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oosman
USA
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 Posted - Sunday, January 2, 2005 - 4:03 PM 
Assalam alaikum,
Here are some other verses supporting the view by sadiamalik that marriage is allowed with slaves:
24.32 Marry those among you who are single, or the virtuous ones among yourselves, male or female: if they are in poverty, Allah will give them means out of His grace: for Allah encompasseth all, and he knoweth all things.
4.25 If any of you have not the means wherewith to wed free believing women, they may wed believing girls from among those whom your right hands possess: And Allah hath full knowledge about your faith.
4.3 And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice then one (only) or (the captives) that your right hands possess.
Also this verse states to hold intercourse with the wife, but does not say anything about the slaves or ones whom your right hand possesses:
2.187 It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you...
However read this verse. It makes it legal to marry a woman who is already married but has come under your possession (as a war prisoner). So her becoming a slave will anutomatically null and void her first marriage.
4.24 Also (prohibited are) women already married, except those whom your right hands possess: Thus hath Allah ordained (Prohibitions) against you...
From all this it seems to me that a free man may marry a woman who is not free. Her current marriage is void if she becomes a prisoner of war and the owner can marry her. The question arises whether or not he can rape her, obviously the subjugated woman will not want to have sex with the captor. Going with the theme of the holy Quran, to be merciful and humble and treat others with equity, it is against the spirit of Islam to walk over someone's rights and trample all over them in this manner.
These laws regarding prisoners of war seem to comply with those times and what the culture was then. Islam did not right away ban slavery, but made laws to define the rights free and non-free people would have with respect to each other. We do not have that kind of slavery any more and even though we have prisoners of war, the victor state takes care of them and they do not go into the possession of individual victors. Therefore the case of sleeping with captured women or marrying them does not really arise any more. |
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Junaidj
CANADA
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Posted - Monday, January 3, 2005 - 1:11 AM
>>Still awaiting Br. Tariq Hashmi's response to the (email) query placed in the forum earlier.
I would be very interested in knowing what Messrs. Ghamidi and Hashmi think of your argument. Please keep us posted. |
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saadiamalik
PAKISTAN
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Posted - Monday, January 3, 2005 - 10:20 AM
| Well, have been waiting for a few weeks now. Even sent a reminder. I hope he reads this as another reminder, insha'Allah. |
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saadiamalik
PAKISTAN
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Posted - Thursday, January 6, 2005 - 9:45 AM
| Still awaiting a response from Bro Tariq Hashmi. Is anyone in the position to request him? If I were to remind him again, it'd be like pestering. |
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msyed
CANADA
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Posted - Tuesday, August 16, 2005 - 7:24 PM
Allah says we are limited in our knowledge. Allah says Obey Allah & his Rasool. If we start questioning Rasool Allah moral values than we will have to question Quran and then Allah (Astagh-Fay Rullah) as well, as the source is He. Rasool Allah will not do anything that he is not asked by Allah – as Quran says. Then through this discussion all we are trying to do is to question Allah, his book and his prophet.
Anyways, may Allah give us wisdom to understand truth and give courage say truth. May Allah give us wisdom to respect and love our most beautiful Rasool Allah. Let be in love with Rasool Allah. It is the true love that will separate us from Shaytan.
Rasool Allah our beloved prophet (Sawal Allah Ho Alayhay Wasalam) was married to Hadrat Maria Qibtia (Radi Allah o Ta Alaa Un Haa). There are many historic are available including Ibrahim’s death.
A Question for those who claim to be wise:
When Rasool Allah invited Quraish e Makkah and gave his first sermon to them. We all know how many things they offered him including beautiful women to stop preaching Islam. We all know what his response was “If they were to put the sun in my right hand and the moon in my left hand to stop me from preaching Islam, I would never stop. I will keep preaching until Allah makes Islam prevail or I pass away”.
Why would he take women and keep them without marrying them when he was the creator of Sharia – Islam/ Quran/ Wahee are all his words! He said its Wahee and Muslim believed, he said “that’s what Allah wants me to do” and Muslim believed. Then he could have said anything to anyone and no one would have distinguished, right. Who were/are we to judge his character, anyways??? He is the source of everything we have today. Allah revealed all his guidance for humanity through him.
If he did not accept any offer from Quraish to stop preaching Islam, how would he deviate from his message for a person who is new convert??? Our Rasool’s sits at the height of Manners – Makkaram-e-Akhlaq. Anyone who tries to twist history intentionally or unintentionally (no matter who that person is) is under Shaytan Influence. If you need further clarification, Hadrat Umar will give you those on the day of Qayama - Insha Allah - as he was the one who led Hadrat Maria Qibtia Namaz-e-Janaza - Please refrain from such discussions.
Fee Aman Illah
One lie will lead you to hundred of lies – lets be in love and be honest. |
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Bhavittre
PAKISTAN
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Posted - Saturday, August 20, 2005 - 8:39 PM
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tilawat
PAKISTAN
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Posted - Thursday, April 27, 2006 - 2:07 AM
quote:
Assalaamu Alaikum.
Is there enough evidence that the Prophet kept her as a slavegirl, in order to avoid offending the Egyptian ruler? I suppose he was also in a marriage contract with a lady at the time?
What I don't get from the argument, in this case, that slavery was abolished slowly (which as an independent fact seems right) is that the Prophet, sws, despite being the messenger of Allah's laws, kept such relations while trying to establish an anti-slavery trend in the society. Is the argument of evolutionary inducement justification enough for us, for him to have kept relations with her in order to demonstrate how slaves ought to be treated? Do we see him demonstrating how to gradually rid oneself of alcoholism?
The Qur'an suggests that Prophets are God's chosen ones on the basis of their character and purity prior to their first wahi. So why would he even be inclined to keep slavegirls?
Wasalaam.
[P.S. I love my Prophet (sws), so please refrain from blaming me of blasphemy. If anything, I'm either trying to understand why he kept a slavegirl if he did, or to abssolve him of a possible myth.]
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tilawat
PAKISTAN
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Posted - Thursday, April 27, 2006 - 3:10 AM
I read many of the replies above but how would you explain the event related in the following hadees:
"Sunnan Abu-Dawud
Book 38, Number 4348:
Narrated Abdullah Ibn Abbas:
A blind man had a slave-mother (A slave-woman bearing children but not treated as a wife?) who used to abuse the Prophet (peace_be_upon_him) and disparage him. He forbade her but she did not stop. He rebuked her but she did not give up her habit. One night she began to slander the Prophet (peace_be_upon_him) and abuse him. So he took a dagger, placed it on her belly, pressed it, and killed her. A child who came between her legs was smeared with the blood that was there. When the morning came, the Prophet (peace_be_upon_him) was informed about it.
He assembled the people and said: I adjure by Allah the man who has done this action and I adjure him by my right to him that he should stand up. Jumping over the necks of the people and trembling the man stood up.
He sat before the Prophet (peace_be_upon_him) and said: Apostle of Allah! I am her master; she used to abuse you and disparage you. I forbade her, but she did not stop, and I rebuked her, but she did not abandon her habit. I have two sons like pearls from her, and she was my companion. Last night she began to abuse and disparage you. So I took a dagger, put it on her belly and pressed it till I killed her.
Thereupon the Prophet (peace_be_upon_him) said: Oh be witness, no retaliation is payable for her blood."
How will you explain this, vis a vis, human rights, man's rights,women's rights, justice and the image of the Holy prophet (PBUH) as Rehmatulaalimiun as per Holy Quran? |
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oosman
USA
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Posted - Friday, April 28, 2006 - 2:49 AM
Some of the hadith by Abu-Da'ud are controversial and may not be authentic. See http://en.wikipedia.org/wiki/Sunan_Abu-Dawud
Please check authenticity of any hadith before using it.
Edited by: oosman on Friday, April 28, 2006 2:51 AM |
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tilawat
PAKISTAN
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Posted - Sunday, April 30, 2006 - 12:45 AM
Thank you dear Oosman for referring me to 'Abu' Wikipedia. I read its disclaimer and was disappointed that it was no authority superior to Abudawud.
If you read my reply carefully I had stated that the real authority in such matters is the Qurane Hakeem and that particular Hadees of Abudawood is apparently contradicting the Quran. My question in fact was why instead of checking its veracity the said hadees, which appers itself to be blasphemic, is being flaunted and made the basis for the blasphemy punishment by the extremists. I am glad to know that you also doubt its veracity. |
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waseem
UNITED KINGDOM
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Posted - Monday, November 20, 2006 - 11:09 AM
Asalaamu ALaykum sister Sadia. You have chosen a very important topic and if I may add in a very distinguished manner giving it its due respect Jaza'akallah.
I am quoting two articles by Javaid Ahmad Ghamidhi on this topic.
Javaid sbs view is that we are trying to understand Qur'an through history. What we should be doing is to understand the Qur'an and understand the history of that time.
He has quoted Surah Mohammad verse 4 to state that muslims were forbidden to make no new slaves POW's.They ahd three options, free them, take fidyah or exchange them. Thus Islam addressed the matter in threeways. Encouraged muslims to free slaves, forbid them from making nay new slaves and also raising the socio economic awareness as well as through religion creating a society that realised the growing awareness about the needs of every person and breaking the shakles of caste system that classified human beings in classes acocrding to their riches.
So, when you meet [in the battlefield] those who disbelieve, strike off their heads. Then, when you have shed their blood fully, bind them [as captives]. Thereafter, free them as a favour or free them with ransom until war lays down its weapons. (47:4)
It is evident from the words of this verse that until its revelation wars with the disbelievers had not begun, though circumstances had reached the extent that they could begin anytime. Muslims are told that if they encounter the disbelievers of Arabia, who had rejected the truth in spite of being convinced about it, in the battle field they must slay them. They deserve no lenience after such a blatant denial of the truth which had been unveiled to them by the Prophet (sws) in its ultimate form. Muslims must rout their power when they meet them in the battlefield and capture those who survive. They should know that the help of the Almighty is with them and the enemy would not be able to harm them. It is now up to them to either set free the captives as a favour to them or set them free after accepting some ransom. This is the attitude they should adopt until warfare with the disbelievers ends in Arabia.42
Although this directive is stated in the su#rah with reference to the mushriku#n, nothing in it restricts its application to them only. Therefore, it will apply to other combatants – whether of those times or of later – as well.
The words that have been used to state this directive read as : ’فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً‘ (thereafter free them as a favour or free them with ransom). Those who have a flare for the language know that if the word ’فِدَاءً‘ (fida#’an@) here means to set free a captive after accepting ransom, then since the word ’مَنًّا‘ (mannan@) is placed in contrast to it, ’مَنًّا‘(mannan@) should convey the opposite meaning: that is to set them free without accepting any ransom as a favour. The word ’مَنًّا‘(mannan@) here is a verbal noun of a suppressed verb and since it does not occur in contrast to ‘قَتْل’ (murder) and in contrast to ’فِدَاءً‘ (fida#’an@), it can only and only mean the setting free of captives without accepting any ransom money. It is evident from this verse that Muslims had to set them free at all costs whether with ransom or without, and as per the Qur’a#n could even benefit from them in their capacity of slaves as long as they remained in captivity. However, they could neither kill them nor keep them as slaves come what may.
Three types of captives, however, were an exception to this rule:
1. Brutal adversaries, according to the dictates of the law of itma#m al-h@ujjah43, were required to be slain wherever found. Examples of people who were killed as a result were ‘Uqbah Ibn Abi# Mu‘i#t@, Nad@r Ibn H@a#rith44 and Abu# ‘Azzah45 – the captives of the battles of Badr and Uh@ud. Similarly, at the conquest of Makkah, certain others were also slain as an exception to the general amnesty granted because of their open enmity.46
2. The captives of the Banu# Qurayz@ah who met a fate decided by an arbitrator appointed by themselves: their men were slain and their women and children were sold as slaves.47
3. Captives who were slaves prior to their capture and, on certain instances, were distributed among people as slaves.48
It is obvious that these three cases were exceptions, and the directive stated in the above quoted verse never related to them. Consequently, if all the incidents of the Prophet’s times regarding prisoners of war are studied, it can be safely concluded that barring these three exceptions everything done was in conformity with the above quoted directive of Su#rah Muh@ammad.
Following are the details:
1. As long as the prisoners remained in captivity of the state authorities, they were treated in a befitting manner. It is known that the prisoners of Badr were distributed among the Companions (rta) and the Prophet (sws) himself directed the Companions (rta) in the words: ’إِسْتَوْصُوْا بِالْاُسَارَى خَيْرا‘ (treat these prisoners well).49 One of the prisoners Abu# ‘Azi#z says that he was kept in a house of the Ans@a#r tribe. He goes on to say that his hosts fed him with chapa#ti# while they themselves just ate dates.50 When Thuma#mah Ibn Utha#l, a chief of Yama#mah, was taken into custody, he, at the behest of the Prophet (sws), was fed with good food and milk as long as he remained in captivity.51
2. Most prisoners of the battle of Badr were set free after accepting ransom from them. Those among them who could pay in cash were exacted a ransom that ranged from one thousand to four thousand Dina#rs per prisoner, while those among them who were not in a position to pay this amount were set free if they taught ten children each from among the Ans@a#r to read and write. Abu# Sufyan’s son, ‘Amr, was set free in exchange for Sa‘ad Ibn Nu‘ma#n whom he had imprisoned.52
Among the captives of the battle of Bani# Mus@taliq, Juwayriyyah was freed after her father, H@a#rith Ibn Abi# D@ara#r paid the ransom money.53 Once Abu# Bakr (rta) was sent on a military campaign. Among the captives there was a beautiful lady. The Prophet (sws) sent her to Makkah and was able to win the freedom of many prisoners in lieu of her.54 Similarly, a prisoner of the Bani# ‘Aqi#l was sent to T@a#’if and in lieu of him, two prisoners in the custody of the Banu# Thaqi#f were released.55
3. Some captives were set free without any ransom. Among the captives of Badr, Abu’l-‘A%s@, Mat@lab Ibn H@antab, S@ayfi# Ibn Abi# Rafa#‘ah and Abu# ‘Azzah and among those of the battle against the Banu# Qurayz@ah, Zubayr Ibn Ba#t@a#s were set free like this.56 At the time of the truce of H@udaybiyyah, about 80 people from Makkah suddenly attacked the Muslims at night from the direction of Tan‘i#m. All of them were caught and the Prophet (sws) set them free without any ransom money as well.57 Thuma#mah Ibn Utha#l, referred to earlier, was also set free on similar grounds.58
4. On some occasions, the prisoners were distributed among people so that they could directly deal with them or their relatives on the principle of ’فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاءً‘ (thereafter free them as a favour or free them with ransom), the prisoners of the battle against the Bani# Mus@taliq, were distributed thus. However, once the Prophet (sws) married Jawayriyyah after she had been set free, all the Muslims set free the prisoners in their custody without any ransom saying that these prisoners had now become the relatives of the Prophet (sws). Prisoners from about one hundred families were released in this way.59 The prisoners of the military campaign against the Hawa#zin tribe were also similarly set free by the Prophet (sws) without taking any ransom from the people. Similar was the case of the prisoners of the H@unayn tribe.60
When the tribe of Hawa#zin came to buy the freedom of their prisoners, it came to their knowledge that all their prisoners had been distributed. At their request, the Prophet (sws) gathered all Muslims among whom these prisoners had been distributed. When all had assembled, the Prophet (sws) expressed his opinion that as these people who had come to fetch the prisoners had repented, everyone should release the prisoners they had in custody. He further said that whoever wanted to set them free without any ransom should do so, and others who wanted ransom would be granted the ransom by the state treasury. As a result of this request, 6000 prisoners were set free, and those among the Muslims who demanded ransom were paid by the state treasury.61
5. Widows and other helpless women among these prisoners who had been similarly distributed were generally set free by the respective owners and married to them on the basis of their free consent. On these very grounds, the marital knot was tied between S@afiyyah (rta) and the Prophet (sws).62
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62. Bukha#ri#, No: 3965 |
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waseem
UNITED KINGDOM
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Posted - Monday, November 20, 2006 - 11:11 AM
And if any of your slaves ask for Muka#tabat, give it to them if you know any good in them and [for this] give them out of the wealth which Allah has given to you. (24:33)
The above quoted verse of Su#rah Nu#r mentions the directive of ‘Muka#tabat’. At the time of the revelation of the Qur’a#n, the institution of slavery was as essential to the economic and social needs of the society as the institution of interest is considered in present day societies. In markets, slave-men and slave-women were bought and sold, and affluent houses had slave-men and slave-women of all ages. In such circumstances, a sudden directive for their emancipation would have resulted in many evils: for livelihood, men would have been forced to resort to beggary and women to prostitution. For this very reason, the Qur’a#n adopted a gradual way to eradicate this evil from the society and after many gradual measures of eradication, the above quoted verse revealed a directive for their liberation. The word ‘Muka#tabat’ used in it as a term which means that a slave make a contract with his master according to which he would be required to pay a certain sum of money in a specific time period or would carry out a specific service for his master; once he successfully fulfills either of these two options, he would stand liberated. In the above quoted verse, the Almighty has directed the Muslims to necessarily accept this contract made by a slave if he wants to make it and has the required ability to become financially independent. It is further stated that a Muslim government should spend money from the public treasury, which here is called the treasury of God, in helping such slaves. It is evident from the words of the verse that just as this right of ‘Muka#tabat’ was granted to slave-men, it was also granted to slave-women. This, in other words, was in fact a declaration that slaves could now be masters of their destiny and could obtain liberation whenever they wanted.
The above stated verse is the last directive regarding slavery. Prior to this, various other directives were given at various stages because of which it gradually became possible for this evil to be eradicated from the society. These are summarized below:
1. In the very beginning of its revelation, the Qur’a#n regarded emancipation of slaves as a great virtue, and urged people in a very effective way to do so. The tremendous appeal found in the words it adopted ‘فَكُّ رَقَبَة’ (release the necks) can be well imagined by a person who has flare for the language. It is evident from the context of such expressions – wherever they are found in the Qur’a#n – that it has regarded this virtue to be the first as well as the greatest step in pleasing God.93
In a similar manner, the Prophet (sws) also urged Muslims to liberate humanity from the yoke of slavery in the following words: ‘Whoever liberated a Muslim slave, the Almighty in return for every limb of that slave would shield every limb of that person from Hell’94.
2. People were urged that until they free their slaves they should treat them with kindness. The way their masters had total and unchecked control on them in the age of ignorance was put an end to. They were told that slaves are human beings too, and no one should in any way violate the rights they possess as human beings.
Abu# Hurayrah (rta) narrated from the Prophet (sws): ‘Slaves have a right to food and clothing and he shall not be asked to carry out an errand that is beyond him’95.
Abu# Dharr Ghaffa#ri# (rta) narrates from the Prophet (sws): ‘They are your brothers. The Almighty has made them subservient to you. So whatever you eat, feed them with it, whatever you wear, clothe them with it and never ask them to do something which is beyond them and if there is such a task then help them out with it’96.
Ibn ‘Umar (rta) narrates from the Prophet (sws): ‘Whoever slapped a slave or beat him up should atone this sin by liberating him’97.
Abu# Mas‘u#d (rta) says: ‘Once when I was beating my slave I heard a voice from behind me: “O Abu# Mas‘u#d you should know that the Almighty has more power over you”. When I turned back, I found that it was the Prophet. I immediately remarked: “O Messenger of God, I release him for the sake of God”. The Prophet said: “Had you not done this you would have been given the punishment of the Fire”.’98
Ibn ‘Umar (rta) narrates that once a person came to the Prophet (sws) and asked: ‘How many times should we forgive our servant’. [At this], the Prophet kept quiet. He asked again and the Prophet again kept quiet. Upon being asked the third time, he answered: ‘Seventy times in a day’.99
3. In cases of un-intentional murder, Z@iha#r, and other similar offences, liberating a slave was regarded as their atonement and s@adqah100.
4. It was directed to marry off slave-men and slave-women who were capable of marriage so that they could become equivalent in status – both morally and socially – to other members of the society.101
5. If a person were to marry a slave-woman of someone, great care was exercised since this could result in a clash between ownership and conjugal rights. However, such people were told that if they did not have the means to marry free-women, they could marry, with the permission of their masters, slave-women who were Muslims and were also kept chaste. In such marriages, they must pay their dowers so that this could bring them gradually equal in status to free-women. The Qur’a#n says:
وَمَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا أَنْ يَنكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ فَتَيَاتِكُمْ الْمُؤْمِنَاتِ وَاللَّهُ أَعْلَمُ بِإِيمَانِكُمْ بَعْضُكُمْ مِنْ بَعْضٍ فَانكِحُوهُنَّ بِإِذْنِ أهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلَا مُتَّخِذَاتِ أَخْدَانٍ …ذَلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنْكُمْ وَأَنْ تَصْبِرُوا خَيْرٌ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ (25:4)
If any of you have not the means wherewith to wed free believing women, he may wed believing girls from among those whom you own: and Allah has full knowledge about your Faith. You are one from another: wed them with the permission of their owners, and give them their dowers, according to the norms; [the only condition is that] they should be kept chaste, neither being lustful, nor taking paramours … This permission is for those among you who fear sin; but it is better for you that you practice self-restraint. And Allah is Ever-Forgiving, Most Merciful. (4:25)
6. In the heads of Zaka#h, a specific head ‘الرِّقَاب فِى’ (for [freeing] necks) was instituted so that the campaign of slave emancipation could receive impetus from the public treasury.102
7. Fornication was regarded as an offence as a result of which prostitution centers that were operated by people on the basis of their slave-women were shut down automatically, and if someone tried to go on secretly running this business, he was given exemplary punishment.103
8. People were told that they were all slaves of Allah and so instead of using the words ‘عَبْد’ (slave-man) and ‘اَمَة’ (slave-woman), the words used should be ‘فَتَى’ (boy/man) and ‘فَتَاة’ (girl/woman) so that the psyche about them should change and a change is brought about in age old concepts.104
9. A big source of the institution of slavery at the advent of the last Prophet (sws) was the prisoners of war. The Qur’a#n rooted this out by legislating that prisoners of war should be freed at all costs – either by accepting ransom or as a favour by not taking any ransom money. No other option was available to the Muslims.105 |
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tilawat
PAKISTAN
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Posted - Tuesday, November 21, 2006 - 2:23 AM
Waseem
You quote Ghamidi perhaps as under:
"They deserve no lenience after such a blatant denial of the truth which had been unveiled to them by the Prophet (sws) in its ultimate form."
So 'Truth' has also degrees and is time-tagged like religion! Is there no difference between 'truth' (Haq) and religion (Mazhab)? Are they the same thing? |
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waseem
UNITED KINGDOM
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Posted - Tuesday, November 21, 2006 - 6:27 AM
brother salaam. As I understand Javaid Ahmad Ghamidhi addresses Islam as deen i Haq.or the righteous religion. In my very humble opinion and I stress my opinion, Truth has degrees in the case of its presentation. The Rasool delivered the Truth in its entirity and thus became the courts of Allah in this world. Thus the concept of Itmam ul Hujjah. The nations of Nooh, Aad, Samud, Lut saw the mini Day of Judgement in this world. "Truth was revealed in its entirity" as can only be done by the Rasool of Allah. and Allah showed the non believers the outcome of rejection. The whole concept of itmam ul Hujjah is based on revelaing the Truth in its entirity.
the reason we feel that itmam ul hujjah cannot be completed against non believers is that we feel that no human being today can claim to know the truth in its entirity.
In the case of Prophet Mohammad he was recieving wahi through Hazrat Gabriel and ALlah was directing and instructing him in certain matters in the Qur'an. Today we are talking about individual interpretations and how many variations in sects and following do we have. So who has the entire truth today? Our religion is deen i haq in its true form. But we cannot say Mazhab is the truth. In the name of Islam people are doing suicide bombing ,can we say Usama bin Laden or Talibaan have the truth? There are so many sects and they all believe they have the true understanding of Islam only. so every one cannot have the Truth. From our own forum, people have contrasting beliefs and ideas. how can everyone have truth?
The english dictionary uses the word Gospel truth mainly for Christ but also meaning absolute truth. Thus in the Qur'an we have the absolute truth. The rasools of Allah like prophet Mohammad pbuh conveyed Truth in its entirity. Today no one scholar can claim that he /she knows the entire truth. Maybe one perosn understood one matter better and the other another one.
What we should learn from this? I was listening to Javaid Ghamidhi at completion of his dars of Meezan his most famous book explaining the core of religion. He asked the students to deliberate on what had been taught and also listen to other scholars and read their work.A true muslim should not be influenced by personalities, that creates sectarianism. he used the symbolic expression " Kunway ka mendak " meaning a "frog that lives only in one well" thus never appreciates or tastes anything outside it.He then asked the students if they found any point of view that was better and different from his view, to not only accept it but let him know. he further stated that many a times he has realised that his initial opinion on something was different form what he knows today. He feels it is essential that we possess humility to accept knowledge and truth when we come across it.
The problem is that a significant majority has pre formed ideas. They gauge opinions according to what agrees with them rather than having an open mind to accept the truth. How will change prevail?
Allah knows best
In need of your prayers |
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waseem
UNITED KINGDOM
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Posted - Tuesday, November 21, 2006 - 6:33 AM
| Brother I hasten to add, we are using the "Truth" in a specific form and understanding. We are not saying that being truthful has different types. Lying cheating and taking others possessions are clear cut. for these we do not have different shades of truth, we are talking about Haq in referance to religion. |
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raushan
UNITED ARAB EMIRATES
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Posted - Tuesday, November 21, 2006 - 9:55 AM
The verses 4:23-25, are the last revealed verses in the series of orders regarding physical relation with possessed-women. The earlier revelations in this connection came in Makkah. It was common practice in Arabia to maintain sexual relations with slave-women. The practice, just like prohibition, was restricted in phases, instead of its abolition in one go. First, in Makkan-era, the married persons were directed to snap sexual relations with them.
“Who guard their modesty except with those joined to them in the marriage bond or the (captive) women in their possession. They are free from blame”. (23:5-6 and 70:29-30)
Mark the word “OR” in the above verse. ‘Wives or possessed-women’, (not ‘the wives and possessed women’) were the initial restrictions. Then a few years later, in Madinah, the final verdict came; “If any of you have not the means wherewith to wed free believing women, they may marry (instead of resorting to free sex with) believing girls from among those whom your right hands possess. Moreover, Allah has full knowledge about your faith. You are one from another. Marry them with the leave of their owners and give them their Meh’rs according to what is reasonable... This (permission of marriage with captive-women) is for those among you who fear sin but it is better for you that you practice self-restraint. And Allah is Oft-forgiving. Most Merciful” (4:25)
For reasons, not being discussed here, Islam does not approve of marriage of free men with possessed-women. (by stating, ‘ you are one from another’, it has been made clear that all people are from one man and woman, and the reason of the above disapproval is not racial). However, if a person cannot afford to marry a girl from the free society, and he fears that he will not be able to practice restraint, and fears to commit sin, he is permitted to marry the possessed women. If Islam permitted sex with captive women, there was no need for the above elaboration.
The sequence of orders of the holy Qur’an is a very clear cut. Those who have misunderstood it, have erred, however great they were.
In no verse, Qur’an has approved of slavery. Please note that the phrase, ‘whom your right hands possess’, has been used on all such occasions instead of being kept in jails, be distributed among the victorious believing men where they can observe the living examples of Islam in practice. No charter of rights for war captives can compare the code, Islam implemented on the possessors of such captives. They were directed to clothe and feed the captives as they themselves wore and ate. When the practice of slavery was prevalent throughout the world, it was not wise to stop believers to purchase the slaves. Instead, it was a boon for the slaves if the believers purchased them from those who treated them worse than animals. Muslims were given great incentives to free the slaves but it was not made obligatory for them that they should necessary free them after spending enormous sums. Qur’an used the phrase, ‘whom your right hands possess’, instead of ‘your slaves’, Qur’an further proclaimed.
“O mankind, we created you from a single male and a female, and made you into nations and tribes, so that you may recognise each other. Verily the most honoured of you in the sight of Allah is he who is the most righteous of you. And Allah has full knowledge and is well acquainted (with all things)”. (49:13)
As, the Islamic social order based on the above principle, took reign and its influence spread, the kind of slavery, in which slavery, in which slaves were traded in the market was automatically abolished from the Muslim ruled lands. It was still not advisable to debar the believing men from acquiring slaves from other parts of the world, who after being purchased became “the people who were possessed” from the slaves they earlier were. The most striking example of the social transformation was exhibited by the Prophet (Pbuh) himself. He possessed a boy Anas who refused to go home with his father when he came to claim him. With the further spread of Islam over a larger part, the sale-purchase of men was automatically abolished and the phrase, ‘whom your right hands possess’, became applicable to the war captives only. The application of the phrase is still open and today it can be applied to yet other categories of people who are possessed by others in many ways. |
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