Beating the Wife in Islam

November 26, 2012

The sections of this article are:

1-  Wife beating is not allowed in Islam!
2-  Noble Verses and Sayings that support the prohibition of any type of
wife beating.
3-  The Prophet forbade striking on the face.
4-  What about the saying about striking the wife lightly on her hand with a siwak?
This saying doesn’t belong to Prophet Muhammad. 
5-  More proofs about the translation of Noble Verse 4:34.
6-  Conclusion.

Wife beating anytime and for any reason is never allowed in Islam.  There is however a questionable condition where Allah Almighty seems to allow the husband to beat his wife, and that is after he gives her two warnings to stop showing ill-conduct and disloyalty.

Let us look at Noble Verses 4:34-36 “(34). Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband’s) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all).

(35). If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: For Allah hath full knowledge, and is acquainted with all things.

(36). Serve Allah, 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 wayfarer (ye meet), and what your right hands possess: For Allah loveth not the arrogant, the vainglorious;”

The Arabic word used in Noble Verse 4:34 above is “idribuhunna”, which is derived from “daraba” which means “beat”.  The issue with all of the Arabic words that are derived from the word “daraba” is that they don’t necessarily mean “hit”.  The word “idribuhunna” for instance, could very well mean to “leave” them.  It is exactly like telling someone to “beat it” or “drop it” in English.

Allah Almighty used the word “daraba” in Noble Verse 14:24 “Seest thou not how Allah sets (daraba) forth a parable? — A goodly Word Like a goodly tree, Whose root is firmly fixed, And its branches (reach) To the heavens”.  “daraba” here meant “give an example”.  If I say in Arabic “daraba laka mathal”, it means “give you an example”.

Allah Almighty also used the word “darabtum”, which is derived from the word “daraba” in Noble Verse 4:94, which mean to “go abroad” in the sake of Allah Almighty:

“O ye who believe! When ye go abroad (darabtum) In the cause of Allah, Investigate carefully, And say not to anyone Who offers you a salutation: ‘Thou art none of a Believer!’ Coveting the perishable good Of this life: with Allah Are profits and spoils abundant.  Even thus were ye yourselves Before, till Allah conferred On you His favours: therefore Carefully investigate.  For Allah is well aware Of all that ye do.   (The Noble Quran, 4:94)

So “daraba” literally means “beat”, or “go abroad”, or “give” but not in the sense to give something by hand, but rather to give or provide an example.

Important Note:  Notice how Allah Almighty in Noble Chapter (Surah) 4 He used “daraba (4:34” and “darabtum (4:94)”, which are both derived from the same root.  He used both words in the same Chapter, which tells me that “daraba” in Noble Verse 4:34 means to desert or leave, since that’s what its derived word meant in Noble Verse 4:94.   The next section below will further prove my point.

I am sure there are more Noble Verses that used words derived from “daraba” in the Noble Quran, but these are the only ones I know of so far.  In the case of Noble Verse 4:34 where Allah Almighty seems to allow men to hit their wives after the two warnings for ill-conduct and disloyalty, it could very well be that Allah Almighty meant to command the Muslims to “leave” the home all together and desert their wives for a long time in a hope that the wives would then come back to their senses and repent.

Noble Verses and Sayings that support the prohibition of any type of wife beating:

The following Noble Verses and Sayings from the Noble Quran and Prophet Muhammad peace be upon him respectively seem to very well support the above interpretation:

“…Do not retain them (i.e., your wives) to harm them…(The Noble Quran, 2:231)

Narrated Mu’awiyah al-Qushayri: “I went to the Apostle of Allah (peace_be_upon_him) and asked him: What do you say (command) about our wives? He replied: Give them food what you have for yourself, and clothe them by which you clothe yourself, and do not beat them, and do not revile them.  (Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2139)

Narrated Mu’awiyah ibn Haydah: “I said: Apostle of Allah, how should we approach our wives and how should we leave them? He replied: Approach your tilth when or how you will, give her (your wife) food when you take food, clothe when you clothe yourself, do not revile her face, and do not beat her.  (Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2138)

Abu Huraira (Allah be pleased with him) reported Allah’s Apostle (may peace be upon him) as saying: “He who believes in Allah and the Hereafter, if he witnesses any matter he should talk in good terms about it or keep quiet. Act kindly towards woman, for woman is created from a rib, and the most crooked part of the rib is its top. If you attempt to straighten it, you will break it, and if you leave it, its crookedness will remain there. So act kindly towards women.  (Translation of Sahih Muslim, The Book of Marriage (Kitab Al-Nikah), Book 008, Number 3468)

“O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may take away part of the dower [money given by the husband to the wife for the marriage contract] ye have given them, except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and God brings about through it a great deal of good.  (The Noble Quran, 4:19)” 

“And among God’s signs is this: He created for you mates from amongst yourselves (males as mates for females and vice versa) that you might find tranquillity and peace in them. And he has put love and kindness among you. Herein surely are signs for those who reflect. (The Noble Quran 30:21)”  

“Women impure for men impure. And women of purity for men of purity. These are not affected by what people say. For them is forgiveness and an honorable provision. (The Noble Quran 24:26)

Narrated Abu Huraira: “Allah’s Apostle said, ‘The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger. (Translation of Sahih Bukhari, Good Manners and Form (Al-Adab), Volume 8, Book 73, Number 135)

Narrated Abu Huraira: “A man said to the Prophet , ‘Advise me! ‘The Prophet said, ‘Do not become angry and furious.’ The man asked (the same) again and again, and the Prophet said in each case, ‘Do not become angry and furious.’   (Translation of Sahih Bukhari, Good Manners and Form (Al-Adab), Volume 8, Book 73, Number 137)

Abu Huraira reported: “I heard Allah’s Messenger (may peace be upon him) as saying: One is not strong because of one’s wrestling skillfully. They said: Allah’s Messenger, then who is strong? He said: He who controls his anger when he is in a fit of rage.  (Translation of Sahih Muslim, The Book of Virtue, Good Manners and Joining of the Ties of Relationship (Kitab Al-Birr was-Salat-I-wa’l-Adab), Book 032, Number 6314)

Allah Almighty loves those who restrain anger: “Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men; for Allah loves those who do good.  (The Noble Quran, 3:134)

The Prophet forbade striking on the face:

Let us look at the following narrations about Prophet Muhammad peace be upon him:

Narrated Salim: “….Umar said: ‘The Prophet forbade beating on the face.‘  (Translation of Sahih Bukhari, Hunting, Slaughtering, Volume 7, Book 67, Number 449)

Narrated AbuHurayrah: “The Prophet (peace_be_upon_him) said: When one of you inflicts a beating, he should avoid striking the face.   (Sunan Abu-Dawud, Book 38, Prescribed Punishments (Kitab Al-Hudud), Number 4478)” 

These narrations do not prove the interpretation that wife beating being ok as long as it is not done on the face, because the narrations are general and do not mention any wives.  The striking could be done on our children when we discipline them.  In this case, the above two narrations would fit perfectly with the situation, because while we can still physically discipline our children, we are not allowed to hit them on the face.

What about the saying about striking the wife lightly on her hand with a siwak?

There is not a single Saying or Noble Verse from Prophet Muhammad or the Noble Quran respectively that mentions any such beating.

A siwak is a small piece of wood that is approximately twice as long as an index finger and as thick as a thumb, which was used 1400 years ago to brush the teeth and the bad breath.

This saying actually belongs to Imam Shafie, and not to Prophet Muhammad.  Imam Shafie or Minister Shafie is a popular Muslim scholar that came 100s of years after Prophet Muhammad.  I used to have the reference information to his saying about this subject, but unfortunately I lost it.  When I find it insha’Allah (if Allah Almighty wills it) I will post it.

More proofs about the translation of Noble Verse 4:34:

The following is an email that sent to me by brother A. Tilling; may Allah Almighty always be pleased with him.

Subj:    Another Reply to Mr O Abdallah
Date:    3/28/02 3:16:15 AM Central Standard Time


I have visited the link and it was what I expected.  But the question I am asking is a linguistic one, not one based on interpretations and jurisprudence.  Here again is the extract I provided:

(4:34) […]as for those women on whose part ye fear rebellion (nushuz), admonish them and banish them to beds apart, (and last) beat (adriboo) them. Then, if they obey you, seek not a way against them.

Note from me Osama Abdallah:   Actually the Arabic word is not “adriboo” which is a plural for beating men.  It is “idribuhunna” which is a plural for beating women.  But the two Arabic words mean the same thing, which is “beating”.

Continuing with brother A. Tilling email….

The key to the problem is the mistranslation of the two key words nushuz and adriboo. Some of the possible meanings for both the words, according to the lexicon,3 are given below. Again, the appropriate meaning will depend on the context of the verse.

Nushuz: Animosity, hostility, rebellion, ill-treatment, discord; violation of marital duties on the part of either husband or wife.

Adriboo (root: daraba): to beat, to strike, to hit, to separate, to part.

In the context of the above verse the most appropriate meaning for nushuz is ‘marital discord’ (ill-will, animosity etc), and for adriboo is ‘to separate’ or ‘to part’.   Otherwise, it is inviting the likelihood of a divorce without any reconciliation procedure.  Such a step would blatantly contravene the Qur’anic guidance shown in verse 4:35 below.  Therefore, a more accurate and consistent translation of the above verse would be:

(4:34) […]as for those women whose animosity or ill-will you have reason to fear, then leave them alone in bed, and then separate; and if thereupon they pay you heed, do not seek a way against them.

The separation could be temporary or permanent depending on the reconciliation procedure.  Such as construction is legitimate within the terms of the language and fits in very well with the divorce procedure outlined in the Qur’an (see 8.5).

The verse following the above verse gives further weight to the above translation.

(4:35) And if ye fear a breach between them twain (the man and the wife), appoint an arbiter from his folk and an arbiter from her folk. If they desire amendment Allah will make them of one mind. Lo! Allah is ever Knower, Aware.

Added weight to the meanings outlined above is given by verse 4:128 quoted below.   Here, in the case of a man, the same word nushuz is used, but it is rendered as ‘ill-treatment’ as against ‘rebellion’ in the case of a woman as shown earlier in the traditional translation of verse 4:34.  One find oneself asking whether since the ill-treatment is on the part of the husband, a process of reconciliation is here to be encouraged!

(4:128) If a wife fears ill-treatment (nushuz) or desertion on her husband’s part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best[…]

This, obviously, is a double standard and the only way to reconcile the meanings of the two verses, in the contexts they are being used, is to accept the meaning of adriboo as: ‘to separate’ or to ‘part’.  In this connection I would like to refer the reader to an excellent article by Rachael Tibbet from which I quote:

(a) Qur’anic commentators and translators experience problems with the term Adribu in the Qur’an not just in this verse but in others, as it is used in different contexts in ways which appear ambiguous and open to widely different translations into English.   ‘Daraba’ can be translated in more than a hundred different ways.

(b) The translation of adribu as ‘to strike’ in this particular verse (4:34) is founded upon nothing more than:

(i) The authority of hadiths (Abu Daud 2141 and Mishkat Al-Masabih 0276) that this is what Adribu means in this context.

(ii) The prejudices and environment of the early commentators of the Qur’an which led them to assume that ‘to strike’, given the overall context of the verse, was the most likely interpretation of the many possible interpretations of adribu.

A Tilling


According to the Noble Quran and the Sayings of Prophet Muhammad peace be upon him above, wife beating in Islam is definetly prohibited, possibly even in the case where the wife fails after she was warned twice for her ill-conduct and disloyalty.

It is definetly a valid interpretation for Noble Verse 4:34 that Allah Almighty commanded the Muslim men to desert and leave their wives, and not to physically beat them as many scholars believe.

I personally favor this non-violent interpretation, because (1) It is very well supported in Islam as clearly and unquestionably shown above; and (2) It makes more sense and seems more practical in dealing with the bad wife who insists on showing ill-conduct and disloyalty toward her husband and family.

And Allah Almighty knows best, and may He forgive me if I made any mistake here.

Please email me at   Osama Abdallah

this content was reposted from


How the Veil Protects Society from Sexual and Financial Exploitation

May 20, 2011

By Abu Muhammed | Saudi Life
Thursday, 19 May 2011 13:36

NICOLAS Sarkozy’s campaign to ban the Muslim face veil and other religious garments to feather the bed for his bid to be reelected to France’s highest political office has been deemed among high ranking members of the French political system as hypocritical to the country’s long held position of religious tolerance. He claimed that Muslim women who wear such garments are too ‘ostentatious’ and ‘provocative’ which he claims undermines French nationalism.

The transparency of Sarkozy’s rhetoric although seen as an obvious ploy among rival political factions to garnish support from the country’s growing anti-immigrant movement, his opponents were unsuccessful in mounting a defense against it. Though internationally condemned as racist (even Obama had to show a little grit and come out in principle against it), Sarkozy continues to defend his position by calling the veil blatant subjugation of women by Muslim men.

Well Sarkozy got his way – the veil, the niqab, was banned.

women wearing niqab, or face coverI followed this saga with interest. I was surprised that a country with 10 million Muslims managed to lay down for the old back door without too much fuss—particularly in France, the birthplace of democracy and where the term ‘feminist’ was coined. I suppose everybody’s got a plan.

Women in the West have only had rights for a 100 years thanks to the advocacy of feminism. Muslim women have been able to vote, own land and run their own businesses for about a little over 1400 years.

Before you can understand the full irony of the situation, I must explain how I came to know about Feminism. Let me start with a little tale called Becky’s Slap.

* * * * * * *

Becky’s Slap

Being an adolescent in the 1960’s and 70’s was a pretty exciting experience in the United States. America was going through ideological growing pains: redefining and re-assessing its values in its social and political arenas. Everyone was talking about drugs, concerts and liberation.

I was about 15 amidst all of this when I met my first feminist—a perky white girl name Becky, a college student who volunteered to work in ghetto (today known as the ‘hood’). She had big blue eyes, long brown hair and wore ‘daisy dukes’. She smelled like honeysuckles. Being at the height of discovering what a man was, my raging hormones and me welcomed her unsolicited conversation with intense attention.

“Leroy,” she said, “do you know what sexism is?”

Not knowing what it meant, I was hopeful it was close to what I thought it was. Before I could share those thoughts, she continued.

“It is the exploitation of women by men,” Becky said as serious as her Minnie mouse like voice would allow. ‘Exploitation’ was also a new word to me and seemed reminiscent of ’expose,’ a word my little ghetto mind did recognize. She reached in her blue jean satchel and pulled out some fashion magazines. During those days, they were thick like dictionaries due to the ads.

“Look at this!” she commanded me, flipping the pages. She was starting to sound a little ticked off. “These women are being used and are brainwashing other women to believe in their own inferiority,” she declared. Read the rest of this entry »


February 13, 2011

‎21. Does Islam promote polygamy?

No, polygamy in Islam is a permission not an injunction.

Historically, all the prophets except Jesus, who was not married, had more than one wife. For Muslim men to have more than one wife is a permission which is given to them in the Quran, not to satisfy lust, but for the welfare of the widows and the orphans of the wars.

In the pre-Islamic period, men used to have many wives. One person had 11 wives and when he became Muslim, he asked the Prophet Muhammad (P), “What should I do with so many wives?” and he said, “Divorce all except the four.” The Quran says, “you can marry 2 or 3 and up to 4 women if you can be equally just with each of them” (4:3).

Since it is very difficult to be equally just with all wives, in practice, most of the Muslim men do not have more than one wife. Prophet Muhammad (P) himself from age 24 to 50 was married to only one woman, Khadija.

In the western society, some men who have one wife have many extramarital affairs. Thus, a survey was published in “U.S.A. Today” (April 4, 1988 Section D) which asked 4,700 mistresses what they would like their status to be. They said that “they preferred being a second wife rather than the ‘other woman’ because they did not have the legal rights, nor did they have the financial equality of the legally married wives, and it appeared that they were being used by these men.”

From the series most common question asked by non muslims, feel free to share the full album, copy paste this link your status.



January 30, 2011

So called Husband and Wife trees at Lynncraigs...

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They are clothing for you and you are clothing for them

By Sheikh Salman al-Oadah


Allah says: “It is made lawful for you to have sexual relations with your wives on the on the night of the fasts. They are clothing for you and you are clothing for them…” [Sûrah al-Baqarah: 187]

Allah chose to use the word “clothing” rather than any other word to describe the special relationship between a man and his wife. Allah made the man clothing for the woman and the woman clothing for the man. The word “clothing” as used in this context is rich with meaning. It would be quite difficult to express in words every subtlety that it conveys. We shall try, however, to consider a few of the ideas that this word expresses.


1. The word “clothing” in its most literal sense is what immediately covers the body with no barrier in between.

2. The word clothing connotes the idea of equality, complementarity, and support of both a psychological and physical nature. The man has his role and the woman has hers. The woman cannot be construed as merely a vehicle to fulfill the man’s desires. She is a human being, equal to the man. Each of them is as clothing to the other in every aspect of life.

3. Clothing implies adornment and beautification. Allah says: “Take your adornment to every mosque.” [Sûrah al-A`raf: 31] A man and woman are an adornment and beautification for each other.

Ibn `Abbâs said: “Indeed, I like to dress up for a woman in the same way as I like it for a woman to dress herself up for me. This is because Allah says: ‘And they have upon you similar rights to those you have upon them in good dealings.’ And I do not like to exact from her every right to which I am entitled, since Allah says: ‘and for the man there is a degree over them’.” [Tafsîr al-Tabarî (1/625)]

Some of this beauty is of a physical kind, for a person sees in the one he truly loves beauty that others do not see.

Some of this beauty is also of an intangible nature. Faithfulness and enduring friendship are a part of faith, as the Prophet (peace be upon him) said.

A woman adorns herself with her husband when she speaks about him to her friends. She can tend to embellish her account, claiming that he loves her so much, honors her so much, and gives her so much… even when the truth is far short of all that.

4. Clothing conveys the meaning of covering and concealment. Allah says: “O children of Adam! We have bestowed upon you clothing to conceal your shame and as an adornment.” [Sûrah al-A`râf: 26]

cute Muslim couple

A husband and wife screen each other from falling into sin by fulfilling one another’s needs in a lawful manner.

Likewise, they conceal from others their intimacy. They do not disclose to others the details of their physical relationship nor the secrets that they share between them nor the little problems that they have with each other. They do not allow the personal life that they share together become the topic of public discourse.

5. Clothing implies cleanliness and purity. This is why Allah commands us saying: “And your clothing, purify it.” [Sûrah al-Mudaththir: 4] Read the rest of this entry »

Wearing Hijab for the First Time

September 14, 2010

With a new stage of life ahead of her, Anum Zia reflects on how a new commitment to hijab became an important part of her life.

There are questions that ultimately go through the mind of every Muslim girl and woman at one point or another in her life… “Should I wear the hijab or should I not? When should I wear it?”hijabi

For me, it was a matter of knowing that by wearing the hijab, I would be a step closer to jannah, by Allah’s mercy. When I was battling with whether or not to wear the hijab, and at what point should I start, my older sister became an unexpected source of inspiration for me. I feel like I got lucky. I was about to start tenth grade in a completely new high school, and it was like Allah subhanahu wa ta’ala had given me an opportunity for a fresh start. I had been anxious about the prospect of hijab all summer; I wondered if I would make good friends that would be receptive of me as a hijabi. I wondered if people would treat me differently. And then before I knew it, it was the first day of school.

As I got ready for school that morning, I willed myself to step out the door wearing the hijab, and since then, I have not looked back.

I feel like wearing a hijab is only half of what people see of you. Just because you wear a hijab does not mean you automatically become an “oppressed woman” in front of others. When you present yourself as someone who people can relate to, someone who can have a good time, and someone who does not let anything come in the way of her deen, the hijab will be the least of your worries because Allah subhanahu wa ta’ala will give you strength no matter what obstacles come your way.

Alhumdulillah, it has been seven years since I first put the hijab on my head, and each year I feel more and more comfortable in it. It has become such a big part of who I am that I cannot imagine stepping out the door without it now. It is like a second skin; one that protects me in a way that only my Lord can.

You have to remember that along with the responsibility of wearing a hijab also comes the responsibility of being a walking, talking example of the Muslim woman, which means setting proper examples. By fulfilling the correct requirements of hijab, you can become an inspiration for someone else by presenting yourself in an elegant manner – just like my older sister became an inspiration to me when I was younger.

When others see you as graceful hijabi, they will perhaps think twice about how Muslims are represented.

My dear sister, if you are uncertain about wearing the hijab, just know that there is nothing to lose. Yes, in the beginning you might feel hesitant and uneasy, but Allah subhanahu wa ta’ala will guide you. Ensure that you present yourself in a dignified way because as banners of our faith, it becomes our job as Muslim women to amend the perception of the “oppressed Muslim woman” with an image of one who is confident and poised.

The only things we lose are perhaps a few bad hair days… and I think everyone can do without those!

May Allah subhanahu wa ta’ala give us all the courage and confidence to wear and continue wearing the hijab with unlimited grace and beauty.

For more great articles and information please visit this site:


September 12, 2010

Qur’ān. V49:11–13: "come to know each oth...

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Essayist: Before Burning Quran, Know What’s In It

A vandalized sign at the Dove World Outreach Center in Gainesville, Fla., where Pastor Terry Jones was planning to burn copies of the Quran on the ninth anniversary of the Sept. 11 terrorist attacks.

Published: September 09, 2010

by Anisa Mehdi

An outcry from Muslim communities around the world greeted Florida Pastor Terry Jones’ announcement that he would commemorate the Sept. 11, 2001, terrorist attacks by burning copies of the Quran. The outrage was matched only by those who staunchly oppose the building of an Islamic cultural center near ground zero in New York City.

President Obama, Defense Secretary Robert Gates and Gen. David Petraeus all urged the pastor to call off the event, citing potential threats to Americans overseas. In a late afternoon press conference, Jones said he had canceled the protest in exchange for a deal to move the proposed Islamic center away from ground zero. But Feisal Abdul Rauf, the imam planning the center, quickly said no such deal had been made.

Anisa Mehdi is a Fulbright Scholar and filmmaker who directed the National Geographic documentary Inside Mecca.

Here’s a quick test of your knowledge of scripture.  Where does the following passage come from?

“Behold! The angels said: “O Mary! God hath chosen thee and purified thee – chosen thee above the women of all nations.”

Let’s try another, with more modern language:

“Behold, the angels said, “O Mary, God announces good news to you by a Word from God named the Messiah, Jesus son of Mary, honored in this world and the hereafter.”

The first from the King James Version of the Bible and the second from the Revised Standard?

No on both accounts.

These are passages from the Quran. The first in English translation by Yusuf Ali and the second by Thomas Cleary. As an English-speaking Muslim, I have several versions of the Quran in English.

The Quran, the holy book of Islam, gets quoted for exhortations to fight for the faith. “Those who believe fight in the cause of God, and those who reject faith fight in the cause of Evil.” But it’s also filled with reverent passages about Jesus Christ.  There is a whole chapter named for his mother, Mary, who is mentioned more often in the Quran than she is in the Bible itself.

And this is the book the Rev. Terry Jones threatened to burn at his Dove World Outreach Center in Gainsville, Fla., on Saturday?

Did he know what he would be burning?

The Rev. Jones may reject much of what he believes is so about Islam.  He may reject the notion that another prophet came to humankind after Jesus.  He may resent Islam’s fierce adherence to One God and not a Trinity. He may — and rightly so — despise the acts of terror committed in the name of Islam. But he should know that the book he hopes to burn as a statement of protest and rage holds his Savior in the highest esteem.

“And in the footsteps of the prophets we send Jesus, the son of Mary, confirming the law that had come before him. We sent him the Gospel. Therein was Guidance and Light.”

The Quran tells about miracles performed by Jesus — some unfamiliar to the Bible, like talking when he was a baby and breathing life into a clay bird, but also recognizable miracles, like healing lepers and restoring the dead to life.

The chapter of Mary also tells stories of Abraham, Moses and Noah. Surely these are figures of prominence in the Christianity of the Dove World Outreach Center.

But the crisis around burning the Quran was not one-sided. It may have been instigated in Florida but hostile reactions were predicted in Afghanistan by U.S. Gen. David Petraeus and who knows where else. After all, there is a history of violent reaction by Muslim people to perceived offenses against their faith.  Remember the Danish cartoons?

So there is another group of people who need to know better just what’s in the book at the center of this story.

Muslims themselves.

We are now celebrating the end of the month of Ramadan.  Muslims showed self-discipline by fasting from dawn until dusk for 30 days in a row.  This is a time to put that self-control into action.

In Chapter Five, the Table, we read, “O Believers! Stand up as witnesses for God by righteousness and let not ill will at any induce you not to act uprightly.  Act uprightly … And fear ye God. God is apprised of what ye do.”

“Killing is bad,” the book goes on to say,” but lawlessness is even worse than carnage.”

Just like the Bible, the Quran has its share of passages about punishment and vengeance.  No doubt I’ll be accused of only choosing the soft, sweet lines out of context for the purpose of making a point.

But it’s a point that needs to be made as much as the point that has been made that burning the Quran is NOT a good idea.  That the challenge for Muslims in this trying situation is to behave and perform as cited in the very book they said they were trying to save. [Copyright 2010 National Public Radio]

A VIDEO BY Saeed Ibn George: True Islam – Message For Those Who Hate Islam

September 1, 2010

Front of the Quran

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I would like to share with you a wonderful video that explains so much about Islam and misconceptions, not only by non Muslims but also by Muslims who have not received full education about Islam and the things that Allah has taught us in the Quran.  This video shows how important it is for ALL people to not take verses out of context, which is what so many of us do.  Only by reading the full text can we obtain a clear picture.!/video/video.php?v=109681845742548

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