Insulting Muhammed - a red line for non-Muslims dealing with Muslims?

[yorkshireman]

Hi all. This question is really aimed at those who have access to solid Islamic jurisprudence on the issue rather than personal opinion (of course if any members are good sources of Isalmic jurisprudence then their personal opinon is welcome :) )

One of the mods, Abu Mubarak, related in a couple of different posts i read that Muhammed had born insults from non-Muslims in good grace and without anger and in his manner of dealing with these insults had caused them to convert. Is there a ruling on how Muslims should deal with people insulting Muhammed and does it follow the examples Abu Mubarak outlined as to how Muhammed himself dealt with it or is there a different consencus based on other parts of Islam?

NB. for the record I'm not interested in insulting anyones Prophets and the question is merely for curiosities sake as to the specific ruling on this matter, not to allow insulting Muhammed on here as this forum clearly states that is unnacceptable.

[AbuMubarak]

i am sure, while my mother was growing up, she may have been insulted by an assortment of people in her school days


that doesnt mean i am supposed to sit and allow people to insult my mother

[yorkshireman]

i am sure, while my mother was growing up, she may have been insulted by an assortment of people in her school days


that doesnt mean i am supposed to sit and allow people to insult my mother

A perfectly reasonable anology and emminently sensible. Also precisiely the opposite of what I requested in respect of the title post. You are clearly someone who has studied Islam in great depth and have provided to the forum the jurisprudence of well respected scholars on lots of issues, would it be possible for you to provide the same on this issue please?

[AbuMubarak]

i am not as you say

i am not a scholar, nor the student of a scholar, i am just a plain, everyday, ordinary muslim

[AbuMubarak]

http://www.ummah.com/forum/showthread.php?t=5031

[AbuMubarak]

Question #22809: Ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)
http://63.175.194.25/index.php?ln=eng&QR=22809
Question :


I heard on a tape that whoever insults the Prophet (peace and blessings of Allaah be upon him) should be executed even if he shows that he has repented. Should he be killed as a hadd punishment or because of kufr? If his repentance is sincere, will Allaah forgive him or will he go to Hell and his repentance will be of no avail?
Answer :


Praise be to Allaah. </SPAN>

The answer to this question may be given by addressing the two following issues:

1 – The ruling on one who insults the Prophet (peace and blessings of Allaah be upon him)

The scholars are unanimously agreed that a Muslim who insults the Prophet (peace and blessings of Allaah be upon him) becomes a kaafir and an apostate who is to be executed. This consensus was narrated by more than one of the scholars, such as Imaam Ishaaq ibn Raahawayh, Ibn al-Mundhir, al-Qaadi ‘Iyaad, al-Khattaabi and others. Al-Saarim al-Maslool, 2/13-16

This ruling is indicated by the Qur’aan and Sunnah.

In the Qur’aan it says (interpretation of the meaning):

“The hypocrites fear lest a Soorah (chapter of the Qur’aan) should be revealed about them, showing them what is in their hearts. Say: ‘(Go ahead and) mock! But certainly Allaah will bring to light all that you fear.’

If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?’

Make no excuse; you disbelieved after you had believed”

[al-Tawbah 9:64-66]

This verse clearly states that mocking Allaah, His verses and His Messenger constitutes kufr, so that applies even more so to insulting. The verse also indicates that whoever belittles the Messenger of Allaah (peace and blessings of Allaah be upon him) is also a kaafir, whether he was serious or joking.

With regard to the Sunnah, Abu Dawood (4362) narrated from ‘Ali that a Jewish woman used to insult the Prophet (peace and blessings of Allaah be upon him) and say bad things about him, so a man strangled her until she died, and the Prophet (peace and blessings of Allaah be upon him) ruled that no blood money was due in this case.

Shaykh al-Islam Ibn Taymiyah said in al-Saarim al-Maslool (1/162): This hadeeth is jayyid, and there is a corroborating report in the hadeeth of Ibn ‘Abbaas which we will quote below.

This hadeeth clearly indicates that it was permissible to kill that woman because she used to insult the Prophet (peace and blessings of Allaah be upon him).

Abu Dawood (4361) narrated from Ibn ‘Abbaas that a blind man had a freed concubine (umm walad) who used to insult the Prophet (peace and blessings of Allaah be upon him) and say bad things about him. He told her not to do that but she did not stop, and he rebuked her but she did not heed him. One night, when she started to say bad things about the Prophet (peace and blessings of Allaah be upon him) and insult him, he took a short sword or dagger, put it on her belly and pressed it and killed her. The following morning that was mentioned to the Messenger of Allaah (peace and blessings of Allaah be upon him). He called the people together and said, “I adjure by Allah the man who has done this action and I adjure him by my right over him that he should stand up.” The blind man stood up and said, “O Messenger of Allaah, I am the one who did it; she used to insult you and say bad things about you. I forbade her, but she did not stop, and I rebuked her, but she did not give up her habit. I have two sons like pearls from her, and she was kind to me. Last night she began to insult you and say bad things about you. So I took a dagger, put it on her belly and pressed it till I killed her.” Thereupon the Prophet (peace and blessings of Allaah be upon him) said: “Bear witness, there is no blood money due for her.”

(Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 3655)

It seems that this woman was a kaafir, not a Muslim, for a Muslim could never do such an evil action. If she was a Muslim she would have become an apostate by this action, in which case it would not have been permissible for her master to keep her; in that case it would not have been good enough if he were to keep her and simply rebuke her.

Al-Nasaa’i narrated (4071) that Abu Barzah al-Aslami said: A man spoke harshly to Abu Bakr al-Siddeeq and I said, ‘Shall I kill him?’ He rebuked me and said, ‘That is not for anyone after the Messenger of Allaah (peace and blessings of Allaah be upon him) .’” (Saheeh al-Nasaa’i, 3795)

It may be noted from this that the Prophet (peace and blessings of Allaah be upon him) had the right to kill whoever insulted him and spoke harshly to him, and that included both Muslims and kaafirs.

The second issue is: if a person who insulted the Prophet (peace and blessings of Allaah be upon him) repents, should his repentance be accepted or not?

The scholars are agreed that if such a person repents sincerely and regrets what he has done, this repentance will benefit him on the Day of Resurrection and Allaah will forgive him.

But they differed as to whether his repentance should be accepted in this world and whether that means he is no longer subject to the sentence of execution.

Maalik and Ahmad were of the view that it should not be accepted, and that he should be killed even if he has repented.

They quoted as evidence the Sunnah and proper understanding of the ahaadeeth:

In the Sunnah, Abu Dawood (2683) narrated that Sa’d ibn Abi Waqqaas said: “On the Day of the Conquest of Makkah, the Messenger of Allaah (peace and blessings of Allaah be upon him) granted safety to the people except for four men and two women, and he named them, and Ibn Abi Sarh… As for Ibn Abi Sarh, he hid with ‘Uthmaan ibn ‘Affaan, and when the Messenger of Allaah (peace and blessings of Allaah be upon him) called the people to give their allegiance to him, he brought him to stand before the Messenger of Allaah (peace and blessings of Allaah be upon him). He said, “O Prophet of Allaah, accept the allegiance of ‘Abd-Allaah.” He raised his head and looked at him three times, refusing him, then he accepted his allegiance after the third time. Then he turned to his companions and said: “Was there not among you any smart man who could have got up and killed this person when he saw me refusing to give him my hand and accept his allegiance?” They said, “We do not know what is in your heart, O Messenger of Allaah. Why did you not gesture to us with your eyes?” He said, “It is not befitting for a Prophet to betray a person with a gesture of his eyes.”

(Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2334)

This clearly indicates that in a case such as this apostate who had insulted the Prophet (S), it is not obligatory to accept his repentance, rather it is permissible to kill him even if he comes repentant.

‘Abd-Allaah ibn Sa’d was one of those who used to write down the Revelation, then he apostatized and claimed that he used to add whatever he wanted to the Revelation. This was a lie and a fabrication against the Prophet (peace and blessings of Allaah be upon him), and it was a kind of insult. Then he became Muslim again and was a good Muslim, may Allaah be pleased with him. Al-Saarim 115.

With regard to proper understanding of the ahaadeeth:

They said that insulting the Prophet (peace and blessings of Allaah be upon him) has to do with two rights, the right of Allaah and the right of a human being. With regard to the right of Allaah, this is obvious, because it is casting aspersions upon His Message, His Book and His Religion. As for the right of a human being, this is also obvious, because it is like trying to slander the Prophet (peace and blessings of Allaah be upon him) by this insult. In a case which involves both the rights of Allaah and the rights of a human being, the rights of the human beings are not dropped when the person repents, as in the case of the punishment for banditry, because if the bandit has killed someone, that means that he must be executed and crucified. But if he repents before he is caught, then the right of Allaah over him, that he should be executed and crucified, no longer applies, but the rights of other humans with regard to qisaas (retaliatory punishment) still stand. The same applies in this case. If the one who insulted the Prophet (peace and blessings of Allaah be upon him) repents, then the rights of Allaah no longer apply, but there remains the right of the Messenger of Allaah (peace and blessings of Allaah be upon him), which still stand despite his repentance.

If it is said, “Can we not forgive him, because during his lifetime the Prophet (peace and blessings of Allaah be upon him) forgave many of those who had insulted him and he did not execute them?” The answer is:

The Prophet (peace and blessings of Allaah be upon him) sometimes chose to forgive those who had insulted him, and sometimes he ordered that they should be executed, if that served a greater purpose. But now his forgiveness is impossible because he is dead, so the execution of the one who insults him remains the right of Allaah, His Messenger and the believers, and the one who deserves to be executed cannot be let off, so the punishment must be carried out.

Al-Saarim al-Maslool, 2/438

Insulting the Prophet (peace and blessings of Allaah be upon him) is one of the worst of forbidden actions, and it constitutes kufr and apostasy from Islam, according to scholarly consensus, whether done seriously or in jest. The one who does that is to be executed even if he repents and whether he is a Muslim or a kaafir. If he repents sincerely and regrets what he has done, this repentance will benefit him on the Day of Resurrection and Allaah will forgive him.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) wrote a valuable book on this matter, entitled al-Saarim al-Maslool ‘ala Shaatim al-Rasool which every believer should read, especially in these times when a lot of hypocrites and heretics dare to insult the Messenger (peace and blessings of Allaah be upon him) because they see that the Muslims are careless and feel little protective jealousy towards their religion and their Prophet, and they do not implement the shar’i punishment which would deter these people and their ilk from committing this act of blatant kufr.

And Allaah knows best. May Allaah send blessings and peace upon our Prophet Muhammad and all his family and companions.




Islam Q&A (www.islam-qa.com)

[AbuMubarak]

also, to speak ill of the prophet

Allah says the believers love the Prophet more than they love themselves

backbiting is forbidden to another muslim, so much more detestable is it to speak of the prophets of god, especially Habibulllah

[Naqshbandi]

executed even if you repent, may Allah pprotect us all from this

[dour]

i am sure, while my mother was growing up, she may have been insulted by an assortment of people in her school days


that doesnt mean i am supposed to sit and allow people to insult my mother
If your mother does not care, why should you... and should you not follow her good examples?

[Jamal78]

Hi everyone - Assalamu 'alaikum.
This is the first discussion place I've found where just bringing this subject up may not be completely pointless, such is the abuse I've read on other sites!
I've been Muslim for nearly 2 years (praise be to Allah(swt)) and this week, for the first time, I've heard the most shocking things being said about our Prophet (pbuh). Problem is, the people who've said them seem so loaded with hatred that trying to identify any validity in their arguments is beyond me.
It all relates to battles involving Muslims after the emigration to Madinah, and the charges (made now, not then!) against our Prophet (pbuh) and his companions, of rape (of women taken captive).
Please please, can someone clarify what this is all about and what the apparent justification for these charges are?

In the Noble Qur'an Allah (swt) says:
..And force not your maids to prostitution, if they desire chastity, in order that you may make a gain in the (perishable) goods of this worldly life. But if anyone compels them then after such compulsion, Allah is Oft-Forgiving, Most Merciful (to the women who were forced) [24:33]

I have not yet read/heard of any actions by the Prophet (pbuh) that contradicts this... basically can someone enlighten me on where these claims have come from?!

[AbuMubarak]

there is no rape allowed in islam

slavery is allowed in islam

[yorkshireman]

Abu Mubarak, thanks for providing those links on the subject.

[salim]

there is no rape allowed in islam

slavery is allowed in islam
Correction; slavery was allowed in Islam. At the time, the structure of society depended on slavery. It does not anymore, and by any degree of juristic reasoning a sound mind would conclude that it should be abolished as it's no longer needed given today's conditions and how societies function.

[Nettle]

Hello Jamal,
May the peace of Allah be with you this day. I appreciate your post, praise Allah, may you continue to read an reflect upon the quran. Brother there is no doubt women were raped during the struggle, but certainly not by the prophet Muhammed servant of Allah. There are some people who would like to spread ugly lies in hopes that others will believe them. Thus discrediting Muhammed as having been the dutiful and obedient servant of the almighty one. Never mind about what is said ill of him. Allah has not spoken ill of any of his prophets.

3:84 Say: 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 was given to Moses and Jesus and to the prophets from their Lord; we make no distinction between any of them, and to Him we submit.

Welcome to Islam, exalt Allah and be well ~s~

Sheila

[AbuMubarak]

Correction; slavery was allowed in Islam. At the time, the structure of society depended on slavery. It does not anymore, and by any degree of juristic reasoning a sound mind would conclude that it should be abolished as it's no longer needed given today's conditions and how societies function.do you say that because you are bored and we havent had a good fight lately?

or do you really believe the stuff you post?

ok, i'll bite

gnostic, who said that slavery was abolished?

by whose degree of juristic reasoning?

whose level of a sound mind?

and given today's conditions, slavery is very much needed, not to mention how societies dysfunction

[salim]

ok, i'll bite
Thanks.

gnostic, who said that slavery was abolished?
At this current point in the maturity of humans, slavery is considered an immature practice as modern economies no longer depend on it.


by whose degree of juristic reasoning?
Well, anyone with Mercy towards other humans being forced into labour with no pay.


whose level of a sound mind?
Can you rephrase that sentence?


and given today's conditions, slavery is very much needed, not to mention how societies dysfunction
Please explain.

[AbuMubarak]

immature by whom?

mercy towards other humans? i guess you know someone more merciful than ar-rahim, and rahmatul-alameen

sound mind is your wording, you can elaborate on that

as i was taught a long time ago, you gotta serve someone, you either serve god or the devil, right now humanity is busy serving the devil, so maybe some islamic slavery would help them

[salim]

immature by whom?

mercy towards other humans? i guess you know someone more merciful than ar-rahim, and rahmatul-alameen

sound mind is your wording, you can elaborate on that

as i was taught a long time ago, you gotta serve someone, you either serve god or the devil, right now humanity is busy serving the devil, so maybe some islamic slavery would help themimmature by whom

Who do you think? Do you mean 'immature by whom' or 'immature to whom'?

mercy towards other humans? i guess you know someone more merciful than ar-rahim, and rahmatul-alameen

Why is being merciful even a contest to you? It shouldn't - Mercy and Compassion should simply flow from faith.

sound mind is your wording, you can elaborate on that

I said 'sound mind', you asked 'whose level of a sound mind' which I can hardly answer as the question is barely a sentence.

as i was taught a long time ago, you gotta serve someone, you either serve god or the devil, right now humanity is busy serving the devil, so maybe some islamic slavery would help them

"Let there be no compulsion in religion" (2:256)

[GPBG]

there is no rape allowed in islam

Absolutely. Now PLEASE do not take this the wrong way, as I in no way intend to offend, I merely wish to point something out with relation Mohammed on this issue. Hadith Vol. 7:64 says:

"Narrated Aisha that the prophet married her when she was six years old and he consummated his marriage when she was nine years old."

Forgive me, but what sort of sexual arrangement is this?

Furthermore, I have documented below the events of the battle between Mohammed's army and the tribe of Banu-'l-Mustaliq, in December 626 A.D. at Muraysi near the Red Sea.

Mohammed attacked the Banu-'l-Mustaliq because of their wealth. In a surprise raid, the Muslims drove them to the Sea. They slaughtered many members of the Banu-'l-Mustaliq Tribe and looted away a booty of 2000 Camels, 5000 Sheep and 500 Women, captured after they had watched their husbands and sons being slaughtered. The most beautiful captive was Juwayriyya, daughter of the chief of the Banu-'l-Mustaliq whom Mohammed took for himself. The captured women were supposed to be returned by the Muslims upon payment of a ransom. But the night after the battle itself each and every one of them was raped. One of the men Abu Sa'id Khudri of Mohammed's army reported :

"We were lusting after women and chastity had become too hard for us, but we wanted to get the ransom money for our prisoners. So we wanted to use the 'Azl' [coitus interruptus]. We asked the Prophet about it and he said: 'You are not under any obligation to stop yourselves from doing it like that...' Later on the women and children were given for ransom to their envoys. They all went away to their country and not one wanted to stay although they had the choice..."

Again, this is something that I have difficulty with, though please be aware that I am objectively stating facts, and I am in no way attempting to be provocotive, insulting or rude, so please do not think for a moment that I am. However, I see no other way of putting what I have just stated, and indeed both events seem contrary to the doctrine quoted above.

[Abdullah al-Muhajir]

Absolute nonsense. Where have you gotten such lie-ful propoganda? Never have I, or any Islamic scholar, in the many Hadeeth I have read, come across such an overwhelmingly incorrect accusation. I did a search, and all the results for the so-called "documentation" you mentioned come from anti-Islamic web-sites. Not one single-piece from Islamic resources.

There was never any sexual-relationship between the Prophet Muhammad, blessings and peace be upon his noble soul, and Ayesha, may God be pleased with her. It was a bond similar to that of a father to a daughter; resplendent to the great instances of compassion and mercy showed by the Prophet to Ayesha.

Plus, there is great confusion over the exact-age of Ayesha among Islamic scholars, due to the many propoganda created by those who plotted against Ayesha during her opposition to the reign of Caliph Ali. Many Islamic scholars have even estimated Ayesha's age to be that of 20-25.

[GPBG]

Xaxerian, my apologies if my information is incorrect. I was not there at the time, and thus I can only go on what I learn! Again, if any offence was caused, then please forgive me. As to the reliability of the events following the battle at Muraysi we can only speculate, and if they are wrong then so be it. However, as for the age and the nature of the relationship between Mohammed and Ayesha, I can only maintain that it is widely believed, as indeed it is stated in Hadith Vol. 7:64, that the marriage between the two of them was consummated when she was nine years old. Again, please forgive me if this comes as unbelievable or slanderous. It is certainly not meant to be. I am here with every intention of being as respectful as possible, with a view to learning as much about Islam as I can.

George.

[Abdullah al-Muhajir]

The Hadeeth is merely a record of Islamic law, written by human beings who can indeed make mistakes, to aid Muslims in better understandement of the character of the Prophet Muhammad, blessings and peace be upon his noble soul. Its authenticity has been debated in the past.

There were many plots created against Ayesha, during both the life-time of the Prophet, and her opposition to the reign of Caliph Ali. Thus it is very un-wise to be completely sure regarding her exact age and many Islamic scholars, those who have actually studied the Quran and Hadeeth, have expressed great doubt regarding the recording of the aforementioned datails of Ayesha. Some have also studied and estimated her age to be at around 20-25.

Thus the record of the age of Lady Ayesha, an extremely doubtable and contradictory one, cannot be noted as a correct instance of Islam and the character of Prophet Muhammad, blessings and peace be upon his noble soul. It is un-justified and against the morals of debate and discussion to do so.

[ze leetle elper]

There was never any sexual-relationship between the Prophet Muhammad, blessings and peace be upon his noble soul, and Ayesha, may God be pleased with her. It was a bond similar to that of a father to a daughter; resplendent to the great instances of compassion and mercy showed by the Prophet to Ayesha.
Err, bruv- Aisha (ra) was the Prophet's (peace and blessings be upon him)'s wife.

As for the interpretation of GBPG, this is what happens when you take ahadith out of context.

It was NORMAL, I repeat NORMAL in the society of that day for women to be wed as young as 9 or 10. If it is still diffcult to comprehend, I suggest you go and look up the various heads of state in the past and note what ages they actually married. :rolleyes:

[reachin'out]

GPBG

Aisha's marriage (http://www.angelfire.com/ny/dawahpage/aisha.html)

check out Ayesha's age of marriage (9 or 19) (http://www.ummah.com/forum/showthread.php?t=7838) on this forum, too.

[reachin'out]

Absolutely. Now PLEASE do not take this the wrong way, as I in no way intend to offend, I merely wish to point something out with relation Mohammed on this issue. Hadith Vol. 7:64 says:

"Narrated Aisha that the prophet married her when she was six years old and he consummated his marriage when she was nine years old."

Forgive me, but what sort of sexual arrangement is this?

Furthermore, I have documented below the events of the battle between Mohammed's army and the tribe of Banu-'l-Mustaliq, in December 626 A.D. at Muraysi near the Red Sea.

Mohammed attacked the Banu-'l-Mustaliq because of their wealth. In a surprise raid, the Muslims drove them to the Sea. They slaughtered many members of the Banu-'l-Mustaliq Tribe and looted away a booty of 2000 Camels, 5000 Sheep and 500 Women, captured after they had watched their husbands and sons being slaughtered. The most beautiful captive was Juwayriyya, daughter of the chief of the Banu-'l-Mustaliq whom Mohammed took for himself. The captured women were supposed to be returned by the Muslims upon payment of a ransom. But the night after the battle itself each and every one of them was raped. One of the men Abu Sa'id Khudri of Mohammed's army reported :

"We were lusting after women and chastity had become too hard for us, but we wanted to get the ransom money for our prisoners. So we wanted to use the 'Azl' [coitus interruptus]. We asked the Prophet about it and he said: 'You are not under any obligation to stop yourselves from doing it like that...' Later on the women and children were given for ransom to their envoys. They all went away to their country and not one wanted to stay although they had the choice..."

Again, this is something that I have difficulty with, though please be aware that I am objectively stating facts, and I am in no way attempting to be provocotive, insulting or rude, so please do not think for a moment that I am. However, I see no other way of putting what I have just stated, and indeed both events seem contrary to the doctrine quoted above.

I may be wrong, but I think there are some distinct errors in the history as well as in the hadith you have quoted. The Banu Mustaliq were defeated and booty was taken, but all the booty and the captives were returned to them when the Prophet, solla allahu alayhi wassalam, married Juwairiyyah bint Al Harith, who was the chief of the Banu Mustaliq. Jawairiyyah was one of the captive women, and if she had been raped, the Prophet would certainly not have married her. And if she had had relations with her captor voluntarily, that would make such a marriage even less likely.

Also, Jawairiyyah never went back to the Banu Mustaliq, having been married to the Prophet, solla allahu alayhi wassalam, for six years, and then liviving for another thirty-nine years after his death, dying in 50 AH at the age of sixty-five, may Allah be pleased with her.

However, there is some foundation to the story, as some of the women taken were the object of the Sahaba owner's desires. However, as was pointed out earlier, Allah gives permission to slaves to refuse sexual relations with their owners or other men their owners selected. Particularly if they want to become Muslim.

"And force not your maids to prostitution, if they desire chastity, in order that you may make a gain in the (perishable) goods of this worldly life. But if anyone compels them then after such compulsion, Allah is Oft-Forgiving, Most Merciful (to the women who were forced)." [24:33]

The background to sexuality and slavery can be found here (http://www.islammuslims.com/islam-qa/Volume_22/Chapter%2014.htm) and reasons for asking if 'Azl was permitted are found in the first few ahadith quoted.

Other questions on slavery, and who can be enslaved, are also answered, as is the question concerning sexual relations slaves who are given permission to marry while belonging to her owner and the owner (after such a marriage).

One question not addressed is the right of refusal ... but clearly that is given in the Qur'an.

reachin'

[AbuMubarak]

Absolute nonsense. Where have you gotten such lie-ful propoganda? Never have I, or any Islamic scholar, in the many Hadeeth I have read, come across such an overwhelmingly incorrect accusation. I did a search, and all the results for the so-called "documentation" you mentioned come from anti-Islamic web-sites. Not one single-piece from Islamic resources.

There was never any sexual-relationship between the Prophet Muhammad, blessings and peace be upon his noble soul, and Ayesha, may God be pleased with her. It was a bond similar to that of a father to a daughter; resplendent to the great instances of compassion and mercy showed by the Prophet to Ayesha.

Plus, there is great confusion over the exact-age of Ayesha among Islamic scholars, due to the many propoganda created by those who plotted against Ayesha during her opposition to the reign of Caliph Ali. Many Islamic scholars have even estimated Ayesha's age to be that of 20-25.xman, i would really like to know where you learn your islam from, your seerah, your understanding of islam

you believe that the prophet was married to aisha, NOT as a husband, but more as a father?

she already had a father, why would Allah marry her off to the messenger of Allah for her to have another father?

[Abdullah al-Muhajir]

I was talking about the bond, Abu Mubarak. An analogical sense.

If I have made a mistake - then I repent. May Allah, Glorified and Exalted be He, forgive me. My intentions were merely of a good nature.

But I have come across many a Hadeeth which state that the Prophet and Ayesha never witnessed each other's private parts. It is thus a fact that there was not a sexual relationship, but a bond of harmony and compassion parallel to very few. al-Humdulillah.

I learn my Islam from the magnificent Love that our Lord has blessed within all of us, which can be represented in various forms and dimensions, most notably through the Noble Quran and Prophet Muhammad, blessings and peace be upon his noble soul.

[AbuMubarak]

it amazes me that some of the kuffar can go thru some of the smallest details of islam, looking and searching for something to debate

they find things, that us muslims have to spend lots of time looking for

but these same kuffar miss out on the message of Allah and all of his prophets, that message being the worship of Allah, and the acceptance of muhammad as being the last messenger of Allah

cant find the forest for the trees

[reachin'out]

The Command to marry

These clear Ayat include a group of unambiguous rulings and firm commands.

[وَأَنْكِحُواْ الأَيَـمَى مِنْكُمْ]

(And marry those among you who are single (Al-Ayama)....) - This is a command to marry.

The Prophet said:

«يَا مَعْشَرَ الشَّبَابِ، مَنِ اسْتَطَاعَ مِنْكُمُ الْبَاءَةَ فَلْيَتَزَوَّجْ، فَإِنَّهُ أَغَضُّ لِلْبَصَرِ وَأَحْصَنُ لِلْفَرْجِ، وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ فَإِنَّهُ لَهُ وِجَاءٌ»

(O young men, whoever among you can afford to get married, let him marry, for it is more effective in lowering the gaze and protecting the private parts. Whoever cannot do that, then let him fast, for it is a protection for him.)
This was recorded in the Two Sahihs from the Hadith of Ibn Mas`ud.

In the Sunan, it was recorded from more than one person that the Messenger of Allah said:

«تَزَوَّجُوا تَوَالَدُوا تَنَاسَلُوا فَإِنِّي مُبَاهٍ بِكُمُ الْأُمَمَ يَوْمَ الْقِيَامَةِ»

(Marry and have children, for I will be proud of you before the nations on the Day of Resurrection.)

The word Al-Ayama, the plural form of Ayyim, is used to describe a woman who has no husband and a man who has no wife, regardless of whether they have been married and then separated, or have never been married at all. Al-Jawhari reported this from the scholars of the (Arabic) language, and the word is applied to men and women alike.

[إِن يَكُونُواْ فُقَرَآءَ يُغْنِهِمُ اللَّهُ مِن فَضْلِهِ]

(If they be poor, Allah will enrich them out of His bounty.) - `Ali bin Abi Talhah reported from Ibn `Abbas: "Allah encouraged them to get married, commanded both free men and servants to get married, and He promised to enrich them.''

[إِن يَكُونُواْ فُقَرَآءَ يُغْنِهِمُ اللَّهُ مِن فَضْلِهِ]

(If they be poor, Allah will enrich them out of His bounty.) - It was recorded that Ibn Mas`ud said: "Seek the richness through marriage, for Allah says:[إِن يَكُونُواْ فُقَرَآءَ يُغْنِهِمُ اللَّهُ مِن فَضْلِهِ](If they be poor, Allah will enrich them out of His bounty.)''
This was recorded by Ibn Jarir.
Al-Baghawi also recorded something similar from `Umar.

It was reported from Al-Layth from Muhammad bin `Ajlan from Sa`id Al-Maqburi from Abu Hurayrah that the Messenger of Allah said:

«ثَلَاثَةٌ حَقٌّ عَلَى اللهِ عَوْنُهُمْ: النَّاكِحُ يُرِيدُ الْعَفَافَ، وَالْمُكَاتَبُ يُرِيدُ الْأَدَاءَ، وَالْغَازِي فِي سَبِيلِ اللهِ»

(There are three whom it is a right upon Allah to help: one who gets married seeking chastity; a slave who makes a contract with his master with the aim of buying his freedom; and one who fights for the sake of Allah.)
This was recorded by Imam Ahmad, At-Tirmidhi, An-Nasa'i and Ibn Majah.

The Prophet performed the marriage of a man who owned nothing but his waist wrap, and could not even buy a ring made of iron, but he still married him to that woman, making the Mahr his promise to teach her whatever he knew of the Qur'an. And it is known from the generosity and kindness of Allah that He provided him with whatever was sufficient for her and for him.

The Command to keep Oneself Chaste if One is not able to get married

Allah's saying:

[وَلْيَسْتَعْفِفِ الَّذِينَ لاَ يَجِدُونَ نِكَاحاً حَتَّى يُغْنِيَهُمُ اللَّهُ مِن فَضْلِهِ]

(And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of His bounty.) - This is a command from Allah to those who do not have the means to get married: they are to keep themselves chaste and avoid unlawful things, as the Prophet said:

«يَا مَعْشَرَ الشَّبَابِ مَنِ اسْتَطَاعَ مِنْكُمُ الْبَاءَةَ فَلْيَتَزَوَّجْ فَإِنَّهُ أَغَضُّ لِلْبَصَرِ وَأَحْصَنُ لِلْفَرْجِ، وَمَنْ لَمْ يَسْتَطِعْ فَعَلَيْهِ بِالصَّوْمِ فَإِنَّهُ لَهُ وِجَاءٌ»

(O young men, whoever among you can afford to get married, let him marry, for it is more effective in lowering the gaze and protecting the private parts. Whoever cannot do that, then let him fast, for it is a protection for him.)

This Ayah is general in meaning, and the Ayah in Surat An-Nisa' is more specific, where Allah says:

[وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلاً أَن يَنكِحَ الْمُحْصَنَـتِ] until [وَأَن تَصْبِرُواْ خَيْرٌ لَّكُمْ]

(And whoever of you have not the means wherewith to wed free believing women) until His statement; (but it is better for you that you practise self-restraint) [4:25] - meaning, it is better for you to be patient and refrain from marrying a slave-girl, because any child that is born will also be a slave.

I don't get this! If the owner has a child with his slave, the child is free, and his slave becomes free at his death. Unless Ibn Kathir got his wires crossed and is referring to marrying a slave to another (male) slave in one's possession.

[وَاللَّهُ غَفُورٌ رَّحِيمٌ]

(and Allah is Oft-Forgiving, Most Merciful) [4:25].
[وَلْيَسْتَعْفِفِ الَّذِينَ لاَ يَجِدُونَ نِكَاحاً]

(And let those who find not the financial means for marriage keep themselves chaste,) - 'Ikrimah said, "This refers to a man who sees a woman and it is as if he feels desire; if he has a wife then let him go to her and fulfill his desire with her, and if he does not have a wife, then let him ponder the kingdom of heaven and earth until Allah grants him means of livelihood.''

The Command to grant Slaves a Contract of Emancipation

[وَالَّذِينَ يَبْتَغُونَ الْكِتَـبَ مِمَّا مَلَكَتْ أَيْمَـنُكُمْ فَكَـتِبُوهُمْ إِنْ عَلِمُتُمْ فِيهِمْ خَيْراً]

(And such of your servants as seek a writing (of emancipation), give them such writing, if you find that there is good and honesty in them.) - This is a command from Allah to slave-owners: if their servants ask them for a contract of emancipation, they should write it for them, provided that the servant has some skill and means of earning so that he can pay his master the money that is stipulated in the contract.

Al-Bukhari said: "Rawh narrated from Ibn Jurayj: 'I said to `Ata', "If I know that my servant has money, is it obligatory for me to write him a contract of emancipation'' He said, "I do not think it can be anything but obligatory.'' `Amr bin Dinar said: "I said to `Ata', 'Are you narrating this from anybody' He said, 'No,' then he told me that Musa bin Anas told him that Sirin, who had a lot of money, asked Anas for a contract of emancipation and he refused. So he went to `Umar (bin Al-Khattab), may Allah be pleased with him, and he said, 'Write it for him.' He refused, so `Umar hit him with his whip and recited, [فَكَـتِبُوهُمْ إِنْ عَلِمُتُمْ فِيهِمْ خَيْراً] (give them such writing, if you find that there is good and honesty in them. ) Then he wrote the contract.'' This was mentioned by Al-Bukhari with a disconnected chain of narration.

It was also narrated by `Abdur-Razzaq who said Ibn Jurayj told them: I said to `Ata', "If I know that my servant has some money, is it obligatory for me to write him a contract of emancipation'' He said, 'I do not think it can be anything but obligatory.'''

`Amr bin Dinar who said, "I said to `Ata', 'Are you narrating this from anybody' He said, `No.'''] Ibn Jarir recorded that Sirin wanted Anas bin Malik to write a contract of emancipation and he delayed, then `Umar said to him, "You should certainly write him a contract of emancipation.'' Its chain of narrators is Sahih.

Allah's saying:

[إِنْ عَلِمُتُمْ فِيهِمْ خَيْراً]

([i]if you find that there is good and honesty in them.) - Some of them said (this means) trustworthiness. Some said: "Honesty,'' and others said: "A skill and ability to earn.''

[وَءَاتُوهُمْ مِّن مَّالِ اللَّهِ الَّذِى ءَاتَـكُمْ]

(And give them something out of the wealth of Allah which He has bestowed upon you.) - This is the share of the wealth of Zakah that Allah stated to be their right.

This is the opinion of Al-Hasan, `Abdur-Rahman bin Zayd bin Aslam and his father and Muqatil bin Hayyan. It was also the opinion favored by Ibn Jarir.

Ibrahim An-Nakha`i said, "This is urging the people, their masters and others.'' This was also the view of Buraydah bin Al-Husayb Al-Aslami and Qatadah. Ibn `Abbas said: "Allah commanded the believers to help in freeing slaves.''

[reachin'out]

The Prohibition of forcing One's Slave-Girls to commit Zina

Allah's saying:

[وَلاَ تُكْرِهُواْ فَتَيَـتِكُمْ عَلَى الْبِغَآءِ]

(And force not your slave-girls to prostitution...) - Among the people of the Jahiliyyah, there were some who, if he had a slave-girl, he would send her out to commit Zina and would charge money for that, which he would take from her every time. When Islam came, Allah forbade the believers to do that. The reason why this Ayah was revealed, according to the reports of a number of earlier and later scholars of Tafsir, had to do with `Abdullah bin Ubayy bin Salul. He had slave-girls whom he used to force into prostitution so that he could take their earnings and because he wanted them to have children which would enhance his status, or so he claimed.

Reports narrated on this Topic


In his Musnad, Al-Hafiz Abu Bakr Ahmad bin `Amr bin `Abd Al-Khaliq Al-Bazzar, may Allah have mercy on him, recorded that Az-Zuhri said, "`Abdullah bin Ubayy bin Salul had a slave-girl whose name was Mu`adhah, whom he forced into prostitution. When Islam came, the Ayah
[وَلاَ تُكْرِهُواْ فَتَيَـتِكُمْ عَلَى الْبِغَآءِ] (And force not your slave-girls to prostitution...) was revealed.''

Al-A`mash narrated from Abu Sufyan that Jabir said concerning this Ayah, "This was revealed about a slave-girl belonging to `Abdullah bin Ubayy bin Salul whose name was Musaykah. He used to force her to commit immoral actions, but there was nothing wrong with her and she refused. Then Allah revealed this Ayah: [وَلاَ تُكْرِهُواْ فَتَيَـتِكُمْ عَلَى الْبِغَآءِ] (And force not your slave-girls to prostitution,) until His saying; [وَمَن يُكْرِههُنَّ فِإِنَّ اللَّهِ مِن بَعْدِ إِكْرَاهِهِنَّ غَفُورٌ رَّحِيمٌ] (But if anyone compels them, then after such compulsion, Allah is Oft-Forgiving, Most Merciful.)''

An-Nasa'i also recorded something similar. Muqatil bin Hayyan said, "I heard - and Allah knows best - that this Ayah was revealed about two men who used to force two slave-girls of theirs. One of them was called Musaykah who belonged to [the Ansari], and Umaymah the mother of Musaykah belonged to `Abdullah bin Ubayy. Mu`adhah and Arwa were in the same situation. Then Musaykah and her mother came to the Prophet and told him about that. Then Allah revealed: [وَلاَ تُكْرِهُواْ فَتَيَـتِكُمْ عَلَى الْبِغَآءِ](And force not your slave-girls to prostitution)," meaning Zina.

[إِنْ أَرَدْنَ تَحَصُّناً]

(if they desire chastity,) - means, if they want to be chaste, which is the case with the majority of slave-girls.

[لِّتَبْتَغُواْ عَرَضَ الْحَيَوةِ الدُّنْيَا]

(in order that you may make a gain in the goods of this worldly life.) meaning, from the money they earn and their children. The Messenger of Allah forbade the money earned by the cupper, the prostitute and the fortune-teller. According to another report:

«مَهْرُ الْبَغِيِّ خَبِيثٌ وَكَسْبُ الْحَجَّامِ خَبِيثٌ، وَثَمَنُ الْكَلْبِ خَبِيثٌ»

(The earnings of a prostitute are evil, the earnings of a cupper are evil, and the price of a dog is evil.)

[وَمَن يُكْرِههُنَّ فِإِنَّ اللَّهِ مِن بَعْدِ إِكْرَاهِهِنَّ غَفُورٌ رَّحِيمٌ]

(But if anyone compels them, then after such compulsion, Allah is Oft-Forgiving, Most Merciful.) - meaning, towards them, as has already been stated in the Hadith narrated from Jabir. Ibn Abi Talhah narrated that Ibn `Abbas said, "If you do that, then Allah is Oft-Forgiving, Most Merciful, and their sin will be on the one who forced them to do that.''

This was also the view of Mujahid, `Ata' Al-Khurasani, Al-A`mash and Qatadah.

After explaining these rulings in detail, Allah says:

[وَلَقَدْ أَنْزَلْنَآ إِلَيْكُمْ ءَايَـتٍ مُّبَيِّنَـتٍ]

(And indeed We have sent down for you Ayat that make things plain,) - meaning, in the Qur'an there are Ayat which are clear and explain matters in detail.

[وَمَثَلاً مِّنَ الَّذِينَ خَلَوْاْ مِن قَبْلِكُمْ]

(and the example of those who passed away before you,) - meaning, reports about the nations of the past and what happened to them when they went against the commandments of Allah, as Allah says:

[فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ ]

(And We made them a precedent, and an example to later generations.) [43:56]; - We made them a lesson, i.e., a rebuke for committing sin and forbidden deeds.

[لِّلْمُتَّقِينَ]

(for those who have Taqwa.) - meaning, for those who remember and fear Allah.

[Mr Green]

What is your interpretation of the various verses in the Qur'aan, as for example those found in the fourth Suurah and the twenty-third Suurah, that it is lawful to have sexual relations with your wife (of course) and those whom your right hands possess? The fourth Suurah in particular tells us that it is unlawful to have sex with a married woman unless she is one of those whom your right hands possess! Those whom your right hands possess = slaves or captives taken in war. So it is lawful to have sex with a slave or captive of yours (without marrying her, otherwise she would be your wife, and would be covered by the first part of the injunction), even if you are yourself married, and she too is already married to someone else. I make that adultery, which as far as I am concerned, is haraam.

[reachin'out]

What is your interpretation of the various verses in the Qur'aan, as for example those found in the fourth Suurah and the twenty-third Suurah, that it is lawful to have sexual relations with your wife (of course) and those whom your right hands possess? The fourth Suurah in particular tells us that it is unlawful to have sex with a married woman unless she is one of those whom your right hands possess! Those whom your right hands possess = slaves or captives taken in war. So it is lawful to have sex with a slave or captive of yours (without marrying her, otherwise she would be your wife, and would be covered by the first part of the injunction), even if you are yourself married, and she too is already married to someone else. I make that adultery, which as far as I am concerned, is haraam.


Allah gives permission to slaves to refuse sexual relations with their owners or other men their owners selected. Particularly if they want to become Muslim.

"And force not your maids to prostitution, if they desire chastity, in order that you may make a gain in the (perishable) goods of this worldly life. But if anyone compels them then after such compulsion, Allah is Oft-Forgiving, Most Merciful (to the women who were forced)." [24:33]

The background to sexuality and slavery can be found here (http://www.islammuslims.com/islam-qa/Volume_22/Chapter%2014.htm) and reasons for asking if 'Azl was permitted are found in the first few ahadith quoted.

Other questions on slavery, and who can be enslaved, are also answered, as is the question concerning sexual relations slaves who are given permission to marry while belonging to her owner and the owner (after such a marriage).

One question not addressed is the right of refusal ... but clearly that is given in the Qur'an.

reachin'


Please read through the fatawa (http://www.islammuslims.com/islam-qa/Volume_22/Chapter%2014.htm) carefully. There are several. This is the same link as is under the word here in the quotation above.

[amana]

Correction; slavery was allowed in Islam. At the time, the structure of society depended on slavery. It does not anymore, and by any degree of juristic reasoning a sound mind would conclude that it should be abolished as it's no longer needed given today's conditions and how societies function.

Nice society today! What do you call this:

Documented Sweatshop Abuse

WINS Facilities: The US Department of Labor urged California's Labor Commissioner in October 2002 to help provide unpaid wages to more than 200 garment workers who were owed almost $1 million. The workers (mostly Chinese immigrant women) worked for months without pay at three San Francisco factories known as the Wins facilities. After labor violations at the factories were uncovered in 2001, proceeds from Wins shipments were directed into a fund designated for paying workers; now that Wins has filed for bankruptcy, creditors are attempting to claim those funds instead. Wins made clothing for customers that included Sears, Wal-Mart, Kmart, and J.C. Penney. [Sources: San Francisco Chronicle, Sweatshop Watch]

[amana]

If your mother does not care, why should you... and should you not follow her good examples?

It is NOT that she din`t care about her be insulted. She just thought that, back then, It would make the things worse if she reacted.

As for Abu M defence toward his mother: is very just and noble response. I would react the same way. Course, you wouln`t know about family bonding, if you din`t have one.