so long as my hand can grasp my trusty blade.}}<br />
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{{Quote|Ishaq:322|Allah said, ‘Do not turn away from Muhammad when he is speaking to you. Do not contradict his orders. And do not be a hypocrite, one who pretends to be obedient to him and then disobeys him. Those who do so will receive My vengeance. You must respond to the Apostle when he summons you to war.}}<br />
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{{Quote|Ishaq:322|I will cast terror into the hearts of those who reject Me. So strike off their heads and cut off their fingers. All who oppose Me and My Prophet shall be punished severely.}}<br />
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{{Quote|Ishaq:325|Muslims, fight in Allah’s Cause. Stand firm and you will prosper. Help the Prophet, obey him, give him your allegiance, and your religion will be victorious.}}<br />
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{{Quote|Ishaq:326|Prophet exhort the believers to fight. If there are twenty good fighters they will defeat two hundred for they are a senseless people. They do not fight with good intentions nor for truth.}}<br />
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{{Quote|Ishaq:326|If they ask you for peace on the basis of Islam (submission), make peace on that basis. Be of one mind by His religion.}}<br />
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{{Quote|Ishaq:368|Ka'b's body was left prostrate [humbled in submission]. After his fall, all of the Nadir Jews were brought low. Sword in hand we cut him down. By Muhammad's order we were sent secretly by night. Brother killing brother. We lured him to his death with guile [cunning or deviousness]. Traveling by night, bold as lions, we went into his home. We made him taste death with our deadly swords. We sought victory for the religion of the Prophet.}}<br />
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{{Quote|Ishaq:369|Thereupon Mas'ud leapt upon Sunayna, one of the Jewish merchants with whom his family had social and commercial relations and killed him. The Muslim's brother complained, saying, ‘Why did you kill him? You have much fat in you belly from his charity.' Mas'ud answered, ‘By Allah, had Muhammad ordered me to murder you, my brother, I would have cut off your head.' Wherein the brother said, ‘Any religion that can bring you to this is indeed wonderful!' And he accepted Islam.}}<br />
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{{Quote|Ishaq:373|The Apostle, wearing two coats of mail, drew up his troops for battle, about 700 men. There were 50 archers. Muhammad said, ‘Keep their cavalry away with your arrows.' Then he asked, ‘Who will take my sword with its right and use it as it deserves to be used?' Abu Dujana asked, ‘What is its right, Apostle?' ‘That you should smite the enemy with it until it bends.' When Dujana took the sword from the Apostle's hand he walked toward the fight reciting: ‘I'm the man who took the sword when "Use it right" was the Prophet's word for the sake of Allah.' When Muhammad saw Dujana strutting, he said, ‘This is a gait which Allah hates except on an occasion like this.'}}<br />
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{{Quote|Ishaq:375|‘Come here you son of a female circumciser.' His mother was Umm Anmar, a female circumciser in Mecca. Hamza smote and killed him.}}<br />
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{{Quote|Ishaq:375|Abu Dujana said, ‘I saw a person inciting the enemy, shouting violently. When I made for him, I lifted my sword and he shrieked, and lo, it was a woman. I respected the Prophet's sword too much to use it on a girl.'" Ishaq:380 "We attacked them thrusting, slaying, chastising, and driving them before us with blows on every side. Had not women seized their war banner they would have been sold in the markets like chattel.}}<br />
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{{Quote|Ishaq:379|Then Allah sent down His help to the Muslims and fulfilled His promise. They slew the enemy with the sword until they cut them off from their camp and there was a rout.}}<br />
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{{Quote|Ishaq:380|The Muslims were put to the fight and the Meccans slew many of them. It was a day of trial and testing in which Allah honored several with martyrdom.}}<br />
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{{Quote|Ishaq:383|Perhaps Allah will grant us martyrdom.' So they took their swords and sallied out until they mingled with the [retreating] army. One was killed by the Meccans, the other by his fellow Muslims who failed to recognize him. One of the young men's fathers confronted Muhammad and said, ‘You have robbed my son of his life by your deception and brought great sorrow to me.'}}<br />
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{{Quote|Ishaq:385|Hind [a Meccan woman who had lost her father, husband, son, and brother to Muhammad's raiders at Badr] stopped to mutilate the Muslim dead, cutting off their ears and noses until she was able to make anklets and necklaces of them. Then she ripped open Hamzah's body for his liver and chewed it. Then she climbed a high rock and screamed rajaz poetry at the top of her voice, taunting us. ‘We have paid you back for Badr. A war that follows a war is always violent. I could not bear the loss of Utba nor my brother, his uncle, or my first-born son. I have slaked my vengeance and fulfilled my vow.' Umar [the future leader of the Islamic world] recited these verses back to her: ‘The vile woman was insolent, and she was habitually base with disbelief. May Allah curse Hind, she with the large clitoris. …Her backside and her genitals are covered with ulcers as a result of spending too much time in the saddle. Did you set out seeking to avenge our killing of your father and your son at Badr? And for your husband, who was wounded in the backside, lying in his blood, and your brother, all of them coated in the grime of the pit. What a foul deed you committed. Woe to you Hind, the shame of the age.'}}<br />
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{{Quote|Ishaq:385|Amr Jamuh was a very lame man. He had four lion-like sons who were present at the Apostle’s battles. At Uhud he came to the Prophet and told him that his sons wanted to keep him back and prevent his joining the army. ‘Yet, by Allah, I hope to tread in the Heavenly Garden of Paradise despite my lameness. The Apostle said, ‘Allah has excused you, and Jihad is not incumbent on you.’ Then Muhammad turned to his sons and said, ‘You need not prevent him. Perhaps Allah will favor him with martyrdom.’ So the lame old man went into battle and was killed.}}<br />
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{{Quote|Ishaq:388|Abu Qasim [Muhammad] said, ‘I testify concerning these that all wounded for Allah's sake will be raised with his wounds bleeding, the color of blood, the smell of musk. Look for the one who has remembered the most surahs and put him in front of his Companions in one mass grave.'}}<br />
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{{Quote|Ishaq:389|When the Apostle came home he handed his sword to his daughter Fatima, saying, ‘Wash the blood from this, daughter, for by Allah it has served me well today.'}}<br />
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{{Quote|Ishaq:391|The day of Uhud was a day of trial, calamity, and heart-searching on which Allah tested the believers. He put the hypocrites [peaceful Muslims] on trial, those who professed faith with their tongue and hid unbelief in their hearts. And it was a day in which Allah honored with martyrdom those whom He willed.}}<br />
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{{Quote|Ishaq:392|Allah helped you at Badr when you were contemptible, so fear Allah. Fear Me, for that is gratitude for My kindness. Is it not enough that your Lord reinforced you with three thousand angels? Nay, if you are steadfast against My enemies, and obey My commands, fearing Me, I will send five thousand angels clearly marked. Allah did this as good news for you that your hearts might be at rest. The armies of My angels are good for you because I know your weakness. Victory comes only from Me.}}<br />
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{{Quote|Ishaq:393|How many prophets has death in battle befallen and how many multitudes with him? They did not show weakness toward their enemies and were not humiliated when they suffered in the fight for Allah and their religion. That is steadfastness. Allah loves the steadfast.}}<br />
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{{Quote|Ishaq:394|Allah said, ‘I let them get the better of you to test you. So fear Me and obey Me. If you had believed in what My Prophet brought from Me you would not have received a shock from the Meccan army. But We cause days like this so that Allah may know those who believe and may choose martyrs from among you. Allah must distinguish between believers and hypocrites so that He can honor the faithful with martyrdom.}}<br />
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{{Quote|Ishaq:394|Did you think that you would enter Paradise and receive My reward before I tested you so that I might know who is loyal? You used to wish for martyrdom before you met the enemy. You wished for death before you met it. Now that you have seen with your own eyes the death of swords…will you go back on your religion, Allah's Book, and His Prophet as disbelievers, abandoning the fight with your enemy? He who turns back [from fighting] in his religion will not harm Allah.'}}<br />
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{{Quote|Ishaq:396|I promise to give you victory over your enemy. You routed them with the sword, killing them by My permission. Then you deserted Me and disobeyed My order and disputed about the order of My Prophet. He told the archers to stay put. But after I showed you what you were desiring, the Meccan wives and property, you desired the spoil and abandoned the order to fight. Only those who fought for religion did not transgress in going after the booty. Allah reproached the hypocrites for running away from their Prophet and paying no heed when he called to them.}}<br />
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{{Quote|Ishaq:398|Ask them for their help. Thereby make the religion of Islam agreeable to them. And when you are resolved in the matter of religion concerning fighting your enemy you will have the advantage.}}<br />
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{{Quote|Ishaq:400|One whom I do not suspect told me that he was asked about these verses and he said, ‘We asked Muhammad about them and we were told that when our brethren were slain at Uhud Allah put their spirits in the crops of green birds which come down to the rivers of the Garden and eat of its fruits. They say, "We should like our spirits to return to our bodies and then return to the earth and fight for You until we are killed again.'}}<br />
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{{Quote|Ishaq:400|‘If our fellow Muslims knew what Allah has done for us they would not dislike fighting or shrink from war!' And Allah said, ‘I will tell them of you,' so He sent down to His Apostle these verses.}}<br />
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{{Quote|Ishaq:403|Allah killed twenty-two polytheists at Uhud.}}<br />
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{{Quote|Ishaq:404|War has distracted me, but blame me not, ‘tis my habit. Struggling with the burdens it imposes, I bear arms bestride my horse at a cavalry’s gallop, running like a wild ass in the desert.}}<br />
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{{Quote|Ishaq:400|The Apostle swore that there was no believer who had parted from the world and wanted to return to it for a single hour even if he could possess it with all it has except the martyr who would like to return and fight for Allah and be killed a second time.}}<br />
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{{Quote|Ishaq:414|If you kill us, the true religion is ours. And to be killed for the truth is to find favor with Allah. If you think that we are fools, know that the opinion of those who oppose Islam is misleading. We are men of war who get the utmost from it. We inflict painful punishment on those who oppose us…. If you insult Allah's Apostle, Allah will slay you. You are a cursed, rude fellow! You utter filth, and then throw it at the clean-robed, godly, and faithful One.}}<br />
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{{Quote|Ishaq:434|Amr and an Ansari waited until they were asleep. Then Amr killed them, thinking that he had taken vengeance for the Muslims who had been slain. When he came to the Messenger, he told him what had happened. The Prophet said, ‘You have killed men for whom I shall have to pay blood-money.'}}<br />
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{{Quote|Ishaq:440|Helped by the Holy Spirit we smited Muhammad’s foes. The Apostle sent a message to them with a sharp cutting sword.}}<br />
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{{Quote|Ishaq:441|A sharp sword in the hand of a brave man kills his adversary.}}<br />
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{{Quote|Ishaq:445|The rules of the Prayer of Fear were revealed during this raid [4:102]. The Messenger divided the Companions into two groups; one stood facing the enemy while the other stood behind the Prophet. He magnified Allah by shouting ‘Allahu Akbar.’ Then he and those behind him performed a rak’ah and prostrated themselves.}}<br />
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{{Quote|Ishaq:451|Among us was Allah's Apostle whose command we obey. When he gives an order we do not examine it. The spirit descends on him from his Lord. We tell him about our wishes and our desires which is to obey him in all that he wants. Cast off fear of death and desire it. Be the one who barters his life. Take your swords and trust Allah. With a compact force holding lances and spears we plunged into a sea of men…. and all were made to get their fill of evil. We are men who see no blame in him who kills.}}<br />
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{{Quote|Ishaq:454|Now that Allah has conferred Islam on us, and made us famous, shall we give them our property? By Allah, we will offer them only the sword until Allah judges between us.' ‘As you wish,' said Allah's Messenger.}}<br />
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{{Quote|Ishaq:455|‘I summon you to Allah, to His Messenger, and to Islam.’ Amr replied, ‘I have no use for these.’ So Ali said, ‘Then I summon you to fight.’ Amr replied, ‘Why, son of my brother? By Allah, I do not want to kill you.’ Ali shouted, ‘But I, by Allah, want to kill you.’ Amr jumped from his horse and advanced toward Ali. The two fought until Ali killed Amr. He shouted, ‘Allahu Akbar!}}<br />
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{{Quote|Ishaq:456|As he returned to the Apostle smiling with joy [for having killed his uncle] Jumar asked him if he had stripped Amr of his armor. ‘No,’ Ali answered. ‘I saw his private parts and was ashamed.’}}<br />
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{{Quote|Ishaq:464|The Jews were made to come down, and Allah's Messenger imprisoned them. Then the Prophet went out into the marketplace of Medina, and he had trenches dug in it. He sent for the Jewish men and had them beheaded in those trenches. They were brought out to him in batches. They numbered 800 to 900 boys and men.}}<br />
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{{Quote|Ishaq:468|Then Allah said, ‘Some of you have fulfilled your vow to Me by dying; you have finished your work and returned to Me like those who sought martyrdom in prior battles. And some are still waiting to capitalize on Allah's promise of martyrdom. You do not hesitate in your religion and never doubt.'}}<br />
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{{Quote|Ishaq:469|On the day the Qurayza Jews were slain, one Muslim was martyred. A stone was thrown on him and it inflicted a shattering wound. The Apostle said, ‘He will have the reward of two martyrs.'}}<br />
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{{Quote|Ishaq:470|We attacked them fully armed, swords in hand, cutting through heads and skulls.}}<br />
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{{Quote|Ishaq:471|We are steadfast trusting Him. We have a Prophet by whom '''we will conquer all men'''.}}<br />
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{{Quote|Ishaq:475|Allah commanded that horses should be kept for His enemy in the fight so they might vex them. We obeyed our Prophet’s orders when he called us to war. When he called for violent efforts we made them. The Prophet’s command is obeyed for he is truly believed. He will give us victory, glory, and a life of ease. Those who call Muhammad a liar disbelieve and go astray. They attacked our religion and would not submit.}}<br />
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{{Quote|Ishaq:485|Muhammad found that the Lihyan had been warned. They had taken secure positions on the mountaintops. After he failed to take them by surprise as he intended, he said, ‘If we go down to Usfan, the Meccans will think we have come to [terrorize] them.’}}<br />
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{{Quote|Ishaq:482|One of the favors which Allah conferred upon his Prophet was that these two tribes of the Ansar, the Aws and the Khazraj, used to vie with one another like stallions to carry out the will of Muhammad. The Aws did not do anything which benefited him without the Khazraj saying, ‘By Allah they will not gain superiority over us in Islam in the eyes of the Messenger by doing this.' And they would not cease until they had done something similar. Thus when the Aws killed Ka'b Ashraf on account of his hostility to Muhammad, the Khazraj conferred to find a man comparable to Ka'b in hostility and called to mind Sallam Huqayq in Khaybar. They asked the Prophet for permission to kill him, and it was granted.}}<br />
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{{Quote|Ishaq:483|Allah, what a fine band you have, one willing to kill Sallam and Ashraf! We went with sharp swords, like fighting lions. We came upon their homes and made them drink death with our swift-slaying swords. Looking for the victory of our Prophet's religion, we ignored every risk.}}<br />
<br />
{{Quote|Ishaq:486|If the Lihyan had remained in their homes they would have met bands of fine fighters, audacious warriors who terrorize. They would have confronted an irresistible force glittering like stars. But they were weasels, sticking to the clefts of rocks instead.}}<br />
<br />
{{Quote|Ishaq:489|Do the bastards think that we are not their equal in fighting? We are men who believe there is no shame in killing. We don’t turn from piercing lances. We smite the heads of the haughty with blows that quash the zeal of the unyielding [non-Muslims]. We’re heroes, protecting our war banner. We are a noble force, as fierce as wolves. We preserve our honor and protect our property by smashing heads.}}<br />
<br />
{{Quote|Ishaq:490|When Allah’s Messenger heard about the Mustaliq gathering against him he set out and met them at one of their watering holes near the coast. The people advanced and fought fiercely. Allah caused the Mustaliq to fight and killed some of them. Allah gave the Apostle their children, women, and property as booty.|See Also {{Tabari|8|p. 51}}}}<br />
<br />
{{Quote|Ishaq:500|The Messenger said, ‘Woe to the Quraysh! War has devoured them! What harm would they suffer if they left me to deal with the rest of the Arabs? If the Arabs defeat me, that will be what they want. If Allah makes me prevail over the Arabs, the Quraysh can enter Islam [surrender] en masse. Or they can fight. I shall not cease to fight against them for the mission which Allah has entrusted me until Allah makes me victorious or I perish.}}<br />
<br />
{{Quote|Ishaq:502|Muhammad, you have collected a mixed group of people and brought them to your kin to destroy them. By Allah, I see both prominent people and rabble who are likely to flee, deserting you tomorrow.' Now Abu Bakr who was standing behind the Apostle, said, ‘Go suck the clitoris of Al-Lat!'}}<br />
<br />
{{Quote|Ishaq:503|Allah saw what was in their hearts so he rewarded them with victory and with as much spoil as they could take. Allah promised that they would soon capture a great deal of booty.}}<br />
<br />
{{Quote|Ishaq:503|When Muhammad received a report that Uthman had been killed, he said, ‘We will not leave until we fight it out with the enemy.' He summoned the people to swear allegiance. The Prophet's crier announced: People, an oath of allegiance! The Holy Spirit has descended!'|See Also {{Tabari|8|p. 82}}}}<br />
<br />
{{Quote|Ishaq:503|On the day of Hudaybiyah we swore allegiance to the Messenger while Umar was holding his hand under the acacia tree. It was a pledge unto death.|See Also {{Tabari|8|p. 83}}}}<br />
<br />
{{Quote|Ishaq:505|Umar jumped up, walking beside Jandal, saying, ‘Be patient. They are only pagans, and the blood of any of them is no more than the blood of a dog!' Umar held the hilt of his sword close to him. He said, ‘I hoped he would take the sword and kill his father with it.' But Jandal was too attached to his father to kill him.}}<br />
<br />
{{Quote|Ishaq:508|Abu Jandal, Suhayl's son, escaped and joined Abu Basir. Nearly seventy Muslim men gathered around them and they harassed the Quraysh. Whenever they heard of a Meccan caravan setting out for Syria, they intercepted it, and killed everyone they could get a hold of. They tore every caravan to pieces and took the goods. The Quraysh, therefore, sent to the Prophet, imploring him for the sake of Allah and the bond of kinship to send word to them.|See Also {{Tabari|8|p. 91}}}}<br />
<br />
{{Quote|Ishaq:515|Allah's Apostle besieged the final [Jewish] community of Khaybar until they could hold out no longer. Finally, when they were certain that they would perish, they asked Muhammad to banish them and spare their lives, which he did. The Prophet took possession of all their property.}}<br />
<br />
{{Quote|Ishaq:515|When the people of Fadak heard what had happened, they sent word to the Messenger, asking him to banish them and spare their lives, saying they too would leave him their property. When the people of Khaybar surrendered on these conditions, the survivors asked Muhammad to employ them on their farms for a half share of whatever they produced. They said, ‘We know more about farming.' So Muhammad made peace with them for a half share, provided that: ‘If we want to expel you, we may.' He made a similar arrangement with Fadak. So Khaybar became the prey of the Muslims, while Fadak belonged exclusively to the Messenger of Allah, becoming his personal property, because the Muslims had not attacked its people with cavalry.}}<br />
<br />
{{Quote|Ishaq:518|Masud was one of those who found martyrdom at Khaybar. Muhammad said, ‘He has with him now his two dark-eyed virgins. When a martyr is slain, his two virgins pet him, wiping the dust from his face. They say, "May Allah throw dust on the face of the man who did this to you, and slay him who slew you!"}}<br />
<br />
{{Quote|Ishaq:530|Get out of his way, you infidel unbelievers. Every good thing goes with the Apostle. Lord, I believe in his word. We will fight you about its interpretations as we have fought you about its revelation with strokes that will remove heads from shoulders and make enemies of friends.}}<br />
<br />
{{Quote|Ishaq:538|Allah bless the martyrs lying dead at Mu'ta. Refresh their bones for they fought for Allah's sake like good Muslims, stallions clad in mail. We are a people protected by Allah to whom he has revealed His Book, excelling in glory and honor. Our enlightened minds cover up the ignorance of others. They would not embark on such a vicious enterprise.}}<br />
<br />
{{Quote|Ishaq:543|Abu Sufyan went to Muhammad in Medina to affirm the peace treaty, but Muhammad refused to speak to him.}}<br />
<br />
{{Quote|Ishaq:544|Hassan incited the men, reciting: ‘This is the time for war. Don’t feel safe from us. Our swords will open the door to death.’}}<br />
<br />
{{Quote|Ishaq:544|Muhammad commanded the people to prepare for the foray [raid, incursion, sortie, attack, or assault]. The Messenger informed his troops that he was going to Mecca. He ordered them to prepare themselves and ready their equipment quickly. He said, ‘O Allah, keep spies and news from the Quraysh until we take them by surprise in their land.'}}<br />
<br />
{{Quote|Ishaq:548|The squadrons of the Messenger, composed of Emigrants and Ansar in iron armor with only their eyes visible, passed by. His company had become great. Woe to you, none can withstand him. It was all due to his prophetic office.}}<br />
<br />
{{Quote|Ishaq:550|The Muslims met them with their swords. They cut through many arms and skulls. Only confused cries and groans could be heard over our battle roars and snarling.}}<br />
<br />
{{Quote|Ishaq:551|Another victim was Huwayrith. He used to insult Muhammad in Mecca. Huwayrith was put to death by Ali. The Messenger ordered Miqyas' assassination only because he had killed an Ansar who had killed his brother by mistake and then became a renegade by rejecting Islam.}}<br />
<br />
{{Quote|Ishaq:552|When the populace settled down, Muhammad went to the Ka'aba and compassed it seven times on his camel, touching the Black Stone with a stick. Then he went inside the Temple. There he found a dove made of wood. He broke it in his hands and threw it away."}}<br />
<br />
{{Quote|Ishaq:558|Allah said, I have sent an army. Every day they curse, battle and lampoon.}}<br />
<br />
{{Quote|Ishaq:560|We expelled the people and smote them with our swords the day the good Prophet entered Mecca. We pierced their bodies with cuts and thrusts. And we shot them with our feathered shafts. Our ranks went in with lances leveled. We came to plunder as we said we would. We pledged our faith to the Apostle on this day of fear.}}<br />
<br />
{{Quote|Ishaq:561|The Apostle sent out troops to the territories surrounding Mecca inviting men to Allah. Among those he sent was Khalid. He was ordered to go as a missionary. Khalid subdued the Jadimah and killed some of them.}}<br />
<br />
{{Quote|Ishaq:564|One of the Banu Jadimah said, ‘God take reprisals on the Muslims for the evil they did to us. They stole our goods and divided them. Their spears came at us not once but twice. Their squadrons came upon us like a swarm of locusts. Were it not for the religion of Muhammad, their cavalry would never have attacked.}}<br />
<br />
{{Quote|Ishaq:570|The Messenger turned to Abu Sufyan, who stood fast fighting that day. He had become an excellent Muslim after embracing Islam.}}<br />
<br />
{{Quote|Ishaq:572|Muhammad is the man, an Apostle of my Lord. Evil was the state of our enemy so they lost the day. Fortunes change and we came upon them like lions from the thickets. The armies of Allah came openly, flying at them in rage, so they could not get away. We destroyed them and forced them to surrender. In the former days there was no battle like this; their blood flowed freely. We slew them and left them in the dust. Those who escaped were choked with terror. A multitude of them were slain. This is Allah’s war in which those who do not accept Islam will have no helper. War destroyed the tribe and fate the clan.}}<br />
<br />
{{Quote|Ishaq:574|In faith I do not fear the army of fate. He gave us the blood of their best men to drink when we led our army against them. We are a great army with a pungent smell. And we attack continuously, wherever our enemy is found.}}<br />
<br />
{{Quote|Ishaq:576|Allah's Apostle said, ‘If you get hold of Bijad, don't let him escape for he has done something evil.'}}<br />
<br />
{{Quote|Ishaq:578|Crushing the heads of the infidels and splitting their skulls with sharp swords, we continually thrust and cut at the enemy. Blood gushed from their deep wounds as the battle wore them down. We conquered bearing the Prophet’s fluttering war banner. Our cavalry was submerged in rising dust, and our spears quivered, but by us the Prophet gained victory.}}<br />
<br />
{{Quote|Ishaq:580|We helped Allah’s Apostle, angry on his account, with a thousand warriors. We carried his flag on the end of our lances. We were his helpers, protecting his banner in deadly combat. We dyed it with blood, for that was its color. We were the Prophet’s right arm in Islam. We were his bodyguards before other troops served him. We helped him against his opponents. Allah richly rewarded that fine Prophet Muhammad.}}<br />
<br />
{{Quote|Ishaq:580|Our strong warriors obey his orders to the letter. By us Allah's religion is undeniably strong. You would think when our horses gallop with bits in their mouths that the sounds of demons are among them.}}<br />
<br />
{{Quote|Ishaq:583|Since you have made Khalid chief of the army and promoted him, he has become a chief indeed, leading an army guided by Allah. Firmly clad in mail, warriors with lances leveled, we are a strong force not unlike a rushing torrent. We smite the wicked while we swear an oath to Muhammad…fighting in the quest of booty.}}<br />
<br />
{{Quote|Ishaq:586|Red blood flowed because of our rage.}}<br />
<br />
{{Quote|Ishaq:587|Ka’b reacted to the Apostle’s decision. He said, ‘We put an end to doubt at Khaybar. If our swords could have spoken, their blades would have said, “Give us Daus or Thaqif. We will tear off the roofs in Wajj. We will make homes desolate. Our cavalry will come upon you leaving behind a tangled mass. When we assault a town they sound a cry of alarm but our sharp cutting swords flash like lightning. By them we bring death to those who struggle against us. Flowing blood was mingled with saffron the morn the forces met. They were taken by surprise and we surrounded their walls with our troops. Our leader, the Prophet, was firm, steadfast, and full of wisdom. He was not frivolous nor light minded. We obey our Prophet and we obey a Lord who is Compassionate [Ar-Rahman]. We make you partners in peace and war. If you refuse we will fight you doggedly.}}<br />
<br />
{{Quote|Ishaq:587|Our onslaught will not be a weak faltering affair. We shall fight as long as we live. We will fight until you turn to Islam, humbly seeking refuge. We will fight not caring whom we meet. We will fight whether we destroy ancient holdings or newly gotten gains. We have mutilated every opponent. We have driven them violently before us at the command of Allah and Islam. We will fight until our religion is established. And we will plunder them, for they must suffer disgrace.}}<br />
<br />
{{Quote|Ishaq:597|When the Apostle returned to Medina after his raid on Ta'if, word spread that he had killed some of the men who had satirized and insulted him. The poets who were left spread in all directions.}}<br />
{{Quote|Ishaq:601|The best men launch spears as if they were swords. They peer forward unweariedly. They devote their lives to their Prophet. In hand-to-hand fighting and cavalry attacks they purify themselves with the blood of the infidels. They consider that an act of piety.}}<br />
<br />
{{Quote|Ishaq:602|The Apostle ordered Muslims to prepare for a military expedition so that he could raid the Byzantines.}}<br />
<br />
{{Quote|Ishaq:607|The Byzantines encountered the Messenger's cavalry which was led by Khalid. Ukaydir was seized and his brother Hassan was killed. Muhammad spared his life and made peace with him on the condition that he pay the zakat tax.}}<br />
<br />
{{Quote|Ishaq:676|‘You obey a stranger who encourages you to murder for booty. You are greedy men. Is there no honor among you?' Upon hearing those lines Muhammad said, ‘Will no one rid me of this woman?' Umayr, a zealous Muslim, decided to execute the Prophet's wishes. That very night he crept into the writer's home while she lay sleeping surrounded by her young children. There was one at her breast. Umayr removed the suckling babe and then plunged his sword into the poet. The next morning in the mosque, Muhammad, who was aware of the assassination, said, ‘You have helped Allah and His Apostle.' Umayr said. ‘She had five sons; should I feel guilty?' ‘No,' the Prophet answered. ‘Killing her was as meaningless as two goats butting heads.'}}<br />
<br />
{{Quote|Ishaq:4503|It is your folly to fight the Apostle, for Allah’s army is bound to disgrace you. Leaders of the infidels, why did you not learn?}}<br />
<br />
==Al Tabari==<br />
<br />
{{Quote|{{Tabari|6|p. 103}}|Hamza's Islam was complete. He followed the Prophet's every command. The Quraysh recognized that by Hamzah's acceptance of Islam Muhammad had been made strong. Hamzah would protect him.}}<br />
<br />
{{Quote|{{Tabari|6|p. 103}}|Umar bin al-Khattab was a staunch and mighty warrior. He accepted Islam, as had Hamzah before him. The Messenger's Companions began to feel stronger.}}<br />
<br />
{{Quote|{{Tabari|6|p. 139}}|Allah had given his Messenger permission to fight by revealing the verse ‘And fight them until persecution is no more, and religion is all for Allah.’}}<br />
<br />
{{Quote|{{Tabari|7|p. 19}}|They plucked up courage and agreed to kill as many as they could and to seize what they had with them. Waqid shot an arrow at Amr and killed him. Then Abd Allah and his companions took the caravan and the captives back to Allah's Apostle in Medina. This was the first booty taken by the Companions of Muhammad.}}<br />
<br />
{{Quote|{{Tabari|7|p. 85}}|Muhammad killed many Quraysh polytheists at Badr.}}<br />
<br />
{{Quote|{{Tabari|7|p. 86}}|Gabriel brought down the following verse to the Messenger: ‘If you apprehend treachery from any people (with whom you have a treaty), retaliate by breaking off (relations).' When Gabriel had finished delivering this verse, the Prophet said, ‘I fear the Banu Qaynuqa.' It was on the basis of this verse that Muhammad advanced upon them.}}<br />
<br />
{{Quote|{{Tabari|7|p. 97}}|We carried Ka'b's head and brought it to Muhammad during the night. We saluted him as he stood praying and told him that we had slain Allah's enemy. When he came out to us we cast Ashraf's head before his feet. The Prophet praised Allah that the poet had been assassinated and complimented us on the good work we had done in Allah's Cause. Our attack upon Allah's enemy cast terror among the Jews, and there was no Jew in Medina who did not fear for his life.'|See Also Ishaq 368}}<br />
<br />
{{Quote|{{Tabari|7|p. 97}}|The morning after the murder of Ashraf, the Prophet declared, ‘Kill any Jew who falls under your power.'}}<br />
<br />
{{Quote|{{Tabari|7|p. 99}}|In this year, the killing of Abu Rafi the Jew took place. The Messenger sent some Ansar under the command of Abd Allah and Abd Allah against the Jew. Abu Rafi used to injure and wrong the Prophet.... Abd Allah said to the others, ‘Stay where you are, and I will go and ingratiate myself with the doorkeeper to gain entrance.'}}<br />
<br />
{{Quote|{{Tabari|7|p. 109}}|The Messenger called for his coat of armor and put it on. When they saw this they repented, ‘What an evil deed we have done. We have given him advice when inspiration comes to him!' Muhammad replied, ‘It is not fitting for a prophet to put on his coat of mail and take it off before fighting.' So the Prophet went out to Uhud at the head of a thousand of his Companions, having promised them victory.|See Also Ishaq:372}}<br />
<br />
{{Quote|{{Tabari|7|p. 100}}|Every time I opened a door, I shut it behind me from the inside, saying to myself, ‘If they become aware, they will not have time to stop me from killing him.' When I reached Rafi, he was in a dark room with his family. As I did not know where he was in the room, I said, ‘O Abu Rafi.' When he replied, I proceeded toward the voice and gave him a blow with my sword. He shouted and I came back, pretending to be a helper. I said, ‘O Abu,' changing the tone of my voice. He asked me, ‘I don't know who came to strike me with his sword.' Then I drove my sword into his belly and pushed it forcibly till it touched the bone. I hit him again and covered him with wounds, but I could not kill him, so I thrust the point of my sword into his stomach until it came out through his back. At that, I knew that I had killed him [in front of his wife and children]. I came out, filled with puzzlement, and went towards a ladder in order to get down but I fell into a moonlit night and sprained my foot. I bound it with my turban and moved on. I came to my companions and said, ‘By Allah, I will not leave till I hear the wailing of their women.' So, I did not move till I heard them crying for the Jewish merchant. I said, ‘Deliverance! Allah has killed Abu Rafi.' I got up, feeling no ailment, and proceeded till we came upon the Prophet and informed him.}}<br />
<br />
{{Quote|{{Tabari|7|p. 101}}|The Khazraj asked the Prophet for permission to kill Sallam Huqayq, who was in Khaybar. He granted this.}}<br />
<br />
{{Quote|{{Tabari|7|p. 101}}|Sallam's wife came out and we told her that we were Arabs in search of supplies. When we entered, we bolted the door on her so she gave a shout to warn him of our presence. We rushed upon him with our swords as he lay in his bed. He took his pillow and tried to fend us off. Abd Allah thrust his sword into his stomach and transfixed him while he was shouting, ‘Enough! Enough!' At once we went out but Abd Allah had bad eyesight, and he fell off the stairway, bruising his leg or arm. ‘How shall we know that the enemy of Allah is dead?' one of us asked. ‘I will go and look,' one replied. He set off and mingled with the people. He said, ‘I found him with the men of the Jews, and with his wife, who had a lamp in her hand, peering into his face. She said, ‘By the God of the Jews, he is dead.' I never heard any more pleasing words than these. We went to the Messenger of Allah and told him that we had killed the enemy of Allah. We disagreed in his presence about the killing of Sallam, each of us claiming to have done it. The Prophet said, ‘Bring me your swords.' We did and he looked at them. He said, ‘This sword of Abd Allah killed him. I can see the marks left by bones on it.'|See Also Ishaq:483}}<br />
<br />
{{Quote|{{Tabari|7|p. 112}}|When a blind Jew became aware of the presence of the Messenger and the Muslims he rose and threw dust in their faces, saying, ‘Even if you are a prophet, I will not allow you into my garden!' I was told that he took a handful of dirt and said, ‘If only I knew that I would not hit anyone else, Muhammad, I would throw it in your face.' Sa'd rushed in and hit him on the head with his bow and split the Jew's head open.|See Also Ishaq:372}}<br />
<br />
{{Quote|{{Tabari|7|p. 120}}|When the enemy overwhelmed the Holy Prophet he said, ‘Who will sell his life for me?'}}<br />
<br />
{{Quote|{{Tabari|7|p. 120}}|May Allah's anger be intense against those who have bloodied the face of His Prophet." "By Allah, I never thirsted to kill anyone as I thirst to kill a Meccan.}}<br />
<br />
{{Quote|{{Tabari|7|p. 121}}|I saw Hamzah cutting down men with his sword, sparing no one. He yelled out to us, ‘Come here, you son of a cutter-off of clitorises.' He hit Siba so swiftly, his sword could not be seen striking his head. So I balanced my javelin until I was satisfied. Then I hurled it at Hamzah. It struck him in the lower part of the belly with such force it came out between his legs. He came toward me, but was overcome and fell. I waited until he was dead and recovered my javelin. I returned to the camp since there was nothing else I wanted.}}<br />
<br />
{{Quote|{{Tabari|7|p. 127}}|The Messenger said, ‘Hamzah is being cleansed by the angels. He went into battle in a state of ritual impurity when he heard the call to arms. That is why the angels are cleansing him.'}}<br />
<br />
{{Quote|{{Tabari|7|p. 129}}|If you had seen what Muhammad did at the pit of Badr you would have been terror struck for as long as you lived. I requited Badr with its like.}}<br />
<br />
{{Quote|{{Tabari|7|p. 133}}|When Muhammad saw Hamzah he said, ‘If Allah gives me victory over the Quraysh at any time, I shall mutilate thirty of their men!' When the Muslims saw the rage of the Prophet they said, ‘By Allah, if we are victorious over them, we shall mutilate them in a way which no Arab has ever mutilated anybody.}}<br />
<br />
{{Quote|{{Tabari|7|p. 136}}|During Uhud, Quzman fought hard and killed seven to nine polytheists with his own hands, being brave, bold, and strong. But he got wounded so seriously, he had to be carried off by his comrades. They said, ‘Rejoice, you fought valiantly.' He replied, ‘For what have I fought?'|See Also Ishaq:383}}<br />
<br />
{{Quote|{{Tabari|7|p. 139}}|The battle was fought on the Sabbath. On the following day, Sunday, 16 Shawwal (March 24, 625) the Messenger of Allah's crier called out to the people to go in pursuit of the enemy. His only purpose was to lower the morale of the Quraysh; by going in pursuit of them, he wanted to give the impression that his strength was unimpaired, and that the Muslim casualties had not weakened their ability to engage in fighting.|See Also Ishaq:389}}<br />
<br />
{{Quote|{{Tabari|7|p. 144}}|The Muslims bivouacked for the night and were taken by surprise. So the Muslims took up their swords [not Qur’ans] to fight them, but the Lihyans said, ‘We do not want to kill you. We only want to get some money by selling you to the Meccans. We swear by Allah’s Covenant that we will not kill you.’ ‘By Allah,’ Asim said, ‘we will never accept a an agreement from an unbelieving infidel.’ They fought until they were killed.|See Also Ishaq:426}}<br />
<br />
{{Quote|{{Tabari|7|p. 147}}|Amr was sent by Muhammad to kill Abu Sufyan [the Quraysh leader and merchant]. The Prophet said, ‘Go to Abu Sufyan and kill him.' …When I entered Mecca I had a dagger ready to slay anybody who laid hold of me. My Ansar companion asked, ‘Should we start by circumambulating the Ka'aba seven times and praying two rak'ahs?' I said, ‘I know the Meccans better than you do.' But he kept pestering me until in the end we went to the Ka'aba, circumambulated it seven times, and prayed.}}<br />
<br />
{{Quote|{{Tabari|7|p. 148}}|One of the Meccans recognized me and shouted, ‘That is Amr!' They rushed after us, saying, ‘By Allah, Amr has not come here for any good purpose! He has come for some evil reason.' Amr had been a cutthroat and a desperado before accepting Islam.}}<br />
<br />
{{Quote|{{Tabari|7|p. 148}}|Amr said, ‘Let's wait here until the cry has died down. They are sure to hunt for us tonight and tomorrow. I was still in the cave when Uthman bin Malik came riding proudly on his horse. He reached the entrance to our cave and I said to my Ansar companion, ‘If he sees us, he will tell everyone in Mecca.' So I went out and stabbed him with my dagger. He gave a shout and the Meccans came to him while I went back to my hiding place. Finding him at the point of death, they said, ‘By Allah we knew that Amr came for no good purpose.' The death of their companion impeded their search for us, for they carried him away.}}<br />
<br />
{{Quote|{{Tabari|7|p. 149}}|I went into a cave with my bow and arrows. While I was in it, a one-eyed man from the Banu Bakr came in driving some sheep. He said, ‘Who's there?' I said [lied], ‘I'm a Banu Bakr.' ‘So am I.' Then he laid down next to me, and raised his voice in song: ‘I will not believe in the faith of the Muslims.' I said, ‘You will soon see!' Before long the Bedouin went to sleep and started snoring. So I killed him in the most dreadful way that anybody has ever killed. I leant over him, struck the end of my bow into his good eye, and thrust it down until it came out the back of his neck. After that I rushed out like a wild beast and took flight. I came to the village of Naqi and recognized two Meccan spies. I called for them to surrender. They said no so I shot and arrow and killed one, and then I tied the other up and took him to Muhammad.}}<br />
<br />
{{Quote|{{Tabari|7|p. 150}}|I had tied my prisoner's thumbs together with my bowstring. The Messenger of Allah looked at him and laughed so that his back teeth could be seen. Then he questioned me and I told him what had happened. ‘Well done!' he said, and prayed for me to be blessed.}}<br />
<br />
{{Quote|{{Tabari|7|p. 158}}|Judayy went to Abd Allah Ibn Ubayy to ask for support. He said, ‘I found him sitting among a number of his companions while the Prophet's crier was calling men to arms. He said, ‘This is a clever trick of Muhammad's.' The Messenger of Allah besieged the Nadir Jews for fifteen days. In the end they made peace with him on the condition that the Prophet would not kill them and that their property and their coats of mail would be his.}}<br />
<br />
{{Quote|{{Tabari|7|p. 159}}|The Messenger of Allah besieged the Nadir for fifteen days until he had reduced them to a state of utter exhaustion, so that they would give him what he wanted. The terms in which the Prophet made peace with the Jews were: he would not shed their blood, he would expel them from their lands and settlements, providing for every three of them a camel and a water-skin.}}<br />
<br />
{{Quote|{{Tabari|7|p. 159}}|The Prophet fought them until he made peace with them on condition that they evacuated Yathrib. He expelled them to Syria but allowed them to keep what their camels could carry, except for their coats of mail and weapons.}}<br />
<br />
{{Quote|{{Tabari|7|p. 162}}|There is a difference of opinion as to which of his expeditions took place after the one against the Nadir. Some say Muhammad remained in Yathrib for two months before leading a raid on Najd.}}<br />
<br />
{{Quote|{{Tabari|8|p. 12}}|I have heard some stories about the digging of the trench in which there is an example of Allah justifying His Apostle and confirming his prophetic office. For example, Muhammad spat on a rock, sprinkled water on it, and it crumbled. Then the Apostle said, ‘I struck the first blow and what you saw flash out was that Iraq and Persia would see dog’s teeth. Gabriel informed me that my nation would be victorious over them. Then I struck my second blow, and what flashed out was for the pale men in the land of the Byzantines to be bitten by the dog’s teeth. Gabriel informed me that my nation would be victorious over them. Then I struck my third blow and Gabriel told me that my nation would be victorious over Yemen. Rejoice, victory shall come. This increased the Muslims faith and submission.|See Also Ishaq:451}}<br />
<br />
{{Quote|{{Tabari|8|p. 17}}|The Muslims and polytheists stayed in their positions for twenty nights with no fighting except for the shooting of arrows and the siege. When the trial became great for the people, the Messenger sent for the leaders of the Ghatafan [Meccan comrades]. He offered them a third of the date harvest of Medina on condition that they leave. The truce between the sides progressed to the point of drawing up a written document, but there was no witnessing or firm determination to make peace; it was only a matter of maneuvering.}}<br />
<br />
{{Quote|{{Tabari|8|p. 22}}|Hassan was with the women and children. A Jew passed by and began to walk around his settlement. There was no one to protect them while the Apostle and his Companions were at the Meccans' throats. So I said: ‘Hassan, this Jew is walking around. I fear he will point out our weakness while the Muslims are too busy to attend to us. So go down to him and kill him.}}<br />
<br />
{{Quote|{{Tabari|8|p. 22}}|‘Allah forgive you, daughter of Abd al-Muttalib,' Hassan said. ‘You know that I am not the man to do it.' When he said that to me I saw that nothing could be expected from him. I girded myself, took a club, and, having gone down from the fortress to the man, I struck him with the club until I killed him. When I had finished with him, I returned to the fortress and said, ‘Hassan, go down to him and strip him—only his being a man kept me from taking his clothes.' Hassan replied, ‘I have no need for his spoils.'|See Also Ishaq:458}}<br />
<br />
{{Quote|{{Tabari|8|p. 38}}|The Messenger of Allah commanded that all of the Jewish men and boys who had reached puberty should be beheaded. Then the Prophet divided the wealth, wives, and children of the Banu Qurayza Jews among the Muslims.}}<br />
<br />
{{Quote|{{Tabari|8|p. 40}}|The Messenger commanded that furrows should be dug in the ground for the Qurayza. Then he sat down. Ali and Zubayr began cutting off their heads in his presence.}}<br />
<br />
{{Quote|{{Tabari|8|p. 48}}|Then he set out at full speed after the enemy—he was like a beast of prey.}}<br />
<br />
{{Quote|{{Tabari|8|p. 46}}|Akhram said, ‘If you believe in Allah and know that Paradise is real and that the Fire is real, don't stand between me and martyrdom!' But Abd-Rahman dismounted and thrust his spear into Akhram. So I shot Abd-Rahman with an arrow, and said, ‘Take that!'}}<br />
<br />
{{Quote|{{Tabari|8|p. 56}}|According to Aisha: ‘A great number of Mustaliq were wounded. The Messenger took many captives, and they were divided among all the Muslims.|See Also Ishaq 493}}<br />
<br />
{{Quote|{{Tabari|8|p. 76}}|Urwah went to the Prophet. ‘Muhammad, tell me, if you exterminate your tribesmen—have you ever heard of any of the Arabs who has destroyed his own race before you?'}}<br />
<br />
{{Quote|{{Tabari|8|p. 76}}|He began speaking to the Prophet again, stroking his beard. Mughira, clad in mail, was standing next to him with his sword. Whenever Urwah extended his hand toward the Prophet's beard, Mughira struck his hand with the lower end of the scabbard and said, ‘Take your hand away from his beard before you lose it!' Urwah raised his head and asked, ‘Who is this?' They said, ‘Mughira.' Urwah said, ‘Rude man, I am trying to rectify your act of treachery.' During the Time of Ignorance [pre-Islam] Mughira had accompanied some men and killed them, taking their money. The Apostle just smiled.|See Also Ishaq 502}}<br />
<br />
{{Quote|{{Tabari|8|p. 90}}|Abu Basir went out with his companions. When they stopped to rest he asked one of them, ‘Is this sword of yours sharp?' ‘Yes,' he replied. ‘May I look at it?' Basir asked. ‘If you wish.' Basir unsheathed the sword, attacked the man, and killed him. The other Muslim ran back to the Messenger, saying, ‘Your Companion has killed my friend.' While the man was still there, Abu Basir appeared girded with the sword. He halted before Muhammad and said, ‘Messenger, your obligation has been discharged.'}}<br />
<br />
{{Quote|{{Tabari|8|p. 93}}|In this year, according to Waqidi, the Messenger dispatched the raiding party of Abu Ubaydah with forty men. They traveled through the night on foot and reached Qassah just before dawn. They raided the inhabitants, who escaped them by fleeing to the mountains. They took cattle, old clothes, and a man.}}<br />
<br />
{{Quote|{{Tabari|8|p. 93}}|In this year a raiding party led by Zayd went to Jamum. He captured a Muzaynah woman named Halimah. She guided them to an encampment of the Banu Sulaym where they captured cattle, sheep, and prisoners.}}<br />
<br />
{{Quote|{{Tabari|8|p. 94}}|In this year a raiding party led by Zayd went to al-Is. During it, Abu As'b's property was taken.}}<br />
<br />
{{Quote|{{Tabari|8|p. 94}}|A fifteen-man raiding party led by Zayd went to Taraf against the Banu Thalabah. The Bedouins fled, fearing that Allah's Messenger had set out against them. Zayd took twenty camels from their herds. He was away four nights.}}<br />
<br />
{{Quote|{{Tabari|8|p. 96}}|Muhammad sent him with an army against the Fazarah settlement. He met them in Qura and inflicted casualties on them and took Umm Qirfah prisoner. He also took one of Umm's daughters and Abdallah bin Mas'adah prisoner.}}<br />
<br />
{{Quote|{{Tabari|8|p. 97}}|The Messenger appointed Abu Bakr as our commander, and we raided some of the Banu Fazarah. When we came near the watering place, Bakr ordered us to rest. After we prayed the dawn prayer, Abu ordered us to launch the raid against them. We went down to the watering hole and there we killed some people. I saw women and children among them, who had almost outstripped us; so I sent an arrow between them and the mountain. When they saw the arrow they stopped, and I led them back to Abu Bakr. Among them was a woman of the Banu Fazarah. She was wearing a worn-out piece of leather. With her was her daughter, among the fairest of the Arabs. Abu Bakr gave me her daughter as booty.}}<br />
<br />
{{Quote|{{Tabari|8|p. 100}}|Abu Sufyan said, ‘We were merchants but the fighting between us and Muhammad has prevented us from journeying, so our wealth is depleted. Even after the truce with the Muslims, we fear that we still are not safe.'}}<br />
<br />
{{Quote|{{Tabari|8|p. 116}}|After his return from Hudaybiyah, Allah's Messenger marched against Khaybar. He halted with his army in a valley between the people of Khaybar and the Ghatafan tribe to prevent the latter from assisting the Jews.}}<br />
<br />
{{Quote|{{Tabari|8|p. 117}}|The next morning Allah opened the township of Sa'b bin Mu'adh for them to conquer. There was no stronghold in Khaybar more abounding in food. After the Prophet had defeated some of their settlements and taken their property, they reached the communities of Watib and Sulalim, which were the last of the Khaybar neighborhoods to be conquered. Muhammad besieged the inhabitants between thirteen and nineteen nights.}}<br />
<br />
{{Quote|{{Tabari|8|p. 123}}|Allah’s Apostle besieged the final [Jewish] community until they could hold out no longer. Finally, when they were certain that they would perish, they asked Muhammad to banish them and spare their lives, which he did. The Prophet took possession of all their property.|See Also Ishaq:515}}<br />
<br />
{{Quote|{{Tabari|8|p. 130}}|The Prophet conquered Khaybar by force after fighting. Khaybar was something that Allah gave as booty to His Messenger. He took one-fifth of it and divided the remainder among the Muslims.}}<br />
<br />
{{Quote|{{Tabari|8|p. 133}}|A raiding party led by Bahir went to Yumn. The Muslims went out and captured camels and sheep. A slave belonging to Uyaynah met them, and they killed him.}}<br />
<br />
{{Quote|{{Tabari|8|p. 141}}|The battle cry of the Companions of the Messenger of Allah that night was: ‘Kill! Kill! Kill!’}}<br />
<br />
{{Quote|{{Tabari|8|p. 141}}|We gave them some time until their herds had come back from pasture. After they had milked their camels and set them out to rest, we launched our raid. We killed some of them, drove away their camels, and set out to return. Meanwhile, the people appealed for aid from the rest of their tribe. But we moved quickly. Reinforced, the villagers were too powerful for us. But Allah sent clouds from out of the blue, and there was a torrent that no one could cross so we eluded the tribesmen with what we had taken. The battle cry of the Companions of the Messenger of Allah that night was: ‘Kill! Kill! Kill!'}}<br />
<br />
{{Quote|{{Tabari|8|p. 142}}|The Messenger made peace with them on condition that the Zoroastrians should be required to pay the jizyah tax that one should not marry their women.}}<br />
<br />
{{Quote|{{Tabari|8|p. 149}}|Abdallah married a woman but couldn't afford the nuptial gift. He came to the Prophet and asked for his assistance. He said, ‘Go out and spy on the Jusham tribe.' He gave me an emaciated camel and a companion. We set out armed with arrows and swords. We approached the encampment and hid ourselves. I told my companion, ‘If you hear me shout Allahu Akbar and see me attack, you should shout Allah is Greatest and join the fighting.'}}<br />
<br />
{{Quote|{{Tabari|8|p. 150}}|When their leader, Rifa'ah, came within range, I shot an arrow into his heart. I leaped at him and cut off his head. Then I rushed toward the encampment and shouted, ‘Allahu Akbar!' The families who were gathered there shouted, ‘Save yourself.' They gathered what property they could, including their wives and children. We drove away a great herd of camels and many sheep and goats and brought them to the Messenger. I brought him Rifa'ash's head, which I carried with me. The Prophet gave me thirteen camels from that herd as booty, and I consummated my marriage.}}<br />
<br />
{{Quote|{{Tabari|8|p. 151}}|The Prophet sent Ibn Abi out with a party of sixteen men. They were away for fifteen nights. Their share of booty was twelve camels for each man, each camel was valued in the accounting as being worth ten sheep. When the people they raided fled in various directions, they took four women, including one young woman who was very beautiful. She fell to Abu Qatadah. The Prophet asked Qatadah about her. He said, ‘She came from the spoils.' The Messenger said, ‘Give her to me.' So he gave her to him.}}<br />
<br />
{{Quote|{{Tabari|8|p. 153}}|Abdallah Rawahah encouraged the men, saying, ‘By Allah, what you loathe is the very thing you came out to seek—martyrdom. We are not fighting the enemy with number, strength, or multitude, but we are fighting them with this religion with which Allah has honored us. So come on! Both prospects are fine: victory or martyrdom.'|See Also Ishaq 533}}<br />
<br />
{{Quote|{{Tabari|8|p. 153}}|I ask the Merciful One for a pardon and for a sword blow that makes a wide wound that shoots out foaming blood. For a deadly thrust by a thirsty sword, and a lance that pierces right through the guts and liver. People shall say, when they pass my grave, ‘Allah guided you the right way, O warrior.'}}<br />
<br />
{{Quote|{{Tabari|8|p. 171}}|Muhammad said, ‘Woe to the Quraysh! If Allah's Apostle surprises them in their territory and enters Mecca by force, it means the destruction of the Quraysh.'}}<br />
<br />
{{Quote|{{Tabari|8|p. 163}}|The Prophet said, ‘I think you will see Abu Sufyan [the leading Meccan merchant] come to strengthen the pact and extend the term.'}}<br />
<br />
{{Quote|{{Tabari|8|p. 164}}|Sufyan went to Abu Bakr and asked him to intercede, but he refused. When Sufyan asked Umar to help [avert war], he replied, ‘No way. By Allah, if I had only ant grubs, I would fight you with them! Ali said, ‘Woe to you, Sufyan. When the Messenger has determined a thing it is useless for anyone to talk to him.'}}<br />
<br />
{{Quote|{{Tabari|8|p. 165}}|When Abu Sufyan reported back to the Quraysh that Muhammad had given him no reply, they said, ‘Woe to you! By Allah, he did no more than play with you.'}}<br />
<br />
{{Quote|{{Tabari|8|p. 165}}|There is nothing that you can do to make peace with him.}}<br />
<br />
{{Quote|{{Tabari|8|p. 176}}|The Prophet sent out his army in divisions. Zubayr was in charge of the left wing. He was ordered to make an entry with his forces from Kuda. Sa’d was commanded to enter with forces by way of Kada. Allah’s Apostle said, ‘Today is a day for battle and war. Sanctuary is no more. Today the sacred territory is deemed profane [ungodly and sacrilegious].’ When one of the Muhajirs [Emigrants] heard him say this, he warned the Apostle, ‘It is to be feared that you would resort to violence.’ The Prophet ordered Ali to go after him, to take the flag from him, and fight with it himself.}}<br />
<br />
{{Quote|{{Tabari|8|p. 178}}|Muhammad ordered that certain men should be assassinated even if they were found behind the curtains of the Ka'aba. Among them was Abdallah bin Sa'd. The reason that Allah's Messenger ordered that he should be slain was because he had become a Muslim and used to write down Qur'an Revelation. Then he apostatized [rejected Islam].|See Also Ishaq:550}}<br />
<br />
{{Quote|{{Tabari|8|p. 179}}|Abdallah bin Sa'd fled to Uthman, his brother, who after hiding him, finally surrendered him to the Prophet. Uthman asked for clemency. Muhammad did not respond, remaining silent for a long time. Muhammad explained, ‘By Allah, I kept silent so that one of you might go up to him and cut off his head!' One of the Ansar said, ‘Why didn't you give me a sign?' Allah's Apostle replied, ‘A prophet does not kill by pointing.'}}<br />
<br />
{{Quote|{{Tabari|8|p. 179}}|Among those who Muhammad ordered killed was Abdallah bin Khatal. The Messenger ordered him to be slain because while he was a Muslim, Muhammad had sent him to collect the zakat tax with an Ansar and a slave of his.... His girls used to sing a satire about Muhammad so the Prophet ordered that they should be killed along with Abdullah. He was killed by Sa'id and Abu Barzah. The two shared in his blood. One of the singing girls was killed quickly but the other fled. So Umar caused his horse to trample the one who fled, killing her.|See Also Ishaq:550}}<br />
<br />
{{Quote|{{Tabari|8|p. 180}}|Also among those eliminated were Ikrimah bin Abu Jahl and Sarah, a slave of one of Abd Muttalib's sons. She taunted Muhammad while he was in Mecca.}}<br />
<br />
{{Quote|{{Tabari|8|p. 181}}|The Messenger ordered six men and four women to be assassinated. One of these women was Hind, who swore allegiance and became a Muslim.}}<br />
<br />
{{Quote|{{Tabari|8|p. 182}}|Allah had enabled Muhammad to take the persons of the Quraysh by force, giving him power over them so they were his booty. Their lives were now his spoil.}}<br />
<br />
{{Quote|{{Tabari|8|p. 189}}|Alas for you, Banu Jadimah! It is Khalid. By Allah, after you lay down your weapons, it will be nothing but leather manacles, and after the manacles nothing but the cutting off of heads.' After they had laid down their arms, Khalid ordered that their hands should be tied behind their backs. Then he put them to the sword, smiting their necks, killing them.}}<br />
<br />
{{Quote|{{Tabari|9|p. 8}}|The Messenger marched with 2,000 Meccans and 10,000 of his Companions who had come with him to facilitate the conquest of Mecca. Thus there were 12,000 in all.}}<br />
<br />
{{Quote|{{Tabari|9|p. 18}}|While fighting the Banu Sa'd, Muslim horsemen seized Bijad. They herded his family around him like cattle, and they treated them roughly.}}<br />
<br />
{{Quote|{{Tabari|9|p. 20}}|The Messenger and his companions went directly to Ta’if. They encamped there for a fortnight, waging war. The townsfolk fought the Muslims from behind the fort. None came out in the open. All of the surrounding people surrendered and sent their delegations to the Prophet. After besieging Ta’if for twenty days, Muhammad left and halted at Ji’ranah where the captives of Hunayn were held with their women and children. It is alleged that those captives taken numbered six thousand with women and children.}}<br />
<br />
{{Quote|{{Tabari|9|p. 22}}|The Prophet continued to besiege the town, fighting them bitterly.}}<br />
<br />
{{Quote|{{Tabari|9|p. 25}}|By Allah, I did not come to fight for nothing. I wanted a victory over Ta’if so that I might obtain a slave girl from them and make her pregnant.}}<br />
<br />
{{Quote|{{Tabari|9|p. 49}}|Muhammad urged the Muslims by way of a meeting to help cover the expenses of Jihad in Allah’s Cause. The men provided mounts in anticipation of Allah’s reward.}}<br />
<br />
{{Quote|{{Tabari|9|p. 58}}|When the Messenger reached Tabuk the governor of Aylah [a seaport at the north end of the Gulf of Aqabah] came to him, made a treaty, and agreed to pay the jizyah tax. The people of Jarba and Adhruh also offered to pay him the tax.}}<br />
<br />
{{Quote|{{Tabari|9|p. 64}}|Hatim said, ‘Adi, whatever you were going to do before Muhammad's cavalry descended upon us, do it now, for I have seen the banners of his army.' When the Islamic cavalry left the settlement they took Hatim's daughter along with other captives. She was brought to the Messenger with slaves from Tayyi. He put her in an enclosure by the door of his mosque where the captives were detained.}}<br />
<br />
{{Quote|{{Tabari|9|p. 69}}|Arabs are the most noble people in lineage, the most prominent, and the best in deeds. We were the first to respond to the call of the Prophet. We are Allah’s helpers and the viziers of His Messenger. We fight people until they believe in Allah. He who believes in Allah and His Messenger has protected his life and possessions from us. As for one who disbelieves, we will fight him forever in the Cause of Allah. '''Killing him is a small matter to us.'''}}<br />
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{{Quote|{{Tabari|9|p. 76}}|Malik has reported to me that you were the first from Himyar to embrace Islam and that you have killed infidels, so rejoice at your good fortune.}}<br />
<br />
{{Quote|{{Tabari|9|p. 79}}|In this year the zakat was made obligatory, and the Messenger dispatched his agents to collect it. The verse was revealed: ‘Take the zakat from their wealth to purify them.'}}<br />
<br />
{{Quote|{{Tabari|9|p. 82}}|The Messenger sent Khalid with an army of 400 to Harith [a South Arabian tribe] and ordered him to invite them to Islam for three days before he fought them. If they were to respond and submit, he was to teach them the Book of Allah, the Sunnah of His Prophet, and the requirements of Islam. If they should decline, then he was to fight them.}}<br />
<br />
{{Quote|{{Tabari|8|p. 87}}|The Companions of the Prophet had set out not doubting that they would conquer, because of a vision Muhammad had seen. Therefore, when they saw the negotiations for peace, the retreat, and the obligations the Messenger agreed to—the Muslims felt so grieved about it that they were close to despair. Some were depressed to the point of death.}}<br />
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{{Quote|{{Tabari|9|p. 69}}|Killing disbelievers is a small matter to us.}}<br />
<br />
{{Quote|{{Tabari|9|p. 88}}|Abdallah Azdi came to the Messenger, embraced Islam, and became a good Muslim. Allah’s Apostle invested Azdi with the authority over those who had surrendered and ordered him to fight the infidels from the tribes of Yemen. Azdi left with an army by the Messenger’s command. The Muslims besieged them for a month. Then they withdrew, setting a trap. When the Yemenites went in pursuit, Azdi was able to inflict a heavy loss on them.}}<br />
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{{Quote|{{Tabari|9|p. 115}}|The military expeditions (Ghazawat) in which the Messenger personally participated were twenty-six. Some say there were twenty-seven.}}<br />
<br />
{{Quote|{{Tabari|9|p. 118}}|The armies and raiding parties sent by the Messenger of Allah between the time he came to Medina and his death (ten years) was forty-eight.}}<br />
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{{Quote|{{Tabari|9|p. 121}}|When it was feasible for me, I struck him with my sword and killed him. Then I departed, leaving his women to throw themselves at him. When I returned to the Prophet, he asked, ‘Is your mission accomplished?' ‘Yes. I have killed him.'}}<!-- FOR FUTURE ADDITIONS:<br />
==Sahih Bukhari==<br />
==Sahih Muslim== --><br />
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==See Also==<br />
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{{Hub4|Violence Under Muhammad (Primary Sources)|Violence Under Muhammad (Primary Sources)}}<br />
<br />
[[Category:QHS]]<br />
[[Category:Muhammad]]<br />
[[Category:Jihad and Terrorism]]</div>WIBothttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Violence_Against_Women&diff=95268Qur'an, Hadith and Scholars:Violence Against Women2013-08-03T13:03:11Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>{{QuranHadithScholarsIndex}}<br />
===Beating your Wives is Allowed===<br />
<br />
====The Qur'an allows Wife Beating====<br />
<br />
The following Qur'anic verse permits men to beat their wives<br />
{{Quote|{{Quran|4|34}}|Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places '''and beat them'''; then if they obey you, do not seek a way against them; surely Allah is High, Great.}}<br />
<br />
The Qur'an also states the prophet Job (Ayyub) was permitted to beat his wife <br />
<br />
{{Quote|{{Quran-range|38|41|44}}|And remember Our servant Ayyub, when he called upon his Lord: The Shaitan has afflicted me with toil and torment. Urge with your foot; here is a cool washing-place and a drink. And We gave him his family and the like of them with them, as a mercy from Us, and as a reminder to those possessed of understanding. And '''take in your hand a green branch and beat her with It''' and do not break your oath; surely We found him patient; most excellent the servant! Surely he was frequent m returning (to Allah).}}<br />
<br />
====Muhammad Beat his Wives====<br />
<br />
{{Quote|{{Muslim|4|2127}}|... He (Muhammad b. Qais) then reported that it was 'A'isha who had narrated this: Should I not narrate to you about myself and about the Messenger of Allah (may peace be upon him)? We said: Yes. She said: When it was my turn for Allah's Messenger (may peace be upon him) to spend the night with me, he turned his side, put on his mantle and took off his shoes and placed them near his feet, and spread the corner of his shawl on his bed and then lay down till he thought that I had gone to sleep. He took hold of his mantle slowly and put on the shoes slowly, and opened the door and went out and then closed it lightly. I covered my head, put on my veil and tightened my waist wrapper, and then went out following his steps till he reached Baqi'. He stood there and he stood for a long time. He then lifted his hands three times, and then returned and I also returned. He hastened his steps and I also hastened my steps. He ran and I too ran. He came (to the house) and I also came (to the house). I, however, preceded him and I entered (the house), and as I lay down in the bed, he (the Holy Prophet) entered the (house), and said: Why is it, O 'A'isha, that you are out of breath? I said: There is nothing. He said: Tell me or the Subtle and the Aware would inform me. I said: Messenger of Allah, may my father and mother be ransom for you, and then I told him (the whole story). He said: Was it the darkness (of your shadow) that I saw in front of me? I said: Yes. '''He struck me on the chest which caused me pain''', and then said: Did you think that Allah and His Apostle would deal unjustly with you?..."}}<br />
====Muhammad Allowed his Companions to Beat Women====<br />
<br />
Muhammad allowed for Abu Bakr and Umar to slap Aisha and Hafsa<br />
<br />
{{Quote|{{Muslim|9|3506}}|Jabir b. 'Abdullah (Allah be pleased with them) reported: Abu Bakr (Allah be pleased with him) came and sought permission to see Allah's Messenger (may peace be upon him). He found people sitting at his door and none amongst them had been granted permission, but it was granted to Abu Bakr and he went in. Then came 'Umar and he sought permission and it was granted to him, and he found Allah's Apostle (may peace be upon him) sitting sad and silent with his wives around him. He (Hadrat 'Umar) said: I would say something which would make the Holy Prophet (may peace be upon him) laugh, so he said: Messenger of Allah, I wish you had seen (the treatment meted out to) the daughter ofKhadija when you asked me some money, and I got up and slapped her on her neck. Allah's Messenger (mav peace be upon him) laughed and said: They are around me as you see, asking for extra money. '''Abu Bakr (Allah be pleased with him) then got up went to 'A'isha (Allah be pleased with her) and slapped her on the neck, and 'Umar stood up before Hafsa and slapped her saying:''' You ask Allah's Messenger (may peace be upon him) which he does not possess. They said: By Allah, we do not ask Allah's Messenger (may peace be upon him) for anything he does not possess. Then he withdrew from them for a month or for twenty-nine days. Then this verse was revealed to him:" Prophet: Say to thy wives... for a mighty reward" (xxxiii. 28). He then went first to 'A'isha (Allah be pleased with her) and said: I want to propound something to you, 'A'isha, but wish no hasty reply before you consult your parents. She said: Messenger of Allah, what is that? He (the Holy Prophet) recited to her the verse, whereupon she said: Is it about you that I should consult my parents, Messenger of Allah? Nay, I choose Allah, His Messenger, and the Last Abode; but I ask you not to tell any of your wives what I have said He replied: Not one of them will ask me without my informing her. God did not send me to be harsh, or cause harm, but He has sent me to teach and make things easy.}}<br />
<br />
{{Quote|Mishkat Al-Masabih: Volume 2, page 692|Iyas b. Abdullah reported God's messenger as saying, "Do not beat God's handmaidens;" but '''when `Umar came to God's messenger and said, "The women have become emboldened towards their husbands," he gave licence to beat them'''. Then many women went round God's messenger's family complaining of their husbands, and he said, "Many women have gone around complaining of their husbands. Those are not the best among you." Abu Dawud, Ibn Majah, and Darimi transmitted it.}}<br />
<br />
{{Quote|{{Bukhari|8|82|828}}|Narrated Aisha:Abu Bakr came to towards me and '''struck me violently with his fist''' and said, "You have detained the people because of your necklace." But I remained motionless as if I was dead lest I should awake Allah's Apostle although that hit was very painful.}}<br />
<br />
{{Quote|{{Bukhari|6|60|132}}|Narrated Aisha: A necklace of mine was lost at Al-Baida' and we were on our way to Medina. The Prophet made his camel kneel down and dismounted and laid his head on my lap and slept. '''Abu Bakr came to me and hit me violently on the chest''' and said, "You have detained the people because of a necklace." I kept as motionless as a dead person because of the position of Allah's Apostle ; (on my lap) although Abu Bakr had hurt me (with the slap). Then the Prophet woke up and it was the time for the morning (prayer). Water was sought, but in vain; so the following Verse was revealed:-- "O you who believe! When you intend to offer prayer.." (5.6) Usaid bin Hudair said, "Allah has blessed the people for your sake, O the family of Abu Bakr. You are but a blessing for them."}}<br />
<br />
{{Quote|{{Bukhari|1|7|330}}|Narrated 'Aisha: (the wife of the Prophet) We set out with Allahs Apostle on one of his journeys till we reached Al-Baida' or Dhatul-Jaish, a necklace of mine was broken (and lost). Allah's Apostle stayed there to search for it, and so did the people along with him. There was no water at that place, so the people went to Abu- Bakr As-Siddiq and said, "Don't you see what 'Aisha has done? She has made Allah's Apostle and the people stay where there is no water and they have no water with them." Abu Bakr came while Allah's Apostle was sleeping with his head on my thigh, He said, to me: "You have detained Allah's Apostle and the people where there is no water and they have no water with them. <BR><BR>So he admonished me and said what Allah wished him to say '''and hit me on my flank with his hand'''. Nothing prevented me from moving (because of pain) but the position of Allah's Apostle on my thigh. Allah's Apostle got up when dawn broke and there was no water. So Allah revealed the Divine Verses of Tayammum. So they all performed Tayammum. Usaid bin Hudair said, "O the family of Abu Bakr! This is not the first blessing of yours." Then the camel on which I was riding was caused to move from its place and the necklace was found beneath it.}}<br />
<br />
Umar advises others to beat their wives<br />
<br />
{{ quote | {{Muwatta|30|2|13|}}, See also:{{Muwatta|30|30|213}}|Yahya related to me from Malik that Abdullah ibn Dinar said, "A man came to Abdullah ibn Umar when I waswith him at the place where judgments were given and asked him about the suckling of an older person. Abdullah ibn Umar replied, 'A man came to Umar ibn al-Khattab and said, 'I have a slave-girl and I used to have intercourse with her. My wife went to her and suckled her. When I went to the girl, my wife told me to watch out, because she had suckled her!' '''Umar told him to beat his wife''' and to go to his slave-girl because kinship by suckling was only by the suckling of the young.' "}}<br />
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{{Quote|{{Ibn Majah|3|9|1986}}|It was narrated that Ash'ath bin Qais said:<br />
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"I was a guest (at the home) of 'Umar one night, and '''in the middle of the night he went and hit his wife''', and I separated them. When he went to bed he said to me: 'O Ash'ath, learn from me something that I heard from the Messenger of Allah" '''A man should not be asked why he beats his wife''', and do not go to sleep until you have prayed the Witr."' And I forgot the third thing." (Hasan)}}<br />
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Ali gives a slave-girl a violent beating in front of Muhammad<br />
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{{Quote|Ibn Ishaq: p 496|As for Ali he said “Women are plentiful, and you can easily change one for another. Ask the slave girl; she will tell you the truth.” So the Apostle called Burayra to ask her and '''Ali got up and gave her a violent beating''', saying, ‘Tell the Apostle the truth.’”}}<br />
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====Muhammad Permited Muslims to Beat their Wives====<br />
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{{Quote|{{Abu Dawud|11|2142}}|Narrated Umar ibn al-Khattab: The Prophet (peace be upon him) said: '''A man will not be asked as to why he beat his wife.'''}}<br />
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{{Quote||Sulayman Ibn `Amr Ibn al-`Ahwas narrated: "Ubai told me that he witnessed the address of departure of the prophet. He thanked God and praised him, and started preaching, saying, "I command you good-will for your wives, for they are captives to you that do not own anything, unless they commit a manifest obscenity [or adultery]. If they do [commit it], then God has given you permission to leave them alone in their beds and '''give them a bearable beating."'''<ref>Muslim, Hajj 137; al-Tirmidsi, Radha` 11, Tafsir Sura al-Tawba 9:2; Abu Dawud, Manasik 56; Ibn Maja, Nikah 3, Manasik 84; al-Darimi, Manasik 34; Ahmad Ibn Hanbal, 5:73.</ref>}}<br />
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{{Quote|{{Abu Dawud|11|2141}}|Narrated Abdullah ibn AbuDhubab: Iyas ibn Abdullah ibn AbuDhubab reported the Apostle of Allah (peace be upon him) as saying: Do not beat Allah's handmaidens, but when Umar came to the Apostle of Allah (peace be upon him) and said: Women have become emboldened towards their husbands, '''he (the Prophet) gave permission to beat them.''' Then many women came round the family of the Apostle of Allah (peace be upon him) complaining against their husbands. So the Apostle of Allah (peace be upon him) said: Many women have gone round Muhammad's family complaining against their husbands. They are not the best among you.}}<br />
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{{Quote|{{Tabari|9|p. 113}}|Allah permits you to '''shut them in separate rooms and to beat them''', but not severely. If they abstain, they have the right to food and clothing. Treat women well for they are like domestic animals and they possess nothing themselves. Allah has made the enjoyment of their bodies lawful in his Qur’an.}}<br />
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====But Prohibited Men from having Sex with their Wives after giving them a Flogging====<br />
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{{Quote|{{Bukhari|7|62|132}}|Narrated 'Abdullah bin Zam'a: <br />
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The Prophet said, "None of you should flog his wife as he flogs a slave and then have sexual intercourse with her in the last part of the day."}}<br />
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====Muhammad Provided Tacit Approval, Ignored the Abuse of Women====<br />
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Note that Muhammad is not concerned with the suffering of the believing women. Instead, he rebukes her for her words against her husband, thereby providing tacit approval of wife beating.<br />
{{Quote|{{Bukhari|7|72|715}}|Narrated 'Ikrima: Rifa'a divorced his wife whereupon 'AbdurRahman bin Az-Zubair Al-Qurazi married her. 'Aisha said that the lady (came), wearing a green veil (and complained to her (Aisha) of her husband and '''showed her a green spot on her skin caused by beating). It was the habit of ladies to support each other,''' so when Allah's Apostle came, ''''Aisha said, "I have not seen any woman suffering as much as the believing women. Look! Her skin is greener than her clothes!"''' When 'AbdurRahman heard that his wife had gone to the Prophet, he came with his two sons from another wife. She said, "By Allah! I have done no wrong to him but he is impotent and is as useless to me as this," holding and showing the fringe of her garment, 'Abdur-Rahman said, "By Allah, O Allah's Apostle! She has told a lie! I am very strong and can satisfy her but she is disobedient and wants to go back to Rifa'a." Allah's Apostle said, to her, "If that is your intention, then know that it is unlawful for you to remarry Rifa'a unless Abdur-Rahman has had sexual intercourse with you." Then the Prophet saw two boys with 'Abdur-Rahman and asked (him), "Are these your sons?" On that 'AbdurRahman said, "Yes." The Prophet said, "You claim what you claim (i.e.. that he is impotent)? But by Allah, these boys resemble him as a crow resembles a crow,"}}<br />
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{{Quote|{{Bukhari|8|73|68}}|Narrated 'Abdullah bin Zam'a: The Prophet forbade laughing at a person who passes wind, and said, "How does anyone of you beat his wife as he beats the stallion camel and then he may embrace (sleep with) her?" And Hisham said, "As he beats his slave"|See Also {{Bukhari|8|73|68}}}}<br />
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====Muhammad said Women who Complain of Abuse are Not the Best====<br />
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{{Quote|Mishkat Al-Masabih: Volume 2, page 692|Iyas b. Abdullah reported God's messenger as saying, "Do not beat God's handmaidens;" but when `Umar came to God's messenger and said, "The women have become emboldened towards their husbands," he gave licence to beat them. Then many women went round God's messenger's family complaining of their husbands, and he said, "'''Many women have gone around complaining of their husbands. Those are not the best among you.'''" Abu Dawud, Ibn Majah, and Darimi transmitted it.}}<br />
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{{Quote| {{Abudawud|11|2141}}|Narrated Abdullah ibn AbuDhubab: Iyas ibn Abdullah ibn AbuDhubab reported the Apostle of Allah (peace be upon_him) as saying: Do not beat Allah's handmaidens, but when Umar came to the Apostle of Allah (peace be upon him) and said: Women have become emboldened towards their husbands, he (the Prophet) gave permission to beat them. Then many women came round the family of the Apostle of Allah (peace be upon him) complaining against their husbands. So the Apostle of Allah (peace be upon him) said: '''Many women have gone round Muhammad's family complaining against their husbands. They are not the best among you'''.}}<br />
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{{Quote|{{Ibn Majah|3|9|1985}}|It was narrated that Iyas bin 'Abdullah bin Abu Dhubab said:<br />
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"The Prophet said: 'Do not beat the female slaves of Allah.' Then 'Umar came to the Prophet and said: 'O Messenger of Allah, the woman have become bold towards their husbands? So order the beatin g of them,' and they were beaten. Then many women went around to the family of Muhammad,. The next day he said: ''''Last night seventy women came to the family of Muhammad, each woman complaining about her husband. You will not find that those are the best of you'''.' " (Sahih)}}<br />
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====Scholars Agree with Wife Beating====<br />
<br />
{{Quote|1=[http://www.tafsir.com/default.asp?sid=38&tid=44753 How Allah tested Sulayman then made Things easy for Him (Qur'an 38:41-44)]<BR>Tafsir Ibn Kathir| 2=And remember Our servant Ayyub, when he invoked his Lord (saying): "Verily, Shaytan has afflicted me with distress and torment!" (Allah said to him): "Strike the ground with your foot. This is (a spring of) water to wash in, cool and a drink." And We gave him (back) his family, and along with them the like thereof, as a mercy from Us, and a reminder for those who understand. "And take in your hand a bundle of thin grass and strike therewith (your wife), and break not your oath." Truly, We found him patient. How excellent a servant! Verily, he was ever oft-returning in repentance (to Us)!}}<br />
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{{Quote|1=[http://www.tafsir.com/default.asp?sid=38&tid=44786 Ayyub]<BR>Tafsir Ibn Kathir|2=Ayyub, peace be upon him, got angry with his wife and was upset about something she had done, so he swore an oath that if Allah healed him, he would strike her with one hundred blows. When Allah healed him, how could her service, mercy, compassion and kindness be repaid with a beating So Allah showed him a way out, which was to take a bundle of thin grass, with one hundred stems, and hit her with it once. Thus he fulfilled his oath and avoided breaking his vow.}}<br />
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{{Quote|1=Galal Al-Khatib, Egyptian cleric|2=One of the husband's rights is to discipline his wife if she is disobedient. What does the word 'disobedience' mean? Disobedience is to leave the house without the husband's permission, to refuse to obey the husband in bed, to speak to the husband impolitely, or to do the opposite of what he likes. All these are forms of disobedience...<br><br />
<br />
Okay, he's tried admonishing, he's tried banishment - but nothing. Her emotions are numb, and she says: Good riddance. So what is the next measure? "...and beat them." Beating. The Prophet Muhammad said that the beatings should be light, and that one should avoid the face, or the sensitive areas, which might lead to broken bones, or might leave a mark that would spoil her beauty, whether on her face or anywhere on her body. Beatings that draw blood, or break bones, or leave a scar, a black mark on the skin, or any obvious mark, which would make people know that she was harshly beaten - this is forbidden.<br><br />
<br />
How should the beatings go? Maybe a light slap on her shoulder, or maybe a not-so-light pinch, or a kind of gentle shove. He should make her feel that he wants to reform her, and let her know that he is displeased with her. It is like saying: None of the measures that work with sensitive people work with you. A word would be enough for any wife with lofty morals, but with you, words do not help.<br><br />
<br />
Then he attempts a new direction, appealing to her femininity and emotions, by making her feel that he doesn't want her or love her. When this doesn't work, he says to her: With you, I have reached a stage which is only appropriate for inhumane people - the stage of beating.<br><br />
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Beating is one of the punishments of religious law. What kind of people are beaten? Virgin adulterers, both men and women, are beaten as a means of discipline. Who else is beaten? A person who committed an offense and was sentenced by the judge to beatings. Who else is beaten? Someone who committed a crime. By beating his wife, the husband is saying: You've committed a grave sin that merits beatings."<ref>[http://memri.org/bin/articles.cgi?Page=archives&Area=sd&ID=SP222909 Egyptian Cleric Galal Al-Khatib Explains Wife-Beating in Islam] - MEMRI: Special Dispatch, No. 2229, February 5, 2009</ref>}}<br />
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{{Quote|1=[http://islam-qa.com/en/ref/49945 His wife does not cover her hands – should he threaten to divorce her?]<BR>Islam Q&A, Fatwa No. 49945|2=Allaah has enjoined woman to be obedient to her husband, and has made men qawwaamoon (protectors and maintainers) of women. They are supposed to direct and look after women as a leader directs and looks after his people, because of the physical and mental characteristics with which Allaah has distinguished them, as well as the financial duties that He has enjoined upon them...<br><br><br />
If the wife goes against his wishes and refuses to obey him, the husband has to take a gradual approach in handling the matter. First he should admonish her and remind her of the punishment for disobeying his command. If that does not succeed, then he moves on to forsaking her in bed. If that does not work, then he may hit her, but in a manner that is not severe, and there is nothing wrong with also threatening her with divorce...}}<br />
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{{Quote|[http://www.islamqa.com/en/ref/10680/rights%20husband%20wife What are the rights of the husband and what are the rights of the wife?]<BR>Sheikh Muhammed Salih Al-Munajjid, Islam Q&A, Fatwa No. 10680|Discipline. The husband has the right to discipline his wife if she disobeys him in something good, not if she disobeys him in something sinful, because Allaah has enjoined disciplining women by forsaking them in bed and by hitting them, when they do not obey. <br />
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The Hanafis mentioned four situations in which a husband is permitted to discipline his wife by hitting her. These are: not adorning herself when he wants her to; not responding when he calls her to bed and she is taahirah (pure, i.e., not menstruating); not praying; and going out of the house without his permission. }}<br />
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{{Quote|1=Saudi Judge Hamad Al-Razine|2=If a person gives SR 1,200 [$320] to his wife and she spends 900 riyals [$240] to purchase an abaya [the black cover that women in Saudi Arabia must wear] from a brand shop and if her husband slaps her on the face as a reaction to her action, she deserves that punishment.<ref> Mohammed Jamjoom - [http://www.cnn.com/2009/WORLD/meast/05/10/saudi.court.wife.slapping/index.html?eref=rss_topstories Saudi judge: It's OK to slap spendthrift wives] – CNN, May 10, 2009</ref>}}<br />
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{{Quote|[http://answering-islam.org/Silas/wife-beating.htm Reliance of the Traveller: A Classic Manual of Islamic Sacred Law (p. 540)]<BR>Ahmad ibn Naqib al-Misri|'''m10.12''' When a husband notices signs of rebelliousness in his wife (nushuz), whether in words, as when she answers him coldly when she used to do so politely, or he asks her to come to bed and she refuses, contrary to her usual habit; or whether in acts, as when he finds her averse to him when she was previously kind and cheerful), he warns her in words (without keeping from her or hitting her, for it may be that she has an excuse. The warning could be to tell her, "fear Allah concerning the rights you owe to me," or it could be to explain that rebelliousness nullifies his obligation to support her and give her a turn amongst other wives, or it could be to inform her, "Your obeying me is religiously obligatory"). If she commits rebelliousness, he keeps from sleeping (and having sex) with her without words, and '''may hit her''', but not in a way that injures her, meaning he may not (bruise her), break bones, wound her, or cause blood to flow. (It is unlawful to strike another’s face.) He may hit her whether she is rebellious only once or whether more than once, though a weaker opinion holds that he may hot hit her unless there is repeated rebelliousness."<br />
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If the wife does not fulfill one of the above-mentioned obligations, she is termed "rebellious" (nashiz), and the husband takes the following steps to correct matters:<br />
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(a) admonition and advice, by explaining the unlawfulness of rebellion, its harmful effect on married life, and by listening to her viewpoint on the matter;<br />
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(b) if admonition is ineffectual, he keeps from her by not sleeping in bed with her, by which both learn the degree to which they need each other;<br />
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(c) if keeping from her is ineffectual, '''it is permissible for him to hit her''' if he believes that hitting her will bring her back to the right path, though if he does not think so, it is not permissible. His hitting her may not be in a way that injures her, and is his last recourse to save the family.<br />
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(d) if the disagreement does not end after all this, each partner chooses an arbitrator to solve the dispute by settlement, or divorce.}}<br />
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{{Quote|Sermon by Muslim cleric on Qatar TV, August 27, 2004|We must know that [wife] beating is a punishment in Islamic religious law,....No one should deny this because this was permitted by the Creator of Man, and because when you purchase an electric appliance or a car you get instructions – a catalogue, explaining how to use it. The Creator of Man has sent down this book [the Quran] in order to show man which ways he must choose...We shouldn't be ashamed before the nations of the world who are still in their days of ignorance, to admit that these [beatings] are part of our religious law,....We must remind the ignorant from among the Islamic Nation who followed the [West] that those [Westerners] acknowledge the wondrous nature of this verse...Allah has created woman, whether Muslim or infidel, so she is happy under a strong man who will protect her and lives with her...[The Koran says:] 'and beat them.' This verse is of a wondrous nature. There are three types of women with whom a man cannot live unless he carries a rod on his shoulder. The first type is a girl who was brought up this way. Her parents ask her to go to school and she doesn't – they beat her. 'Eat' – 'I don't want to' – they beat her. So she became accustomed to beatings; she was brought up that way. We pray Allah will help her husband later. He will only get along with her if he practices wife beating. The second type is a woman who is condescending toward her husband and ignores him. With her, too, only a rod will help. The third type is a twisted woman who will not obey her husband unless he oppresses her, beats her, uses force against her, and overpowers her with his voice.<ref>[http://www.wnd.com/news/article.asp?ARTICLE_ID=40276 Muslim cleric: Some wives need to be beaten] - WorldNetDaily, September 03, 2004</ref>}}<br />
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{{Quote|Dr. Ahmad Al-Tayyeb, President of Al-Azhar University and former Mufti of Egypt|With regard to wife beating... In a nutshell, it appeared as part of a program to reform the wife. [According to the Koran], first 'admonish them,' [then] 'sleep in separate beds, and beat them.'...This method appeared as part of the treatment of a rebellious wife. I am faced with two options – either the family will be destroyed by divorce, or I can use means that may bring my wife, the mother of my children, back to her senses. The first means is admonishment...The second means of treatment is 'sleeping in separate beds.' Why? Because this targets the honor... A lot could be said about this. The strength of a woman lies in her ability to seduce the man. The man is strong and can do whatever he wants, but the woman has a weapon of her own. This weapon can be targeted. Many women will come back to their senses, when they realize that this is what's involved...By Allah, even if only one woman out of a million can be reformed by light beatings... It's not really beating, it's more like punching... It's like shoving or poking her. That's what it is.<ref>[http://www.memri.org/report/en/0/0/0/0/0/0/4048.htm Ahmad Al-Tayyeb Explains Wife Beating in Islam] - MEMRI: Special Dispatch No.2868, March 19, 2010</ref>}}<br />
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{{Quote|Egyptian Cleric Sa’d Arafat|'''Sa’d Arafat:''' Allah honored wives by instating the punishment of beatings. <br />
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'''Interviewer:''' Honored them with beatings? How is this possible?!<br />
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'''Sa’d Arafat:''' The prophet Muhammad said: “Don’t beat her in the face, and do not make her ugly.” See how she is honored. If the husband beats his wife, he must not beat her in the face. Even when he beats her, he must not curse her. This is incredible! He beats her in order to discipline her.<br />
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In addition, there must not be more than ten beatings, and he must not break her bones, injure her, break her teeth, or poke her in the eye. There is a beating etiquette. If he beats to discipline her, he must not raise his hand high. He must beat her from chest level. All these things honor the woman. <br />
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She is in need of discipline. How should the husband discipline her? Through admonishment. If she is not deterred, he should refuse to share the bed with her. If she is not repentant, he should beat her, but there are rules to the beating. It is forbidden to beat her in the face or make her ugly. When you beat her, you must not curse her. Islam forbids this.<br />
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'''Interviewer:''' With what should be beat her? With his bare hand? With a rod?<br />
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'''Sa’d Arafat:''' If he beats her, the beatings should not be hard, so that they do not leave a mark. He can beat her with a short rod. He must avoid beating her in the face or in places in the head where it hurts. The beatings should be on the body and should not come one right after the other. These are all choices made during the process, but beatings are allowed only as a last resort.<br />
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The honoring of the wife in Islam is also evident in the fact that the punishment of beating is permissible in one case only: when she refuses to sleep with him.<br />
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'''Interviewer:''' When she refuses to sleep with him? <br />
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'''Sa’d Arafat:''' Yes, because where else could the husband go? He wants her, but she refuses. He should begin with admonishment and threats… <br />
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'''Interviewer:''' Allow me to repeat this. A man cannot beat his wife...over food or drink. Beatings are permitted only in this case, which the husband cannot do without.<ref>[http://www.memritv.org/clip/en/2600.htm Egyptian Cleric Sa'd Arafat: Islam Permits Wife Beating Only When She Refuses to Have Sex with Her Husband] - MEMRI TV, Video Clip No. 2600, Al-Nas TV (Egypt) - February 4, 2010 - 03:32</ref>}}<br />
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{{Quote|Sermon by Iraqi-Kurd cleric Ismael Sosaae, protesting a 2011 Kurdish bill against domestic violence|A woman has the right to protest if her husband looks at her in a grim way. Allah says if a woman disobeys her husband he has the right to beat her, but the lashes should be according to the Sharia. It has conditions. (With the bill against domestic violence) the Kurdish Parliament has rejected Quranic law. (…) The parliament has also decreed that children should never be beaten for any reason. Even if the father comes home and the girl has a mobile phone in her hand that is not an excuse for beating her.<br />
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Of course she is a girl and will be encouraged in this bad world of today, she will have her mobile in front of her father flirting with boys and exchanging love phrases.. The father must sit cross handed in front of her, he must either kill himself if he has the least bit of honour left – saying that if he doesn’t do that he will lose his afterlife (…)- or he must assault his daughter who already has the numbers of the police stored on her mobile, calls this organization or that and complains that her father abuses her. The man will be put in jail for 6 months, and if the girl is not satisfied she can let him stay for 3 years and rot in jail. They will fine him 5 million ID. Is this the struggle for Kurdistan we are doing here? Is this the religion we have left? The situation is very dangerous but no one will follow you to the battlefield. The people don’t have guts. If the people do have courage I will be the first to block Barzani’s path. (….) <br />
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Three hundred members of my tribe were killed in the village of Susse. Is this what we got killed for? So that you sign these papers that deprive our families and women of honour inside our houses? If you don’t agree and say that you can’t stop the legal process, then let us confront and lead us to oppose (the parliament). We will go to the parliament and confront its president. You are the KRG, you should tell the parliament not to do this. That this is unacceptable, this is the red line. How would I allow the honour of my people to be taken away? How should I allow that girls shouldn’t be beaten at home? That a boy shouldn’t be beaten? Is it not true that the prophet – peace be upon – him says “if a child doesn’t pray when reaching 10 years, you should beat him/her.” You have thus cancelled the sayings of the prophet!<ref name="EKurd">Thomas v. der Osten-Sacken - [{{Reference archive|1=http://www.ekurd.net/mismas/articles/misc2011/8/state5342.htm|2=2011-08-18}} Female Genital Mutilation “is an obligation” says Mullah in Iraqi Kurdistan] - EKurd.net, August 16, 2011</ref>}}<br />
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===Kill Woman Guilty of Lewdness by Starvation===<br />
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{{Quote|{{Quran|4|15}}| If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, '''confine them to houses until death do claim them''', or Allah ordain for them some (other) way.}}<br />
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===Female Circumcision is Allowed and Prescribed===<br />
{{Main|Qur'an, Hadith and Scholars:Female Genital Mutilation}}<br />
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{{Quote|Ahmad Ibn Hanbal 5:75; Abu Dawud, Adab 167.|Abu al- Malih ibn `Usama's father relates that the Prophet said: "'''Circumcision is a law for men and a preservation of honour for women'''."}}<br />
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{{Quote|[http://www.islam-qa.com/en/ref/60314/female%20circumcision Circumcision of girls and some doctors’ criticism thereof]<BR>Islam Q&A, Fatwa No. 60314|Firstly: <br />
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'''Circumcision is not an inherited custom as some people claim, rather it is prescribed in Islam and the scholars are unanimously agreed that it is prescribed. Not a single Muslim scholar – as far as we know – has said that circumcision is not prescribed.''' <br />
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Their evidence is to be found in the saheeh ahaadeeth of the Prophet (peace and blessings of Allaah be upon him), which prove that it is prescribed, for example: <br />
<br />
1- <br />
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The hadeeth narrated by al-Bukhaari (5889) and Muslim (257) from Abu Hurayrah (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said: "The fitrah is five things – or five things are part of the fitrah – circumcision, shaving the pubes, cutting the nails, plucking the armpit hairs, and trimming the moustache." <br />
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This hadeeth includes circumcision of both males and females. <br />
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2- <br />
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Muslim (349) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a man sits between the four parts (arms and legs of his wife) and the two circumcised parts meet, then ghusl is obligatory.” <br />
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The Prophet (peace and blessings of Allaah be upon him) mentioned the two circumcised parts, i.e., the circumcised part of the husband and the circumcised part of the wife, which indicates that a woman may be circumcised just like a man. <br />
<br />
3- <br />
<br />
Abu Dawood (5271) narrated from Umm ‘Atiyyah al-Ansaariyyah that a woman used to do circumcisions in Madeenah and the Prophet (peace and blessings of Allaah be upon him) said to her: “Do not go to the extreme in cutting; that is better for the woman and more liked by the husband.” But the scholars differed concerning this hadeeth. Some of them classed it as da’eef (weak) and others classed it as saheeh. It was classed as saheeh by al-Albaani in Saheeh Abi Dawood. The fact that circumcision for women is prescribed in Islam is confirmed by the ahaadeeth quoted above, not by this disputed hadeeth. But the scholars differed concerning the ruling, and there are three opinions: <br />
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1 – That it is obligatory for both males and females. This is the view of the Shaafa’is and Hanbalis, and is the view favoured by al-Qaadi Abu Bakr ibn al-‘Arabi among the Maalikis (may Allaah have mercy on them all). <br />
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Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (1/367): Circumcision is obligatory for both men and women in our view. This is the view of many of the salaf, as was narrated by al-Khattaabi. Among those who regarded it as obligatory is Ahmad… it is the correct view that is well known and was stated by al-Shaafa’i (may Allaah have mercy on him), and the majority stated definitively that it is obligatory for both men and women. end quote. <br />
<br />
See Fath al-Baari, 10/340; Kishshaaf al-Qinaa’, 1/80 <br />
<br />
2 – That circumcision is Sunnah for both males and females. This is the view of the Hanafis and Maalikis, and was narrated in one report from Ahmad. Ibn ‘Aabideen al-Hanafi (may Allaah have mercy on him) said in his Haashiyah (6/751): In Kitaab al-Tahaarah of al-Siraaj al-Wahhaaj it says: Know that circumcision is Sunnah in our view – i.e., according to the Hanafis – for men and for women. end quote. <br />
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See: Mawaahib al-Jaleel, 3/259 <br />
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3 – That circumcision is obligatory for men and is good and mustahabb for women. This is the third view of Imam Ahmad, and it is the view of some Maalikis such as Sahnoon. This view was also favoured by al-Muwaffaq ibn Qudaamah in al-Mughni. <br />
<br />
See: al-Tamheed, 21/60; al-Mughni, 1/63 <br />
<br />
It says in Fataawa al-Lajnah al-Daa’imah (5/223): <br />
<br />
Circumcision is one of the Sunnahs of the fitrah, and it is for both males and females, except that is it obligatory for males and Sunnah and good in the case of women. End quote <br />
<br />
'''Thus it is clear that the fuqaha’ of Islam are agreed that circumcision is prescribed for both males and females, and in fact the majority of them are of the view that it is obligatory for both. No one said that it is not prescribed or that it is makrooh or haraam.''' <br />
<br />
Secondly: <br />
<br />
With regard to the criticism of circumcision by some doctors, and their claim that it is harmful both physically and psychologically, <br />
<br />
This criticism of theirs is not valid. It is sufficient for us Muslims that something be proven to be from the Prophet (peace and blessings of Allaah be upon him), then we will follow it, and we are certain that it is beneficial and not harmful. If it were harmful, Allaah and His Messenger (peace and blessings of Allaah be upon him) would not have prescribed it for us. <br />
<br />
In the answer to question no. 45528 we have mentioned some of the medical benefits of circumcision for women, quoting from some doctors. <br />
<br />
Thirdly: <br />
<br />
We would add here the fatwas of some modern scholars who have responded to this war that has been launched against female circumcision on the grounds that it is harmful to health. <br />
<br />
Shaykh Jaad al-Haqq ‘Ali Jaad al-Haqq, the former Shaykh of al-Azhar, said: <br />
<br />
Hence the fuqaha’ of all madhhabs are agreed that circumcision for both men and woman is part of the fitrah of Islam and one of the symbols of the faith, and it is something praiseworthy. There is no report from any of the Muslim fuqaha’, according to what we have studied in their books that are available to us, to say that circumcision is forbidden for men or women, or that it is not permissible, or that it is harmful for females, if it is done in the manner that the Prophet (peace and blessings of Allaah be upon him) taught to Umm Habeebah in the report quoted above. <br />
<br />
Then he said: <br />
<br />
From the above it is clear that the circumcision of girls – which is the topic under discussion here – is part of the fitrah of Islam, and the way it is to be done is the method that the Messenger of Allaah (peace and blessings of Allaah be upon him) explained. It is not right to abandon his teachings for the view of anyone else, even if that is a doctor, because medicine is knowledge and knowledge is always developing and changing. End quote. <br />
<br />
In the fatwa of Shaykh ‘Atiyah Saqar – the former heard of the Fatwa Committee in al-Azhar – it says: <br />
<br />
The calls which urge the banning of female circumcision are call that go against Islam, because there is no clear text in the Qur’aan or Sunnah and there is no opinion of the fuqaha’ that says that female circumcision is haraam. Female circumcision is either obligatory or recommended. Even though there is a fiqhi principle which says that the decree of a ruler may put an end to a dispute regarding controversial matters, the decree of the ruler in this case cannot be but either of two things: that it is either obligatory or recommended, and it is not correct to issue a decree banning it, so as not to go against sharee’ah which is the principal source of legislation in our land, whose constitution states that Islam is the official religion of the country. It is permissible to issue some legislation that provides guidelines for performing this procedure (female circumcision) in the proper manner in such a way that does not contradict the rulings of sharee’ah. <br />
<br />
The words of the doctors and others are not definitive. Scientific discoveries are still opening doors every day which change our old perceptions. End quote. <br />
<br />
In the fatwa of Dar al-Ifta’ al-Misriyyah (6/1986) it says: <br />
<br />
Thus it is clear that female circumcision is prescribed in Islam, and that it is one of the Sunnahs of the fitrah and it has a good effect of moderating the individual’s behaviour. As for the opinions of doctors who say that female circumcision is harmful, these are individual opinions which are not derived from any agreed scientific basis, and they do not form an established scientific opinion. They acknowledge that the rates of cancer among circumcised men are lower than among those who are not circumcised, and some of these doctors clearly recommend that circumcision should be done by doctors and not these ignorant women, so that the operation will be safe and there will be no negative consequences. However, medical theories about disease and the way to treat it are not fixed, rather they change with time and with ongoing research. So it is not correct to rely on them when criticizing circumcision which the Wise and All-Knowing Lawgiver has decreed in His wisdom for mankind. Experience has taught us that the wisdom behind some rulings and Sunnahs may be hidden from us. May Allaah help us all to follow the right path. End quote.}}<br />
<br />
===Killing Women and Children is Allowed as "Collateral Damage"===<br />
<br />
{{Quote|{{Bukhari|4|52|256}}|Narrated As-Sab bin Jaththama: <br />
<br />
The Prophet passed by me at a place called Al-Abwa or Waddan, and was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet replied, "They (i.e. women and children) are from them (i.e. pagans)." I also heard the Prophet saying, "The institution of Hima is invalid except for Allah and His Apostle."}}<br />
<br />
{{Quote|{{Muslim|19|4322}}|It is narrated by Sa'b b. Jaththama that he said (to the Holy Prophet): Messenger of Allah, we kill the children of the polytheists during the night raids. He said: They are from them.}}<br />
<br />
{{Quote|{{Muslim|19|4323}}|Sa'b b. Jaththama has narrated that the Prophet (may peace be upon him) asked: What about the children of polytheists killed by the cavalry during the night raid? He said: They are from them.}}<br />
<br />
{{Quote|Al-Ghazali, Kitab al-Wagiz fi fiqh madhab al-imam al-Safi'i|...[O]ne must go on jihad (i.e. razzias or raids) at least once a year ... one may use a catapult against them when they are in a fortress, '''even if among them are women and children'''. One may set fire to them and/or drown them. ... If a person of the ''ahl al-kitab'' [i.e. People of the Book] is enslaved, his marriage is revoked. ... One may cut down their trees. ... One must destroy their useless books. Jihadists may take as booty whatever they decide ... they may steal as much food as they need...<ref name="Al-Ghazali">Excerpted form ''[http://www.irfi.org/articles3/articles_4701_4800/why%20christians%20accepted%20greek%20natural%20philosophy,%20but%20muslims%20did%20nothtml.htm Kitab al-Wagiz fi fiqh madhab al-imam al-Safi'i]'' (Beirut, 1979), pp. 186, 190-91, 199-200, 202-203. English translation by Dr. Michael Schub.</ref>}}<br />
<br />
===Raping of Women is Allowed===<br />
{{Main|Qur'an, Hadith and Scholars:Rape|Qur'an, Hadith and Scholars:Al-'Azl}}<br />
<br />
{{quote | {{cite quran|70|22|end=30|style=ref}} | <br />
"Not so the worshippers, who are steadfast in prayer, who set aside a due portion of their wealth for the beggar and for the deprived, who truly believe in the Day of Reckoning and dread the punishment of their Lord (for none is secure from the punishment of their Lord); who restrain their carnal desire (save with their wives and their slave girls, for these are lawful to them: he that lusts after other than these is a transgressor..."}}<br />
<br />
{{quote | {{cite quran|23|5|end=6|style=ref}} | <br />
"And who guard their modesty - '''Save from their wives or the (slaves) that their right hands possess,''' for then they are not blameworthy, "}}<br />
<br />
{{quote | {{cite quran|4|23|end=24|style=ref}} | <br />
Prohibited to you (For marriage) are:- Your mothers, daughters, sisters; father's sisters, Mother's sisters; brother's daughters, sister's daughters; foster-mothers (Who gave you suck), foster-sisters; your wives' mothers; your step-daughters under your guardianship, born of your wives to whom ye have gone in,- no prohibition if ye have not gone in;- (Those who have been) wives of your sons proceeding from your loins; and two sisters in wedlock at one and the same time, except for what is past; for Allah is Oft-forgiving, Most Merciful;- And all married women (are forbidden unto you) '''save those (captives) whom your right hands possess.''' It is a decree of Allah for you. Lawful unto you are all beyond those mentioned, so that ye seek them with your wealth in honest wedlock, not debauchery. And those of whom ye seek content (by marrying them), give unto them their portions as a duty. And there is no sin for you in what ye do by mutual agreement after the duty (hath been done). Lo! Allah is ever Knower, Wise.}}<br />
<br />
{{Quote|{{Quran|33|50}}|O Prophet! We have made lawful to thee thy wives to whom thou hast paid their dowers; and those whom thy right hand possesses out of the prisoners of war whom Allah has assigned to thee; and daughters of thy paternal uncles and aunts, and daughters of thy maternal uncles and aunts, who migrated (from Makka) with thee; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her;- this only for thee, and not for the Believers (at large); We know what We have appointed for them as to their wives and the captives whom their right hands possess;- in order that there should be no difficulty for thee. And Allah is Oft-Forgiving, Most Merciful.}}<br />
<br />
===Honor Killing===<br />
<br />
{{Quote|1=[http://www.shafiifiqh.com/maktabah/relianceoftraveller.pdf Reliance of the Traveller: A Classic Manual of Islamic Sacred Law]<BR>Ahmad ibn Naqib al-Misri, Edited and Translated by Nuh Ha Mim Keller (p. 508, o1.1-2)|2=Who is Subject to Retaliation for Injurious Crimes <br />
<br />
o1.1 - Retaliation<br />
<br />
Retaliation is obligatory (A: if the person entitled wishes to take it (dis: o3.8)) against anyone who kills a human being purely intentionally and without right. (O: Intentionally is a first restriction and excludes killing someone through an honest mistake, while purely excludes a mistake made in a deliberate injury (def: o2.3), and without right excludes cases of justifiable homicide such as lawful retaliation.) <br />
<br />
o1.2 '''The following are not subject to retaliation''':<br />
<br />
-1- a child or insane person, under any circumstances<br />
<br />
-2- a Muslim for killing a non-Muslim;<br />
<br />
-3- a Jewish or Christian subject of the Islamic state for killing an apostate from Islam (O: because a subject of the state is under its protection, while killing an apostate from Islam is without consequences);<br />
<br />
-4- '''A father or mother (or their fathers of mothers) for killing their offspring, or offspring's offspring''';}}<br />
<br />
{{Quote|{{Ibn Majah|3|9|1882}}|It was narrated from Abu Hurairah that:<br />
<br />
the Messenger of Allah said: “No woman should arrange the marriage of another woman, and no woman should arrange her own marriage. '''The adulteress is the one who arranges her own marriage'''.” (Sahih)}}<br />
<br />
===Unequal Punishments===<br />
<br />
{{Quote|{{Quran|4|15}}|If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way.}}<br />
Compare this to the punishment for men.<BR><br />
{{Quote|{{Quran|4|16}}|If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for Allah is Oft-returning, Most Merciful.}}<br />
{{Quote|{{Bukhari|8|78|629}}|Narrated Abu Huraira and Zaid bin Khalid: Two men had a dispute in the presence of Allah's Apostle. One of them said, "O Allah's Apostle! Judge between us according to Allah's Laws." The other who was wiser, said, "Yes, O Allah's Apostle! Judge between us according to Allah's Laws and allow me to speak. The Prophet said, "Speak." He said, "My son was a laborer serving this (person) and he committed illegal sexual intercourse with his wife, The people said that my son is to be stoned to death, but I ransomed him with one-hundred sheep and a slave girl. Then I asked the learned people, who informed me that my son should receive one hundred lashes and will be exiled for one year, and stoning will be the lot for the man's wife." Allah's Apostle said, "Indeed, by Him in Whose Hand my soul is, I will judge between you according to Allah's Laws: As for your sheep and slave girl, they are to be returned to you." Then he scourged his son one hundred lashes and exiled him for one year. Then Unais Al-Aslami was ordered to go to the wife of the second man, and if she confessed (the crime), then stone her to death. She did confess, so he stoned her to death.}}<br />
<br />
{{Quote|{{Bukhari|8|82|822}}|Narrated Abu Huraira and Said bin Khalid: The verdict of Allah's Apostle was sought about an unmarried slave girl guilty of illegal intercourse. He replied, "If she commits illegal sexual intercourse, then flog her (fifty stripes), and if she commits illegal sexual intercourse (after that for the second time), then flog her (fifty stripes), and if she commits illegal sexual intercourse (for the third time), then flog her (fifty stripes) and sell her for even a hair rope." Ibn Shihab said, "I am not sure whether the Prophet ordered that she be sold after the third or fourth time of committing illegal intercourse."|See Also {{Bukhari|8|82|823}}}}<br />
<br />
==See Also==<br />
<br />
{{Hub4|Violence Against Women (Primary Sources)|Violence Against Women (Primary Sources)}}<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:QHS]]<br />
[[Category:Islam and Women]]</div>WIBothttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Urine&diff=95267Qur'an, Hadith and Scholars:Urine2013-08-03T13:03:00Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>{{QuranHadithScholarsIndex}}<br />
==Hadith==<br />
===Muhammad's Urine===<br />
<br />
The following narrations (several of which are classed as sahih, i.e. authentic)<ref>Shaykh Munawwar Ateeq Rizvi, "[{{Reference archive|1=http://scholarspen.blogspot.com/2005/05/prophets-urine_10.html|2=2013-03-31}} The Prophet's Urine]", Scholars' Pen, May 10, 2005</ref><ref>A backup copy of the original article with improved formatting can be viewed [[Qur'an, Hadith and Scholars:Urine/The Prophets Urine|here]], and the original (or similar) article can also be accessed via several other Islamic websites, e.g. [{{Reference archive|1=http://asunnifaqir.blogspot.com/2006/04/shaykh-muhammad-al-yaqoubi-and-purity.html|2=2011-11-17}} here], [{{Reference archive|1=http://qadriaquida.webs.com/holyurineofprophet.htm|2=2013-03-31}} here] and [{{Reference archive|1=http://web.archive.org/web/20100619191951/http://www.sacredknowledge.co.uk/articles/the-prophet-s-urine.html|2=2013-03-31}} here].</ref> discuss the drinking of Prophet Muhammad's urine<br />
<br />
{{Quote||Imam Jalal al-Din Suyuti reports from Tabarani and Bayhaqi who narrate from Hukaymah bint Umaymah (May Allah be pleased with her) with an authentic chain of transmission, she said, 'the Prophet (May Allah shower peace and blessings on Him) had a wooden bowl in which He used to urinate and was placed under His bed. One night, He searched for it but did not find it and asked for it saying, ‘where is the bowl?’ The members of the house replied ‘Umm Salamah’s slave girl Barrah drank from it’ who came from Habashah with her. The Prophet replied, ‘surely she has protected herself from the fire with a great wall’’'.<ref name="Imam Suyuti"></ref>}}<br />
<br />
{{Quote||Imam Jalal al-Din Suyuti reports from Abu Ya’la, Hakim, Dar Qutni, Tabarani and Abu Nu’aym from Umm Ayman May Allah be pleased with her, who said, ‘the Prophet got up one night and urinated in a bowl. During that night, I rose in the state of thirst so I drank whatever was in the bowl. In the morning I told Him what I had done to which He smiled and said, ‘surely you will never have pain in your stomach’’. Abu Ya’ala’s wordings are as follows, ‘you will never feel stomach pain as of today’.<ref name="Imam Suyuti">Al-Khasa’is al-Kubra 2:252, Matba’ah Da’irat al-Ma’arif, Hayder Abad</ref>}}<br />
<br />
{{Quote||Tabarani said: Abdullah bin Ahmad bin Hanbal informed us, who was informed by Yahya ibn Ma’een, who was informed by Hajjaj Bin Muhammad who narrates from Ibn Jurayj who narrates from Hukaymah bint Umaymah, who reports from her mother Umaymah who said, ‘the Prophet SAW used to have a wooden bowl in which he used to urinate and place under His bed. One night, He searched for it but did not find it and asked for it saying, where is the bowl? The members of the house replied ‘Umm Salamah’s slave girl Barrah drank it’ who came from Habashah with her. The Prophet replied, ‘surely she has protected herself from the fire with a great wall’.<ref name="Imam Tabarani"></ref>}}<br />
<br />
{{Quote||Tabarani said: Hussain bin Is’haq al-Tustari informed us, who was informed by Uthman bin Abi Shaybah, who was informed by Shababah bin Sawwar, who was informed by Abu Malik al-Nakha’i who narrated from Aswad bin Qays, who narrated from Nubayh al-Anazi, who narrated from Umm Ayman, who said: ‘‘One night the Prophet got up and went to a side to urinate in the bowl. During the night, I rose and was thirsty so I drank whatever was in it and I did not even realize what it was. In the morning, He said, ‘Oh Umm Ayman! Throw away whatever is in the bowl’. I replied, ‘I drank what was in the bowl’. He thereafter smiled as such that His teeth appeared and said, ‘Beware! You will never have stomach pain’’.<BR><BR>Imam Jalal al-Din Suyuti reports from Abu Ya’la, Hakim, Dar Qutni, Tabarani, Abu Nu’aym from Umm Ayman (also known as Barakah) May Allah be pleased with her, who said, ‘the Prophet got up one night and urinated in a bowl. During that night, I rose in the state of thirst so I drank whatever was in the bowl. In the morning I told Him what I done and He smiled and said, ‘surely you will never have pain in your stomach’’. Abu Ya’ala’s wordings are as follows, ‘you will never feel stomach pain as of today’.<ref name="Imam Tabarani">Al-Mu’jam al-Kabeer</ref>}}<br />
<br />
{{Quote||Tabarani said: Ahmad bin Ziyad al-Haza al-Raqaiyy informed us, who was informed by Hajjaj bin Muhammad, who narrates from Ibn Jurayj who said: Hukaymah bint Umaymah bint Ruqayqah said, narrating from her mother: ‘the Prophet SAW used to have a wooden bowl in which he used to urinate and was placed under His bed. One night, He searched for it but did not find it and asked Barakah the slave girl of Umm Habeeba who came from Habsha with her, for it saying, ‘where is the urine in the bowl?’ She replied, ‘I drank it’ to which He uttered, ‘surely you have saved yourself from the fire’’.<ref>al-Mu’jam al-Kebeer, Umaymah bint Ruqayqah Bint Sayfi, Hadith no: 477, 24:189, prnt. Makatabah Ibn Taymiyah, Cairo</ref>}}<br />
<br />
{{Quote||Imam Abu Nu’aym narrates the practice of Anas RA, with his chain, who said: ‘The Messenger of Allah used to pray salah at his house and made it long. Once, He SAW urinated in the well, which was situated inside the house. Anas said: ‘there was no well in Madinah which tasted more cool and sweet than it’. He said: ‘when the sahabah come to my house I serve them with the sweet water of that well. In the era of jahiliyyah it was known as al-Barud, ‘the cool well’’’.<ref>Dala’il al-Nubuwwah, 2:381, Dar al-Baz, Makkah</ref>}}<br />
<br />
{{Quote||‘the Prophet SAW took some water for wudhu and saw two separate date trees. He SAW said to me: ‘Oh jabir! Go to them and tell them to get together’. They got together as if their roots were one. He then made wudhu as I brought the water to Him. I then thought in my head, only if Allah informs me to His SAW waste, so that I may consume it! I saw that the earth on which he sat was clean. So I asked, ‘Did you not make the toilet?’ to which he replied, ‘Yes, but the earth is ordered to hide away the excess of us prophets’. The date trees then separated…’’<ref>2: 30, al-Maktabah al-Nuriyyahh al-Ridhwiyyah, Laiylpur.</ref>}}<br />
<br />
===Camel Urine===<br />
<br />
{{ quote |{{Bukhari|7|71|590}} | Narrated Anas: <br />
The climate of Medina did not suit some people, so the Prophet ordered them to follow his shepherd, i.e. his camels, and drink their milk and urine (as a medicine). So they followed the shepherd that is the camels and drank their milk and urine till their bodies became healthy. Then they killed the shepherd and drove away the camels. When the news reached the Prophet he sent some people in their pursuit. When they were brought, he cut their hands and feet and their eyes were branded with heated pieces of iron.}}<br />
<br />
{{Quote|{{Bukhari|8|82|794}}|Narrated Anas:Some people from the tribe of 'Ukl came to the Prophet and embraced Islam. The climate of Medina did not suit them, so the Prophet ordered them to go to the (herd of milch) camels of charity and to drink, their milk and urine (as a medicine).}}<br />
<br />
{{ quote |{{Bukhari|8|82|796}} |<br />
A group of people from 'Ukl (tribe) came to the Prophet and they were living with the people of As-Suffa, but they became ill as the climate of Medina did not suit them, so they said, "O Allah's Apostle! Provide us with milk." The Prophet said, I see no other way for you than to use the camels of Allah's Apostle." So they went and drank the milk and urine of the camels, (as medicine) and became healthy and fat. Then they killed the shepherd and took the camels away. When a help-seeker came to Allah's Apostle, he sent some men in their pursuit, and they were captured and brought before mid day. The Prophet ordered for some iron pieces to be made red hot, and their eyes were branded with them and their hands and feet were cut off and were not cauterized. Then they were put at a place called Al-Harra, and when they asked for water to drink they were not given till they died. (Abu Qilaba said, "Those people committed theft and murder and fought against Allah and His Apostle.")}}<br />
<br />
{{Quote|{{Muslim|16|4130}}|Anas b. Malik reported that some people belonging (to the tribe) of 'Uraina came to Allah's Messenger (may peace be upon him) at Medina, but they found its climate uncongenial. So Allah's Messenger (may peace be upon him) said to them: If you so like, you may go to the camels of Sadaqa and drink their milk and urine. They did so and were all right.}} <br />
<br />
{{Quote|[http://www.answering-islam.org/Silas/shepherds.htm From The Sirat Rasul Allah ( The Life of The Prophet of God ), by Ibn Ishaq (3) pages 677, 678]|"A tradtionalist told me from one who had told him from Muhammad b. Talha from Uthman v. Abdul-Rahman that in the raid of Muharib and B. Thalaba the apostle had captured a slave called Yasar, and he put him in charge of his milch-camels to shepherd them in the neighborhood of al-Jamma. Some men of Qays of Kubba of Bajila came to the apostle suffering from an epidemic and enlarged spleens, and the apostle told them that if they went to the milch camels and drank their milk and their urine they would recover, so off they went.}} <br />
<br />
===Punishment in the Grave===<br />
<br />
{{Quote|{{Abudawud|1|22}}|Narrated Amr ibn al-'As: <br />
<br />
AbdurRahman ibn Hasanah reported: I and Amr ibn al-'As went to the Prophet (peace be upon him). He came out with a leather shield (in his hand). He covered himself with it and urinated. Then we said: Look at him. He is urinating as a woman does. The Prophet (peace be upon him), heard this and said: Do you not know what befell a person from amongst Banu Isra'il (the children of Israel)? When urine fell on them, they would cut off the place where the urine fell; but he (that person) forbade them (to do so), and was punished in his grave.}}<br />
<br />
{{Quote|Ibn Maajah No. 342, see also Saheeh al-Jaami’ No. 1202|The Prophet (peace and blessings of Allah be upon him) said: “Most of the punishment of the grave will be because of urine.”<ref>"''Reported by Ibn Maajah, 342; see also Saheeh al-Jaami’, 1202''" - [http://www.islam-qa.com/en/ref/2532 Muslim bathroom etiquette] - Islam Q&A, Fatwa No. 2532</ref>}}<br />
<br />
{{Quote|{{Bukhari|1|4|215}}| Narrated Ibn 'Abbas:<br />
<br />
Once the Prophet, while passing through one of the grave-yards of Medina or Mecca heard the voices of two persons who were being tortured in their graves. The Prophet said, "These two persons are being tortured not for a major sin (to avoid)." The Prophet then added, "Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmiy between friends). The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, "I hope that their torture might be lessened, till these get dried." }}<br />
<br />
{{Quote|{{Muslim|2|575}}|Ibn Abbas reported: The Messenger of Allah (may peace be upon him) happened to pass by two graves and said: They (their occupants) are being tormented, but they are not tormented for a grievous sin. One of them carried tales and the other did not keep himself safe from being defiled by urine. He then called for a fresh twig and split it into two parts, and planted them on each grave and then said: Perhaps, their punishment way be mitigated as long as these twigs remain fresh.}}<br />
<br />
===Miscellaneous===<br />
<br />
{{Quote|{{Bukhari|2|21|245}}|Narrated 'Abdullah : A person was mentioned before the Prophet (p.b.u.h) and he was told that he had kept on sleeping till morning and had not got up for the prayer. The Prophet said, "Satan urinated in his ears."}}<br />
<br />
{{Quote|Sahih al-Tirmidhi No. 11| Aisha (may Allah be pleased with her) said: “Whoever tells you that the Prophet (peace and blessings of Allaah be upon him) used to urinate standing up, do not believe him. He only ever used to urinate sitting down.”<ref>"''Narrated by al-Tirmidhi, al-Tahaarah, 12; he said, this is the most saheeh report on this topic. It was also classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 11''" - [http://www.islam-qa.com/en/ref/9790 Is it haraam to urinate standing up?] - Islam Q&A, Fatwa No. 9790</ref> }}<br />
<br />
{{ quote |{{Bukhari|4|52|105}} | Narrated Abu Huraira: <br />
The Prophet said, "If somebody keeps a horse in Allah's Cause motivated by his faith in Allah and his belief in His Promise, then he will be rewarded on the Day of Resurrection for what the horse has eaten or drunk and for its dung and urine."}}<br />
<br />
==Scholars==<br />
<br />
===The benefits of drinking camel urine===<br />
<br />
{{Quote|1=[{{Reference archive|1=http://islamqa.info/en/ref/83423|2=2012-02-14}} The benefits of drinking camel urine]<BR>Islam Q&A, Fatwa No. 83423|2=The hadeeth referred to by the questioner is a saheeh hadeeth, in which it says that some people came to Madeenah and fell sick. The Prophet (peace and blessings of Allaah be upon him) told them to drink the milk and urine of camels, and they recovered and grew fat. In the story it also says that they apostatized and killed the camel-herder, then the Muslims caught them and executed them. Narrated by al-Bukhaari (2855) and Muslim (1671). <br />
<br />
With regard to the health benefits of drinking the milk and urine of camels, they are many, and they are well known to the earlier generations of medical science and they have been proven by modern scientific research. <br />
<br />
Ibn al-Qayyim said: <br />
<br />
The author of al-Qanoon (the Canon) – i.e. the doctor Ibn Seena (Avicenna) – said: <br />
<br />
The most beneficial of urine is the urine of Bedouin camels which are called najeeb. End quote. <br />
<br />
Zaad al-Ma’aad (4/47, 48). <br />
<br />
In the Emirati newspaper al-Ittihaad (issue no. 11172, Sunday 6 Muharram 1427 AH/5 February 2006) it says: <br />
<br />
One of the most important things for which camels are raised is their milk, which is efficacious in treating many illnesses, including hepatitis, and the digestive system in general, various types of cancer and other diseases. <br />
<br />
In an article by Dr Ahlaam al-‘Awadi, which was published in al-Da’wah magazine, issue no. 1938, 25 Safar 1425 AH/15 April 2004 CE, about the diseases which can be treated with camel’s milk, as proven by experience, it says that there are many benefits in camel’s milk. There follows some of what was said in the article by Dr. Ahlaam: <br />
<br />
Camel’s urine is efficacious in the treatment of skin diseases such as ringworm, tinea and abscesses, sores that may appear on the body and hair, and dry and wet ulcers. Camel’s urine brings the secondary benefits of making the hair lustrous and thick, and removing dandruff from the scalp. Camel’s milk is also beneficial in treating hepatitis, even if it has reached an advanced stage where medicine is unable to treat it. End quote. <br />
<br />
In the al-Jazeerah al-Sa’oodiyyah newspaper (issue no. 10132, Rabee’ al-Awwal 1421 AH) there is a quotation from the book Al-Ibl Asraar wa i’jaaz (The camel: secrets and wonders) by Darmaan ibn ‘Abd al-‘Azeez Aal Darmaan and Sanad ibn Mutlaq al-Subay’i: <br />
<br />
As for camel’s urine, the book suggests that it has numerous uses which are beneficial for man. This is indicated by the Prophetic texts and confirmed by modern science … Scientific experiments have proven that camel’s urine has a lethal effect on the germs that cause many diseases. <br />
<br />
Among the uses of camel’s urine, many women use it to wash their hair, to make it longer, and to make it lighter and more lustrous. Camel’s urine is also efficacious in the treatment of swelling of the liver and other diseases such as abscesses, sores that appear on the body and toothache, and for washing eyes. End quote. <br />
<br />
Prof. Dr. ‘Abd al-Fattaah Mahmoud Idrees says: With regard to the benefits of camel’s urine in treating disease, Ibn Seena said in his Qanoon: The most beneficial of urine is the urine of the Bedouin camels known as najeeb. Camel’s urine is beneficial in treating al-hazaaz, and it was said that al-hazzaz is a pain in the heart caused by anger and so on. Camel’s urine, especially the urine of a young she-camel – is used as a cleansing substance to wash wounds and sores, to make the hair grow, to strengthen and thicken it and to prevent it falling out, and it is used to treat diseases of the scalp and dandruff. In a Master’s thesis by an engineer in applied chemistry, Muhammad Awhaaj Muhammad, that was submitted to the faculty of applied chemistry in the al-Jazeerah university in Sudan, and approved by the Dean of science and postgraduate studies in the university in November 1998 CE, entitled A Study of the Chemical Composition and Some Medical Uses of the Urine of Arabian Camels, Muhammad Awhaaj says: <br />
<br />
Laboratory tests indicate that camel’s urine contains high levels of potassium, albuminous proteins, and small amounts of uric acid, sodium and creatine. <br />
<br />
In this study, he explained that what prompted him to study the medicinal properties of camel’s urine was what he had seen of some tribesmen drinking this urine whenever they suffered digestion problems. He sought the help of some doctors in studying camel’s urine. They brought a number of patients and prescribed this urine for them, for a period of two months. Their bodies recovered from what they had been suffering from, which proves the efficacy of camel’s urine in treating some diseases of the digestive system. <br />
<br />
It also proves that this urine is useful in preventing hair loss. He says: <br />
<br />
Camel’s urine acts as a slow-acting diuretic, but it does not deplete potassium and other salts as other diuretics do, because camel’s urine contains a high level of potassium and proteins. It has also been proven to be effective against some types of bacteria and viruses. It brought about an improvement in the condition of twenty-five patients who used camel’s urine for dropsy, without disrupting their potassium levels. Two of them were cured of liver pain, and their liver function was restored to normal levels, as well as the tissue of the liver being improved. One of the medicines used to treat blood clots is a compound called Fibrinoltics which works by changing a substance in the body from its inactive form, Plasminogen, to its active form, Plasmin, in order to dissolve the substance that causes clotting, Fibrin. One of the components of this compound is called Urokinase, which is produced by the kidneys or from the urine, as indicated by the name “uro”. <br />
<br />
The dean of the Faculty of Medical Science in the Sudanese al-Jazeerah university, Professor Ahmad ‘Abd-Allaah Ahmadaani, has discovered a practical way of using camel’s urine to treat dropsy and swelling in the liver. Its success has been proven in treating those who are affected by these diseases. He said in a seminar organized by the al-Jazeerah University: <br />
<br />
The experiment began by giving each patient a daily dose of camel’s urine mixed with camel’s milk to make it palatable. Fifteen days after the beginning of the experiment, the patients’ stomachs grew smaller and went back to their normal size. <br />
<br />
He said that he examined the patients’ livers with ultrasound before the study began, and he found out that the livers of fifteen out of the twenty-five were in a cirrhotic state, and some of them had developed cirrhosis of the liver as the result of bilharzia. All of the patients responded to treatment with camel’s urine, and some of them continued, by their own choice, to drink a dose of camel’s urine every day for a further two months. At the end of that time, they were all found to have been cured of cirrhosis of the liver. He said: Camel’s urine contains a large amount of potassium, as well as albumen and magnesium, because the camel only drinks four times during the summer and once during the winter, which makes it retain water in its body so as to preserve the sodium, and the sodium causes it not to urinate a great deal, because it keeps the water in its body. <br />
<br />
He explained that dropsy results from a deficiency of albumen or potassium, and the urine of camels in rich in both of these. <br />
<br />
He suggested that the best type of camels for using the urine as a remedy are young camels. <br />
<br />
Dr. Ahlaam al-‘Awadi, a specialist in microbiology in the Kingdom of Saudi Arabia, supervised some scientific papers that dealt with her discoveries in the usage of camel’s urine for medical treatment, such as the papers by ‘Awaatif al-Jadeedi and Manaal al-Qattaan. During her supervision of the paper by Manaal al-Qattaan, she succeeded in confirming the effectiveness of using a preparation made from camel’s urine which was the first antibiotic produced in this manner anywhere in the world. Concerning the features of this new product, Dr. Ahlaam said: <br />
<br />
It is not costly, and it is easy to manufacture. It can be used to treat skin diseases such as eczema, allergies, sores, burns, acne, nail infections, cancer, hepatitis and dropsy with no harmful side effects. <br />
<br />
And she said: <br />
<br />
Camel’s urine contains a number of healing factors such as antibiotics (bacteria that are present in it, salts and urea). The camel possesses an immune system that is highly equipped to combat funguses, bacteria and viruses, because it contains antibodies. It may also be used to treat blood clots and fibrinolytics may be derived from it, and it may be used to treat dropsy (which is caused by a deficiency in albumen and potassium, as camel’s urine is rich in both). Camel’s urine may also provide a remedy for abdominal complaints, especially those of the stomach and intestines, as well as asthma and shortness of breath. It caused a noticeable reduction in patients’ sugar levels. It is a remedy for low libido, and it aids in bone growth in children and in strengthening the heart muscles. It may be used as a cleansing agent for cleaning wounds and sores, especially the urine of young she-camels. It also helps the hair to grow and become strong and thick, and it helps to prevent hair loss and baldness, and can be used to treat dandruff. Camel’s urine may also be used to combat disease by using bacteria extracted from it. It was used to treat a girl who was suffering from an infection behind the ear, that was accompanied by pus weeping from it and painful cracks and sores. It was also used to treat a girl who was unable to extend the fingers of her hands because of the presence of so many cracks and sores, and whose face was almost black with pimples. Dr. Ahlaam said: <br />
<br />
Camel’s urine may also be used to treat the digestive system and to treat some cases of cancer. She stated that the research that she had undertaken on camel’s urine proved that it was effective in destroying micro-organisms such as fungus, yeast and bacteria. <br />
<br />
Dr. Rahmah al-‘Ulyaani, who is also from Saudi Arabia, carried out tests on rabbits infected with bacteria in the colon. She treated each group of rabbits with a different kind of medicine, including camel’s urine. There was a noticeable regression in the rabbits that were treated with other medicines, except for camel’s urine, which brought about a clear improvement. <br />
<br />
Majallat al-Jundi al-Muslim, issue no. 118, 20 Dhu’l-Qa’dah 1425 AH; 1 January 2005 CE. <br />
<br />
Allaah calls upon us to ponder the creation of the camel, as He says (interpretation of the meaning): <br />
<br />
“Do they not look at the camels, how they are created?”<br />
<br />
[al-Ghaashiyah 88:17] <br />
<br />
This pondering is not limited to the outward form of the camel, or even to the inner workings of its body, rather it also includes that which we have discussed here, which is the benefits of the urine and milk of the camel. Modern scientific research is still discovering for us many of the wonders of this creature. <br />
<br />
And Allaah knows best.}}<br />
<br />
===Prophet instructing sick person to drink camel urine for cure===<br />
<br />
{{Quote|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamweb.net%2Femainpage%2Findex.php%3Fpage%3Dshowfatwa%26Option%3DFatwaId%26Id%3D85944&date=2011-04-17 <!-- http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=85944 -->Prophet instructing sick person to drink camel urine for cure]<BR>Islamweb, Fatwa No. 85944, June 18, 2003|2=''Question''<br />
<br />
Is there any Hadith in which the Prophet instructs his sick companion to drink the urine of a camel? If it is as mentioned, what is the Hadith and why did the Prophet give such an instruction? We live in the West and this question has been posed to us by non-believers. <br />
<br />
''Answer''<br />
<br />
Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.<br />
<br />
Al-Bukhari reported from Abu Qulaba from Anas (Radiya Allahu Anhu) that he said: "The climate of Madina did not suit some people who came from 'Ukul or 'Uraynah. So, the Prophet (Sallallahu Alaihi wa Sallam) ordered them to follow his shepherd, i.e. his camels, and drink their milk and urine (as a medicine). So, they followed the shepherd, that is the camels and drank their milk and urine till their bodies became healthy. Then they killed the shepherd and took the camels away. When the news reached the Prophet (Sallallahu Alaihi wa Sallam) he sent some people in their pursuit. When they were brought, he cut their hands and feet and their eyes were branded with heated iron bars and they were left in Al Harra till they died in that state. Abu Qulaba said: 'they reverted to disbelief after conversion to Islam, stole and killed. In fact, they fought Allah and His Messenger'. <br />
<br />
There is evidence from this Hadith that the milk and urine of camels is a treatment for some diseases. This is mentioned expressly in the Hadith narrated by Ibn Abbas from the apostle of Allah that he said: "The milk and urine of camels is a cure for those who suffer from (stomach) indigestion" [ Ahmad ].<br />
<br />
Al-Nasae reported from Anas (Radiya Allahu Anhu) about the people of Akal and Arina: "When their skins became yellowish and their bellies got very big, the Prophet (Sallallahu Alaihi wa Sallam) sent them to his camels and ordered them to drink its milk and urine" . Ibn Al-Qayyim 'considered this as authentic Prophetic medicine'. <br />
Allah knows best.}}<br />
<br />
===Urine and excrement of edible animals: pure?===<br />
<br />
{{Quote|1=[http://www.islamonline.net/servlet/Satellite?cid=1119503547156&pagename=IslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaEAskTheScholar Urine and Excrement of Edible Animals: Pure?]<BR>Islam Online, July 14, 2003|2=Muhammad ibn Al-Hassan, the Hanafi scholar, agreed with Imam Malik with regard to considering the urine of the edible animals pure. He cited as evidence for this the hadith in which Allah's Messenger (peace and blessings be upon him) prescribed for the people of `Uraynah to drink the urine and milk of camels as a treatment. Had the urine of camels been impure, the Prophet (peace and blessings be upon him) would not have prescribed it for them as a treatment, for Allah would not make unlawful things be treatments for Muslims.<BR>. . .<BR><br />
Ibn Taymiyyah gave in detail the evidence for regarding the excrement of the edible animals pure. Among this evidence is the hadith reported by Anas ibn Malik to the effect that some people from `Akal or `Uraynah came to Madinah but their health was affected by its weather. Upon knowing that, the Prophet (peace and blessings be upon him) ordered that some camels be brought and that they drink from their urine and milk. According to Ibn Taymiyyah, on drinking the urine of camels, those people's mouths, hands, clothes, and vessels were to be contaminated with the urine. Had such urine been impure, the Prophet (peace and blessings be upon him) would have clarified that to them and ordered them to purify their hands, mouths and clothes upon performing Prayer, and to clean their vessels of the filth. But the Prophet (peace and blessings be upon him) did not do so. This shows that the urine is not impure. In addition to that, he (peace and blessings be upon him) mentioned the urine with the milk, and this indicates that they are equal, or at least casts doubts regarding the urine's being impure. Besides, he (peace and blessings be upon him) prescribed the camels' urine and milk as treatment. Had their urine been impure, he (peace and blessings be upon him) would not have prescribed it, for he would never prescribe something unlawful. <br />
<br />
From the above evidence, it is concluded that the urine and excrement of the animals whose meat is lawful to eat — according to the majority of scholars — is pure and Muslims are not to doubt about that.”}}<br />
<br />
===Punishment in the grave because of urine uncleaness===<br />
<br />
{{Quote|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamweb.net%2Femainpage%2Findex.php%3Fpage%3Dshowfatwa%26Option%3DFatwaId%26Id%3D83149&date=2011-04-17 <!-- http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=83149 -->Punishment in the grave because of urine uncleaness]<BR>Islamweb, Fatwa No. 83149, August 8, 2001|2=''Question''<br />
<br />
What is it about urine that makes a dead person be punished for it in his/her grave? Is it that if he does not clean himself from urine, he is punished in the grave? Could you please explain this in some detail and I do not find the matter embracing at all since it is a serious matter.<br />
<br />
''Answer''<br />
<br />
Praise be to Allah, the Lord of the Worlds; and blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.<br />
<br />
It is proved in Sunnah that everyone who does not clean himself from urine will receive torment in his grave. The Hadith of Ibn Abbas narrated that The Prophet once passed by two graves and those two persons (in the graves) were being tortured. He said, "They are being tortured not for a great thing (to avoid). One of them never saved himself from being soiled with his urine, while the other was going about with calumnies (to make enmity between friends). He then took a green leaf of a date-palm tree split it into two pieces and fixed one on each grave. The people said, "O Allah's Apostle! Why have you done so?" He replied, "I hope that their punishment may be lessened till they (the leaf) become dry." <br />
<br />
In the above Hadith it is clearly defined that the one who does not take precaution against urine deserves the torment of the grave. Imam Ibn Khuzaimah reported in his Sahih on the authority of Abu Huraira that the Prophet said: "The maximum torment of grave is for not avoiding urine", i.e. for not having kept away from urine to touch one's body or clothes. One reason for this torment might be that not cleaning oneself from urine causes ritual impurity and in the state of impurity prayer of the person is not valid so it causes annulment of the prayers which is also another great sin. Allah knows best.}}<br />
<br />
===Is it haraam to urinate standing up?===<br />
<br />
{{Quote|1=[{{Reference archive|1=http://www.islam-qa.com/en/ref/9790|2=2011-04-17}} Is it haraam to urinate standing up?]<BR>Islam Q&A, Fatwa No. 9790|2=''Question''<br />
<br />
What is the Shari ruling regarding standing while urinating? <br />
There is a hot debate here regarding this. Wile some claim that it is permissible others claim it is haram. Their argument is that there is a hadith in which Aisha says that whoever tells you that the prophet urinated while standing do not believe him. Please clarify the issue.<br />
<br />
''Answer''<br />
<br />
Praise be to Allaah. <br />
<br />
It is not haraam for a man to urinate standing up, but it is Sunnah for him to urinate sitting down, because ‘Aa’ishah (may Allaah be pleased with her) said: “Whoever tells you that the Prophet (peace and blessings of Allaah be upon him) used to urinate standing up, do not believe him. He only ever used to urinate sitting down.” (Narrated by al-Tirmidhi, al-Tahaarah, 12; he said, this is the most saheeh report on this topic. It was also classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 11). And because this is more concealing, and it reduces the risk of any drops of urine splashing up onto him. <br />
<br />
It was narrated from ‘Umar, Ibn ‘Umar and Zayd ibn Thaabit (may Allaah be pleased with them) that it is allowed to urinate standing up on the condition that there is no risk of drops of urine splashing onto one’s body or clothes, and that one does not expose one's ‘awrah, because al-Bukhaari and Muslim narrated from Hudhayfah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) came to a garden belonging to some people, and urinated standing up. There is no contradiction between this and the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), because it is possible that the Prophet (peace and blessings of Allaah be upon him) did that because he was in a place where he was unable to sit down, or he did that to show the people that it is not haraam. This does not contradict the basic principle mentioned by ‘Aa’ishah (may Allaah be pleased with her), that he (peace and blessings of Allaah be upon him) urinated sitting down, because it is Sunnah, it is not something waajib (obligatory) which it is forbidden to go against. And Allaah knows best. <br />
<br />
Fatawa al-Lajnah al-Daa’imah, 5/88 .}}<br />
<br />
==See Also==<br />
<br />
{{Hub4|Urine|Urine}}<br />
<br />
==References==<br />
{{reflist}}<br />
[[Category:QHS]]</div>WIBothttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Toilet_Etiquette&diff=95266Qur'an, Hadith and Scholars:Toilet Etiquette2013-08-03T13:02:51Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>{{QuranHadithScholarsIndex}}<br />
==A list of Do's and Dont's==<br />
<br />
===Say a prayer when entering, to ward off jinn and demons===<br />
<br />
{{Quote|{{Abudawud|1|6}}|Narrated Zayd ibn Arqam:<br />
The Apostle of Allah (peace be upon him) said: These privies are frequented by the jinns and devils. So when anyone amongst you goes there, he should say: "I seek refuge in Allah from male and female devils."}}<br />
<br />
{{Quote| {{Muslim|3|729}}|Anas reported: When the Messenger of Allah (may peace be upon him) entered the privy, and in the hadith transmitted by Hushaim (the words are): When the Messenger of Allah (may peace be upon him) entered the lavatory, he used to say: O Allah, I seek refuge in Thee from wicked and noxious things.}}<br />
<br />
{{Quote| {{Bukhari|1|4|144}}|Narrated Anas: <br />
<br />
Whenever the Prophet went to answer the call of nature, he used to say, "Allah-umma inni a'udhu bika minal khubuthi wal khaba'ith i.e. O Allah, I seek Refuge with You from all offensive and wicked things (evil deeds and evil spirits)."}}<br />
<br />
===Remove your rings===<br />
<br />
{{Quote| {{Abudawud|1|19}}|Narrated Anas ibn Malik: <br />
<br />
When the Prophet (peace be upon him) entered the privy, he removed his ring.}}<br />
<br />
===Do not face nor turn your back to the direction of the Ka'aba===<br />
<br />
{{Quote| {{Bukhari|1|8|388}}|Narrated Abu Aiyub Al-Ansari:<br />
<br />
The Prophet said, “While defecating, neither face nor turn your back to the Qibla but face either east or west.” Abu Aiyub added. “When we arrived in Sham we came across some lavatories facing the Qibla; therefore we turned ourselves while using them and asked for Allah’s forgiveness.”}}<br />
<br />
{{Quote|{{Muslim|2|507}}|Abu Ayyub reported: The Apostle of Allah (may peace be upon him) said: Whenever you go to the desert, neither turn your face nor turn your back towards the Qibla while answering the call of nature, but face towards the east or the west. Abu Ayyub said: When we came to Syria we found that the latrines already built there were facing towards the Qibla. We turned our faces away from them and begged forgiveness of the Lord. He said: Yes.}}<br />
<br />
===Do not hold nor touch the penis with your right hand===<br />
<br />
{{Quote|{{Bukhari|1|4|156}}|Narrated Abu Qatada: <br />
<br />
The Prophet said, "Whenever anyone of you makes water he should not hold his penis or clean his private parts with his right hand. (And while drinking) one should not breathe in the drinking utensil ."}}<br />
<br />
{{Quote|{{Bukhari|1|4|155}}|Narrated Abu Qatada: <br />
<br />
Allah's Apostle said, "Whenever anyone of you drinks water, he should not breathe in the drinking utensil, and whenever anyone of you goes to a lavatory, he should neither touch his penis nor clean his private parts with his right hand."}}<br />
<br />
{{Quote|{{Muslim|2|512}}|Abu Qatada reported it from his father that the Messenger of Allah (may peace be upon him) said: When anyone amongst you enters the privy he should not touch his penis with his right hand.}}<br />
<br />
{{Quote|{{Muslim|2|511}}|Abu Qatada reported it from his father: The Messenger of Allah (may peace be upon him) said: None of you should hold penis with his right hand while urinating, or wipe himself with his right hand in privy and should not breathe into the vessel (from which he drinks).}}<br />
<br />
===Do not stand while urinating===<br />
<br />
{{Quote|Sahih al-Tirmidhi No. 11| Aisha (may Allah be pleased with her) said: “Whoever tells you that the Prophet (peace and blessings of Allaah be upon him) used to urinate standing up, do not believe him. He only ever used to urinate sitting down.”<ref>"''Narrated by al-Tirmidhi, al-Tahaarah, 12; he said, this is the most saheeh report on this topic. It was also classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 11''" - [http://www.islam-qa.com/en/ref/9790 Is it haraam to urinate standing up?] - Islam Q&A, Fatwa No. 9790</ref> }}<br />
<br />
{{Quote|{{Abudawud|1|22}}|Narrated Amr ibn al-'As: <br />
<br />
AbdurRahman ibn Hasanah reported: I and Amr ibn al-'As went to the Prophet (peace be upon him). He came out with a leather shield (in his hand). He covered himself with it and urinated. Then we said: Look at him. He is urinating as a woman does. The Prophet (peace be upon him), heard this and said: Do you not know what befell a person from amongst Banu Isra'il (the children of Israel)? When urine fell on them, they would cut off the place where the urine fell; but he (that person) forbade them (to do so), and was punished in his grave.}}<br />
<br />
{{Quote| {{Muslim|2|508}}|Abu Huraira said: When any one amongst you squats for answering the call of nature, he should neither turn his face towards the Qibla nor turn his back towards it.}}<br />
<br />
===Do not uncover your private parts until after squatting===<br />
<br />
{{Quote|{{Abudawud|1|14}}|Narrated Abdullah ibn Umar: <br />
<br />
When the Prophet (peace be upon him) wanted to relieve himself, he would not raise his garment, until he lowered himself near the ground.}}<br />
<br />
{{Quote|al-Tirmidhi No. 14, see also Saheeh al-Jaami’ No. 4652|Anas (may Allah be pleased with him) reported: “When the Prophet (peace and blessings of Allaah be upon him) wanted to answer the call of nature, he would not lift his garment until he had squatted close to the ground.”<ref>"''Reported by al-Tirmidhi, 14; see also Saheeh al-Jaami’, 4652''" - [http://www.islam-qa.com/en/ref/2532 Muslim bathroom etiquette] - Islam Q&A, Fatwa No. 2532</ref>}}<br />
<br />
===Do not soil yourself with urine, this is a major sin===<br />
<br />
{{Quote|Ibn Maajah No. 342, see also Saheeh al-Jaami’ No. 1202|The Prophet (peace and blessings of Allah be upon him) said: “Most of the punishment of the grave will be because of urine.”<ref>"''Reported by Ibn Maajah, 342; see also Saheeh al-Jaami’, 1202''" - [http://www.islam-qa.com/en/ref/2532 Muslim bathroom etiquette] - Islam Q&A, Fatwa No. 2532</ref>}}<br />
<br />
{{Quote|{{Bukhari|1|4|215}}| Narrated Ibn 'Abbas:<br />
<br />
Once the Prophet, while passing through one of the grave-yards of Medina or Mecca heard the voices of two persons who were being tortured in their graves. The Prophet said, "These two persons are being tortured not for a major sin (to avoid)." The Prophet then added, "Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmiy between friends). The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, "I hope that their torture might be lessened, till these get dried." }}<br />
<br />
===Do not speak while in the toilet===<br />
<br />
{{Quote|{{Abudawud|1|15}}|Narrated AbuSa'id al-Khudri: <br />
<br />
I heard the Apostle of Allah (peace be upon him) say: When two persons go together for relieving themselves uncovering their private parts and talking together, Allah, the Great and Majestic, becomes wrathful at this (action).}}<br />
<br />
{{Quote|{{Abudawud|1|17}}|Narrated Muhajir ibn Qunfudh: <br />
<br />
Muhajir came to the Prophet (peace be upon him) while he was urinating. He saluted him. The Prophet (peace be upon him) did not return the salutation to him until he performed ablution. He then apologised to him, saying: I disliked remembering Allah except in the state of purification.}}<br />
<br />
{{Quote|An-Nasaa'i 37, Ibn Majah 353|A man said salaam to the Prophet (saw) while he was in the toilet, he did not answer the salaam.|}}<br />
<br />
{{Quote|Ibn Nujaym in his al-Bahr al-Raiq (8.236) from Qadi Khan's Fatawa<ref>[http://qa.sunnipath.com/issue_view.asp?HD=1&ID=2118&CATE=34 Giving salams to someone in the toilet] - Question ID 2118, SunniPath.com</ref>|It is disliked to give salams to someone in the toilet, and they do not answer back. Likewise the one eating [such that there is food in their mouth, because they are busy and unable to answer], reciting Quran, busy with Sacred Knowledge}}<br />
<br />
===Clean yourself with an odd number of stones===<br />
<br />
{{Quote| {{Bukhari|1|4|162}}|Narrated Abu Huraira: <br />
<br />
The Prophet said, "Whoever performs ablution should clean his nose with water by putting the water in it and then blowing it out, and whoever cleans his private parts with stones should do it with odd number of stones."}}<br />
<br />
{{Quote|{{Bukhari|1|4|162}}|Narrated Abu Huraira: <br />
<br />
The Prophet said, "Whoever performs ablution should clean his nose with water by putting the water in it and then blowing it out, and whoever cleans his private parts with stones should do it with odd number of stones."}}<br />
<br />
{{Quote|{{Muslim|2|458}}|Abu Huraira reported Allah's Apostle (may peace be upon him) as saying: When anyone wipes himself with pebbles (after answering the call of nature) he must make use of an odd number and when any one of you performs ablution he must snuff in his nose water and then clean it.}}<br />
<br />
{{Quote|{{Muslim|2|460}}|Abu Huraira reported: The Messenger of Allah (way peace he upon him) said: When anyone performs ablution he must clean his nose and when anyone wipes himself with pebbles (after answering the call of nature) he must do that odd number of times.}}<br />
<br />
{{Quote|{{Muslim|2|463}}|Jabir b. 'Abdullah reported that he heard the Messenger of Allah (may peace be upon him) say: When anyone wipes himself with pebbles (after answering the call of nature) he should do this odd number of times.}}<br />
<br />
===Do not clean yourself with less than three stones===<br />
<br />
{{Quote|{{Muslim|2|505}}|Salman said that (one among) the polytheists remarked: I see that your friend even teaches you about the excrement. He replied; Yes, he has in fact forbidden us that anyone amongst us should cleanse himself with his right hand, or face the Qibla. He has forbidden the use of dung or bone for it, and he has also instructed us not to use less than three pebbles (for this purpose).}}<br />
<br />
{{Quote|{{Abudawud|1|7}}|Narrated Salman al-Farsi: <br />
<br />
It was said to Salman: Your Prophet teaches you everything, even about excrement. He replied: Yes. He has forbidden us to face the qiblah at the time of easing or urinating, and cleansing with right hand, and cleansing with less than three stones, or cleansing with dung or bone.}}<br />
<br />
===Do not use dung or bones===<br />
<br />
{{Quote|{{Abudawud|1|39}}|Narrated Abdullah ibn Mas'ud: <br />
<br />
A deputation of the jinn came to the Prophet (peace be upon him) and said: O Muhammad, forbid your community to cleans themselves with a bone or dung or charcoal, for in them Allah has provided sustenance for us. So the Prophet (peace be upon him) forbade them to do so.}}<br />
<br />
{{Quote|{{Bukhari|1|4|157}}|Narrated Abu Huraira: <br />
<br />
I followed the Prophet while he was going out to answer the call of nature. He used not to look this way or that. So, when I approached near him he said to me, "Fetch for me some stones for ' cleaning the privates parts (or said something similar), and do not bring a bone or a piece of dung." So I brought the stones in the corner of my garment and placed them by his side and I then went away from him. When he finished (from answering the call of nature) he used, them .}}<br />
<br />
{{Quote|{{Bukhari|1|4|158}}|Narrated 'Abdullah: <br />
<br />
The Prophet went out to answer the call of nature and asked me to bring three stones. I found two stones and searched for the third but could not find it. So took a dried piece of dung and brought it to him. He took the two stones and threw away the dung and said, "This is a filthy thing."}}<br />
<br />
{{Quote|{{Muslim|2|506}}|Jabir reported: The Messenger of Allah (may peace be upon him) forbade the use of bone or the droppings of camels for wiping (after excretion).}}<br />
<br />
{{Quote|{{Abudawud|1|36}}|Narrated Ruwayfi' ibn Thabit: <br />
<br />
... The Apostle of Allah (peace be upon him) said: You may live for a long time after I am gone, Ruwayfi', so, tell people that if anyone ties his beard or wears round his neck a string to ward off the evil eye, or cleanses himself with animal dung or bone, Muhammad has nothing to do with him.}}<br />
<br />
===Do not use your right hand===<br />
<br />
{{Quote|{{Bukhari|7|69|534}}|Narrated Abu Qatada: <br />
<br />
Allah's Apostle said, "When you drink (water), do not breath in the vessel; and when you urinate, do not touch your penis with your right hand. And when you cleanse yourself after defecation, do not use your right hand."}}<br />
<br />
===Wash yourself, once you're done===<br />
<br />
{{Quote|{{Bukhari|1|4|137}}|Narrated Abu Huraira: <br />
<br />
Allah's Apostle said, "The prayer of a person who does Hadath (passes urine, stool, or wind) is not accepted till he performs (repeats) the ablution." A person from Hadaramout asked Abu Huraira, "What is 'Hadath'?" Abu Huraira replied, " 'Hadath' means the passing of wind from the anus."}}<br />
<br />
{{Quote|{{Bukhari|1|4|152}}, See also: {{Bukhari|1|4|153}}|Narrated Anas bin Malik: <br />
<br />
Whenever Allah's Apostle went to answer the call of nature, I along with another boy used to accompany him with a tumbler full of water. (Hisham commented, "So that he might wash his private parts with it.)"}}<br />
<br />
{{Quote|{{Bukhari|1|4|154}}|Narrated Anas bin Malik: <br />
<br />
Whenever Allah's Apostle went to answer the call of nature, I along with another boy used to carry a tumbler full of water (for cleaning the private parts) and an 'Anza (spear-headed stuck).}}<br />
<br />
{{Quote|{{Abudawud|1|44}}|Narrated AbuHurayrah: <br />
<br />
The Prophet (peace be upon him) said: The following verse was revealed in connection with the people of Quba': "In it are men who love to be purified" (ix.108). He (AbuHurayrah) said: They used to cleanse themselves with water after easing. So the verse was revealed in connection with them.}}<br />
<br />
===No need to cleanse your anus when done in a river===<br />
<br />
{{Quote|{{Muslim|7|2942}}|Usama b. Zaid (Allah be pleased with him) reported: Allah's Messenger (may peace be upon him) on his way back from 'Arafat got down in one of these creeks (to answer the call of nature), and after he had done that I poured water (over his hands) and said: Are you going to pray? Thereupon he said: The place of prayer is ahead of you.}}<br />
<br />
===Say a prayer when exiting the toilet===<br />
<br />
{{Quote|{{Abudawud|1|30}}|Narrated Aisha, Ummul Mu'minin: <br />
<br />
When the Prophet (peace be upon him) came out of the privy, he used to say: "Grant me Thy forgiveness."<ref>Abu Dawud, Ibn Majah and At-Tirmithi. An-Nasa'i recorded it in 'Amalul-Yawm wal-Laylah. Also see Ibn Al-Qayyim's Zadul-Ma'ad, 2/387.</ref>}}<br />
<br />
==See Also==<br />
<br />
{{Hub4|Hygiene|Hygiene}}<br />
<br />
==External Links==<br />
*[{{Reference archive|1=http://dawah2tawheed.com/pdf/shariah/the_islamic_personality/Aadaab_of_Going_Toilet.pdf|2=2011-04-09}} Aadaab ut Takhallie (manners of going to the toilet)] ''- PDF''<br />
<br />
==References==<br />
{{reflist}}<br />
[[Category:QHS]]</div>WIBothttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Slavery&diff=95265Qur'an, Hadith and Scholars:Slavery2013-08-03T13:02:41Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>{{QuranHadithScholarsIndex}}<br />
{{Quote|1=[http://www.danielpipes.org/blog/2003/11/saudi-religious-leader-calls-for-slaverys '''Saudi Sheikh Saleh Al-Fawzan, member of the Senior Council of Clerics, 2003''']|2="Slavery is a part of Islam...(those who argue that slavery is abolished are) ignorant, not scholars. They are merely writers. Whoever says such things is an infidel."<br />
}}<br />
==Islam Permits Slavery==<br />
<br />
These Hadiths show how Islam explicitly and implicitly permits slavery.<br />
<br />
{{Quote|{{Bukhari|1|2|29}}|Narrated Al-Ma'rur: At Ar-Rabadha I met Abu Dhar who was wearing a cloak, and his slave, too, was wearing a similar one. I asked about the reason for it. He replied, "I abused a person by calling his mother with bad names." The Prophet said to me, 'O Abu Dhar! Did you abuse him by calling his mother with bad names You still have some characteristics of ignorance. Your slaves are your brothers and Allah has put them under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity (power) and if you do so, then help them.' "}}<br />
<br />
{{Quote|{{Bukhari|3|44|671}}|Narrated Nafi: Ibn 'Umar said, "Allah's Apostle said, 'If one manumits his share of a jointly possessed slave, and can afford the price of the other shares according to the adequate price of the slave, the slave will be completely manumitted; otherwise he will be partially manumitted.' " (Aiyub, a sub-narrator is not sure whether the saying " ... otherwise he will be partially manumitted" was said by Nafi' or the Prophet.)}}<br />
<br />
{{Quote|{{Bukhari|2|24|542}}|Narrated Abu Huraira: Allah's Apostle said, "There is no Zakat either on a horse or '''a slave belonging to a Muslim"'''}}<br />
<br />
{{Quote|{{Bukhari|2|24|543}}|Narrated Abu Huraira :<br />
<br />
The Prophet said,"There is no Zakat either on '''a slave or on a horse belonging to a Muslim'''.}}<br />
<br />
{{Quote|{{Bukhari|2|25|580}}|Narrated Ibn 'Umar: Allah's Apostle made it incumbent on all the slave or free Muslims, male or female, to pay one Sa' of dates or barley as Zakat-ul-Fitr.}}<br />
<br />
{{Quote|{{Bukhari|3|36|483}}|Narrated Abu Huraira: The Prophet prohibited the earnings of slave girls (through prostitution).}}<br />
<br />
{{Quote|{{Bukhari|3|46|723}}|Narrated Abu Musa Al-Ashari: The Prophet said, "He who has a slave-girl and teaches her good manners and improves her education and then manumits and marries her, will get a double reward; and any slave who observes Allah's right and his master's right will get a double reward."}}<br />
<br />
{{Quote|{{Bukhari|3|46|724}}|Narrated Abu Huraira: Allah's Apostle said, "A pious slave gets a double reward." Abu Huraira added: By Him in Whose Hands my soul is but for Jihad (i.e. holy battles), Hajj, and my duty to serve my mother, I would have loved to die as a slave.}}<br />
<br />
{{Quote|{{Bukhari|3|46|730}}|Narrated 'Abdullah: Allah's Apostle said, "Everyone of you is a guardian and is responsible for his charges. The ruler who has authority over people, is a guardian and is responsible for them, a man is a guardian of his family and is responsible for them; a woman is a guardian of her husband's house and children and is responsible for them; a slave ('Abu) is a guardian of his master's property and is responsible for it; so all of you are guardians and are responsible for your charges."}}<br />
<br />
{{Quote|{{Bukhari|6|60|466}}|Narrated Abdullah bin Zama: That he heard the Prophet delivering a sermon, and he mentioned the shecamel and the one who hamstrung it. Allah's Apostle recited:-- 'When, the most wicked man among them went forth (to hamstrung the she-camel).' (91.12.) Then he said, "A tough man whose equal was rare and who enjoyed the protection of his people, like Abi Zama went forth to (hamstrung) it." The Prophet then mentioned about the women (in his sermon). '''"It is not wise for anyone of you to lash his wife like a slave, for he might sleep with her the same evening."''' Then he advised them not to laugh when somebody breaks wind and said, "Why should anybody laugh at what he himself does?"}}<br />
<br />
{{Quote|{{Bukhari|7|62|132}}|Narrated 'Abdullah bin Zam'a: The Prophet said, "None of you should flog his wife as he flogs a slave and then have sexual intercourse with her in the last part of the day."}}<br />
<br />
{{Quote|{{Abu Dawud|11|2126}}|A man from the Ansar called Basrah said: I married a virgin woman in her veil. When I entered upon her, I found her pregnant. (I mentioned this to the Prophet). The Prophet (peace be upon him) said: She will get the dower, for you made her vagina lawful for you. The child will be your slave. When she has begotten (a child), flog her (according to the version of al-Hasan). The version of Ibn AbusSari has: You people, flog her, or said: inflict hard punishment on him.}}<br />
<br />
{{Quote|1=[http://www.islamqa.com/en/ref/26067/sex%20with%20servant Islam Q&A - Fatwa #26067]|2=It is rare nowadays to find slaves in the shar’i sense in which it is permissible to be intimate with them etc. That is because most of the Muslims have long since given up the obligation of jihad for the sake of Allaah, in addition to their position of weakness and humiliation before their kaafir enemies, so that many of the majority-Muslim nations have signed the protocol that expressly forbids slavery and strives to put an end to it, which was agreed upon in the United Nations in 1953.}}<br />
<br />
==Islam Permits Raping Captives and Slaves==<br />
{{Main|Qur'an, Hadith and Scholars:Rape}}<br />
<br />
{{Quote|{{Muslim|8|3432}}|Abu Sa'id al-Khudri reported that at the Battle of Hunain Allah's Messenger sent an army to Autas and encountered the enemy and fought with them. Having overcome them and taken them captives, the Companions of Allah's Messenger seemed to refrain from having intercourse with captive women because of their husbands being polytheists. Then Allah, Most High, sent down regarding that:" And women already married, except those whom your right hands possess (Quran 4:. 24)" (i. e. they were lawful for them when their 'Idda period came to an end).}}<br />
<br />
{{Quote|{{Muslim|8|3383}}|Jabir (Allah be pleased with him) reported that a man came to Allah's Messenger (may peace be upon him) and said: I have a slave-girl who is our servant and she carries water for us and I have intercourse with her, but I do not want her to conceive. He said: Practise 'azl, if you so like, but what is decreed for her will come to her. The person stayed back (for some time) and then came and said: The girl has become pregnant, whereupon he said: I told you what was decreed for her would come to her.}}<br />
<br />
==Muhammad Had No Animosity With Slavery==<br />
<br />
Mohammed regularly met with and commanded slaves without asking the slave's master to free the slave even though it was within his power to do so.<br />
<br />
{{Quote|{{Bukhari|1|8|439}}|Narrated Sahl: Allah's Apostle sent someone to a woman telling her to "Order her slave, carpenter, to prepare a wooden pulpit for him to sit on."}}<br />
<br />
{{Quote|{{Bukhari|1|8|440}}|Narrated Jabir: A woman said, "O Allah's Apostle! Shall I get something constructed for you to sit on as I have a slave who is a carpenter?" He replied, "Yes, if you like." So she had that pulpit constructed.}}<br />
<br />
{{Quote|{{Bukhari|3|34|307}}|Narrated Abu Hazim: Some men came to Sahl bin Sad to ask him about the pulpit. He replied, "Allah's Apostle sent for a woman (Sahl named her) (this message): 'Order your slave carpenter to make pieces of wood (i.e. a pulpit) for me so that I may sit on it while addressing the people.' So, she ordered him to make it from the tamarisk of the forest. He brought it to her and she sent it to Allah's Apostle . Allah's Apostle ordered it to be placed in the mosque: so, it was put and he sat on it.}}<br />
<br />
{{Quote|{{Bukhari|3|34|412}}|Narrated Anas bin Malik: Abu Taiba cupped Allah's Apostle and so Allah's Apostle ordered that a Sa of dates be paid to him and ordered his masters (for he was a slave) to reduce his tax.}}<br />
<br />
{{Quote|{{Bukhari|3|36|481}}|Narrated Anas bin Malik: The Prophet sent for a slave who had the profession of cupping, and he cupped him. The Prophet ordered that he be paid one or two Sas, or one or two Mudds of foodstuff, and appealed to his masters to reduce his taxes:}}<br />
<br />
{{Quote|{{Bukhari|3|43|636}}|Narrated Abu Mas'ud: There was an Ansari man called Abu Shu'aib who had a slave butcher. Abu Shu'aib said to him, "Prepare a meal sufficient for five persons so that I might invite the Prophet besides other four persons." Abu Shu'aib had seen the signs of hunger on the face of the Prophet and so he invited him. Another man who was not invited, followed the Prophet. The Prophet said to Abu Shu'aib, "This man has followed us. Do you allow him to share the meal?" Abu Shu'aib said, "Yes."}}<br />
<br />
{{Quote|Ishaq:144|A rock was put on a slave’s chest. When Abu Bakr complained, they said, ‘You are the one who corrupted him, so save him from his plight.’ I will do so,’ said Bakr. ‘I have a black slave, tougher and stronger than Bilal, who is a heathen. I will exchange him. The transaction was carried out.}}<br />
<br />
==Slaves Owned by Muhammad==<br />
<br />
===The Slaves' Names===<br />
<br />
{{Quote|Zad al-Ma'ad, pp. 114-116|"These are the names of Muhammad's male slaves: Yakan Abu Sharh, Aflah, 'Ubayd, Dhakwan, Tahman, Mirwan, Hunayn, Sanad, Fadala Yamamin, Anjasha al-Hadi, Mad'am, Karkara, Abu Rafi', Thawban, Ab Kabsha, Salih, Rabah, Yara Nubyan, Fadila, Waqid, Mabur, Abu Waqid, Kasam, Abu 'Ayb, Abu Muwayhiba, Zayd Ibn Haritha, and also a black slave called Mahran, who was re-named (by Muhammad) Safina (`ship')."<ref name="Zad al-Ma'ad">Ibn Qayyim al-Jawziyya, Zad al-Ma'ad, Part 1, pp. 114-116</ref>}}<br />
<br />
{{Quote|Zad al-Ma'ad, pp. 114-116|Muhammad's Maid Slaves "are Salma Um Rafi', Maymuna daughter of Abu Asib, Maymuna daughter of Sa'd, Khadra, Radwa, Razina, Um Damira, Rayhana, Mary the Coptic, in addition to two other maid-slaves, one of them given to him as a present by his cousin, Zaynab, and the other one captured in a war."<ref name="Zad al-Ma'ad"></ref>}}<br />
<br />
===Muhammad Bought More Slaves Than he Sold===<br />
<br />
{{Quote|Zad al-Ma'ad, p. 160|"Mohammed had many male and female slaves. He used to buy and sell them, but he purchased more slaves than he sold, especially after God empowered him by His message, as well as after his immigration from Mecca. He once sold one black slave for two. His name was Jacob al-Mudbir. His purchases of slaves were more than he sold. He was used to renting out and hiring many slaves, but he hired more slaves than he rented out."<ref>Ibn Qayyim al-Jawziyya, Zad al-Ma'ad, Part 1, p. 160</ref>}}<br />
<br />
===Origins of Mahran's (The "Ship"'s) Nickname===<br />
<br />
{{Quote||"The apostle of God and his companions went on a trip. (When) their belongings became too heavy for them to carry, Muhammad told me, `Spread your garment.' They filled it with their belongings, then they put it on me. The apostle of God told me, `Carry (it), for you are a ship.' Even if I was carrying the load of six or seven donkeys while we were on a journey, anyone who felt weak would throw his clothes or his shield or his sword on me so I would carry that, a heavy load. The prophet told me, `You are a ship"' <ref>Ibn Qayyim, Pages 115-116; al-Hulya, Volume 1, Page 369, quoted from Ahmad 5:222</ref>}}<br />
<br />
===Hadiths Referring to Muhammad's Slaves===<br />
<br />
{{Quote|{{Bukhari|3|43|648}}|...In those days it was rumored that Ghassan, (a tribe living in Sham) was getting prepared their horses to invade us. My companion went (to the Prophet on the day of his turn, went and returned to us at night and knocked at my door violently, asking whether I was sleeping. I was scared (by the hard knocking) and came out to him. He said that a great thing had happened. I asked him: What is it? Have Ghassan come? He replied that it was worse and more serious than that, and added that Allah's Apostle had divorced all his wives. I said, Hafsa is a ruined loser! I expected that would happen some day.' So I dressed myself and offered the Fajr prayer with the Prophet. Then the Prophet entered an upper room and stayed there alone. I went to Hafsa and found her weeping. I asked her, 'Why are you weeping? Didn't I warn you? Have Allah's Apostle divorced you all?' She replied, 'I don't know. He is there in the upper room.' I then went out and came to the pulpit and found a group of people around it and some of them were weeping. Then I sat with them for some time, but could not endure the situation. So I went to the upper room where '''the Prophet was and requested to a black slave of his''': "Will you get the permission of (Allah's Apostle) for Umar (to enter)? The slave went in, talked to the Prophet about it and came out saying, 'I mentioned you to him but he did not reply.' So, I went and sat with the people who were sitting by the pulpit, but I could not bear the situation, so I went to the slave again and said: "Will you get he permission for Umar? He went in and brought the same reply as before. When I was leaving, behold, the slave called me saying, "Allah's Apostle has granted you permission." So, I entered upon the Prophet and saw him lying on a mat without wedding on it, and the mat had left its mark on the body of the Prophet, and he was leaning on a leather pillow stuffed with palm fires. I greeted him and while still standing, I said: "Have you divorced your wives?' He raised his eyes to me and replied in the negative. And then while still standing, I said chatting: "Will you heed what I say, 'O Allah's Apostle! We, the people of Quraish used to have the upper hand over our women (wives), and when we came to the people whose women had the upper hand over them..."}}<br />
<br />
{{Quote|{{Bukhari|3|47|765}}|Narrated Kurib: the freed slave of Ibn 'Abbas, that Maimuna bint Al-Harith told him that she manumitted a slave-girl without taking the permission of the Prophet. On the day when it was her turn to be with the Prophet, she said, "Do you know, O Allah's Apostle, that I have manumitted my slave-girl?" He said, "Have you really?" She replied in the affirmative. He said, "You would have got more reward if you had given her (i.e. the slave-girl) to one of your maternal uncles."}}<br />
<br />
{{Quote|{{Bukhari|4|53|344}}|Narrated 'Ali: Fatima complained of what she suffered from the hand mill and from grinding, when she got the news that some slave girls of the booty had been brought to Allah's Apostle. She went to him to ask for a maid-servant, but she could not find him, and told 'Aisha of her need. When the Prophet came, Aisha informed him of that. The Prophet came to our house when we had gone to our beds. (On seeing the Prophet) we were going to get up, but he said, 'Keep at your places,' I felt the coolness of the Prophet's feet on my chest. Then he said, "Shall I tell you a thing which is better than what you asked me for? When you go to your beds, say: 'Allahu Akbar (i.e. Allah is Greater)' for 34 times, and 'Alhamdu Lillah (i.e. all the praises are for Allah)' for 33 times, and Subhan Allah (i.e. Glorified be Allah) for 33 times. This is better for you than what you have requested."}}<br />
<br />
{{Quote|{{Bukhari|5|59|541}}|Narrated Abu Huraira: When we conquered Khaibar, we gained neither gold nor silver as booty, but we gained cows, camels, goods and gardens. Then we departed with Allah's Apostle to the valley of Al-Qira, and at that time Allah's Apostle had a slave called Mid'am who had been presented to him by one of Banu Ad-Dibbab. While the slave was dismounting the saddle of Allah's Apostle an arrow the thrower of which was unknown, came and hit him. The people said, "Congratulations to him for the martyrdom." Allah's Apostle said, "No, by Him in Whose Hand my soul is, the sheet (of cloth) which he had taken (illegally) on the day of Khaibar from the booty before the distribution of the booty, has become a flame of Fire burning him." On hearing that, a man brought one or two leather straps of shoes to the Prophet and said, "These are things I took (illegally)." On that Allah's Apostle said, "This is a strap, or these are two straps of Fire."}}<br />
<br />
{{Quote|{{Bukhari|6|60|274}}|Narrated Aisha: That night I kept on weeping the whole night till the morning. My tears never stopped, nor did I sleep, and morning broke while I was still weeping, Allah's Apostle called 'Ali bin Abi Talib and Usama bin Zaid when the Divine Inspiration delayed, in order to consult them as to the idea of divorcing his wife. Usama bin Zaid told Allah's Apostle of what he knew about the innocence of his wife and of his affection he kept for her. He said, "O Allah's Apostle! She is your wife, and we do not know anything about her except good." But 'Ali bin Abi Talib said, "O Allah's Apostle! Allah does not impose restrictions on you; and there are plenty of women other than her. If you however, '''ask (her) slave girl''', she will tell you the truth." 'Aisha added: So Allah's Apostle called for Barira and said, "O Barira! Did you ever see anything which might have aroused your suspicion? (as regards Aisha). Barira said, "By Allah Who has sent you with the truth, I have never seen anything regarding Aisha which I would blame her for except that she is a girl of immature age who sometimes sleeps and leaves the dough of her family unprotected so that the domestic goats come and eat it."}}<br />
<br />
{{Quote|{{Bukhari|6|60|281}}|Narrated Ibn Abbas: ... I returned to my house, astonished (and distressed) that I did not know for what purpose I had gone out. Then I became sick (fever) and said to Allah's Apostle "Send me to my father's house." So he sent a slave with me, and when I entered the house, I found Um Rum-an (my mother) downstairs while (my father) Abu Bakr was reciting something upstairs.}}<br />
<br />
{{Quote|{{Bukhari|6|60|435}}|Then I put on my clothes and went to Allah's Apostle's residence, and behold, he was staying in an upper room of his to which he ascended by a ladder, and a black slave of Allah's Apostle was (sitting) on the first step. I said to him, 'Say (to the Prophet ) 'Umar bin Al-Khattab is here.'...}}<br />
<br />
{{Quote|{{Bukhari|7|62|119}}|I sat with them for a while but could not endure the situation, so I went to the upper room where the Prophet; was and said to a black slave of his, 'Will you get the permission (of the Prophet ) for 'Umar (to enter)?' The slave went in, talked to the Prophet about it and then returned saying, 'I have spoken to the Prophet and mentioned you but he kept quiet.'}}<br />
<br />
{{Quote|{{Bukhari|7|64|274}}|Narrated Ali: Fatima went to the Prophet complaining about the bad effect of the stone hand-mill on her hand. She heard that the Prophet had received a few slave girls. But (when she came there) she did not find him, so she mentioned her problem to 'Aisha. When the Prophet came, 'Aisha informed him about that. 'Ali added, "So the Prophet came to us when we had gone to bed. We wanted to get up (on his arrival) but he said, 'Stay where you are." Then he came and sat between me and her and I felt the coldness of his feet on my abdomen. He said, "Shall I direct you to something better than what you have requested? When you go to bed say 'Subhan Allah' thirty-three times, 'Alhamdulillah' thirty three times, and Allahu Akbar' thirty four times, for that is better for you than a servant."}}<br />
<br />
{{Quote|{{Bukhari|7|65|346}}|Narrated Anas: I was a young boy when I once was walking with Allah's Apostle . Allah's Apostle entered the house of his slave tailor and the latter brought a dish filled with food covered with pieces of gourd. Allah's Apostle started picking and eating the gourd. When I saw that, I started collecting and placing the gourd before him. Then the slave returned to his work. Anas added: I have kept on loving gourd since I saw Allah's Apostle doing what he was doing.}}<br />
<br />
{{Quote|{{Bukhari|7|65|344}}|Narrated Anas: <br />
<br />
Allah's Apostle went to (the house of) his slave tailor, and he was offered (a dish of) gourd of which he started eating. I have loved to eat gourd since I saw Allah's Apostle eating it.}}<br />
<br />
{{Quote|{{Bukhari|8|73|182}}|Narrated Anas bin Malik: '''Allah's Apostle was on a journey and he had a black slave called Anjasha,''' and he was driving the camels (very fast, and there were women riding on those camels). Allah's Apostle said, "Waihaka (May Allah be merciful to you), O Anjasha! Drive slowly (the camels) with the glass vessels (women)!"|See also:{{Bukhari|8|73|229}}}}<br />
<br />
{{Quote|{{Bukhari|8|73|221}}|Narrated Anas: Once Um Sulaim was (with the women who were) in charge of the luggage on a journey, and Anjashah, the slave of the Prophet, was driving their camels (very fast). The Prophet said, "O Anjash! Drive slowly (the camels) with the glass vessels (i.e., ladies)."}}<br />
<br />
{{Quote|{{Bukhari|9|91|368}}|Narrated 'Umar: I came and behold, Allah's Apostle was staying on a Mashroba (attic room) and a black slave of Allah's Apostle was at the top if its stairs. I said to him, "(Tell the Prophet) that here is 'Umar bin Al-Khattab (asking for permission to enter)." Then he admitted me.}}<br />
<br />
==Slaves Enslaved by Muhammad==<br />
<br />
{{Quote|{{Bukhari|1|8|367}}|Narrated 'Abdul 'Aziz: Anas said, 'When Allah's Apostle invaded Khaibar, we offered the Fajr prayer there yearly in the morning) when it was still dark. The Prophet rode and Abu Talha rode too and I was riding behind Abu Talha. The Prophet passed through the lane of Khaibar quickly and my knee was touching the thigh of the Prophet . He uncovered his thigh and I saw the whiteness of the thigh of the Prophet. When he entered the town, he said, 'Allahu Akbar! Khaibar is ruined. Whenever we approach near a (hostile) nation (to fight) then evil will be the morning of those who have been warned.' He repeated this thrice. The people came out for their jobs and some of them said, 'Muhammad (has come).' (Some of our companions added, "With his army.") We conquered Khaibar, '''took the captives''', and the booty was collected. Dihya came and said, ''''O Allah's Prophet! Give me a slave girl from the captives.' The Prophet said, 'Go and take any slave girl.'''' He took Safiya bint Huyai. A man came to the Prophet and said, 'O Allah's Apostles! You gave Safiya bint Huyai to Dihya and she is the chief mistress of the tribes of Quraiza and An-Nadir and she befits none but you.' So the Prophet said, 'Bring him along with her.' So Dihya came with her and when the Prophet saw her, he said to Dihya, ''''Take any slave girl other than her from the captives.'''' Anas added: The Prophet then manumitted her and married her..."}}<br />
<br />
{{Quote|{{Tabari|8|p. 116}}|So Muhammad began seizing their herds and their property bit by bit. He conquered home by home. The Messenger took some people captive, including Safiyah and her two cousins. The Prophet chose Safiyah for himself.|See also: Ishaq:511}}<br />
<br />
{{Quote|{{Bukhari|4|53|373}}|Narrated 'Amr bin Taghlib: Allah's Apostle gave (gifts) to some people to the exclusion of some others. The latter seemed to be displeased by that. '''The Prophet said, "I give to some people, lest they should deviate from True Faith''' or lose patience, while I refer other people to the goodness and contentment which Allah has put in their hearts, and 'Amr bin Taghlib is amongst them." 'Amr bin Taghlib said, "The statement of Allah's Apostle is dearer to me than red camels."<br />
<BR><br />
Narrated Al-Hasan: 'Amr bin Taghlib told us that Allah's Apostle got some property or '''some war prisoners and he distributed them in the above way''' (i.e. giving to some people to the exclusion of others) .}}<br />
<br />
{{Quote|{{Bukhari|5|59|512}}|Narrated Anas: The Prophet offered the Fajr Prayer near Khaibar when it was still dark and then said, "Allahu-Akbar! Khaibar is destroyed, for whenever we approach a (hostile) nation (to fight), then evil will be the morning for those who have been warned." Then the inhabitants of Khaibar came out running on the roads. '''The Prophet had their warriors killed, their offspring and woman taken as captives.''' Safiya was amongst the captives, She first came in the share of Dahya Alkali but later on she belonged to the Prophet . The Prophet made her manumission as her 'Mahr'.}}<br />
<br />
{{Quote|{{Bukhari|2|14|68}}|Narrated Anas bin Malik: Allah's Apostle (p.b.u.h) offered the Fajr prayer when it was still dark, then he rode and said, 'Allah Akbar! Khaibar is ruined. When we approach near to a nation, the most unfortunate is the morning of those who have been warned." The people came out into the streets saying, "Muhammad and his army." '''Allah's Apostle vanquished them by force and their warriors were killed; the children and women were taken as captives.''' Safiya was taken by Dihya Al-Kalbi and later she belonged to Allah's Apostle go who married her and her Mahr was her manumission.}}<br />
<br />
{{Quote|{{Bukhari|8|77|600}}|Narrated Abu Said Al-Khudri: That while he was sitting with the Prophet a man from the Ansar came and said, '''"O Allah's Apostle! We get slave girls from the war captives and we love property;''' what do you think about coitus interruptus?" Allah's Apostle said, "Do you do that? It is better for you not to do it, for there is no soul which Allah has ordained to come into existence but will be created."}}<br />
<br />
{{Quote|{{Muslim|15|4112}}|'Imran b. Husain reported that a person who had no other property emancipated six slaves of his at the time of his death. '''Allah's Messenger (may peace be upon him) called for them and divided them into three sections, cast lots amongst them, and set two free and kept four in slavery; and he (the Holy Prophet) spoke severely of him.'''}}<br />
<br />
{{Quote|{{Bukhari|5|59|447}}|Narrated Abu Said Al-Khudri: The people of (Banu) Quraiza agreed to accept the verdict of Sad bin Mu'adh. So the Prophet sent for Sad, and the latter came (riding) a donkey and when he approached the Mosque, the Prophet said to the Ansar, "Get up for your chief or for the best among you." Then the Prophet said (to Sad)." These (i.e. Banu Quraiza) have agreed to accept your verdict." '''Sad said, "Kill their (men) warriors and take their offspring as captives, "On that the Prophet said, "You have judged according to Allah's Judgment,"''' or said, "according to the King's judgment."}}<br />
<br />
==Slaves Traded by Muhammad==<br />
<br />
===One Arab for Two Blacks===<br />
<br />
{{Quote|{{Muslim|10|3901}}|Jabir (Allah be pleased with him) reported: There came a slave and pledg- ed allegiance to Allah's Apostle (may peace be upon him) on migration; he (the Holy Prophet) did not know that he was a slave. Then there came his master and demanded him back, whereupon Allah's Apostle (may peace be upon him) said: '''Sell him to me. And he bought him for two black slaves''', and he did not afterwards take allegiance from anyone until he had asked him whether he was a slave (or a free man)}}<br />
<br />
===Slaves Sold by Muhammad===<br />
<br />
{{Quote|{{Bukhari|3|41|598}}|Narrated Jabir: A man manumitted a slave and he had no other property than that, '''so the Prophet cancelled the manumission (and sold the slave for him).''' No'aim bin Al-Nahham bought the slave from him.}}<br />
<br />
{{Quote|{{Bukhari|3|34|351}}|Narrated Jabir bin Abdullah: A man decided that a slave of his would be manumitted after his death and later on he was in need of money, '''so the Prophet took the slave and said, "Who will buy this slave from me?" Nu'aim bin 'Abdullah bought him''' for such and such price and the Prophet gave him the slave.}}<br />
<br />
{{Quote|{{Bukhari|8|79|707}}|Narrated 'Amr: Jabir said: An Ansari man made his slave a Mudabbar and he had no other property than him. '''When the Prophet heard of that, he said (to his companions), "Who wants to buy him (i.e., the slave) for me?"''' Nu'aim bin An-Nahham bought him for eight hundred Dirhams. I heard Jabir saying, "That was a coptic slave who died in the same year."}}<br />
<br />
{{Quote|{{Bukhari|9|85|80}}|Narrated Jabir: <br />
<br />
A man from the Ansar made his slave, a Mudabbar. And apart from that slave he did not have any other property.''' This news reached Allah's Apostle and he said, "Who will buy that slave from me?"''' So Nu'aim bin An-Nahham bought him for 800 Dirham. Jabir added: It was a coptic (Egyptian) slave who died that year.}}<br />
<br />
{{Quote|{{Bukhari|3|41|588}}|Narrated Jabir bin 'Abdullah: A man pledged that his slave would be manumitted after his death. '''The Prophet asked, "Who will buy the slave from me?"''' No'aim bin 'Abdullah bought the slave and the Prophet took its price and gave it to the owner.}}<br />
<br />
{{Quote|{{Bukhari|3|46|711}}|Narrated Jabir bin 'Abdullah: A man amongst us declared that his slave would be freed after his death. '''The Prophet called for that slave and sold him.''' The slave died the same year.}}<br />
<br />
{{Quote|{{Bukhari|9|89|296}}|Narrated Jabir: The '''Prophet came to know that one of his companions had given the promise of freeing his slave after his death,''' but as he had no other property than that slave, '''the Prophet sold that slave for 800 dirhams''' and sent the price to him.}}<br />
<br />
===Slave Transactions Initiated by Muhammad===<br />
<br />
{{Quote|{{Bukhari|3|49|860}}|Narrated Abu Huraira and Zaid bin Khalid Al-Juhani: A bedouin came and said, "O Allah's Apostle! Judge between us according to Allah's Laws." His opponent got up and said, "He is right. Judge between us according to Allah's Laws." The bedouin said, "My son was a laborer working for this man, and he committed illegal sexual intercourse with his wife. The people told me that my son should be stoned to death; so, in lieu of that, I paid a ransom of one hundred sheep and a slave girl to save my son. Then I asked the learned scholars who said, "Your son has to be lashed one-hundred lashes and has to be exiled for one year." The Prophet said, "No doubt I will judge between you according to Allah's Laws. '''The slave-girl and the sheep are to go back to you,''' and your son will get a hundred lashes and one year exile." He then addressed somebody, "O Unais! go to the wife of this (man) and stone her to death" So, Unais went and stoned her to death.}}<br />
<br />
{{Quote|{{Bukhari|3|50|885}}|Narrated Abu Huraira and Zaid bin Khalid Al-Juhani: <br />
<br />
A bedouin came to Allah's Apostle and said, "O Allah's apostle! I ask you by Allah to judge My case according to Allah's Laws." His opponent, who was more learned than he, said, "Yes, judge between us according to Allah's Laws, and allow me to speak." Allah's Apostle said, "Speak." He (i .e. the bedouin or the other man) said, "My son was working as a laborer for this (man) and he committed illegal sexual intercourse with his wife. The people told me that it was obligatory that my son should be stoned to death, so in lieu of that I ransomed my son by paying one hundred sheep and a slave girl. Then I asked the religious scholars about it, and they informed me that my son must be lashed one hundred lashes, and be exiled for one year, and the wife of this (man) must be stoned to death." Allah's Apostle said, "By Him in Whose Hands my soul is, I will judge between you according to Allah's Laws. The slave-girl and the sheep are to be returned to you, your son is to receive a hundred lashes and be exiled for one year. You, Unais, go to the wife of this (man) and if she confesses her guilt, stone her to death." Unais went to that woman next morning and she confessed. Allah's Apostle ordered that she be stoned to death.}}<br />
<br />
{{Quote|{{Bukhari|9|83|41}}|Narrated Abu Huraira: Two women from the tribe of Hudhail (fought with each other) and one of them threw (a stone at) the other, causing her to have a miscarriage and Allah's Apostle gave his verdict that the killer (of the fetus) '''should give a male or female slave (as a Diya).'''|See also: {{Bukhari|9|83|42}}, {{Bukhari|9|83|44}}, and {{Bukhari|9|83|45}}}}<br />
<br />
{{Quote|Ishaq:693 |Then the apostle sent for Sa'd bin Zayd al-Ansari brother of bin Abdul-Ashhal with some of the captive women of Banu Qurayza to Najd and he sold them for horses and weapons.}}<br />
<br />
==Miscellaneous==<br />
<br />
===Bilal Bought in Exchange for a Black Non-Muslim Slave===<br />
<br />
{{Quote|Ishaq:144|A rock was put on a slave's chest. When Abu Bakr complained, they said, 'You are the one who corrupted him, so save him from his plight.' I will do so,' said Bakr. 'I have a black slave, tougher and stronger than Bilal, who is a heathen. I will exchange him. The transaction was carried out.}}<br />
<br />
===Freeing of Slaves Discouraged by Muhammad===<br />
<br />
{{Quote|{{Bukhari|3|47|765}}|Narrated Kurib: the freed slave of Ibn 'Abbas, that Maimuna bint Al-Harith told him that she manumitted a slave-girl without taking the permission of the Prophet. On the day when it was her turn to be with the Prophet, she said, "Do you know, O Allah's Apostle, that I have manumitted my slave-girl?" He said, "Have you really?" She replied in the affirmative. He said, "You would have got more reward if you had given her (i.e. the slave-girl) to one of your maternal uncles."}}<br />
<br />
===Reward for Freeing Muslim Slaves===<br />
<br />
{{Quote|{{Bukhari|3|46|693}}|Narrated Abu Huraira: The Prophet said, "Whoever frees a Muslim slave, Allah will save all the parts of his body from the (Hell) Fire as he has freed the body-parts of the slave." Said bin Marjana said that he narrated that Hadith to 'Ali bin Al-Husain and he freed his slave for whom 'Abdullah bin Ja'far had offered him ten thousand Dirhams or one-thousand Dinars.}}<br />
<br />
{{Quote|{{Bukhari|8|79|706}}|Narrated Abu Huraira: The Prophet said, "If somebody manumits a Muslim slave, Allah will save from the Fire every part of his body for freeing the corresponding parts of the slave's body, even his private parts will be saved from the Fire) because of freeing the slave's private parts."}}<br />
<br />
===Conversion of Slaves to Islam===<br />
<br />
{{Quote|{{Bukhari|1|3|97}}|Narrated Abu Burda's father: Allah's Apostle said "Three persons will have a double reward: 1. A Person from the people of the scriptures who believed in his prophet (Jesus or Moses) and then believed in the Prophet Muhammad (i .e. has embraced Islam). 2. A slave who discharges his duties to Allah and his master. 3. A master of a woman-slave who teaches her good manners and educates her in the best possible way (the religion) and manumits her and then marries her."}}<br />
<br />
===Marrying Slaves===<br />
<br />
{{Quote|{{Bukhari|9|86|100}}| Narrated Abu Haraira:<BR><br />
<br />
Allah's Apostle said, "A lady slave should not be given in marriage until she is consulted, and a virgin should not be given in marriage until her permission is granted." The people said, "How will she express her permission?" The Prophet said, "By keeping silent (when asked her consent)." Some people said, "If a man, by playing a trick, presents two false witnesses before the judge to testify that he has married a matron with her consent and the judge confirms his marriage, and the husband is sure that he has never married her (before), then such a marriage will be considered as a legal one and he may live with her as husband."}}<br />
<br />
{{Quote|Abu Dawud, Vol. 2, Ch. 597, No. 2074|"Ibn Umar reported the prophet as saying: "If a slave marries without the permission of his master, his marriage is null and void."}}<br />
<br />
===Observing Hijab===<br />
<br />
{{Quote|{{Abudawud|32|4094}}|Narrated Anas ibn Malik: <br />
<br />
The Prophet (peace be upon him) brought Fatimah a slave which he donated to her. Fatimah wore a garment which, when she covered her head, did not reach her feet, and when she covered her feet by it, that garment did not reach her head. When the Prophet (peace be upon him) saw her struggle, he said: There is no harm to you: Here is only your father and slave.}}<br />
<br />
===Allah's Opinion of Slaves===<br />
<br />
The common Muslim epithet 'slave of Allah' suggests that, according to Islam, slavery is in fact humanity's natural state. Moreover Allah plainly takes a dim view of slaves, and scoffs at the idea of freeing them:<br />
<br />
{{Quote|{{Quran|16|75}}|Allah sets forth the Parable (of two men: one) a slave under the dominion of another; He has no power of any sort; and (the other) a man on whom We have bestowed goodly favors from Ourselves, and he spends thereof (freely), privately and publicly: are the two equal? (By no means;) praise be to Allah. But most of them understand not.}}<br />
<br />
{{Quote|{{Quran|16|71}}|And Allah hath favored some of you above others in provision. Now those who are more favored will by no means hand over their provision to those (slaves) whom their right hands possess, so that they may be equal with them in respect thereof. Is it then the grace of Allah that they deny?}}<br />
<br />
===Punishing Slaves===<br />
<br />
{{Quote|{{Abudawud|38|4458}}|Narrated Ali ibn AbuTalib: <br />
<br />
A slave-girl belonging to the house of the Apostle of Allah (peace be upon him) committed fornication. He (the Prophet) said: Rush up, Ali, and inflict the prescribed punishment on her. I then hurried up, and saw that blood was flowing from her, and did not stop. So I came to him and he said: Have you finished inflicting (punishment on her)? I said: I went to her while her blood was flowing. He said: Leave her alone till her bleeding stops; then inflict the prescribed punishment on her. And inflict the prescribed punishment on those whom your right hands possess (i.e. slaves).}}<br />
<br />
===Taking of Slaves from Prisoners of War===<br />
<br />
{{Quote|{{Quran|33|50}}|O Prophet, '''We have made lawful for thee''' thy wives whom thou hast given their wages and '''what thy right hand owns, spoils of war''' that God has given thee, and the daughters of thy uncles paternal and aunts paternal, thy uncles maternal and aunts maternal, who have emigrated with thee, and any woman believer, if she give herself to the Prophet and if the Prophet desire to take her in marriage, for thee exclusively, apart from the believers -- '''We know what We have imposed upon them touching their wives and what their right hands own''' -- that there may be no fault in thee; God is All-forgiving, All-compassionate.}}<br />
<br />
== See Also ==<br />
<br />
{{Hub4|Slavery|Slavery}}<br />
{{Hub4|Muhammad (Primary Sources)|Muhammad (Primary Sources)}}<br />
<br />
==External Links==<br />
*[http://www.christianaction.org.za/articles_ca/2004-4-TheScourgeofSlavery.htm The Scourge of Slavery]<br />
*[http://islam-watch.org/AdrianMorgan/Islamic-World-Slavery-Apology.htm Should The Islamic World Apologize For Slavery?]<br />
*[http://www.answering-islam.org/ReachOut/slavetrade.html Arabs and Slave Trade]<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
[[Category:QHS]]<br />
[[Category:Muhammad]]<br />
[[Category:Islam and Slavery]]<br />
[[Category:Islamic Law]]</div>WIBothttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Sexuality&diff=95264Qur'an, Hadith and Scholars:Sexuality2013-08-03T13:02:31Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>{{QuranHadithScholarsIndex}}<br />
== Sexual acts which necessitate Ghusl ==<br />
<br />
The following narration does not exist in the English translations of Sahih Muslim, but a similar (but sanitized version) appears in: {{muslim|3|684}}<br />
<br />
{{quote|1=[http://hadith.al-islam.com/Display/Display.asp?Doc=1&Rec=765 Sahih Muslim - Book of Menstruation - hadith #525]|2=<br />
{{right|<br />
و حدثني زهير بن حرب وأبو غسان المسمعي ح و حدثناه محمد بن المثنى وابن بشار قالوا حدثنا معاذ بن هشام قال حدثني أبي عن قتادة ومطر عن الحسن عن أبي رافع عن أبي هريرة <br />
أن نبي الله صلى الله عليه وسلم قال إذا جلس بين شعبها الأربع ثم جهدها فقد وجب عليه الغسل <br />
وفي حديث مطر وإن لم ينزل قال زهير من بينهم بين أشعبها الأربع حدثنا محمد بن عمرو بن عباد بن جبلة حدثنا محمد بن أبي عدي ح و حدثنا محمد بن المثنى حدثني وهب بن جرير كلاهما عن شعبة عن قتادة بهذا الإسناد مثله غير أن في حديث شعبة ثم اجتهد ولم يقل وإن لم ينزل }} <br />
<br />
Narrated by Zuhair Ibn Harb, narrated by Ghasan Al-Masma’i, narrated by Muhammad Ibn Al-Mathny, narrated by Ibn Bashar, who said that it was narrated by Muath Ibn Hisham, narrated by Abu Qatada, narrated by Mattar, narrated by Al-Hassan, narrated by Abu Rab’i, narrated by Abu Huraira who said:<br />
<br />
"The prophet – peace be upon him – said, ‘If one sits between a woman’s four parts (shu’biha Al-arba’) and then fatigues her, then it necessitates that he wash.’<br />
<br />
In the hadith of Mattar it is added ‘even if he does not ejaculate (yunzil).’ Zuhair narrated among them using the phrase ‘Ashba’iha Al-arba’. It was also narrated by Muhammad Ibn Umar Ibn Ibad Ibn Jablah, narrated Muhammad Ibn Abi Uday, narrated by Muhammad Ibn Al-Mathny, narrated by Wahb Ibn Jarir who both related from Shu’bah who narrated from Qatada who gave this same chain of transmission, except that in the hadith of Shu’bah it has the phrase ‘then he labored’ but did not have the phrase ‘even if he does not ejaculate.’ }}<br />
<br />
<br />
=== Commentary ===<br />
<br />
{{quote|1=[http://hadith.al-islam.com/Display/Display.asp?Doc=1&Rec=765 Sahih Muslim - Book of Menstruation - hadith #525 - Commentary]|2=<br />
{{right|<br />
صحيح مسلم بشرح النووي<br />
<br />
قَوْله : ( أَبُو غَسَّان الْمِسْمَعِيّ ) <br />
هُوَ بِفَتْحِ الْغَيْن الْمُعْجَمَة وَتَشْدِيد السِّين الْمُهْمَلَة , وَيَجُوز صَرْفه وَتَرْكُ صَرْفه . وَالْمِسْمَعِيّ بِكَسْرِ الْمِيم الْأُولَى وَفَتْح الثَّانِي , وَاسْمه مَالِك بْن عَبْد الْوَاحِد , وَقَدْ تَقَدَّمَ بَيَانه مَرَّات , لَكِنِّي أُنَبِّه عَلَيْهِ وَعَلَى مِثْله لِطُولِ الْعَهْد بِهِ , كَمَا شَرَطْتهُ فِي الْخُطْبَة . <br />
<br />
قَوْله : ( أَبُو رَافِع عَنْ أَبِي هُرَيْرَة ) <br />
اِسْم أَبِي رَافِع : ( نُفَيْع ) وَقَدْ تَقَدَّمَ أَيْضًا . <br />
قَوْله صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ : ( إِذَا قَعَدَ بَيْن شُعَبهَا الْأَرْبَع ثُمَّ جَهَدهَا ) <br />
وَفِي رِوَايَة ( أَشْعُبهَا ) اِخْتَلَفَ الْعُلَمَاء فِي الْمُرَاد بِالشُّعَبِ الْأَرْبَع , فَقِيلَ : هِيَ الْيَدَانِ وَالرِّجْلَانِ , وَقِيلَ : الرِّجْلَانِ وَالْفَخِذَانِ , وَقِيلَ : الرِّجْلَانِ وَالشَّفْرَانِ , وَاخْتَارَ الْقَاضِي عِيَاض أَنَّ الْمُرَاد شُعَب الْفَرْج الْأَرْبَع , وَالشُّعَب النَّوَاحِي وَاحِدَتهَا شُعْبَة , وَأَمَّا مَنْ قَالَ : ( أَشْعُبِهَا ) , فَهُوَ جَمْع شُعَب . وَمَعْنَى ( جَهَدَهَا ) حَفَرَهَا كَذَا قَالَهُ الْخَطَّابِيُّ وَقَالَ غَيْره : بَلَغَ مَشَقَّتهَا , يُقَال : جَهِدْته وَأَجْهَدْته بَلَغْت مَشَقَّته , قَالَ الْقَاضِي عِيَاض رَحِمَهُ اللَّه تَعَالَى : الْأَوْلَى أَنْ يَكُون جَهَدَهَا بِمَعْنَى بَلَغَ جَهْده فِي الْعَمَل فِيهَا , وَالْجَهْد الطَّاقَة , وَهُوَ إِشَارَة إِلَى الْحَرَكَة وَتَمَكُّن صُورَة الْعَمَل , وَهُوَ نَحْو قَوْله مِنْ حَفَرَهَا أَيْ كَدّهَا بِحَرَكَتِهِ . وَإِلَّا فَأَيّ مَشَقَّة بَلَغَ بِهَا فِي ذَلِكَ . وَاللَّهُ أَعْلَم . وَمَعْنَى الْحَدِيث أَنَّ إِيجَاب الْغُسْل لَا يَتَوَقَّف عَلَى نُزُول الْمَنِيّ بَلْ مَتَى غَابَتْ الْحَشَفَة فِي الْفَرْج وَجَبَ الْغُسْل عَلَى الرَّجُل وَالْمَرْأَة , وَهَذَا لَا خِلَاف فِيهِ الْيَوْم , وَقَدْ كَانَ فِيهِ خِلَاف لِبَعْضِ الصَّحَابَة وَمَنْ بَعْدهمْ , ثُمَّ اِنْعَقَدَ الْإِجْمَاع عَلَى مَا ذَكَرْنَاهُ , وَقَدْ تَقَدَّمَ بَيَان هَذَا . قَالَ أَصْحَابنَا : وَلَوْ غَيَّبَ الْحَشَفَة فِي دُبُر اِمْرَأَة , أَوْ دُبُر رَجُل , أَوْ فَرْج بَهِيمَة , أَوْ دُبُرهَا , وَجَبَ الْغُسْل سَوَاء كَانَ الْمَوْلَج فِيهِ حَيًّا أَوْ مَيِّتًا , صَغِيرًا أَوْ كَبِيرًا , وَسَوَاء كَانَ ذَلِكَ عَنْ قَصْد أَمْ عَنْ نِسْيَان , وَسَوَاء كَانَ مُخْتَارًا أَوْ مُكْرَهًا , أَوْ اسْتَدْخَلَت الْمَرْأَة ذَكَرَهُ وَهُوَ نَائِم , وَسَوَاء اِنْتَشَرَ الذَّكَر أَمْ لَا , وَسَوَاء كَانَ مَخْتُونًا أَمْ أَغْلَف , فَيَجِب الْغُسْل فِي كُلّ هَذِهِ الصُّوَر عَلَى الْفَاعِل وَالْمَفْعُول بِهِ إِلَّا إِذَا كَانَ الْفَاعِل أَوْ الْمَفْعُول بِهِ صَبِيًّا أَوْ صَبِيَّة فَإِنَّهُ لَا يُقَال وَجَبَ عَلَيْهِ لِأَنَّهُ لَيْسَ مُكَلَّفًا , وَلَكِنْ يُقَال صَارَ جُنُبًا فَإِنْ كَانَ مُمَيِّزًا وَجَبَ عَلَى الْوَلِيّ أَنْ يَأْمُرهُ بِالْغُسْلِ كَمَا يَأْمُرهُ بِالْوُضُوءِ , فَإِنْ صَلَّى مِنْ غَيْر غُسْلٍ لَمْ تَصِحّ صَلَاته , وَإِنْ لَمْ يَغْتَسِل حَتَّى بَلَغَ وَجَبَ عَلَيْهِ الْغُسْل , وَإِنْ اِغْتَسَلَ فِي الصِّبَى ثُمَّ بَلَغَ لَمْ يَلْزَمهُ إِعَادَة الْغُسْل . قَالَ أَصْحَابنَا : وَالِاعْتِبَار فِي الْجِمَاع بِتَغْيِيبِ الْحَشَفَة مِنْ صَحِيح الذَّكَر بِالِاتِّفَاقِ , فَإِذَا غَيَّبَهَا بِكَمَالِهَا تَعَلَّقَتْ بِهِ جَمِيع الْأَحْكَام , وَلَا يُشْتَرَط تَغْيِيب جَمِيع الذَّكَر بِالِاتِّفَاقِ . وَلَوْ غَيَّبَ بَعْض الْحَشَفَة لَا يَتَعَلَّق بِهِ شَيْء مِنْ الْأَحْكَام بِالِاتِّفَاقِ إِلَّا وَجْهًا شَاذًّا ذَكَرَهُ بَعْض أَصْحَابنَا أَنَّ حُكْمه حُكْم جَمِيعهَا , وَهَذَا الْوَجْه غَلَط مُنْكَر مَتْرُوك , وَأَمَّا إِذَا كَانَ الذَّكَر مَقْطُوعًا فَإِنْ بَقِيَ مِنْهُ دُون الْحَشَفَة لَمْ يَتَعَلَّق بِهِ شَيْء مِنْ الْأَحْكَام , وَإِنْ كَانَ الْبَاقِي قَدْر الْحَشَفَة فَحَسْب تَعَلَّقَتْ الْأَحْكَام بِتَغْيِيبِهِ بِكَمَالِهِ , وَإِنْ كَانَ زَائِدًا عَلَى قَدْر الْحَشَفَة فَفِيهِ وَجْهَانِ مَشْهُورَانِ لِأَصْحَابِنَا أَصَحّهمَا أَنَّ الْأَحْكَام تَتَعَلَّق بِقَدْرِ الْحَشَفَة مِنْهُ , وَالثَّانِي لَا يَتَعَلَّق شَيْء مِنْ الْأَحْكَام إِلَّا بِتَغْيِيبِ جَمِيع الْبَاقِي . وَاللَّهُ أَعْلَم . <br />
وَلَوْ لَفَّ عَلَى ذَكَرِهِ خِرْقَة وَأَوْلَجَهُ فِي فَرْج اِمْرَأَة فَفِيهِ ثَلَاثَة أَوْجُه لِأَصْحَابِنَا مِنْهَا وَالْمَشْهُور أَنَّهُ يَجِب عَلَيْهِمَا الْغُسْل , وَالثَّانِي لَا يَجِب لِأَنَّهُ أَوْلَجَ فِي خِرْقَة , وَالثَّالِث إِنْ كَانَتْ الْخِرْقَة غَلِيظَة تَمْنَع وُصُول اللَّذَّة وَالرُّطُوبَة لَمْ يَجِب الْغُسْل . وَإِلَّا وَجَبَ . وَاللَّهُ أَعْلَم . <br />
وَلَوْ اسْتَدْخَلَت الْمَرْأَة ذَكَرَ بَهِيمَة وَجَبَ عَلَيْهَا الْغُسْل , وَلَوْ اسْتَدْخَلَت ذَكَرًا مَقْطُوعًا فَوَجْهَانِ أَصَحّهمَا يَجِب عَلَيْهَا الْغُسْل<br />
}}<br />
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Commentary of Imam Al-Nawawi on the Hadith<br />
<br />
The saying of the prophet – peace be upon him- ‘When he sits between a her fours parts) mostly its home animal (shu’biha Al-arba) and has intercourse with her then fatigues her’<br />
<br />
In another narration the word ‘Ashu’biha’ is used. The scholars have disagreed about the intended meaning of ‘shu’biha Al-arba’ (the fours) for some said that it means the arms and the legs, while others have said that it refers to the legs and thighs, and other said it means the legs and the edge of the pubic area. Al-Qadi Ayad chose the meaning of the four areas surrounding the vagina. The word (Shu’b) means areas, its singular form being (Shu’bah). As for those who say (Ashba’iha) that is the plural of the word (Shu’b).<br />
'''<br />
The word Aj-hada-ha (fatigue her) means to plow her''', which was also stated by Al-Khatabi. Others have said it means to make her reach exhaustion as in the phrase ‘she made him toil and labor till he was exhausted’. Al-Qadi Ayad – may Allah rest his soul- said ‘Primarily, the word (Jahada’ha) means that the man exerted his effort working in a woman, where the word (Juh’d) means energy and refers to motion by describing the type of work. This is similar to his (the prophet) saying ‘he who plowed her’ meaning he who penetrated her by his motion. Otherwise, what other fatigue could a man experience because of her, and Allah knows best.<br />
<br />
The meaning of the hadith is that the necessity to wash is not limited to when semen is ejaculated, rather it is when the penile head (Hash-fa, lit. “the head of the male member,” i.e. head of the penis) penetrates the vagina, then it is necessary for the man and the woman to wash. There is no disagreement on this today, even though there was disagreement on this by some of the early companions and others later. However, an agreement was later reached and this is what we have shown and presented previously.<br />
<br />
Our companions have said that if the penile head has penetrated '''a woman's anus''', or '''a man's anus''', or '''an animal's vagina''' or '''its anus''' then it is necessary to wash '''whether the one being penetrated is alive '''or dead''', '''young or old''', whether it was done intentionally or absentmindedly, whether it was done willfully or forcefully. '''This also applies if the woman places the male member inside her while the man is asleep, whether the penis is erect or not''', whether the penis is circumcised or uncircumcised. All these situations require that the person committing the act and the one the act is committed on must wash themselves, unless the person committing the act or the person the act is committed on is a young male or female. In that case it cannot be said that the person must wash, for they do not have the responsibility, rather it is said that this person is in a state of impurity. If that person can discern (the sexual act) then his guardian can command him to wash just as he commands him to perform the ablution washing for prayers. For if he prays without washing, his prayer has not been performed correctly; likewise if he doesn’t wash after he reaches puberty he must be forced to wash. If he washed as a youth and then reaches puberty, then he does not have to repeat the washing.<br />
<br />
Our companions have said that intercourse occurs when a healthy male’s penile head completely penetrates (an orifice), as has been unanimously agreed. Thus, when the penile head has completely disappeared (inside the orifice), then all the regulations concerning washing apply. It is unanimously agreed that it is not necessary that the entire penile shaft penetrate to apply the regulations of washing. If part of the penile head penetrates, then the regulations of washing are not imposed as is agreed, except by an odd few of our companions who said that even in this case all the regulations of washing apply. However, this opinion is wrong, rejected and abandoned. If the male member was severed and what remained was less than the length of the penile head, then none of the washing regulations apply. If the part remaining was equal in length to the penile head length then that part must completely penetrate for the regulation of washing to apply. If the part remaining was greater in length to the penile head length then there are two famous opinions for our companions. The most correct is that if the portion that penetrates is equal to the length of the penile head, then the regulations for washing apply. The other opinion is that none of the regulations for washing apply until the entire remaining length of the penile shaft completely penetrates and Allah knows best.<br />
<br />
If a man wraps a sheath around his male member and then ejaculates inside a woman’s vagina, then there are three opinions from our companions. The most famous is that the man must wash. The second is that he does not have to wash because he ejaculated inside the sheath. The third is that if the sheath is thick and prevents climax and wetness (in the vagina) then washing is not necessary, otherwise it is necessary and Allah knows best.<br />
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<br />
If a woman inserts (in her vagina) '''an animal's penis''' she must wash, and if she inserts '''a detached penis''' (thakaran maktu-an, lit. “a severed male member”) there are two opinions; the most correct is that she must wash. }}<br />
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==Rape==<br />
{{Main|Qur'an, Hadith and Scholars:Rape}}<br />
===Men can rape female slaves and captives===<br />
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{{Quote|{{Quran|23|6}}| Those who humble themselves in their prayers; Who avoid vain talk; Who are active in deeds of charity; Who abstain from sex, Except with those joined to them in the marriage bond, '''or (the captives) whom their right hands possess,'''- for (in their case) they are free from blame.}}<br />
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{{Quote|{{Quran|33|50}}| O Prophet! We have made lawful to thee thy wives to whom thou hast paid their dowers; and '''those whom thy right hand possesses out of the prisoners of war whom Allah has assigned to thee;'''}}<br />
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{{Quote|{{Quran|4|24}}|Also (forbidden are) women already married, '''except those whom your right hands possess'''. Thus has Allah ordained for you. All others are lawful, provided you seek them from your property, desiring chastity, not fornication. So with those among them whom you have enjoyed, give them their required due, but if you agree mutually after the requirement (has been determined), there is no sin on you. Surely, Allah is Ever All-Knowing, All-Wise.}}<br />
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===Men can rape female captives in front of their husbands===<br />
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{{Quote|{{Abu Dawud|2|2150}}| Abu Said al-Khudri said: "The apostle of Allah sent a military expedition to Awtas on the occasion of the battle of Hunain. They met their enemy and fought with them. They defeated them and took them captives. '''Some of the Companions of the apostle of Allah were reluctant to have intercourse with the female captives''' in the presence of their husbands who were unbelievers. So Allah, the Exalted, sent down the Quranic verse, "'''And all married women (are forbidden) unto you save those (captives) whom your right hands possess'''". That is to say, they are lawful for them when they complete their waiting period." [The Quran verse is 4:24]}}<br />
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{{Quote|{{Muslim|8|3432}}|Abu Sa'id al-Khudri reported that at the Battle of Hunain Allah's Messenger sent an army to Autas and encountered the enemy and fought with them. Having overcome them and taken them captives, '''the Companions of Allah's Messenger seemed to refrain from having intercourse with captive women because of their husbands''' being polytheists. Then Allah, Most High, sent down regarding that:" '''And women already married, except those whom your right hands possess''' (Quran 4:. 24)" (i. e. they were lawful for them when their 'Idda period came to an end).}}<br />
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<br />
==Al-'Azl (coitus interruptus)==<br />
{{Main|Qur'an, Hadith and Scholars:Al-'Azl}}<br />
===When having sex with captives, it's better if you don't pull out at the end===<br />
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{{Quote|1={{Bukhari|3|46|718}}|2=Narrated Ibn Muhairiz: I saw Abu Said and asked him about '''coitus interruptus'''. Abu Said said, "We went with Allah's Apostle, in the Ghazwa of Barli Al-Mustaliq and we captured some of the 'Arabs as captives, and the long separation from our wives was pressing us hard and '''we wanted to practice coitus interruptus'''. We asked Allah's Apostle (whether it was permissible). He said, "It is better for you not to do so. No soul, (that which Allah has) destined to exist, up to the Day of Resurrection, but will definitely come, into existence."}} <br />
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===It's okay to practice 'azl when having sex with your slave-girl===<br />
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{{Quote|1={{Abudawud|11|2166}}|2=Narrated AbuSa'id al-Khudri: A man said: Apostle of Allah, I have a slave-girl and I withdraw the penis from her (while having intercourse), and I dislike that she becomes pregnant. I intend (by intercourse) what the men intend by it. The Jews say that withdrawing the penis (azl) is burying the living girls on a small scale. He (the Prophet) said: The Jews told a lie. If Allah intends to create it, you cannot turn it away.}}<br />
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==Marital Relations==<br />
{{Main|Qur'an, Hadith and Scholars:Women}}<br />
===Men can have sex with their wives as they desire===<br />
{{Quote|{{Quran|2|222}}| They ask thee concerning women's courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. '''But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah'''.}}<br />
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{{Quote|{{Quran|2|223}}| Your women are a tilth for you (to cultivate) '''so go to your tilth as ye will'''…}}<br />
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===A wife must not withhold from her husband===<br />
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{{Quote|{{Bukhari|7|62|121}}| Narrated Abu Huraira:<br />
The Prophet said, "If a man invites his wife to sleep with him and she refuses to come to him, then the angels send their curses on her till morning."}}<br />
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{{Quote|{{Muslim|8|3366}}|Abu Huraira (Allah be pleased with him) reported that Allah's Apostle (may peace be upon him) said: When a woman spends the night away from the bed of her husband, the angels curse her until morning.}}<br />
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{{Quote|''Mishkat Al-Masabih: volume 2, p. 691''|alq b. `Ali reported God's messenger as saying, "When a man calls his wife to satisfy his desire she must go to him even if she is occupied at the oven."}} <br />
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===What to say during intercourse===<br />
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{{Quote|{{Bukhari|4|54|493}}|Narrated Ibn 'Abbas:<br />
<br />
The Prophet said, "If anyone of you, when having sexual relation with his wife, say:'In the name of Allah. O Allah! Protect us from Satan and prevent Satan from approaching our offspring you are going to give us,' and if he begets a child (as a result of that relation) Satan will not harm it."}}<br />
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{{Quote|[[Compendium of Muslim Texts|Sahih Bukhari]] [{{Compendium-of-muslim-texts-base-url}}/hadith/bukhari/052-sbt.php#004.052.074i 4:52:74i]|Narrated Abu Huraira:<br />
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Allah's Apostle said, "Once Solomon, son of David said, '(By Allah) Tonight I will have sexual intercourse with one hundred (or ninety-nine) women each of whom will give birth to a knight who will fight in Allah's Cause.' On that a (i.e. if Allah wills) but he did not say, Allah willing.' Therefore only one of those women conceived and gave birth to a half-man. By Him in Whose Hands Muhammad's life is, if he had said, "Allah willing', (he would have begotten sons) all of whom would have been knights striving in Allah's Cause."}}<br />
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==Paradise==<br />
{{Main|72 Virgins}}<br />
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===Men can enter if they give Muhammad what is between their legs===<br />
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{{quote|1=[http://hadith.al-islam.com/Display/Display.asp?hnum=6309&doc=0&IMAGE Sahih Bukhari 6309]|2=<br />
{{right|<br />
حدثنا محمد بن أبي بكر حدثنا عمر بن علي ح و حدثني خليفة حدثنا عمر بن علي حدثنا أبو حازم عن سهل بن سعد الساعدي <br />
قال النبي صلى الله عليه وسلم من توكل لي ما بين رجليه وما بين لحييه توكلت له بالجنة }}<br />
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Muhammad ibn Abi Bakr, Umar ibn Ali narrated and told me Khalifa Umar ibn al-Ali told us told us Abu Hazim from Sahl bin Saad Al-Saadi:<br />
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The Prophet peace be upon him said: Whoever entrusts to me what is '''between his legs''' and what is between his lips will be granted paradise.}}<br />
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===Men are rewarded with undefiled virgins===<br />
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{{Quote|{{cite quran|56|35|end=36|style=ref}}|[For the Companions of the Right Hand] We have created (their Companions) of special creation. And '''made them virgin''' - pure (and undefiled)}}<br />
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===Men will have 72 virgins each===<br />
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{{Quote|Al-Tirmidhi, Vol. 4, Ch. 21, No. 2687|"It was mentioned by Daraj Ibn Abi Hatim, that Abu al-Haytham 'Adullah Ibn Wahb narrated from Abu Sa'id al-Khudhri, who heard the Prophet Muhammad PBUH saying, 'The smallest reward for the people of Heaven is an abode where there are eighty thousand servants and '''seventy-two houri''', over which stands a dome decorated with pearls, aquamarine and ruby, as wide as the distance from al-Jabiyyah to San'a."<ref>[http://www.livingislam.org/fiqhi/sp2-gfh_e.html#9 How Many Wives Will The Believers Have In Paradise?] - Questions answered by Islamic scholar Gibril Haddad</ref>}}<br />
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{{Quote|1=[{{Reference archive|1=http://www.islam-qa.com/en/ref/islamqa/8511|2=2011-11-21}} The six blessings of the martyrs]<BR>Shaykh Waleed al-Firyaan, Islam Q&A, Fatwa No. 8511|2=It was reported in the hadeeth of al-Miqdaam ibn Ma’di Karb that the Prophet (peace and blessings of Allaah be upon him) said: <br />
<br />
“The martyr (shaheed) has seven blessings from Allaah: he is forgiven from the moment his blood is first shed; he will be shown his place in Paradise; he will be spared the trial of the grave; and he will be secure on the Day of the Greatest Terror (the Day of Judgement); there will be placed on his head a crown of dignity, one ruby of which is better than this world and all that is in it; '''he will be married to seventy-two of al-hoor al-‘iyn'''; and he will be permitted to intercede for seventy of his relatives.” <br />
<br />
According to another report, the martyr has six blessings from Allaah. According to other reports (the number is) six, or nine, or ten. <br />
<br />
('''Narrated by al-Tirmidhi, who said it is a hasan hadeeth'''. Also narrated by Ibn Maajah in al-Sunan, by Ahmad, by ‘Abd al-Razzaaq in al-Musannaf, by al-Tabaraani in al-Kabeer, and by Sa’eed ibn Mansoor in al-Sunan).}}<br />
<br />
{{Quote|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islam.tc%2Fcgi-bin%2Faskimam%2Fask.pl%3Fq%3D7007%26act%3Dview&date=2012-01-09<!-- http://www.islam.tc/cgi-bin/askimam/ask.pl?q=7007&act=view --> The number of Hoors (70 or more) in Jannah for a Shaheed or a Jannathi is fixed by which hadeeth, and in which book]<BR>Mufti Ebrahim Desai, Ask-Imam, Fatwa No. 7007, October 29, 2002|2=The mention of '''70 or more Hoors for the Shaheed is reported by several Sahaaba''' (Radhiallaahu Anhum), of them are: <br />
<br />
1. Sayyiduna Miqdaad ibn Ma?adikarib (Radhiallaahu Anhu) recorded by Imaam Tirmidhi in his Sunan (Hadith1663). '''Imam Tirmidhi has classified this Hadith as Sahih''' (authentic). <br />
<br />
2. Sayyiduna Ubaadah ibn Thaabit (Radhiallaahu Anhu) recorded by Imaam Ahmad in his Musnad (Hadith17117), Imaam Bazzaar in hi Musnad and Imaam Tabrani in his al-Majmu?al Kabir. (Majma-uz-zawaaid vol.5 pg.293). Hafiz Munzhiri (ra) has classified the chain of narrators of Musnad Ahmad as Hasan'''Bold text''' (sound). (al-Targheeb vol.2 pg.320). And Haafiz al-Haythami (ra) has mentioned that '''the narrators of Musnad Ahmad and Tabrani are all reliable'''. <br />
<br />
and Allah Ta'ala Knows Best <br />
<br />
Moulana Muhammad ibn Moulana Haroon Abbassommar <br />
FACULTY OF SPECIALTY IN HADITH <br />
<br />
CHECKED AND APPROVED: Mufti Ebrahim Desai}}<br />
<br />
===But the number of virgins in paradise is limitless===<br />
<br />
{{Quote|{{Bukhari|6|60|402}}|Allah’s Apostle (The blessing and peace of Allah be upon him) said: "In Paradise there is a pavilion made of a single hollow pearl sixty miles wide, in each corner of which there are wives who will not see those in the other corners; and the believers will visit and enjoy them."}}<br />
<br />
===The virgins will have firm breasts===<br />
<br />
{{Quote|{{cite quran|78|31|end=33|style=ref}} |Verily for the Righteous there will be a fulfilment of (the heart's) desires; Gardens enclosed, and grapevines; And '''voluptuous women''' of equal age;}}<br />
<br />
{{Quote|1=[{{Reference archive|1=http://www.islam-universe.com/tafsir_ibn_kathir/78.56825.html|2=2011-11-21}} The Great Success will be for Those Who have Taqwa]<BR>Tafsir Ibn Kathir|2=[كَواعِبَ]<br />
<br />
<br />
(Kawa`ib) "This means '''round breasts'''. They meant by this that '''the breasts of these girls will be fully rounded and not sagging''', because they will be virgins, equal in age. This means that they will only have one age.'' The explanation of this has already been mentioned in Surat Al-Waqi`ah. Concerning Allah's statement,}}<br />
<br />
===And appetizing vaginas===<br />
<br />
{{Quote|Al-Itqan fi Ulum al-Qur'an, p. 351|"Each time we sleep with a Houri we find her virgin. Besides, '''the penis of the Elected never softens. The erection is eternal'''; the sensation that you feel each time you make love is utterly delicious and out of this world and were you to experience it in this world you would faint. Each chosen one [i.e. Muslim] will marry '''seventy''' [sic] '''houris''', besides the women he married on earth, and all '''will have appetizing vaginas'''."}}<br />
<br />
===Men will be given the sexual strength of 100 persons===<br />
<br />
{{Quote|Mishkat al-Masabih, Book 4, Ch. 42, No. 24|The Holy Prophet said: 'The believer will be given such and such '''strength in Paradise for sexual intercourse'''. It was questioned: O prophet of Allah! can he do that? He said: "He will be given the '''strength of one hundred persons'''.}}<br />
<br />
===A man's penis will remain 'ever-erect'===<br />
<br />
{{Quote|Sunan Ibn Maja, Zuhd (Book of Abstinence) 39|Abu Umama narrated: "The Messenger of God said, 'Everyone that God admits into paradise will be married to 72 wives; two of them are houris and seventy of his inheritance of the [female] dwellers of hell. All of them will have '''libidinous sex organs''' and he will have an '''ever-erect penis'''.' "}}<br />
<br />
<br />
==Muhammad==<br />
{{Main|Qur'an, Hadith and Scholars:Muhammad}}<br />
<br />
===Has sex with 11 wives in 1 night===<br />
<br />
{{Quote|{{Bukhari|1|5|268|}}|Narrated Qatada: Anas bin Malik said, "The Prophet used to visit all his wives in a round, during the day and night '''and they were eleven in number.'''" I asked Anas, "Had the Prophet the strength for it?" Anas replied, "We used to say that '''the Prophet was given the strength of thirty (men)'''." And Sa'id said on the authority of Qatada that Anas had told him about nine wives only (not eleven).}}<br />
<br />
===Was given the sexual power of 40 men===<br />
<br />
{{Quote|Ibn Sa'd, Kitab Tabaqat Al-Kubra, Vol. 8, p. 200|Waqidi said: “The prophet of Allah used to say that I was among those who have little strength for intercourse. Then Allah sent me a pot with cooked meat. After I ate from it, I found strength any time I wanted to do the work.”}}<br />
<br />
{{Quote|Ibn Sa'd, Kitab Tabaqat Al-Kubra, Vol., p. 139|He [The prophet] once said of himself that he had been given the power of forty men in sex.}}<br />
<br />
For quotes on Muhammad's extramarital pedophilic tendencies, see: [[Qur'an, Hadith and Scholars:Pedophilia]]<br />
<br />
<br />
==Aisha==<br />
{{Main|Qur'an, Hadith and Scholars:Aisha}}<br />
===Muhammad has sex with her aged only 9===<br />
<br />
{{Quote|{{Muslim|8|3310}}|'A'isha (Allah be pleased with her) reported: '''Allah's Apostle (may peace be upon him) married me when I was six years old, and I was admitted to his house when I was nine years old.'''}}<br />
<br />
===Muhammad sucks her tongue===<br />
<br />
{{Quote|{{Abu Dawud|13|2380}}|Narrated Aisha, Ummul Mu'minin: The Prophet (peace_be_upon_him) used to '''kiss her and suck her tongue''' when he was fasting.}}<br />
<br />
===Muhammad surprises her===<br />
<br />
{{Quote|{{Bukhari|7|62|90}}|Narrated Aisha: When the Prophet married me, my mother came to me and made me enter the house (of the Prophet) and '''nothing surprised me but the coming of Allah's Apostle to me in the forenoon'''. }}<br />
<br />
===Muhammad fondles her===<br />
<br />
{{Quote|{{Bukhari|1|6|298}}| Narrated 'Aisha:<br />
The Prophet and I used to take a bath from a single pot while we were Junub. During the menses, '''he used to order me to put on an Izar (dress worn below the waist) and used to fondle me.'''}}<br />
<br />
===Muhammad 'thighs' her===<br />
<br />
{{Quote|Fatwa on 'thighing'|....As for the prophet, peace and prayer of Allah be upon him, thighing his fiancée Aisha. She was six years of age and he could not have intercourse with her due to her small age. That is why [the prophet] peace and prayer of Allah be upon him '''placed his [male] member between her thighs and massaged it softly,''' as the apostle of Allah had control of his [male] member not like other believers.<ref>(Audio) http://www.sout-al-haqe.com/pal/musical/mofakhaza.ram</ref>}}<br />
<br />
<br />
==Homosexuals==<br />
{{Main|Qur'an, Hadith and Scholars:Homosexuality}}<br />
===Are ignorant and do what is shameful===<br />
<br />
{{ quote |{{Quran|27|54}}|(We also sent) Lut (as a messenger): behold, He said to his people, "'''Do ye do what is shameful though ye see (its iniquity)? Would ye really approach men in your lusts rather than women? Nay, ye are a people (grossly) ignorant!''' But his people gave no other answer but this: they said, "Drive out the followers of Lut from your city: these are indeed men who want to be clean and pure!" Then We saved him and his household save his wife; We destined her to be of those who stayed behind. And '''We rained down on them a shower (of brimstone): and evil was the shower on those who were admonished (but heeded not)!'''}}<br />
<br />
===They must be stoned to death===<br />
<br />
{{ quote | {{Abudawud|38|4448}} | Narated By Abdullah ibn Abbas : If a man who is not married is seized committing sodomy, '''he will be stoned to death'''.}}<br />
<br />
<br />
==Pedophilia==<br />
{{Main|Qur'an, Hadith and Scholars:Pedophilia}}<br />
===Is permitted by the Qur'an===<br />
<br />
{{Quote|Bukhari (Chapter 39)|Giving one’s young children in marriage (is permissible) by virtue of the Statement of Allah: ‘And for those who have courses’ (i.e. they are still immature) (Sura 65:4) And the ‘Iddat [waiting period for a woman before lawful sexual intercourse] '''for the girl before puberty is three months''' (in the above Verse).}}<br />
<br />
===Pre-pubescent widows===<br />
<br />
{{quote|{{Muwatta|29|33|108|}}|<br />
Yahya related to me from Malik that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, visited Umm Salama while she was in mourning for Abu Salama and she had put aloes on her eyes. He said, "What is this, Umm Salama?" She said, "It is only aloes, Messenger of Allah." He said, "Put it on at night and wipe it off in the daytime."<br />
<br />
'''Malik said, "The mourning of a young girl who has not yet had a menstrual period takes the same form as the mourning of one who has had a period. She avoids what a mature woman avoids if her husband dies." '''<br />
<br />
Malik said, "A slave-girl mourns her husband when he dies for two months and five nights like her idda.''<br />
<br />
Malik said, "An umm walad does not have to mourn when her master dies, and a slave-girl does not have to mourn when her master dies. Mourning is for those with husbands."}}<br />
<br />
<br />
==Miscellaneous==<br />
<br />
===Companions of Muhammad masturbated during Jihad===<br />
<br />
{{Quote|Ibn Qayyim, Bada'i al-Fuwa'id, p. 129|"If a man is torn between continued desire or releasing it, and if this man does not have a wife or he has a slave-girl but he does not marry, then if a man is overwhelmed by desire, and he fears that he will suffer because of this (someone like a prisoner, or a traveller, or a pauper), then it is permissible for him to masturbate, and Ahmad (ibn Hanbal) is explicit on this. Furthermore, '''it is narrated that the Companions of the Prophet (s) used to masturbate while they were on military expeditions or travelling'''".}}<br />
<br />
===Anal sex is forbidden===<br />
<br />
{{Quote| {{Abudawud|11|2157}}|Narrated AbuHurayrah: <br />
<br />
The Prophet (peace be upon him) said: He who has intercourse with his wife through her anus is accursed.}}<br />
<br />
{{Quote|Ibn Majah Vol. 3, Book 9, Hadith 1924|It was narrated from Khuzaimah bin Thabit:<br />
<br />
that the Messenger of Allah said: “Allah is not too shy to tell the truth,” three times. ” Do not have intercourse with women in their buttocks.” (Sahih)}}<br />
<br />
{{Quote|Ibn Majah Vol. 3, Book 9, Hadith 1923|It was narrated from Abu Hurairah:<br />
<br />
that the Prophet said: “Allah will not look at a man who has intercourse with his wife in her buttocks.” (Sahih)}}<br />
<br />
{{Quote|Musnad Ahmed Vol. 1, P. 86|The Holy Prophet said, “Anyone who goes to a soothe sayer and believes in him or enters a women in the anus has rejected faith in what was revealed unto Muhammad.”<ref>Referenced by Shaikh Abdullah Faisal in "100 Fabricated Hadiths" Pg. 85, as sahih.</ref>}}<br />
<br />
{{Quote|Ahmad, 5/213|Khuzaymah Ibn Thabit (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings be upon him) said: "Allah is not too shy to tell you the truth: Do not have sex with your wives in the anus."<ref>[http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1119503543832 Fatwa: Islamic Ruling on Anal Sex] - IslamOnline, February 22, 2010</ref>}}<br />
<br />
{{Quote|[http://web.archive.org/web/20020422171727/www.witness-pioneer.org/vil/Books/NHMK_RT/Default.htm Reliance of the Traveller: A Classic Manual of Islamic Sacred Law]<BR>Ahmad ibn Naqib al-Misri, Edited and Translated by Nuh Ha Mim Keller|'''SODOMIZING ONE'S WIFE'''<br />
<br />
'''p75.20''' The Prophet (Allah Bless him and give him peace) said,<br />
"He who sodomizes a woman is accursed."}}<br />
<br />
===No prescribed punishment for zoophilia===<br />
<br />
{{Quote|{{Abudawud|38|4450}} |Narrated Abdullah ibn Abbas:<br />
<br />
There is no prescribed punishment for one who has sexual intercourse with an animal.}}<br />
<br />
==See Also== <br />
<br />
{{Hub4|Women (Primary Sources)|Women (Primary Sources)}} <br />
<br />
==References==<br />
{{reflist}}<br />
[[Category:QHS]]<br />
[[Category:Islam and Women]]</div>WIBothttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Scholars_on_Jihad&diff=95263Qur'an, Hadith and Scholars:Scholars on Jihad2013-08-03T13:02:21Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>{{QuranHadithScholarsIndex}}<br />
Islamic scholars have written many works on the topic of Jihad, some of which are reproduced below.<br />
<br />
==Sunni==<br />
<br />
===Hanafi===<br />
<br />
====Yaqub ibn Ibrahim al-Ansari (Abu Yusuf)====<br />
<br />
<span class="plainlinks">[http://en.wikipedia.org/wiki/Abu_Yusuf Yaqub ibn Ibrahim al-Ansari (Abu Yusuf)]</span> (d. 798) was a student of legist Abu Hanifah and helped spread the influence of the Hanafi school. He was appointed Qadi (judge) in Baghdad, Iraq, and later chief justice (qadi al-qudat) under Abbasid caliph Harun al-Rashid.<br />
<br />
{{Quote||'''BATTLE PROCEDURES'''<BR><BR>It seems that the most satisfactory suggestion we have heard in this connection is that there is no objection to the use of any kind of arms against the polytheists, smothering and burning their homes, cutting down their trees and date groves, and using catapults, without, however, deliberately attacking women, children, or elderly people; that one can yet pursue those that run away, finish off the wounded, kill prisoners who might prove dangerous to the Muslims, but this is only applicable to those on the chin of whom a razor has passed, for the others are children who must not be executed.<BR><BR><br />
As for the prisoners who are led before the imam, the latter has the choice of executing them or making them pay a ransom, as he pleases, opting for the most advantageous choice for the Muslims and the wisest for Islam. The ransom imposed upon them is not to consist either of gold, silver, or wares, but is only an exchange for Muslim captives.<BR><BR><br />
...<BR><BR><br />
For my part I say that the decision concerning prisoners is in the hands of the imam: in accordance with whatever he feels to be more to the advantage of Islam and the Muslims, he can have them executed or he can exchange them for Muslim prisoners (pp. 302-303).<BR><BR><br />
Whenever the Muslims besiege an enemy stronghold, establish a treaty with the besieged who agree to surrender on certain conditions that will be decided by a delegate, and this man decides that their soldiers are to be executed and their women and children taken prisoner, this decision is lawful. This was the decision of Sa'ad b. Mu'adh in connection with the Banu Qurayza (a Jewish tribe of Arabia) (p. 311).<BR><BR><br />
The decision made by the chosen arbitrator, if it does not specify the killing of the enemy fighters and the enslavement of their women and children, but establishes a poll tax, would also be lawful; if it stipulated that the vanquished were to be invited to embrace Islam, it would also be valid and they would therefore become Muslims and freemen (p. 311).<BR><BR><br />
...Is it not correct that Allah has said in His Book: "Fight those ... until they pay the tribute out of hand and have been humbled" (Koran 9:29), and that the Prophet invited the polytheists to embrace Islam, or, if they refused, to pay the poll tax, and that Umar b. al-Khattab, after having subdued the inhabitants of Sawad, did not spill their blood but made them tributaries? (p. 312).<BR><BR><br />
If they offer to surrender and accept the mediation of a Muslim of their choice together with one of their number, this is to be refused, for it is unacceptable that a Believer collaborate with an infidel to arrive at a decision on religious matter. If by error, the ruler's representative accepts and a verdict is proposed by both men, the imam is not to declare it binding unless it stipulates that the enemies will be tributaries or be converted to Islam. If this condition is adopted by them, then they are reproachless and if they acknowledge that they are tributaries, then they shall be accepted as such, without there being need of a verdict (pp. 314-15).<ref>Excerpted from Edmond Fagnan, trans., ''Kitab al-Kharaj (Le livre de l'impot foncier)'' (Paris, 1921). English translation in Bat Ye'or, ''The Dhimmi: Jews and Christians under Islam'' (Madison, NJ: Fairleigh Dickinson University Press, 1985), pp. 165-72.</ref>}}<br />
<br />
====Muhammad al-Shaybani====<br />
<br />
[[W:Muhammad al-Shaybani|Muhammad al-Shaybani]] (749/50 – 805) was one of the most important disciples of Abu Hanifa (latter being the eponym of the Hanafi school of Islamic jurisprudence), and Abu Yusuf, as well as an eminent jurist.<br />
<br />
{{Quote||Fight in the name of God and in the "path of God" [i.e. truth]. Combat [only] those who disbelieve in God. Whenever you meet you polytheist enemies, invite them [first] to adopt Islam. If they do so, accept it, and let them alone. You should then invite them to move from their territory to the territory of the emigres [Madina]. If they do so, accept it and let them alone. Otherwise, they should be informed that they would be [treated] like the Muslim nomads (Bedouins) [who take no part in the war] in that they are subjects of God's orders as [other] Muslims, but that they will receive no share in either the ghanima (spoils of war) or in the fay. If they refuse [to accept Islam], then call upon them to pay the jizya (poll tax); if they do, accept it and leave them alone. If you besiege the inhabitants of a fortress or a town and they try to get you to let them surrender on the basis of God's judgment, do not do so, since you do not know what God's judgment is, but make them surrender to your judgment and then decide their case according to your own views.<BR><BR><br />
I heard the Apostle of God in the campaign against Banu Qurayza saying: "He [of the enemy] who has reached puberty should be killed, but he who has not should be spared."<BR><BR><br />
If the army [of Islam] attacks the territory of war and it is a territory that has received an invitation to accept Islam, it is commendable if the army renews the invitation, but if it fails to do so it is not wrong. The army may launch the attack [on the enemy] by night or by day and it is permissible to burn fortifications with fire or to inundate them with water. If [the army] captures any spoils of war, it should not be divided up in enemy territory until [the Muslims] have brought it to a place of security and removed it to the territory of Islam.<ref>Excerpted from Majid Khadduri, trans., ''The Islamic Law of Nations: Shaybani's Siyar'' (Baltimore: John Hopkins University Press, 1966), pp. 76-77, 87, 95-96, 100-101.</ref>}}<br />
<br />
====Shaikh Burhanuddin Ali====<br />
<br />
Shaikh Burhanuddin Ali of Marghinan (d. 1196), was a Hanafi jurist.<br />
<br />
{{Quote||It is not lawful to make war upon any people who have never before been called to the faith, without previously requiring them to embrace it, because the Prophet so instructed his commanders, directing them to call the infidels to the faith, and also because the people will hence perceive that they are attacked for the sake of religion, and not for the sake of taking their property, or making slaves of their children, and on this consideration it is possible that they may be induced to agree to this call, in order to save themselves from the troubles of war. . . .<BR><BR><br />
The sacred injunction concerning war is sufficiently observed when it is carried on by any one party or tribe of Muslims, and it is then no longer of any force with respect to the rest. It is established as a divine ordinance, by the word of God, who said in the Qur'an, "slay the infidels," and also by a saying of the Prophet, "War is permanently established until the Day of Judgment" (meaning the ordinance respecting war). The observance, however, in the degree above mentioned, suffices, because war is not a positive injunction, as it is in its nature murderous and destructive, and is enjoined only for the purpose of advancing the true faith or repelling evil from the servants of God; and when this end is answered by any single tribe or party of Muslims making war, the obligation is no longer binding upon the rest, in the same manner as in the prayers for the dead-(if, however, no one Muslim were to make war, the whole of the Muslim, would incur the criminality of neglecting it) – and also because if the injunction were positive, the whole of the Muslims must consequently engage in war, in which case the materials for war (such as horses, armour, and so forth) could not be procured. Thus it appears that the observance of war as aforesaid suffices, except where there is a general summons (that is, where the infidels invade a Muslim territory, and the Imam for the time being issues a general proclamation requiring all persons to go forth to fight), for in this case war becomes a positive injunction with respect to the whole of the inhabitants, whether men or women, and whether the Imam be a just or an unjust person; and if the people of that territory be unable to repulse the infidels, then war becomes a positive injunction with respect to all in that neighbourhood; and if these also do not suffice it, then comes a positive injunction with respect to the next neighbours; and in same manner with respect to all the Muslims from east to west.<BR><BR><br />
The destruction of the sword is incurred by infidels, although they be not the first aggressors, as appears from various passages in the traditions which are generally received to this effect.<BR><BR><br />
It is not incumbent upon infants to make war, as they are objects of compassion; neither is it incumbent upon slaves or women, as the rights of the master, or of the husband, have precedence; nor is it so upon the blind, the maimed, or the decrepid, as such are incapable. If, however, the infidels make an attack upon a city or territory, in this case the repulsion of them is incumbent upon all Muslims, insomuch that a wife may go forth without consent of her husband, and a slave without the leave of his master, because war then becomes a positive injunction; and possession, either by bondage or by marriage, cannot come in competition with a positive injunction, as in prayer (for instance) or fasting. This is supposing a general summons; for without that it is not lawful for a woman or slave to go forth to make war without the consent of the husband or master, as there is in this case no necessity for their assistance, since others suffice, and hence no reason exists for destroying the right of the husband or master on that account. If there be any fund in the public treasury, so long as the fund lasts any extraordinary exaction for the support of the warriors is abominable, because such exaction resembles a hire for that which is a service of God as much as prayer or fasting, and, hire being forbidden in these instances, so is it in that which resembles them. In this case, moreover, there is no occasion for any extraordinary exactions, since the funds of the public treasury are prepared to answer all emergencies of the Muslims, such as war, and so forth. If, however, there be no funds in the public treasury, in this case the Imam need not hesitate to levy contributions for the better support of the warriors, because in levying a contribution the greater evil (namely, the destruction of the person) is repelled, and the contribution is the smaller evil, and the imposition of a smaller evil to remedy a greater is of no consequence. A confirmation of this is found in what is related of the Prophet, that he took various articles of armour, and so forth, from Safwan and ‘Umar; in the same manner also he took property from married men, and bestowed it upon the unmarried, in order to encourage them and enable them to go forth to fight with cheerfulness; and he also used to take the horses from those who remained at home, and bestowed them upon those who went forth to fight on foot. When the Muslims enter the enemy's country and besiege the cities or strongholds of the infidels, it is necessary to invite them to embrace the faith, because Ibn 'Abbas relates of the Prophet that he never destroyed any without previously inviting them to embrace the faith. If, therefore, they embrace the faith, it is unnecessary to war with them, because that which was the design of the war is then obtained without war. The Prophet, moreover, has said we are directed to make war upon men only until such time as they shall confess, "There is no God but one God." But when they repeat this creed, their persons and properties are in protection (''aman''). If they do accept the call to the faith, they must then be called upon to pay ''jizyah'', or capitation tax, because the Prophet directed the commanders of his armies so to do, and also because by submitting to this tax war is forbidden and terminated upon the authority of the Qur'an. (This call to pay capitation tax, however, respects only those from whom the capitation tax is acceptable, or, as to apostates and the idolaters of Arabia, to call upon them to pay the tax is useless, since nothing is accepted from them but embracing the faith, as it is thus commanded in the Qur'an). If those who are called upon to pay capitation tax consent to do so, they then become entitled to the same protection and subject to the same rules as Muslims because ‘Ali had declared infidels agree to a capitation tax only in order to render their blood the same as Muslims’ blood, and their property the same as Muslims’ property.<BR><BR><br />
If a Muslim attacks infidels without previously calling them to the faith, he is an offender, because this is forbidden; but yet if he does attack them before thus inviting them and slay them and slay them, and take their property, neither fine, expiation, nor atonement are due, because that which protects (namely, Islam) does not exist in them, nor are they under protection by place (namely the ''Daru 'l-Islam'', Muslim territory), and the mere prohibition of the act is not sufficient to sanction the exaction either of fine or of atonement for property; in the same manner as the slaying, a person were to slay such, he is not liable to a fine. It is laudable to call to the faith a people to whom a call has already come, in order that they may have the more full and ample warning; but yet this is not incumbent, as it appears in the Traditions that the Prophet plundered and despoiled the tribe of al-Mustaliq by surprise, and he also agreed with Asamah to make a predatory attack upon Qubna at an early hour, and to set it on fire, and such attacks are not preceded by a call. (Qubna is a place in Syria: some assert it is the name of a tribe.)<BR><BR><br />
If the infidels, upon receiving the call, neither consent ot it nor agree to pay capitation tax, it is then incumbent on the Muslims to call upon God for assistance, and to make war upon them, because God is the assistant of those who serve Him, and the destroyer of His enemies, the infidels, and it is necessary to implore His aid upon every occasion; the Prophet, moreover, commands us so to do. And having so done, the Muslims must then with God's Assistance attack the infidels with all manner of warlike engines (as the Prophet did by the people of Ta'if), and must also set fire to their habitations (in the same manner as the Prophet fired Baweera), and must inundate them with water and tear up their plantations and tread down their grain because by these means they will become weaponed, and their resolution will fail and their force be broken; these means are, therefore, all sanctified by the law.<BR><BR><br />
It is no objection to shooting arrows or other missiles against the infidels that there may chance to be among them a Muslim in the way either of bondage or of traffic, because the shooting of arrows and so forth among the infidels remedies a general evil in the repulsion thereof from the whole body of Muslims, whereas the slaying of a Muslim slave or a trader is only a particular evil, and to repel a general evil a particular evil must be adopted, and also because it seldom happens that the strongholds of the infidels are destitute of Muslims, since it is most probable that there are Muslims residing in them, either in the way of bondage or of traffic, and hence, if the use of missile weapons were prohibited on account of these Muslims, war would be obstructed. If the infidels in time of battle should make shields of Muslim children, or of Muslims, who are prisoners in their hands, yet there is no need on that account to refrain from the use of missile weapons, for the reason already mentioned. It is requisite, however, that the Muslims in using such weapons aim at the infidels, and not at the children or the Muslim captives, because, as it is impossible in shooting to distinguish precisely between them and the infidels, the person who discharges the weapon must make this distinction in his intention and design by aiming at the infidels, and not at the others, since this much is practicable, and the distinction must be made as far as is practicable.<BR><BR><br />
There is also neither fine nor expiation upon the warriors on account of such of their arrows or other missiles as happen to hit the children or the Muslims, because the war is in observance of a divine ordinance, and atonement is not due for anything which may happen in the fulfillment of a divine ordinance, for otherwise men would neglect the fulfillment of the ordinance from an apprehension of becoming liable to atonement. It is otherwise in the case of a person eating the bread of another when perishing for hunger, as in that instance atonement is due; although eating the bread of other people, in such a situation, be a divine ordinance, because a person perishing for hunger will not refrain from eating the provision of another, from the apprehension of atonement, since his life depends upon it; whereas war is attended with trouble and dangerous to life, whence men would be deterred, by apprehension of atonement, from engaging in it. There is no objection to the warriors carrying their Qur’ans and their women along with them, where the Muslim force is considerable, to such a degree as to afford a protection from the enemy, and not to admit of any apprehension from them, because in that case safety is most probable, and a thing which is most probable stands and is accounted as a thing certain. If the force of the warriors be small (such as is termed a Sarriyah) so as not to afford security from the enemy, in this case their carrying their women or Qur’ans along with them is reprobated, because in such a situation taking those with them is exposing them to dishonour; and taking the Qur’an with them, in particular, is exposing it to contempt, since infidels scoff at the Qur’an, with a view of insulting the Muslims; and this is the true meaning of the saying of the Prophet, ‘Carry not the Qur’an along with you into the territory of the enemy’ (that is, of the infidels). If a Muslim go into an infidel camp under a protection, there is no objection to his taking his Qur’an along with him, provided these infidels be such as observe their engagements, because from these no violence is to be apprehended.<BR><BR><br />
It is lawful for aged women to accompany an army, for the performance of such business as suits them, such as dressing victuals, administering water, and preparing medicines for the sick and wounded; but with respect to young women, it is better that they stay at home, as this may prevent perplexity or disturbance. The women, however, must not engage in fight, as this argues weakness in the Muslims. Women, therefore, must not take any personal concern in battle unless in a case of absolute necessity; and it is not laudable to carry young women along with the army, either for the purpose of carnal gratification, or for service; if, however, the necessity be very urgent, female slaves may be taken, but not wives. A wife must not engage in a fight but with the consent of her husband, nor a slave but with the consent of his owner (according to what was already stated, that the right of the husband and the master has precedence), unless from necessity where an attack is made by the enemy.<br />
It does not become Muslims to break treaties or to act unfairly with respect to plunder or to disfigure people (by cutting off their ears and noses, and so forth); for as to what is related of the Prophet, that he disfigured the Oorneans, it is abrogated by subsequent prohibitions. In the same manner it does not become Muslims to slay women or children, or men aged, bedridden, or blind, because opposition and fighting are the only occasions which make slaughter allowable (according to our doctors), and such persons are incapable of these. For the same reason also the paralytic are not to be slain, nor those who are dismembered of the right hand, or of the right hand and left foot. Ash-Shafi’I maintains that aged men, or persons bedridden or blind may be slain because, (according to him) infidelity is an occasion of slaughter being allowable, and this appears in these persons. What was before observed, however, that the paralytic or dismembered are not to be slain, is in proof against him, as infidelity appears in these also, yet still they are not slain, whence it is evident that mere infidelity is not a justifiable occasion of slaughter. The Prophet, moreover, forbade the slaying of infants or single persons, and once, when the Prophet saw a woman who was slain, he said, ‘Alas! This woman did not fight, why, therefore, was she slain?’ But yet, if any of these persons be killed in war, or if a woman be a queen or chief, in this case it is allowable to slay them, they being qualified to molest the servants of God. So, also, if such persons as the above should attempt to fight, they may be slain, for the purpose of removing evil, and because fighting renders slaying allowable.<BR><BR><br />
A lunatic must not be slain unless he fight, as such a person is not responsible for his faith, but yet where he is found fighting it is necessary to slay him, for the removal of evil. It is also to be observed that infants or lunatics may be slain so long as they are actually engaged in fight, but it is not allowed to kill them after they are taken prisoners, contrary to the case of others, who may be slain even after they are taken, as they are liable to punishment because they are responsible for their faith.<BR><BR><br />
A person who is insane occasionally stands, during his lucid intervals, in the same predicament as a sane person.<BR><BR><br />
It is abominable in a Muslim to begin fighting with his father, who happens to be among the infidels, nor must he slay him, because God has said in the Qur’an, ‘Honour thy father and they mother,’ and also because the preservation of the father’s life is incumbent upon the son, according to all the doctors, and the permission to fight with him would be repugnant to that sentiment. If, also, the son should find the father, he must not slay him himself, but must hold him in view until some other come and slay him: for thus the end is answered without the son slaying his father, which is an offence.<BR><BR><br />
If, however, the father attempt to slay the son, insomuch that the son is unable to repel him but by killing him, in this case the son need not hesitate to slay him, because the design of the son is merely to repel him, which is lawful; for if a Muslim were to draw his sword with a design of killing his son, in such a way that the son is unable to repel him but by killing him, it is then lawful for the son to slay his father, because his design is merely repulsion. In a case, therefore, where the father is an infidel, and attempts to slay his son, it is lawful for the son to slay the father in self-defence a fortiori.<BR><BR><br />
If the Imam make peace with aliens, or with any particular tribe or body of them, and perceive it to be eligible for the Muslims, there need be no hesitation, because it is said in the Qur’an: ‘If the infidels be inclined to peace do ye likewise consent thereto,’ and also because the Prophet in the year of the punishment of Eubea, made a peace between the Muslims and the people of Mecca for the space of ten years; peace, moreover is war in effect where the interest of the Muslims requires it, since the design of war is the removal of evil, and this is obtained by means of peace: contrary to where peace is not to the interest of the Muslims, for it is not in that case lawful, as this would be abandoning war both apparently and in effect. It is here, however, proper to observe that it is not absolutely necessary to restrict a peace to the term above recorded (namely, ten years), because the end for which peace is made may be sometimes more effectually obtained by extending it to a longer term. If the Imam make peace with the aliens for a single term (namely, ten years), and afterwards perceive that it is most advantageous for the Muslim’s interest to break it, he may in that case lawfully renew the war after giving them due notice, because, upon a change of the circumstances which rendered peace advisable, the breach of peace is war, and the observance of it a desertion of war, both in appearance and also in effect, and war is an ordinance of God, and the forsaking of it is not becoming (to Muslims). It is to be observed that giving due notice to the enemy is in this case indispensably requisite in such a manner that treachery may not be induced, since this is forbidden. It is also requisite that such a delay be made in renewing the war with them, as may allow intelligence of the peace being broken off to be universally received among them, and for this such a time suffices as may admit of the king or chief of the enemy communicating the same to the different parts of their dominion, since by such a delay the charge of treachery is avoided.<BR><BR><br />
If the infidels act with perfidy in a peace, it is in such case lawful for the Imam to attack them without any previous notice, since the breach of treaty in this instance originates with them, whence there is no occasion to commence the war on the part of the Muslims by giving them notice. It would be otherwise, however, if only a small party of them were to violate the treaty by entering the Muslim territory and there committing robberies upon the Muslims, since this does not amount to a breach of treaty. If, moreover, this party be in force so as to be capable of opposition, and openly fight with the Muslims, this is a breach of treaty with respect to that party only, but not with respect to the rest of their nation or tribe, because, as this party have violated the treaty without any permission from their prince, the rest are not answerable for their act; whereas if they made their attack by permission of their prince, the breach of treaty would be regarded as by the whole, all being virtually implicated in it.<BR><BR><br />
If the Imam make peace with the aliens in return for property, there is no scruple; because since peace may be lawfully made without any such gratification it is also lawful in return for a gratification. This, however, is only where the Muslims stand in need of the property thus to be acquired; for if they be not in necessity, making peace for property is not lawful, since peace is a desertion of war both in appearance and in effect. It is to be observed that if the Imam receive this property by sending a messenger and making peace without the Muslim troops entering the enemy’s territory, the object of disbursement of it is the same as that of jizyah or capitation-tax; that is, it is to be expended upon the warriors and not upon the poor. If, however, the property be taken after the Muslims have invaded the enemy in this case it is as plunder, one-fifth going to the Imam and the remainder to be divided among the troops, as the property has in fact been taken by force in this instance. It is incumbent on the Imam to keep peace with apostates, and not to make war upon them, in order that they may have time to consider their situation, since it is to be hoped that they may again return to the faith. It is, therefore, lawful to delay fighting with them in a hope that they may again embrace Islam; but it is not lawful to take property from them. If, however, the Imam should take property from them, it is not incumbent upon him to return it, as such property is not in protection. If infidels harass the Muslims, and offer them peace in return for property, the Imam must not accede thereto as this would be a degradation of the Muslim honour, and disgrace would be attached to all the parties concerned in it; this, therefore, is not lawful except where destruction is to be apprehended, in which case the purchasing a peace with property is lawful, because it is a duty to repel destruction in every possible mode.<ref>Excerpted from the ''Hidayah'', English translation in Thomas P. Hughes,''A Dictionary of Islam'' (London: W. H. Allen, 1895), pp. 243-248.</ref>}}<br />
<br />
====Al-Suyuti====<br />
<br />
<span class="plainlinks">[http://en.wikipedia.org/wiki/Al-Suyuti Imam Al-Suyuti]</span> (1445-1505) was a famous Egyptian writer, religious scholar, juristic expert and teacher whose works deal with a wide variety of subjects in Islamic theology. As one of the latter-day authorities of the Shafi'i School, he is considered to be one of the Ashabun-Nazzar (Assessors) whose degree of [[Ijtihad]] is agreed upon.<br />
<br />
{{Quote||Fight those who don't believe in God nor in the Last Day [Unless they believe in the Prophet God bless him and grant him peace] nor hold what is forbidden that which God and His emissary have forbidden [e.g., wine] nor embrace the true faith [which is firm, and abrogates other faiths, i.e., the Islamic religion] from among [for distinguishing] those who were given the Book [i.e., the Jews and Christians] unless they give the head-tax [i.e., the annual taxes imposed on them] ''(/'an yadin/)'' humbly submissive, and obedient to Islam's rule.<ref>Suyuti, ''Durr al-Manthur'' ... (Beirut, n.d.), vol. 3, p. 228, where Suyuti quotes various traditions.</ref>}}<br />
<br />
====Shah Wali-Allah====<br />
<br />
<span class="plainlinks">[http://en.wikipedia.org/wiki/Wali_Allah%2C_Shah Shah Waliullah]</span> (1703–1762) was a Sufi Islamic scholar and reformer. He worked for the revival of Muslim rule and intellectual learning in South Asia.<br />
<br />
{{Quote||It has become clear to my mind that the kngdom of heaven has predestined that ''kafirs'' should be reduced to a state of humiliation and treated with utter contempt. ... As I have learnt this unequivocally (from the divine) I spontaneously write to draw your attention to the great opportunity laid before you. You should therefore not be negligent in fighting ''jihad''.<BR><BR><br />
Oh Kings! ''Mala a'la'' urges you to draw your swords and not put them back in their sheaths again until Allah has separated the Muslims from the Polytheists and the rebellious ''kafirs'' and the sinners are made absolutely feeble and helpless.<BR><BR><br />
... By taking up the sword to make Islam supreme and by subordinating your own personal needs to this cause, you will reap vast benefits.<BR><BR><br />
We beseech you (Durrani) in the name of the Prophet to fight a ''jihad'' against the infidels of this region. This would entitle you to great rewards before God the Most High and your name would be included in the list of those who fought ''jihad'' for His sake. As far as worldly gains are concerned, incalculable booty would fall into the hands of the Islamic ''ghazis'' and the Muslims would be liberated from their bonds. The invasion of Nadir Shah who destroyed the Muslims left the Marathas and Jats secure and prosperous. This resulted in the infidels regaining their strength and in the reduction of the Muslim leaders of Delhi to mere puppets.<BR><BR><br />
When the conquering army arrives in an area with a mixed Muslim-Hindu population, the imperial guards should transfer the Muslims from their villages to the towns and at the same time care for their property. ... Moreover, wherever there was even the slightest fear of a Muslim defeat, the Islamic army should be there to disperse infidels to all corners of the earth. ''Jihad'' should be their first priority, thereby ensuring the security of every Muslim.<ref>Excerpted from Saiyid Athar Abbas Rizvi, ''Shah Wali-Allah and His Times'' (Canberra, Australia: Ma'rifat Publishing House, 1980), pp. 294-96, 299, 201, 305.</ref>}}<br />
<br />
===Hanbali===<br />
<br />
====Ibn Qudamah====<br />
<br />
<span class="plainlinks">[http://en.wikipedia.org/wiki/Ibn_Qudamah Ibn Qudamah]</span> (1147-1223) was a noted Islamic scholar of the Hanbali madhhab, author of many treatises of Hanbali jurisprudence and doctrine, including al-Mughni (the most widely known textbook of Hanbali fiqh).<br />
<br />
{{Quote||Legal war (jihad) is an obligatory social duty (''fard-kifaya''); when one group of Muslims guarantees that it is being carried out in a satisfactory manner, the others are exempted.<BR><BR>The jihad becomes a strictly binding personal duty (fard-'ain) for all Muslims who are enlisted or whose country has been [invaded] by the enemy. It is obligatory only for free men who have reached puberty, are endowed with reason and capable of fighting. Jihad is the best of the works of supererogation. ...<BR><BR>Naval expeditions are more meritorious than campaigns on land. One must fight under every leader, whether it be a respectable man or a corrupt man. Every nation must fight the enemies that are its immediate neighbors. A full stint of service in a frontier post (''ribat'') is of forty days' duration. ...<BR><BR>No one can engage in jihad without the permission of his father and mother, if they are alive and Muslims, unless the jihad is an individual duty that strictly obliges. Only elderly women are permitted to venture into the war zone in order to replenish the water supply and to care for the wounded. No one should enlist the services of an infidel except in case of need. ...<BR><BR>It is permitted to surprise the infidels under cover of night, to bombard them with mangonels and to attack them without declaring battle (du'a). ...<BR><BR>The chief of state decides on the fate of the men who are taken prisoners; he can have them put to death, reduce them to slavery, free them in return for a ransom or grant them their freedom as a gift. ...<BR><BR>The head tax can be demanded only from the People of the Book (''ahl-al-kitab'') and from Zoroastrians (''Magus''), who pledge to pay it and submit to the laws of the community. ... It cannot be demanded from children who have not reached the age of puberty, from women, helpless old men, the sick, the blind, or slaves, nor from poor people who are unable to pay it. An infidel subject to the head tax who converts to Islam is free of this obligation. When an infidel dies, his heirs are responsible for the head tax.<ref>Excerpted from Henri Laoust, trans., ''Le precis de droit d'Ibn Qudama, jurisconsulte musulman d'ecole hanbalite ne a Jerusalem en 541/1146, mort a Damas en 620/1123'', Livre 20, "La Guerre Legale" (Beirut, 1950), pp. 273-76, 281. English translation by Michael J. Miller.</ref>}}<br />
<br />
====Ibn Taymiyyah====<br />
<br />
<span class="plainlinks">[http://en.wikipedia.org/wiki/Taymiyyah Ibn Taymiyyah]</span> (1263-1328) was a famous Islamic scholar, theologian and logician born in Harran, located in what is now Turkey. As a member of the school founded by Ibn Hanbal, he sought the return of Islam to its sources, the Qur'an and the Sunnah.<br />
<br />
{{Quote||The penalties that the ''Sharia'' has introduced for those who disobey God and his Messengers of two kinds: the punishment of those who are under the sway [of an imam], both individuals and collectivities, as has been mentioned before [in the chapter on criminal law], and, secondly, the punishment of recalcitrant groups, such as those that can only be brought under the sway of the Imam by a decisive fight. That then is the jihad against the unbelievers (kuffar), the enemies of God and His Messenger. For whoever has heard the summons of the Messenger of God, Peace be upon him, and has not responded to it must be fought, "''until there is no persecution and the religion of God's entirely''" [K. 2:193, 8:39].<br />
<br />
When God sent His Prophet and ordered him to summon the people to His religion, He did not permit him to kill or fight anyone for that reason before the Prophet emigrated to Medina. Thereafter He gave him and the Muslims permission with the words:<br />
<br />
"''Leave is given to those who are fought because they were wronged - surely God is able to help them - who were expelled from their habitations without right, except that they say ‘Our Lord is God.’ Had God not driven back the people, some by the means of others, there had been destroyed cloisters and churches, oratories and mosques, wherein God’s name is much mentioned. Assuredly God will help him who helps Him - surely God is all-strong, allmighty - who, if We establish them in the land, perform the prayer, and pay the alms, and bid to honour, and forbid dishonour; and unto God belongs the issue of all affairs.''" [K., 22:39-41]<br />
<br />
Then, after that, He imposed fighting to them with the following words:<br />
<br />
"''Prescribed for you is fighting, though it be hateful to you. Yet it may happen that you will hate a thing which is better for you; and it may happen that you love a thing which is worse for you. God knows and you know not.''" [K., 2:216]<br />
<br />
He has emphasized this command and glorified jihad in many of the Medinese suras. He has criticized those who fail to participate in it and called them hypocrites and sick in their hearts. God has said:<br />
<br />
"''Say: ‘If your fathers, your sons, your brothers, your wives, your clan, your possessions that you have gained, commerce you fear may slacken, dwellings you love - if these are dearer to you than God and His Messenger, and to struggle in His way, then wait till God brings His command; God guides not the people of the ungodly.’''" [K., 9:24]<br />
<br />
And:<br />
<br />
"''The believers are those who believe in God and His Messenger, then have not doubted, and have struggled with their possessions and their selves in the way of God; those - they are the truthful ones.''" [K., 49:15]<br />
<br />
And:<br />
<br />
"''Then, when a clear sura is sent down, and therein fighting is mentioned, thou seest those in whose<br />
heart is sickness looking at thee as one who swoons of death; but better for them would be obedience and words honourable. Then when the matter is resolved, if they were true to God, it would be better for them.''" [K., 47:20-21]<br />
<br />
There are numerous similar verses in the Koran and equally frequent is the glorification of jihad and those who participate in it, [for instance] in Surat the Ranks (al-saff):<br />
<br />
"''O believers, shall I direct you to a commerce that shall deliver you from a painful chastisement? You shall believe in God and His Messenger, and struggle in the way of God with your possessions<br />
and your selves. That is better for you, did you but know. He will forgive you your sins and admit you into gardens underneath which rivers flow, and to dwelling places goodly in Gardens of Eden; that is the mighty triumph; and other things you love, help from God an a nigh victory. Give thou good tidings to the believers.''" [K., 61:10-13]<br />
<br />
And [elsewhere] He has said: <br />
<br />
"''Do you reckon the giving of water to pilgrims and the inhabiting of the Holy Mosque as the same as<br />
one who believes in God and the Last Day and struggles in the way of God? Not equal are they in<br />
God’s sight; and God guides not the people of the evildoers. Those who believe, and have emigrated,<br />
and have struggled in the way of God with their possessions and their selves are mightier in rank<br />
with God; and those - they are the triumphant; their Lord gives them good tidings of mercy from Him<br />
and good pleasure; for them await gardens wherein is lasting bliss, therein to dwell forever and ever; surely with God is a mighty wage.''" [K., 9:19-21]<br />
<br />
And:<br />
<br />
"''O believers, whosoever of you turns from his religion, God will assuredly bring a people He loves,<br />
and who love Him, humble towards the believers, disdainful towards the unbelievers, men who<br />
struggle in the path of God, not fearing the reproach of any reproacher. That is God’s bounty; He gives it unto whom He will.''" [K., 5:54]<br />
<br />
And He has said:<br />
<br />
"''That is because they are smitten neither by thirst, nor fatigue, nor emptiness in the way of God,<br />
neither tread they any tread enraging the unbelievers, nor gain any gain from any enemy, but<br />
a righteous deed is thereby written to their account; God leaves not to waste the wage of the good-doers. Nor do they expend any sum, small or great, nor do they traverse any valley, but it is written to their account, that God may recompense them the best of what they were doing.''" [K., 9:120-121]<br />
<br />
Thus He has mentioned [the reward] resulting from their<br />
deeds and the deeds they must practice.<br />
<br />
The command to participate in jihad and the mention of its merits occur innumerable times in the Koran and the Sunna. Therefore it is the best voluntary [religious] act that man can perform. All scholars agree that it is better than the ''hajj'' (greater pilgrimage) and the ''umra'' (lesser pilgrimage), than voluntary ''salat'' and coluntary fasting, as the Koran and Sunna indicate. The Prophet, Peace be upon him, has said, "''The head of the affair is Islam, its central pillar is the salat and its summit is the jihad.''" And he has said: "''In Paradise there are a hundred grades with intervals as wide as the distance between the sky and the earth. All these God has prepared for those who take part in jihad.''" There is unanimity about the authenticity of this Tradition. Al- Bukhaari has transmitted that he has said: "Him whose feet have become dusty in the way of God [i.e. jihad] will God save from hellfire." And, as related by Muslim, he has said:<br />
<br />
"''A day and a night spent in ribaat [remaining at the frontiers of Islam with the intention of defending Islamic territory against the enemies] are better than one month spent in fasting and vigils. If he dies [in the fulfillment of this task], he will receive the recompense of his deeds and subsistence, and he will be protected from the Angel of the Grave.''"<br />
<br />
It is related in the Sunan that "''a day spent in ribaat in the way of God is better than thousand days spent elsewhere.''" He has said, "''Two eyes will not be touched by the fire: the eye that has wept out of fear for God and the eye that has spent the night on the watch in the way of God.''" Al-Tirmidhi has said about this tradition that it is good (hasan). In the Musnad of Ahmad ibn Hanbal we find: "''A night spent on the watch in the way of God is better than a thousand nights and days spent in nightly vigils and fasting.''" In the Saheeh of al-Bukhaari as well as the Saheeh of Muslim we find:<br />
<br />
"''A man said: ‘O Messenger of God, tell me of an act that equals jihad in the way of God.’ He answered: ‘You will not be capable of it.’ The man said: ‘Tell me anyway.’ The Messenger of God said: ‘Can you, when a jihad warrior has gone out on expedition, fast without interruption and spend the night in continuous prayer?’ The man said: ‘No.’ Then the Messenger of God said: ‘This then is what equals jihad.''’<br />
<br />
In the Sunan we find that Mohammed has said: "''Every community has its devotional journeys and the devotional journey of my community is jihad in the way of God.''"<br />
<br />
This is a vast subject, unequaled by other subjects as far as the reward and merit of human deeds is concerned. This is evident upon closer examination. The [first] reason is that the benefit of jihad is general, extending not only to the person who participates in it but also to others, both in a religious and a temporal sense. [Secondly,] jihad implies all kinds of worship, both in its inner and outer forms. More than any other act it implies love and devotion for God, Who is exalted, trust in Him, the surrender of one's life and property to Him, patience, asceticism, remembrance of God and all kinds of other acts. Any individual or community that participated in it, finds itself between two blissful outcomes: either victory and triumph or martyrdom and Paradise. [Thirdly,] all creatures must live and die. Now, it is in jihad that one can live and die in ultimage happiness, both in this world and in the Hereafter. ...<BR><BR><br />
Since lawful warfare is essentially jihad and since its aim is that the religion is God's entirely and God's word is uppermost, therefore according to all Muslims, those who stand in the way of this aim must be faught. As for those who cannot offer resistance or cannot fight, such as women, children, monks, old people, the blind, handicapped and their likes, they shall not be killed unless they actually fight with words and acts. Some [jurists] are of the opinion that all of them may be killed, on the mere ground that they are unbelievers, but they make an exception for women and children since they constitute property for Muslims. However, the first opinion is the correct one, because we may only fight those who fight use when we want to make God's religion victorious. ...<BR><BR><br />
The Sharee`a enjoins fighting the unbelievers, but not the killing of those who have been captured. If a male unbeliever is taken captive during warfare or otherwise, e.g. as a result<br />
of a shipwreck, or because he lost his way, or as a result of a ruse, then the head of state (imaam) may do whatever he deems appropriate: killing him, enslaving him, releasing him or setting him free for a ransom consisting in either property or people. This is the view of most jurists and it is supported by the Koran and the Sunna. There are, however, some jurists who hold that the options of releasing them or setting them free for a ransom have been abrogated. As for the People of the Book and the Zoroastrians (Majoos), they are to be fought until they become Muslims or pay the tribute (jizya) out of hand and have been humbled. With regard to the others, the jurists differ as to the lawfulness of taking tribute from them. Most of them regard it as unlawful of taking tribute from them. Most of them regard it as unlawful to accept it from [heathen] Arabs.<br />
<br />
If a rebellious group, although belonging to Islam, refuses to comply with clear and universally accepted commands, all Muslims agree that jihad must be waged against them, in order that the religion will be God’s entirely. Thus Aboo Bakr al-Siddeeq and other Companions, may God be pleased with them, have fought those who refused to pay zakaat. Initially some of the Companions hesitated in fighting them, but eventually they all agreed. ` Umar ibn al-Khattaab said to Aboo Bakr, may God be pleased with them,: "''How can you fight these people? Has the Messenger of God, Peace be upon him, not said: ‘I have been ordered to fight people until they profess that there is no God and that Mohammad is God’s Messenger. If they say that, their lives and properties will be inviolable for me, unless there is a rule of law that allows taking them. [For their actions] they must render account to God.''" Aboo Bakr then said: "''The [obligation to pay] zakaat is such a rule. By God, if they refuse to give me one she-kid which they used to give to the Messenger of God, Peace be upon him, I shall fight them for this refusal.''" `Umar said: "''Then I realized immediately that God had opened his heart for fighting and I knew that that was right.''" <br />
<br />
There are various authentic Traditions according to which the Prophet, Peace be upon him, has ordered to fight the Kharijites. In the Saheeh of al-Bukhaari as well as the Saheeh of Muslim it is reported on the authority of `Alee ibn Abee Taalib, may God be pleased with him, that he said:<br />
<br />
"''I have heard the Messenger of God, Peace be upon him, saying: ‘Towards the end of time a group will emerge, young of age and simple of minds, who will speak the most beautiful words, but whose faith does not go deeper than their throats. They will abandon the religion just like an arrow pierces and then abandons a game animal. Wherever you will find them you must kill them since those<br />
who kill them will be rewarded on the Day of Resurrection.’''"<br />
<br />
Muslim has reported that `Alee, may God be pleased with him, said:<br />
<br />
`"''I have heard the Messenger of God, Peace be upon him, saying: ‘A group of people will emerge from amongst my community, who will recite the Koran [very well]. Your recitation is nothing compared to theirs. Likewise your way of performing salaat and your way of fasting are nothing compared with theirs. They will recite the Koran believing that it[s text] supports them, whereas [in reality] it condemns them. Their recitation does not go deeper than their collarbones. They will abandon the religion just like an arrow pierces and then abandons a game animal. If the<br />
army that reaches them would know how much [reward] the Prophet has promised them, they would rely on this deed [alone and not worry about other good deeds].''"<br />
<br />
In another version of this Tradition, transmitted on the authority of Abu Sa`eed from the Prophet, Peace be upon him, we find the following words: "''They will fight the people of faith and leave the idolaters. If I live long enough to meet them, I shall kill them in the manner the tribe of `Aad was killed''". There is unanimity about the authenticity of this tradition.<br />
<br />
In another Tradition reported by Muslim it is said: "My community will fall apart into two parties. From amongst them there will emerge heretics (maariqa). The party that is closest to truth will be in charge of killing them." These were the people that were killed by the Commander of the Faithful `Alee, when the breach between the people of Iraq and the people of Syria took place. They were called hurooriyya. The Prophet, Peace be upon him, has made it clear that both<br />
parties into which the community had fallen apart, belonged to his community and that the partisans of `Alee were closer to the truth. He incited to fight only those heretics that had<br />
abandoned Islam and had left the community and that had permitted the taking of the lives and properties of the other Muslims. It has been established on the authority of the<br />
Koran, the Sunna, and the Consensus of the Community, that those who depart from the law of Islam must be fought, even if they pronounce the two professions of faith.<br />
<br />
The jurists disagree about the permissibility to fight rebellious groups that abandon an established supererogatory act of worship (sunna raatiba), such as the two [extra] rak`as of dawn prayer. There is, however, unanimity that it is allowed to fight people for [not observing] unambiguous and generally recognized obligations and prohibitions, until they undertake to perform the explicitly prescribed prayers, to pay zakaat, to fast during the month of Ramadaan, to make the pilgrimage to Mecca and to avoid what is prohibited, such a marrying women in spite of legal impediments, eating impure things, acting unlawfully against the lives and properties of Muslims and the like. It is obligatory to take the initiative in fighting those people, as soon as the Prophet’s summons with the reasons for which they are fought has reached them. But if they first attack the Muslims, then fighting them is even more urgent, as we have mentioned when dealing with the fighting against rebellious and aggressive bandits.<br />
<br />
The most serious type of obligatory jihad is the one against the unbelievers and against those who refuse to abide by certain prescriptions of the ''Sharia'', like those who refuse to pay ''zakat'', the Kharijites and the like. This jihad is obligatory if it is carried out on our initiative and also if it is waged as defense. If we take the initiative, it is a collective duty, [which means that] if it is fulfilled by a sufficient number [of Muslims], the obligation lapses for all others and the merit goes to those who have fulfilled it, just as God, He is exalted, has said:<br />
<br />
"''Such believers as sit at home - unless they have an injury - are not equals [of those who struggle in the path of God with their possessions and their selves. God has preferred in rank those who struggle in the path of God with their possessions and their selves over the ones who sit at home; yet to each God has promised the reward most fair; and God has preferred those who struggle over the ones who sit at home for the bounty of a mighty wage, in ranks standing before Him, forgiveness and mercy.''" [K.,4:95-96]<br />
<br />
But if the enemy wants to attack the Muslims than repelling him becomes a duty for all those under attack and for the others in order to help them. God, He is exalted, has said: "''Yet if they ask you for help, for religion's sake, it is your dutyto help them.''" (K. 8:72) In the same vien the Prophet has ordered Muslims to help fellow Muslims. The assistance, which is obligatory for the professional army and for others must be given according to everybody's possibilities, either in person, by fighting on foot or on horseback, or through financial contributions, be they small or large. When the Muslim were attacked by the enemy in the year of the Trench, God did not permit anybody to abandon jihad, although He did allow them not to take part in jihad [after the siege was lifted] in order to pursue the enemy. At that occasion He divided them into two categories,<br />
those who sat at home and those who marched out, and He criticized those who were asking the Prophet for leave [not to take part in jihad]: "''[And a part of them were asking leave of the Prophet,] saying, ‘Our houses are exposed’; yet they were not exposed; they desired only to flee.''" [K., 33:13]<br />
<br />
So the latter [form of jihad] consists in defense of the religion, of things that are inviolable, and of lives. Therefore it is fighting out of necessity. The former [type of jihad], however, is voluntary fighting in order to propagate the religion, to make it triumph and to intimidate the enemy, such as was the case with the expedition to Tabuk and the like. Now, this form of punishment [i.e. jihad] must be administered to rebellious [Muslims], they must be forced to carry out their obligation such as the five fundamental duties of Islam and others like the delivering of trusts to their owners and the preserving of covenants in social relations.<ref>Excerpted from Rudolph Peters, ''Jihad in Classical and Modern Islam'' (Princeton, NJ: Markus Wiener, 1996), pp. 44-54.</ref>}}<br />
<br />
====Ibn Qayyim====<br />
<br />
[[w:Ibn Qayyim Al-Jawziyya |Ibn al-Qayyim]] (1292-1350) was a famous Sunni Islamic jurist, commentator on the Qur'an, astronomer, chemist, philosopher, psychologist, scientist and theologian. Ibn al-Qaayim's scholarship focused on the sciences of Hadith and Fiqh.<br />
<br />
{{Quote||…thereafter it became an obligation upon them to fight the Mushrikeen (idolaters, disbelievers) completely. When such an action was initially haram (prohibited), then made permissible (by Allah (swt)); then made an obligation against those who began the aggression and finally (they were) ordered to fight the Kuffar entirely. Such a duty is either Fard ‘Ayn (an individual obligation) or Fard Kifayah according to the more famous opinion of the scholars.<ref>Zaad al-Ma’ad, referenced by Shaykh al Uyayri in his book "[http://downloads.islambase.info/booksEN/RulingJihad.pdf The Rulings of Jihad and his its Divisions]"</ref>}}<br />
<br />
===Maliki===<br />
<br />
====Ibn Rushd (Averroes)====<br />
<br />
<span class="plainlinks">[http://en.wikipedia.org/wiki/Averroes Ibn Rushd (Averroes)]</span> (1126-1198) was an Andalusian Muslim polymath; a master of Islamic philosophy, Islamic theology, Maliki law and jurisprudence. He was born in Cordoba, Spain, and he died in Marrakech, Morocco. <br />
<br />
{{Quote||'''''The legal qualification (hukm) of this activity and the persons obliged to take part in it'''''<BR><BR>Scholars agree that the jihad is a collective not a personal obligation. Only 'Abd Allah Ibn al-Hasan professed it to be a recommendable act. According to the majority of scholars, the compulsory nature of the jihad is founded on [K 2:216] "''Fighting is prescribed for you, though it is distasteful to you.''"That this obligation is a collective and not a personal one, i.e., that the obligation, when it can be properly carried out by a limited number of individuals, is canceled for the remaining Moslems, is founded on [K 9:112]: "''It is not for the believers to march out all together,'' and, lastly, on the fact that the Prophet never went to battle without leaving some people behind. All this together implies that this activity is a collective obligation. The obligation to participate in the jihad applies to adult free men who have the means at their disposal to go to war and who are healthy, that is, not ill or suffering from chronic diseases. ...<br />
<BR><BR>'''''The enemy'''''<BR><BR>Scholars agree that all polytheists should be fought. This is founded on [K 8:39]: "''Fight them until there is no persecution and the religion is entirely Allah's''." ...<br />
<BR><BR>'''''The damage allowed to be inflicted upon the different categories of enemies'''''<BR><BR>Damage inflicted upon the enemy may consist in damage to his property, injury to his person or violation of his personal liberty, i.e., that he is made a slave and is appropriated. This may be done, according to the ''Consensus (idjma)'' to all polytheists: men, women, young and old, important and unimportant. Only with regard to monks do opinions vary; for some take it that they must be left in peace and that they must not be captured ...<BR>Most scholars are agreed that, in his dealings with captives, carious policies are open to the Imam. He may pardon them, kill them, or release them either on ransom or as ''dhimmi'', in which latter case the released captive is obliged to pay poll-tax." ...<BR>It is only allowed to slay the enemy on the condition that ''aman'' [safe conduct] has not been granted. There is no dissension about this among the Moslems. There is controversy, however, concerning who is entitled to grant ''aman''. Everyone is agreed that the Imam is entitled to this. ...<BR>As regards injury to the person, that is, the slaying of the enemy, the Moslems agree that in times of war, all adult, able bodied, unbelieving males may be slain. ...<BR> There is controversy about the question whether it is allowed to slay hermits who have retired from the world, the blind, the chronically ill and the insane, those who are old and unable to fight any longer, peasants, and serfs. ...<br />
<BR><BR>'''''The prerequisites for warfare'''''<BR><BR>According to all scholars, the prerequisite for warfare is that the enemy must have heard the summons to Islam. This implies that it is not allowed to attack them before the summons has reached them. All Moslems are agreed about this because of [K 17:15]: "''We have not be accustomed to punish until We have sent a messenger.''" However, there is controversy about the question whether the summons should be repeated when the war is resumed. ...<br />
<BR><BR>'''''The maximum number of enemies against which one is obliged to stand one's ground'''''<BR><BR>The maximum number of enemies against which one is obliged to stand one's group is twice the number [of one's won troops]. About this, everybody agrees on account of [K 8:66]: "Now Allah hath made it lighter for you and knoweth that there is weakness among you.''" ...<br />
<BR><BR>'''''The aims of warfare'''''<BR><BR>The Moslems are agreed that the aim of warfare against the People of the Book, with the exception of those belonging to the Quraysh-tribe and Arab Christians, is twofold: either conversion to Islam, or payment of poll-tax (''djizyah''). This is based on [K 9:29]: "''Fight against those who do not believe in Allah nor in the last Day, and do not make forbidden what Allah and His messenger have made forbidden, and do not practice the religion of truth, of those who have been given the Book, until they pay the jizya off-hand, being subdued.''" Most lawyers likewise agree that poll-tax may also be collected from Zoroastrians on the strength of the words of the Prophet: "''Treat them like the People of the Book''." There is, however, controversy with regard to polytheists who are not People of the Book: is it allowed to accept poll-tax from them or not? ...<ref>Excerpted from ''Bidayat al-Mudjtahid'', in Rudolph Peters, ''Jihad in Medieval and Modern Islam: The Chapters on Jihad from Averroes' Legal Handbook "Bidayat al-mudjtahid,''" trans. and annotated by Rudolph Peters (Leiden: Brill, 1977), pp. 9-25.</ref>}}<br />
<br />
====Ibn Khaldun====<br />
<br />
<span class="plainlinks">[http://en.wikipedia.org/wiki/Ibn_Khaldun Ibn Khaldun]</span> (1332-1406) was a renowned Maliki jurist, Islamic lawyer, Islamic scholar, Islamic theologian, and hafiz.<br />
<br />
{{Quote||In the Muslim community, the holy war is a religious duty, because of the universalism of the [Muslim] mission and [the obligation to] convert everybody to Islam either by persuasion or by force. Therefore, caliphate and royal authority are united [in Islam], so that the person in charge can devote the available strength to both of them [i.e. religion and politics] at the same time. The other religious groups did not have a universal mission, and the holy war was not a religious duty for them, save only for purposes of defense. ... Islam is under obligation to gain power over other nations. ...<BR><BR><br />
Thereafter, there were dissensions among the Christians with regard to their religion and to Christology. ... We do not think that we should blacken the pages of this book with discussion of their dogmas of unbelief. In general, they are well known. All of them are unbelief. This is clearly stated in the noble Qur'an. [To] discuss or argue those things with them is not up to us. It is [for them to choose between] conversion to Islam, payment of the poll tax, or death.<ref>Ibn Khaldun, ''The Muqudimmah: An Introduction to History'', trans. Franz Rosenthal, vol. 1 (New York: Pantheon, 1958), pp. 60, 473, 480.</ref>}}<br />
<br />
====Ibn Abi Zayd====<br />
<br />
[[W:Ibn Abi Zayd|Ibn Abi Zayd al-Qayrawani]] (922–996) was a Maliki scholar from Al-Qayrawan in Tunisia.<br />
<br />
{{Quote||Jihad is a precept of Divine institution. Its performance by certain individuals may dispense others from it. We Malikis maintain that it is preferable not to begin hostilities with the enemy before having invited the latter to embrace the religion of Allah except where the enemy attacks first. They have the alternative of wither converting to Islam or paying the poll tax, short of which war will be declared against them. The jizya can only be accepted from them if they occupy a territory where our laws can be enforced. If they are out of our reach, the jizya cannot be accepted from them unless they come within our territory. Otherwise we will make war against them.<ref>Ibn Abi Zayd al-Qayrawani, ''La Risala (Empitre sur les elements du dogme et de al loi de l'Islam selon le rite malikite)'', tans. Leon Bercher, 5th ed. (Algiers, 1960), p. 165.</ref>}}<br />
<br />
===Shafi'i===<br />
<br />
====Al-Shafi'i====<br />
<br />
<span class="plainlinks">[http://en.wikipedia.org/wiki/Al-Shafi%27i Abu Abdullah Muhammad ibn Idrīs al-Shafi'i]</span> (767-820) is considered by Muslims to be the greatest Imam from among the Four Imams of Fiqh, in terms of his vast knowledge and authority. The Shafi'i school of fiqh is named after him, and being considered the founder of Islamic jurisprudence, he has been give the honorific title "Father of Usul Al-Fiqh".<br />
<br />
{{Quote||40. Shafi'i replied: God has imposed the [duty of] jihad as laid down in His Book and uttered by His Prophet's tongue. He stressed the calling [of men to fulfill] the jihad [duty] as follows:<br />
<blockquote>God has brought from the believers their selves and their possessions against [the gift of] Paradise. They fight in the way of God; they kill, and are killed; that is a promise binding upon God in the Torah and Gospel and the Qur'an; and who fulfills his covenant better than God? So rejoice in the bargain you have made with Him. That is the mightly triumph. [Q. 9:112]<BR><BR><br />
And He said:<BR><BR><br />
Fight the polytheists totally as they fight you totally; and know that God is with the godfearing. [Q. 9:36]<BR><BR><br />
And He said:<BR><BR><br />
Slay the polytheists wherever you find them, and take them, and confine them, and lie in ambush for them everywhere. But if they repent and perform the prayer and pay the zakat, then set them free. God is All-forgiving, All-compassionate. [Q. 9:5]<BR><BR><br />
And He said:<BR><BR><br />
Fight those who do not believe in God nor in the Last Day, who do not forbid what God and His Apostle have made forbidden, and who do not practice the religion of truth, of those who have been given the Book, until they pay the jizya out of hand and have been humbled. [Q. 9:29]</blockquote><BR><br />
41. Abd al-Aziz b. Muhammad as-Darawardi told us from Muhammed b. Amr b. Alqama from Abu Salama [b. Abd al-Rahman] from Abu Hurayra, who said that the Apostle of God said:<BR><BR><br />
<blockquote>I shall continue to fight the unbelievers until they say: "There is no god but God," if they make this pronouncement they shall be secured in their blood and property, unless taken for its price, and their reward shall be given by God.<BR><BR><br />
And God, gloried by His praise, said:<BR><BR><br />
O believers, what is the matter with you, that when it is said to you: "Go forth in the way of God," you sink down to the ground? Are you so content with this present life as to neglect the Here-after? The enjoyment of this life is little in comparison with the Hereafter. If you do not go forth, He will inflict upon you a painful punishment, and instead of you He will substitute another people; and you will not hurt Him at all, for God is powerful over everything. [Q. 9:38-39]<BR><BR><br />
And he said:<BR><BR><br />
Go forth, light and heavy! Struggle in God's way with your possessions and yourselves! That is better for you, did you but know. [Q. 9:41]</blockquote><BR><br />
42. Shafi'i said: These communications mean that the jihad, and rising up in arms in particular, is obligatory for all able-bodied [believers], exempting no one, just as prayer, pilgrimage and [payment of] alms are performed, and no person is permitted to perform the duty for another, since performance by one will not fulfil the duty for another. They may also mean that the duty of [jihad] is a collective (kifaya) duty different from that of prayer: Those who perform it in the war against the polytheists will fulfill their duty and reciever the supererogatory merit, thereby preventing those who stayed behind from falling into error. But God has not put the two [categories of men] on equal footing, for He said:<BR><BR><br />
<blockquote>Such believers who sit at home - unless they have an injury - are not the equals of those who fight in the path of God with their possessions and their selves. God has given precedence to those who fight with their possessions and their selves over those who sit at home. Hod has promised the best of things to both, and He has preferred those who fight over those who fit at home by [granting them] a might reward. [Q. 4:97]</blockquote><br />
. . . <BR><BR><br />
So far as I have been informed, the Muslims have continued to act as I have stated, from the time of the Prophet to the present. Only a few men must know the law, attend the funeral service, perform the jihad and respond to greeting, while others are exempt. So those who know the law, perform the jihad, attend the funeral service, and respond to a greeting will be rewarded, while others do not fall into error since a sufficient number fulfill the [collective] duty.<ref>Excerpted from Majid Khadduri, trans., ''al-Imam Muhammad ibn Idris al-Shaf'i's al-Risala fi us ul al-fiqh: Treatise on the Foundations of Islamic Jurisprudence'' (Cambridge: Islamic Texts Society, 1997), pp. 82-87.</ref>}}<br />
<br />
====Al-Ghazali (Algazel)====<br />
<br />
<span class="plainlinks">[http://en.wikipedia.org/wiki/Al-Ghazali Al-Ghazali]</span> (1058-1111) was an Islamic theologian and jurist who contributed significantly to the development of Sufism and remains one of the most celebrated scholars in the history of Islamic thought.<br />
<br />
{{Quote||...[O]ne must go on jihad (i.e. razzias or raids) at least once a year ... one may use a catapult against them when they are in a fortress, even if among them are women and children. One may set fire to them and/or drown them. ... If a person of the ''ahl al-kitab'' [i.e. People of the Book] is enslaved, his marriage is revoked. ... One may cut down their trees. ... One must destroy their useless books. The Mujahid may take as booty whatever they decide ... they may steal as much food as they need...<BR><BR><br />
... [T]he ''dhimmi'' is obliged not to mention Allah or His Apostle ... Jews, Christians, and Majins must pay the ''jizya'' ... on offering up the ''jizya'', the dhimmi must hang his head while the official takes hold of his beard and hits [the dhimmi] on the protuberant bone beneath his ear [i.e. the mandible]. ... They are not permitted to ostentatiously display their wine or church bells ... their houses may not be higher than the Muslim's, no matter how low that is. The ''dhimmi'' may not ride an elegant horse or mule; he may ride a donkey only if the saddle is of wood. He may not walk on the good part of the road. They have to wear [an identifying] patch, even women, and even in the [public] baths ... [dhimmis] must hold their tongue...<ref>Excerpted form ''Kitab al-Wagiz fi fiqh madhab al-imam al-Safi'i'' (Beirut, 1979), pp. 186, 190-91, 199-200, 202-203. English translation by Dr. Michael Schub.</ref>}}<br />
<br />
====Al-Mawardi====<br />
<br />
<span class="plainlinks">[http://en.wikipedia.org/wiki/Al-Mawardi Al-Mawardi]</span> (d. 1058) was an Arab Shafi'i jurist, and his works on Islamic governance are recognized as classics in the field.<br />
<br />
{{Quote||This section deals with the direction of war. The mushrikum of Dar al-Harb are of two types:<BR><BR><br />
First, those whom the call of Islam has reached, but they have refused it and have taken up arms. The amir of the army has the option of fighting them in one of two ways, that is in accordance with what he judges to be in the best of interests of the Muslims and most harmful to the mushrikun: the first, to harry them from their houses and to inflict damage on them day and night, by fighting and burning, or else to declare war and combat them in ranks;<BR><BR><br />
Second, those whom the invitation to Islam has not reached, although such persons are few nowadays since Allah has made manifest the call of his Messenger - unless there are people to the east and extreme east, or to the west, of whom we have no knowledge, beyond the Turks and Romans we are fighting; it is forbidden to initiate an attack on the mushrikun while they are unawares or at night, that is, it is forbidden to kill them, use fire against them or begin an attack before explaining the invitation to Islam to them, informing them of the miracles of the Prophet and making plain the proofs so as to encourage acceptance on their part; if they still refuse to accept after this, war is waged against them and they are treated as those whom the call has reached. Allah, may He be exalted, says, "Call to the way of your Lord with wisdom and kindly admonition and converse with them by what better in argument" (Qur'an 16:125) - which means ...<BR><BR><br />
If the amir initiates the attack against them before calling tem to Islam or warning them by means of cogent proofs, and kills them by surprise or at night, blood money must be paid; according to the most correct judgment of the Shafi'is, it is equal to the blood money paid to Muslims, although according to others it is equal to the blood money paid to the kuffar, because of the difference of their beliefs. Abu Hanifah, however, says that no blood money is liable for killing them and their blood is shed with impunity.<BR><BR><br />
A Muslim may put to death any mushrik combatant he seizes, whether or not he is involved in the fighting. There is a difference of opinion regarding the killing of old persons and monks inhabiting cells and monasteries. ...<BR><BR><br />
It is not permitted to kill women and children in battle, nor elsewhere, as long as they are not fighting because of the prohibition of the Messenger of ALlah, may the peace and blessings of Allah be upon him, forbade the killing of those employed as servants and mamlouks, that is young slaves. If women and children fight, then they are fought and killed, but only face to face, not from behind while fleeing. If they use their women and children as shields in battle, then one must avoid killing them and aim only at killing the men; if, however, it is impossible to kill them except by killing the women and children, then it is permitted. ...<BR><BR><br />
Moreover as continual perseverence in fighting is among the duties of jihad, it is binding until one of four things occur:<BR><BR><br />
First, they (the enemy) become Muslims, in which case they receive the same rights as us, become responsible for the same obligations as us and they are allowed to retain any land and property they possess. The Messenger of Allah, may the peace and blessings of Allah be upon him, said, "I have been commanded to fight the people until they say, 'No god but Allah.' If they say thing, then their blood and their property are safe from me - except when there exists another legitimate reason." Their country becomes part of the Territory of Islam when they become Muslims during the battle - be they small or great in number - any land or wealth belonging to them in the battle-zone remains theirs. If the amir conquers the battle zone he cannot take the wealth of those who have accepted Islam. ...<BR><BR><br />
Their Islam also entails Islam for any minors amongst their children and any still in the womb. Abu Hanifah, however, says that if a kafir becomes a Muslim in the Territory of Islam, it does not entail Islam for his children who are still minors, whereas if he becomes a Muslim in Dar al-Harb, it entails Islam for his children who are minors, but not for the foetus, for his wife and the foetus are treated as fay.<BR><BR><br />
. . .<BR><BR><br />
The second thing that might occur is that Allah gives victory over them but they remain mushrikun, in which case their women and children are taken prisoner, and their wealth is taken as booty, and those who are not made captive are put to death. As for the captives, the amir has the choice of taking the most beneficial action of the four possibilities: the first, to put them to death by cutting their necks; the second, to enslave them and apply the lays of slavery regarding their sale or manumission; the third, to ransom them in exchange for goods or prisoners; and fourth, to show favour to them and pardon them. Allah, may He be exalted, says, "When you encounter those who deny [the Truth] then strike [their] necks" (Qur'an 47:7). ...<BR><BR><br />
The third possibility is that the enemy make a payment in return for peace and reconciliation. It is permitted to accept this payment and reconciliation with them in two ways:<BR><br />
# Payment is made immediately and is not treated as ongoing tribute. This payment is treated as booty ... [and] it represents a guarantee that those paying it will no longer be fought during this jihad; it does, however, not prevent a jihad being carried out against them in the future;<br />
#They make a payment every year in which case it constitutes an ongoing trobute by which their security is established. What is taken from them in the first year is treated as booty and is shared amongst the people entitled to the day. It is not permitted to resume the jihad against them as long as they make the payments. If one of them enters Dar al-Islam, this contract of reconciliation guarantees safety for himself and his wealth. If they refuse to make payment, however, the reconciliation ceases, their security is no longer guaranteed and war must be waged on them - like any other presons from the enemy camp. ...<BR><BR><br />
As for presents which the enemy offer before before hostilities, their acceptance does not mean any arrangement has been made and it is permitted to make war on them after the offer - as an such arrangement was not the result of contract;<BR><BR><br />
The fourth possibility is that the enemy requests a guarantee of safety and a truce. It is permitted to make a truce of peace for a specific period with them if victory over them and taking payment from them is too difficult to obtain ... The Messenger of Allah, may the peace and blessings of Allah be upon him, made a ten year truce with the Quraysh in the year of Hudaybiyyah. It should be as short as possible and not exceed ten years; if a truce is made with them for more than this, the period in excess of this is invalidated. ...<BR><BR><br />
This section concerning the rules of this type of amirate is about the action to be taken in assailing and fighting the enemy. The amir of the army may use ballistas and catapults when beieging the enemy, for the Messenger of Allah, may the peace and blessings of Allah be upon him, set up a catapult against the inhabitants of Ta'if. He may also destroy their homes, make night raids against them and cause fire. If, moreover, he reckons that by cutting their date-pals and their tree down it will serve to weaken them, such that they are overcome by force and compelled to make a peace agreement, then he should do it; he should not, however, act in this way if he does not see any such benefit in it.<br />
. . .<BR><BR><br />
It is also permitted to block off the supply of water to them, or to prevent them from using it, even if there are women and children amongst them<br />
<ref>Excerpted from Al-Mawardi's, ''The Laws of Islamic Governance [al-Ahkam as-Sultaniyyah], trans. Asadullah Yate (London: Ta-Ha, 1996), p.60, 77-78, 200-201.</ref>}}<br />
<br />
====Ibn Kathir====<br />
<br />
<span class="plainlinks">[http://en.wikipedia.org/wiki/Ibn_Kathir Ismail ibn Kathir]</span> (1301-1373) was an Islamic scholar and renowned commentator on the Qur'an. Tafsir al-Qur'an al-Azim, popularly known as "Tafsir ibn Kathir", remains as one of the most respected and widely used qur'anic commentaries available.<br />
<br />
{{Quote||'''''The Order to Fight the Poeple of the Scriptures until They Give the Jizya''''<BR><BR><br />
Allah said, ''"Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger, and those who acknowledge not the religion of truth among the People of the Scripture, until they pay the Jizyah with willing submission, and feel themselves subdued."'' Therefore when the People of the Scripture disbelieved in Muhammad, they had no beneficial faith in any Messenger or what the Messengers brought. Rather they followed their religions because this conformed with their ideas, lusts, and the ways of their forefathers, not because they are Allah's laws and religion. Had they been true believers in their religions, that faith would have directed them to believe in Muhammad because all Prophets gave the good news of Muhammad's advent and commanded them to obey and follow him. Yet when he was sent, they disbelieved in him, even though he is the mightiest of all Messengers. Therefore, they do not follow the religion or earlier Prophets because these religions came from Allah, but because these suit their desires and lusts. Therefore, their claimed faith in an earlier Prophet will not benefit them because they disbelieved in the master, the mightiest, the last and most perfect of all Prophets. Hence Allah's statement, ''"Fight against those who believe not in Allah, nor in the Last Day, nor forbid that which has been forbidden by Allah and His Messenger, and those who acknowledge not the religion of truth among the People of the Scripture.''"<BR><BR>This honorable Ayah was revealed with the order to fight the People of the Book, after the pagans were defeated, the people entered Allah's region in large numbers, and the Arabian Peninsula was secured under the Muslims' control. Allah commanded His Messenger to fight the People of the Scriptures, Jews and Christians, on the ninth year of Hijrah, and he prepared his army to fight the Romans and called the people to ''Jihad'' announcing his intent and destination. The Messenger sent his intent to various Arab areas around Al-Madinah to gather forces, and he collected an army of thirty thousand. Some people from Al-Madinah and some hypocrites, in and around it, lagged behind, for that was a year of drought and intense hear. The Messenger of Allah marched, heading towards Ash-Sham to fight the Romans until he reached Tabuk, where he set camp for about twenty days next to its water resources. He then prayed to Allah for a decision and went back to Al-Madinah because it was a hard year and the people were weak, as we will mention, Allah willing.<ref>Ibn Kathir, ''Tafsir Ibn Kathir'' (Riyadh, 2000), vol. 4, pp. 404-406.</ref>}}<br />
<br />
====Al-Misri====<br />
<br />
Al-Misri (1302–1367) was an Islamic scholar. His manual of fiqh consists of the soundest positions of the Shafi'i school, and its modern translation became the first standard Islamic legal reference in a European language to be certified by Al-Azhar university.<br />
<br />
{{Quote||o9.0 (O: Jihad means to war against non-Muslims, and is etymologically derived from the word mujahada, signifying warfare to establish the religion.<BR>o9.1 Jihad is a communal obligation (def: c3.2). When enough people perform it to successfully accomplish it, it is no longer obligatory upon others.<BR>o9.8 The caliph makes war upon Jews, Christians, and Zoroastrians [kafirs] (N: provided he has first invited them to enter Islam in faith and practice, and if they will not, then invited them to enter the social order of Islam by paying the non-Muslim poll tax (jizya, def: o11.4) - which is the significance of their paying it, not the money itself-while remaining in their ancestral regions) (O: and the war continues) until they become Muslim or else pay the non-Muslim poll tax (O: in accordance with the word of Allah Most High.<br />
(A: though if there is no caliph (def: o25), no permission is required).<ref>Ahmad Ibn Lulu Ibn Al-Naqib, translated by Noah Ha Mim Keller - [http://www.amazon.com/Reliance-Traveller-Classic-Islamic-Al-Salik/dp/0915957728 Reliance of the Traveller: The Classic Manual of Islamic Sacred Law Umdat Al-Salik] - Published by Amana Corporation; Revised edition (July 1, 1997), ISBN-13: 978-0915957729</ref>}}<br />
<br />
===Other===<br />
<br />
====Ziauddin Barani====<br />
<br />
<span class="plainlinks">[http://en.wikipedia.org/wiki/Ziauddin_Barani Ziauddin Barani]</span> (1285 - 1357) was a Muslim historian and political thinker who lived in India. He was best known for composing the Tarikh-i-Firuz Shahi, and the Fatwa-i-Jahandari which details the Muslim Caste System in South Asia.<br />
<br />
{{Quote||Sons of Mahmud [of Ghazni] and kings of Islam! You should with all your royal determination apply yourself to uprooting and disgracing infidels, polytheists, and men of bad dogmas and bad religions, if you wish that you may not have to be ashamed before God and his Prophets and that in your record of life - concerning what you have said and done, the clothes you have worn, and the food you have eaten - they may write good instead of evil. You should consider the enemies of God and His Faith to be your enemies and you should risk your power and authority in overthrowing them, so that you may win the approval of God and the Prophet Mohammad and all prophets and saints. You should not content yourself merely with levying the poll-tax and the tribute from the infidels and you should not allow infidelity to be preserved in spite of your royal power and authority. You should strive day and night for the degradation of infidelity so that (on the Day of Judgment) you may be raised (from your graves) among the prophets and be blessed with the sight of God for all eternity and "may find a seat among the truthful near the Powerful King of (god)."<BR><BR><br />
The majority of religious scholars and wise men of early (Islamic) as well as later time have been sure that if Muslim kings strive with all their might and power and the power of all their supporters on this path, the following objects will be attained: - the true Faith will gain a proper ascendancy over the false creeds; the True Word will be honored; the traditions of infidelity and polytheism will be weakened; Musalmans will be favored and honored; infidels and men of bad faith will be faced with destitution and disgrace; the orders of the unlawful fate and the opposed creeds will be erased; the laws of the ''shari'at'' will be enforced on the seventy-two communities; and the enemies of God and the Prophet will be condemned, banished, repudiated, and terrorized.<ref>Excerpted from a translation of Ziauddin Barani's ''Fatawa-i Jahandari'', ca. 1358-1359 CE, in Mohammad Habib, ''The Political Theory of the Delhi Sultanate'' (Allahabad: Kitab Mahal, 1961), pp. 46-47.</ref>}}<br />
<br />
====Ibn Hudayl====<br />
<br />
Ibn Hudayl was a fourteenth century Granadan who authored an important treatise on Islamic Jihad.<br />
<br />
{{Quote||It is permissible to set fire to the lands of the enemy, his stores of grain, his beasts of burden - if it is not possible for the Muslims to take possession of them - as well as to cut down his trees, to raze his cities, in a word, to do everything that might ruin and discourage him, provided that the imam (i.e. the religious "guide" of the community of believers) deems these measures appropriate, suited to hastening the Islamization of that enemy or to weakening him. Indeed, all this contributes to a military triumph over him or to forcing him to capitulate.<ref>Ibn Hudayl (French translation by Louis Mercier), L'Ornement des Ames, Paris, 1939, p. 195. English translation by Michael J. Miller.</ref>}}<br />
<br />
====Ahmad Sirhindi====<br />
<br />
Ahmad Sirhindi (1564–1624) was an Islamic scholar and prominent Sufi. He is regarded as having rejuvenated Islam, due to which he is commonly called "Mujadid Alf Thani", meaning "reviver of the second millennium".<br />
<br />
{{Quote||''Shariat can be fostered through the sword.<BR><BR><br />
''Kufr'' and Islam are opposed to each other. The progress of one is possible only at the expense of the other and co-existences between these two contradictory faiths in unthinkable.<BR><BR><br />
The honor of Islam lies in insulting ''kufr'' and ''kafirs''. One who respects ''kafirs'', dishonors the Muslims. To respect them does not merely mean honouring them and assigning them a seat of honor in any assembly, but it also implies keeping company with them or showing considerations to them. They should be kept at an arm's length like dogs. ... If some worldly business cannot be performed without them, in that case only a minimum of contact should be established with them but without taking them into confidence. The highest Islamic sentiment asserts that it is better to forego that worldly business and that no relationship should be established with the ''kafirs''.<BR><BR><br />
The real purpose in levying ''jizya'' on them is to humiliate them to such an extent that, on account of fear of ''jizya'', they may not be able to dress well and to live in grandeur. They should constantly remain terrified and trembling. It is intended to hold them under contempt and to uphold the honor and might of Islam.<BR><BR><br />
. . .<BR><BR><br />
Whenever a Jew is killed, it is for the benefit of Islam.<ref>Excerpted from Saiyid Athar Abbas Rizvi, ''Muslim Revivalist Movements in Northern India in the Sixteenth and Seventeenth Centuries'' (Agra, Lucknow: Agra University, Balkrishna Book Co., 1965), pp.247-50; and Yohanan Friedmann, ''Shaykh Ahmad Sirhindi: An Outline of His Thought and a Study of His Image in the Eyes of Posterity'' (Montreal, Quebec: McGill University, Institute of Islamic Studies, 1971), pp. 73-74.</ref>}}<br />
<br />
====`Abd Allah ibn `Abbas====<br />
<br />
{{wp|`Abd Allah ibn `Abbas}} was a paternal cousin of the Prophet Muhammad and a 7th-century expert on the Qur'an and Sunnah.<br />
<br />
{{Quote||{ قَاتِلُواْ ٱلَّذِينَ لاَ يُؤْمِنُونَ بِٱللَّهِ وَلاَ بِٱلْيَوْمِ ٱلآخِرِ وَلاَ يُحَرِّمُونَ مَا حَرَّمَ ٱللَّهُ وَرَسُولُهُ وَلاَ يَدِينُونَ دِينَ ٱلْحَقِّ مِنَ ٱلَّذِينَ أُوتُواْ ٱلْكِتَابَ حَتَّىٰ يُعْطُواْ ٱلْجِزْيَةَ عَن يَدٍ وَهُمْ صَاغِرُونَ }<BR><BR><br />
(Fight against such of those who have been given the Scripture) the Jews and Christians (as believe not in Allah nor the Last Day) nor in the bliss of Paradise, (and forbid not) in the Torah (that which Allah hath forbidden by His messenger, and follow not the religion of truth) do not submit themselves to Allah through confession of Allah's divine Oneness, (until they pay the tribute readily) standing: from hand to hand, (being brought low) abased.<ref>Excerpted from Mokrane Guezzou's translation of ''Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs'' attributed to `Abd Allah ibn `Abbas and compiled by Abu Tahir Muhammad ibn Yaqub al-Fayruz Aabadi (d. 817H)</ref>}}<br />
<br />
==Shi'ite==<br />
<br />
===Al-Hilli===<br />
<br />
[[W:Al-Hilli|Al-Hilli]] (1250-1325) was a Shi'ite theologian and [[mujtahid]]. He is considered the greatest Muslim jurist and scholar of his time.<br />
<br />
{{Quote||'''INFIDELS ON WHOM A TRIBUTE MAY BE IMPOSED'''<BR><BR><br />
167. Some infidels are permitted to retain the privilege of practicing their religion, in return for a tribute; they are: the Jews, the Christians, and those whose revealed scripture is of doubtful authenticity, that is, the guebres. Any infidel other than those who profess one of the three above-mentioned religions must be compelled to embrace Islam.<BR><BR><br />
168. Every infidel belonging to one of the three categories mentioned in the preceding article, whatever his nationality, Arab or foreigner is permitted to practice his religion, provided that he abides by the conditions that are prescribed.<BR><BR><br />
...<BR><BR><br />
171. The following are exempt from the tribute: infidel minors, madmen, women, and old men who have reached an advanced age. The latter point is disputed, but it is based on tradition; the same goes for infidel slaves.<BR><BR><br />
172. Except for the persons mentioned in the preceding article, every infidel belonging to one of the three categories defined in article 167 is subject to the tribute, including monks and sick people.<BR><BR><br />
173. The infidel who is poor is obliged to pay the tribute, too; but one should wait until he has acquired the means with which to pay.<BR><BR><br />
...<BR><BR><br />
181. An infidel minor, upon attaining maturity, must be compelled to embrace Islam or else to be subjected to the tribute; if he refuses, he is to be reckoned as an enemy and treated as such.<BR><BR><br />
...<BR><BR><br />
'''TRUCE WITH THE INFIDELS'''<BR><BR><br />
215. This term is understood to mean a treaty concluded with the enemy, having as its purpose a temporary suspension of hostilities during a set period of time.<BR><BR><br />
216. The imam is authorized to negotiate the suspension of hostilities with a view to the general interest, for example, in the case where the number of Muslim soldiers is too weak to be able to continue the war advantageously; when it is necessary to wait for reinforcements, or when there is the hope that, thanks to a suspension of hostilities, the infidel will convert voluntarily to Islam.<BR><BR><br />
217. Except for the cases mentioned in the preceding article, and whn the Muslim army is strong enough in number to pursue the war, it is not permitted to declare a truce.<BR><BR><br />
218. A truce can be declared for a period of four months, but only once in any given year. Some jurists, citing the eighteenth verse of the ninth chapter of the Qur'an are of the opinion that the duration of the truce cannot exceed four months; others, inspired by the sixty0eighth verse of the eighth chapter are of the opinion that the duration of the truce can be extended beyond that term; but it is best, in this regard, to act according to the circumstances.<BR><BR><br />
219. The armistice can be concluded only for a set period of time, unless the imam has reserved for himself, by the treaty, the right to revoke it whenever he wants.<BR><BR><br />
220. When the treaty suspending the hostilities contains a few clauses contrary to the precepts of Islam, for instance the public performance of certain acts forbidden to Muslims, or the return of women captives or refugees, one is not obliged to observe them.<BR><BR><br />
221. The infidel woman who is a captive or a refugee among the Muslims must not be returned, if she has embraced Islam, or if she professed it already; but her dowry must be refunded to her husband, if it is made of things that Muslims are allowed to use; if not, the husband loses his claim to restitution in knod or in money.<BR><BR><br />
222. The infidel woman captive or refugee who has embraced Islam must not be returned, even if she apostatizes, since her conversion brought her into the bosom of Islam.<ref>Excerpted from ''Shara'i'u 'l-Islam, in A. Querry, trans., ''Droit Musulman, Recued des lois concernant les Musulmans Schyites [Collection of Laws concerning the Shiite Muslims]'' (Paris, 1871), pp. 342-52. English translation by Michael J. Miller.</ref>}}<br />
<br />
===Al-`Amili===<br />
<br />
[[W:Baha' ad-Din al-`Amili|Baha' ad-Din al-`Amili]] (1547-1621) was a Shi'ite scholar who wrote over 88 books on different topics. He is considered one of the main co-founders of Isfahan School of Islamic Philosophy.<br />
<br />
{{Quote||'''PART SIX: HOLY WAR'''<BR><BR><br />
Islamic Holy war against followers of other religions, such as Jews, is required unless they convert to Islam or pay the poll tax. There are twelve conditions required in paying the poll tax. First condition: According to some ''Mojtahids'' those possessing Holy Scriptures, such as Christians, Jews, and Zoroastrians, living in Muslim territories are obliged to pay the poll tax, (in lieu of conversion to Islam). ... If a Jew or any of those possessing Holy Scriptures converted to Islam, they were not obliged to pay the poll tax.<ref>Excerpted from ''Jami-i-Abbasi: yakdawrah-i fiqh-i'', trans. Baha' al-Din Muhammad ibn Husayn al-Amili (Tehran: Muassasah-i Intisharat-i Farahani, 1980), pp. 153-154, 367, 417, 423, 428-32; English translation from the Farsi by Fatemeh Masjedi.</ref>}}<br />
<br />
===Al-Majlisi===<br />
<br />
[[W:Muhammad Baqir Majlisi|Muhammad Taqi al-Majlisi]] (1616–1698), not to be confused with his famous father Mohammad Baqer Majlesi, was one of the most influential Shi'ite clerics of the Persian Safavid dynasty.<br />
<br />
{{Quote||In the name of Allah, the Beneficent, the Merciful, praise be to God who strengthens Islam and the Muslims, who degrades Unbelief. [It is He who] brings to the clear religion and bestows prayer upon him whom He sent as a mercy to all created beings, Mohammad and the most pure people of his household.<BR><BR><br />
Know that God, the Exalted, established the jizya upon the People of the Book, since they are closer to [true] guidance than the rest of the infidels, because they have heard about the manners and practices of the prophets, peace be upon them, and because they have seen the descriptions of His Excellency [Mohammad] in their books. Wherever they remain for some time among Muslims and hear Quranic verses and the ahadith of the Prophet and of those of his House [the Imams], peace be upon them, and witness the true laws and perfect worship of the people of Islam, if they do not act fanatically, they will quickly arrive at the knowledge of the true claims of Islam. So if they observe the conditions of the ''jizya'' and live in baseness and abjectness among Muslims, bias and obstinacy will not prevent them from accepting the true religion, and they will soon accept Quran [9:29]: "Fight against such as those who have been given the Scripture and believe not in Allah nor the Last Day, and forbid not that which Allah hath forbidden by His Messenger, and follow not the religion of truth, until they pay the tribute readily, being brought low." That is, fight against those who do not believe in God and in the Day of Resurrection, who do not prohibit the things that have been prohibited by God and His Prophet, such as wine and pork, and do not believe in the religion of truth, from among those who had been given the Book, - until they pay the jizya, with their own hands, while they are in a low and abased state.<ref>Excerpted form "Risala-ya Sawa'iq al-Yahud [The Treatise Lightning Bolts against the Jews]." English translation by V.B. Moreen in ''Die Welt des Islams'' 32 (1992): 187-193.</ref>}}<br />
<br />
==Modern Day Scholars==<br />
<br />
===Majid Khadduri===<br />
<br />
<span class="plainlinks">[http://en.wikipedia.org/wiki/Majid_Khadduri Majid Khadduri]</span> (1909-2007) is a late Islamic Scholar who was born in Iraq. Internationally, he was recognized as a leading authority on a wide variety of Islamic subjects, modern history and the politics of the Middle East. He was also the author of more than 35 books in English and Arabic and hundreds of articles.<br />
<br />
{{Quote||'''INTRODUCTION'''<BR><br />
<blockquote>Had they Lord pleased, He would have made mankind one nation; but those only to whom they Lord hath granted his mercy will cease to differ... -Qur'an 11.120</blockquote><br />
The state which is regarded as the instrument for universalizing a certain religion must perforce be an ever expanding state. The Islamic state, whose principal function was to put God's law into practice, sought to establish Islam as the dominant reigning ideology over the entire world. It refused to recognize the coexistence of non-Muslim communities, except perhaps as subordinate entities, because by its very nature a universal state tolerates the existence of no other state than itself. Althrough it was not a consciously formulated policy, Muhammad's early successors, after Islam became supreme in Arabia, were determined to embark on a ceaseless war of conquest in the name of Islam. The jihad was therefore employed as an instrument for both the universalization of religion and the establishment of an imperial world state.<BR>. . .<BR><br />
The world accordingly was sharply divided in Muslim law into the dar al-Islam and the dar al-Harb. These terms may be rendered in less poetic words as the "world or Islam" and the "world of War." The first corresponded to the territory under Muslim rule. Its inhabitants were Muslims, by birth or conversion, and the communities of the tolerated religions who preferred to hold fast to their own cult, at the price of paying the jizya (poll tax). The Muslims enjoyed full rights of citizenship; the subjects of the tolerated religions enjoyed only partial rights, and submitted to Muslim rule in accordance with special charters regulating their relations with the Muslims. The dar al-harb consisted of all the states and communities outside of the world of Islam. Its inhabitants were often called infidels, or, better, unbelievers.<br />
<br />
On the assumption that the ultimate aim of Islam was worldwide, the dar al-Islam was always, in theory, at war with the dar al-harb. The Muslims were requited to preach Islam by persuasion, and the caliph or his commanders in the field to offer Islam as an alternative to paying the poll tax or fighting; but the Islamic state was under legal obligation to enforce Islamic law and to recognize no authority other than its own, superseding other authorities even when non-Muslim communities had willingly accepted the faith of Islam without fighting. Failure by non-Muslims to accept Islam or pay the poll tax made it incumbent on the Muslim State to declare jihad upon the recalcitrant individuals and communities. Thus the jihad, reflecting the normal war relations existing between Muslims and non-Muslims, was the state's instrument for transforming the dar al-harb into the dar al-Islam. It was the product of a war-like people who had embarked on a large-scale movement of expansion. Islam could not abolish the warlike character of the Arabs who were constantly at war with each other; it indeed reaffirmed the war basis of intergroup relationship by institutionalizing war as part of the Muslim legal system and made use of it by transforming war into a holy war designed to be ceaselessly declared against those who failed to become Muslims. The short intervals which are not war-and these in theory should not exceed ten years-are periods of peace. But the jihad was not the only legal means of dealing with non-Muslims since peaceful methods (negotiations, arbitration, and treaty making) were applied in regulating the relations of the believers with unbelievers when actual fighting ceased.<BR>. . .<BR><br />
'''THE DOCTRINE OF JIHAD'''<br />
<br />
<blockquote>"Every nation has its monasticism, and the monasticism of this [Muslim] nation is the jihad." -a hadith.</blockquote><br />
'''''The Meaning of Jihad'''''<br />
<br />
The term jihad is derived from the the verb jahada which means "exerted"; its juridical-theological meaning is exertion of one's power in Allah's path, that is, the spread of belief in Allah and in making His word supreme over this world. The individual's recompense would be the achievement of salvation, since the jihad is Allah's direct way to paradise. This definition is based on a Qur'anic injunction which runs as follows:<br />
<blockquote>O ye who believe! Shall I guide you to a gainful trade which will save you from painful punishment? Believe in Allah and His Apostle and carry on warfare in the path of Allah with your possessions and your persons. That is better for you. If ye have knowledge, He will forgive your sins , and will place you in the Gardens beneath which the streams flow, and in fine houses in the Gardens of Eden: that is the great gain.</blockquote><br />
The jihad, in the bread sense of exertion, does not necessarily mean war or fighting, since exertion in Allah's path may be achieved by peaceful as well as violent means. The jihad my be regarded as a form of religious propaganda that can be carried on by persuasion or by the sword. In the early Makkan revelations, the emphasis was in the main on persuasion. Muhammad, in the discharge of his prophetic functions, seemed to have been satisfied by warning his people against idolatry and inviting them to worship Allah. This is evidenced by such a verse as the following: "He who exerts himself, exerts only for his own soul," which expresses the jihad in terms of the salvation for the soul rather than a struggle for proselytization. In the Madinan revelations, the jihad is often expressed in terms of strife, and there is no doubt that in certain verses the conception of jihad is synonymous with the words war and fighting.<br />
<br />
The jurists, however, have distinguished four different ways in which the believer may fulfill his jihad obligation: by his heart; his tongue; his hands; and by the sword. The first is concerned with combating the devil and in the attempt to escape his persuasion to evil. This type of jihad, so significant in the eyes of the Prophet Muhammad, was regarded as the greater jihad. The second and the third are mainly fulfilled in supporting the right and correcting the wrong. The fourth is precisely equivalent to the meaning of war, and is concerned with fighting the unbelievers and the enemies of the faith. The believers are under the obligation of sacrificing their "wealth and lives" (Q. 61.11) in the prosecution of war.<BR>. . .<BR><br />
Thus the jihad may be regarded as Islam’s instrument for carrying out its ultimate objective by turning all people into believers, if not in the prophethood of Muhammad (as in the case of the dhimmis), at least in the belief of God. The Prophet Muhammad is reported to have declared ‘some of my people will continue to fight victoriously for the sake of the truth until the last one of them will combat the anti-Christ’. Until that moment is reached the jihad, in one form or another will remain as a permanent obligation upon the entire Muslim community. It follows that the existence of a dar al-harb is ultimately outlawed under the Islamic jural order; that the dar al-Islam permanently under jihad obligation until the dar al-harb is reduced to non-existence; and that any community accepting certain disabilities- must submit to Islamic rule and reside in the dar al-Islam or be bound as clients to the Muslim community. The universality of Islam, in its all embracing creed, is imposed on the believers as a continuous process of warfare, psychological and political if not strictly military.<ref>Khadduri, Majid, "Introduction" and "The Doctrine of Jihad," in ''War and Peace in the Law of Islam, Book 2:The Law of War: The Jihad'' (Baltimore: John Hopkins University Press, 1955), pp. 49-73.</ref>}}<br />
<br />
===Sayyid Qutb===<br />
<br />
[[w:Sayyid Qutb|Sayyid Qutb]] <span class="plainlinks">[http://en.wikipedia.org/wiki/Sayyid_Qutb (1906 -1996)]</span> was an Egyptian author, educator, Islamist, poet, and the leading intellectual of the Egyptian Muslim Brotherhood (one of the world's largest Islamic organizations) in the 1950s and '60s.<br />
<br />
{{Quote||'''''A Fight until Submission'''''<BR><blockquote>Fight against those who-despite having been given Scripture - do not truly believe in God and the Last Day, and do not treat as forbidden that which God and His Messenger have forbidden, and do not follow the religion of truth, till they pay the submission tax with a willing hand, after they have been humbled. (Verse 29)</blockquote>This verse and the ones that follow were meant to prepare the Muslims for their expedition to Tabuk and the confrontation with the Byzantines and their puppet regime of Christian Arabs, known as the Ghassanld. This suggests that the descriptions we have here were true of the people on the other side of the confrontation. They simply show the reality of those people. These descriptions are not mentioned here as conditions for fighting the people of earlier revelations, but as qualities inherent in their distorted beliefs and the actual reality of those people. Hence they provide the justification for fighting them. The ruling also applies to all those who share the same beliefs and characteristics.<br />
<br />
This verse specifies three such characteristics. (1) They do not believe in God and the Last Day; (2) they do not treat as forbidden what God has forbidden what God has forbidden and (3) they do not believe in the religion of truth.<br />
<br />
Firstly, the Jews claim that Ezra is the son of God, and the Christians assert that Christ is His son. These claims echo similar ones made by the pagans of former times. Hence, they are to be treated on the same basis as people who do not believe in God and the Last Day. Secondly, they treat their rabbis and their monks, as well as Jesus Christ, as their Lords, in place of God. This is in total conflict with the principles of the faith of truth which is based on total submission to God alone, who has no partners. As they make such claims they demonstrate that they are idolaters who do not follow the true faith. Thirdly, they try to put out the light of God's guidance with their mouths. In other words, they are at war with the divine faith. No one is ever at war with the divine faith if he truly believes in God. Fourthly, many of their monks and rabbis devour peoples property without any justification. They do so knowing that their claims to such property are false. Hence they do not treat as forbidden what God and His Messenger have made forbidden, whether we take this statement as referring to the Messenger sent to them or to the Prophet Muhammad.<br />
<br />
All these characteristics were true of the Christians in Syria and the Byzantines, as well as other Christians ever since Church Synods distorted the faith preached by Jesus Christ and claimed that he was the son of God and invented the concept of the Trinity, the conflict between the different sects and churches over the concept of Trinity notwithstanding. What we have here then is a general order stating a universal rule that applies to all those among the people of earlier revelations who share the same characteristics as the Christians of Syria and Byzantium. Aggression has been committed in the first place, against God's Lordship of<br />
the universe and against human beings who are forced to submit to deities other than God. As Islam tries to defend God's Lordship and human dignity, ignorance will try to stop it by aggression and war. This is the reality we have to realize. This Qur'anic verse commands the Muslims to fight against those among the people of earlier revelations who "do not believe in God and the Last Day." A person who claims that Ezra or Jesus is the son of God cannot be described as a believer in God. The same applies to a person who says that the Christ is the Lord, or that God is one of a Trinity, or that He manifested Himself in Jesus. It further<br />
applies to all concepts formulated by the Synods, diverse as these concepts are.Nor can we describe as believers in God and the Last-Day-those who say that they will suffer God's punishment only for a few days no matter what sins they may commit because God loves them as His sons and daughters, or because they are God's chosen people. The same applies to those who claim that all sins are forgiven through a holy communion with Jesus Christ, which is the only way to achieve forgiveness. Neither of these two groups can be described as believers in God or in the Last Day.<br />
<br />
This verse also describes the people of earlier revelations as ones who do not treat as forbidden what God and His Messenger have made forbidden. Whether the term "His Messenger" refers to the Messenger whom God sent to them in particular or to the Prophet Muhammad, the import is the same. The following verses explain this by saying that they devour other people's property by false claims, an action which has been forbidden in all divine messages and by all God's messengers. Some of the clearest examples of this are usurious transactions, the sale of<br />
bonds of forgiveness by the Church, opposition to the divine faith with brutal force as well as trying to turn believers away from their faith. Another clear example is forcing people to submit to beings other than God, and forcing them to implement laws other than those revealed by God. All these examples are covered by the description: "who do not treat as forbidden what God and His Messenger have forbidden." All this applies today to the people of earlier revelations as was applicable to them when this verse was revealed.<br />
<br />
The Qur'anic verse also describes them as not following "the religion of truth." This is clear from what we have already said. It is not part of the religion of truth to believe in the Lordship of anyone other than God, or to apply a law different from God's law, or to accept legislation enacted by any authority other than God, or to submit to anyone other than Him. All these qualities are today true of the people of earlier revelations, as it was true of them then. The condition simply that they should pay the tribute, or the submission tax,<br />
with a willing hand and that they be utterly subdued. What is the purpose of this condition, and why is it the end at which all fighting must stop? The answer is found in the fact that with such characteristics, the people of earlier revelations place themselves at war with the divine faith, both in belief and in practical terms. They are also at war with Islamic society because of the inherent conflict between the codes of living derived from the divine faith on the one hand and ignorance, or jahiliyyah, on the other. As described in these verses, the people of earlier revelations belong to jahiliyyah in both beliefs and practices. History also proves the nature of conflict, and the impossibility of co-existence between the two codes. The people of earlier revelations were determined in their opposition to the Islamic faith in the period preceding the revelation of this verse, and in the period following it, up to the present day.<br />
<br />
As the only religion of truth that exists on earth today, Islam takes appropriate action to remove all physical and material obstacles that try to impede its efforts to liberate mankind from submission to anyone other than God. That submission is translated in following the religion of truth, provided that every human being is given free choice. There must be no pressure either from the religion itself or from those forces putting up the physical obstacles. The practical way to ensure the removal of those physical obstacles while not forcing anyone to adopt Islam is to smash the power of those authorities based on false beliefs until they declare their submission and demonstrate this by paying the submission tax. When this happens, the process of liberating mankind is completed by giving every individual the freedom of choice based on conviction. Anyone who is not convinced may continue to follow his faith. However, he has to pay the submission tax to fulfill a number of objectives...by paying this tax, known as jizyah, he declares that he will not stand in physical opposition to the efforts advocating the true Divine faith. <ref>Sayyid Qutb, ''In the Shad of the Qur'an'', vol. 4, pp. 404-405</ref>}}<br />
<br />
===Ruhollah Khomeini===<br />
<br />
[[Ruhollah Khomeini]] <span class="plainlinks">[http://en.wikipedia.org/wiki/Imam_Khomeini (1900-1989)]</span> was a Shi'ite Marja and leader of the 1979 Islamic Revolution.<br />
<br />
{{Quote||Islam's jihad is a struggle against idolatry, sexual deviations, plunder, repression, and cruelty. The war waged by [non-Muslim] conquerors, however, aims at promoting lust and animal pleasures. They care not if whole countries are wiped out and many families left homeless. But those who study jihad will understand why Islam wants to conquer the whole world. All the countries conquered by Islam or to be conquered in the future will be marked for everlasting salvation. For they shall live under [God's law]. ....<br />
<br />
Those who know nothing of Islam pretend that Islam counsels against was. Those [who say this] are witless. Islam says: Kill all the unbelievers just as they would kill you all! Does this mean that Muslims should sit back until are devoured by [the unbelievers]? Islam says: Kill them [the non-Muslims], put them to the sword and scatter [their armies]. Does this mean sitting back until [non-Muslims] overcome us? Islam says: Kill in the service of Allah those who may want to kill you! Does this mean that we should surrender [to the enemy]? Islam says: Whatever good there is exists thanks to the sword and in the shadow of the sword! People cannot be made obedient except with the sword! The sword is the key to paradise, which can be opened only for holy warriors!<br />
<br />
There are hundreds of other [Koranic] psalms and hadiths urging Muslims to value war and to fight. Does all that mean that Islam is a religion that prevents men from waging war? I spit upon those foolish souls who make such a claim.<ref name="Anti-American Terrorism and the Middle East Khomeini">Excerpted from "Islam Is Not a Religion of Pacifists" (1942), "Speech at Feyziyeh Theological School" (August 24, 1979). English translation in Barry Rubin and Judith Colp Rubin, ''Anti-American Terrorism and the Middle East'' (Oxford: Oxford University Press, 2002), pp. 29, 32-36.</ref>}}<br />
<br />
{{Quote||Islam grew with blood. The great religions of the preceding prophets and the momentous religion of Islam, while clutching divine books for the guidance of the people in one hand, carried arms in the other. Abraham ... in one hand carried the books of the prophets; in the other, an ax to crush the infidels. Moses, the interlocutor of God ... in one hand carried the Pentateuch and in the other a staff, which reduced the pharoahs to the dust of ignominy, a staff that was like a dragon swallowing up the traitors.<br />
<br />
The great prophet of Islam in one hand carried the Koran and in the other a sword; the sword for crushing the traitors and the Koran for guidance. For those who could be guided, the Koran was their means of guidance, while as for those who could be guided and were plotters, the sword descended on their heads. ... Islam is a religion of blood for the infidels but a religion of guidance for other people.<br />
<br />
We have sacrificed much blood and many martyrs. Islam has sacrificed blood and martyrs.<br />
<br />
We do not fear giving martyrs. ... Whatever we give for Islam is not enough and is too little. Our lives are not worthy. Let those who wish us ill not imagine that our youths are afraid of death or of martyrdom. Martyrdom is a legacy which we have received from our prophets. Those should fear death who consider the aftermath of death to be obliteration. We, who consider the aftermath of death a life more sublime than this one, what fear have we? The traitors should be afraid. The servants of God have no fear. Our army, our gendarmerie, our police, our guards have no fear. Our guards who were [killed] ... have achieved eternal life. ...<br />
<br />
These people who want freedom, who want our youths to be free, write effusively about the freedom of our youth. What freedom do they want? ... They want the gambling casinos to remain freely open, they want heroin addicts to be free, opium addicts to be free. They want the seas to be free everywhere for the youth [i.e. mixed bathing].<ref name="Anti-American Terrorism and the Middle East Khomeini"/>}}<br />
<br />
===Bassam Tibi===<br />
<br />
<span class="plainlinks">[http://en.wikipedia.org/wiki/Bassam_Tibi Bassam Tibi]</span> (b. 1944) is a Muslim German political scientist of Syrian origin who has taught at Göttingen, Harvard, and Cornell University.<br />
<br />
{{Quote||'''THE GROUNDS FOR WAR'''<BR><br />
The Western distinction between just and unjust wars linked to specific grounds for war is unknown in Islam. Any war against unbelievers, whatever its immediate ground, is morally justified. Only in this sense can one distinguish just and unjust wars in Islamic tradition. When Muslims wage war for the dissemination of Islam, it is a just war (''futuhat'', literally "opening," in the sense of opening the world, through the use of force, to the call to Islam); when non-Muslims attack Muslims, it is an unjust war ('''idwan'').<br />
<br />
The usual Western interpretation of jihad as a "just war" in the Western sense is, therefore, a misreading of this Islamic concept. I disagree, for example, with Khadduri's interpretation of jihad as ''bellum justum''. As Khadduri himself observes:<BR><br />
<blockquote>The universality of Islam provided a unifying element for all believers, within the world of Islam, and its defensive-offensive character produced a state of warfare permanently declared against the outside world, the world of war. Thus jihad may be regarded as Islam's instument for carrying out its ultimate objective by turning all people into believers.</blockquote><br />
According to the Western just war concept, just wars are limited to a single issue; they are not universal and permanent wars grounded on a religious worldview.<br />
<br />
The classical religious doctrine of Islam understands war in two ways. The first is literal war, fighting or battle (''qital''), which in Islam is understood to be a last resort in following the Qur'anic precept to guarantee the spread of Islam, usually when non-Muslims hinder the effort to do so. The other understanding is metaphorical: war as a permanent condition between Muslims and nonbelievers. The Qur'an makes a distinction between fighting (''qital'') and aggression ('' 'idwan'') and asks Muslims not to be aggressors: "Fight for the sake of Allah against those who fight against you but do not be violent because Allah does not love aggressors" (al-Baqara 2.190). The same Qur'anic passage continues: "Kill them wherever you find them. Drive them out of places from which they drove you. ... Fight against them until idolatry is no more and Allah's religion reigns supreme" (al-Baqara 2.190-92). The Qur'anic term for fighting is here qital, not jihad. The Qur'an prescribes fighting for the spread of Islam: "Fighting is obligatory for you, much as you dislike it" (al-Baqara 2.216). The qital of Muslims against unbelievers is a religious obligation: "Fight for the cause of Allah ... how could you not fight for the cause of Allah? ... True believers fight for the cause of Allah,. but the infidels fight for idols" (al-'Nisa 4.74-76).<br />
<br />
As noted above, Muslims tend to quote Qur'an selectively to support their own ethical views. This practice has caused a loss of specificity in the meaning of jihad, as Saddam Hussein's use of the term during the Gulf War illustrates. The current dissension about the concept of jihad dates from the rise of political Islam and the eruption of sectarian religious strife. Present-day Islamic fundamentalist groups - groups whose programs are based on the revival of Islamic values - often invoke the idea of jihad to legitimize their political agendas. The reason for this misuse of the concept is simple: most fundamentalists are lay people who lack intimate knowledge of Islamic sources and who politicize Islam to justify their activities. Before the Gulf War, for example, this occurred in Egypt, during the Lebanon War, and in the civil war in Sudan. Through such overuse and misuse, the concept of jihad has become confused with the related Islamic concept of "armed fighting" (''qital''). Therefore, there is a great need for a historical analysis of the place of scripture in Islamic tradition. Although Islamic ethics of peace and war indeed mostly scriptural, scriptural references can be adequately interpreted only in a historical context.<br />
<br />
As we have seen, Islam understands itself as a mission of peace for all humanity, although this call (''da'wa'') can sometimes be pursued by war. In this sense, the ''da'wa'' is an invitation to jihad, which means fundamentally "to exert one's self" and can involve either military or nonmilitary effort. Jihad can become a war (''qital'') against those who oppose Islam, either by failing to submit to it peacefully or by creating obstacles to its spread. Although Islam glorifies neither war nor violence, those Muslims who fight and die for the ''da'wa'' are considered blessed by Allah.<ref>Bassam Tibi, "War and Peace in Islam," in ''the Ethics of War and Peace: Religious and Secular Perspectives'', ed. Terry Nardin (Princeton, NJ: Princeton University Press, 1996), pp. 128-45.</ref>}}<br />
<br />
===Ramadan Buti===<br />
<br />
<span class="plainlinks">[http://www.sunnah.org/history/Scholars/Dr_Said_R_Buti.htm Dr. M. Sa’id Ramadan Al-Buti]</span> (b. 1929) is the Head of the Beliefs and Religions Department in The Faculty of the Islamic Law, Damascus University, and a member of the High Council of Oxford Academy in England.<br />
<br />
{{Quote||The theory that our religion is a peaceful and loving religion is a wrong theory<ref>Dr. M. Sa’id Ramadan Al-Buti - "Jurisprudence of Muhammad’s Biography", Pg. 135, seventh Arabic edition, published by Azhar University of Egypt</ref><ref>Dr. M. Sa’id Ramadan Al-Buti - "Jurisprudence of Muhammad’s Biography", Pg. 73, English edition, published by Azhar University of Egypt (1988)</ref>}}<br />
<br />
{{Quote||The Holy war as it is known in Islam is basically an offensive war, and it is the duty of all Muslims of every age, when the needed military power is available, because our prophet Muhammad said that he is ordered by Allah to fight all people until they say ‘No God but Allah,’ and he is his messenger<ref>Dr. M. Sa’id Ramadan Al-Buti - "Jurisprudence of Muhammad’s Biography", Pg. 134, seventh Arabic edition, published by Azhar University of Egypt</ref>}}<br />
<br />
{{Quote||It is meaningless to talk about the holy war as only defensive, otherwise, what did the prophet mean when he said, "from now on even if they don’t invade you, you must invade them."<ref>Dr. M. Sa’id Ramadan Al-Buti - "Jurisprudence of Muhammad’s Biography", Pg. 242, seventh Arabic edition, published by Azhar University of Egypt</ref>}}<br />
<br />
===Abdullah Yusuf Azzam===<br />
<br />
<span class="plainlinks">[http://en.wikipedia.org/wiki/Abdullah_Yusuf_Azzam Abdullah Yusuf Azzam]</span> (1941 – 1989) was a highly influential Palestinian Sunni Islamic scholar and theologian.<br />
<br />
{{Quote||'''Establishing a solid foundation as a base for Islam''' <br />
<br />
Establishment of the Muslim community on an area of land is a necessity, as vital as water and air. This homeland will not come about without an organised Islamic movement which perseveres consciously and realistically upon Jihad, and which regards fighting as a decisive factor and as a protective wrapping. The Islamic movement will not be able to establish the Islamic community except through a common, people's Jihad which has the Islamic movement as its beating heart and deliberating mind.<br />
<br />
It will be like the small spark which ignites a large keg of explosives, for the Islamic movement brings about an eruption of the hidden capabilities of the Ummah, and a gushing forth of the springs of Good stored up in its depth. The Companions of the Prophet were exceedingly few in number compared to the troops who toppled the throne of the Persian Kisra and overthrew the Caesar of Rome.<br />
<br />
Nay, the tribes which reneged from Islam in the days of Abu Bakr al-Siddiq were dispatched by `Umar Ibn al-Khattab, after they had announced their repentance, to fight against the Persians. Talhah Ibn Khuwaylid al-Asadi, who had laid claim to prophethood before, became one of the most outstanding and revered heroes. Sa`d chose him for the important task of reconnoitring for information about the Persians, in which he showed outstanding courage.<br />
<br />
There are the handful of officers, some of whom may think that it is possible for them to carry out a collective Muslim effort - this is a kind of fantasy or delusion reminiscent of the past. It will be no more than a repetition of the tragedy of Abdel Nasser with the Islamic Movement once again.<br />
<br />
The popular Jihad movement with its long path of effort, great sacrifice and serious losses, purifies souls so that they tower above the lower material world. Important matters rise above petty disputes about money, short-term desires and inferior provisions. Malice disappears and souls are sharpened; and the caravan moves on up from the foot of the mountain to the lofty summit, far away from the stench of clay and the struggles of the low ground. Along the path of Jihad, the leadership is categorized. Abilities become manifest from the offerings and sacrifices, and men come forth with bravery and service.<br />
<br />
Do not think glory to be a wine-skin and songstress,<br />
<br />
For glory can come only through war and severe fighting.<br />
<br />
When important matters are the only concern, souls are uplifted above minor issues, and important things occupy people's hearts and hopes.<br />
<br />
When you embark on an honorable venture,<br />
<br />
Be not content with aiming below the stars.<br />
<br />
For the taste of death in a paltry matter<br />
<br />
Is like the taste of death in a significant matter.<br />
<br />
The cowards will see cowardice as reason,<br />
<br />
And that is the treachery of the depraved disposition.<br />
<br />
The nature of societies is precisely that of water. In stagnant water, water moss and decayed matter float on the surface, whereas flowing water will not carry scum on its surface. Similarly, the leadership of a stagnant society cannot fulfil its responsibility because leadership emerges only through movement, sacrifice, service and offering. Abu Bakr, `Umar, `Uthman and `Ali emerged as outstanding individuals through great feats and excessive sacrifices.<br />
<br />
Thus Abu Bakr was not in need of election propaganda when the Ummah reached a consensus to elect him. No sooner did the soul of the Messenger of Allah (may Allah bless him and grant him peace) ascend to meet his Lord than were all eyes turned to the open position; and they found none better than Abu Bakr (may Allah be pleased with him).<br />
<br />
The Ummah, which performs Jihad, pays a high price, and so it harvests ripe fruits. It is not easy to lose something that was won through sweat and blood. Those who sit at the helm of leadership of people by the power of the first announcement of a military revolution accomplished behind the scenes in one of the offices of mediation can easily lose everything.<br />
<br />
Whoever seized a land without fighting,<br />
<br />
It is easy for him to give it up.<br />
<br />
The Ummah of Jihad, which is led by extraordinary people who emerged through the long Jihad movement, will not easily lose command, nor serve as easy prey for collapse. It is also not easy for its enemies to make it have suspicions about its heroes' excursions. The Jihad movement familiarizes the Ummah with all its individuals, informing them that they have contributed to the price paid, and have participated in the sacrifice for the establishment of the Islamic community. Thus they will be trustworthy custodians of this newborn community which has relieved the whole Ummah from the agony of its labor-pains. Without a doubt, the Islamic community will be born, but birth cannot be accomplished without labor, and with labor there must be pain.<ref>Sheikh Abdullah Yusuf Azzam - [[Join the Caravan]] - Azzam Publications, 2nd edition, 2001, ISBN 9780954084301</ref>}}<br />
<br />
===Sayyid Abul Ala Maududi===<br />
<br />
<span class="plainlinks">[http://www.famousmuslims.com/Maududi.htm Syed Abul A'ala Maududi]</span> (1903-1979) was a Sunni Pakistani scholar, theologian, writer, and the founder of Jama'at-i Islami. <br />
<br />
{{Quote||In reality Islam is a revolutionary ideology and programme which seeks to alter the social order of the whole world and rebuild it in conformity with its own tenets and ideals. 'Muslim' is the title of that International Revolutionary Party organized by Islam to carry into effect its revolutionary programme. And 'Jihad' refers to that revolutionary struggle and utmost exertion which the Islamic Party brings into play to acheive this objective.<BR>. . .<BR><br />
Islam wishes to destroy all States and Governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam regardless of the country or the Nation which rules it. The purpose of Islam is to set up a State on the basis of its own ideology and programme, regardless of which Nation assumes the role of the standard bearer of Islam or the rule of which nation is undermined in the process of the establishment of an ideological Islamic State.<BR>. . .<BR><br />
No one has the right to become a self-appointed ruler of men and issue orders and prohibitions on his own volition and authority. To acknowledge the personal authority of a human being as the source of commands and prohibitions is tantamount to admitting him as the sharer in the Powers and Autority of God. And this is the root of all evils in the universe.<BR>. . .<BR><br />
Islam is not merely a religious creed or compund name for a few forms of worship, but a comprehensive system which envisages to annihilate all tyrannical and evil systems in the world and enforces its own programme of reform which it deems best for the well-being of mankind.<BR>. . .<BR><br />
It must be evident to you from this discussion that the objective of Islamic 'Jihad' is to eliminate the rule of an un-Islamic system and establish in its stead an Islamic system of State rule. Islam does not intend to confine this revolution to a single State or a few countries; the aim of Islam is to bring about a universal revolution.<BR>. . .<BR><br />
Islamic 'Jihad' does not seek to interfere with the faith, ideology, rituals of worship or social customs of the people. It allows them perfect freedom of religious belief and permits them to act according to their creed. However, Islamic 'Jihad' does not recognize their right to administer State affairs according to a system which, in the view of Islam, is evil. Furthermore, Islamic 'Jihad' also refuses to admit their right to continue with such practices under an Islamic government which fatally affect the publich interest from the viewpoint of Islam.<ref>Sayyid Abul Ala Maududi - [{{Reference archive|1=http://www.muhammadanism.org/Terrorism/jihah_in_islam/jihad_in_islam.pdf|2=2011-04-25}} Jihad in Islam] - Islamic Publications (Pvt.) Ltd., pp. 8, 9, 14, 19, 24, 28</ref>}}<br />
<br />
===Muhammed Salih Al-Munajjid===<br />
<br />
Sheikh Muhammed Salih Al-Munajjid (b. 1962), is a well-known Saudi Islamic scholar, lecturer, and author. The following fatwa is taken from his Islam Q&A site.<br />
<br />
{{Quote||Praise be to Allaah. <br />
<br />
Allaah has enjoined jihad for His sake upon the Muslims, for the great benefits that result from that and because of the harm caused by abandoning jihad, some of which are mentioned in Question no. 34830. <br />
<br />
Some of the reasons why jihad for the sake of Allaah is prescribed in Islam are as follows: <br />
<br />
<br />
'''1 – The main goal of jihad is to make the people worship Allaah alone and to bring them forth from servitude to people to servitude to the Lord of people. <br />
<br />
<br />
Allaah says (interpretation of the meaning): <br />
<br />
''[Quotes {{Quran|2|193}}, and {{Quran|8|39}}]''<br />
<br />
Ibn Jareer said: <br />
<br />
So fight them until there is no more shirk, and none is worshipped except Allaah alone with no partner or associate, and trials and calamities, which are disbelief and polytheism, are lifted from the slaves of Allaah on earth, and religion is all for Allaah alone, and so that obedience and worship will be devoted to Him alone and none else. <br />
<br />
Ibn Katheer said: Allaah commands us to fight the kuffaar so that there will be no fitnah, i.e., shirk, and the religion will all be for Allaah alone, i.e., the religion of Allaah will prevail over all other religions. <br />
<br />
The Prophet (peace and blessings of Allaah be upon him) said: “"I have been commanded (by Allaah) to fight the people until they testify that there is no god but Allaah and that Muhammad is the Messenger of Allaah, and they establish regular prayer and pay zakaah, then if they do that, then they save their lives and property from me except for Islamic laws and then their reckoning will be with Allaah." Narrated by al-Bukhaari (24), Muslim (33). <br />
<br />
And he (peace and blessings of Allaah be upon him) said: “I have been sent just before the Hour with the sword, so that Allaah will be worshipped alone with no partner or associate.”<br />
<br />
Narrated by Ahmad, 4869; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 2831. <br />
<br />
This purpose of jihad was present in the minds of the Sahaabah (may Allaah be pleased with them) during their battles with the enemies of Allaah. Al-Bukhaari (2925) narrated that Jubayr ibn Hayyah said: ‘Umar sent people to all the regions to fight the mushrikeen… so ‘Umar recruited us and appointed al-Nu’maan ibn Muqarrin to lead us. When we were in the land of the enemy, the representative of Chosroes came out to us with forty thousand troops. An interpreter stood up and said: “Let one of you speak to me.” Al-Mugheerah said: “Ask whatever you want.” He asked, “Who are you?” He (al-Mugheerah) said: “We are some people from among the Arabs. We used to lead a harsh and miserable life, sucking on animal skins and date stones because of hunger, wearing clothes made of camel and goat hair, worshipping trees and rocks. While we were in this state, the Lord of the heavens and the earth, exalted be His name and glorified be His greatness, sent to us a Prophet from amongst ourselves, whose father and mother we know. Our Prophet, the Messenger of our Lord, (peace and blessings of Allaah be upon him), commanded us to fight you until you worship Allaah alone or pay the jizyah. Our Prophet (peace and blessings of Allaah be upon him) told us the message from our Lord, that whoever among us is killed will go to Paradise to enjoy delights such as no one has ever seen, and whoever among us is left will become your master.” <br />
<br />
This is the truth that the Sahaabah and leaders of the Muslims proclaimed in their military campaigns. <br />
<br />
Rab’i ibn ‘Aamir said, when Rustam the commander of the Persian armies asked him, “Why have you come?”: “Allaah has sent us to bring forth whomsoever He wills from the worship of man to the worship of Allaah. <br />
<br />
When ‘Uqbah ibn Naafi’ reached Tangiers, he rode his horse into the water until the water was up to its chest, then he said: “O Allaah, bear witness that I have done my utmost, and were it not for this sea I would have travelled throughout the land fighting those who disbelieve in You, until none is worshipped except You.” <br />
<br />
<br />
'''2 – Repelling the aggression of those who attack the Muslims.''' <br />
<br />
<br />
The scholars are unanimously agreed that repelling the aggression of those who attack the Muslims is fard ‘ayn (an individual obligation) upon those who are able to do that. <br />
<br />
Allaah says (interpretation of the meaning): <br />
<br />
''[Quotes {{Quran|2|190}}, and {{Quran|9|13}}]''<br />
<br />
<br />
'''3 – Removing fitnah (tribulation)''' <br />
<br />
<br />
Fitnah is of different types: <br />
<br />
(i) That which is caused by the kuffaar who persecute the Muslims or apply pressure to them to make them give up their religion. Allaah has commanded the Muslims to fight in jihad in order to save those who are weak and oppressed. Allaah says (interpretation of the meaning): <br />
<br />
''[Quotes {{Quran|4|75}}]''<br />
<br />
(ii) The fitnah of the kuffaar themselves and their preventing others from hearing and accepting the truth. That is because the kaafir systems corrupt the innate nature and reason of people, and make them get used to worshipping and submitting to things other than Allaah, getting addicted to alcohol, wallowing in the mire of sexual licence, and losing all characteristics of virtue. Whoever is like that can rarely tell truth from falsehood, good from evil, right from wrong. So jihad is prescribed in order to remove those obstacles that prevent people from hearing and accepting the truth and getting to know it. <br />
<br />
<br />
'''4 – Protecting the Islamic state from the evil of the kuffaar.''' <br />
<br />
<br />
Hence the Prophet (peace and blessings of Allaah be upon him) ordered that the leaders of the kuffaar be killed, those who incited the enemies against the Muslims, such as the Jews Ka’b ibn al-Ashraf and Ibn Abi’l-Haqeeq. <br />
<br />
Another aspect of jihad is to protect the borders against the kuffaar. The Prophet (peace and blessings of Allaah be upon him) encouraged that as he said: “Guarding the border for one day for the sake of Allaah is better than this world and everything in it.” Al-Bukhaari, 2678. <br />
<br />
<br />
'''5 – Frightening the kuffaar, humiliating them and putting them to shame.''' <br />
<br />
<br />
Allaah says (interpretation of the meaning): <br />
<br />
''[Quotes {{cite quran|9|14|end=15|style=ref}}, and {{Quran|8|60}}]''<br />
<br />
Hence it is prescribed to fight in a manner that will strike terror into the heart of the enemy. <br />
<br />
Shaykh al-Islam [Ibn Taymiyah – may Allaah have mercy on him] was asked whether it is permissible for a soldier to wear silk or gold or silver when fighting or when the envoys of the enemy come to the Muslims. <br />
<br />
He replied: <br />
<br />
Praise be to Allaah. With regard to wearing silk in order to frighten the enemy, there are two scholarly views, the more correct of which is that it is allowed. The soldiers of Syria wrote to ‘Umar ibn al-Khattaab saying: “When we met the enemy we saw that they had covered their weapons with silk and we found that this struck terror in our hearts.” ‘Umar wrote back to them saying: “You should cover your weapons as they do.” And wearing silk is a kind of showing off, and Allaah likes showing off at the time of fighting, as it is narrated in al-Sunan that the Prophet (peace and blessings of Allaah be upon him) said: “There is a kind of showing off that Allaah likes, and a kind of showing off that Allaah hates. The showing off that Allaah likes is when a man shows off at the time of war. The kind of showing off that Allaah hates is showing off for the purpose of pride and boasting.” On the day of Uhud, Abu Dujaanah al-Ansaari showed off among the ranks, and the Prophet (peace and blessings of Allaah be upon him) said: “This is a kind of walking that Allaah hates except in this situation.” Majmoo’ al-Fataawa, 28/17 <br />
<br />
<br />
'''6 – Exposing the hypocrites''' <br />
<br />
<br />
Allaah says (Interpretation of the meaning): <br />
<br />
''[Quotes {{Quran|47|20}}]''<br />
<br />
At times of ease and plenty, the Muslims may be joined by those who seek to make worldly gains, and they do not want to make the word of Allaah prevail over the word of kufr. These people may conceal their real nature from many of the Muslims, and the most effective means of exposing them is jihad, because jihad means sacrificing oneself but these hypocrites are only indulging in hypocrisy in order to save themselves. <br />
<br />
Exposing the hypocrites was one of the major purposes that Allaah wanted the believers to achieve on the day of Uhud. <br />
<br />
Allaah says (interpretation of the meaning): <br />
<br />
''[Quotes {{Quran|3|179}}]''<br />
<br />
Ibn al-Qayyim said: <br />
<br />
This means: Allaah will not leave you in the state in which you are, where the believers are indistinguishable from the hypocrites, until the believers are made distinct from the hypocrites, as they were distinguished by the test on the day of Uhud, and Allaah will not disclose to you the unseen matters by which the one group is distinguished from the other, for they are distinguished from one another in the knowledge of the unseen that He has, but He wants to distinguish them from one another in a clear and visible manner, so that His unseen knowledge will become known and visible. <br />
<br />
<br />
'''7 – Purifying the believers of their sins and ridding them thereof''' <br />
<br />
<br />
Allaah says (interpretation of the meaning): <br />
<br />
''[Quotes {{cite quran|3|140|end=142|style=ref}}]''<br />
<br />
<br />
'''8 – Acquiring booty''' <br />
<br />
<br />
The Prophet (peace and blessings of Allaah be upon him) said: “I have been sent ahead of the Hour with the sword so that Allaah will be worshipped alone, and my provision has been placed in the shade of my spear, and humiliation has been decreed for those who go against my command, and whoever imitates a people is one of them.” Narrated by Ahmad, 4869; Saheeh al-Jaami’, 2831. <br />
<br />
Al-Haafiz said: <br />
<br />
This hadeeth indicates that war booty is permissible for this ummah, and that the provision of the Prophet (peace and blessings of Allaah be upon him) has been placed in war booty and not in other kinds of earnings. Hence some of the scholars said that it is the best kind of earnings. <br />
<br />
Al-Qurtubi said: <br />
<br />
Allaah sent provision to His Prophet (peace and blessings of Allaah be upon him) by means of his striving and He made it by means of the best kind of striving which is earning it by means of force and strength. <br />
<br />
The Prophet (peace and blessings of Allaah be upon him) went out for the battle of Badr to meet the caravan of Abu Sufyaan. <br />
<br />
Al-Qurtubi said: The fact that the Prophet (peace and blessings of Allaah be upon him) went out to meet the caravan indicates that it is permissible to take booty because it is a halaal source of income. This refutes Maalik’s view that this is makrooh, when he said that this was fighting for worldly gains. <br />
<br />
Al-Shawkaani said: Ibn Abi Jamrah said: The scholars of hadeeth are of the view that if the primary motive is to make the word of Allaah supreme, it does not matter what else is also achieved. <br />
<br />
<br />
'''9 – Taking martyrs.''' <br />
<br />
<br />
Allaah says (interpretation of the meaning): <br />
<br />
''[Quotes {{cite quran|3|140|end=141|style=ref}}]''<br />
<br />
Martyrdom is one of the highest statuses before Allaah, and the martyrs are the closest of His slaves to Him. There is no status higher than that of siddeeq apart from martyrdom. Allaah loves to take martyrs from among His slaves, who shed their blood for His love and to earn His pleasure, preferring His pleasure and His love above themselves. There is no way to attain this status except by circumstances that may lead to it such as enemies coming against the Muslims. <br />
<br />
This was said by Ibn al-Qayyim in Zaad al-Ma’aad. <br />
<br />
This is the great wisdom and those who try to put the Muslims off jihad and make them fear it, and say that jihad is no more than death, and making women widows and children orphans, pale into insignificance. <br />
<br />
<br />
'''10 – Ridding the world of corruption.''' <br />
<br />
<br />
Allaah says (interpretation of the meaning): <br />
<br />
''[Quotes {{Quran|22|40}}, and {{Quran|2|251}}]''<br />
<br />
Muqaatil said: <br />
<br />
Were it not that Allaah checked the mushriks by means of the Muslims, the mushriks would have overrun the earth and killed the Muslims and destroyed the mosques. <br />
<br />
Shaykh al-Islam Ibn Taymiyah said in al-Jawaab al-Saheeh, 2/216: <br />
<br />
So the kuffar are repelled by means of the Muslims and the worse of the two parties is repelled by the better, just as the Magians (Persians) were repelled by the Christian Byzantines, then the Christians were repelled by the believers of the ummah of Muhammad. <br />
<br />
Al-Sa’di said: The world would be corrupted if the kuffaar and evildoers were to prevail. <br />
<br />
These are some of the reasons why jihad is prescribed.<br />
We ask Allaah to bring the Muslims back to their religion. May Allaah send blessings and peace upon our Prophet Muhammad.<ref>[http://www.islamqa.com/en/ref/34647/Martyrdom The reason why jihaad is prescribed] - Islam Q&A, Fatwa No. 34647</ref>}}<br />
<br />
==See Also==<br />
<br />
{{Hub4|Jihad (Primary Sources)|Jihad (Primary Sources)}}<br />
{{Hub4|Terrorism|Terrorism}}<br />
<br />
==External Links==<br />
<br />
* [http://www.answering-islam.de/Main/Books/Hughes/jihad.htm The "Dictionary of Islam" by Thomas Patrick Hughes: Jihad] ''- [[Answering Islam]]''<br />
*[http://www.thereligionofpeace.com/Pages/In-The-Name-of-Allah.htm<!-- *[{{Reference archive|1=http://www.thereligionofpeace.com/Pages/In-The-Name-of-Allah.htm|2=2012-09-05}} ] --> In the Name of Allah: Why terrorists do what they do... in their own words.] ''- [[The Religion Of Peace]]''<br />
<br />
==References==<br />
{{Reflist|30em}}<br />
<br />
[[Category:QHS]]<br />
[[Category:Jihad and Terrorism]]<br />
[[Category:Islamic Law]]</div>WIBothttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Muhammad_and_the_Satanic_Verses&diff=95262Qur'an, Hadith and Scholars:Muhammad and the Satanic Verses2013-08-03T13:02:10Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>{{QuranHadithScholarsIndex}}<br />
==Qur'an==<br />
<br />
===Surah 53:19-22===<br />
<br />
{{quote | {{cite quran|53|19|end=22|style=ref}} |Have ye seen Lat. and 'Uzza,<BR>And another, the third (goddess), Manat?<BR>What! for you the male sex, and for Him, the female?<BR>Behold, such would be indeed a division most unfair!}}<br />
<br />
===Surah 22:52-53===<br />
<br />
{{quote | {{cite quran|22|52|end=53|style=ref}} | Never did We send a messenger or a prophet before thee, but, when he framed a desire, Satan threw some (vanity) into his desire: but Allah will cancel anything (vain) that Satan throws in, and Allah will confirm (and establish) His Signs: for Allah is full of Knowledge and Wisdom:<BR><BR><br />
That He may make the suggestions thrown in by Satan, but a trial for those in whose hearts is a disease and who are hardened of heart: verily the wrong-doers are in a schism far (from the Truth):}}<br />
<br />
==Hadith==<br />
<br />
===Sahih Bukhari===<br />
<br />
{{Quote|{{Bukhari|6|60|385}}|Narrated Ibn Abbas: The Prophet performed a prostration when he finished reciting Surat-an-Najm, and all the Muslims and pagans and Jinns and human beings prostrated along with him.}}<br />
<br />
==Sira== <br />
<br />
===Ibn Ishaq===<br />
<br />
{{Quote|Ishaq:165-167|Now the apostle was anxious for the welfare of his people, wishing to attract them as far as he could. It has been mentioned that he longed for a way to attract them, and the method he adopted is what Ibn Hamid told me that Salama said M. b. Ishaq told him from Yazid b. Ziyad of Medina from M. b. Ka'b al-Qurazi: When the apostle saw that his people turned their backs on him and he was pained by their estrangement from what he brought them from God he longed that there should come to him from God a message that would reconcile his people to him. Because of his love for his people and his anxiety over them it would delight him if the obstacle that made his task so difficult could be removed; so that he meditated on the project and longed for it and it was dear to him. Then God sent down 'By the star when it sets your comrade errs not and is not deceived, he speaks not from his own desire,' and when he reached His words 'Have you thought of al-Lat and al-'Uzza and Manat the third, the other', Satan, when he was meditating upon it, and desiring to bring it (sc. reconciliation) to his people, put upon his tongue 'these are the exalted Gharaniq whose intercession is approved.' When Quraysh heard that, they were delighted and greatly pleased at the way in which he spoke of their gods and they listened to him; while the believers were holding that what their prophet brought them from their Lord was true, not suspecting a mistake or a vain desire or a slip, and when he reached the prostration 3 and the end of the Sura in which he prostrated himself the Muslims prostrated themselves when their prophet prostrated confirming what he brought and obeying his command, and the polytheists of Quraysh and others who were in the mosque prostrated when they heard the mention of their gods, so that everyone in the mosque believer and unbeliever prostrated, except al-Walid b. al-Mughira who was an old man who could not do so, so he took a handful of dirt from the valley and bent over it. Then the people dispersed and Quraysh went out, delighted at what had been said about their gods, saying, 'Muhammad has spoken of our gods in splendid fashion. He alleged in what he read that they are the exalted Gharaniq whose intercession is approved.'<BR><br />
The news reached the prophet's companions who were in Abyssinia, it being reported that Quraysh had accepted Islam, so some men started to return while others remained behind. Then Gabriel came to the apostle and said, 'What have you done, Muhammad? You have read to these people something I did not bring you from God and you have said what He did not say to you. The apostle was bitterly grieved and was greatly in fear of God. So God sent down (a revelation), for He was merciful to him, comforting him and making light of the affair and telling him that every prophet and apostle before him desired as he desired and wanted what he wanted and Satan interjected something into his desires as he had on his tongue. So God annulled what Satan had suggested and God established His verses i.e. you are just like the prophets and apostles. Then God sent down: 'We have not sent a prophet or apostle before you but when he longed Satan cast suggestions into his longing. But God will annul what Satan has suggested. Then God will establish his verses, God being knowing and wise.' Thus God relieved his prophet's grief, and made him feel safe from his fears and annulled what Satan had suggested in the words used above about their gods by his revelation 'Are yours the males and His the females? That were indeed an unfair division' (i.e. most unjust); 'they are nothing but names which your fathers gave them as far as the words 'to whom he pleases and accepts', i.e. how can the intercession of their gods avail with Him?<br />
<BR><br />
When the annulment of what Satan had put upon the prophet's tongue came from God, Quraysh said: 'Muhammad has repented of what he said about the position of your gods with Allah, altered it and brought something else.' Now those two words which Satan had put upon the apostle's tongue were in the mouth of every polytheist and they became more violently hostile to the Muslims and the apostle's followers. Meanwhile those of his companions who had left Abyssinia when they heard that the people of Mecca had accepted Islam when they prostrated themselves with the apostle, heard when they approached Mecca that the report was false and none came into the town without the promise of protection or secretly. Of those who did come into Mecca and stayed there until he migrated to Medina and were present at Badr with him was 'Uthman b. 'Affan . . . with his wife Ruqayya d. of the apostle and Abu Hudhayfa b. 'Utba with his wife Sahla d. of Suhayl, and a number of others, in all thirty-three men.<ref name="Ishaq Satanic Verses">Ibn Ishaq, The Life of Muhammad: A Translation of Ishaq's Sirat Rasul Allah, Translated by A. Guillaume, Oxford University Press, Oxford, England, (Re-issued in Karachi, Pakistan, 1967, 13th impression, 1998) 1955, p. 146-148.</ref>}}<br />
<br />
===Al Tabari===<br />
<br />
{{Quote|{{Tabari|6|pp. 107-112}}|<center>''Satan Casts a False Revelation on the Messenger of God's Tongue''</center><br />
<BR><br />
The Messenger of God was eager for the welfare of his people and wished to effect a reconciliation with them in whatever ways he could. It is said that he wanted to find a way to do this, and what happened was as follows.<br />
<BR><br />
Ibn Humayd—Salamah--Muhammad b. Ishaq—Yazid b. Ziyad al-Madani—Muhammad b. Kali al-Qurazi: When the Messenger of God saw how his tribe turned their backs on him and was grieved to see them shunning the message he had brought to them from God, he longed in his soul that something would come to him from God which would reconcile him with his tribe. With his love for his tribe and his eagerness for their welfare it would have delighted him if some of the difficulties which they made for him could have been smoothed out, and he debated with himself and fervently desired such an outcome. Then God revealed:<br />
<BR><br />
: ''By the Star when it sets, your comrade does not err, nor is''<br />
: ''he deceived; nor does he speak out of (his own) desire ...''<br />
and when he came to the words:<br />
<br />
: '' Have you thought upon al-Lat and al-'Uzza and Manat, the third, the other?''<br />
Satan cast on his tongue, because of his inner debates and what he desired to bring to his people, the words:<br />
<br />
: ''These are the high-flying cranes; verily their intercession is accepted with approval.''<br />
When Quraysh heard this, they rejoiced and were happy and delighted at the way in which he spoke of their gods, and they lis?tened to him, while the Muslims, having complete trust in their Prophet in respect of the messages which he brought from God, did not suspect him of error, illusion, or mistake. When he came to the prostration, having completed the surah, he prostrated himself and the Muslims did likewise, following their Prophet, trusting in the message which he had brought and following his example. Those polytheists of the Quraysh and others who were in the Mosque likewise prostrated themselves because of the reference [1193] to their gods which they had heard, so that there was no one in the mosque, believer or unbeliever, who did not prostrate himself. The one exception was al-Walid b. al-Mughirah, who was a very old man and could not prostrate himself; but he took a handful of soil from the valley in his hand and bowed over that. Then they all dispersed from the mosque. The Quraysh left delighted by the mention of their gods which they had heard, saying, "Muhammad has mentioned our gods in the most favorable way possible, stating in his recitation that they are the high-flying cranes and that their intercession is received with approval."<BR><br />
The news of this prostration reached those of the Messenger of God's Companions who were in Abyssinia and people said, "The Quraysh have accepted Islam." Some rose up to return, while others remained behind. Then Gabriel came to the Messenger of God and said, "Muhammad, what have you done? You have recited to the people that which I did not bring to you from God, and you have said that which was not said to you." Then the Messenger of God was much grieved and feared God greatly, but God sent down a revelation to him, for He was merciful to him, consol?ing him and making the matter light for him, informing him that there had never been a prophet or a messenger before him who de sired as he desired and wished as he wished but that Satan had cast words into his recitation, as he had cast words on Muhammad's tongue. Then God cancelled what Satan had thus cast, and established his verses by telling him that he was like other prophets and messengers, and revealed:<br />
<br />
: '' Never did we send a messenger or a prophet before you but that when he recited (the Message) Satan cast words into his recitation (umniyyah). God abrogates what Satan casts. Then God established his verses. God is knower, wise.''<br />
<br />
Thus God removed the sorrow from his Messenger, reassured him about that which he had feared and cancelled the words [1194] which Satan had cast on his tongue, that their gods were the high-flying cranes whose intercession was accepted with approval. He now revealed, following the mention of "al-Lat, al-'Uzza and Manat, the third, the other," the words:<br />
<br />
: ''Are yours the males and his the females? That indeed were an unfair division!<BR>They are but names which you have named, you and your fathers ...''<BR><br />
to the words:<br />
: ''to whom he wills and accepts.''<br />
This means, how can the intercession of their gods avail with God?<br />
<BR><br />
<br />
When Muhammad brought a revelation from God cancelling what Satan had cast on the tongue of His Prophet, the Quraysh said, "Muhammad has repented of what he said concerning the position of your gods with God, and has altered it and brought something else." Those two phrases which Satan had cast on the tongue of the Messenger of God were in the mouth of every polytheists, and they became even more ill-disposed and more violent in their persecution of those of them who had accepted Islam and followed the Messenger of God.<br />
<BR><br />
<br />
Those of the Companions of the Messenger of God who had left Abyssinia upon hearing that Quraysh had accepted Islam by prostrating themselves with the Messenger of God now approached. When they were near Mecca, they heard that the report that the people of Mecca had accepted Islam was false. Not one of them entered Mecca without obtaining protection or entering secretly. Among those who came to Mecca and remained there until they emigrated to al-Madinah and were present with the Prophet at Badr, were, from the Banu 'Abd Shams b. 'Abd Manaf b. Qusayy, 'Uthman b. 'Affan b. Abi al-'As b. Umayyah, accompanied by his wife Ruqayyah the daughter of the Messenger of God; Abu Hudhayfah b. 'Utbah b. Rabi'ah b. 'Abd Shams, accompanied by his [1195] wife Sahlah bt. Suhayl; together with a number of others numbering thirty-three men. <br />
<br />
Al-Qasim b. al-Hasan—al-Husayn b. Daud—Hajja—Abu Ma-'shar—Muhammad b. Ka'b al-Qurazi and Muhammad b. Qays: The Messenger of God was sitting in a large gathering of Quraysh, wishing that day that no revelation would come to him from God which would cause them to turn away from him. Then God revealed:<br />
<br />
: ''By the Star when it sets, your comrade does not err, nor is he deceived ...''<br />
and the Messenger of God recited it until he came to:<br />
<br />
: '' Have you thought upon al-Lat and al-'Uzza and Manat, the third, the other?''<br />
when Satan cast on his tongue two phrases:<br />
<br />
: ''These are the high flying cranes; verily their intercession is to be desired.''<br />
<br />
He uttered them and went on to complete the surah. When he prostrated himself at the end of the surah, the whole company prostrated themselves with him. Al-Walid b. al-Mughirah raised some dust to his forehead and bowed over that, since he was a very old man and could not prostrate himself. They were satisfied with what Muhammad had uttered and said, "We recognize that it is God who gives life and death, who creates and who provides sustenance, but if these gods of ours intercede for us with him, and if you give them a share, we are with you."<br />
<BR><br />
<br />
That evening Gabriel came to him and reviewed the surah with him, and when he reached the two phrases which Satan had cast upon his tongue he said, "I did not bring you these two." Then the Messenger of God said, "I have fabricated things against God and have imputed to Him words which He has not spoken." Then God revealed to him:<br />
<br />
: ''And they indeed strove hard to beguile you away from what we have revealed to you, that you should invent other than it against us ...''<br />
<br />
to the words:<br />
<br />
: ''and then you would have found no helper against us.''<br />
He remained grief-stricken and anxious until the revelation of the verse:<br />
<br />
: ''[1196] Never did we send a messenger or a prophet before you ...''<br />
to the words<br />
<br />
: '' ... God is knower, wise.''<br />
When those who had emigrated to Abyssinia heard that all the people of Mecca had accepted Islam, they returned to their clans, saying, "They are more dear to us"; but they found that the people had reversed their decision when God cancelled what Satan had cast upon the Messenger of God's tongue.<ref>Al-Tabari (838? – 923 A.D.), The History of al-Tabari (Ta’rikh al-rusul wa’l-muluk), Vol. VI: Muhammad at Mecca, pp. 107-112. Translated by W. M. Watt and M.V. McDonald, SUNY Press, Albany, NY, 1988, ISBN: 0-88706-707-7, pp. 107-112.</ref>}}<br />
<br />
===Ibn Sa'd===<br />
<br />
{{Quote||<center>''Account of the Causes of the Return of the Companions of the Prophet, from Abyssinia''</center><br />
<br />
<br />
Muhammad Ibn Umar informed us; he said: Yunus Ibn Muhammad Ibn Fudalah al-Azfari related to me on the authority of his father (second chain) he (Ibn Sa'd) said: Kthir Ibn Zayd related to me on the authority of al-Muttalib Ibn Abd Allah Ibn Hantab; they said: "the apostle of Allah had seen his people departing from him. He was one day sitting alone when he expressed a desire: "I wish, Allah had not revealed to me anything distasteful to them."<br />
<br />
Then the apostle of Allah, approached them (Quraysh) and got close to them, and they also came near to him. One day he was sitting in their assembly near the Ka'bah, and he recited: "By the Star when it sets", (1) till he reached, "Have ye thought upon Al-Uzza and Manat, the third, the other". (2) Satan made him repeat these two phrases: "These idols are high and their intercession is expected". The apostle of Allah repeated them, and he went on reciting the whole surah and then fell in prostration, and the people also fell in prostration with him. Al-Walid Ibn al-Mughirah, who was an old man and could not prostrate, took a handful of dust to his forehead and prostrated on it. It is said: Abu Uhayhah Sa'id Ibn al-As, being an old man took dust and prostrated on it. Some people say: It was al-Walid who took the dust; others say: It was Abu Uhayhah; while other say: Both did it. They were pleased with what the apostle of Allah had uttered. They said: "We know that Allah gives life and causes death. He creates and gives us provisions, but our deities will intercede with Him, and in what you have assigned to them, we are with you." These words pricked the apostle of Allah.<br />
<br />
He was sitting in his house and when it was evening, Gabriel came to him and revised the surah. Then Gabriel said: "Did I bring these two phrases?" The apostle of Allah said: "I ascribed to Allah, what He had not said."<br />
<br />
Then Allah revealed to him: "And they indeed strove hard to beguile you (Muhammad) away from that which We have inspired you, that you should invent other than it against Us; and then would they have accepted you as a friend. And if We had not made you wholly firm you might almost have inclined to them a little, Then had We made you taste a double (punishment) of living and a double (punishment) of dying then had you found no helper against Us.""(1)<br />
<br />
Muhammad Ibn Umar informed us; he said: Muhammad Ibn Abd Allah related to me on the authority of al-Zuhri, he on the authority of Abu Bakr Ibn Abd al-Rahman Ibn al-Harith Ibn Hisham; he said: "This prostration became know to people till the news reached Abyssinia and the Companions of the apostle of Allah that the people of Makkah fell in protraction and joined Islam including al-Walid. Ibn al-Mughirah and Abu Uhayhah who prostrated behind the prophet. The people said: "When such persons have joined Islam, who else remains in Makkah?" They said: "Our relatives are dear to us." So they returned. Where they were at a distance of one hour's walk from Makkah, they confronted some horsemen of Kinanah. They inquired about the Quraysh and their affairs. The horse men said: "Muhammad spoke well of their deities, so they followed him but then they turned apostate. He began to abuse their gods and they began to harm him. We left them in this struggle." They discussed that they should return to Abyssinia; but then they said: "We have reached here, so let us enter (the town), see the Quraysh and visit our families and then return.""<br />
<br />
Muhammad Ibn Umar informed us; he said: Muhammad Ibn Abd Allah related to me on the authority of al-Zuhri, he on the authority of Abu Bakr Ibn Abd al Rahman; he said: "They entered Makkah and none entered it except under (some one's) protection; Ibn Masud stayed for a short time and returned to Abyssinia."<br />
<br />
Muhammad Ibn Umar said: "They had left (Makkah) in the month of Rajab in the fifth year. There they remained in the months of Shaban and Ramadan. The incident of prostration took place in Ramadan, and they returned in Shawwal in the fifth year."<ref>Ibn Sa'd's "Kitab al Tabaqat al Kabir" (Book of the Major Classes), Volume 1, parts 1 and 2, pp. 236 - 239, translated by S. Moinul Haq, published by the Pakistan Historical Society.</ref>}}<br />
<br />
===Al Waqidi===<br />
<br />
{{Quote||"On a certain day, the chief men of Mecca, assembled in a group beside the Kaaba, discussed as was their wont the affairs of the city; when Mahomet appeared and, seating himself by them in a friendly manner, began to recite in their hearing the 53 Sura.... "<br />
<br />
"And see ye not Lat and Ozza, and Manat the third besides?"<br />
<br />
"When he had reached this verse, the devil suggested an expression of the thoughts which for many a day had possessed his soul; and put into his mouth words of reconciliation and compromise, the revelation of which he had been longing for from God, namely;<br />
<br />
"These are the exalted Females, and verily their intercession is to be hoped for"<br />
<br />
"The Coreish were surprised and delighted with this acknowledgement of their deities; and as Mahomet wound up the Sura with the closing words<br />
<br />
"Wherefore bow down before God, and serve Him"<br />
<br />
"the whole assembly prostrated themselves with one accord on the ground and worshipped. Walid alone, the son of Mughira, unable from the infirmities of age to bow down, took a handful of earth and worshipped, pressing it to his forehead."<br />
<br />
"And all the people were pleased at that which Mahomet had spoke, and they began to say,<br />
"Now we know that it is the Lord alone that give life and takes it away, that created and supports. These our goddesses make intercession with Him for us; and as thou has conceded unto them a portion, we are content to follow thee". But their words disquieted Mahomet, and he retired to his house. In the evening Gabriel visited him; and the prophet recited the Sura unto him. And Gabriel said, "What is this that thou has done? Thou has repeated before the people words that I never gave unto thee". So Mahomet grieved sore, and feared the Lord greatly; and he said, "I have spoken of God that which He had not said." But the Lord comforted His prophet, and restored his confidence, and cancelled the verse, and revealed the true reading thereof (as it now stands), namely,<br />
<br />
"And see ye not Lat and Ozza, and Manat the third beside? What! Shall there be male progeny unto you, and female unto him? That were indeed an unjust partition! They are naught but names, which ye and your Fathers have invented, etc."<ref> "The Life of Mahomet", Volume 2, pp. 150 - 152, by W. Muir, quoting "Kitab al-Wakidi", published in London.</ref>}}<br />
<br />
==Tafsir==<br />
<br />
===Al-Jalalayn===<br />
<br />
{{Quote|1=[{{Reference archive|1=http%3A%2F%2Fwww.altafsir.com%2FTafasir.asp%3FtMadhNo%3D0%26tTafsirNo%3D74%26tSoraNo%3D22%26tAyahNo%3D52%26tDisplay%3Dyes%26UserProfile%3D0%26LanguageId%3D2|2=2013-03-26}} Surah 22 Ayah 52-53]<BR>Tafsir al-Jalalayn, trans. Feras Hamza, Royal Aal al-Bayt Institute for Islamic Thought|2=And We did not send before you any messenger (rasūl) — this is a prophet who has been commanded to deliver a Message — or prophet (nabī) — one who has not been commanded to deliver anything — but that when he recited [the scripture] Satan cast into his recitation, what is not from the Qur’ān, but which those to whom he [the prophet] had been sent would find pleasing. The Prophet (s) had, during an assembly of the [men of] Quraysh, after reciting the [following verses from] sūrat al-Najm, Have you considered Lāt and ‘Uzzā? And Manāt, the third one? [53:19-20] added, as a result of Satan casting them onto his tongue without his [the Prophet’s] being aware of it, [the following words]: ‘those are the high-flying cranes (al-gharānīq al-‘ulā) and indeed their intercession is to be hoped for’, and so they [the men of Quraysh] were thereby delighted. Gabriel, however, later informed him [the Prophet] of this that Satan had cast onto his tongue and he was grieved by it; but was [subsequently] comforted with this following verse that he might be reassured [of God’s pleasure]: thereat God abrogates, nullifies, whatever Satan had cast, then God confirms His revelations. And God is Knower, of Satan’s casting of that which has been mentioned, Wise, in His enabling him [Satan] to do such things, for He does whatever He will.<BR><BR>That He may make what Satan has cast a trial, a test, for those in whose hearts is a sickness, dissension and hypocrisy, and those whose hearts are hardened, namely, the idolaters, [hardened] against acceptance of the truth. For truly the evildoers, the disbelievers, are [steeped] in extreme defiance, [in] a protracted feud with the Prophet (s) and the believers, for his tongue uttered mention of their gods in a way that pleased them, and yet this was later nullified.}}<br />
<br />
==See Also==<br />
<br />
{{Hub4|Satanic Verses|Satanic Verses}}<br />
<br />
==References==<br />
{{reflist}}<br />
[[Category:QHS]]<br />
[[Category:Qur'an]]</div>WIBothttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Reproduction&diff=95261Qur'an, Hadith and Scholars:Reproduction2013-08-03T13:02:00Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>{{QuranHadithScholarsIndex}}<br />
==Qur'an==<br />
<br />
{{Quote|{{Quran|2|223}}|Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand; and fear Allah. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe.}}<br />
<br />
{{Quote|{{Quran|16|4}}|He has created man from a sperm-drop; and behold this same (man) becomes an open disputer! }}<br />
<br />
{{Quote|{{Quran|18|37}}|His companion said to him, in the course of the argument with him: "Dost thou deny Him Who created thee out of dust, then out of a sperm-drop, then fashioned thee into a man? }}<br />
<br />
{{Quote|{{Quran|22|5}}|O mankind! if ye have a doubt about the Resurrection, (consider) that We created you '''out of dust''', then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes...}}<br />
<br />
{{Quote|{{Quran-range|23|12|14}}|Man We did create from a quintessence (of clay); Then We placed him as (a drop of) sperm in a place of rest, firmly fixed; Then We made the sperm into a clot of congealed blood; then of that clot We made a (foetus) lump; then we made out of that lump bones and clothed the bones with flesh; then we developed out of it another creature. So blessed be Allah, the best to create! }}<br />
<br />
{{Quote|{{Quran|32|8}}|And made his progeny from a quintessence of the nature of a fluid despised:}}<br />
<br />
{{Quote|{{Quran|35|11}}|And Allah did create you from dust; then from a sperm-drop; then He made you in pairs. And no female conceives, or lays down (her load), but with His knowledge. Nor is a man long-lived granted length of days, nor is a part cut off from his life, but is in a Decree (ordained). All this is easy to Allah. }}<br />
<br />
{{Quote|{{Quran|36|77}}|Doth not man see that it is We Who created him from sperm? yet behold! he (stands forth) as an open adversary! }}<br />
<br />
{{Quote|{{Quran|40|67}}|It is He Who has created you from dust then from a sperm-drop, then from a leech-like clot; then does he get you out (into the light) as a child: then lets you (grow and) reach your age of full strength; then lets you become old,- though of you there are some who die before;- and lets you reach a Term appointed; in order that ye may learn wisdom. }}<br />
<br />
{{Quote|{{Quran-range|53|45|46}}|That He did create in pairs,- male and female, From a seed when lodged (in its place); }}<br />
<br />
{{Quote|{{Quran-range|75|36|40}}|Does man think that he will be left uncontrolled, (without purpose)? Was he not a drop of sperm emitted (in lowly form)? Then did he become a leech-like clot; then did (Allah) make and fashion (him) in due proportion. And of him He made two sexes, male and female. Has not He, (the same), the power to give life to the dead? }}<br />
<br />
{{Quote|{{Quran|76|2}}|Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of Hearing and Sight. }}<br />
<br />
{{Quote|{{Quran|77|20}}|Have We not created you from a fluid (held) despicable?- }}<br />
<br />
{{Quote|{{Quran-range|86|5|7}}|Now let man but think from what he is created! He is created from a drop emitted- Proceeding '''from between the backbone and the ribs''':}}<br />
<br />
{{Quote|{{Quran-range|96|1|2}}|Proclaim! (or read!) in the name of thy Lord and Cherisher, Who created- Created man, out of a (mere) clot of congealed blood:}}<br />
<br />
==Hadith==<br />
<br />
===Embryology===<br />
<br />
{{Quote|{{Bukhari|4|54|430}}|Narrated 'Abdullah bin Mus'ud: <br />
<br />
“Allah's Apostle, the true and truly inspired said, "(The matter of the Creation of) '''a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period'''.”}} <br />
<br />
{{Quote|{{Bukhari|4|55|549}}|Narrated Abdullah: Allah's Apostle, the true and truly inspired said, "(as regards your creation), '''every one of you is collected in the womb of his mother for the first forty days, and then he becomes a clot for an other forty days, and then a piece of flesh for an other forty days'''. Then Allah sends an angel to write four words: He writes his deeds, time of his death, means of his livelihood, and whether he will be wretched or blessed (in religion). Then the soul is breathed into his body. So a man may do deeds characteristic of the people of the (Hell) Fire, so much so that there is only the distance of a cubit between him and it, and then what has been written (by the angel) surpasses, and so he starts doing deeds characteristic of the people of Paradise and enters Paradise. Similarly, a person may do deeds characteristic of the people of Paradise, so much so that there is only the distance of a cubit between him and it, and then what has been written (by the angel) surpasses, and he starts doing deeds of the people of the (Hell) Fire and enters the (Hell) Fire." }}<br />
<br />
{{Quote|{{Bukhari|4|55|550}}|Narrated Anas bin Malik: The Prophet said, "Allah has appointed an angel in the womb, and the angel says, 'O Lord! A drop of discharge (i.e. of semen), O Lord! a clot, O Lord! a piece of flesh.' '''And then, if Allah wishes to complete the child's creation, the angel will say. 'O Lord! A male or a female?''' O Lord! wretched or blessed (in religion)? What will his livelihood be? What will his age be?' The angel writes all this while the child is in the womb of its mother." }}<br />
<br />
{{Quote|{{Bukhari|8|77|593}}|Narrated 'Abdullah: Allah's Apostle, the truthful and truly-inspired, said, "'''Each one of you collected in the womb of his mother for forty days, and then turns into a clot for an equal period (of forty days) and turns into a piece of flesh for a similar period (of forty days)''' and then Allah sends an angel and orders him to write four things, i.e., his provision, his age, and whether he will be of the wretched or the blessed (in the Hereafter). Then the soul is breathed into him. And by Allah, a person among you (or a man) may do deeds of the people of the Fire till there is only a cubit or an arm-breadth distance between him and the Fire, but then that writing (which Allah has ordered the angel to write) precedes, and he does the deeds of the people of Paradise and enters it; and a man may do the deeds of the people of Paradise till there is only a cubit or two between him and Paradise, and then that writing precedes and he does the deeds of the people of the Fire and enters it."}}<br />
<br />
{{Quote|{{Bukhari|8|77|594}}|Narrated Anas bin Malik: <br />
<br />
“The Prophet said, "Allah puts an angel in charge of the uterus and the angel says, 'O Lord, (it is) semen! O Lord, (it is now) a clot! O Lord, (it is now) a piece of flesh.' '''And then, if Allah wishes to complete its creation, the angel asks, 'O Lord, (will it be) a male or a female?'''”}} <br />
<br />
{{Quote|{{Bukhari|9|93|546}}|Narrated 'Abdullah bin Mas'ud: Allah's Apostle the true and truly inspired, narrated to us, "'''The creation of everyone of you starts with the process of collecting the material for his body within forty days and forty nights in the womb of his mother. Then he becomes a clot of thick blood for a similar period (40 days) and then he becomes like a piece of flesh for a similar period'''. Then an angel is sent to him (by Allah) and the angel is allowed (ordered) to write four things; his livelihood, his (date of) death, his deeds, and whether he will be a wretched one or a blessed one (in the Hereafter) and then the soul is breathed into him. So one of you may do (good) deeds characteristic of the people of Paradise so much that there is nothing except a cubit between him and Paradise but then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of Hell (Fire) and (ultimately) enters Hell (Fire); and one of you may do (evil) deeds characteristic of the people of Hell (Fire) so much so that there is nothing except a cubit between him and Hell (Fire), then what has been written for him decides his behavior and he starts doing (good) deeds characteristic of the people of Paradise and ultimately) enters Paradise." (See Hadith No. 430, Vol. 4)}}<br />
<br />
{{Quote|{{Muslim|33|6390}}|Abdullah (b. Mas'ud) reported that Allah's Messenger (may peace be upon him) who is the most truthful (of the human beings) and his being truthful (is a fact) said: Verily your creation is on this wise. '''The constituents of one of you are collected for forty days in his mother's womb in the form of blood, after which it becomes a clot of blood in another period of forty days. Then it becomes a lump of flesh''' and forty days later Allah sends His angel to it with instructions concerning four things, so the angel writes down his livelihood, his death, his deeds, his fortune and misfortune. By Him, besides Whom there is no god, that one amongst you acts like the people deserving Paradise until between him and Paradise there remains but the distance of a cubit, when suddenly the writing of destiny overcomes him and he begins to act like the denizens of Hell and thus enters Hell, and another one acts in the way of the denizens of Hell, until there remains between him and Hell a distance of a cubit that the writing of destiny overcomes him and then he begins to act like the people of Paradise and enters Paradise.}}<br />
<br />
{{Quote|{{Muslim|33|6391}}|This hadith has been reported on the authority of A'mash with the same chain of transmitters and in the hadith transmitted on the authority of Waki' (the words are):" The creation of any one of you is like this that (semen) is collected in the womb of the mother for forty nights," and in the hadith transmitted on the authority of Shu'ba (the words are):" Forty nights and forty days." And in the hadith transmitted on the authority of Jarir and 'Isa (the words are):" Forty days."}}<br />
<br />
{{Quote|{{Muslim|33|6397}}|Anas b. Malik reported directly from Allah's Messenger (may peace be upon him) that he said: Allah, the Exlated and Glorious, has appointed an angel as the caretaker of the womb, and he would say: My Lord, it is now a drop of semen; my Lord, It is now a clot of blood; my Lord, it has now become a lump of flesh, '''and when Allah decides to give it a final shape, the angel says: My Lord, would it be male or female''' or would he be an evil or a good person? What about his livelihood and his age? And it is all written as he is in the womb of his mother.}}<br />
<br />
===Semen Production===<br />
<br />
{{Quote|{{Bukhari|8|76|562}}|Narrated Anas bin Malik: The Prophet said, "Allah will say to the person who will have the minimum punishment in the Fire on the Day of Resurrection, 'If you had things equal to whatever is on the earth, would you ransom yourself (from the punishment) with it?' He will reply, Yes. Allah will say, 'I asked you a much easier thing than this '''while you were in the backbone of Adam''', that is, not to worship others besides Me, but you refused and insisted to worship others besides Me."'}}<br />
<br />
{{Quote|{{Bukhari|4|55|551}}|Narrated Anas: The Prophet said, "Allah will say to that person of the (Hell) Fire who will receive the least punishment, 'If you had everything on the earth, would you give it as a ransom to free yourself (i.e. save yourself from this Fire)?' He will say, 'Yes.' Then Allah will say, ''''While you were in the backbone of Adam''', I asked you much less than this, i.e. not to worship others besides Me, but you insisted on worshipping others besides me.' "}}<br />
<br />
{{Quote|{{Bukhari|4|55|546}}|Narrated Anas: When 'Abdullah bin Salam heard the arrival of the Prophet at Medina, he came to him and said, "I am going to ask you about three things which nobody knows except a prophet: What is the first portent of the Hour? What will be the first meal taken by the people of Paradise? Why does a child resemble its father, and why does it resemble its maternal uncle" Allah's Apostle said, "Gabriel has just now told me of their answers." 'Abdullah said, "He (i.e. Gabriel), from amongst all the angels, is the enemy of the Jews." Allah's Apostle said, "The first portent of the Hour will be a fire that will bring together the people from the east to the west; the first meal of the people of Paradise will be Extra-lobe (caudate lobe) of fish-liver. '''As for the resemblance of the child to its parents: If a man has sexual intercourse with his wife and gets discharge first, the child will resemble the father, and if the woman gets discharge first, the child will resemble her.'''" On that 'Abdullah bin Salam said, "I testify that you are the Apostle of Allah."}}<br />
<br />
{{Quote|{{Bukhari|8|73|113}}|Narrated Zainab bint Um Salama: Um Sulaim said, "O Allah's Apostle! Verily Allah is not shy of (telling you) the truth. Is it essential for a woman to take a bath after she had a wet dream (nocturnal sexual discharge)?" He said, "Yes, if she notices discharge. On that Um Salama laughed and said, "Does a woman get a (nocturnal sexual) discharge?" He said, "'''How then does (her) son resemble her (his mother)?'''"}}<br />
<br />
{{Quote|{{Muslim|3|614}}|Thauban, the freed slave of the Messenger of Allah (may peace be upon him), said: ... He (the Jew) said: I have come to ask you about a thing which no one amongst the people on the earth knows except an apostle or one or two men besides him. He (the Holy Prophet) said: Would it benefit you if I tell you that? He (the Jew) said: I would lend ears to that. He then said: I have come to ask you about the child. He (the Holy Prophet) said: '''The reproductive substance of man is white and that of woman yellow, and when they have sexual intercourse and the male's substance prevails upon the female's substance, it is the male child that is created by Allah's Decree, and when the substance of the female prevails upon the substance contributed by the male, a female child is formed by the Decree of Allah'''. The Jew said: What you have said is true; verily you are an Apostle. He then returned and went away. The Messenger of Allah (may peace be upon him) said: He asked me about such and such things of which I have had no knowledge till Allah gave me that.}}<br />
<br />
{{Quote|{{Muslim|3|615}}|This tradition has been narrated by Mu'awyia b. Salim with the same chain of transmitters except for the words: I was sitting beside the Messenger of Allah" and some other minor alterations.}}<br />
<br />
===Miscellaneous===<br />
<br />
{{Quote|[[Compendium of Muslim Texts|Sahih Bukhari]] [{{Compendium-of-muslim-texts-base-url}}/hadith/bukhari/052-sbt.php#004.052.074i 4:52:74i]|Narrated Abu Huraira: Allah's Apostle said, "Once Solomon, son of David said, '(By Allah) Tonight I will have sexual intercourse with one hundred (or ninety-nine) women each of whom will give birth to a knight who will fight in Allah's Cause.' On that a (i.e. if Allah wills) but he did not say, Allah willing.' Therefore only one of those women conceived and gave birth to a half-man. By Him in Whose Hands Muhammad's life is, '''if he had said, "Allah willing', (he would have begotten sons) all of whom would have been knights striving in Allah's Cause'''."}}<br />
<br />
{{Quote|{{Bukhari|8|82|830}}|Narrated Abu Huraira: "'''A bedouin came to Allah's Apostle and said, "My wife has delivered a black child."''' The Prophet said to him, "Have you camels?" He replied, "Yes." The Prophet said, "What color are they?" He replied, "They are red." The Prophet further asked, "Are any of them gray in color?" He replied, "Yes." The Prophet asked him, "Whence did that grayness come?" He said, "I think it descended from the camel's ancestors." Then the Prophet said (to him), "Therefore, '''this child of yours has most probably inherited the color from his ancestors'''."}}<br />
<br />
==Scholars==<br />
<br />
====Ibn Kathir====<br />
<br />
{{Quote|1=[{{Reference archive|1=http://www.islam-universe.com/tafsir_ibn_kathir/86.57841.html|2=2011-11-15}} How Man is created is a Proof of Allah's Ability to Return Him to Him]<BR>Tafsir Ibn Kathir|2=(He is created from a water gushing forth.) meaning, the sexual fluid that comes out bursting forth from the man and the woman. Thus, the child is produced from both of them by the permission of Allah. Due to this Allah says,<br />
<br />
''(Proceeding from between the backbone and the ribs.)'' meaning, '''the backbone (or loins) of the man and the ribs of the woman, which is referring to her chest'''. Shabib bin Bishr reported from `Ikrimah who narrated from Ibn `Abbas that he said,<br />
<br />
(Proceeding from between the backbone and the ribs.) "'''The backbone of the man and the ribs of the woman'''. It (the fluid) is yellow and fine in texture. The child will not be born except from both of them (i.e., their sexual fluids)." Concerning Allah's statement,<br />
<br />
''(Verily, He is Able to bring him back (to life)!)'' This means that He is able to return this man that is created from fluid gushed forth. In other words, He is able to repeat his creation and resurrect him to the final abode. This is clearly possible, because whoever is able to begin the creation then he surely is able to repeat it. Indeed Allah has mentioned this proof in more than one place in the Qur'an.}}<br />
<br />
====Al Jalalayn====<br />
<br />
{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=86&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 86 Ayah 5-6]<BR>Tafsir al-Jalalayn, trans. Feras Hamza, Royal Aal al-Bayt Institute for Islamic Thought|2=So let man consider, by way of reflection, from what he was created, from what thing: the response is: He was created from a gushing fluid, gushing forth from the '''man and the woman''' into the womb,}}<br />
<br />
==See Also==<br />
<br />
{{Hub4|Reproduction|Reproduction}}<br />
<br />
[[Category:QHS]]<br />
[[Category:Islam and Science]]</div>WIBothttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Rape_of_Slaves,_Prisoners,_and_Wives&diff=95260Qur'an, Hadith and Scholars:Rape of Slaves, Prisoners, and Wives2013-08-03T13:01:50Z<p>WIBot: Bot: Using Hub4 template.</p>
<hr />
<div>{{QuranHadithScholarsIndex}}<br />
==Qur'an==<br />
<br />
{{quote | {{cite quran|2|222|end=223|style=ref}} | <br />
They ask thee concerning women's courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. '''But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah'''.<br />
<br />
"Your women are a tilth for you (to cultivate) '''so go to your tilth as ye will''', and send (good deeds) before you for your souls, and fear Allah, and know that ye will (one day) meet Him. Give glad tidings to believers, (O Muhammad)."}}<br />
<br />
{{Quote|{{Quran|4|3}}| If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, '''or (a captive) that your right hands possess.'''}}<br />
<br />
{{Quote|{{Quran|4|24}}| "Also (prohibited are) women already married, '''except those whom your right hands possess''': Thus hath Allah ordained (Prohibitions) against you: Except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your property,- desiring chastity, not lust, seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, agree Mutually (to vary it), there is no blame on you, and Allah is All-knowing, All-wise."}}<br />
<br />
{{quote | {{cite quran|23|5|end=6|style=ref}} | <br />
Who abstain from sex, '''Except with those joined to them in the marriage bond, or (the captives) whom their right hands possess''',- for (in their case) they are free from blame,}}<br />
<br />
{{Quote|{{Quran|33|50}}|O Prophet! We have made lawful to thee thy wives to whom thou hast paid their dowers; '''and those whom thy right hand possesses out of the prisoners of war''' whom Allah has assigned to thee; and daughters of thy paternal uncles and aunts, and daughters of thy maternal uncles and aunts, who migrated (from Makka) with thee; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her;- this only for thee, and not for the Believers (at large); We know what We have appointed for them as to their wives and the captives whom their right hands possess;- in order that there should be no difficulty for thee. And Allah is Oft-Forgiving, Most Merciful.}}<br />
<br />
{{quote | {{cite quran|70|22|end=30|style=ref}} | <br />
"Not so the worshippers, who are steadfast in prayer, who set aside a due portion of their wealth for the beggar and for the deprived, who truly believe in the Day of Reckoning and dread the punishment of their Lord (for none is secure from the punishment of their Lord); who restrain their carnal desire (save with their wives '''and their slave girls''', for these are lawful to them: he that lusts after other than these is a transgressor..."}}<br />
<br />
==Hadith==<br />
<br />
===Raping Prisoners of War===<br />
<br />
{{Quote|{{Bukhari|5|59|459}}|Narrated Ibn Muhairiz: <br />
<br />
I entered the Mosque and saw Abu Said Al-Khudri and sat beside him and asked him about Al-Azl (i.e. coitus interruptus). Abu Said said, "We went out with Allah's Apostle for the Ghazwa of Banu Al-Mustaliq and we received captives from among the Arab captives and we desired women and celibacy became hard on us and we loved to do coitus interruptus. So when we intended to do coitus interrupt us, we said, 'How can we do coitus interruptus before asking Allah's Apostle who is present among us?" We asked (him) about it and he said, 'It is better for you not to do so, for if any soul (till the Day of Resurrection) is predestined to exist, it will exist."}}<br />
<br />
{{Quote|{{Muslim|8|3432}}|Abu Sa'id al-Khudri (Allah her pleased with him) reported that at the Battle of Hanain Allah's Messenger (may peace be upon him) sent an army to Autas and encountered the enemy and fought with them. Having overcome them and taken them captives, the Companions of Allah's Messenger (may peace te upon him) seemed to refrain from having intercourse with captive women because of their husbands being polytheists. Then Allah, Most High, sent down regarding that:" And women already married, except those whom your right hands possess (iv. 24)" (i. e. they were lawful for them when their 'Idda period came to an end).}}<br />
<br />
{{Quote|{{Muslim|8|3433}}, See also: {{Muslim|8|3433}}|Abu Sa'id al-Khudri (Allah be pleased with him) reported that Allah's Apostle (may peace be upon him) sent a small army. The rest of the hadith is the same except this that he said: Except what your right hands possessout of them are lawful for you; and he did not mention" when their 'idda period comes to an end". This hadith has been reported on the authority of AbuSa'id (al-Khudri) (Allah be pleased with him) through another chain of transmitters and the words are: They took captives (women) on the day of Autas who had their husbands. They were afraid (to have sexual intercourse with them) when this verse was revealed:" And women already married except those whom you right hands posses" (iv. 24)}}<br />
<br />
{{Quote|{{Muslim|8|3371}}|"Abu Sirma said to Abu Sa'id al Khadri (Allah he pleased with him): 0 Abu Sa'id, did you hear Allah's Messenger (may peace be upon him) mentioning al-'azl? He said: Yes, and added: We went out with Allah's Messenger (may peace be upon him) on the expedition to the Bi'l-Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing 'azl (Interruptus Coitus - Withdrawing the male sexual organ before emission of semen to avoid-conception). But we said: We are doing an act whereas Allah's Messenger is amongst us; why not ask him? So we asked Allah's Mes- senger (may peace be upon him), and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born."}}<br />
<br />
{{Quote|{{Abu Dawud|2|2150}}|"Abu Sa’id al-Khudri said: The Apostle of Allah (may peace be upon him) sent a military expedition to Awtas on the occasion of the battle of Hunain. They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of the Apostle of Allah (may peace be upon him) were reluctant to have intercourse with the female captives in the presence of their husbands who were unbelievers. So Allah, the Exalted, sent down the Qur’anic verse: “And all married women (are forbidden) unto you save those (captives) whom your right hands possess.” That is to say, they are lawful for them when they complete their waiting period."}}<br />
<br />
{{Quote|{{Abu Dawud|11|2153}}|Narrated Ruwayfi' ibn Thabit al-Ansari: Should I tell you what I heard the Apostle of Allah (peace be upon him) say on the day of Hunayn: It is not lawful for a man who believes in Allah and the last day to water what another has sown with his water (meaning intercourse with women who are pregnant); it is not lawful for a man who believes in Allah and the Last Day to have intercourse with a captive woman '''till''' she is free from a menstrual course; and it is not lawful for a man who believes in Allah and the Last Day to sell spoil till it is divided.|See also Abu Dawud vol.2 no.2154}}<br />
<br />
===Raping Slaves===<br />
<br />
{{Quote|{{Bukhari|8|77|600}}|Narrated Abu Said Al-Khudri: That while he was sitting with the Prophet a man from the Ansar came and said, "O Allah's Apostle! We get slave girls from the war captives and we love property; what do you think about coitus interruptus?" Allah's Apostle said, "Do you do that? It is better for you not to do it, for there is no soul which Allah has ordained to come into existence but will be created."}}<br />
<br />
{{Quote|{{Bukhari|3|34|432}}|Narrated Abu Said Al-Khudri: <br />
<br />
that while he was sitting with Allah's Apostle he said, "O Allah's Apostle! We get female captives as our share of booty, and we are interested in their prices, what is your opinion about coitus interrupt us?" The Prophet said, "Do you really do that? It is better for you not to do it. No soul that which Allah has destined to exist, but will surely come into existence.}}<br />
<br />
{{Quote|{{Abudawud|8|3383}}|Jabir (Allah be pleased with him) reported that a man came to Allah's Messenger (may peace be upon him) and said: '''I have a slave-girl who is our servant and she carries water for us and I have intercourse with her, but I do not want her to conceive. He said: Practise 'azl, if you so like''', but what is decreed for her will come to her. The person stayed back (for some time) and then came and said: The girl has become pregnant, whereupon he said:I told you what was decreed for her would come to her.}}<br />
<br />
{{Quote|{{Abu Dawud|31|4006}}|Narrated Mu'awiyah ibn Haydah: I said: Apostle of Allah, from whom should we conceal our private parts and to whom can we show? He replied: conceal your private parts '''except from your wife and from whom your right hands possess (slave-girls)'''...}}<br />
<br />
==Scholars==<br />
<br />
===Classical Views===<br />
<br />
{{Quote|1=[http://tafsir.com/default.asp?sid=4&tid=10797 The Prohibition of Taking Two Sisters as Rival Wives (Qur'an 4:24)]<BR>Tafsir Ibn Kathir|2= ''Also (forbidden are) women already married, except those whom your right hands possess.'' The Ayah means, you are prohibited from marrying women who are already married, ''except those whom your right hands possess'', except those whom you acquire through war, for you are allowed such women after making sure they are not pregnant. Imam Ahmad recorded that Abu Sa`id Al-Khudri said, "We captured some women from the area of Awtas who were already married, and we disliked having sexual relations with them because they already had husbands. So, we asked the Prophet about this matter, and this Ayah was revealed, ''Also (forbidden are) women already married, except those whom your right hands possess''. Consequently, we had sexual relations with these women." This is the wording collected by At-Tirmidhi An-Nasa'i, Ibn Jarir and Muslim in his Sahih.}}<br />
<br />
{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=4&tAyahNo=24&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:24]<BR>Tafsir al-Jalalayn|2= And, forbidden to you are, wedded women, those with spouses, that you should marry them before they have left their spouses, be they Muslim free women or not; save what your right hands own, of captured [slave] girls, whom you may have sexual intercourse with, even if they should have spouses among the enemy camp, but only after they have been absolved of the possibility of pregnancy [after the completion of one menstrual cycle]...}}<br />
<br />
{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=4&tAyahNo=24&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:24]<BR>Tafsir 'Ibn Abbas|2=<br />
And all married women (are forbidden unto you save those (captives) whom your right hands possess of captives, even if they have husbands in the Abode of War, after ascertaining that they are not pregnant, by waiting for the lapse of one period of menstruation....}}<br />
<br />
{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=86&tSoraNo=4&tAyahNo=24&tDisplay=yes&UserProfile=0&LanguageId=2 Qur'an 4:24]<BR>Tafsir al-Wahidi |2=''And all married women (are forbidden unto you) save those (captives) whom your right hands possess…'' [4:24]. Muhammad ibn ‘Abd al-Rahman al-Bunani informed us through Abu Sa‘id al-Khudri who said: “We had captured female prisoners of war on the day of Awtas and because they were already married we disliked having any physical relationship with them. Then we asked the Prophet, Allah bless him and give him peace, about them. And the verse, ''And all married women (are forbidden unto you) save those (captives) whom your right hands possess'', was then revealed, '''as a result of which we consider it lawful to have a physical relationship with them”.''' Ahmad ibn Muhammad ibn Ahmad ibn al-Harith informed us through ‘Abd Allah ibn Muhammad ibn Ja‘far through Abu Yahya through Sahl ibn ‘Uthman through ‘Abd al-Rahim through Ash‘ath ibn Sawwar through ‘Uthman al-Batti through Abu’l-Khalil through Abu Sa‘id who said: “When the Messenger of Allah, Allah bless him and give him peace, captured the people of Awtas as prisoners of war we said: ‘O Prophet of Allah! How can we possibly have physical relationships with women whose lineage and husband we know very well?’ And so this verse was revealed: ''And all married women (are forbidden unto you) save those (captives) whom your right hands possess''”. Abu Bakr Muhammad ibn Ibrahim al-Farisi informed us through Muhammad ibn ‘Isa ibn ‘Amrawayh through Ibrahim ibn Muhammad ibn Sufyan through Muslim ibn al-Hajjaj through ‘Ubayd Allah ibn ‘Umar al-Qawariri through Yazid ibn Zuray‘through Sa‘id ibn Abi ‘Arubah through Qatadah through Abu Salih Abu Khalil through Abu ‘Alqamah al-Hashimi through Abu Sa‘id al-Khudri who reported that on the day of Hunayn the Messenger of Allah, Allah bless him and give him peace, sent an army to Awtas. This army met the enemy in a battle, defeated them and captured many female prisoners from them. But some of the Companions of the Messenger, Allah bless him and give him peace, were uncomfortable about having physical relations with these prisoners because they had husbands who were idolaters, and so Allah, exalted is He, revealed about this: ''And all married women (are forbidden unto you) save those (captives) whom your right hands possess''.}}<br />
<br />
{{Quote|[http://www.bysiness.co.uk/Classical_Other/hedaya.htm The Hidaya (ref. 11, p. 141)]<BR>Sheikh Burhanuddin Abi Al Hasan Ali Marghinani|But not if she be refractory.—If a wife be disobedient or refractory and go abroad without her husband’s consent, she is not entitled to any support from him, until she return and make submission, because the rejection of the matrimonial restraint in this instance originates with her; but when she returns home, she is then subject to it, for which reason she again becomes entitled to her support as before. It is otherwise where a woman, residing in the house of her husband, refuses to admit him to the conjugal embrace, as she is entitled to maintenance, notwithstanding her opposition, because being then in his power, he may, if he please, enjoy her by force.}}<br />
<br />
===Modern Views===<br />
<br />
{{Quote|1=[http://www.islam-qa.com/en/ref/33597 Husband forcing his wife to have intercourse]<BR>Islam Q&A, Fatwa No. 33597|2=''Question:'' Is it permissible for a man to force his wife or slave to have intercourse if she refuses?.<br />
<br />
''Answer:'' Praise be to Allaah. <br />
<br />
The woman does not have the right to refuse her husband, rather she must respond to his request every time he calls her, so long as that will not harm her or keep her from doing an obligatory duty. <br />
<br />
Al-Bukhaari (3237) and Muslim (1436) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If a man calls his wife to his bed and she refuses, and he spends the night angry with her, the angels curse her until morning.” <br />
<br />
If she refuses with no excuse, she is disobeying and is being defiant (nushooz), and he is no longer obliged to spend on her and clothe her. <br />
<br />
The husband should admonish her and remind her of the punishment of Allaah, and forsake her in her bed. He also has the right to hit her, in a manner that does not cause injury. Allaah says (interpretation of the meaning): <br />
<br />
“As to those women on whose part you see ill-conduct, admonish them (first), (next) refuse to share their beds, (and last) beat them (lightly, if it is useful); but if they return to obedience, seek not against them means (of annoyance). Surely, Allaah is Ever Most High, Most Great”<br />
<br />
[al-Nisa’ 4:34] <br />
<br />
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked what a husband should do if his wife refuses him when he asks for intimacy. <br />
<br />
He replied: <br />
<br />
It is not permissible for her to rebel against him or to withhold herself from him, rather if she refuses him and persists in doing so, he may hit her in a manner that does not cause injury, and she is not entitled to spending or a share of his time [in the case of plural marriage].” Majmoo’ al-Fataawa, 32/279. <br />
<br />
And he was asked about a man who has a wife who is rebellious and refuses intimacy – does she forfeit the right to maintenance and clothing, and what should she do? <br />
<br />
He replied: <br />
<br />
She forfeits her right to maintenance and clothing if she does not let him be intimate with her. He has the right to hit her if she persists in being defiant. It is not permissible for her to refuse intimacy if he asks for that, rather she is disobeying Allaah and His Messenger (by refusing). In al-Saheeh it says: “If a man calls his wife to his bed and she refuses, the One Who is in heaven will be angry with her until morning comes.” <br />
<br />
From Majmoo’ al-Fataawa, 32/278. The hadeeth was narrated by Muslim, 1736. <br />
<br />
So the wife should be admonished first, and warned against defiance (nushooz) and of the anger of Allaah and the curse of the angels. If she does not respond, then the husband should forsake her in her bed, and if she does not respond to that, then he may hit her in a manner that does not cause injury. If none of these steps are effective, then he may stop spending on her maintenance and clothing, and he has the right to divorce her or to allow her to separate from him by khula’ in return for some financial settlement, such as giving up the mahr. <br />
<br />
Similarly a slave woman does not have the right to refuse her master’s requests unless she has a valid excuse. If she does that she is being disobedient and he has the right to discipline her in whatever manner he thinks is appropriate and is allowed in sharee’ah. <br />
<br />
And Allaah knows best.}}<br />
<br />
{{Quote|1=[{{Reference archive|1=http://www.islamqa.com/en/ref/10382|2=2011-06-13}} Ruling on having intercourse with a slave woman when one has a wife]<BR>Islam Q&A, Fatwa No. 10382, November 24, 2005|2=''Question:'' Could you please clarify for me something that has been troubling me for a while. This concerns the right of a man to have sexual relations with slave girls. Is this so? If it is then is the man allowed to have relations with her as well his wife/wives. Also, is it true that a man can have sexual relations with any number of slave girls and with their own wife/wives also? I have read that Hazrat Ali had 17 slave girls and Hazrat Umar also had many. Surely if a man were allowed this freedom then this could lead to neglecting the wife's needs. Could you also tell clarify wether the wife has got any say in this matter. <br />
<br />
''Answer:'' Praise be to Allaah. <br />
<br />
Islam allows a man to have intercourse with his slave woman, whether he has a wife or wives or he is not married. <br />
<br />
A slave woman with whom a man has intercourse is known as a sariyyah (concubine) from the word sirr, which means marriage. <br />
<br />
This is indicated by the Qur’aan and Sunnah, and this was done by the Prophets. Ibraaheem (peace be upon him) took Haajar as a concubine and she bore him Ismaa’eel (may peace be upon them all). <br />
<br />
Our Prophet (peace and blessings of Allaah be upon him) also did that, as did the Sahaabah, the righteous and the scholars. The scholars are unanimously agreed on that and it is not permissible for anyone to regard it as haraam or to forbid it. Whoever regards that as haraam is a sinner who is going against the consensus of the scholars. <br />
<br />
Allaah says (interpretation of the meaning): <br />
<br />
“And if you fear that you shall not be able to deal justly with the orphan girls then marry (other) women of your choice, two or three, or four; but if you fear that you shall not be able to deal justly (with them), then only one or (slaves) that your right hands possess. That is nearer to prevent you from doing injustice”<br />
<br />
[al-Nisa’ 4:3] <br />
What is meant by “or (slaves) that your right hands possess” is slave women whom you own. <br />
<br />
And Allaah says (interpretation of the meaning): <br />
<br />
“O Prophet (Muhammad)! Verily, We have made lawful to you your wives, to whom you have paid their Mahr (bridal‑money given by the husband to his wife at the time of marriage), and those (slaves) whom your right hand possesses — whom Allaah has given to you, and the daughters of your ‘Amm (paternal uncles) and the daughters of your ‘Ammaat (paternal aunts) and the daughters of your Khaal (maternal uncles) and the daughters of your Khaalaat (maternal aunts) who migrated (from Makkah) with you, and a believing woman if she offers herself to the Prophet, and the Prophet wishes to marry her a privilege for you only, not for the (rest of) the believers. Indeed We know what We have enjoined upon them about their wives and those (slaves) whom their right hands possess, in order that there should be no difficulty on you. And Allaah is Ever Oft‑Forgiving, Most Merciful”<br />
<br />
[al-Ahzaab 33:50] <br />
<br />
“And those who guard their chastity (i.e. private parts from illegal sexual acts).<br />
<br />
Except from their wives or the (women slaves) whom their right hands possess for (then) they are not blameworthy.<br />
<br />
But whosoever seeks beyond that, then it is those who are trespassers”<br />
[al-Ma’aarij 70:29-31] <br />
<br />
Al-Tabari said: <br />
<br />
Allaah says, “And those who guard their chastity” i.e., protect their private parts from doing everything that Allaah has forbidden, but they are not to blame if they do not guard their chastity from their wives or from the female slaves whom their rights hands possess. <br />
<br />
Tafseer al-Tabari, 29/84 <br />
<br />
Ibn Katheer said: <br />
<br />
Taking a concubine as well as a wife is permissible according to the law of Ibraaheem (peace be upon him). Ibraaheem did that with Haajar, when he took her as a concubine when he was married to Saarah. <br />
<br />
Tafseer Ibn Katheer, 1/383 <br />
<br />
And Ibn Katheer also said: <br />
<br />
The phrase “and those (slaves) whom your right hand possesses — whom Allaah has given to you” [al-Ahzaab 33:50] means, it is permissible for you take concubines from among those whom you seized as war booty. He took possession of Safiyyah and Juwayriyah and he freed them and married them; he took possession of Rayhaanah bint Sham’oon al-Nadariyyah and Maariyah al-Qibtiyyah, the mother of his son Ibraaheem (peace be upon them both), and they were among his concubines, may Allaah be pleased with them both. <br />
<br />
Tafseer Ibn Katheer, 3/500 <br />
<br />
The scholars are unanimously agreed that it is permissible. <br />
<br />
Ibn Qudaamah said: <br />
<br />
There is no dispute (among the scholars) that it is permissible to take concubines and to have intercourse with one's slave woman, because Allaah says (interpretation of the meaning): <br />
<br />
“And those who guard their chastity (i.e. private parts from illegal sexual acts).<br />
<br />
Except from their wives or the (women slaves) whom their right hands possess for (then) they are not blameworthy.”<br />
<br />
[al-Ma’aarij 70:29-30] <br />
<br />
Maariyah al-Qibtiyyah was the umm walad (a slave woman who bore her master a child) of the Prophet (peace and blessings of Allaah be upon him), and she was the mother of Ibraaheem, the son of the Prophet (peace and blessings of Allaah be upon him), of whom he said, “Her son set her free.” Haajar, the mother of Isma’eel (peace be upon him), was the concubine of Ibraaheem the close friend (khaleel) of the Most Merciful (peace be upon him). ‘Umar ibn al-Khattaab (may Allaah be pleased with him) had a number of slave women who bore him children, to each of whom he left four hundred in his will. ‘Ali (may Allaah be pleased with him) had slave women who bore him children, as did many of the Sahaabah. ‘Ali ibn al-Husayn, al-Qaasim ibn Muhammad and Saalim ibn ‘Abd-Allaah were all born from slave mothers <br />
<br />
Al-Mughni, 10/441 <br />
<br />
Al-Shaafa’i (may Allaah have mercy on him) said: <br />
<br />
Allaah says (interpretation of the meaning): <br />
<br />
“And those who guard their chastity (i.e. private parts from illegal sexual acts).<br />
<br />
Except from their wives or the (women slaves) whom their right hands possess for (then) they are not blameworthy.”<br />
<br />
[al-Ma’aarij 70:29-30] <br />
<br />
The Book of Allaah indicates that the sexual relationships that are permitted are only of two types, either marriage or those (women slaves) whom one’s right hand possesses. <br />
<br />
Al-Umm, 5/43. <br />
<br />
The wife has no right to object to her husband owning female slaves or to his having intercourse with them. <br />
<br />
And Allaah knows best.}}<br />
<br />
{{Quote|[http://www.islam-qa.com/en/ref/20802/Azl Intercourse with a slave woman is not regarded as zina (adultery)]<BR>Islam Q&A, Fatwa No. 20802|2=''Question:'' Hadith 3.718 : I saw Abu Said and asked him about coitus interrupts. Abu Said said, "We went with Allah's Apostle, in the Ghazwa of Bani Al-Mustaliq and we captured some of the 'Arabs as captives, and the long separation from our wives was pressing us hard and we wanted to practice coitus interruptus. We asked Allah's Apostle (whether it was permissible). He said, "It is better for you not to do so. No soul, (that Allah has) destined to exist, up to the Day of Resurrection, but will definitely come into existence." <br />
<br />
Does this mean that the Companions of the Prophet (SAW) didn't commit adultery when they practiced 'azl with the captive girls?.<br />
<br />
''Answer:'' Praise be to Allaah. <br />
<br />
Firstly: <br />
<br />
This hadeeth was narrated by al-Bukhaari (2542) from Ibn Muhayreez who said: I saw Abu Sa’eed (may Allaah be pleased with him) and I asked him. He said: We went out with the Messenger of Allaah (peace and blessings of Allaah be upon him) on the campaign of Banu al-Mustaliq, and we captured some prisoners from among the Arabs. We desired women and the period of abstention was hard for us, and we wanted to engage in ‘azl (coitus interruptus). We asked the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said, “There is no point in doing that, for there is no soul which Allaah has decreed should exist until the Day of Resurrection but it will come into existence.”<br />
According to another report, They captured some female prisoners and wanted to be intimate with them without them becoming pregnant. They asked the Prophet (peace and blessings of Allaah be upon him) about ‘azl and he said, “There is no point in doing that, for Allaah has decreed who should be created until the Day of Resurrection.” <br />
<br />
This hadeeth was also narrated by Muslim (1438), whose version says: We captured some women of the Arabs and we had been abstinent for a long time; and we wanted to be able to sell them, but we wanted to engage in intimacy with coitus interruptus. We said, “Shall we do that when the Messenger of Allaah (peace and blessings of Allaah be upon him) is among us without asking him about it?” So we asked the Messenger of Allaah (peace and blessings of Allaah be upon him) and he said, “There is no point in doing that, for Allaah has not decreed that any soul should be created until the Day of Resurrection but it will come into existence.” <br />
<br />
It may be understood from the hadeeth that those who wanted to engage in ‘azl did so for two reasons: they did not want the women to become pregnant, and they wanted to be able to sell them – if a slave woman got pregnant she could not be sold. <br />
<br />
It may also be understood that ‘azl (coitus interruptus) does not change anything. If Allaah decrees that a child should be born, water (semen) will come out before the man realizes it. <br />
<br />
Secondly: <br />
<br />
Allaah has permitted intimacy with a slave woman if the man owns her. This is not regarded as adultery as suggested in the question. Allaah says, describing the believers (interpretation of the meaning): <br />
<br />
“those who guard their chastity (i.e. private parts, from illegal sexual acts)<br />
<br />
Except from their wives or (the slaves) that their right hands possess,__ for then, they are free from blame”<br />
<br />
[al-Mu’minoon 23:5] <br />
<br />
What is meant by “those whom their right hands possess” is slave women or concubines. See also question no. 10382, 12562. <br />
<br />
Once this is understood, it should be noted that what is suggested in the question, that this was zina, never occurred to the Sahaabah (may Allaah be pleased with them). What they were asking about was the ruling on practicing ‘azl with the slave women whom they had acquired in the course of jihad. <br />
<br />
Moreover ‘azl may be done with a concubine or with a wife, if she agrees to that. See question no. 11885. <br />
<br />
And Allaah knows best.}}<br />
<br />
{{Quote|1=Dr Aamir Liaqat Hussain, Pakistan's minister of state for religious affairs|2=[It is] un-Islamic to stop husbands from having sex with their wives even if they were doing so without their consent.<ref>[http://www.dailytimes.com.pk/default.asp?page=2006\08\26\story_26-8-2006_pg1_7 No, it is unIslamic to stop husbands: Aamir] - Daily Times, August 26, 2006</ref>}}<br />
<br />
{{Quote|1=Malaysia's Perak state mufti Harussani Zakaria|2=A husband has the right to be intimate with his wife and the wife must obey. If the wife refuses, then the rule of 'nusyuz' (disobedient) applies and the husband is not required to provide financial assistance to her.<ref>[http://www.aegis.com/news/afp/2004/AF040874.html Row erupts in Malaysia over marital rape] - Agence France-Presse, August 23, 2004</ref>}}<br />
<br />
{{Quote|[[Video: Shaykh al-Huwayni: "When I want a sex slave, I just go to the market and choose the woman I like and purchase her"|"When I want a sex slave, I just go to the market and choose the woman I like and purchase her"]]<BR>Shaykh Abu-Ishaq al-Huwayni, al-Hikma TV, May 22, 2011|It is clear that offensive jihad, which I was talking about in that interview, that its purpose is to call people to Islam, and it is not permissible for anyone to hide the divine guidance from the people, under any name. They rejected Islam and the jizya, that's it. The Prophet (PBUH) said: "If they refuse, then seek Allah's aid and fight them." If fighting occurs, there is going to be a winner and a loser. If the army of the Muslims is victorious, it will take spoils. Taking spoils is a fixed ruling in the Qur'an. Allah permitted it at the day of the Battle of Badr, as it is (recorded) in Surat al-Anfal. Allah Almighty said: "And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah,- and to the Messenger, and to near relatives, orphans, the needy, and the wayfarer,- if ye do believe in Allah and in the revelation We sent down to Our servant on the Day of Testing,- the Day of the meeting of the two forces. For Allah hath power over all things" [Qur'an 8:41]. <br />
<br />
This (position) on spoils is clear. There is also the saying in the two Sahihs [Sahih al-Bukhari and Sahih Muslim] from Abi-Hurayra, the first of which is, "One among the prophets (PBUH) raided..." In the other hadith from Yush'a bin Nun, the Prophet (PBUH) said, "When Allah saw our weakness, he made it permissible for us," meaning spoils. The Prophet (PBUH) said, "Spoils were not permitted for any masters besides you." Allah Almighty forbade (the taking of) spoils for all nations before us. He permitted it on the day of the Battle of Badr, as agreed to by all scholars. Not a single Muslim scholar has a problem with this. <br />
<br />
'Spoils' refers to what? It refers to people and wealth. The people are those who are taken prisoner. I want to say that it is not at all permissible to take prisoners from among Muslims, even if they are heretics, because the rule for Muslims is that they are free, and not prisoners. Jihad, as I stated in the beginning, is between Muslims and non-Muslims, from among the infidels. But if two Muslims fought each other, like from Iraq and Iran for example; if Iraq invaded Iran to occupy it, it would not be permissible for an Iraqi man to take a Shi'ite woman captive, because she is Muslim, even though she's a heretic. Likewise if Iran invaded Iraq, it would not be permissible for one of their men to take a Muslim woman captive, because she is free. <br />
<br />
Therefore jihad is only between Muslims and infidels. That between Muslims and Muslims is called oppression, or fighting: "If two parties among the believers fall into a quarrel..." [Qur'an 49:9]. They are called 'believers,' and this name is not taken from them, even though they are fighting. "If one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses..." Here they are called transgressors, but the name of believers is still not taken away from them. In the verse directly following this one, Allah Almighty says: "The believers are but a single brotherhood..." They were brothers, even though a party of them transgressed against the other, and some of them fought each other. But the name of believers was not taken from them. <br />
<br />
Do you understand what I'm saying? Spoils, slaves, and prisoners are only to be taken in war between Muslims and infidels. Muslims in the past conquered, invaded, and took over countries. This is agreed to by all scholars--there is no disagreement on this from any of them, from the smallest to the largest, on the issue of taking spoils and prisoners. The prisoners and spoils are distributed among the fighters, which includes men, women, children, wealth, and so on. <br />
<br />
When a slave market is erected, which is a market in which are sold slaves and sex-slaves, which are called in the Qur'an by the name milk al-yamin, "that which your right hands possess" [Qur'an 4:24]. This is a verse from the Qur'an which is still in force, and has not been abrogated. The milk al-yamin are the sex-slaves. You go to the market, look at the sex-slave, and buy her. She becomes like your wife, (but) she doesn't need a (marriage) contract or a divorce like a free woman, nor does she need a wali. All scholars agree on this point--there is no disagreement from any of them. <br />
<br />
These are called slaves. The Prophet (PBUH) talked about them in the hadith narrated by al-Bukhari in his Book of Jihad: "Allah is delighted at a people who enter the Garden in chains." Also as narrated by Abu-Dawud: "They are led to the Garden in chains." Naturally, many people might not understand someone being jerked along in chains in order to enter the Garden. This is because all people, even the worst of the unbelievers, say the garden is for them and no others. They run to the Garden without anybody pulling them in chains. <br />
<br />
The meaning of the hadith is this: these slaves were in a religion other than Islam. However, when they were conquered, and defeated, and taken prisoner, they came to live in the land of Islam. Then when they witnessed the justice, compassion, and mercy of Islam, they became Muslims. These did not convert to Islam except in the chains of war. If they had not been chained, bound, and had their freedom taken from them, they would not have converted to Islam. Therefore this hadith is referring to these slaves. <br />
<br />
I am very shocked and surprised at those who say that we permit slavery. We don't call people to become slaves. In fact, there are vows to free the necks (i.e. slaves). The same Islam which permits us to take slaves, also urges us to free their necks.<BR>. . .<BR><br />
When I want a sex slave, I just go to the market and choose the woman I like and purchase her. I choose the man I like, one with strong muscles, or if I want a boy to work in the house, and so forth. I choose one, and pay him a wage. I employ him in a variety of different tasks, then I sell him afterwards. Now, the country that I entered and took captive its men and women--does it not also have money, gold, and silver? Is that not money? When I say that jihad--offensive jihad--with the well-known conditions that I already mentioned from the hadith of the Prophet (PBUH), from the hadith of Burayda in Sahih Muslim, the coffers of the Muslims were full. Would someone who is pious and intelligent--would he say that this is a type of poverty? Or that it is a type of wealth? No--this will fill the coffers of the Muslims with riches and wealth, but as we said, with the recognized conditions.}}<br />
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{{Quote|1=[http://web.archive.org/web/20071213134624/http://www.islam.tc/ask-imam/view.php?q=10896 Recently I saw a question on the status of women taken as prisoners during Jihad]<BR>Mufti Ebrahim Desai, Ask-Imam, Fatwa No. 10896|2=In the "Jihads" (Islamic wars) that took place, women were also, at times, taken as prisoners of war by the Muslim warriors. These women captives used to be distributed as part of the booty among the soldiers, after their return to Islamic territory. Each soldier was then entitled to have relations ONLY with the slave girl over whom he was given the RIGHT OF OWNERSHIP and NOT with those slave girls that were not in his possession. This RIGHT OF OWNERSHIP was given to him by the "Ameerul-Mu'mineen" (Head of the Islamic state.) Due to this right of ownership, it became lawful for the owner of a slave girl to have intercourse with her. <br />
<br />
It may, superficially, appear distasteful to copulate with a woman who is not a man's legal wife, but once Shariah makes something lawful, we have to accept it as lawful, whether it appeals to our taste, or not; and whether we know its underlying wisdom or not. It is necessary for a Muslim to be acquainted with the laws of Shariah, but it is not necessary for him to delve into each law in order to find the underlying wisdom of these laws because knowledge of the wisdom of some of the laws may be beyond his puny comprehension. Allah Ta'ala has said in the Holy <br />
Quraan: "Wa maa ooteetum min al-ilm illaa qaleelan" which means, more or less, that, "You have been given a very small portion of knowledge". Hence, if a person fails to comprehend the underlying wisdom of any law of Shariah, he cannot regard it as a fault of Shariah (Allah forbid), on the contrary, it is the fault of his own perception and lack of understanding, because no law of Shariah is contradictory to wisdom. <br />
<br />
Nevertheless, the wisdom underlying the permission granted by Shariah to copulate with a slave woman is as follows: The LEGAL possession that a Muslim receives over a slave woman from the "Ameerul-Mu'mineen" (the Islamic Head of State) gives him legal credence to have coition with the slave woman in his possession, just as the marriage ceremony gives him legal credence to have coition with his wife. In other words, this LEGAL POSSESSION is, in effect, a SUBSTITUTE of the MARRIAGE CEREMONY. A free woman cannot be 'possessed', bought or sold like other possessions; therefore Shariah instituted a 'marriage ceremony' in which affirmation and consent takes place, which gives a man the right to copulate with her. On the other hand, a slave girl can be possessed and even bought and sold, thus, this right of possession, substituting as a marriage ceremony, entitles the owner to copulate with her. A similar example can be found in the slaughtering of animals; that after a formal slaughtering process, in which the words, "Bismillahi Allahu Akbar" are recited, goats, cows, etc.; become "Halaal" and lawful for consumption, whereas fish becomes "Halaal" merely through 'possession' which substitutes for the slaughtering. <br />
<br />
In other words, just as legal possession of a fish that has been fished out of the water, makes it Halaal for human consumption without the initiation of a formal slaughtering process; similarly legal possession of a slave woman made her Halaal for the purpose of coition with her owner without the initiation of a formal marriage ceremony.}}<br />
<br />
{{Quote|1=[http://www.al-islam.org/quran/process.asp?tArabic=on&tAliCommentary=on&Sura=4&SavedSura=1&fAya=24&tAya=24&searchText=&arabicdisplay=windows Qur'an 4:24]<BR>Pooya/M.A. Ali|2=<br />
"Save those whom your right hands own" signifies "such married women as shall come in your possession as prisoners of war". Such women, when not taken back on payment of ransom or through negotiation, are lawful as wives, even though their previous marriage has not been formally dissolved, provided the infidel woman becomes a Muslim.}}<br />
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{{Quote|1=[http://www.islamicstudies.info/tafheem.php?sura=4&verse=23&to=25 Qur'an 4:24]<BR>Sayyid Abul Ala Maududi, Tafhim al-Qur'an|2=<br />
That is, those women who become prisoners of war, while their unbelieving husbands are left behind in the War Zone, are not unlawful because their marriage ties are broken by the fact that they have come from the War Zone into the Islamic Zone. It is lawful to marry such women, and it is also lawful for those, in whose possession they are, to have sexual relations with them. There is, however, a difference of opinion as to whether such a woman is lawful, if her husband is also taken a prisoner along with her. Imam Abu Hanifah and those of his way of thinking are of the opinion that the marriage tie of such a pair would remain intact but Imam Malik and Shafi 'i, are of the opinion that it would also break.}}<br />
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{{Quote|1=[http://www.webcitation.org/61CTgEdhT <!-- original URL http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=156817 -->A daughter accusing her father of sexual abuse]<BR>Islamweb, Fatwa No. 156817, May 18, 2011|2=''Question:'' A 14 yr old girl has accused her father of sexually abuse since the age of 9 and also of rape. The mother of the girl says the father has admitted the abuse but not the rape. The father is now flatly denying that anything happened and says the mother has misunderstood what he said. The girl is still adamant that it all took place and by the way the man is on bail. How would this be dealt with according to Islamic law?<br />
<br />
''Answer:'' All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. <br />
<br />
It is an abominable sin that a father sexually abuses his daughter and it is even more abominable if he rapes her. If he does so with any girl, it is strictly forbidden, let alone him doing so with his own daughter. <br />
<br />
However, it is not permissible to accuse the father of rape without evidence. Indeed, the Sharee’ah put some special conditions for proving Zina (fornication or adultery) that are not required in case of other crimes. The crime of Zina is not confirmed except if the fornicator admits it, or with the testimony of four trustworthy men, while the testimony of women is not accepted. <br />
<br />
Hence, the statement of this girl or the statement of her mother in itself does not Islamically prove anything against the father, especially that the latter denies it. <br />
<br />
Therefore, if this daughter has no evidence to prove that her accusations are true, she should not have claimed that she was raped by her father and she should not have taken him to the court. But if what she says is true, then she has the right to ask for protection from him even by taking him to the court so that he would not continue committing this evil or practice more sinful acts with her. In this case, she would claim his dissoluteness and her fear of his evil so that she will be kept apart from him. <br />
<br />
Allaah Knows best.}}<br />
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==See Also==<br />
<br />
{{Hub4|Rape|Rape}}<br />
{{Hub4|Violence Against Women (Primary Sources)|Violence Against Women (Primary Sources)}}<br />
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==References==<br />
{{reflist}}<br />
<br />
[[Category:QHS]]<br />
[[Category:Islam and Women]]<br />
[[Category:Islamic Law]]</div>WIBothttps://wikiislamica.net/index.php?title=Qur%27an,_Hadith_and_Scholars:Race_and_Tribe&diff=95259Qur'an, Hadith and Scholars:Race and Tribe2013-08-03T13:01:41Z<p>WIBot: Bot: Using Hub4 template.</p>
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<div>{{QuranHadithScholarsIndex}}<br />
==Arab Superiority==<br />
<br />
{{Quote|{{Tabari|9|p. 69}}|'''Arabs are the most noble people in lineage, the most prominent, and the best in deeds.''' We were the first to respond to the call of the Prophet. We are Allah’s helpers and the viziers of His Messenger. We fight people until they believe in Allah. He who believes in Allah and His Messenger has protected his life and possessions from us. As for one who disbelieves, we will fight him forever in Allah’s Cause. Killing him is a small matter to us.}}<br />
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{{Quote|Ibn Timiyya, Vol. 31, pp. 376-377|"A man married a maid-slave who bore him a child. Would that child be free or would he be an owned slave?" "Her child whom she bore from him would be the property of her master according to all the Imams (heads of the four Islamic schools of law) because the child follows the (status) of his mother in freedom or slavery. If the child is not of the race of Arabs, then he is definitely an owned slave according to the scholars, but the scholars disputed (his status) among themselves if he was from the Arabs - whether he must be enslaved or not because '''when A'isha (Muhammad's wife) had a maid-slave who was an Arab, Muhammad said to A'isha, `Set this maid free because she is from the children of Ishmael.''''"}}<br />
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{{Quote|Ibn Sa'd, Vol. 1, p. 12| Ali Ibn Abi Talib, said: Verily the Prophet said: God divided the earth in two halves and placed (me) in the better of the two, then He divided the half in three parts, and I was in the best of them, then '''He chose the Arabs from among the people''', then He chose the Quraysh from among the Arabs, then He chose the children of ‘Abd al-Muttalib from among the Banu Hashim, then he chose me from among the children of ‘Abd al-Muttalib, and from them he chose me.<ref>Ibn Sa'd, Abu Abd Allah Muhammad. Kitab al-Tabaqat, vol i. Translated in English by S. Moinul Haq, Kitab Bhavan, 1784, Kalan Mahal, Daraya Ganj, New Delhi, India, 1972, p12.</ref>}}<br />
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==Inter-Arab Racism==<br />
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===Superiority of One Tribe Over Another===<br />
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{{Quote| {{Bukhari|9|89|329}}|Narrated Jabir bin Samura: <br />
I heard the Prophet saying, "There will be twelve Muslim rulers (who will rule all the Islamic world)." He then said a sentence which I did not hear. My father said, "All of them (those rulers) will be from Quraish." }}<br />
<br />
===Racism Against Infidel Arab Tribes===<br />
<br />
{{Quote|{{Quran|9|97}}|The Arabs of the desert are the worst in Unbelief and hypocrisy, and most fitted to be in ignorance of the command which Allah hath sent down to His Messenger: But Allah is All-knowing, All-Wise.}}<br />
<br />
==Racism Against Black People==<br />
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{{Quote|{{Bukhari|9|89|256}}|Narrated Anas bin Malik: Allah's Apostle said, "You should listen to and obey, your ruler even if he was '''an Ethiopian (black) slave whose head looks like a raisin.'''"}}<br />
<br />
{{Quote|{{Bukhari|1|11|662}}|Narrated Anas: <br />
<br />
The Prophet said, "Listen and obey (your chief) even if '''an Ethiopian whose head is like a raisin''' were made your chief."}}<br />
<br />
{{Quote|{{Bukhari|1|11|664}}|Narrated Anas bin Malik: <br />
<br />
The Prophet said to Abu-Dhar, "Listen and obey (your chief) even if he is '''an Ethiopian with a head like a raisin'''."}}<br />
<br />
{{Quote|{{Muslim|10|3901}}|Jabir (Allah be pleased with him) reported: There came a slave and pledg- ed allegiance to Allah's Apostle (may peace be upon him) on migration; he (the Holy Prophet) did not know that he was a slave. Then there came his master and demanded him back, whereupon Allah's Apostle (may peace be upon him) said: '''Sell him to me. And he bought him for two black slaves''', and he did not afterwards take allegiance from anyone until he had asked him whether he was a slave (or a free man)}}<br />
<br />
{{Quote|{{Muslim|5|2334}}|'Ubaidullah b. Abu Rafi', the freed slave of the Messenger of Allah (may peace be upon him), said: When Haruria (the Khwarij) set out and as he was with 'Ali b. Abu Talib (Allah be pleased with him) they said," There is no command but that of Allah." Upon this 'Ali said: The statement is true but it is intentionally applied (to support) a wrong (cause). The Messenger of Allah (may peace be upon him described their characteristics and I found these characteristics in them. They state the truth with their tongue, but it does not go beyond this part of their bodies (and the narrator pointed towards his throat). '''The most hateful among the creation of Allah us one black man among them (Khwarij). One of his hand is like the teat of a goat or the nipple of the breast.''' When 'Ali b. Abu Talib (Allah be pleased with him) killed them, he said: Search (for his dead body). They searched for him, but they did not find it (his dead body). Upon this he said: Go (and search for him). By Allah, neither I have spoken a lie nor has the lie been spoken to me. 'Ali said this twice and thrice. They then found him (the dead body) in a rain. They brought (his dead) body till they placed it before him (Hadrat 'Ali). 'Ubaidullah said: And, I was present at (that place) when this happened and when 'Ali said about them. A person narrated to me from Ibn Hanain that he said: I saw that black man.}}<br />
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{{Quote|{{Tabari|2|p. 11}}|Shem, the son of Noah was the father of the Arabs, the Persians, and the Greeks; Ham was the father of the Black Africans; and Japheth was the father of the Turks and of Gog and Magog who were cousins of the Turks. Noah prayed that the prophets and apostles would be descended from Shem and kings would be from Japheth. '''He prayed that the African’s color would change so that their descendants would be slaves to the Arabs and Turks.'''}}<br />
<br />
{{Quote|{{Tabari|2|p. 21}}|Ham [Africans] begat all those who are black and curly-haired, while Japheth [Turks] begat all those who are full-faced with small eyes, and Shem [Arabs] begat everyone who is handsome of face with beautiful hair. Noah prayed that the hair of Ham’s descendants would not grow beyond their ears, and that whenever his descendants met Shem’s, '''the latter would enslave them.'''}}<br />
<br />
{{Quote|Ishaq:243|A man of B. al-'Ajilan told me that he was told that Gabriel came to the apostle and said, ''''There comes to sit with you a black man with long flowing hair, ruddy cheeks, and inflamed eyes like two copper pots. His heart is more gross than a donkey's'''; he carries your words to the hypocrites, so beware of him.' This, so they say, was the description of Nabtal.<ref name="Ishaq">Ibn Ishaq, The Life of Muhammad: A Translation of Ishaq's Sirat Rasul Allah, Translated by A. Guillaume, Oxford University Press, Oxford, England, (Re-issued in Karachi, Pakistan, 1967, 13th impression, 1998) 1955, p. 243.</ref>}}<br />
<br />
{{Quote|Ishaq:243|"I have heard the Apostle say: ''''Whoever wants to see Satan should look at Nabtal.' He was a sturdy black man with long flowing hair''', inflamed eyes, and dark ruddy cheeks. He used to come and talk with the Prophet and listen to him. He would carry what he had said to the hypocrites. Nabtal said, 'Muhammad is all ears. If anyone tells him something he believes it.' Allah sent down concerning him: 'To those who annoy the Prophet and say that he is all ears, say, 'Good ears for you.' For those who annoy the Apostle there is a painful punishment."<ref name="Ishaq"></ref>}}<br />
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{{Quote|Ishaq:450|It is your folly to fight the Apostle, for Allah’s army is bound to disgrace you. We brought them to the pit. Hell was their meeting place. '''We collected them there, black slaves, men of no descent.'''}}<br />
<br />
{{Quote|Ishaq:374|The black troops and slaves of the Meccans cried out and the Muslims replied, ‘Allah destroy your sight, you impious rascals.’}}<br />
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{{Quote|Mishkat, Vol. 3, p. 117|"Abu Darda reported that the Holy Prophet said: Allah created Adam when he created him (sic). Then He stroke (sic) his right shoulder and took out a white race as if they were seeds, and He stroke (sic) his left shoulder and took out a black race as if they were coals. Then He said to those who were in his right side: Towards paradise and I don't care. He said to those who were on his left shoulder: Towards Hell and I don't care. - Ahmad"}} <br />
<br />
{{Quote|Ibn Musa al-Yahsubi, Qadi ‘Iyad, p.375|Ahmad ibn Abi Sulayman, the companion of Sahnun said, “Anyone who says that the Prophet was black should be killed.}}<br />
<br />
{{Quote|{{Tabari|2|p. 21}}|"Ham [Africans] begat all those who are black and curly-haired, while Japheth [Turks] begat all those who are full-faced with small eyes, and Shem [Arabs] begat everyone who is handsome of face with beautiful hair. Noah prayed that the hair of Ham's descendants would not grow beyond their ears, and that whenever his descendants met Shem's, the latter would enslave them."}}<br />
<br />
{{Quote|{{Tabari|2|p. 11}}|"Shem, the son of Noah was the father of the Arabs, the Persians, and the Greeks; Ham was the father of the Black Africans; and Japheth was the father of the Turks and of Gog and Magog who were cousins of the Turks. Noah prayed that the prophets and apostles would be descended from Shem and kings would be from Japheth. '''He prayed that the African's color would change''' so that their descendants would be slaves to the Arabs and Turks."}}<br />
<br />
{{Quote|{{Bukhari|9|87|161}}|Narrated 'Abdullah: The Prophet said, "I saw (in a dream) a black woman with unkempt hair going out of Medina and settling at Mahai'a, i.e., Al-Juhfa. I interpreted that as a symbol of epidemic of Medina being transferred to that place (Al-Juhfa)."}}<br />
<br />
{{Quote|{{Bukhari|9|87|162}}|Narrated 'Abdullah bin 'Umar: <br />
<br />
concerning the dream of the Prophet in Medina: The Prophet said, "I saw (in a dream) a black woman with unkempt hair going out of Medina and settling at Mahai'a. I interpreted that as (a symbol of) the epidemic of Medina being transferred to Mahai'a, namely, Al-Juhfa."}} <br />
<br />
{{Quote|{{Bukhari|9|87|163}}|Narrated Salim's father: <br />
<br />
The Prophet said, "I saw (in a dream) a black woman with unkempt hair going out of Medina and settling in Mahai'a. I interpreted that as (a symbol of) epidemic of Medina being transferred to Mahai'a, namely, Al-Juhfa."}}<!-- add back when reference is found {{Quote|Sahih Muslim |Muhammad said: "Blacks will steal when hungry; when cloy (full) they are promiscuous"}} --><br />
<br />
==Negative Attitudes against Black Color==<br />
<br />
{{Quote|{{Muslim|4|1032}}|Abu Dharr reported: The Messenger of 'Allah (may peace be upon him) said: When any one of you stands for prayer and there is a thing before him equal to the back of the saddle that covers him and in case there is not before him (a thing) equal to the back of the saddle, his prayer would be cut off by (passing of an) ass, woman, and black Dog. I said: O Abu Dharr, what feature is there in a black dog which distinguish it from the red dog and the yellow dog? He said: O, son of my brother, I asked the Messenger of Allah (may peace be upon him) as you are asking me, and he said: '''The black dog is a devil.'''}}<br />
<br />
{{Quote|{{Quran|39|60}}|And on the day of resurrection you shall see those who lied against Allah; '''their faces shall be blackened'''. Is there not in hell an abode for the proud?}}<br />
<br />
{{Quote|{{quran-range|3|106|107}}|The day will come when some faces will be brightened (lightened) (with joy), while other faces will be darkened (with misery). As for those whose faces are darkened, they will be asked, "Did you not disbelieve after believing? Therefore, suffer the retribution for your disbelief." <br />
<br />
As for those whose faces are brightened (lightened), they will rejoice in GOD's mercy; they abide therein forever.}}<br />
<br />
==Islamic Writers and Scholars on Black People==<br />
<br />
[[W:Ibn Khaldun|Ibn Khaldun]] (1332–1406) was, among other things, an Islamic jurist, Islamic lawyer, Islamic scholar, Islamic theologian, and hafiz<br />
<br />
{{Quote|Ibn Khaldun, Muqaddimah, 14th century|"Therefore, the Negro nation are, as a rule, submissive to slavery, because [Negroes] have little [that is essentially] human and have attributes that are quite similar to those of dumb animals, as we have stated."<ref name="Islamic Racism"></ref>}}<br />
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{{Quote|Ibn Khaldun, Muqaddimah|"beyond [known peoples of black West Africa] to the south there is no civilization in the proper sense. There are only humans who are closer to dumb animals than to rational beings. They live in thickets and caves, and eat herbs and unprepared grain. They frequently eat each other. They cannot be considered human beings."<ref name="Islamic Racism"></ref>}}<br />
<br />
[[W:Avicenna|Ibn Sina]] or ''Avicenna'' (980-1037), was, among other things, a Hafiz, Islamic psychologist, Islamic scholar, and Islamic theologian<br />
<br />
{{Quote|Quoted in “Blasphemy Before God: The Darkness of Racism In Muslim Culture” by Adam Misbah aI-Haqq|[Blacks are] people who are by their very nature slaves.<ref name="Islamic Racism2"></ref>}}<br />
<br />
[[W:Ibn Qutaybah|Ibn Qutaybah]] (828-889), was a renowned Islamic scholar from Kufa, Iraq<br />
<br />
{{Quote|Ibn Qutaybah (828-889)|"[Blacks] are ugly and misshapen, because they live in a hot country."<ref name="Islamic Racism"></ref>}}<br />
<br />
[[w:Nasir al-Din al-Tusi|Nasīr al-Dīn al-Tūsī]] (1201-1274), was a Shia Muslim Scholar and Grand Ayatollah<br />
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{{Quote|Nasir al-Din al-Tusi, Tasawwurat (Rawdat al-taslim):|"If (all types of men) are taken, from the first, and one placed after another, like the Negro from Zanzibar, in the Southern-most countries, the Negro does not differ from an animal in anything except the fact that his hands have been lifted from the earth -in no other peculiarity or property - except for what God wished. Many have seen that the ape is more capable of being trained than the Negro, and more intelligent."<ref name="Islamic Racism">[http://www.colorq.org/Articles/article.aspx?d=2002&x=arabviews West Asian views on black Africans during the medieval era]</ref>}}<br />
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{{Quote||[The Zanj (African) differ from animals only in that] their two hands are lifted above the ground,... Many have observed that the ape is more teachable and more intelligent than the Zanj.<ref name="Islamic Racism2">[http://www.nathanielturner.com/racismarabandeuropeancompare.htm Comparative Digests Racism Arab and European Compared] - Nathaniel Turner</ref>}}<br />
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[[W:Al-Muqaddasi|Al-Muqaddasi]] (945/946-1000) was a medieval Muslim geographer<br />
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{{Quote|Al-Muqaddasi (fl. 966), Kitab al-Bad' wah-tarikh, vol.4|"Of the neighbors of the Bujja, Maqdisi had heard that "there is no marriage among them; the child does not know his father, and they eat people -- but God knows best. As for the Zanj, they are people of black color, flat noses, kinky hair, and little understanding or intelligence."<ref name="Islamic Racism"></ref>}}<br />
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[[W:Al-Masudi|Al-Masudi]] (896-956), was a Muslim historian and geographer, known as the "Herodotus of the Arabs."<ref>{{cite book<br />
| last = Ter-Ghevondyan<br />
| first = Aram N.<br />
| authorlink = <br />
| title = Արաբական Ամիրայությունները Բագրատունյաց Հայաստանում (The Arab Emirates in Bagratuni Armenia)<br />
| publisher = Armenian Academy of Sciences<br />
| location= Yerevan, Armenian SSR<br />
| year = 1965<br />
| page= 15<br />
| isbn = }}</ref><br />
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{{Quote|Al-Masudi, Muruj al-dhahab|"Galen says that merriment dominates the black man because of his defective brain, whence also the weakness of his intelligence."<ref name="Islamic Racism"></ref>}}<br />
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[[W:Ibn al-Faqih|Ibn al-Faqih]] was a Muslim historian and geographer<br />
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{{Quote|Ibn al-Faqih al-Hamadani, Mukhtasar Kitab al-Buldan, 903 AD|"A man of discernment said: The people of Iraq ... do not come out with something between blonde, buff and blanched coloring, such as the infants dropped from the wombs of the women of the Slavs and others of similar light complexion; nor are they overdone in the womb until they are burned, so that the child comes out something between black, murky, malodorous, stinking, and crinkly-haired, with uneven limbs, deficient minds, and depraved passions, such as the Zanj, the Somali, and other blacks who resemble them. The Iraqis are neither half-baked dough nor burned crust but between the two."<ref name="Islamic Racism"></ref>}}<br />
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[[W:Abu Rayhan al-Biruni|Abu Rayhan al-Biruni]] (973-1048), was an Islamic scholar and polymath<br />
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{{Quote|Abu Rayhan al-Biruni, India, 1030 AD|"The Zanj are so uncivilized that they have no notion of a natural death. If a man dies a natural death, they think he was poisoned. Every death is suspicious with them, if a man has not been killed by a weapon."<ref name="Islamic Racism"></ref>}}<br />
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[[W:Hudud ul-'alam|Hudud al-`Alam]] is a book dedicated to Abu l-Ḥārith Muḥammad b. Aḥmad, a ruler of the local Farighunid dynasty.<br />
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{{Quote|Hudud al-`Alam, 982 AD|"Their [Zanj] nature is that of wild animals. They are extremely black." "Among themselves [the Sudan] there are people who steal each other's children and sell them to the merchants when the latter arrive."<ref name="Islamic Racism"></ref>}}<br />
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{{Quote|Hudud al-`alam, 982 AD|"[inhabitants of sub-Saharan African countries] are people distant from the standards of humanity" "Their nature is that of wild animals..."<ref name="Islamic Racism"></ref>}}<br />
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{{Quote|Hudud al-`Alam, 982 AD|"As regards southern countries, all their inhabitants are black on account of the heat of their climate... Most of them go naked... In all their lands and provinces, gold is found.... They are people distant from the standards of humanity."<ref name="Islamic Racism"></ref>}}<br />
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[[W:Al Jahiz|Al Jahiz]] (781–869), was a famous Muslim scholar<br />
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{{Quote|Jahiz, Kitab al-Hayawan, vol. 2|"Like the crow among mankind are the Zanj [African Blacks] for they are the worst of men and the most vicious of creatures in character and temperament."<ref name="Islamic Racism"></ref>}}<br />
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{{Quote|Jahiz, Kitab al-Bukhala (The Book of Misers)|"We know that the Zanj (blacks) are the least intelligent and the least discerning of mankind, and the least capable of understanding the consequences of actions."<ref name="Islamic Racism"></ref>}}<br />
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{{Quote|Jahiz, Al-Bayan wa`l-tabyin, vol. 3|"They [the Shu`ubiyya] maintain that eloquence is prized by all people at all times - even the Zanj, despite their dimness, their boundless stupidity, their obtuseness, their crude perceptions and their evil dispositions, make long speeches."<ref name="Islamic Racism"></ref>}}<br />
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[[W:Ibn Abi Zayd|Ibn Abi Zayd]] (922–996), was a Maliki scholar from Al-Qayrawan in Tunisia. <br />
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{{Quote||It is disliked to trade in the land of the enemy or the land of the blacks. The Prophet, peace be upon him, said, "Travel is a portion of punishment."<ref>[http://bewley.virtualave.net/RisSpeech.html The Risala of 'Abdullah ibn Abi Zayd al-Qayrawani/ 43.16 Trading abroad] - A Treatise on Maliki Fiqh (Including commentary from ath-Thamr ad-Dani by al-Azhari)(310/922 - 386/996)</ref>}}<br />
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==Unsourced==<br />
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{{Quote||11. One of the most effective ways of finding comfort and contentment is to remember Allaah frequently<br />
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Dhikr (remembrance of Allaah) has a wonderful effect in calming the soul and relieving stress and worry. Allaah says (interpretation of the meaning): “… Verily, in the remembrance of Allaah do hearts find rest.” [al-Ra’d 13:28]<br />
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The greatest phrase of dhikr that can relieve the distress of death is: “Laa ilaaha ill-Allaah (there is no god except Allaah).” This is what Talhah told ‘Umar, may Allaah be pleased with him: “I heard the Prophet (peace and blessings of Allaah be upon him) say a word which no slave says at the time of death but Allaah will ease his distress and brighten his colour. It was only the fear that I might not be able to do it that prevented me from asking him about it before he died.” ‘Umar (may Allaah be pleased with him) said: “I know what it is.” Talhah asked, “What is it?” ‘Umar (may Allaah be pleased with him) said: “Do you know any word greater that what he told his uncle to say? – ‘Laa ilaaha ill-Allaah’.” Talhah said, “That’s it, by Allaah, that’s it!”<br />
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Allamah Majlisi and Allamah Samawi write on the authority of Sayyid Razi Daudi that when fighting started at Karbala on the l0th of Muharram in the year 61 A.H. Jaun came to. Imam Husayn and desired his permission to fight. Imam Husayn said, "You have my permission. But O Jaun! You have stayed with me to live in peace and no wish to be killed!" At these words Jaun fell at the feet of Imam Husayn and said, "O my master, I am not one o those who flatter you during the period of peace and comfort, and leave you in times of adversity. O my master There is no doubt that my sweat gives a horrid smell, my lineage is not noble, and '''my colour is black''', but with your blessing my sweat will become fragrant, my lineage will become noble and '''my colour will get white''' in Paradise. By Allah, I will not forsake you unless my blood mixes up with your blood". <br />
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Muhammad bin Abi Talib Makki has written that when Jaun was martyred Imam Husayn came to his dead body, placed his head in his lap and prayed to Allah, "O Allah! Brighten the face of Jaun, make his sweat fragrant and give him a place with the virtuous ones in .Heaven, so that he may stay with Muhammad and his Progeny (Ahlul Bayt)".<ref>[http://www.alhassanain.com/english/book/book/history_library/islamic_personalities/the_great_companion_of_the_prophet_abu_dharr/023.html The Great Companion of the Prophet (s) Abu Dharr (Chapter 22)]</ref>}}<br />
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==See Also==<br />
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{{Hub4|Racism|Racism}}<br />
{{Hub4|Muhammad (Primary Sources)|Muhammad (Primary Sources)}}<br />
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==Reference==<br />
{{reflist}}<br />
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[[Category:QHS]]<br />
[[Category:Muhammad]]</div>WIBot