Bismika Alllahuma

`Abdurラーマンからの抄録I。 Doi、 Shariahイスラム教の法律、PP。 134-136. TaHaの出版業者。 ISBN 0-907461-38-7 1984年の重版1997年。 編集される Usmanの教主

イスラム教では、「本の人々」はユダヤ人そしてクリスチャン、予言者ムサ(P)およびIsa (P)にそれぞれ明らかにされるTauratおよびInjilのようなアラーの本を信じる人である。 本の人々の女性との結婚 [sic] 」 Qurの次の命令に従ってイスラム教で許される:

「あなたに正当にこの日はよいすべての事および作られる純粋である。 本の人々の食糧はあなたに正当であり、あなたのはそれらに正当である。 それらに彼らの賦課金のdowersを、chastityを望み、のがないlewdness秘密は」与えるとき信者、本の人々間の上品な女性はあなたの時間の前に明らかにされる結婚のあなたに正当興味をそそるだけ上品な女性¹

AhlのAlSunnah WalJamaのUlamaの意見の一致が」ああユダヤ人とのその結婚あり、Uthman、Talha、Ibn Abbas、Saadの大箱のAlMusayyab、前述の大箱JubairのAlHasan、Mujahid、Tawus、Akramahおよび他のようなHudhaifahおよび彼らの従節(tabi」国連)のような予言者(R) (sahabah)の友達の練習があったようにキリスト教の女性は許可される。

Sahabahの練習、およびTabi」国連にもかかわらず、がユダヤ人と結婚するべきではないまたはキリスト教の女性だったことAbdullahの大箱Umar (R)は意見。 彼は言うのが常であった: polytheistsと結婚するのを「アラー禁止し彼女の主はアラーの使用人からの使用人」。はであるIsa (P)であると女性が言うとき私はより大きいpolytheism以外何も理解しない²

がある敬虔なSahabahおよび従節の例が(tabi」国連)結婚したかだれが Kitabiyyah、1つはそのような結婚を引き締める前に十分な注意を取らなければならない。 Sahabahに模範的な特性があり、生命はだった正義および敬愛の完全(taqwah ). After marrying such women who followed different religions and celebrated different festivals, they knew how to keep them under proper control so that their children were not influenced by their mothers. There is not a single example of the Sahabah or the Tabi’un whose children ever transgressed from the limits of Allah or changed over to the mother’s religion. Therefore, marriage with such ladies is permitted but is generally discouraged as Makruh.

I have seen in many such marriages the food problems, when the mother even at times brings forbidden food and children partake of it. Likewise, she would sip wine as part of her religious ritual, and the habit slowly finds its way into the house. In some houses, I have even seen Christmas and Muslim festivals celebrated simultaneously. In extreme cases, boys of such marriages bear Muslim names, while girls bear the names common among the Christians and Jews.

If there are a good number of Muslim women to get married with, in any given country, it will be considered unlawful, according to the Ijtihad of certain Ulama³, to marry the Kitabiyyah women. Since Muslim women cannot marry the kitabi men, who will marry them in those circumstances? It is better then that Muslim men marry Muslim women. The jurists of the four schools of Islamic jurisprudence have discussed the marriage with the Kitabiyyah women and given their juristic views. According to the Hanafi school it is unlawful to marry a Kitabiyyah women if she is in the country which happens to be an “abode of war” (Dar al-Harb) because that can open up a door to mischief. In such conditions, the children by that marriage will be more inclined towards the religion of their mother.⁴

The Maliki school on the other hand, has two opinions. The first is that the marriage with a Kitabiyyah is completely disapproved (makruh) whether she is a Dhimmi or one belonging to the abode of war. The dislike for a woman of the latter category is greater. The second opinion is that there is no complete disapproval in marrying a Kitabiyyah because the Qur’anic words has given a tacit approval. They show disapproval of such a marriage in the abode of Islam because it is not forbidden for a Kitabiyyah woman to drink wine or eat the flesh of a pig or going to the church and this affects the religious belief and behaviour of her children. It is not essential for a Kitabiyyah that both of her parents are ahl al-kitab. Her marriage will be valid even if her father is a kitabi and her mother is an idol-worshipper. The Shafi’i and the Hanbali schools believe that both her parents must be ahl al-kitab in order to have a valid marriage. If her father is a kitabi and her mother is an idol-worshipper the marriage is unlawful even though she has reached the age of puberty and has accepted the religion of her father.⁵

1. Qur’an 5:5 [back]
2. cf. Sayyid Sabiq, Fiqh al-Sunnah. op. cit. 6, pp. 208-209 [back]
3. cf. Al-Qaradawi, Yusuf, Al-Halal wal Haram fil Islam, 1977 p. 245 [back]
4. Kitab al-Fiqh alal Madhabib al-Arbiah, op. cit., vol. 4, p. 76 [back]
5. Ibid., p. 77 [back]