Bismika Alllahuma

节录从`Abdur拉赫曼i。 Doi， Shariah伊斯兰教的法律页。 134-136. TaHa出版者。 国际标准书号0-907461-38-7 1984年，重印1997年。 编写 Usman回教族长

在回教， “书的人们”是犹太人和基督徒，相信阿拉书象Taurat和Injil分别显露对先知芭蕉科的那些人(P)和Isa (P)。 婚姻与书的人民的妇女，如果 [sic] 允许在回教根据以下命令在Qur’ ：

“这天是所有事好和纯净的使成为合法对您。 书的人民的食物是合法的您，并且你的是合法的他们。 合法的您在您的时间之前是信徒不仅的纯洁妇女，但是纯洁妇女在书之中的人民显露的婚姻，当您给他们他们的应得物嫁妆时，并且渴望贞洁而不是淫荡亦不秘密吸引”¹

有舆论Ahl AlSunnah WalJama的Ulama的’啊那婚姻与犹太人，并且基督徒妇女被允许象先知(R) (sahabah)的伴侣的实践象Uthman、Talha、Ibn Abbas， Hudhaifah和他们的追随者(tabi’联合国)象Saad容器AlMusayyab， Akramah和其他说容器Jubair， AlHasan， Mujahid、Tawus。

竟管Sahabah的实践和Tabi’联合国， Abdullah容器Umar (R)是观点一个不应该与犹太结婚或基督徒妇女。 他曾经说： “阿拉禁止与polytheists结婚，并且我不了解什么除更加伟大的多神论之外，当妇女说时她的阁下是一位仆人从阿拉的仆人的Isa (P)”。²

虽然有虔诚Sahabah和他们的追随者的例子(tabi’联合国)谁与结婚 Kitabiyyah你必须在收缩这样婚姻之前采取足够的小心。 Sahabah有模范字符，并且他们的生活是充分的正义和虔诚(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]