Ten Myths About Islam
Short Description
Download Ten Myths About Islam...
Description
Ten Myths About Islam 5th Edition By Timothy W. Dunkin © 2001-2010 All !i"hts !ese#$ed All %&#i'tu#e (uotations a#e )#om the Autho#i*ed +e#sion also kno,n as the in" ames +e#sion o) the /oly Bible uotations )#om the u#an a#e )#om the t#anslation o) 134 by Abdullah usu) Ali unless othe#,ise noted
6#e)a&e A ,ise man named 7#an&is Ba&on on&e said that kno,led"e is 'o,e#. 8e#tainly this is t#ue ,hen dealin" ,ith )o#ei"n and o)ten hostile ideolo"ies that &on)#ont ou# Weste#n &i$ili*ation and ,ay o) li)e. 9ne o) these ideolo"ies is Islam. Ame#i&ans and Weste#ne#s in "ene#al ,hethe# 8h#istian o# not a#e all too o)ten still dan"e#ously ill-in)o#med about Islam. Many 'eo'le in the West hea# and belie$e the '#o'a"anda '#omoted by $a#ious Muslim "#ou's but )ail to sea#&h out the )a&ts about the histo#y theolo"y and 'sy&holo"y o) the Islami& 'henomenon. While kno,led"e may be 'o,e# i"no#an&e &an #ende# a 'e#son a nation o# an enti#e &i$ili*ation absolutely 'o,e#less. It is the intention o) this book to dis'el i"no#an&e about Islam and to e:'ose it to the li"ht o) o'en and honest in$esti"ation. /o, mu&h does you# a$e#a"e Weste#ne# you# a$e#a"e Ame#i&an you# a$e#a"e &hu#&h"oe# o# you# a$e#a"e se&ula#ist kno, about Islam; /o, &an ,e so#t th#ou"h the $a#yin" ima"es and &laims made by and about Islam; What is t#uth and ,hat is )alsehood as )a# as ,hat ,e a#e bein" told about the #eli"ion o) Islam; A#e ,e bein" lied to and i) so then ho, &an ,e dete&t these )alsehoods and a$oid them; I submit this ,o#k as an e))o#t at enli"htenin" all ,ho a#e )a&ed ,ith the &hallen"e o) Islam &on&e#nin" its im'li&ations )o# Ame#i&a and the West. I ha$e attem'ted to dis&#edit many o) the &ommon myths that a#e tau"ht about Islam and to e:'ose them to the blindin" li"ht o) )a&t #eason and ultimately t#uth. My obltimately I ho'e that the enti#e ,o#k ,ill be o) use to any ,ho a#e o'en-minded enou"h to #e&ei$e it and e$aluate it )ai#ly. At this 'oint I ,ould also like to )o#e,a#n the #eade# that I ha$e '#e'a#ed this ,o#k ,ithout any mali&e to,a#ds Muslims. This may &ome as a disa''ointment to some and as a sho&k to othe#s but it is ne$e#theless t#ue. This book is )o# the 'u#'ose o) a''#oa&hin" the (uestion o) Islam )#om the stand'oint o) histo#i&al e$idential and theolo"i&al in(ui#y. As su&h its moti$e is not emotional. It is not about 'aintin" all Muslims as e$il o# $iolent o# dan"e#ous as some #e&ent ,o#ks ha$e t#ied to do. It is the system of Islam itself not indi$idual Muslims that &omes unde# &#iti(ue in this ,o#k. In some small ,ay I am ho'in" to mo$e ou# &i$ili*ational dis&ou#se about Islam a,ay )#om the #ealm o) emotional #es'onse to ,o#ld e$ents ,hi&h ha$e ha''ened in &om'a#ati$ely #e&ent de&ades and a''#oa&h Islam )#om a 'e#s'e&ti$e that s'ans the &entu#ies. We must a''#oa&h the Islami& ,o#ld$ie, not in #ea&tion but ,ith initiati$e and '#oa&ti$ity. As an Ame#i&an and a Weste#ne# ,ho belie$es that ou# &i$ili*ation based as it is u'on the udaeo8h#istian ,o#ld$ie, the #ule o) la, and the Ba&onian a''#oa&h to obn&han"ed !e$elation )#om Allah
•
8ha'te# 2 - The u#an is Allahs 6e#)e&t and 8om'lete Wo#d
Theology
•
8ha'te# 3 - Allah is the %ame as the od o) the Bible
•
8ha'te# - Muslims !e$e#en&e esus 8h#ist
Mohammed
•
8ha'te# 5 - Mohammed ,as a 6#o'het o) Allah
•
8ha'te# C - Mohammed ,as the 7ul)illment o) Bibli&al 6#o'he&ies
Social Impact
•
8ha'te# - Islam is a 6ea&e)ul !eli"ion
•
8ha'te# 4 - Islam is a Tole#ant !eli"ion
•
8ha'te# - Women a#e !es'e&ted and E(ual in Islam
Eternal Efficacy
•
8ha'te# 10 - Islam is a !eli"ion Whi&h 8an 9))e# Ete#nal %al$ation
lossa#y o) A#abi& and Islami& Te#ms
Myth 1
The u#Fan is 6#ese#$ed and >n&han"ed !e$elation )#om Allah GVerum nil securius est malo poeta.H ?GBut t#uly the#e is no one mo#e &on)ident than a bad 'oet.H@ - Ma#tial Epigrams • • • • •
The Tan"ible E$iden&es E$ol$in" into %&#i'tu#e Manu)a&tu#in" the u#an a#bled in T#ansmission /ome"#o,n Ins'i#ation
Most 'eo'le a#e '#obably )amilia# ,ith the 'la&e "i$en to the u#an in Islam that it is the =holy book= o) the Muslim #eli"ion. This is an a&&u#ate assessment )o# Muslims "#ant a $e#y hi"h 'la&e o) hono# to the u#an in thei# minds hea#ts and li$es. As ,e ,ould e:'e&t Muslims hold to a $e#y e:alted $ie, o) the u#an. 7o#emost amon" Muslim belie)s about the u#an is that it ,as "i$en to Mohammed by di#e&t #e$elation )#om Allah. The t#aditional Muslim histo#ies a))i#m this by statin" that the an"el ab#iel t#ansmitted the u#an ,o#d )o# ,o#d to Mohammed )#om Allah and that Mohammed then #e&ited these ,o#ds to his 8om'anions ,ho memo#i*ed and sometimes t#ans&#ibed these qira‘ ?#e&itations@ that )o#m the u#an 1. 7u#the# this #e$elation )#om Allah has #emained the same ,o#d )o# ,o#d ne$e# &han"in" th#ou"h all the inte#$enin" &entu#ies o) &o'yin" and t#ansmission. A ty'i&al '#esentation o) the o#thodo: Muslim 'osition &an be )ound in the statement belo, )#om the 6akistani #e$i$alist and #eli"ious autho#ity %yed Maududi GThe o#i"inal te:ts o) most o) the )o#me# di$ine Books ,e#e lost alto"ethe# and only thei# t#anslations e:ist today. The u#an on the othe# hand e:ists e:a&tly as it had been #e$ealed to the 6#o'hetJ not a ,o#d - nay not a dot o) it - has been &han"ed. It is a$ailable in its o#i"inal te:t and the Wo#d o) od has been '#ese#$ed 2
)o# all times to &ome.H And )u#the# G%o ,ell has it Kthe u#anL been '#ese#$ed both in memo#y and in ,#itin" that the A#abi& te:t ,e ha$e today is identi&al to the te:t as it ,as #e$ealed to the 6#o'het. ot e$en a sin"le lette# has yielded to &o##u'tion du#in" the 'assa"e o) the &entu#ies. And so it ,ill #emain )o#e$e# by the &onsent o) Allah.=3
et e$en ,ithin the "ene#al Muslim t#adition all is not ,ell )o# these so#ts o) asse#tions. 8e#tain t#aditions su""est ,ith se$e#al o) the ahadith as thei# autho#ity that a)te# Mohammeds death the )ea# that 'o#tions o) these tea&hin"s o) Allah ,ould be lost due to battle and the deaths o) Mohammeds &om'anions moti$ated ea#ly Muslim #ule#s to be"in the &om'ilation o) the #e$elations that Mohammed &laimed to ha$e #e&ei$ed. The end #esult o) this &om'ilation be"an by Mohammeds su&&esso# Abu Bak# and )inished by 8ali'h >thman ?t#aditionally CC5C AD@ is said to be the u#an in its '#esent )o#m 'e#)e&t &o'ies o) ,hi&h ,e#e sent out to e$e#y '#o$in&e o) the ne, Muslim Em'i#e ?thou"h ,hat usually #emains unmentioned is that the t#aditions also #e'o#t that >thman &a##ied out the dest#u&tion by )i#e o) all $a#iant #eadin"s and te:ts that did not &on)o#m to his &om'ilation.@
The Tangible Eidences Te:tual and a#&haeolo"i&al e$iden&es do not su''o#t the t#aditional $ie,s about the )o#mation and '#ese#$ation o) the (u#ani& te:t. All o) the an&ient manus&#i'tual e$iden&e that has been )ound 'ost-dates >thman by at least a &entu#y and di))e#s )#om the '#esent Gstanda#dH $e#sion o) the A#abi& u#an at a numbe# o) 'oints. This di$e#"en&e is t#ue e$en )o# those manus&#i'ts and othe# e$iden&es that a#e dated &lose# to the time o) >thmans li)e. %ome Muslim s&hola#s &laim to ha$e un&o$e#ed th &entu#y &o'ies o) the o#i"inal (u#ani& manus&#i't sent th#ou"hout the ne,ly )o#med A#ab Em'i#e by >thman. The te:ts that )o#m the basis )o# this &laim a#e the To'ka'i M%% in Istanbul and the %ama#kand M%% in Tashkent. Des'ite the asse#tions manus&#i't e:'e#ts ha$e #uled out the 'ossibility that these a#e )i#st-"ene#ation &o'ies o) >thmanFs te:t and instead date these manus&#i'ts )#om the late 4th &entu#y at the ea#liest. The #eason )o# doin" so is be&ause these t,o manus&#i'ts ,e#e &o'ied in ,hat is kno,n as the Kufic s&#i't a style ,hi&h o#i"inated in the I#a(i &ity o) u)ah and ,as la#"ely used )#om the late 4th to the 11th &entu#ies only "#adually )indin" ,ides'#ead use in the #est o) the Muslim ,o#ld until it ,as #e'la&ed by a di))e#ent style o) s&#i't &alled the askh s&#i't5. In addition to the ana&h#onisti& u)i& s&#i't that ,as used othe# e$iden&e )#om the e:amination o) the %ama#kand &ode: su""ests a late# date. This manus&#i't bea#s a#tisti& o#namentation bet,een many o) the suwar as ,ell as medallions &ontainin" ku)i&-style nume#als that "au"e '#o"#ess th#ou"h ea&h indi$idual surah all o) ,hi&h su""ests an 4th o# th &entu#y a"e )o# the manus&#i't. Islami& &alli"#a'hy e:'e#t %a)adi says GIt is si"ni)i&ant that until the be"innin" o) the th &entu#y u)i& u#ans #e&ei$ed little illumination but on&e this initial #elu&tan&e ,as o$e#&ome $a#ious o#namental de$i&es ,e#e e$ol$ed many o) ,hi&h se#$ed ne&essa#y )un&tions. otable amon" these ,e#e the Unwan ?title 'a"es@ Surah ?&ha'te#@ headin"s $e#se di$isions $e#se &ounts se&tion indi&ato#s and &olo'hons.HC The %ama#kand manus&#i'ts sho, e:a&tly these ty'es o) ado#nment ,hi&h tells us that they ,e#e &o'ied mu&h late# than the time o) >thman. The same so#t o)
o#namentation a''ea#s in the To'ka'i &ode: as ,ell like,ise indi&atin" its late# date. Additional e$iden&e &alls into (uestion the &laim that the %ama#kand &ode: is one o) the o#i"inal &o'ies sent out by >thman to the $a#ious Muslim &ente#s in the midth &entu#y. This manus&#i't is $e#y e&le&ti& ,ith the te:t )#om 'a"e to 'a"e alte#natin" bet,een &a#e)ul &o'yin" and hasty untidy t#ansmission. %ome 'a"es &ontain b#oad and )lo,in" te:t ,hile on othe#s the te:t is &#am'ed and &om'#essed. This e$iden&e seems to dis&ount the notion that a sin"le s&#ibe &o'ied the enti#e manus&#i't and e$en &alls into (uestion ,hethe# the ,hole manus&#i't ,ould ha$e been &o'ied at one time. 7u#the# and most im'o#tantly the#e a#e se$e#al di))e#en&es in #eadin" that e:ist bet,een the %ama#kand &ode: and the Gstanda#dH (u#ani& te:t as it e:ists today. A '#ominent e:am'le is )ound in Surah 3N103. In the %ama#kand manus&#i't the #ele$ant 'o#tion o) this ayah #eads wa ma aslamaa ,hi&h t#anslated means Gand they did not submitH ?i.e. be&ome Muslims@. et the '#esent A#abi& Gstanda#dH u#an #eads !alammaa aslamaa ,hi&h ,hen t#anslated means G,hen they submittedH. Thus the &han"e o) one ,o#d alte#s the meanin" o) the 'assa"e to one that is e:a&tly the o''ositeO ume#ous additional di))e#en&es bet,een the %ama#kand &ode: and the '#esent A#abi& $e#sion had been noted by the %he#i) and Elhenna,y ,ho sho, that the (u#ani& te:t has unde#"one a numbe# o) alte#ations. They amount to the same so#t o) &han"es in &onsonantal #eadin"s ?the %ama#kand is ,ithout $o,el 'ointin"s@ and e$en the &han"in" o) ,hole ,o#ds in Suwar 2N15 2N5 2N24 5N CN11 N2 NC 14N43 1N2 20N3 20N 20N104 4
3CN20-21 34N2C as ,ell as othe# . This sho,s us that des'ite the ayat made by many Muslim s&hola#s and theolo"ians ?those (uoted abo$e )o#&laims instan&e@ that no &han"es ,e#e e$e# int#odu&ed into the (u#ani& manus&#i't histo#y and that the A#abi& u#an has al,ays #emained the same the#e ,e#e indeed alte#ations in (u#ani& manus&#i'ts du#in" the ea#ly yea#s o) Islam and that the o#i"inal A#abi& #eadin"s ha$e not been '#ese#$ed inta&t in ea&h dau"hte# manus&#i't. %ome Muslim a'olo"ists ha$e a#"ued that these di))e#en&es a#e only a matte# o) a di))e#ent diale&t o) A#abi& bein" used in this te:t. This a#"ument must be &onside#ed unsound i) the a'olo"ists ,ish to kee' thei# 'osition on the u#an and its histo#y inte#nally &onsistent ,ith the &laims )o# ,hi&h they a#e attem'tin" to a#"ue in su''o#t. I) the a'olo"ists a#e &o##e&t and the %ama#kand manus&#i't #eally is a th &entu#y )i#st-"ene#ation dau"hte# manus&#i't o) the o#i"inally &om'iled >thman te:t then it should be in the same A#abi& diale&t as the o#i"inal #e$elation ?,hi&h is '#esumably 'e# the a'olo"eti& &laims the 8lassi&al A#abi& used in the u#an today@. E$en i) the di))e#en&es a#e due to the use o) di$e#"in" diale&ts in A#abi& this does not alte# the )a&t that the ,o#ds themsel$es #e"a#dless o) the diale&t still mean di))e#ent thin"s. As a %emiti& lan"ua"e A#abi& diale&ts di$e#"e &om'a#ati$ely little )#om one anothe# and the &onsonantal bases o) ,o#ds in that idiom ,ill not $a#y as "#eatly bet,een diale&ts as the a'olo"ists ,ould need )o# thei# a#"ument to ha$e any $alidity. The di))e#en&es seen bet,een the %ama#kand te:t and the &odi)ied A#abi& u#an o) today as mentioned abo$e a#e &han"es in &onsonants. This means that ords and concepts ha$e &han"ed sin&e %emiti& lan"ua"es like A#abi& #ely u'on t#i&onsonantal #oots ,hi&h ha$e a basi& meanin" and ,hi&h a#e modi)ied by $o,el 'ointin"s '#e)i:es su))i:es and
so )o#th to '#o$ide the $a#iety o) "ende# numbe# $e#b tense et&. ne&essa#y to make a lan"ua"e intelli"ible. 7o# e:am'le in A#abi& the #oot mh has the basi& idea o) =to"ethe#ness &ommunity= ,hile the #oot md means ='e#iod o) time=. Makin" su&h a &onsonantal &han"e in a manus&#i't ,ould ob$iously alte# the unde#standin" o) the ,o#d bein" t#ans&#ibed and ,ould &han"e the 'e#&ei$ed meanin" o) the enti#e ayah in ,hi&h it a''ea#s. The di))e#in" ,o#ds )ound bet,een the t,o te:t-ty'es ha$e di))e#ent meanin"s that &annot be a&&ounted )o# by me#e a''eal to dis'a#ity o) diale&t. ou &an say Gele$ato#H in Ame#i&an En"lish and GbootH ?automobile t#unk@ in B#itish En"lish and the di))e#en&e in diale&t does not a&&ount )o# the di))e#en&e in meanin" bet,een those t,o ,o#ds. 7u#the# "i$en the em'hasis on 8lassi&al A#abi& as the GonlyH lan"ua"e in ,hi&h the u#an &an t#uly be said to be GAllahs Wo#dH ?mo#e ,ill be said about this late#@ it seems hi"hly unlikely that ea#ly Muslims ha$in" )#eshly &om'iled and &odi)ied the #e$elation o) thei# holy book ,ould then set about to make &o'ies o) it in anothe# diale&t and send these out to all the 'la&es ,he#e they had &on(ue#ed and settled )o# use as the o))i&ial &odi&es o) thei# holy te:t. Thus ,e &an see that the Muslim a'olo"eti& a#"uments that 'oint to the ='e#)e&t and un&o##u'ted= natu#e o) ea&h indi$idual manus&#i't o) the u#an as a '#oo) o) the )inality and t#uth o) Islam sin&e Allah has =ob$iously= '#ote&ted it th#ou"hout its histo#y #est on shaky "#ound. It is notable that as yet no su&h in-de'th study has been allo,ed on the To'ka'i &ode: ,hi&h has been ke't unde# ,#a's e:&e't )o# b#ie) "lim'ses. E$en 'hoto"#a'hi& #e&o#d o) this &ode: is )o#bidden ,hi&h has made obthmans #e&ension and thus &annot be used as a '#oo) )o# the ea#ly uni)o#mity o) the (u#ani& te:t. %e&ond the #eadily a''a#ent di$e#"en&es )#om the '#esent standa#d te:t sho, that su&h uni)o#mity did not e$en e:ist in the ea#ly u#an in the )i#st 'la&e. 9the# tan"ible e$iden&e )o# the u#ans mutability e:ists. 8ook dis&usses the e:isten&e o) (u#ani& (uotations on ea#ly Muslim &oins that di))e# )#om the '#esent u#an =E(ually ,hen the )i#st o#ani& (uotations a''ea# on &oins and ins&#i'tions to,a#ds the end o) the se$enth &entu#y they sho, di$e#"en&es )#om the &anoni&al
te:t. These a''ea# t#i$ial )#om the 'oint o) $ie, o) &ontent but the )a&t that they a''ea# in su&h )o#mal &onte:ts as these "oes badly ,ith the notion that the te:t had al#eady been )#o*en.= 12 Essentially he is sayin" that the a''ea#an&e o) di$e#"ent #eadin"s on ,hat a#e #eally official" state#sponsored documents indi&ates that the (u#ani& te:t ,as still in a state o) )lu: e$en ,ell into the >mayyad dynasty ?CC1-50 AD@. This la&k o) uni)o#mity like,ise im'lies to s&hola#s that the u#an ,as not in$ested ,ith the same ai# o) autho#ity that Muslims in ou# day "i$e to it. As ,e ,ill see the#e is not any #eally solid e$iden&e that the u#an e:isted in its )inal edited )o#m )o# o$e# a &entu#y o# mo#e a)te# the #ise o) the A#ab Em'i#e. It &an 'e#ha's be #i"htly su""ested that #athe# than the u#an bein" the be"innin" o) Islam ?as Muslims &laim@ Islam ,as the )inishe# o) the u#an. =And yet %&ha&hts studies o) the ea#ly de$elo'ment o) le"al do&t#ine ,ithin the &ommunity demonst#ate that ,ith $e#y )e, e:&e'tions Muslim maiyads and this '#a&ti&e o)ten di$e#"ed )#om the intentions and e$en the e:'li&it ,o#din" o) the o#an....a'a#t )#om the most elementa#y #ules no#ms de#i$ed )#om the o#an
,e#e int#odu&ed into Muhammedan la, almost in$a#iably at a se&onda#y sta"e. This a''lies not only to those b#an&hes o) la, that a#e not &o$e#ed in detail by the o#ani& le"islation - i) ,e may use this te#m o) the essentially ethi&al and only in&identally le"al body o) ma:ims &ontained in the o#an - but to )amily la, the la, o) inhe#itan&e and e$en &ult and #itual.=15 /inds and 8#one also note that the ea#ly &ali'hs ,e#e mo#e o# less )#ee to make and unmake the Sunnat doin" so unde# thei# o,n autho#ity as =ods #e'#esentati$e= not be&ause o) any t#aditions stemmin" )#om the u#an o# )#om the e:am'le set by Mohammed o# his &om'anions1C. 9nly late# as they ha$e a#"ued did the #eli"ious elite o) the se&ond o# thi#d Islami& &entu#ies lend a di$ine autho#ity to this body o) Sunnat. Indeed in anothe# ,o#k 8#one 'oints out that )a# )#om bein" handed do,n by Allah in the u#an the Islami& sharia is me#ely a #esha'ed $e#sion o) the '#o$in&ial la, that e:isted in the ea# East )#om /ellenisti& times #i"ht do,n to the By*antine 'e#iod '#e&edin" the A#ab Em'i#e1. In e))e&t Islami& la, ,as built on the subst#ate o) the la,s that had been )ound in the Middle East )o# a millennium. This la, ,as adma# is the asse#tion ,hi&h Peo makes that the te:ts o) the A#ab holy books ,e#e #eda&ted #e'la&ed o# othe#,ise alte#ed by al-/athman his al,ell-kno,n enmity to,a#ds the )amous Ibn Masud Asaki#and I+,ith CJ Ibn Athi# +hronicon I+ C3@. In Ibn Abi Da,ud ?''. 11@ ho,e$e# ,e ha$e a list o) ele$en 'assa"es on the autho#ity o) no less a 'e#son than Abu /atim as%ithman o# Ali o# >ma# de'endin" on the t#adition@ to initiate Raids mission to &om'ile the u#an. In addition to losin" 'a#ts o) the u#an due to battle losses the t#aditions #e'o#t that both Mohammed and his 8om'anions ,ould sim'ly )o#"et $a#ious o) the #e$ealed #e&itations. Mohammed ,ould )o#"et #e&itations )#om the u#an =Allahs A'ostle hea#d a man #e&itin" the u#an at ni"ht and said =May Allah besto, /is Me#&y on him as he has #eminded me o) su&h-and-su&h +e#ses o) su&hand-su&h %u#as hich I as caused to forget.=5 %imila# la'ses o) memo#y a#e #e&o#ded )o# 8om'anions as ,ell su&h as the &ase o) Abu Musa al-Asha#i ,ho &on)essed to )o#"ettin" '#a&ti&ally an enti#e surah o) #e&itations. =Abu /a#b b. Abu al-As,ad #e'o#ted on the autho#ity o) his )athe# that Abu Musa al-Asha#i sent )o# the #e&ite#s o) Bas#a. They &ame to him and they ,e#e th#ee hund#ed in numbe#. They #e&ited the u#an and he saidN ou a#e the best amon" the inhabitants o) Bas#a )o# you a#e the #e&ite#s amon" them. %o &ontinue to #e&ite it. ?But bea# in mind@ that you# #e&itin" )o# a lon" time may not ha#den you# hea#ts as ,e#e ha#dened the hea#ts o) those be)o#e you. We used to #e&ite a su#ah ,hi&h #esembled in len"th and se$e#ity to ?%u#ah@ Ba#aat. I hae" hoeer" forgotten it ith the e$ception of this hich I remember out of it%& If there ere to alleys full of riches" for the son of dam" he ould long for a third alley" and nothing ould fill the stomach of the son of dam but dust .= And ,e used to #e&ite a su#ah ,hi&h #esembled one o) the su#ahs o) Musabbihat and I hae forgotten it" but remember (this much) out of it%& *h people ho beliee" hy do you say that hich you do not practise = ?l:i 2.@ and &that is recorded in your nec+s as a itness (against you) and you ould be as+ed about it on the Day of ,esurrection= ?:$ii. 13@. C Indeed the t#aditions su""est that it is Allah himsel) ,ho made Mohammed and his 8om'anions )o#"et 'o#tions o) the u#anO =Abdullah #e'o#ted Allahs Messen"e# ?may 'ea&e be u'on him@ as sayin"N What a ,#et&hed 'e#son is he amon"st them ,ho saysN I ha$e )o#"otten su&h and su&h a $e#se. ?/e should instead o) usin" this e:'#ession say@N I ha$e been made to )o#"et
it. T#y to #emembe# the u#an )o# it is mo#e a't to es&a'e )#om mens minds than a hobbled &amel.= one o) this bodes ,ell )o# "i$in" an assu#an&e o) the inte"#ity o) the (u#ani& #e$elations. That the state o) the (u#ani& &om'ilation ,as a shambles is seen )#om t#aditional statements as ,ell. As-%uyuti #e&o#ds a t#adition in ,hi&h Muslims a#e 'ositi$ely dis&ou#a"ed )#om &laimin" that they ha$e the enti#e u#an =Abdullah b. >ma# #e'o#ted said Pet none o) you say =I ha$e "ot the ,hole o#an.= /o, does he kno, ,hat all o) it is; Mu&h o) the o#an has "one. Pet him say instead =I ha$e "ot ,hat has su#$i$ed.== 4 E$entually Raid "ot as mu&h o) the u#an as he &ould )ind &om'iled to"ethe#. 9n&e this ha''ened as il&h#ist #e'o#ts the &om'ilation ,as &on&ealed #e&ei$in" no 'ubli&ity )o# se$e#al yea#s . Then a &#isis a#ose. ineteen yea#s a)te# Mohammeds death a Muslim "ene#al /udhay)ah &am'ai"nin" in no#the#n %y#ia #e'o#ted ba&k to 8ali'h >thman that the t#oo's in his a#my some )#om %y#ia and some )#om I#a( ,e#e usin" di))e#ent #eadin"s o) the u#an. The #eason )o# this ,as be&ause t,o othe# &om'anions o) Mohammed Abdullah ibn Masud and >bayy ibn ab had ea&h '#e'a#ed thei# o,n &om'ilations o) the u#an inde'endently o) ea&h othe# and o) Raid. They ,e#e also &lose &om'anions o) Mohammed ,ho kne, mu&h o) the u#an and had )ound mu&h o) the #est. The '#oblem ,as that ea&h ,as '#o'a"atin" a di))e#ent te:t )#om the othe#. 8ali'h >thmans solution to this '#oblem ,as to b#in" the Raid &ode: out o) hidin" establish IT as &odi&es the =standa#d= (u#ani&)#om te:tthe )o#Raid all Muslims then bu#n all othe# that di))e#ed te:t. /eand alsohe had thet#ied Raid to te:t standa#di*ed to &on)o#m to u#aishi A#abi& ?s'oken a#ound Me&&a and the diale&t Mohammed is said to ha$e used@. Raid himsel) ,as )#om Medina and his diale&t ,as sli"htly di))e#ent )#om that o) the u#aish. a##ated AnasN >thman &alled Raid bin Thabit Abdullah bin A*-Rubai# %aid bin Al-As and Abdu#!ahman bin Al-/a#ith bin /isham and then they ,#ote the manus&#i'ts o) the /oly u#an in the )o#m o) book in se$e#al &o'ies. >thman said to the th#ee u#aishi 'e#sons. = I) you di))e# ,ith Raid bin Thabit on any 'oint o) the u#an then ,#ite it in the lan"ua"e o) u#aish as the u#an ,as #e$ealed in thei# lan"ua"e.= %o they a&ted a&&o#din"ly. 50 Thus these th#ee u#aishis ,ent o$e# Raids te:t and alte#ed it at any 'oint at ,hi&h it ,as not &on)o#mable to the u#aishi diale&t. 7u#the# Muslim histo#io"#a'hy #e'o#ts =Abu Am# states that he #e&ei$ed the )ollo,in" #elation )#om atada as-%adusiN =When the )i#st &o'y o) the o#an ,as ,#itten out and '#esented to ?the khali)@ 9thman Ibn A))an he saidN FThe#e a#e )aults o) lan"ua"e in it and let the A#abs o) the dese#t #e&ti)y them ,ith thei# ton"ues.=51 It a''ea#s then that >thman ,as still not satis)ied ,ith the 'u#ity o) the lan"ua"e and #elied u'on the Bedouin to #esol$e some o) the issues ?the Bedouin ,e#e
t#aditionally said to be a#bite#s on (uestions o) A#abi& "#amma# both be)o#e and a)te# the ad$ent o) Islam due to the '#esti"e o) the Bedouin s'ee&h and its 'la&e as the 'u#e lan"ua"e o) 'oet#y@52 . In #elatin" the abo$e t#adition )#om Muslim sou#&es the "ene#al sense o) un#eliability )o# these t#aditions must a"ain be em'hasi*ed. /o,e$e# in a "a#bled )o#m and )ashion the t#aditions may #elate le"itimate details about the &olle&tion o) the u#an. While it may not ha$e ha''ened in the manne# des&#ibed by the histo#io"#a'he#s the details o) the &ollation and &o##e&tion o) the u#an may ,ell #e)le&t analo"ous e$ents o&&u##in" du#in" the solidi)i&ation o) the A#ab Em'i#e and the de$elo'ment o) the A#ab monotheism es'e&ially )#om the tumultuous yea#s o) the ea#ly &i$il ,a#s. Indeed the ke#nel o) t#uth most likely is the#e su##ounded by the shu&k o) late# lite#a#y e:a""e#ation and o#namentation. Many Muslim a'olo"ists ,ill a#"ue that the di))e#en&es mentioned abo$e bet,een the $a#ious &om'ilations ,e#e due to '#onun&iation di))e#en&es and that no di))e#en&e in the a&tual te:t e:isted. 9ne Muslim a'olo"ist ,ith ,hom I ha$e had mu&h dis&ussion said it this ,ay =Althou"h mino# in natu#e yet the di))e#en&es in the '#onun&iation ,e#e seen ,ith &on&e#n by the &autious 8ali'h ,ho )ea#ed they &ould de$elo' into di))e#ent $e#sions ,ith the 'ossibility o) di))e#ent meanin"s. It ,as #e(ui#ed that thman to seek to eliminate all &om'etito#s to the Raid te:t immediately tells us that these #eadin"s the a&tual W9!D% #e'#esented si"ni)i&ant di))e#en&es bet,een the ,o#ds o) the te:ts themsel$es. And di))e#en&es the#e ,e#e bet,een the te:ts. 7o# instan&e the hadithi& t#adition #e&o#ds the )ollo,in"N a##ated Ib#ahimN =The &om'anions o) Abdullah ?bin Masud@ &ame to Abi Da#da ?and be)o#e they a##i$ed at his home@ he looked )o# them and )ound them. Then he asked themN =Who amon" you &an #e&ite ?u#an@ as Abdullah #e&ites it;= They #e'lied =All o) us.= /e asked =Who amon" you kno,s it by hea#t;= They 'ointed at Al(ama. Then he asked Al(ama. =/o, did you hea# Abdullah bin Masud #e&itin" %u#at Al-Pail ?The i"ht@;= Al(ama #e&itedN
By the male and the )emale. Abu Ad-Da#da said =I testi)y that I hea#d me 6#o'het #e&itin" it like,ise but these 'eo'le ,ant me to #e&ite itN-And by /im Who &#eated male and )emale. But by Allah I ,ill not )ollo, them.= 53 Thus ,e see that the te:t o) Surah 2N3 tau"ht and #e&ited by Abdullah Ibn Masud di))e#ed )#om that used by &e#tain othe# Muslims not !!E8TI9 DA.=
Surah 5N4 ?listed as 5N1 by il&h#ist@ - Raid te:t - !asiyaamu thalaathati ayyaamin - =)ast )o# th#ee days= Masud te:t - !asiyaamu thalaathati ayyaamin mutataa(iaatin - =)ast )o# th#ee %>88E%%I+E days=
Surah CN153 - Raid te:t - a anna haathaa siraatii - =+e#ily this is my 'ath= Masud te:t - a haathaa siraatu ra((a'um - =This is the 'ath 97 9>! P9!D= In&identally the te:t o) >bayy ibn .ab also has this #eadin" e:&e't that the ,o#d ra((a'um is #e'la&ed ,ith ra((i'a
Surah 33NC - Raid te:t - a a.waa/uhuu ummahaatuhuu - =and his ,i$es a#e thei# mothe#s= Masud te:t - a a.waa/uhuu ummahaatuhuu wa huwa a(uu laahum - =and his ,i$es a#e thei# mothe#s AD /E I% T/EI! 7AT/E!.=
The Ibn ab te:t has these same ,o#ds but #e$e#ses the statements about Mohammeds ,i$es bein" mothe#s and he bein" a )athe# to the Muslim &ommunity 'la&in" the statement about Mohammed )i#st.
The t#aditions '#o$ide a numbe# o) e:am'les o) othe# alte#ations andQo# $e#sions in the A#abi& te:tual histo#y o) the u#an besides those o) men like Masud and Ibn ab. 7o# instan&e =a##ated Anas bin MalikN ?The t#ibes o)@ !il Dhak,an >saiya and Bani Pihyan asked Allahs A'ostle to '#o$ide them ,ith some men to su''o#t them a"ainst thei# enemy. /e the#e)o#e '#o$ided them ,ith se$enty men )#om the Ansa# ,hom ,e used to &all Al-u##a in thei# li)etime. They used to &olle&t ,ood by daytime and '#ay at ni"ht. When they ,e#e at the ,ell o) Mauna the in)idels killed them by bet#ayin" them. When this ne,s #ea&hed the 6#o'het he said Al-unut )o# one month In the mo#nin" '#aye# in$okin" e$il u'on some o) the A#ab t#ibes u'on !il Dhak,an >saiya and Bani Pibyan. -e used to read a erse of the Qur'an reealed in their connection" but later the erse as cancelled. It ,asN =&on$ey to ou# 'eo'le on ou# behal) the in)o#mation that ,e ha$e met ou# Po#d and /e is 'leased ,ith us and has made us 'leased.= ?Anas bin Malik addedN@ Allahs 6#o'het said unut )o# one month in the mo#nin" '#aye# in$okin" e$il u'on some o) the A#ab t#ibes ?namely@ !il Dhak,an >saiya and Bani Pibyan. ?Anas addedN@ Those se$enty Ansa#i men ,e#e killed at the ,ell o) Mauna.=55 6e# this t#adition a 'a#t o) the u#an ,as =&an&elled= thou"h the usual '#o&ess o) ab#o"ation ?mansu'h@ does not see to be in $ie, he#e. 9the# e:am'les o) the libe#ty ,hi&h the ea#ly Muslims a''a#ently took ,ith the (u#ani& te:t is seen in the t#adition #elatin" Aishas &ommand to he# )#eedman to &han"e a #eadin" in a &o'y o) the u#an ,hi&h he ,as t#ans&#ibin". =ahya #elated to me )#om Malik )#om Rayd ibn Aslam )#om al-a(a ibn /akim that Abu unus the ma,la o) Aisha umm al-muminin KMothe# o) the Belie$e#sL said Aisha o#de#ed me to ,#ite out a u#an )o# he#. %he said When you #ea&h this ayat K2N234@ let me kno, =ua#d the '#aye#s &a#e)ully and the middle '#aye# and stand obedient to Allah.Khafi. ala s-salawati wa-s-salati l-wusta wa qumu li-l-lahi qanitinL= When I #ea&hed it I told he# and she di&tated to me ua#d the '#aye#s &a#e)ully and the middle '#aye# and the asr prayer and stand obedient to Allah. Khafi. ala s-salawati wa-s-salati l-wusta wa-s-salati l-'asri wa qumu li-l-lahi qanitinL Aisha said I hea#d it )#om the Messen"e# o) Allah may Allah bless him and "#ant him 'ea&e.= 5C Thou"h the &han"e itsel) is mino# this a"ain '#o$ides '#oo) )#om the Muslim t#aditions themsel$es as to the )luidity o) the (u#ani& te:t be)o#e it ,as )i:ed. As ,ith the e:am'le )#om Surah al-Pail ?2N3@ the #eadin" ,hi&h is said to ha$e been hea#d )#om Mohammed himsel) is not the #eadin" )ound in the '#esent u#an. 7u#the# ,e see the disa''ea#an&e o) the =stonin" $e#se= )#om the u#an do&umented in the t#aditions
=>ma# said =I am a)#aid that a)te# a lon" time has 'assed 'eo'le may say =We do not )ind the +e#ses o) the !athman and has not &han"ed sin&e he o# she is still 'la&ed into the same lo"i&ally and )a&tually untenable 'osition. Whe#eas
8h#istianity has been #ealisti& about the matte# has a&&e'ted that indi$idual manus&#i'ts &an and ,ill be&ome alte#ed o$e# time ?,hethe# a&&idental o# 'u#'ose)ul makes no di))e#en&e@ and has de$elo'ed a )ai#ly sim'le yet s&ienti)i& method )o# dis&e#nin" the t#ue )#om the )alse5 Islam does not ha$e this #e&ou#se. Be&ause o) the #e&o#d o) >thmans dest#u&tion and su''#ession o) alte#nate (u#ani& $e#sions the Muslim has no means by ,hi&h to t#uly and s&ienti)i&ally dete#mine ,hethe# the #eadin"s in his '#esent u#an a#e !EAPP the o#i"inal #eadin"s. All that &an be t#uth)ully said ?i) one a&&e'ts the histo#y '#esented in the t#aditions@ is that the '#esent #eadin"s ,e#e those o) >thmans 'u#'o#ted $e#sion. et be&ause o) the dest#u&tion o) so mu&h authenti& sou#&e mate#ial the#e is no ,ay to thmans *eal to establish a uni)o#m standa#d. /o, &an the Muslim E+E! kno, ?aside )#om blind )aith@ that the &u##ent #eadin" o) 2N3 is the #i"ht one; Islam ,ith its untenable a''#oa&h to the te:tual issue &ou'led ,ith the a#ti)i&ial standa#di*ation o) a '#e-a''#o$ed te:t has t#a''ed itsel) into a seemin"ly ines&a'able &onund#um.
/arbled in Transmission Thus )#om ,hat ,e ha$e seen abo$e the te:t o) the u#an &annot #ationally be &onside#ed to ha$e a##i$ed in its '#esent )o#m ,ithout any &han"es )#om ,hen Mohammed &laimed to ha$e #e&ei$ed it )#om Allah. 6o#tions o) the u#an ,e#e lost )o#e$e# at amama ?a&&o#din" to Muslim t#adition itsel)@ the#e ,e#e $a#iant #eadin"s all o$e# the Muslim ,o#ld until >thman #eined them in and established the RaidQAbu Bak# te:t ?a)te# u#aishi #e$ision@ as the =standa#d= te:t )o# all Muslims. In su&h a situation it is ine$itable that &on)usion must #ei"n. E$en no, many %hiite Muslims ,ill maintain that 8ali'h >thman had u' to a (ua#te# o) the o#i"inal u#an #emo$ed )o# 'oliti&al #easonsN the ayat s'oke o) Ali ,ith ,hom >thman had a 'e#sonal "#ud"e. But then ,hat o) the othe# mathman attem'ted to &a##y out the &om'lete
dest#u&tion o) all $a#iant #eadin"s by )i#e. Why did 8ali'h >thman )eel the need to &a##y out the dest#u&tion o) manus&#i'ts that &on)li&ted ,ith his &om'ilation; Was >thman a)#aid that ea#lie# &o'ies o) the u#an &ont#adi&ted his and ,ould #e$eal his o,n te:t to be de)i&ient in autho#ity be&ause o) the addition and subt#a&tion o) mate#ial; Addition and subt#a&tion to the (u#ani& te:t the#e seems to ha$e been too. uillaume #e'o#ts that many o) the o#i"inal $e#ses o) the u#an ,e#e lost eithe# to delibe#ate #emo$al o# to a&&idents. 9ne surah o#i"inally had 200 $e#ses in the time o) Ayesha ?one o) Mohammeds ,i$es@ but by the time o) >thmans #e&ension it had only 3 $e#ses )o# a total o) 12 $e#ses subt#a&ted C2. In )a&t in the s&hola#ly #ealm that $e#ses ha$e been #emo$ed )#om the u#an th#ou"hout its histo#y is almost uni$e#sally a&&e'ted. Many o) the (u#ani& #ende#in"s that >thman dest#oyed &ontained $e#ses that >thman did not a''#o$e o) '#obably indi&atin" an o$e#all tenden&y to,a#ds ea#ly addition to and subt#a&tion )#om ,hat ,as su''osed to be the )inal &om'lete ,o#d o) Allah ?,hi&h ,ould be in line ,ith ,hat ,as sho,n ea#lie# about the autho#ity o) the ea#ly 8ali'hs to alte# le"al t#adition to suit thei# o,n 'u#'oses@. 7u#the# the#e is e$iden&e )#om the t#aditions that indi&ates to us that Mohammed himsel) made o# at least allo,ed di#e&t alte#ation o) the #e$elation that su''osedly &ame )#om Allah. The dissident I#anian s&hola# Ali Dashti #elated one su&h t#adition about one o) Mohammeds s&#ibes in Medina a man by the name o) Abdollah Abi %ah#. This a&&ount #elates that Abi %ah# had =....,ith 6#o'hets &onsent the &losin" ,o#ds o) $e#ses. e:am'leb. ,hen thethe 6#o'het had said And &han"ed od is mi"hty and ,ise ? a.i. ha'im@7o# Abdollah Abi %a#h su""ested ,#itin" do,n kno,in" and ,ise ?alim ha'im@ and the 6#o'het ans,e#ed that the#e ,as no obnity Be)o#e Islam= %ra(ica +ol. 10 ?1C3@ o. 1 '. 1 ?53@ - Sahih al-5u'hari +ol. C Bk. C0 o. C4 ?5@ o'.&it. +ol. ''. C-1 ?55@ -- il&h#ist Sahih al-5u'hari 5 Bk. 5 o. 1C ?5C@ - "uwatta o) Malik Bk. 4 %e&t. 4 o. 2CJ the hadith )ollo,in" immediately a)te# ?o. 2@ #elates the same sto#y e:&e't that it is Am# ibn !a)i makin" this same &han"e )o# /a)sah anothe# ,i)e o) Mohammed ?5@ - Sahih al-5u'hari +ol. 4 Bk. 42 o. 41CJ see also Sahih "uslim Bk. 1 os. 1 and 20J "uwatta o) Malik Bk. 1 %e&t. 1 o. 2 ?54@ - W.M. Watt and !. Bell Introduction to the 1uran '. 5 ?5@ - E$en i) this method has been abused by those seekin" to '#omote the s'u#ious Ale:and#ian manus&#i'ts o$e# and abo$e the $ast manholy T#a&es o) 6#e-Islami& 6a"anism in Attitude and 6#a&ti&e
• • • • • • •
Allah as the 6#e-Islami& A#abian /i"h od Ilah and the %ume#ian 9#i"ins o) Allah Ente# the Moon od Bel Baal and /ubal Dusha#a - 6#oto-Islami& A#abian /i"h od /adadQ!immon and the Islami& !ahman What Does It All Mean;
9ne o) the most &ommon asse#tions that ,e hea# ,hen a &om'a#ison bet,een Islam and the udaeo-8h#istian t#adition is made is that both &on$entions essentially ,o#shi' the same od. Allah it is said is me#ely anothe# name )o# eho$ah the od o) the Bible. %u&h statements a#e o)ten made by those ,ho a#e attem'tin" to b#in" these dis'a#ate #eli"ions to"ethe# in the s'i#it o) e&umenism. Pike,ise the &laim is also made by Muslims ,ho seek to assua"e 8h#istian and e,ish o''osition to Islam o)ten as a '#elude to dawah e:tendin" an =in$itation= to a&&e't Islam that usually &omes at the end o) Muslim attem'ts at '#oselytism. The su'e#)i&ial &ha#a&te#isti& o) monotheism is em'hasi*ed ,hile the $ast di))e#en&es bet,een od and Allah a#e i"no#ed. +ast di))e#en&es the#e a#e indeed. As ,ill be sho,n belo, the &ha#a&te#isti&s o) Allah and the od o) the Bible a#e (uite di))e#ent. 7u#the# the o#i"in o) Allah ,ill be seen )#om WIT/I the 'a"an system o) the an&ient ea# East not as an outside# and o''onent o) that system ,ho ne$e#theless ,as sometimes t#eated syn&#etisti&ally by &om'#omisin" )ollo,e#s ?as ,as the &ase ,ith eho$ah in the /eb#e, s&#i'tu#es@ but instead as one ,ho ,as inte"#ally im'o#tant to 'a"an belie)s du#in" the lon" '#o&ess that e$entually led to his monothei*ation.
Differing Vies of the ;ature of the Deity The#e a#e many di))e#en&es bet,een the att#ibutes o) od and Allah. 7i#st the#e is the att#ibute o) kno,ability the idea that human bein"s may kno, od and en**a - is identi)ied ,ith the
A#abi& "oddess !uda by Pundin ,ho 'oints out that the #oot behind that name 8) &an be linked ,ith the >"a#iti& A#s.ay one o) these dau"hte#s o) Baal 5. The lo&al Baals ,e#e most likely unde#stood to be lo&ali*ed mani)estations o) this Baal 'e#ha's as tutela#y 'e#soni)i&ations 'a#ti&ula# to ea&h indi$idual &ity o# #e"ion. These Baals usually took on the &ha#a&te#isti&s o) atmos'he#i& $e"etation and )e#tility deities ?see the dis&ussion belo, o) the e(ui$alen&e o) Baal ,ith /adadQAdad@ but in late# 'e#iods also ,e#e identi)ied ,ith ast#al s'he#es o) in)luen&e. This ast#al &ha#a&te# "ene#ally took on sola# o$e#tonesC but &ould at times also be luna#. %mith notes that in 6hoeni&ian mytholo"y e$en a)te# the "ods had be&ome mo#e '#onoun&ed in thei# ast#al &ha#a&te# they still #etained thei# mo#e '#imiti$e )un&tions as the "i$e#s o) #ain and othe# atmos'he#i& 'henomena. This b#oadly 'a#allels the #eli"ious de$elo'ment in Meso'otamia )#om the o#i"inal $ie, o) the sto#m and ,eathe# "od Enlil as the hi"hest "od to,a#d the e:altation o) %in the moon "od into the #ole o) hi"h "od ,ith a &on&u##ent usu#'ation o) mu&h o) Enlils )o#me# '#o$enan&e. Indeed !obe#ts notes that in the >"a#iti& mytholo"ies Da"an ,as analo"ous to Enlil ?both bein" ,eathe# deities@ ,hile Baal ?Da"ans son also a ,eathe# and )e#tility "od@ ,as analo"ous to %inQanna ?Enlils son the moon "od@4. Pike the moon "od Baal ,as #e'#esented by the bull a symbol o) male se:uality and )e#tility. 7u#the# the Baal title &ould be a''lied di#e&tly to the ast#al deities. 7o# instan&e Tei:ido# notes that in /a##an the &ity in 6addan-A#am de$oted to the moon "od ,hi&h ,as dis&ussed b#ie)ly ea#lie# %in ,as kno,n as the Baal o) /a##an. This )#e(uent me#"in" o) ast#al ,ith atmos'he#i& and )e#tility )un&tions in the "ods ,ill be #e$isited sho#tly. Ea#lie# ,einsa, that a A#abia. "od &alled ,as #e&o"ni*ed )#om ins&#i'tional e$iden&es no#the#n We Ma#-Allah see a '#obable a''ea#an&e o) this deity a"ain in ins&#i'tions )ound at %umata# /a#abesi a site lo&ated about 25 miles no#theast o) /a##an. This site &ontains a numbe# o) ins&#i'tions in %y#ia& that a#e dated to the mid-to-late 2nd &entu#y AD and ,e#e made by o# on behal) o) &e#tain #ule#s =o) the A#ab=. A numbe# o) dedi&ations to %in &ou'led ,ith the ty'i&al &#es&ent moon symbolo"y a#e )ound he#e. As ,ell ho,e$e# a#e a numbe# o) ins&#i'tions dedi&ated to "rlh. In #eens dis&ussion o) these ins&#i'tions100 she #e'o#ts that D#i**a Manat and /ubal. The )i#st th#ee ,e#e thou"ht to be dau"hte#s o) Allah ?od@ and thei# inte#&essions on behal) o) thei# ,o#shi''e#s ,e#e the#e)o#e o) "#eat si"ni)i&an&e. /ubal ,as asso&iated ,ith the %emiti& "od Baal and ,ith Adonis and Tammu* the "ods o) s'#in" )e#tility a"#i&ultu#e and 'lenty..../ubals idol used to stand by the holy ,ell inside the %a&#ed /ouse. It ,as made o) #ed sa''hi#e but had a b#oken a#m until the t#ibe o) u#aysh ,ho &onside#ed him one o) thei# matu ,as an a#&hai& %ume#ian name ?thou"h a''a#ently still bein" used in Babylonia at the time@ )o# the sun-"od %hamash. The des&#i'tion seems to indi&ate !i.ha.mun as bein" in an in)e#io# 'osition holdin" the ho#se o) his maste# >tuQ%hamash. This same &ombination o) !ahim ,ith the sun "od is noted mu&h late# in 6almy#a ,he#e !ahim a''ea#s as an asso&iated a&olyte o) %hamash alon" ,ith Allat as the thi#d membe# o) the t#iad1C0. 9ne othe# 'oint o) inte#est is that 7ahd noted that the =ho,lin" o) the bull=,as ,asseen asso&iated ,ithdeities this )e#tility "od !immonQ!ahman nited %tates. 9n C uly 2004 A 6akistani immi"#ant li$in" nea# Atlanta eo#"ia killed his dau"hte# ,ho ,anted out o) an a##an"ed ma##ia"e ,hi&h she did not ,ant to ente# into in the )i#st 'la&e2. 9utside the Muslim ,o#ld hono# killin"s ha$e been #e'o#ted in B#a*il 8anada E&uado# e#many India Is#ael Italy %,eden >"anda the >nited in"dom and the >nited %tates. E$en in &ases ,he#e the youn" ,oman is &lea#ly the $i&tim o) a se: &#ime su&h as #a'e she is still &onside#ed to be the sou#&e o) the )amilys =dishono#= and must still 'ay the 'enalty. 9ne su&h &ase ,as 1-yea# old u#an /alito"ulla#i o) Istanbul Tu#key ,ho ,as st#an"led to death by he# )athe# a)te# she had been kidna''ed and #a'ed30. Then the#e is the &ase o) a 15-yea# old %y#ian "i#l named Rah#a E**o ,ho ,as kidna''ed and #a'ed by st#an"e#s only to be killed late# by he# b#othe#31. The 'u#'o#ted o))enses that &an lead to an =hono#= killin" do not e$en ha$e to #ise to the se#iousness o) a 'e#&ei$ed se:ual indis&#etion - any sli"ht to the autho#ity o) a male )amily membe# may &auseinone. %u&h ,as 9nta#io. the &ase %he ,ith,as a 1C-yea# oldto 6akistani "i#l named A(sa 6a#$e* Mississau"a st#an"led death by he# )athe# all be&ause she #e)used to ,ea# the hi/a(32. /e# )athe# mu#de#ed he# be&ause she didnt ,ant to ,ea# a 'a#ti&ula# a#ti&le o) &lothin". The sto#ies "i$en abo$e un)o#tunately a#e only the $e#y ti' o) the i&ebe#" o) mu#de#s &ommitted in the name o) =hono#= by t#aditional Muslim )amilies. Time and s'a&e in this &ha'te# do not 'e#mit me to tell the sto#ies o) e$e#y $i&tim o) these &#imes. The im'etus )o# this beha$io# is not an abe##ation )#om the t#eatment o) ,omen in Muslim 'o'ulations but instead is )i#mly "#ounded in the so&ietal and e$en le"al san&tion o) many Muslim nations. /ono# killin" is &ommon a&#oss the Muslim ,o#ld mo#e &ommon than many ,ould like to admit. Indeed the >nited ations 6o'ulation 7und estimates that a#ound 5000 ,omen a#e mu#de#ed ea&h yea# th#ou"h hono# killin"s mostly in Muslim &ount#ies. The #eason )o# this &#ime is the dee'ly "#ounded sense o) &ommunal hono# and shame in A#abQMuslim &ultu#e. I) one a&ts shame)ully then the shame is not
View more...
Comments
