Since
Muslim dawagandist Jalal Abularub has taken issue (*)
with our claim (*) that his prophet wore women’s clothing,
and since other dawagandists are under the mistaken assumption that Jalal has
actually refuted our points:
… We also publish sheikh Jalal Abualrubs [sic] excellent
rebuttal against missionary Sam Shamoun concerning his distorted perverted
argument that the prophet Muhammad wore Aisha's clothes: Thaub and Mirt,
Jalal completly [sic] crushes Shamoun down as well as
refuting this argument which is being propagated by other perveted
[sic] minded
sick indiviuals [sic] as Sam Shamoun.
(Source)
We have
decided to address some of his blatant distortions and smokescreens in order to
show that there is absolutely no substance behind any of his assertions. We
admit that this will be a daunting task, not so much because Abualrub has
raised any good arguments which are hard to refute, but because of his
inability to write in a coherent and concise manner. As a quick perusal of his
materials shows, Jalal writes long-winded articles that do not follow any logical
pattern whatsoever. He often repeats the same point over and over again,
seemingly to give the impression that he is actually addressing the point.
His
“response” to our article concerning Muhammad’s cross-dressing is no different,
being another example of his shoddy style of writing and inability to
communicate his point in a logically coherent manner. As a result, it was
tedious work to sift through his smokescreens in order
to get to the meat of his argument.
What
makes his “rebuttal” rather amusing is that, despite his rants and raves
against our assertions concerning Muhammad wearing women’s garments, Abularub
had to admit that the words used in the hadith do refer to clothing. Note, for
instance, what he writes concerning the terms thawb and kisaa:
g.
Words
like ‘Thaub’ and ‘Kisaa’, used to describe both REGULAR CLOTHES and un-sewn garments such
as those used as blankets, are defined by the Context. (Emphasis ours)
It is
interesting that Abualrub admits that these specific words can mean clothes as
well as un-sewn garments, since an un-sewn garment doesn’t have to necessarily mean a
blanket but can in fact refer to a woman’s garment much like a dress.
Moreover,
the plural form of thawb appears in the following Quranic texts:
Lo!
now they fold up their breasts that they may hide
(their thoughts) from Him. At the very moment when they cover themselves with their
clothing (thiyabahum), Allah knoweth that which they keep hidden and
that which they proclaim. Lo! He is Aware of what is in the breasts (of men).
S. 11:5 Pickthall
For them will be Gardens of Eternity; beneath them
rivers will flow; they will be adorned therein with bracelets of gold, and they
will wear green garments (thiyabin) of fine silk and heavy brocade: They will
recline therein on raised thrones. How good the recompense! How beautiful a
couch to recline on!
Their garments (thiyabu) will be of fine
green silk, and gold embroidery. They will be adorned
with bracelets of silver, and their Lord will give them a pure drink. S. 76:21
Hilali-Khan
These two opponents (believers and disbelievers)
dispute with each other about their Lord; then as for those who disbelieve, garments
(thiyabun) of fire will be cut out for them, boiling water will be
poured down over their heads. S. 22:19 Hilali-Khan
O ye who believe! let those whom your right hands
possess, and the (children) among you who have not come of age ask your
permission (before they come to your presence), on three occasions: before
morning prayer; the while ye doff your clothes (thiyabakum) for
the noonday heat; and after the late-night prayer: these are your three times
of undress: outside those times it is not wrong for you or for them to move
about attending to each other: Thus does God make clear the Signs to you: for
God is full of knowledge and wisdom… Such elderly women as are past the
prospect of marriage, - there is no blame on them if they lay aside their
(outer) garments (thiyabahunna), provided they make not a wanton
display of their beauty: but it is best for them to be modest: and God is One
Who sees and knows all things. S. 24:58, 60 Y. Ali
And verily! Every time I called unto them that You might forgive them, they thrust their fingers into their
ears, covered themselves up with their garments (thiyabahum), and
persisted (in their refusal), and magnified themselves in pride. S. 71:7
Hilali-Khan
And your garments (thiyabaka) purify!
S. 74:4 Hilali-Khan
In all of the foregoing examples thawb clearly refers
to clothing oneself with something, whether actual garments one wears or
wearing something in a metaphorical sense such as being clothed in fire.
Moreover, here is the definition of mirt according to
Al-Mu’jam Al-Waseet (The Intercessory Dictionary), second
edition, 1972, part 2, p. 864:
(Mirt) - a dress from wool or cotton that is used as an Izar or a cover by a woman.
In light of the foregoing one would expect that
Abularub would provide some kind of evidence from the context of the particular
hadiths which we sourced to prove that these terms do not denote the fact that
Muhammad was dressed in Aisha’s clothes. Yet, unfortunately for him, he failed
to produce anything from the context which would indicate that Muhammad wasn’t
wearing clothes but was simply covering himself with Aisha’s blankets.
It gets worse for Abualrub. We now produce statements
from Muslim authorities that not only admit that mirt and thawb do indeed refer
to women’s clothing, but also acknowledge that the use of these very words in
the specific hadiths which we cited definitely prove that Muhammad was in fact
wearing women’s garments.
All parts that are in yellow, red, bold, capitalized
and/or underlined will be from us.
From Sahih Muslim, Hadith Number 4415
Volume Title, “From the virtues of the Companions.”
Chapter Title, “From the Virtues of Uthman Ibn Affan, May Allah be please with him.”
Narrated by Abdel Malik ibn Shu’aib ibn Laith Ibn
Sa’ad, narrated by his father, narrated by his grandfather, narrated by Ukail
ibn Khalid, narrated by ibn Shihab, narrated by Yahya ibn Sa’id ibn al-Aas who
narrated that Aisha, the wife of the prophet, and Uthman related to him that
Abu Bakr requested permission from the prophet to enter when the prophet was lying down on Aisha’s bed WEARING HER
GARMENT (mirt). So the prophet
gave permission to Abu Bakr to enter while
he (Muhammad) was in that state and Abu Bakr finished what he needed and
left. Later, Umar came and requested permission to enter and the prophet gave
him permission to enter while he
(Muhammad) was in that state. So Umar finished what he needed and left.
Later, Uthman requested permission to
enter to the prophet, so Muhammad sat up and told Aisha, “TAKE ALL THE CLOTHING
THAT BELONGS TO YOU.”
So Aisha did as the prophet requested and left. Afterwards, Aisha asked the prophet, “O prophet! Why is it that I didn’t see you anxious when Abu Bakr or Umar came like you were when Uthman came in?”
The prophet replied, “Uthman is a bashful man, and I feared that if I gave him permission
to enter in the state that I was in,
he would not have finished what he came for.”
His saying “wearing HER garment (mirt).”
It is pronounced as “mirt” with a diacritical mark
underneath that “m”. It is a cloak made out of wool. Al-Khalil said that it is A ROBE made out of wool or
cotton or the like. Ibn al-A’raby and Abu Zaid said that it is A LOINCLOTH, a waist wrap (izar).
Source- http://hadith.al-islam.com/Display/Display.asp?hnum=4415&doc=1
حدثنا
عبد الملك
بن شعيب بن
الليث بن سعد
حدثني أبي
عن جدي
حدثني
عقيل بن خالد
عن ابن
شهاب عن
يحيى بن سعيد
بن العاص
أن سعيد
بن العاص
أخبره أن
عائشة زوج
النبي صلى
الله عليه
وسلم
وعثمان
حدثاه أن
أبا بكر
استأذن على
رسول الله
صلى الله عليه
وسلم وهو
مضطجع على
فراشه لابس
مرط عائشة فأذن
لأبي بكر
وهو كذلك
فقضى إليه حاجته
ثم انصرف ثم
استأذن عمر
فأذن له
وهو على تلك
الحال فقضى
إليه حاجته ثم
انصرف قال
عثمان ثم
استأذنت عليه
فجلس وقال
لعائشة
اجمعي عليك
ثيابك فقضيت
إليه حاجتي ثم
انصرفت فقالت
عائشة
يا رسول الله
مالي لم أرك
فزعت لأبي
بكر وعمر
رضي الله
عنهما كما
فزعت
لعثمان
قال رسول
الله صلى
الله عليه
وسلم إن
عثمان رجل
حيي وإني خشيت
إن أذنت له
على تلك الحال
أن لا يبلغ
إلي في حاجته.
صحيح
مسلم
.. كتاب فضائل
الصحابة .. باب
من فضائل عثمان
بن عفان رضي
الله عنه
Note: In his haste to “refute” me Abualrub once more ends up confirming my point. In response to this same narration Abualrub again admits that thawb means clothing:
f. There are numerous Hadeeths in Bukhari (such as Hadeeth
No. 352) and Muslim (such as Hadeeth No. 538) wherein different people are
reported to have ‘Jama`a `Alaihi Thiyabah’, i.e., ‘wrapped
himself well with his CLOTHES’, or, ‘straightened his CLOTHES to look more
formal in appearance’. In, `Aun al-Ma`bud, there is this
definition for ‘Akhadhta bi-Talbibi Fulan’: when you wrap (‘Ijma`’
or hold) the Thaub that one
is wearing [in your hands] and pull him by the Thaub (in today’s expressions ‘pull him by THE COLLAR towards
you’).’ Similarly, saying that one has ‘Jama`a
`Alaihi Thiyabah’ does not mean that one is collecting his clothes,
but rather, one is wrapping himself well with his CLOTHES. In his
explanation on Sunan an-Nasaii, as-Sindi said that ‘Jumi`at’
[means] ‘wrapped well’, so that one’s body is not exposed. (Bold emphasis ours)
Thanks to Abualrub we can safely assume that Muhammad was
indeed wrapping himself with Aisha’s clothes!
All of the following references were taken from www.muhaddith.org,
specifically http://www.muhaddith.org/cgi-bin/a_Optns.exe?. It should be
stated that this is a tremendous Islamic resource tool for both Muslims and
non-Muslims alike.
From Sahih Muslim, Volume One, The Book of Prayer,
V
Chapter of the Objection between the hands of Praying
Narrated by Abu Bakir ibn Abi Shebah and Zuhair ibn
Jarb, Zuhair said: it was narrated by Waki’, narrated by Talha ibn Yahya,
narrated by Ubaid Allah ibn Abdallah who said that he heard Aisha say:
The Prophet used to pray at night while I was beside
him and I had my period. I had a mirt on me, a part of which was also on him, on his
side.
Commentary: (mirt) Mirt ARE
WOMEN’S COVERINGS (aksia’). The plural
is muroot. Ibn al-Athir said: It is made out of wool or perhaps silk or
something else.
صحيح مسلم. -
للإمام مسلم
الجزء الأول
>> 4 - كتاب
الصلاة >> (51) باب
الاعتراض بين
يدي المصلي
274 - (514) حدثنا أبو
بكر بن أبي
شيبة وزهير بن
جرب. قال زهير:
حدثنا وكيع.
حدثنا طلحة بن
يحيى عن عبيدالله
بن عبدالله.
قال: سمعته عن
عائشة؛ قالت:
كان النبي صلى
الله عليه
وسلم يصلي من
الليل وأنا
إلى جنبه.
وأنا حائض.
وعلى مرط. وعليه بعضه
إلى جنبه.
[ش (مرط)
المرط من
أكسية النساء.
والجمع مروط.
قال ابن الأثير:
ويكون من صوف،
وربما كان من
حز أو غيره].
From Fateh Al-Bari, Explanation of Sahih
al-Bukhari by Imam Ibn Hajar al-Asqalani
Volume Two, The Book of Prayer Times, Chapter of
Dawn Prayer
The hadith: Narrated by Yahya bin Bukir, narrated by
al-Laith, narrated by Ukail ibn Shihab, narrated by Urwah ibn Zubair narrated
by Aisha who said: There were believing women who used to attend with the
prophet the dawn (fajr) prayer, covered (multafi’at)
in their muroot. Then they
used to return to their houses after concluding their prayer, unrecognized by
anyone. His saying multafi’at has
previously been explained. Murooot is plural of mirt with a diacritical mark below the ‘mim’ letter. It is a
striped garment made of silk or wool or something else. It was said that the
name mirt applies only
if it is green AND WORN BY WOMEN ONLY, but this is
answered by saying a mirt made of black hair.
فتح الباري،
شرح صحيح
البخاري،
الإصدار 2.05 - للإمام
ابن حجر
العسقلاني
المجلد
الثاني >>
كتاب مواقيت
الصلاة >> باب
وَقْتِ
الْفَجْرِ
الحديث:
حَدَّثَنَا
يَحْيَى بْنُ
بُكَيْرٍ قَالَ
أَخْبَرَنَا
اللَّيْثُ
عَنْ عُقَيْلٍ
عَنْ ابْنِ
شِهَابٍ
قَالَ
أَخْبَرَنِي
عُرْوَةُ
بْنُ
الزُّبَيْرِ
أَنَّ
عَائِشَةَ
أَخْبَرَتْهُ
قَالَتْ
كُنَّ
نِسَاءُ
الْمُؤْمِنَاتِ
يَشْهَدْنَ
مَعَ رَسُولِ
اللَّهِ صَلَّى
اللَّهُ
عَلَيْهِ
وَسَلَّمَ
صَلَاةَ
الْفَجْرِ
مُتَلَفِّعَاتٍ
بِمُرُوطِهِنَّ
ثُمَّ
يَنْقَلِبْنَ
إِلَى
بُيُوتِهِنَّ
حِينَ
يَقْضِينَ الصَّلَاةَ
لَا
يَعْرِفُهُنَّ
أَحَدٌ مِنْ الْغَلَسِ
الشرح:.
قوله:
(متلفعات)
تقدم شرحه،
(والمروط) جمع مرط بكسر الميم
وهو كساء معلم
من خز أو صوف
أو غير ذلك،
وقيل لا يسمى
مرطا إلا إذا
كان أخضر ولا يلبسه
إلا النساء،
وهو مردود
بقوله مرط من شعر أسود.
From Sahih Muslim
Volume Three, Book of Clothing and Adornment,
Chapter of Modesty in Clothing
Narrated by Aisha who said:
The Prophet went out on a certain day at
Commentary: Mirt is a kisa’ which is a garment that is
sometimes made out of wool and sometimes out of hair or cotton or silk.
Al-Khatabi said: It is a covering (kisa’)
that is girded with.
Al-Nudair said: It is only a cloak, WORN BY
WOMEN ONLY and is green in color. This hadith is responded to.
Murhal means it has the image of walking camels.
Al-Khatabi said: the murhal is something that is striped.
صحيح مسلم. -
للإمام مسلم
الجزء الثالث
>> 37 - كتاب
اللباس
والزينة >> 6 -
باب: التواضع
في اللباس،
والاقتصار
على الغليظ منه
واليسير، في
اللباس
والفراش
وغيرهما،
وجواز لبس
الثوب الشعر،
وما فيه أعلام
--مزيد-- عن عائشة.
قالت:
خرج النبي صلى
الله عليه
وسلم ذات
غداة، وعليه مرط مرحل من شعر
أسود.
[ش (مرط)
المرط كساء) كِسَاء:
رِدَاء،
لِبَاس، ثَوْب( يكون
تارة من صوف
وتارة من شعر
أو كتان أو خز.
قال الخطابي:
هو كساء يؤتزر
به. وقال
النضر: لا
يكون المرط إلا
درعا، ولا
يلبسه إلا
النساء، ولا
يكون إلا
أخضر. وهذا
الحديث يرد
عليه.
(مرحل) معناه
عليه صورة
رحال الإبل.
قال الخطابي:
المرحل الذي
فيه خطوط].\
From the Musnad of Imam Shafi’i – Arranged by al-Sindi
Volume One, Chapter One – The time of Prayer
It was narrated by Malik ibn Uns, narrated by Yahya
ibn Sa’id al-Ansari, narrated by Umra bint Abdul-Rahman, narrated by Aisha who
said:
When the Prophet was about to pray the morning prayer, the women would depart covered (multafi’at) IN THEIR MUROOT. Muroot is
plural of mirt with a
diacritical mark below the “Mim” letter. IT IS A WOMAN’S
COVERING that is made out of wool or perhaps silk or something
else. Multafi’at in their muroot means that they were covered and
lifa’ with a diacritical mark below (the first letter) which is a garment that
covers the entire body.
سند الإمام
الشافعي. -
ترتيب السندي
الجزء الأول.
>> الباب
الأول في
مواقيت
الصلاة
146 -
(أخبرنا) : مالك
بن أنس، عن
يَحْيَ بن
سَعِيدٍ الانصاري،
عن عُمْرة
بنتِ عبد
الرحمن، عن
عائشة رضي
اللَّه عنها قالت:
كان رسول
اللَّه صلى
اللَّه عليه
وسلم لَيُصلي
الصبح
فَيَنْصرفْنَ
النساء
مُتَلفِّعات
بِمُرُوطهن
(المروط جمع مرط بكسر الميم
كساء المرأة
يكون من صوف
وربما كان من
خز وغيره وكن
متلفعات
بمروطهن أي
باكستيهن
واللفاع بالكسر
ثوب يغطى به
الجسد كله
كساء كان أو
غيره وتلفع
بالثوب اشتمل
به والغلس:
ظلمة آخر الليل
إذا اختلطت
بضوء الصباح
والنساء بيان
أو بدل من
ضمير النسوة
في كن والمراد
من الحديث وقت
صلاة الرسول
الصبح) لا
يُعْرَفْن من
الغَلَس.
From the Musnad of Imam Shafi’i – Arranged by al-Sindi
Volume One, Chapter One – The time of Prayer
It was narrated by Sufyan, narrated by Abi Is`haq,
narrated by Abdallah ibn Shadad, narrated by Maymuna the wife of the prophet
who said:
‘The Prophet
USED TO PRAY IN A MIRT, part of
which was on him AND PART WAS ON ME when I was menstruating’. Mirt, with a diacritical mark (kasra) below the first letter then a sukoon below the second letter is a covering made of wool or silk
or cotton that is girded with AND A WOMAN WRAPS HERSELF WITH IT. In the
(Arabic) tongue Mirt is any
garment that is not sown. In the end, the prophet, peace be upon him, used to
pray IN HIS WOMEN’S MUROOT meaning
their wraps … what is understood from these texts is that a mirt is a garment that is not sown THAT A WOMAN
WRAPS HERSELF IN and it can be girded with. Since it is wrapped, the fact that
one end of it is on one person and the other end is on another person is possible if it is long enough. The
type (of mirt) in the hadith is of this type, that is why it is possible to cover both of them…
مسند الإمام
الشافعي. -
ترتيب السندي
الجزء الأول.
>> الباب
الثالث في
شروط الصلاة
188- (أخبرنا) :
سفيان، عن أبي
اسحاق، عن عبد
اللّه بن
شداد، عن
ميمونة زوج
النبي صلى
اللَّه عليه
وسلم، قالت:
كانَ رَسُولُ
النبي اللَّه
عليه وسلم يُصَلِّي
في مِرْطٍ
بَعْضُهُ
عَلَيْه
وَعَلَيَّ
بَعْضُهُ
وأنا حَائضٌ
(المرط بكسر
فسكون: كساء
من صوف أو خز
أو كتان يؤتزر
به وتتلفع به
المرأة اه
مصباح بأضافة
من اللسان وفي
اللسان أيضا
المرط كل ثوب
غير مخيط وفي
النهاية أنه النبي
صلى اللَّه
عليه وسلم كان
يصلي في مروط
نسائه أي أكسيتهن وانه صلى
اللَّه عليه
وسلم كان يغاس
بال فينصرف
النساء
متلفعات
بمروطهن ما يعرفن
من الغلس اهـ
والذي يفهم من
هذه النصوص أن
المرط ثوب غير
مخيط تتلفع به
المرأة
ويؤتزر به وان
في الأماكن
مادام غير
مخيط ومن جنس
ما يتلفع به
أن يكون طرفه
على شخص وطرفه
الثاني على
شخص آخر إذا
كان طويلا
والذي في
الحديث من هذا
النوع الطويل
ولهذا أمكن أن
يشملهما
وكونها حائضا
لا يمنع صحة
الصلاة فيه
مادام لم يصله
دم الحيض
ومعلوم أن
مدار صحة
الصلاة على
ستر العورة
وطهارة الثوب
وهما متحققان
في الحديث) ".
From the Tongue of the Arabs (Lisan
al-Arab) by Ibn Al-Manthour al-Ifriki
Volume Seven, The letter ‘Ta’, Section of the Letter ‘Mim’
In the Hadith (the prophet used to pray in his women’s muroot)
meaning their coverings. The
singular is mirt made of wool,
or perhaps silk or something else and it can be girded with… Mirt is any
garment that is not sown.
لسان العرب،
الإصدار 2.02 -
لابن المنظور
الإفريقي.
المجلد
السابع >> (ط) >>
حرف الطاء
المهملة >>
فصل الميم
وفي
الحديث: ((أَنه
-صلّى اللّه
عليه وسلّم-
كان يصلي في
مرُوط نسائه)).
أَي:
أَكْسِيَتِهنّ؛
الواحد مِرْط
يكون من صوف،
وربما كان من
خز أَو غيره
يؤتَزر به.
وفي الحديث:
((أَن النبي
-صلّى اللّه
عليه وسلّم-
كان يُغَلِّس
بالفجر
فينصرف
النساء مُتَلَفِّعات
بمرُوطهنّ ما
يُعرفْن من
الغَلَس)).
(ج/ص: 7/402)
وقال الحكم
الخُضْري:
تَساهَمَ
ثَوْباها ففي
الدِّرْعِ
رَأْدةٌ، *
وفي المِرْطِ
لَفّاوانِ،
رِدْفُهما
عَبْلُ
قوله: تساهم
أَي:
تَقارَعَ.
والمِرْط: كل ثوب
غير مَخِيط
From Fateh al-Bari, Explanation of Sahih
al-Bukhari by Imam Ibn Hajar Al-Asqalani
Volume One, The Book of Prayer, Chapter of Women
Prayer Clothing
The hadith: Narrated by Abu Al-Yamam, narrated by
Shuayb, narrated by Al-Zuhri, narrated by Urwah, narrated by Aisha who said:
The prophet, peace be upon him, used to pray the dawn
(fajr) prayer and there were women from among the believers who used to attend,
covered (multafi’at) in their muroot. Then they
used to return to their houses, unrecognized by anyone.
Commentary: … (Multafi’at) Al-Asma’i said that
talafu’ is to cover one’s entire body with a garment. In the commentary of
Maut’i by Ibn Habib talafu’ is only done when the head is covered but talafuf
is done with the head exposed. Muroot is plural of mirt with a
diacritical mark (kasra) below the first letter. It is a garment made of silk
or wool or something else.
Al-Nudair ibn Shamil narrated that it
(mirt) IS SPECIFIC TO WOMEN’S CLOTHING.
فتح الباري،
شرح صحيح
البخاري،
الإصدار 2.05 -
للإمام ابن حجر
العسقلاني
المجلد الأول
>> كِتَاب
الصَّلَاةِ >>
باب فِي كَمْ
تُصَلِّي
الْمَرْأَةُ
فِي
الثِّيَابِ
الحديث:
حَدَّثَنَا
أَبُو
الْيَمَانِ
قَالَ
أَخْبَرَنَا
شُعَيْبٌ
عَنْ
الزُّهْرِيِّ
قَالَ
أَخْبَرَنِي
عُرْوَةُ أَنَّ
عَائِشَةَ
قَالَتْ
لَقَدْ كَانَ
رَسُولُ
اللَّهِ
صَلَّى
اللَّهُ
عَلَيْهِ وَسَلَّمَ
يُصَلِّي
الْفَجْرَ
فَيَشْهَدُ
مَعَهُ
نِسَاءٌ مِنْ
الْمُؤْمِنَاتِ
مُتَلَفِّعَاتٍ
فِي
مُرُوطِهِنَّ
ثُمَّ
يَرْجِعْنَ
إِلَى
بُيُوتِهِنَّ
مَا
يَعْرِفُهُنَّ
أَحَدٌ
الشرح: قوله:
(أن عائشة
قالت: لقد)
اللام في لقد
جواب قسم محذوف.
قوله:
(متلفعات) قال
الأصمعي:
التلفع أن
تشتمل بالثوب
حتى تجلل به
جسدك، وفي شرح
الموطأ لابن
حبيب: التلفع
لا يكون إلا
بتغطية
الرأس، والتلفف
يكون بتغطية
الرأس وكشفه،
و (المروط) جمع مرط بكسر أوله،
كساء من خز أو
صوف أو غيره.
وعن النضر بن
شميل ما يقتضى
أنه خاص بلبس
النساء.
وقد اعترض على
استدلال
المصنف به على
جواز صلاة
المرأة في
الثوب الواحد
بأن الالتفاع
المذكور
يحتمل أن يكون
فوق ثياب
أخرى.
والجواب عنه
أنه تمسك بأن
الأصل عدم
الزيادة على
ما ذكر، على
أنه لم يصرح
بشيء إلا أن
اختياره يؤخذ
في العادة من
الآثار التي
يودعها في
الترجمة.
قوله: (ما
يعرفهن أحد)
زاد في
المواقيت " من
الغلس " وهو
يعين أحد
الاحتمالين:
هل عدم
المعرفة بهن
لبقاء الظلمة
أو لمبالغتهن
في التغطية؟ وسيأتي
الكلام على
بقية مباحثه
في المواقيت إن
شاء الله
تعالى.
It is clear from the foregoing Muslim authorities
that Muhammad did in fact wear women’s clothing.
In the appendix we will provide additional Islamic
references concerning the meaning of the terms thawb and mirt.
With this in the background we now proceed to address
some of Abualrub’s false analogies as well as his accusations that we somehow
mistranslated the Arabic.
In order to avoid having to admit that his prophet
dressed in women’s garments Abualrub decides to reference some narratives which
he somehow thinks disproves our case. He states:
f.
The Arabs also use ‘Kisaa’,
‘Qateefah’ and ‘Shamlah’ to mean
blanket. Here is an example where ‘Kisaa’ is used to
mean ‘Li`haf (or, blanket)’. Imam A`hmad collected a
Hadeeth (2441), graded by Shaikh A`hmad Shakir as authentic from the grade
Hasan, wherein is reported that Abdullah Ibn Abbas said that he visited his
maternal aunt, Maimunah, the Prophet’s Wife, and she took a Kisaa, which she folded, and threw
a Namruqah (a pillow) on
it, then threw another Kisaa
on top of it and went Fee
it (i.e.
under the upper Kisaa, which she used as a blanket while using the other Kisaa as a mat). When
the Prophet, peace be upon him, came, he covered himself with an Izar (i.e., waste garment), took
off his Thaub (here it
means ‘long shirt’) and went into bed with her in her Li`haf (i.e., Kisaa).
One quick point here. Abualrub again agrees that words such as izar and thawb refer to apparel, specifically to a person’s waist garment and long shirt.
Abualrub then challenges me to show him where fee means wearing:
Note: Shamoun translated ‘Fee’ as ‘wearing’…
1.
Note: The various narrations for this Hadeeth stated that the
Prophet, peace be upon him, was Fee (which
Shamoun translated as ‘wearing’) the Thaub, Li`haf, or Mirt of Aishah; this is the same
Hadeeth, but with different descriptions of the same term.
2. None of the narrations for this Hadeeth said that the Prophet was ‘wearing’ his wife’s ‘clothes’, i.e. as one wears a dress or a shirt; no Muslim scholar ever uttered this ludicrous notion or understood from this Hadeeth that the Prophet wore women’s clothing. I challenge Shamoun to prove otherwise.
Once again:
a.
Shamoun, who
translated ‘Fee’ as ‘wearing’, is hereby challenged to bring any proof that in
this Hadeeth, ‘Fee’ means ‘wearing’. ‘Fee’ has a host of meanings,
such as ‘in; under; on; above; inside, within, etc.’ Read the rest of the
article for evidence. I should note here, though, that had ‘Fee’
in the Hadeeth Shamoun corrupted meant ‘wearing’, then, the
narration of the same Hadeeth by Imam Muslim (4427) would mean that both the
Prophet and Aishah were wearing her Thaub.
That would be one huge Thaub!
It is rather apparent that Abualrub is getting quite
desperate at this point. He is correct that fee does mean “in” but fails
to see how his admission serves to refute his slanders and false accusations
against us.
It never dawned on Abualrub that to say that Muhammad
was fee the thawb basically means that he was wearing the thawb. After
all, if one happens to be IN his/her clothes then s/he must actually be wearing
his/her clothes! Or does Abualrub really believe that you can be in your
clothes without actually wearing them?
Moreover, didn’t he himself admit that,
7.
Arabic
is far more sophisticated and complex than any other language. Arabs use
various words to mean the same thing AND HAVE VARIOUS MEANINGS FOR THE SAME
WORD. This is a good example to the depth of this wonderful language, and
here is the unequivocal proof: (Emphasis ours)
And also said that words can be used in a figurative sense?
b. Imam Ibn Hajar
al-Asqalani, author of the explanation of Sahih al-Bukhari entitled, Fat`h-ul-Bari,
wrote that, “’Min Tuli ma Lubisat’, indicates that sitting on
something is called ‘Lubs (i.e., wearing [as a figure of speech])’. This
Hadeeth was used as evidence that mere sitting on silk garments [for men] is
disallowed, because of the general implication of [the Prophet’s Hadeeth]
forbidding wearing silk [for men].’”
And:
a.
Ahmad’s narration for the same
Hadeeth by Muslim that Shamoun corrupted contains these words: “I was with him
‘Fee Mirt-in Wa`hid (under one blanket)’ and explains Muslim’s
narration ‘Labisun Mirta Aishah (‘wearing’ Aishah’s Mirt)’.
The
Prophet, peace be upon him, was with his wife, Aishah, under her blanket.
The two narrations for this Hadeeth collected here report the very same incident. ‘Labisun’
in the first narration by Muslim IS A FIGURE OF SPEECH
as clearly explained by the second narration by Ahmad. (Emphasis ours)
Notice that a word that means to sit on something is
a figure of speech for wearing!
So if words such as the above can be used in a
figurative sense then why can’t fee be understood in the same way as
well? Why can’t a person translate fee figuratively to mean wearing
especially when the context is referring to Muhammad being fee the
clothes of his wife?
Moreover, Abualrub contradicts himself. Does it mean
“sitting ON something” (first paragraph above) or “sitting UNDER something”?
Ahmad (second paragraph) seems to say that they were “under her blanket” i.e.
sitting (on whatever) but covered by the same blanket, i.e. sitting UNDER
Aishah’s mirt.
To further highlight Abualrub’s inconsistency, it
should be remembered that he is a Salafi Muslim. As a Salafi Abualrub
erroneously believes that his (false) god is above the heavens, and yet his own
(false) scripture contradicts his beliefs since it says that Allah is FEE/IN
heaven, not above it:
Do ye feel secure that He Who
is in (fee) heaven will not cause you to be swallowed up by the
earth when it shakes (as in an earthquake)? Or do ye feel secure that He Who is in (fee) Heaven will not send against
you a violent tornado (with showers of stones), so that ye shall know how
(terrible) was My warning? S. 67:16-17 Y. Ali
Yet Abualrub’s scholars did not hesitate to (mis)translate the preposition to mean over in order to
force the Quran to agree with Salafi theology:
Do you feel secure that He, Who is over the heaven (Allah)… Or do you feel secure that He, Who is over the heaven (Allah)…? Hilali-Khan
If Abualrub is going to be consistent shouldn’t he
change his view and admit that he is wrong for believing that Allah is above
the heavens? Or will he claim that the term fee can have a variety of
meanings depending upon the context, and it is the context that will determine
its specific definition? But if he does take this stance wouldn’t this merely
expose his inconsistency and deliberate distortion of the facts? Wouldn’t this
further imply that he deceived his readers into thinking that we somehow
mistranslated the Arabic?
For more on the location of Jalal’s deity we suggest
reading the following: 1,
2.
It is evident that Abualrub is begging the question
at this point since he has erroneously assumed that these hadiths cannot be
saying that Muhammad was wearing Aisha’s clothes and therefore proves that fee
cannot be translated as wearing.
This may explain why he constantly brings up
irrelevant narratives such as the following:
2. ‘Lubs (as in ‘Labisun’)’
is used IN VARIOUS CONTEXTS, as explained by this Hadeeth. Al-Bukhari
(367) and Muslim (1053) collected a Hadeeth from Anas Ibn Malik, who said, “My grandmother
Mulaikah invited Allah's Messenger, peace be upon him, for a meal which she
herself had prepared. He ate from it and said, 'Get up! I will lead you
in the prayer.' I took my Hasir, washed it with
water as it had become dark Min Tuli ma Lubisat and Allah's
Prophet stood on it…[and] led us in the prayer."
a.
Note: ‘Hasir’ means,
‘woven mat’. Until today, I have never heard of anyone wearing a woven
mat as one wears a shirt. Unless, that is, Shamoun and Katz do wear woven
mats, which will not surprise me if it happened. (Emphasis ours)
Abualrub must have forgotten what he himself wrote
concerning deriving the meaning from the context. Since the context of the
above narrative is different from the reports that speak of Muhammad wearing
Aisha’s clothing how does the foregoing suffice as an example in support of
Abualrub’s position?
As if this couldn’t get any worse, Abualrub gets ingenious and tries to cite a narration from Musnad
Ahmad which says that Aisha was “was with him fee mirt-in wa`hid (under
one blanket),’” in order to interpret mirt as blanket! He mistakenly
assumes that since the narration of Musnad Ahmad says that Muhammad and his
child bride were wearing her mirt this somehow proves that this cannot be
referring to her clothes.
What makes this all the more amazing is that, in
trying to refute me, Abualrub once more ends up providing support for my
position:
d.
Note what the Prophet, peace be upon
him, said in the Hadeeth Shamoun corrupted, “Ijma`ii `Alaiki Thiyabaki”, i.e., ‘Wrap
yourself well WITH
YOUR CLOTHES’, and how Shamoun translated it, “TAKE ALL THE CLOTHING THAT BELONGS TO
YOU.” Shamoun’s version insinuates that when Uthman came, the Prophet
took off Aishah’s dress, told her to take her dress back and collect ALL THE CLOTHING
THAT BELONGED TO her, because Uthman did not like to see men wearing
women’s clothes or to see clothes scattered all over. Meanwhile, Abu Bakr
and Umar did not seem to mind seeing their Prophet wearing a woman’s dress, if
anyone believes Shamoun’s sick logic that is. No doubt, if
there is a bid to a contract with dishonor, then, Shamoun will qualify to be
the front runner to win it.
e.
In Arabic, ‘Khudh’
is ‘take’, ‘Ijma`’, in this context, is ‘wrap’,
and ‘`Alaik’ means ‘on you’. If we use
Shamoun’s “take all the clothing that belongs to you”, it would
actually mean that her clothes were scattered all around and he wanted her to
tidy up the room. Uthman was a shy man, he only felt comfortable when
those in his attendance were formal IN THEIR CLOTHING regardless if the room was tidy or
not. Imam Muslim (4414) narrated that Aishah said, “Allah's Messenger,
peace be upon him, was lying in bed in my room WITH THIS THIGH UNCOVERED when Abu Bakr
sought permission to get in...and he conversed in the
same very state (the Prophet's thigh uncovered). Then 'Umar sought permission
and it was given to him and he conversed in that very state. Then 'Uthman
sought permission…and Allah's Messenger sat down and set right HIS CLOTHES.” Aishah
said, “Abu Bakr entered and you did not stir and did not observe much care (in
arranging YOUR
CLOTHES), then 'Umar entered and you did not stir and did not arrange YOUR CLOTHES, then 'Uthman
entered and you got up and set YOUR CLOTHES right.” He said, “Should I not show
modesty to one to whom even the Angels show modesty.” (Blue capital emphasis ours)
Note that he once again doesn’t deny that thawb means
clothes, but merely denies that the word ijma means “take” (but even here he is
careful to qualify his statement since he says “in this context”!).
There are basically two main responses to this evasion
tactic of appealing to the narration of Ahmad. First, this specific report
doesn’t clarify the narrative from Muslim, but simply shows that Muslims were
rather humiliated and embarrassed with Muhammad wearing women’s clothing. They
decided to therefore change the wording in order to hide this fact.
Second, Abualrub conveniently assumes that interpreting
Sahih Muslim in light of Musnad Ahmad establishes what he thinks is the
interpretation of the narratives. Yet the phrase fee mirt-in wa`hid doesn’t necessarily deny that Muhammad wore
Aisha’s dress. This would only suggest that the meaning of mirt in
Ahmad’s narration is that the two were under the same blanket, but that doesn’t
tell us whether this meaning necessarily transfers over to Muslim’s report.
After all, one can legitimately understand from the hadith of Muslim that
Muhammad was dressed in Aisha’s apparel as he lay under her blanket.
Besides, the part of Ahmad that Abualrub quoted doesn’t
say that they were in Aisha’s mirt, but that they were in or under one, whereas
Muslim specifically states that Muhammad was wearing Aisha’s mirt. The
difference in the wording can be taken as support for our interpretation, e.g.
Aisha and Muhammad sat under one blanket as he wore his wife’s dress.
More importantly, Jalal fails to realize (or
conveniently overlooked this fact) that a woman’s mirt can be wrapped around a
person. Here, once again, is a Muslim reference which was quoted earlier:
From the Musnad of Imam Shafi’i – Arranged by al-Sindi
Volume One, Chapter One – The time of Prayer
"what is understood
from these texts is that a mirt is a garment that is not sown THAT A WOMAN WRAPS HERSELF IN and it can be girded
with. Since it is wrapped, THE FACT
THAT ONE END OF IT IS ON ONE PERSON AND THE OTHER END IS ON ANOTHER PERSON IS
POSSIBLE IF IT IS LONG ENOUGH. The type (of mirt) in the hadith is
of this type, THAT IS WHY IT IS POSSIBLE
TO COVER BOTH OF THEM…”
Al-Katabi said: the murhal is something that is
striped.
An unsown striped kisa’a (mirt, thawb) worn ONLY BY
WOMEN as used.
_____________________________________________________________________________
A mirt that is worn is a woman’s garment which she
can wrap herself in. In light of this, one can legitimately understand fee
mirt-in wa’hid to mean that Aisha and Muhammad wrapped themselves in a
woman’s garment.
Hence, whatever the case may be the narratives we
cited which refer to Muhammad wearing his wives’ mirt, thawb etc. cannot be
overthrown by one single report from Musnad Ahmad (a report which itself can be
interpreted to mean that Aisha’s garment was long enough for both of them to
wrap themselves in).
Finally, if Muhammad had no hesitation to leave his
thigh uncovered in the presence of Abu Bakr and Umar, something which he did
not do in the presence of Uthman, then why should it be difficult for Abualrub
to imagine that he would have no shame wearing his wife’s dress in the presence
of his fathers-in-law?
So much for Jalal’s “rebuttal.”
In the hustle and bustle of trying to expose us
“deceptive missionaries” Abualrub overlooked the one fact which clearly stands
out from all of this. Muhammad justified his willful neglect of his wives and
his preferential treatment of Aisha by claiming that revelations only came down
to him when he was in her clothes:
Narrated ‘Urwa from ‘Aisha:
The wives demanded equal time and attention and how
does Muhammad respond? Does he make an effort to correct his blatant
mistreatment of his wives? No, instead of doing the right thing he claims that
his deity only gives him divine revelations when he is in bed with Aisha!
Imagine that, Muhammad blames his god for discriminating against his wives!(1)
Even Aisha noticed how Muhammad’s deity came running
to gratify his messenger’s desires:
Narrated Aisha:
Doesn’t this show that Muhammad had no shame and did
not hesitate to blame everything on his deity? And yet this is the same man
that Abualrub wants to foist upon the world as a mercy and a prophet.
{Sidenote: the Salafi translator of Sahih Bukhari,
Dr. Muhammad Muhsin Khan, has conveniently decided to translate the Arabic as
“beds” which disagrees with the following translation:
He said to her, “Do not injure me regarding 'A'isha. The
revelation does not come to me when I am in the GARMENT of any woman except
'A'isha.” (Aisha Bewley, The
Sahih Collection of al-Bukhari, Chapter 52. Book of Setting Free, VII: The
one who gave a gift to his friend aiming for a time when he was with one of his
wives rather than another; source)
Al-Nudair said: It is only a cloak, worn by women ONLY and is green in color.
Muhammad’s Failure as a Husband
How Abualrub’s deity discriminated against the
mothers of the believers
The wives of Allah's Apostle were in two groups. One group consisted of
'Aisha, Hafsa, Safiyya and Sauda; and the other group consisted of Um Salama
and the other wives of Allah's Apostle. The Muslims knew that Allah’s
Apostle loved ‘Aisha, so if any of them had a gift and wished to give to
Allah's Apostle, he would delay it, till Allah’s Apostle had come to ‘Aisha's
home and then he would send his gift to Allah’s Apostle in her home. The
group of Um Salama discussed the matter together and decided that Um Salama
should request Allah's Apostle to tell the people to send their gifts to him in
whatever wife’s house he was. Um Salama told Allah’s Apostle of what they had
said, but he did not reply. Then they (those wives) asked Um Salama about it.
She said, “He did not say anything to me.” They asked her to talk to him again.
She talked to him again when she met him on her day, but he gave no reply. When
they asked her, she replied that he had given no reply. They said to her, “Talk
to him till he gives you a reply.” When it was her turn, she talked to him again.
He then said to her, “Do not hurt me regarding Aisha, AS THE DIVINE
INSPIRATIONS DO NOT COME TO ME ON ANY OF THE BEDS EXCEPT THAT OF AISHA.” On
that Um Salama said, “I repent to Allah for hurting you.” Then the group of Um
Salama called
I used to look down upon those ladies who had given themselves to Allah’s
Apostle and I used to say, “Can a lady give herself (to a man)?” But when Allah
revealed: “You (O Muhammad) can postpone (the turn of) whom you will of them
(your wives), and you may receive any of them whom you will; and there is no
blame on you if you invite one whose turn you have set aside (temporarily).”
(33.51) I said (to the Prophet), “I feel that your Lord hastens in
fulfilling your wishes and desires.” (Sahih al-Bukhari, Volume 6,
Book 60, Number 311)
Who knows, maybe Jalal will now try to convince us
that words such as mirt and thawb can also mean bed, even though he has been
arguing for the meaning blanket! Since when did a blanket become a bed?}
The preceding traditions not only highlight Muhammad’s failure as a husband, since he discriminated between his wives by exhibiting more love for one particular spouse, but they also show that he was fond of wearing women’s clothing, specifically the dress of his favorite wife Aisha!
Muhammad even tried to justify the amount of time he spent with Aisha by claiming that Allah inspired him while in her garments, but not the clothes of the other wives!
Moreover, we posted the views of authentic Muslim sources admitting that the terms such as mirt and thawb do refer to women’s garments, providing substantiation that the hadiths are indeed stating that Muhammad wore the clothes of his wives. In other words, Muhammad put on women’s clothing according to the Islamic sources, and thereby comes under the condemnation of the Torah which rebukes any man who wears women’s dresses and vice-versa.
Thus, the more one examines Muhammad’s life in light of God’s true Word, the Holy Bible, the more evident it becomes that he was not a true prophet at all.
It is ironic that Abualrub concludes his “response”
by alluding to 1 Kings 22 in order to accuse us of deception. He must have
forgotten that according to his (false) prophet and (false) book his god is the
greatest liar and deceiver of them all (1,
2, 3)
who allows Muslims like Abualrub to lie through their teeth to disbelievers with impunity
(1, 2).
It seems that Abualrub thought he was reading about
his false god when he read 1 Kings 22, which explains his confusion concerning
what that text really says. For a response to Abualrub’s gross misunderstanding
of the context of 1 Kings 22 we recommend this article.
Endnotes
Permitted to you, on the night of the fasts, is the approach to your wives. They are your GARMENTS (libasun) and ye are their garments (libasun). God knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what God Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) God: Approach not nigh thereto. Thus doth God make clear His Signs to men: that they may learn self-restraint. S. 2:187 Yusuf Ali