Balance of understanding the conflict within Islam today

1.  On the Islamic texts, history, and motivations of the brutal actions of ISIL / ISIS / IS

2.  Stay Balanced and don’t let anger over the evil of ISIS and Al Qaeda types lead you to condemn all other Muslims

We understand many peaceful Muslims disagree with ISIL / ISIS / IS.  We are grateful for the majority of Muslims who are peaceful and do not follow ISIS or Al Qaeda or Boko Haram (in Northern Nigeria) or Al Shabbab (in Somalia), etc.

And we are very saddened at the murder of the 3 peaceful Muslims in North Carolina recently and we condemn that guy for his hatred and violence.    May the Lord give justice to the murderer and mercy to the family of the victims.  The murderer was an atheist and anti-theist, and full of anger, according to reports, and even if his main motivation was over parking issues; it is still wrong and we sincerely pray that other westerners, whether nominal Christians or cultural Christians or atheists like this guy, will not do any more things like this.  We pray that people will not let their anger over ISIS and Al Qaeda type evils move them to do violence or unjust actions against other Muslims.  Let us realize that many Muslims are very peaceful and interesting and share many conservative family values with conservative Christians.

True Christians should be willing to reach out to Muslims and discuss the gospel and the Bible with them and eat their food, accept their hospitality, give hospitality, listen to the Muslim’s viewpoint, and some even take the time to learn other languages of Muslims (Arabic, Turkish, Farsi, Kurdish, Uzbek, Indonesian, Malay, Urdu, Fulani, and many others) and their culture and agree that there are many good things within Muslim culture.  As someone who has known many peaceful Muslims (Iranians, Arabs, Turks, Kurds, Pakistanis, Uzbeks, Tajiks) for 32 years, and former Muslims, I can testify that for the most part, they are very hospitable and giving and willing to talk about God and spiritual issues, when we reach out in love and kindness.

About Ken Temple

I am a follower of Jesus Christ. I am a sinner who has been saved by the grace of God alone (Ephesians 2:8-9), through faith alone (Galatians 2:16; Romans 3:28; 4:1-16), in Christ alone (John 14:6). But a true faith does not stay alone, it should result in change, fruit, good works, and deeper levels of repentance and hatred of my own sins of selfishness and pride. I am not better than you! I still make mistakes and sin, but the Lord is working on me, conforming me to His character. (Romans 8:28-29; 2 Corinthians 3:16-18) When I do sin, I hate the sin as it is an affront to God, and seek His forgiveness in repentance. (Mark 1:15; 2 Corinthians 7:7-10; Colossians 3:5-16 ) Praise God for His love for sinners (Romans 5:8), shown by the voluntary coming of Christ and His freely laying down His life for us (John 10:18), becoming flesh/human (John 1:1-5; 1:14; Philippians 2:5-8), dying for sins of people from all nations, tribes, and cultures (Revelation 5:9), on the cross, in history, rising from the dead (Romans 10:9-10; Matthew 28, Mark 16:1-8; Luke 24; John 20-21; 1 Corinthians chapter 15). His resurrection from the dead proved that Jesus is the Messiah, the eternal Son of God, the word of God from eternity past; and that He was all the gospels say He was and that He is truth and the life and the way to salvation. (John 14:6)
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12 Responses to Balance of understanding the conflict within Islam today

  1. Pingback: Balance of understanding the conflict within Islam today

  2. θ says:

    Significance of steps of Tolerance in Islam.
    (i) During preliminary Mekka’s epoch, Moslems seek alliance with Moral-based society to reform the godless society.
    To reform Mekkans from heathenism Moslems befriend Ahl al-Kitabs, such as Jews (by mentioning so many Jewish Prophets) and Christians (by mentioning Mary and Jesus).

    (ii) On the advanced Mekka’s epoch, Pluralism.
    Pluralism alongside proselytism is permitted in order to make the heathens know of what the benefit of Islam over their paganism is.
    Moslems have to let the Mekkans worship their gods as long as they agree to let Moslems worship Allah. Tolerance is permitted as long as they can go along with Islam.
    However, any syncretism between differing faiths is not permitted. Thy religion is thine, My religion is mine.

    (iii) During preliminary Medinah’s epoch: Unity.
    Unity in diversity under one nation with Ahl al-Kitab is permitted.

    (iv) On the advanced Medinah’s epoch, a Non-aggression treaty.
    Non-Aggression pact with so many neighboring Non-Moslems – i.e. the forgotten Arab Bedouins – is now permitted.

    (v) On the stalemate of Medinah’s epoch: Truce.
    When the conflicts had occurred but a swift victory can’t be achieved or granted quickly by Allah, now the tactical temporary Truce is permitted.

    (vi) On the advanced stalemate of Medinah’s epoch: Global outlook.
    Islam is now introduced into Non-Arabs outside of Arabia.

    (vii) Peaceful conquest: Action of purity.
    The idols around Mekka are finally wiped away. The heathenism is over.

    (viii) On the Advanced conquest: Political aspect of Islam.
    The groups of Ahl al-Kitab are allowed to stay in both Mekka and Medina as long as they pay the poll-tax.

  3. Ken Temple says:

    This is a sincere question to you θ:

    Do you think the Rightly Guided Caliphs applied Surah 9:28-30 beyond the battle of Tabuk, etc. to apply to their day to be acted upon in aggressive Jihad, using Surah 9 and the Hadith that says “I heard the prophet say: no two religions will be allowed in the Hijaz or Arabia” (Umar expelled all to the areas outside of the Arabian peninsula.) and other Hadith ?

    verse 28 – “If you fear poverty” – because there was no more income from the pagans coming to Mecca and the Kaaba – Verse 29 kicked in – “Allah will enrich you” (verse 28), by getting the Jiziye in verse 29 from the Christians and Jews – outside Arabia – Levant, Egypt, Mesopotamia (Iraq), etc.

    Did not Umar Ibn Al Kattab (and most Caliphs after him), the 2nd Caliph, apply Surah 9:29-30 to the attacks and conquering they did against Byzantine Empire and Persian Empire – (and beyond Umar, 2nd Caliph) – that that applied for centuries until Ottoman Empire fell, when Muslims became the majority, they instituted Islamic law and Jihad if Christians resisted – or Zoroastrians, Hindus and Buddhists in India and Asia??

  4. θ says:

    After the death of Prophet Muhammad, the Early Moslems who know him personally got such a great psychological expectation to meet him again soon in heaven. For those who have seen and talked with a great Prophet, the experience is truly beyond reality. Direct relation with Prophet is the reality that can’t be traded with the wealth, golds, and earthy glory. Direct knowledge with him gives a powerful motivation that energises the Early Moslems to live with him, despite knowing how he was a mortal. Hence after he died, his death leaves an unspeakable loss of desire to live in a bleak emptiness of the world – like Solomon’s Song who lost his admiring friend – and the only available solution to meet him again is a honorable way of conquest as martyrs.

    Other later Moslems apparent were encouraged by the Qur’an’s story of Khidr, who owns the “Fountain of Life” and lives at the edge of the earth. Those who drink it would attain immortality. Hence a motivation commences to carry out exploration and expedition towards the “edge” of the earth (if Mekkah is considered as the pole). Moslems stop at Poitiers in the northern hemisphere and at the Spice islands in the southern hemisphere. Two places happen to be two points where we can make the “farthest arc” with the longest distance from a center point in Mekkah. Other places beyond that areas (such as England and Pacific islands) the length of arc would shrink again. Two farthest arcs with longest distance symbolise a complete conquest.

  5. θ says:

    “Ken Temple says: Do you think the Rightly Guided Caliphs applied Surah 9:28-30 beyond the battle of Tabuk, etc. to apply to their day to be acted upon in aggressive Jihad, ”

    Jizya is too small and insignificant in the amount, just 1 dinar. The payment is taken just once a year. How ridiculous it is to conquer 2 great empires just to collect 1 dinar a year per each male?
    The conquest has a more serious reason than that.
    Jiyza rate was one dinar per year imposed on male dhimmis in Medina, Mecca, Khaibar, Yemen, and Nejran.

    Those Arab conquerors are the former prominent businessmen and Middle-class who know exactly who supplies the people’s needs, where the production is, and who the rich families, nobles, princes, and kings are in both Byzantine and Persia empire at that time.
    Luckily, Arabs commence when 2 empires struggled to feed themselves.
    It begins as a battle of supply and distribution. With a very great speed the Arab conquerors control the markets and economic lines of those 2 empires. The empire’s hungry soldiers can’t fight effectively. Riots take place. Chaos breaks out.

    “Ken Temple says: Did not Umar Ibn Al Kattab (and most Caliphs after him), the 2nd Caliph, apply Surah 9:29-30 to the attacks and conquering”

    The conquest didn’t touch Ethiopia – a big Christian kingdom at that time – that lies directly at the western side of Mekkah.
    Northward, the military conquest reaches Poitiers at the northern hemisphere.

  6. Ken Temple says:

    Some key statements from the article you linked to:

    The sources of jizya tax and the practices varied significantly over Islamic history.[112][113]

    Some scholars such as Stillman, argue that jizya and kharaj taxes were an economic burden for the non-Muslim peasants in a subsistence economy.[150][151][152] They claim that jizya was a hardship on rural people that caused large scale conversions to Islam to escape the taxes on non-Muslims, as well as a mass flight of people from rural to urban areas.[150][153]

    In practice, non-payment of jizya tax, or the associated Kharaj tax, by any non-Muslim subject in a Muslim state was punished by his arrest or enslavement. Non-payment of either taxes was additionally frequently punished with the arrest of family members and selling the family members into slavery.[170][171][172] The women and girls of an enslaved family would become property of a Muslim master and serve as houseworkers and sex slaves (raqiq or baghiya).[173][174][175]

    in historical texts, the term “jizya” is used with different meanings, and thus medieval historians (who collected the text) tended to interpret them according to the meaning which was best defined in their own time;
    the system established by the Arab conquest was not uniform, rather resulted from a series of non-identical agreements or decisions; and
    finally, the system that followed after the earlier systems are imperfectly understood and subject to controversy.[189]

    Khalid bin Walid is also attributed to the following offer to different communities as he invaded Iraq and Persia,

    “I call you to God and to Islam. If you respond to the call, then you are Muslims: You obtain the benefits they enjoy and take up the responsibilities they bear. If you refuse, then you must pay the jizyah. If you refuse the jizyah, I will bring against you tribes of people who are more eager for death than you are for life.”[207]

    In practice, however, Timothy H. Parsons states that during the early caliphate, non-Muslims had to pay the kharaj. The sum of the jizya and kharaj taxes levied on non-Muslims were considerably larger than the zakat tax on Muslims and conversion generally brought tax relief.[247] Some evidence suggests that the jizya was sometimes double the Zakat; for example, the Hedaya (Guide on Mussalman Law),[248] an Islamic legal text, declared it lawful to require twice as much of a Zimmee (dhimmi) as of a Mussulman (Muslim).[249]

  7. Ken Temple says:

    How ridiculous it is to conquer 2 great empires just to collect 1 dinar a year per each male?

    The sources are contradictory and some say it was a lot more expensive than that. And some sources Muslims could beat them and make them pay in humility and downed down on the ground, forced to the side of the road, etc.

    That number you give may be an anachronistically applied amount. There is no way to trust what is the real truth on this, since there is so much variance in the theories of what they early Muslims did.

    But the Hadith says, “I have been ordered to fight the people until there is no more fitnah (rebellion, turmoil, confusion, sedition) religion is all for Allah.”

    The descriptions of the collections of the Jiziyeh in Islamic sources seem much harsher than what the Muslim apologists say about this.

    According to the esteemed historian Ibn Kathir, Muhammad established the jizya as a means of compensating the “converted” Meccans for their loss of revenue following the total ban of other religions from the Kaaba. This had ended the centuries-old tradition of pilgrimages by people of all faiths during the holy months, on which the local economy depended:

    “Allah, most high, ordered the believers to prohibit the disbelievers from entering or coming near the sacred mosque. On that, [Muhammad’s home tribe of] Quraysh thought that this would reduce their profits from trade. Therefore, Allah most high compensated them and ordered them to fight the people of the Book until the embrace Islam or pay the jizya.” Ibn Kathir, The Battles of the Prophet, p. 183-184

    Traditionally the collection of the jizya occurs at a ceremony that is designed to emphasize the subordinate status of the non-Muslim, where the subject is often struck in a humiliating fashion. M.A. Khan recounts that some Islamic clerics encouraged tax collectors to spit into the mouths of Hindu dhimmis during the process. He also quotes the popular Sufi teacher, Shaykh Ahmad Sirhindi:
    “The honor of Islam lies in insulting the unbelief and the unbelievers (kafirs). One who respects kafirs dishonors Muslims… The real purpose of levying the Jizya on them is to humiliate them… [and] they remain terrified and trembling.” Islamic Jihad

    Past and increasingly present, Muslims profited immensely by exacting jizya from conquered peoples.

    For instance, Amr bin al-As, the companion of Muhammad who conquered Christian Egypt in the early 640s, tortured and killed any Christian Copt who tried to conceal his wealth. When a Copt inquired of him, “How much jizya are we to pay?” the Islamic hero replied, “If you give me all that you own—from the ground to the ceiling—I will not tell you how much you owe. Instead, you [the Christian Copts] are our treasure chest, so that, if we are in need, you will be in need, and if things are easy for us, they will be easy for you.”

    Yet even that was not enough. Caliph Uthman later chided Amr bin al-As because another governor of Egypt had managed to increase the caliphate’s treasury double what Amr had. In the words of Uthman, the “milk camels [Egypt’s Christians, that is] . . . yielded more milk.” Years later, yet another caliph, Suliman Abdul Malik, wrote to the governor of Egypt advising him “to milk the camel until it gives no more milk, and until it milks blood.”

    Ibn Qayyim (1292-1350 AD), who wrote the book, Ahkam Ahl Al-Dhimma, (Commands of the people of Dhimma) wrote in it the Conditions of Omar, developed from Omar Ibn Al Khattab and Omar Ibn Abdul Azziz (Caliph, 717-720 AD) – is very negative against the Dhimmis (Christians, Jews, Zoroastrians) and gives a different picture than what is usually told us by apologists for Islam about the early Jiziyeh and Dhimmi conditions.

  8. θ says:

    “Ken Temple says: Ibn Qayyim (1292-1350 AD), who wrote the book, Ahkam Ahl Al-Dhimma, (Commands of the people of Dhimma) wrote in it the Conditions of Omar, ”

    Moslems have 2 opinions on the myth of ‘Umar II’s Pact:
    (i) It is a very bad Bada’at because neither Prophet Muhammad nor 4 Early Caliphs invented it.
    (ii) It is unbelievably a daring rebellion against Prophet Muhammad himself who said emphatically on Christ’s Golden Rule: Those who hurt the Dhimma hurt myself.

  9. θ says:

    Islam is benefited indirectly by the Jizya-payers, by the enemy’s spoils of war, and lastly by the supports of our bad Moslems. If we can’t reform the Ahl al-Kitabs and heathens, we can’t reform our bad Moslems as well. Hence, a principle of “Islamic pragmatism” is implied here. As long as they benefit Islam, we just let them live free as they are, even with their false choices.

    Life is too short to reform the unreformed ones, hence we control them with “Islamic pragmatism”.

    It is not coincident if both the bad Moslems and the Non-Moslems are alike in spreading or circulating the out-of-context teachings of Qur’an and Sunnah, so as long as they benefit Islam, we leave them free as they are.

    Bukhari 5:59:515
    The Prophet said, O so-and-so, Get up and make an announcement that none but a believer will enter Paradise and that Allah may support the religion with an unchaste (evil) wicked man.
    Bukhari 8:77:603
    Allah’s Apostle said, O Bilal, Get up and announce in public: None will enter Paradise but a believer, and Allah may support this religion (Islam) with a wicked man.
    Bukhari 4:52:297
    Then he ordered Bilal to announce amongst the people: None will enter Paradise but a Muslim, and Allah may support this religion (i.e. Islam) even with a disobedient man.

  10. θ says:

    Tolerance in Islam is unique.
    During the time of Madinah, Islam doesn’t nullify the concept of tolerance. Islamic way of Tolerance depends on proper conditions, correct places and specific audiences. Despite having the Supremacist theology, Islam also teaches Moslems to tolerate and respect other faiths for certain levels of wisdom.

    (i) ‘Creed Tolerance’ of Madinah’s epoch is established in Q.3, v.64, by making a principle of “Common Ground” of unity, in which there’s no hostility between Islam and Non-Islam, such as Christianity.
    Q.3, v.64 has a background of a gentlemen agreement of “agree to disagree” between Prophet Muhammad and three Yemeni Trinitarians. Hence, tolerance exists even after the wars occurred with some tribes of Jews.

    (ii) ‘Scriptural Tolerance’ of Madinah’s epoch is established in Q.5, v.48, in which there is “equality” in Shari’ah of each Scriptures, and every group is supposed to compete in righteousness, not in competition of the insult or hostility.
    Another unifying tone of Qur’an also happens in Q.5, v.66.

    (iii) ‘Prophetic Tolerance’ of Madinah’s epoch is established in Q.4, v.152-153, in which Allah appreciates Abdullah Ibn Salam and his followers who believe in Prophet Muhammad even though it is possible for them to argue with typical religious comparison that their Jewish Prophets have more greater miracles to convince the truth of their religion.

    (iv) ‘Angelic Tolerance’ of Madinah’s epoch is established in Q.2, v.87-98, in which Allah doesn’t differentiate Michael (Jewish guardian) from Gabriel (whom Jews considered as Arab guardian).
    Al-Wahidi, p.4.
    Ibn ‘Abbas also said: The rabbi said, Gabriel is our enemy among the angels. If it had been Michael instead of him we would have believed in you. Gabriel brings down chastisement, fighting and hardship. He showed enmity to us in many occasions, … Said Muqatil: The Jews said: Gabriel is our enemy, he was commanded to place Prophethood amongst us, but he placed it with others. Allah revealed this verse as a response.

    There’s similar reference to Babylonian Talmud Tractate Yoma 77a, in which the Rabbis accused Gabriel of being one of the enemies of Jews because he wrongly doesn’t completely burn alive all enemies of Israel – that is, all good and bad residents of Jerusalem – with the coal of fire (Ezek 10:2-7), so that it gives a reason for Babylonians to finally burn down the temple.
    Talmud, Yoma 77a.
    The Holy One, blessed be He, said to Michael: Michael, your nation has committed sin. Michael answered: Lord of the Universe, Let the good ones among them be considered sufficient. He replied: I shall burn both them and the good ones among them. Immediately then: And he spoke unto the man clothed in linen, and said: Go in between the wheelwork, even under the cherub, and fill both thy hands with coals of fire from between the cherubim, and dash them against the city. And he went in my sight. Thereupon: And the cherub stretched forth his hand between the cherubim unto the fire that was between the cherubim, and took thereof and put it into the hands of him that was clothed in linen, who took it and went out. R. Hana b. Bizna said in the name of R. Simeon the Pious: Were it not for the fact that the coals of the hand of the cherub became cold in the process of coming into the hands of Gabriel, there would not have been left over from the “enemies of Israel” (residents of Jerusalem) one to remain, or one to escape (into Babylon captivity).

  11. θ says:

    Apart from the ceremonial wedding and strict Monogamy, the Christian Bible has no technical regulation whatsoever in marriage:
    (i) There’s no mutual consent (slave or woman can’t refuse a forced sex)
    (ii) There’s no age-barrier.
    (iii) There’s no sin to have sex during the menses.
    (iv) There’s no prohibition of anal with wife.
    (v) There’s no male and female purification after sex.
    (vi) There’s no difference between prepubescence and post-pubescence.
    (vii) There’s no dowry.
    (viii) There’s no Iddah (Waiting period) for a widow to remarry again.
    (ix) There’s no regulation and calculation for the sharing of inheritance.

    A wife should just enjoy to get beaten on the cheek:
    Mt 5:39
    But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

    An attractive slave can’t say no in a forced marriage after a month:
    Dt 21:13
    And she shall put the raiment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full month: and after that thou shalt go in unto her, and be her husband, and she shall be thy wife.

    A man’s debt can make his marriage null and void. Marriage is not sacrosanct, it is not a sacred bond. The poor wife and daughters can ended up to be the sex slaves for her husband’s creditors.
    By dealing his marriage with slavery (Slave Market and rapeing) a debtor finds his solution.
    Mt 18:25
    But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.

    In Islam:
    Marriage is a mutual consent:
    Nasa’i Vol. 4, Book 26, Hadith 3365
    It was narrated that Salamah bin Al-Muhabbaq said: The Prophet passed judgment concerning a man who had intercourse with his wife’s slave woman: If he forced her, then she is free, and he has to give her mistress a similar slave as a replacement; if she obeyed him in that, then she belongs to him, and he has to give her mistress a similar slave as a replacement.

    Nasa’i Vol. 4, Book 26, Hadith 3366
    It was narrated from Salamah bin Al-Muhabbaq that a man had intercourse with a slave woman belonging to his wife, and was brought to the Messenger of Allah. He said: If he forced her, then she is free at his expense and he has to give her mistress a similar slave as a replacement. If she obeyed him in that, then she belongs to her mistress, and he has to give her mistress a similar slave as well.

    Annulment of marriage of a wife doesn’t happen because of slavery.
    Tabaqat, 8:1554; Tabari, Vol. 9, p. 140.
    Ibn Abbas narrated: Muhammad proposed to Safiyya Bint Bashama Ibn Nadhla al-`Anbari, who was taken captive. The Messenger of God gave her the choice and said, Whom do you desire: me or your husband? She said, Nay, my husband, So he sent her away and Banu Tamim cursed her.

    The word Mut’a (temporary marriage) is almost synonymous to the word Awtas in the mindset of Non-Moslem polemicists. The marriage of Mut’ah of Awtas is a proof that there’s no rape of captives whatsoever in Islamic warfare.
    Q.5, v.87. O you who believe, Make not unlawful the good things which Allah has made lawful for you, but commit no transgression.
    Bukhari, Vol 7, Book 62, Hadith 130.
    Narrated Abdullah: We used to participate in the holy battles led by Allah’s Apostle and we had nothing (no wives) with us. So we said: Shall we get ourselves castrated? He forbade us that and then allowed us to * marry * women with a temporary contract and recited to us: O you who believe, Make not unlawful the good things which Allah has made lawful for you, but commit no transgression.
    حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا جَرِيرٌ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ، قَالَ قَالَ عَبْدُ اللَّهِ كُنَّا نَغْزُو مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم وَلَيْسَ لَنَا شَىْءٌ فَقُلْنَا أَلاَ نَسْتَخْصِي فَنَهَانَا عَنْ ذَلِكَ ثُمَّ رَخَّصَ لَنَا أَنْ نَنْكِحَ الْمَرْأَةَ بِالثَّوْبِ، ثُمَّ قَرَأَ عَلَيْنَا ‏{‏يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلاَ تَعْتَدُوا إِنَّ اللَّهَ لاَ يُحِبُّ الْمُعْتَدِينَ‏}‏‏.‏
    Arabic: An nankiha almar-atan (to marry a woman).
    Bukhari, Vol 7, Book 62, Hadith 139.
    Narrated Abdullah: We used to participate in the holy wars carried on by the Prophet and we had no women (wives) with us. So we said: Shall we castrate ourselves? But the Prophet forbade us to do that and thenceforth he allowed us to * marry * a woman by giving her even a garment, and then he recited: O you who believe! Do not make unlawful the good things which Allah has made lawful for you.
    حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ، حَدَّثَنَا خَالِدٌ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسٍ، عَنْ عَبْدِ اللَّهِ، رضى الله عنه قَالَ كُنَّا نَغْزُو مَعَ النَّبِيِّ صلى الله عليه وسلم وَلَيْسَ مَعَنَا نِسَاءٌ فَقُلْنَا أَلاَ نَخْتَصِي فَنَهَانَا عَنْ ذَلِكَ، فَرَخَّصَ لَنَا بَعْدَ ذَلِكَ أَنْ نَتَزَوَّجَ الْمَرْأَةَ بِالثَّوْبِ، ثُمَّ قَرَأَ ‏{‏يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ ‏}‏
    Arabic: An natazawwaja almar-atan (to wed a woman).

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