Ja ne viđah tog vašeg ajeta sa Wikipedie odobravanju silovanjima.

De odjebi konjino.

http://www.faithfreedom.org

Sjeckaš sjeckaš
So we arrived in Medina. I had not yet disrobed her when the Messenger of Allah (may peace be upon him) met me in the street and said: Give me that girl, O Salama. I said: Messenger of Allah, she has fascinated me. I had not yet disrobed her. When on the next day, the Messenger of Allah (may peace be upon him) again met me in the street, he said: O Salama, give me that girl, may God bless your father. I said: She is for you. Messenger of Allah ! By Allah. I have not yet disrobed her. The Messenger of Allah (may peace be upon him) sent her to the people of Mecca, and surrendered her as ransom for a number of Muslims who had been kept as prisoners at Mecca.

Eto, vidiš da dođemo do pravoga. Čak ni Ratko Mlladić nije vaše žene u Srebrenici mijenjao za svoje zarobljene vojnike.
Tu gore je jedna druga stvar interesantna. Dva puta mu je ponovio da je nije ni skinuo, Muhammad mu za to ništa ne govori. Silovanje zarobljenih žena je bilo halal u toj bandi.

JEsil tu glup ili stvarno trenitaš. Vidiš da ju je razmijenio za muslimane u Meki.
Seks prije braka da je halal ne bih baš rekao ali eto ti tvrdiš da je I Muhamed a.s otrovao se janjetinom, i da je ubio Aišinog oca ,ne.
A on nije umro od janjetine nego od nesnošljive temperature. Pa onda kad si provalio da se zbog toga obilježava Kurban bajram.
Imal šta dalje.

Čak i da je samo to zar je to pozitivno. Zamisli da netko tvoju mamu, sestru zarobi i mijenja za vojnike.
Što sa tim sljedbenikom koji je htio silovati pa mu Muhamamad ništa za to ne govori.

Čak i kuran jasno govori da je silovanje ropkinja dozvoljeno. Nerealno je očekivati da su smjele odbiti, ide sablja preko vrata. Silovanje u svom svom svijetlu.

Moramo li na svakoj temi iole povezanoj s muslimanima pričati o ovoj retardiranoj temi?

Vrlo je bitno da se razumije ponašanje ovih divljaka u Siriji i Iraku.

Nema vadjenja:

Sad ću ja to na Bosanski.
Bog zna kolko ti odsječeš iz konteksta.



koji molitve svoje budu na vrijeme obavljali,

i oni u čijim imecima bude određen dio

za onoga koji prosi i za onoga koji ne prosi,

i oni koji u onaj svijet budu vjerovali,

i oni koji od kazne Gospodara svoga budu strahovali -

a od kazne Gospodara svoga niko nije siguran -

i oni koji stidna mjesta svoja budu čuvali

i živjeli jedino sa ženama svojim ili sa onima koje su u vlasništvu njihovu - oni, doista, prijekor ne zaslužuju -

a oni koji traže izvan toga, oni u grijeh upadaju,

koji ono što ih se ne tiče izbjegavaju,

i koji milostinju udjeljuju,

i koji stidna mjesta svoja čuvaju -

osim od žena svojih ili onih koje su u posjedu njihovu, oni, doista, prijekor ne zaslužuju -

a oni koji i pored toga traže, oni u zlu sasvim pretjeruju -

i koji o povjerenim im amanetima i obavezama svojim brigu brinu,



"O Vjerovjesniče, Mi smo ti dozvolili da budu žene tvoje one kojima si dao vjenčane darove njihove, i one u vlasti tvojoj koje ti je Allah dao iz plijena, i kćeri stričeva tvojih, i kćeri tetaka tvojih po ocu, i kćeri daidža tvojih, i kćeri tetaka tvojih po materi koje su se s tobom iselile, i samo tebi, a ne ostalim vjernicima - ženu - vjernicu koja sebe pokloni Vjerovjesniku, ako Vjerovjesnik hoće da se njome oženi - da ti ne bi bilo teško. Mi znamo šta smo propisali vjernicima kada je riječ o ženama njihovim i o onima koje su u vlasništvu njihovu. A Allah prašta i Milostiv je!" /50/
Uzvišeni se obraća Svome Poslaniku, veleći da mu je dozvolio njegove žene kojima je dao darove, tj. mehr, a njegov mehr koji je davao svojim suprugama iznosio je 12 i po oka, ukupno 500 dirhema, izuzev Umm-Habibe bint Ebi-Sufjan, za koju je mehr u visini 400 dinara dao Nedžaši ("negus"), Uzvišeni Allah mu se smilovao, i osim Safijje bint Hujejj, koju je probrao između zarobljenika Hajbera i kao mehr joj darovao slobodu, te Džuvejrije bint El-Haris iz plemena El-Mustalik, za koju je isplatio otkup Sabit ibn Kajs ibn [emmasu i oženio se njome. Riječi Uzvišenog: "i one u vlasti tvojoj koje ti je Allah dao iz plijena", tj. dozvolio ti je brak sa robinjama koje ti dopadnu iz plijena.
Prethodno je rečeno da je posjedovao Safijju i Džuvejriju, oslobodio ih i oženio se njima. Posjedovao je i Rejhanu bint [em'un iz plemena Nadr i Mariju, Koptkinju, majku njegovog sina Ibrahima, obje su bile robinje. Riječi Uzvišenog: "i kćeri stričeva tvojih, i kćeri tetaka tvojih po ocu, i kćeri daidža tvojih, i kćeri tetaka tvojih po materi." Ovo je sredina između neumjerenosti kršćana koji ne uzimaju ženu ako između njega i nje ima manje od sedam koljena i pretjerivanja jevreja koji uzimaju i bratičnu i sestričnu, što je grozno i odvratno. Riječi Uzvišenog: "Koje su se s tobom iselile", tj. U Medinu. Riječi Uzvišenog: "i ženu - vjernicu koja sebe pokloni Vjerovjesniku, ako Vjerovjesnik hoće da se njome oženi, samo tebi", tj. dozvoljava ti, Poslaniče, vjernicu koja ti se pokloni da se oženiš njome bez mehra, ako to želiš. Ibn Ebi-Hatim prenosi od Aiše da je rekla: "Ta koja se poklonila Poslaniku, s.a.v.s., je Havla bint Hakim ibn El-Evkas iz plemena Benu-Sulejm; bila je dobra žena." Ibn Ebi-Hatim, prenosi od Ibn-Abbasa da veli: "Poslanik nije imao nijednu ženu koja mu se poklonila, iako je takvih bilo dosta", tj. on nije prihvatio nijednu koja mu se poklonila, iako mu je to bilo dozvoljeno i samo njemu specifično, jer je to prepušteno njegovoj volji, kao što Uzvišeni veli: "ako Vjerovjesnik hoće sa se njome oženi", tj. ako to odabere. Riječi Uzvišenog: "samo tebi, a ne ostalim vjernicima." Ikrime veli: "Poklonjena nije dozvoljena drugima mimo tebe. Ako bi se i poklonila nekom čovjeku, ona mu nije dozvoljena dok joj ne dadne nešto (na ime mehra)."
Isto vele i Mudžahid i Eš-[a'bi i drugi, tj. ako se neka žena preda nekom čovjeku, on je, nakon što opći s njom, dužan dati joj mehr ravan njoj slične žene kao što je presudio Allohov Poslanik, s.a.v.s., u slučaju udaje Vašikove kćeri koja se predala, odredivši joj, nakon smrti muža, mehr njoj slične žene. I smrt i općenje se jednako tretiraju u vezi sa određivanjem i obaveznosti mehra ženi koja se predala nekome mimo Poslanika, s.a.v.s. On, pak, nije obavezan dati bilo šta onoj koja mu se preda, jer ima pravo da se oženi bez mehra, staratelja i svjedoka kao u slučaju Zejneb bint Džahš, r.a. Riječi Uzvišenog: "Mi znamo što smo propisali vjernicima kada je riječ o ženama njihovim i o onima koje su u vlasništvu njihovu." Tj. njihovo ograničavanje na četiri slobodne žene i koliko hoće robinja, te uvjetovanje staratelja, mehra i svjedoka. Oni su ummet, a tebi smo to olakšali i ništa od toga ti nismo učinili obaveznim "da ti ne bi bilo teško. A Allah prašta i Milostiv je."

Uspjeli su vjernici", /1/ "oni koji su u svojim namazima skrušeni", /2/ "i koji se okreću od besmislica", /3/ "i koji zekat udjeljuju", /4/ "i koji stidna mjesta svoja čuvaju", /5/ "osim od žena svojih ili onih koje su u posjedu njihovu, oni, doista, prijekor ne zaslužuju"; /6/ "a oni koji i pored toga traže, oni u zlu sasvim pretjeruju"; /7/ "i koji o povjerenim im amanetima i obavezama svojim brigu brinu", /8/ "i koji namaze svoje na vrijeme obavljaju", /9/ "oni su dostojni nasljednici", /10/ "koji će Džennet naslijediti, oni će u njemu vječno boraviti."/11/
Imam Ahmed prenosi od Umer ibn el-Hattaba da je rekao /253/: "Prilikom spuštanja Objave Allahovom Poslaniku, s.a.v.s., čulo se, kod njegova lica, nešto poput zujanja pčela. Tako, jedne prilike ostali smo neko vrijeme, pa se on okrenuo Kibli, podigao svoje ruke i učio: ’Allahu moj, povećaj nam, a ne okrnji nas, ukaži nam počast, a ne ponizi nas, daj nam, a ne uskrati nam, daj prednost nama, a ne daji je nad nama, budi zadovoljan nama i učini nas zadovoljnim!’, a zatim rekao je: ’Allah mi je objavio deset ajeta koje ako neko primjeni - ući će u Džennet, zatim je proučio: "Uspjeli su vjernici", dok nije završio deset. Nesai prenosi u svome "Tefsiru" od Jezida ibn Babinusa da rekao je/254/:
"Upitali smo Aišu, Majku pravovjernih: 'Kakve je ćudi i morala bio Allahov Poslanik, s.a.v.s.?' Odgovorila je: 'Kur'an je bio njegov moral.' Onda je proučila: "Uspjeli su vjernici", dok nije stigla do: i koji namaze svoje na vrijeme obavljaju", pa je zaključila: "Ovakva je bila ćud Allahova Poslanika, s.a.v.s." Allah Uzvišeni kaže: "Uspjeli su vjernici", tj. domoći će se Dženneta oni koji imaju ove osobine: "oni koji su u svojim namazima skrušeni", tj. poniznih srdaca, obarajući svoje poglede i spuštajući tako da im oči ne prelaze mjesta njihova obavaljanja namaza. Poniznost i skrušenost u namazu postignut će Onaj Koji svoje srce usredsrijedi na njega i samo se njemu posveti, dajući mu prednost nad nečim drugim, i tada će mu on biti odmor i radost, kao što je rekao Vjerovjesnik, s.a.v.s., u hadisu kojeg su prenijeli imam Ahmed i Nesai od Enesa, a on od Allahova Poslanika, s.a.v.s. /255/: "Omiljen mi je miris i žene, a radost moga oka je u namazu." Imam Ahmed prenio je od Muhammeda ibn Hanefijja da rekao je /257/: "Otišao sam sa babom kod našeg zeta koji je bio ensarija. Nastupilo je namasko vrijeme, pa je on pozvao: ’Djevojčice, donesi mi vodu za abdeset da bih klanjao, pa da se (tako) odmorim!’ Primijetio nas je da smo mu mi na to negodovali, pa rekao je: ’^uo sam Allahova Poslanika, s.a.v.s., da kaže: ’Bilale, ustani i okrijepi nas namazom!’" Allah Uzvišeni kaže: "...i koji se okreću od besmislica", tj. od laži i neistine, a to podrazumijeva idolopoklonstvo, neposlušnosti spram Stvoritelja i sve riječi i djela od kojih nema nikakve koristi.
Allah Uzvišeni kaže: "...i koji zekat udjeljuju", tj. zekat na imetke, prije nego je propisan nisab, jer je ajet mekanski, a osnov zekat je bio obavezujući i u Meki. Allah Uzvišeni kaže u suri "El-En’am": "...i podajte na dan žetve i berbe ono na što drugi pravo imaju." /7:141/ Međutim zekat sa nisabom i specifičnim mjerama propisan je u Medini. Ima mišljenje da je to zekat (čišćenje) duše od idolopklonstva i prljavštine, kao što su riječi Uzvišenog: "...uspjet će samo onaj ko je očisti, a bit će izgubljen onaj ko je na stranputicu odvodi!", /91:15/ a potpuni vjernik je Onaj Koji očisti svoju dušu materijalno i moralno. Allah Uzvišeni kaže: "...i koji stidna mjesta svoja čuvaju, osim od žena svojih ili onih koje su u posjedu njihovu, oni, doista, prijekor ne zaslužuju; a oni koji i pored toga traže, oni u zlu sasvim pretjeruju", tj. oni koji čuvaju svoja stidna mjesta od onoga što je zabranjeno, tj. prostitucije i homoseksualizma i ne približavaju se osim svojim ženama i svojim posteljama. Onaj ko prihvati ono što mu je Allah dozvolio nema nikakva prijekora niti grijeha, a oni koji traže nešto pored (svojih) žena i robinja pretjeruju. [afija, Allah mu se smilovao, uzima ovaj ajet kao argument za zabranu masturbacije rukom. Allah Uzvišeni kaže: "i koji o povjerenim im amanetima i obavezama svojim brigu brinu", tj. kada im se povjeri ne pronevjere, već ih predaju onima kojima pripadaju, a kada se na nešto obavežu ili nešto ugovore to ispune; ne kao licemjeri koji su opisani njegovim, s.a.v.s., riječima /257/:
"Munafik (licemjer) ima tri obilježja: kada govori laže, kada obeća ne ispuni i kada mu se povjeri pronevjeri." Allah Uzvišeni kaže: "i koji namaze svoje na vrijeme obavljaju", tj. redovno ih obavljaju u njihovim vaktovima, kao što kaže Ibn-Mes’ud /258/: "Upitao sam Allahova Poslanika, s.a.v.s.: ’Allahov Poslaniče, koje je djelo najvrednije?’ Odgovorio je: ’Namaz u njegovu vremenu.’ Upitao sam: ’A koje zatim?’ Odgovrio je: ’Dobročinstvo roditeljima.’ Upitao sam: ’A koje zatim?’ Odgovorio je: ’Borba na Allahovom putu.'" Prenose ga Buharija i Muslim. Allah Uzvišeni počeo je nabrajati ove pohvalne osobine sa namazom, a i završio ih je sa namazom ukazujući kako je namaz najvredniji. Nakon što ih je Uzvišeni okarakterisao kao one koji prakticiraju ove pohvalne osobine On, neka je Slavljen, kaže: "oni su dostojni nasljednici, koji će Džennet naslijediti, oni će u njemu vječno boraviti..." Utvrđeno je kod Buharije i Muslima da je Allahov Poslanik, s.a.v.s., rekao /259/: "Kada tražite od Allaha Džennet, tražite Firdevs, jer je on najuzvišeniji i on je centralni Džennet, iz njega izviru dženetske rijeke, a iznad njega je Arš (prijesto) Milostivog Allaha." Zabilježio je Ibn Ebi-Hatim od Ebu-Hurejrea, r.a., da je Allahov Poslanik, s.a.v.s., rekao: "Svako od vas ima dva odredišta: jedno u Džennetu, jedno u Vatri.
Ako umre pa uđe u Vatru, stanovnici Dženneta naslijede njegov položaj u Dženetu." Zato su riječi Uzvišenoga: "oni su dostojni nasljednici", pošto će vjernici naslijediti položaje nevjernika, jer su oni stvoreni poradi robovanja isključivo Uzvišenom Allahu, Koji nema sudruga, a vjernici nakon što su izvršili ibadet (robovanje) koje im je bilo obaveza, a oni (nevjernici) napustili ono što im je bilo naređeno radi čega su i stvoreni, ovi (vjernici) dobili su njihov udio koji bi oni imali, da su bili pokorni svome Uzvišenom Gospodaru. Još sadržajnija je predaja u Muslimovom "Sahihu" od Ebu-Burde, od Ebu-Musaa, od njegovog babe, od Vjerovjesnika, s.a.v.s., koji rekao je /261/: "Pojavit će se na Sudnjem danu neki muslimani sa grijesima veličine brda, pa će im ih Allah oprostiti i staviti ih na jevreje i kršćane." U drugoj Muslimovoj predaji je zabilježeno da je Allahov Poslanik, s.a.v.s., rekao: "Kada bude Sudnji dan, Allah će predati svakom muslimanu jednog jevreja ili kršćanina, pa će se reći: ’Ovaj je tvoj otkup od Vatre.’" Omer ibn Abdul-Aziz tražio je od Ebu-Burde da se zakune tri puta Allahom, osim Kojeg nema nikakva boga, da mu je to njegov babo ispričao od Allahova Poslanika, s.a.v.s., pa je to ovaj i učinio.
M.Mlivo
B.Korkut

Ne čitam ti ja to, bezveze šiziš. Bošnjački prijevod ničega me ne zanima.

Silovanje-milovanje! Doslovce samo slovo razlike.

Isto je to samo moram provjeriti da ne cjepkaš. Kao po običaju.

Bolje da ga ne vadite.

Malo kompletnije:

I ne pita Muhameda hoce li ga vaditi sa vlastitom zenom nego hoce li ga vaditi kad siluje roblje koje ce prodati (da ne bi ostala trudna jer tada pada cijena).
I onaj idiot ne samo da odobrava silovanje nego odobrava i da ga ne vade.

Related by Al-Daraqutni, Ibn Majah and Ahmad:

“The Prophet said, “There shall be no infliction of harm on oneself or others".

‘Others’ includes all people, so also slavegirls ! Raping a slavegirl is clearly doing her harm (emotional and physical) which would be a big sin for a muslim to commit and violation of the above hadith. Moreover the prophet (peace be upon him) commanded muslims to treat their slaves well and with respect, which clearly proofs that rape of female slaves is forbidden in islam. The prophet (peace be upon him) said:


Your servants and your slaves are your brothers. Anyone who has slaves should give them from what he eats and wears. He should not charge them with work beyond their capabilities. If you must set them to hard work, in any case I advise you to help them.

Source: Bukhari, Iman, 22; Adab, 44; Muslim, Iman, 38–40; Abu Dawud, Adab, 124

Ali reported that the last words of the Prophet, may Allah bless him and grant him peace, were: "The prayer! The prayer! Fear Allah concerning your slaves ! "

Source: Al-Adab al-Mufrad Al-Bukhari , Nr. 158.


· Jabir ibn 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, advised that slaves should be well-treated. He said, 'Feed them from what you eat and clothe them from what you wear. Do not punish what Allah has created.' "

Source: Al-Adab al-Mufrad Al-Bukhari , Nr. 188.



· Sallam ibn 'Amr reported from one of the Companions of the Prophet, may Allah bless him and grant him peace, said, "Your slaves are your brothers, so treat him well. Ask for their help in what is too much for you and help them in what is too much for them."

Source: Al-Adab al-Mufrad Al-Bukhari , Nr. 190.



· Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "The slave has his food and clothing. Do not burden a slave with work which he is incapable of doing."

Source: Al-Adab al-Mufrad Al-Bukhari , Nr. 192.



Not one of you should [ when introducing someone ] say ‘This is my slave’ , ‘This is my concubine’. He should call them ‘my daughter’ or ‘my son’ or ‘my brother’.

Source: Ibn Hanbal, Musnad, 2 ,4



For this reason ‘Umar and his servant took it in turns to ride on the camel from Madina to Jerusalem on their journey to take control of Masjid al-Aqsa. While he was the head of the state, ‘Uthman had his servant pull his own ears in front of the people since he had pulled his. Abu Dharr, applying the hadith literally, made his servant wear one half of his suit while he himself wore the other half. From these instances, it was being demonstrated to succeeding generations of Muslims, and a pattern of conduct established, that a slave is fully a human being, not different from other people in his need for respect and dignity and justice.

"The masters were obliged not to put slaves under hardship; slaves were not to be tortured, abused or treated unjustly. They could marry among “themselves with their master's permission - or with free men or women ! They could appear as witnesses and participate with free men in all “affairs. Many of them were appointed as governors, commanders of army and administrators. In the eyes of Islam, a pious slave has precedence over “an impious free man." Source: Al-Tabataba'i, Tafsir ( vol.16, pp. 338-358 )

The Prophet, upon him peace, had stipulated in his "last pilgrimage" speech:


"And your slaves ! see that you feed them such food as you eat yourselves and dress them what you yourself wear. And if they commit a “mistake which you are not inclined to forgive then sell them, for they are the servants of Allah and are not to be tormented! "

Source: Ibn Sa'd, op. cit., vol. II:1, p. 133

And again in another hadith the prophet (saw) makes clear that rape of female slaves is forbidden, The prophet (peace be upon him) said:

“Whoever causes harm to others subjects himself to harm caused by God.”

Source: Related by Ibn Majah and Abu Dawood on the authority of Abu Sirmah.


“You must refrain from dealing wickedly with others, for that would count as a benefaction you do to yourself”.

Source: Related by Al-Bukhari and Muslim on the authority of Abu Tharr.


‘Others’ includes all people, so also slavegirls ! Raping a slavegirl is clearly doing her harm (emotional and physical) which would be a big sin for a muslim to commit and violation of the above hadith. Allah swt also commands in the Qur’an muslims to treat their slaves (female slaves) kindly:

"Serve God, and join not any partners with Him ; and do good to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours “who are strangers, the Companion by your side, the way-farer (ye meet), And what your right hands possess : for God loveth not the arrogant, the “vainglorious" Surah An Nisa, verse 36

The phrase "What your right hands possess" refers to one’s slaves (male and female). Allah swt ordains the kind treatment of slaves in the same verse where He commands man to worship Him and to treat his parents, relations and neighbours generously, and this signifies the importance of this ruling.

http://www.answering-christianity.com/k ... slaves.htm

Related by Al-Daraqutni, Ibn Majah and Ahmad:

“The Prophet said, “There shall be no infliction of harm on oneself or others".

‘Others’ includes all people, so also slavegirls ! Raping a slavegirl is clearly doing her harm (emotional and physical) which would be a big sin for a muslim to commit and violation of the above hadith. Moreover the prophet (peace be upon him) commanded muslims to treat their slaves well and with respect, which clearly proofs that rape of female slaves is forbidden in islam. The prophet (peace be upon him) said:


Your servants and your slaves are your brothers. Anyone who has slaves should give them from what he eats and wears. He should not charge them with work beyond their capabilities. If you must set them to hard work, in any case I advise you to help them.

Source: Bukhari, Iman, 22; Adab, 44; Muslim, Iman, 38–40; Abu Dawud, Adab, 124

Ali reported that the last words of the Prophet, may Allah bless him and grant him peace, were: "The prayer! The prayer! Fear Allah concerning your slaves ! "

Source: Al-Adab al-Mufrad Al-Bukhari , Nr. 158.


· Jabir ibn 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, advised that slaves should be well-treated. He said, 'Feed them from what you eat and clothe them from what you wear. Do not punish what Allah has created.' "

Source: Al-Adab al-Mufrad Al-Bukhari , Nr. 188.



· Sallam ibn 'Amr reported from one of the Companions of the Prophet, may Allah bless him and grant him peace, said, "Your slaves are your brothers, so treat him well. Ask for their help in what is too much for you and help them in what is too much for them."

Source: Al-Adab al-Mufrad Al-Bukhari , Nr. 190.



· Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "The slave has his food and clothing. Do not burden a slave with work which he is incapable of doing."

Source: Al-Adab al-Mufrad Al-Bukhari , Nr. 192.



Not one of you should [ when introducing someone ] say ‘This is my slave’ , ‘This is my concubine’. He should call them ‘my daughter’ or ‘my son’ or ‘my brother’.

Source: Ibn Hanbal, Musnad, 2 ,4



For this reason ‘Umar and his servant took it in turns to ride on the camel from Madina to Jerusalem on their journey to take control of Masjid al-Aqsa. While he was the head of the state, ‘Uthman had his servant pull his own ears in front of the people since he had pulled his. Abu Dharr, applying the hadith literally, made his servant wear one half of his suit while he himself wore the other half. From these instances, it was being demonstrated to succeeding generations of Muslims, and a pattern of conduct established, that a slave is fully a human being, not different from other people in his need for respect and dignity and justice.

"The masters were obliged not to put slaves under hardship; slaves were not to be tortured, abused or treated unjustly. They could marry among “themselves with their master's permission - or with free men or women ! They could appear as witnesses and participate with free men in all “affairs. Many of them were appointed as governors, commanders of army and administrators. In the eyes of Islam, a pious slave has precedence over “an impious free man." Source: Al-Tabataba'i, Tafsir ( vol.16, pp. 338-358 )

The Prophet, upon him peace, had stipulated in his "last pilgrimage" speech:


"And your slaves ! see that you feed them such food as you eat yourselves and dress them what you yourself wear. And if they commit a “mistake which you are not inclined to forgive then sell them, for they are the servants of Allah and are not to be tormented! "

Source: Ibn Sa'd, op. cit., vol. II:1, p. 133

And again in another hadith the prophet (saw) makes clear that rape of female slaves is forbidden, The prophet (peace be upon him) said:

“Whoever causes harm to others subjects himself to harm caused by God.”

Source: Related by Ibn Majah and Abu Dawood on the authority of Abu Sirmah.


“You must refrain from dealing wickedly with others, for that would count as a benefaction you do to yourself”.

Source: Related by Al-Bukhari and Muslim on the authority of Abu Tharr.


‘Others’ includes all people, so also slavegirls ! Raping a slavegirl is clearly doing her harm (emotional and physical) which would be a big sin for a muslim to commit and violation of the above hadith. Allah swt also commands in the Qur’an muslims to treat their slaves (female slaves) kindly:

"Serve God, and join not any partners with Him ; and do good to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours “who are strangers, the Companion by your side, the way-farer (ye meet), And what your right hands possess : for God loveth not the arrogant, the “vainglorious" Surah An Nisa, verse 36

The phrase "What your right hands possess" refers to one’s slaves (male and female). Allah swt ordains the kind treatment of slaves in the same verse where He commands man to worship Him and to treat his parents, relations and neighbours generously, and this signifies the importance of this ruling.

http://www.answering-christianity.com/k ... slaves.htm

Osim sto je siledzija i genocidas je, pobio izmedju ostalog i djecu kojoj je krenuo pubertet:

Nije nista imao protiv klanja djece:

Očito tip ne razumije engleski.
Muhammad mu rekao da ne vadi kitu iz ropkinje kad jebe, jer ako je suđeno da zatrudni "allah je tako želio". Nije mu ni riječ rekao da nije lijepo da siluje zarobljenu ženu. Zašto bi kad je i on to radio.

Gdje ISIL nalazi inspiraciju za klanje zarobljenika:



Onaj sto su mu odsjekli glavu u videu nije imao sanse jer prorok to hvali:

Hej Bože svaki hadis sad nađi
aḥīḥ[edit]
Ṣaḥīḥ (صَحِيْح) is best translated as "authentic".[citation needed] Ibn Hajar defines a hadith that is ṣaḥīḥ lithatihi – "ṣaḥīḥ in and of itself" – as a singular narration (ahaad; see below) conveyed
asan[edit]
Ḥasan (حَسَن m
Musnad[edit]
Th
uttaṣil[edit]
Muttaṣil (مُتَّصِل) refers to a continuous chain of narration in which each narrator has heard that narration from his teacher.[11]

Ḍaʻīf[edit]
Ibn Hajar described the cause of a hadith being classified as ḍaʻīf as "either due to discontinuity in the chain of narrators or due to some criticism of a narrator."[12]

Ḍaʻīf (ضَعِيْف) is the categorization of a hadith as "weak". Ibn Hajar described the cause of a hadith being classified as weak as "either due to discontinuity in the chain of narrators or due to some criticism of a narrator."[12] This discontinuity refers to the omission of a narrator occurring at different positions within the isnād and is referred to using specific terminology accordingly as discussed below.

Categories of discontinuity[edit]
Muʻallaq[edit]
Discontinuity in the beginning of the isnād, from the end of the collector of that hadith, is referred to as muʻallaq (مُعَلَّق meaning "suspended"). Muʻallaq refers to the omission of one or more narrators. It also refers to the omission of the entire isnād, for example, (an author) saying only: "The Prophet said..." In addition, this includes the omission of the isnād except for the companion, or the companion and successor together.[12]

Mursal[edit]
Mursal (مُرْسَل meaning "hurried"). If the narrator between the Successor and Muhammad is omitted from a given isnād, the hadith is mursal, e.g., when a Successor says, “The Prophet said ...”[13] Since Sunnis believe in the uprightness of all Sahaba, they do not view it as a necessary problem if a Successor does not mention what Sahaba he received the hadith from. This means that if a hadith has an acceptable chain all the way to a Successor, and the successor attributes it to an unspecified companion, the isnād is considered acceptable. There are, however, different views in some cases: If the Successor is a young one and it is probable that he omitted an elder Successor who in turn reported form a Sahaba. The opinion held by Imam Malik and all Maliki jurists is that the mursal of a trustworthy person is valid, just like a musnad hadith. This view has been developed to such an extreme that to some of them, the mursal is even better than the musnad, based on the following reasoning: "The one who reports a musnad hadith leaves you with the names of the reporters for further investigation and scrutiny, whereas the one who narrates by way of irsal (the absence of the link between the successor and the Prophet), being a knowledgeable and trustworthy person himself, has already done so and found the hadith to be sound. In fact, he saves you from further research." Others reject the mursal of younger Successor.[13]

Muʻḍal[edit]
Muʻḍal (مُعْضَل meaning "problematic") describes the omission of two or more consecutive narrators from the isnād.[14]

Munqaṭiʻ[edit]
A hadith described as munqaṭiʻ (مُنْقَطِع meaning "broken") is one in which the chain of people reporting the hadith (the isnād) is disconnected at any point.[13] The isnād of a hadith that appears to be muttaṣil but one of the reporters is known to have never heard hadith from his immediate authority, even though they lived at the same time, is munqaṭiʻ. It is also applied when someone says "A man told me...".[13]

Other types of weakness[edit]
Munkar[edit]
Munkar (مُنْكَر meaning "denounced"). According to Ibn Hajar, if a narration which goes against another authentic hadith is reported by a weak narrator, it is known as munkar. Traditionists as late as Ahmad used to simply label any hadith of a weak reporter as munkar.[15]

Shādhdh[edit]
Shādhdh (شاذّ meaning "anomalous"). According to al-Shafi'i, a shādhdh hadith is one which is reported by a trustworthy person who contradicts the narration of a person more reliable than he is. It does not include a hadith which is unique in its matn and is not narrated by someone else.[15]

Muḍṭarib[edit]
Muḍṭarib (مُضْطَرِب meaning "shaky"). According to Ibn Kathir, if reporters disagree about a particular shaikh, or about some other points in the isnād or the matn, in such a way that none of the opinions can be preferred over the others, and thus there is irreconcilable uncertainty, such a hadith is called muḍṭarib.[16]

An example is the following hadith attributed to Abu Bakr:

"O Messenger of Allah! I see you getting older?" He (may Allah bless him and grant him peace) replied, "What made me old are Surah Hud and its sister surahs."
The hadith scholar Al-Daraqutni commented: "This is an example of a muḍṭarib hadith. It is reported through Abu Ishaq, but as many as ten different opinions are held regarding this isnād. Some report it as mursal, others as muttasil; some take it as a narration of Abu Bakr, others as one of Sa'd or `A'ishah." Since all these reports are comparable in weight, it is difficult to prefer one above another. Hence, the hadith is termed as muḍṭarib".[16]

Mawḍūʻ[edit]
A hadith that is mawḍūʻ (مَوْضُوْع) is one determined to be fabricated and cannot be attributed to its origin. Al-Dhahabi defines mawḍūʻ as a hadith the text of which contradicts established norms of the Prophet's sayings, or its reporters include a liar,

Recognizing fabricated hadith[edit]
Some of these hadith were known to be spurious by the confession of their inventors. For example, Muhammad ibn Sa`id al-Maslub used to say, "It is not wrong to fabricate an isnād for a sound statement." Another notorious inventor, `Abd al-Karim Abu 'l-Auja, who was killed and crucified by Muhammad ibn Sulaiman ibn `Ali, governor of Basra, admitted that he had fabricated four thousand hadith declaring lawful the prohibited and vice-versa.
Mawḍūʻ narrations are also recognised by external evidence related to a discrepancy found in the dates or times of a particular incident. For example, when the second caliph, Umar ibn al-Khattab decided to expel the Jews from Khaybar, some Jewish dignitaries brought a document to Umar apparently proving that the Prophet had intended that they stay there by exempting them from the jizya (tax on non-Muslims under the rule of Muslims); the document carried the witness of two companions, Sa'd ibn Mua'dh and Mu'awiyah ibn Abi Sufyan. Umar rejected the document outright, knowing that it was fabricated because the conquest of Khaybar took place in 6 AH, whereas Sa'd ibn Mua'dh died in 3 AH just after the Battle of the Trench, and Mu'awiyah embraced Islam in

http://en.wikipedia.org/wiki/Hadith_terminology