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Found 11 results

  1. Title:Some Sincere Advice To Every Christian Language:English Authorship:Dr. Saleh As-Saleh Short Discription: Most people agree to the fact that Allaah's (God’s) Word cannot be contradictory. What He spoke about Himself must be true. He made Himself known as The Creator, The One, The Originator, and The Provider. He is the First, nothing is before Him; The Last, nothing is after Him; The Most High, nothing is above Him; The Most Near, nothing is beyond His reach, and He encompasses everything while He is above heavens, distinct and separate from His creatures. Great in His Majesty and Honor, Most Merciful, Severe in Punishment, AllKnower, Most Compassionate, All-Wise, and All-Just; Most Perfect in all of His Names and Attributes. He does not beget, nor is He begotten. There is no equal to Him, and there is nothing like unto Him, and thus He alone deserves to be worshipped. In essence, the religion as revealed1 to nations before us and to mankind up to the Day of Resurrection, calls for the worship of none but God (Allaah). Any Message from the Perfect God is true, and cannot be contradictory. He entrusted many Prophets and/or Messengers since creation began on earth. Starting with Adam, Noah, Abraham, Moses, Jesus, and ending with Muhammad, peace be upon them all, the essence of religion was and still is: people must submit to their Creator and worship Him as He revealed to their respective Messengers and/or Prophets. This is the true Message, and Jesus, peace be upon Him, is one of those great Prophets and Messengers who was sent to the Children of israel, after Moses, confirming the revelation sent down to Moses and the Gospel that he received from Allaah. This same Message was confirmed by Prophet Muhammad, peace be upon him, believing in the true Gospel that came to Jesus and propagating the final and most comprehensive revelation to mankind, the Qur'aan. The Qur'aan, being Allaah's Word, confirms and attests to the true nature of Jesus, and this is not known by many people. This book will introduce the reader to the Qur'aanic texts related to Jesus, peace be upon him, hoping that the truth regarding the personality of Jesus becomes clear. some_sincere_advice_to_every_christian.pdf
  2. The Islamic position on Slavery: A refutation of doubts by 'Abdullâh bin Muhammad bin Humaid Question : What is the significance of the superiority of a free person to a slave if slavery is not condemned or abolished ? The way the issue of slavery is raised by Christian missionaries and critics of Islam outrages the sensibility of honest people. It is more than probable that such issues are raised with the most dishonest purposes. We say that after examining Jewish and Christian scriptures where slavery is legitimized in its worst forms. The practice of slavery is accepted and praised throughout those texts. Therefore, we may counter their attack by asking : How do the missionaries call people to be converted to Christianity, when this religion legitimizes slavery ? In other words we wonder here : why do these people express abhorrence at an issue which is clearly part of their belief? As against these beliefs, Islam presents an entirely different picture, contrasting with both the two earlier religions and with the state of slavery in the world just before the advent of Islam. Some elaboration is necessary here to exonerate Islam of the undeserved aspersion cast on it in connection with its position on slavery. Islam and Slavery It is an Islamic principle that God created man as a fully responsible creature to carry out all religious duties, to be accountable for doing so, having the necessary volition and free behavior. No other human may restrict that freedom, and if he does he is an oppressor. This is as plain a principle in Islam as plain can be. When someone wonders" How was it that Islam legitimized slavery?"; we reply without embarrassment: “Yes, Islam did legitimize slavery.” But fairness and on honest search for truth would demand that one follow up his inquiry and try to comprehend in detail the Islamic legislation concerning slavery. He should comprehend how a slave is treated in Islam, the equality between a free person and a slave in rights and duties, and also he should learn how many methods have been provided for in shariah for freeing slaves. Such legislation will be all the more admirable if it is contracted with other systems, and if contrasted with the modern version of slavery in the so-called civilized world. The reader will observe that there are here numerous quotations from the Qur'an and sunnah, as the practice of the Prophet, peace and blessings of God be upon him, is of special significance here, and to emphasize the importance of separating faulty applications from the original teachings. We may say here that Islam's position on slavery is superior to that of any other creed or system. If things had developed in accordance with the teachings of the Islamic shariah the unfortunate practices that were perpetrated later on would have been avoided. One major faulty practice has been the enslavement of free people through snatching, overpowering, or trickery in both old and recent past. This has led to a horrible custom of slavery in all continents, especially in Europe and Amereica in the last few centuries. Islam takes a very strong exception to such practices. In a qudsi [1] tradition the Prophet says: “Three types of people will stand apart on the day of Resurrection as My enemies - and an enemy of Mine will be doomed; a man who vowed in My name then betrayed, a man who sold a free person as a slave and appropriated his price, and a man who employed a worker and had him do the assigned work then failed to pay him his wages."[2]. The Prophet, peace and blessings of God be on him, says : “ Three types of people will not have rewards for their prayer : a man who forces himself as an imam[3], a man who postpones prayer until its time is out and a man who enslaves a free person.” [4] It is interesting to note that there is no statement in Al-Qur'an or sunnah ordering a Muslim to enslave, while statements abound in the hundreds which urge the setting free of slaves. At the advent of Islam the ways and means of enslavement were numerous while the outlets to freeing were almost nil; so Islam reversed this formula, by multiplying the outlets to freedom and drying up the sources of enslavement. One such source of enslavement were captives taken in war who were routinely enslaved or killed off. But Islam introduced a third alternative in which a prisoner-of- war is treated well and set free. This is the purport of the following verses of the Sacred Qur'an : " (The devotees of God ).. feed, for the love of God, the indigent, the orphan, and the captive, -(saying), " We feed you for the sake of God alone : no reward do we desire from you, nor thanks." (76, 8-9) The above verses indicate such sympathy and kindness that need no commentary. We may quote here a tradition of the Prophet's, peace be upon him, exhorting noble conduct : "Visit the sick, feed the hungry, and set free the captives'[5]. In the first clash between Muslims and their enemies, the Battle of Badr, the Muslims won, and a number of the noblest Arabs fell captives in the hands of Muslims. If such dignitaries were punished severely they would have deserved such punishment - they had done so much harm to Muslims at the early stage of Islamic da'wah (call to Islam). Nevertheless, the Sacred Qur'an directs the Prophet and his companions in these words : "O Apostle ! say to those who are captives in your hands : 'If God findeth any good in your hearts, He will give you something better than what has been taken from you, and He will forgive you : for God is oft-forgiving, Most Merciful. But if they have treacherous designs against thee (O Apostle), they have already been in treason against God, And God is He who hath (full) knowledge and wisdom." (8, 70-71). Since the beginning of the Islamic da'wah and up to the battle, those men had done Muslims all kinds of injury and cruelty with the intention of overpowering and exterminating them. In a state like this, would it have been good policy to set the captives free at once ? The situation is obviously related to the state's high interests. Therefore, the Muslims accepted ransom to free prisoners-of-war after the Battle of Badr, while after the fall of Makkah its inhabitants were told (by the Prophet): "You may go, for I give you your freedom." At the Raid of Al-Mustalak the Prophet married a noble captive from the defeated tribe, thus raising her status. The result of this was that all Muslims set free all the captives in their hands. It must be clear by now how few ways of enslavement were left open through Islamic legislation. To abolish it completely would not do, since the disbelieving captives had been fierce in confronting the cause of justice and truth at least in being a tool in the hands of oppressors. To set them free as a routine would only have led to the supremacy of oppression and tyranny. After all, the chances of regaining freedom in Islam are numerous and frequent. And the rules of treating slaves are just and merciful. Let's just mention some of the ways of freeing slaves : A share of zakat (i.e. the enjoined charity) is allotted to the freeing of slaves, the atonement for unintended killing, the vow of thihar[6], atonement for broken oaths, for breaking the fast during the day of Ramadan. There is besides this a general appeal to the human sentiment of Muslims to set slaves free for the pleasure of God. As for the treatment of slaves, let's survey here some of the rules laid down by Islam to ensure a decent and kind treatment for them. 1/ Giving them the same food and clothing as taken by their masters Abu Dawood reports on the authority of Al-Ma'roor bin Suwaid that he said : "We entered Abu Thar's house at Al-Ribthah [7] and found him dressed in a garment called 'burd', and found his slave dressed in an identical 'burd'. So we said : ' Why don't you, 0 Abu Thar, wear that 'burd' of your slaves so that you may have a full suit, and give him instead a less sumptuous garment ?' He replied : 'I heard the Messenger of Allah, peace and blessings of God be upon him say : " Those slaves are your brothers, only God gave you an upper hand over them. So let that who has his brother (i.e. slave) under him give him the same food he himself eats, and the same clothing as he himself wears. The master may not give his brother a task that is beyond his ability. If he does give him such task, let him lend him a hand.". 2/ Recognizing their dignity Abu Hurairah narrates that the Prophet of Repentance (i.e. Prophet Muhammad) said : " Any one who slanders his slave with adultery, and it is a false charge, will receive on the Day of Resurrection the same punishment his slave would have received in the world had the charge been true." [8] Abdul-Lah bin 'Umar freed a slave of his then picked a twig from the ground and said: " I shall not receive for freeing him the worth of this in the Hereafter. I heard the Messenger of Allah say : ' If a man hits or beats his slave, his atonement is the freeing of that slave."[9] 3/ A slave is given the lead in religious or mundane matters which he is skilful at. He can be imam (i.e. to lead the prayer). Aishah had a slave who led her prayer. The believers are even ordered to heed and obey if a slave becomes their ruler, so long as he proves to be better qualified than others. Freedom is man's natural right. No one may be deprived of this right except for an exceptional reason. Although Islam recognizes slavery within the limits we have explained, it strictly warned those who have the upper hand of freedom against manipulating their position for cruel ends. Beyond that, we assert that it is justified to hold a person who falls captive as a result of his aggression, but it is necessary to treat him nicely. If someone does fall a captive and becomes a slave, then shows signs of repentance, gives up his old way of life, forsakes the way of evil and follows a well-guided life, such a person should be set free : Islam favours such response to a slave's conduct. Some Islamic jurists enjoin freeing him and other recommend it ! The Prophet, peace and blessings of God be on him, again and again ordered kindness to the slaves. For instance, when the captives taken in the Battle of Badr were distributed he directed : "Be kind to your captives." Uthman bin 'Affan once punished a slave of his by pinching his ear-lobe. But he told him later : " come and pinch my ear." And when the slave would not do, he insisted. So the slave proceeded to pinch Uthman's ear lightly, but Uthman said : "pinch more painfully, I have no endurance for punishment on the Day of Resurrection." "Well Sir," rejoined the slave, "the day you fear I fear, too." When Abdul-Rahman bin 'Awf walked in the company of his slaves, people would not know who is master and who is slave - nor did he have smarter clothing. 'Umar bin Al-Khattab once walked in Makkah and saw some slaves standing aside waiting, while their master ate. He was angry at this and inquired of the master : "Why do some masters regard themselves as superior to their slaves ? " Then he ordered the slaves to advance and eat. A man once entered the house of Salman, may God be pleased with him, and saw him kneading his dough. "What are you doing, Abu 'Abdullah[10]? " " I have sent my servant on an errand, " he answered. " So I didn't like to give him some more work." This is some of what Islam did for slaves ! The Jews' Attitude to Slaves According to the Jews, people are of two classes, Jews and gentiles. As for Jews, they may be enslaved in some cases within the teachings of the Old Testament. All the others are worthless gentiles. They may be enslaved through subjugation and conquest. They are condemned races who have been written off for misery since an early age. In this regard, some verses from the Book of Exodus are significant: “When you buy a Hebrew slave, he shall serve six years, and in the seventh he shall go out free, for nothing. If he comes in single, he shall go out single; if he comes in married, then his wife shall go with him. If his master gives him a wife and she bears him sons or daughters, the wife and her children shall be her master's and he shall go out alone. But if the slave plainly says, ' I love my master, my wife, and may children; I will not go out free, ' then his master shall bring him to God, and he shall bring him to the door or the doorpost; and his master shall bore his ear through with an awl; and he shall serve him for life. When a man sells his daughter as a slave, she shall not go out as the male slaves do. If she does not please her master, who has designated her for himself, then he shall let her be redeemed; he shall have no right to sell her to a foreign people, since he has dealt faithfully with her. If he designates her for his son, he shall deal with her as with a daughter. If he takes another wife to himself, he shall not diminish her food, her clothing, or her marital rights. And if he does not do these three things for her, she shall go out for nothing, without payment of money." (21,2-11.) As for enslaving a non-israelite, it might be effected through overpowering or snatching, because they believe that their race is superior to other races. They try to justify such enslavement by referring to texts in their Old Testament. According to that Scripture Ham, son of Noah, father of Canaan, raised the anger of his fater. That was because Noah drank wine one day and became drunk and lay uncovered in his tent. Ham, the Father of Canaan, saw the nakedness of his father. When his father knew what Ham had done to him be said: :" Cursed be Canaan; a slave of slaves shall he be to his brothers. " He also said, " Blessed by the lord my God be Shem; and let Canaan be his slave. God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be his slave. " (Genesis, 9, 24-27). Queen Elizabeth I used the above text to justify her trading in slaves in which she was, as we shall see, an active trader. The Christians' Attitude to Slavery There is no condemnation or prohibition of slavery anywhere in the Bible. It is surprising, therefore, that historian William Moyer should reprimand our Prophet Muhammad, peace and blessings of God be on him, for failing to abolish slavery at once, while he condones the Bible's attitude. Neither Christ, nor his apostles, nor the church make any statement in that connection. On the other hand, St. Paul commands slaves to be loyal to their masters, as may be seen in his Epistle to Ephesos. St. Thomas Aquinas, for his part, added the voice of philosophy to that of churchmen. He did not object his master Aristotle who had accepted slavery as a natural state suitable for a certain type of people. The saints asserted that nature had prepared certain types of people to be slaves. In the Grand Larousse of the nineteenth century one reads : " It is no wonder that slavery lingers among Christians up to the present - the formal representatives of religion still assert its legitimacy and justify it." It also adds : " To sum up, Christianity approved completely of slavery, and it still does, so that no one can prove that this religion endeavoured to abolish slavery,". In the 'Dictionary of the Bible' by Dr. George Joseph, it is stated that Christianity did not object to slavery on either political or economic ground. It did not exhort the believers to argue with their generation about slavery, and not even to raise the issue. It said nothing against the rights of slave owners, nor did it rouse the slaves to seek freedom. It neither discussed the woes and cruelty of slavery, nor did it ordain the immediate freeing of slaves. It is unanimously agreed that Christianity did nothing to alter the relative status of master and slave - it rather endorsed the rights and duties of both parties.' So we call upon all white fathers of the church and the respected reader to contrast the Islamic legislation and the other systems in the world. Modern Europe and Slavery The reader would be right to inquire at this time of progress and development about the attitude of Europe, the pioneer of progress and development, toward slavery. When Europe found its way to Africa it was a disaster for the latter that lasted for five centuries. The Europeans had a genius for devising ways to ensnare the Africans, to take them to Europe or its colonies, and to force them to such drudgery that contributed to a development of economic life. Later on, America joined Europe in subjugating the Africans, and the latter had to serve one more master. The Encyclopaedia Britannica has the following to say about slavery: "The hunting of of slaves from their villages in the midst of jungles was effected by setting fire to the straw used in building barns around the village. Once the villagers ran out for their lives, the English hunted them.” Apart from Africans who died during their flight, or on the way to the coast for shipment, one third of the survivors died of bad weather, 45% in traspartation overland, 12% during the sea voyage, and some more died on plantations. The English companies were given the monopoly of trading in slaves by a license from the British government. But, at a later stage, all citizens were given a free hand to import slaves. Experts estimate the total number of Africans imported by the British alone to be slaves between 1680-1786 A.D. at about two million one hundred and thirty thousand. One article of the so called ' Black Code' states that any slave who attacks his master is to be executed, and if he runs away his hands and feet are to be cut off. If he runs away a second time, he is to be killed. (Although how he can do that with his hands and feet cut off beats me. Maybe he will risk it as the kind of life awaiting him is worse than death). One article prohibits education for blacks. Another prohibits a black person from professions preserved for whites. In America one of the laws decreed : It is a felony for seven slaves to meet, and if a white person passes by and sees that they have met, he has the right to spit on them and to give each twenty lashes. Another law stated : Slaves have no souls, no wit, no intelligence, and no will. The life is concentrated in their muscles. In summary: the slave had to take full responsibility for duties, and if he failed to do his full service he was to be punished; but as for his rights, he was no better than an animal without soul or feeling. It is only in this century that the Westerners felt the prick of conscience. It is great injustice on their part to feel superior to Islamic legislations, which were ordained more than fourteen centuries back. It is rather a case of ‘projection'; charging others with one's own faults. 1 A tradition in which the prophet speaks for God. 2 Reported by Al-Bukhari. 3 A person who loads congregational prayer. 4 Reported by Abu Dawood and Ibn Majah, both on the authority of Abdul-Rahman bin Zaid Al-Ifreegi. 5 Reported by Al-Bukhari. 6 A vow by which a husband would not cohabit with his wife for a known period. 7 A village in the suburbs of Al-Madinah. 8 Reported by Al-Bukhari. 9 Reported by Muslim and Abu Dawood. 10 I.e. father of Abdullah, a traditional Arabic way of calling a man as father of his eldest son. Extracted from “A Refutation of Doubts about Current Issues” published by Al-Manara Publishing & Distribution Source: http://www.islaam.ne...iew.php?id=1211
  3. Cut the hand of the Thief. (al Ma’ida 5:38) وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا جَزَاءً بِمَا كَسَبَا نَكَالًا مِّنَ اللَّهِ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ Cut off (from the wrist joint) the (right) hand of the thief, male or female, as a recompense for that which they committed, a punishment by way of example from Allâh. And Allâh is All Powerful, All Wise. (Qur’an Al Ma’ida 5:38) When Amputation is/is not Applied A couple of points to note on the punishment of amputation for theft: a- the punishment will not be applied if there is any doubt as to the guilt of the suspect b- the punishment will not be applied if the value of the stolen goods is below something of great value -> determined by ‘urf [customs of society] c- the punishment will not be applied if the thief stole out of need/poverty d- the punishment will not be applied if the goods weren’t in proper storage (al-hirz) -> also determined by ‘urf (customs of society) e- the punishment will not be applied if the thief returns the goods and seeks forgiveness of the victim of the theft, before the case enters the judicial system f- the punishment will not be applied if the culprit is not a sane adult and the crime was not committed under duress g- the punishment will not be applied if the goods were not legally owned h- the punishment will not be applied if it is a child stealing from parents or parents stealing from children or one spouse from another according to the opinion of all jurists except Imam Malik. i- the punishment will not be applied if the person is permitted to enter the place from where he stole because in such a case there is no proper custody (al-hirz) j- according to Imam Abu Hanifa the punishment is not applied to the non-muslim living in the muslim state, however Imam Shafi’, Imam Malik and Imam Ahmad ibn Hanbal have said that it is. If the theft passes these restrictions, then it recieves the hadd punishment of hand amputation. Any theft that does not meet these restrictions recieves ta’azir (discretionary punishment – the Judges decided punishment). In such cases the Islamic society would most likely follow case/common law by rule of precedent where like cases are treated alike. Effects of the Punishment for Stealing in Society Effect of it’s Application in Society: Coming to the scenario where amputation is applied in theft, it is interesting to note the effect this has on society.I’d like to quote some parts of a discussion at a conference of the Saudi scholars: At this point Dr. Dawalbi made a comment: “I have been in this country for seven years”, he said, “and I never saw of heard of, any amputation of the hand for stealing. This is because the crime is extremely rare. So, all that remains of that punishment is its harshness, which has made it possible for those who are tempted to steal, to keep their hands whole. Formerly, when these regions were ruled by the french-inspired Penal Code, under the Ottoman Empire, pilgrims travelling between the two Holy Cities – Mecca and Medina, could not feel secure for their purse or their life, unless they had a strong escort. But when this country became the Saudi Kingdom, the Qur’anic Law was enforced, crime immediately disappeared. A traveller, then, could journey, not only between the Holy Cities, but even from Al-Dahran on the Gulf to Jeddah on the Red Sea, and traverse a distance of more than one thousand and five hundred kilometres across the desert all alone in his private car, without harbouring any fear or worry about his life or property, be it worth millions of dollars, and he be a complete foreigner.” The Saudi Delegation resumed: “In this manner, in the Kingdom of Saudi Arabia, where [some] Islamic law is enforced, state money is transferred from one town to another, from one bank to another, in an ordinary car, without any escort or protection, but the car driver. Tell me, Gentlemen: in any of your Western States, would you be ready to transfer money from one bank to another, in any of your capitals without the protection of a strong police force and the necessary number of armoured cars? …Only here, Gentlemen, in this country where Islamic Law is enforced, the American Minister of Foreign Affairs, Mr. William Rogers, during his visit last year, could, he and his suit, dispense with the armoured cars, which had been carried in by special planes, and which accompanied them in their tour of more than ten countries. Only here, Gentlemen, did the Government of the Kingdom not allow its visitors to go around in these cars. Eventually, Mr. Rogers spontaneously declined the guard of honour usually placed by the Government at the disposal of their foreign guests; he walked through the soulks by himself, and confessed that, in this Kingdom, and in this Kingdom alone, one had such a feeling of security that one had no more need of a guard. ...Stealing is almost unknown in our Kingdom, when people, in the great Capitals of Western countries under secular regimes, have no more security for their lives of their possessions. (Doi, Shari’ah: The Islamic Law, Ta Ha Publishers 1984, pp. 260-261) Personally, I know many people who have lived for ten or twenty years in Saudi Arabia and they have testified that they have never come across such a case of amputation for theft. When you implement such a balanced code, theft becomes unheard of. Positive Results Positive Results: I want you to look at this UN survey of burglaries between 1998-2000*. Tell me who is at the bottom of the list? Who is at the top? 1. United States 2,099,700 burglaries (year 1999) 2. United Kingdom 836,027 burglaries (year 2000) . . . 54. Saudi Arabia 11 burglaries (year 2000)!!!! REFERENCE: *http://www.NationMas...graph-T/cri_bur Which law is more successful? These are concrete statistics here. There is no doubt when the UN conducts a survey and the country implementing Islamic law has the fewest burglaries, it demonstrates which is the most successful law in this regard. Source: http://idawah.com/responses/thief/
  4. Female Circumcision in Islam (part 1 of 2): The History of Female Genital Cutting (FGC) and its Types Description: The various types of female genital cutting (FGC), its geography, and the different reasons it was performed in various societies. By IslamReligion.com Published on 13 Nov 2006 - Last modified on 19 Nov 2006 A common phenomenon which has been regretfully associated almost exclusively with Islam is the various forms of female genital cutting, or FGC[1]. Although many of those who are involved in this act attribute to the religion of Islam, the majority of the forms of FGC present in the world today which are acts truly abominable, acts of which the religion of Islam is innocent. In no way does Islam condone these actions, and they should be looked at something purely culture and not Islamic. Amnesty International asserts, “FGC [female genital cutting] predates Islam and is not practiced by the majority of Muslims, but has acquired a religious dimension.”[2] The Female Genital Cutting Education and Networking Project states, “...it is not an Islamic practice. FGC is a cross-cultural and cross-religious ritual. In Africa and the Middle East, it is performed by Muslims, Coptic Christians, members of various indigenous groups, Protestants, and Catholics, to name a few.”[3] One sect of Jews, the Falashas, also circumcise both sexes.[4] We will first look into the various types of FGC, and then examine why various cultures implemented these techniques upon their female constituencies. Types of Female Genital Cutting Female genital cutting is “term used to refer to any practice which includes the removal or the alteration of the female genitalia.”[5] There are three basic types of FGC[6]: Type I: This is the mildest form of FGC, which includes removing or splitting the prepuce (foreskin or ‘hood’) which covers the clitoris of females, thus exposing the glans. This may be couple with partial or total excision of the clitoris. This is known as clitoridotomy (slang: hoodectomy). According to the United Nations Population Fund, this form is comparable to male circumcision.[7] This is sometimes also called “sunna circumcision” due to the fact that it is this type which is performed commonly by those Muslims who believe it to be legislated in Islam. Type II: In this type, known as clitoridectomy, the clitoris and labia minora is partially or totally removed. Type III: This is one of the most extreme forms of FGC, involving the total excision of the clitoris, both the labia minora and majora, and the joining of the two sides of the vulva across the vagina, sewn with thread or secured with other items, until it heals joining together. Only a small, pencil-size hole is left to allow passage of menstrual blood and urine. This is known as infibulation or Pharaonic Circumcision, in reference to its origins. Type IV: This type is inclusive of all other forms of genital cutting, such as: pricking, piercing or incision of the clitoris and/or labia; stretching of the clitoris and/or labia; cauterization by burning of the clitoris and surrounding tissue; introcision, scraping (angurya cuts) or cutting (gishri cuts) of the vagina or surrounding tissue; and introduction of corrosive substances or herbs into the vagina. Geography Various forms of FGC is practiced throughout the world, but it is most common in sub-Saharan Africa, in a band stretching East from Senegal to Somalia, as shown on the map. It also exists in the Middle East, North and South America, Indonesia and Malaysia. Type III is almost exclusive to Somalia, Sudan and southern Egypt, along with some areas in Mali and Nigeria. We find that in some societies, such as Somalia, Eritrea , and Ethiopia, almost all women undergo type III of FGC. Reasons range from regarding the woman as unclean if the clitoris is not completely removed, to ensuring that women remain chaste until marriage. This is practice is an age old custom in these societies, and members fear to leave it out of fear of chastisement. Women may not be able to get married, or even be accused of committing fornication. Families may also loose their honor if this tradition is not kept with. FGC was also a common practice in North America, and specifically in the U.S., type I, II and III was common until the 1950’s in order to control female sexuality. Clitoridectomy was performed for various reasons. One of the most common reasons was to reduce masturbation. In England, Isaac Baker Brown published a book about his successes in treating female masturbation with clitoridectomy. He also claimed it to cure obscure nervous disorders such as hysteria and epilepsy.[8] Many more solutions were offered for masturbation, such as chastity belts, first used in medieval times to ensure that wives remain chaste while their husbands were away. In order to prevent masturbation in boys, spiked rings even more drastic measures were employed, such as cauterization and even castration.[9] In one of the most classic of pediatric textbooks, Diseases of Infancy and Childhood, published 11 times from 1897 to 1940, the author L.E. Holt advocated cauterization of the clitoris as well as blistering the vulva as a preventive measures for masturbation. Masturbation was seen as the reason of many ills, such as neuroticism, disobedience, and disrespect of parents.[10] In the U.S. an organization known as the Orificial Surgery Society was formed, publishing journals mentioning the various benefits of clitoridectomy, even for things as trivial as headaches. There were also many hygienic benefits that were thought to be produced by clitoridotomy. C.F. McDonald states in a 1958 paper entitled Circumcision of the Female[11]: “If the male needs circumcision for cleanliness and hygiene, why not the female? I have operated on perhaps 40 patients who needed this attention.” The author states that it remedies “irritation, scratching, irritability, masturbation, frequency and urgency,” and smegmaliths causing “dyspareunia and frigidity.” Until recently the clitoris was seen as un unclean thing. Even Sigmund Freud, one of the founders of modern psychology, stated in one of his books Sexuality and the Psychology of Love, the “elimination of clitoral sexuality is a necessary precondition for the development of femininity.” Today in the west, many adults choose to undergo clitoridotomy, as some doctors[12] and others[13] advocate clitoridotomy, claiming that it increases sexual pleasure. They state that over-sized clitoral hood may impede in the stimulation of the clitoris. Some websites, such as Circlist, BMEzine, and geocities, even have testimonials of people who underwent the process, as well as medical reports promoting the practice. They show that the majority of women reported increased sexual pleasure after the procedure (87.5% in Rathmann’s 1959 study[14] and 75% in Knowles’). Footnotes: [1] Some opponents of this practice use the term Female Genital Mutilation, or FGM, but the term FGC is being used more commonly these days in order to avoid stirring social sensitivities. [2] What is Female Genital Mutilation? Amnesty International.. (http://web.amnesty.o...open&of=ENG-370) [3] Female Genital Cutting (FGC): An Introduction, Marianne Sarkis. (http://www.fgmnetwor...o/fgmintro.html). [4] Andree, “Zur Volkskunde der Juden,” p. 84. [5] Female Genital Cutting (FGC): An Introduction, by Marianne Sarkis (http://www.fgmnetwor...ntro/index.html). [6] Female Genital Mutilation: Report of a WHO Technical Working Group, Geneva, 17-19 July 1995.” World Health Organization: Geneva. 1996. [7] Frequently Asked Questions on Female Genital Mutilation/Cutting (http://www.unfpa.org...ractices2.htm#4). [8] “The Ritual of Circumcision”, by Karen Ericksen Paige. Human Nature, pp 40-48, May 1978. [9] ibid. [10] ibid. [11] McDonald, C.F., M.D (September, 1958). “Circumcision of the Female. [12] Ezzell, Carol (October 31, 2000). “Anatomy and Sexual Dysfunction”. [13] Clitoral Circumcision. Tantra * Kama Sutra * Tantric Sex & Tantric philosophy. [14] Rathmann, W.G., M.D. (September, 1959). “Female Circumcision: Indications and a New Technique.”
  5. Crime and Punishment in Islam By The Editorial Team of Dr. Abdurrahman al-Muala (translated by Islamtoday.com) Introduction Part 1: Introduction and the Islamic approach to combating crime Security and stability are basic human needs, no less important than food and clothing. Without security and stability, a human being is not able to properly conduct his daily life, let alone come up with new ideas or contribute to the development of a high level of civilization. Man has been conscious of the need for security since the beginning of his life on Earth, and he has continuously expressed his awareness of this need in many ways. With the formation and evolution of human society, he has expressed this and other needs through the establishment of a state and the formation of laws. This was accomplished in order to ensure general security, settle disputes and conflicts that threaten society, and oppose external threats to its security posed by other nations. The development of these man-made laws did not come to completion except in the last few centuries as the result of a long process of trial and error. By contrast, the Law of Islam was sent down to Muhammad, may the mercy and blessings of God be upon him, in its complete form as part of His final message to humanity. Islamic Law pays the most careful attention to this matter and provides a complete legal system. It takes into consideration the changing circumstances of society as well as the constancy and permanence of human nature. Consequently, it contains comprehensive principles and general rules suitable for dealing with all the problems and circumstances that life may bring in any time or place. Likewise, it has set down immutable punishments for certain crimes that are not affected by changing conditions and circumstances. In this way, Islamic Law combines between stability, flexibility, and firmness. From what angle does Islam approach combating crime? What are the principles that the Islamic penal code is based upon? What are the distinguishing features of this code? What are the measures that it employs to combat crime? What types of punishments exist in Islam? What are the objectives behind their being legislated? These are the questions that will be dealt with in the following pages. The Islamic Approach to Combating Crime The ultimate objective of every Islamic legal injunction is to secure the welfare of humanity in this world and the next by establishing a righteous society. This is a society that worships God and flourishes on the Earth, one that wields the forces of nature to build a civilization wherein every human being can live in a climate of peace, justice and security. This is a civilization that allows a person to fulfill his every spiritual, intellectual, and material need and cultivate every aspect of his being. This supreme objective is articulated by the Quran in many places. God says: “We have sent our Messengers with clear signs and have sent down with them the book and the criterion so that man can establish justice. And we sent down iron of great strength and many benefits for man...” (Quran 57:25) And He says: “…God wants ease for you, not hardship...” (Quran 2:185) And He says: “God wants to make things clear for you and to guide you to the ways of those before you and to forgive you. God is the All knowing, the Wise. God wants to forgive you and wants those who follow their desires to turn wholeheartedly towards (what is right). God wants to lighten your burdens, and He has created man weak.” (Quran 4:26-28) And He says: “God commands justice, righteousness, and spending on ones relatives, and prohibits licentiousness, wrongdoing, and injustice…” (Quran 16:90) Since the Islamic legal injunctions are aimed at achieving human welfare, they can all be referred back to universal principles which are necessary for human welfare to be secured. These universal principles are: 1. The preservation of life. 2. The preservation of religion. 3. The preservation of reason. 4. The preservation of lineage. 5. The preservation of property. The Islamic penal system is aimed at preserving these five universal necessities. To preserve life, it prescribes the law of retribution. To preserve religion, it prescribes the punishment for apostasy. To preserve reason, it prescribes the punishment for drinking. To preserve lineage, it prescribes the punishment for fornication. To preserve wealth, it prescribes the punishment for theft. To protect all of them, it prescribes the punishment for highway robbery. It should therefore become clear to us why the crimes for which Islam for which the Law has prescribed fixed punishments are as follows: 1. Transgression against life (murder or assault). 2. Transgression against property (theft). 3. Transgression against lineage (fornication and false accusations of adultery). 4. Transgression against reason (using intoxicants). 5. Transgression against religion (apostasy). 6. Transgression against all of these universal needs (highway robbery).
  6. Article No. 1 Taqiyya: The Ultimate Intellectual Cop-out Posted on 15 August 2010 by Inconnu This is Inoconnu’s refutation of Chapter 6 of Robert Spencer’s book The Politically Incorrect Guide to Islam (and the Crusades). After reading this, check out Danios’ article at SpencerWatch, which analyzes the concept of taqiyya in great detail.. An oft-used intellectual cop-out by many Islam-haters is the so-called doctrine of taqiyya. The Islam-haters, such as Robert Spencer, claim taqiyya is the willful deception of Muslims towards non-Muslims. Whenever a Muslim would say or write something positive about Islam, it is all taqiyya. This is what Spencer has to say in his book, The Politically Incorrect Guide to Islam (and the Crusades): Muhammad minced no words about the necessity of telling the truth…However, as with so many other Islamic principles, this is largely a matter between believers. When it comes to unbelievers–particularly those who are at war with Muslims–Muhammad enunciated a quite different principle: “War is deceit.” Specifically, he taught that lying was permissible in battle… When Shi’ite Muslims were persecuted by Sunnis, they developed the doctrine of taqiyya, or concealment: They could lie about what they believed, denying aspects of their faith that were offensive to Sunnis…Closely related to this is the doctrine of kitman, or mental reservation, which is telling the truth, but not the whole truth, with an intention to mislead…Remember that the next time you see a Muslim spokesman on television professing his friendship with non-Muslim Americans and his loyalty to the United States. Of course, he may be telling the truth–but he may not be telling the whole truth or he may be just lying. (pp.79-81) Clearly, his implication is the latter, not the former: the Muslim is not telling the whole truth or “may be just lying.” Yet, it is necessary to begin with the principle of truthfulness in Islam, which Spencer himself admitted the Prophet Muhammad stressed. Many thanks to Sheila Musaji for compiling the following verses and Prophetic traditions, of which are posted a few: “And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is). (Qur’an, 2:42)” “If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, Let the trustee (Faithfully) discharge His trust, and let him fear his Lord. Conceal not evidence; for whoever conceals it,- His heart is tainted with sin. And God Knoweth all that ye do. (Qur’an, 2:283)” “O ye who believe! Stand out firmly For justice, as witnesses To Allah, even as against Yourselves, or your parents, Or your kin, and whether It be (against) rich or poor: For Allah can best protect both. Follow not the lusts (Of your hearts), lest ye Swerve, and if ye Distort (justice) or decline To do justice, verily Allah is well-acquainted With all that ye do. (Qur’an, 4:135)” [...] Abdullah bin Mas`ud (May Allah be pleased with him) reported: The Prophet (PBUH) said, “Truth leads to piety and piety leads to Jannah. A man persists in speaking the truth till he is enrolled with Allah as a truthful. Falsehood leads to vice and vice leads to the Fire (Hell), and a person persists on telling lies until he is enrolled as a liar”.’ It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allah be upon him) said: “The signs of the hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted with something, he betrays that trust.” (Narrated by al-Bukhari, 33; Muslim, 59) Hasan bin `Ali (May Allah be pleased with them) said: I remember (these words) from Messenger of Allah (PBUH): “Give up what is doubtful to you for that which is not doubtful; for truth is peace of mind and falsehood is doubt”. [At-Tirmidhi]. Hakim bin Hizam (May Allah be pleased with him) reported that: Messenger of Allah (PBUH) said: “Both parties in a business transaction have a right to annul it so long as they have not separated; and if they tell the truth and make everything clear to each other (i.e., the seller and the buyer speak the truth, the seller with regard to what is purchased, and the buyer with regard to the money) they will be blessed in their transaction, but if they conceal anything and lie, the blessing on their transaction will be eliminated.’‘ [Al-Bukhari and Muslim]. It is clear that Islam (and its Prophet) stresses the utmost importance of speaking the truth and being as truthful as possible. Spencer himself admits this, but he inserts a (huge) caveat that it is only “between believers.” As will be seen, this is completely untrue. Let us begin with Spencer’s first indictment of the Prophet: “War is deceit.” This statement comes from the Battle of the Trench. After the siege of the city of Medina had lasted for almost 30 days, and the Muslims were in dire straits. The Prophet Muhammad asked a man named Nuaym ibn Masud to break the deadly siege somehow. Nuaym said he could do this but that “this requires me to lie.” Let’s stop here. Why did he ask this permission from the Prophet Muhammad if, according to Spencer, lying to non-believers is standard practice? Because, as noted above, the principle in Islam is honesty. The Prophet gave him specific permission to lie saying, “War is deceit.” This is the context of the Prophet’s statement, “War is deceit.” Spencer, however, claims that this phrase, “War is deceit,” gives Muslims carte blance to lie to all non-Muslims all the time. Logically, it is pure rubbish. Yet, when one thinks of it, is not good policy to deceive one’s enemy during war? Is it not good strategy to decieve the enemy in order to defeat him? What is wrong with saying, “War is deceit”? Yet, are there others that have said the same thing? Of course! In fact, “War is deceit” is one of the oldest military principles in history. It is found in none other than The Art of Warby Sun Tzu, a Chinese strategist from the Sixth Century B.C. This book is the oldest military treatise in the world. In Part I, principle No. 18 says: All warfare is based on deception. Was Sun Tzu advocating Taqiyya? Is this something to be condemned, as Spencer condemns the Prophet? How about the Trojan Horse, a story from one of the oldest poems in Western Civilization? Still seeking to gain entrance into Troy, clever Odysseus (some say with the aid of Athena) ordered a large wooden horse to be built. Its insides were to be hollow so that soldiers could hide within it. Once the statue had been built by the artist Epeius, a number of the Greek warriors, along with Odysseus, climbed inside. The rest of the Greek fleet sailed away, so as to deceive the Trojans. One man, Sinon, was left behind. When the Trojans came to marvel at the huge creation, Sinon pretended to be angry with the Greeks, stating that they had deserted him. He assured the Trojans that the wooden horse was safe and would bring luck to the Trojans. Only two people, Laocoon and Cassandra, spoke out against the horse, but they were ignored. The Trojans celebrated what they thought was their victory, and dragged the wooden horse into Troy. That night, after most of Troy was asleep or in a drunken stupor, Sinon let the Greek warriors out from the horse, and they slaughtered the Trojans. Were the Greeks also practicing Taqiyya? Why doesn’t Spencer condemn the Greeks, the Fathers of Western Civilization, for practicing deceit in times of war? Not only did Sun Tzu write of deception in warfare, but Italian Renaissance thinker Niccolo Machiavelliwrote: Though fraud in other activities may be detestable, in the management of war it is laudable and glorious, and he who overcomes the enemy by fraud is as much to be praised as he who does by force. How about more recent times? During World War II, there was a military operation called “Operation Fortitude.” It was a disinformation campaign to deceive the Germans about the Normandy invasion: “Fortitude” was the codename given to the decoy (or disinformation) mission mounted by the Allies to deceive the Germans about the date and above all the place of the landings. The latter were convinced that the British and American attack would come in the Pas-de-Calais area and it was important not to disillusion them. They therefore had to be made to think that a whole group of armies was present in Kent, opposite the Pas-de-Calais. To deceive the German observation planes, which their antiaircraft defences did their best to avoid, the local estuaries, creeks and harbours were crammed with dummy landing craft, made out of bits and bobs. A giant oil pumping head for PLUTO (made from papier mâché) was erected near Dover, while large numbers of inflatable rubber tanks were positioned in the fields. Plywood vehicles and guns lined the roadsides. At night, convoys of lorries ‑ always the same ones – drove back and forth across the region. For the benefit of the Germans, a team of technicians maintained constant radio traffic between totally fictitious units. Fortitude succeeded beyond anyone’s wildest dreams. Long after June 6th, Hitler remained convinced that the Normandy Landings were a diversionary tactic to induce him to move his troops away from the Pas-de-Calais, so that a decisive attack could then be launched there. He therefore kept his best units in readiness there, until the end of July, desperately scanning an empty horizon, while the fate of the war was being decided in Normandy. Dr. Joseph Caddell, Lecturer on Military History at North Carolina State University, wrote in 2004: Deception in warfare is probably as old as armed conflict itself. The logic of confusing an adversary is obvious, and the rewards can be realized very quickly. On the website of the Air University, the military education system for the United States Air Force, there is a list of numerous books, documents, and periodicals that chronicle deception in WW I and WW II. Here is just some of the examples of the books written about deception in warfare: Barros, James and Gregor, James. Double Deception: Stalin, Hitler, and the Invasion of Russia. DeKalb, IL, Northern Illinois University Press, 1995. 307 p. Book call no.: 940.532247 B277d Basic Deception and the Normandy Invasion. New York, Garland, 1989. 1 vol. Book call no.: 940.5485 C873 v.15 Breuer, William B. Hoodwinking Hitler: The Normandy Deception. Westport, CT, Praeger, 1993. 263 p. Book call no.: 940.54 B846h Breuer, William B. The Secret War with Germany: Deception, Espionage, and Dirty Tricks 1939-1945. Novato, CA, 1988. 318 p. Book call no.: 940.5485 B846s As is quite clear, deception during times of warfare is not only standard procedure, but is a laudable and necessary tactic. Our forces in Iraq and Afghanistan use deception every single day to try to defeat the enemy. They would be blameworthy if they did not do so. Why doesn’t Robert Spencer condemn Sun Tzu, or the Greeks, or Allied Forces in WW II, or the U.S. Air Force for advocating deception in warfare? After all, all of these people also believe, as the Prophet Muhammad did, that “war is deceit.” Robert Spencer’s claim that “war is deceit” to impugn the Prophet Muhammad and Islam is another case of Spenceritis. It is logical rubbish, and makes a mockery of the claim that Robert Spencer is any sort of “scholar” about Islam. Also check out Danios’ excellent article on the same topic available on SpencerWatch.com. He refutes every single argument the Islamophobes raise about taqiyya (SEE NEXT POST FOR THAT ARTICLE) Source: Loonwatch -----------------------End of Article 1----------------------
  7. Question Regarding Marital Rape Shazia Ahmad | November 11, 2010 1:02 am Question: Is marital rape allowed in Islam? Answer: As salaamu alaykum, Thank you for asking this important question which has come to the fore in recent times, and which has been the cause of confusion for many people. Here are some important points to take into consideration when learning about this issue: It is absolutely haram (unlawful) for a man to harm his wife. The Prophet ﷺ prohibited harming others in general,1 and intensified that prohibition for harming other believers.2 If one is taught to hold ordinary people – with whom one shares no special relationship – in such sanctity, then what of the person one is linked to in the “weighty, serious bond” of marriage (Qur’an 4:21); who is one’s “garment” (2:187), and who lives under one’s ri’aaya, care and shepherdship, as mentioned in a prophetic tradition?3 Allah has described marriage as a relationship of kindness, mercy and love (30:21), and commands men to deal with their wives in an honorable way (4:19). Rape, abuse, ill treatment, and inflicting harm – be it physical, verbal or psychological – are completely unacceptable in such a relationship. It is true that the contract of marriage grants a husband the right to intimacy with his wife, and vice versa, however, this does not imply that one can seek to obtain this right violently or forcefully. Just as in any situation in which one has been deprived of one’s due rights, one must go through the proper channels to resolve the matter in a just and honorable way. At no time does it become permissible for someone to take it upon themselves to harm the other party in a misguided attempt to ‘take their right’. This would amount to a type of vigilantism or seeking of personal vengeance that has no place in Islamic tradition, in which we are taught to defer such disputes to those with religious and legal authority. This is clearly indicated in the words of the great scholar Taqi al-Din al-Subki, in his commentary on some verses of the Qur’an related to marriage: “At the time when it becomes obligatory for a husband to provide financial support, clothing, (and other such provisions) for his wife, he should exert himself in doing so, and not be negligent in this duty such that his wife would have to file a complaint of his negligence with the judge [haakim], and in so doing spend from her own expenditures. …Similarly, a wife should be responsive to her husband’s request for intimacy, such that he would not need to bring a complaint (against her) to the judge, and in so doing spend from his own expenditures.”4 From these statements we see that a husband’s or wife’s proper recourse, when confronted with a marital issue they are unable to resolve, is to turn to the appropriate authority for guidance and direction. Violence or force of any kind is not an option. People often defend such behavior by citing prophetic traditions that strongly discourage women from refusing their husbands if they approach them for intimacy. While these texts underscore the importance of a wife fulfilling her spouse’s sexual needs (a reminder the Prophet ﷺ gave to men in a number of statements as well,5) they cannot be used to justify force. One such text goes on to describe the husband as one who, after being refused, “goes to bed angry.”6 If it were truly acceptable for a man to force himself on his wife, why wasn’t such an act mentioned here as a viable alternative to his wife’s refusal? Some people also seek to confuse this issue by citing the verses in the Qur’an that outline a disciplinary method of dealing with a wife who is nashiz.7 8 These verses are probably among the most misunderstood, misused and misapplied of the Qur’an in our times, and must be understood in their proper exegetical context. Since an in-depth explanation of these verses is beyond the scope of this article, it will be sufficient to state that darb - which is often translated as ‘to strike lightly or tap’ – has been strictly defined by our scholars and has numerous restrictions and conditions.9 From among them is that it is done in a manner that would not cause humiliation or harm to the person, and that it is only done when it is a means of helping reconcile between the spouses, and is not a cause of resentment, enmity or hatred between them.10 It is impossible for such verses – whether looked at lexically, exegetically, or otherwise – to be used to excuse violent or forced sexual relations with one’s wife. Dr. Jamal Badawi succinctly rejects these types of false claims by stating, “Any excess, cruelty, family violence, or abuse committed by any Muslim can never be traced, honestly, to any revelatory text (Qur’an or hadith). Such excesses and violations are to be blamed on the person(s) himself, as it shows that they are paying lip service to Islamic teachings and injunctions and failing to follow the true Sunnah of the Prophet.”11 Though marital rape would not warrant a hadd punishment12 in accordance to Shari`ah, this in no way means that such an act is acceptable or that it would go unpunished by an Islamic court. Some people mistakenly believe that the hadd punishments are the only ones that exist in Islamic law, but that is not the case. Even if an act does not fall into one of the specified categories for hadd punishment, a qadi [judge] still has the right to punish the person with imprisonment, corporal punishment (lashing), or anything else he deems suitable for the situation, the crime committed and the guilty individual (which is called zajr or ta’zeer).13 Some scholars even state that a wife who has been assaulted in such a manner by her spouse has the right to jirah, or civil redress, for her injuries.14 Some scholars condemn such an assault as sinful and despicable while at the same time deeming it inappropriate to be labeled as ‘rape’. This is because of the presumption of consent implicit in the legal contract of marriage. It is important to note that such statements are not intended to condone the behavior, but are simply an expression of legal exactness. When taking such a case into consideration, scholars would not base a punishment on the sexual act itself, but on the harms, both psychological and physical, that stem from it. Such an assault – however it is labeled – is still considered by scholars to be unacceptable, sinful, and susceptible to punishment. If a man finds his wife unreceptive to his overtures of intimacy, he should put in some effort to be attentive, affectionate, and kind to his wife, and to fulfill the numerous recommendations the Prophet ﷺ made in regards to intimacy. Such problems may also be symptomatic of deeper issues in the relationship that need to be resolved. One should always take an introspective, constructive, and proactive approach to dealing with problems, focusing first on how one can change one’s own behavior to improve the situation, instead of simply blaming the other party or seeking to ‘punish’. It may also be necessary to seek counseling and advice from others who have expertise in these matters. An individual who engages in assault and abuse of any kind, especially towards family members, shows signs of underlying psychological problems that need to be treated. There is no level of frustration, anger, or overwhelming grievances – no matter how legitimate they may seem – that pardons such dehumanizing and callous behavior. I hope these points have shed some light on this issue, and have made it clear that marital rape is not allowed or condoned by our deen, and is in fact a sinful act that a person can be held accountable for in this life, before the hereafter. In the very first verse in the chapter of the Qur’an entitled “Women”, Allah Most High warns us to be fearful of Him in demanding our rights upon each other. He in fact warns us to be fearful of Him twice in this verse, a sign of the seriousness with which we should take such matters: “O mankind, fear your Lord, who created you from a single soul and created from it its mate, and dispersed from both of them countless men and women. And fear Allah, through whom you demand your mutual rights, and (reverence) the wombs that bore you: Indeed Allah is ever, over you, an Observer.” (Qur’an, 4:1) In conclusion, the Prophet ﷺ taught, “Only a noble man treats women in an honorable manner and only an ignoble man of low character treats women disgracefully.”15 May Allah make us people of noble character, who fear God in our dealings with others and who weigh our deeds and words well before they are weighed for us on the Day of Judgment. Allah knows best. “There should be neither harming nor reciprocating harm.” This hadith can be found in An-Nawawi’s Forty Hadith. ↩ “The whole of a Muslim for another Muslim is inviolable: his blood, his property, and his honor.” In Sahih Muslim, narrated by Abu Hurayra. It can also be found in An-Nawawi’s Forty Hadith ↩ “A man is a shepherd in his family and is responsible for those in his care.” Part of a longer hadith in Sahih al-Bukhari, 2419. ↩ Al Majmu’ Sharh al-Muhadhab, Vol. 16, pp. 414-415, Dar al-Fikr Publishers. ↩ For example, when Abdullah ibn ‘Amr ibn al-Aas desired to stand in prayer for the entire night, the Prophet ﷺ reminded him, “Your body has a right over you and your wife has a right over you.” (Sahih al-Bukhari) He ﷺ also encouraged certain etiquettes and manners in intimacy that would bring satisfaction to the woman in a number of texts. ↩ Sahih al-Bukhari and Sahih Muslim. ↩ Nushuz is commonly translated as rebellion, ill conduct, or arrogance in a way that jeopardizes the well-being of the marriage. Men can also be guilty of nushuz (See (Quran, 4:128). ↩ (Quran, 4:34-35) ↩ These conditions are detailed in many books of tafsir. For example, see Tafsir al-Qurtubi, Vol. 5, pp.172-173, Dar al-Kutub al-Masriyya, 2nd Edition. ↩ Reliance of the Traveler, p.542 ↩ (http://www.jannah.org/sisters/end.html) ↩ Specified punishments outlined in the Quran for certain criminal acts. ↩ See the chapter on Hudud in any book of fiqh for more information on the concept of zajr and ta’zeer. ↩ From an excellent article entitled, “Rape & Incest: An Islamic Perspective”, found (here). ↩ Sunan at-Tirmidhi. ↩ Source: Suhaibwebb
  8. BOOK Division of Inheritance Link: http://www.quraanicstudies.com/download.php?fid=1&ext=pdf&fn=Division%20of%20Inheritance%20SAMPLES%20LOOKING%20FOR%20A%20PUBLISHER.pdf Format: PDF Size: 10.00 MB Pages: 415
  9. Striking A Woman

    As I understand it via my translation of the Qur'an and through some YouTube videos and even a response on this very forum striking a woman is allowed in Islam. I think perhaps there is a cultural or language problem here because surely this is not so. I know personally I would be horrified and beyond angry should some man someday place his hands on my daughter when she is older and married.
  10. The claim that in Islam only males get pleasure in Paradise and women are deprived of it is completely wrong. There are many Qur'anic verses which show that both males and females will be rewarded for Good deeds, and not least injustice will be done to them. Moreover, life in paradise will be very different from this life. 093.004 وَلَلآخِرَةُ خَيْرٌ لَكَ مِنَ الأولَى 093.004 Walal-[a]khiratu khayrun laka mina al-ool[a] 093.004 And verily the Hereafter will be better for thee than the present. Al-Qur'an, 093.004 (Ad-Dhuha [The Morning Hours, Morning Bright]) 093.005 وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى 093.005 Walasawfa yuAA[t]eeka rabbuka fatar[da] 093.005 And soon will thy Guardian-Lord give thee (that wherewith) thou shalt be well-pleased. Al-Qur'an, 093.005 (Ad-Dhuha [The Morning Hours, Morning Bright]) Bukhari :: Book 6 :: Volume 60 :: Hadith 303 Narrated Abu Huraira: The Prophet, said, "Allah said, 'I have prepared for My pious worshipers such things as no eye has ever seen, no ear has ever heard of, and nobody has ever thought of. All that is reserved, besides which, all that you have seen, is nothing." Then he recited:-- 032.017 فَلا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ 032.017 Fal[a] taAAlamu nafsun m[a] okhfiya lahum min qurrati aAAyunin jaz[a]an bim[a] k[a]noo yaAAmaloon(a) 032.017 Now no person knows what delights of the eye are kept hidden (in reserve) for them - as a reward for their (good) deeds. Al-Qur'an, 032.017 (As-Sajda [The Prostration, Worship, Adoration]) 033.035 إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا 033.035 Inna almuslimeena wa(a)lmuslim[a]ti wa(a)lmu/mineena wa(a)lmu/min[a]ti wa(a)lq[a]niteena wa(a)lq[a]nit[a]ti wa(al)[ssa]diqeena wa(al)[ssa]diq[a]ti wa(al)[ssa]bireena wa(al)[ssa]bir[a]ti wa(a)lkh[a]shiAAeena wa(a)lkh[a]shiAA[a]ti wa(a)lmutaaddiqeena wa(a)lmutaaddiq[a]ti wa(al)[ssa]-imeena wa(al)[ssa]-im[a]ti wa(a)l[ha]fi{th}eena furoojahum wa(a)l[ha]fi{th}[a]ti wa(al)[ththa]kireena All[a]ha katheeran wa(al)[ththa]kir[a]ti aAAadda All[a]hu lahum maghfiratan waajran AAa{th}eem[a](n) 033.035 For Muslim men and women,- for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah's praise,- for them has Allah prepared forgiveness and great reward. Al-Qur'an, 033.035 (Al-Ahzab [The Clans, the Coalition, the Combined Forces]) 016.097 مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ 016.097 Man AAamila [sa]li[h]an min [th]akarin aw onth[a] wahuwa mu/minun falanu[h]yiyannahu [h]ay[a]tan [t]ayyibatan walanajziyannahum ajrahum bi-a[h]sani m[a] k[a]noo yaAAmaloon(a) 016.097 Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure and We will bestow on such their reward according to the best of their actions. Al-Qur'an, 016.097 (An-Nahl [The Bee]) 003.195 فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لا أُضِيعُ عَمَلَ عَامِلٍ مِنْكُمْ مِنْ ذَكَرٍ أَوْ أُنْثَى بَعْضُكُمْ مِنْ بَعْضٍ فَالَّذِينَ هَاجَرُوا وَأُخْرِجُوا مِنْ دِيَارِهِمْ وَأُوذُوا فِي سَبِيلِي وَقَاتَلُوا وَقُتِلُوا لأكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلأدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأنْهَارُ ثَوَابًا مِنْ عِنْدِ اللَّهِ وَاللَّهُ عِنْدَهُ حُسْنُ الثَّوَابِ 003.195 Fa(i)staj[a]ba lahum rabbuhum annee l[a] o[d]eeAAu AAamala AA[a]milin minkum min [th]akarin aw onth[a] baAA[d]ukum min baAA[d]in fa(a)lla[th]eena h[a]jaroo waokhrijoo min diy[a]rihim waoo[th]oo fee sabeelee waq[a]taloo waqutiloo laokaffiranna AAanhum sayyi-[a]tihim walaodkhilannahum jann[a]tin tajree min ta[h]tih[a] al-anh[a]ru thaw[a]ban min AAindi All[a]hi wa(A)ll[a]hu AAindahu [h]usnu a(l)ththaw[a]b(i) 003.195 And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from the presence of Allah, and from His presence is the best of rewards." Al-Qur'an, 003.195 (Aal-E-Imran [The Family of Imran]) 040.040 مَنْ عَمِلَ سَيِّئَةً فَلا يُجْزَى إِلا مِثْلَهَا وَمَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَأُولَئِكَ يَدْخُلُونَ الْجَنَّةَ يُرْزَقُونَ فِيهَا بِغَيْرِ حِسَابٍ 040.040 Man AAamila sayyi-atan fal[a] yujz[a] ill[a] mithlah[a] waman AAamila [sa]li[h]an min [th]akarin aw onth[a] wahuwa mu/minun faol[a]-ika yadkhuloona aljannata yurzaqoona feeh[a] bighayri [h]is[a]b(in) 040.040 "He that works evil will not be requited but by the like thereof: and he that works a righteous deed - whether man or woman - and is a Believer- such will enter the Garden (of Bliss): Therein will they have abundance without measure. Al-Qur'an, 040.040 (Al-Ghafir [The Forgiver [God]]) 057.018 إِنَّ الْمُصَّدِّقِينَ وَالْمُصَّدِّقَاتِ وَأَقْرَضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعَفُ لَهُمْ وَلَهُمْ أَجْرٌ كَرِيمٌ 057.018 Inna almu[ss]addiqeena wa(a)lmu[ss]addiq[a]ti waaqra[d]oo All[a]ha qar[d]an [h]asanan yu[da]AAafu lahum walahum ajrun kareem(un) 057.018 For those who give in Charity, men and women, and loan to Allah a Beautiful Loan, it shall be increased manifold (to their credit), and they shall have (besides) a liberal reward. Al-Qur'an, 057.018 (Al-Hadid [The Iron]) 009.072 وَعَدَ اللَّهُ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأنْهَارُ خَالِدِينَ فِيهَا وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ وَرِضْوَانٌ مِنَ اللَّهِ أَكْبَرُ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ 009.072 WaAAada All[a]hu almu/mineena wa(a)lmu/min[a]ti jann[a]tin tajree min ta[h]tih[a] al-anh[a]ru kh[a]lideena feeh[a] wamas[a]kina [t]ayyibatan fee jann[a]ti AAadnin wari[d]w[a]nun mina All[a]hi akbaru [tha]lika huwa alfawzu alAAa{th}eem(u) 009.072 Allah hath promised to Believers, men and women, gardens under which rivers flow, to dwell therein, and beautiful mansions in gardens of everlasting bliss. But the greatest bliss is the good pleasure of Allah: that is the supreme felicity. Al-Qur'an, 009.072 (At-Tawba [Repentance, Dispensation]) 004.124 وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَأُولَئِكَ يَدْخُلُونَ الْجَنَّةَ وَلا يُظْلَمُونَ نَقِيرًا 004.124 Waman yaAAmal mina a(l)[ssa]li[ha]ti min [th]akarin aw onth[a] wahuwa mu/minun faol[a]-ika yadkhuloona aljannata wal[a] yu{th}lamoona naqeer[a](n) 004.124 If any do deeds of righteousness,- be they male or female - and have faith, they will enter Heaven, and not the least injustice will be done to them. Al-Qur'an, 004.124 (An-Nisa [Women])
  11. http://www.youtube.com/watch?v=K6rHL3tqBy4&feature=player_embedded