Hi Corrupt Angle,
Just one question. If he never mistreated his wives, then did Hafsa or did she not find him in bed with her servant when it was her turn?
I guess it depends on what you consider mistreating your wife. Please give me a definition of the word "mistreat" as I have found earlier that what I consider the definiton for a word does not necessarily apply when I am talking to Muslims.
Thanks very much,
Barry
Birth of any female is a loss:_ Ecclesiasticus 22:3 "....and the birth of ANY daughter is a loss" (From the New Jerusalem Bible._ It's a Roman Catholics Bible).
Jesus himself in Revelation 14:4 considered women as dirt that defiles men._ Even Jesus, the Christians' highest model, despised women in the Bible!!_ It is crystal clear that women in the Bible are nothing but a defiling dirt and trash to men._ This is no insult to women by me._ This is just simply the way the Bible views women._ Ironically, Jesus confirmed this view.
"Those are those (men) who did not defile themselves with women, for they kept themselves pure._ They follow the Lamb wherever he goes._ They were purchased from among men and offered as first fruits to God and the Lamb."
Revelation 14:4
Exodus 21:7-8 "And in case a man should sell his daughter as a slave girl, she will not go out in the way that the slave men go out. If she is displeasing in the eyes of her master so that he doesn't designate her as a concubine but causes her to be redeemed, he will not be entitled to sell her to a foreign people in his treacherously dealing with her."
Daughters inherit nothing when there are sons: "If a man dies and leaves no son, turn his inheritance over to his daughter. (Numbers 27:8)"
Also, the Prophet peace be upon him said:_ Narrated AbuSa'id al-Khudri: "The Prophet (peace_be_upon_him) said: If anyone cares for three daughters, disciplines them, marries them, and does good to them, he will go to Paradise._ (Translation of Sunan abu Dawud, Book 41, General Behavior (Kitab Al-Adab), Number 5128)"
Narrated Mu'awiyah al-Qushayri: "I went to the Apostle of Allah (peace_be_upon_him) and asked him: What do you say (command) about our wives? He replied: Give them food what you have for yourself, and clothe them by which you clothe yourself, and do not beat them, and do not revile them._ (Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2139)"
O ye who believe!_ Ye are forbidden to inherit women against their will._ Nor should ye treat them with harshness, that ye may take away part of the dower [money given by the husband to the wife for the marriage contract] ye have given them, except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity._ If ye take a dislike to them it may be that ye dislike a thing, and God brings about through it a great deal of good._ (The Noble Quran, 4:19)"
[QUOTE]
*Originally posted by lyrixforu: *
Hi Corrupt Angle,
Just one question. If he never mistreated his wives, then did Hafsa or did she not find him in bed with her servant when it was her turn?
Barry
[/QUOTE]
Can you please state where you got this from?
[QUOTE]
*Originally posted by lyrixforu: *
Hi Best,
For example, why did Muhammad refuse to fit himself to the test of a prophet given by Moses in the Torah. I don't buy the assertion that the Quran is itself the proof of Muhammad's prophetship, as I am holding to the test given in the Torah stated earlier. And my assumption still remains that if Muhammad had nothing to hide he would not have been so irritated as to respond in rage, which can be seen in the Quran. If he was not in a rage why is he so hostile to anyone that would question his authority so much so that they are basically damned to hell. This all is riding primarliy on what I read earlier that Muslims believe in the Torah.
Another example, yes reading the Quran justifies everything Muhammad did, if not glorifying it. But why is it that time and again we see Surahs made for Muhammad's desires or wants when the time of conflict is at hand. for instance the Surah/s relating to wedding of his adopted son's wife. Show me what other prophet in the Torah is given prophecy explicitly pertaining to his own desires. All the other prophets are given prophecys pertaining to the people. But a good many of Muhammad's prophecys are expressly pertaining to himself. For example, the marrying of his son's wife. No one can even kid me that it had nothing to do with sex. In saying so am I to believe that poor Muhammad was coerced into having sex with his wives? I don't think so, as Allah even adresses Muhammad wanting to enjoy his wives, in one Surah.
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well to be honest I'm not sure exactly what event ur trying to describe about Moses and Mohammad(SWS), so it would be greatly appreciated if u could post it with the verses. for some reason I get the feeling ur reading some wrong translations of the Quran, there r alot of misinterpreted ones out there. it really doens't make sense to me that or prophet(SWS) would ever go in rage at all, especially when the event has to do with a previous prophet. and as far as it goes about hafsa finding him in bed when it was her turn, I never heard about that either. is that in the quran by the way? I'm not saying i don't trust ur word, but i have a feeling ur using the wrong resources, if no than I would love to look into this subject more, I'm sure there is an explanation. inshallah I will find it for u bc this makes me wonder to. not that im questioning his prophethood, just wondering why he would do soemthiing like that if it is true. And as far as it goes for marrying his sons daughter, I never knew it was haram, r u sure about this to? also I think u should see the facts that if he wanted pleasure or sex he would've taken up alot of other offers of other women, why should he limit himself to 9? why not more? why slaves? why not other prettier women, he could have had the best had he wanted only pleasure, but he didn't. rather he only took what was necessary to set examples. Atelast thatis what I believe.
Is there any evidence that the Prophet Muhammad was unable to read or write?
Answer :
Praise be to Allaah.
Allaah says (interpretation of the meaning):
"Those who follow the Messenger, the Prophet who can neither read not write whom they find written with them in the Tawraat and the Injeel, - he commands them for al-Ma’roof (i.e., Islamic monotheism and all that Islaam has ordained); and forbids them from al-Munkar (i.e., disbelief, polytheism of all kinds, and all that Islaam has forbidden); he allows them as lawful al-Tayyibaat (i.e., all good and lawful as regards things, deeds, beliefs, persons, foods, etc.), and prohibits them as unlawful al-khabaa’ith (i.e., all evil and unlawful as regards things, deeds, beliefs, persons, foods, etc.), he releases them from their heavy burdens (of Allaah’s Covenant) and from the fetters (bindings) that were upon them. So those who believe in him (Muhammad), honor him, help him and follow the light (the Qur’aan) which has been sent down with him, it is they who will be successful."
[al-A’raaf 7:157]
Al-Qurtubi, may Allaah have mercy on him, said in his tafseer of this aayah: "Allaah says ‘al-ummi.’ Ibn ‘Abbaas, may Allaah be pleased with him, said: ‘Your Prophet was unlettered, unable to read or write or calculate.’ Allaah says (interpretation of the meaning): ‘Neither did you (O Muhammad) read any book before it (this Qur’an), nor did you write any book (whatsoever) with your right hand . . .’
[al-‘Ankaboot 29:48]."
Ibn Katheer, may Allaah have mercy on him, said in his tafseer of the second aayah quoted [al-‘Ankaboot 29:48]:
"Allaah says (interpretation of the meaning): ‘Neither did you (O Muhammad) read any book before it (this Qur’aan), nor did you write any book (whatsoever) with your right hand . . .’ i.e., ‘you (O Muhammad) lived among your people for a while before you brought this Qur’aan to them, and you never read any book or were able to write anything. Everyone among your people and others knows that you are an unlettered man, who does not read or write.’ This is how he was described in the previous Books as Allaah said (interpretation of the meaning): ‘Those who follow the Messenger, the Prophet who can neither read not write whom they find written with them in the Tawraat and the Injeel, - he commands them for al-Ma’roof (i.e., Islamic monotheism and all that Islaam has ordained); and forbids them from al-Munkar (i.e., disbelief, polytheism of all kinds, and all that Islaam has forbidden) . . .’ [al-A’raaf 7:157].
Hence the Prophet will remain unable to write even one line or one letter, until the Day of Resurrection. He had scribes who would write down in front of him the Revelation and letters to different regions. . . . Allaah says (interpretation of the meaning): ‘. . . In that case, indeed, the followers of falsehood might have doubted.’ [al-‘Ankaboot 29:48], i.e., if you had been good at it (reading and writing), some of the ignorant people would have doubted you and said that you had learnt this from the previous Books left by the Prophets. Indeed, they say this despite the fact that they know he was unlettered and unable to write, as it says in the Qur’aan (interpretation of the meaning): ‘And they say: "Tales of the ancients, which he has written down, and they are dictated to him morning and afternoon."’ [al-Furqaan 25:5]"
Allaah says (interpretation of the meaning):
"He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Verses, purifying them (from the filth of disbelief and polytheism), and teaching them the Book and al-Hikmah (al-Sunnah). And verily, they had been before in manifest error."
[al-Jumu’ah 62:2]
Al-Qurtubi, may Allaah have mercy on him, said in his tafseer of this aayah:
"It was said: ‘the unlettered ones’ means those who do not write. Such were the Quraysh. Mansoor reported from Ibraaheem, who said: ‘Al-ummi (the unlettered one) is the one who neither reads nor writes. "A Messenger from among themselves" means Muhammad , who was unlettered and never read a book nor learned how.’ Al-Mawardi said: ‘What is good about the fact that Allaah sent an unlettered Prophet? There are three things:
(i) his message fulfilled the foretelling of the previous Prophets;
(ii) this made him similar to and closer to other Prophets;
(iii) this would eliminate all suspicion that he had learned the message he preached from books and writings that he had read."
I say: all of this is evidence of the miraculous nature and truth of his Prophethood.
(The above has been summarized from the Tafseer of al-Qurtubi, may Allaah have mercy on him).
marriage between a father and his son's ex-wife is forbidden in Islam, adopted sons are not true sons. They do not hold the same blood line as true biological children. Once people begin to understand this fact, it will be easier for them to comprehend the allowance of a marriage between an ex-wife of one's adopted son.
[QUOTE]
*Originally posted by rehman1: *
marriage between a father and his son's ex-wife is forbidden in Islam, adopted sons are not true sons. They do not hold the same blood line as true biological children. Once people begin to understand this fact, it will be easier for them to comprehend the allowance of a marriage between an ex-wife of one's adopted son.
[/QUOTE]
hmmm ok see now it all makes sense. I know that an adopted son is not the same blood line, which is also why the mother has to do parda from an adopted son once he hits puberty. ok so MOhammad(SWS) married his adopted son's ex-wife? ok see this makes sense. I knew there was a reason to everything.
WHO WAS ZAYD BIN HARITH?
Zayd was a person who was captured during his childhood from a caravan by the nomadic Arab plunderers and was sold as a slave in the market of 'Ukaz. He was purchased by Hakim bin Hizam for his paternal aunt, Khadijah, and she made a gift of him to the Prophet after their marriage.
Zayd was enamoured of the pure spiritual mind, sublime sentiments and good morals of the Prophet; so much so that when, after some time, his father came to Makkah and requested the Prophet to set him free, so that he might take him to his mother and other members of his family, Zayd declined to go and preferred remaining with the Prophet. He gave complete authority to the Prophet whether he should stay with him or return to his homeland.
This spiritual attachment and these deep sentiments existed on both the sides. If Zayd was fond of the morals and sentiments of the Prophet, he also loved him in such a way that he selected him as his son and people began calling him Zayd bin Muhammad instead of Zayd bin Harith. To make this matter formal the Prophet held his hand one day and said to the people of Quraysh: "This is my son and we inherit from each other". This cordial relationship continued to exist till Zayd breathed his last in the Battle of Mo'ta and the Prophet was so much moved on this account as if he lost his own son.
ZAYD MARRIES THE PROPHET'S
COUSIN (PATERNAL AUNT'S DAUGHTER)
One of the sacred aims of the Prophet was to reduce class distinctions and to bring together all human beings under the banner of humanity and piety and to introduce moral excellence and natural human qualities as the standard of superiority and distinction. Hence, it was necessary that he should uproot, as early as possible, the old despicable customs of the Arabs (that the daughters of the nobility should not be married to indigent people) and nothing could be better than that he should commence this programme from his own family and should marry his cousin Zaynab, the grand-daughter of Abdul Muttalib, to his former slave, who had since been set free, so that people should know that these imaginary barriers should be removed as early as possible and they should also know that when the Prophet says: The criterion of superiority is piety.
CORRECTION: Zayd was the adopted son not a real son of Muhammed :Saw: and Muslim men are allowed to marry the divorcee of their adopted son…
the following paragraph from a article will explain the marriage of the Prophet with Zainab(divorcee of his adopted son)
In the midst of the continuing social reforms, the Qur’an had declared that adoption was not recognized in Islam, that the sons should be affiliated to their actual fathers. Allah says:
**
Allah has not made for any man two hearts in his breast, nor has He made your wives whom you declare (to be your mothers) as your (real) mothers, nor has He made those whom you call (as your sons) your (real) sons. These are (mere) words of your mouths, and Allah speaks the truth and He guides unto the (right) way. Call them after their fathers; this is more just with Allah, but if you know not their fathers, then they are your brethren in faith and your friends. (Qur’an, 33:4-5)
**
After this admonition, people started calling him “Zayd ibn Harithah”. But there was a need to put this new system in effect in such a way as to leave no room for doubt or ambiguity. Allah, therefore, ordered the Prophet to marry Zainab bint Jahsh, the divorcee of Zayd ibn Harithah. The Qur’an explains:
**… But when Zayd had concluded his concern with her (i.e. divorced her) We joined her in wedlock as your wife so that there should be no difficulty for the believers concerning the wives of their adopted sons when they have concluded their concerns with them, and the command ofAllah shall be carried out. (Qur’an, 33:37)
**
In this manner, both marriages of Zainab hint Jahsh served to enforce two very important social ethics. Some non-Muslim writers have claimed that the Prophet had fallen in love with Zainab’s beauty and that this was why Zayd divorced her. Such writers are blind to the fact that Zainab at that time was in her fifties. Why did not Muhamaad fall in love with her when she was still a maiden and he himself was young? Consider this question especially in view of the fact that Zainab was a close relative of the Prophet, and that there was no system of hijab at that time, and, in any case, relatives usually know about each other’s beauty or ugliness.
*
In order to do away with this wrong custom the Prophet went to Zaynab's house personally and formally asked for her consent to marry Zayd. In the first instance she and her brother were not inclined to accept the proposal, because the ideas of the Days of Ignorance had not yet been completely wiped out from their minds. Hence, notwithstanding the fact that it was an unpleasant task for them to refuse to comply with the Prophet's orders, they excused themselves on the plea of Zayd having been a slave in the past.
Soon afterwards Divine revelation condemned the action of Zaynab and her brother in these words: The believing men and women must not feel free to do something in their affairs other than that which has been already decided for them by Allah and his Messenger. One who disobeys Allah and His Messenger is in plain error. (Surah al-Ahzab, 33:36)
The Prophet immediately recited the verse to them. The pure and perfect faith of Zaynab and her brother Abdullah in the Prophet and his sublime ideals was instrumental in the daughter of Jahash giving her consent without any delay and as a result, a lady of noble birth was married to a freed slave of Muhammad. In this manner, therefore, a part of the invigorative programme of Islam was implemented and a wrong custom was dispensed with in a practical way.
ZAYD SEPARATES FROM HIS WIFE
Eventually, for certain reasons, this marriage culminated in divorce. Some say that the reason for this separation was the mentality of Zayd's wife, as she mentioned the lowness of her husband's descent to his very face and prided herself on account of the greatness of her own family and had thus made his life bitter for him.
However, it is probable that Zayd himself might have been responsible for the divorce.
MARRIAGE FOR BANNING
ANOTHER WRONG CUSTOM
Before we look into the basic cause of this marriage it is necessary to keep in view the role of lineage which is a vital factor for a sound society. Admittedly the relationship like that of father and son has a creative basis and in fact a father is the material source for the birth of a child and the child is the heir of the corporeal qualities and mentality of his parents. On account of this oneness and common blood the father and the child inherit the property of each other and specific laws regarding marriage and divorce become applicable to them.
Hence, a relationship, which has a congenital basis cannot be established verbally (vide 4th and 5th verses of Surah al-Ahzab) and an adopted son of a person cannot become his real son. As such, various orders regarding inheritance, marriage divorce etc., as applicable to a real son, cannot also apply to an adopted son. For example, although a real son inherits from his father and vice versa and although it is unlawful for a person to marry the divorced wife of his real son it cannot at all be said that an adopted son has also the same rights in these matters as the real son has. Undoubtedly the chain of such a right besides being devoid of a correct basis, is also a sort of buffoonery in respect of an important factor (lineage) of a sound society.
In the circumstances, if adoption is resorted to with the aim of expressing sentiments it is very appreciable and proper, but if it is proposed to associate the adopted child with various social laws, all of which originate from matters relating to birth, this act will be far beyond social limits.
The Arab society considered an adopted son to be as good as a real son. The Prophet, therefore, was called upon to eradicate this wrong practice by marrying Zaynab, who was previously the wife of his adopted son (Zayd) and thus to remove this unwholesome custom in a practical way from amongst the Arabs, because this method is more effective than enunciating a law. This marriage had no other reason besides this, because in those days none could pick up courage to take such an action in view of the fact that it was imagined to be a very shameful act to marry the former wife of an adopted son. Almighty Allah, therefore, formally invited the Prophet to perform this task. He says: When Zayd set her free, We gave her in marriage to you so that the believers would not face difficulties about the wives of their adopted sons when they are divorced. (Surah al-Ahzab, 33:37).
We think that this marriage, besides doing away with a wrong custom, also became a great manifestation of equality, because the Prophet married a lady who was previously the wife of his freed slave and in those days such a marriage was also considered to be socially undignified.
This brave step of the Prophet brought forth a torrent of criticism by the hypocrites and the short-sighted persons and they were spreading the news: "Muhammad has married the wife of his adopted son".
In order to crush such thinking the Almighty Allah revealed this verse: Muhammad is not the father of any man among you, but he is the Messenger of Allah and the last of the Prophets. (Surah al-Ahzab, 33:40). The Holy Qur'an did not content itself with this only. Allah praised His Prophet, who had displayed great valour and bravery in carrying out His orders vide the 38th and 39th verses of Surah al-Ahzab. The gist of these two verses is this: Muhammad is like other Prophets who conveyed Allah's messages to the people and he does not fear anyone in carrying out His order.[389]
This is the philosophy of the marriage of Prophet Muhammad with Zaynab.
agr kisee muslim ke dil me koi sawal heee, regarding this thread
plz feel free to ask. Inshallah I will find the answer.
Praise be to Allaah.
There is a difference between adoption and sponsoring orphans.
A – Adoption means that a man takes an orphan and makes him like one of his own children and calling him after him, so that the orphan is not allowed to marry one of the man’s mahrams; so the sons of the adoptive father are regarded as brothers of the orphan and his daughters are regarded as his sisters, and the adoptive father’s sisters are regarded as his paternal aunts, and so on. This was one of the things that were done during the first Jaahiliyyah, and some of the Sahaabah carried the names of their adoptive fathers, as in the case of al-Miqdaad ibn al-Aswad whose real father’s name was ‘Amr, but he was called ibn (son of) al-Aswad, after the man who had adopted him.
This continued into the early days of Islam, until Allaah forbade that, according to a well-known story. Zayd ibn Haarithah was called Zayd ibn Muhammad, and he was the husband of Zaynab bint Jahsh, then Zayd divorced her.
Concerning this, Allaah revealed the words (interpretation of the meaning):
“And (remember) when you said to him (Zayd bin Haarithah the freed‑slave of the Prophet) on whom Allaah has bestowed grace (by guiding him to Islam) and you (O Muhammad too) have done favour (by manumitting him): ‘Keep your wife to yourself, and fear Allaah.’ But you did hide in yourself (i.e. what Allaah has already made known to you that He will give her to you in marriage) that which Allaah will make manifest, you did fear the people (i.e., their saying that Muhammad married the divorced wife of his manumitted slave) whereas Allaah had a better right that you should fear Him. So when Zayd had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allaah’s Command must be fulfilled”
[al-Ahzaab 33:37]
Because forbidding the orphan to marry the daughters of the adoptive father, for example, is forbidding something that is permissible that Allaah has not forbidden. And allowing the orphan to inherit [like a son] from the adoptive father after he dies is permitting something that Allaah has forbidden, because the inheritance is the right of the children who come from his own loins. This may generate hatred and resentment between the adopted son and the children of the adoptive father, because it will cause them to lose out on something that is rightfully theirs, which will go to this orphan unlawfully who they know is not entitled to it as they are.
Sponsoring an orphan means that a man brings the orphan to live in his house, or he sponsors him somewhere other than his house, without giving him his name or forbidding that which is permitted or permitting that which is forbidden, as is the case with adoption. Rather the one who sponsors an orphan does it as an act of charity. So there can be no comparison between one who sponsors an orphan and one who adopts a child, because of the great difference between them and because sponsoring orphans is something which is encouraged in Islam.
Allaah says (interpretation of the meaning):
“…And they ask you concerning orphans. Say: The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allaah knows him who means mischief (e.g. to swallow their property) from him who means good (e.g. to save their property). And if Allaah had wished, He could have put you into difficulties. Truly, Allaah is All-Mighty, All-Wise”
[al-Baqarah 2:220]
The Messenger (peace and blessings of Allaah be upon him) said that sponsoring orphans is a means of being together with him in Paradise.
It was narrated that Sahl ibn Sa’d said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I and the one who sponsors an orphan will be like this in Paradise” – and he gestured with his index and middle fingers, holding them slightly apart.
(Narrated by al-Bukhaari, 4998)
But we must point out that when these orphans reach adolescence, they must be separated from the wives and daughters of the sponsor; when doing an act of charity we should not let that lead to immorality. We should also note that the one who is sponsored may be an orphaned girl and she may be beautiful and may become attractive before adolescence, so the sponsor must watch his sons lest they fall into doing haraam things with the orphans, because this could happen and be a means of causing mischief which it will be difficult to put right.
We encourage our brothers to sponsor orphans, for this is something that is rarely done except by those whom Allaah has made righteous and caused them to love good and feel compassion for the orphans and the poor. We ask Allaah to relieve them of their distress.
And Allaah knows best.
Hi
Brother Barry. How are you.
I want to quote This arabic poetry for you.
Allahuma Inne Aoodobekka MinallKhubse WalKhabies.
Alaa'noka BilaNatelahee.
Subah OR Shaam. Din me 3 martaba.