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Continued from Pokračovanie zo Part I Časť I

Ka`b ibn Ashraf Ka `b ibn Ashraf

We now come to the genuine cases which are mentioned in collections of hadith . Teraz sa prísť na skutočné prípady, ktoré sú uvedené v zbierok Hadith. The first of these is the case of Ka'b ibn Ashraf. Prvý z nich je prípad ibn Ka'ba Ashraf. We propose to discuss it in detail, for this one case would show how the Holy Prophet has been misrepresented. Navrhujeme, aby o ňom diskutovať v detaile, bude pre tento prípad ukazuje, ako svätý prorok bol skreslené. Ka'b's father belonged to the tribe of Tayy, but coming over to Madinah he became an ally of the Jewish tribe of Bani Nadir and became so influential that be succeeded in marrying the daughter of a Jewish leader. Ka'ba otec patril k pokolenia Tayy, ale prichádza viac ako do Mediny sa stal spojencom židovský kmeň Bani Nadir a stal sa tak vplyvný, že sa podarilo vydať dcéru židovského vodcu. Ka'b thus stood in a very near relationship to both Jews and Arabs. Ka'ba tak stál vo veľmi blízke vzťahy k obom Židmi a Arabmi. When the Holy Prophet came to Madinah, the Jews made an agreement with him, by the terms of which Jews and Muslims were to live as one people, both retaining their own faith, and in the case of an attack on Madinah or an unaggressive war with a third party they bound themselves to help each other. Keď svätý prorok prišiel do Mediny, Židia dohode s ním, a podmienky, ktoré Židia a moslimovia žiť ako jeden ľud, ako udržať svoje vlastné viery, a v prípade útoku na Madinah alebo unaggressive vojny s treťou osobou, sa zaviazali, aby si navzájom pomáhajú. The Prophet was accepted as the final court of appeal in all disputes. Prorok bol prijatý ako finálny odvolací súd vo všetkých veciach.

When, however, a Makkan army advanced on Madinah in the 2nd year of Hijrah, the Muslims had to meet them alone, and notwithstanding that they were less than a third of the Makkan army and very inferior in efficiency and arms, they inflicted a crushing defeat on the invading army at Badr. Keď však vojsko Makkan pokročilých na Mediny v 2. ročníku Hijrah, moslimovia museli splniť iba oni sami, a bez ohľadu, že boli menej ako tretina Makkan armády a veľmi horšie účinnosť a zbraní, ktoré zasadil zdrvujúci zabitie na invazívne armády na Badr. The Muslim victory only added to the Jewish spite against Islam. Víťazstvo moslimského len pridaná do židovskej zášti proti islamu. Ka'b, who was bound by the Madinah treaty, now used his poetic gift freely to excite hatred of Islam and the Muslims. Ka'ba, ktorý bol viazaný zmluvou Mediny, teraz používa jeho básnickej dar voľne k vybudenie nenávisti voči islamu a moslimov. Not content with this, he proceeded to Neuspokojí sa s tým, on pokračoval do Makkah Meka and openly joined hands with the enemies of Islam. a otvorene pripojil ruky s nepriateľmi islamu. He urged upon the Quraish the necessity of attacking Madinah with a strong force at an early date, and swore in the Ka'bah that he would fight against the Muslims when Madinah was invaded. Naliehal na Kurajšovcov potrebu útoku Madinah s veľkou silu, v najbližšej dobe, a prisahal, že v Ka'bah, že bude bojovať proti moslimom Mediny, keď bol napadnut. Not only this; he returned from Makkah with a plan to put an end to the Prophet's life by underhand means. Nielen to, on sa vrátil z Mekky s plánom ukončiť život Proroka ktoré pod rukou prostriedky. It is only in the true Christian missionary spirit that Muir, in his Life of Mahomet , has no place for these acts while he has sufficient room for the minutest details as to how Ka'b was put to death, and he gives vent to his inner feelings when he concludes his description of one of the alleged “assassinations” in the following words: To je len v pravú kresťanskú misijnú duch, Muir, v jeho živote Mahomet, nemá miesto za tieto činy, zatiaľ čo on má dostatočný priestor pre najmenšie podrobnosti o tom, ako bol Ka'ba usmrtený, a dáva priechod svojim vnútorné pocity, keď dospela k záveru, jeho opis jedného z údajných "vrážd" týmito slovami:

“The progress of Islam begins to stand out in unenviable contrast with that of early "Pokrok islamu začína vystupovať v nezávideniahodnej kontraste s predčasného Christianity Kresťanstvo . . Converts were gained to the faith of Jesus by witnessing the constancy with which its confessors suffered death, they were gained to Islam by the spectacle of the readiness with which its adherents inflicted death. Prevedie boli získané k viere Ježiša svedkami vytrvalosť, s ktorou jeho vyznávači utrpenú smrť, boli získané na islam, pri pohľade na pripravenosti, s ktorou jeho prívrženci spôsobila smrť. In the one case conversion imperilled the believer's life; in the other, it was the only means of saving it.” V jednom prípade konverzie ohrozené veriaceho život, v iných, to bol jediný spôsob uloženia. "

And if Muir conceals the facts which show that from an ally Ka'b had turned into a combatant, The missionaries, notwithstanding their parading the original authorities, is guilty of the same offence. A ak Muir zamlčují skutočnosti, ktoré ukazujú, že od spojencov Ka'ba sa zmenil v bojovníka, misionári, bez ohľadu na ich pochodování pôvodné orgány, sa dopustil rovnakého trestného činu. That there was a war between Muslims and non-Muslims at the time of the alleged “assassination,” in the third year of the Hijrah, is an undeniable fact. , Že tam bola vojna medzi moslimami a ne-moslimov v čase údajného "atentátu", v treťom roku Hijrah, je nepopierateľný fakt. The question is whether Ka'b was among the combatants or the non-combatants. Otázkou je, či Ka'ba bol medzi bojovníkmi, alebo non-bojovníci. If he actually joined hands with the enemies of Islam and placed himself among those who were fighting with the Muslims, and he was killed by the Muslims, can this be called a case of treachery, cruelty or butchery? Keby sa skutočne spojené ruky s nepriateľmi islamu, a postavil sa medzi tých, ktorí bojovali s moslimami, a on bol zabitý moslimovia, môže to byť len prípad zrady, krutosť alebo mäsiarstva? That Ka'b had openly joined the combatants and become their ally is borne out by all historical accounts; nay, some of them go so far as to say that he had planned to murder the Prophet(P) treacherously. Ka'ba, že sa otvorene pripojil bojovníkmi a stať sa ich spojencom je potvrdený všetkých historických účtov, nie, niektoré z nich idú tak ďaleko, že povedal, že mal v pláne zavraždiť Prorok (P) spreneverili. Here are a few authorities: Tu je niekoľko orgánov:

“He went to the Quraish weeping over their killed (at Badr) and inciting them to fight with the Prophet.” "Išiel do Kurajšovcov plakať nad ich zabit (na Badr) a návod je na boj s prorokom." ^{1 1}

(The Prophet said): “He (Ka'b) has openly assumed enmity to us and speaks evil of us and he has gone over to the polytheists (who were at war with Muslims) and has made them gather against us for fighting” (Prorok povedal): "On (Ka'ba) otvorene predpokladá nepriateľstva k nám zlé a hovoria o nás a má prešla na polytheists (ktorí boli vo vojne s moslimami) a má sa im získať na boj proti nám" ^{2 2}

“And according to Kalbi, he united in a league with the Quraish before the "A podľa Kalba, on zjednotil v lige s Kurajšovcami pred curtains záclony of the Ka'bah, to fight against the Muslims.” z Ka'bah, aby bojovali proti moslimom. " ^{3 3}

“And he prepared a feast, and conspired with some Jews that he would invite the Prophet and when he came they should fall on him all of a sudden.” "A on pripravil hostinu, a konspiroval s niektorými Židmi, že by vyzvať proroka, a keď prišli by mal spadnúť na neho z ničoho nič." ^{4 4}

Commenting on Bukhari's report relating to the killing of Ka'b, the author of Fath al-Bari relates the reports which we have quoted above from Zurqani, viz., Ka'b's going to Makkah and inciting the Quraish entering into a league before the curtains of the Ka'bah to fight against the Muslims, the Holy Prophet's declaration that he had assumed open enmity, and his plan to kill the Prophet by inviting him to a feast. V komentári k správe Buchar sa o zabitie Ka'ba, autor Fath al-Bari týka správ, ktoré sme uvedené vyššie Od Zurqani, tj., Ka'ba sa deje do Mekky a podnecovanie Kurajšovcov vstupe do ligy pred závesy z Ka'bah do boja proti moslimom, svätého proroka vyhlásenie, že sa predpokladá otvorené nepriateľstvo, a jeho plán zabiť proroka vyzvala ho k hostine. Bukhari himself speaks of the incidents relating to the killing of Ka'b under headings in which the word harb (fighting) occurs, thus showing that he was looked upon as a combatant. Buchar sám hovorí o udalosti týkajúce sa zabíjanie Ka'ba položiek v ktorom slovo harb (boj) nastane, čo ukazuje, že on bol díval sa na ako bojovník. Abu Dawud speaks of the incident under the heading, “When the enemy is attacked and he is unprepared,” showing that Ka'b was dealt with as an enemy at war with Muslims. Abu Dawuda hovorí o incidente pod nadpisom "Keď je nepriateľ zaútočil a on je nepripravená," ukazuje, že Ka'ba bola riešená ako nepriateľa vo vojne s moslimami. And the comment on this is that “Ka'b used to incite people to murder the Muslims”; and discussing the legality of what the party sent out for the punishment of Ka'b did, the same commentator adds: “This is not allowed in the case of an enemy after security has been given to him or peace has been made with him … but it is allowed in the case of one who breaks the covenant and helps others in the murder of Muslims.” And Ibn Sa'd tells us that when the Jews complained to the Holy Prophet that their leader was killed, “he reminded them of his deeds and how he urged and incited (the Quraish) to fight against them,” and adds that “the Prophet then called upon them to make an agreement with him”, and this agreement “was afterwards in the possession of 'Ali.” All this evidence is too clear to show that Ka'b was put to death for having broken the agreement with the Prophet and joining his enemies who were at war with him and he was therefore treated as a combatant, while the other Jews who did not go to this length, though they were not less active in speaking evil of the Holy Prophet, still lived at peace with him and all that they were required to do was to sign an agreement that they would not join hands with those who were at war with the Muslims. A vyjadriť sa k tomuto je, že "Ka'ba slúži na podnecovania k vražde moslimami" a diskutovať o zákonnosti, čo strany poslal za trest Ka'ba robil, rovnaký komentátor dodáva: "Toto nie je dovolené v prípade nepriateľov po tom, čo bola zábezpeka poskytnutá, ktorá mu bola podaná mier s ním ... ale je povolené v prípade, kto porušuje zmluvu a pomáha ostatným vo vražde moslimov. "A hovorí Ibn Sad nám, že keď Židia si sťažovali na svätého proroka, že ich vodca bol zabitý, "pripomenul im jeho skutky a ako podporoval a podnecoval (ďalej len" Kurajšovcov) na boj proti nim, "a dodáva, že" Prorok potom ich vyzval, aby uzavrieť dohodu s ním ", a táto dohoda" bol neskôr v držbe 'Ali. "Všetky tieto dôkazy sú príliš zjavné, ukázať, že Ka'ba bol daný k smrti za to, že porušil dohodu s prorokom a spojenie jeho nepriatelia, ktorí boli vo vojne s ním, a bol preto považovaný za bojovníka, zatiaľ čo ostatní Židia, ktorí nemali ísť na túto dĺžku, keď neboli menej aktívny pri hovorení zlo svätého proroka, stále žil v mieri s ním a so všetkým, čo museli urobiť, bolo, aby podpísali dohodu, že nebudú spojiť ruke s tými, ktorí boli vo vojne s moslimami.

The only question that is worth considering is why Ka'b was put to death by certain Muslims attacking him suddenly and unawares. Jediná otázka, ktorá stojí za zváženie, je dôvod, prečo bol Ka'ba usmrtený niektorými moslimov útočiť mu náhle a neočakávane. In the first place, it must be clearly understood that responsibility for the manner in which he was put to death cannot lie with the Prophet. V prvom rade je potrebné si uvedomiť, že zodpovednosť za spôsob, akým bol daný k smrti, nemôže ležať s prorokom. That the Prophet considered Ka'b as deserving death is quite true, but there is no proof at all that he gave any directions as to the manner in which that sentence was to be carried out. Že Prorok za Ka'ba si zaslúži smrť je síce pravda, ale nie je tam žiadny dôkaz, že vôbec dal všetky pokyny týkajúce sa spôsobu, akým táto veta mala byť vykonaná. On the other hand, according to one report, when the Prophet was asked by Na druhej strane, podľa jednej správy, kedy bol prorok požiadal Muhammad Muhammad ibn Maslamah whether he should kill him he assumed silence, while according to another he said: “If you are going to do it, be not in a hurry until you have consulted Sa'd ibn Mu'adh” ibn Maslamah, či by mal zabiť on predpokladal, ticho, zatiaľ čo podľa iného povedal: "Ak budete robiť to, byť v zhone, kým nebudete mať konzultácie Sa'd ibn Mu'adh" ^{5 5} . . At any rate he knew nothing about the details, and it is even doubtful whether the details as given are true, the Holy Prophet had nothing to do with them. V každom prípade to nie je nič známe o detaily, a to je dokonca otázne, či všetky údaje uvedené sú pravdivé, svätý Prorok nemá nič spoločného s nimi. And leaving aside the question of the Prophet's responsibility, there was no other method to which resort could be had under the circumstances. A bez ohľadu na otázku zodpovednosti Proroci, tam bol žiadny iný spôsob, ktorý by areál mal byť podľa okolností. The hostile critic takes it for granted that the conditions under which the Muslims lived at Madinah were very like those under which he lived in the twentieth century. Nepriateľský kritik berie za samozrejmé, že podmienky, za ktorých sa moslimovia žili v Medine boli veľmi podobné tým, za ktorých žil v dvadsiatom storočí. They had to deal with an enemy, and they dealt with him in the only way in which it was possible to proceed under circumstances then existing. Museli sa vysporiadať s nepriateľom, a riešia s ním jediný spôsob, ako to bolo možné postupovať podľa vtedajších okolností. Ka'b had chosen to enter into a league with an enemy at war with Muslims, and according to all human and Divine laws he could not but be treated as an enemy at war. Ka'ba sa rozhodol vstúpiť do ligy s nepriateľom vo vojne s moslimami, a podľa všetkého ľudského a božského práva, ale nemohol byť považovaný za nepriateľa vo vojne. And dealing with him as a combatant, the Holy Prophet sent a party against him; it is definitely called a sariyyah (lit. a portion of an army) in all biographical works, thus showing that the party was sent to fight with him; but it rested with the leader of the party to choose the best way in which he could deal a blow at the enemy. A zaobchádzanie s ním ako bojovníka, svätý Prorok poslal strane proti nemu, je to určite tzv sariyyah (doslova časť armády) vo všetkých biografických diel, čo naznačuje, že strana bola odoslaná bojovať s ním, ale spočívala s vodcom strany zvoliť najlepší spôsob, akým mohol zaoberať úder na nepriateľa. And Muhammad ibn Maslamah, the leader, chose a method which was recognised among the Arabs and which in his opinion was the best and most effective way under the circumstances. A Muhammad ibn Maslamah, vodca, zvolil metódu, ktorá bola uznaná medzi Arabmi, a ktoré podľa jeho názoru bola najlepší a najefektívnejší spôsob, ako za daných okolností. If the leader of the party had chosen to attack Ka'b openly, there would have been much more bloodshed, and probably the whole Jewish tribe of Bani Nadir would have suffered along with Ka'b. Ak je vodca strany sa rozhodol zaútočiť Ka'ba otvorene, by tam bolo oveľa viac krviprelievania, a pravdepodobne aj celý židovský kmeň Bani Nadir by trpeli spolu s Ka'ba. Ka'b had broken his agreement with the Prophet, he had revolted against him, he had entered into a league to fight against the Muslims till they were extirpated, and he had secretly planned to take away the Prophet's life. Ka'ba rozbil svoj súhlas s prorokom, on sa vzbúril proti nemu, on vstúpil do ligy v boji proti moslimom, až by vyhubil, a on mal tajne plánoval odniesť Proroci života. For every one of these offences he had forfeited his life. Pre každý z týchto trestných činov sa mal prepadnúť jeho život. A party was sent to execute this decree and his life was taken in a manner which, if it had the fault of being secret, had also the merit of not involving innocent people along with the culprit, which would surely have been the result in the case of an open attack. Strana bola odoslaná na vykonanie tohto nariadenia a jeho život bol vydaný spôsobom, ktorý, ak by chyba byť tajné, bolo aj zásluhou nezahŕňa nevinných ľudí spolu s vinníkom, ktorý by určite bol výsledok v prípade otvoreného útoku. But theProphet was not in any way responsible for the method of the execution. TheProphet ale nebol v žiadnom prípade zodpovedný za spôsob vykonania.

Abul Huqaiq Abul Huqaiq

Having discussed the case of Ka'b at length, the case of Abul Huqaiq (Abu Rafi`) need not detain us long. Diskusií u Ka'ba na dĺžku, čo je prípad Abul Huqaiq (Abu Rafi "), nemusí zadržať nás dlho. In fact, Muir had admitted his guilt with a suppressed tongue. V skutočnosti, Muir sa priznal svoju vinu sa potlačil jazykom. Thus under the heading, “Assassination of Abul Huqaiq, a Jewish Chief”, he says: Tak pod nadpisom: "Atentát na Abul Huqaiq, židovský náčelník", hovorí:

“A party of the Bani Nazir, after their exile, settled down among their brethren at Khaibar. "Strana Bani Nazir, po ich odchodom do exilu, usadil sa so svojimi bratmi v Khaibar. Abul Huckeick, their chief, having taken a prominent part to the confederate force which besieged Medina, was now suspected of encouraging certain Bedouin tribes to their depredations. Abul Huckeick, ich šéf, pretože si vzal prominentnú úlohu na Confederate sily, ktoré obliehal Medina, bol teraz podozrivá z podpory niektorých beduínskej kmene na ich rabovanie. An expedition was therefore undertaken by Ali against the Jews of Khaibar … As a surer means of stopping these attacks, Mahomet resolved on ridding himself of their supposed author, the Jewish chief … The assassination of Abul Huckeick did not relieve Mahomet of his apprehensions from the Jews of Khaibar; for Oseir, elected in his mom, maintained the same relation with the Ghatafan, end was even reported to be designing fresh movements against Medina.” Expedícia sa preto vykonáva Ali všetkým Židom Khaibar ... Ako istejší prostriedok pre zastavenie týchto útokov, Mohamed vyriešený zbaviť sa svojich údajných autora, židovskej šéf ... Atentát na Abul Huckeick nezbavuje Mahomet svoje obavy z židia Khaibar, pre Oseir, vybraný v jeho matka, udržiava rovnaký vzťah s Ghatafan, bol koniec dokonca údajne mali vytvárať nové hnutie proti Medina. "

The Bani Nadir, a Jewish tribe, originally lived at Madinah, and were in alliance with the Holy Prophet, but being suspected of keeping up correspondence with the Quraish and one of the Arab tribes in alliance with them having murdered some Muslims treacherously, they were asked to renew the alliance, which they refused, and were ultimately banished from Madinah. The Bani Nadir, židovský kmeň, pôvodne žili v Medine, a bol v spojenectve s svätého proroka, ale podozrenie z držania až korešpondenciu s Kurajšovcami a jeden z arabských kmeňov v spojenectve s nimi majú niektorí moslimovia zákerne zavraždený, boli aby obnovili spojenectvo, ktoré odmietli, a nakoniec boli odsunutí z Mediny. They settled at Khaibar, a Jewish stronghold and became a source of immense trouble to Muslims, constantly inciting the tribes around Madinah to commit depredations on the Muslims. Usadili sa na Khaibar, židovská pevnosť a stal sa zdrojom obrovské problémy s moslimami, neustále podnecovanie kmene okolo Mediny spáchať rabovanie na moslimov. Abul Huqaiq, their head, was also a leader in the “Battle of the Allies” in which the Arabian and Jewish tribes had gathered together to give a crushing blow to Islam. Abul Huqaiq, ich čele, bol aj vodca v "Battle of the spojencami", v ktorej arabskej a židovskej kmene sa zhromaždili, aby rana na islam. Abul Huqaiq and the Jews had thus come out into the field of battle against the Muslims, and even after the allies had to go back in discomfiture, Abul Huqaiq continued to excite and help the Arab tribes living around Madinah in their depredations against the Muslims. Abul Huqaiq a Židia sa teda vyšiel v oblasti boja proti moslimom, a to aj po spojenci sa musel vrátiť do rozpakov, Abul Huqaiq ďalej rozrušiť a pomoc arabských kmeňov, ktorí žijú v okolí Mediny v ich drancovanie proti moslimom. The Prophet(P) was thus justified in sending an expedition against the Khaibar Jews, but before doing this in the 7th year, he sent a small party to deal with Abul Huqaiq alone in 6 AH Undoubtedly the underlying idea was that bloodshed might be avoided, as far as possible, and that if the ring-leader was taken away, the mischief might cease. Prorok (P) je teda oprávnené zaslanie Khaibar výpravu proti Židom, ale pred tým to v 7. ročníku, poslal malú party pre riešenie Abul Huqaiq sám v 6 AH Je nepochybné, že základnou myšlienkou bolo, že krviprelievanie by mohlo byť zabránené , ak je to možné, a to v prípade, že prsteň-vodca, odviezli by zlé končí. But even Abul Huqaiq's death did not bring peace to the Muslims, and, accordingly, Khaibar had ultimately to be attacked and conquered. Ale aj Abul Huqaiq smrť nepriniesla mier moslimami, a preto musel nakoniec Khaibar byť napadnutá a dobytá. That the party sent against him chose to adopt the method which was successfully adopted against Ka'b, again throws no blame on the Prophet. Že strana, poslal proti nemu rozhodol prijať metódu, ktorá bola úspešne prijatá proti Ka'ba, opäť hádže vinu na žiadny prorok.

Permitting Rape is a Grievous Calumny Povoľovanie Znásilnenie je Grievous pomluva

The last charge against the Holy Prophet(P) is one that is Posledná obvinenia proti svätého proroka (P), je ten, ktorý je promulgated proklamovaný by the Islamophobic Faithfreedom International , ie, having allowed rape of the women of Bani Mustaliq, which is a grievous calumny. od vplyvu protiislamských Faithfreedom International, tj, že pripustil znásilňovanie žien Bani Mustaliq, ktorý je ťažké ohováranie. And the allegation that “all the traditional books” mention it is a bold statement. A tvrdenie, že "všetky tradičné knihy" uvádza, že je odvážne tvrdenie. Not a single collection of hadith contains testimony establishing the charge — a charge of which even a hostile writer like Muir is unaware. Ani jeden súbor Hadith obsahuje svedectvo o určenie poplatku - poplatok z nich dokonca nepriateľské spisovateľ, ako Muira nevie. The only thing that is met with in the collections of hadith is a report from Abu Sa'id Khudri Jediná vec, ktorá sa stretla s do zbierok Hadith je správa z Abú Saíd Khudri ^{6 6} that some people in the Muslim army intended contracting temporary marriage relations with some women who were prisoners of war andmaking use of a birth control device, but there is not the least evidence that they ever did it. že niektorí ľudia v moslimskej vojsko dočasných manželstva má zmluvné vzťahy s niekoľkými ženami, ktoré boli používanie vojnových zajatcov andmaking prostriedku regulácie pôrodnosti, ale nie je najmenší dôkaz, že sa niekedy urobil.

Abu Sa'id's report, in fact, relates to the legality of `azl , a birth control device, and it does not say at all how the women of Bani Mustaliq were treated Abú Saíd správa, v skutočnosti sa týka zákonnosti "AZL, antikoncepčný prostriedok, a to nehovorí vôbec, ako bolo liečené ženy Bani Mustaliq ^{7 7} . . It is a fact that before the advent of Islam, temporary marriage relations were allowed, The Holy Qur'an put an end to them, but all reform was, and had to be, gradual. Je fakt, že pred príchodom islamu, dočasných manželstvo vzťahov bolo dovolené, svätý Korán skoncovať s nimi, ale reforma bola, a musela byť postupné. The Qur'an is explicit on marriage with prisoners of war, and the verse quoted below is a clear rebuttal of the Islamophobes' unfounded charge: Korán je výslovne o manželstve s vojnovými zajatcami, a verš citoval nižšie je jasné vyvrátenie nedôvodné účtovať Islamophobes ':

“And whoever among you cannot afford to marry free believing women, (let him marry) such of your believing maidens as your right hands possess…so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; then if they are guilty of adultery when they are taken in marriage, they shall suffer half the punishment for free married women. "A kto z vás si nemôže dovoliť vziať zadarmo veriacim ženám, (či manželstvo) ako svoje podozrenie dievčat vo vašej pravej ruke majú ... tak oženiť so zvolením svojich pánov, a dať im vená správne, oni sú cudné, nie smilnění, ani príjem záletníkům, potom v prípade, že sa dopustili cudzoložstva, ak sú vzaté v manželstve, musia trpieť polovica trestu zadarmo vydaté ženy. This is for him among you who fears falling into evil. To je pre neho z vás, kto sa bojí, ktoré spadajú do zla. And that you abstain is better for you. A, aby ste sa zdržiavali je pre vás lepšie. And Allah is Forgiving. A Alah je odpúšťajúci. Merciful” (4:75) Milosrdní "(4:75)

As regards the treatment of the women of Bani Mustaliq in particular, there is the clearest historical evidence in all hadith books that they were all set free without ransom because one of them, Juwairiyah, was set free and married by the Prophet, peace and blessings of Allah(T) be upon him. Pokiaľ ide o zaobchádzanie so ženami z Bani Mustaliq najmä, je najjasnejšia historické dôkazy vo všetkých knihách Hadis, že všetci boli vyslobodení bez výkupného, pretože jeden z nich, Juwairiyah, bol stanovený voľný a oženil sa s tým, Prorok, mier a požehnanie Alláhova (T), bude na ňom.

And only God knows best! A len Boh vie najlepšie!

1. Zurqani, vol. Zurqani, roč. ii, p. II, s. 10 [ 10 [ back späť ] ]
2. ibid. , vol. tamže., roč. ii, p. II, s. 11 [ 11 [ back späť ] ]
3. ibid. [ Tamže. [ back späť ] ]
4. ibid. , p. ibid., s. 12 [ 12 [ back späť ] ]
5. Zurqani, vol. Zurqani, roč. ii, p. II, s. 12 [ 12 [ back späť ] ]
6. Sahih Muslim , Volume 8, Book 77, no 6001 [ Sahih moslim, Volume 8, kniha 77, nie 6001 [ back späť ] ]
7. On this point see also the hadith from Jabir, Sahih Muslim , Kitab al Nikah (Book 8), no 3388. K tomuto bodu pozri tiež Hadith od Jabir, sahih moslim, Kitab al Nikah (Kniha 8), č 3388. It should be noted that the hadith is placed under the chapter on nikah (marriage), which shows that it certainly was not “rape”! Je potrebné poznamenať, že Hadis je umiestnený v kapitole o Nikah (manželstvo), čo ukazuje, že to rozhodne nebola "znásilnenie"! [ [ back späť ] ]