Marrying the Wives of Adopted Sons

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Marrying the Wives of Adopted Sons

Unread postby feelgud on Mon Jan 15, 2007 8:25 am

In one of his articles,1 Mr Jochen Katz has pointed out a contradiction in 33:37 and 33:4-5. Explaining the contradiction in these verses, he writes:

It is important that Muslims can marry the divorced wives of adopted sons (33:37), yet it is forbidden to adopt sons (33:4-5).

The verses, which Mr Katz has interpreted as prohibition of adopting children are worded in the Qur’an as follows:

God has not made for any man two hearts in his body: nor has He made your wives whom you pledge to be like your mothers, your real mothers; nor has He made your adopted sons, your real sons. These are only the utterances of your mouths. God declares the Truth, and He guides to the right Way. Call them by their fathers’ names; that is more just, according to God. However, if you do not know their fathers, then call them your brothers in faith, or those under your care. There is no blame upon you for the unintentional mistakes that you make, but only in things that you do with the intention of your hearts: and, indeed, Allah is Most Forgiving, Most Merciful. (33:4-5)

Explaining the implication of the Qur’anic directive (related to adoption) mentioned in the foregoing verses, I had written in one of my earlier responses to a related question2:

Adoption of a child, if seen in the modern connotation, generally implies that a child not only be given a home and the love and affection that he may, unfortunately, lack due to the absence of his home and family, but also be given the adopting family’s name and, subsequently, the complete legal status of a real child of that family.

Islam does not prohibit adoption. However, the Islamic concept of adoption is somewhat different from that of the modern concept. The Qur’an has clearly directed the Muslims to maintain for their adopted children the names of their real fathers and if their real fathers are not known, then they should be considered and called brethren in faith or the adopted children of the person concerned (33:5).

This directive clearly implies that adoption of a child per se is not only allowed in Islam but the Prophet’s example has patronized it as a great social service and a humane act. The directive regarding naming the child after his real father is obviously to avoid all kinds of psychological, social and emotional trauma for the child at a later stage in life.

It should, however, be kept in mind that the adopted child – who, in affect, lacks any real relationship with the adopted parents – is not a natural inheritor for his surrogate parents and vice versa. The surrogate parents may will – to any extent – in his favour. Nevertheless, in the absence of such a will, the adopted child shall not be included in the inheritors of the deceased.

As should be clear from the foregoing explanation, Islam does not prohibit ‘adoption’, as Mr Katz has interpreted from the foregoing verses. However, the Qur’anic concept of adoption is quite different from the modern concept of adoption. According to the modern concept, ‘adoption’ is, in fact, a legal change of status for the child, whereas, according to the Islamic concept, ‘adoption’ does not entail any legal or socio-moral obligations for the adopting parent. On the contrary, according to the Islamic concept, ‘adoption’ is only supporting and taking care of a child, as if it were one’s own child. In fact, it is only the natural extension of this lack of legal and socio-moral status that ‘adoption’ is granted by Islam, and marriage between a person and the wife of his adopted son is not prohibited in Islam.
The foregoing explanation should adequately answer the objection raised by Mr Katz.


Moiz Amjad
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Re: Marrying the Wives of Adopted Sons

Unread postby accountability on Mon Jan 15, 2007 10:21 pm

Posted by feelgud:
In fact, it is only the natural extension of this lack of legal and socio-moral status that ‘adoption’ is granted by Islam, and marriage between a person and the wife of his adopted son is not prohibited in Islam.
The foregoing explanation should adequately answer the objection raised by Mr Katz.
May I not agree with you, let me just understand. An orphan someone found on street, raised him as your son, Then he gets young and marries, somehow he divorces his wife (You know the context), and that someone marries his divorced wife. It is very baffling at the least.

Adaption or whatever name you may give it to it, it is in fact, embracing one anonymous child and then voluntrily taking responsibility for his upbringing, may include giving him the name, and family name. .......................................................................................................................... .
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Re: Marrying the Wives of Adopted Sons

Unread postby anajmi on Tue Jan 16, 2007 2:15 am

accty,

You don't have to marry your adopted sons wife. You can. A smart person like you should be able to understand the difference. There is no law, even in America, which prohibits you from marrying your adopted sons wife after she has been divorced.
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Re: Marrying the Wives of Adopted Sons

Unread postby anajmi on Tue Jan 16, 2007 2:15 am

Infact, in America, there is no law that prohibits you from marrying your real sons wife after she has been divorced!!
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Re: Marrying the Wives of Adopted Sons

Unread postby Average Bohra on Tue Jan 16, 2007 3:38 am

The law is the lowest common denominator and a low standard to set. Morality and decency are not regulated; one would hope that a religious book for all of man and time would rise above law, especially since it is a way of life and replaces secular law in Islamic countries.

Originally posted by anajmi:


You don't have to marry your adopted sons wife. You can. A smart person like you should be able to understand the difference.
Asinine; You don't have to commit pedophilia. You can. A not so smart person like you should be able to understand the difference.
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Re: Marrying the Wives of Adopted Sons

Unread postby feelgud on Tue Jan 16, 2007 11:43 am

Originally posted by accountability:
May I not agree with you, let me just understand. An orphan someone found on street, raised him as your son, Then he gets young and marries, somehow he divorces his wife (You know the context)......
accty.
yes,,we really need to know the context.
>

"And when thou saidst to him to whom Allah had shown favour and to whom thou hadst shown a favour: Keep thy wife to thyself and keep thy duty to Allah; and thou concealdest in thy heart what Allah would bring to light and thou feardst men, and Allah has a greater right that thou shouldst fear Him. So when Zaid dissolved her marriage-tie, We gave her to thee as a wife, so that there should be no difficulty for the believers about the wives of their adopted sons, when they have dissolved their marriage-tie. And Allah's command is ever performed." (Qur'an 33:37)

"Zaid was a freed man already, but from today he will be my son." Seeing this affection between Zaid and the Prophet, Zaid's father and uncle went back and Zaid remained with the Prophet (Hisham).

Zainab was the Holy Prophet's first cousin, being the daughter of his aunt, Umaimah, daughter of ‘Abd al-Muttalib. Zainab a full blooded Arab was intensely proud of her ancestry and exalted social status.

The Prophet wished to marry Zainab to Zaid who in spite of having been liberated by the Prophet and called his son, unfortunately still carried the stigma of slavery in the minds of some people. It was exactly this invidious distinction between ‘free’ and ‘slave’ which the Holy Prophet sought to remove by Zainab’s marriage with Zaid.

The marriage leveled to the ground of all class distinctions and divisions. It was a practical demonstration of Islam’s noble ideal.

The marriage was however, not a happy one. The marriage ended in failure not so much due to a difference in the social status of Zainab and Zaid as to the incompatibility of their dispositions and temperaments and also due to a feeling of inferiority from which Zaid suffered. Differences arose, and Zaid expressed a desire to the Holy Prophet of divorcing Zainab.

The news was grieving for the Prophet, for it was he who had insisted upon the marriage, and he therefore advised Zaid not to divorce her.

The failure of the marriage naturally grieved the Prophet but it also served as a very useful purpose. In pursuance of Divine command, the Prophet himself married Zainab, thus cutting at the very root of another obnoxious and deep seated Arab custom, that it was sacrilege to marry the wife of one’s adopted son. The custom of adoption was abolished and with it went also this foolish notion.

Thus Zainab’s marriage with Zaid served one very noble object and its failure another highly successful purpose.

According to one interpretation, it is to this circumstance that the words refer, "and thou feardest men, and Allah has a greater right that thou shouldst fear Him.” According to this interpretation it is also to the same matter that the words ‘"and thou concealdest in thy heart what Allah would bring to light” refer, for the Prophet did not like that the disagreements between Zainab and Zaid should become generally known. The Prophet’s injunction to Zaid not to divorce his wife is contained in unmistakable terms in the Holy Qur’an. But it was all in vain, and Zaid at last divorced Zainab.

According to another interpretation, however, the words ‘and thou concealdest in thy heart to thou shouldst fear Him, are a continuation of the advice which the Prophet gave to Zaid not to divorce Zainab. This interpretation suits the context even better than the first interpretation, for as we further on told in verse 39, the Prophets fear none but God. "Those who deliver the messages of Allah and fear Him, and fear none but Allah. And Allah is Sufficient to take account" (Qur'an 33:39)

After Zainab was divorced the Holy Prophet took her in marriage, that being the wish of the lady and her relatives before her marriage with Zaid, and the Prophet was, now that the marriage arranged by him proved unsuccessful, morally bound to accept their wishes. Moreover, the Qur’an had declared against an adopted son being regarded as if he were a real son, and now there was an opportunity where the Holy Prophet could by his own example deal a death-blow to that custom. The reason is plainly given in the second part of the verse: “We gave her to thee as a wife, so that there should be no difficulty for the believers about the wives of their adopted sons.”

The divorced woman is generally looked down upon in popular estimation, and this was a case in which a freed slave divorced a lady of high birth. By also taking such a divorced woman as his wife, the false notion that divorce degraded women was removed as well. Thus by this act, to which he was morally bound because the lady had been at first offered in marriage to him, he elevated the whole class of divorced women who would otherwise suffer life-long humiliation in society.

This simple story is made the basis of a mean attack on the Holy Prophet. It is stated that the Holy Prophet, having seen Zainab by chance through a half-open door, was fascinated by her beauty, and that Zaid, having come to know of this divorced her, and then she became the Prophet's wife. That Muir and Arnold, not to mention more prejudiced writers accept this, only shows how far religious prejudice may carry "criticism." It is admitted Zainab was the daughter of the Prophet's real aunt; it is admitted that she was one of the early believers in Islam who fled to Madinah; it is admitted that the Prophet himself had arranged the marriage between Zaid and Zainab; and finally it is admitted Zainab desired, as did also her brother, before she was married to Zaid, that she should be taken in marriage by the Holy Prophet. If he had any desire for self-gratification or if he had any passion for the lady, he would not have refused her when she was offered to him as a virgin. Refusal of her hand in the first instance, and take her in marriage when being divorced she was lowered in general estimation, shows conclusively that his motive in this marriage was anything but self-gratification.

The good and noble Rev. Bosworth Smith finds nothing in this marriage to cavil at. He says “It should be remembered, however, that most of Muhammad’s marriages may be explained, at least, as much by his pity for the forlorn condition of the persons concerned, as by other motives. They were almost all of them widows who were not remarkable for their beauty of their wealth, but quite the reverse. May not this fact, and his undoubted faithfulness to Khadija till her dying day, and till he himself was fifty years of age, give us additional ground to hope that calumny or misconception has been at work in the story of Zainab" (Muhammad and Muhammadanism)
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Re: Marrying the Wives of Adopted Sons

Unread postby accountability on Tue Jan 16, 2007 2:25 pm

They were almost all of them widows who were not remarkable for their beauty of their wealth, but quite the reverse.
Hazrat Khadija, Prophet(pbuh)'s first wife was a wealthy jewish lady. Hazrat Zainab was stated to be beautiful, Hazrat Aisha was a virgin, according to Sahai sitta, she was in her early teens. Maria coptic was a christian slave girl, presented to Prophet(pbuh) by egyptian ruler as a gift. Prophet had children from her. Actually Prophet(pbuh) did not marry another woman till the demise of Hazrat Khadija, In his last ten or so years, he married 12 times.

Beside, feelgud: what is the historical refrence of your earlier narrations.
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Re: Marrying the Wives of Adopted Sons

Unread postby Muslim First on Wed Jan 17, 2007 12:27 pm

.
Br. Feelgood
AS

Please give sources of your posting.

Thank you

Wasalaam
.
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Re: Marrying the Wives of Adopted Sons

Unread postby anajmi on Wed Jan 17, 2007 2:38 pm

Average Moron,

Asinine; You don't have to commit pedophilia. You can. A not so smart person like you should be able to understand the difference.
There is a law against pedophilia you moron.

You should seriously consider keeping your hole shut. You prove yourself to be an idiot every time you open it. But a moron like you probably doesn't understand the difference anyway.

What a waste of time!!
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Re: Marrying the Wives of Adopted Sons

Unread postby Average Bohra on Wed Jan 17, 2007 8:23 pm

Originally posted by anajmi:
There is a law against pedophilia
Wahabanajmi,

There is no law against pedophilia in Islam, so quit using secular law as a point of reference during your indefensible rhetoric regarding Islam.
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Re: Marrying the Wives of Adopted Sons

Unread postby feelgud on Thu Jan 18, 2007 6:36 am

Originally posted by Muslim First:
.
Br. Feelgood
AS

Please give sources of your posting.

Thank you

Wasalaam
.
salam

original text is taken from here,
http://www.guidedones.com/metapage/frq/Aishara.htm

for details from dr.Badawi on same ,plz check here:
http://www.islamonline.net/English/introducingislam/Prophet/ProphetWives/index.shtml

age of Aisha:
http://www.understanding-islam.com/related/text.asp?type=question&qid=375#_ftn1
and, http://www.islamonline.net/servlet/Satellite?cid=1123996016332&pagename=IslamOnline-English-AAbout_Islam/AskAboutIslamE/AskAboutIslamE

adoption:
http://www.understanding-islam.com/related/text.asp?type=question&qid=101
more,
http://www.themodernreligion.com/family/children_rights.htm#Adopting%20a%20Child%20to%20Rear%20and%20to%20Educate
----------

"And insult not those, whom they (non-Muslims) worship besides Allah, lest they insult Allah wrongfully, without knowledge. Thus we have made fair seeming to each people their own doings, then to their Lord is their return and He shall then inform them of all that they used to do." (Quran 6:208)
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Re: Marrying the Wives of Adopted Sons

Unread postby feelgud on Thu Jan 18, 2007 7:09 am

"almost''is used before "all" you can see it.
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Re: Marrying the Wives of Adopted Sons

Unread postby feelgud on Thu Jan 18, 2007 7:11 am

accty,

"almost''is used before "all" you can see it.
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Re: Marrying the Wives of Adopted Sons

Unread postby feelgud on Thu Jan 18, 2007 7:13 am

036.076
Let not their speech, then, grieve thee. Verily We know what they hide as well as what they disclose
031.023
But if any reject Faith, let not his rejection grieve thee: to Us is their return, and We shall tell them the truth of their deeds: for Allah knows well all that is in hearts.
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Re: Marrying the Wives of Adopted Sons

Unread postby feelgud on Thu Jan 18, 2007 7:30 am

mf,
Reverend Bosworth Smith in 'Muhammad and Muhammadanism,' London, 1874,
R. Bosworth Smith. 2004. Muhammad and Muhammadanism. Kessinger Publishing.

http://www.newcivilisation.com/index.php/main/newciv/current_issue/winter_05/full_article/70/0/P5/

wassalam
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Re: Marrying the Wives of Adopted Sons

Unread postby accountability on Thu Jan 18, 2007 1:13 pm

Feelgud: The refrence you quoted are not historical refrences, The author(s) of those article are not genuine historian.

A historical refrence may be from Al Baironi, or Ibne Khaldoon, even Tabari would pass.
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Re: Marrying the Wives of Adopted Sons

Unread postby feelgud on Thu Jan 18, 2007 1:34 pm

Accountability,

Will you plz quote some genuine historian to refute my claims.

I ll try to post some from Ibne Khaldoon,Tabari or Hisham if they are available online or Can you help me for the same?
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Re: Marrying the Wives of Adopted Sons

Unread postby anajmi on Thu Jan 18, 2007 2:24 pm

Average Moron,

There is no law against pedophilia in Islam, so quit using secular law as a point of reference during your indefensible rhetoric regarding Islam.
Can we assume that you know just as much about Islamic law as you know about Wahabism? And in another thread we saw just how much you knew about wahabism, considering the source that you use. Uranus!!

For those who came in late - here is a demonstration of the Average Moron's knowledge about Wahabism

http://www.dawoodi-bohras.com/cgi-bin/UBB/ultimatebb.cgi?ubb=get_topic;f=1;t=001793

And for those who might get confused by the anti-Islamist moron, fornication/adultery is a major sin in Islam, that pretty much takes care of pedophilia. Then the Average Moron will come back with the example of the Prophet marrying Hazrat Ayesha. In that case consider this fact, the prophet married her, with her father's consent, and did not consummate the marriage till 3 years after the marriage. If you still say that it is an example of pedophilia, then I would be justified in calling you an Average Moron!!
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Re: Marrying the Wives of Adopted Sons

Unread postby anajmi on Thu Jan 18, 2007 2:26 pm

Average Moron,

There is no law against pedophilia in Islam, so quit using secular law as a point of reference during your indefensible rhetoric regarding Islam.
Can we assume that you know just as much about Islamic law as you know about Wahabism? And in another thread we saw just how much you knew about wahabism, considering the source that you use. Uranus!!

For those who came in late - here is a demonstration of the Average Moron's knowledge about Wahabism

http://www.dawoodi-bohras.com/cgi-bin/UBB/ultimatebb.cgi?ubb=get_topic;f=1;t=001793
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Re: Marrying the Wives of Adopted Sons

Unread postby Average Bohra on Fri Jan 19, 2007 1:28 am

Originally posted by anajmi:
There is a law against pedophilia
Wahabanajmi,

Is there such a law in Islam ?
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Re: Marrying the Wives of Adopted Sons

Unread postby anajmi on Fri Jan 19, 2007 4:22 am

Average Moron,

Read my previous post. Besides, to ask if there is a law against pedophilia, a term that has come into existence recently, is naive. The act that represents pedophilia, sexual abuse of children, or abuse of any kind towards any human being specially children is strictly forbidden in Islam. I would ask you to read the quran but you are too dumb to do that. What can I expect from someone who has been raised in a society that considers it ok to kill 600,000 to bring to justice someone who killed 148!!

One other thing, it has been shown that children in America get dumber every year and take longer to mature (you are a case in point), so in another couple of decades, the criteria for being a pedophile will probably be raised to having sex with anyone younger than 25 years of age!!
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Re: Marrying the Wives of Adopted Sons

Unread postby accountability on Fri Jan 19, 2007 9:55 pm

Feelgud: The discussion on this thread is stretching far beyond its importance. The point I want to drive home is, that Prophet (pbuh) acted in accordance with Quranic message and the prevailing customs in 7th century arabia. As the message had to reflect the traditions of that period.

It is a known fact, that Prophet married 13 times, his apostles married dozens of times, they had more than one women at one time. Which was very much allowed in Quran and it was representative of that era's tradition and custom. Prophet including his apostles and his kins used to have slaves. They had concibines in additon to their wives. They could have any number of concibines, which they could and were having intimate relationship. According to Sharia, a rape victim has to produce 4 male witnesses who saw the penetration, otherwise the woman will be persected as an adultress.

Having said all the above, my submission is, that this notion, that sharia is in conformity with all the times in letter and sprit does not hold much ado. Yes we can use sharia for the spirit of our law making. But it is difficult to follow it in letter.

Let us take the above example of raped woman. If we ask woman to find four male witnesses, who saw the penetration, the only way she could have such witnesses, either there was movie making going on, or she was at a swinger party. And it would be our foolishness to ask in the first place. Now if you are a judge in an islamic country with islamic jurispudence, what would you do. How would you decide the case, if she fails to produce four male witnesses, would you convict her of adultery. What if she has DNA evidence, she has all circumtancial evidence.

If I am allowed, muslims would be better off, if they stick to the spirit of sharia rather than the letter. I would intrepret Hudood for zina, that the accusation should be proven beyond doubt, and there should be a detterent for false accusation. While rape victim has every right to claim her innocence, on the other hand such a serious accusation could destroy any man's life.

Instead of chopping hands off for petty thievery, or beheading, the violence should not be allowed to beget more violence. Chopping off the hand of a thieve is not just, if the cause of thievery is other than just stealing, or what if the he was stealing bread or medicine. Wouldn't it be a good idea to address the root cause.

The same is the case with observance of purdah and hijab, in most of the islamic countries are not safe even with burqas and hijab, in pakistan, one would not let his family ladies travel at night alone, even though they are wearing burqas. Say in Canada, a woman can almost safely travel in sort of revealing attire. So what purpose did the hijab serve, if not accompanied by the safety for woman.
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Re: Marrying the Wives of Adopted Sons

Unread postby feelgud on Sat Jan 20, 2007 2:25 pm

acty,

I wish if you read the below regarding 4 male witnesses and hudood for zina and comment:
http://www.ghamidi.org/Books/Ghamidi/Bk_H_Tazirat.pdf

and in english
http://www.understanding-islam.com/related/text.asp?type=question&qid=396

I want to learn some more from you on :
"Yes we can use sharia for the spirit of our law making. But it is difficult to follow it in letter."

For theft,let me remind you about caliph omar's decision on the same during famine.

and for purdah,what if I say, same as in canada a women is almost safe in Dubai or KSA ,if she is travelling in hijab or in revealing attire at night alone.
two ,what purpose does the revealing attire serve to her or the others.
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Re: Marrying the Wives of Adopted Sons

Unread postby accountability on Sun Jan 21, 2007 3:55 am

Feelgud Sir, I stand by my statement. I read the links you posted. They repeated the same thing that I said.

I asked you one simple question, if you do not wish to answer to me, just answer yourself and then do some rethinking. Again my question;

If you were a judge in an islamic country with islamic jusripudence, would you convict a rape victim of adultery, if she is not able to produce four male witnesses, though she has DNA evidence and circumtancial evidence.

We can use the spirit of same hadd for rape and zina, by legislating in such a way, that justice is served to all the parties. Thas is victim is not punished, may it be the man or woman, and there is deterent for false accusation.

Chopping off had was waived just once by Hazrat Umer. But the same thing proves my point, that using sharia in letter and spirit is not always possible, and it was ok for prophet's apostle, to disregard one of the basic hadd or waive off completely due to circumtances.

All the hadds prescibed in sharia was never practiced in Prophet's era or in Khilafate rashida. Even Ummayads and abbasids never used hadds in their respective tenures. Ther is one zaeef hadiths regarding a woman, who confessed her adultery, and she was being stoned to death, even in that hadith, prophet has said to have tried to pursuade the woman not to confess, and repent before god. Should we assume that there was no thievery in Prophet's time, or there were no adulterers.

even after quranic injunctions for riba, there were muslims in prophet's time, who were in this business of lending money with premium. If you could recall Hazrat Abu zar ghaffari's converstion with profit, regarding the accumulation of wealth and its distribution.
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Re: Marrying the Wives of Adopted Sons

Unread postby accountability on Sun Jan 21, 2007 3:58 am

my sincere apologies, Please read Prophet(pbuh) instead of profit, again my apologies.
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Re: Marrying the Wives of Adopted Sons

Unread postby accountability on Sun Jan 21, 2007 4:03 am

I did not approve of having revealing attire. I am very much oppose vulgarity, because that is below human diginity.
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Re: Marrying the Wives of Adopted Sons

Unread postby feelgud on Sun Jan 21, 2007 12:15 pm

The Requirement of Four Witnesses to Prove a Case of Rape
........
"a close look at the related verse of the Qur'an shows that it neither relates to the required evidence for rape cases nor for that of ordinary cases of fornication. On the contrary, it relates to the particular situation in which a person, who is generally known to be chaste and pious, is accused of fornication. For this particular case, the Qur'an says:
Those who accuse chaste women of fornication and then do not provide four witnesses [to evidence their accusation] strike them with eighty strips and do not accept their witness ever after. (Al-Noor 24: 4)

Keeping the stresses of the words of the referred verse in perspective, it is quite clear that the verse does not relate to the evidence required to prove a case of rape. On the contrary, it actually relates to protecting chaste women (as well as men) from false accusations of fornication. In other words, the verse is not prescribing the minimum number of witnesses to prove a case of rape or fornication; it is actually prescribing the minimum number of witnesses, which must be present and willing to testify against those accused of fornication, to initiate any court proceedings or to admit a case against such accused. This is quite clear from the fact that in the absence of the prescribed number of witnesses, the verse prescribes a severe punishment for the person/persons making the accusation."
..
"the Shari`ah has not given any strict guidelines or rules regarding how to prove a case of rape, just as no strict and universal guidelines and rules have been given by the Shari`ah regarding the methods of proving any other crime. The reason for this silence of the Shari`ah, in the referred case, is quite obvious. We know that the methods employed in evidencing crimes greatly rely upon the human developments in the field of forensics and other investigative disciplines. Thus, the methods that can so easily be employed in the modern day were more or less unimaginable just a few years ago. Had the Shari`ah prescribed any rules regarding the methods of proving a crime, such methods would have become redundant with any developments in the field of forensics and other investigative disciplines."
..
"the case of rape, as any other crime, except an accusation of fornication, does not require the complainant to provide a given number of witnesses, for the initiation of any legal proceedings. On the contrary, when a victim of rape - which is actually an aggrieved party in a crime rather than a party to it - brings her complaint to an authority, it is not merely an accusation, on the contrary, it is in fact a complaint of an injustice that she has suffered at the hands of the accused. In such a case, the legal authority, if it is satisfied[2] of the complainant's appeal, may initiate any legal proceedings against the accused even if the complainant does not have any witnesses to prove her claim. The case shall, subsequently, be decided on the basis of all such evidence, which is considered admissible by the competent legal authority."
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Re: Marrying the Wives of Adopted Sons

Unread postby feelgud on Sun Jan 21, 2007 12:26 pm

La yukallifu Allahu nafsan illa wusAAaha
2:286 On no soul doth Allah Place a burden greater than it can bear

The rules are subject to changes or the conditions provided to a believer.
A poorman has nothing to do with zakat,and a child has not any obligation for prayers,although both are the fundamentals of Islam.
If the same poor becomes rich and the child comes to maturity ,he/she is liable for all the duties.

Not only theft but You can see the same even in the difference of punishment prescribed for adultery by married and unmarried people.
feelgud
 
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Re: Marrying the Wives of Adopted Sons

Unread postby feelgud on Sun Jan 21, 2007 12:53 pm

a correction in the above,
Not only theft but You can see the same even in the difference of punishment prescribed for adultery by any individual and prostitutes.
feelgud
 
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Joined: Tue Feb 14, 2006 5:01 am

Re: Marrying the Wives of Adopted Sons

Unread postby feelgud on Sun Jan 21, 2007 1:04 pm

In principle, a Hadith must not contradict with Quran.
stone to death is no where mentioned in Quran .
feelgud
 
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