Islam ☪
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But is growing a beard obligatory under Islam?
Professor Muhammad Abdel Haleem, of the School of Oriental and African Studies at the University of London, says "this is not the only view expressed by Muslim scholars."
Many Muslim scholars now do not see the beard as an obligation and do shave their beards.
Muslims learn about the Prophet's views on facial hair not from the Koran, but through hadith - or sayings - attributed to Muhammad.
One such hadith, in a collection by Muslim scholar Muhammad al-Bukhari centuries ago, stipulates: "Cut the moustaches short and leave the beard."
The Prophet Muhammad is believed to have had a beard and those who insist that devout Muslims grow beards argue that they are doing no more than asking the faithful to emulate the Prophet's actions.
'Evet', said the white-bearded Turkish gentleman -ak sakallı dede -, 'evet'; 'yes, flowers are good for the heart', I understood him to say. And he shuffled away over the muddy path.
So at home i went to Google to look up daffodils or narcissus and Islam. There's a large literature in the East about flowers and plants in prose and in poetry as well.
But I was searching more specifically for my bulb-friends. Almost immediately I hit upon a quote attributed to the Prophet: 'If a man has two loaves of bread, let him exchange one for some flowers of the narcissus; for bread only nourishes the body, but to look on the narcissus feeds the soul'. For various reasons, it seemed to me that this quote - in circulation perhaps 150 years in the western world - must be apocryphal. Moreover, I couldn't find any reputable source traceable to either Quran or Hadith.
I carried on and saw that somtimes 'daffodil' or 'narcissus' is replaced by 'hyacinth', and that others claim the quote goes back on Abū-Muhammad Muslih al-Dīn bin Abdallāh Shīrāzī's, Gulistan (Rose Garden), middle of the thirteenth century CE. But I couldn't find that citation there either.
Anyone out there in Flickrland in the know? Please tell me.
Regardless, my heart danced with this Late-Winter Yellow, to half-quote someone.
The musaharati is a public waker for suhur and dawn prayer during Ramadan. According to the history books, Bilal Ibn Rabah was the first musaharati in Islamic history, as he used to roam the streets and roads throughout the night to wake people up.
According to Abbas Qatish, who is considered Sidon's best musaharati, the attributes every musaharati should possess are physical fitness and good health, "because he is required to walk long distances every day. He should also have a loud voice and good lungs, as well as an ability to read poems. A musaharati should supplicate God throughout the night to wake the sleepers.
The tradition is practised in countries such as Egypt, Syria, Sudan, Saudi Arabia, Jordan, Pakistan and Palestine. However, there has been a gradual disappearance of the musaharati due to several factors, including: Muslims staying up later; using technology such as alarm clocks to awake for suhur; and louder and larger homes and cities that make the voice of the musaharati harder to hear. However the old Dhakaiya tradition of singing qasidas can still be found in the streets of Old Dhaka in Bangladesh.
Similarly, in Indonesia and nearby countries, a slit drum known as a kentongan is used to wake households up to eat the suhur meal.
Sahūr or Suhūr, also called Sahrī or Sehri is the meal consumed early in the morning by Muslims before fasting (sawm), before dawn during or outside the Islamic month of Ramadan. The meal is eaten before fajr prayer. Sahur is matched to iftar as the evening meal, during Ramadan, replacing the traditional three meals a day (breakfast, lunch and dinner) although in some places dinner is also consumed after iftar later during the night.
Being the last meal eaten by Muslims before fasting from dawn to sunset during the month of Ramadan, suhur is regarded by Islamic traditions as a benefit of the blessings in that it allows the person fasting to avoid the crankiness or the weakness caused by the fast. According to a hadith in Sahih al-Bukhari, Anas ibn Malik narrated, "The Prophet said, 'take suhur as there is a blessing in it. Source Wikipedia.
TD : Agfapan 100 Professional 35mm film, developed in D-76 1+1 for 7 minutes. Exposure ISO 100 @35mm lens, natural daylight. Scanned with Alpha 6000 edited in ACR, inverted in CS6.
Salam Ramadhan to my muslims friends and Good Day to all my friends.
Thanks for visit and comments..
Hadith :
Dari Abu Hurairah r.a katanya:”Nabi s.a.w bersabda:”Setiap yang masuk ke dalam syurga diperlihatkan kepadanya tempat diamnya di dalam neraka jika seandainya dia melakukan kesalahan, supaya dengan itu bertambah syukurnya kepada Tuhan. Setiap orang yang masuk ke dalam neraka, diperlihatkan kepadanya tempat diamnya di dalam syurga jika seandainya dia melakukan perbuatan baik, supaya dengan itu timbul penyesalannya.”
(Bukhari)
"When My servants ask you concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calls on Me: let them also, with a will, listen to My call, and believe in Me: that they may walk in the right way." [Al-Baqarah, 2:186]
"O My servant! Take one step towards me, I will take ten steps towards you. Walk towards me, I will run towards you" [Hadith Qudsi]
The Hadith claims that Muslims dress modestly and different than non-believers. Women in Cairo take this more seriously than men. Read more in my blog.
Built in the 13th century to provide education in the study of hadiths (saying of the Prophet).
From the late 12th century for over a hundred years Konya, ancient Iconium was the capital of the Empire of the Muslim Selcuks, a distinct Turkish tribe. The beautiful Selcuk buildings (bridges, caravansaries, mosques, medreses and tombs) in Kayseri, Sivas, Nigde, Dicrigi, Malatya and Konya date from these centuries. Selcuk sultan Alaaddin Keykubad ruled from 1220 to 1237 at the height of this Empire.
Salam & Good Night To All My Beloved Friends..
Alhamdulillah,at the end, I got another subject.Talk about this spider,It is very small, around 2-3mm and I just shot with my built in flash in the dark of the night..
Hadith :
Dari Abdullah bin Qais r.a katanya: “ Rasulullah saw bersabda:”Tidak ada yang lebih sabar mendengar ejekan selain Allah Taala. Orang-orang kafir mengatakan-Nya berbilang (banyak atau bersekutu) atau mereka mengangkat anak bagi-Nya. Namun begitu Allah tetap memberi mereka rezeki, memaafkan mereka dan memberikan apa yang mereka minta.”
(Muslim)
Abdul Somad Batubara (born May 18, 1977), also known as Ustadz Abdul Somad, is an Indonesian Islamic preacher and ulama from Asahan, North Sumatra. He lectures on various religious issues, especially regarding hadith studies and Islamic jurisprudence. He is very famous in Indonesia today since his lectures often broadcast through the YouTube channel and other social media. Every time he lectures anywhere, people are very enthusiastic to come and listen, hundreds to thousands.
On October 31 to November 4 2018, he gave public religious lectures in some places in Jabodetabek (Greater Jakarta), Indonesia. I attended his lectures three times. I not only heard the lecture, but also took a close photo like this one :)
This photo: Ustadz Abdul Somad on Pondok Pesantren Quraniyyah, Jurang Mangu, Pondok Aren, Tangerang Selatan, Indonesia. Closing lecture on November 4, 2018.
RAMADAN AL-MUBARAK ( HAPPY RAMADAN)
Ramadan and Islam: Introduction to Ramadan, the month of fasting for muslims•*´¨´¨*•.¸♥♪♥
Ramadan (Arabic: رمضان Ramaḍān) is the ninth month of the lunar Islamic calendar, which lasts 29 or 30 days according to the visual sightings of the crescent moon according to numerous biographical accounts compiled in Hadiths. It is the Muslim month of fasting, in which Muslims refrain from dawn until sunset from eating, drinking, and sexual relations.
The sawab (rewards) of fasting are many, but in this month, they are believed to be multiplied.Muslims fast in this month for the sake of demonstrating submission to God and to offer more prayers and Quran recitations.
For more: en.wikipedia.org/wiki/Ramadan
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All that is beautiful comes from the Beauty of God; says a hadith.
Moslems readily affirm the link between beauty and love and show little inclination to dissociate these two elements which for them are but the two faces of one and the same reality; whoever says beauty, says love, and conversely, whereas for Christians mystical love is almost exclusively associated with sacrifice, except in chivalric esoterism and its prolongations.
The hadith just quoted really contains the whole doctrine of the earthly concomitances of the love of God, in conjunction with the following hadith: 'God is beautiful, and He loves beauty'; this is the doctrine of the metaphysical transparency of phenomena. This notion of beauty or harmony, with all the subtle rhythms and symmetries which it implies, has in Islam the widest possible significance: 'to God belong the most beautiful Names; says the Quran more than once, and the virtues are called 'beautiful things'. 'Women and perfumes': spiritually speaking these are forms and qualities, that is to say, they are truths that are both dilating and fruitful, and they are also the virtues which these truths exhale and which correspond to them within us.
'Everything on earth is accursed except the remembrance of God; said the Prophet, a saying which must be interpreted not only from the standpoint of abstraction but also from that of analogy; that is to say, the remembrance of God is not only an inwardness free from images and flavours, but also a perception of the Divine in the symbols (ayat) of the world. To put it another way: things are accursed (or perishable) in so far as they are purely outward and externalizing, but not in so far as they actualize the remembrance of God and manifest the archetypes contained in the Inward and Divine Reality.
And everything in the world that surrounds us which gives rise to a concomitance of our love of God or of our choice of the 'inward dimension; is at the same time a concomitance of the love which God shows towards us, or a message of hope from the 'Kingdom of Heaven which is within you.'
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Frithjof Schuon
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Quoted in: The Essential Frithjof Schuon (edited by Seyyed Hossein Nasr)
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Image: Kano Eitoku - Cypress Trees
Hadith :
Dari jabir r.a katanya Rasulullah s.a.w bersabda:”Perumpamaanku dengan kamu sekelian ialah bagaikan seorang yang menyalakan api. Maka serangga-serangga berterbangan menjatuhkan diri ke dalam api itu. Padahal orang tersebut telah berusaha menghalaunya. Dan aku telah mencegah kamu semua agar tidak jatuh ke dalam api tetapi kamu meloloskan (melepaskan) diri dari tanganku.”
(Muslim)
Sebaik-baik Rezeki
Hadith :
Dari Miqdam r.a, dari rasulullah s.a.w,:”Tidak ada makanan yang dimakan oleh seseorang sekali-kali tidak, yang lebih baik daripada memakan makanan hasil dari usaha tangannya sendiri. Sesungguhnya nabi Allah daud a.s makan dari hasil usaha tangan baginda sendiri.”
(Bukhari)
🇫🇷 S’appuyant sur un verset du Coran rejetant les statues des idoles et sur un hadîth accusant les faiseurs d’images de vouloir rivaliser avec Dieu, seul créateur et insuffleur de vie, certains théologiens musulmans ont condamné formellement la représentation des êtres animés. Cet interdit de la figuration, strictement appliqué pour le Coran et les ouvrages de hadîths ou de fiqh, a favorisé l’émergence des arts de la calligraphie et d’une ornementation fondée uniquement sur l’arabesque et la géométrie. Cette règle est généralement suivie , sauf exception....
.(essentiels.bnf.fr/fr/societe/spiritualites/c9241816-9f5b-...)
🇬🇧 Based on a Qur'anic verse rejecting idol statues and a hadîth accusing image-makers of competing with God, the sole Creator and Breather of life, certain Muslim theologians formally condemned the depiction of animate beings. This ban on figuration, strictly applied to the Qur'an and hadîth or fiqh works, encouraged the emergence of the art of calligraphy and ornamentation, based solely on arabesque and geometry. This rule is generally followed, with some exceptions....
🇩🇪 Gestützt auf einen Koranvers, der Götzenstatuen ablehnt, und einen Hadith, der die Bildhauer beschuldigt, Gott, dem einzigen Schöpfer und Lebensspender, Konkurrenz machen zu wollen, haben einige muslimische Theologen die Darstellung von Lebewesen ausdrücklich verurteilt. Dieses Bilderverbot, das im Koran, in den Hadithen und in den Werken des Fiqh strikt eingehalten wird, hat die Entwicklung der Kalligraphie und der Ornamentik begünstigt, die ausschließlich auf Arabesken und Geometrie beruhen. Diese Regel wird im Allgemeinen befolgt, mit einigen Ausnahmen. ....
🇪🇸 Basándose en una aleya del Corán que rechaza las estatuas de ídolos y en un hadiz que acusa a los creadores de imágenes de querer competir con Dios, único creador e insuflador de vida, ciertos teólogos musulmanes condenaron formalmente la representación de seres animados. Esta prohibición de la figuración, aplicada estrictamente al Corán y a las obras del hadiz o del fiqh, favoreció la aparición de las artes de la caligrafía y la ornamentación basadas únicamente en el arabesco y la geometría. Esta norma se sigue en general, con algunas excepciones.
🇮🇹 Basandosi su un versetto del Corano che condanna le statue degli idoli e su un hadîth che accusa i creatori di immagini di voler competere con Dio, unico creatore e ispiratore della vita, alcuni teologi musulmani condannarono formalmente la rappresentazione di esseri animati. Questo divieto di figurazione, applicato rigorosamente al Corano e alle opere hadîth o fiqh, ha favorito la nascita delle arti della calligrafia e dell'ornamento basate esclusivamente sull'arabesco e sulla geometria. Questa regola è generalmente seguita, con alcune eccezioni.
Top view of Namaz From Baitul Mukaram Moshjid,Bangladesh. I took this Jumma Namaz photo from Baitul Mukarram, national mosque of Bangladesh.
Around 40,000 people can pray together.In special Occasions it exceed 1 lakh.
Jumu'ah (in standard Arabic jum`ah; Arabic: صلاة الجمعة ṣalāt al-jum`ah, "Friday prayer") is a congregational prayer (ṣalāt) that Muslims hold every Friday, just after noon in the place of dhuhr. Muslims pray ordinarily five times each day according to the sun's sky path regardless of clock time.[ It is mentioned in the Qurʾān as:
O ye who believe! When the call is proclaimed to prayer on Friday (the Day of Assembly, yawm al-jumʿah), hasten earnestly to the Remembrance of Allah, and leave off business (and traffic): That is best for you if ye but knew!
And when the Prayer is finished, then may ye disperse through the land, and seek of the Bounty of Allah: and celebrate the Praises of Allah often (and without stint): that ye may prosper.
—Qur'an, sura 62 (Al-Jumua), āyāt 9-10
The jumuʿah prayer is half the ẓuhr (dhuhr) prayer, for convenience, preceded by a khuṭbah (a sermon as a technical replacement of the two reduced rakaʿāt of the ordinary ẓuhr (dhuhr) prayer), and followed by a congregational prayer, led by the imām. In most cases the khaṭīb also serves as the imam. Attendance is strictly incumbent upon all adult males who are legal residents of the locality
The muezzin (muʾadhdhin) makes the call to prayer, called the adhan, usually 15–20 minutes prior to the start of Jum'ah. When the khaṭīb takes his place on the minbar, a second adhan is made. The khaṭīb is supposed to deliver two sermons, stopping and sitting briefly between them. In practice, the first sermon is longer and contains most of the content. The second sermon is very brief and concludes with a dua, after which the muezzin calls the iqāmah. This signals the start of the main two rak'at prayer of Jumu'ah.
The communal prayers have higher compliance of worshippers, as compared to the non-communal ritual prayers. In Turkey for example, the ritual prayers are performed regularly by 44%, whereas Friday prayers were regularly attended by 56% (25% responded that they sometimes attended and 19% that they never did).
From hadith:
Narrated Abu Huraira: The Prophet said, "On every Friday the angels take their stand at every gate of the mosques to write the names of the people chronologically (i.e. according to the time of their arrival for the Friday prayer) and when the Imam sits (on the pulpit) they fold up their scrolls and get ready to listen to the sermon."
—Collected by Muhammad al-Bukhari, Sahih al-Bukhari
Muslim ibn al-Hajjaj an-Naysaburi relates that the Islamic prophet Muhammad used to read Surah 87 (Al-Ala) and Surah 88, (Al-Ghashiya), in Eid Prayers and also in Friday prayers. If one of the festivals fell on a Friday, the Prophet would have made sure to read these two Surahs in the prayers.
Not a day passes without a flashback of these places. Not a reminiscence goes without reliving the urge to go back again and again insha Allah.
Over 2 million Muslims will prostrate toward the direction of this House and see it for themselves over the course of next 10 days insha Allah. Their Host is none but their Creator – the Almighty of the heavens and the earth – the One Allah ‘Azza wa Jal.
May Allah Sub’hana wa Ta’ala guide and help His guests, fill their hearts with righteousness, accept their good efforts, forgive the conscious and the unconscious errors, and grant them all the Hajj Mabroor, for which His Messenger (ﷺ) has taught us, “there is no reward except Paradise”. (Jami` at-Tirmidhi 933)
These 10 days are of enormous significance for those who are not going to perform Hajj too, which can be understood from the words of Prophet Muhammad (ﷺ), “There are no days during which righteous deeds are more beloved to Allah than these days.” When his companions asked at this, “Not even Jihad in the cause of Allah?” Prophet Muhammad (ﷺ) replied, “Not even Jihad in the cause of Allah, unless a man goes out with himself and his wealth and does not bring anything back.” (Ibn Majah book 7, Hadith 1799).
Allahumma a’inni ‘ala zhikrik, wa shukrik, wa ‘husni ‘ibadatik. Amin.
Masjid al-'Haram
New Central Market (Kelantan, Malaysia)
Kelantan’s Central Market is a riot of colour. It is one of the most vibrant sites in the country where traders display brilliantly coloured fresh garden produce.
Kelantan’s Central Market is mainly dominated and ‘ruled’ by the womenfolk. It may surprise you that a majority of stalls are run by women. From the early hours of the morning till sundown, these market queens sit across-legged upon their raised wooden platforms, guarding their merchandise.
Hadith :
Nabi s.a.w bersabda: "Sesiapa yang menjual sesuatu barang yang cacat dengan tidak menerangkan kecacatan itu kepada pembelinya, ia sentiasa dalam kemurkaan Allah, dan Malaikat pula sentiasa melaknatnya."
Wa'ilah bin al-Asqa' r.a
Riwayat: Bukhari
Hadith:
Daripada Ibnu Umar R.huma katanya, bersabda Rasulullah SAW, "Orang mukmin sentiasa berada di dalam ketenangan agamanya (dengan mengharapkan rahmat Allah) selagi dia tidak menumpahkan darah secara haram (tidak pernah membunuh melainkan dengan kebenaran yang hak)".
Sempadan Ketaatan
Hadith :
Dari Ali (bin Abi Talib) r.a, katanya: “Pada suatu ketika, Rasulullah SAW mengirim sepasukan tentera (ke medan perang) dan melantik seorang lelaki menjadi komandan mereka. Satibanya di suatu tempat, komandan tersebut menyalakan api (unggun) dan memerintahkan anak buahnya melompat ke dalam unggun api tersebut. Sebahagian anak buahnya telah bersedia untuk melompat ke dalam unggun api tersebut tetapi yang lain berkata:”Kita harus lari dari api itu.” Peristiwa itu mereka laporkan kepada Rasulullah SAW. Maka beliau bersabda:”Seandainya kamu melompat ke dalam api itu kamu akan sentiasa berada di dalamnya hingga hari kiamat nanti.” Kemudian baginda bersabda pula kepada yang lain dengan lemah lembut:”Tidak wajib taat kepada perintah untuk menderhakai Allah. Taat itu hanya wajib dalam rangka menegakkan kebajikan.”
(Muslim)
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This is a Hadith - Hadith is something Mohammed (PBUH) said - ...
And I have non-muslim friends so I would like to share some with you ... or anyone entres this page =)
Mosque Architecture began to follow traditional Chinese architecture. A good example is the Great Mosque of Xi'an, whose current buildings date from the Ming dynasty. Western Chinese mosques were more likely to incorporate minarets and domes while eastern Chinese mosques were more likely to look like pagodas.In time, the Muslims who were descendants of immigrants from Muslim countries began to speak local dialects and to read in Chinese Language.In Qinghai, the Salar Muslims voluntarily came under Ming dynasty rule. The Salar clan leaders each capitulated to the Ming dynasty around 1370. The chief of the four upper clans around this time was Han Pao-yuan and Ming granted him office of centurion, it was at this time the people of his four clans took Han as their surname.By the middle of the 16th century occasional Europeans who had a chance to travel in China start reporting on the existence and the way of life of the Chinese Muslims. The Portuguese smuggler Galeote Pereira, who was captured off the Fujian coast in 1549, and then spent a few years in Fujian and Guangxi, has a few pages on the Chinese Muslims ("Moors" to the Portuguese) in his report (published 1565). He felt that in both places the Muslim community was quickly assimilating into the Chinese mainstream.The Ming policy towards the Islamic religion was tolerant, while their racial policy towards ethnic minorities was of integration through forced marriage. Muslims were allowed to practice Islam, but if they were members of other ethnic groups they were required by law to intermarry, so Hui had to marry Han since they were different ethnic groups, with the Han often converting to Islam.
The other chief Han Shan-pa of the four lower Salar clans got the same office from Ming, and his clans were the ones who took Ma as their surname.
Foreign origin Muslims adopted the Chinese character which sounded the most phonetically similar to the beginning syllables of their Muslim names - Ha for Hasan, Hu for Hussain and Sa'I for Said and so on. Han who converted to Islam kept their own surnames like Kong, Zhang. Chinese surnames that are very common among Muslim families are Mo, Mai, and Mu - names adopted by the Muslims who had the surnames Muhammad, Mustafa and Masoud......In the Qing dynasty, Muslims had many mosques in the large cities, with particularly important ones in Xi'an. The architecture typically employed traditional Chinese styles, with Arabic-language inscriptions being the chief distinguishing feature. Many Muslims held government positions, including positions of importance, particularly in the army.The Qing treated Han and Hui civilians in the same legal category. Both Han and Hui were moved from the walled city in Beijing to the outside,[29] while only Bannermen could reside inside the walled city.The origin of Hui in Ürümqi is often indicated by the names of their Mosques.Painting depicting a Chinese Muslim, during the reign of the Qing dynasty.
Sufism spread throughout the Northwestern China in the early decades of the Qing dynasty (mid-17th century through early 18th century), helped by somewhat easier travel between China and the Middle East.[31] Among the Sufi orders found in China are the Kubrawiyya, Naqshbandiyya, and Qadiriyya.[32] The Naqshbandiyya spread to China via Yemen and Central Asia.[33][34] Most Islamic proselytization activity occurred within the Muslim community itself between different sects and was not directed at non-Muslims, proselytizers who sought to convert other Muslims included people like Qi Jingyi, Ma Mingxin, Ma Qixi, and Ma Laichi.[35] Some Sufi orders wear distinctive headgear, a six cornered hat can be found in China.[36][37] The most important Sufi orders (menhuan) included:
The Qadiriyya, which was established in China through Qi Jingyi (祁静一), also known as Hilal al-Din (1656–1719), student of the famous Central Asian Sufi teachers, Khoja Afaq and Koja Abd Alla. He was known among the Hui Sufis as Qi Daozu (Grand Master Qi). The shrine complex around "great tomb" (Da Gongbei) in Linxia remains the center of the Qadiriyya in China.
The Khufiyya: a Naqshbandi order, established in China by Ma Laichi (1681–1766).
The Jahriyya: another Naqshbandi menhuan, founded by Ma Mingxin (1719–1781).Chinese Hui Sufis developed a new type of organization called the menhuan, centered around a lineage of Sufi masters.The Hui Muslim scholar Liu Zhi wrote about Sufism in Chinese and translated Sufi writings from their original languages.[40][41] The Hui Muslim scholar Wang Daiyu used Confucian, Daoist, and Buddhist terminology in his Islamic writings.[42] Liu Zhi and Wang Daiyu were both Gedimu (non-Sufi) Muslims and argued that Muslims could be loyal both to the Mandate of Heaven and Allah, justifying Muslim obedience to the Qing government, since Allah was reflected by the Mandate of Haven in this world.[43] Liu Zhi and Wang Daiyu's writings became part of the Han Kitab, a Chinese Islamic text which synthesized Islam and Confucianism, using Confucian terminology to explain Islam.Liu Zhi met and talked with the Vice Minister of the Board of War regarding Islam, convincing him that Confucian principles were supported by Islam so that it should not be regarded as heretical. Liu Zhi used neo-Confucianism in his Islamic work titled as "The Philosophy of Arabia", and it was written that the book "illuminates" Confucianism, while Confucianism was at odds with Buddhism and Taoism, in a preface to the book by the non-Muslim Vice-Minister of the Board of Propriety.Jingtang Jiaoyu was a system of Islamic education developed during the Ming dynasty among the Hui, centered around Mosques. The Arabic and Persian language Thirteen Classics were part of the main curriculum.[111] In the madrassas, some Chinese Muslim literature like the Han Kitab were used for educational purposes. Liu Zhi (scholar) wrote texts to help Hui learn Arabic.Persian was the main Islamic foreign language used by Chinese Muslims, followed by Arabic.Hui Muslim Generals like Ma Fuxiang, Ma Hongkui, and Ma Bufang funded schools or sponsored students studying abroad. Imam Hu Songshan and Ma Linyi were involved in reforming Islamic education inside China.
Muslim Kuomintang officials in the Republic of China government supported the Chengda Teachers Academy, which helped usher in a new era of Islamic education in China, promoting nationalism and Chinese language among Muslims, and fully incorporating them into the main aspects of Chinese society. The Ministry of Education provided funds to the Chinese Islamic National Salvation Federation for Chinese Muslim's education. The President of the federation was General Bai Chongxi (Pai Chung-hsi) and the vice president was Tang Kesan (Tang Ko-san).40 Sino-Arabic primary schools were founded in Ningxia by its Governor Ma Hongkui.Imam Wang Jingzhai studied at Al-Azhar University in Egypt along with several other Chinese Muslim students, the first Chinese students in modern times to study in the Middle East.[120] Wang recalled his experience teaching at madrassas in the provinces of Henan (Yu), Hebei (Ji), and Shandong (Lu) which were outside of the traditional stronghold of Muslim education in northwest China, and where the living conditions were poorer and the students had a much tougher time than the northwestern students. In 1931 China sent five students to study at Al-Azhar in Egypt, among them was Muhammad Ma Jian and they were the first Chinese to study at Al-Azhar.Na Zhong, a descendant of Nasr al-Din (Yunnan) was another one of the students sent to Al-Azhar in 1931, along with Zhang Ziren, Ma Jian, and Lin Zhongming.Hui Muslims from the Central Plains (Zhongyuan) differed in their view of women's education than Hui Muslims from the northwestern provinces, with the Hui from the Central Plains provinces like Henan having a history of women's Mosques and religious schooling for women, while Hui women in northwestern provinces were kept in the house. However, in northwestern China reformers started bringing female education in the 1920s. In Linxia, Gansu, a secular school for Hui girls was founded by the Muslim warlord Ma Bufang, the school was named Shuada Suqin Wmen's Primary School after his wife Ma Suqin who was also involved in its founding. Hui Muslim refugees fled to northwest China from the central plains after the Japanese invasion of China, where they continued to practice women's education and build women's mosque communities, while women's education was not adopted by the local northwestern Hui Muslims and the two different communities continued to differ in this practice.General Ma Fuxiang donated funds to promote education for Hui Muslims and help build a class of intellectuals among the Hui and promote the Hui role in developing the nation's strength.After secondary education is completed, Chinese law then allows students who are willing to embark on religious studies under an Imam
The history of Islam in China began when four Ṣaḥābā—Sa‘d ibn Abī Waqqās (594–674), Ja'far ibn Abi Talib, and Jahsh preached in 616/17 and onwards in China after coming from Chittagong-Kamrup-Manipur route after sailing from Abyssinia in 615/16. Sa‘d ibn Abi Waqqas again headed for China for the third time in 650–51 after Caliph ‘Uthman asked him to lead an embassy to China, which the Chinese .Trade existed between pre-Islamic Arabia and China's South Coast, and flourished when Arab maritime traders converted to Islam. It reached its peak under the Mongol Yuan Dynasty.China's long and interactive relationship with the various steppe tribes and empires, through trade, war, subordination or domination paved the way for a large sustained Islamic community within China. Islamic influence came from the various steppe peoples who assimilated in Chinese culture. Muslims served as administrators, generals, and other leaders who were transferred to China from Persia and Central Asia to administer the empire under the Mongols.
Muslims in China have managed to practice their faith in China, sometimes against great odds, since the seventh century. Islam is one of the religions that is still officially recognized in China.According to the historical accounts of Chinese Muslims, Islam was first brought to China by Sa'd ibn abi Waqqas, who came to China for the third time at the head of an embassy sent by Uthman, the third Caliph, in 651, less than twenty years after the death of prophet Muhammad. The embassy was led by Sa`d ibn Abī Waqqās, the maternal uncle of the prophet himself. Emperor Gaozong, the Tang emperor who received the envoy then ordered the construction of the Memorial mosque in Canton, the first mosque in the country, in memory of the prophet.[2][3] Hui legends seem to confuse the 651 visit with the initiation of Islam as early as 616/17 by earlier visits of Sahabas.
While modern historians tend to argue that there is no evidence for Waqqās himself ever coming to China,[3] they do believe that Muslim diplomats and merchants arrived in Tang China within a few decades from the beginning of Middle Ages (Hijra).[3] The Tang Dynasty's cosmopolitan culture, with its intensive contacts with Central Asia and its significant communities of (originally non-Muslim) Central and Western Asian merchants resident in Chinese cities, which helped the introduction of Islam.Arab people are first noted in Chinese written records, under the name Ta shi in the annals of the Tang Dynasty (618-907) (Ta shi or Da shi is the Chinese rendering of Tazi—the name the Persian people used for the Arabs). Records dating from 713 speak of the arrival of a Da shi ambassador. The first major Muslim settlements in China consisted of Arab and Persian merchants.Despite conflict between the Tang and the Abbasids during the Battle of Talas in 751, relations between the two states improved soon after. In 756, a contingent probably consisting of Persians and Iraqis was sent to Kansu to help the emperor Su-Tsung in his struggle against the rebellion of An Lushan. Less than 50 years later, an alliance was concluded between the Tang and the Abbasids against Tibetan attacks in Central Asia. A mission from the Caliph Harun al-Rashid (766-809) arrived at Chang'an.It is recorded that in 758, a large Muslim settlement in Guangzhou erupted in unrest and the people fled. The community had constructed a large mosque (Huaisheng Mosque), destroyed by fire in 1314, and constructed in 1349-51; only ruins of a tower remain from the first building.Many Muslims went to China to trade, and these Muslims began to have a great economic impact and influence on the country. During the Song Dynasty (960-1279), Muslims in China dominated foreign trade and the import/export industry to the south and west.The Arabs from Bukhara were under the leadership of Prince Amir Sayyid "So-fei-er" (his Chinese name). The prince was later given an honorary title. He is reputed of being the "father" of the Muslim community in China. Prior to him Islam was named by the Tang and Song Chinese as Dashi fa ("law of the Arabs") (Tashi or Dashi is the Chinese rendering of Tazi—the name the Persian people used for the Arabs). He renamed it to Huihui Jiao ("the Religion of the Huihui").The Yuan Dynasty of China, continued to maintain excellent relationship with other nomadic tribes of Mongolia. The Mongol rulers of Yuan Dynasty elevated the status of foreigners of all religions versus the Han, Khitan, and Jurchen, and placed many foreigners such as Muslim Persians and Arabs, Turkic Christians, Jews, Tibetan Buddhist Lamas, and Buddhist Turpan Uyghurs in high-ranking posts instead of native Confucian scholars, using many Muslims in the administration of China. The territory of the Yuan was administered in 12 districts during the reign of Kublai Khan with a governor and vice-governor each. According to Iranian historian Rashidu'd-Din Fadlu'llah, of these 12 governors, 8 were Muslims; in the remaining districts, Muslims were vice-governors.At the same time the Mongols imported Central Asian Muslims to serve as administrators in China, the Mongols also sent Han Chinese and Khitans from China to serve as administrators over the Muslim population in Bukhara in Central Asia, using foreigners to curtail the power of the local peoples of both lands.The state forced massive amounts of Central Asian Muslims to move into China during Yuan period. In the fourteenth century, the total population of Muslims was 4,000,000. It was during this time that Jamal ad-Din, a Persian astronomer, presented Kublai Khan with seven Persian astronomical instruments.Also, The Muslim architect Yeheidie'erding (Amir al-Din) learned from Han architecture and helped to designed and construct the capital of the Yuan Dynasty, Dadu, otherwise known as Khanbaliq or Khanbaligh.In the mid 14th century, the Ispah Rebellion against the Mongol Yuan led by Chinese Persian Muslims broke out in South Fujian. After the rebellion was suppressed the local Han Chinese in Quanzhou turned against Semu people and great misery was brought upon Muslim population. Quanzhou itself ceased to be a leading international seaport. Genghis Khan, and the following Yuan Emperors forbade Islamic practices like Halal butchering, forcing Mongol methods of butchering animals on Muslims, and other restrictive degrees continued. Muslims had to slaughter sheep in secret.Genghis Khan directly called Muslims and Jews "slaves", and demanded that they follow the Mongol method of eating rather than the halal method. Circumcision was also forbidden. Jews were also affected, and forbidden by the Mongols to eat Kosher.Toward the end, corruption and the persecution became so severe that Muslim Generals joined Han Chinese in rebelling against the Mongols. The Ming founder Zhu Yuanzhang had Muslim Generals like Lan Yu who rebelled against the Mongols and defeated them in combat. Some Muslim communities had the name in Chinese which meant "barracks" and also mean "thanks", many Hui Muslims claim it is because that they played an important role in overthrowing the Mongols and it was named in thanks by the Han Chinese for assisting them.Dadu would last until 1368 when Zhu Yuanzhang, the founder of the Ming Dynasty and future Hongwu Emperor, made his imperial ambitions known by sending an army toward the Yuan capital.[20] The last Yuan emperor fled north to Shangdu and Zhu declared the founding of the Ming Dynasty after razing the Yuan palaces in Dadu to the ground.The city was renamed Beiping by the Ming in the same year.
Muslim influence
Science
Muslim scientists were brought to work on calendar making and astronomy. Kublai Khan brought Iranians to Beijing to construct an observatory and an institution for astronomical studies.[12] Jamal ad-Din, a Persian astronomer, presented Kublai Khan with seven Persian astronomical instruments.[13] The work of Islamic geographers also reached China during the Yuan dynasty and was later used in the Ming dynasty to draw the Western Regions in the Da Ming Hun Yi Tu, the oldest surviving world map from East Asia.
Muslim doctors and Arabic medical texts, particularly in anatomy, pharmacology, and ophthalmology, circulated in China during this time. The Chinese emperor, Kublai Khan, who suffered from alcoholism and gout, accorded high status to doctors. New seeds and formulas from the Middle East stimulated medical practice. The traditional Chinese study of herbs, drugs, and portions came in for renewed interest and publication.[12] One of the medical texts introduced from the Islamic world included Avicenna's The Canon of Medicine, much of which was translated into Chinese as the Hui Hui Yao Fang (Prescriptions of the Hui Nationality) by the Hui people in Yuan China.
The Mongols eagerly adopted new artillery and technologies. Kublai brought siege engineers, Ismail and Al al-Din, together they invented the "Muslim trebuchet" (Hui-Hui Pao), which was utilized by Kublai Khan during the Battle of Xiangyang.
Economy
The Mongols used Persian, Arab and Buddhist Uyghur administrators to act as officers of taxation and finance. Muslims headed most corporations in China in the early Yuan period but as the Chinese bought shares, most corporations acquired mixed membership, or even complete Chinese ownership.
It was during the Yuan dynasty that the port of Quanzhou flourished. Led by the Chinese Muslim tycoon Pu Shougeng they submitted to the Mongol advance.[citation needed] This was in stark contrast to the port of Guangzhou that was sacked. Quanzhou was made famous on account of the accounts of the famous travelers Ibn Battuta and Marco Polo who visited the port. Today a large number of stone inscriptions can be seen at Quanzhou, such as 300 stone inscriptions on tombs, graves and mosques.
Designing Dadu.The scheme of "Muslim trebuchet" (Hui-Hui Pao) used to breach the walls of Fancheng and Xiangyang.
The Muslim architect Yeheidie'erding (Amir al-Din) learned from Han architecture and designed and led the construction of the capital of the Yuan dynasty, Dadu (or known as Khanbaliq or Khanbaligh to the Turks).[16] The construction of the walls of the city began in 1264, while the imperial palace was built from 1274 onwards. The design of Dadu followed the Confucianism classic Zhouli (周禮, "rites of Zhou"), in that the rules of “9 vertical axis, 9 horizontal axis”, “palaces in the front, markets in the rear”, “left ancestral worship, right god worship” were taken into consideration. It was broad in scale, strict in planning and execution, complete in equipment.Dadu officially became the capital of the newly established the Yuan dynasty in the 1270s, though some constructions in the city were not completed until 1293. It would last until 1368 when Zhu Yuanzhang, the founder of the Ming dynasty and future Hongwu Emperor, made his imperial ambitions known by sending an army toward the Yuan capital. The last Yuan emperor fled north to Shangdu and Zhu declared the founding of the Ming after razing the Yuan palaces in Dadu to the ground,and the city was renamed to Beiping by the Ming in the same year.
Other events
Marco Polo also met Nasaruddin who was the son of the conqueror and governor of Yunnan Sayid Ajjal of Bokhara, as appointed by the Mongols.
Arabic storytellers at the time were narrating fantastical stories of China, which were incorporated into the One Thousand and One Nights (Arabian Nights), the most famous being the story of Aladdin. Other Arabian Nights tales set in China include "Tale of Qamar al-Zaman and Budur", "The Story of Prince Sayf al-Muluk", and the "The Hunchback's Tale" story cycle.In the mid 14th century, the Ispah Rebellion led by Chinese Persian Muslims broke out in South Fujian. After the rebellion was suppressed the local Han Chinese in Quanzhou turned against Semu people and great misery was brought upon the Muslim population. Quanzhou itself ceased to be a leading international seaport.
As the Yuan dynasty ended, many Mongols as well as the Muslims who came with them remained in China. Most of their descendants took Chinese names and became part of the diverse cultural world of China.During the following Ming rule (1368–1644), Muslims truly adopted Chinese culture. Most became fluent in Chinese and adopted Chinese names and the capital, Nanjing, became a center of Islamic learning. As a result, the Muslims became "outwardly indistinguishable" from the Chinese.The Ming dynasty saw the rapid decline in the Muslim population in the sea ports. This was due to the closing of all seaport trade with the outside world except for rigid government-sanctioned trade.As a result of increasing isolationism by the Ming dynasty, immigration from Muslim countries slowed down drastically however, and the Muslims in China became increasingly isolated from the rest of the Islamic world, gradually becoming more sinicized, adopting the Chinese language and Chinese dress. Muslims became fully integrated into Chinese society. One interesting example of this synthesis was the process by which Muslims changed their names.
Freedom
Muslims in Ming dynasty Beijing were given relative freedom by the Chinese, with no restrictions placed on their religious practices or freedom of worship, and being normal citizens in Beijing. In contrast to the freedom granted to Muslims, followers of Tibetan Buddhism and Catholicism suffered from restrictions and censure in Beijing. Emperors and Islam. Jinjue Mosque (literally meaning: Pure Enlightenment Mosque) in Nanjing was constructed by the decree of the Hongwu Emperor.The Hongwu Emperor ordered the building of several mosques in southern China, and wrote a 100 character praise on Islam, Allah and the prophet Muhammad. He had over 10 Muslim Generals in his military. The Emperor built mosques in Nanjing, Yunnan, Guangdong and Fujian.[17] Zhu rebuilt Jin Jue mosque in Nanjing and large numbers of Hui Muslims moved to Nanjing during his rule.He ordered that inscriptions praising Muhammd be put into Mosques.During the war fighting the Mongols, among the Ming Emperor Zhu Yuanzhang's armies was the Hui Muslim Feng Sheng.1,200 Muslims who settled in China during the Yuan dynasty were sent "back" from Gansu to Sa-ma-rh-han (Samarkhand), due to a command from the Emperor to the Governor of Gansu to do so.The Yongle Emperor called for the establishment and repair of Islamic mosques during his reign. Two mosques were built by him, one in Nanjing and the other in Xi'an and they still stand today. Repairs were encouraged and the mosques were not allowed to be converted to any other use.
Pro Muslim inscriptions were found on stelae erected by the Ming Emperors. The Fuzhou and Quanzhou mosuqes contain the following edict by the Emperor:"I hereby give you my imperial decree in order to guard your residence. Officials, civil or military, or anyone, are not to offend or insult you. Anyone who offends or insults you against my imperial order will be punished as a criminal".The Ming dynasty decreed that Manichaeism and Nestorian Christianity were illegal and heterodox, to be wiped out from China, while Islam and Judaism were legal and fit Confucian ideology.Ming Taizu's tolerant disposition for Muslims and allowing them to practice their religion led to Arab missionaries continually coming to China during the Ming dynasty, prominent ones included Mahamode and Zhanmaluding (Muhammad and Jamal Ul-din respectively).The Zhengde Emperor was fascinated by foreigners and invited many Muslims to serve as advisors, eunuchs, and envoys at his court.His court was reportedly full of Muslims, and artwork such as porcelain from his court contained Islamic inscriptions in Arabic or Persian. He was also said to wear Muslim clothing and alleged to have converted to Islam. Muslim eunuchs ran many of his state affairs.An anti pig slaughter edict led to speculation that the Zhengde emperor adopted Islam due to his use of Muslim eunuchs who commissioned the production of porcelain with Persian and Arabic inscriptions in white and blue color.Muslim eunuchs contributed money in 1496 to repairing Niujie Mosque. Central Asian women were provided to the Zhengde Emperor by a Muslim guard and Sayyid Hussein from Hami.The guard was Yu Yung and the women were Uighur.It is unknown who really was behind the anti-pig slaughter edict. The speculation of him becoming a Muslim is remembered alongside his excessive and debauched behavior along with his concubines of foreign origin.[42][43] Muslim Central Asian girls were favored by Zhengde like how Korean girls were favored by Xuande. A Uighur concubine was kept by Zhengde.[45] Foreign origin Uighur and Mongol women were favored by the Zhengde emperor. Tatar (Mongol) and Central Asian women were bedded by Zhengde.probably studied Persian and Tibetan as well.[48] Zhengde received Central Asian Muslim Semu women from his Muslim guard Yu Yong: 錦衣衛都指揮同知於永致仕。特許其子承襲。指揮同知永色目人，善陰道秘戲得幸於豹房，左右皆畏避之。又言回回女晢潤瑳粲大勝中國，上悅之。時都督昌佐亦色目人，永矯旨索佐家回女善西域舞者十二人以進，又諷請召侯伯故色目籍家婦人入內教之，內外切齒。後上欲召永女入，永以鄰人白回子女充名以入，懼事覺，乃求致仕 你兒干 你兒幹 Ni'ergan was the name of one of his Muslim concubines.When the Qing dynasty invaded the Ming dynasty in 1644, Muslim Ming loyalists led by Muslim leaders Milayin, Ding Guodong, and Ma Shouying led a revolt in 1646 against the Qing during the Milayin rebellion in order to drive the Qing out and restore the Ming Prince of Yanchang Zhu Shichuan to the throne as the emperor. The Muslim Ming loyalists were crushed by the Qing with 100,000 of them, including Milayin and Ding Guodong, killed.
In Guangzhou, the national monuments known as "The Muslim's Loyal Trio" are the tombs of Ming loyalist Muslims who were martyred while fighting in battle against the Qing in the Manchu conquest of China in Guangzhou.Muslim scholarship.The era saw Nanjing become an important center of Islamic study. From there Wang Daiyu wrote Zhengjiao zhenquan (A Commentary on the Orthodox Faith), while his successor, Liu Zhi, translated Tianfang xingli (Islamic Philosophy) Tianfang dianli (Islamic Ritual) and Tianfang zhisheng shilu (The Last Prophet of Islam). Another scholar, Hu Dengzhou started a rigorous Islamic school in Nanjing, which taught hadith, the Qur'an, and Islamic law. The school grew into a fourteen-course system, with classes in Arabic and Persian. Jingtang Jiaoyu was founded during the era of Hu Dengzhou 1522-1597.[59] Other provinces had different systems and different specializations; Lintao and Hezhou provinces had a three-tier educational system in which the youngest children learned the Arabic required for namaz and wudu, and then graduated to more advanced studies. Shandong province became a center specialized in Persian texts. As the Hui Muslim community became more diluted, Chinese scholars worked harder to translate texts into Chinese to both provide more texts for Muslims to convince the ruling Han elite that Islam was not inferior to Confucianism.The work of Islamic geographers which had reached China during the Yuan dynasty was used in the Ming dynasty to draw the Western Regions in the Da Ming Hun Yi Tu, the oldest surviving world map from East Asia. Meanwhile, further west, Arabic storytellers were narrating fantastical stories of China, which were incorporated into the One Thousand and One Nights (Arabian Nights), the most famous being the story of Aladdin. Other Arabian Nights tales set in China include "Tale of Qamar al-Zaman and Budur", "The Story of Prince Sayf al-Muluk", and "The Hunchback's Tale" story cycle.
Prominent Muslims
Although the Yuan dynasty, unlike the western khanates, never converted to Islam, the Mongol rulers of the dynasty elevated the status of foreigners of all religions from west Asia like Muslims, Jews, and Christians versus the Han, Khitan, and Jurchen, and placed many foreigners such as Muslim Persians and Arabs, Jews, Nestorian Christians, Tibetan Buddhist Lamas, and Buddhist Turpan Uyghurs from Central and West Asia in high-ranking posts instead of native Confucian scholars. The state encouraged Central Asian Muslim immigration. The Mongol emperors brought hundreds of thousands of Muslims with them from Persia to help administer the country.[citation needed] Many worked in the elite circles arriving as provincial governors. They were referred to as Semu. At the same time the Mongols imported Central Asian Muslims to serve as administrators in China, the Mongols also sent Han Chinese and Khitans from China to serve as administrators over the Muslim population in Bukhara in Central Asia, using foreigners to curtail the power of the local peoples of both lands.Philosophy. Li Nu was a merchant and scholar, and the son of Li Lu In 1376 Li Nu visited Ormuz in Persia, converted to Islam, married a Persian or an Arab girl and brought her back to Quanzhou in Fujian. One of his descendants was the Neo Confucian philosopher Li Zhi.
Military generals.Chang Yuchun is said to be the father of the famous "Kaiping spear method".Several of the commanders of Zhu Yuanzhang, the founder of the Ming dynasty, were Muslim.Lan Yu, in 1388, led a strong imperial Ming army out of the Great Wall and won a decisive victory over the Mongols in Mongolia, effectively ending the Mongol dream to re-conquer China. Lan Yu was later killed by the Emperor, along with several others, in a purge of those deemed to be a potential threat to his heir apparent.Mu Ying was one of the few capable generals who survived the massacre of Emperor Zhu Yuanzhang. He and his descendants guarded Yunnan, a province near Vietnam, until the end of the Ming dynasty. He and other Muslim Generals loyal to the Ming dynasty led Muslim troops to defeat Mongol and Muslims loyal to the Yuan dynasty during the Ming conquest of Yunnan.Other generals of the Ming dynasty include Feng Sheng, Ding Dexing and Hu Dahai.In the year 1447, a Muslim Hui general Chen You, financed the restoration of the Dong Si Mosque (literally meaning: Propagation of Brightness Mosque).
Hala Bashi, a Uyghur General from Turpan, fought for the Ming dynasty against Miao rebels during the Miao Rebellions (Ming dynasty). He led Uyghur troops to crush the rebels and settled in Changde, Hunan.Zheng He. The Ming dynasty also gave rise to who is perhaps the most famous Chinese Muslim, Zheng He,[citation needed] a mariner, explorer, diplomat, and admiral. He was born in 1371 in Yunnan province. He served as a close confidant of the Yongle Emperor (r. 1403–1424), (r.1420)Jade bed di kerajaan Cirebon dari keluarga dinasti Ming Muslim,sekarang Jade bed di simpan di TMII jakarta. the third emperor of the Ming dynasty. Between 1405 and 1433, the Ming government sponsored a series of seven naval expeditions led by Zheng He into the Indian Ocean, reaching as far away as east Africa. On his voyages, he is known to have heavily subsidized Buddhist temples; upon his returns to China, he restored or constructed temples to Mazu, the Taoist sea goddess, in Nanjing, Taicang, and Nanshan, erecting steles praising her protection.Amateur historian Gavin Menzies claims that Zheng He traveled to West Africa, North America and South America, Greenland, Antarctica and Australia and most of the rest of the world, although this idea is not taken seriously by professional historians.
Foreign policy. The Ming dynasty supported Muslim Sultanates in South East Asia like the Malacca Sultanate, protecting them from Thailand and the Portuguese, allowing them to prosper. It also supported the Muslim Champa state against Vietnam.
Ming dynasty China warned Thailand and the Majapahit against trying to conquer and attack the Malacca sultanate, placing the Malacca Sultanate under Chinese protection as a protectorate, and giving the ruler of Malacca the title of King. The Chinese strengthened several warehouses in Malacca. The Muslim Sultanate flourished due to the Chinese protection against the Thai and other powers who wanted to attack Malacca. Thailand was also a tributary to China and had to obey China's orders not to attack.In response to the Portuguese Capture of Malacca (1511), the Chinese Imperial Government imprisoned and executed multiple Portuguese envoys after torturing them in Guangzhou. Since Malacca was a tributary state to China, the Chinese responded with violent force against the Portuguese. The Malaccans had informed the Chinese of the Portuguese seizure of Malacca, to which the Chinese responded with hostility toward the Portuguese. The Malaccans told the Chinese of the deception the Portuguese used, disguising plans for conquering territory as mere trading activities, and told of all the atrocities committed by the Portuguese.Malacca was under Chinese protection and the Portuguese invasion angered the Chinese.
Due to the Malaccan Sultan lodging a complaint against the Portuguese invasion to the Chinese Emperor, the Portuguese were greeted with hostility from the Chinese when they arrived in China. The Sultan's complaint caused "a great deal of trouble" to Portuguese in China.The Chinese were very "unwelcoming" to the Portuguese.The Malaccan Sultan, based in Bintan after fleeing Malacca, sent a message to the Chinese, which combined with Portuguese banditry and violent activity in China, led the Chinese authorities to execute 23 Portuguese and torture the rest of them in jails. Tomé Pires, a Portuguese trade envoy, was among those who died in the Chinese dungeons. Much of the Portuguese embassy stayed imprisoned for life.
Ming loyalist Muslims. When the Qing dynasty invaded the Ming dynasty in 1644, Muslim Ming loyalists in Gansu led by Muslim leaders Milayin and Ding Guodong led a revolt in 1646 against the Qing during the Milayin rebellion in order to drive the Qing out and restore the Ming Prince of Yanchang Zhu Shichuan to the throne as the emperor.The Muslim Ming loyalists were supported by Hami's Sultan Sa'id Baba and his son Prince Turumtay. The Muslim Ming loyalists were joined by Tibetans and Han Chinese in the revolt.[94] After fierce fighting, and negotiations, a peace agreement was agreed on in 1649, and Milayan and Ding nominally pledged alleigance to the Qing and were given ranks as members of the Qing military.When other Ming loyalists in southern China made a resurgence and the Qing were forced to withdraw their forces from Gansu to fight them, Milayan and Ding once again took up arms and rebelled against the Qing.[96] The Muslim Ming loyalists were then crushed by the Qing with 100,000 of them, including Milayin, Ding Guodong, and Turumtay killed in battle.The Confucian Hui Muslim scholar Ma Zhu (1640-1710) served with the southern Ming loyalists against the Qing. Zhu Yu'ai, the Ming Prince Gui was accompanied by Hui refugees when he fled from Huguang to the Burmese border in Yunnan and as a mark of their defiance against the Qing and loyalty to the Ming, they changed their surname to Ming.In Guangzhou, the national monuments known as "The Muslim's Loyal Trio" are the tombs of Ming loyalist
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Sheikh Muhammad Naasirudden al-Albaani
The following then, are those etiquettes:
1. Kindness toward your wife when you wish to enter into her
It is desirable, when one goes into his wife on his wedding night, to show her kindness, such as presenting her with something to drink, etc. This is found in the hadith narrated by Asmaa' bint Yazid ibn As-Sakan who said: "I beautified 'As'ishah for Allaah's Messenger, then called him to come to see her unveiled. He came, sat next to her, and brought a large cup of milk from which he drank. Then, he offered it to 'Aa'ishah, but she lowered her head and felt shy. I scolded her and said to her: "Take from the hand of the Prophet." She then took it and drank some. Then, the Prophet said to her, "Give some to your companion." At that point, I said: "O Messenger of Allaah, rather take it yourself and drink, and then give it to me from your hand." He took it, drank some, and then offered it to me. I sat down and put it on my kness. Then, I began rotating it and following it with my lips in order that I might hit the spot from which the Prophet had drunk. Then, the Prophet said about some women who were there with me: "Give them some." But, they said: "We don't want it." (ie. we are not hungry). The Prophet said: "Do not combine hunger and fibbing!" [Ahmad and al-Humaidi. Ahmad reports it with 2 isnaads - one of which supports the other, and it is supported...]"
2. Placing your hands on your wife's head and praying for her
The husband should, at the time of consummating the marriage with his wife or before that, place his hand on the front part of her head, mention the name of Allah Most High, and pray for Allah's blessings. As in the statement of the Prophet: "When any of you marries a woman ... he should hold her forelock, mention Allah Most High, and pray for His blessings saying: "O Allaah, I ask You for the good in her and the good with which You have created her, and I seek refuge in You from the evil in her and the evil with which You have created her." {Allaahumma innee as'aluka min khairiha wa khairi maa jabaltaha 'alaihi wa a'oodhubika min sharriha wa sharri maa jabaltaha 'alaihi} [Aboo Dawood and others. Al-Bukhari in "Af'aalul-'Ibaad", Aboo Dawood, Ibn Majah, al-Haakim, al-Baihaqee and Aboo Ya'laa with hasan isnaad ...]
3. The praying of husband and wife together
It is desirable for the husband and wife to pray 2 rakaat together on their wedding night. This has been narrated from the earliest generation of Muslims, as in the following 2 narrations:
First: On the authority of Abu Sa'eed Mawla Abu Asyad who said: "I got married while I was a slave. I invited a number of the companions of the Prophet, among them was Ibn Mas'ood, Abu Dharr and Hudhaifa. When the prayer was called, Abu Dharr began to step forward when the others said to him: 'No!' He said: 'Is it so?' And they said: 'Yes.' Then, I stepped forward and led the prayer though I was a slave possessed. They taught me, saying: 'When your wife comes to you, pray 2 rakaat. Then, ask Allaah for the good of that which has come to you, and seek refuge in Him from its evil. Then it is up to you and it is up to your wife.'" [Ibn Abi Shaibah and 'Abdur-Razzaaq]
Second: On the authority of Shaqeeq who said: "A man named Abu Hareez came and said: 'I have married a young girl, and I am afraid that she will despise me.' 'Abdullah ibn Mas'ood said to him: "Verily, closeness is from Allaah, and hatred is from Shaitaan, who wishes to make despicable that which Allaah has allowed. So, when your wife comes to you, tell her to pray behind you 2 rakaat.'" In another version of the same story, "'Abdullah went on to say: 'And say: 'O Allah give Your blessings on me in my wife, and to her in me. O Allaah join us together as long as You join us in good, and split us apart if You send to us that which is better.'" [Ibn Abi Shaibah and at-Tabaraani and 'Abdur-Razzaaq: Saheeh].
4. What to say at the time of making Love
When a Muslim man is about to enter his wife, he should always say first:
Bismillahi, Allahumma jannibnaa ash-shaitaan, wa jannib
ash-shaitaan maa razaqtanna
[In the name of Allah, O Allah, keep us away from the devil, and keep the
devil away from that which You may grant us (ie. offspring).]
About this, the Prophet said: "After that, if Allah decrees that they will have a child, the devil will never be able to harm that child". [al-Bukharee][1]
FOOTNOTE:
[Some Scholars say that children are disobedient to their parents usually because the parents forget/forgot to say the above duaa before having sex. Ed. of Salaf-us-Salih Page]
5. How he should come to her
It is allowed for a Muslim man to enter his wife in her vagina from any direction he wishes - from behind or from the front. About this Allaah revealed the following verse:
"Your wives are a tilth unto you; so approach your tilth
when or how ye will" [al-Baqarah 2:223]
There are also various hadith on this subject, of which I will give only 2:
On the authority of Jaabir who said: "The Jews used to say that if a man entered his wife in the vagina but from behind, their child would be cross-eyed! Then Allaah revealed the verse: "Your wives are as a tilth unto you; so approach your tilth when or how ye will;" [al-Baqarah 2:223]. The Prophet said : "From the front or the back, as long as it is in the vagina". [Al-Bukharee and Muslim]
On the authority of Ibn 'Abbaas who said: "The Ansaar, who had been polytheists, lived with the Jews, who were people of the book. The former viewed the latter as being superior to them in knowledge, and used to follow their example in many things. The people of the book would only make love to their wives from the side, this being the most modest way for the woman, and the Ansaar had followed their example in that. These people from the Quraish, on the other hand, used to expose their women in an uncomely manner. They took pleasure in them from the front, from the back, or laid out flat. When the Makkans came to al-Madeenah at the time of the Hijrah, one of them married a woman from among the Ansaar, and began doing that with her. She disapproved of it and told him: "We used only to be approached from the side, so do that or stay away from me!" This dispute became very serious until it reached the ears of the Prophet. So Allaah, revealed the verse: "Your wives are as a tilth unto you, so approach your tilth when or how ye will;" [al-Baqarah 2:223] (ie. from the front, the back, or laid out flat). What is meant here is the entry which produces children." [Aboo Dawood, al-Haakim and others: Hasan isnaad and is supported].
6. The Prohibition of Sodomy
It is forbidden for a Muslim man to enter his wife in her anus. This is understood from the verse quoted above (i.e. since a "planting ground" can only refer to a place where something might grow), and from the narrations cited above. There are also other hadith on the subject, among them:
First: On the authority of Umm Salama who said: "When the Muhajireen came to Ansaar at al-Madeenah, some of them married women from the Ansaar. The women of the Muhajireen used to lie on their faces (during intercourse), while the women of the Ansaar never did it that way. Then, one of the men of the Muhajireen wanted his wife to do that. She refused until such time as she could ask the Prophet about it. She went to the Prophet but was embarassed to ask the question, adn so Umm Salama asked him. Then the verse was revealed which says: "Your wives are as a tilth unto you; so approach your tilth when or how ye will;" [al-Baqarah 2:223]. The Prophet> said: "No! (not any way you wish) Except in one opening! (ie. the vagina)". [Ahmad, at-Tirmidhee and others : Saheeh]
Second: On the authority of Ibn 'Abbaas who said: "'Umar ibn Al-Khattaab came to the Prophet and said: 'O Messenger of Allaah, I am destroyed!' The Prophet asked: 'And what has destroyed you, O 'Umar?' 'Umar said: `I turned my mount around last night.' (An expression which means he has sexual intercourse with his wife penetrating the vagina while mounting her from the rear.) The Prophet gave him no answer and when the revelation came and the verse was revealed which says: "Your wives are as a tilth unto you; so approach your tilth when or how ye will;" [al-Baqarah 2:223] and the Prophet said: "From the front and from the back, just beware of her anus and her menses". [an-Nasaa'ee in "`Ishratun-Nisaa" with hasan isnaad, at-Tirmidhee and others].
Third: On the authority of Khuzaima ibn Thaabit who said: "A man asked the Prophet about entering women in the rear, or the entering by a man of his wife in her rear, and the Prohet answered: `Halaal (ie. permissible).' When the man turned to leave, the Prophet called him or ordered for him to be called back and said : "What did you say? In which of the 2 openings did you mean? If what you meant was from her rear and in her vagina, then yes. But if what you meant was from her rear and in her anus, then no. Verily Allaah is not ashamed of the truth - do not enter your wives in their anuses!" [as-Shaafi, al-Baihaqi and others: Saheeh]
Fourth: "Allaah does not look at one who comes to his wife in her anus". [an-Nasaa'ee: Hasan isnaad and supported in "al-'Ishrah"; at-Tirmidhee and Ibn Hibbaan].
Fifth: "Cursed are those who come to their wives in their anuses." [Aboo Dawood, Ahmad and others with hasan isnaad and is supported].
Sixth: "Whoever has sexual intercourse with a mentruating woman, or a woman in her anus, or approaches a soothsayer and believes what he is told has disbelieved in that which was revealed to Muhammad. [Aboo Dawood, at-Tirmidhee and others: Saheeh].
7. Making Wudhuu' between 2 acts with one's wife
When a Muslim man has had sexual intercourse with his wife in the legal manner and then wishes to return another time, he should first perform wudhuu', based on the statement of the Prophet : "When one of you comes to his wife and then wishes to return another time, let him perform wudhuu' between the 2 times (In another version, the same wudhuu' which he performs for prayer) for verily, it will invigorate his return."[Muslim, Ibn Abi Shaibah and others].
8. Bathing is preferable
Bathing, however, is preferable to merely making wudhuu' in such situations. Abu Raafi' narrates: "That the Prophet made the rounds of all his wives one night, bathing in the house of each one. He (i.e. the narrator) asked the Prophet: "Couldn't you have just bathed once (i.e. at the end)? The Prophet answered : "This way is purer, cleaner and better". [Aboo Daawood, an-Nasaa'ee: Hasan in "al-'Ishrah", and others].
9. The Bathing of Husband and Wife together
It is permissible for the husband and wife to bath together in the same place even though he sees her private parts, and she sees his. This is established by a number of authentic hadith, among them:
On the authority of 'Aa'ishah (radiallahu anha) who said: "I used to bathe with the Prophet from a single container of water which was placed between us such that our hands collided inside it. He used to race me such that I would say: `Leave some for me, leave some for me!' She added: `We were in a state of Janaba (i.e. the state of having slept together).'"[Al-Bukharee and Muslim].
On the authority of Mu'aawiya ibn Haida, who said: "I said: `O Messenger of Allaah, which of our nakedness is allowed, and of which must we beware?' The Prophet answered, "Guard your nakedness excpet from your wife or those whom your right hand possesses." (So it is permissible for both spouses to look at and touch the body of his or her companion even the private parts). He said: `O Messenger of Allah, what about if the relatives live together with each other?' The Prophet answered : "If you can make sure that no one ever sees your nakedness, then do so." He said: `O Messenger of Allah, what about when one is alone?' The Prophet said: "Allah is more deserving of your modesty than are the people"."[Ahmad, Abu Dawood, at-Tirmidhee and others: Saheeh].
10. Making Wudhuu' after Sex and before Sleeping
It is best for husband and wife not to sleep after having sex until they first perform wudhuu'. There are various hadith about this, among them:
First: On the authority of 'Aa'shah who said: "Whenever the Prophet wished to sleep or eat while in a state of Janaba (i.e. after having sex and before bathing), he would wash his private parts and perform wudhuu' as for prayer." [Al-Bukhaaree and Muslim].
Second: On the authority of Ibn 'Umar who said: "O Messenger of Allah, should we go to sleep in a state of janaba?" The Prophet answered: "Yes, after making wudhuu." [Al-Bukhaaree and Muslim]. In another version: "Perform wudhuu' and wash your private parts, and then sleep." [Al-Bukhaaree and Muslim]. And, in another version: "Yes, you can perform wudhuu', sleep, and bathe whenever you want." [Muslim and al-Baihaqi]. And, in still another version: "Yes, and perform wudhuu' if you wish." (This last version proves that this wudhuu' is not obligatory.) [Ibn Khuzima and Ibn Hibban: Saheeh].
Third: On the authority of 'Ammaar ibn Yaasir, the Prophet said: "There are three which the angels will never approach: The corpse of a disbeliever; a man who wears perfume of women; and, one who has had sex until he performs wudhuu'." [Abu Dawood, Ahmad and others: Hasan].
11. The Ruling of this Wudhuu'
This wudhuu' is not obligatory, but is very highly and definitely commendable. This (i.e. its not being obligatory) is based on the hadith narrated by 'Umar in which he asked the Prophet: "Should we go to sleep in a state of janaba?" To which the Prophet answered: "Yes, and perform wudhuu' if you wish." [Ibn Hibbaan: Saheeh]. This is also supported by other hadith, among them a hadith narrated by 'Aa'ishah who said: "The Prophet used to sleep in a state of janaba without having touched water, until he would get up later and bathe." [Ibn Abi Shaiba, at-Tirmidhee, Abu Daawood and others: Saheeh].
In another version narrated by 'Aa'ishah , she said: ""He used to spend the night in a state of janaba until Bilal came in the morning to make the adhaan. Then, he would get up, bathe while I looked at the water dripping from his head, and go out. Then, I would hear his voice in the Fajr prayer. Then, he would remain fasting." Mutarrif said: "I said to Aamir: In the month of Ramadhaan?" He said: "Yes, in Ramadhaan and in other than Ramadhaan." [Ibn Abi Shaiba, Ahmad and others: Saheeh].
12. Making Tayammum in a state of Janaba instead of Wudhuu'
It is also permissible to make Tayammum sometimes instead of wudhuu' before sleeping. This is based on a hadith of 'Aa'ishah in which she said: "When the Prophet was in a state of janaba and wished to sleep, he used to make wudhuu' or Tayammum." [Al-Baihaqi: Hasan]
13. Bathing before Sleeping is Perferable
Bathing however, is perferable to any of the above-mentioned possibilities as is clear in the hadith of `Abullaah ibn Qais who said: "I asked 'Ai'ishah : "What did the Prophet do when in a state of janaba? Did he bathe before sleeping or sleep before bathing?" She answered: "He did all of those things. Sometimes he bathe and then slept. And sometimes he performed wudhuu' and then slept." I said: "Praise be to Allah who made things flexible."[Muslim, Ahmad and Abu `Auwaana].
14. The Prohibition of sex when She is Menstruating
It is forbidden for a Muslim man to have sexual intercourse with his wife when she is menstruating. This is clear in the following verse of the Qur'an:
"They ask thee concerning women's courses. Say: They
are a hurt and a pollution: So keep away from women in
their courses, and do not approach them until they are
clean. But when they have purified themselves, ye may
approach them in any manner, time, or place ordained for
you by Allah. For Allah loves those who turn to Him
constantly and He loves those who keep themselves pure
and clean." [Al-Baqarah, 2:222]
There are also hadith about this, among them:
First: "Whoever has sexual intercourse with a menstruating woman, or a woman in her anus, or approaches a soothsayer and believes what he is told has disbelieved in that which was revealed to Muhammad."
Second: On the authority of Anas ibn Malik, who said: "When one of their women has their period, the Jews used to put her out of the house, and they would not eat, drink, or sleep with her in the house. The Prophet was asked about this, and Allaah revealed the verse:
"They ask thee concerning women's courses. Say: They are a
hurt and a pollution: so keep away from women in their courses, ...
Then the Prophet said: "Be with them in the house, and do everything except for intercourse itself." The Jews said: "This man wants to leave nothing which we do without doing something different." Then, Asyad ibn Hudair said: "O Messenger of Allah, verily the Jews says such-and-such, shoudl we not then have sexual intercourse during menstruation?" The Prophet's face changed such that they thought that he was enraged with them, so they left. As they were coming out, they saw a gift of milk being brought to the Prophet. The Prophet then sent someone after them to give them a drink of milk, so they felt that he was not actually angry with them." [Muslim, Abu 'Auwaana and Abu Daawood].
15. The Penitence of One who Has Sex during Menses
Whoever is overcome by desire and has sexual intercourse with his wife when she is menstruating and before she becomes clean must give the value of one dinar's weight of gold or about 4.25 grams (4.2315 to be more precise), or half that amount. This is based on a hadith narrated by 'Abdullaah ibn 'Abbaas from the Prophet in relation to one who enters his wife while she is on her period as follows: "Let him give one dinar in charity, or one half dinar." [At-Tirmidhee, Abu Dawood, At-Tabaraani and others: Saheeh].
16. What is Permissible when She is on her Periods
It is allowed for him to enjoy pleasure with his wife in any way except for her private parts when she is on her period. There are several hadiths about this:
First: "and do everything except intercourse itself." [Muslim, Abu 'Auwaana and Aboo Daawood]
Second: On the authority of 'Aa'ishah who said: "When we were on our periods, the Prophet used to order us to put on a waist cloth that her husband can then lie with her." One time she said: "... her husband can then fondle and caress her." [al-Bukhaaree, Muslims and others].
Third: On the authority of one of the wives of the Prophet who said: "When the Prophet wanted something from one of his wives who was on her period, he put a cloth over her private parts, and then did whatever he wanted." [Abo Daawood: Saheeh]
17. When is it Allowed to resume Sexual Activity after Menses?
When she becomes clean of any menstrual blood, and the flow stops completely, it is allowed for them to resume sexual activity after she washes the place where the blood had been, or performs wudhuu', or takes a complete bath. Whichever of these three alternatives she does makes it allowed for them to resume sexual activity, based on Allaah's statement in the Qur'an:
"But when they have purified themselves, ye may
approach them in any manner, time, or place ordained for you
by Allah. For Allah loves those who turn to Him
constantly and He loves those who keep themselves pure and clean."
[Al-Baqarah 2:222]
This is the position of Ibn Hazm, 'Ataa, Qatadah, al-Awzaa'ee and Daawud az-Zaahiree and of Mujaahid: as Ibn Hazm says: "All three of these are a purification - so whichever of them she uses after the cessation of her periods, then she is lawful for her husband."
The same term is used to mean washing the private parts in the Aayah revealed concerning the people of Qubaa:
"In it are men who love to be purified; and Allah loves
those who make themselves pure." [at-Tawbah 9:108]
There is nothing here in the Aayah however, or in the Sunnah, to restrict the Aayah in question to any of the three meanings - and to do so requires a further proof.
18. The Lawfulness of Coitus Interruptus
(Withdrawl of the penis from the vagina at the time of ejaculation with the purpose of avoiding impregnation. This can be done only with the permission of one's wife).
It is allowed for a Muslim man to practise coitus interruptus with his wife. There are several hadith about this:
First: On the authority of Jaabir who said: "We were practising coitus interruptus, and the Qur'an was being revealed." [al-Bukhaaree and Muslim]. In another version, he said: "We used to practise coitus interruptus in the lifetime of the Prophet. This reached the Prophet, and he did not prohibit us from doing it." [Muslim, an-Nasaa'ee and at-Tirmidhee].
Second: On the authority of Abu Sa'eed al-Khudhriy, who said: "A man came to the Prophet and said: "I have a young girl (right-hand possession), and I practise coitus interruptus with her. I want that which men want, but the Jews claim that coitus interruptus is minor infanticide." The Prophet said: "The Jews have lied, the Jews have lied. If Allaah wished to create a child, you would not be able to prevent it." [An-Naasaa'ee in al-'Ishrah: Abu Dawood and others: Saheeh].
Third: On the authority of Jaabir, a man came to the Prophet and said: "I have a slave girl who serves us and waters our date trees. Sometimes I go to her, but I dislike that she should become pregnant by me". The Prophet said: "use coitus interruptus if you like, but whatever has been ordained for her will come." After some time, the man again came to the Prophet and said: "She has become pregnant!" The Prophettold him: "I told you that whatever has been ordained for her will come." [Muslim, Abu Dawood and others].
19. It is Preferrable not to Practice Coitus Interruptus.
Not practising coitus interruptus is preferable for a number of reasons:
First: It is harmful for the woman, since it reduces her pleasure by cutting it short. If she agrees to it, it still contains the following negetive points.
Second: It negates part of the purpose of marriage which is enlarging the Muslim nation through offspring, as in the statement of the Prophet: "Marry the loving and fertile, for I will compete with the other Prophets with the number of my followers." [Abu Dawood, an-Nasaa'ee and others: Saheeh]. This is why the Prophet once referred to it as "minor infanticide" (and not because it is forbidden as infanticide is forbidden) when asked about it saying: "That is minor infanticide". [Muslim, Ahmad and al-Baihaqi]. For this was preferable in the hadith narrated by Abu Sa'eed al-Khudhriy saying: "Coitus Interruptus was mentioned in the presence of the Prophet and he said: "Why would one of you do that? (note he did not say "let none of you do that") Allah is the Creator of every single soul." [Muslim]. In another version, he said: "You act and you act. There are no people destined to be from now until the day of Qiyama but that all of them will be." [Muslim]
20. What the two Spouses should Intend with their Marriage
Both spouses should enter into marriage with the following intentions: freeing themselves of unfulfilled sexual desires, and protecting themselves from falling into that which Allaah has forbidden (i.e. adultery and fornication). What's more, a reward as the reward for sadaqa (voluntary giving of charity) is recorded for them every time they have sex. This is based on the following hadith of the Prohpet narrated by Abu Dharr: "Some of the companions of the Prophet said to him: 'O Messenger of Allaah, the affluent among us have taken the rewards (of the hereafter)! They pray as we pray, fast as we fast, and then they give charity from the surplus of their wealth!" The Prophet said: "Did Allaah not make for you that from which you can give sadaqa? Verily for every time you say Subhannallah (Exalted is Allah) there is a sadaqa, and for every time you say Allahuakbar (Allah is Most Great) there is a sadaqa, and for every time you say Al-Hamdulillah (Praise is to Allah) there is sadaqa, and in every act of enjoining what is right there is sadaqa, and in every act of forbidding what is wrong there is a sadaqa, and in your sexual relations there is a sadaqa." The Companions said: "O Messenger of Allaah , is there a reward for one of us when he satisfies his sexual desire?" The Prophet said: "Don't you see, if he had satisfied it with the forbidden, would there not have been a sin upon him?" They said: "Why, yes! He said: "In the same way, when he satisfies it with that which is lawful, there is for him in that a reward." [Muslim, an-Nasaa'ee in al-'Ishrah, and Ahamd].
21. What he should do the Morning After His Wedding Night
It is desireable for the husband to go to his relatives who came to visit him in his house, on the following morning, to give them greetings and pray for them. It is also desireable for them to do likewise for him, as in the following hadith narrated by Anas : "The Messenger of Allaah gave a feast on the morning of his wedding night with Zainab, at which he fed the Muslims to satisfaction on bread and meat. Then, he went out to the Mothers of the Believers (i.e. to his other wives), gave them greetings and prayed for them, which they returned in kind. This is the way he used to do on the morning after a wedding night." [Ibn Sa'd and an-Nasaa'ee: Saheeh].
22. The House must have a Place for Bathing
The married couple must have a place to bathe in their house, and the husband must not allow his wife to go to the public bath houses. This is forbidden, and there are various hadith about it, among them:
First: On the authority of Jaabir who said: "The Prophet said: "Whoever believes in Allaah and the Last Day, let him not allow his wife to go to the Public baths. Whoever believes in Allaah and the Last Day, let him not go to the baths except with a waist-cloth. And whoever believes in Allaah and the Last Day, let him never sit at a table at which intoxicants are being circulated." [Al-Haakim, at-Tirmidhee and others: Saheeh]
Second: On the authority of Umm ad-Dardaa' who said: "I came out of the public bath and I met Allaah's Messenger who said to me: 'From where have you come O Umm Dardaa'?' I said: 'From the baths'. Then he said: "By the One in whose hand is my soul, every woman who removes her clothes anywhere except the house of one of her mothers has torn down all that veils her before ar-Rahman." [Ahmad : Saheeh]
Third: On the authority of Abu al-Maleeh who said: "Some women from Ash-Shaam entered upon 'Aa'ishah and said: "Where are you from?" The women answered: "We are of the people of Ash-Shaam (the area of present-day Syria)." 'Aa'ishah said: "Are you perhaps from that district which allows its women to enter the public baths?" The said: "Yes". She said: "As for me, I heard the Messenger of Allaah say: "Every woman who removes her clothes other than in her house has torn down all veils of modesty between herself and Allaah." [at-Tirmidhee, Abu Dawood and others: Saheeh]
23. The Prohibition of Spreading Bedroom Secrets
It is forbidden for either the husband or the wife to spread any of the secrets of their bedroom to anyone outside. The following two hadith are about this:
First: "Verily among the worst people before Allaah on the Day of Judgement is a man who approaches his wife sexually and she responds and then he spreads her secrets." [Muslim, Ibn Abi Shaiba, Ahmad and others].
Second: "On the authority of Asmaa bint Yazid who narrated "that she was once in the presence of the Prophet and there were both men and women sitting. The Prophet then said: "Perhaps a man might discuss what he does with his wife, or perhaps a woman might inform someone what she did with her husband?" The people were silent. Then I said: "O, Yes! O Messenger of Allaah verily both the women and men do that." Then the Prophet said: "Do not do that. It is like a male shaitaan who meets a female shaitaan along the way, and has sex with her while the people look on!" [Ahmad: Hasan or Saheeh due to supports]
24. The Obligation of a Wedding Feast
The husband must sponsor a feast after the consummation of the marriage. This is based on the order of the Prophet to 'Abur-Rahman ibn 'Auf to do so, and on the hadith narrated by Buraida ibn At-Haseeb, who said: "When 'Ali sought the hand of Faatimah (the Prophet's daughter) in marraige, he said that the Prophet said: "A wedding (and in another version "a bridegroom") must have a feast." The narrator said: "Sa'ad said: '(a feast) of a sheep.' Someone else said: 'Of such and such a quantity of corn." [Ahmad and at-Tabaraani: Its isnaad is acceptable as al-Haafiz Ibn Hajr says in Fathul-Baaree: 9/188]
25. The Sunnah of the Wedding Feast
The following should be observed with regard to the wedding banquet:
First: It should be held ('aqb - Fathul Baaree: 9/242-244) three days after the first wedding night, since this is the tradition of the Prophet which has reached us. On the authority of Anas who said: "The Prophet entered upon his wife and sent me to invite some men for food." [al-Bukhaaree and al-Baihaqi]. Also on the authority of Anas, he said: "The Prophet married Safiya, and her freedom was her dowry. He gave the feast for three days." [Abu Ya'laa and others: Hasan].
Second: One should invite the righteous to his banquet whether they be rich or poor. The Prophet said: "Do not be the friend of any except believers, and have only the pious eat your food." [Abu Dawood, at-Tirmidhee and others: Saheeh].
Third: If one is able, he should have a feast of one or more sheep. Based on the following hadith, Anas said: "Abdur-Rahmaan came to al-Madeenah, and the Prophet assigned Sa'ad ibn Ar-Rabee' al-Ansaariy as his brother. Sa'ad took him to his house, called for food, and they both ate. The Sa'ad said: "O my brother, I am the wealthiest of the people of al-Madeenah (in another version: "... of the Ansaar"), so look to half of my property and take it (in another version: "... and I will divide my garden in half"). Also, I have two wives (and you, my brother in Allaah, have no wife), so look to which of mine pleases you more, so I can divorce her for you. Then upon the completion of the prescribed waiting period, you may marry her." 'Abdur-Rahmaan said: "No, by Allaah, may Allah bless you in your family and your property. Show me the way to the market-place."And so they showed him the way to the market-place and he went there. He bought and he sold and he made a profit. In the evening , he came back to the people of his house with some dried milk for cooking and some ghee. After that some time elapsed, until he appeared one day with traces of saffron on his garments. The Prophet said to him: "What is this?" He said: "O Messenger of Allaah, I have married a woman among the Ansaar." The Prophet answered: "What did you give her for her dowry?" He answered: "The weight of five dirhams in gold." Then, the Prophet said: "May Allaah bless you, give a feast if only with one sheep." 'Abdur-Rahmaan said: "I have seen myself in such a state that if I were to lift a stone, I would expect to find some gold or silver under it." Anas said: "I saw after his death that each of his wives inherited one hundred thousand Dinars." [Al-Bukhaaree, an-Nasaa'ee and others].
Also on the authority of Anas he said: "I never saw the Prophet sponsor such a wedding feast as the one he gave for Zainab. He slaughtered a sheep and fed everyone meat and bread until they ate no more." [Al-Bukhaaree, Muslim and others].
26. Wedding Feasts can be give with Other than Meat
It is allowed to give the wedding banquet with any food which is available and affordable, even if that does not include meat. This is based on the following hadith narrated by Anas: "The Prophet stayed between Khaibar and al-Madeenah for three days during which he had entered with his wife Safiya . Then I invited the Muslims to his Wedding feast. There was neither meat nor bread at his feast. Rather, leather eating mats were brought out and on them were placed dates, dried milk, and clarified butter. The people ate their fill." [Al-Bukhaaree, Muslim and others].
27. Participation of the Wealthy in the Feast with their Wealth
It is commendable for the wealthy to help in the preparations for the wedding feast based on the hadith narrated by Anas about the Prophet's marriage to Safiya: "Then, when we were on the road, Umm Sulaim prepared her (Safiya) for him (the Prophet and brought her to him at night, and so the the Prophet awoke the next morning a new bridgegroom. Then he said: "Whoever has something, let him bring it." (In another version, he said "Whoever has an excess of provisions, let him bring it.") Anas continues: "And so the leather eating mats were spread out and one man would bring dried milk, another dates and another clarified butter and so they made Hais (hais is a mixture of the above three things). The people then ate of this hais and drank from pools of rainwater which were nearby, and that was the wedding feast of the Prophet." [Al-Bukhaaree, Muslims and others].
MattPope123: AnishUKIP screen shot of Ibn Majah hadith to show how they're categorised by Islamic scholars. Hasan,… t.co/iNyO5ACPDv (via Twitter twitter.com/Luandrew169/status/768142103801200641)
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For rock throwing in general, see Rock throwing. For the method of metalworking, see Stoning (metalworking). For other uses, see Stoning (disambiguation).
"Lapidation" redirects here. For the album by Anthony Coleman, see Lapidation (album).
Saint Stephen, first martyr of Christianity, painted in 1506 by Marx Reichlich (1460–1520)
(Pinakothek of Munich)
Virasundara is stoned to death on the order of Rajasinha II of Kandy (Sri Lanka, c. 1672)
Stoning, or lapidation, is a method of capital punishment where a group throws stones at a person until the subject dies from blunt trauma. It has been attested as a form of punishment for grave misdeeds since ancient times. Its adoption in some legal systems has caused controversy in recent decades.
The Torah and Talmud prescribe stoning as punishment for a number of offenses. Over the centuries, Rabbinic Judaism developed a number of procedural constraints which made these laws practically unenforceable. Although stoning is not mentioned in the Quran, classical Islamic jurisprudence (fiqh) imposed stoning as a hadd (sharia-prescribed) punishment for certain forms of zina (illicit sexual intercourse) on the basis of hadith (sayings and actions attributed to the Islamic prophet Muhammad). It also developed a number of procedural requirements which made zina virtually impossible to prove in practice.
Stoning appears to have been the standard method of capital punishment in ancient Israel. Its use is attested in the early Christian era, but Jewish courts generally avoided stoning sentences in later times. Only a few isolated instances of legal stoning are recorded in pre-modern history of the Islamic world. Criminal laws of most modern Muslim-majority countries have been derived from Western models. In recent decades several states have inserted stoning and other hudud (pl. of hadd) punishments into their penal codes under the influence of Islamist movements. These laws hold particular importance for religious conservatives due to their scriptural origin, though in practice they have played a largely symbolic role and tended to fall into disuse.
In recent times, stoning has been a legal or customary punishment in the United Arab Emirates, Iraq, Qatar, Mauritania, Saudi Arabia, Somalia, Sudan, Yemen, northern Nigeria, Afghanistan, Brunei, and tribal parts of Pakistan, including northwest Kurram Valley and the northwest Khwezai-Baezai region.[1][2][3][4] In some of these countries, including Afghanistan and Iraq, where stoning is not legal, it has been carried out extrajudicially by militants, tribal leaders, and others.[2] In some other countries, including Nigeria and Pakistan, although stoning is a legal form of punishment, it has never been legally carried out. Stoning is condemned by human rights organizations and stoning sentences have sparked international controversies. Punishing adultery with stoning has varying levels of public support in the Muslim world, ranging from 86% of Muslims in Pakistan to 6% of Muslims in Albania and Bosnia.
Contents
1Religious scripture and law
1.1Judaism
1.2Islam
2History
3Contemporary legal status and use
3.1Afghanistan
3.2Brunei
3.3Indonesia
3.4Iran
3.5Iraq
3.6Nigeria
3.7Pakistan
3.8Saudi Arabia
3.9Sudan
3.10Somalia
3.11United Arab Emirates
3.12ISIL
4Views
4.1Support
4.2Opposition
5Human rights
5.1Women's rights
5.2LGBT rights
5.3Right to private life
6Examples
6.1Ancient
6.2Modern
6.3Averted
7Biblical
7.1Averted
8In literature
9In film and television
10See also
11References
12External links
Jesus and the woman taken in adultery by Julius Schnorr von Karolsfeld, 1860, where Jesus said that the man who was without sin should throw the first stone.
Religious scripture and law[edit]
Judaism[edit]
The Sabbath-breaker Stoned. Artistic impression of episode narrated in Numbers 15. James Tissot c.1900
Further information: Capital and corporal punishment in Judaism
Torah[edit]
The Jewish Torah (the first five books of the Hebrew Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy) serves as a common religious reference for Judaism. Stoning is the method of execution mentioned most frequently in the Torah. (Murder is not mentioned as an offense punishable by stoning, but it seems that a member of the victim's family was allowed to kill the murderer; see avenger of blood.) The crimes punishable by stoning were the following:
Touching Mount Sinai while God was giving Moses the Ten Commandments, Exodus 19:13
An ox that gores someone to death should be stoned, Exodus 21:28
Breaking Sabbath, Numbers 15:32–36
Giving one's "offspring" "to Molech" Leviticus 20:2-5
Having a "familiar spirit" (or being a necromancer) or being a "wizard", Leviticus 20:27
Enticing others to polytheism, Deuteronomy 13:7–11
Cursing God, Leviticus 24:10–16
Engaging in idolatry, Deuteronomy 17:2–7; or seducing others to do so, Deuteronomy 13:7–12
"Rebellion" against parents Deuteronomy 21:18-21.
Getting married as though a virgin, when not a virgin, Deuteronomy 22:13–21
Sexual intercourse between a man and a woman engaged to another man in a town, since she did not cry out, Deuteronomy 22:23-24; both parties should be stoned to death.
Forced sexual intercourse between a man and a woman engaged to another man in a field, where no one could hear her cries and save her, Deuteronomy 22:25-27; the man should be stoned.
Describing the stoning of those who entice others to apostates from Judaism, the Torah states:
If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which [is] as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers; [Namely], of the gods of the people which [are] round about you, nigh unto thee, or far off from thee, from the [one] end of the earth even unto the [other] end of the earth; Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage.
— Deuteronomy 13:6–10[5]
A case noted in the Bible, not falling into any of the above categories, was that of Achan, stoned to death together with his sheep, other livestock and his children for having pillaged valuables from Jericho during Joshua's Conquest of Canaan.
Mishna[edit]
The Talmud describes four methods of execution: stoning, pouring molten lead down the throat of the condemned person, beheading, and strangulation (see Capital and corporal punishment in Judaism). The Mishna gives the following list of persons who should be stoned.[6][7]
"To the following sinners stoning applies – אלו הן הנסקלין
one who has had relations with his mother – הבא על האם
with his father's wife – ועל אשת האב
with his daughter-in-law – ועל הכלה
a human male with a human male – ועל הזכור
or with cattle – ועל הבהמה
and the same is the case with a woman who uncovers herself before cattle – והאשה המביאה את הבהמה
with a blasphemer – והמגדף
an idolater – והעובד עבודת כוכבים
he who sacrifices one of his children to Molech – והנותן מזרעו למולך
one that occupies himself with familiar spirits – ובעל אוב
a wizard – וידעוני
one who violates Sabbath – והמחלל את השבת
one who curses his father or mother – והמקלל אביו ואמו
one who has assaulted a betrothed damsel – והבא על נערה המאורסה
a seducer who has seduced men to worship idols – והמסית
and the one who misleads a whole town – והמדיח
a witch (male or female) – והמכשף
a stubborn and rebellious son – ובן סורר ומורה"
As God alone was deemed to be the only arbiter in the use of capital punishment, not fallible people, the Sanhedrin made stoning a hypothetical upper limit on the severity of punishment.[8]
The Punishment of Korah and the Stoning of Moses and Aaron (1480–1482), by Sandro Botticelli, Sistine Chapel, Rome.
Prior to early Christianity, particularly in the Mishnah, doubts were growing in Jewish society about the effectiveness of capital punishment in general (and stoning in particular) in acting as a useful deterrent. Subsequently, its use was dissuaded by the central legislators. The Mishnah states:
A Sanhedrin that puts a man to death once in seven years is called destructive. Rabbi Eliezer ben Azariah says that this extends to a Sanhedrin that puts a man to death even once in seventy years. Rabbi Akiba and Rabbi Tarfon say: Had we been in the Sanhedrin none would ever have been put to death. Rabban Simeon ben Gamaliel says: they would have multiplied shedders of blood in Israel.[9][10][11]
In the following centuries the leading Jewish sages imposed so many restrictions on the implementation of capital punishment as to make it de facto illegal. The restrictions were to prevent execution of the innocent, and included many conditions for a testimony to be admissible that were difficult to fulfill.
Philosopher Moses Maimonides wrote, "It is better and more satisfactory to acquit a thousand guilty persons than to put a single innocent one to death."[12] He was concerned that the law guard its public perception, to preserve its majesty and retain the people's respect. He saw errors of commission as much more threatening to the integrity of law than errors of omission.[13]
Mode of Judgment[edit]
In rabbinic law, capital punishment may only be inflicted by the verdict of a regularly constituted court of twenty-three qualified members. There must be the most trustworthy and convincing testimony of at least two qualified eyewitnesses to the crime, who must also depose that the culprit had been forewarned of the criminality and the consequences of his project.[7] The culprit must be a person of legal age and of sound mind, and the crime must be proved to have been committed of the culprit's free will and without the aid of others.
On the day the verdict is pronounced, the convict is led forth to execution. The Torah law (Leviticus 19:18) prescribes, "Thou shalt love thy neighbor as thyself"; and the Rabbis maintain that this love must be extended beyond the limits of social intercourse in life, and applied even to the convicted criminal who, "though a sinner, is still thy brother" (Mak. 3:15; Sanh. 44a): "The spirit of love must be manifested by according him a decent death" (Sanh. 45a, 52a). Torah law provides (Deut. 24:16), "The parents shall not be put to death for the children, neither shall the children be put to death for the parents; every man shall be put to death for his own sins", and rabbinic jurisprudence follows this principle both to the letter and in spirit. A sentence is not attended by confiscation of the convict's goods; the person's possessions descend to their legal heirs.
The Talmud limits the use of the death penalty to Jewish criminals who:
(A) while about to do the crime were warned not to commit the crime while in the presence of two witnesses (and only individuals who meet a strict list of standards are considered acceptable witnesses); and
(B) having been warned, committed the crime in front of the same two witnesses.[14]
In theory, the Talmudic method of how stoning is to be carried out differs from mob stoning. According to the Jewish oral law, after the Jewish criminal has been determined as guilty before the Great Sanhedrin, the two valid witnesses and the sentenced criminal go to the edge of a two-story building. From there the two witnesses are to push the criminal off the roof of a two-story building. The two-story height is chosen as this height is estimated by the Talmud to effect a quick and painless demise but is not so high that the body will become dismembered.[15] After the criminal has fallen, the two witnesses are to drop a large boulder onto the criminal – requiring both of the witnesses to lift the boulder together. If the criminal did not die from the fall or from the crushing of the large boulder, then any people in the surrounding area are to quickly cause him to die by stoning with whatever rocks they can find.
Islam[edit]
Main articles: Rajm and Zina
The Stoning of an Adulteress, illustration to a manuscript of 1001 Nights by Abu'l Hasan Ghaffari or his atelier. Tehran, 1853-1857.
Stoning of the Devil, 2006 Hajj
Islamic sharia law is based on the Quran and the hadith as primary sources.
Quran[edit]
The Qur'an does not mention the act of stoning (Rajm) for any crime.
Contrary to popular belief, the punishment for Adultery (Zina) in the Quran is not stoning to death but flogging with a 100 lashes (if the accuser can provide 4 witnesses to the act). If the accuser cannot produce 4 witnesses, he himself will be punished by flogging with 80 lashes.
The woman and the man guilty of fornication/adultery,- flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment.
— Qur'an 24:2 [16]
And those who accuse chaste women then do not bring four witnesses, flog them, (giving) eighty stripes, and do not admit any evidence from them ever; and these it is that are the transgressors. Except those who repent after this and act aright, for surely Allah is Forgiving, Merciful.
— Qur'an 24:4-5 [17]
Hadith[edit]
This section may stray from the topic of the article. Please help improve this section or discuss this issue on the talk page. (December 2018)
Hadith refers to orally transmitted reports of statements or actions attributed to Muhammad. It was forbidden to record any Hadith on paper by Muhammad himself[citation needed], the first 4 righteous Caliphs after the death of Muhammed and the later Caliphs. They believed the Quran was clear, fully detailed, complete, perfect and sufficient. There were fears that people would confuse hadith with the Qur'an, influence would seep in from other creeds, fear for fabrications by heretics, for personal or political gain. The first Hadith (that have survived) were recorded 200 years after the prophet's death. There were tens of thousands Muhaddiths who had each memorised at least 400,000 narrations along with the chain of narrators for each narration. Out of the hundreds of thousands of Hadith only a very, very small percentage were declared authentic (Sahih) by Hadith Scholars. Hadith Scholars used a number of methods of evaluation to determine the veracity of the recorded oral reports. This is achieved by analyzing the text of the report, the scale of the report's transmission, the routes through which the report was transmitted, the individual narrators involved in its transmission and cross-referincing the reports.
Muslims vary in degrees of acceptance of the Hadith. To many Sunnite and Shiite Muslims (different collections of) the hadith are almost on par with the Quran itself. To others the Quran is the word of Allah but the Hadith are the words and deeds of a human (the prophet Muhammed) transmitted down by the 200 years old fallible memory of men. Useful but not completely reliable. Some Muslims give little to no credence to the Hadith. Then there are also the different sets of Hadith accepted by different branches of Islam (Temporary Marriage or Female Genital Mutilation) who consider each other's Hadith fake.
Stoning in the Sunnah mainly follows on the Jewish stoning rules of the Torah. A few hadiths refer to Muhammad ordering the stoning of a married[failed verification] Jewish man and a married[failed verification] woman committing an illegal sexual act after consulting the Torah.[18]
Narrated Ibn 'Umar: A Jew and Jewess were brought to the Prophet on a charge of committing an illegal sexual intercourse. The Prophet asked the Jews, "What do you (usually) do with them?" They said, "We blacken their faces and disgrace them." He said, "Bring here the Torah and recite it, if you are truthful." They (fetched it and) came and asked a one-eyed man to recite. He went on reciting till he reached a portion on which he put his hand. The Prophet said, "Lift up your hand!" He lifted his hand up and behold, there appeared the verse of Ar-Rajm (stoning of the adulterers to death). Then he said, "O Muhammad! They should be stoned to death but we conceal this Divine Law among ourselves." Then the Prophet ordered that the two sinners be stoned to death and, and they were stoned to death, and I saw the man protecting the woman from the stones.
— Volume 9, Book 93, Number 633: (See Hadith No. 809, Vol. 8)
Narrated by 'Abdullah bin 'Umar:The Jews came to Allah's Apostle and told him that a man and a woman from amongst them had committed illegal sexual intercourse. Allah's Apostle said to them, "What do you find in the Torah (old Testament) about the legal punishment of Ar-Rajm (stoning)?" They replied, (But) we announce their crime and lash them." Abdullah bin Salam said, "You are telling a lie; Torah contains the order of Rajm." They brought and opened the Torah and one of them solaced his hand on the Verse of Rajm and read the verses preceding and following it. Abdullah bin Salam said to him, "Lift your hand." When he lifted his hand, the Verse of Rajm was written there. They said, "Muhammad has told the truth; the Torah has the Verse of Rajm. The Prophet then gave the order that both of them should be stoned to death. ('Abdullah bin 'Umar said, "I saw the man leaning over the woman to shelter her from the stones."
— Volume 4, Book 56, Number 829:
In a few others, a Bedouin man is lashed, while a Jewish woman is stoned to death, for having sex outside marriage.[19]
Stoning is described as punishment in multiple hadiths.[20][21][22] Shia and Sunni hadith collections differ because scholars from the two traditions differ as to the reliability of the narrators and transmitters and the Imamah. Shi'a sayings related to stoning can be found in Kitab al-Kafi,[23] and Sunni sayings related to stoning can be found in the Sahih Bukhari and Sahih Muslim.[24] Based on these hadiths, in some Muslim countries, married adulterers are sentenced to death, while consensual sex between unmarried people results in 100 lashes.
Hadiths describe stoning as punishment under sharia.[21][22][25] In others stoning is prescribed as punishment for illegal sex between man and woman,[26] illegal sex by a slave girl, as well as anyone involved in any homosexual relations.[21][27] In some sunnah, the method of stoning, by first digging a pit and partly burying the person's lower half in it, is described.[28][29]
Narrated by Abu Huraira and Zaid bin Khalid Al-Juhani: A bedouin came to Allah's Apostle and said, "O Allah's apostle! I ask you by Allah to judge My case according to Allah's Laws." His opponent, who was more learned than he, said, "Yes, judge between us according to Allah's Laws, and allow me to speak." Allah's Apostle said, "Speak." He (i .e. the bedouin or the other man) said, "My son was working as a laborer for this (man) and he committed illegal sexual intercourse with his wife. The people told me that it was obligatory that my son should be stoned to death, so in lieu of that I ransomed my son by paying one hundred sheep and a slave girl. Then I asked the religious scholars about it, and they informed me that my son must be lashed one hundred lashes, and be exiled for one year, and the wife of this (man) must be stoned to death." Allah's Apostle said, "By Him in Whose Hands my soul is, I will judge between you according to Allah's Laws. The slave-girl and the sheep are to be returned to you, your son is to receive a hundred lashes and be exiled for one year. You, Unais, go to the wife of this (man) and if she confesses her guilt, stone her to death." Unais went to that woman next morning and she confessed. Allah's Apostle ordered that she be stoned to death.
— Sahih al-Bukhari, 3:50:885 see also Sahih al-Bukhari, 3:49:860, 8:82:842, 9:89:303
Narrated by Ash-Shaibani: I asked 'Abdullah bin Abi 'Aufa about the Rajam (stoning somebody to death for committing illegal sexual intercourse). He replied, "The Prophet carried out the penalty of Rajam," I asked, "Was that before or after the revelation of Surat-an-Nur?" He replied, "I do not know."
— Sahih al-Bukhari, 8:82:824 see also Sahih al-Bukhari, 8:82:809 9:92:432
Aisha reported: Abd b. Zam'a said Messenger of Allah, he is my brother as he was born on the bed of my father from his slave-girl. Allah's Messenger looked at his resemblance and found a clear resemblance with 'Utba. (But) he said: He is yours 'Abd (b. Zam'a), for the child is to be attributed to one on whose bed it is born, and stoning for a fornicator.
— Sahih Muslim, 8:3435 see also Sahih Muslim, 17:4216, 17:4191, 17:4212
Islamic jurisprudence (fiqh)[edit]
Stoning (Arabic: رجم Rajm, sometimes spelled as Rajam) has been extensively discussed in the texts of early, medieval and modern era Islamic jurisprudence (fiqh).[30]
According to traditional jurisprudence, zina can include adultery (of married parties), fornication (of unmarried parties), prostitution, bestiality, and rape.[31] Classification of homosexual intercourse as zina differs according to legal school.[32] Although stoning for zina is not mentioned in the Quran, all schools of traditional jurisprudence agreed on the basis of hadith that it is to be punished by stoning if the offender is muhsan (adult, free, Muslim, and having been married), with some extending this punishment to certain other cases and milder punishment prescribed in other scenarios.[32][31] The offenders must have acted of their own free will.[32] According to traditional jurisprudence, zina must be proved by testimony of four eyewitnesses to the actual act of penetration, or a confession repeated four times and not retracted later.[32][31] The Maliki legal school also allows an unmarried woman's pregnancy to be used as evidence, but the punishment can be averted by a number of legal "semblances" (shubuhat), such as existence of an invalid marriage contract.[32] These requirements made zina virtually impossible to prove in practice.[31] Rape was traditionally prosecuted under different legal categories which used normal evidentiary rules.[33] Making an accusation of zina without presenting the required eyewitnesses is called qadhf (القذف), which is itself a hadd crime[34][35][36] liable to a punishment of 80 lashes and to be unacceptable as witnesses unless they repent and reform.
According to the Islamic concept of Li'an, the testimony of a man who accuses his own wife without any other witnesses may be accepted if he swears by God four times that he is telling the truth with a fifth oath to incur God's condemnation if they be lying. In this case, if his wife counter swears, no punishment will be enforced.[37][38]
One of the widely followed Islamic legal commentaries, Al-Muwatta by Malik ibn Anas, state that contested pregnancy is sufficient proof of adultery and the woman must be stoned to death.[39][40]
Hanafi
Hanafi jurists have held that the accused must be a muhsan at the time of religiously disallowed sex, to be punished by Rajm (stoning).[41] A Muhsan is an adult, free, Muslim who has previously enjoyed legitimate sexual relations in matrimony, regardless of whether the marriage still exists.[39] In other words, stoning does not apply to someone who was never married in his or her life (only lashing in public is the mandatory punishment in such cases).[41]
For evidence, Hanafi fiqh accepts the following: self-confession, or testimony of four male witnesses (female witness is not acceptable).[41] Hanafi Islamic law literature specifies two types of stoning.[41] One, when the punishment is based on bayyina, or concrete evidence (four male witnesses). In this case the person is bound, a pit dug, the bound person placed and partially buried inside the pit so that he or she may not escape, thereafter the public stoning punishment is executed.[41] A woman sentenced to stoning must be partially buried up to her chest.[42] The first stones are thrown by the witnesses and the accuser, thereafter the Muslim community present, stated Abū Ḥanīfa and other Hanafi scholars.[41] In second type of stoning, when the punishment is based on self-confession, the stoning is to be performed without digging a pit or partially burying the person. In this case, the qadi (judge) should throw the first stone before other Muslims join in. Further, if the person flees, the person is allowed to leave.[41]
Hanafi scholars specify the stone size to be used for Rajm, to be the size of one's hand. It should not be too large to cause death too quickly, nor too small to extend only pain.[41]
Hanafis have traditionally held that the witnesses should throw the first stones in case the conviction was brought about by witnesses, and the qadi must throw the first stones in case the conviction was brought about by a confession.[43]
Shafi'i
The Shafii school literature has the same Islamic law analysis as the Hanafi. However, it recommends, that the first stone be thrown by the Imam or his deputy in all cases, followed by the Muslim community witnessing the stoning punishment.[42]
Hanbali
Hanbali jurist Ibn Qudamah states, "Muslim jurists are unanimous on the fact that stoning to death is a specified punishment for the married adulterer and adulteress. The punishment is recorded in number of traditions and the practice of Muhammad stands as an authentic source supporting it. This is the view held by all Companions, Successors and other Muslim scholars with the exception of Kharijites."[44]
Hanbali Islamic law sentences all forms of consensual but religiously illegal sex as punishable with Rajm.[45]
Maliki
Maliki school of jurisprudence (fiqh) holds that stoning is the required punishment for illegal sex by a married or widowed person, as well as for any form of homosexual relations among men.[21] Malik ibn Anas, founded of Maliki fiqh, considered pregnancy in an unmarried woman as a conclusive proof of zina. He also stated that contested pregnancy is also sufficient proof of adultery and any Muslim woman who is pregnant by a man who she is not married to, at the time of getting pregnant, must be stoned to death.[39][40] Later Maliki Muslim scholars admitted the concept of "sleeping embryo", where a divorced woman could escape the stoning punishment, if she remained unmarried and became pregnant anytime within five years of her divorce, and it was assumed that she was impregnated by her previous husband but the embryo remained dormant for five years.[46]
History[edit]
Stoning is attested in the Near East since ancient times as a form of capital punishment for grave sins.[47] Stoning was "presumably" the standard form of capital punishment in ancient Israel.[48] It is attested in the Old Testament as a punishment for blasphemy, idolatry and other crimes, in which the entire community pelted the offender with stones outside a city.[49] The death of Stephen, as reported in the New Testament (Acts 7:58) was also organized in this way. Paul was stoned and left for dead in Lystra (Acts 14:19). Josephus and Eusebius report that Pharisees stoned James, brother of Jesus, after hurling him from the pinnacle of the Temple shortly before the fall of Jerusalem in 70 CE. Historians disagree as to whether Roman authorities allowed Jewish communities to apply capital punishment to those who broke religious laws, or whether these episodes represented a form of lynching.[49] During the Late Antiquity, the tendency of not applying the death penalty at all became predominant in Jewish courts.[50] Where medieval Jewish courts had the power to pass and execute death sentences, they continued to do so for particularly grave offenses, although not necessarily the ones defined by the law, and they generally refrained from use of stoning.[48]
Aside from "a few rare and isolated" instances from the pre-modern era and several recent cases, there is no historical record of stoning for zina being legally carried out in the Islamic world.[31] In the modern era, sharia-based criminal laws have been widely replaced by statutes inspired by European models.[51][52] However, the Islamic revival of the late 20th century brought along the emergence of Islamist movements calling for full implementation of sharia, including reinstatement of stoning and other hudud punishments.[51][53] A number of factors have contributed to the rise of these movements, including the failure of authoritarian secular regimes to meet the expectations of their citizens, and a desire of Muslim populations to return to more culturally authentic forms of socio-political organization in the face of a perceived cultural invasion from the West.[54][55] Supporters of sharia-based legal reforms felt that "Western law" had had its chance to bring development and justice, and hoped that a return to Islamic law would produce better results. They also hoped that introduction of harsh penalties would put an end to crime and social problems.[56]
In practice, Islamization campaigns have focused on a few highly visible issues associated with the conservative Muslim identity, particularly women's hijab and the hudud criminal punishments (whipping, stoning and amputation) prescribed for certain crimes.[54] For many Islamists, hudud punishments are at the core of the divine sharia because they are specified by the letter of scripture rather than by human interpreters. Modern Islamists have often rejected, at least in theory, the stringent procedural constraints developed by classical jurists to restrict their application.[51] Several countries, including Iran, Pakistan, Sudan, and some Nigerian states have incorporated hudud rules into their criminal justice systems, which, however, retained fundamental influences of earlier Westernizing reforms.[51][53] In practice, these changes were largely symbolic, and aside from some cases brought to trial to demonstrate that the new rules were being enforced, hudud punishments tended to fall into disuse, sometimes to be revived depending on the local political climate.[51][52] The supreme courts of Sudan and Iran have rarely approved verdicts of stoning or amputation, and the supreme courts of Pakistan and Nigeria have never done so.[52]
Unlike other countries, where stoning was introduced into state law as part of recent reforms, Saudi Arabia has never adopted a criminal code and Saudi judges still follow traditional Hanbali jurisprudence.[57] Death sentences in Saudi Arabia are pronounced almost exclusively based on the system of judicial sentencing discretion (tazir) rather than sharia-prescribed (hudud) punishments, following the classical principle that hudud penalties should be avoided if possible.[58]
Contemporary legal status and use[edit]
As of September 2010, stoning is a punishment that is included in the laws in some countries including Saudi Arabia, Sudan, Iran, Somalia, Yemen and some predominantly Muslim states in northern Nigeria as punishment for Zina ("adultery by married persons").[59][60][61]
A map showing countries where public stoning is a judicial or extrajudicial form of punishment, as of 2013.[1]
Afghanistan[edit]
See also: Murder of Farkhunda
Stoning is illegal in Afghanistan, but is sometimes carried out by tribal leaders[2][62][63][64] and Taliban insurgents extrajudicially in certain parts of the country.[63][64][65][66] Before the Taliban government, most areas of Afghanistan, aside from the capital, Kabul, were controlled by warlords or tribal leaders. The Afghan legal system depended highly on an individual community's local culture and the political or religious ideology of its leaders. Stoning also occurred in lawless areas, where vigilantes committed the act for political purposes. Once the Taliban took over, it became a form of punishment for certain serious crimes or adultery. After the fall of the Taliban government, the Karzai administration re-enforced the 1976 penal code which made no provision for the use of stoning as a punishment. In 2013, the Ministry of Justice proposed public stoning as punishment for adultery.[67] However, the government had to back down from the proposal after it was leaked and triggered international outcry.[64] While stoning is officially banned in Afghanistan, it has continued to be reported occasionally as a crime.[65][68][69][70]
Brunei[edit]
Further information: Capital punishment in Brunei
Beginning on 3 April 2019, any Muslim individuals found guilty of gay sex and adultery will be stoned to death, according to a new penal code announced by Brunei. The punishment will be "witnessed by a group of Muslims."[71] Brunei has become the first Southeast Asian country which officially adopts public stoning as a judicial form of punishment.
On 5 May, the Sultan of Brunei confirmed that the de facto moratorium (a delay or suspension of an activity or a law) on the death penalty will apply to the Sharia Penal Code and committed Brunei to ratifying the United Nations Convention Against Torture (UNCAT).
Indonesia[edit]
Further information: Capital punishment in Indonesia
On 14 September 2009, the outgoing Aceh Legislative Council passed a bylaw that called for the stoning of married adulterers.[72] However, then governor Irwandi Yusuf refused to sign the bylaw, thereby keeping it a law without legal force and, in some views, therefore still a law draft, rather than actual law.[73] In March 2013, the Aceh government removed the stoning provision from its own draft of a new criminal code.[74]
Iran[edit]
Further information: Capital punishment in Iran
The Iranian judiciary officially placed a moratorium on stoning in 2002; however, in 2007, the Iranian judiciary confirmed that a man who had been convicted of adultery 10 years earlier, was stoned to death in Qazvin province.[75] In 2008, the judiciary tried to eliminate the punishment from the books in legislation submitted to parliament for approval.[76] In 2009, two people were stoned to death in Mashhad, Razavi Khorasan Province as punishment for the crime of adultery.[77] The amended penal code, adopted in 2013, no longer contains explicit language prescribing stoning as punishment for adultery. According to legal experts, while an explicit prescription of stoning as punishment for adultery has been removed from Iran's new penal code, stoning remains a possible form of punishment, since the penal code still lists it, without specifying when it should be used, and allows punishment to be based on fiqh (traditional Islamic jurisprudence), which includes provisions for stoning.[78][79] In 2013 the spokesman for the Iranian Parliament’s Justice Commission confirmed that while the Penal Code no longer prescribes stoning, it remains a valid punishment under sharia, which is enforceable under the Penal Code.[78][80] The most known case in Iran was the stoning of Soraya Manutchehri in 1986.
Methods
In the 2008 version of the Islamic Penal Code of Iran detailed how stoning punishments are to be carried out for adultery, and even hints in some contexts that the punishment may allow for its victims to avoid death:[81]
Article 102 – An adulterous man shall be buried in a ditch up to near his waist and an adulterous woman up to near her chest and then stoned to death.
Article 103 – In case the person sentenced to stoning escapes the ditch in which they are buried, then if the adultery is proven by testimony then they will be returned for the punishment but if it is proven by their own confession then they will not be returned.[81]
Article 104 – The size of the stone used in stoning shall not be too large to kill the convict by one or two throws and at the same time shall not be too small to be called a stone.[81]
Depending upon the details of the case, the stoning may be initiated by the judge overseeing the matter or by one of the original witnesses to the adultery.[81] Certain religious procedures may also need to be followed both before and after the implementation of a stoning execution, such as wrapping the person being stoned in traditional burial dress before the procedure.[82]
The method of stoning set out in the 2008 code was similar to that in a 1999 version of Iran's penal code.[83] Iran revised its penal code in 2013. The new code does not include the above passages, but does include stoning as a hadd punishment.[79] For example, Book I, Part III, Chapter 5, Article 132 of the new Islamic Penal Code (IPC) of 2013 in the Islamic Republic of Iran states, "If a man and a woman commit zina together more than one time, if the death penalty and flogging or stoning and flogging are imposed, only the death penalty or stoning, whichever is applicable, shall be executed".[84] Book 2, Part II, Chapter 1, Article 225 of the Iran's IPC released in 2013 states, "the hadd punishment for zina of a man and a woman who meet the conditions of ihsan shall be stoning to death".[84][85]
Iraq[edit]
In 2007, Du'a Khalil Aswad, a Yazidi girl, was stoned by her fellow tribesmen in northern Iraq for dating a Muslim boy.[86]
In 2012 at least 14 youths were stoned to death in Baghdad, apparently as part of a Shi'ite militant campaign against Western-style "emo" fashion.[87]
An Iraqi man was stoned to death, in August 2014, in the northern city of Mosul after one Sunni Islamic court sentenced him to die for the crime of adultery.[88]
Nigeria[edit]
Since the sharia legal system was introduced in the predominantly Muslim north of Nigeria in 2000, more than a dozen Nigerian Muslims have been sentenced to death by stoning for sexual offences ranging from adultery to homosexuality. However, none of these sentences has actually been carried out. They have either been thrown out on appeal, commuted to prison terms or left unenforced, in part as a result of pressure from human rights groups.[89][90][91][92]
Pakistan[edit]
Further information: Capital punishment in Pakistan
As part of Zia-ul-Haq's Islamization measures, stoning to death (rajm) at a public place was introduced into law via the 1979 Hudood Ordinances as punishment for adultery (zina) and rape (zina-bil-jabr) when committed by a married person.[93] However, stoning has never been officially utilized since the law came into effect and all judicial executions occur by hanging.[94] The first conviction and sentence of stoning (of Fehmida and Allah-Bakhsh) in September 1981 was overturned under national and international pressure. A conviction for adultery of Safia Bibi, a 13-year-old blind girl who alleged that she was raped by her employer and his son, was reversed and the conviction was set aside on appeal after bitter public criticism. Another conviction for adultery and sentence of stoning (of Shahida Parveen and Muhammad Sarwar) in early 1988 sparked outrage and led to a retrial and acquittal by the Federal Sharia Court. In this case the trial court took the view that notice of divorce by Shahida's former husband, Khushi Muhammad, should have been given to the Chairman of the local council, as stipulated under Section-7(3) of the Muslim Family Laws Ordinance, 1961. This section states that any man who divorces his wife must register it with the Union Council. Otherwise, the court concluded that the divorce stood invalidated and the couple became liable to conviction under the Adultery ordinance. In 2006, the ordinances providing for stoning in the case of adultery or rape were legislatively demoted from overriding status.[95]
Extrajudicial stonings in Pakistan have been known to happen in recent times. In March 2013, Pakistani soldier Anwar Din, stationed in Parachinar, was publicly stoned to death for allegedly having a love affair with a girl from a village in the country's north western Kurram Agency.[96] On 11 July 2013, Arifa Bibi, a young mother of two, was sentenced by a tribal court in Dera Ghazi Khan District, in Punjab, to be stoned to death for possessing a cell phone. Members of her family were ordered to execute her sentence and her body was buried in the desert far away from her village.[2][97]
In February 2014, a couple in a remote area of Baluchistan province was stoned to death after being accused of an adulterous relationship.[98] On 27 May 2014, Farzana Parveen, a 25-year-old married woman who was three months pregnant, was killed by being attacked with batons and bricks by nearly 20 members of her family outside the high court of Lahore in front of "a crowd of onlookers" according to a statement by a police investigator. The assailants, who allegedly included her father and brothers, attacked Farzana and her husband Mohammad Iqbal with batons and bricks. Her father Mohammad Azeem, who was arrested for murder, reportedly called the murder an "honor killing" and said "I killed my daughter as she had insulted all of our family by marrying a man without our consent."[99] The man whose second wife Farzana had become, Iqbal, told a news agency that he had strangled his previous wife in order to marry Farzana, and police said that he had been released for killing his first wife because a "compromise" had been reached with his family.[100]
Saudi Arabia[edit]
Further information: Capital punishment in Saudi Arabia
Legal stoning sentences have been reported in Saudi Arabia.[101][102] There were four cases of execution by stoning reported between 1981 and 1992.[103]
Sudan[edit]
In May 2012, a Sudanese court convicted Intisar Sharif Abdallah of adultery and sentenced her to death; the charges were appealed and dropped two months later.[104] In July 2012, a criminal court in Khartoum, Sudan, sentenced 23-year-old Layla Ibrahim Issa Jumul to death by stoning for adultery.[105] Amnesty International reported that she was denied legal counsel during the trial and was convicted only on the basis of her confession. The organization designated her a prisoner of conscience, "held in detention solely for consensual sexual relations", and lobbied for her release.[104] In September, Article 126 of the 1991 Sudan Criminal Law, which provided for death by stoning for apostasy, was amended to provide for death by hanging.[106]
Somalia[edit]
In October 2008, a girl, Aisha Ibrahim Duhulow, was buried up to her neck at a Somalian football stadium, then stoned to death in front of more than 1,000 people. The stoning occurred after she had allegedly pleaded guilty to adultery in a sharia court in Kismayo, a city that was controlled by Islamist insurgents. According to the insurgents she had stated that she wanted sharia law to apply.[107] However, other sources state that the victim had been crying, had begged for mercy and had to be forced into the hole before being buried up to her neck in the ground.[108] Amnesty International later learned that the girl was in fact 13 years old and had been arrested by al-Shabab militia after she had reported being gang-raped by three men.[109]
In December 2009, another instance of stoning was publicised after Mohamed Abukar Ibrahim was accused of adultery by the Hizbul Islam militant group.[110]
In September 2014, Somali al Shabaab militants stoned a woman to death, after she was declared guilty of adultery by an informal court.[111]
United Arab Emirates[edit]
Stoning is a legal form of judicial punishment in UAE. In 2006, an expatriate was sentenced to death by stoning for committing adultery.[112] Between 2009 and 2013, several people were sentenced to death by stoning.[113][114][115] In May 2014, an Asian housemaid was sentenced to death by stoning in Abu Dhabi.[116][117][118]
ISIL[edit]
Further information: Islamic State of Iraq and the Levant
Several adultery executions by stoning committed by IS have been reported in the autumn of 2014.[119][120][121] The Islamic State's magazine, Dabiq, documented the stoning of a woman in Raqqa as a punishment for adultery.[122]
In October 2014, IS released a video appearing to show a Syrian man stone his daughter to death for alleged adultery.[121][123]
no release
Many families from Aswan go to the island since there is a famous Botanical garden.
The left one is the one with the terrific jewelery that I posted here www.flickr.com/photos/21484776@N00/3299829438/ Pharaoh's Gold
'WOMEN, PERFUMES AND PRAYER': these three things, according to a famous hadith, 'were made worthy of love' to the Prophet; and this symbolism provides us with a concise doctrine of the outward reverberations of the love of the Inward.
Woman, synthesizing in her substance virgin nature, the sanctuary and spiritual company, is for man what is most lovable; in her highest aspect, she is the formal projection of merciful and infinite Inwardness in the outward; and in this regard she assumes a quasi-sacramental and liberating function.
As for 'perfumes,' they represent qualities or beauties that are formless, exactly in the same way as music; that is to say that side by side with the formal projection of Inwardness, there exists also a complementary formless projection, symbolized, not by visual or tangible qualities, but by auditory and olfactory ones; perfumes are silent music.
As for 'prayer’, the third element mentioned in the hadith, its function is precisely to lead from outward to Inward, and it both consecrates and transmutes the qualitative elements of the outward realm; from this it may be seen that the ternary comprised in the saying of Muhammad, far from being of an astonishing arbitrariness and a shocking worldliness (as is believed by those who have no idea either of Oriental symbolism in general or of the Islamic perspective in particular) provides on the contrary a doctrine which is entirely homogeneous, and which is founded, not on the moral or ascetical alternative, but on the metaphysical transparency of things.
The nature of the three elements of the ternary can be further delineated with the help of the notions -enumerated in the corresponding order- of 'beauty; 'love' and 'sanctity': it is beauty and love that reflect the Inward in the outward world, and it is sanctity, or the sacred, which establishes the bridgein both directions -between the outward and inward planes.
All that is beautiful comes from the Beauty of God; says a hadith.
Moslems readily affirm the link between beauty and love and show little inclination to dissociate these two elements which for them are but the two faces of one and the same reality; whoever says beauty, says love, and conversely, whereas for Christians mystical love is almost exclusively associated with sacrifice, except in chivalric esoterism
and its prolongations.
The hadith just quoted really contains the whole doctrine of the earthly concomitances of the love of God, in conjunction with the following hadith: 'God is beautiful, and He loves beauty'; this is the doctrine of the metaphysical transparency of phenomena. This notion of beauty or harmony, with all the subtle rhythms and symmetries which it implies, has in Islam the widest possible significance: 'to God belong the most beautiful Names; says the Quran more than once, and the virtues are called 'beautiful things'. 'Women and perfumes': spiritually speaking these are forms and qualities, that is to say, they are truths that are both dilating and fruitful, and they are also the virtues which these truths exhale and which correspond to them within us.
'Everything on earth is accursed except the remembrance of God’, said the Prophet, a saying which must be interpreted not only from the standpoint of abstraction but also from that of analogy; that is to say, the remembrance of God is not only an inwardness free from images and flavours, but also a perception of the Divine in the symbols (ayat) of the world. To put it another way: things are accursed (or perishable) in so far as they are purely outward and externalizing, but not in so far as they actualize the remembrance of God and manifest the archetypes contained in the Inward and Divine Reality.
And everything in the world that surrounds us which gives rise to a concomitance of our love of God or of our choice of the 'inward dimension; is at the same time a concomitance of the love which God shows towards us, or a message of hope from the 'Kingdom of Heaven which is within you’.
These considerations (or even simply the notion of the 'love of God’) lead us to a related question, that of the Divine Person in relation to our capacity for love: what, it may be asked, is the meaning of the masculine character attributed to God by the Scriptures, and how can man (the male) accord all his love, naturally centered on woman, on a Divine Person who seems to exclude femininity?
The answer to this is that the masculine character of God in Semitic monotheism signifies, not that the Divine Perfection could possibly exclude the feminine perfections (which is unthinkable), but simply that God is totality and not part, and this totality has its image, precisely, in the human male, whence his priority with regard to woman (a priority which in other respects is either relative or nonexistent).
It is indeed important to understand that the male is not totality in the same way that God is, and likewise that woman is not 'part' in an absolute manner, for each sex, being equally human, shares in the nature of the other.
If each of the sexes constituted a pole, God could neither be masculine nor feminine, for it would be an error of language to reduce God to one of two reciprocally complementary poles; but if, on the contrary, each sex represents a perfection, God cannot but possess the characteristics of both – active perfection, however, always having priority over passive perfection.
Whether one likes it or not, in Christianity the Blessed Virgin assumes the function of the feminine aspect of the Divinity, at least in practice, and in spite of every theological precaution; however, this observation, far from being a cause of reproach in the eyes of the writer, has on the contrary for him the most positive meanings.
In Islam it is sometimes said that man has a feminine character in relation to God; but from another point of view, the doctrine of the Divine Names implies that the Divinity possesses all conceivable qualities, and if we see in the perfect woman certain qualities which are proper to her, she cannot have them except in so far as they are a reverberation of the corresponding Divine Qualities ...
(Frithjof Schuon: Dimensions of Islam - Woman and lnteriorization)
Nilai Seorang Manusia
Hadith :
Rasulullah s.a.w bersabda, maksudnya:
“Sesungguhnya Allah S.W.T tidak memandang kepada rupa paras dan harta benda kamu tetapi Allah hanya memandang kepada niat hati dan amalan-amalan kamu.”
Riwayat Muslim
Maksud Hadith : "Tidak ada daripada binatang yang mempunyai perut lalu kamu memberinya sesuap makanan maka balasan pahala sedekah keatas kamu"
Yashica Mat 124G
Yashinon 80mm ƒ/3.5
Pasir Panjang, Kuala Terengganu, MY.
Which Religion is the ONLY true one?
Because there are so many different religions all with conflicting beliefs, many people find it confusing and difficult to decide which one they should follow.
Would a God really want to make it difficult for us to find the truth? Surely the truth has to be available for all humankind - - - for the simple and humble, as well as the clever, the intellectual and the theologian? So, it makes perfect sense to conclude that it must be possible to discern the truth through simple logic.
Firstly, it is easy to see that God has made his existence clear, through reason and logic to those who are open-minded and genuinely desire to seek the truth. [The evidence for the existence of a single creator God, is overwhelming. i.e. an intelligent, single, first cause, itself uncaused, and not subject to the laws of nature (Supernatural), can be demonstrated to the satisfaction of any truly, open-minded person through simple logic and science… for example, the laws of: Cause and Effect, Biogenesis, Thermodynamics, Information Theory and Intelligent Design... all point to a creator.]
Thus monotheism - - belief in one supernatural, eternal, creator God is easy to deduce by those who are open-minded and really wish to seek the truth.
See: (Atheism revealed as false - why God MUST exist:
www.flickr.com/photos/truth-in-science/24321857975
AND
The real theory of everything...
www.flickr.com/photos/truth-in-science/34295660211
Once we have used reason and logic to establish that the Creator God can only be: one, supernatural and eternal, we know that all non-monotheistic religions are automatically ruled out as intrinsically untrue.
Of course, polytheistic or pagan religions may have some teachings which appear good, but it is obvious that they are all based on a false premise.
The true religion has to profess belief in only one, supernatural God and Creator.
We are left with only three major world religions that are strictly monotheistic.
They are: Judaism, Christianity and Islam.
So the true religion has to be one of these three.
It is a fact that these three religions have many important doctrines which conflict with each other, for example; Christians and Jews believe in monogamous marriage, while Muslims believe in polygamy.
Christians believe that Jesus Christ is the Messiah, while Judaism rejects Jesus and teaches that the messiah is still to come.
Likewise, although Muslims believe that Jesus was a prophet and a messiah, they reject many of His teachings, including His teachings on marriage, divorce, Heaven, drinking wine, love of enemies etc. and, even more importantly, His Divinity and His Crucifixion.
Muslims believe that Muhammad was an authentic prophet while both Jews and Christians would refute that.
God is truth, so as these three religions disagree fundamentally with each other - - - - it is obvious that it is possible for only one of them to be completely true in all its doctrines. So how can we decide conclusively which of these three religions is the only true one?
By asking the following question - - - we know that the Creator of the universe (the first cause of everything) must be infinite (unlimited). So everything about God must be perfect, his love is perfect and without limit (all love existing in the world originated from God), so too is his justice (his justice cannot be cheated).
Therefore if God is infinitely and perfectly just, and we have all offended his infinite majesty by sin, how can anyone hope to be saved?
Only because God is also infinitely merciful and loving.
But here we have an apparent contradiction, perfect justice demands that the full price is paid for every sin, whereas perfect mercy and love demand extreme leniency. - - -
HERE IS THE QUESTION: - - -
How can God overcome the apparent contradiction between His perfect justice and perfect mercy?
To clarify ... How can God (who cannot deceive, nor be deceived) satisfy his infinite justice, which demands a price equal to the *offence, yet at the same time enable us to be saved through his infinite, unfathomable, mercy and love?
*[the seriousness of an offence can be judged to be commensurate with the status of the person offended against. In the army, if a private were to insult a fellow private it would not be considered very serious, but if a private were to insult or disobey an officer this would be much more serious and the seriousness would increase the higher the rank of the officer. A sin against a perfect and infinite God (our Creator) is of the ultimate seriousness. Therefore perfect justice demands infinite reparation for an offence against God].
Christianity is absolutely unique. It is the only religion that has a satisfactory answer to this question. And this question is crucial to salvation. Put the same question to the followers of any other religion and they will be unable to give you a credible answer.
THE AMAZING ANSWER - - - Jesus Christ said “I am the way the truth and the life” and “no one can come to the Father except through Me.” Jesus backed up His claim by suffering an agonising death on the Cross for the salvation of all humanity.
Why?
Atonement.
Animal sacrifice, as practiced in the Old Testament, was an imperfect, forerunner to the prophesied, perfect sacrifice.
Only God, Himself, in His infinite mercy, was able to provide an acceptable ‘scapegoat’ to fully satisfy perfect, divine justice. A pure sacrifice, both fully human and fully divine.
Jesus, although completely innocent of all sin Himself, suffered for the sins of all humankind.
He was crucified, as an atoning sacrifice, for the redemption of His enemies, as well as His friends. We are all sinners and have all offended the infinite goodness of god. No one deserves heaven entirely on their own merit.
Everyone is defiled by sin, and nothing defiled can ever enter heaven. An offence against the infinite goodness of an infinitely loving, but also an infinitely, just God, can only be redeemed by an infinitely, good sacrifice. So only a Divine sacrifice can satisfy the demands of infinite, Divine justice. only the sacrifice of the true, spiritual Messiah, Jesus Christ, the Son of the living God, incarnated as man (as prophesied in the Old Testament) is sufficient to save us all from the consequences of sin, to open the gates of heaven and restore eternal life to the whole human race.
This was even foreshadowed in the Old Testament (Book of Genesis), when God asked Abraham (as a test of his obedience) to sacrifice his only son Isaac on a pile of wood at Mount Moria. This Mount Moria is believed by some to be in the same place as Golgotha, the site of the sacrifice of God’s only Son on the wood of the Cross. God prevented Abraham from carrying out the sacrifice of his son , at the last minute, But, because of his steadfast obedience, Abraham became the symbolic, earthly father of all who follow God.
Because of the Incarnation and sacrifice of the Son of God, Jesus, God became the spiritual Father of all who follow Him.
The Cross of Jesus now represents the new tree of life, because it has restored the possibility of eternal life to the whole human race. Access to the original tree of life was removed from Adam and Eve and the rest of the human race because of original sin. The Cross of Jesus is a restoration of the tree of life. It promises eternal life to those who accept its saving message. The new fruit is the bread and wine of the holy Eucharist.
Only those whose garments have been ‘washed white by the Blood of the Lamb’ are fit to enter heaven. The debt of our sin has been paid by Jesus - and His saving sacrifice is offered as an unsurpassed, loving and free gift to us all. We simply have to gratefully acknowledge and accept that gift in a spirit of humility and repentance.
By His supreme sacrifice, Jesus atoned for every sin ever committed, and thereby opened the gates of Heaven to the whole human race. Without His unique sacrifice, no one of any religion could ever enter Heaven. It matters not whether you are the most devout Muslim, Hindu, Jew, Buddhist or follower of any other faith, ultimately you will rely not on any of the rituals or customs of these various religions, but on the sacrifice of Jesus to enter heaven. All who enter heaven do so only with a passport provided by the merits of Jesus’ sacrifice. Without His sacrifice on the Cross you would never get there, whatever your religion. All other sacrifices or religious offerings, rituals etc. are as dirty rags before the Divine majesty of Almighty God, they cannot pay the price for sin that God's perfect justice demands.
This is the unavoidable truth, whether you like it or not.
Of course, we should all have free choice to follow any religion we choose, but once we know that it is only the sacrifice of Jesus that can make us fit to enter heaven and eternal life, we will surely wish to love and follow Him. It would be foolishness indeed for us to choose to follow any religion which refuses to acknowledge this, but would rather pretend that we can redeem ourselves by following its manmade doctrines and rituals.
Death entered the world through the sin of disobedience of one woman and one man (Adam and Eve), but sin was pardoned and eternal life restored through the obedience of one woman (Mary) and the death of one man (Jesus).
The ancient Hebrews used the blood sacrifice of an animal as a symbolic scapegoat to bear the punishment for their sins. The old animal sacrifices of atonement ended with the destruction of the temple. Animal sacrifice was simply a precursor to the only acceptable sacrifice of the true Messiah, Jesus. They were intended to show the necessity of atonement, repentance alone is not sufficient. Atonement for sin is essential. There is no atonement for sin in present day Judaism or in Islam.
Jesus, the spotless Lamb of God, (true man and true God) became the real scapegoat who bore the punishment (by His Crucifixion) for the sins of the whole world. His death on the Cross was a perfect, holy, once and for all sacrifice, sufficient to atone for every sin ever committed. It is re-enacted in remembrance, with bread and wine, every day, by Christian priests all over the world. It is known as the Holy Eucharist which is part of the Holy Sacrifice of the Mass. God is reminded at every Mass that Christians trust in the perfect atonement made by Jesus.
Only God Himself could pay the enormous price that God's perfect justice demands for sin, but as it is man who is responsible for sin, in true justice, it is man who should pay the price. Therefore only someone who is both God and man (God made man) would be able to pay the price for sin. So the only possibility of salvation for humankind had to be provided by God Himself, and that is exactly what He did. That is why Jesus has to be God incarnated as man. Those who deny that Jesus is God, or deny the Crucifixion of Jesus, have fallen for the lies of Satan, his false prophets and false religions and, sadly, they deny the only possibility of salvation.
Abraham (the representative, earthly father of all followers of God) showed he was willing, when asked by God, to sacrifice his only son Isaac to God, as reparation for sin (it didn’t happen, because God stopped it at the last moment). And God, our heavenly Father, (who cannot be outdone in love or generosity) offered His only Son (Jesus) as a sacrifice for our sin.
Prophesies from the Old Testament.
Isaiah 53 New International Version (NIV)
1. Who has believed our message
and to whom has the arm of the Lord been revealed?
2. He grew up before him like a tender shoot,
and like a root out of dry ground.
He had no beauty or majesty to attract us to him,
nothing in his appearance that we should desire him.
3. He was despised and rejected by mankind,
a man of suffering, and familiar with pain.
Like one from whom people hide their faces
he was despised, and we held him in low esteem.
4. Surely he took up our pain
and bore our suffering,
yet we considered him punished by God,
stricken by him, and afflicted.
5. But he was pierced for our transgressions,
he was crushed for our iniquities;
the punishment that brought us peace was on him,
and by his wounds we are healed.
6. We all, like sheep, have gone astray,
each of us has turned to our own way;
and the Lord has laid on him
the iniquity of us all.
7. He was oppressed and afflicted,
yet he did not open his mouth;
he was led like a lamb to the slaughter,
and as a sheep before its shearers is silent,
so he did not open his mouth.
8. By oppression and judgment he was taken away.
Yet who of his generation protested?
For he was cut off from the land of the living;
for the transgression of my people he was punished.
9. He was assigned a grave with the wicked,
and with the rich in his death,
though he had done no violence,
nor was any deceit in his mouth.
10. Yet it was the Lord’s will to crush him and cause him to suffer,
and though the Lord makes his life an offering for sin,
he will see his offspring and prolong his days,
and the will of the Lord will prosper in his hand.
11. After he has suffered,
he will see the light of life and be satisfied;
by his knowledge my righteous servant will justify many,
and he will bear their iniquities.
12. Therefore I will give him a portion among the great,
and he will divide the spoils with the strong,
because he poured out his life unto death,
and was numbered with the transgressors.
For he bore the sin of many,
and made intercession for the transgressors.
Isaiah 53 New International Version (NIV)
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Psalm 22 New King James Version (NKJV)
The Suffering, Praise, and Posterity of the Messiah
22 My God, My God, why have You forsaken Me?
Why are You so far from helping Me,
And from the words of My groaning?
2 O My God, I cry in the daytime, but You do not hear;
And in the night season, and am not silent.
3 But You are holy,
Enthroned in the praises of Israel.
4 Our fathers trusted in You;
They trusted, and You delivered them.
5 They cried to You, and were delivered;
They trusted in You, and were not ashamed.
6 But I am a worm, and no man;
A reproach of men, and despised by the people.
7 All those who see Me ridicule Me;
They shoot out the lip, they shake the head, saying,
8 “He trusted[b] in the Lord, let Him rescue Him;
Let Him deliver Him, since He delights in Him!”
9 But You are He who took Me out of the womb;
You made Me trust while on My mother’s breasts.
10 I was cast upon You from birth.
From My mother’s womb
You have been My God.
11 Be not far from Me,
For trouble is near;
For there is none to help.
12 Many bulls have surrounded Me;
Strong bulls of Bashan have encircled Me.
13 They gape at Me with their mouths,
Like a raging and roaring lion.
14 I am poured out like water,
And all My bones are out of joint;
My heart is like wax;
It has melted within Me.
15 My strength is dried up like a potsherd,
And My tongue clings to My jaws;
You have brought Me to the dust of death.
16 For dogs have surrounded Me;
The congregation of the wicked has enclosed Me.
They pierced[c] My hands and My feet;
17 I can count all My bones.
They look and stare at Me.
18 They divide My garments among them,
And for My clothing they cast lots.
19 But You, O Lord, do not be far from Me;
O My Strength, hasten to help Me!
20 Deliver Me from the sword,
My precious life from the power of the dog.
21 Save Me from the lion’s mouth
And from the horns of the wild oxen!
You have answered Me.
22 I will declare Your name to My brethren;
In the midst of the assembly I will praise You.
23 You who fear the Lord, praise Him!
All you descendants of Jacob, glorify Him,
And fear Him, all you offspring of Israel!
24 For He has not despised nor abhorred the affliction of the afflicted;
Nor has He hidden His face from Him;
But when He cried to Him, He heard.
25 My praise shall be of You in the great assembly;
I will pay My vows before those who fear Him.
26 The poor shall eat and be satisfied;
Those who seek Him will praise the Lord.
Let your heart live forever!
27 All the ends of the world
Shall remember and turn to the Lord,
And all the families of the nations
Shall worship before You.[d]
28 For the kingdom is the Lord’s,
And He rules over the nations.
29 All the prosperous of the earth
Shall eat and worship;
All those who go down to the dust
Shall bow before Him,
Even he who cannot keep himself alive.
30 A posterity shall serve Him.
It will be recounted of the Lord to the next generation,
31 They will come and declare His righteousness to a people who will be born,
That He has done this.
Psalm 22 New King James Version (NKJV)
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Babylonian Talmud: "The Messiah --what is his name?...The Rabbis say, The Leper Scholar, as it is said, `surely he has borne our griefs and carried our sorrows: yet we did esteem him a leper, smitten of God and afflicted...'" (Sanhedrin 98b)
Midrash Ruth Rabbah: "Another explanation (of Ruth ii.14): -- He is speaking of king Messiah; `Come hither,' draw near to the throne; `and eat of the bread,' that is, the bread of the kingdom; `and dip thy morsel in the vinegar,' this refers to his chastisements, as it is said, `But he was wounded for our transgressions, bruised for our iniquities'"
Targum Jonathan: "Behold my servant Messiah shall prosper; he shall be high and increase and be exceedingly strong..."
Zohar: "`He was wounded for our transgressions,' etc....There is in the Garden of Eden a palace called the Palace of the Sons of Sickness; this palace the Messiah then enters, and summons every sickness, every pain, and every chastisement of Israel; they all come and rest upon him. And were it not that he had thus lightened them off Israel and taken them upon himself, there had been no man able to bear Israel's chastisements for the transgression of the law: and this is that which is written, `Surely our sicknesses he hath carried.'"
Rabbi Moses Maimonides: "What is the manner of Messiah's advent....there shall rise up one of whom none have known before, and signs and wonders which they shall see performed by him will be the proofs of his true origin; for the Almighty, where he declares to us his mind upon this matter, says, `Behold a man whose name is the Branch, and he shall branch forth out of his place' (Zech. 6:12). And Isaiah speaks similarly of the time when he shall appear, without father or mother or family being known, He came up as a sucker before him, and as a root out of dry earth, etc....in the words of Isaiah, when describing the manner in which kings will harken to him, At him kings will shut their mouth; for that which had not been told them have they seen, and that which they had not heard they have perceived." (From the Letter to the South (Yemen), quoted in The Fifty-third Chapter of Isaiah According to the Jewish Interpreters, Ktav Publishing House, 1969, Volume 2, pages 374-5)
Rabbi Mosheh Kohen Ibn Crispin: This rabbi described those who interpret Isaiah 53 as referring to Israel as those: "having forsaken the knowledge of our Teachers, and inclined after the `stubbornness of their own hearts,' and of their own opinion, I am pleased to interpret it, in accordance with the teaching of our Rabbis, of the King Messiah....This prophecy was delivered by Isaiah at the divine command for the purpose of making known to us something about the nature of the future Messiah, who is to come and deliver Israel, and his life from the day when he arrives at discretion until his advent as a redeemer, in order that if anyone should arise claiming to be himself the Messiah, we may reflect, and look to see whether we can observe in him any resemblance to the traits described here; if there is any such resemblance, then we may believe that he is the Messiah our righteousness; but if not, we cannot do so." (From his commentary on Isaiah, quoted in The Fifty-third Chapter of Isaiah According to the Jewish Interpreters, Ktav Publishing House, 1969, Volume 2, pages 99-114.)
Why the Isaiah 53 prophesy cannot refer to Israel.
Why Isaiah 53 cannot refer to the nation of Israel, or anyone else, but must be the Messiah
1. The servant of Isaiah 53 is an innocent and guiltless sufferer. Israel is never described as sinless. Isaiah 1:4 says of the nation: "Alas sinful nation, a people laden with iniquity. A brood of evildoers, children who are corrupters!" He then goes on in the same chapter to characterize Judah as Sodom, Jerusalem as a harlot, and the people as those whose hands are stained with blood (verses 10, 15, and 21). What a far cry from the innocent and guiltless sufferer of Isaiah 53 who had "done no violence, nor was any deceit in his mouth!"
2. The prophet said: "It pleased the LORD to bruise him." Has the awful treatment of the Jewish people (so contrary, by the way, to the teaching of Jesus to love everyone) really been God's pleasure, as is said of the suffering of the servant in Isaiah 53:10 ? If, as some rabbis contend, Isaiah 53 refers to the holocaust, can we really say of Israel's suffering during that horrible period, "It pleased the LORD to bruise him?" Yet it makes perfect sense to say that God was pleased to have Messiah suffer and die as our sin offering to provide us forgiveness and atonement.
3. The person mentioned in this passage suffers silently and willingly. Yet all people, even Israelites, complain when they suffer! Brave Jewish men and women fought in resistance movements against Hitler. Remember the Vilna Ghetto Uprising? Remember the Jewish men who fought on the side of the allies? Can we really say Jewish suffering during the holocaust and during the preceding centuries was done silently and willingly?
4. The figure described in Isaiah 53 suffers, dies, and rises again to atone for his people's sins. The Hebrew word used in Isaiah 53:10 for "sin-offering" is "asham," which is a technical term meaning "sin-offering." See how it is used in Leviticus chapters 5 and 6. Isaiah 53 describes a sinless and perfect sacrificial lamb who takes upon himself the sins of others so that they might be forgiven. Can anyone really claim that the terrible suffering of the Jewish people, however undeserved and unjust, atones for the sins of the world? Whoever Isaiah 53 speaks of, the figure described suffers and dies in order to provide a legal payment for sin so that others can be forgiven. This cannot be true of the Jewish people as a whole, or of any other mere human.
5. It is the prophet who is speaking in this passage. He says: "who has believed our message." The term "message" usually refers to the prophetic message, as it does in Jeremiah 49:14. Also, when we understand the Hebrew parallelism of verse 1, we see "Who has believed our message" as parallel to "to whom has the arm of the Lord been revealed." The "arm of the Lord" refers to God's powerful act of salvation. So the message of the speaker is the message of a prophet declaring what God has done to save his people.
6. The prophet speaking is Isaiah himself, who says the sufferer was punished for "the transgression of my people," according to verse 8. Who are the people of Isaiah? Israel. So the sufferer of Isaiah 53 suffered for Israel. So how could he be Israel?
7. The figure of Isaiah 53 dies and is buried according to verses 8 and 9. The people of Israel have never died as a whole. They have been out of the land on two occasions and have returned, but they have never ceased to be among the living. Yet Jesus died, was buried, and rose again.
8. If Isaiah 53 cannot refer to Israel, how about Isaiah himself? But Isaiah said he was a sinful man of unclean lips (Isaiah 6:5-7). And Isaiah did not die as an atonement for our sins. Could it have been Jeremiah? Jeremiah 11:19 does echo the words of Isaiah 53. Judah rejected and despised the prophet for telling them the truth. Leaders of Judah sought to kill Jeremiah, and so the prophet describes himself in these terms. But they were not able to kill the prophet. Certainly Jeremiah did not die to atone for the sins of his people. What of Moses? Could the prophet have been speaking of him? But Moses wasn't sinless either. Moses sinned and was forbidden from entering the promised land (Numbers 20:12). Moses indeed attempted to offer himself as a sacrifice in place of the nation, but God did not allow him to do so (Exodus 32:30-35). Moses, Isaiah, and Jeremiah were all prophets who gave us a glimpse of what Messiah, the ultimate prophet, would be like, but none of them quite fit Isaiah 53.
So what can we conclude? Isaiah 53 cannot refer to the nation of Israel, nor to Isaiah, nor to Moses, nor another prophet. And if not to Moses, certainly not to any lesser man. Yet Messiah would be greater than Moses. As the rabbinic writing "Yalkut" said: "Who art thou, O great mountain? (Zech. iv.7) This refers to the King Messiah. And why does he call him`the great mountain?' because he is greater than the patriarchs, as it is said, `My servant shall be high, and lifted up, and lofty exceedingly' --he will be higher than Abraham...lifted up above Moses...loftier then the ministering angels..." (Quoted in The Fifty-third Chapter of Isaiah According to the Jewish Interpreters, Ktav Publishing House, 1969, Volume 2, page 9.)
Of whom does Isaiah speak? He speaks of the Messiah, as many ancient rabbis concluded. The second verse of Isaiah 53 makes it crystal clear. The figure grows up as "a young plant, and like a root out of dry ground." The shoot springing up is beyond reasonable doubt a reference to the Messiah, and, in fact, it is a common Messianic reference in Isaiah and elsewhere. The Davidic dynasty was to be cut down in judgement like a felled tree, but it was promised to Israel that a new sprout would shoot up from the stump. The Messiah was to be that sprout. Several Hebrew words were used to refer to this undeniably Messianic image. All the terms are related in meaning and connected in the Messianic texts where they were used. Isaiah 11, which virtually all rabbis agreed refers to the Messiah, used the words "shoot" (hoter) and branch (netser) to describe the Messianic King. Isaiah 11:10 called Messiah the "Root (shoresh) of Jesse," Jesse being David's father. Isaiah 53 described the suffering servant as a root (shoresh) from dry ground, using the very same metaphor and the very same word as Isaiah 11. We also see other terms used for the same concept, such as branch (tsemach) in Jeremiah 23:5, in Isaiah 4:2 and also in the startling prophecies of Zechariah 3:8 and 6:12.
Beyond doubt, Isaiah 52:13-53:12 refers to Messiah Jesus. He is the one highly exalted before whom kings shut their mouths. Messiah is the shoot who sprung up from the fallen Davidic dynasty. He became the King of Kings. He provided the ultimate atonement.
Isaiah 52:13 states that it would be the Messiah who will "sprinkle" many nations. What does that mean? What was Messiah's ministry to be toward the nations? The word translated "sprinkle" or sometimes "startle" is found several other places in the OT. The Hebrew word is found in Leviticus 4:6; 8:11; 14:7, and Numbers 8:7, 19:18-19. The references cited all pertain to priestly sprinklings of the blood of atonement, the anointing oil of consecration, and the ceremonial water used to cleanse the unclean. Is Isaiah 52:13 telling us that the Messiah will act as a priest who applies atonement, anoints to consecrate, sprinkles to make clean? (This vision of the Messiah as both priest and king is also found in Zechariah 6:12-13). But, priests were to come from the tribe of Levi and Kings from the tribe of Judah! What kind of priest is he? David told us Messiah would be a priest of the order of Melchizedek (see Psalm 110 and Hebrews chapters 7-9).
Isaiah 53 must be understood as referring to the coming Davidic King, the Messiah. King Messiah was prophesied to suffer and die to pay for our sins and then rise again. He would serve as a priest to the nations of the world and apply the blood of atonement to cleanse those who believe. There is one alone who this can refer to, Jesus, whom millions refer to as Christ, which is from the Greek word for Messiah. Those who confess him are his children, his promised offspring, the spoils of his victory. According to the testimony of the Jewish Apostles, Jesus died for our sins, rose again, ascended to the right hand of God, and he now serves as our great High Priest who cleanses us of sin and our King. Jesus rules over his people and is in the process of conquering the Gentiles. The first century Jewish disciples were willing to die rather than deny they had seen the risen Messiah. Only if one has presupposed Jesus cannot have been the Messiah can one deny that which is obvious. Israel's greatest son, Jesus, is the one Isaiah foresaw.
(c) 1997 Fred Klett
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The many paths to God lie.
‘There are many paths to God‘ has become a politically, correct catchphrase, used by the liberal establishment to imply that all religions and beliefs are equally worthy.
Of course, you don’t need a degree in common sense to work out that this is illogical.
Everybody is aware that even the major religions disagree on many important issues. Therefore, simple logic dictates that they cannot all be right. Where they all disagree on a particular belief (if any are right) it can only be ONE that is right.
It is obvious then that all those religions that are wrong in any belief cannot be equal in merit, or equal as a path to God, as the one that is wholly right. So to insist they are all equally worthy is to be unjustly biased against the one that is true.
Error should never be given equality with truth.
Therefore it is inexcusable that our society should not to make every effort to discern, and then to officially recognise the truth in this matter.
For anyone to contend that ERROR should ever be entitled to equal endorsement and support by the state as TRUTH is unjust, prejudiced, morally reprehensible and downright stupid.
Western civilisation was founded and built on the commendable notion that truth really matters and should be encouraged and supported.
For centuries, it was accepted and agreed by the most learned persons and rulers, that the beliefs of Christianity best represent spiritual truth. Whilst also providing superlative spiritual and social benefits for citizens and society. And therefore it was agreed that Christianity should be entitled to official recognition and special support by society and the state. The traditions, heritage, laws and culture of Christendom were founded on this generally, accepted precept.
It is not hard to understand why?
Christianity really is special.
Jesus Christ taught love, peace and forgiveness.
Jesus is the role model for Christians. Although they are not always completely successful, the teaching and example of Jesus Christ are what every genuine Christian aspires to. Those things are eminently conducive to the moral, spiritual and material good of society. They are the fundamentals of Christianity and a Christian society. We hear a lot today about religious fundamentalism being something bad, but in the case of Christianity the opposite has to be true. The more fundamental a Christian seeks to be, the more like (the Christian role model) Jesus they hope to become.
In a nutshell Jesus taught - love God above all and love your neighbour as yourself. and seek to advance the welfare of all, materially and spiritually - be humble, not proud or envious, be prepared to serve others, not lord it over them - love and forgive even your enemies and do not seek revenge or bear grudges.
Saint Augustine.
“Let those who say that the teachings of Christ are harmful to the State find armies with soldiers who live up to the standards of the teachings of Jesus. Let them provide governors, husbands and wives, parents and children, masters and servants, kings, judges, taxpayers and tax collectors who can compare to those who take Christian teachings to heart. Then let them dare to say that such teaching is contrary to the welfare of the State! Indeed, under no circumstances can they fail to realize that this teaching is the greatest safeguard of the State when faithfully observed.” (“Epis. 138 ad Marcellinum,” in Opera Omnia, vol. 2, in J.P. Migne, Patrologia Latina, col. 532.)
A major problem today is that the term 'religion' is cynically used by secularists rather than 'religions'. The effect is to lump all religions together and stereotype them as though they are a single entity. Which means if one religion is perceived in some way as not conducive to the public good, people are led to believe that all religions are a problem - that 'religion' is a problem per se. This sort of stereotyping would be unlikely to be tolerated in any other field. But it suits the aims of militant atheists and the liberal, secular, politically correct agenda.
There is no question that the twentieth century was the bloodiest century in the history of the world. It was in this century that the major nations of Christendom began to abandon Christian beliefs, principles and heritage. And, in the misguided name of progress, began to embrace a variety of pagan, atheistic, materialist, Darwinian, Marxist and socialist ideologies. As a result we were subjected to 2 world wars, numerous other wars, including the Spanish civil war, and an horrendous, mass murder as a result of the German nation adopting the national, socialist policies of a crazed, Darwinian inspired, anti-Christian, pagan occultist named Hitler. An even greater, mass slaughter was carried out by atheistic, socialist revolutionaries in pursuit of their proposed ‘paradise on earth‘. The historical record of the twentieth century is absolutely horrendous, the atheistic, Marxist, socialist regimes of; Lenin, Stalin, Mao and Pol Pot were together responsible for the brutal slaughter of an estimated thirty six million people. In addition, we have seen millions of war deaths, countless murders carried out by other, atheistic, socialist regimes and various other tyrannies, and millions of unborn babies callously slaughtered in state approved and funded, abortion mills.
We hear a lot today about equality, which sounds admirable. And true equality certainly is admirable and a God-given right. However, false equality is not admirable, it can be discriminatory against truth, goodness and, if enforced by the state, can result in an evil tyranny. Error should never be equated with truth and evil should never be equated with good.
So what is true equality?
Every human person is of equal value and should be equally respected and cared for, regardless of gender, colour, race, disability, wealth, influence, intelligence or power. That is true equality.
What is false equality?
False equality is the idea that everything any human person does or believes, is equally valid. The idea that all lifestyles, beliefs, traditions or cultures (that are not against whatever the state decides should be legal) are equally valid and worthy of equal respect.
In post Christian, secular society, while it is demanded by supporters of the liberal establishment that all religions, beliefs and lifestyles should be treated by the state as equally worthy, with no preference or special status given to any. In practice, we can see this is completely ignored in one respect, because there is an exception, inasmuch as it is now the beliefs of 'atheism' that actually receive special recognition and status in most, Western nations. This is evident in the state approved and funded, promotion and teaching of the (unscientific) naturalistic beliefs of Darwinian evolution and spontaneous generation of life, as though they are ‘scientific truths’ (they are treated as sacrosanct - with no alternative, scientific views or contrary evidence, permitted in any state funded or approved, educational curriculum).
The modern, secular state's 'enforced' equality demands that all beliefs etc. are treated as equally worthy, regardless of truth or merit. But, in practice, the liberal mind-set is that all beliefs/religions are inferior to the atheist/secularist ideology, which is perceived as the pinnacle of rationality and arbiter of 'scientific truth' which benevolently deigns to grant (a false) equality to every inferior, belief system. And religions should all be grateful that the secular state grants them equality with each other.
All religions and religious beliefs are thus lumped together as
being equal (the crazy with the not so crazy - the logical with the illogical - the true with the patently false) with no intelligent, or logical discernment permitted.
And so we are led to believe by a secular state (which doesn't recognise God) that there are:
‘Many paths to God’ -That all religions and beliefs are equally valid.
But are they?
Anyone who agrees with this automatically rejects the claims of Jesus Christ, who stated; “I am the way, the truth and the life” and “no one can come to the Father except through Me.”
Uniquely, Jesus backed up his claim by suffering an agonising death on the cross as a sacrifice for the salvation of all humanity. The words of Jesus means you cannot be a Christian if you claim or believe there are many paths to God, or that there is any path to God other than through Jesus Christ.
The fact is that Jesus (although completely innocent of all sin himself) suffered for the sins of all humankind, He was crucified for the redemption of His enemies as well as His friends. We are all sinners and have all offended the infinite goodness of God, no one (not even a saint) deserves heaven entirely on their own merit. Everyone is defiled by sin, and nothing defiled can enter heaven. An offence against the infinite goodness of an infinitely loving, but also an infinitely, just God can only be redeemed by an infinitely, good sacrifice. So only a divine sacrifice can pay the price justice demands for our sins.
Only the sacrifice of the true, spiritual messiah, Jesus Christ, the son of the living God, incarnated as man, is sufficient to save us all from the consequences of sin, open the gates of heaven and restore eternal life to the whole human race.
Only those whose garments have been ‘washed white by the blood of the lamb’ are fit to enter heaven.
The debt for our sin has been paid by Jesus and His saving sacrifice is offered as an unsurpassed, loving and free gift to us all. We simply have to gratefully acknowledge and accept that gift in a spirit of humility and repentance.
Jesus requested that a remembrance of his sacrifice should be celebrated (the Eucharist). This unites us with Him and His sacrifice, and is the only sacrificial ceremony for sin which is truly acceptable to God. All other sacrifices devised and offered by humans are as ‘dirty rags’ before the divine majesty of the almighty creator.
Only the sacrifice of the true messiah, God made man
(as prophesied by Isaiah in the old testament), is acceptable to God.
By his supreme sacrifice Jesus paid the price for every sin ever committed, and thereby opened the gates of heaven to the whole human race.
Without His sacrifice, no one of any religion could ever enter heaven.
It matters not whether you are the most devout Muslim, Hindu, Jew, Buddhist or person of any other faith, ultimately you will rely, not on any rituals and customs of these various religions, but on the sacrifice of Jesus to enter heaven.
All who enter heaven and eternal life do so only with a passport provided by Jesus, without His sacrifice you would never get there.
This is the truth whether you like it or not.
Dr James Tour - 'The Origin of Life' - Abiogenesis decisively refuted.
youtu.be/B1E4QMn2mxk
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