Saturday, October 29, 2016

Robert Spencer’s Blogging the Qur’an, Sura 4: ‘Women’

Foremost expert on Islam, Robert Spencer is also the author of The Complete Infidel`s Guide to ISIS (and many more books, monographs and articles) and his widely read and respected Blogging the Qu´ran, published at Jihad Watch and recently PJ Media (in an updated verson). To read a bit about him at the Jihad Watch site, kindly click on this link:

http://www.jihadwatch.org/about-robert

Here are some brief quotations from the article dealing with Sura 4, "Women", which I kindly suggest you read in full by clicking on the links below (The first link will provide a brief introduction to the whole series which the reader is asked to follow with a Qur`an of their own. Reliable translations are suggested by Mr. Spencer and can be found and read online for free).

http://pjmedia.com/blog/a-worldwide-must-read-robert-spencers-blogging-the-quran/

A Worldwide Must-Read: Robert Spencer’s Blogging the Qur’an


Robert Spencer is the director of Jihad Watch and author of the New York Times bestsellers The Politically Incorrect Guide to Islam (and the Crusades) and The Truth About Muhammad. His next book, The Complete Infidel’s Guide to ISIS, is coming August 24. Follow him on Twitter here. Like him on Facebook here.

http://pjmedia.com/blog/the-worst-sura-robert-spencers-blogging-the-quran-sura-4-women/?singlepage=true

THE WORST SURA? Robert Spencer’s Blogging the Qur’an, Sura 4: ‘Women’

What the Koran actually says about women's rights has brought misery to billions.
April 20, 2015
Quote:


Beating your wife? Fine. Saying Jesus was crucified? Not so good.

Welcome to Sura 4, “Women,” another important Medinan sura containing laws for the conduct of women and Islamic family life, and a great deal more.
...
Then comes the basis for Islamic polygamy (v. 3), allowing a man to take as many as four wives, as long as he believes he is able to “deal justly” with all of them.
According to the Mishkat Al-Masabih, Muhammad said:
The person who has two wives, but is not just between them, shall appear on the Day of Judgment in such a condition that one half of his body will be collapsing.
But of course, justice in these circumstances is in the eye of the beholder. Ibn Kathir says this the requirement to deal justly with one’s wives is no big deal, since treating them justly isn’t the same as treating them equally:
It is not obligatory to treat them equally, rather it is recommended. So if one does so, that is good, and if not, there is no harm on him.
And as for polygamy, why don’t women get to have four husbands? Muhammad Asad notes:
One might ask why the same latitude has not been given to women as well; but the answer is simple. Notwithstanding the spiritual factor of love which influences the relations between man and woman, the determinant biological reason for the sexual urge is, in both sexes, procreation: and whereas a woman can, at one time, conceive a child from one man only and has to carry it for nine months before she can conceive another, a man can beget a child every time he cohabits with a woman. Thus, while nature would have been merely wasteful if it had produced a polygamous instinct in woman, man’s polygamous inclination is biologically justified.
Oh.
Allah goes on to say in v. 3 that if a man cannot deal justly with multiple wives, then he should marry only one, or resort to “the captives that your right hands possess” — that is, slave girls.
Oh.
Slave girls, just like in the Islamic State, which everyone from John Kerry to Joe Biden to David Cameron — learned imams all — denounces today as “un-Islamic.”
Bulandshahri explains the wisdom of this practice, and longs for the good old days:
During Jihad (religion war), many men and women become war captives. The Amirul Mu”minin [leader of the believers, or caliph — an office now vacant] has the choice of distributing them amongst the Mujahidin [warriors of jihad], in which event they will become the property of these Mujahidin. This enslavement is the penalty for disbelief (kufr).
He goes on to explain that this is not ancient history:
None of the injunctions pertaining to slavery have been abrogated in the Shari”ah. The reason that the Muslims of today do not have slaves is because they do not engage in Jihad (religion war). Their wars are fought by the instruction of the disbelievers (kuffar) and are halted by the same felons. The Muslim [sic] have been shackled by such treaties of the disbelievers (kuffar) whereby they cannot enslave anyone in the event of a war. Muslims have been denied a great boon whereby every home could have had a slave. May Allah grant the Muslims the ability to escape the tentacles of the enemy, remain steadfast upon the Din (religion) and engage in Jihad (religion war) according to the injunctions of Shari”ah. Amen!
Allah also directs Muslims to “marry women who seem good to you.” Ibn Majah records a tradition in which Muhammad details the qualities of a good wife, including that “she obeys when instructed” and “the husband is pleased to look at her.”

...

Following that, he lays down penalties for sexual immorality. He prescribes home imprisonment until death (unless “Allah ordain for them some (other) way”) for women found guilty of “lewdness” on the testimony of four witnesses (v. 15). According to Islamic law, these four witnesses must be male Muslimswomen’s testimony is inadmissible in cases of a sexual nature, even in rape cases in which she is the victim.

...

Allah then gives us the notorious woman-beating verse (v. 34). He tells men to beat their disobedient wives after first warning them and then sending them to sleep in separate beds. This is, of course, an extremely controversial verse, so it is worth noting how several translators render the key word here, وَاضْرِبُوهُنَّ, waidriboohunna.
Pickthall: “and scourge them”
Yusuf Ali: “(And last) beat them (lightly)”
Al-Hilali/Khan: “(and last) beat them (lightly, if it is useful)”
Shakir: “and beat them”
Sher Ali: “and chastise them”
Khalifa: “then you may (as a last alternative) beat them”
Arberry: “and beat them”
Rodwell: “and scourge them”
Sale: “and chastise them”
Asad: “then beat them”
Laleh Bakhtiar, in a recent translation that has received wide publicity, translates it as “go away from them.” In light of this unanimity among the translators, both Muslim and non-Muslim, this seems difficult to sustain — all of these authorities got the passage wrong until Bakhtiar? But her impulse is understandable, as many Muslims today regard this verse with acute embarrassment. Asad adduces numerous traditions in which Muhammad “forbade the beating of any woman,” concluding that wife-beating is “barely permissible, and should preferably be avoided.”
Unfortunately, however, this is not a unanimous view.
Sheikh Syed Mahmud Allusi in his commentary Ruhul Ma’ani gives four reasons that a man may beat his wife: “if she refuses to beautify herself for him,” if she refuses sex when he asks for it, if she refuses to pray or perform ritual ablutions, and “if she goes out of the house without a valid excuse.”
Also, Muhammad’s example is normative for Muslims, since he is an “excellent example of conduct” (Qur’an 33:21) — and Aisha reports that Muhammad struck her. Once he went out at night after he thought she was asleep, and she followed him surreptitiously. Muhammad saw her, and, as Aisha recounts: “He struck me on the chest which caused me pain, and then said: Did you think that Allah and His Apostle would deal unjustly with you?” (Sahih Muslim 2127)
Wife-beating exists in all cultures, but only in Islam does it enjoy divine sanction.
Amnesty International reports that “according to the Pakistan Institute of Medical Sciences, over 90% of married women report being kicked, slapped, beaten or sexually abused when husbands were dissatisfied by their cooking or cleaning, or when the women had ‘failed’ to bear a child or had given birth to a girl instead of a boy.”
Aisha herself said it: “I have not seen any woman suffering as much as the believing women.” (Bukhari 7.72.715)

...

Immediately after this, Allah exhorts the believers to go forth courageously to jihad warfare (vv. 71-104). Ibn Kathir explains v. 71 in this way: “Allah commands His faithful servants to take precautions against their enemies, by being prepared with the necessary weapons and supplies, and increasing the number of troops fighting in His cause.” A warrior should fight fearlessly, for “whether he is slain or gets victory” he will be rewarded (v. 74) — here again is the promise that has made Muslims fight with such tenacity throughout history. For the contrast is stark: the believers fight against oppression (v. 75) and for Allah, while the unbelievers fight for Satan (v. 76). One will not escape death by declining to fight, for “all things are from Allah” (v. 78). And in any case, Allah will “restrain the fury of the unbelievers” (v. 84).
Those who join the Muslims and then turn away should be hunted down and killed — a foundation for Islam’s death penalty for apostasy (v. 89).