naisten suojelu

mielessesi. Ajattele sinä jos joku raiskasi sun läheisiä naisia katsomatta uskontoa. Miltä tuntuisi?

Solomon kirjoitti:

mielessesi. Ajattele sinä jos joku raiskasi sun läheisiä naisia katsomatta uskontoa. Miltä tuntuisi?

...mutta miten muslimimiehet kohtelevat tätä kafirin raiskaamaa musliminaista?

odottelen....

....vaikka en aivan samaa mieltä olekaan.Mielestäni jokaisella IHMISELLÄ (sukupuoleen katsomatta) on oikeus häiritsemättä kulkea kadulla tai missä vaan.Vaatteet on jokaisen henkilökohtainen valinta ja siitä riippumatta EI SAA KOSKEA.

Eli miesten pitää oppia hillitsemään itsensä tai rangaistus seuraa.
Kun ei millään mahdu päähäni että naisen on rajoitettava elämäänsä.Ja miehet saa tehdä mitä huvittaa.
Jos kerran naisia pitää miehiltä suojella niin miehillehän jotain tarttis tehdä,sitä minä vaan...

minerva kirjoitti:

....vaikka en aivan samaa mieltä olekaan.Mielestäni jokaisella IHMISELLÄ (sukupuoleen katsomatta) on oikeus häiritsemättä kulkea kadulla tai missä vaan.Vaatteet on jokaisen henkilökohtainen valinta ja siitä riippumatta EI SAA KOSKEA.

Eli miesten pitää oppia hillitsemään itsensä tai rangaistus seuraa.
Kun ei millään mahdu päähäni että naisen on rajoitettava elämäänsä.Ja miehet saa tehdä mitä huvittaa.
Jos kerran naisia pitää miehiltä suojella niin miehillehän jotain tarttis tehdä,sitä minä vaan...

ole olleenkaan miehet teke ihan mitä vaan. Jokainen osapuoli hoitaa omaa osuutensa.

>>...vaikka en aivan samaa mieltä olekaan.Mielestäni jokaisella IHMISELLÄ (sukupuoleen katsomatta) on oikeus häiritsemättä kulkea kadulla tai missä vaan.Vaatteet on jokaisen henkilökohtainen valinta ja siitä riippumatta EI SAA KOSKEA.

Niin minäkin ajattelen, mutta todellisuudessa ei valitettavasti tapahtuu mitä halutaan. Kuitenkin naisia tehtään joka päivä valitettavasti mainetsemani asioita. Nämä ovat estettävä jollakin tavalla että molemmat sukupuolet säylyisivät vahingoittamana, mun mielestä vaikka voivat kävelee alastomana mutta lopputulos ei missään nimessä kunnioitettava molemmilta osapuolilta.

Solomon kirjoitti:

ole olleenkaan miehet teke ihan mitä vaan. Jokainen osapuoli hoitaa omaa osuutensa.

>>...vaikka en aivan samaa mieltä olekaan.Mielestäni jokaisella IHMISELLÄ (sukupuoleen katsomatta) on oikeus häiritsemättä kulkea kadulla tai missä vaan.Vaatteet on jokaisen henkilökohtainen valinta ja siitä riippumatta EI SAA KOSKEA.

Niin minäkin ajattelen, mutta todellisuudessa ei valitettavasti tapahtuu mitä halutaan. Kuitenkin naisia tehtään joka päivä valitettavasti mainetsemani asioita. Nämä ovat estettävä jollakin tavalla että molemmat sukupuolet säylyisivät vahingoittamana, mun mielestä vaikka voivat kävelee alastomana mutta lopputulos ei missään nimessä kunnioitettava molemmilta osapuolilta.

Eristäminen!

Saavatko naiset äänioikeukset Islamimaaissa?

lyhyt kommentti sinulta odotan,koska minulla on
vähän aika!

cobra kirjoitti:

Eristäminen!

Saavatko naiset äänioikeukset Islamimaaissa?

lyhyt kommentti sinulta odotan,koska minulla on
vähän aika!

ollut Profeetan aikanakin.

Solomon kirjoitti:

ollut Profeetan aikanakin.

...ollut Profeetan aikanakin!pöh...
Hei,vakavamies!En odottanut noin pisarojen lailla vastausta.Etkö voi lisätä...;-)

Solomon kirjoitti:

ole olleenkaan miehet teke ihan mitä vaan. Jokainen osapuoli hoitaa omaa osuutensa.

>>...vaikka en aivan samaa mieltä olekaan.Mielestäni jokaisella IHMISELLÄ (sukupuoleen katsomatta) on oikeus häiritsemättä kulkea kadulla tai missä vaan.Vaatteet on jokaisen henkilökohtainen valinta ja siitä riippumatta EI SAA KOSKEA.

Niin minäkin ajattelen, mutta todellisuudessa ei valitettavasti tapahtuu mitä halutaan. Kuitenkin naisia tehtään joka päivä valitettavasti mainetsemani asioita. Nämä ovat estettävä jollakin tavalla että molemmat sukupuolet säylyisivät vahingoittamana, mun mielestä vaikka voivat kävelee alastomana mutta lopputulos ei missään nimessä kunnioitettava molemmilta osapuolilta.

siis verhotaan nainen, jotta hän ei provosoisi seksuaalisuudellaan. Poistaako tämä raiskauksen mahdollisuuden?

Jake Waits kirjoitti:

siis verhotaan nainen, jotta hän ei provosoisi seksuaalisuudellaan. Poistaako tämä raiskauksen mahdollisuuden?

...se vähentää mahdollisuutta tulla raiskatuksi!

muslima kirjoitti:

...se vähentää mahdollisuutta tulla raiskatuksi!

Tämä tuli mieleeni heti kysymyksen lähettämisen jälkeen, että joku keksii vastata näin, mutta se, mikä minulla oli ajatuksena tässä oli seuraava:

"Kielletyin hedelmä se eniten himoittaa..."

Saattaa olla, että raiskaajaa alkaa vain enemmän kiehtomaan verhottu nainen. Mitä sieltä alta mahtaa löytyä?

Toiseksi raiskaus on toisen ihmisen alistamista -> mitä enemmän pelkää raiskaajaa, sitä enemmän tämä nauttii raiskauksesta.

Näinkin saattaa olla, eli näin varoituksen sanana...

cobra kirjoitti:

Eristäminen!

Saavatko naiset äänioikeukset Islamimaaissa?

lyhyt kommentti sinulta odotan,koska minulla on
vähän aika!

ollut Profeetan aikanakin!pöh...
Hei,vakavamies!En odottanut noin pisarojen lailla vastausta.Etkö voi lisätä...;-)
http://www.islamopas.com/koraani/sisallys.htm

http://www.islamopas.com/koraani/058.htm
58:1
Aloitan JUMALAN, laupiaan Armahtajan, nimeen.

1. Jumala on jo kuullut hänen vetoomuksensa, joka valitti puolisoansa vastaan, etsien oikeutta Jumalalta, Jumala on kuullut teidän keskustelunne; Jumala on totisesti kuuleva, näkevä.
60:12

http://www.islamopas.com/koraani/060.htm

12. Profeetta, kun uskovat naiset tulevat luoksesi ja lupaavat pyhästi, etteivät aseta mitään Jumalan rinnalle, etteivät varasta, eivät tee aviorikosta, eivät surmaa lapsiaan, eivät keksi valheita eivätkä ole tottelemattomia Sinua kohtaan siinä, mikä on kohtuullista, niin ota vastaan heidän lupauksensa ja ano Jumalalta heille anteeksiantoa; totisesti Jumala on anteeksiantava, armollinen.

Kuten huomataan jaeista siinä aikana sekä naiset että miehet tulivat paikan päällä ja ilmoittivat hyväksyvätkö hänet siihen paikkaan vai ei. Silloin äänesteminen tapahtui tällä tavalla. Myöhemmin eli klafien jälkeen kun astui kuvaan kuningaalliset systeemit, äänesteminen häipyi kokonaan sekä mieheltä että naiselta. Koska kuningas aina valittiin kuningaalisen perheen sisäpiirissä. Naisten vaikutus siihen oli ollut valtavasti, sen nähdenn Ottomaanien sultaanien valinnan aikana. Islam antanut äänioikeuden sekä miehelle että naiselle 1400 vuotta sitten, mutta käytännössä olevat systeemit sekä Muslimimaassa ja Europan maassa eivät hyväksyneet äänestemiseen.

Lue lisää:
Muhammed's Revolution & Women
Although some believe that among some early Arab nomadic tribes, a matriarchal system was dominant, they nevertheless acknowledge that the ruling system was patriarchal. Human rights and an independent identity for women were not recognized. The most important short-term objective of the Prophet was to establish social institutions and a civil constitution giving women an independent human identity, so that they would be recognized in the same way that men were, and no longer defined as slaves, cattle or a man's property.
The Quran says: "... to men is allotted what they earn And to women whath they earn..."31, that, "It is not lawful for you to take of what you have given them....,"32 and that, "O believers, it is not lawful for you to inherit women against their will; neither debar them, that you may go off with part of wha you have given them..."33 These are examples of the steps taken to create an independent identity for women. It is significant that the last verse was revealed in Medina, after the formation of a civil society. Previously, it had been impossible for the Prophet to actually implement such bans. What meager property a woman might have was considered fair game, and no safeguards protected even her own body. Taken as a whole, the historical evidence indicates that sexual exploitation dominated the culture of the day, and prostitution was well established in the economic and social system. A verse in the Quran delivered the first blow to this status quo: "But force not your young wives to prostitutions when they desire chastity."34
In offering an interpretation of verses 151, 152 and 153 of An'am (Cattle), the book, Ad Dar Al Manshur... , quotes Ebadeh ibn As-Samet, the renowned disciple of the Prophet, as saying: "The Prophet of God addressed his selfless disciples who had helped him during the difficult years in Mecca and the Hijrat, asking them: `Which one of you will swear allegiance (Bei'at) with me on these three verses.'" The first part of this passage, on which the Prophet asked for and received a solemn oath, says: "Come, I will recite you what your Lord has forbidden you: that you associate not anything with Him and to be good to your parents, and not to slay your children because of poverty; We will provide you and them; and that you not approach not any decency outward or inward, and that you slay not the soul God has made sacred..."
It is understood that when the Prophet requested a special oath from his disciples, it meant that the issue was difficult for even his closest followers to accept and uphold. The children murdered on the pretext of poverty included daughters. The pretext was also applied to girls who were thought to bring shame upon the family, or daughters who might be coveted by someone incompatible with the family's stature. These were serious matters, and the victims were buried alive. Historians write that some men prepared a small ditch prior to the birth of their children, and in the event that the baby was a girl, they put her in the ditch and poured dirt on her until she died."... and when any of them is given the good tidings of a girl, his face is darkened and he chokes inwardly, as he hides him from the people because of the evil of the good tidings that have been given unto him, whether he shall preserve it in humiliation, or trample it into the dust..."35
Therefore, the first order of business for the Prophet was the fight to eradicate this inhuman tradition, ensuring women and girls' right to life. The issue had not been totally resolved even by the last days of the Prophet's life, when some Muslims were still complaining about his practice of putting his female grandchildren, (including Zeinab, born to Fatima five years before the Prophet's death) on his lap and kissing and caressing them. Clearly, the society in which he lived could only take so much, and the Prophet faced serious obstacles in changing the status quo of women.
A glimpse of the situation of a mature woman at the time is provided by Abol Fotouh Razi in his book interpreting the Quran. Discussing verse 23 of the chapter Nisaa, Razi writes: "During the Age of Jaheliat (ignorance) and early Islam, it was customary when a married man died, for one of his male heirs to place a piece of cloth on the widow or on her tent, thereby becoming her owner. The woman would be left on her own, without any rights or income, until such time as the man wished to sleep with her. If this was not the case, the man would seek compensation from the woman for letting her go, or would keep her as a slave until she died."
Under such circumstances, it is clear that the mere mention of independent legal rights for women would be met with resistance. The Prophet, however, realized the equivalent of a bill of women's rights. His male contemporaries were put off by what they considered his bizarre practice of taking women so seriously as to accept their conversion to Islam, let alone the conversions of slave women, a subject of ridicule by the powerful men of the time. But not only did the Prophet of God accept women, the Message of God revealed to him addressed women. Gradually, verses were revealed which spoke of women's status and rights in the family and society, and finally verses about the equal status and rights of women and men.
Women's Dignity in Islam
Women whose human status had gone unrecognized in the savage patriarchal society, arose during Muhammed's great revolution. The Quran declares that rights must be taken, and not given: "God changes not what is in a people, until they change what is in themselves..."36 The Prophet, therefore, was preparing the ground for women to part take in their own liberation and fashion their destiny. The revolution which began by banning the burying of live children, subsequently recognized women's civil and economic independence, "... to men is allotted what they earn And to women whath they earn..."37 and opened new frontiers. Muhammed's revolution had to simultaneously move forward in the cultural realm, creating basic social institutions and contracts to safeguard women's human dignity and honor. In an era dominated by sexual exploitation and insecurity, strengthening familial relationships and the rights of the family was an important step forward. In the absence of such safeguards, sexual exploitation would undermine the realization of women's new bill of rights.
The Prophet steadily tightened the restrictions against exploitation of women. One of the most radical policies was to protect women from the charge of adultery, very prevalent at the time. If the slightest suspicions were aroused, women would be murdered outright. The Prophet accomplished this in a three-staged approach, where, finally, falsely accusing someone of adultery was recorded among the eight mortal sins.
The first step was to ban the hurling of the charge. On the eve of the Hijrat to Medina and the creation of the new society, the Prophet signed a number of agreements, known as the Aqabeh agreements, with those who had come from Yathreb (Medina). In these agreements, the Prophet focused more than anything else on the rights of women, specifying that the Muslims would "Refrain from adultery, not kill their girl children, not hurl accusations, not steal, and not commit improper deeds."
During the sixth year after the Hijrat, the campaign against violations of women's dignity entered a new phase. Previously, there was no specific punishment for accusing and defaming women, although owing to an unprecedented guarantee, that is four credible witnesses, the charges themselves were rejected. A woman's reputation and honor, nevertheless, were still at risk. Verses 23-25 of Noor (Light) rectified this problem: "Surely those who cast it upon women in wedlock that are heedless but believing shall be accursed in the present world and the world to come; and there awaits them a mighty chastisement." Verse four of the same chapter states: "And those who cast it up on women in wedlock, and then bring not four witnesses, scourge them with eighty stripes, and do not accept any testimony of theirs ever; those - they are ungodly,..."
The importance of this punishment can be better understood when compared with the punishment for adultery, which is specified in verse two of the same chapter: "The fornicatress and the fornicator - scourge each one of them a hundred stripes..." This punishment would, it should be recalled, only be administered after four witnesses had testified to the occurrence of the act, as previously mentioned in verse 15 of Nisaa. In this chapter, however, the punishment of the accuser had not yet been specified, nor had the punishment for the woman. Her life had been spared from revenge by her relatives, and she was banished and confined to the home, but there were no punishments for men who committed adultery.
Thus, from the time of the call to Islam and the pact on the eve of the Hijrat to refrain from adultery and accusing women, until the revelation of Noor, three other protective steps were taken: The arbitrary punishment of women by their relatives was banned, but since this was a matter of family honor, the falsely accused woman had no protection. Men who committed adultery were not held accountable. The second step was to make the punishment proportionate, and to equalize the punishment of convicted men and women. In the third stage, punishment for the accuser strengthened the ban on falsely accusing women of adultery, a prevalent practice aggravated by tribal vengeance.
There were many obstacles to the progress of the new legal institutions on women's rights. Newly converted Muslims, who readily sacrificed their property and their lives in the path of the Prophet, adamantly resisted the change in age- old values and ruthless patriarchal traditions. An example is to be found in one of the Prophet's disciples, named Sa'd ibn Ebadeh. He was the chief of the Bani Al-Khazraj tribe, one of the two great tribes in Yathreb, renamed Medina. Akrame ibn Abbas writes that after the prohibition and punishment for unsubstantiated charges of adultery were revealed, a furious Sa'd ibn Ebadeh went to the Prophet and protested: "If I were to find my wife while another man is on top of her, do I not have the right to set her free before I can find four witnesses? I swear to God that I cannot find four witnesses before the man has finished and left the scene. And if I reveal what I have seen, I will be lashed 80 times." The Prophet turned to the Ansar (residents of Yathreb who had converted to Islam) and said: "Did you hear what your leader was saying?" They replied: "Do not blame him. He is a possessive person." Then Sa'd told the Prophet: "I swear to God that the verses are God's words, but I am baffled."
A short while later Sa'd's cousin, Helal ibn Omayeh arrived. He had found his wife with a man who had been working in his garden. He rushed to the Prophet and said: "When I went to my wife at night, I found a man next to her. I saw this with my own two eyes and my own two ears." So appalled was the Prophet by these words that he became visibly angry. Helal went on: "I see the signs of anger on your face, but God knows I am telling the truth and I am hopeful that God will provide an opening." It was thought that the Prophet wanted to have Helal punished. The Ansar were saddened that Helal shared the same view as Sa'd, and they were wondering whether he would actually be punished. Then another verse was revealed: "And those who cast it up on their wives having no witness except themselves, the testimony of one of them shall be to testify by God four times that he is truthful, and a fifth time, that the curse of God shall be upon him, if he should be of liars. It shall avert her the chastisement if she testify by God four times that he is of the liars, and a fifth time, that the wrath of God shall be upon her, if he should be of the truthful. But for God's bounty to you and His mercy and that God turns, and is All- wise...."38
This new form of irreversible divorce, which the Prophet implemented, became known as reciprocal damning. Women were given several concessions. First, the woman's life was spared. Second, the element of shame in the accusation was rejected, and the honor of the woman upheld. Third, in a question involving honor, of tremendous importance, a woman was given the right to challenge her husband, to save her life and honor, and to be free forever of the influence of a husband who had accused her of adultery.
This was only one aspect of the great revolution which the Prophet of Towhid embarked upon to establish a code of freedoms for women. Muhammed had not come to institutionalize the whip, execution and stoning; the Prophet of God had come to show human beings the unlimited prospects of mercy and compassion, and to remove the shackles of ignorance, oppression and tyranny from their minds and bodies. In Muhammed's religion, falsely accusing women of adultery was designated as one of the eight mortal sins, considered far more important than not performing prayers or other religious rituals. Islam put the punishment for false accusations of adultery on a par with the punishment for adultery. What is more, it made conviction conditional upon the testimony of four witnesses. Was this approach, adopted by the Prophet, intended to expand the punishments, or to eliminate, once and for all, such complaints' referral to the courts?
After Islam instituted the charter for women's freedoms, it set about safeguarding these gains by preventing male tyranny in the family, prohibiting various unjust methods of divorce, and limiting polygamy with an eye toward monogamy.
Independence in Economic Affairs
Earlier in this chapter, we saw that after the death of the husband, the wife or wives were inherited. A deceased man's property was taken over by his tribe. The little that history has recorded suggests that the situation of women in Iran and the Byzantine Empire was no better, with the exception of concubines of the kings and nobility. A woman's right to inheritance, set down in the Quran, was unprecedented. It came about in the second half of the third year of the Hijrat, after the end of the difficult Battle of Ohod. When the verses concerning inheritance for daughters and women were revealed,39 there was an uproar and men began to protest. Ibn Abbas, the renowned disciple of the Prophet, said: "When the verses about inheritance came, a number of people were upset about them, saying they give the wife one- fourth and one-eighth, and the daughter half, and the son his share, even though none of them fight with the enemy and capture war booty." Ibn Abbas adds: "In the Age of Jaheliat, inheritance was given to the fighting man only. They would give it to the eldest."
Writing about the events after the Battle of Ohod in his book Almaghazi, Vaghedi quotes Jaber ibn Abdollah as saying; "We were talking with the Prophet about the Battle of Ohod and remembering the Muslims who had been killed, including Sa'd ibn Rabi'. The Prophet told us to get up and leave. There were 20 of us when we arrived in the neighborhood where Sa'd ibn Rabi' lived and the Prophet spoke to us about him and asked God to give him peace. The wife of Sa'd got up and said `O Prophet, Sa'd was killed in Ohod and his brother came and took his inheritance. Two of his daughters are left without any wealth. And you, as the Prophet, know that women are taken as wives on the basis of their dowries.' The Prophet prayed for them and said, `Nothing has been revealed on this matter.'" Jaber adds: "When we returned, the Prophet went to his home. We saw him assume the position [he was known to take] when the message of revelation would come, and he was sweating on his forehead. Then he called for Sa'd's wife, and when she came, he asked her, "Where is your daughters' cousin? Ask him to come." The Prophet then sent some one to bring Sa'd's brother. When he arrived, the Prophet told him, `Give two-thirds of your inheritance to the daughters of Sa'd, and one eighth to your brother's wife. You can do what you want with the remainder of the inheritance.'"
It is obvious how progressive it was to thus divide wealth among women and men in a male-dominated society where women had no economic standing. It should be recalled that this was an era of slavery. It is also evident that the loyalists to the former system would strongly oppose such radical reforms. The significance of this recognition of women's economic independence can hardly be over-stated, in light of the fact that today, 14 centuries after the advent of Islam, in some western countries, women are in certain respects still economically and legally dependent on their husbands, and do not have exclusive rights to their own property.
Furthermore, the dynamism of Islam's teachings leaves no room for doubt that hundreds of years after the emergence of the Prophet, Islam bears a message of comprehensive economic equality between women and men. It is on the basis of these teachings that the Mojahedin, a democratic Muslim movement, not only call for equality between women and men, but believe that for a certain period of time, affirmative action must be taken to compensate for the economic and social oppression of women.
Women in Social Struggle
Despite the general absence of women in history books, we come across the names of more than 150 women during the time of the Prophet. Previously we spoke about the right of women to take part in the leadership of a society, a right affirmed in the verses of the Quran. Nowhere in the Quran are women denied the opportunity to hold any position of responsibility in any area of the society. In the young society designed and built by the Prophet, it appears that women's entry into the turbulent social scene began with their inroads into the most "masculine" sphere of activity, namely battle.
Um Sanan, one of these women, says: "When the Prophet chose to go to the Battle of Khaibar, I went to him and told him, `O Prophet of God, I will accompany you to your destination. I prefer to provide water and treat the ill and the wounded, if there are any, and I hope there will be none.' The Prophet replied: `With God's blessings, you may come along. You will be accompanied by other women, from your own tribe and from others, who also sought permission to come. You can accompany them or us.' When he conquered Khaibar, the Prophet gave us a share of the war booty. I returned along with his wife, Um Salameh. When we entered Medina, I was riding on a camel that belonged to the Prophet. Um Salameh told me that the Prophet had given me the camel I was riding."40
In the same book, Vaqedi writes: "The Prophet left Medina for Khaibar. He was accompanied by 10 Jews, with whose help he fought at Khaibar and whom he gave war booty equivalent to that of the Muslim fighters. There were 20 women in his entourage which left for the battle scene, including Um Salameh and Safieh (the wife and aunt of the Prophet)." He quotes Umayeh Ghafari (bent Gheis) as saying, "Along with a group from the Bani Ghaffar tribe, we went to see the Prophet and told him, `We will accompany you in the direction you are going, and will treat the wounded and help as much as we can.' The Prophet accepted and said, `With God's blessings.'"
At the time, his decision was probably all the more unfathomable, because women who did not appear capable of accomplishing much were also allowed onto the field of battle. Omayeeh Ghaffari adds: "I was only a young girl and the Prophet put me on board a four-legged animal on top of some equipment." In her old age, she also described this incident to another women, named Um Ali Bent Al Haakam. She referred to the particular difficulties that go along with adolescence, and said that the Prophet's attention to her condition amid the fighting had been astounding. She said that after the end of the fighting, which lasted for a week, the Prophet gave her a necklace from the war booty which she kept until the last days of her life.
Khaibar, the wife of Abdollah ibn Enis, was also among the mojahedin women. She was pregnant and gave birth during the fighting. When the child's father brought the news of this unusual and problematic birth to the Prophet, God's Messenger gave him some instructions about his wife's nutritional needs and care. The daughter of Assem ibn Odai was also born during a battle. They named her Sahleh (easy).
Obviously, the Prophet's intention in encouraging these women, especially the young and pregnant, to go to the scene of battle was other than to advance the cause. He sought a higher goal, namely the struggle and victory of these women over the stereotype of being the weaker sex oppressed by a patriarchal society.
Khaibar may have been the high point of women's active presence in their society, but not the beginning. The turning point had come with the Battle of Ohod, which occurred during the third year of Hijrat. During the battle, a lack of discipline by some men had turned a victory into a defeat, and many renowned men fled the field. More than 70 out of a force of several hundred were killed. At the height of defeat and despair, a number of women rose to the occasion. Among them were 14 relatives of the Prophet, including his daughter Fatima, who was only 10 and carried water and food on her back for the combatants and treated the wounded. More importantly, the women took up arms and fought, especially to defend the Prophet's life.
On the eve of the Prophet's Hijrat to Medina, when the people of Medina secretly signed a pact with Muhammed, two women, Nosaibeh and Esmah, were among them and, like the men, pledged to defend him with their property and lives. Nosaibeh took part in the Battle of Ohod. She took charge of defending the Prophet, and killed two enemy soldiers with her own hands. She received 13 wounds in this battle, which took a year to heal.
Price for Women's Liberaty
The attractions of the new religion had caught the eyes of many in Mecca, who kept their religion a secret. Others were so enthusiastic that at their first opportunity, they left Mecca and migrated to Medina. This threatened the sense of security among the leaders in Mecca, who were afraid of losing their relatives and especially their slaves. Thus, in the Hodaibieh peace treaty, in return for their promise not to attack the Muslims and their allies, they included the provision stipulating that the Prophet would return to them those who had escaped from Mecca. The Prophet accepted this condition, but the treaty had just been signed and the Prophet had not yet returned from Hodaibieh when a major incident put the whole treaty at risk.
As the Prophet's great disciple, Ibn Abbas, recorded it, Sa'bieh, the daughter of Hareth Eslemi, had joined with the Muslims. Her husband, from the Bani Mahzzom tribe, went to the Prophet and citing the agreement which had just been signed, demanded that his wife be returned. Giving refuge to this woman was a critical decision for the Prophet. Verse 10 of the chapter Mumtahana (The Woman Tested) settled the matter: "O believers, when believing women come to you as emigrants, test them. God knows very well their belief. Then if you know them to be believers, return them not to unbelievers. They are not permitted to unbelievers, nor are unbelievers permitted to them. Give the unbelievers what they have expended..." To take care of the matter of the agreement, Muhammed replied: "We have agreed to return all men, not women." In the agreement it says, "any man who came to you must be returned." In accordance with the verse, the woman's dowry was returned to her husband, but she stayed with the Prophet and was not sent back.
For the next two years after Sa'bieh's migration, when the Meccans violated the pact and the Muslims conquered Mecca, other women left Mecca for Medina. They included Omayeh, daughter of Bashar; Um Kulthum, daughter of Aqabah; and Zeinab, the Prophet's eldest daughter from Khadijeh. Except for Zeinab, whose husband later joined the Muslims and converted to Islam, the other Mohajerin women remarried in Medina.
Migrating despite great dangers, letting go of the old religion and traditions, leaving husbands and family, and remarrying within the new set of relations were truly giant strides undertaken by the women inspired by the message of Islam. It was a unique opportunity to make great progress toward women's emancipation. For his part, in accepting them and especially in sanctioning their unilateral divorces from former husbands, the Prophet took great risks and paid a heavy price for their liberation.
Oath of Allegiance with all Women
After the conquest of Mecca, in the eighth year of the Hijrat, the Prophet of Islam performed the oath of allegiance with all the women in Mecca. Many women were still enemies of Islam, but Muhammed nevertheless made a pact with them, the provisions of which are stated in verse 12 of the chapter Mumtahana: "O Prophet, when believing women come to thee, swearing fealty to thee upon the terms that they will not associate with God anything, and will not steal, neither commit adultery, nor slay their children, nor bring a calumny they forge between their hands and their feet, nor disobey thee in aught honourable,..."
According to the prevailing tribal system, Bei'at by the head of the tribe sufficed, and there was no need for each and every member to perform the oath of allegiance. Individual pledges by leading figures had political significance. Therefore, the Bei'at with the women of Mecca was meant to change these women, who were subordinate to the system, into independent, emancipated women. Independent of their husbands, fathers or their tribes, they individually made pledges and thus accepted responsibility. This opened their path to progress. The provisions of the pact also attest to the Prophet's attention to the liberation of these women. The Prophet himself, and not the Muslim society, were the reciprocal party to this oath. To encourage women to make commitments and become emancipated, the greatest moral capital of Islam and the new system, the Prophet himself, had entered into the fray.
A review of the history of Muhammed's movement leaves no doubt the Prophet of Islam took the women's issue very seriously, an approach later emulated by his direct descendants.

Jake Waits kirjoitti:

siis verhotaan nainen, jotta hän ei provosoisi seksuaalisuudellaan. Poistaako tämä raiskauksen mahdollisuuden?

siis verhotaan nainen, jotta hän ei provosoisi seksuaalisuudellaan. Poistaako tämä raiskauksen mahdollisuuden

Yksi kysymys Jake; Kumpi tekee mieli enemmen syödä? Annan vesimelooniin esimerkkinä, tuli se vaan mieleen. Kaksi mies kävälee vieräkkein kädessä vesimelooneja, mutta toisen vesimelooni ihan kokonaan kuoret otettu pois ja mehu tippuu. Kumman kädessä oleva vesimelooni tuottaa sun mielen syömistä vesimelooneja? Tottakai tiedetään että naiset eivät ole vesimelooneja. Enkä haluaisi toiset katsoisivat vierälläni oleva naista vesikielellä. Poistaako tämä raiskauksen mahdollisuuden? Islam ei puhu kokonaisena poistamista, Islam puhuu vaan minimoimisesta. Koska aina löytyy seksin orjija että yrittävät raiskata naisia.

Solomon kirjoitti:

siis verhotaan nainen, jotta hän ei provosoisi seksuaalisuudellaan. Poistaako tämä raiskauksen mahdollisuuden

Yksi kysymys Jake; Kumpi tekee mieli enemmen syödä? Annan vesimelooniin esimerkkinä, tuli se vaan mieleen. Kaksi mies kävälee vieräkkein kädessä vesimelooneja, mutta toisen vesimelooni ihan kokonaan kuoret otettu pois ja mehu tippuu. Kumman kädessä oleva vesimelooni tuottaa sun mielen syömistä vesimelooneja? Tottakai tiedetään että naiset eivät ole vesimelooneja. Enkä haluaisi toiset katsoisivat vierälläni oleva naista vesikielellä. Poistaako tämä raiskauksen mahdollisuuden? Islam ei puhu kokonaisena poistamista, Islam puhuu vaan minimoimisesta. Koska aina löytyy seksin orjija että yrittävät raiskata naisia.

jos mies ei kestä tavallisesti vaatetettua naista katsoa ilman että heti on seksi mielessä tai vielä pahempaa,käy käsiksi...niin ei se prkle ole naisten vika.
Suosittelisin jonkin sortin lukollista siveysvyötä miehille jotka eivät pysty itseään hillitsemään.
Onneksi on sentään normaalejakin miehiä jotka kestävät kanssakäymisen naisten kanssa....

Tähän asiaan näyttää meillä olevan niin erilainen näkökulma ettei tästä tule hullua hurskaammaksi.

Solomon kirjoitti:

ollut Profeetan aikanakin!pöh...
Hei,vakavamies!En odottanut noin pisarojen lailla vastausta.Etkö voi lisätä...;-)
http://www.islamopas.com/koraani/sisallys.htm

http://www.islamopas.com/koraani/058.htm
58:1
Aloitan JUMALAN, laupiaan Armahtajan, nimeen.

1. Jumala on jo kuullut hänen vetoomuksensa, joka valitti puolisoansa vastaan, etsien oikeutta Jumalalta, Jumala on kuullut teidän keskustelunne; Jumala on totisesti kuuleva, näkevä.
60:12

http://www.islamopas.com/koraani/060.htm

12. Profeetta, kun uskovat naiset tulevat luoksesi ja lupaavat pyhästi, etteivät aseta mitään Jumalan rinnalle, etteivät varasta, eivät tee aviorikosta, eivät surmaa lapsiaan, eivät keksi valheita eivätkä ole tottelemattomia Sinua kohtaan siinä, mikä on kohtuullista, niin ota vastaan heidän lupauksensa ja ano Jumalalta heille anteeksiantoa; totisesti Jumala on anteeksiantava, armollinen.

Kuten huomataan jaeista siinä aikana sekä naiset että miehet tulivat paikan päällä ja ilmoittivat hyväksyvätkö hänet siihen paikkaan vai ei. Silloin äänesteminen tapahtui tällä tavalla. Myöhemmin eli klafien jälkeen kun astui kuvaan kuningaalliset systeemit, äänesteminen häipyi kokonaan sekä mieheltä että naiselta. Koska kuningas aina valittiin kuningaalisen perheen sisäpiirissä. Naisten vaikutus siihen oli ollut valtavasti, sen nähdenn Ottomaanien sultaanien valinnan aikana. Islam antanut äänioikeuden sekä miehelle että naiselle 1400 vuotta sitten, mutta käytännössä olevat systeemit sekä Muslimimaassa ja Europan maassa eivät hyväksyneet äänestemiseen.

Lue lisää:
Muhammed's Revolution & Women
Although some believe that among some early Arab nomadic tribes, a matriarchal system was dominant, they nevertheless acknowledge that the ruling system was patriarchal. Human rights and an independent identity for women were not recognized. The most important short-term objective of the Prophet was to establish social institutions and a civil constitution giving women an independent human identity, so that they would be recognized in the same way that men were, and no longer defined as slaves, cattle or a man's property.
The Quran says: "... to men is allotted what they earn And to women whath they earn..."31, that, "It is not lawful for you to take of what you have given them....,"32 and that, "O believers, it is not lawful for you to inherit women against their will; neither debar them, that you may go off with part of wha you have given them..."33 These are examples of the steps taken to create an independent identity for women. It is significant that the last verse was revealed in Medina, after the formation of a civil society. Previously, it had been impossible for the Prophet to actually implement such bans. What meager property a woman might have was considered fair game, and no safeguards protected even her own body. Taken as a whole, the historical evidence indicates that sexual exploitation dominated the culture of the day, and prostitution was well established in the economic and social system. A verse in the Quran delivered the first blow to this status quo: "But force not your young wives to prostitutions when they desire chastity."34
In offering an interpretation of verses 151, 152 and 153 of An'am (Cattle), the book, Ad Dar Al Manshur... , quotes Ebadeh ibn As-Samet, the renowned disciple of the Prophet, as saying: "The Prophet of God addressed his selfless disciples who had helped him during the difficult years in Mecca and the Hijrat, asking them: `Which one of you will swear allegiance (Bei'at) with me on these three verses.'" The first part of this passage, on which the Prophet asked for and received a solemn oath, says: "Come, I will recite you what your Lord has forbidden you: that you associate not anything with Him and to be good to your parents, and not to slay your children because of poverty; We will provide you and them; and that you not approach not any decency outward or inward, and that you slay not the soul God has made sacred..."
It is understood that when the Prophet requested a special oath from his disciples, it meant that the issue was difficult for even his closest followers to accept and uphold. The children murdered on the pretext of poverty included daughters. The pretext was also applied to girls who were thought to bring shame upon the family, or daughters who might be coveted by someone incompatible with the family's stature. These were serious matters, and the victims were buried alive. Historians write that some men prepared a small ditch prior to the birth of their children, and in the event that the baby was a girl, they put her in the ditch and poured dirt on her until she died."... and when any of them is given the good tidings of a girl, his face is darkened and he chokes inwardly, as he hides him from the people because of the evil of the good tidings that have been given unto him, whether he shall preserve it in humiliation, or trample it into the dust..."35
Therefore, the first order of business for the Prophet was the fight to eradicate this inhuman tradition, ensuring women and girls' right to life. The issue had not been totally resolved even by the last days of the Prophet's life, when some Muslims were still complaining about his practice of putting his female grandchildren, (including Zeinab, born to Fatima five years before the Prophet's death) on his lap and kissing and caressing them. Clearly, the society in which he lived could only take so much, and the Prophet faced serious obstacles in changing the status quo of women.
A glimpse of the situation of a mature woman at the time is provided by Abol Fotouh Razi in his book interpreting the Quran. Discussing verse 23 of the chapter Nisaa, Razi writes: "During the Age of Jaheliat (ignorance) and early Islam, it was customary when a married man died, for one of his male heirs to place a piece of cloth on the widow or on her tent, thereby becoming her owner. The woman would be left on her own, without any rights or income, until such time as the man wished to sleep with her. If this was not the case, the man would seek compensation from the woman for letting her go, or would keep her as a slave until she died."
Under such circumstances, it is clear that the mere mention of independent legal rights for women would be met with resistance. The Prophet, however, realized the equivalent of a bill of women's rights. His male contemporaries were put off by what they considered his bizarre practice of taking women so seriously as to accept their conversion to Islam, let alone the conversions of slave women, a subject of ridicule by the powerful men of the time. But not only did the Prophet of God accept women, the Message of God revealed to him addressed women. Gradually, verses were revealed which spoke of women's status and rights in the family and society, and finally verses about the equal status and rights of women and men.
Women's Dignity in Islam
Women whose human status had gone unrecognized in the savage patriarchal society, arose during Muhammed's great revolution. The Quran declares that rights must be taken, and not given: "God changes not what is in a people, until they change what is in themselves..."36 The Prophet, therefore, was preparing the ground for women to part take in their own liberation and fashion their destiny. The revolution which began by banning the burying of live children, subsequently recognized women's civil and economic independence, "... to men is allotted what they earn And to women whath they earn..."37 and opened new frontiers. Muhammed's revolution had to simultaneously move forward in the cultural realm, creating basic social institutions and contracts to safeguard women's human dignity and honor. In an era dominated by sexual exploitation and insecurity, strengthening familial relationships and the rights of the family was an important step forward. In the absence of such safeguards, sexual exploitation would undermine the realization of women's new bill of rights.
The Prophet steadily tightened the restrictions against exploitation of women. One of the most radical policies was to protect women from the charge of adultery, very prevalent at the time. If the slightest suspicions were aroused, women would be murdered outright. The Prophet accomplished this in a three-staged approach, where, finally, falsely accusing someone of adultery was recorded among the eight mortal sins.
The first step was to ban the hurling of the charge. On the eve of the Hijrat to Medina and the creation of the new society, the Prophet signed a number of agreements, known as the Aqabeh agreements, with those who had come from Yathreb (Medina). In these agreements, the Prophet focused more than anything else on the rights of women, specifying that the Muslims would "Refrain from adultery, not kill their girl children, not hurl accusations, not steal, and not commit improper deeds."
During the sixth year after the Hijrat, the campaign against violations of women's dignity entered a new phase. Previously, there was no specific punishment for accusing and defaming women, although owing to an unprecedented guarantee, that is four credible witnesses, the charges themselves were rejected. A woman's reputation and honor, nevertheless, were still at risk. Verses 23-25 of Noor (Light) rectified this problem: "Surely those who cast it upon women in wedlock that are heedless but believing shall be accursed in the present world and the world to come; and there awaits them a mighty chastisement." Verse four of the same chapter states: "And those who cast it up on women in wedlock, and then bring not four witnesses, scourge them with eighty stripes, and do not accept any testimony of theirs ever; those - they are ungodly,..."
The importance of this punishment can be better understood when compared with the punishment for adultery, which is specified in verse two of the same chapter: "The fornicatress and the fornicator - scourge each one of them a hundred stripes..." This punishment would, it should be recalled, only be administered after four witnesses had testified to the occurrence of the act, as previously mentioned in verse 15 of Nisaa. In this chapter, however, the punishment of the accuser had not yet been specified, nor had the punishment for the woman. Her life had been spared from revenge by her relatives, and she was banished and confined to the home, but there were no punishments for men who committed adultery.
Thus, from the time of the call to Islam and the pact on the eve of the Hijrat to refrain from adultery and accusing women, until the revelation of Noor, three other protective steps were taken: The arbitrary punishment of women by their relatives was banned, but since this was a matter of family honor, the falsely accused woman had no protection. Men who committed adultery were not held accountable. The second step was to make the punishment proportionate, and to equalize the punishment of convicted men and women. In the third stage, punishment for the accuser strengthened the ban on falsely accusing women of adultery, a prevalent practice aggravated by tribal vengeance.
There were many obstacles to the progress of the new legal institutions on women's rights. Newly converted Muslims, who readily sacrificed their property and their lives in the path of the Prophet, adamantly resisted the change in age- old values and ruthless patriarchal traditions. An example is to be found in one of the Prophet's disciples, named Sa'd ibn Ebadeh. He was the chief of the Bani Al-Khazraj tribe, one of the two great tribes in Yathreb, renamed Medina. Akrame ibn Abbas writes that after the prohibition and punishment for unsubstantiated charges of adultery were revealed, a furious Sa'd ibn Ebadeh went to the Prophet and protested: "If I were to find my wife while another man is on top of her, do I not have the right to set her free before I can find four witnesses? I swear to God that I cannot find four witnesses before the man has finished and left the scene. And if I reveal what I have seen, I will be lashed 80 times." The Prophet turned to the Ansar (residents of Yathreb who had converted to Islam) and said: "Did you hear what your leader was saying?" They replied: "Do not blame him. He is a possessive person." Then Sa'd told the Prophet: "I swear to God that the verses are God's words, but I am baffled."
A short while later Sa'd's cousin, Helal ibn Omayeh arrived. He had found his wife with a man who had been working in his garden. He rushed to the Prophet and said: "When I went to my wife at night, I found a man next to her. I saw this with my own two eyes and my own two ears." So appalled was the Prophet by these words that he became visibly angry. Helal went on: "I see the signs of anger on your face, but God knows I am telling the truth and I am hopeful that God will provide an opening." It was thought that the Prophet wanted to have Helal punished. The Ansar were saddened that Helal shared the same view as Sa'd, and they were wondering whether he would actually be punished. Then another verse was revealed: "And those who cast it up on their wives having no witness except themselves, the testimony of one of them shall be to testify by God four times that he is truthful, and a fifth time, that the curse of God shall be upon him, if he should be of liars. It shall avert her the chastisement if she testify by God four times that he is of the liars, and a fifth time, that the wrath of God shall be upon her, if he should be of the truthful. But for God's bounty to you and His mercy and that God turns, and is All- wise...."38
This new form of irreversible divorce, which the Prophet implemented, became known as reciprocal damning. Women were given several concessions. First, the woman's life was spared. Second, the element of shame in the accusation was rejected, and the honor of the woman upheld. Third, in a question involving honor, of tremendous importance, a woman was given the right to challenge her husband, to save her life and honor, and to be free forever of the influence of a husband who had accused her of adultery.
This was only one aspect of the great revolution which the Prophet of Towhid embarked upon to establish a code of freedoms for women. Muhammed had not come to institutionalize the whip, execution and stoning; the Prophet of God had come to show human beings the unlimited prospects of mercy and compassion, and to remove the shackles of ignorance, oppression and tyranny from their minds and bodies. In Muhammed's religion, falsely accusing women of adultery was designated as one of the eight mortal sins, considered far more important than not performing prayers or other religious rituals. Islam put the punishment for false accusations of adultery on a par with the punishment for adultery. What is more, it made conviction conditional upon the testimony of four witnesses. Was this approach, adopted by the Prophet, intended to expand the punishments, or to eliminate, once and for all, such complaints' referral to the courts?
After Islam instituted the charter for women's freedoms, it set about safeguarding these gains by preventing male tyranny in the family, prohibiting various unjust methods of divorce, and limiting polygamy with an eye toward monogamy.
Independence in Economic Affairs
Earlier in this chapter, we saw that after the death of the husband, the wife or wives were inherited. A deceased man's property was taken over by his tribe. The little that history has recorded suggests that the situation of women in Iran and the Byzantine Empire was no better, with the exception of concubines of the kings and nobility. A woman's right to inheritance, set down in the Quran, was unprecedented. It came about in the second half of the third year of the Hijrat, after the end of the difficult Battle of Ohod. When the verses concerning inheritance for daughters and women were revealed,39 there was an uproar and men began to protest. Ibn Abbas, the renowned disciple of the Prophet, said: "When the verses about inheritance came, a number of people were upset about them, saying they give the wife one- fourth and one-eighth, and the daughter half, and the son his share, even though none of them fight with the enemy and capture war booty." Ibn Abbas adds: "In the Age of Jaheliat, inheritance was given to the fighting man only. They would give it to the eldest."
Writing about the events after the Battle of Ohod in his book Almaghazi, Vaghedi quotes Jaber ibn Abdollah as saying; "We were talking with the Prophet about the Battle of Ohod and remembering the Muslims who had been killed, including Sa'd ibn Rabi'. The Prophet told us to get up and leave. There were 20 of us when we arrived in the neighborhood where Sa'd ibn Rabi' lived and the Prophet spoke to us about him and asked God to give him peace. The wife of Sa'd got up and said `O Prophet, Sa'd was killed in Ohod and his brother came and took his inheritance. Two of his daughters are left without any wealth. And you, as the Prophet, know that women are taken as wives on the basis of their dowries.' The Prophet prayed for them and said, `Nothing has been revealed on this matter.'" Jaber adds: "When we returned, the Prophet went to his home. We saw him assume the position [he was known to take] when the message of revelation would come, and he was sweating on his forehead. Then he called for Sa'd's wife, and when she came, he asked her, "Where is your daughters' cousin? Ask him to come." The Prophet then sent some one to bring Sa'd's brother. When he arrived, the Prophet told him, `Give two-thirds of your inheritance to the daughters of Sa'd, and one eighth to your brother's wife. You can do what you want with the remainder of the inheritance.'"
It is obvious how progressive it was to thus divide wealth among women and men in a male-dominated society where women had no economic standing. It should be recalled that this was an era of slavery. It is also evident that the loyalists to the former system would strongly oppose such radical reforms. The significance of this recognition of women's economic independence can hardly be over-stated, in light of the fact that today, 14 centuries after the advent of Islam, in some western countries, women are in certain respects still economically and legally dependent on their husbands, and do not have exclusive rights to their own property.
Furthermore, the dynamism of Islam's teachings leaves no room for doubt that hundreds of years after the emergence of the Prophet, Islam bears a message of comprehensive economic equality between women and men. It is on the basis of these teachings that the Mojahedin, a democratic Muslim movement, not only call for equality between women and men, but believe that for a certain period of time, affirmative action must be taken to compensate for the economic and social oppression of women.
Women in Social Struggle
Despite the general absence of women in history books, we come across the names of more than 150 women during the time of the Prophet. Previously we spoke about the right of women to take part in the leadership of a society, a right affirmed in the verses of the Quran. Nowhere in the Quran are women denied the opportunity to hold any position of responsibility in any area of the society. In the young society designed and built by the Prophet, it appears that women's entry into the turbulent social scene began with their inroads into the most "masculine" sphere of activity, namely battle.
Um Sanan, one of these women, says: "When the Prophet chose to go to the Battle of Khaibar, I went to him and told him, `O Prophet of God, I will accompany you to your destination. I prefer to provide water and treat the ill and the wounded, if there are any, and I hope there will be none.' The Prophet replied: `With God's blessings, you may come along. You will be accompanied by other women, from your own tribe and from others, who also sought permission to come. You can accompany them or us.' When he conquered Khaibar, the Prophet gave us a share of the war booty. I returned along with his wife, Um Salameh. When we entered Medina, I was riding on a camel that belonged to the Prophet. Um Salameh told me that the Prophet had given me the camel I was riding."40
In the same book, Vaqedi writes: "The Prophet left Medina for Khaibar. He was accompanied by 10 Jews, with whose help he fought at Khaibar and whom he gave war booty equivalent to that of the Muslim fighters. There were 20 women in his entourage which left for the battle scene, including Um Salameh and Safieh (the wife and aunt of the Prophet)." He quotes Umayeh Ghafari (bent Gheis) as saying, "Along with a group from the Bani Ghaffar tribe, we went to see the Prophet and told him, `We will accompany you in the direction you are going, and will treat the wounded and help as much as we can.' The Prophet accepted and said, `With God's blessings.'"
At the time, his decision was probably all the more unfathomable, because women who did not appear capable of accomplishing much were also allowed onto the field of battle. Omayeeh Ghaffari adds: "I was only a young girl and the Prophet put me on board a four-legged animal on top of some equipment." In her old age, she also described this incident to another women, named Um Ali Bent Al Haakam. She referred to the particular difficulties that go along with adolescence, and said that the Prophet's attention to her condition amid the fighting had been astounding. She said that after the end of the fighting, which lasted for a week, the Prophet gave her a necklace from the war booty which she kept until the last days of her life.
Khaibar, the wife of Abdollah ibn Enis, was also among the mojahedin women. She was pregnant and gave birth during the fighting. When the child's father brought the news of this unusual and problematic birth to the Prophet, God's Messenger gave him some instructions about his wife's nutritional needs and care. The daughter of Assem ibn Odai was also born during a battle. They named her Sahleh (easy).
Obviously, the Prophet's intention in encouraging these women, especially the young and pregnant, to go to the scene of battle was other than to advance the cause. He sought a higher goal, namely the struggle and victory of these women over the stereotype of being the weaker sex oppressed by a patriarchal society.
Khaibar may have been the high point of women's active presence in their society, but not the beginning. The turning point had come with the Battle of Ohod, which occurred during the third year of Hijrat. During the battle, a lack of discipline by some men had turned a victory into a defeat, and many renowned men fled the field. More than 70 out of a force of several hundred were killed. At the height of defeat and despair, a number of women rose to the occasion. Among them were 14 relatives of the Prophet, including his daughter Fatima, who was only 10 and carried water and food on her back for the combatants and treated the wounded. More importantly, the women took up arms and fought, especially to defend the Prophet's life.
On the eve of the Prophet's Hijrat to Medina, when the people of Medina secretly signed a pact with Muhammed, two women, Nosaibeh and Esmah, were among them and, like the men, pledged to defend him with their property and lives. Nosaibeh took part in the Battle of Ohod. She took charge of defending the Prophet, and killed two enemy soldiers with her own hands. She received 13 wounds in this battle, which took a year to heal.
Price for Women's Liberaty
The attractions of the new religion had caught the eyes of many in Mecca, who kept their religion a secret. Others were so enthusiastic that at their first opportunity, they left Mecca and migrated to Medina. This threatened the sense of security among the leaders in Mecca, who were afraid of losing their relatives and especially their slaves. Thus, in the Hodaibieh peace treaty, in return for their promise not to attack the Muslims and their allies, they included the provision stipulating that the Prophet would return to them those who had escaped from Mecca. The Prophet accepted this condition, but the treaty had just been signed and the Prophet had not yet returned from Hodaibieh when a major incident put the whole treaty at risk.
As the Prophet's great disciple, Ibn Abbas, recorded it, Sa'bieh, the daughter of Hareth Eslemi, had joined with the Muslims. Her husband, from the Bani Mahzzom tribe, went to the Prophet and citing the agreement which had just been signed, demanded that his wife be returned. Giving refuge to this woman was a critical decision for the Prophet. Verse 10 of the chapter Mumtahana (The Woman Tested) settled the matter: "O believers, when believing women come to you as emigrants, test them. God knows very well their belief. Then if you know them to be believers, return them not to unbelievers. They are not permitted to unbelievers, nor are unbelievers permitted to them. Give the unbelievers what they have expended..." To take care of the matter of the agreement, Muhammed replied: "We have agreed to return all men, not women." In the agreement it says, "any man who came to you must be returned." In accordance with the verse, the woman's dowry was returned to her husband, but she stayed with the Prophet and was not sent back.
For the next two years after Sa'bieh's migration, when the Meccans violated the pact and the Muslims conquered Mecca, other women left Mecca for Medina. They included Omayeh, daughter of Bashar; Um Kulthum, daughter of Aqabah; and Zeinab, the Prophet's eldest daughter from Khadijeh. Except for Zeinab, whose husband later joined the Muslims and converted to Islam, the other Mohajerin women remarried in Medina.
Migrating despite great dangers, letting go of the old religion and traditions, leaving husbands and family, and remarrying within the new set of relations were truly giant strides undertaken by the women inspired by the message of Islam. It was a unique opportunity to make great progress toward women's emancipation. For his part, in accepting them and especially in sanctioning their unilateral divorces from former husbands, the Prophet took great risks and paid a heavy price for their liberation.
Oath of Allegiance with all Women
After the conquest of Mecca, in the eighth year of the Hijrat, the Prophet of Islam performed the oath of allegiance with all the women in Mecca. Many women were still enemies of Islam, but Muhammed nevertheless made a pact with them, the provisions of which are stated in verse 12 of the chapter Mumtahana: "O Prophet, when believing women come to thee, swearing fealty to thee upon the terms that they will not associate with God anything, and will not steal, neither commit adultery, nor slay their children, nor bring a calumny they forge between their hands and their feet, nor disobey thee in aught honourable,..."
According to the prevailing tribal system, Bei'at by the head of the tribe sufficed, and there was no need for each and every member to perform the oath of allegiance. Individual pledges by leading figures had political significance. Therefore, the Bei'at with the women of Mecca was meant to change these women, who were subordinate to the system, into independent, emancipated women. Independent of their husbands, fathers or their tribes, they individually made pledges and thus accepted responsibility. This opened their path to progress. The provisions of the pact also attest to the Prophet's attention to the liberation of these women. The Prophet himself, and not the Muslim society, were the reciprocal party to this oath. To encourage women to make commitments and become emancipated, the greatest moral capital of Islam and the new system, the Prophet himself, had entered into the fray.
A review of the history of Muhammed's movement leaves no doubt the Prophet of Islam took the women's issue very seriously, an approach later emulated by his direct descendants.

Calm down!I am already :-)

Olen rauhoittunut aika paljon!Mutta joskus tulee
lisä haaste Sinulle...ehkä joskus... ;-)thank you

Hei

minerva kirjoitti:

jos mies ei kestä tavallisesti vaatetettua naista katsoa ilman että heti on seksi mielessä tai vielä pahempaa,käy käsiksi...niin ei se prkle ole naisten vika.
Suosittelisin jonkin sortin lukollista siveysvyötä miehille jotka eivät pysty itseään hillitsemään.
Onneksi on sentään normaalejakin miehiä jotka kestävät kanssakäymisen naisten kanssa....

Tähän asiaan näyttää meillä olevan niin erilainen näkökulma ettei tästä tule hullua hurskaammaksi.

Tässä on hyvä pointti, Solomon.

Pitäisikö naisten pukeutua "suojavarusteisiin" siksi, että joku pervessi-ääri-vähemmistö miehiä ei pysty hillitsemaan vääristynyttä itseään...?

...vai pitäisikö naisen saada valita vaatteensa vapaasti? Vaatteet, pukeutuminen ja ulkonäkö ovat tärkeimpiä naisen itsetunnon ja onnellisuuden rakenteita?

Miksi kieltää naiselta naiseus?

Eikö nainen voisi elää onnellisena ja luottavaisena siihen, että suurin osa miehistä on tosimiehiä, jotka puolustavat naisia - eivät vaani näitä joka kulman takana? Miksi tehdä naisista vainoharhaisia? Ei kukaan, joka todella rakastaa naistaan halua tehdä naisestaan sairasta paranoidia.

***************************************************

Pitäisikö naisten pukeutua "suojavarusteisiin" ja mieluummin pysyä poissa näkyvistä, kun Allahin adjutantit rukoilevat? Eivätkö muslimimiehet todellakaan pysty pitämään ajatuksiaan kurissa rukoillessaan? Mitä tämä kertoo rukouksen syvyydestä ja vahvuudesta? Monet syvää mietiskelyä harjoittavat pystyvät hiljentämään ympäriltään kaiken syventyessään meditoimaan...miksi eivät muslimit pystyisi?

minerva kirjoitti:

jos mies ei kestä tavallisesti vaatetettua naista katsoa ilman että heti on seksi mielessä tai vielä pahempaa,käy käsiksi...niin ei se prkle ole naisten vika.
Suosittelisin jonkin sortin lukollista siveysvyötä miehille jotka eivät pysty itseään hillitsemään.
Onneksi on sentään normaalejakin miehiä jotka kestävät kanssakäymisen naisten kanssa....

Tähän asiaan näyttää meillä olevan niin erilainen näkökulma ettei tästä tule hullua hurskaammaksi.

>jos mies ei kestä tavallisesti vaatetettua naista katsoa ilman että heti on seksi mielessä tai vielä pahempaa,käy käsiksi...niin ei se prkle ole naisten vika.

Kysymys ei miehen kestävyydestä. Haluaisin kysyä teiltä mitä on tavallisesti vaatetusta? Kuka päättää mitä on tavallista mitä ei? Eikö kaikki ihmiset laittaa päällä mitä hänen mielestä on tavallista tai normaali? Eikö se tarkoittaisi sitä että monta miljardia ihmisiä olemassa sen verran normaalia vaatetusta olemassa myös? Tottakai ei se tarkoittaa tässä jos joku nainen laittanut väärit jotakin päällä heti käydään käsiksi. Voin vakuttaa sen että on olemassa semmösiä miehiä myös kaunis nainen poistaa kaikki vaatteet ja kutsuu silti mies kieltäytyi. Kysä on tässä suojella naisia heikosta miehestä tai oikeastaan miestän heikosta hetkestä, samalla naisellekin heikkoja hetkiä sama kuin mies.Olen tyytyväinen jos saisin vastauksia. Kiitos!

Jake Waits kirjoitti:

Tässä on hyvä pointti, Solomon.

Pitäisikö naisten pukeutua "suojavarusteisiin" siksi, että joku pervessi-ääri-vähemmistö miehiä ei pysty hillitsemaan vääristynyttä itseään...?

...vai pitäisikö naisen saada valita vaatteensa vapaasti? Vaatteet, pukeutuminen ja ulkonäkö ovat tärkeimpiä naisen itsetunnon ja onnellisuuden rakenteita?

Miksi kieltää naiselta naiseus?

Eikö nainen voisi elää onnellisena ja luottavaisena siihen, että suurin osa miehistä on tosimiehiä, jotka puolustavat naisia - eivät vaani näitä joka kulman takana? Miksi tehdä naisista vainoharhaisia? Ei kukaan, joka todella rakastaa naistaan halua tehdä naisestaan sairasta paranoidia.

***************************************************

Pitäisikö naisten pukeutua "suojavarusteisiin" ja mieluummin pysyä poissa näkyvistä, kun Allahin adjutantit rukoilevat? Eivätkö muslimimiehet todellakaan pysty pitämään ajatuksiaan kurissa rukoillessaan? Mitä tämä kertoo rukouksen syvyydestä ja vahvuudesta? Monet syvää mietiskelyä harjoittavat pystyvät hiljentämään ympäriltään kaiken syventyessään meditoimaan...miksi eivät muslimit pystyisi?

vähentää sen. Jos sanot tällä hetkellä he ovat vähemmistö, epäilen sun tiedosta Jake. Jos joka päivä raiskataan naisia kyllä se on vähen enemmeltä näyttää. Se on yökyttävä tapa raiskata naisia mutta kuten sanoin surullisesti luen melkäin joka päiväisiä ahdistelu tarinoita. Ja nämä ovat vaan julkiseen asti tulleet. Islam tietää mihin ihmiset pystyy ja sen takia sekä heikolle että vahvalla ei jätä yhdeenkään ovi auki pahaan tekoon.

Solomon kirjoitti:

>jos mies ei kestä tavallisesti vaatetettua naista katsoa ilman että heti on seksi mielessä tai vielä pahempaa,käy käsiksi...niin ei se prkle ole naisten vika.

Kysymys ei miehen kestävyydestä. Haluaisin kysyä teiltä mitä on tavallisesti vaatetusta? Kuka päättää mitä on tavallista mitä ei? Eikö kaikki ihmiset laittaa päällä mitä hänen mielestä on tavallista tai normaali? Eikö se tarkoittaisi sitä että monta miljardia ihmisiä olemassa sen verran normaalia vaatetusta olemassa myös? Tottakai ei se tarkoittaa tässä jos joku nainen laittanut väärit jotakin päällä heti käydään käsiksi. Voin vakuttaa sen että on olemassa semmösiä miehiä myös kaunis nainen poistaa kaikki vaatteet ja kutsuu silti mies kieltäytyi. Kysä on tässä suojella naisia heikosta miehestä tai oikeastaan miestän heikosta hetkestä, samalla naisellekin heikkoja hetkiä sama kuin mies.Olen tyytyväinen jos saisin vastauksia. Kiitos!

Kukaan ei päätä minun puolestani mitä minä puen päälleni.
Jokaisella on oikeus pukeutua oman mieltymyksensä mukaan...-paitsi- silloin kun yleiset hyvät tavat (siis ei uskonnolliset)edellyttävät tietynlaista pukeutumista.

En jaksa uskoa että jossakin tropiikissa melkein alasti elelevät raiskailevat toisiaan vähän väliä ...
Valitettavasti kyllä se on uskonto joka on ihmisille opettanut ne tiukimmat häveliäisyyssäännöt .Joissa näin uskonnottoman silmin ei ole mitään järkeä.

minerva kirjoitti:

Kukaan ei päätä minun puolestani mitä minä puen päälleni.
Jokaisella on oikeus pukeutua oman mieltymyksensä mukaan...-paitsi- silloin kun yleiset hyvät tavat (siis ei uskonnolliset)edellyttävät tietynlaista pukeutumista.

En jaksa uskoa että jossakin tropiikissa melkein alasti elelevät raiskailevat toisiaan vähän väliä ...
Valitettavasti kyllä se on uskonto joka on ihmisille opettanut ne tiukimmat häveliäisyyssäännöt .Joissa näin uskonnottoman silmin ei ole mitään järkeä.

...-paitsi- silloin kun yleiset hyvät tavat
Mitä nämä hyvät tavat ovat?

Solomon kirjoitti:

vähentää sen. Jos sanot tällä hetkellä he ovat vähemmistö, epäilen sun tiedosta Jake. Jos joka päivä raiskataan naisia kyllä se on vähen enemmeltä näyttää. Se on yökyttävä tapa raiskata naisia mutta kuten sanoin surullisesti luen melkäin joka päiväisiä ahdistelu tarinoita. Ja nämä ovat vaan julkiseen asti tulleet. Islam tietää mihin ihmiset pystyy ja sen takia sekä heikolle että vahvalla ei jätä yhdeenkään ovi auki pahaan tekoon.

Näyttää, että sinun mielestäsi miehen luonne on enimmäkseen raiskaajan luonne. Onko sinun mielestäsi ihmisen perusluonne tällainen?

Jos näin on kuten ed. viestissäsi annoit ymmärtää [ "Jos sanot tällä hetkellä he ovat vähemmistö, epäilen sun tiedosta Jake. Jos joka päivä raiskataan naisia kyllä se on vähen enemmeltä näyttää...Islam tietää mihin ihmiset pystyy"], niin tällöinhän ei todellakaan ole mitään muuta mahdollisuutta kuin islamin totalitaarinen kurinpitoyhteiskunta.

Mutta, jos taas uskomme, että ihmisen perusluonne pyrkii hyvään. Lähdemme siis siitä, että ihmisen perusluonne on pyrkimys_tehdä_hyvää...

Kumpi on parempi?

Yhteiskunta, jossa ihmiset tekevät hyvää - ei rangaistuksen pelosta, vaan omasta_vapaasta_tahdostaan
vai...
sellainen yhteiskunta, jota sinä kannatat eli ihmiset pelkäävät Allahia ja siksi -vain siksi- eivät uskalla tehdä rikoksia?

Eikö tämä vapaasta_tahdosta kumpuava hyvän tekeminen olisi juuri sitä mitä Allahkin toivoisi?

Jos sinulla olisi työntekijöitä, haluaisitko, että he tekisivät sinulle erikoisen hyvää työtä, siksi että he todella kunnioittavat sinua ja tekevät niin vapaasta tahdostaan..vai haluaisitko vain, että he eivät lintsaa töistään, koska pelkäävät sinun rangaistusta?

Solomon kirjoitti:

>jos mies ei kestä tavallisesti vaatetettua naista katsoa ilman että heti on seksi mielessä tai vielä pahempaa,käy käsiksi...niin ei se prkle ole naisten vika.

Kysymys ei miehen kestävyydestä. Haluaisin kysyä teiltä mitä on tavallisesti vaatetusta? Kuka päättää mitä on tavallista mitä ei? Eikö kaikki ihmiset laittaa päällä mitä hänen mielestä on tavallista tai normaali? Eikö se tarkoittaisi sitä että monta miljardia ihmisiä olemassa sen verran normaalia vaatetusta olemassa myös? Tottakai ei se tarkoittaa tässä jos joku nainen laittanut väärit jotakin päällä heti käydään käsiksi. Voin vakuttaa sen että on olemassa semmösiä miehiä myös kaunis nainen poistaa kaikki vaatteet ja kutsuu silti mies kieltäytyi. Kysä on tässä suojella naisia heikosta miehestä tai oikeastaan miestän heikosta hetkestä, samalla naisellekin heikkoja hetkiä sama kuin mies.Olen tyytyväinen jos saisin vastauksia. Kiitos!

>> jos mies ei kestä tavallisesti vaatetettua naista katsoa ilman että heti on seksi mielessä tai vielä pahempaa,käy käsiksi...niin ei se prkle ole naisten vika.

> Kysymys ei miehen kestävyydestä.
> Kysä on tässä suojella naisia heikosta miehestä tai oikeastaan miestän heikosta hetkestä, samalla naisellekin heikkoja hetkiä sama kuin mies.

Anteeksi Solomon, joudun nyt olemaan kanssasi rankasti eri mieltä.

Ensinnäkin mielestäni Minerva ei tarkoittanut painottaa "kestävyyttä" ajallisessa mielessä, johon sinä takerruit, vaan miehen tilanteen mukaista kestokykyä. Joko et ymmärtänyt Minervaa tai lähdit tahallasi sanaleikkiin. Sinä väität, että enemmistö miehistä on kykeneväisiä raiskaukseen heikolla hetkellään. Ei pidä paikkaansa! Raiskaus on sairaan miehen rikos, jolla tämä sairas mies ensisijaisesti alistaa ja nöyryyttää naista. Näillä miehillä on yleensä ylisuuri määrä testosteronia veressään (esim. yy-kromosomiston omaavat ns. supermiehet: heistä lähes jokaisella on väkivaltainen raiskaajaluonne).

Pitäisikö siis naiset eristää kaavuilla, koska tällaisia miehiä on olemassa - olemassa vähemmistönä? Riittääkö kaapu? Eikö siveysvyöt pitäisi ottaa käyttöön? Parempi lukita naiset koteihinsa?

Se tässä elämässä on vain otettava - riski. Naisella on riski tulla raiskatuksi. Naisella on riski myös tulla jääneeksi auton alle, kuolla lento-onnettomuudessa, terroristi-iskussa tai saada tappava sairaus kuten on myös miehellä. Se riski on jokaisen otettava siinä vaiheessa, kun tähän maailmaan on syntynyt. Onneksi jokainen voi_itse_järkevällä_käyttäytymisellä minimoida tätä riskiä. Vapaus merkitsee minulle juuri tätä! Että voin itse määrätä, mitä pidän päälläni, mihin olen menossa yms. yms. En luule olevani väärässä, jos arvelen naisilla olevan samanlaisia tarpeita.

Jake Waits kirjoitti:

>> jos mies ei kestä tavallisesti vaatetettua naista katsoa ilman että heti on seksi mielessä tai vielä pahempaa,käy käsiksi...niin ei se prkle ole naisten vika.

> Kysymys ei miehen kestävyydestä.
> Kysä on tässä suojella naisia heikosta miehestä tai oikeastaan miestän heikosta hetkestä, samalla naisellekin heikkoja hetkiä sama kuin mies.

Anteeksi Solomon, joudun nyt olemaan kanssasi rankasti eri mieltä.

Ensinnäkin mielestäni Minerva ei tarkoittanut painottaa "kestävyyttä" ajallisessa mielessä, johon sinä takerruit, vaan miehen tilanteen mukaista kestokykyä. Joko et ymmärtänyt Minervaa tai lähdit tahallasi sanaleikkiin. Sinä väität, että enemmistö miehistä on kykeneväisiä raiskaukseen heikolla hetkellään. Ei pidä paikkaansa! Raiskaus on sairaan miehen rikos, jolla tämä sairas mies ensisijaisesti alistaa ja nöyryyttää naista. Näillä miehillä on yleensä ylisuuri määrä testosteronia veressään (esim. yy-kromosomiston omaavat ns. supermiehet: heistä lähes jokaisella on väkivaltainen raiskaajaluonne).

Pitäisikö siis naiset eristää kaavuilla, koska tällaisia miehiä on olemassa - olemassa vähemmistönä? Riittääkö kaapu? Eikö siveysvyöt pitäisi ottaa käyttöön? Parempi lukita naiset koteihinsa?

Se tässä elämässä on vain otettava - riski. Naisella on riski tulla raiskatuksi. Naisella on riski myös tulla jääneeksi auton alle, kuolla lento-onnettomuudessa, terroristi-iskussa tai saada tappava sairaus kuten on myös miehellä. Se riski on jokaisen otettava siinä vaiheessa, kun tähän maailmaan on syntynyt. Onneksi jokainen voi_itse_järkevällä_käyttäytymisellä minimoida tätä riskiä. Vapaus merkitsee minulle juuri tätä! Että voin itse määrätä, mitä pidän päälläni, mihin olen menossa yms. yms. En luule olevani väärässä, jos arvelen naisilla olevan samanlaisia tarpeita.

Tässä vaiheessa taitaisi olla aika kaivella Saudi-Arabian raiskaustilastot esille.
Muistaakseni nimimerkki john oli viime keväänä etsinyt ne erääseen palstan ketjuun.
Googlellakin varmaan löytyisi...

Ps. Kiitos, Jake, taas oivaltavista kirjoituksistasi. =)

Paparazzitäti R. kirjoitti:

Tässä vaiheessa taitaisi olla aika kaivella Saudi-Arabian raiskaustilastot esille.
Muistaakseni nimimerkki john oli viime keväänä etsinyt ne erääseen palstan ketjuun.
Googlellakin varmaan löytyisi...

Ps. Kiitos, Jake, taas oivaltavista kirjoituksistasi. =)

tuesta!

Jake Waits kirjoitti:

>> jos mies ei kestä tavallisesti vaatetettua naista katsoa ilman että heti on seksi mielessä tai vielä pahempaa,käy käsiksi...niin ei se prkle ole naisten vika.

> Kysymys ei miehen kestävyydestä.
> Kysä on tässä suojella naisia heikosta miehestä tai oikeastaan miestän heikosta hetkestä, samalla naisellekin heikkoja hetkiä sama kuin mies.

Anteeksi Solomon, joudun nyt olemaan kanssasi rankasti eri mieltä.

Ensinnäkin mielestäni Minerva ei tarkoittanut painottaa "kestävyyttä" ajallisessa mielessä, johon sinä takerruit, vaan miehen tilanteen mukaista kestokykyä. Joko et ymmärtänyt Minervaa tai lähdit tahallasi sanaleikkiin. Sinä väität, että enemmistö miehistä on kykeneväisiä raiskaukseen heikolla hetkellään. Ei pidä paikkaansa! Raiskaus on sairaan miehen rikos, jolla tämä sairas mies ensisijaisesti alistaa ja nöyryyttää naista. Näillä miehillä on yleensä ylisuuri määrä testosteronia veressään (esim. yy-kromosomiston omaavat ns. supermiehet: heistä lähes jokaisella on väkivaltainen raiskaajaluonne).

Pitäisikö siis naiset eristää kaavuilla, koska tällaisia miehiä on olemassa - olemassa vähemmistönä? Riittääkö kaapu? Eikö siveysvyöt pitäisi ottaa käyttöön? Parempi lukita naiset koteihinsa?

Se tässä elämässä on vain otettava - riski. Naisella on riski tulla raiskatuksi. Naisella on riski myös tulla jääneeksi auton alle, kuolla lento-onnettomuudessa, terroristi-iskussa tai saada tappava sairaus kuten on myös miehellä. Se riski on jokaisen otettava siinä vaiheessa, kun tähän maailmaan on syntynyt. Onneksi jokainen voi_itse_järkevällä_käyttäytymisellä minimoida tätä riskiä. Vapaus merkitsee minulle juuri tätä! Että voin itse määrätä, mitä pidän päälläni, mihin olen menossa yms. yms. En luule olevani väärässä, jos arvelen naisilla olevan samanlaisia tarpeita.

Minun mielestäni muslimit ovat kuin "mustan pedagogiikan" mukaan kasvatettuja lapsia.

Kaikki oma ajattelu tukahdutetaan jo pienestä ja sellaisin keinoin ettei lapsi edes huomaa aikuisen tekevän mitään väärää.

Mitäpä muutakaan Taha ja Salomon voisivat kuin toistella kyllästymiseen asti samoja fraaseja näkemättä niille mitään vaihtoehtoja.
Heillä auktoriteettina ei vain ole vanhempansa vaan Koraani.

Paparazzitäti R. kirjoitti:

Tässä vaiheessa taitaisi olla aika kaivella Saudi-Arabian raiskaustilastot esille.
Muistaakseni nimimerkki john oli viime keväänä etsinyt ne erääseen palstan ketjuun.
Googlellakin varmaan löytyisi...

Ps. Kiitos, Jake, taas oivaltavista kirjoituksistasi. =)

http://www.interpol.int/Public/Statistics/ICS/2000/saudiarabia2000.pdf


Lähes 1500 raiskaustapausta vuodessa (selvitysprosenttia ei jostain syystä ilmoiteta).
Mustista kaavuista, kasvohunnuista ja sukupuolten välisestä segregaatiosta huolimatta - tai sen vuoksi...