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There has been some criticism going around as to the nature of marriage of Safiyyah(R), the Jewish wife of Tam bola nejaká kritika deje okolo, pokiaľ ide o povahu manželstva Safiyyah (R), židovskej manželky Muhammad Muhammad (P). (P). A rabid missionary hostile to the Prophet Muhammad(P) had in fact the audacity to say that: Zúrivý misijné nepriateľský voči Prorok Muhammad (P), v skutočnosti tú drzosť tvrdiť, že:
Muhammad forced himself on a captured woman on the same day that he killed her father, husband and many of her relatives. Muhammad sa prinútil k zachytil ženu v rovnaký deň, že zabil svojho otca, manžela a veľa jej príbuzných. He was a rapist. Bol to násilník.
This statement made by this ignorant missionary is due not only to the gutter environment that he was brought up and subjected to, but also because of his inability to understand the circumstances surrounding this event. Toto vyhlásenie urobené tento ignorant misionár je spôsobené nielen bulvárne prostredie, ktoré on bol vychovaný a podrobená, ale aj kvôli jeho neschopnosť pochopiť okolnosti tejto udalosti. Insha'allah, our purpose here is to explain the circumstances and the nature of the marriage of Safiyyah to the Prophet(P). Insha'allah, náš účel je tu vysvetliť okolnosti a povahu manželstva Safiyyah k prorokovi (P).
The Marriage of the Prophet(P) to Safiyyah(R) Manželstva Proroka (P) na Safiyyah (R)
Safiyyah was the daughter of Huyayy ibn Akhtab, the undisputed leader of the Banu al-Nadir as well as a Jewish rabbi. Safiyyah bola dcéra ibn Huyayy Akhtab, nesporným vodcom Banu al-Nadir, rovnako ako židovský rabín. Hence, she was of noble regal and rabbinical heritage. Preto, ona bola z ušľachtilej kráľovskej a rabínskej dedičstva. She became a captive of the Muslims when they seized al-Qamus, the fortress of Khaybar. Ona sa stala zajatí moslimami, keď chytil al-Qamus, pevnosť Khaybar. When a Companion of the Prophet(P) heard of Safiyyah's captivity, he approached the Prophet(P) with a suggestion that since she was a lady of Banu al-Nadir, only the Prophet(P) was fit enough to marry her. Keď spoločník Proroka (P) počul zajatí Safiyyah, on sa blížil Prorok (P) s návrhom, že keďže ona bola dáma Banu al-Nadir, len Prorok (P) bol fit natoľko, aby sa s ňou oženil. The Prophet(P) agreed to this suggestion and hence granted her freedom and married her. Prorok (P), súhlasil s týmto návrhom, a tým poskytol jej slobodu a oženil sa s ňou.
This significant act of marrying Safiyyah(R) was indeed a great honour for her, for this not only preserved her dignity, it also prevented her from becoming a slave. Tento významný akt brať Safiyyah (R) bol skutočne veľkou cťou pre ňu, pre to nie je jediný dochovaný jej dôstojnosť, ale tiež bráni jej stáva otrokom. Haykal notes that: Haykal konštatuje, že:
The Prophet granted her freedom and then married her, following the examples of great conquerors who married the daughters and wives of the kings whom they had conquered, partly in order to alleviate their tragedy and partly to preserve their dignity. Prorok poskytol jej slobodu a potom sa s ňou oženil, po príklady veľkých dobyvateľov, ktorí si vzal dcéry a manželky kráľov koho oni si podmanili, sčasti s cieľom zmierniť ich tragédiu a čiastočne zachovať ich dôstojnosť. 1 1
The marriage to Safiyyah(R) has a political significance as well, as it helps to reduce hostilities and cement alliances. Sobáš s Safiyyah (R) má politický význam rovnako, ako to pomáha znížiť nepriateľstvo a spojenectvo cement. John L. Esposito notes that John L. Esposito konštatuje, že
As was customary for Arab chiefs, many were political marriages to cement alliances. Ako bolo obvyklé pre arabské náčelníkmi, mnohí boli politických sobášov na cement aliancií. Others were marriages to the widows of his companions who had fallen in combat and were in need of protection. Iní boli sobáše na vdovy jeho spoločníci, ktorí padli v boji a boli potrebujú ochranu. 2 2
Indeed, when Bilal ibn Rabah(R), a Companion of the Prophet, brought Safiyyah along with another Jewess before him(P) by passing through the Jews that were slain in the battle, Muhammad(P) personally chided Bilal and said “Have you no compassion, Bilal, when you brought two women past their dead husbands?” Vskutku, keď Bilal ibn Rabah (R), Companion proroka, priniesol Safiyyah spolu s ďalším Židovka pred ním (P), ktorou prechádza Židia, ktorí boli zabití v bitke, Muhammad (P), osobne vyčinil Bilal a povedal: "Mať si žiadny súcit, Bilal, keď priniesol dve ženy okolo svojich mŕtvych manželov? " 3 3
As for the accusation that Safiyyah was coerced into marriage or taken advantage of, as alleged by a known Islamophobic, this claim has no basis at all. Pokiaľ ide o obvinenia, že bol nútený Safiyyah do manželstva alebo využili, ako tvrdí známy islamofóbne, toto tvrdenie nemá oporu vo všetkých. It is known that Safiyyah(R) remained loyal to the Prophet until he passed away. Je známe, že Safiyyah (R), zostal lojálni k prorokovi, až zomrel. 4 4 We have in fact the Prophet(P) making the following offer to her, as recorded by Martin Lings: Máme v podstate Prorok (P), aby tieto ponuky na nej, ako zaznamenal Martin Lings:
He [the Prophet Muhammad - Ed.] then told Safiyyah that he was prepared to set her free, and he offered her the choice between remaining a Jewess and returning to her people or entering Islam and becoming his wife. On [proroka Mohameda - Ed.] Potom povedal Safiyyah, že je pripravený za jej vyslobodením, a on jej ponúkol možnosť voľby medzi zostávajúce Židovka a návrate do nej ľudí, alebo vstup do islamu a stáva jeho ženou. “I choose God and His Messenger,” she said; and they were married at the first halt on the homeward march. "Ja si vybrať Boh a Jeho posol," povedala, a oni boli zosobášení na prvej zastávke na spiatočný pochod. 5 5
The other wives of the Prophet(P) used to show their jealousy of her by making slights upon her Jewish origin. Ďalšie manželky Proroka (P), zvyknutý na prehliadku svojej žiarlivosti ju tým, ústrky na jej židovský pôvod. But the Prophet(P) always defended her. Ale Prorok (P) vždy obhájila. Once Safiyyah was vexed to the extreme by the taunts of all the Arab wives of the Prophet(P). Akonáhle Safiyyah bol hneval sa extrémnej tým, posmešky zo všetkých arabských manželky Proroka (P). She took the complaint to the Prophet(P), who felt great compassion for her. Vzala sťažnosť Prorok (P), kto sa cítil ako veľký súcit pre ňu. He consoled and encouraged her. Utešoval a povzbudzoval ju. He equipped her with logic by saying: “Safiyyah, take courage and be bold. Bol vybavený ju s logikou slovami: "Safiyyah, vziať odvahu a byť odvážny. They are in no way superior to you. Sú v žiadnom prípade lepšie ako vy. Tell them: I am a daughter of the Prophet Harun, a niece of the Prophet Musa, and a wife of the Prophet Muhammad”. Povedz im: Ja som dcéra proroka Harun, neter proroka Musa, a manželka proroka Mohameda ". This is thus an excellent example of the Prophet Muhammad(P) trying to wipe out pre-Islamic anti-Semitism amongst the Arabs. Jedná sa teda o vynikajúci príklad Proroka Muhammada (P) sa snaží zničiť pre-islamský antisemitizmus medzi Arabmi.
Conclusion Záver
With the evidences laid bare before us, we do not see the justification of accusing the Prophet(P) of being a “rapist”, as those anti-Islamic critics allege. S dôkazy obnažené pred nami, my nevidíme odôvodnenie obvinil Proroka (P), že sú "násilník", ako sú anti-islamskej kritici tvrdia. That the Prophet(P) himself married Safiyyah(R) so as to avoid the certainty of her being a slave of the Muslims and helped her to defend herself from the taunts of her co-wives is enough proof that the Prophet(P) was a man of exemplary conduct and remained honourable even to relatives of his most bitter foes. Že Prorok (P), sám si vzal Safiyyah (R) tak, aby sa zabránilo istotu jej byť otrokom moslimov a pomohol jej sa obhajovať z posmešky svojich manželiek co-je dosť dôkaz, že Prorok (P) bol muž príkladné správanie a zostal čestným aj na príbuzné jeho najviac urputné nepriateľstva.
And only God knows best. A len Boh vie najlepšie.
- Muhammad Husayn Haykal, The Life of Muhammad (North American Trust Publications, 1976), p. Muhammad Husajn Haykal, Život Muhammada (North American Trust publikácie, 1976), s. 373 [ 373 [ back späť ] ]
- John L. Esposito, John L. Esposito, Islam Islam : The Straight Path , pp. 19-20 [ : Priamou cestu, pp. 19-20 [ back späť ] ]
- A. Guillaume (trans.), The Life of Muhammad: A translation of Ibn Ishaq's Sirat Rasul Allah (Oxford University Press, 1978), p. A. Guillaume (trans.), Život Mohameda: preklad Ishak je Sirat Ibn Rasul Alah (Oxford University Press, 1978), s. 515 [ 515 [ back späť ] ]
- An account of how Safiyyah's loyalty was affirmed by the Prophet(P) himself is recorded in Muhammad Husayn Haykal, op. Úvahy o tom, ako Safiyyah lojalita bola potvrdená ústami proroka (P), sám je zapísaná v Muhammad Husajn Haykal, op. cit. , p. cit., s. 374, of which an online document can be found. 374, ktorý môže on-line dokument k dispozícii. [ [ back späť ] ]
- Martin Lings, Muhammad: His Life Based On The Earliest Sources (George Allen & Unwin, 1983), p. Martin Lings, Muhammad: Jeho život založený na Najstaršia zdroje (George Allen & Unwin, 1983), s. 269 [ 269 [ back späť ] ]
