religions
Article
From Power to Pleasure: Homosexuality in the Arab-Muslim
World from Lakhi’a to al-mukhannathun
Akeel Almarai * and Alessandra Persichetti
Citation: Almarai, Akeel, and
Alessandra Persichetti. 2023. From
Power to Pleasure: Homosexuality in
the Arab-Muslim World from Lakhi’a
to al-mukhannathun. Religions 14: 186.
https://doi.org/10.3390/
rel14020186
Academic Editor: Jan Jaap de Ruiter
Received: 22 November 2022
Revised: 4 January 2023
Accepted: 16 January 2023
Published: 30 January 2023
Copyright: © 2023 by the authors.
Licensee MDPI, Basel, Switzerland.
This article is an open access article
distributed under the terms and
conditions of the Creative Commons
Attribution (CC BY) license (https://
creativecommons.org/licenses/by/
4.0/).
Religions 2023, 14, 186. https://doi.org/10.3390/rel14020186
Department of Humanistic Studies, University for Foreigners of Siena, 53100 Siena, Italy
* Correspondence: almarai@unistrasi.it
Abstract: We propose a historical-philological analysis of the attitudes in Islam and Arab culture
toward practices of masculine homosexuality (from the pre-Islamic period until end of the first
century of Hijra) based on a review of scriptural (Qur’an, Sunnah, fiqh) and literary sources. We
hypothesize the existence of a historical dialectic between two ideological models: on the one
hand, the heterosexual norm intertwined with patriarchal domination and Islam; on the other, the
existence of homosexual love and other forms of sexuality and gender. First we have discovered
that the earliest myth concerning sodomy dates back to a much earlier era than has been assumed
in modern studies of homosexuality. Then we propose the thesis according to which in pre-Islamic
times homosexuality was associated to power relations, but that homosexual imagery and practices
linked to pleasure already emerged at the time of the Prophet. In the prophetic era, the visibility
of male homosexuality—which we have been able to analyze only indirectly, i.e., through the
treatment reserved for the mukhannathun—was regulated through a socio-political compromise
aimed at mediating between hadith of explicit condemnation and tolerance of sexual attitudes and
behaviors considered less subversive. Starting from the following era (after Othman’s admission of
the mukhannathun to Medina), homosexual practices would begin to conquer more and more spaces
of visibility and freedom.
Keywords: male homosexuality; liwat; majbus; mukhannath; revisionist hermeneutics; Islamic
reformism
This article, based on historical–philological study of sources relating to the pre-
Islamic and Islamic periods, deals with conceptual categories and practices equivalent
or superimposable to Western categories of male homosexuality in the early phases of
Arab-Muslim history. Debate regarding the post-colonial nature of the projection and
imposition of Western gender categories on local Arab cultures from a theoretical point
of view will not be addressed. However, a foregone premise of the authors’ approach
will be the epistemological reflection which, from M. Foucault (1976) to feminist studies,
leads to the critique of heteronormativity (Butler 1990; Massad 2007; Rich 1980; Warner
1991, 1993; Wittig 1992) and to the discovery of culturally determined sexual and gender
“forms of life.” Of the vast and heterogeneous corpus of gender anthropology studies, only
some general texts are recalled (e.g., Rosaldo and Lamphere 1974; Collier and Yanagisako
1987; Mathieu 1991; Rebucini 2013a, 2013b; Rubin 1975; Strathern 1988) while are omitted
important ethnographic studies.
Research begins with the identification of the first testimony relating to homosexual
practices, reaching the era of the Umayyad poet al-Ahwas,1 who the authors believe
expressed the first ‘coming out’ in the history of Arab literature, starting a new era marked
by libertinage.
The thesis is proposed here whereby homosexuality was simbolically conceptualized
and practiced in pre-Islamic times as a sign or as an indicator of power relations, but that,
in essence, homosexual imagery and practices linked to pleasure emerged already in the
time of the Prophet.
https://www.mdpi.com/journal/religions
Religions 2023, 14, 186 2 of 17

In pre-Islamic Arab literature, no trace of themes related to homosexual love has been
found by the authors; rather, only rare cases of homosexual practices related to (sexual)
pleasure by well-known personalities have been identified. In tribal Bedouin culture, still
today, homosexuality is associated to power relations and experienced as a relation of
domination and subalternity.
Al-Ahwas opens the doors to the liberal reign of the Umayyad caliph and poet Walid
ibn Yazid and to the figures of al-Jahiz (b.776, d. 868) and Abu Nuwas (b.756, d. 814),
authors from the Abbasid period (which will not be dealt with here), who, with maximum
license, sing the praises of homosexuality.
Subsequently, this liberal perspective with respect to homosexual customs changes
according to the historical period, but it could be said that relative tolerance and acceptance
of it persist until the end of the nineteenth century and the beginning of the first half of
the twentieth century. At that point, there begins a phase of regression with figures such
Rashid Rida (expression of the Nahda) and with the birth of Islamic movements such as
the Muslim Brotherhood arriving to the extremist positions of groups such as al-Qaida and
Isis.
One could perhaps speak of a historical dialectic between two ideological models: on
the one hand, the heterosexual norm, intertwined with patriarchal domination, and on the
other, homosexual love and other forms of sexuality and gender. How do they intersect
in history? Do they coexist in a relationship of incorporation and subordination of one to
the other? Are they associated, perhaps, one predominantly with Bedouin culture and the
other with urban culture?
It can be hypothesized that the Prophet and some traditionalists and jurists had to
deal with these two models and mediate with non-dominant forms of gender and sexuality.

1. Lakhi’a: Liwat and Power

The oldest reference to homosexuality in Arab history can be traced back to the
legendary figure of Lakhi’a ibn Yanuf, King of Yemen.2 It is said that Lakhi’a summoned
young sons of kings to his court and led them to an elevated room where he raped them
(lit. liwat). A boy from the Himyar tribe,3 once raped, could no longer become king. Here,
the liwat imagery is inextricably linked to power and strength.
“Lakhi’a was an oppressor, an impious (fasiq), he behaved like the people of Lut: he
summoned to himself the sons of the nobles of the tribe of Himyar. When a boy was
raped (lit. he received liwat), he was no longer allowed to become king or hold prestigious
positions.
At the end of this (ritual of) rape Lakhi’a put a siwak in his mouth,4 then the guards,
understanding that he had finished, cut (symbolically) the lips of the camel and the rope of
the boy to signal that he had been raped. Then they shouted: ‘Wet or dry?’5
One day another boy summoned by Lakhi’a arrives: Dhu Nuwas. He had brought
with him a poisoned knife hidden between his foot and shoe. He enters with his camel and
makes it kneel down. Upon Lakhi’a’s arrival, Dhu Nuwas pretends to stoop, but promptly
stabs Lakhi’a, decapitates him and inserts the siwak into the mouth of the decapitated head.
The guards yell the usual refrain and Dhu Nuwas from inside replies: ‘The guards
will know if Dhu Nuwas’s ass is wet or dry!’ and gets on his camel.
The guards see the dead king and run after Dhu Nuwas: ‘You have freed us from this
wicked (fasiq); now you can become our king!’” (Ibn Munabbih 1979, pp. 311–12).
The legend of Lakhi’a reveals a collective image founded on an evident relationship
between sex and power: whoever dominates sexually, dominates the city, and vice versa.
In the culture of the kingdom of Himyar, homosexuality is associated with pedophile
violence; this imagery leaves its traces to this day in Arab tribal cultures, in which the
active homosexual is considered dominant and the passive homosexual is considered to be
dishonorable.
Religions 2023, 14, x FOR PEER REVIEW 3 of 17

Religions 2023, 14, 186 3 of 17

active homosexual is considered dominant and the passive homosexual is considered to
be dishonorable.
2. The Disbelievers of Quraysh: The majbus between Power and Pleasure
2. The Disbelievers of Quraysh: The majbus between Power and Pleasure
Consider again the story. The authors did not find data relating to the era between
Consider again the story. The authors did not find data relating to the era between
the jahiliyya and the advent of Islam, except for rare references to a few characters. In Ibn
the jahiliyya and the advent of Islam, except for rare references to a few characters. In Ibn
Durayd’s dictionary, “Jamhara al-Lugha” (d. 933), it reads: “Majbus refers to who voluntarily
Durayd’s dictionary, “Jamhara al-Lugha” (d. 933), it reads: “Majbus refers to who
receives this act.”6 This is something
6 This isthat was not practiced in jahiliyya except by very few
voluntarily receives this act.”7
something that was not practiced in jahiliyya except
people,
by veryincluding: Abu
few people, Jahl (andAbu
including: for this,
Jahl7 Utba
(and ibn
for Rabi’a saidibn
this, Utba to Abu
Rabi’aJahl: “He
said to who
Abudyes
Jahl:
his butt with saffron will know who the coward is.”8 ), Qabus ibn al-Mundhir (uncle of
“He who dyes his butt with saffron will know who the coward is.” ), Qabus ibn al- 8
al-Nu’man ibn al-Mundhir
Mundhir (uncle of al-Nu’man ibn ibn
al-Mundhir)
al-Mundhir nicknamed Jayb al-’Arus
ibn al-Mundhir) (lit. bride’s
nicknamed pocket)
Jayb al-’Arus
and 9 jbs.).
(lit. Tufayl
bride’sibn Malik”
pocket) and(Ibn Duraid
Tufayl 1987, vol.
ibn Malik” 1, Duraid
9 (Ibn p. 267, lemma
1987, vol. 1, p. 267, lemma jbs.).
‫ ﻗَﺎ َﻝ‬.‫ﺷ ْﻲء ﻟﻢ ﻳﻌﺮﻑ ﻓِﻲ ﺍﻟ َﺠﺎ ِﻫ ِﻠﻴﱠﺔ ِﺇ َﻻ ﻓﻲ ﻧﻔﻴﺮ‬ َ ‫ﻋﻦ ﺫَ ِﻟﻚ ﺍﻟ ِﻔ ْﻌﻞ َﻭ َﻫﺬَﺍ‬ َ ‫ﻁﺎﺋِﻌﺎ ﻳﻜﻨﻰ ِﺑ ِﻪ‬َ ‫ ﺍﻟﺬﻱ ﻳُﺆﺗﻰ‬:‫"ﻭﺍﻟﻤﺠﺒﻮﺱ‬
‫ﺳﻴ ْﻌﻠَ ُﻢ ﺍﻟﻤﺼﻔﺮ ﺍﺳﺘﻪ ﻣﻦ ﺍﻟﻤﻨﺘﻔﺦ‬ َ َ:‫ﺔ‬ ‫ﻌ‬ ‫ﺭﺑﻴ‬ ‫ﺑﻦ‬ ‫ﺔ‬ ‫ﺒ‬
َ ‫ﻋﺘ‬ ُ ‫ﻪ‬ َ ‫ﻟ‬ ‫ﻝ‬
َ ‫ﺎ‬ َ ‫ﻗ‬ ‫ﻚ‬‫ﻟ‬ِ َ ‫ﺬ‬ ‫ﻟ‬ ‫ﻭ‬
َ - ‫َﺎﻡ‬‫ﺸ‬ ‫ﻫ‬ِ ‫ﺑﻦ‬ ‫ﺮﻭ‬ ْ َ ‫ ِﻣ ْﻨ ُﻬﻢ ﺃَﺑﻮ ﺟﻬﻞ‬:‫ﻋ َﺒ ْﻴﺪَﺓ‬
‫ﻤ‬ ‫ﻋ‬ ُ ‫ﺃَﺑُﻮ‬
."‫ﻋﻢ ﺍﻟﻨﱡ ْﻌ َﻤﺎﻥ ﺑﻦ ﺍﻟ ُﻤ ْﻨﺬﺭ ﺑﻦ ﺍﻟ ُﻤ ْﻨﺬﺭ َﻭ َﻛﺎﻥَ ﻳﻠﻘﺐ ﺟﻴﺐ ﺍﻟ َﻌ ُﺮﻭﺱ ﻭﻁﻔﻴﻞ ﺑﻦ ﻣﺎﻟﻚ‬ َ ‫ﺬﺭ‬ ْ
‫ﻨ‬ ‫ﻤ‬
ُ ‫ﺍﻟ‬ ‫ﺑﻦ‬ ‫ﻭﻗﺎﺑﻮﺱ‬ - ‫ﺳﺤﺮﻩ‬
(Al-Asfahani1971,
(Al-Asfahani 1971,vol. vol.1,1,p. 189)
p. 189)
Thispassage
This passagespeaks
speaksfreely freely of ofAbu Abu Jahl’s
Jahl’s homosexual
homosexual tendencies
tendencies it is interesting
it is interesting to note to
notetexts
that that from
textsafrom
later aperiod
later period
try, instead,try, instead,
to mask to and mask
denyand them deny them not
in order in order not to
to dishonor
dishonor
one of the one of the
leaders of leaders
Quraysh, of albeit
Quraysh, albeit disbelievers.
disbelievers. In one of theseIn onetexts,
of these
it is texts, it is even
even said that
Abu Jahl, succumbing to sexual desire, dabbed his ass with hot stones from the desertthe
said that Abu Jahl, succumbing to sexual desire, dabbed his ass with hot stones from to
desert to
quench hisquench
cravings,hissaying:
cravings, saying:to“I
“I swear God swear
youto God
will yoube
never will never be
mounted bymounted
a male!”10by a
male!” 10
Ibn Durayd was known to be a libertine. The first definition of the term majbus is
foundIbn Durayd
in his wasisknown
text; this the firsttotestimony
be a libertine. The first definition
of homosexuality practicedofand theconceptualized
term majbus is
found
as in his text;
a pleasure. Thisthis is the will
passage first betestimony
taken upofinhomosexuality
various subsequent practiced and conceptualized
documents.
as a In
pleasure. This passage
the biography of the will be taken
Prophet byup IbninHisham,
various subsequent
however, there documents.
is no mention of
Abu Jahl’s passive homosexuality. How can one explain the fact thatis although
In the biography of the Prophet by Ibn Hisham, however, there no mention Abu of Jahl
Abu
Jahl’s passive homosexuality. How can one explain
was the Prophet’s worst enemy, this aspect was not used against him? Here, various the fact that although Abu Jahl was
the Prophet’s
hypotheses worst enemy,
are possible: the Prophet this would
aspect never
was havenot usedinsulted against
any ofhim? Here, various
the notables among
hypotheses
his relatives; are possible:
devaluing the greatest
one’s Prophetenemy wouldwould never be have insultedtoany
equivalent of the notables
devaluing oneself;
among his
probably, relatives;todevaluing
according the systemone’s greatest
of values of theenemy
time, would
it was not be considered
equivalent honorable
to devaluing to
oneself;
insult probably,
someone according
for an attitude to the system
relating to one’s ofintimacy;
values ofthe theProphet
time, ithoped
was not thatconsidered
he would
honorable
convert to insult someone for an attitude relating to one’s intimacy; the Prophet hoped
to Islam.
that In
he another
would convert
dictionary,to Islam.
to the group of three majbus is added the name of a certain
In another
al-Zibriqan 11 ibn dictionary,
Badr (d. to the he
665); group of three majbus
is probably the fourthis added
memberthe name
of theofsmalla certain
group al-
Zibriqanmentioned
(nufayr) 11 ibn Badr (d. 665); he is probably the fourth member12of the small group (nufayr)
by Ibn Durayd. The character mukhadram is of some interest, as he
mentioned
was among by theIbn
fewDurayd.
not belongingThe character mukhadram
to the tribe of Quraysh12 is of some interest, as he was among
to maintain his tribal honor and
the few not belonging to the tribe of Quraysh
reputation even after converting to Islam. He was chief of the to maintain his well-known
tribal honor tribe and reputation
of Tamim,
aeven
poetafter
andconverting
companiontoofIslam. He was (from
the Prophet chief ofwhomthe well-known
he was given tribeanofassignment
Tamim, a poet andandto
companion
whom of the Prophet
he dedicated a poem).(from It is said whomthat he had was been
givennicknamed
an assignment‘the moon and ofto Najd’
whomand he
dedicated
entered theacity
poem). It is said
of Mecca withthathis he facehad been nicknamed
covered by a turban.‘the moon of was
So dazzling Najd’ hisand entered
beauty, he
the city
was forced of to
Mecca
concealwith it, his face covered
probably due to theby superstition
a turban. Soof dazzling
the evil was
eye or hisalsobeauty,
in orderhe was
not
forced
to disturb to conceal
and wreak it, probably
havoc ondue the mento theofsuperstition
the city. Here, of the evil eye or also
homosexuality in order
is linked not to
to beauty
which,
disturbinand pre-Islamic
wreak havoc times, onwastheconsidered
men of the acity. value.Here, homosexuality is linked to beauty
which,Based on another times,
in pre-Islamic text, itwascan be hypothesized
considered a value.that dyeing oneself yellow and perfum-
ing the backside
Based with saffron
on another text, wasit can notbe only a personal habit
hypothesized that of Abu Jahl,
dyeing oneself but yellow
rather, wasand
an established
perfuming the custom
backsideamong the majbus
with saffron was ofnottheonlyera. In fact, one
a personal source
habit of Abu mentions
Jahl, butthat the
rather,
nickname “al-Zibriqan”
was an established custom derives
amongfromthe themajbus
fact that he too
of the era.undertook
In fact, one this practice
source (Al-Zabidi
mentions that
1989, vol. 25, entry
the nickname “al-Zibriqan” 389).13 from the fact that he too undertook this practice (Al-
z-b-r-q, p. derives
ZabidiIn most
1989, of the25,
vol. classical writtenp.sources,
entry z-b-r-q, 389).13 these important historical figures are spoken
aboutIn extensively;
most of thehowever
classicalthe testimonies
written sources,relating to their sexual
these important orientation
historical figuresare areomitted.
spoken
Such
abouttestimonies
extensively;may be found
however instead mainly
the testimonies in dictionaries.
relating to their sexual Probably,
orientation philologists and
are omitted.
grammarians,
Such testimonies faithful
may be to found
the ethicalinstead principle
mainly of the neutrality
in dictionaries. of their philologists
Probably, discipline with and
respect to dominant ideologies and politics, do not self-censor like historians or jurists.
Religions 2023, 14, 186 4 of 17

3. The Qur’an: The People of Lot

One of the most famous passages concerning homosexuality is undoubtedly the
Qur’anic passage on the people of Lot.
The piece has been placed at the center of the analysis by many of the exponents of
the so-called ‘progressive revisionist’ current (Esack 1997; Kugle 2010; Habib 2008, 2010;
Hendricks 2010; Naraghi 2015; Jahangir and Abdullatif 2016; Siraj 2016, 2018; Zahed 2019;
Zaharin 2022). In this article, we will refer only to the study by Scott Kugle (2010) who
presents an extensive analysis of the Qur’anic passage and provides arguments which were
later taken up by the other exponents of the revisionist current.
Kugle argues that the Qu’ran and hadith are more ambiguous and equivocal than most
believe and that they can accommodate same sex relations in accordance with values “such
as gender equity, diversity in humanity, social justice and the Prophetic example” (Zaharin
2022, p. 6). The authors refrain from engaging in diatribe that opposes essentialists to
constructivists in gender theories (Halwani 1998; Ball 2001; Alipour 2017), focusing instead
on the theoretical implications of purely epistemological and methodological issues, on
the basis of which the debate that pits revisionists against conservatives arose (such as
Al-Qaradawi 2012, pp. 197–98; Vaid 2017) regarding the issue of the compatibility of
homosexuality with Islam.
Conservative scholar Mobeen Vaid (2017) criticized both Kugle’s essentialist approach
to gender categories (pp. 47–59) and his hermeneutics, demonstrating his “methodological
inconsistencies, the misreading and misrepresentation of traditional works, the transposi-
tion of modern categories onto the classical sources, ( . . . ) the use of tendentious sources
cited selectively, the omission of relevant material that contradicts his narrative, the use of
partial quotations drawn selectively from the most dubitable of sources, the dismissal of
the established disciplines of Islamic theology, exegesis and law“ (ibid., pp. 45, 77).
What is the authors’ position? They too are critical of this current of revisionist
contemporary scholars who, in order to legitimize the rights of homosexuals, end up
ideologically re-reading history and sources, i.e., they anachronistically reinterpret the
Qur’an and the Sunnah, claiming that the original Islam ‘was tolerant and gender-inclusive.’
The authors share the principles of these well-meaning scholars, but not their theses and
methodologies, which subvert historical truth, do not abide by scientific rigor, and do not
recognize the validity of classical Islamic sciences.
On the other hand, while it is true that the authors agree with the methodological
critique of conservative scholars like Vaid regarding the Qu’ranic revisionism of Kugle,
they nonetheless recognize and appreciate the attempt of revisionist scholars to construct a
theology of liberation for homosexuals.
In ideological/political contrast with conservatives and in methodological/epistemol-
ogical contrast with the revisionists, and keeping in mind that it cannot be denied that the
main Islamic sources have de facto condemned homosexuality, the authors support the
need for a historicization and reform of the Islamic religion inspired by the perspectives
outlined by Muhammad Shahrur (2019) and Sari Hanafi (2021).
Having clarified these points, the authors now present their historical–philological
critique of some crucial points of Kugle’s volume (2010) in reference to the story of Lot.
Kugle states that the Qur’an mentions homosexuals only obliquely and does not condemn
homosexual practices except when they manifest themselves as violent. The forbidden and
condemned acts in Lot’s story may be understood as rape between males and not as consen-
sual homosexual acts.14 The later tradition, based on hadith and fiqh, may have perverted the
Quranic message, stigmatizing homosexuals and criminalizing their relationships. (Kugle
2010, p. 2)
In particular, according to Kugle (and others cited above), the sin of Lot’s tribe did not
consist of sodomy, but rather, of a wide range of punishable attitudes and acts, chief among
which was ‘infidelity (kufr, ibid., p. 50) to the Prophet Lot. According to the author, Islamic
traditionalists would later exploit the story of Lot to create the terms and the categories
‘sodomy’ and ‘sodomite’ (liwat, luti) (ibid., pp. 50–51).
Religions
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2023, 14,
14, xx FOR
FOR PEER
PEER REVIEW
REVIEW 55 of
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17
Religions 2023, 14, x FOR PEER REVIEW 5 of 17

In particular, according to Kugle (and others others cited

cited above), the sin of Lot’s Lot’s tribe
tribe did
did
In particular,
not consist of sodomy, according to Kugle
but rather, of a(and
wideothers
range cited
of above),
punishable the sin
attitudesof Lot’s
and tribe
acts, did
Religions 2023, 14, 186 range of punishable attitudes and 5 chief
of 17
not consist
among whichof sodomy, but rather,
was ‘infidelity (kufr, of a wide
ibid., p. 50)range
to theofProphet
punishable attitudes and
Lot. According acts,
to the chief
author,
among which was ‘infidelity (kufr, ibid., p. 50) to the
Islamic traditionalists would later exploit the story of Lot to create the Prophet Lot. According to the author,
the terms and the the
Islamic
categories traditionalists
‘sodomy’ and would later exploit
‘sodomite’ the (ibid.,
(liwat, luti) story of pp.Lot to create the terms and the
50–51).
Kugle ‘sodomy’
categories refers to Ibn Hazm’s interpretation, but, inpp. our50–51).
opinion, distorts it, due to his
Kugle refers to and ‘sodomite’
Ibn Hazm’s (liwat, luti) (ibid.,
interpretation, but, in our opinion, distorts
distorts it,
it, due
due to his his
ideological convictions:
Kugle refers to Ibn Hazm’s interpretation, but, in our opinion, distorts it, due to his
ideological convictions:
“Ibn Hazm
ideological (...) asserted that the tribe of Lot was destroyed for their attitude of
convictions:
“Ibn Hazm (...) asserted that the tribe of Lot was destroyed for their attitude attitude of
of
infidelity
“Ibn Hazm (kufr)
(...) and theirthat
asserted violent
the rejection
tribe of of was
Lot the Prophet
destroyed sent
fortotheir
themattitude
and that of
infidelity (kufr) and their violent rejection of the Prophet sent to them and that
this rejection
infidelity (kufr)was expressed
and in their
their violent wholeof
rejection range of criminal
the Prophet sentdeeds,
to themonlyand some
that
this rejection was expressed in their whole range of criminal deeds, only some
of which were sexual in nature. ( . . . ) Ibn Hazm was no gay activist, but he
this rejection was expressed in their whole range of
of which were sexual in nature. (…) Ibn Hazm was no gay activist, but he may criminal deeds, only some
may have been the first ‘sexuality-sensitive’ interpreter of the Qur’an ”. (ibid.,
of which
have beenwere sexual
the first in nature. (…) Ibninterpreter
‘sexuality-sensitive’ Hazm wasofnothe gay activist,
Qur’an but he
“(ibid., pp.may
51–
pp. 51–52)
have
52). been the first ‘sexuality-sensitive’ interpreter of the Qur’an “(ibid., pp. 51–
Ibn
52).Hazm is not an interpreter of the Qur’an (as Kugle states); he was not an exegete,
Ibn Hazm
but a jurist and aisman not of
anletters.
interpreter of the Qur’an
His writings on the(as Kugle are
question states); he was notinanline
unequivocally exegete,
with
but aIbn Hazm
jurist and is anot
man an interpreter
of letters. of
His the Qur’an
writings on (as Kugle
the states);
question arehe was not
unequivocally
unequivocallyan exegete,
in
in line
line
classical jurisprudence:
but
witha classical
jurist and a man of letters. His writings on the question are unequivocally in line
jurisprudence:
with classical jurisprudence:
‫وسائر‬
" ‫والزنىﻭﺳﺎﺋﺮ‬
‫والخمرﻭﺍﻟﺰﻧﻰ‬
‫والدمﻭﺍﻟﺨﻤﺮ‬
‫والميتةﻭﺍﻟﺪﻡ‬
‫الخنزيرﻭﺍﻟﻤﻴﺘﺔ‬
‫كلحمﺍﻟﺨﻨﺰﻳﺮ‬
‫ﻛﻠﺤﻢ‬:‫المحرمة‬
: ‫حشﺍﻟﻤﺤﺮﻣﺔ‬ ‫الكبائر الفوا‬
‫ﺍﻟﻔﻮﺍﺣﺶ‬ ‫فعلﻗﻮﻡقومﻟﻮﻁ‬
‫لوطﻣﻦمنﺍﻟﻜﺒﺎﺋﺮ‬ ‫"ﻓﻌﻞ‬
‫وسائر‬
‫في‬ ‫والزنى‬
‫الناس ﻓﻲ‬
‫ﺍﻟﻨﺎﺱ‬ ‫والخمرﺍﺧﺘﻠﻒ‬
‫اختلف‬ ‫وإنما‬ ‫والدم‬
‫والميتةوالمال‬
‫ ﻭﺇﻧﻤﺎ‬..‫ﻭﺍﻟﻤﺎﻝ‬ ‫الدم‬ ‫الخنزير‬
‫حالل ﺍﻟﺪﻡ‬
‫ﺣﻼﻝ‬ ‫كلحمﻣﺸﺮﻙ‬
‫مشرك‬ ‫ﻛﺎﻓﺮ‬:‫المحرمة‬
‫كافر‬ ‫فهو‬ ‫حشﺫﻛﺮﻧﺎ‬
‫ذكرنا ﻓﻬﻮ‬ ‫الفواﻣﻤﺎ‬
‫مما‬ ‫الكبائرﺷﻴﺌﺎ‬
‫شيئا‬ ‫أحل‬ ‫منﺃﻭ‬
‫أو ﺃﺣﻞ‬ ‫لوطﺃﺣﻠﻪ‬
‫أحله‬ ‫قوم ﻣﻦ‬
‫من‬ ‫"فعل‬
..‫ﺍﻟﻤﻌﺎﺻﻲ‬
‫المعاصي‬
‫في‬
‫عليه‬‫الناس‬ ‫اختلف‬
‫الواجب ﻋﻠﻴﻪ‬ ‫وإنما‬
‫( ""ﺍﻟﻮﺍﺟﺐ‬Ibn . ‫والمال‬ ‫الدم‬ ‫حالل‬ ‫مشرك‬ ‫كافر‬ ‫فهو‬ ‫ذكرنا‬ ‫مما‬ ‫شيئا‬ ‫أحل‬ ‫أو‬ ‫أحله‬ ‫من‬ . ‫المعاصي‬
(Ibn Hazm
(Ibn Hazm 1933,
Hazm 1933, vol.
1933, vol. 11,
vol. 11, question
11, question number
question number 2299,
number 2299, “Fi’l
2299, “Fi’l qawm
qawm Lut”,
“Fi’l qawm Lut”, p.
p.
‫عليه‬
380).‫الواجب‬
380). " (Ibn Hazm 1933, vol. 11, question number 2299, “Fi’l qawm Lut”, p.
Lut”, p. 380)
380).
“The acts
actsofof
“Theacts of the
the people
people of Lot
of are are
areofpart
Lotpart part of
of thethe serious
serious forbidden
forbidden sins,
sins, like
like
“The
“The acts thethe
of people
peopleof Lot
of Lot are the of
part serious
the forbidden
serious sins, likesins,
forbidden consum-
like
consuming
consuming the
the flesh
flesh of
of pork,
pork, the
the meat
meat of
of dead
dead animals,
animals, and
and alcohol,
alcohol, fornicating,
fornicating,
ing the fleshthe
consuming of pork, thepork,
meatthe
fleshdisobediences
of of dead
meat animals,
of dead and alcohol,
animals, and fornicating,
alcohol, and the
fornicating,
and
and the
the remaining
remaining disobediences to God.
towho
God. He
He who
who considers
considers these
these acts
acts lawful
lawful oror
remaining
and disobediences
the remaining to God.
disobediences Heto God. considers
Heis:who these acts
considers lawful
these or considers
acts lawful or
considers
considers only
only one
one of
of these
these things
things lawful
lawful is: an
an unbeliever
unbeliever suppressible
suppressible with
with
only one of these things lawful is: an unbeliever suppressible with impunity and
considers
impunity
impunity only
and
and oneproperty
his
his of these things
property lawful is:
sequesterable.
sequesterable. an unbeliever
There
There are
are various
various suppressible
opinions
opinions ononwith
the
the
his property sequesterable. There are various opinions on the punishment he
impunity
punishment and he his property
deserves.“
punishment he deserves.“ sequesterable. There are various opinions on the
deserves.”
punishment he deserves.“
Another
Another excerpt
excerpt is is even
even clearer
clearer inin this
this regard:
regard:
Another
Another excerpt
excerpt is is even
evenclearer
clearerin inthis
thisregard:
regard:
‫فعل‬
‫فعل ﻓﻌﻞ‬
‫من ﻓﻌﻞ‬
‫يرجموا ﻣﻦ‬
‫أن ﻻَل ﻳﺮﺟﻤﻮﺍ‬
‫فلزمهم ﺃﻥ‬
‫ ﻓﻠﺰﻣﻬﻢ‬،‫ولها‬
،‫للكفر ﻭﻟﻬﺎ‬
‫لكنﻟﻠﻜﻔﺮ‬
‫ﻟﻜﻦ‬،‫ﻭﺣﺪﻫﺎ‬
‫ﻟﻠﻔﺎﺣﺸﺔ وحدها‬
‫ﻳﻜﻦ للفاحشة‬
‫ﻟﻢ يكن‬
‫ﺃﺻﺎﺑﻬﻢ لم‬
‫الذي أصابهم‬
‫الرجم ﺍﻟﺬﻱ‬ ‫فصح ﺃﻥ‬
‫أن ﺍﻟﺮﺟﻢ‬ ‫""ﻓﺼﺢ‬
‫فعل‬ ‫فعل‬
‫كافرا‬
"‫ﻛﺎﻓﺮﺍ‬ ‫أن من‬
‫يكون‬
‫ﻳﻜﻮﻥ‬ ‫يرجموا‬ ‫أن َل‬
‫لوطﺇﻻإَلﺃﻥ‬
‫ﻟﻮﻁ‬‫قوم‬‫فلزمهم‬
‫ﻗﻮﻡ‬" ،‫ لكن للكفر ولها‬،‫"فصح أن الرجم الذي أصابهم لم يكن للفاحشة وحدها‬
‫"قوم لوط إَل أن يكون كافرا‬
)(ibid., p. 384()
)ibid.,
(ibid., p. 384(
p. 384)
“It has been proven that the stoning of Lot’s people was not only because of al-
“It
“It has been
fahisha, Error!
15 but proven
proven
Reference
because that
that
source the
thestoning
not found.
of stoning
but
unbelief andof
because ofLot’s
Lot’s people
peoplewas
of unbelief
al-fahisha.“ was
and notnotonly
only
al-fahisha.“ because
because of of
al-
fahisha,
al-fahisha, 15
Error! Reference source not found. but because of unbelief and al-fahisha.“
but because of unbelief and al-fahisha.”
However, Kugle’s Kugle’s observation
observation regarding
regarding thethe ‘sexually
sexually sensitive’
sensitive’ tendency tendency of Ibn
of Ibn Hazm,
Hazm, However,
although
However,
although Kugle’s
Kugle’s
incorrect incorrect
from observation
observationfrom regarding
a philological regarding
a philological
point the the ‘sexually
point
sexually
of view, of out sensitive’
view,
sensitive’
is not is not
oftendency
place. tendency
out
of Ibn
Considering ofplace.
ofHazm, Ibn
the
Hazm,
Considering
although although
completeincorrectwork incorrect
theofcomplete
from from
work in of
a philological
Ibn Hazm, a philological
Ibnpoint
particular Hazm,of view,
“Tawq point
in particularof view,
is not out“Tawq
al-hamama” ofand is
place. not out
al-hamama”
his Considering of
autobiographical place.
andthe his
Considering
autobiographical
complete work theof complete
notes,
Ibn Hazm, a work
portrait
in of
particular Ibn
emerges Hazm,
“Tawq of in
a particular
sensitive
al-hamama”
notes, a portrait emerges of a sensitive person who is tolerant and attracted to amorous and “Tawq
person
his al-hamama”
who is
autobiographical and
tolerant his
and
notes,
aautobiographical
portrait similar
attracted
themes, emerges
to amorous tonotes,
ofhis a portrait
a themes,
sensitive
teacher, person
similar
Ibn emerges
Dawud who
to isof a sensitive
tolerant
hisal-Isfahani
teacher, and
Ibn
(son person
attracted
Dawud who is tolerant
to amorous
of theal-Isfahani
founder of(son
the ofand
themes, the
Zahiri
attracted
similar
school to
founder to
his
of
and amorous
the teacher,
linked Zahiri themes,
by Ibn Dawud
aschool
love similar
and linked
affair to
al-Isfahani
to a young his teacher,
by a (son
love
man). of Ibn
the to
affair Dawud
founder
a young al-Isfahani
of man). (son
the Zahiri school and of the
founder
linked We byofa the
now Zahiri
lovereturn
affair toschool and linked
to aa critique
young man).
of Kugle’s by a love affair to a relating
hermeneutics young man). to the story of Lot as as
We now
We
interpreted now by return
return to aacritique
to
Ibn Hazm. critique
Subsequently of Kugle’s
of Kugle’sKugle hermeneutics
hermeneutics relatingthe
relating
(2010) also reports tofollowing
to the story
the story of of Lot
Lot as
passages: as
interpreted
interpreted
“Ibn Hazm by Ibn
by IbnalsoHazm.
Hazm. notes Subsequently
Subsequently Kugle (2010)
Kugle
that it is impossible (2010) also
thatalso reports
reports
Lot’s tribe was thefollowing
the following passages:
destroyedpassages: solely or
“Ibn Hazm
“Ibn
primarily Hazm
because also
also notes that
of notes that itit is
male-to-male issex,impossible
impossible
because Lot’s that Lot’s
that Lot’s tribealso
tribe
wife was wasdestroyed
was destroyedalong
destroyed solely
solely or
or
with
primarily
primarily because
because of
of male-to-male
male-to-male sex,
sex, because
because Lot’s
Lot’s wife
wife
all the women and children of her tribe. (p. 53) (...) Would anyone believe that a Prophet was
was also
also destroyed
destroyed along
along with
with
all
all the women
the
would women
offer his and
and childrento
children
daughters of her
of her tribe.
tribe. (p.
assailants (p. 53) (...)
53)
intent (...)rape,
on Would
Would anyone
asanyone believe
if their believe
raping that that aa Prophet
women Prophet
would
would
would
would offer
offer his
his daughters
daughters
make the act ‘pure’? ” (p. 56). to
to assailants
assailants intent
intent onon rape,
rape, as
as if
if their
their raping
raping women
women would
would
make
makeHere,the
the act ‘pure’?
‘pure’? ””biased
actKugle’s (p.
(p. 56).
56).interpretation of Ibn Hazm consists of an anachronistic
Here,
Here, Kugle’s
perspective. For abiased
Kugle’s biased
biblical interpretation it is of
interpretation
scholar, Ibn
normalof Hazm
Ibn
thatHazmconsists
the of an anachronistic
consists
punishments perspec-
ofinantheanachronistic
Bible fall on
tive. For
perspective. a biblical
For a scholar,
biblical it is normal
scholar, it isthat
normalthe punishments
that
everyone (remember Moses, Abraham, the massacre of the innocents, etc.) and that a man the in
punishmentsthe Bible in fall
the on everyone
Bible fall on
(remember
everyone Moses,
(remember Abraham,
Moses, the
Abraham,massacre the of the
massacre innocents,
offers or sacrifices his daughters or sons in the name of obedience to God. Now, in the of the etc.)
innocents, and that
etc.) anda man
that offers
a man
or sacrifices
offers
authors’ his daughters
or opinion,
sacrifices ithis
would or
besons
daughters in sons
or
a mistake the to name
in theofname
interpret obedience to God.
of obedience
a story from the Now,
to
Old God. in Now,
the authors’
Testament in the
taken
opinion,
authors’ opinion, it would be a mistake to interpret a story from the Old Testament up
it would be a mistake to interpret a story from the Old Testament taken in
taken
the Qur’an according to the ethical parameters of the 21st century, rather than with the
ideological and methodological background which is applied to the Old Testament.
In fact, Ibn Hazm condemns the sin of Lot’s tribe, considering it one of the greatest
sins, but, in the absence of a Qur’anic hadd and ijma’, and consistent with his school which
denies qiyas, he prescribes a ta’zir16 (ibid., pp. 380–86).
Religions 2023, 14, x FOR PEER REVIEW 6 of 17

up in the Qur’an according to the ethical parameters of the 21st century, rather than with
the ideological and methodological background which is applied to the Old Testament.
Religions 2023, 14, 186 6 of 17
In fact, Ibn Hazm condemns the sin of Lot’s tribe, considering it one of the greatest
sins, but, in the absence of a Qur’anic hadd and ijma’, and consistent with his school which
denies qiyas, he prescribes a ta’zir16 (ibid., pp. 380–86).
In
In the
thefollowing
followingpages, pages, Kugle
Kugleidentifies
identifiesrape as the
rape as cause of the
the cause ofcondemnation
the condemnationof Lot’sof
people and attributes to al-Tabari the responsibility for the misinterpretation
Lot’s people and attributes to al-Tabari the responsibility for the misinterpretation which which later
became the foundation
later became the foundation of theofconservative
the conservativeideology which
ideology is dominant
which in the
is dominant history
in the of
history
Islam:
of Islam:
“Because
“Because al-Tabari
al-Tabariisisprimarily
primarilyaajurist,
jurist,he
he does
does not
not pursue
pursue aa broader
broader reading
reading ofof
the
the Qur’an’s story of Lot to discover its deeper themes or compare theQur’an’s
Qur’an’s story of Lot to discover its deeper themes or compare the Qur’an’s
use of the term “immorality” (fahisha) here to other uses where it describes actions
use of the term “immorality” (fahisha) here to other uses where it describes
that are clearly not anal penetration or same-sex acts or even sexual acts at all.
actions that are clearly not anal penetration or same-sex acts or even sexual acts
( . . . ) Suffice it to say here that, most of the classical interpreters, following
at all. (…) Suffice it to say here that, most of the classical interpreters, following
al-Tabari’s example, discussed sex acts with almost exclusive attention to anal
al-Tabari’s example, discussed sex acts with almost exclusive attention to anal
sex between man and man. This tradition of interpretation is so prevalent that
sex between man and man. This tradition of interpretation is so prevalent that
many translators of the Qur’an’s use terms like “homosexuality” or “unnatural
many translators of the Qur’an’s use terms like “homosexuality” or “unnatural
sex”, or “crime against the laws of nature”. ( . . . ) What is clear is that al-Tabari
sex”, or “crime against the laws of nature”. (…) What is clear is that al-Tabari
and other classical interpreters never discussed sexual orientation as an integral
and other classical interpreters never discussed sexual orientation as an integral
aspect of personality, which greatly limits their interpretation. If they had, they
aspect of personality, which greatly limits their interpretation. If they had, they
would not have read the narrative of Lot and his tribe as addressing homosexual
would not have read the narrative of Lot and his tribe as addressing homosexual
acts in general, but rather, as addressing male rape of men in particular”. (Kugle
acts inpp.
2010, general,
53–54)but rather, as addressing male rape of men in particular“ (Kugle
2010, pp. 53–54).
In his critique of these passages, Vaid highlights Kugle’s misleading citation from the
In his critique of these passages, Vaid highlights Kugle’s misleading citation from the
Qu’ran17 and the fact that “Tabari’s exegetical method is faithful to the Qu’ranic text of the
Qu’ran17 and the fact that “Tabari’s exegetical method is faithful to the Qu’ranic text of the
Lot narrative, for it contains hardly any of his own commentary” (Vaid 2017, p. 22).
Lot narrative, for it contains
In this regard, it shouldhardly any of his own
be remembered commentary”
that al-Tabari is an(Vaid 2017,
exegete of p.
the22).
al-tafsir
In this regard, 18 it should be remembered that al-Tabari is an exegete of the al-tafsir bil-
bil-matur school. In it, for fear of making mistakes, the interpretative space is reduced
matur school.18 In it, for fear of making mistakes, the interpretative space is reduced to a
to a minimum and rests substantially on the sayings reported by the first generations
minimum and rests substantially on the sayings reported by the first generations of
19 Specifically,
of Islam. the interpretation of Lot’s story, later reported by al-Tabari, was
Islam.Error! Reference source not found. Specifically, the interpretation of Lot’s story, later reported by a
already supported by one of the first Qur’anic exegetes, Muqàtil ibn Sulayman (d. 767),
l-Tabari, was already supported by one of the first Qur’anic exegetes, Muqàtil ibn
one hundred and sixty lunar years earlier.20
Sulayman (d. 767), one hundred and sixty lunar years earlier.20
In the following passage, al-Tabari claims to be aware of not driving the text towards
In the following passage, al-Tabari claims to be aware of not driving the text towards
a specific interpretation; he claims to adhere to the meaning of the Arabic language philo-
a specific interpretation; he claims to adhere to the meaning of the Arabic language
logically, without distorting its meaning.21
philologically, without distorting its meaning.Error! Reference source not found.
‫ لمعاني كالم العرب‬، ‫"فالواجب أن تكون معاني كتاب هللا المنزل على نبينا محمد صلى هللا عليه وسلم‬
‫ وظاهره لظاهر كالمها مالئما‬،‫"موافقة‬
Furthermore,ititisisaa fact
Furthermore, fact that
that the
the Qur’an
Qur’an (2020),
(2020), in
in relation
relation to
to the
the story
story of
of Lot,
Lot, uses
uses the
the
expression al-fahisha, associating it unequivocally with homosexual acts in
expression al-fahisha, associating it unequivocally with homosexual acts in the following the following
passages: 27:
passages: 27: 54–55;
54–55; 7:
7: 80;
80; 26:
26: 165–66.
165–66.

4. Lot:
4. Lot: Homosexuality
Homosexuality between between Power
Power andand Pleasure
Pleasure
Regardingthe
Regarding theinterpretation
interpretationofofthetheviolent
violentnature
natureofofhomosexual
homosexualacts acts
inin Lot’s
Lot’s story,
story, it
it may
may bebe recalled
recalled that
that thethe Qur’an(2020)
Qur’an (2020)describes
describesthem
themwithwiththe
theterm
termshahwa,
shahwa, oror “desire”:
thereforeto
therefore tobe
becondemned
condemnedisisseemingly
seeminglynot not
soso much
much thethe fact
fact of of
thethe violence
violence perpetrated
perpetrated by
by strongest
the the strongest
on theon the weakest,
weakest, as that
as the fact the fact
such that suchisviolence
violence is as
carried out carried out as a
a consequence
consequence
of of a specific
a specific desire, desire, theone.
the homosexual homosexual one.
The story
The storyofofthe
theevents
eventsofofthe
thepeople
peopleofofLot
Lot
is is
of of great
great interest,
interest, because
because it reveals
it reveals to
to us
us what,
what, according
according to ourto our interpretation,
interpretation, constitutes
constitutes the the double
double Qur’anic
Qur’anic representation
representation of
homosexuality.
of homosexuality. It is It
represented both both
is represented as theaspower of oneof
the power manoneover
man another and as mutual
over another and as
pleasure. (Both Kugle
mutual pleasure. (BothandKugle
Zahedand
propose
Zahedinstead a Qur’anic
propose insteadexegesis of theexegesis
a Qur’anic passage on of the
the
people
passageofon Lot
thewhich
people interprets homosexual
of Lot which interpretspractices
homosexualmerely in terms
practices of an in
merely imbalance of
terms of an
power.)
imbalance of power.)
Our interpretation of the Qur’anic passage rests on an analysis of its semantic core.
The term “al-munkar”22 contained in the Qur’anic aya “tat’una fi nadikum al-munkar” (“in
your encounters”, Qur’an 2020, 29: 28–29) is interpreted by al-Tabari according to three
possible meanings: “1. They pass wind among themselves, 2. They throw stones and
Religions 2023, 14, 186 7 of 17

taunt passers-by, 3, Had sex in their meetings (lit.: kana ya’ti ba’duhum ba’dan al-majalis and
kana yujami’u ba’duhum ba’dan).” The first and third meanings describe actions that do not
correspond to relations of power but of reciprocity (Al-Tabari 1990, vol. 1, p. 293).
In support of this theory, it might be interesting to consider a philological hypothesis
of the name of the Prophet Lut (in Arabic). Arab lexicographers define the term liwat with
the expression “hamalu qawmi Lut” (doing the act of the people of Lut). This suggests that
they derive the term liwat from the name Lut.
In the authors’ opinion, however, it is probably Lut that derives from liwat and not the
other way around. We will now explore this hypothesis.
First of all, by analyzing the semantics of the root l-w-t in various Semitic languages
(Hebrew, Aramaic, Jazi, and Arabic), a common meaning is found: that of two entities that
mix, attach, and unite.23
Furthermore, in Arabic, the term liwat (root l-w-t, Lane 2003, vol. 7, pp. 2681–82)
denotes male homosexuality, while through the root l-w-th (phonetic variation of the root
l-w-t), we find meanings including to bind, to entangle, to mix, to contaminate, to dirty (see
Lane 2003, pp. 2677–79).
Finally, in Arabic, Lut, the name of the sodomite people’s prophet, is evocative of
homosexuality. Since this cannot be by chance, two hypotheses arise. As already noted,
according to the first hypothesis, which prevailed among the main Arab lexicographers,
the term liwat likely came from the biblical character called Lut. However, it is known
that the Semitic languages in question are older than the biblical character. This makes the
second hypothesis more plausible, i.e., that the name Lut was derived from those terms
and embodied their meanings.
The fact that Semitic languages have these common roots associated with tht specific
semantic area leads us to think that the name Lut and the corresponding biblical story (later
taken from the Qur’an) have been taken as a symbol of male homosexual practices.

5. The Islamic Paradise and al-wuldan al-mukhalladun

In support of the authors’ hypothesis, another important fact relating to imagery of
the Islamic paradise may be recalled. It represents everything that the pre-Islamic Arabs
wanted: pomegranates, grapes, rivers of milk, and fresh water. In addition to these things,
the Qur’an (2020) explicitly speaks of the “immortal adolescents” (al-wuldan al-mukhalladun)
who populate paradise, or the imaginary horizon of desire.24
This situation spurs a question: if in pre-Islamic culture, ‘adolescents’ were considered
desirable, why does pre-Islamic literature speak only of heterosexual love (moreover, in
an environment where there was no religious censorship) and of adolescent knights who
protect the women (see, for example, Rabi’a ibn Mukaddam). Have any significant texts
been lost? Or was there self-censorship by pre-Islamic poets regarding homosexual desire
and practices? Was the existence of homosexual desire made explicit only later in the time
of the Prophet (see Qur’anic paradise)?
In the Islamic paradise, a number of forbidden things are allowed and desired in
worldly life: not only homosexuality,25 but also free sex (Boudhiba 2001, pp. 91–107), wine,
etc. This paradise would represent, in the authors’ opinion, an explicit admission of the
lawfulness of the dimension of desire, but not of related practices, in worldly life.

6. Al-mukhannathun
What was the attitude of the Prophet of Islam toward homosexuals? According to
Rowson (1991), his condemnation of them is evident in Islamic sources (p. 685); as already
seen, Kugle (2010, p. 62) and other revisionists, however, affirm that the Prophet did not
condemn homosexuals.
First of all, it is important to state that, contrary to what these authors assert (see Kugle
2010, p. 72; Zaharin 2022), conceptual and terminological categories equivalent to those of
“homosexuals” and “homosexuality”, as used in our contemporary culture, existed at the
Religions 2023, 14, 186 8 of 17

time of the Prophet: terms like luti, majbus, mukhannath, halqi and expressions like “tatuna
al-rijal” (Qur’an 2020, 7: 81), “tatuna al-dukran” (Qur’an 2020, 26: 165) would be the proof.
Vaid (2017) also criticizes Kugle’s theory according to which the terms liwat and luti
“were popularized in later times”, but he erroneously dates the appearance of the term
liwat to the 13th–14th century; in fact, the term liwat appears as early as the 8th century in a
poem by Bashar ibn Burd (d. 784 CE)26 and, later, in Abu Nuwas.
The question of the attitude of Islam toward homosexuals can be understood starting
from the analysis of some hadith on the so-called mukhannathun (effeminate).27 However,
is it correct to study homosexuality through the category of mukhannathun? Were these
perhaps homosexuals? Rowson (1991) analyzes the evolution of the image related to the
mukhannathun from the prophetic to the Abbasid era. In the time of the Prophet and in the
Umayyad era, the mukhannathun would have been considered “without desire” (min ghair
uli l-irba, lacking interest in women, p. 674), crossdressers (pp. 686–87), and only sometimes
homosexuals (p. 684). In the Abbasid period, they would have been considered passive
homosexuals (pp. 685–86). Later, in the time of Abu Nuwas, that association, which had
never been made before, between effeminacy and homosexuality would be made (p. 693).
On the basis of classical sources, it can be affirmed that in the pre-Islamic Arab culture,
which survives historically today in the Bedouin tribal areas, the distinction between
active and passive homosexuality is clear: the passive homosexual is assimilated to the
impotent man and, therefore, a dishonorable one. Passive anal intercourse is associated
with impotence, not in a physiological sense, but in the sense of a lack of active virility.
Here is a definition that refers to this symbolic association between impotence and
passive homosexuality:

“ ù®ÊmÌ '@: éKñîD ÉJÓ ºªKA¯ èñ’« Y‚¯ ø YË@”.
“He who becomes impotent suffers as a consequence the inversion of his desire (he
wishes to be penetrated anally)” (Al-Khafaji 1952, p. 105).
Mukhannathun are not considered homosexual in the broad sense, but, as effeminate
and non-virile beings, they are considered passive and/or impotent homosexuals.
We also cite two passages in which the symbolic association between takhannuth,
passive homosexuality and impotence is evident.
In the first song, the singer Tuways (1st century H.) shamelessly declares himself
impotent:
“The saying “Akhnathu min Tuways”(more mukhannath than Tuways). He was
one of the mukhannathun of Medina. His name was Taws (peacock), but when he
became mukhannath (takhannata), he called himself Tuways (diminutive). He was
the first to sing in Medina after Islam, (...) he made even the woman who lost her
son laugh, he was an ironic and shameless libertine; (...) he showed people his
flaw without shame, he talked and wrote poetry about it and in this poetry he
said: “I am ha, la, q, i”. (Al-Asfahani 1971, pp. 185–86)
The second passage, taken from the collection of proverbs of Abu al-Fadl al-Maydani
(d. 1124 CE) tells of the indifferent, enthusiastic, and ironic comments of six mukhannathun
when they were castrated: Nasim al-Sahr exclaims: “Now thanks to castration I have
become a true mukhannath!”; Nawmat al-Duha replies: “We have become real women!”;
Bardu al-Fuad: “We have finally freed ourselves from the burden of the pee tube!”; Dhill
al-Shajar: “What is the use of a weapon that is not used?”. In the same text, it is said that
Dalal, questioned by the people while throwing saffron sweets to Satan instead of stones
during the pilgrimage, replied “Abu Murra (Satan) did me a great favor: he pleased me
with al-ubna28 (passive penetration).”29
In al-Tabari, the relationship between the three concepts is even more explicit in the
passage where he defines the Qur’anic expression “ghair uli al-irba” (Qur’an 2020, 24: 31):
“ñëéK. P Ðñ®K B ø YË@ I JjÖÏ @”.
Religions 2023, 14, 186 9 of 17

“Defined as mukhannath are those for whom the penis does not rise”. (Al-Tabari
2001, vol. 17, p. 270)
Which prescriptions did the Prophet issue to regulate the behavior of this category of
men?
Firstly, various versions can be cited of the best known and commented hadith about
mukhannathun, reported in the later and more complete biography of the Prophet: Insan
al-uyun fi sira al-Amin al-Ma’mun of Ali ibn Ibrahim ibn Ahmad al-Halabi (d. 1635 CE).
1. “The Prophet entered Umm Salama’s tent. With her were her brother Abdullah and
a mukhannath. He said: “O Abdullah, if tomorrow God will make you conquer al-Taif, take
the daughter of Ghailan: when she comes, she comes with four pieces, when she goes away,
she goes with eight”. When the prophet heard this, he said, “May he not come in with you!”
The mukhannath meant with four folds of her belly and with eight as seen from behind.
2. Together with the Prophet was a slave of his aunt, Fakhita bint Amr ibn ‘A’ith. He
was called Mati’ and entered the houses of the Prophet because he thought that he did not
notice feminine things and had no desire (in Arabic: ‘irba, see Qur’an 2020, 24: 31). The
Prophet heard him as he said to Khalid ibn al-Walid (but some say it was not Khalid, but
Abdullah, ‘Umm Salama’s brother) “If the Prophet conquers al-Taif tomorrow, take Badia,
bint Ghaylan because she comes with four and comes back with eight. When she gets up,
she bends over, when she sits down, she spreads his thighs, and when she speaks, she
sings. Between her legs she has something like an overturned container. Her mouth is like
a chrysanthemum.” The Prophet said, “I didn’t think this sly man would notice what I’m
hearing!”
3. In another version, the Prophet said to him, “By God! You looked pretty closely! I
didn’t think this sly man knew anything about female things!”
4. In the book al-Aghani, Hit (some say “Hayt” which means “effeminate fool”) said
to Abdullah ibn Omayya “If God will make you conquer al-Tayf, ask the Prophet to give
you Badya bint Ghaylan because she (...) comes with four and goes away with eight and
between her thighs there is something hidden like an overturned container.”
Then the Prophet said,“You looked really deep, you bastard!” Then he sent him into
exile from Medina to al-Hima. He said “Don’t go near any of your women!” The Prophet
was told “But he will starve!” Then the Prophet allowed him to enter Medina every Friday
to ask the people for food.
5. In another version, he sent both Màti and Hit into exile to al-Hima. They complained
of hunger. He gave them permission to come every Friday to ask for food and go back
outside. When the Prophet died, they attempted to return to Medina, but Abu Bakr drove
them out again. When he died, they returned. Omar pushed them back. When he died,
they returned.30
6. There were three mukhannathun in the time of the Prophet: Hit, Màti’, and Hadhim.31
They were nicknamed so because their way of speaking was very sweet and they dyed
(their hands and feet) with henna like women, but they did not practice the greater sin
(al-fahisha al-kubra). ( . . . )
7. It is probable that Màti ‘and Hit were with the Prophet on the occasion of his ghazwa
and he was able to hear what precedes:32 the fact that he sent both into exile supports this
hypothesis.
8. It is equally probable that there was only one of them with the Prophet, but, as the
story was told more than once, the narrators got confused by attributing different names.”
(Al-Halabi 2006, vol. 3, pp. 78–80).
According to Rowson (1991), in the time of the Prophet, the takhannuth was condemned
as being associated with irreligiosity, frivolity (p. 680), music, crossdressing (p. 675), and
the marriage brokerage that the mukhannathun undertook. In the early days, they were
considered impotent and insensitive to female charm (p. 675), and in no source is there any
reference to a hypothetical homosexual desire; in later sources (9th century) however, it is
assumed that they were “homosexually inclined” (ibid., p. 676).
Religions 2023, 14, 186 10 of 17

It can be noted that in the first three versions of the hadith just reported, in which the
mukhannath is nameless or coincides with Mati’ (the aunt’s slave), the Prophet expresses
astonishment and punishes his appreciation of Badya only by forbidding him access to her
houses.
In the fourth version, where the mukhannath in question is no longer Mati’ but Hit,
the Prophet punishes him more severely with exile for his shameless comments made in
public.
In the fifth version, he punishes two mukhannathun: the next two propositions explain
why.
According to al-Halabi, the mukhannathun of that time were exiled, not because they
were considered homosexual (“they did not practice al-fahisha al-kubra”), but because
they transgressed the confidentiality of the female harem.33 Rowson adopts the same
explanation.
On the contrary, the authors’ hypothesis is that Mati’ and Hit are exiled for their
supposed passive homosexual tendencies. On what basis do we hypothesize this?
The type of punishment that the Prophet prescribes (exile for life) is disproportionate
to the crime and not logically consequential of it. Why are Mati’ and Hit not punished
with a few lashes but with exile? Remember that in Islamic law (in most law schools), the
adulterer (not muhsan) was punished with a year of exile, in addition to whipping, while in
this case, exile for life was ordered.
Having demonstrated the absence of indifference to the dimension of sexuality, the two
mukhannathun highlight their potential ability to undermine the system, perhaps revealing,
in addition to the intimacy of female sexuality, their own passive homosexuality.
Why is Harim, the third mukhannath, not exiled, nor is he spoken of? Most likely
because he had not caused any public scandal.
Another version of the same hadith is eloquent in this regard:
“A sahabi entered after this talk between the Prophet and Hit and said, ‘O mes-
senger of God, give me permission to cut off his head.’ And the Prophet: ‘No, we
have been ordered not to kill those who pray.”34
Here, it is confirmed that the Prophet, while not applying the death penalty in the
name of belonging to the Muslim community, does not deny the gravity of the guilt in
his eyes. Evidently, the blame for a death-based punishment cannot be exhausted by the
fact that Hit spoke to Abdullah about Badya’s intimacy. In the eyes of the Prophet and the
sahabi, the blame probably lay in Hit’s sexual identity. If witnesses had confessed to having
seen a homosexual act, the death penalty would have been applied; in the absence of proof,
the Prophet prescribed a ta’zir.
When a mukhannath “talks too much”, risking making his own identity public, he is
(significantly) exiled, that is, excluded from the Muslim community; if, on the other hand,
he conceals his sexual orientation, like Harim, he continues to be tolerated.35 In this sense,
exile is configured as a preventive and warning punishment for those with homosexual
tendencies. The Prophet, unable to condemn the act, condemns the tendency being made
public. The fact that Mati’ and Hit showed that women were not in awe of them was
implicitly equivalent to a demonstration of homosexuality (a fact still valid today in Middle
Eastern Arab societies).
Let us also reflect on this fact: the Prophet condemns Mati’ and Hit to permanent exile.
Exile (taghrib) was part of the punishment for adultery (which included one hundred lashes
and one year of exile). The type of punishment imposed upon Mati’ and Hit (exile), i.e.,
that prescribed for a sexual offense (similar to adultery), leads us to think that the crime
was similar to adultery, that is, a crime of a sexual nature.36
Therefore, we seek to understand which fault Mati’ and Hit were held responsible for.
If they had been heterosexual and had committed adultery, the Prophet would have either
killed them (if they were married) or whipped them (according to the hadith “Uktulu al-fahl
wa al-mafula bihi”).
Religions 2023, 14, 186 11 of 17

If they had been homosexuals, he would have had to punish them with capital punish-
ment, as prescribed by the hadith. Why did he not kill them? Conversely, if they were not
homosexuals, why did he punish them? In this ambiguous and vague case, the legislator
finds himself in difficulty.
In our opinion, the Prophet devised a political solution, in accordance with the princi-
ple of the maslaha. He imagined that the subjects in question may have been homosexuals:
as already written, as long as their homosexuality remained “hidden”, it was tolerated,
but from the moment they began to show their privileges “as homosexuals” (i.e., they
entered in contact with women as eunuchs and saw things that other men should not see),
and possibly to flaunt their tendencies as well, he was forced to punish them. Hence, the
legal compromise was permanent exile. From then until today, the problem consists of
declaring and institutionalizing homosexuality, rather than in the fact (well known) that it
is practiced.
Another clue suggests that there is more to this story. In the Sunnah, women are
forbidden from describing the physical appearance of another woman to their husbands,
but, contrary to what is prescribed for the mukhannathun, there are no punishments of any
kind if they do so:

“ BQå AJ.K è @QÖÏ @AîDË@ Q¢JK éK A¿ Aêk. ð QË AîDª JJ¯ , è @QÖÏ @”.
(Al-Bukhari 1993, vol. 5, p. 2007, n. 4942)
The disparity in legal treatment between women and mukhannathun could be a sign of
a taboo against homosexuality.
The interesting point in al-Halabi’s passageis that in which he declares: “They were
called that because they were effeminate and not because they practiced liwat.” Now, the
fact that this later author (ten centuries later) wants to show that there were no homosexuals
among the Prophet’s companions (sahaba) is not convincing, but rather, leads us to speculate
that things were not exactly like this in the urban society of Medina.
On the other hand, it can be understood why al-Halabi wrote that Màti was only
effeminate and not homosexual: a slave of the Prophet could not have been so, according
to the paradigm of the passive, submissive, and dishonored homosexual.
Furthermore, it is necessary to consider the fact that Màti and Hit were basically two
sahaba (lit.: anyone who knew the Prophet is a sahib); their homosexual inclination opened
up a huge problem in Islam since, in the Sunni doctrine, all sahaba are considered imitable
and worthy of respect.37
The authors have found that in cases where Màti, Hit, and Harim are mentioned in
classical and modern texts, the formula normally used by Sunnis as an honorific title for
the sahaba (“Radiya Allahu ‘anhu”) is absent, and the term ‘sahabi’ is not applied to them in
any text, even though they are included in the great classical encyclopedias of the sahaba
(Al-Asqalani 1995).
Here ends this excursus on the mukhannathun, which has provided an overview of
the conceptions and treatment of homosexuals at the time of the Prophet. At this point,
it would be appropriate to analyze the Sunnah on the question, but this is not the place
to address the vast gulf of the hadith concerning male homosexuality. In this regard, the
reader may refer to the authors’ future article and to two works a classic one (Ibn Qayyim
al-Jawziyya 1987) and amodern one (Khidr 1995). Suffice to say, contrary to what the
“revisionist progressives” claim (Kugle 2010, pp. 73–127; Zaharin 2022, pp. 8–9), the hadith
unequivocally condemned male homosexuality.
We conclude by stating a significant fact that has emerged very recently. Globalization
and mass media have revealed a phenomenon that was hitherto hidden: the widespread of
male homosexual practices in the Arab countries of the Gulf, where sexual segregation is
more rigid. From the discovery of the diffusion of these practices, a very lively debate and
a new hermeneutic of the Sunnah have developed between the muhaddithun and jurists.38
Religions 2023, 14, 186 12 of 17

7. Conclusions
This article represents only a first survey of a larger research project on the representa-
tions and practices relating to male homosexuality in the written sources of Arab-Muslim
cultural history, of which only the first centuries have been analyzed here.
In the future, the authors intend to investigate the continuation of this story through
the entire corpus of hadith and fiqh, with its heterogeneous ramifications. It would also be ex-
tremely interesting to study Sufi literature, which is characterized by non-heteronormative
reflections on amorous relationships.
This paper aimed to trace the symbolic imagery related to various homosexual prac-
tices; in it, a dialectical tension is observed between two main paradigms: one of violence,
which brings homosexual practices back to the order of hierarchies and powers between
people and bodies, and one of homosexual desire, that sees its greatest light in the heyday
of Islam, while being hidden, removed, or condemned in subsequent centuries (until today)
by both tribal Bedouin and Islamic cultures.
The first evidence that has been found of the legend of the kingdom of Himyar, the
hadith condemning sodomy and the tribal Bedouin culture (not addressed in this article),
can be traced back to stories of violence. Instead, characters of the era from the beginning
of the reign of al-Walid ibn Yazid up to the Turkish domination of the Abbasid caliphate of
Baghdad are associated with a constellation of homosexual desire.
The phase analyzed in this article, through the complex figures of the majbus and
mukhannathun, instead represents, in the authors’ opinion, an historical period of transition
which is marked by more nuanced and ambiguous sexual and gender attitudes and behav-
iors. This ambiguity cannot be defined by the limited category of male homosexuality, but
reflects a wider range of potential gender identities which can include, even simultaneously
in the same character, heterosexual, active or passive homosexual orientations and practices,
bisexuality, transvestism, hermaphroditism, sexual impotence, etc. Faced with this identity
fluidity, the Prophet was forced to deal with these ‘chiaroscuri’ and to devise compromise
measures.
As is well known, the question of LGBTQ+ rights (like those pertaining to feminism
for centuries) is still exploited in an ‘orientalistic’ way by some “Western” countries in
terms of the management of their political-economic relations with Arab-Islamic countries
(just think of the controversies that have emerged in recent days during the World Cup in
Qatar). A denunciation of homophobia, conducted awkwardly if not even speciously, risks
becoming an instrument of renewed Islamophobia and intercultural clashes.
As this brief essay has attempted to demonstrate, Islam has recognized and admitted
the dimensions of homosexual desire and pleasure, even though in fact it has condemned
and sanctioned such practices.
However, an in-depth scientific reconstruction of the history of Islam may reveal what
has been, in a long term sense, a dialectic between law and customs. In the wake of this
pragmatic tradition of tolerance and through a through a desirable promotion of reform
and historicization of Islam, a real space of freedom and protection of LGBTQ+ rights could
be opened up in Arab-Muslim countries.
As a well-known medieval Arab philologist said:
@Yg @ ù¢m' YºK ÕË H. QªË@ ÐC¿ ú¯ ©‚@ áÓ
“Whoever masters the Arabic language will not condemn anyone (that is: he will
find a justification for any saying).”
As the present authors say: “Whoever studies Islam will not condemn anyone (that is,
a justification will be found for any way of being and living).”

Author Contributions: This paper is the result of joint work. However, the authorship can be
attributed as follows: Sections 1–3 have been written by A.A., Sections 4–7 by A.P. The authors
have read and agreed to the published version of the manuscript. Conceptualization, A.A. and A.P.;
methodology, A.A. and A.P.; software, A.A. and A.P.; validation, A.A. and A.P.; formal analysis,
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Religions 2023, 14, 186 13 of 17
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Notes
1 Notes
Abd
Notes Allāh ibn Muh.ammad al-Ans.ārı̄ nicknamed al-Ah.was. (pp. 660–724) was an Arab poet of the Umayyad era. Descended from
1.
one ofAbd
the Ansar, ibn he was known for his satirical and amorous poems. Such was the vigor of his satires thatUmayyad
he was banished by
1. Abd Allāh
Allāh ibn MuḥammadMuḥammad al-Anṣārī al-Anṣārī nicknamed
nicknamed al-Aḥwaṣ al-Aḥwaṣ (pp. (pp. 660–724)
660–724) was was an an Arab
Arab poet poet of of the
the Umayyad era. era. Descended
Descended
‘Umarfrom ibn ‘Abd
one ofal-‘Aziz
the Ansar,and he exiled
was to the island
known for his ofsatirical
Dahlak and in the Red Sea.
amorous He was
poems. Such recalled
was thebyvigor
‘Umar’s of successor,
his satires Yazid
that he b. ‘Abd
was banished
from one of the Ansar, he was known for his satirical and amorous poems. Such was the vigor of his satires that he was banished
al-Malik.by
2
by 'Umar
'Umar ibn ibn 'Abd
'Abd al-'Aziz
al-'Aziz and and exiled
exiled to to the
the island
island of of Dahlak
Dahlak in in the
the Red
Red Sea.
Sea. He He waswas recalled
recalled by by ‘Umar's
‘Umar's successor,
successor, Yazid
Yazid b. b.
This story
'Abd can be found in Wahb ibn Munabbih (d. 738 CE.; 1979, pp. 311–12), Al-Tabari (1990, vol. 2, pp. 117–19) and Abu
'Abd al-Malik.
al-Malik.
al-Faraj
2. ThisAl-Asfahani (2008, pp. 223–24): the version of the latter has beenpp. chosen as it Al-Tabari
is more detailed.vol. 2, pp. 117–19) and Abu al-
2. This story
story can can bebe found
found in in Wahb
Wahb ibn ibn Munabbih
Munabbih (d. (d. 738738 CE.;CE.; 1979,
1979, pp. 311–12),
311–12), Al-Tabari (1990, (1990, vol. 2, pp. 117–19) and Abu al-
3 Faraj Al-Asfahani (2008, pp. 223–24): the version
Himyar wasAl-Asfahani
Faraj a Sabaean kingdom (2008, pp.(110 BCE-527
223–24): version of the latter has been chosen as itit is
the CE). of the latter has been chosen as is more
more detailed.
detailed.
3.
4 3.
“Siwak: Himyar was
was aa Sabaean
a tooth-stick;
Himyar a piece of
Sabaean kingdom
stick of the
kingdom (110
(110 BCE-527
kind of treeCE).
BCE-527 called arak (salvadora persica) with which the teeth are rubbed and cleaned,
CE).
4.
4. end
the “Siwak:
beingaamade
“Siwak: tooth-stick;
like a brush”
tooth-stick; aa piece of
piece(seeof stick
Lane
stick of the
the kind
of2003, vol.of
kind 4,tree
of p. 1473,
tree called
called arak
arak (salvadora
lemma swk).
(salvadora persica)
persica) with
with whichwhich the the teeth
teeth areare rubbed
rubbed and and cleaned,
cleaned,
5 the
the end being
enddialect
being mademade like
like a brush”
a brush” (see Lane
(see Lane 2003, vol. 4,
2003, vol. “tizuhu p. 1473,
4, p. 1473, lemma swk).
lemma ”swk).
In
5.
the Arabic of the Upper Euphrates the expression ratib/nashif is still used today, literally: “his ass is wet/dry.”
5. In
In the
the Arabic dialect of
of the Upper Euphrates the expression
expressionis“tizuhu ratib
ratib // nashif” is
is still
still used today, literally: “his
“his ass is
is wet
wet //
With the firstArabic
expression dialect (wet) the
the Upper
person Euphrates
who can bethe blackmailed “tizuhu
metaphorically nashif”
designated, used
with the today,
secondliterally:
expression, ass
the
dry.” With the first expression (wet) the person who can be blackmailed is metaphorically designated, with the second
persondry.” With the
who cannot first expression
be blackmailed. It is (wet)
said that theMarwan
person who can be blackmailed
Ibn al-Hakam, the Umayyad is caliph,
metaphorically
had askeddesignated,
his wife’s son withwith the
thesecond
expression,
expression, the person who cannot be
be blackmailed. It
It isis said that Marwan Ibn al-Hakam, the Umayyad caliph, had
had asked
asked his
expression: “Ya ibnthe person
ratibat who
al-ist” cannot “O
literally: blackmailed.
son of she who has said
a wetthat Marwan
anus.” As aIbn al-Hakam,
result of this she thekilled
Umayyadhim. The caliph,
derogatory his
wife's
wife's son
son with
with the
the expression:
expression: “Ya
“Ya ibn
ibn ratibat
ratibat al-ist”
al-ist” literally:
literally: “O
“O son
son of
of she
she who
who has
has aa wet
wet anus.”
anus.” As
As aa result
result of
of this
this she
she killed
killed
expression ’wet anus’ refers to a person who has been sodomized repeatedly. This insult aimed at his mother inevitably fell on
her son, him.
him. The
The derogatory
weakening derogatory
his candidacy expression
expression 'wet
'wet anus'
for successor anus' in refers
refers
the to
office to aaofperson
caliph.who
person who has has been
been sodomized
sodomized repeatedly. repeatedly. This This insult
insult aimed
aimed at at his
his
6 mother
mother inevitably
inevitably fell
fell on
on her
her son,
son, weakening
weakening his
his candidacy
candidacy for
for successor
successor in
in the
the office
office of
of caliph.
caliph.
The
6. term majbus can be translated as ‘passive consenting homosexual.’
6. The
The term
term majbus
majbus can can be be translated
translated as as 'passive
'passive consenting
consenting homosexual.'
homosexual.'
7 Al-Hakam
7. Amr Ibn Isham, a prestigious chief and notable of the Quraysh tribe, died in the Battle of Badr. Badr.He was derisively
7. Al-Hakam
Al-Hakam Amr Ibn Isham, a prestigious chief and
Amr Ibn Isham, a prestigious chief and notable
notable of of the
the Quraysh
Quraysh tribe,tribe, died
died in in thethe Battle
Battle of of Badr. He He waswas derisively
derisively
nicknamednicknamed by theby Prophet
the “Abu “Abu
Prophet Jahl” (“the
Jahl” ignorant”
(“the par excellence,
ignorant” par literally
excellence, “father“father
literally of ignorance”).
of ignorance”).
nicknamed by the Prophet “Abu Jahl” (“the ignorant” par excellence, literally “father of ignorance”).
8 8.
The passage refers refers
to Abuto
8. The
The passage
passage refers toJahl’s
Abu habit
Jahl's of
Abu Jahl's dyeing
habit
habit of his backside
of dyeing
dyeing his
his backside with saffron
backside with to perfume
with saffron
saffron to it. ’Utba’s
to perfume
perfume it. derogatory
it. 'Utba's
'Utba's derogatoryquip to
derogatory Abu
quip
quip toJahl’s
to Abu
Abu Jahl's
Jahl's
address refers
address to the
refers events
to the relating
events to the
relating Battleto of
the Badr.
Battle (We of find
Badr. an anecdote
(We find relating
an
address refers to the events relating to the Battle of Badr. (We find an anecdote relating to al-Ahwas' use of saffron-dyed anecdoteto al-Ahwas’
relating use
to of saffron-dyed
al-Ahwas' use perfumes
of saffron-dyed
and garments
perfumes
perfumes inand
Rowson
and garments
garments 1991,in p.Rowson
in 687.) 1991,
Rowson 1991, p. p. 687.)
687.)
9.
9 In In
In Mu’jam
9. Mu’jam al-Dawha
Mu’jam al-Dawha al-tarikhi
al-tarikhi
al-Dawha (2013)
al-tarikhi (2013)
this this
(2013) this term,
term, curiously,
curiously,
term, curiously, does does not
not appear.
not appear.
does In
In Arabic
In Arabic
appear. the term
Arabic the
the term
term al-nafar
al-nafar indicates
indicates
al-nafar a group
indicates aa group of
of three
group of three
three
to nine to nine
tomen;
nineheremen;
men;the here
here the
the diminutive
diminutive nufayrnufayr
diminutive (small(small
nufayr group)group)
(small is used:
group) is
is used:
this
used: this
this source
source wantswants
source to testify
wants to
to testify
that before
testify that
that before
Islam Islam
before Islam those
those who who
who practice
thosepractice practice
homosexuality
homosexuality
homosexuality for
for pleasure
for pleasure are rare.
pleasure are
areIn rare.
other
rare. In other
otherittexts
In texts itit is
is stated
texts is stated
that only
stated that
thatfouronly four
four people
onlypeople practiced
people practiced homosexuality
homosexuality
practiced homosexuality for
for pleasure.
for pleasure. pleasure.
10.
10 10. Given
GivenGiven its importance,
its importance,
its importance, as a historical/literary
as a historical/literary
as a historical/literary testimony,
testimony,
testimony, we report we report
we report the complete
the complete
the complete passage passage
passage
in Arabic:in Arabic:
in Arabic:
:‫ﻭﻫﻲ‬
:‫ ﻭﻫﻲ‬،‫ﺟﻬﻞ‬
،‫ﻷﺑﻲ ﺟﻬﻞ‬‫ﺗﺮﻭﻯ ﻷﺑﻲ‬
‫ﺫﻛﺮﻩ ﺗﺮﻭﻯ‬
‫ﻳﺤﺐ ﺫﻛﺮﻩ‬
‫ﺍﻟﺬﻱ ﻟﻢﻟﻢ ﻳﺤﺐ‬
‫ﺍﻟﻘﺮﺷﻲ ﺍﻟﺬﻱ‬
‫ﻟﻠﺮﺟﻞ ﺍﻟﻘﺮﺷﻲ‬
‫ﺍﻷﺻﻔﻬﺎﻧﻲ ﻟﻠﺮﺟﻞ‬
‫ﺃﻧﺸﺪﻫﺎ ﺍﻷﺻﻔﻬﺎﻧﻲ‬
‫ﺍﻟﺘﻲ ﺃﻧﺸﺪﻫﺎ‬
‫ﻭﺍﻷﺑﻴﺎﺕ ﺍﻟﺘﻲ‬
‫ ﻭﺍﻷﺑﻴﺎﺕ‬:‫ﺍﻟﺒﻴﻬﻘﻲ‬
:‫»ﻗﺎﻝ ﺍﻟﺒﻴﻬﻘﻲ‬
‫»ﻗﺎﻝ‬
‫ﺗﻠﻤﻨﻨﻴﻪ‬
‫ﻮﺍﺗﻲ ﻻﻻ ﺗﻠﻤﻨﻨﻴﻪ‬
‫ﺃﺧﻮﺍﺗﻲ‬
‫… ﺃﺧ‬
… ‫ﻋﺪﻧﻨﻴﻪ‬
‫ﺍﻟﺤﻲ ﻋﺪﻧﻨﻴﻪ‬
‫ﺟﻮﺍﺭﻱ ﺍﻟﺤﻲ‬
‫ﻳﺎﻳﺎ ﺟﻮﺍﺭﻱ‬
‫ﻣﻌﻠﻠﻴﻪ‬
‫ﻋﻨﻲ ﻣﻌﻠﻠﻴﻪ‬
‫ﺣﺠﺒﻮﺍ ﻋﻨﻲ‬
‫… ﺣﺠﺒﻮﺍ‬
… ‫ﻭﻗﺪ‬
‫ﺍﻟﺤﻴﺎﺓ ﻭﻗﺪ‬
‫ﺍﻟﺘﺬ ﺍﻟﺤﻴﺎﺓ‬
‫ﻛﻴﻒ ﺍﻟﺘﺬ‬
‫ﻛﻴﻒ‬
‫ﺳﺎﻋﺘﻴﻪ‬
‫ﺳﻢ ﺳﺎﻋﺘﻴﻪ‬
‫ﺳﻘﺎﻧﻲ ﺳﻢ‬
‫… ﻟﻮﻟﻮ ﺳﻘﺎﻧﻲ‬
… ‫ﺭﺟﻞ‬
‫ﻋﻠﻰ ﺭﺟﻞ‬
‫ﻳﻠﺤﻮﻧﻲ ﻋﻠﻰ‬
‫ﺛﻢﺛﻢ ﻳﻠﺤﻮﻧﻲ‬
‫ﻣﻠﻨﻴﻪ‬
‫ﺃﻫﻮﺍﻩ ﻣﻠﻨﻴﻪ‬
‫ﻣﻦ ﺃﻫﻮﺍﻩ‬
‫ﺇﻥ ﻣﻦ‬
‫… ﺇﻥ‬
… ‫ﻭﻻ‬
‫ﻣﻠﻠﺖ ﻭﻻ‬
‫ﺇﻧﻲ ﻣﻠﻠﺖ‬
‫ ﺇﻧﻲ‬:‫ﺃﻗﻞ‬
:‫ﻟﻢﻟﻢ ﺃﻗﻞ‬
.(.(Al-Andalusi
.(Al-Andalusi
Religions 2023, 14,
Al-Andalusi 1982,
1982,
x FOR vol.
vol. 1,
1,
PEER p.
1,p. 362)) «‫ﺃﺣﻮﻝ‬
362
362)
REVIEW «‫ﻭﻛﺎﻥ ﺃﺣﻮﻝ‬‫ﺫﻛﺮ! ﻭﻛﺎﻥ‬
!‫ﻋﻼﻙ ﺫﻛﺮ‬
‫ﻭﷲ ﻻﻻ ﻋﻼﻙ‬ ‫ ﻭﷲ‬:‫ﻭﻗﺎﻝ‬:‫ﺩﺑﺮﻩ ﻭﻗﺎﻝ‬‫ﺑﻬﺎ ﺩﺑﺮﻩ‬‫ﻓﻜﻮﻯ ﺑﻬﺎ‬ ‫ ﻓﻜﻮﻯ‬،‫ﺍﻟﺮﻣﻀﺎء‬ ،‫ﺣﺠﺎﺭﺓ ﺍﻟﺮﻣﻀﺎء‬ ‫ﺇﻟﻰ ﺣﺠﺎﺭﺓ‬ ‫ﻋﻤﺪ ﺇﻟﻰ‬ ‫ﺍﻟﺪﺍء ﻋﻤﺪ‬‫ﺫﻟﻚ ﺍﻟﺪﺍء‬
‫ﻋﻠﻴﻪ ﺫﻟﻚ‬
‫ﻫﺎﺝ ﻋﻠﻴﻪ‬‫ﺇﺫﺍ ﻫﺎﺝ‬
‫ﻛﺎﻥ ﺇﺫﺍ‬
‫ﺇﻧﻪ ﻛﺎﻥ‬
‫ ﺇﻧﻪ‬:‫ﻭﻗﻴﻞ‬
:‫ ﻭﻗﻴﻞ‬14 of 17 14 of 17
Religions 2023, 14,1982,
x FORvol. PEER p.
REVIEW
11 11.
11.
Zibriqan:Zibriqan:
Zibriqan: literally
literally moon,moon,
literally in a broad
moon, in
in aa broad sense:sense:
broad “beautiful”;
“beautiful”;
sense: “beautiful”; badr: badr: full
badr: full
full moon.
moon. moon.We report We
We report reportthe passage the
the passage in
in Arabic-already
in Arabic-already
passage Arabic-already reported reported
aboveabove
reported above
from
from another
from another sourcesource
another (a book
source (a
(aof book
book of
of proverbs)-as
proverbs)-as integrative
integrative
proverbs)-as and asand
integrative asas itit appears
it appears
and appears in a source in
in aa source (dictionary)
source (dictionary) considered
(dictionary) considered
considered more more more authoritative
authoritative
authoritative
than
than that:than that:
that:
‫ﻫﺸﺎﻡ؛ ﻭﻟﺬﻟﻚ‬
‫ﻭﻟﺬﻟﻚ‬ ‫ﺑﻦ ﻫﺸﺎﻡ؛‬
‫ﺟﻬﻞﺑﻦ‬
‫ﺃﺑﻮﺟﻬﻞ‬
‫ﻣﻨﻬﻢﺃﺑﻮ‬
‫ﻣﻨﻬﻢ‬:‫ﻋﺒﻴﺪﺓ‬:‫ﻗﺎﻝﻗﺎﻝﺃﺑﻮﺃﺑﻮﻋﺒﻴﺪﺓ‬،‫َﻴﺮ‬،‫َﻴﺮ‬ ُ‫ﺇﻻﺇﻻﻓﻲ ﻧ‬
‫ﻓﻲﻔ ﻧُﻔ‬ ‫ﺍﻟﺠﺎﻫﻠﻴﺔ‬
‫ﺍﻟﺠﺎﻫﻠﻴﺔ‬ ‫ﻓﻲ ﻓﻲ‬
‫ُﻌﺮﻑ‬َ ‫ُﻌﺮﻳﻑ‬ ‫ﻳﻜﻦ ﻳ‬
َ ‫ﻳﻜﻦ‬ ‫ﺷﻲ ٌءﺷﻲﻟﻢ ٌء ﻟﻢ‬
‫ﻭﻫﺬﺍﻭﻫﺬﺍ‬
:‫ﻗﺎﻝ‬:‫ﻗﺎﻝ‬ ،‫ﺍﻟﻔﻌﻞ‬ ،‫ﺍﻟﻔﻌﻞ‬ ‫ﻋﻦ ﺫﻟﻚ‬ ‫ﻨﻰ ﻳُ ْﻜﺑﻪﻨﻰﻋﻦﺑﻪ ﺫﻟﻚ‬ ‫ ﻳُ ْﻜ‬،ً‫ﻁﺎﺋﻌﺎ‬
،ً‫ﻁﺎﺋﻌﺎ‬ ‫ُﺆﺗﻰ ﻳُﺆﺗﻰ‬
‫ ﻳﺍﻟﺬﻱ‬:‫ﺠﺒﻮﺱ‬
‫ ﺍﻟﺬﻱ‬:‫ﺠﺒﻮﺱ‬ ‫ﺍﺑﻦ ﺍﻟ َﻤ‬
‫ ﺍﻟ َﻤ‬:‫ﺩﺭﻳﺪ‬ :‫ﺩﺭﻳﺪ‬ ‫»ﻭﻗﺎﻝ ﺍﺑﻦ‬
‫»ﻭﻗﺎﻝ‬
‫ﺑﻦ ﺍﻟﻤﻨﺬﺭ؛‬
‫ﺍﻟﻤﻨﺬﺭ ﺑﻦ‬
‫ﺍﻟﻨﻌﻤﺎﻥﺑﻦﺑﻦﺍﻟﻤﻨﺬﺭ‬
‫ﺍﻟﻤﻠﻚﻋ ﱡﻢﻋ ﱡﻢﺍﻟﻨﻌﻤﺎﻥ‬
‫ﺍﻟﻤﻨﺬﺭﺍﻟﻤﻠﻚ‬
‫ﻭﻗﺎﺑﻮﺱﺍﺑﻦﺍﺑﻦﺍﻟﻤﻨﺬﺭ‬‫ﻭﻗﺎﺑﻮﺱ‬ ،‫ﻣﺎﻟﻚ‬
‫ﺑﻦ ﺑﻦ‬
‫َﻴﻞﻔَﻴﻞ‬
ُ ‫ﻁﻔﻭ‬ُ ،‫ﺑﺪﺭ‬
‫ ﻭ‬،‫ﺑﺪﺭ‬ ‫ﺑﺮﻗﺎﻥ ﺑﻦ‬ ‫ ﱠ‬،‫ﺤْ ُﺮﻩ‬،‫ﺳِﻔﺤْ ُﺦ ُﺮ َﺳﻩ‬
‫ﻭﺍﻟﺰ ﱠ‬ َ َ ‫ﺼ ْﺳﻔّﺘ ُِﺮَﻪ ﺍ َﻣ ْﺳ ِﺘﻦَﻪﺍﻟ َﻣ ُﻤ ِﻨﻦﺘ َ ِﻔﺍﻟ ُﺦُﻤﻨﺘ‬ ‫ﺼﻔّﺍﻟ ُ ُﻤ‬ َ‫ﻳﻮﻡ ﺳﻴﻌﻠ‬
‫ﺍﻟﻤﻨﺬﺭ؛‬ ،‫ﻣﺎﻟﻚ‬ ‫ﻁ‬ ‫ﺑﺮﻗﺎﻥ ﺑﻦ‬ ‫ﻭﺍﻟﺰ‬ َ ‫ِﺮ ﺍ‬ ‫ ُﻢ ﺍﻟ ُﻤ‬:‫ﺑﺪﺭ‬
َ ‫ﺳﻴﻌ َﻠ ُﻢ‬ :‫ﺑﺪﺭ‬- ‫ﻋﻨﻪ‬
‫ ﻳﻮﻡ‬-‫ﻋﻨﻪﷲ‬ ‫ﺭﺿﻲ‬‫ﺭﺿﻲ ﷲ‬ - ‫ﺭﺑﻴﻌﺔ‬- ‫ﺑﻦ‬
‫ﺭﺑﻴﻌﺔ‬
‫ﻋﺘﺒﺔ ﻟﻪﺑﻦﻋﺘﺒﺔ‬
‫ﻗﺎﻝ ﻟﻪ ﻗﺎﻝ‬
.(Al-Saghani
.( Al-Saghani1987,
.(Al-Saghani 1987,p.
1987, p.64,
p. 64,lemma
64, lemmajbs
lemma ) «) ‫ﺮﻭﺱ‬
jbs
jbs) «ِ ‫ﺮﻭﺱ‬
ِ َ‫ْﺐﻌَﺍﻟﻌ‬ َ‫ْﺐﻴ ﺍﻟ‬
‫ﺐﻴ َ َﺟ‬ ‫ﻭﻛﺎﻥﻘﱠ ﻳُﻠ‬
‫ﺐﻘﱠ َﺟ‬ ‫ﻭﻛﺎﻥ ﻳُﻠ‬
12 12.
12. Mukhadram:
Mukhadram:
Mukhadram: that is, that
that ais,person
ofis, ofofa aperson
person
whowho who
lived livedlived
between between
between the theerathe
of era
era of jahiliyya
of jahiliyya
jahiliyya andand and
that ofthat
that of of Islam.
Islam.
Islam.
13.
13.
13 Al-Zabidi
Al-Zabidi (d.
(d. 1790)
1790) traces
traces this
this testimony
testimony back back
Al-Zabidi (d. 1790) traces this testimony back to a previous source of the grammarian Qutrub to to
a a previous
previous source
source of of
the the grammarian
grammarian Qutrub
Qutrub (d.(d. (d. 821).
821).
821).
14.
14.
14 In the
In the wake
wakeofofthe therevisionists,
revisionists,Zaharin Zaharin(2022) (2022) interprets
interprets thethe prohibitionprohibition of those
of those actsacts as homosexual
as homosexual violence
violence and not andasnot as
In the wake of the revisionists, Zaharin (2022) interprets the prohibition of those acts as homosexual violence and not as
homosexual
homosexualacts: acts:“This
“Thispaperpaperalso also disagrees
disagrees with with thetheconservative
conservative accusation
accusation presented by Vaid
presented by Vaid(2017) that claimed
(2017) that claimedrevisionistrevisionist
homosexual acts: “This paper also disagrees with the conservative accusation presented by Vaid (2017) that claimed revisionist
and
and progressive
progressiveMuslims MuslimsQuranic Quranicinterpretation interpretation in in
demanding
demanding thatthat the the
texttext
needs to be
needs to reinterpreted
be reinterpreted basedbased on sexual on sexual
and progressive
modernity.”
Muslims Quranic interpretation in demanding thatofthe text needs todiscrediting
be reinterpreted based on sexual modernity.”
modernity.”(p. (p.6)6)The
Theauthor
authortries triestoto overturnoverturn thetheaccusation
accusation anachronism,
of anachronism, the classical
discrediting the classicalhermeneutics
hermeneutics of those of those
verses,
verses,without
withouthowever howeverproviding
providing any any historical–philological
historical–philological argumentargument to support
to support her her
claims.
claims.
Lane:ٌ‫ﺸ َﺸﺔٌﺔ‬
15.
15. In
In Lane: َ ِ‫[ﻓﺎﺣِﻓﺎﺣ‬An
[Anexcess;
excess;ananenormity;
enormity; anything
anything exceeding
exceeding thethe
bounds bounds of rectitude:]
of rectitude:]a thing excessively,
a thing excessively,enormously,
enormously, or beyond or beyond
measure,
measure,foul, foul,evil, evil,bad,
bad,abominable,
abominable, oror unseemly;
unseemly; [gross,
[gross,immodest,
immodest, lewd, or obscene:]
lewd, (Mgh:)
or obscene:] or anything
(Mgh:) or anythingnot agreeable
not agreeable with with
truth:
truth:(Lth,
(Lth,Mgh:) Mgh:)orora asin, sin,ororcrime,
crime, that that is is veryvery foul,
foul,evil, bad,
evil, &c.:&c.:
bad, or anything
or anything forbidden by God:
forbidden (K:) or
by God: (K:)any
or saying,
any saying, or action, or action,
that
that isisfoul,
foul,evil, evil,bad,
bad,&c.:&c.:(TA:)
(TA:)and ‫ﺤْ ﻓَﺸﺤَْﺂءﺸَﺂ ُء‬signifies
َ‫ ﻓ‬signifies thethesame as ٌ‫َﺔ‬as
‫ﺎﺣِ ;ﺸﻓََﺔٌﺎﺣِ ﺸ‬
(S;) or an
َ‫( ;ﻓ‬S;) or enormity, or excessive sin, beyond measure foul, foul,
and ُ same an enormity, or excessive sin, beyond measure
evil, ٌ‫ ﻓَﺎﺣِ ﺸَﺔ‬is
ٌ‫ﺶﺸَﺔ‬ ‫ﻓَ َﻮ‬.‫ﻓَﻮ ﺶ‬.
ُ ِ‫ﺍﺣِﻓَﺎﺣ‬is
evil,bad,
bad,&c.; &c.;or oraathing
thingthatthatreason
reason disapproves,
disapproves, and andthethe
lawlawregards
regards as foul, evil,evil,
as foul, bad,bad,
&c.:&c.:
(Bd in(Bdii.in
164:) the pl.of
ii. 164:) the pl.of ُ ِ‫َ ﺍﺣ‬
‫ﻭﻟﺬﻟﻚ‬ ‫ﻫﺸﺎﻡ؛‬ ‫ﺟﻬﻞﺑﻦﺑﻦ‬ ‫ﻣﻨﻬﻢﺃﺑﻮﺃﺑﻮ‬ :‫ﻋﺒﻴﺪﺓ‬ ‫ﻗﺎﻝﺃﺑﻮﺃﺑﻮ‬ ،‫َﻴﺮ‬ ‫ﺍﻟﺠﺎﻫﻠﻴﺔﺇﻻﺇﻻﻓﻲﻓﻲﻧُ ﻧُﻔ‬ ‫ُﻌﺮﻑﻑﻓﻲﻓﻲ‬ َ ‫ُﻌﺮ‬ َ ‫ﻓﻲﻳ‬ ‫ﻳﻜﻦﻳ‬ ‫ﺷﻲ ٌءﻟﻢﻟﻢ‬ ‫ﻭﻫﺬﺍ‬ :‫ﻗﺎﻝ‬ ،‫ﺍﻟﻔﻌﻞ‬ ‫ﺫﻟﻚ‬ ‫ﻋﻦ‬ ‫ﻳُ ْﻜﻳُ ْﻜﻨﻰﻨﻰﺑﻪﺑﻪ‬،ً‫ﺎ‬،‫ﻁﺎﺋﻌ‬ ‫ُﺆﺗﻰ‬ ‫ﺍﻟﺬﻱﻳ ﻳ‬ :‫ﺠﺒﻮﺱ‬ ‫ﺍﻟ َﻤﺍﻟ َﻤ‬:‫ﺩﺭﻳﺪ‬ ‫ﺍﺑﻦ‬ ‫»ﻭﻗﺎﻝ‬
‫ﻭﻟﺬﻟﻚﻭﻟﺬﻟﻚ‬
‫ﻭﻟﺬﻟﻚ‬ ‫ﻫﺸﺎﻡ؛‬
‫ﻫﺸﺎﻡ؛‬ ‫ﻭﻟﺬﻟﻚ‬ ‫ﻫﺸﺎﻡ؛‬
‫ﻫﺸﺎﻡ؛ﺑﻦ‬ ‫ﺟﻬﻞ‬ ‫ﺟﻬﻞ‬ ‫ﺑﻦ ﺑﻦ‬ ‫ﺟﻬﻞ‬
‫ﺃﺑﻮ‬ ‫ﺟﻬﻞ‬ ‫ﻣﻨﻬﻢ‬‫ﻣﻨﻬﻢ‬
‫ﺃﺑﻮﺃﺑﻮ‬ :‫ﻋﺒﻴﺪﺓ‬
‫ﻣﻨﻬﻢ‬
:‫ﻋﺒﻴﺪﺓ‬ ‫ﻣﻨﻬﻢ‬ :‫ﻋﺒﻴﺪﺓ‬ ‫ﺃﺑﻮ‬:‫ﻋﺒﻴﺪﺓ‬ ‫ﻗﺎﻝ‬
‫ﻗﺎﻝ‬ ‫ﺃﺑﻮ‬،‫َﻴﺮ‬ ،‫َﻴﺮ‬
‫ﺃﺑﻮ‬ ‫ﻗﺎﻝﻧﻔُﻔﻗﺎﻝ‬ ،‫َﻴﺮ‬
‫ﻓﻲ‬،‫َﻴﺮ‬ ‫ﺇﻻﻔ‬ ُ‫ﻓﻲ ﻧ‬ ‫ﺍﻟﺠﺎﻫﻠﻴﺔُﻔ‬ ‫ﺍﻟﺠﺎﻫﻠﻴﺔﻧ‬ ‫ﻓﻲ‬ ‫ﺇﻻ ﺇﻻ‬ ‫ﺍﻟﺠﺎﻫﻠﻴﺔ‬ ‫ﻓﻲﻑ ﻓﻲ‬
‫ﺍﻟﺠﺎﻫﻠﻴﺔ‬ ‫ُﻌﺮ‬ َ ‫ﻑﻳ‬ ‫ﻳﻜﻦ‬ ‫ﻳﻜﻦ‬
‫ُﻌﺮ‬
‫ﻑ‬ َ ‫ُﻌﺮ‬ ‫ﻳﻜﻦﻟﻢَﻳ‬ ‫ﻳﻜﻦ ٌء ٌءﻳ‬
‫ﺷﻲ‬ ‫ﺷﻲ‬ ‫ﻭﻫﺬﺍ ﻟﻢ‬ ٌ ‫ﻭﻫﺬﺍ‬
‫ﻟﻢء‬ ‫ﺷﻲ‬ ‫ﺷﻲ ٌء‬ :‫ﻗﺎﻝ‬:‫ﻗﺎﻝ‬
‫ﻭﻫﺬﺍ‬ ‫ﻭﻫﺬﺍ‬ ،‫ﺍﻟﻔﻌﻞ‬
:‫ﻗﺎﻝ‬:‫ﻗﺎﻝ‬
،‫ﺍﻟﻔﻌﻞ‬ ،‫ﺍﻟﻔﻌﻞ‬ ‫ﺫﻟﻚ‬
‫ﺫﻟﻚ‬ ،‫ﺍﻟﻔﻌﻞ‬ ‫ﻋﻦ‬ ‫ﻋﻦ‬ ‫ﺫﻟﻚﺫﻟﻚ‬ ‫ﻋﻦﺑﻪ‬ ‫ﻋﻦﻨﻰ‬ ‫ ﻳُﺑﻪ ْﻜ‬،‫ﺑﻪ‬ ً ‫ﻁﺎﺋﻌ ًﺎ‬
‫ﻨﻰ‬ ‫ﻁﺎﺋﻌﺎ‬ ‫ ْﻜ ﻳُ ْﻜ‬،ًُ‫ُﺆﺗﻰﺎﻳ‬
‫ﻨﻰ‬ ‫ﻁﺎﺋﻌ‬‫ُﺆﺗﻰ‬
،ً‫ﻁﺎﺋﻌﺎ‬ ‫ﺍﻟﺬﻱ ﻳ‬ ‫ُﺆﺗﻰ‬‫ﺍﻟﺬﻱ‬ ‫ُﺆﺗﻰ‬ ‫ ﻳ‬:‫ﺠﺒﻮﺱ‬ ‫ﺍﻟﺬﻱ‬:‫ﺠﺒﻮﺱ‬
‫ﺍﻟﺬﻱ ﻳ‬ :‫ﺠﺒﻮﺱ‬ ‫ َﻤ‬:‫ﺠﺒﻮﺱ‬
‫ ﺍﻟ‬:‫ﺩﺭﻳﺪ‬ :‫ﺩﺭﻳﺪ‬ ‫ َﻤﺍﻟ َﻤ‬:‫ﺩﺭﻳﺪ‬ ‫ﺍﺑﻦﺍﻟ‬
‫ﺍﺑﻦ‬ :‫ﺩﺭﻳﺪ‬ ‫»ﻭﻗﺎﻝ‬ ‫»ﻭﻗﺎﻝ‬‫ﺍﺑﻦﺍﺑﻦ‬ ‫»ﻭﻗﺎﻝ‬ ‫»ﻭﻗﺎﻝ‬
‫ منهم أبو جهل بن هشام؛ ولذلك‬:‫ قال أبو عبيدة‬،‫الجاهلية إَل في نفَير‬ ُ ُ ‫ُعرف في‬ َ ‫ وهذا شي ٌء لم ﱠ يكن ي‬:‫ قال‬،‫عن ذلك الفعل‬ ّ ‫ يُ ْك َنى به‬،ً‫ الذي يُؤتى طائعا‬:‫جبوس‬ ‫ ال َم‬:‫«وقال ابن دريد‬
‫ﺍﻟﻤﻨﺬﺭ؛‬
‫ﺍﻟﻤﻨﺬﺭ؛‬ ‫ﺍﻟﻤﻨﺬﺭﺑﻦﺑﻦ‬ ‫ﺍﻟﻤﻨﺬﺭ‬ ‫ﺍﻟﻨﻌﻤﺎﻥﺑﻦﺑﻦ‬ ‫ﺍﻟﻨﻌﻤﺎﻥ‬ ‫ﺍﻟﻤﻠﻚﻋ ﱡﻢﻋ ﱡﻢ‬ ‫ﺍﻟﻤﻠﻚ‬ ‫ﺍﻟﻤﻨﺬﺭ‬
‫ﺍﻟﻤﻨﺬﺭ‬ ‫ﺍﺑﻦ‬ ‫ﺍﺑﻦ‬ ‫ﻭﻗﺎﺑﻮﺱ‬ ‫ﻭﻗﺎﺑﻮﺱ‬ ،‫ﻣﺎﻟﻚ‬ ،‫ﻣﺎﻟﻚ‬ ‫ﻁ ُﻔﻁﻔَﻴﻞَﻴﻞﺑﻦﺑﻦ‬ ُ ‫ﻭ ﻭ‬،‫ﺑﺪﺭ‬ ،‫ﺑﺪﺭ‬ ‫ﺑﻦ‬ ‫ﺑﻦ‬ ‫ﺑﺮﻗﺎﻥ‬ ‫ﺑﺮﻗﺎﻥ‬ ‫ﻭﺍﻟﺰ‬ ‫ﻭﺍﻟﺰ‬‫ﱠ‬ ،‫ﻩ‬ ،‫ﻩ‬‫ﺮ‬ُ ‫ﺮ‬ ْ‫ﺤ‬ ‫ﺳ‬
َ ‫ﺳ‬ ‫ﺦ‬ُ ‫ﻔ‬
ُ
‫ﺦ‬ ِ َ ‫ﺘ‬ ‫ﻨ‬
‫ﻔ‬ َ ‫ﺘ‬ ‫ﻤ‬ُ ‫ﻨ‬ ‫ﺍﻟ‬ ‫ﻤ‬ ‫ﺍﻟ‬ ‫ﻦ‬ِ ‫ﻦ‬‫ﻣ‬ َ ‫ﻣ‬ ‫َﻪ‬ ‫ﺘ‬ ‫ﺳ‬
‫َﻪ‬ْ ‫ﺘ‬ ‫ﺳ‬‫ﺍ‬ ‫ِﺮ‬
‫ﺍ‬ُ ‫ِﺮ‬‫ﻔ‬ ‫ﺼ‬َ ّ ‫ﻔ‬ ‫ﺼ‬ ‫ﻤ‬ ُ ‫ﺍﻟ‬
‫ﻤ‬ ‫ﺍﻟ‬‫ﻢ‬ ُ ‫ﻠ‬ ‫ﻢ‬ ‫ﺳﻴﻌ‬ َ ‫ﻠ‬ ‫ﺳﻴﻌ‬ :‫ﺑﺪﺭ‬ :‫ﺑﺪﺭ‬ ‫ﻳﻮﻡ‬ ‫ﻳﻮﻡ‬ - - ‫ﻋﻨﻪ‬ ‫ﻋﻨﻪ‬ ‫ﷲ‬ ‫ﷲ‬ ‫ﺭﺿﻲ‬ ‫ﺭﺿﻲ‬ - - ‫ﺭﺑﻴﻌﺔ‬ ‫ﺭﺑﻴﻌﺔ‬ ‫ﺑﻦ‬ ‫ﺑﻦ‬ ‫ﻋﺘﺒﺔ‬ ‫ﻋﺘﺒﺔ‬ ‫ﻗﺎﻝﻟﻪﻟﻪ‬ ‫ﻟﻪ ﻟﻪﻗﺎﻝ‬
‫ﺍﻟﻤﻨﺬﺭ؛ﺍﻟﻤﻨﺬﺭ؛‬ ‫ﺑﻦ‬ ‫ﺍﻟﻤﻨﺬﺭ؛‬ ‫ﺍﻟﻤﻨﺬﺭ‬ ‫ﺑﻦ ﺑﻦ‬ ‫ﺍﻟﻤﻨﺬﺭ‬ ‫ﺍﻟﻤﻨﺬﺭﺑﻦ‬ ‫ﺍﻟﻨﻌﻤﺎﻥ‬ ‫ﺑﻦ ﺑﻦ‬ ‫ﺍﻟﻨﻌﻤﺎﻥ‬ ‫ﺍﻟﻨﻌﻤﺎﻥﻢ‬
‫ﺍﻟﻤﻠﻚ ﻋ‬ ‫ﺍﻟﻤﻠﻚﻢﻋ ﱡﻢ‬ ‫ﻋ‬
‫ﺍﻟﻤﻨﺬﺭ‬ ‫ﺍﻟﻤﻠﻚ‬ ‫ﺍﻟﻤﻨﺬﺭ‬ ‫ﺍﻟﻤﻨﺬﺭﺍﺑﻦ‬ ‫ﻭﻗﺎﺑﻮﺱ‬ ‫ﺍﺑﻦﺍﺑﻦ‬ ‫ﻭﻗﺎﺑﻮﺱ‬ ،‫ ﻣﺎﻟﻚ‬،‫ﻣﺎﻟﻚ‬
‫ﻭﻗﺎﺑﻮﺱ‬ ‫ﺑﻦ‬،‫ﻣﺎﻟﻚ‬ ‫ﺑﻦﻔَﻴﻞ‬ ‫ﺑﻦﻁ‬ ‫َﻴﻞﻭ‬،‫ﺑﺪﺭ‬ ‫َﻴﻞﻔ‬ ُ ‫ﻁﻭﻔ‬
‫ﻁ‬ ُ ،‫ﺑﺪﺭ‬ ‫ ﻭ‬،‫ﺑﺪﺭ‬ ‫ﺑﻦ ﺑﻦ‬ ‫ﺑﺮﻗﺎﻥ‬
‫ﺑﺮﻗﺎﻥ ﱠ‬ ،‫ﻭﺍﻟﺰﻩ‬‫ﻭﺍﻟﺰ ُ ُﺮ ﱠ‬ ‫ َﺤْ ﱠ‬،‫ﻩ‬ َ ‫ﺦ‬ ‫ ُﺮ‬،‫ﺳ ُﺮِﺘ َﺤْ ِﻔﻩ‬ ‫ﺳﺦﺍﻟ ُﺤْ ُﻤ َﻨ‬ َُ ‫ﺳ ُﻤﺘﻨَﻪﺍﻟﺘ َ َُِﻔ َﻤ َﻣﻨ ُِﺦﺘ َ ِ ُ ِﻦﻔ‬ ‫ﺼﺘﻔّ َ ُﻣَﻪ ُِﺮ ِﻦ َﻣﺍ ْﺍﻟ ِ ْﻦ‬ َ‫ست ََﻪ ْﺳ‬
‫ﺳﻤﺘﺍ‬ ُْ ‫ﺼِرﻔّﺍﺍﻟ ُُاِﺮ‬ َ‫ﺳﻴﻌﻔّﻠَ ُ ُﻢِﺮ‬ ‫ﺍﻟ ُﻢ ُﻤﺍﻟ ُ َﻤ‬:‫ﺑﺪﺭ‬
‫ﺼ‬ َ‫ﺳﻴﻌﻠ‬ ‫ﺳﻴﻌﻠَ َُﻢ‬ :‫ﺑﺪﺭ‬ :‫ﺑﺪﺭ‬ - ‫ﻳﻮﻡ‬ ‫ﻳﻮﻡﻋﻨﻪ‬ -‫ﻋﻨﻪﷲ‬ - ‫ﺭﺿﻲ‬ ‫ﻋﻨﻪ‬ ‫ﷲﷲ‬ ‫ﺭﺿﻲ‬ - ‫ﺭﺿﻲ‬ - ‫ﺭﺑﻴﻌﺔ‬ - ‫ﺭﺑﻴﻌﺔ‬ ‫ﺑﻦ ﺑﻦ‬ ‫ﻋﺘﺒﺔﻟﻪ‬ ‫ﻋﺘﺒﺔ‬ ‫ﻗﺎﻝﻗﺎﻝ‬
‫ وقابوس ابن المنذر الملك ع ﱡُّم النعمان ﱡ بن المنذر بن المنذر؛‬،‫مالك‬ ‫بن‬ ‫َيل‬ ‫ف‬ ُ ‫ﺑﻦ‬
‫ط‬ ‫و‬ ،‫بدر‬
‫ﺑﺮﻗﺎﻥ‬
‫بن‬
‫ﻭﺍﻟﺰ‬
‫برقان‬ َّ ْ‫ﺳﺤ‬
‫والز‬ ،‫ه‬ ‫ر‬ُ ْ‫ح‬ ‫س‬َ ‫خ‬ ‫ف‬ِ ‫ت‬ ‫ن‬ ‫م‬ُ ‫ال‬ ‫ن‬ ِ ‫م‬َ ‫َه‬ ْ ُ ‫ف‬ ‫ص‬
َ ‫م‬ُ ‫ال‬ ‫م‬ُ ‫ل‬ ‫سيع‬
‫ﻳﻮﻡ‬
:‫بدر‬ ‫يوم‬ - ‫عنه‬ ‫هللا‬ ‫رضي‬
‫ﺭﺑﻴﻌﺔ‬
-
‫ﺑﻦ‬
‫ربيعة‬
‫ﻋﺘﺒﺔ‬
‫بن‬ ‫عتبة‬
‫ﻗﺎﻝ‬
‫قال له‬
.(.(Al-Saghani 1987, p. 64, lemma jbs jbs))«jbs ) « ‫ﺮﻭﺱ‬
«‫ﺮﻭﺱ‬ ِ ‫ﺮﻭﺱ‬ ‫ﻌ‬
َ ‫ﺍﻟ‬ ‫ْﺐ‬ َ ‫ﻴ‬ ‫ﺟ‬َ ‫ﺐ‬ ‫ﱠ‬ ‫ﻘ‬ ‫ُﻠ‬ ‫ﱠ‬ ‫ﻳ‬ ‫ﻭﻛﺎﻥ‬
.( Al-Saghani
Al-Saghani .(Al-Saghani
.(Al-Saghani 1987, 1987, p.64,
1987, 64, p.lemma p.lemma
64,64, lemma lemma ِ ِ ) «()‫ﺮﻭﺱ َﻌ‬
jbs َ‫ﺮﻭﺱﺍﻟ ِﺍﻟ«ﻌ‬ ‫ْﺐ‬ َ ِ‫ْﺐ‬ َ ‫ﺟﻌَﻴ‬ ‫ﺐ َﻌ َﺟﺍﻟ َﻴ‬ ‫ْﺐ‬ َ‫ْﺐﻴﻘﱠﺐﺍﻟ‬ ‫ﻭﻛﺎﻥﻴﻳُﻠﻳ َﺟُﻠﻘ‬ ‫ﺐ‬‫ﻭﻛﺎﻥَﺟ‬ ‫ﺐﻘﱠ‬ ‫ﻭﻛﺎﻥﻘﱠ ﻳُﻠ‬ ‫ﻭﻛﺎﻥ ﻳُﻠ‬
Religions
12. .)Al-Saghani 2023, 1987, 14, 186p. 1987, p. 64, lemmawho
jbs
jbs »‫روس‬ ِ َ‫ع‬between ‫ْب ال‬ َ ‫يُلقَّب َجي‬the ‫وكان‬era of jahiliyya and that of Islam. 14 of 17
12.
12. 12.Mukhadram:
Mukhadram:
Mukhadram:
12. Mukhadram: that that is,is,of of aaperson person who lived lived between theera era ofera jahiliyya andand that ofthat Islam.
13. 12. Mukhadram: that that is,that ofis,ais, of
person of a person a person whowho lived who lived lived
between between between the the the of era jahiliyya ofof jahiliyya jahiliyya and that and that
of Islam. ofof Islam. Islam.
13.
13. 13.Al-Zabidi
Al-Zabidi
Al-Zabidi
13. Al-Zabidi
Mukhadram: (d. (d.1790) 1790) thattraces
traces is, this ofthis a testimony person testimony who back back lived totobetween aaprevious previous thesource era of of
source jahiliyya
ofthe the grammariangrammarian and that ofQutrub Islam.
Qutrub (d. (d.821). 821).
14. 13. Al-Zabidi (d. (d.(d.
1790) 1790) 1790)
traces traces tracesthis this testimony this testimony testimony back back to back a to previous to a previous a previous source source source of the ofof the
grammarian the grammarian grammarian Qutrub Qutrub Qutrub (d. (d.(d.
821). 821). 821).
14. 14.
14.
In In
14. the the Al-Zabidi
wake wake of of (d.
the the 1790)
revisionists,
revisionists, traces this Zaharin Zaharin testimony (2022) (2022) back interprets interprets to a previous the the prohibition source
prohibition of the
of of grammarian
those those acts acts as as Qutrub homosexual
homosexual (d. 821). violence violence and andand not not asas
In In In the the wake wake
14. the wake of the revisionists, Zaharin (2022) interprets the prohibition of those acts as homosexual violence of of the the revisionists, revisionists, Zaharin Zaharin (2022) (2022) interprets interprets the the prohibition prohibition of of those those acts acts as as homosexual homosexual violence violence and not andnot asnotasas
homosexual
(p.homosexual 6) In
The the author acts: wake
acts:acts: “This
tries “This of the paper
to“This paper
overturn revisionists, also alsothe disagrees disagrees accusation Zaharin with with (2022) of the the anachronism, interprets
conservative
conservative the accusation
discrediting accusation prohibition presented
the presented of
classical those by by hermeneutics acts
Vaid Vaid as (2017) homosexual
(2017) thatof that those claimed claimed violence
verses, revisionist
revisionist and
without not as
homosexual homosexual homosexual acts: “This acts: “This paper paper paper also also
disagrees also disagrees disagrees with with the with the
conservative the conservative conservative accusation accusation accusation presented presented presented by Vaid byby Vaid (2017) Vaid (2017) (2017)
that that
claimed that claimed claimed revisionist revisionist revisionist
and andand
however homosexual
progressive
progressive providing Muslims acts:
Muslims any “This
historical–philological Quranic Quranic paper also interpretationinterpretation disagrees argument with in in demanding the
demanding
demanding conservative that that accusation
the the text text needs presented
needs to to be be be by reinterpreted Vaid
reinterpreted (2017) that based based claimed on on sexual sexual revisionist
sexual
and andprogressive
progressive progressive Muslims Muslims Muslims Quranic Quranic Quranic interpretation interpretation interpretation in into indemanding support demanding that herthat claims.
the thatthe thetext textneeds needs toto bebereinterpreted reinterpreted based based on onsexual sexual
15 modernity.”
modernity.” and progressive (p. (p. 6)6)The The authorMuslims
author tries tries Quranic totooverturn overturn interpretation the the accusation
accusation in demanding ofofanachronism, anachronism, that text the discreditingdiscrediting
needs
text needs to
the the toclassical reinterpreted be reinterpreted
classical hermeneutics
hermeneutics
based based on
ofofthose on those sexual
In
modernity.” Lane: modernity.” modernity.” é ‚k (p.A ¯ [An 6) (p.The (p. 6)6)
excess; The
author The an author author enormity;
tries tries to tries overturn to anything to overturn overturn the exceeding the
accusation the accusation accusation theof bounds anachronism,ofof anachronism, of rectitude:]
anachronism, discrediting discrediting adiscrediting thing the excessively, the
classical the classical classical enormously,
hermeneutics hermeneutics hermeneutics orof beyond those ofof those those
verses,
verses, modernity.”
without without however
however (p. 6) The providing providing authorany tries anyor to overturn the accusation
historical–philological
historical–philological argumentargument of anachronism, totosupport support her discrediting
herclaims. claims. the classical hermeneutics of those
verses,
measure, verses, verses, without foul, without without however
evil, however
bad, however providing
abominable, providing providing any any
historical–philological any
unseemly; historical–philologicalhistorical–philological [gross, immodest, argument argument argument lewd, to support to or to support support
obscene:] her her
claims. her claims.
(Mgh:) claims. or anything not agreeable
15. ٌ‫ﺸﺔ‬
ٌ‫ﺸﺔٌ َﺔ‬
InIn 15.Lane:
verses, َ ِ‫ﻓﺎﺣ‬ without however providing any historical–philological argument to support her claims. enormously,
15.
َ‫ﺸ‬ ِ‫ﻓﺎﺣ‬ ٌ‫[ﺔ‬An excess; an anaenormity; anything exceeding the bounds ofofrectitude:] aathing excessively, ororbeyond
ٌٌ‫ﻓﺎﺣِﺔَة‬
15. 15.In
with15.Lane:
Lane: Intruth: In Lane: Lane: ِ‫ﻓﺎﺣ‬ (Lth, َ [An
‫ﺸ‬
[An ‫ﺸ‬
َ ِ‫ﻓﺎﺣ‬ [An excess;
excess;
Mgh:) [An excess; excess;
or an enormity;
enormity; anan
sin, enormity; or enormity; crime, anything anything anythingthat anything exceeding
exceeding
is very exceeding exceeding foul, the the evil, bounds
the
bounds the bounds
bad, bounds of &c.: rectitude:]
rectitude:] ofor of rectitude:] rectitude:]
anything a thing thing aforbidden thing
athing thing excessively,
excessively, excessively, excessively, by God: enormously,
enormously, enormously,(K:) enormously, or any or beyond beyondoror
saying, beyond beyond
measure,
measure, In Lane: foul, foul, evil, ‫ش‬
evil, ِ‫فاح‬ [An
bad, bad, excess;
abominable,
abominable, an enormity; or or unseemly; unseemly; anything  [gross,[gross, exceeding immodest, immodest, the bounds lewd, lewd, of
or
 or rectitude:]
obscene:]obscene:] a
(Mgh:)
(Mgh:) or excessively,
or anythinganything not enormously,
not agreeable agreeable or with with beyond
measure, measure, measure, foul, foul, foul,
evil, evil, bad,evil, bad, bad,
abominable, abominable, abominable, or unseemly; oror unseemly; unseemly;  [gross,
¯ [gross, [gross, immodest, immodest, immodest, lewd, lewd, lewd,
or  obscene:] oror obscene:] obscene:] (Mgh:) (Mgh:) (Mgh:) or anything oror anything anything not not
agreeable not agreeable agreeable with with with
or
truth:
truth: action, measure,
(Lth, (Lth, thatMgh:) Mgh:) isfoul, ororaevil,
foul, asin, evil,
sin, bad, oror bad, crime, crime, abominable, &c.: that that (TA:) isisvery or
veryand unseemly; foul, Zfoul, A‚m foul, evil, signifies
evil, [gross,bad, bad, the
&c.: &c.: immodest, same
ororanything anything as lewd, é‚kforbidden ¯;or(S;)
Aforbidden obscene:] or an by byenormity, God: (Mgh:)
God: (K:) (K:) ororor anything excessive
any any saying, saying, not sin, agreeable
ororbeyond action,
action, with
truth: truth: truth:
(Lth, (Lth, Mgh:)(Lth, Mgh:) Mgh:)or a orsin, or a or sin,
a sin, crime, oror crime, crime, that that
is that very is is very foul, very evil, foul, evil, bad, evil, bad, &c.: bad, &c.:
or &c.: anything oror anything anything forbidden forbidden forbidden by God: byby God: (K:) God: (K:)
or (K:) any oror anysaying, any saying, saying, or action, oror action, action,
that thatis
truth:
foul, evil, (Lth, bad, Mgh:) &c.: or (TA:) a sin, aor
and crime, ‫ﺤْﺸَﺂﺸ ُءَﺂ ُء‬that َ‫ ﻓ‬signifies that is very the foul,same evil, asasٌ‫ﺸ ٌَﺔ‬bad, ٌ ‫ﺎﺣِﺸ‬and َ‫(; َﻓ ٌ;ﻓ‬S;) &c.: or orlaw an anything enormity, forbidden asoror excessive by God: sin, (K:) beyond or(Bd any measure saying, foul,orthe action,
ْ‫َﺂ َﻓ ُءﻓَﺤْﺤ‬signifies
measure isfoul, evil, bad, &c.; or(TA:) thing ْ‫ﺤ‬reason disapproves, the regards foul, orevil, bad, sin,&c.: in ii.measure 164:)
that isisthat
that foul, foul, isfoul,
isevil,
evil,
foul, evil, bad,
bad, evil, bad, &c.:
&c.: bad, &c.:
(TA:) (TA:) &c.: (TA:)
and and and ‫َﺂ ُء‬and ‫ﺸ‬ and ‫ﺸ‬signifies َ‫ ﻓ‬signifies
‫ ﻓفَﺤْحْﺸشَﺂَآ ُء ُء‬signifies
َ signifies the the same same
the the same same
as ‫ﺸَﺔَﺔ‬as ِ‫ﺎﺣ‬as ِ‫ﺎﺣ‬as
َ‫(َةٌﺸ;َﺔﻓ‬S;) ٌ‫(َﺔ‬S;)
‫ش‬as ِ‫ﺎﺣِﻓَﺸﺎﺣ‬
ِ‫اح‬
َ or
‫(;;ﻓف‬S;)
; َ or(S;) (S;)an an orenormity, or enormity,
anan enormity, enormity, or excessive excessive or excessive excessive sin, sin, beyond
beyond sin, beyond beyond measure measure
ٌ‫ﻓَﺎﺣِ ٌﺸَﺔ‬measure measure foul,foul,foul, foul,
evil, bad, that &c.; foul,or a evil,
thing bad, that &c.: reason (TA:) disapproves, and the the law same regards foul, or
evil, anbad, enormity, &c.: (Bd or in excessive ii. 164:) the sin, pl.of beyond is ‫ﺶ‬ ُ ِ‫ﺍﺣ‬ ‫ﻮ‬َ َ‫ﻮﻓ‬.‫ َﻓ‬.foul,
‫ٌ َﻓَﺔٌﻓَﺎﺣِﺎﺣِﺸﺸ‬is
ٌ‫َﺔَﺔ‬pl.of ‫ﺶ‬
evil,evil,
pl.of bad,
éevil,‚kbad,  A&c.;¯bad, is&c.; or k 
aaor thing
@ñor¯a. thing (Msb, thatthat TA.)reason reason Also, disapproves, particularly,
disapproves, and Adultery, and the law
the law regards
orlaw fornication;
regards asfoul, foul, asas foul, (Lane evil, evil, bad,
2003, bad, &c.: vol. &c.: (Bd 6, in pp.
(Bd in(Bd ii.in 2344–45). 164:) ii.ii. 164:) the pl.of
the pl.of ‫ﺸ‬is ٌ‫ﺶﺸﺎﺣَِﺔ‬ َ‫ﺎﺣِ ُﻓ‬is َ‫ﻮﺍﺣِﻓ‬is ‫ﺶ‬َ‫ ُﻓ‬. ‫ﺶ‬ ِ‫ﺍﺣ‬ ‫ﻓَﺍﺣِﻮ‬.‫ﻓَﻮ‬.
evil, bad, evil, &c.; bad, or &c.;
&c.; thing or a that
a thing
thing reason that
that reason
reason disapproves, disapproves,
disapproves, and the andand law the
the regards law regards
regards as as evil,
foul,foul, bad, evil,
evil, &c.:
bad, bad, (Bd &c.: &c.: (Bd ii. 164:)
in in ii. the
164:) 164:) pl.of the the pl.of ‫َة‬ ‫ش‬ ُ
ِ‫اح‬ َ ‫ف‬ ِ‫ﺍﺣ‬ is َ ‫ش‬ ُ
ُ ِ‫َفَ َو َاح‬.
(Msb,(Msb, TA.) TA.)TA.) Also, Also, particularly,
particularly, Adultery, Adultery, ororfornication; fornication; (Lane (Lane 2003, 2003, vol. vol.6, 6,vol. pp. pp. 2344–45).
2344–45).
16 (Msb,
Taazir:(Msb, (Msb, (Msb,
TA.) theshari'a Also,
shari’a TA.) Also, Also,
particularly,
refersparticularly, particularly,
particularly,
to the the punishment Adultery,
punishment Adultery, Adultery, or fornication;
for crimes or or
crimes fornication; fornication; at the (Lane
the discretion (Lane
discretion (Lane
2003, 2003, 2003,
vol. of the vol.
6, the judge pp. 6, judge 6, pp.
2344–45). pp. 2344–45).
or 2344–45). the ruler. ruler.
16. Taazir: the TA.) refers Also, to Adultery, for or fornication; at (Lane 2003, of vol. 6, pp.or 2344–45).
16.
16. 16.Taazir: Taazir:
16. Taazir:
16. Taazir: the theshari'a shari'a
the the shari'a shari'a refers
refers refers tothe
refers
to the toto to thepunishment
punishment the punishment punishment for forcrimes crimes
for for crimes crimes atatthe the atat at thediscretion
discretion the discretion discretion of ofthe the ofof of judge
the
judge the judge judge
or orthe the the oror or the
ruler. ruler. the ruler. ruler.
17
17. “Straining Taazir: to the decouple shari'a refers
these two the verses punishment from each for crimes
other and the divorce discretion them from the judge
their immediate the ruler. context, Kugle suggests that
17.
17. 17.“Straining
“Straining
“Straining
17. “Straining to to decouple
decouple these these two two verses verses from from each each other other and and divorcedivorce them them from from their their immediate immediate context,context, Kugle Kugle suggests suggests that thatthat
17. “Straining
“Straining to decouple to to decouple
to decouple decouple these these two
thesethese two verses two two verses verses
verses from from each
from from each other each
eachbehavior other other other
and and divorce
andand divorce divorce
divorce them them them them
from from their
from from their their
immediate
their immediate immediate
immediate context, context,
context, context, Kugle Kugle Kugle Kugle suggests suggests suggests
suggests that that
“iniquity”
“iniquity”
“iniquity” could could mean mean any
any any type type type of ofof indecent indecent indecent ororor unethical unethical unethical behavior behavior ant ant ant that that that al-Tabari, al-Tabari,al-Tabari, likelike like thethe community
the community community of Muslim ofofMuslim Muslim exegetes exegetes exegetes and that
“iniquity” “iniquity” “iniquity”
“iniquity” could could could
mean
could mean mean mean
any any
type any any type of typetype indecent of of
ofthe indecent indecent
indecent or unethical or or unethical
or unethical unethical behavior behavior behavior
behavior ant ant
that anttwoant thatal-Tabari, that
that al-Tabari, al-Tabari, al-Tabari, like like
the like the like the
community the community community
community of Muslim of ofp.Muslim of Muslim Muslim exegetes exegetes
exegetes exegetes
and jurists
andjurists jurists for afor millennium
for aamillennium millennium afterafter afterhim,him, made
him, made made “mistake”
the the“mistake” “mistake” of reading ofofreading reading these these thesetwo versestwoverses verses sequentially.” sequentially.”
sequentially.” (Vaid (Vaid 2017,2017,
(Vaid p. 62).
2017, p.62). 62).
18. and andjurists and
and jurists jurists
for
jurists afor for
millennium
for a millennium
aa millenniummillennium after after him, after
after him, made him,
him, made made
made the the
“mistake” thethe “mistake” “mistake”
“mistake” of reading ofof of reading reading
reading these these two
these these two verses
two two verses verses verses sequentially.” sequentially.” sequentially.”
sequentially.” (Vaid (Vaid (Vaid (Vaid2017, 2017, 2017, p. 2017, 62). p. p. p. 62). 62). 62).
18 18. 18. See See
See in in inthis this
this this regard
regard
regard in
in inSubhi Subhi Subhi al-Salih
al-Salih al-Salih (d.
(d. (d.1986, 1986, 1986, eminent
eminent eminent Lebanese
Lebanese Lebanese scholar):
scholar):scholar): « ‫"ﺟﺎﻣﻊ‬ ‫"ﺟﺎﻣﻊ‬ ‫ﻛﺘﺎﺑﻪ‬ ‫ﻛﺘﺎﺑﻪ‬ ‫ﻭﻳﺴﻤﻰ‬ ‫ﻭﻳﺴﻤﻰ‬ ،‫ﺍﻟﻄﺒﺮﻱ‬ ،‫ﺍﻟﻄﺒﺮﻱ‬ ‫ﺟﺮﻳﺮ‬ ‫ﺟﺮﻳﺮﺟﺮﻳﺮ‬ ‫ﺍﺑﻦ‬ ‫ﺍﺑﻦ‬ ‫ﺗﻔﺴﻴﺮ‬ ‫ﺗﻔﺴﻴﺮ‬ ‫ﻫﻮ‬ ‫ﻫﻮ‬ ‫ﺑﺎﻟﻤﺄﺛﻮﺭ‬ ‫ﺑﺎﻟﻤﺄﺛﻮﺭ‬ ‫ﺍﻟﺘﻔﺎﺳﻴﺮ‬ ‫ﺍﻟﺘﻔﺎﺳﻴﺮ‬ ‫ﻭﺃﺟﻞ‬ ‫ﻭﺃﺟﻞﻭﺃﺟﻞ‬
18. See18. See
18. inSee See inin in this
regard this
this regard regard
regard in Subhi inin in Subhi Subhi
Subhi al-Salih al-Salih al-Salih (d. 1986, (d. (d. 1986, 1986,
eminent eminent eminent Lebanese Lebanese Lebanese scholar): scholar): scholar): ««‫"ﺟﺎﻣﻊ‬ ««‫"ﺟﺎﻣﻊ‬ «‫ﻛﺘﺎﺑﻪ‬ ‫"جامع‬ ‫"ﺟﺎﻣﻊ‬ ‫ﻛﺘﺎﺑﻪ‬
‫ﻭﻳﺴﻤﻰ‬ ‫كتابه‬ ‫ﻛﺘﺎﺑﻪ‬ ‫ﻭﻳﺴﻤﻰ‬ ‫ويسمى‬ ‫ﻭﻳﺴﻤﻰ‬
،‫ﺍﻟﻄﺒﺮﻱ‬ ،‫ﺍﻟﻄﺒﺮﻱ‬ ،‫الطبري‬ ،‫ﺍﻟﻄﺒﺮﻱ‬ ‫ﺟﺮﻳﺮ‬ ‫ﺍﺑﻦ‬‫جرير‬ ‫ﺟﺮﻳﺮ‬ ‫ﺗﻔﺴﻴﺮ‬ ‫ﺍﺑﻦ‬ ‫ابن‬ ‫ﺍﺑﻦ‬ ‫ﺗﻔﺴﻴﺮ‬
‫ﻫﻮ‬ ‫تفسير‬ ‫ﺗﻔﺴﻴﺮ‬ ‫ﺑﺎﻟﻤﺄﺛﻮﺭ‬ ‫ﻫﻮ‬ ‫ﻫﻮهو‬ ‫ﺑﺎﻟﻤﺄﺛﻮﺭ‬ ‫بالمأثور‬ ‫ﺑﺎﻟﻤﺄﺛﻮﺭ‬
‫ﺍﻟﺘﻔﺎﺳﻴﺮ‬ ‫ﺍﻟﺘﻔﺎﺳﻴﺮ‬ ‫التفاسير‬ ‫ﺍﻟﺘﻔﺎﺳﻴﺮ‬
‫ﻭﺃﺟﻞ‬ ‫ﻭﺃﺟﻞ‬
‫وأجل‬
‫ﺑﻌﺾ‬ ‫ﺑﻌﺾ‬ ‫ﻋﻠﻰ‬ ‫ﻋﻠﻰ‬ ‫ﺑﻌﻀﻬﺎ‬ ‫ﺑﻌﻀﻬﺎ‬ ‫ﻭﺗﺮﺟﻴﺢ‬
‫ﻭﺗﺮﺟﻴﺢ‬ ،‫ﺃﺳﺎﻧﻴﺪﻫﺎ‬
،‫ﺃﺳﺎﻧﻴﺪﻫﺎ‬ ‫ﺗﺤﺮﻳﺮ‬ ‫ﺗﺤﺮﻳﺮ‬ ‫ﻣﻊﻣﻊ‬al-Salih ‫ﻭﺍﻟﺘﺎﺑﻌﻴﻦ‬ ‫ﻭﺍﻟﺘﺎﺑﻌﻴﻦ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ‬ (d.
‫ﺍﻟﺼﺤﺎﺑﺔ‬
1986, ‫ﻷﻗﻮﺍﻝ‬ ‫ﻷﻗﻮﺍﻝ‬
eminent ‫ﻋﺮﺽﻓﻴﻪﻓﻴﻪ‬ ‫ﻋﺮﺽ‬
Lebanese‫ﺧﺼﺎﺋﺼﻪﺃﻧﻪﺃﻧﻪ‬ ‫ﺧﺼﺎﺋﺼﻪ‬
scholar): ‫ﻭﻣﻦ‬ ‫ﻭﻣﻦ‬ "‫ﺍﻟﻘﺮﺁﻥ‬ "‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﺗﻔﺴﻴﺮ‬ ‫ﺗﻔﺴﻴﺮ‬ ‫ﻓﻲ‬ ‫ﻓﻲ‬ ،‫ﺍﻟﺒﻴﺎﻥ‬،» ،‫ﺍﻟﺒﻴﺎﻥ‬،» (Al-Salih(Al-Salih 1977, 1977, p.p. 291). 291).
19. ‫ﻋﻠﻰ ﺑﻌﺾ‬ ‫ﺑﻌﺾ‬ ‫ﺑﻌﺾ‬
، ‫بعض‬ ‫ﺑﻌﻀﻬﺎ‬‫ﻋﻠﻰ‬ ‫ﻋﻠﻰ‬ ‫على‬ ‫ﺑﻌﻀﻬﺎ‬ ‫ﺑﻌﻀﻬﺎ‬
‫ﻭﺗﺮﺟﻴﺢ‬‫بعضها‬ ‫ﻭﺗﺮﺟﻴﺢ‬ ‫ﻭﺗﺮﺟﻴﺢ‬
،‫ﺃﺳﺎﻧﻴﺪﻫﺎ‬
‫وترجيح‬ ،‫ﺃﺳﺎﻧﻴﺪﻫﺎ‬ ،‫ﺃﺳﺎﻧﻴﺪﻫﺎ‬ ‫ﺗﺤﺮﻳﺮﻣﻊ ﺗﺤﺮﻳﺮ‬
،‫أسانيدها‬ ‫ﺗﺤﺮﻳﺮ‬ ‫تحرير‬ ‫ﻭﺍﻟﺘﺎﺑﻌﻴﻦ‬ ‫ﻣﻊ‬ ‫ﻣﻊ‬ ‫ﻭﺍﻟﺘﺎﺑﻌﻴﻦ‬
‫مع‬ ‫ﻭﺍﻟﺘﺎﺑﻌﻴﻦ‬
‫والتابعين‬ ‫ﺍﻟﺼﺤﺎﺑﺔﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﻷﻗﻮﺍﻝﻓﻴﻪ ﻷﻗﻮﺍﻝ‬
‫الصحابة‬ ‫ﻷﻗﻮﺍﻝ‬ ‫ألقوال‬ ‫ﻋﺮﺽ‬ ‫ﻓﻴﻪ‬ ‫ﻓﻴﻪ‬‫فيه‬ ‫ﻋﺮﺽ‬ ‫ﺃﻧﻪ‬‫ﻋﺮﺽ‬
‫عرض‬ ‫ﺧﺼﺎﺋﺼﻪ‬ ‫ﺃﻧﻪ‬ ‫ﺃﻧﻪ‬ ‫ﺧﺼﺎﺋﺼﻪ‬
‫أنه‬ ‫ﺧﺼﺎﺋﺼﻪ‬
‫خصائصه‬ ‫ﺍﻟﻘﺮﺁﻥ" ﻭﻣﻦ‬ ‫ﻭﻣﻦ‬ ‫ﻭﻣﻦ‬
‫ومن‬ "‫ﺍﻟﻘﺮﺁﻥ‬ "‫ﺍﻟﻘﺮﺁﻥ‬
‫ﺗﻔﺴﻴﺮ‬
"‫القرآن‬ ‫ﺗﻔﺴﻴﺮ‬ ‫تفسيرﻓﻲ‬ ‫ﺗﻔﺴﻴﺮ‬ ،‫ﺍﻟﺒﻴﺎﻥ‬،» ‫ﻓﻲ‬ ‫ ﻓﻲ‬،‫البيان‬
‫في‬ ،‫ﺍﻟﺒﻴﺎﻥ‬،» ،‫ﺍﻟﺒﻴﺎﻥ‬،»(Al-Salih (Al-Salih
» (Al-Salih
(Al-Salih(Al-Salih 1977,1977, 1977, 1977, p. 1977, p. 291). 291). p. p. p.291). 291). 291).
19.
19. 19.See
See 19. the
See the expositionexposition ofofthis this methodological
methodological principle principle ininal-Tabari: al-Tabari: «‫ﺑﺎﻟﺮﺃﻱ‬«‫ﺑﺎﻟﺮﺃﻱ‬ ‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻘﺮﺁﻥﺍﻟﻘﺮﺁﻥ‬ ‫ﺗﺄﻭﻳﻞ‬ ‫ﺗﺄﻭﻳﻞ‬ ‫ﺍﻟﻘﻮﻝﻓﻲﻓﻲ‬ ‫ﺍﻟﻘﻮﻝ‬ ‫ﻋﻦ‬ ‫ﻋﻦ‬ ‫ﺑﺎﻟﻨﻬﻲ‬ ‫ﺑﺎﻟﻨﻬﻲ‬ ‫ﺭﻭﻳﺖ‬ ‫ﺭﻭﻳﺖ‬ ‫ﺍﻟﺘﻲ‬ ‫ﺍﻟﺘﻲ‬ ‫ﺍﻷﺧﺒﺎﺭ‬ ‫ﺍﻷﺧﺒﺎﺭ‬ ‫ﺑﻌﺾ‬ ‫»ﺫﻛﺮﺑﻌﺾ‬ ‫»ﺫﻛﺮ‬ (Al-Tabari (Al-Tabari
19 19. the See See
See the
exposition the
the exposition exposition
exposition of this ofof of this
methodological this
this methodological methodological
methodological principle principle principle
principle in al-Tabari: al-Tabari:inin in al-Tabari: al-Tabari:
al-Tabari: «‫ﺑﺎﻟﺮﺃﻱ‬ «‫ﺑﺎﻟﺮﺃﻱ‬ ‫ﺍﻟﻘﺮﺁﻥ‬
«‫ﺑﺎﻟﺮﺃﻱ‬
«‫بالرأي‬ ‫ﺗﺄﻭﻳﻞ‬ ‫ﺍﻟﻘﺮﺁﻥ‬
‫القرآن‬ ‫ﺗﺄﻭﻳﻞ‬
‫تأويلﻓﻲ‬ ‫ﺗﺄﻭﻳﻞ‬ ‫ﺍﻟﻘﻮﻝ‬ ‫فيﻓﻲ‬ ‫ﻓﻲ‬ ‫ﺍﻟﻘﻮﻝ‬
‫ﻋﻦ‬ ‫القول‬ ‫ﺍﻟﻘﻮﻝ‬ ‫ﺑﺎﻟﻨﻬﻲ‬ ‫ﻋﻦ‬ ‫عن‬ ‫ﻋﻦ‬ ‫ﺑﺎﻟﻨﻬﻲ‬ ‫ﺭﻭﻳﺖ‬
‫بالنهي‬ ‫ﺑﺎﻟﻨﻬﻲ‬ ‫ﺭﻭﻳﺖ‬
‫ﺍﻟﺘﻲ‬ ‫رويت‬ ‫ﺭﻭﻳﺖ‬ ‫ﺍﻷﺧﺒﺎﺭ‬ ‫ﺍﻟﺘﻲ‬ ‫التي‬ ‫ﺍﻟﺘﻲ‬ ‫ﺍﻷﺧﺒﺎﺭ‬ ‫األخبار‬ ‫ﺑﻌﺾ‬‫ﺍﻷﺧﺒﺎﺭ‬ ‫ﺑﻌﺾ‬
‫»ﺫﻛﺮ‬ ‫بعض‬ ‫ﺑﻌﺾ‬ ‫»ﺫﻛﺮ‬
(Al-Tabari
(Al-Tabari
‫»ذكر‬ ‫»ﺫﻛﺮ‬ (Al-Tabari
(Al-Tabari(Al-Tabari
2001,2001, vol. vol.vol. 1, 1, pp. pp. 71–73).71–73).
20. 2001, 2001, 2001,
vol.
2001,1,vol. 1, vol.pp. 1,
pp.1,71–73). 1,pp.
71–73). pp.
pp. 71–73). 71–73).
71–73).
20.
20. 20.See
See See
20. MuqàtilMuqàtil on onthe the interpretation
interpretation totobe begiven given totothe the term term fahisha fahisha and andthe the Qur’an Qur’an (2020, (2020, 7:7:80–84): 80–84):
20 20. Muqàtil See See
See Muqàtil Muqàtil
Muqàtil on the onon on the
interpretation the
the interpretation
interpretation to be betogiven to bebe be given given
to the toto toterm the the term term
fahisha fahisha fahisha
and and
the and the
Qur’an the Qur’an Qur’an (2020, (2020, (2020, 7: 80–84): 7:7:7: 80–84): 80–84):
See
ُ ‫ﻗﺒﻠﻜﻢﻧﱠ ْ ِﺇ ُﻜﻧﱠﻢ ُﻜ ْﻟَﻢﺘ َﺄﻟَْﺗﺘ َُْﺄْﺗ‬
Muqàtil
‫ﻣﻀﻰ‬ ‫ﻓﻴﻤﺎ‬
on
-
the
-
interpretation
َ ‫ﻟ‬ ‫ﻌﺎ‬ َْ ْ َ‫ﻦ‬interpretation
‫ﺍﻟ‬ ‫ﺪ‬ ٍ ََ ‫ﻬﺎ ﻣِْ ْﻦَ ﺃ‬to
‫ﺣ‬ ‫ﺑ‬ ‫ﻢ‬ ُ
‫ﻜ‬ َ ‫ﻘ‬ ‫ﺒ‬ ‫ﺳ‬
to
given
‫ﺎ‬ ‫ﻣ‬ ‫ﻓﺎﺣﺸﺔ‬
given to the
‫ﺃﻧﻬﺎ‬ ‫ﺗﺒﺼﺮﻭﻥ‬
term the
‫ﻭﺃﻧﺘﻢ‬
term
fahisha
‫ﺍﻟﺮﺟﺎﻝ‬
fahisha and
‫ﺇﺗﻴﺎﻥ‬
the and
‫ﻳﻌﻨﻲ‬
Qur’an the
‫ﺍﻟﻤﻌﺼﻴﺔ‬
Qur’an (2020,
‫ﻳﻌﻨﻲ‬ َ ‫ﺔ‬
(2020,
‫ﺸ‬
7: 80–84):
‫ﻮﻥَﻮﻥَ ْﺍﻟ ْ َ ْﺍﻟ‬
80–84):
ُ ‫« ﺃ«َﺗﺃَﺄ َْﺗﺗ َُْﺄْﺗ‬11»ْ »َ ‫ﻮﻁﺇﺎ ً ْﺫ ِﺇ ْﺫﻗﺎ َﻗﺎﻝ َ ِﻟﻝﻘَ ِﻟﻮﻘَ ْﻣِﻮ ِﻣِﻪ ْ ِﻪ‬ ُ‫ﺃﺭﺳﻠﻨﺎُ ﻟ‬
َ‫ﻮﻥَﻮﻥ‬ ْ ‫ﺇ‬ َ ْ ‫ﻗﺒﻠﻜﻢ‬ ‫ﻣﻀﻰ‬ ‫ﻓﻴﻤﺎ‬ 80 - َ‫ﻴﻦ‬
- ِ‫ﻤ‬
َ‫ﻴﻦ‬ ِ‫ﻤ‬ ‫ﻟ‬ ‫ﻌﺎ‬ ‫ﺍﻟ‬ َ ِ‫ﻣ‬
َ‫ﻦ‬ ِ‫ﻣ‬ ْ ‫ﺪ‬ ٍ ‫ﺣ‬َ ْ ‫ﺃ‬ ‫ﻦ‬ ِ‫ﻣ‬ َ ‫ﻬﺎ‬ ِ ‫ﺑ‬ َ ْ ‫ﻢ‬ ْ ُ
‫ﻜ‬ َ َ ‫ﻘ‬ ‫ﺒ‬
َ ‫ﺳ‬
َ َ ‫ﺎ‬ ‫ﻣ‬ ‫ﻓﺎﺣﺸﺔ‬ ‫ﺃﻧﻬﺎ‬ ‫ﺗﺒﺼﺮﻭﻥ‬ ‫ﻭﺃﻧﺘﻢ‬ ‫ﺍﻟﺮﺟﺎﻝ‬ ‫ﺇﺗﻴﺎﻥ‬ ‫ﻳﻌﻨﻲ‬ ‫ﺍﻟﻤﻌﺼﻴﺔ‬ ‫ﻳﻌﻨﻲ‬ َ ‫ﺔ‬ ‫ﺸ‬
َ ِ‫ﻔﺎﺣ‬ ِ‫ﻔﺎﺣ‬ ‫ َش«ةَ ْﺍﻟ‬1َُ‫ﻮﻥ‬ ‫ﻣِﺃَﺗ ْال ِ«ﻪَﺄﺗ ُﺃﺗ‬1‫ونَ«ﻮ‬ ْ »َ‫ ْﻘ‬1‫ﻝ»ِﻪت ُ ِﻟ‬
ً ‫ﻮﻁﻗﺎﺎ‬ ْ ‫ﺃﺭﺳﻠﻨﺎ ْﺫﺎ ً ﻟ‬ ُ‫ﺃﺭﺳﻠﻨﺎﻭ ﻟ‬ َ‫ﻭﻭ ﻭ‬
ُ ُ ْ ِ ُ ‫ﺃﺭﺳﻠﻨﺎ لُ َﻟُ َﻭوط‬
ِ 80 َ َ َ
َ‫ﻮﻥَ ﻟَﺘ َﺄﺗُﻮﻥ‬ ‫ﻮﻥَل ُﻜ ْﻢ‬ ‫ﻗﺒﻠﻜﻢُﻟﺘ‬
‫جاﺇَِﺄﻧﱠ َﺗ‬ ‫الرَﺄﺗ‬ ِ ‫ﻣﻀﻰ‬
‫ﱠ‬
‫ونَ ُﻜﺇِ ْﻢﻧ ﻟَﻜﺘ ْﻢ‬ ‫ﻗﺒﻠﻜﻢت ُ ﺇِﻧﱠ‬
‫ﻗﺒﻠﻜﻢ‬ ْ ‫ﻣﻀﻰ لَت َأ‬ ‫ﻓﻴﻤﺎ ْم‬‫ﻣﻀﻰ ُك‬ َّ‫قبلكم ِإن‬-80 ‫ﻓﻴﻤﺎﻓﻴﻤﺎ‬ --َ‫ﻴﻦ‬
‫مضى‬ 80 -ِ‫ﻤ‬80 -‫فيما‬
َ‫ﻌﺎﻟ‬ َ‫ﻴﻦ‬
‫ﺍﻟ‬- ِ‫ﻴﻦَﻤ‬َ‫ﻟﻦ‬-‫ﻌﺎ‬ ِ‫ﻣ‬80 ِ‫ﺍﻟﻦَ َﺣﻌﺎ ٍﺪﺍﻟﻟَﻤ‬-‫ينَ ﺃ‬ ِ‫ﻬﺎل َﺣﻣِمِﻣِ ٍﺪﻦَ ْﻦﻣ‬ ْ
‫ﻦنَﻣِ ْﻢﺃﻦْﺑِال َﺣ ٍﺃﺪعا‬ ‫ﻬﺎ ْ ُﻜ‬ َ‫ﺳﺒَﻣِمِﻘ‬ َ ِ‫ﻓﺎﺣﺸﺔﺒَ ْنﻢﻘ َﻣأﻜَﺑِﺎ ْﻢ َحﻬﺎ ٍدﺑ‬ ‫ﺳ ُﻜ‬ َ ِ‫هاﺒَﻘَم‬ ‫ﺳﺎ‬َ ‫ﻓﺎﺣﺸﺔﺎ ِب َﻣ‬ ‫ﺃﻧﻬﺎ َْمﻣ‬ ‫ﻓﺎﺣﺸﺔ ُك‬ ‫س َب َق‬ َ ‫ﺗﺒﺼﺮﻭﻥ‬ ‫ﺃﻧﻬﺎ‬
‫ﺃﻧﻬﺎ َما‬ ‫فاحشة‬ ‫ﺗﺒﺼﺮﻭﻥ‬ ‫ﺗﺒﺼﺮﻭﻥ‬ ‫ﻭﺃﻧﺘﻢ‬ ‫ﺍﻟﺮﺟﺎﻝ أنها‬ ‫ﻭﺃﻧﺘﻢ‬
‫تبصرون‬ ‫ﻭﺃﻧﺘﻢ‬ ‫ﺍﻟﺮﺟﺎﻝ‬ ‫ﺍﻟﺮﺟﺎﻝ‬
‫ﺇﺗﻴﺎﻥ‬ ‫ﻳﻌﻨﻲوأنتم‬ ‫ﺇﺗﻴﺎﻥ‬ ‫ﺇﺗﻴﺎﻥ‬
‫الرجال‬ ‫ﻳﻌﻨﻲ‬
‫ﺍﻟﻤﻌﺼﻴﺔ‬ ‫ﻳﻌﻨﻲ‬ ‫إتيان‬ ‫ﺍﻟﻤﻌﺼﻴﺔ‬ ‫ﺍﻟﻤﻌﺼﻴﺔ‬‫المعصيةﺔَ يعني‬
‫ﻳﻌﻨﻲ‬ ‫ﻳﻌﻨﻲ‬ َ ‫ﻳﻌﻨﻲ‬
‫ﺸ‬ ِ‫ﺸﺍﻟﺔﻔﺎﺣ‬ َ َ‫ﻮﻥَﺔ‬ ِ‫ﻔﺎﺣ‬ َ ُ ‫ﻔﺎﺣِﺗ‬
‫ﺸ‬
‫يعني‬ ‫ﻮﻥَ ﺃﺗ َﺄﺍﻟ‬ ‫فاحِ»َﺄﺗ‬ ‫ﻮﻁ ِﻟَقﺎ ً ْﻘَ ِﻝو ْﺇِﻮمِ ِﻟ ْﺫﻣِﻘَ ِه ْ ِﻪﻮأ‬
ْ ‫ﻗﺎ َﻣِت ََأ‬ ‫ﺃﺭﺳﻠﻨﺎ ﺇِقاﻟُﻗﺎﺫ َل َﻝ ِل‬ ‫ﻮﻁا ًﺎ ً ِإﺇِ ْذ‬
‫ﻮﻁ‬ ‫أرسلنا‬ َ َ‫َو‬
‫ﺧ ِ ْﺧﺮ ِ ُﺮﺟ ُ ُﻮﺟ ُﻫﻮ ُ ْﻢ ُﻫ ْﺁﻢ َﺁﻝ َﻟﻝُ ﻟُْﻮﻁٍﻮﻁٍﻣِ ﻣِْﻦ ْﻦ‬ َ ‫« ﺣﻴﻦ ﻧﻬﺎﻫﻢ ﻋﻦ ﺍﻟﻔﺎﺣﺸﺔ ﱠ ِﺇ ﱠﻻَ ْﺃ َ ْﻥ ُﻗﺎﻟُﻮﺍَ ْﺃ‬3» ‫ﻮﺍﺏ َ ﻗَ ْﻮﻣِ ِﻪَ ﺃَﻱ ﻗﻮﻡ ﻟﻮﻁ‬ َ ‫ﺟ‬ َ َ‫ﻛﺎﻥ‬ ‫ﻣﺎ‬ ‫ﻭ‬َ « 2 » ‫ﺍﻟﻌﻈﻴﻢ‬ ‫ﺍﻟﺬﻧﺐ‬ ‫ﻳﻌﻨﻲ‬ - 81 - َ‫ﻮﻥ‬ ُ ‫ﻓ‬ ‫ْﺮ‬ ُ ِ ‫ﺴ‬ ‫ﻣ‬ ُ ‫ﻡ‬ ٌ ‫ﻮ‬ ْ َ ‫ﻗ‬ َ ‫ﻢ‬
ْ ُ ‫ﺘ‬ ْ
‫ﻧ‬ ُ َ ‫ﺃ‬ ْ َ ْ‫ﻞ‬ ‫ﺑ‬
َ ْ‫ﻞ‬ ِ‫ﺴﺎء‬ ّ ‫ﻨ‬
ِ ‫ﺍﻟ‬ ّ ‫ُﻭﻥ‬
ِ ‫ﺩ‬ ‫ﻦ‬ ْ ْ ِ‫ﻣ‬ ً ‫ﺓ‬ ‫ﻮ‬ ً َ ‫ﻬ‬ْ ‫ﺷ‬
َ ‫ﻝ‬ َ ‫ﺟﺎ‬ ‫ﺍﻟﺮ‬ّ ِ
‫ﻦﻣِ ﻟُﻦﻮﻁٍ ﻣِ ْﻦ‬ ‫ﺃ‬ ‫ﻮﺍ‬ ‫ﻟ‬ ‫ﻗﺎ‬ َ ‫ﻥ‬
ُ‫ﻮﺍ ْﺧﻥ ﺃِْنﺮ ْﻗﺎﺧقَﻟ‬
‫ﺟ ِ ْﺮرﻮﻮﺍيَ ُﺟ ُﻫتِﺃ َ ْﻢﻮ ُك ْ ْﺧمﺁُﻫ ِ ْﻢإِﺮَﻝنَّﺁ ُﺟﻟُه َ ْﻝمﻮ ﻟأﻫ‬ َ ‫ﺃ‬ُ ‫ﻻ‬ ُ ‫ﺇ‬ ‫ﺍﻟﻔﺎﺣﺸﺔ‬
َ
‫ﺍﻟﻔﺎﺣﺸﺔ ْﻗﺎﻥِلُﻟﺇِ ﱠﻗﺎ‬ ‫ﱠ‬ َ ‫ﻋﻦج ﺇِو ﱠ‬ ‫ﻋﻦ‬ ‫ﻧﻬﺎﻫﻢ‬ ‫ﺣﻴﻦ‬ « 3 » ‫ﻟﻮﻁ‬ ‫ﻗﻮﻡ‬ ‫ﻱ‬ َ ‫ﻗﻮﻡ ِﻪ ﺃ‬‫ﺃ‬ ‫ﻪ‬ِ ِ‫ﻣ‬ ‫ﻮ‬ْ َ ‫ﻗ‬ ‫ﻮﺍﺏ‬َ ‫ﺟ‬َ
ِ‫ﻮﺍﺏﻮ َﻣِﺟ َﻗ ْ ِﻪﻮﻣ‬ َ‫ﻛﺎﻥَﻗ‬ َ‫ﻛﺎﻥ‬ ‫ﻣﺎ‬ ‫ﻭ‬
‫ﻛﺎﻥَ«ِم َ ِه َﻭ‬« 2 » ‫ﺍﻟﻌﻈﻴﻢ‬ ‫ﺍﻟﺬﻧﺐ‬ ‫ﻳﻌﻨﻲ‬ - 81 - َ‫ﻮﻥ‬ ‫ﻓ‬ ‫ْﺮ‬ ِ ‫ﺴ‬ ‫ﻣ‬
ُ ُ ‫ﻡ‬ ٌ ‫ﻮ‬ ْ
‫ﻗَﻓُﺴ ْ ِﻮْﺮ ٌﻡﻓ‬-‫ونَ ْﻢ ُﻣِْﺮ‬‫ﻗ‬ ‫ﻢ‬ ْ ‫ﺘ‬ ‫ﻧ‬ ‫ﺃ‬ ‫ﺑ‬
َ
‫ﺴﺎءِﻧ ُمﺘ ُﻗ ْﻢﺑَسﻮ ِﻞْ ٌﻡ َﻗْر ْفُﻮﺃ َ ُﻣ ْﻧ ٌﻡﺘ ُﺴ‬ َ ِ‫ﺴﺎء‬ َ ‫ﻨ‬
ِ
ْ ‫ﺴﺎءِمﻞْﺍﻟقَﺑَ ِﻨّﺃ ْﻞْﻧوﺘ ُم ْﺃﻢ‬ ‫ﺍﻟ‬ ‫ُﻭﻥ‬
َ‫ﺴﺎءِأ َ ِْن ِت ُﺑ‬ ‫ﺩ‬
ّ‫ُﻭﻥ ِﻨّْﻦبلْﺍﻟﺩ ِﻨ‬ ‫ﻦ‬ ِ‫ﻣ‬ ‫ﺓ‬ ‫ﻮ‬
ً ‫ﺷﺩ ْْﻬَﻦالنَﻮﺩِﺓ‬ ‫ﻬ‬ ْ ‫ﺷ‬
َ ‫ﺟﺎد َﻮﻣِ َﻝﺓ ً ْﻦ‬ ‫ﻝ‬
َ ‫ﺟﺎ‬ ‫ﺍﻟﺮ‬ ّ ِ
‫ناسﻝ‬َ ْ ٌ ٍ‫ﻮﻁ‬‫ﻮﻁٍُ ْﻢ ﻣِﺁ‬ ِ‫وطٍﻟ ﺃم‬ ‫ﻻ‬‫ﻮﺍ‬ ‫ﺍﻟﻔﺎﺣﺸﺔﻻ ُهﺇِ ْمﺃﻻ ْآﻥ ﺃَل‬ ُ ‫ﺍﻟﻔﺎﺣﺸﺔ‬
‫ﻧﻬﺎﻫﻢ ْخ ِر‬ َ ‫وا أ‬ ‫ﻋﻦلُﻋﻦ‬ ‫ﻧﻬﺎﻫﻢقا‬ ‫ﻧﻬﺎﻫﻢأ َ ْن‬
‫ﺣﻴﻦ‬ ‫ﺣﻴﻦإِ« ََّل‬ 3‫الفاحشة‬ »‫ﺣﻴﻦ‬ «3«»3‫عن‬
‫ﻟﻮﻁ‬ ‫ﻗﻮﻡ‬ ‫ﻟﻮﻁ‬
» ‫ﻟﻮﻁ‬ ‫نهاهم‬‫ﻗﻮﻡﻱ‬ ِ‫حينﻣ‬ ‫ﻱ‬ ‫ﻮﺍﺏﻱﺃﻗَ ْﻮ‬ ‫لوطﺃ َِﻪ‬ ْ َ ‫قوم‬ ‫ﻮﺍﺏ‬َ ‫ﻛﺎﻥََﺟأ َﻣﺎيَﺟ‬ ‫ ْو‬2‫وابﻭ» قَﻣﺎ‬ َ‫ﻣﺎ‬
َ ‫ﺍﻟﻌﻈﻴﻢ‬«‫ َﻭ‬2‫» َ«ج‬2َ‫ان‬ ‫ﺍﻟﻌﻈﻴﻢ‬
»‫ﺍﻟﺬﻧﺐ‬ ‫ﺍﻟﻌﻈﻴﻢك‬ ‫ﺍﻟﺬﻧﺐ َوما‬ ‫ﻳﻌﻨﻲ‬
‫العظيم‬ ‫ﺍﻟﺬﻧﺐ‬ -‫ﻳﻌﻨﻲ‬ 81 ‫الذنب‬‫ﻳﻌﻨﻲ‬ --َ‫ﻮﻥ‬ 81 -ُ‫ﻓ‬81
‫يعني‬ ‫ ِْﺮ‬-‫ﻮﻥَﺴ‬ ‫ﻣ‬--ُ 81 َ‫ﻮﻥ‬ ٌ ْ ْ ‫ُﻭﻥ‬ َ ِ‫ِساءِﺍﻟ‬ ِ‫ُﻭﻥ ﻣ‬ َ ِ‫ُونﻣ‬ ‫نﺓًْﻬ‬ ‫ﺷﻮ‬
َ َْ ‫ﺍﻟﺮ‬ ّ ‫ﺷﻝمِ ْ ِﻬ‬ َ ً ‫ﺟﺎة‬‫ﺍﻟﺮ ْه َﻝو‬ ‫ﺟﺎ‬ ّ‫ش‬
َِ ‫ﺍﻟﺮ‬ ِّ
‫ﻄﺮْﻧﺎﻧﺎ‬ َ ْ‫ﻄﺮ‬ َ ‫ﺍﻟﻌﺬﺍﺏﻭﺃ َﻭَْﻣﺃ َ ْﻣ‬ ‫ﺍﻟﺒﺎﻗﻴﻦﻓ ﻓِﻲِﻲ‬ ‫ﻳﻌﻨﻲﻣﻦﻣﻦ‬ -83 - َ‫ﻳﻦ‬ ‫ﻛﺎﻧَﺖْ َْﺖْﻣِ ﻣِﻦَ ﻦَ ْﺍﻟ ْ ْﺍﻟﻐﺎ ِﺑﻐﺎ ِﺑِﺮ ِﺮ‬ ُ‫ﺍﻣﺮﺃ َﺗﺮَﺃ َﻪُﺗَﻪ‬ ْ ‫ﻻ‬ ‫ﺍﻟﻌﺬﺍﺏ ﱠﺇِﻻ ﱠ‬ ‫ﻣﻦ‬ ُ ‫ﻪ‬ َ‫ﺍﻟﺮﺟﺎﻝﻓَﺄ َ ْﻓَﻧﺄ َ ْﻧﺠﻴ ََﺠﻴْﻨﺎﻩْﻨﺎﻩُﻭﺃ َﻭ ْﻫﺃ َﻠَ ْﻫﻪُﻠ‬ ‫ﺇﺗﻴﺎﻥ‬ ‫ﻋﻦ‬ ‫ﻳﺘﻨﺰﻫﻮﻥ‬ ‫ﻳﻌﻨﻲ‬ ‫ﻭﺣﺪﻩ‬ ‫ﻟﻮﻁﺎ‬ ‫ﻳﻌﻨﻲ‬ - 82 - َ‫ﻭﻥ‬ ‫ﺮ‬ ُ ‫ﻬ‬
‫ﱠ‬ ‫ﻄ‬ َ ‫ﻄﻬ‬ َ َ ‫ﺘ‬ ‫ﻳ‬
َ ‫ﻧﺎﺱ‬ ٌ ُ ‫َ َﻗَﺮْ ﻳَ ُﺘِ ُﻜ ْﻢ ﱠﺇِﻧﱠ ُﻬ ِ ْﻢُ ﺃ‬
َ ‫ﺍﻟﻌﺬﺍﺏ‬ َ َ ‫ﺍﻟﺒﺎﻗﻴﻦ‬ ‫ﻳﻌﻨﻲ‬ - - َ‫ﻳﻦ‬ ْ ‫ﻧ‬ ‫ﻛﺎ‬ ‫ﺍﻣ‬ ْ َ ‫ﺇ‬ َ ‫ﺍﻟﻌﺬﺍﺏ‬ ‫ﱠ‬ ‫ﻣﻦ‬ ُ َ َ ‫ﺍﻟﺮﺟﺎﻝ‬ َ َ ‫ﺇﺗﻴﺎﻥ‬ ‫ﻋﻦ‬ ‫ﻳﺘﻨﺰﻫﻮﻥ‬ ‫ﻳﻌﻨﻲ‬ ‫ﻭﺣﺪﻩ‬ ‫ﻟﻮﻁﺎ‬ ‫ﻳﻌﻨﻲ‬ - - َ‫ﻭﻥ‬ ‫ﺮ‬ ُ ‫ﱠ‬ َ ‫ﺘ‬ ‫ﻳ‬
َ ‫ﻧﺎﺱ‬ ٌ َ ُ ‫ﺃ‬ ‫ﻢ‬ ‫ﻬ‬
ُ ‫ﻧ‬ ‫ﺇ‬ُ ‫ﻢ‬ ‫ﻜ‬ ‫ﺘ‬
ِ ‫ﻳ‬
َ ْ‫ﺮ‬ ‫ﻗ‬
َ ‫ﺍﻣ‬ ُ‫ﺠﺃﻴﻪَُرْﻫأ َْﻨﺎَﻠت َﻩُﻪُ َه‬ ‫ﺍﻟﺮﺟﺎﻝ ْﻧ َﻓ َﺠﺄﻴْﻧْﻨﺎَﺠﻴ‬ َْ ‫ﻧﺎﺱﻧﱠ ﻳَُﻬْ ٌﺘ‬ ْ‫ ْﻢﻧﱠﻳَ ُﺘِﺃﻬ ْﻢُﻜ‬-ِ‫ونَﻗَ ُﻬﺮْﺇ‬ ‫طﺘِﺮْ َّه ُﻜﻳَ ُ ْﻢرﺘِ ُﺇِﻜﻧﱠ ْﻢ‬
83 ‫ﻣﻦنَﺇِ ﱠ‬ 82
‫ﻄﺮْ ﻧﺎ‬ َ ‫منﻧﺎ َﺮْ َﻭﺃﻧﺎ ْﻣ‬ ‫ﻄ‬ ْ‫ﻄ ْﻣﺮ‬
‫ﺍﻟﻌﺬﺍﺏ‬ َ ‫الحجارةﺃ‬
‫ﺍﻟﻌﺬﺍﺏﺃ ْﻣ َﻭ‬‫ﺍﻟﻌﺬﺍﺏِﻲ َﻭ‬ ‫ﺍﻟﺒﺎﻗﻴﻦ ﻓ‬ ‫ﺍﻟﺒﺎﻗﻴﻦِﻲَعﻓلَ ْيِﻲِه ْم‬ ‫ﻣﻦﻓ‬
‫ﺍﻟﺒﺎﻗﻴﻦنا‬
‫ط ْر‬ َ ‫ﻳﻌﻨﻲ‬ ‫ﻣﻦ ْم‬ َ ‫ﻣﻦ َوأ‬ -‫ﻳﻌﻨﻲ‬
‫العذاب‬ 83‫ﻳﻌﻨﻲ‬ --َ‫ﻳﻦ‬83‫ِي‬-‫ ِفﺮ‬83 -‫ﺍﻟﻳﻦَﻐﺎ‬-‫ﻳﻦَﺮ‬
ِ‫الباقينﺑ‬ ِ َ‫ﻐﺎﺑِﻦ‬ ‫منﻣِﺮ‬ ِ ِ‫َﺖْﺍﻟﺑ‬ ‫يعنيﻦَﻧﻐﺎ‬ ‫ﺃﺗ َﻣَِﺖْﻪُﻦَﻣِﻛﺎﺍﻟ‬-‫ﻛﺎﺮﻧ‬ ْ‫َﺖ‬َ83 ْ ‫ﻛﺎﻧ‬ ُ‫ﻻَﻪ‬ ِ‫ﺍﻣﺗَِ َﺇ‬
‫ﺗ‬-‫ينَﺮﻪُ ﱠﺃ‬ ْ‫ﺍﻣبِ َ ِﺮرﺃ‬
‫ﺍﻟﻌﺬﺍﺏ‬ ‫ﺍﻟﻌﺬﺍﺏﻻ ْالﺇِغاْﻻ‬ ‫ﺍﻟﻌﺬﺍﺏ‬
ِ‫َتْ م‬ ُ‫ﻣﻦْﻫنﻠَﻪ‬ ‫ﻣﻦ َﻭﺃ َكا‬ َ‫ﺍﻟﺮﺟﺎﻝإ َّْﻨﺎﻓَﻭَلﻩُﺄﺃ ْﻧ ْ َﻫﻭْ َﻠ‬
‫ام‬ ِ ُ‫العذابﻩ‬ ‫ﺇﺗﻴﺎﻥ ﻓَﺄ‬ ‫ﺍﻟﺮﺟﺎﻝ‬
‫من‬ ُ‫ﻋﻦه‬ َ‫ﺇﺗﻴﺎﻥل‬
‫ﺇﺗﻴﺎﻥوأ َ ْه‬ َ ‫ﻳﺘﻨﺰﻫﻮﻥ‬ُ‫ﻋﻦه‬ ‫ﻋﻦجيْنا‬ َ ‫ﻳﺘﻨﺰﻫﻮﻥْن‬ َ ‫ﻳﺘﻨﺰﻫﻮﻥ فَأ‬ ‫ﻭﺣﺪﻩ ﻳﻌﻨﻲ‬
‫الرجال‬ ‫ﻳﻌﻨﻲ‬ ‫إتيان‬ ‫ﻳﻌﻨﻲ‬ ‫ﻭﺣﺪﻩ‬
‫ﻟﻮﻁﺎ‬ ‫عن‬ ‫ﻭﺣﺪﻩ‬ ‫ﻳﻌﻨﻲ‬‫ﻟﻮﻁﺎ‬
‫يتنزهون‬ ‫ﻟﻮﻁﺎ‬ -‫ﻳﻌﻨﻲ‬ 82‫ﻳﻌﻨﻲ‬ ‫يعني‬ --َ‫ﻭﻥ‬ 82 -‫وحده‬ ُ ‫ﻬ‬-‫ﻄ ﱠ‬
‫ﺮ‬82 َ َ‫ﻭﻥ‬-َ ‫لوطاﻳَﺘ‬ ‫ﻧﺎﺱ ُﺮ‬
َ‫ﻭﻥ‬ ‫ﻄﺮ ٌ ﱠﻬ‬ ُ ‫يعنيﺘ َ ﱠﻬ‬ َ‫ﻧﺎﺱﻢ ﻳ‬
‫ﻄﺃ‬ ِ‫ ٌﺇ‬-ِ ‫ْﻢﺃ‬82 َ‫ﻗَيَت َﺮْ ﻳ َﻗ‬
‫ﺍﻟﺨﺴﻒ‬ ‫ﻋﺎﻗﺒﺘﻬﻢ‬ ‫ﻛﺎﻥ‬ ‫ﻟﻮﻁ‬ ‫ﻗﻮﻡ‬ ‫ﻳﻌﻨﻲ‬ -84 - َ‫ﻴﻦ‬ ِ‫ﺠْﺮﻣ‬ ِ ‫ﻤ‬ ُ ْ ْ ُ‫ْﻒ ﻛﺎﻥَ ﻋﺎﻗِ ُﺒَﺔ‬
‫ﺍﻟ‬ َ ‫ﻴ‬ ‫ﻛ‬َ َ ‫ﻣﺤﻤﺪ‬ ‫ﺎ‬ ‫ﻳ‬ ْ‫ﺮ‬ ‫ﻈ‬ُ ُ ‫« ﻳﻌﻨﻲ ﻓﺒﺌﺲ ﻣﻄﺮ ﱠ ﺍﻟﱠﺬِﻳﻦ ﺃﻧﺬﺭﻭﺍ ﺍﻟﻌﺬﺍﺏ َ ْﻓَﺎ ْﻧ‬1» َ‫ﻄ ُﺮ ْ ْﺍﻟ ْ ُﻤ َ ْﻨﺬَ ِﺭﻳﻦ‬ َ ‫ﻄ‬ َ ‫ﻣ‬َ ‫ء‬ َ ‫ﺴﺎ‬ َ ‫ﻓ‬ َ ً ‫ﻄﺮﺍ ًﺮﺍ‬ َ ‫ﻄ‬ َ ‫ﻣ‬َ ‫ﻓﻮﻗﻬﻢ‬ ‫ﻣﻦ‬ ‫ﺍﻟﺤﺠﺎﺭﺓ‬ ‫ﻢ‬ ْ ‫ﻬ‬ ِ ‫ﻴ‬
ْ َ‫ﻋﻠ‬ َ َ
‫ﺍﻟﺨﺴﻒ‬ ‫ﻋﺎﻗﺒﺘﻬﻢ‬ ‫ﻛﺎﻥ‬ ‫ﻟﻮﻁ‬ ‫ﻗﻮﻡ‬ ‫ﻳﻌﻨﻲ‬ - - َ‫ﻴﻦ‬ ِ‫ﻣ‬ ‫ﺠْﺮ‬ ‫ﻤ‬ ‫ﺍﻟ‬
ُ ‫ﺠْﺮﻴﻦَﻣِ ْﺍﻟ‬ ‫ﺔ‬ ‫ﺒ‬ ‫ﻗ‬
ِ
ِ‫ﻋﺎ ُ ِﻤ َﻗ‬ ‫ﻋﺎ‬
ْ ُ ‫ﻛﺎﻥَ ْﺍﻟ‬ َ‫ﻛﺎﻥ‬ ‫ْﻒ‬ ‫ﻴ‬ ‫ﻛ‬ ‫ﻣﺤﻤﺪ‬ ‫ﺎ‬ ‫ﻳ‬ ْ‫ﺮ‬ ‫ﻈ‬ ‫ﻧ‬ ‫ﺎ‬ ‫ﻓ‬ ُ ‫ﺍﻟﻌﺬﺍﺏ‬ ‫ﺃﻧﺬﺭﻭﺍ‬ ‫ِﻳﻦ‬ ‫ﺬ‬ ‫ﻟ‬ ‫ﺍ‬ ‫ﻣﻄﺮ‬ ‫ﱠ‬ ‫ﻓﺒﺌﺲ‬ ‫ﻳﻌﻨﻲ‬ « » َ‫ﻳﻦ‬ ‫ﺭ‬ ‫ﺬ‬ ‫ﻨ‬ ‫ﻤ‬ ‫ﺍﻟ‬
‫ﻳﻦَﺭ ْﺍﻟ ُﻳﻦَُ»ﻤ ْﻨ‬ ‫ﺮ‬ ُ‫ﻄ‬ ْ ‫ﻣ‬ ‫ء‬
‫يعني َ ْﺍﻟُﺮ َء ُﻤ َ ْﻨ َﺍﻟﻣﺬَ ُﻤ ِ َْﻨﺭ‬ ‫ﺴﺎ‬ ‫ﻓ‬ ‫ﻣ‬ ‫ﻓﻮﻗﻬﻢ‬ ‫ﻣﻦ‬ ‫ﺍﻟﺤﺠﺎﺭﺓ‬ ‫ﻢ‬ ‫ﻬ‬ ‫ﻴ‬ ْ ‫ﻠ‬ ‫ﻋ‬
َ َ ‫ﻋﻬﻠَ ْﻢ ْﻴ ِﻬ ْﻢ‬
ِ -ِ َ‫ ُﻤﻴﻦ‬-‫لوط‬ َ‫ْﻒﻗِﺒَﻋﺎﺔُﻗِﺒ‬ -َ َ‫ﻛﺎﻥ‬ ‫كانَ ْﻧﺮْﻈﻳ‬ ُ‫ﺍﻟﻌﺬﺍﺏ ْﻧ ﻓَﺎ‬ ‫العذابﺍﻟﱠ‬ »‫ذﻳﻦَ«ِين‬1‫ﺬَِ» ِ«الَّﺭ‬1‫مطر‬ ِ ‫فبئسﺬَُﺮ‬ َ ‫ﻄﻓَﻣ ُﺮ‬ َ ََ‫ﻓﻮﻗﻬﻢﺍ ًذ‬ َ ‫ﻄر َﻣﺮﺍًْال‬ ‫فوقهمﻴ ِ ِﻬْ َم ْﻢ‬
‫ﺍﻟﺨﺴﻒﺍﻟﺨﺴﻒ‬ ‫ﻋﺎﻗﺒﺘﻬﻢ‬ ‫ﻛﺎﻥﻛﺎﻥ‬ ‫ﻟﻮﻁ‬ ‫ﻗﻮﻡﻗﻮﻡ‬ -‫ﻳﻌﻨﻲ‬ 84 --َ‫ﻴﻦ‬ ِ ُ‫قومﺒَﻣِﺔ‬ ‫يعنيﺔ ُﻤﺍﻟ‬ َ ‫ﻣﺤﻤﺪِﻴرمِ َﻛ‬ ُ ُ‫عاﺎقِﻓَبَﺎﻳ ْﺎﻧة‬ ‫ﻣﻄﺮ ﺍياﻟﱠﺬ‬ 1 َ ً ‫ينَ َﻣﺮ َءﺍ‬ َ ‫ﺴﺎِﻓَﻣر َء‬ َُ ‫ط‬ َِ ‫ﻋ َﻠ ْﻴ‬
‫ﺍﻟﺨﺴﻒ‬
‫ﻋﺎﻗﺒﺘﻬﻢ‬
‫بالحجارة‬ ‫ﻛﺎﻥ‬‫ﻋﺎﻗﺒﺘﻬﻢ‬ ‫والحصب‬ ‫ﻟﻮﻁ‬ ‫ﻗﻮﻡ‬ ‫ﻟﻮﻁ‬
‫الخسف‬ ‫ﻳﻌﻨﻲ‬ 84
‫عاقبتهم‬ ‫ﻳﻌﻨﻲ‬ 84 -ِ‫كانﻣ‬ 84 ‫ﺠْﺮ‬ ‫ﺠْﺮ‬ َ‫ﻋﺎ‬ 84 ‫ﻛﺎﻥَ َﻛﻴ‬ ‫ﻣﺤﻤﺪ‬-‫ْﻒ‬ َ َ‫ْﻒﻴين‬ ‫ﻣﺤﻤﺪمجْﻳ َﻛﺎ‬ ُ ْ‫ﻈ ْالﺮ‬ ْ‫ﺍﻟﻌﺬﺍﺏﺮ‬ ‫ﻈ‬ ‫ْف َﻓﺎ‬ َ ‫ﺍﻟﻌﺬﺍﺏ‬
‫ﺃﻧﺬﺭﻭﺍ‬ ‫محمد َكي‬ ‫ﺃﻧﺬﺭﻭﺍ‬ ‫ﺃﻧﺬﺭﻭﺍِﻳﻦ‬ ‫ِﻳﻦ‬ ‫ظ ْر‬ ُ ‫ِﻳﻦﺬ‬ ‫ﻓﺒﺌﺲﺬاﺍ ْنﻟ‬
َ‫ﻣﻄﺮف‬ ‫ﻣﻄﺮ‬ ‫ﻓﺒﺌﺲ‬
‫ﻳﻌﻨﻲ‬ ‫ﻓﺒﺌﺲ‬‫أنذروا‬ «‫ﻳﻌﻨﻲ‬ 1‫ﻳﻌﻨﻲ‬ ‫ﺴﺎ‬‫ﻄ‬ ‫ﺴﺎ‬‫ﻄ‬ ‫ﻄ ُم َﻓﺮ ْن‬ ‫ﻓﻮﻗﻬﻢ‬
َ ‫ﻣﻦ‬‫ﻓﻮﻗﻬﻢ َم َﻣ‬ ‫ﺍﻟﺤﺠﺎﺭﺓ َء‬ ‫ﻣﻦسا‬ َ‫ﻣﻦ ف‬ ً ‫ﺍﻟﺤﺠﺎﺭﺓرا‬ ‫ط‬َ ‫ﺍﻟﺤﺠﺎﺭﺓ‬ ْ ‫ﻋ َﻠ‬ َ
.(.(Muqàtil Muqàtil 2002, 2002, vol vol 2,2,pp. pp. 47–4847–48 ) )‫ﺑﺎﻟﺤﺠﺎﺭﺓ‬ ‫ﺑﺎﻟﺤﺠﺎﺭﺓ‬ ‫ﻭﺍﻟﺤﺼﺐ‬ ‫ﻭﺍﻟﺤﺼﺐ‬
.(Muqàtil .(Muqàtil .(
.)Muqàtil
.(Muqàtil Muqàtil 2002, 2002,2002,
2002, 2002,vol 2, vol
vol vol
pp. 2,2,
2, pp.
47–48
pp. pp. 47–48
47–48)
47–48 )47–48 ‫ﺑﺎﻟﺤﺠﺎﺭﺓ‬ )( ‫ﺑﺎﻟﺤﺠﺎﺭﺓ‬ ) ‫ﺑﺎﻟﺤﺠﺎﺭﺓ‬ ‫ﻭﺍﻟﺤﺼﺐ‬ ‫ﻭﺍﻟﺤﺼﺐ‬ ‫ﻭﺍﻟﺤﺼﺐ‬
21.
21 21.
21. 21.Al-Tabari
Al-Tabari
Al-Tabari
21. goes goes on on totoquote quote aahadith hadith ininwhich which the theProphet Prophet invites invites not notto toexpress express personal
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opinions on onthe the Qur'an: Qur'an:
21. Al-Tabari Al-Tabari
Al-Tabari goes on goes goes
goes on
to quote on to
on to quote
to quote quotea hadith a hadith
aa hadith hadith
in which in in
in which which
which the the
Prophet
Prophet the the Prophet Prophet
Prophet invites
invites invites invites
invites not
not to not
to not not express
express toto to express express
express personal
personal personal personal
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opinions opinions
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Qur'an: the the Qur'an: Qur'an: Qur'an:
«‫ﺃﺧﻄﺄ‬
«‫ﺃﺧﻄﺄ‬ ‫ﻓﻘﺪﻓﻘﺪ‬،‫ﻓﺄﺻﺎﺏ‬ ،‫ﻓﺄﺻﺎﺏ‬ ‫ﺑﺮﺃﻳﻪ‬ ‫ﺑﺮﺃﻳﻪ‬ ‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﻗﺎﻝﻓﻲﻓﻲ‬ ‫ﻗﺎﻝ‬ ‫»ﻣﻦ‬ ‫»ﻣﻦ‬
«‫ﺃﺧﻄﺄ«ﺃﺧﻄﺄ‬ ‫ﻓﻘﺪ‬ «‫ﺃﺧﻄﺄ‬
»‫أخطأ‬ ،‫ﻓﺄﺻﺎﺏ‬ ‫ﻓﻘﺪﻓﻘﺪ‬ ‫فقد‬ ،‫ﻓﺄﺻﺎﺏ‬ ،‫ﻓﺄﺻﺎﺏ‬
،‫فأصاب‬ ‫ﺍﻟﻘﺮﺁﻥ ﺑﺮﺃﻳﻪ‬ ‫ﺑﺮﺃﻳﻪ‬ ‫ﺑﺮﺃﻳﻪ‬
‫برأيه‬ ‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻘﺮﺁﻥ‬
‫القرآنﻓﻲ‬ ‫»ﻣﻦﻓﻲﻗﺎﻝ‬ ‫ﻓﻲ‬
‫في‬ ‫قالﻗﺎﻝ‬ ‫ﻗﺎﻝ‬ ‫»ﻣﻦ‬ ‫من‬ ‫»ﻣﻦ‬ «
‫ﺣﻖ‬ ‫ﻗﻮﻝﺣﻖ‬ ‫ﻗﻮﻝ‬ ‫ﻗﺎﻝﻓﻴﻪﻓﻴﻪﻣﻦﻣﻦ‬ ‫ﻗﺎﻝ‬ ‫ﺍﻟﺬﻱ‬ ‫ﺍﻟﺬﻱ‬ ‫ﻋﺎﻟﻢﺃﻥﺃﻥ‬ ‫ﻋﺎﻟﻢ‬ ‫ﻟﻴﺲﺑﻘﺑﻘﻴﻞﻴﻞ‬ ‫ﻟﻴﺲ‬ ،‫ﺑﺮﺃﻳﻪ‬ ،‫ﺑﺮﺃﻳﻪ‬ ‫ﻗﻴﻠﻪﻓﻴﻪﻓﻴﻪ‬ ‫ﻗﻴﻠﻪ‬ ‫ﻷﻥ‬ ‫ﻷﻥ‬ ،‫ﷲ‬ ،‫ﷲ‬ ‫ﻋﻨﺪ‬ ‫ﻋﻨﺪ‬ ‫ﺍﻟﺼﻮﺍﺏ‬ ‫ﺍﻟﺼﻮﺍﺏ‬ ‫ﻋﻴﻦ‬ ‫ﺫﻟﻚﻋﻴﻦ‬ ‫ﺫﻟﻚ‬ ‫ﻗﻴﻠﻪ‬ ‫ﻗﻴﻠﻪ‬ ‫ﻭﺍﻓﻖ‬ ‫ﻭﺍﻓﻖ‬ ‫ﻭﺇﻥ‬ ‫ﻭﺇﻥ‬ ،‫ﺑﺮﺃﻳﻪ‬ ،‫ﺑﺮﺃﻳﻪ‬ ‫ﺑﻘﻴﻠﻪﻓﻴﻪﻓﻴﻪ‬ ‫ﺑﻘﻴﻠﻪ‬ ،‫ﻓﻌﻠﻪ‬ ،‫ﻓﻌﻠﻪ‬ ‫ﺃﺧﻄﺄﻓﻲﻓﻲ‬ ‫ﺃﺧﻄﺄ‬ ‫ﺃﻧﻪﺃﻧﻪ‬،‫ﻭﺳﻠﻢ‬ ،‫ﻭﺳﻠﻢ‬ ‫ﻋﻠﻴﻪ‬ ‫ﻋﻠﻴﻪ‬ ‫ﺻﻠﻰﷲﷲ‬ ‫ﺻﻠﻰ‬ ‫ﻳﻌﻨﻲ‬ ‫ﻳﻌﻨﻲ‬
‫ﺣﻖ‬ ‫ﻗﻮﻝ‬ ‫ﺣﻖﺣﻖ‬ ‫حق‬ ‫ﻣﻦ‬ ‫ﻗﻮﻝﻗﻮﻝ‬ ‫ﻓﻴﻪ‬
‫قول‬ ‫ﻗﺎﻝﻣﻦ‬ ‫ﻣﻦ‬
‫من‬ ‫ﺍﻟﺬﻱﻓﻴﻪ‬ ‫ﻓﻴﻪ‬
‫فيه‬ ‫قالﻗﺎﻝ‬ ‫ﻗﺎﻝ‬ ‫ﺃﻥ‬ ‫ﺍﻟﺬﻱ‬ ‫ﺍﻟﺬﻱ‬
‫ﻋﺎﻟﻢ‬
‫الذي‬ ‫ﻴﻞﺃﻥ‬ ‫ﺃﻥ‬
‫أن‬ ‫ﻋﺎﻟﻢ‬ ‫لمﺑﻘ‬ ‫ﻋﺎﻟﻢ‬‫ﻟﻴﺲ‬
‫عا‬ ‫بقيلﺑﻘﻴﻞ‬ ‫ﻴﻞ‬،‫ﺑﺮﺃﻳﻪ‬ ‫ﻟﻴﺲ‬
‫ليس ﺑﻘ‬ ‫ﻟﻴﺲ‬ ،‫ﺑﺮﺃﻳﻪ‬ ‫ﻓﻴﻪ‬،‫برأيه‬ ،‫ﺑﺮﺃﻳﻪ‬ ‫ﻗﻴﻠﻪ‬ ‫ﻷﻥﻓﻴﻪ‬ ‫فيه‬‫ﻓﻴﻪ‬ ‫قيلهﻗﻴﻠﻪ‬ ‫ﻗﻴﻠﻪ‬
،‫ﷲ‬ ‫ألنﻷﻥ‬ ‫ﻷﻥ‬‫ﻋﻨﺪ‬ ،‫ﷲ‬،‫هللا‬ ،‫ﷲ‬ ‫ﺍﻟﺼﻮﺍﺏ‬ ‫عندﻋﻨﺪ‬ ‫ﻋﻨﺪ‬ ‫ﺍﻟﺼﻮﺍﺏ‬ ‫ﺍﻟﺼﻮﺍﺏ‬
‫الصواب‬ ‫ﻋﻴﻦ‬ ‫ﺫﻟﻚ‬‫ﻋﻴﻦ‬ ‫عين‬ ‫ﻋﻴﻦ‬ ‫ﻗﻴﻠﻪ‬ ‫ﺫﻟﻚ‬ ‫ﺫﻟﻚ‬
‫ذلك‬ ‫ﻭﺍﻓﻖ‬ ‫ﻗﻴﻠﻪ‬ ‫ﻗﻴﻠﻪ‬
‫قيله‬ ‫ﻭﺍﻓﻖ‬
‫ﻭﺇﻥ‬ ‫وافق‬ ‫ﻭﺍﻓﻖ‬ ،‫ﺑﺮﺃﻳﻪ‬ ‫ﻭﺇﻥ‬ ‫وإن‬ ‫ﻭﺇﻥ‬ ،‫ﺑﺮﺃﻳﻪ‬ ‫ﻓﻴﻪ‬،‫برأيه‬ ،‫ﺑﺮﺃﻳﻪ‬ ‫ﺑﻘﻴﻠﻪ‬ ‫فيهﻓﻴﻪ‬ ‫ﻓﻴﻪ‬ ،‫ﻓﻌﻠﻪ‬‫ﺑﻘﻴﻠﻪ‬ ‫بقيله‬‫ﺑﻘﻴﻠﻪ‬ ،‫ﻓﻌﻠﻪ‬
‫ﻓﻲ‬،‫فعله‬ ،‫ﻓﻌﻠﻪ‬ ‫ﺃﺧﻄﺄ‬ ‫ﻓﻲفيﻓﻲ‬ ‫ﺃﺧﻄﺄ‬
‫ﺃﻧﻪ‬ ‫أخطأ‬ ‫ﺃﺧﻄﺄ‬ ،‫ﻭﺳﻠﻢ‬ ‫ﺃﻧﻪأنهﺃﻧﻪ‬ ،‫ﻭﺳﻠﻢ‬ ‫ﻋﻠﻴﻪ‬
،‫وسلم‬ ،‫ﻭﺳﻠﻢ‬ ‫ﷲ‬ ‫ﻋﻠﻴﻪ‬ ‫عليه‬ ‫ﻋﻠﻴﻪ‬
‫ﺻﻠﻰ‬ ‫ﷲهللاﷲ‬ ‫ﺻﻠﻰ‬‫ﻳﻌﻨﻲ‬ ‫صلى‬ ‫ﺻﻠﻰ‬ ‫ﻳﻌﻨﻲ‬ ‫يعني‬ ‫ﻳﻌﻨﻲ‬
.(.(Al-Tabari 2001, vol. 1, p. 73 ) ‫ﻋﻠﻴﻪ‬ ‫ﻭﺣﻈﺮ‬ ‫ﻋﻨﻪ‬ ‫ﻧﻬﻰ‬ ‫ﻗﺪ‬ ‫ﻣﺎ‬ ‫ﺑﻔﻌﻠﻪ‬ ‫ﺁﺛﻢ‬ ،‫ﻳﻌﻠﻢ‬ ‫ﻻ‬ ‫ﻣﺎ‬ ‫ﷲ‬ ‫ﻋﻠﻰ‬ ‫ﻗﺎﺋﻞ‬ ‫ﻓﻬﻮ‬ ،‫ﻭﺻﻮﺍﺏ‬
Al-Tabari
.(Al-Tabari
22.
.(Al-Tabari.(
.)Al-Tabari
.(Al-Tabari Al-Tabari 2001,
2001, 2001,
2001,2001, vol.vol.
2001,
vol. 1,1,vol.
vol. p. p.1, 1,73 73 1,
p. p.))p. ‫ﻋﻠﻴﻪ‬
73) ‫ﻋﻠﻴﻪ‬
73 73 () ‫ﻭﺣﻈﺮ‬ ‫ﻭﺣﻈﺮ‬
‫ﻋﻠﻴﻪ‬
‫عليه‬ ) ‫ﻋﻠﻴﻪ‬ ‫ﻭﺣﻈﺮ‬
‫وحظر‬ ‫ﻋﻨﻪ‬ ‫ﻋﻨﻪ‬
‫ﻭﺣﻈﺮ‬ ‫ﻧﻬﻰ‬ ‫ﻧﻬﻰ‬ ‫ﻋﻨﻪﻋﻨﻪ‬
‫عنه‬ ‫ﻗﺪ‬
‫نهىﻗﺪ‬‫ﻧﻬﻰ‬ ‫ﻣﺎﻣﺎ‬‫ﻧﻬﻰ‬ ‫ﺑﻔﻌﻠﻪﻗﺪ‬
‫ﺑﻔﻌﻠﻪ‬
‫قد‬ ‫ما‬ ‫بفعله ﻣﺎ‬
‫ﻗﺪ‬ ‫ﺁﺛﻢ‬ ‫ﺑﻔﻌﻠﻪﺁﺛﻢ‬
‫ﺑﻔﻌﻠﻪ‬
‫ﻣﺎ‬ ،‫ﻳﻌﻠﻢ‬ ،‫ﻳﻌﻠﻢ‬ ‫آثم‬ ‫ﺁﺛﻢﺁﺛﻢ‬ ،‫يعلم‬ ‫ﻣﺎﻻ‬
‫ﻻ‬،‫ﻳﻌﻠﻢ‬ ،‫ﻳﻌﻠﻢ‬ ‫ﷲَلﻣﺎ‬ ‫ﻣﺎماﷲﻻ‬ ‫ﻋﻠﻰﻻ‬ ‫ﻋﻠﻰ‬ ‫هللا‬‫ﻗﺎﺋﻞﷲ‬
‫ﻣﺎ‬ ‫ﷲ‬ ‫ﻋﻠﻰﻗﺎﺋﻞ‬
‫ﻋﻠﻰ‬
‫على‬ ‫ﻓﻬﻮ‬ ‫قائل‬‫ﻓﻬﻮ‬
‫ﻗﺎﺋﻞﻗﺎﺋﻞ‬ ،‫ﻭﺻﻮﺍﺏ‬
،‫ﻭﺻﻮﺍﺏ‬
‫فهو‬ ‫ﻓﻬﻮﻓﻬﻮ‬ ،‫ﻭﺻﻮﺍﺏ‬
،‫وصواب‬ ،‫ﻭﺻﻮﺍﺏ‬
22
22.
22. 22.Munkar:
Munkar:
Munkar:
22. any any action
action disapproved,
disapproved, orordisallowed, disallowed, by by sound sound intellects;
intellects; orordeemed, deemed, orordeclared, declared, thereby, thereby, totobe be bad, bad, evil, evil, hateful,
hateful,
22.
Munkar: Munkar: Munkar: anyany action any action
any action action disapproved,
disapproved, disapproved, disapproved,
disapproved, oror disallowed, or
disallowed, or or disallowed, disallowed, disallowed, by bysound by
sound by by sound sound sound intellects;
intellects; intellects; intellects;
intellects; or ordeemed, or
deemed, or ordeemed, deemed, deemed, or ordeclared, oror
declared, or declared, declared, declared, thereby, thereby, thereby,
thereby, thereby, to to be be toto bad,to bad, be be be bad, evil,
evil,
bad, bad, evil, evil,
hateful,
hateful,
evil, hateful,hateful, hateful,
abominable,
abominable, foul, foul, unseemly,
unseemly, ugly ugly or or hideous; hideous; (...) (...) or or anything
anything pronounced
pronounced to to be be bad, bad, evil,evil, hateful, hateful, abominable, abominable, or or foul, foul, and and
abominable,
abominable, abominable, abominable, foul,
foul, unseemly, foul, unseemly,
foul, unseemly, unseemly, ugly or ugly ugly ugly hideous; or or hideous;
or hideous; hideous; (...) or (...)
or(...) (...) anythingor
anything oror anything anything anything pronounced
pronounced pronounced pronounced
pronounced to
to be beto to tobe
bad, be beevil, bad, bad,bad,hateful, evil, evil, evil,hateful, hateful, hateful, abominable,
abominable, abominable, abominable,
abominable, or or foul, foul, or ororfoul, foul, andfoul,and and
and
forbidden,
forbidden, and anddisapproved, disapproved, disliked, disliked, ororhated, hated, by by the the law: law: aasaying, saying, ororan an action, action, unapproved,
unapproved, not not approved,
approved, unaccepted, unaccepted, oror
forbidden, forbidden, forbidden, and and and
disapproved,
disapproved, disapproved, disapproved,
disapproved, disliked, disliked, disliked, disliked,
disliked, or orhated, hated, oror or hated, by hated,
hated, by the the by law:
by by the
law: the the alaw: law:
asaying,
law: saying, a asaying, asaying, saying,
or or anan action,oror or
action, an an an action, action,
unapproved,
action, unapproved, unapproved, unapproved,
unapproved, notnot approved, not
approved, not not approved, approved,
approved, unaccepted, unaccepted, unaccepted,
unaccepted, unaccepted, or not or or oror
not not accepted,
accepted, by by God God (...)”
(...)” (Lane (Lane 2003, 2003, vol. vol. 8,8,pp. pp. 2849–50). 2849–50).
not not
accepted,
accepted, by God (...)” (Lane 2003, not accepted, accepted, by God by by God God
(...)” (...)” (Lane (...)” (Lane (Lane
(Lane2003, vol.2003, 2003, vol.2003,8, pp.vol. vol.
8, vol. pp.2849–50). 8, 8, pp.
2849–50).
8, pp. 2849–50). pp. 2849–50). 2849–50).
23. 23. See for example Brown etetal. (1906): Lwt: “wrap closely, tightly, enwrap, envelope (Ar. َ ‫ﻁ‬
‫ﻁ‬ َ ‫(ﻻ‬Ar. cleave, stick totoaathing; also alsotrans.
2323. 23.See See
23.
23. for
See See
for
for See example example
for
example forexample example Brown
Brown
Brown Brown Brown et
et al.
al.
al. et(1906): et (1906):
(1906): al.al. al.(1906): (1906):
(1906): Lwt: Lwt:Lwt:
Lwt: “wrap “wrap
Lwt:
“wrapLwt:“wrap “wrap
“wrap closely,
closely,
closely, closely, closely,
closely, tightly,
tightly,
tightly, tightly, tightly,
tightly, enwrap,
enwrap,
enwrap, enwrap, enwrap,
enwrap, envelope
envelope
envelope envelope envelopeenvelope (Ar.(Ar.
(Ar.
(Ar. ‫ﻁ‬ َ (Ar. ‫ﻻﻻ‬Bcleave, َ ‫ط‬
cleave,
‫ﻁ‬
cleave, َ ‫ﻁﻻ‬ َ ‫ﻻَل‬cleave, cleave,
cleave, stick stickstick
stick stickto stick
toof aato thing;
tothing;
thing; toaaathing; thing; thing; also alsoalso trans.
also trans.
trans. alsotrans. trans.
trans.
Make Make totostick, stick, ororadhere)… adhere)… ititisiswrapped wrapped up up ininaagarment garment (of (of sword sword ofofGoliath); Goliath); fig. fig. ofofcovering covering asas sign sign of mourning… mourning… the the the
Make Make Make
to stick, totostick, or adhere)…
stick, ororadhere)… adhere)…
adhere)… it is itwrapped itisis
it iswrapped wrapped
wrapped up in up up up a in garment in ina aagarment garment
garment (of sword (of (of (ofsword sword
sword of Goliath); ofof ofGoliath); Goliath); Goliath); fig. of fig. fig. fig. covering ofofofcovering covering covering as sign as as assign ofsign
sign of
mourning… of ofmourning… mourning… mourning… the the
Make
surface
surface to ofof stick, coveringcovering or adhere) whichwhich . .covereth
covereth . it is wrapped over overover all all up
the the inpeoples...
peoples... a garment envelope, envelope, (of sword wrap wrap of (p. Goliath); (p.532). 532). Efig. dal of Comparative covering asDictionary sign of mourning ofofGe'ez . . . the the
(Leslau
surface surface surface of covering ofof covering covering which which whichwhich covereth covereth covereth covereth over all
over over the allall all the
peoples... the the peoples... peoples...
peoples... envelope, envelope, envelope,
envelope, wrap wrap wrap wrap
(p. 532).(p. (Brown (p. 532). EE 532). dal dal E et Edal Comparative
Comparativeal., dal Comparative
1906, Comparative p. Dictionary
Dictionary
532). Dictionary SeeDictionary also: of Ge'ez Ge'ez Lwt: of of Ge'ez (Leslau
Ge'ez
(Leslau
'give (Leslau (Leslau
a light
surface
2006):
2006): Lwt: Lwt: of covering 'give 'give aalight which
light blow', blow', covereth goad, goad, over send send all up up the the the peoples... first first shot'; shot'; envelope, Lwt.: Lwt.: 'change, 'change, wrap put (Brown puton on clothes'et
clothes' al. 1906, (perhaps (perhaps p. 532). 'change'change See also: clothes'); clothes'); Lwt: ’give talawwata: talawwata: a light
2006): 2006): 2006):
Lwt:
blow', Lwt: 'give Lwt:goad, 'give a'give light
send a light ablow', up blow',
light the blow', goad, first goad, goad,send
shot'; send up send
Lwt.: the upup 'change, the
first the firstshot'; first put shot'; shot';
Lwt.: on Lwt.: Lwt.:
'change,
clothes' 'change, 'change, (perhaps put put
on put clothes'onon
'change clothes' clothes' (perhaps clothes'); (perhaps (perhaps 'change talawwata: 'change 'change clothes'); 'be clothes'); clothes'); transformed'; talawwata: talawwata: talawwata: lot:
'be blow’,
'betransformed'; transformed';
transformed'; goad, send lot: up
lot:'cloak, 'cloak, the
'cloak, first garment'” garment'” shot’; Lwt.: (p. (p. 321). ’change,
321). put on clothes’ (perhaps ’change clothes’); talawwata: ’be transformed’; lot:
24. 'be 'be'be 'cloak, transformed'; transformed'; garment'” lot: lot: lot:
(Leslau, 'cloak, 'cloak, garment'” garment'”
2006, garment'” p.(p. 321). 321). (p.(p. 321). 321).
24.
24. 24.Qur’an
’cloak,
Qur’an
Qur’an
24.
24. Qur’an
garment’”
(2020, (2020, 76: 76:19): (Leslau
19): “And “And 2006, round round p. 321). about about them them will will(serve) (serve) boys boys ofofeverlasting everlasting youth. youth. IfIfyou you see see them, them, you youwould would think think them them
Qur’an (2020, (2020, (2020,
76: 19):76: 76:
76, 19):
“And 19):“And “And round round round
round about about about
about them them them them
will will (serve) will
will (serve) (serve)
(serve) boys boys boys
of boys everlasting ofof of everlasting everlasting
everlasting youth. youth. youth. youth. If you IfIfIf you see you you see
them, see see them, them,them,you you you
would you would would would think think
think think
them them
them them
24 scattered
Qur’an (2020, pearls”. 76: 19): “And round about them will (serve) boys of everlasting youth. If you see them, you would think them
scattered
scattered pearls”. scattered scattered pearls”. pearls”. pearls”.
25. 25.
25. 25.Muhammad
Muhammad
scattered
Muhammad
25.
25. Muhammad pearls”. JalalJalalJalal Kishk, Kishk, ininaatext text initially initially censored censored by byan anby organ organ ofofthe the state state police police and andand then then approved approved by bythe the al-Azhar al-Azhar
Muhammad Jalal Jalal
Kishk, Kishk, Kishk, in aintext ina aatext initially text textinitially initially
initially censored censored censored
censored by an by by organan an anorgan organ organ of the ofof ofthe state the thestate state state
police police police
police and thenand andthen then then
approved approved approved approved by the by by bythe the
al-Azhar theal-Azhar al-Azhar al-Azhar
25 Commission,
Commission,
Muhammad explicitly
Jalal explicitly Kishk, states states
in astates text that that initially homosexuality
homosexuality censored is is isallowed
by allowed allowed
an organ in in paradise
ofparadise paradise
the state (Kishk (Kishk
police 1992,
and 1992, then pp. pp.approved 204–5). 204–5). by the al-Azhar Commission,
Commission, Commission, Commission, explicitly explicitly explicitly states statesthat that
homosexuality that
that homosexuality homosexuality
homosexuality is is is allowed allowed
allowed in in in in paradise paradise
paradise (Kishk (Kishk (Kishk
(Kishk 1992, 1992, 1992, 1992,
pp. pp.
204–5). pp. pp. 204–5). 204–5). 204–5).
26. ‫ﺐ‬ ‫َﻀﻴ‬ ‫ِﻮﺍﻁِﺧﺧ‬ ّ‫ﻳﺮ ّ ﻟِﻠ‬ َ َ ‫( ﺇِﺫﺍ ﻫ َُﻮ ﻻﻗﻰُ ﺃ ُ ﱠﻣﻪُ ﺩَﺑَ َﺮ ﺍِﺳﺘ َﻬﺎ ّﺗﻮﻟّﻰ‬Ibn Burd 1950, p. 367).
26.
26. 26.Bashar
Bashar
Bashar
explicitly
26. Bashar Bashar
Ibn Ibn statesBurd:
Ibn Burd: Ibn Burd:that ِ ‫ﺐ‬
‫ﺐ‬ ِ ِ ‫َﻀﻴ‬
Burd: ‫َﻀﻴ‬ ‫ﺐ‬
ِ ‫َﻀﻴ‬
homosexuality
‫ﺧ‬ ‫ب‬ ِ‫ﺐ‬ ِ‫ِﻮﺍﻁ‬
ِ‫ِﻮﺍﻁ‬ ‫َضي‬
‫َﻀﻴ‬ ‫ﻳﺮٍﺧخ ِﻟﻠِﻟﻠّﺧ‬ ‫ﻳﺮ‬
ِ‫ِﻮﺍﻁ‬
ٍ ٍ ‫ِواطِﺑِﺄ َﺄ‬
ِ‫ِﻮﺍﻁ‬ ‫ﻳﺮﻰﻰﻟ ِﺑِﻠّﺄِﺑ‬ ‫ﺗﻮ ِﻟلﻟ ٍﻠِّل‬ ‫ﺗﻮَﻟ‬ ‫ﻳﺮﺄ‬
‫ير‬ ٍ ِ‫َﻬﺎ ﺑ‬َ ‫ﻰأ‬ ‫َﻬﺎﺄ‬ ِ‫ﺑب‬is ‫ﺗﻮﻟّﺘ‬ ‫ى‬‫تولِﺳﻰﺘ‬
‫ِﺳ‬ ‫ﻟّﺍ‬allowed‫ﺗﻮﺍ‬ ‫َهاﺘﺑَ َﺮﺮ‬
‫َﻬﺎ‬ َ‫َﻬﺎَﺑﺩ‬
‫ﻻﻗﻰﺩَرﺃﺑَﺍﺃ ُاﱠ َﻣﺮ ﱠﻣِﺳﻪُِسﺘﺍﻪُتﺩَِﺳ‬ ‫ﻻﻗﻰَ َﺮ‬ َ‫ﺩَدﻪُﺑَب‬in ‫ﻻﻗﻰﻣ َُّﻮمﻪُﺃ ُهُ ﱠﻣ‬ ‫َلقىﻫﺃ ُﻫَأ ُُﻮ‬
َ ‫ ﱠ‬paradise ‫( َ ِﺇُﻮ ِﺇﺫﺍﺫﺍ‬Ibn
‫ﻻﻗﻰ‬ ‫(ﻫ‬Ibn
‫(ﺫﺍذاﺇِﻫﺫﺍه َُﻮَُو‬Ibn Burd
ِ‫(ﺇ‬Kishk
ِ‫إ‬Burd (Ibn
(Ibn Burd Burd1950,
Burd 1992, 1950, 1950, p.pp.
1950, 367). p.p. 204–5).
p. 367). 367).367).
aaَ man
27. Ibn Burd: 1950, p. 367).
27. 27.
27.
“In 27. Arabic
“In Arabic mukhannath
mukhannath orormukhannith, mukhannith,  man who who resembles resembles women women in in character,
character, speech speech and andgait.” gait.” (Juynboll (Juynboll 2007, 2007, p.p.204) 204)
26
28. “In
Bashar “In
Arabic “In Arabic
Ibn Burd: I Arabic mukhannath mukhannath mukhannath of ’al-Tahanawi or
kal-Tahanawi mukhannith, or
@ñÊË QK AK. ú(who or mukhannith, mukhannith,
mukhannith, Íñ  a
K AîDƒ@ man  a a man
a who
QK.after manman Xafter who
éÓ @ 1745) whowho
resembles ú1745) 
¯B ñwe resembles resembles
resembles ëwe@ X@find women (Ibn women women
women Burd in character, in in in
1950, p.definition character, character,
character, 367).speech speech speech speech and and gait.”and and gait.” gait.”
gait.”
(Juynboll (Juynboll (Juynboll
(Juynboll 2007, 2007, 2007, p. 2007, 204) p. p.p. 204) 204) 204)
28.
28. 28.In
In 28.the
In the encyclopedia
encyclopedia . of (who died died find the the following following definition ofof'ubna': 'ubna': "the "the name name ofofaadisease disease that thatthat
the InIn the
encyclopedia the encyclopedia encyclopedia of al-Tahanawi ofofal-Tahanawi al-Tahanawi
al-Tahanawi (who(who (who
(who
died died after died died after after
1745)after 1745) 1745)1745)
we find we we we findthe find find the
following the the following following
following definition definition definition
definition of 'ubna': ofofof 'ubna':
'ubna': 'ubna': "the "the name"the "the name name name of a of diseaseofof aadisease adisease disease that that
that
27 causes
causes
“In Arabic those those mukhannath who whowho have have the
or the pleasure
mukhannith, pleasure ofofataking taking
man who ititininresembles the the anus" anus" (Al-Tahanawi
women (Al-Tahanawi in character, 1996). 1996). Here
speech Here sexualsexual
andsexual gait.” practice practice (Juynboll isisdefined defined 2007, as p.asaa204) adisease: disease:
causes causes causes those those those
who have whohave have
the the
pleasure thepleasure pleasure
pleasure of taking ofof of taking taking
taking it in itthe itit inin in the
anus" thethe anus" anus"
anus"
(Al-Tahanawi (Al-Tahanawi
(Al-Tahanawi
(Al-Tahanawi 1996). 1996). 1996).
1996).
Here Here Here Here
sexual sexual sexual practice practice practice
practice is defined isis is defined defined
defined as as as as
disease: aadisease: adisease: disease:
28 we wethe are are ininthe the second
second half half ofofthe the 18th 18th century century and and the the perception
perception ofofsexual sexual mores mores has hasprofoundly profoundly changed. changed. This Thisof isisnot not the the place place
weIn are we we are
encyclopedia
in are the inin the
second the second second
of half al-Tahanawi half
ofhalf the ofof the
18th thethe 18th
(who century 18th18th century diedcentury
century and after and the and and 1745) the
perception thethe perception
we perception
perception find ofthe sexual ofof of
following sexual sexualsexual mores mores mores mores
definition
has has
profoundly has has profoundly profoundly
ofprofoundly ’ubna’: changed. "the changed.changed. changed. name This This This
is This anot disease isisis the not not not placethe the that the place
place place
totoaddress address the the issue issue of of the the affirmationaffirmation of of conservative conservative and and repressive
repressive currents currents in in the the sexual sexual sphere. sphere.
29. tocauses address to to address those address thewho the
issue the have issue issue
of the of
the affirmation of the
pleasure the affirmation affirmation
affirmation of of taking conservative of of conservative
ofit conservative conservative
in the anus" and repressive and and and repressive
(Al-Tahanawi repressive
repressive currents currents
1996). currents
currents inHere the in in in the
sexual the
sexual the sexual sexual sexual sphere. practice sphere. sphere. sphere. is defined as a disease: we
29.
29. 29.Given
GivenGiven
29. its itssignificance, significance, we we report report the the complete complete passage passage ininArabic: Arabic:
are Given
in Given
the
its itsits
second
significance, significance,
significance, half of we the we
report we18th report report
report the century the
complete the the complete andcomplete
complete the
passage passage
perception passage
passage in Arabic: inin in ofArabic:
Arabic: Arabic:
sexual mores has profoundly changed. This is not the place to
‫ﺩﻻﻝ‬ ‫ﻣﻥﺩﻻﻝ‬ ‫َﺙ‬ُ ‫َﺙ‬ ‫ﺃﺧﻧﺃﺧﻧ‬-»-ُ »
address the issue of the affirmation of conservative and repressive currents in the sexual sphere. ‫ﺩﻻﻝ‬ ‫ﻣﻥ‬‫ﻣﻥ‬
‫ﺩﻻﻝ‬ ‫دَلل‬ ‫َﺙ‬ُ ُ ‫ﻣﻥﻧ‬
‫ﺩﻻﻝ‬ ‫ﻣﻥمنﺃﺧ‬ -‫َﺙ‬ ُ» ُ ‫ﺃﺧﻧأخن‬
‫َﺙﻧَث‬
‫ﺃﺧ‬ --»«-»
29 Given its significance, we report the complete passage in Arabic:
 ‫‪Muhammad Jalal Kishk, in a text initially censored by an organ of the state police and then approved by the al-Azhar‬‬
‫‪Commission, explicitly states that homosexuality is allowed in paradise (Kishk 1992, pp. 204–5).‬‬
‫‪26.‬‬ ‫ب ‪Bashar Ibn Burd:‬‬ ‫‪ (Ibn Burd 1950, p. 367).‬إِذا ه َُو َلقى أ ُ َّمهُ دَبَ َر اِست َها تولى ِبأ َ ٍ‬
‫ير لِلِواطِ خَضي ِ‬
‫‪27.‬‬ ‫)‪“In Arabic mukhannath or mukhannith, a man who resembles women in character, speech and gait.” (Juynboll 2007, p. 204‬‬
‫‪28.‬‬ ‫‪In the encyclopedia of al-Tahanawi (who died after 1745) we find the following definition of 'ubna': "the name of a disease that‬‬
‫‪causes those who have the pleasure of taking it in the anus" (Al-Tahanawi 1996). Here sexual practice is defined as a disease:‬‬
‫‪Religions 2023,‬‬
‫‪we 14,‬‬
‫‪are186‬‬ ‫‪15 of 17‬‬
‫‪in the second half of the 18th century and the perception of sexual mores has profoundly changed. This is not the place‬‬
‫‪Religions 2023, 14, x FOR PEER REVIEW‬‬ ‫‪15 of 17‬‬
‫‪to address‬‬
‫‪Religions‬‬ ‫‪the‬‬
‫‪2023, 14,‬‬ ‫‪issuePEER‬‬
‫‪x FOR‬‬ ‫‪of the‬‬ ‫‪affirmation of conservative and repressive currents in the sexual sphere.‬‬
‫‪REVIEW‬‬ ‫‪15 of 17‬‬
‫‪29.‬‬ ‫‪Given its significance, we report the complete passage in Arabic:‬‬
‫‪ReligionsReligions‬‬
‫‪2023, 14,2023,‬‬
‫‪x FOR‬‬‫‪14,PEER‬‬
‫‪x FOR‬‬ ‫‪PEER REVIEW‬‬
‫‪REVIEW‬‬ ‫‪15 of 17 15 of 17‬‬
‫«‪ -‬أخن ُ‬
‫َث من دَلل‬
‫ص لي مخنثي‬ ‫عامله أن َأَحْ ِ‬
‫‪Religions‬‬ ‫حزم‪2023,‬‬ ‫ابن‪14,‬‬ ‫‪x FOR‬‬ ‫أنه أمر‬ ‫‪PEER‬‬ ‫‪REVIEW‬وذلك‬ ‫أمير المدينة في عه ِد سليمان بن عبد الملك‪،‬‬ ‫أيضا ً من ُم َخنَّثي المدينة‪ ،‬واسمه نافذ‪ ،‬وكنيته أبو يزيد‪ ،‬وهو ممن خصاه ابنُ َح ْزم األنصاري ُ‬ ‫فهو‪15 of‬‬ ‫‪17‬‬
‫ص لي مخنثي‬ ‫أمير المدينة في عه ِد سليمان بن عبد الملك‪ ،‬وذلك أنه أمر ابن حزم عامله أن أحْ ِ‬ ‫فهو أيضا ً من ُم َخنَّثي المدينة‪ ،‬واسمه نافذ‪ ،‬وكنيته أبو يزيد‪ ،‬وهو ممن خصاه ابنُ َح ْزم األنصاري ُ‬
‫فقالﻟﻲالكاتب‪:‬‬ ‫بالحاء‪،‬‬ ‫ص‬ ‫لعله َ‬ ‫األمير‪:‬‬ ‫فقلﺃﻧﻪله‬ ‫ﺃﻣﺮ"‬‫المخنثين‬ ‫ص‬ ‫اخ ِ‬ ‫عليه " ْ‬ ‫ﺃﻣﻴﺮاب ُن‬ ‫َّ‬
‫ﻣﺨﻨﺜﻲ‬
‫فقال الكاتب‪:‬‬ ‫ﻣﺨﻨﺜﻲ‬
‫ﺺ‬ ‫ﺃﻥ ﺃَﺣْ‬
‫بالحاء‪ِ ،‬‬ ‫ﻋﺎﻣﻠﻪ ﻟﻲ‬ ‫ﺺ‬ ‫ص‬
‫أحْ ِِ‬
‫ﺣﺰﻡﺃأحْﺣْ ِ‬ ‫ﺃﻥ‬ ‫ﻋﺎﻣﻠﻪلعله‬ ‫ﺍﺑﻦ‬ ‫األمير‪:‬‬ ‫ﺃﻣﺮ‬ ‫ﺣﺰﻡ‬ ‫ﺍﺑﻦله‬ ‫ﻭﺫﻟﻚ‬
‫فقل‬ ‫ﺍﻟﻤﻠﻚ‪،‬‬
‫المخنثين"‬ ‫ﻭﺫﻟﻚ ﺃﻧﻪ‬ ‫ﻋﺒﺪ‬
‫ص‬ ‫ﺍﻟﻤﻠﻚ‪ِ ،‬‬ ‫ﺑﻦ‬
‫اخ‬ ‫ﺳﻠﻴﻤﺎﻥ" ْ‬ ‫عليه‬ ‫فقرأﻋﺒﺪ‬ ‫فقرأ‬ ‫ﺑﻦ‬‫كاتبهﻋﻬ ِﺪ‬
‫كاتبه‬‫حزم ﻓﻲ‬
‫ﺳﻠﻴﻤﺎﻥ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ‬
‫حزم‬ ‫ﻋﻬ ِﺪ‬ ‫ﻓﻲاب ُن‬
‫ﺍﻷﻧﺼﺎﺭﻱَاوله‬
‫ﺍﻟﻤﺪﻳﻨﺔَله ُ‬
‫المدينة ن‬
‫المدينة ن ََاو‬ ‫الكتاب ُ‬
‫ﺃﻣﻴﺮ‬ ‫الكتاب‬ ‫ورد َﺣ ْﺰ‬
‫ﺍﻷﻧﺼﺎﺭﻱﻡ‬ ‫ﺍﺑﻦُ‬
‫ﺧﺼﺎﻩورد‬
‫فلما‬
‫فلما‬ ‫خاء‪ْ ،‬ﺰﻡ‬ ‫خاء‪َ ،‬ﺣ‬ ‫فصيرتهاﺍﺑﻦُ‬
‫ﻣﻤﻦ‬ ‫ﺧﺼﺎﻩ‬
‫ﻳﺰﻳﺪ‪ ،‬ﻭﻫﻮ‬
‫فصيرتها‬ ‫ﻣﻤﻦ‬ ‫الحاء‬
‫الحاء‬ ‫ﻭﻫﻮ‬
‫ﺃﺑﻮ‬ ‫ذروة‬ ‫ﻭﻛﻨﻴﺘﻪ‬
‫ذروة‬ ‫ﻳﺰﻳﺪ‪،‬‬ ‫على‬
‫على‬ ‫ﻧﺎﻓﺬ‪،‬‬ ‫نقطةﺃﺑﻮ‬ ‫نقطة‬ ‫ﻭﻛﻨﻴﺘﻪ‬
‫ﻭﺍﺳﻤﻪ‬ ‫فوقعت‬
‫فوقعت‬ ‫ﻧﺎﻓﺬ‪،‬‬‫ﺍﻟﻤﺪﻳﻨﺔ‪،‬‬ ‫الكاتب‬
‫الكاتب‬ ‫ﻭﺍﺳﻤﻪ‬ ‫ﺨقل ُمﻨﱠ ُمﺜﻲ‬ ‫ىﻣقلَ‬
‫ﺍﻟﻤﺪﻳﻨﺔ‪،‬‬ ‫ﻣﻦى ُ‬
‫فتشظ‬
‫ﺃﻳﻀﺎ ً َّ‬
‫فتشظ‬ ‫المدينة‪،‬ﺜﻲ‬ ‫ﻓﻬﻮ َﺨﻨﱠ‬
‫المدينة‪،‬‬ ‫ﻓﻬﻮ ﺃﻳﻀﺎ ً ﻣﻦ ُﻣ‬
‫ﺍﺑﻦُ ود َ‬ ‫إن على الحاء ﱠ نقطةً مثل تمرة‪ ،‬ويروى مثل سهيل‪ ،‬فتقدم األمير في إحضارهم‪ ،‬ثم خصاهم‪ ،‬وهم ُ‬
‫منهم‪:‬‬
‫ﺍﻟﻜﺎﺗﺐ‬ ‫واحد‬
‫واحد منهم‬ ‫ﻓﻘﺎﻝ‬ ‫كل‬
‫ﺍﻟﻜﺎﺗﺐ‪:‬‬
‫ﻣﺨﻨﺜﻲ‬
‫كل‬ ‫ﺑﺎﻟﺤﺎء‪،‬‬ ‫ﻟﻲفقال‬
‫ﻓﻘﺎﻝفقال‬
‫الشجر‪،‬‬
‫ﺺ‬‫ﺺ‬
‫الشجر‪،‬‬ ‫ﻟﻌﻠﻪ ﺃَﺣْﺃﺣْ‬
‫ﺑﺎﻟﺤﺎء‪ِ ِ ،‬‬
‫وظل‬
‫ﺃﻥ‬ ‫وظل‬ ‫ﺺ‬
‫ﻋﺎﻣﻠﻪ‬ ‫الفؤاد‪،‬‬
‫ﺍﻷﻣﻴﺮ ِ‪:‬‬ ‫ﺣﺰﻡﺃﺣْ‬
‫الفؤاد‪،‬‬ ‫ﻟﻌﻠﻪ‬ ‫وبردﻟﻪ‬ ‫ﺍﺑﻦ‬‫ﺍﻷﻣﻴﺮ‪:‬‬
‫ﻓﻘﻞ‬
‫وبرد‬ ‫ﺃﻣﺮ‬ ‫ى‪"،‬‬ ‫الضح‬
‫ﺍﻟﻤﺨﻨﺜﻴﻦ‬
‫ى‪،‬‬ ‫ﺃﻧﻪ‬‫ﻟﻪ‬‫الضح‬ ‫ﻓﻘﻞ‬‫ﻭﺫﻟﻚ‬ ‫ونومة‬
‫ﺺ‬‫ونومة"‬
‫ﺍﻟﻤﺨﻨﺜﻴﻦ ِ‬
‫ﺍﻟﻤﻠﻚ‪،‬‬ ‫ﺍﺧ‬ ‫السحر‪ْ "،‬‬ ‫ﺺﻋﺒﺪ‬
‫ﻋﻠﻴﻪ‬
‫السحر‪،‬‬ ‫ﺑﻦ ِ‬ ‫ﻓﻘﺮﺃ‬‫ونسيم‬
‫ﺍﺧ‬‫ونسيم ْ‬ ‫ﻛﺎﺗﺒﻪ"‬
‫ﺳﻠﻴﻤﺎﻥ‬‫ﻋﻠﻴﻪ‬ ‫ﺣﺰﻡﺪل‪،‬‬
‫ﻓﻘﺮﺃ ِل‪،‬‬
‫ﻋﻬََل‬
‫ﻓﻲود َََل‬
‫ﺍﻟﻤﺪﻳﻨﺔْس‪،‬‬
‫ﻛﺎﺗﺒﻪ‬
‫َﺎﻭيﻟﻪْس‪،‬‬
‫ﺣﺰﻡ َوي‬ ‫ط‬
‫ط َ َو‬ ‫ﺍﻟﻤﺪﻳﻨﺔ ﻧ ُ‬
‫ﺃﻣﻴﺮ‬
‫وه ُم‬ ‫ﺍﻷﻧﺼﺎﺭﻱ ﺍﺑﻦُ‬ ‫ﺍﻟﻜﺘﺎﺏﻟﻪ‬
‫خصاهم‪،‬‬ ‫ﺍﻟﻤﺪﻳﻨﺔ ﻧ ََﺎﻭ‬ ‫ﻭﺭﺩ‬ ‫ﺍﻟﻜﺘﺎﺏﺣ‬
‫إحضارهم‪ْ ،‬ﺰﻡثم‬‫ﻓﻠﻤﺎ َ‬ ‫ﺧﺎء‪،‬ﺍﺑﻦُ‬ ‫ﺧﺼﺎﻩ‬ ‫ﻓﺼﻴﺮﺗﻬﺎﻭﺭﺩ‬
‫ﻓﻠﻤﺎفي‬ ‫ﻣﻤﻦ‬ ‫األمير‬‫ﺧﺎء‪،‬‬
‫ﺍﻟﺤﺎءﻭﻫﻮ‬ ‫ﻓﺼﻴﺮﺗﻬﺎ‬
‫ﺫﺭﻭﺓﻳﺰﻳﺪ‪،‬‬
‫فتقدم‬ ‫سهيل‪،‬‬ ‫ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ‬ ‫ﺍﻟﺤﺎء‬
‫ﻋﻠﻰ‬ ‫ﻧﻘﻄﺔمثل‬ ‫ﺫﺭﻭﺓ‬ ‫ﻧﺎﻓﺬ‪،‬‬
‫ويروى‬ ‫تمرة‪،‬ﻋﻠﻰ‬
‫ﻓﻮﻗﻌﺖ‬
‫ﻭﺍﺳﻤﻪ‬ ‫ﻧﻘﻄﺔ‬ ‫ﺍﻟﻜﺎﺗﺐ‬
‫ﺍﻟﻤﺪﻳﻨﺔ‪،‬‬ ‫مثل‬ ‫ﻓﻮﻗﻌﺖ‬ ‫ﺜﻲً ُﻢ‬ ‫نقطﻗﻠة‬ ‫ﻰ‬‫ﺍﻟﻜﺎﺗﺐ َﺨﻨﱠ‬ ‫ﻓﺘﺸﻈ‬ ‫الحاء ُﻣ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬ﻣﻦ‬ ‫ﺃﻳﻀ ُﻢﺎ ً‬ ‫على‬‫ﻓﻬﻮﻰ ﻗﻠ‬ ‫ﱠ‬
‫ﻓﺘﺸﻈ‬
‫ﺍﻟﻤﺪﻳﻨﺔ‪ ،‬إن‬
‫ﻭﺍﺣﺪصرنا‬ ‫ﻛﻞ‪ :‬بل‬ ‫الضحى‬ ‫نومة‬ ‫وقال‬ ‫حقا‪،‬‬ ‫صرتُ‪ُ :‬م‬ ‫ً‬
‫ﻣﻨﻬﻢ‬‫ﻣﻨﻬﻢبل صرنا‬ ‫ﺍﻟﻜﺎﺗﺐى‪::‬‬ ‫ﻓﻘﺎﻝ‬
‫الضح‬ ‫ﻓﻘﺎﻝﻭﺍﺣﺪ‬ ‫ﺑﺎﻟﺤﺎء‪،‬ﻛﻞ‬
‫ﺍﻟﺸﺠﺮ‪،‬‬
‫نومة‬ ‫ﻓﻘﺎﻝ‬ ‫وقال‬ ‫ﻭﻅﻞ‬ ‫ﺍﻟﺸﺠﺮ‪،‬‬
‫ﺺ‬ ‫ﺍﻟﻔﺆﺍﺩ‪ِ ،‬‬
‫حقا‪،‬‬ ‫َنثاﺃﺣْ‬ ‫َنثا‬ ‫ﻟﻌﻠﻪ‬‫ﻭﻅﻞخ‬
‫ﻭﺑﺮﺩُمخ‬ ‫ﺍﻷﻣﻴﺮ‬
‫صرتُ‬ ‫ﺍﻟﻔﺆﺍﺩ‪،‬‬ ‫ﻟﻪﻰ‪،‬‬ ‫بالخصاء‬
‫ﺍﻟﻀﺤ‬
‫بالخصاء‬ ‫ﻭﺑﺮﺩ‬
‫ﻭﻧﻮﻣﺔ" ﻓﻘﻞ‬ ‫السحر‪::‬ﻰ‪،‬‬
‫ﺍﻟﻤﺨﻨﺜﻴﻦ‬ ‫ﺍﻟﻀﺤ‬
‫السحر‬ ‫ﺍﻟﺴﺤﺮ‪،‬‬ ‫ﺺ‬ ‫نسيم ِ‬
‫ﻭﻧﻮﻣﺔ‬
‫ﺍﺧ‬
‫نسيم‬ ‫ﻭﻧﺴﻴﻢ" ْ‬ ‫وقال‬ ‫ﺍﻟﺴﺤﺮ‪،‬‬
‫ﻋﻠﻴﻪ‬
‫وقال‬
‫األكبر‪،‬‬
‫ﻓﻘﺮﺃ‬
‫ﻝ‪،‬‬‫األكبر‪،‬‬ ‫ﻭﻧﺴﻴﻢ ََﻻ‬
‫ﻛﺎﺗﺒﻪﺩ‬ ‫تان ﻭ‬ ‫ْﺲ‪،‬‬‫تان‬ ‫ﺣﺰﻡ‬ ‫ﻝ‪،‬‬ ‫الخِ‬
‫الخِﻳ‬‫ﻁ َﻮ‬ ‫هوَﻻ ُ‬ ‫ﺍﺑﻦَُ‬
‫ﻭﻫﻭﻢﺩ‬
‫هو‬
‫هذا‬
‫ْﺲ‪،‬ﻟﻪ‬
‫هذا‬‫َﺎﻭ‬ ‫بلﻧ‬
‫ﺧﺼﺎﻫﻢ‪َ ،‬‬‫بلﻳ‬ ‫ﺍﻟﻤﺪﻳﻨﺔﻮ‬
‫ﻁَ‬ ‫دَلل‪ُ :‬‬ ‫ﺍﻟﻜﺘﺎﺏﻭﻫﻢ‬
‫دَلل‪:‬‬ ‫وقالﺛﻢ‬ ‫ﺧﺼﺎﻫﻢ‪،‬‬
‫ﺇﺣﻀﺎﺭﻫﻢ‪،‬‬
‫وقال‬
‫علينا‪،‬‬
‫ﻭﺭﺩ‬ ‫علينا‪،‬‬ ‫ﻓﻠﻤﺎ‬‫أعيدﺛﻢ‬ ‫ﺇﺣﻀﺎﺭﻫﻢ‪،‬‬
‫ﺧﺎء‪،‬‬
‫ﻓﻲ‬
‫أعيد‬
‫َان‬ ‫ﻓﺘﻘﺪﻡإَل خِ ت‬
‫ﺍﻟﺤﺎءهذاﻓﻲإَل خِ ت‬
‫ﻓﺼﻴﺮﺗﻬﺎَان‬
‫ﺍﻷﻣﻴﺮ‬ ‫ﺍﻷﻣﻴﺮهذا‬ ‫فقال‪ :‬ما‬
‫ﺳﻬﻴﻞ‪،‬‬ ‫ﺫﺭﻭﺓ‪ :‬ما‬ ‫فقال‬ ‫ﻓﺘﻘﺪﻡ‬‫ﻣﺜﻞ‬ ‫طويس‬ ‫ﻋﻠﻰ‬
‫طويس‬ ‫ﺳﻬﻴﻞ‪،‬‬
‫ﻭﻳﺮﻭﻯ‬ ‫ﻧﻘﻄﺔ‬ ‫ﻣﺜﻞفأما‬
‫ﻓﻮﻗﻌﺖفأما‬ ‫ﺗﻤﺮﺓ‪،‬‬‫عنه‪،‬‬
‫عنه‪،‬‬ ‫ﻭﻳﺮﻭﻯ‬ ‫سارت‬
‫ﻣﺜﻞ‬‫ﺍﻟﻜﺎﺗﺐ‬
‫سارت‬
‫ﺗﻤﺮﺓ‪،‬ﺔً‬ ‫ﻧﻘﻄ‬ ‫كلمﻢة‬
‫كلمﻗﻠةً ُ‬ ‫ﺍﻟﺤﺎء‬ ‫ﻣﺜﻞﻰ‬ ‫صائه‬
‫ﻋﻠﻰ ﱠ‬
‫ﻓﺘﺸﻈ‬ ‫صائه‬
‫ﻧﻘﻄﺔً‬ ‫عند خِ‬
‫ﺍﻟﻤﺪﻳﻨﺔ‪،‬‬‫عند خِ‬ ‫ﺇﻥ ﻋﻠﻰ ﺍﻟﺤﺎءﺇﻥ‬
‫ﺻﺮﻧﺎْ‬
‫إن‬ ‫ﺻﺮﻧﺎ‪:‬أماﺑﻞوهللا‬ ‫دَلل‪،‬‬ ‫خاصي‬ ‫ﻧﻮﻣﺔ تَ‬ ‫ن‬‫ْ‬ ‫أ‬ ‫‪:‬‬ ‫له‬ ‫فقال‬ ‫تيق‪،‬‬ ‫ع‬ ‫أبي‬ ‫بابن‬ ‫اهم‬ ‫ص‬ ‫خ‬ ‫َ‬ ‫الذي‬ ‫الطبيبُ‬ ‫ر‬ ‫م‬ ‫و‬ ‫يستعمل‪.‬‬ ‫َل‬ ‫بسالح‬ ‫يصنع‬ ‫ما‬ ‫‪:‬‬ ‫الشجر‬ ‫ظل‬ ‫وقال‬ ‫ل‪،‬‬ ‫و‬ ‫ب‬ ‫ال‬ ‫يزاب‬ ‫ل‬ ‫م‬ ‫ح‬ ‫من‬ ‫َا‬ ‫ن‬ ‫استرحْ‬ ‫‪:‬‬ ‫الفؤاد‬ ‫برد‬ ‫وقال‬ ‫حقا‪،‬‬ ‫ِساء‬ ‫ن‬
‫ﻣﻨﻬﻢﻰأما وهللا ْ‬
‫إن‬ ‫خاصيﺑﻞدَلل‪،‬‬
‫ﺍﻟﻀﺤ‬ ‫ﻭﺍﺣﺪ‬ ‫ﺍﻟﻀﺤﻛﻞﻰ‪:‬‬
‫ﻧﻮﻣﺔ‬ ‫ﻭﻗﺎﻝ‬‫ﻓﻘﺎﻝ‬
‫ﺣﻘﺎ‪ْ ،‬نتَ‬
‫ﺍﻟﺸﺠﺮ‪،‬‬
‫ﻭﻗﺎﻝ له‪ :‬أ‬ ‫َﻨﺜﺎ‬
‫فقال‬ ‫ﻭﻅﻞﺨ‬ ‫تيق‪ُ ،‬ﻣ‬ ‫ﺻﺮﺕُ‬
‫ﺣﻘﺎ‪،‬‬ ‫ﺑﺎﻟﺨﺼﺎءﺨَﻨﺜﺎ َ‬
‫ﺍﻟﻔﺆﺍﺩ‪،‬‬
‫بابن ُﻣأبي َع‬
‫ﻭﺑﺮﺩ‬ ‫ﺻﺮﺕُ‬ ‫ﺍﻟﻀﺤﻰ‪،‬‬
‫اهم‬ ‫ﺍﻟﺴﺤﺮ‪:‬‬‫ﺑﺎﻟﺨﺼﺎء َ‬
‫الذي َخ َ‬
‫ص‬
‫ﻭﻧﻮﻣﺔ‬
‫ﺍﻟﺴﺤﺮ‪:‬ﻧﺴﻴﻢ‬ ‫ﺍﻟﺴﺤﺮ‪،‬‬
‫ﺍﻷﻛﺒﺮ‪ ،‬ﻭﻗﺎﻝ‬
‫الطبيبُ‬
‫ﻭﻧﺴﻴﻢ َّ‬
‫ﻧﺴﻴﻢ‬ ‫َ‬
‫ﻭﻗﺎﻝو َم َّر‬
‫ﺍﻷﻛﺒﺮ‪َ،‬ﻻﻝ‪،‬‬
‫ﺘﺎﻥ‬
‫يستعمل‪.‬‬
‫ﺍﻟﺨَِ‬ ‫ﻫﻮ ﻭﺩ‬ ‫ﻫﺬﺍْﺲ‪،‬‬
‫بسالح َل‬
‫ﺘﺎﻥﻳ‬
‫ﻁ َﻮ‬‫ﺑﻞ ُ‬ ‫ﺍﻟﺨِ‬ ‫ﻭﻫﻢ‬ ‫ﻫﻮ‬
‫يصنع‪:‬‬
‫ﺩﻻﻝ‬ ‫ﺧﺼﺎﻫﻢ‪،‬‬ ‫ﻭﻗﺎﻝﻫﺬﺍ‬ ‫الشجر‪:‬ﺑﻞما‬ ‫ﻋﻠﻴﻨﺎ‪،‬ﺛﻢ‪:‬‬‫ﺩﻻﻝ‬ ‫ﺇﺣﻀﺎﺭﻫﻢ‪،‬‬ ‫ﻭﻗﺎﻝ‬
‫وقالﺃﻋﻴﺪ‬
‫ظل‬ ‫ﻓﻲَﺎﻥ‬
‫ﻋﻠﻴﻨﺎ‪،‬‬ ‫ﺍﻷﻣﻴﺮل‪،‬ﺧِ ﺘ‬
‫ﺇﻻ‬ ‫َﺎﻥﻫﺬﺍ َ ْ‬
‫ﺃﻋﻴﺪ‬
‫يزاب البَ ْو‬
‫ﻓﺘﻘﺪﻡ‬‫ﻓﻘﺎﻝمِ‪:‬ﺧِ ﺘﻣﺎ‬ ‫ﺳﻬﻴﻞ‪،‬‬
‫ﻫﺬﺍلﺇﻻمِ‬
‫ﻁﻮﻳﺲ َ ْ‬
‫من َح ْم‬
‫ﻣﺜﻞ‬‫ﻓﻘﺎﻝَا‪ :‬ﻣﺎ‬ ‫ﻭﻳﺮﻭﻯ‬
‫ﻓﺄﻣﺎ‬
‫استرحْ ن‬ ‫ﻁﻮﻳﺲ‬
‫ﻋﻨﻪ‪،‬‬ ‫ﺗﻤﺮﺓ‪،‬‬
‫الفؤاد‪:‬‬ ‫ﺳﺎﺭﺕ‬ ‫ﻓﺄﻣﺎ‬ ‫ﻋﻨﻪ‪،‬ﻣﺜﻞ‬
‫برد‬
‫ﻛﻠﻤﺔًﺔً‬ ‫ﺳﺎﺭﺕﻧﻘﻄ‬
‫وقال‬ ‫ﺼﺎﺋﻪ‬‫ﻋﻠﻰﺧِ ﺍﻟﺤﺎء‬
‫ﻋﻨﺪﺔحقا‪،‬‬
‫ﺇﻥﻛﻠﻤ ً‬
‫ﻋﻨﺪ ﺧِ ﺼﺎﺋﻪنِساء‬
‫ﺼﺎﺋﻪ‪:‬ﻛﻠﻤ ً‬ ‫ُجيد‬ ‫كانﺧِ َ‬
‫ﺇﻥ‬‫ﺇﻥﺃﻣﺎ ﻭﷲ ْ‬ ‫ﺻﺮﻧﺎ ْ‬
‫ﺩﻻﻝ‪،‬‬ ‫ﺑﻞ ﻭﷲ‬ ‫ﺩﻻﻝ‪،‬ﻰ‪:‬ﺃﻣﺎ‬
‫ﺧﺎﺻﻲ‬ ‫ﺍﻟﻀﺤ‬ ‫ﺧﺎﺻﻲْﻧﺖَ‬ ‫ﻧﻮﻣﺔﺃ‬
‫ﻓﻘﺎﻝ ﻟﻪ‪:‬‬ ‫ﻭﻗﺎﻝ‬ ‫ﺘﻴﻖ‪ْ ،‬ﻧﺖَ‬ ‫ﺣﻘﺎ‪،‬ﺃ‬ ‫ﻋﻟﻪ‪:‬‬ ‫َﻨﺜﺎ َ‬
‫ﻓﻘﺎﻝ‬ ‫ﺘﻴﻖ‪ُ ،‬ﻣﺨ‬
‫ﺃﺑﻲ‬ ‫ﺻﺮﺕُ‬
‫ﺑﺎﺑﻦ‬ ‫ﺎﻫﻢ َ‬
‫ﻋ‬ ‫ﺑﺎﻟﺨﺼﺎء‬
‫ﺃﺑﻲ‬ ‫ﺼ‬‫ﺑﺎﺑﻦ َ‬ ‫ﺍﻟﺬﻱ َﺧ‬ ‫ﺎﻫﻢ‬‫ﺍﻟﺴﺤﺮ‪:‬‬ ‫ﺼ‬‫ﺍﻟﻄﺒﻴﺐَُ‬ ‫ﻧﺴﻴﻢ َﺧ‬ ‫ﺍﻟﺬﻱ‬ ‫ﻭﻗﺎﻝﻣ ﱠﺮ‬ ‫ﺍﻟﻄﺒﻴﺐُﻭ َ‬ ‫ﻳﺴﺘﻌﻤﻞ‪.‬‬ ‫ﺍﻷﻛﺒﺮ‪،‬‬ ‫ﻻﻭ َﻣ ﱠﺮ‬ ‫ﻳﺴﺘﻌﻤﻞ‪.‬ﺘﺎﻥ‬ ‫ﻳﺼﻨﻊ ﻫﻮ ﺍﻟﺨِ‬
‫ﺑﺴﻼﺡ‬ ‫ﻫﺬﺍ‬ ‫ﺑﺴﻼﺡ ﻻ‬ ‫ﺩﻻﻝ‪:‬ﻣﺎ ﺑﻞ‬ ‫ﺍﻟﺸﺠﺮ‪:‬‬ ‫ﻳﺼﻨﻊ‬ ‫ﻅﻞ ﻭﻗﺎﻝ‬ ‫ﻋﻠﻴﻨﺎ‪،‬‬
‫ﻣﺎ‬ ‫ﻭﻗﺎﻝ‬
‫ﺍﻟﺸﺠﺮ‪:‬‬ ‫َﺎﻥﻝ‪،‬ﺃﻋﻴﺪ‬ ‫ﻅﻞ‬‫ﻭﻗﺎﻝﺧِﺍﻟﺒَﺘ ْﻮ‬ ‫ﺇﻻ‬
‫ﻴﺰﺍﺏ‬ ‫ﻓﻘﺎﻝ ْﺍﻟ‪:‬ﻤﺒَ ْﻞﻮﻣﺎ ﻣِﻝ‪،‬ﻫﺬﺍ‬ ‫ﻴﺰﺍﺏ َﺣ‬ ‫ﻁﻮﻳﺲﻣﻦ‬ ‫ﺍﺳﺘﺮﺣْ ﻨﻣَِﺎ‬ ‫ﻓﺄﻣﺎ ْﻤﻞ‬ ‫ﻣﻦ َﺣ‬ ‫ﻋﻨﻪ‪:،‬‬ ‫ﺍﻟﻔﺆﺍﺩ‬ ‫ﺍﺳﺘﺮﺣْ ﻨَﺎ‬ ‫ﺳﺎﺭﺕ‬ ‫ﻭﻗﺎﻝ ﺑﺮﺩ‬ ‫ﺍﻟﻔﺆﺍﺩﺔ‪:‬‬ ‫ﺣﻘﺎ‪،‬‬
‫ُجيد‪:‬‬ ‫ِﺴﺎءيليﺑﺮﺩ‬ ‫ﻭﻗﺎﻝلَ‬
‫ﻋﻨﺪ‬
‫كان‬ ‫ﻧِﺴﺎء ﺣﻘﺎ‪ ،‬ﻧ‬
‫ﻋﺘﻴﻖ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺃ ْﻧﺖَ ﺧﺎﺻﻲ ﺩﻻﻝ‪ ،‬ﺃﻣﺎ ﻭﷲ ْ‬
‫ﺇﻥ‬ ‫ﺼﺎﻫﻢ ﺑﺎﺑﻦ ﺃﺑﻲ َ‬ ‫ﻝ‪،‬لقَاﻭﻗﺎﻝ ﻅﻞ ﺍﻟﺸﺠﺮ‪ :‬ﻣﺎ ﻳﺼﻨﻊ ﺑﺴﻼﺡ ﻻ ﻳﺴﺘﻌﻤﻞ‪ .‬ﻭ َﻣ ﱠﺮ ﺍﻟﻄﺒﻴﺐُ ﺍﻟﺬﻱ َﺧ َ‬ ‫َ‬ ‫ً‬
‫دارﺍﻟﺒَس ْاﻮ َخ‬ ‫ﻴﺰﺍﺏ ِ‬ ‫… َﺣعِْﻤﻞ ْأمﻣِسى‬ ‫ﺍﺳﺘﺮﺣْ َجﻨَﺎز ﻣﻦ‬ ‫ْ‬
‫ت ال‬ ‫ﺍﻟﻔﺆﺍﺩ‪:‬ذَا ِ‬ ‫ﺑﺮﺩطل ٌل ب‬ ‫َ‬ ‫َ‬ ‫ﻧِﺴﺎء ﺣﻘﺎ‪ ،‬ﻭﻗﺎﻝلمن‬
‫دارسا ً َخلَقَا‬ ‫ت ْال َجز … عِ ْأمسى ِ‬ ‫طلَ ٌل بذَا ِ‬ ‫ﻛﺎﻥ ﻟَﻴُﺠﻴﺪ‪ :‬ﻛﺎﻥ ﻟَﻴُﺠﻴﺪ‪ :‬لمن َ‬
‫فقال‪ :‬إنما عنيتُ خفيفَه َل ثقيله‪.‬‬ ‫ابنُ‬ ‫ُﺠﻴﺪ‪:‬‬ ‫ﻛﺎﻥ ﻟَﻴ‬
‫فرجع‪َ ،،‬ﺧﻠَﻘَﺎ‬ ‫فرجعﺎ ً‬
‫ﺩﺍﺭﺳ‬ ‫ﺴﻰ ِ‬
‫ار َﺧِجﻠَﻘَ ْعﺎ‪،‬‬
‫ﺃﻣ ِج ْع‪،‬‬ ‫ار ْ ْ‬ ‫أنﻉِﺳﺎْ ً‬ ‫ﺩﺍﺭ ِ‬ ‫…‬ ‫عتيق‬ ‫ﺴﻰ‬ ‫ﺃﻣ َﺠﺰ‬ ‫ﺕﻉأبي‬
‫أبي ْﺍﻟ ْ‬ ‫…ﺍ ِ ِ‬ ‫فناداه ﺑﺬَ‬ ‫ﻁﻠَﺰ‬
‫فناداه ٌﻞ‬ ‫ﻟﻤﻦ ْﺍﻟ َ َ‬
‫ﺠ‬ ‫الطبيب‪،‬‬
‫ﺕ‬ ‫الطبيب‪ِ،‬‬ ‫ﻁﻠَ ٌﻞ ﺑﺬَﺍ‬ ‫ومضى َ‬ ‫ﻟﻤﻦ‬
‫فقال‪ :‬إنما عنيتُ خفيفَه َل ثقيله‪.‬‬ ‫أن‬ ‫عتيق ِ ِ‬ ‫ابنُ‬ ‫ومضى‬
‫سليماني مزعفرا ُمبَ َّخرا بالعُود المطري‪ ،‬فقيل له في ذلك‪ ،‬فقال‪ :‬ألبي ُم َّرة (أبو مرة‪ :‬كنية إبليس) عندي يَدٌ‬ ‫س َّ‬ ‫كانَﺎ‬ ‫أنهﺎ ً َﺧﻠَﻘ‬ ‫ﺩﺍﺭﺳ‬ ‫دَلل ِ‬ ‫ثﺴﻰ‬ ‫ﺃﻣ‬
‫ﻉِنُّ ْ‬ ‫…تخ‬ ‫يبلُ َﺠغﺰ‬ ‫ﺕ ْﺍﻟ‬ ‫وكان ِ‬ ‫قالواﻠَ‪ٌ :‬ﻞ ﺑﺬَﺍ‬ ‫ﻟﻤﻦ َ‬
‫ﻁ‬
‫سليماني مزعفرا ُمبَ َّخرا بالعُود المطري‪ ،‬فقيل له في ذلك‪ ،‬فقال‪ :‬ألبي ُم َّرة (أبو مرة‪ :‬كنية إبليس) عندي يَدٌ‬ ‫ﻻكررﺛﻘﻴﻠﻪ‪.‬‬ ‫الحجﻔَﻪب ُ‬
‫س َّك‬ ‫ﺧﻔﻴ ب ُ‬ ‫الحج‬‫ﻋﻨﻴﺖُﺛﻘﻴﻠﻪ‪.‬‬
‫مار في‬
‫في‬ ‫مارَﻪ ﻻ‬ ‫ﺇﻧﻤﺎ‬
‫ﺧﻔﻴﻔ‬
‫الج‬
‫ﻓﻘﺎﻝ‪ِ :‬‬
‫ﻋﻨﻴﺖُ ِ‬
‫الج‬
‫ﻓﺮﺟﻊ‪،‬يرمي‬
‫ﺇﻧﻤﺎيرمي‬ ‫ﻓﻘﺎﻝ‪:‬كان‬ ‫ﺟ ْﻊ‪،‬‬
‫أنه‬ ‫دَلل ِ‬ ‫ﺃﻥ ﺍﺭْ‬
‫ﻓﺮﺟﻊ‪،‬‬ ‫ﻋﺘﻴﻖث ِ‬ ‫تخ‪،‬نُّ‬ ‫من ِﺟ ْﻊ‬
‫ﺃﺑﻲمن‬
‫ﺃﻥ ﺍﺭْ‬ ‫ﺍﺑﻦُلُ ِغ‬ ‫ﻋﺘﻴﻖيب‬ ‫وكان‬ ‫ﺃﺑﻲﻓﻨﺎﺩﺍﻩ‬ ‫ﺍﻟﻄﺒﻴﺐ‪:،‬‬ ‫قالوا‬ ‫ﻓﻨﺎﺩﺍﻩ ﺍﺑﻦُ‬ ‫ﻭﻣﻀﻰ‬ ‫ﻭﻣﻀﻰ ﺍﻟﻄﺒﻴﺐ‪،‬‬
‫‪.‬‬ ‫ﺛﻘﻴﻠﻪ‬ ‫ﻻ‬ ‫َﻪ‬ ‫ﻔ‬ ‫ﺧﻔﻴ‬ ‫ﻋﻨﻴﺖُ‬ ‫ﺇﻧﻤﺎ‬
‫األبنة»‪( .‬‬ ‫‪:‬‬ ‫ﻓﻘﺎﻝ‬ ‫ﻓﺮﺟﻊ‪،‬‬
‫إلي‬ ‫َّب‬ ‫‪،‬‬
‫ﺚ‪َ :‬حب‬ ‫ﻊ‬ ‫ْ‬ ‫ﺟ‬ ‫ِ‬ ‫ﺍﺭْ‬
‫اليد؟ﺗﺨﻨﱡقال‬ ‫ﺃﻥ‬ ‫ِ‬ ‫ﻋﺘﻴﻖ‬ ‫ﺃﺑﻲ‬ ‫ﺍﺑﻦُ‬ ‫ﻓﻨﺎﺩﺍﻩ‬ ‫ﺍﻟﻄﺒﻴﺐ‪،‬‬ ‫ﻭﻣﻀﻰ‬
‫ﺇﺑﻠﻴﺲﺪٌ( ﻋﻨﺪﻱ ﻳَﺪٌ‬ ‫ﻋﻨﺪﻱ ﻳَ‬ ‫ﺇﺑﻠﻴﺲ(ﻛﻨﻴﺔ‬ ‫ﻛﻨﻴﺔ ﻣﺮﺓ‪:‬‬ ‫ﻣﺮﺓﺮ‪:‬ﺓ )ﺃﺑﻮ‬ ‫ﻷﺑﻲ ُﻣ ﱠ‬ ‫ﻓﻘﺎﻝﺓ‪) :‬ﺃﺑﻮ‬ ‫ﻷﺑﻲ ُﻣ ﱠﺮ‬ ‫ﻓﻲ‪:‬ﺫﻟﻚ‪،‬‬ ‫ﺫﻟﻚ‪،‬ﻟﻪﻓﻘﺎﻝ‬ ‫ﻓﻲ ﻓﻘﻴﻞ‬ ‫ﺍﻟﻤﻄﺮﻱ‪،‬‬ ‫ﻮﺩﻓﻘﻴﻞ ﻟﻪ‬ ‫‪.(Al-Maydani‬ﺮﺍ ﺑﺎﻟﻌُ‬
‫ﺍﻟﻤﻄﺮﻱ‪،‬‬
‫‪(Al-Maydani‬‬
‫ﻮﺩﺒَ ﱠﺨ‬
‫‪(Al-Maydani‬‬ ‫ﻣﺰﻋﻔﺮﺍﻌُ ُﻣ‬ ‫ﺳﻠﻴﻤﺎﻧﻲﺒَ ﱠﺨﺮﺍ ﺑﺎﻟ‬ ‫ﻣﺰﻋﻔﺮﺍ ُﻣ‬
‫‪1955,‬‬
‫‪1955,‬‬ ‫ﺳﻠﻴﻤﺎﻧﻲ ﱠﻜﺮ‬‫‪ُ vol.‬‬
‫ﺴ‬ ‫‪vol.‬ﺑ‬‫‪1,‬ﺍﻟﺤﺞ‬ ‫‪1,‬ﺮ‬ ‫‪ُ p.‬ﺴ ﱠﻜ‪1,‬‬
‫ﻓﻲ‬ ‫ﻤﺎﺭ‪p.‬‬ ‫‪251‬‬
‫ﺍﻟﺤﺞ ﺑ‬
‫‪p.‬‬ ‫ﺍﻟﺠ‬
‫‪251‬‬
‫)‪251‬‬‫ﻳﺮﻣﻲ ِ‬ ‫ﻤﺎﺭ»‪.‬ﻓﻲ(‬ ‫األبنة‬ ‫ﻛﺎﻥ‬ ‫ﺍﻟﺠ‬‫إلي ِ‬ ‫ﺃﻧﻪ‬
‫ﻳﺮﻣﻲ‬ ‫ﺩﻻﻝ َ‬
‫ﻛﺎﻥ َحب َ‬
‫َّب‬ ‫قال‪:‬‬ ‫اليد؟ﺃﻧﻪ‬ ‫تلكﻣﻦ‬
‫ﺩﻻﻝ‬ ‫ﺚﻠُﻎ‬
‫تلك‬ ‫وماﻳﺒ‬ ‫وماﻨﱡ‬ ‫ﻭﻛﺎﻥ‬
‫ﻣﻦ ﺗﺨ‬
‫ﻗﺎﻟﻮﺍ‪:‬قيل‪:‬‬
‫عليها‪،‬ﻠُﻎقيل‪:‬‬
‫فأنا أكافئه عليها‪،‬‬
‫أكافئهﻭﻛﺎﻥ ﻳﺒ‬ ‫فأناﻗﺎﻟﻮﺍ‪:‬‬
‫‪30.‬‬ ‫ٌ‬
‫‪Implied:‬‬ ‫ﺪ‬ ‫ﻳ‬
‫َ‬ ‫ﻋﻨﺪﻱ‬ ‫(‬ ‫ﺇﺑﻠﻴﺲ‬
‫‪‘Uthman‬‬ ‫ﻛﻨﻴﺔ‬ ‫‪:‬‬ ‫ﻣﺮﺓ‬ ‫‪did‬‬ ‫ﺃﺑﻮ‬ ‫)‬
‫‪not‬‬ ‫ﺓ‬ ‫ﺮ‬ ‫ُ ﱠ‬ ‫ﻣ‬ ‫ﻷﺑﻲ‬
‫‪drive‬‬ ‫‪:‬‬ ‫ﻓﻘﺎﻝ‬ ‫‪them‬‬ ‫ﺫﻟﻚ‪،‬‬ ‫ﻓﻲ‬
‫‪back‬‬ ‫ﻟﻪ‬ ‫ﻓﻘﻴﻞ‬ ‫‪away.‬‬ ‫ﺍﻟﻤﻄﺮﻱ‪،‬‬ ‫ﻮﺩ‬ ‫ُ‬ ‫ﻌ‬ ‫ﺑﺎﻟ‬ ‫ﺮﺍ‬ ‫ﺨ‬ ‫ﱠ‬ ‫ﺒ‬
‫َُ‬‫ﻣ‬ ‫ﻣﺰﻋﻔﺮﺍ‬ ‫ﺳﻠﻴﻤﺎﻧﻲ‬ ‫ﺮ‬ ‫ﱠ‬
‫ﻜ‬ ‫ﺴ‬
‫ُ‬ ‫ﺑ‬ ‫ﺍﻟﺤﺞ‬ ‫ﻓﻲ‬ ‫ﻤﺎﺭ‬ ‫ﺍﻟﺠ‬
‫ِ‬ ‫ﻳﺮﻣﻲ‬ ‫ﻛﺎﻥ‬ ‫ﺃﻧﻪ‬ ‫ﺩﻻﻝ‬ ‫ﺚ‬ ‫ﱡ‬ ‫ﻨ‬‫ﺗﺨ‬ ‫ﻣﻦ‬ ‫ﻎ‬ ‫ُ‬ ‫ﻠ‬ ‫ﻳﺒ‬ ‫ﻭﻛﺎﻥ‬ ‫ﻗﺎﻟﻮﺍ‪:‬‬
‫‪30‬‬ ‫‪Implied:‬‬ ‫‪‘Uthman‬‬ ‫‪did not‬‬
‫‪30.‬‬
‫‪diddrive‬‬ ‫‪themthem‬‬ ‫‪backback‬‬ ‫‪away.‬‬ ‫‪),«p.‬‬ ‫ﺍﻷﺑﻨﺔ‬ ‫ﱠﺐ«‪),‬ﺇﻟﻲ‬ ‫ﻗﺎﻝ‪َ :‬ﺣﺒ‬ ‫ﺍﻟﻴﺪ؟ ‪it‬‬ ‫‪printing‬ﻠﻚ َﺣ‪a‬ﺒ َ‬ ‫ﺍﻟﻴﺪ؟ﻭﻣﺎ ﺗ‬ ‫ﻋﻠﻴﻬﺎ‪،‬ﻠﻚﻗﻴﻞ‪:‬‬ ‫ﺃﻛﺎﻓﺌﻪ‪ :‬ﻭﻣﺎ ﺗ‬ ‫ﻓﺄﻧﺎ ﺃﻛﺎﻓﺌﻪ ﻓﺄﻧﺎ‬
‫‪Implied:‬‬ ‫‪‘Uthman‬‬ ‫‪not drive‬‬ ‫‪away.‬‬ ‫ﺍﻷﺑﻨﺔ َ‬ ‫ﺇﻟﻲ‬
‫‪31.‬‬ ‫‪Here Hadhim is erroneously quoted in place of Harim‬‬ ‫‪Al-Maydani‬‬ ‫‪(as inAl-Maydani‬‬ ‫‪all previous‬‬ ‫‪1955, vol.‬‬ ‫‪1955,‬‬
‫‪sources):‬‬ ‫‪1, p.vol.‬‬ ‫‪251in‬‬ ‫‪1,‬‬ ‫‪our‬‬ ‫‪251‬‬ ‫‪opinion‬‬ ‫ﱠﺐ‪is‬‬ ‫ﻗﺎﻝ‪:‬‬ ‫‪error‬‬ ‫ﻗﻴﻞ‬
‫ﻋﻠﻴﻬﺎ‪in ،‬‬ ‫‪the‬‬
‫‪31‬‬ ‫‪Here‬‬
‫‪30.‬‬
‫‪31.‬‬ ‫‪Here‬‬
‫‪Hadhim‬‬
‫‪30.‬‬
‫‪Hadhim‬‬ ‫‪is‬‬ ‫‪erroneously‬‬ ‫‪is‬‬ ‫‪erroneously‬‬ ‫‪quoted‬‬ ‫‪quoted‬‬ ‫‪in‬‬ ‫‪place‬‬ ‫‪in‬‬ ‫‪place‬‬ ‫‪of‬‬ ‫‪of‬‬
‫‪Harim‬‬ ‫‪Harim‬‬ ‫‪(as‬‬ ‫‪(as‬‬
‫‪in‬‬ ‫‪in‬‬
‫‪Al-Maydani‬‬
‫‪all‬‬ ‫‪all‬‬
‫‪previous‬‬ ‫‪previous‬‬ ‫‪1955,‬‬ ‫‪sources):‬‬ ‫‪sources):‬‬
‫‪vol.‬‬ ‫‪1,‬‬ ‫‪p.‬‬ ‫‪in‬‬ ‫‪in‬‬
‫‪251‬‬ ‫‪our‬‬ ‫«‪),‬‬
‫‪our‬‬ ‫ﺍﻷﺑﻨﺔ‬
‫‪opinion‬‬ ‫‪opinion‬‬ ‫ﺇﻟﻲ‬ ‫ﱠﺐ‬ ‫َ‬ ‫ﺒ‬ ‫ﺣ‬ ‫َ‬ ‫‪it‬‬ ‫‪it‬‬ ‫‪:‬‬ ‫ﻗﺎﻝ‬ ‫‪is‬‬ ‫‪is‬‬ ‫‪a‬‬‫ﺍﻟﻴﺪ؟‬‫‪a‬‬ ‫‪printing‬‬ ‫ﻠﻚ‬
‫‪printing‬‬ ‫ﺗ‬ ‫ﻭﻣﺎ‬ ‫‪:‬‬ ‫ﻗﻴﻞ‬ ‫‪error‬‬
‫‪error‬‬ ‫ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﺃﻛﺎﻓﺌﻪ‬
‫‪in‬‬‫‪in‬‬ ‫‪the‬‬
‫‪the‬‬ ‫ﻓﺄﻧﺎ‬
‫‪specific‬‬
‫‪Implied:‬‬ ‫‪edition.‬‬
‫‪‘Uthman‬‬
‫‪Implied:‬‬ ‫‪‘Uthman‬‬ ‫‪did not did‬‬ ‫‪drive‬‬ ‫‪notthem‬‬ ‫‪drive‬‬ ‫‪back‬‬ ‫‪them‬‬ ‫‪away.‬‬ ‫‪back away.‬‬
‫‪specific‬‬
‫‪31.‬‬
‫‪32.‬‬ ‫‪specific‬‬
‫‪30.‬‬
‫‪edition.‬‬ ‫‪edition.‘Uthman did not drive them back away.‬‬
‫‪Implied:‬‬
‫‪32.‬‬
‫‪Implied:‬‬
‫‪Here‬‬‫‪31.‬‬ ‫‪Hadhim‬‬ ‫‪Here‬‬ ‫‪the Hadhim‬‬ ‫‪compliments‬‬‫‪is erroneously‬‬ ‫‪is erroneously‬‬ ‫‪about‬‬ ‫‪quoted‬‬ ‫‪Badiya‬‬ ‫‪in place‬‬
‫‪quoted‬‬ ‫‪bint Ghaylan.‬‬ ‫‪inofplace‬‬ ‫‪Harim‬‬ ‫‪of (as‬‬ ‫‪Harim‬‬ ‫‪in all(as‬‬ ‫‪previous‬‬ ‫‪in all previous‬‬ ‫‪sources):sources):‬‬ ‫‪in our opinion‬‬ ‫‪in our opinion‬‬ ‫‪it is a printing‬‬ ‫‪it is a printing‬‬ ‫‪error in the‬‬ ‫‪error in the‬‬
‫‪Implied:‬‬
‫‪31.‬‬ ‫‪Here‬‬ ‫‪theHadhim‬‬ ‫‪compliments‬‬ ‫‪is‬‬ ‫‪erroneously‬‬ ‫‪about Badiya‬‬ ‫‪bint‬‬ ‫‪in Ghaylan.‬‬
‫‪32‬‬ ‫‪33.‬‬
‫‪Implied:‬‬
‫‪33.‬‬
‫‪Rowson:‬‬
‫‪specific‬‬ ‫‪thespecific‬‬ ‫‪“Sanctions‬‬
‫‪edition.‬‬
‫‪compliments‬‬ ‫‪edition.‬‬ ‫‪against‬‬ ‫‪about‬‬ ‫‪Badiyaquoted‬‬
‫‪mukhannathun‬‬ ‫‪bint Ghaylan.‬‬ ‫‪intended‬‬ ‫‪place oftoHarim‬‬ ‫‪safeguard‬‬ ‫‪(as inthe‬‬ ‫‪all privacy‬‬ ‫‪previousofsources):‬‬ ‫‪the realm‬‬ ‫‪in our‬‬ ‫”‪of women‬‬ ‫‪opinion (Rowson‬‬ ‫‪it is a printing‬‬ ‫‪1991,error‬‬ ‫‪p. 687).‬‬ ‫‪in the‬‬
‫‪32.‬‬
‫‪34.‬‬ ‫‪Rowson:‬‬ ‫‪specific‬‬‫‪“Sanctions‬‬ ‫‪edition.‬‬ ‫‪against mukhannathun intended to safeguard the privacy of the realm of women” (Rowson 1991, p. 687).‬‬
‫‪33‬‬ ‫‪Rowson:‬‬ ‫‪See:‬‬‫‪32. Al-Maydani:‬‬
‫‪Implied:‬‬ ‫‪the compliments‬‬
‫‪Implied:‬‬ ‫‪the compliments‬‬ ‫‪mukhannathun‬‬ ‫‪about Badiya‬‬ ‫‪aboutintended‬‬ ‫‪bint‬‬
‫‪Badiya‬‬ ‫‪Ghaylan.‬‬ ‫‪bint safeguard‬‬ ‫‪Ghaylan. the privacy of the realm of women” (Rowson 1991, p. 687).‬‬
‫‪34.‬‬
‫‪See:‬‬ ‫‪32.“Sanctions‬‬ ‫‪Al-Maydani:‬‬ ‫‪Implied:‬‬ ‫‪against‬‬
‫‪the‬‬ ‫‪compliments‬‬ ‫‪about Badiya‬‬ ‫‪bintto‬‬ ‫‪Ghaylan.‬‬
‫‪33.‬‬ ‫‪Rowson:‬‬ ‫‪“Sanctions‬‬ ‫‪against‬‬ ‫‪mukhannathun‬‬ ‫‪intended‬‬ ‫‪to safeguard‬‬ ‫‪the privacy‬‬ ‫‪of the realm‬‬ ‫‪ofrealm‬‬ ‫”‪women‬‬ ‫‪(Rowson‬‬ ‫‪1991,‬‬ ‫‪«p.p.687).‬‬
‫‪33.‬‬ ‫‪Rowson:‬‬ ‫‪“Sanctions‬‬ ‫‪against‬‬ ‫‪mukhannathun‬‬ ‫‪intended‬‬ ‫‪to safeguard‬‬ ‫‪the privacy‬‬ ‫‪of the‬‬
‫‪34‬‬ ‫‪See:‬‬ ‫‪Al-Maydani:‬‬‫‪33.‬‬ ‫”‪Rowson: “Sanctions against mukhannathun intended to safeguard the privacy of the realm of women‬‬ ‫‪:)of1/249‬‬ ‫”‪women‬‬ ‫األمثال» (‬ ‫‪(Rowson‬‬ ‫مجمع‬ ‫‪1991, p. 687).‬‬
‫‪34.‬‬ ‫‪See:‬‬‫‪34. Al-Maydani:‬‬ ‫‪See:‬‬ ‫‪Al-Maydani:‬‬ ‫‪:)1/249(Rowson‬‬ ‫مجمع األمثال» (‬ ‫‪1991,‬‬ ‫‪« 687).‬‬
‫‪34.‬‬ ‫‪See: Al-Maydani:‬‬
‫ت‪.‬‬ ‫َث مِ ْن هِي» ٍ‬ ‫«أَ ْخن ُ‬
‫ﺍﻷﻣﺜﺎﻝ(‪:(249/1) «:‬‬ ‫ﻣﺠﻤﻊ‪/1‬‬ ‫ﻣﺠﻤﻊ« )‬ ‫ﺍﻷﻣﺜﺎﻝ‬
‫ت‪.‬‬ ‫ﻣﺠﻤﻊ ْن ه»ِي ٍ‬ ‫َث مِ‬ ‫«أَ ْ»خن ُ‬
‫)‪:(249/:(1/249‬‬ ‫‪1) 249‬‬ ‫ﺍﻷﻣﺜﺎﻝ«‬
‫ت وكان المخنثون يدخلون‬ ‫َللا عليه وسلم‪ ،‬وكان حينئذ بالمدينة ثالثة من ال ُم َخنَّثين‪ :‬هيت‪ ،‬وهرم‪ ،‬وماتع‪ ،‬فسار المثل من بينهم بِ ِهي ٍ‬ ‫َللا صلى َ‬ ‫أمثال أهل المدينة‪ ،‬سار على عهد رسول َ‬ ‫من‬ ‫المثل‬ ‫هذا‬
‫ت وكان المخنثون يدخلون‬ ‫َللا عليه وسلم‪ ،‬وكان حينئذ بالمدينة ثالثة من ال ُم َخنَّثين‪ :‬هيت‪ ،‬وهرم‪ ،‬وماتع‪ ،‬فسار المثل من بينهم بِ ِهي ٍ‬ ‫َللا صلى َ‬ ‫أمثال أهل المدينة‪ ،‬سار على عهد رسول َ‬ ‫ﺖ‪.‬‬ ‫من ﻫِﻴ ٍ‬
‫ﺖ‪.‬‬ ‫المثل ْﻦ ﻫِﻴ ٍ‬
‫َﺚ ﻣِ ْﻦ‬ ‫ﺖﻨ‪ُ .‬‬
‫َﺚ ﻣِ‬ ‫ﺧُ‬ ‫هذاﺧﺃ َﻨ ْ ٍ‬
‫َﺚ ﻣِ ْﻦ»ﺃ َﻫ»ِﻴْ‬
‫»ﺃ َ ْﺧﻨ ُ‬
‫عندها‪ ،‬فأقبل‬ ‫ﻭﻛﺎﻥوسلم‬ ‫ﺖعليه‬ ‫َللا‬ ‫صلىﺑﻬﻴ َ‬ ‫هللا‬ ‫ﻓﺴﺎﺭورسو ُل‬ ‫عنها‪،‬‬ ‫ﻭﻫﺮﻡ‪،‬تعالى‬ ‫َللا‬
‫رضي َ‬ ‫ﺜﻴﻦل‪:‬مة‬ ‫َ‬ ‫س‬‫دار َﺨﻨﱠأم َ‬ ‫ً‬ ‫ﺛﻼﺛﺔيوما‬ ‫ﺑﺎﻟﻤﺪﻳﻨﺔدخل‬ ‫ﺣﻴﻨﺌﺬ أراد‪ ،‬ف‬ ‫وسلم متى‬ ‫عليه‬ ‫َللا‬‫ﻋﻠﻴﻪ َ‬ ‫َللا َصلى‬ ‫رسول َ‬ ‫ﻋﻬﺪ أزواج‬ ‫ﻋﻠﻰعلى‬ ‫ﺳﺎﺭيدخل‬ ‫هيت‬ ‫ﺃﻫﻞ فكان‬ ‫ﺃﻣﺜﺎﻝ َجبُونَ‬ ‫النساءﻣﻦفال يُحْ‬ ‫على‬
‫ﻳﺪﺧﻠﻮﻥ‬
‫عندها‪ ،‬فأقبل‬ ‫ﺍﻟﻤﺨﻨﺜﻮﻥ‬
‫ﻳﺪﺧﻠﻮﻥ‬
‫ﻳﺪﺧﻠﻮﻥ‬ ‫ﺍﻟﻤﺨﻨﺜﻮﻥوسلم‬ ‫َللا ٍعليه‬
‫ﺍﻟﻤﺨﻨﺜﻮﻥ‬ ‫ﻭﻛﺎﻥ ِ ِ َ‬ ‫ﺖﺑﻴﻨﻬﻢ‬
‫صلى‬ ‫ﻣﻦ ٍ‬
‫ﺖٍ‬ ‫ﺍﻟﻤﺜﻞلِﺑﺑِ ِﻬ ِﻬﻴﻴ‬
‫هللا‬ ‫ﺑﻴﻨﻬﻢ ُ‬‫ﺑﻴﻨﻬﻢ‬
‫ورسو‬ ‫ﻣﻦ‬‫ﺍﻟﻤﺜﻞ‪،‬ﻣﻦ‬ ‫عنها‬‫ﺍﻟﻤﺜﻞ‬‫ﻭﻣﺎﺗﻊ‪،‬‬ ‫تعالى‬
‫ﻓﺴﺎﺭ‬ ‫ﻭﻣﺎﺗﻊ‪،‬ﻓﺴﺎﺭ‬ ‫َللا‬‫ﻭﻣﺎﺗﻊ‪َ ،‬‬ ‫رضي‬ ‫ﻫﻴﺖ‪،‬‬
‫ﻭﻫﺮﻡ‪،‬‬ ‫ﻭﻫﺮﻡ‪،‬‬ ‫ﻫﻴﺖ‪،‬لَمة‬ ‫س‬ ‫دار ُﻤأم‬
‫ﻫﻴﺖ‪َ ،‬‬ ‫ﺜﻴﻦﺍﻟ‪:‬‬ ‫ﻣﻦ‬ ‫ﺜﻴﻦاﻨﱠ ً‪:‬‬‫دخل َﺨﺍﻟﻨﱠ ُﻤ َ‬
‫يوم‬
‫ﺨ‬ ‫ﻣﻦ‬ ‫ﺛﻼﺛﺔ ﺍﻟ ُﻤ‬ ‫ﻣﻦ‬
‫أراد‪ ،‬ف‬ ‫ﺛﻼﺛﺔ‬‫ﺑﺎﻟﻤﺪﻳﻨﺔ‬ ‫متى‬ ‫ﺑﺎﻟﻤﺪﻳﻨﺔ‬‫ﻭﻛﺎﻥ‬
‫ﺣﻴﻨﺌﺬوسلم‬
‫ﺣﻴﻨﺌﺬ‬ ‫ﻭﺳﻠﻢ‪،‬‬
‫ﻭﻛﺎﻥ عليه‬
‫ﻭﻛﺎﻥ‬ ‫َللا‬
‫صلى َ‬
‫ﻭﺳﻠﻢ‪،‬‬ ‫ﺻﻠﻰﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪،‬‬ ‫ﻋﻠﻴﻪ َ َ‬
‫َللا‬ ‫رسول‬‫ﺻﻠﻰ‬ ‫ﺭﺳﻮﻝ َ َ‬ ‫ﺻﻠﻰ َ‬
‫أزواج‬ ‫ﺭﺳﻮﻝ‬ ‫على‬
‫ﻋﻬﺪ َ‬ ‫ﺭﺳﻮﻝ‬ ‫يدخل‬ ‫ﻋﻬﺪﻋﻠﻰ‬ ‫هيت‬ ‫ﺳﺎﺭ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ‪،‬‬ ‫ﻋﻠﻰ‬ ‫ﺳﺎﺭفكان‬
‫ﺍﻟﻤﺪﻳﻨﺔ‪،‬‬ ‫ﺃﻫﻞُونَ‬ ‫ﺍﻟﻤﺪﻳﻨﺔ‪،‬‬
‫ﺃﻣﺜﺎﻝُحْ َجب‬ ‫ﺃﻫﻞفال ي‬ ‫ﻣﻦ‬ ‫ﺍﻟﻤﺜﻞ‬
‫النساء‬ ‫ﺃﻣﺜﺎﻝ‬
‫ﺍﻟﻤﺜﻞ‬ ‫علىﺍ‬‫ﻫﺬﺍﻫﺬ‬ ‫ﻫﺬﺍ ﺍﻟﻤﺜﻞ ﻣﻦ‬
‫امة‪،‬‬ ‫س‬ ‫َ‬ ‫ق‬‫ال‬ ‫في‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻨﺪﻫﺎ‪َ ،‬‬ ‫وجهها‬ ‫ف‬ ‫ص‬
‫ﻭﺭﺳﻮ ُﻝ ﷲ ﺻﻠﻰ َ َ َ‬ ‫َا‬ ‫ن‬ ‫َ‬ ‫ت‬ ‫الء‪،‬‬ ‫َجْ‬ ‫ن‬ ‫وع‬ ‫م‬ ‫ُ‬ ‫ش‬
‫َ‬ ‫هيفاء‪،‬‬ ‫لة‬ ‫َّ‬ ‫ت‬ ‫ب‬
‫َُ‬ ‫م‬ ‫فإنها‬ ‫الثقفية‬ ‫معتب‬ ‫ﺳﻠَ‬ ‫بن‬ ‫سلمة‬ ‫ﻳﻮﻣ ً‬ ‫بن‬ ‫غيالن‬ ‫بنت‬ ‫بادية‬ ‫ل‬
‫َ‬ ‫َّ‬ ‫ف‬‫ن‬
‫َ‬ ‫ُ‬ ‫ت‬ ‫أن‬ ‫لْ‬ ‫س‬ ‫ﺻﻠﻰ َ َ‬ ‫ف‬ ‫‪،‬‬ ‫الطائف‬
‫َ‬ ‫عليكم‬ ‫هللا‬ ‫َح‬ ‫ت‬ ‫َ‬ ‫ف‬ ‫إن‬ ‫‪:‬‬ ‫يقول‬ ‫أمية‬ ‫أبي‬ ‫بن‬ ‫هللا‬ ‫د‬ ‫ِ‬ ‫عب‬ ‫مة‬ ‫َ‬ ‫ل‬ ‫س‬
‫ﻋﻠﻰ ﺍﻟﻨﺴﺎء َ‬ ‫أم‬ ‫أخي‬ ‫على‬
‫ﻓﺄﻗﺒﻞ‬
‫سامة‪،‬‬ ‫ﻓﺄﻗﺒﻞ القَ َ‬
‫ﻓﺄﻗﺒﻞفي‬ ‫وجهها‬ ‫ﻋﻨﺪﻫﺎ‪،،‬‬ ‫ﻋﻨﺪﻫﺎ‬ ‫ف‬‫ص َ‬ ‫ﻭﺳﻠﻢَ‬
‫ﻭﺳﻠﻢ‬ ‫الء‪ ،‬تَنَا‬ ‫وع َن ََجْ ﻋﻠﻴﻪ‬ ‫ﺻﻠﻰ‬
‫ﺻﻠﻰ‬ ‫ش ُم‬ ‫ﷲ َ‬ ‫ﻋﻨﻬﺎﻝ‪،‬ﷲ‬
‫هيفاء‪،‬‬ ‫ﻭﺭﺳﻮ ُﻝ ُ‬
‫ﻭﺭﺳﻮ‬ ‫ﺗﻌﺎﻟﻰلة‬ ‫ﻋﻨﻬﺎ‪ُ ،‬مبَت َّ‬
‫فإنها‪،‬‬
‫ﻋﻨﻬﺎ‬ ‫ﺗﻌﺎﻟﻰ َ‬ ‫ﺭﺿﻲ‬‫معتب َﺗﻌﺎﻟﻰ‬
‫الثقفية‬ ‫ﺭﺿﻲَﻤﺔ‬ ‫ﺭﺿﻲ َ‬ ‫ﻤﺔبنﺃﻡ‬ ‫ﺩﺍﺭ‬ ‫سلمة‬ ‫ﺃﻡﺎﻤﺔ َ‬
‫ﺳﻠَ‬ ‫ﺳ َﻠ‬ ‫بن َ‬ ‫ﺩﺍﺭ‬‫ﻓﺪﺧﻞﺃﻡ‬ ‫غيالن‬ ‫ﺃﺭﺍﺩ‪،‬ﺎ ًﻳﻮﻣﺎ ً‬
‫ﺩﺍﺭ‬ ‫ﻳﻮﻣ‬
‫ﻓﺪﺧﻞبنت‬
‫ﻓﺪﺧﻞ‬ ‫ﻣﺘﻰ‬ ‫ﻭﺳﻠﻢﺃﺭﺍﺩ‪،‬‬
‫بادية‬ ‫ﻋﻠﻴﻪ تُنَفَّ َ‬
‫ﺃﺭﺍﺩ‪،‬‬
‫ﻣﺘﻰل‬ ‫ﻭﺳﻠﻢ َسلْﻣﺘﻰ‬
‫أن‬
‫ﻭﺳﻠﻢ‬ ‫ﻋﻠﻴﻪ‬ ‫الطائف‪ ،‬ف‬ ‫ﻋﻠﻴﻪَ َ‬ ‫ﺻﻠﻰ‬ ‫عليكم َ َ‬‫ﺭﺳﻮﻝ‬‫ﺻﻠﻰ‬
‫ﺭﺳﻮﻝ َ‬ ‫ﺃﺯﻭﺍﺝهللا‬ ‫ﺃﺯﻭﺍﺝت َح َ‬ ‫إن فَ‬
‫ﺭﺳﻮﻝ‬ ‫ﻋﻠﻰ‬ ‫يقول‪:‬‬ ‫ﻋﻠﻰ‬ ‫ﻳﺪﺧﻞﻳﺪﺧﻞ‬
‫ﺃﺯﻭﺍﺝ‬ ‫أمية‬ ‫ﻫﻴﺖ‬
‫ﻋﻠﻰ‬ ‫أبي‬ ‫ﻫﻴﺖ‬ ‫ﻓﻜﺎﻥ‬‫ﻳﺪﺧﻞ‬ ‫ﻓﻜﺎﻥبن‬ ‫ُﻮﻥَهللا‬ ‫ﻫﻴﺖ‬ ‫ُﻮﻥَﺒ ِد‬ ‫ﻓﻜﺎﻥُﺤْﺒ َﺠ‬
‫عب‬ ‫مة َﺠ‬ ‫ﻓﻼُﺤْ ﻳ‬ ‫سﻳلَ‬ ‫ﻓﻼ َ‬ ‫ُﻮﻥَ‬ ‫ﺍﻟﻨﺴﺎء أم‬ ‫أخيﺒ‬‫على ﻳُﺤْ َﺠ‬ ‫ﻓﻼ‬‫ﻋﻠﻰ ﺍﻟﻨﺴﺎءﻋﻠﻰ‬
‫بين‬ ‫وشيء‬ ‫ان‪،‬‬ ‫و‬‫َ‬ ‫ح‬
‫ُ‬ ‫ضيب‪ ،‬وأ ْسفَلُها كَثيب‪ ،‬إذا أقبلت أقبلت بأربع‪ ،‬وإن ﱠأ ْدبَ َرتْ أدبرت بثمان‪ ،‬مع ث َ ْغر كاأل ْ‬
‫ق‬ ‫ِ‬ ‫َ‬ ‫ق‬ ‫أعالها‬ ‫ﺑﺎﺩﻳﺔﺃﻥ ﺗُﻨَﻔﱠ‬ ‫ت‪،‬‬ ‫َّ‬ ‫ن‬ ‫َ‬ ‫غ‬ ‫َ‬ ‫ت‬ ‫تكلمت‬ ‫وإن‬ ‫تبنت‪،‬‬ ‫قعدت‬ ‫وإن‬ ‫‪،‬‬ ‫َّتْ‬ ‫ن‬ ‫َ‬ ‫ث‬ ‫َ‬ ‫ت‬ ‫قامت‬ ‫إن‬ ‫الوسامة‪،‬‬ ‫في‬ ‫ﺳﻠَ‬ ‫ً‬ ‫َل‬ ‫معتد‬ ‫وتجزأ‬
‫ﺎﻣﺔ‪،‬‬‫ﺴبين‬ ‫ﺎﻣﺔ‪،‬ﻓﻲ ﺍﻟﻘَ‬
‫وشيء َ‬ ‫ﻭﺟﻬﻬﺎ‬ ‫ﻓﻲ ْقﺍﻟ ُﺍﻟ‬‫ﻒ‬‫ﺻ َ‬ ‫ﻼء‪ ،‬ث َﺗَﻨْغَﺎر‬
‫ﻭﺟﻬﻬﺎ َ‬ ‫ﻮﻉﻨَﺎَﺎ ﻧَﺠْ‬ ‫أدبرتﻤ‬
‫ﺷُ‬ ‫ﻫﻴﻔﺎء‪َ،‬ﺠْ َ‬ ‫ﻠﺔُ َﻤﺷ َ ُرﻤتْ‬ ‫وإنﻣﺒَ‬
‫ﻫﻴﻔﺎء‪،‬أﺘ َْد‬ ‫ﻓﺈﻧﻬﺎ ُ‬ ‫ﻠﺔﺘﱠﻠﺔ‬ ‫ﺍﻟﺜﻘﻔﻴﺔ‬ ‫ﻣﻌﺘﺐ‬ ‫ﻣﻌﺘﺐﺑﻦ‬ ‫ﺳﻠﻤﺔ‬ ‫ﺳﻠﻤﺔﺑﻦﺑﻦ‬ ‫ﻏﻴﻼﻥك‬ ‫ﺑﻦلُ‬ ‫ﺑﻨﺖ‬ ‫ﺑﺎﺩﻳﺔ‬ ‫أعالها َﻞ قَ ِ‬ ‫ﺴﺗ ُﻞْﻨَ‬
‫ت‪،‬ﻔﱠ َﻞ‬ ‫ﺃﻥ َ‬ ‫ﺍﻟﻄﺎﺋﻒﻞْﻨَ‪،‬ت َﻔﱠغ َﻓﻞنَّ‬
‫ﺃﻥ َﺴ َ‬ ‫ﻋﻠﻴﻜﻢ‬ ‫قعدتَﺢ ﷲ‬ ‫ﺇﻥ ﻓَ‬
‫ﻋﻠﻴﻜﻢﺘ‬ ‫ﷲ‪:‬‬ ‫ﻳﻘﻮﻝ‬ ‫ﺃﻣﻴﺔﺘَّتْ‬ ‫ﺃﺑﻲ‬ ‫ﺃﻣﻴﺔإنﺑﻦ‬ ‫ﷲ‬ ‫ﺃﺑﻲ ِﺪ‬ ‫ﻋﺒ ِﺪﻋﺒ‬ ‫ﻤﺔ‬ ‫ﷲَ‬ ‫ﺳﻠَ‬ ‫ﺃﻡ َ‬‫معتدﺪَلً‬ ‫ﺃﺧﻲﺃﻡ ِ‬ ‫ﻋﻠﻰ‬
‫ﺎﻣﺔ‪،‬‬
‫ان‪،‬‬ ‫حﻘَﻘََو َﺴ َ‬
‫ﺴ‬ ‫ﻓﻲ‬
‫كاأل‬ ‫ﻭﺟﻬﻬﺎ‬ ‫ﻒمع‬ ‫ﺻ‬
‫ﺻَ‬
‫بثمان‪َ ،‬‬ ‫ﻼء‪ ،‬ﺗ َﺗ َﻨ‬ ‫ﻼء‪،‬‬ ‫ﻮﻉﻧ ﻧَﺠْ‬ ‫ﻮﻉ‬ ‫ﺷبَ‬ ‫ﻫﻴﻔﺎء‪،‬‬ ‫بأربع‪،‬‬ ‫ﻓﺈﻧﻬﺎﺒَﺘ ﱠ ُﻣ َﺒ‬
‫بلت ُﻣ‬ ‫ﻓﺈﻧﻬﺎ‬ ‫ﺍﻟﺜﻘﻔﻴﺔأق‬ ‫ﺍﻟﺜﻘﻔﻴﺔ‬
‫أقبلت‬ ‫إذا‬ ‫ﻣﻌﺘﺐ‬ ‫َثيب‪،‬‬ ‫ﺑﻦ‬ ‫ﺳﻠﻤﺔها‬ ‫ﻏﻴﻼﻥوأ ْسفَ‬ ‫يب‪،‬ﺑﻦ‬ ‫ﻏﻴﻼﻥ‬ ‫ض‬ ‫ﺑﻨﺖ‬ ‫ﺑﺎﺩﻳﺔ‬
‫ﺑﻨﺖ‬ ‫تكلمتﺗ ُ‬ ‫ﺍﻟﻄﺎﺋﻒ‪ ،‬ﻓ‬
‫ﺴ َﻞْ‬ ‫وإن َ‬ ‫ﺍﻟﻄﺎﺋﻒ‪ ،‬ﻓ‬ ‫ﻋﻠﻴﻜﻢ َ‬
‫تبنت‪،‬‬ ‫ﷲ‬ ‫وإنﻓَﺘ َﺢ‬ ‫ﺇﻥ‬ ‫ﻳﻘﻮﻝَﺢ‪:،‬‬ ‫ﺇﻥثَنﻓَ‬ ‫ﺃﻣﻴﺔ ت َ‬ ‫قامت‬ ‫ﻳﻘﻮﻝ‪:‬‬ ‫ﺃﺑﻲ‬ ‫ﺑﻦ‬ ‫الوسامة‪،‬‬ ‫ﷲ‬ ‫فيﺑﻦ‬ ‫ﻤﺔ‬ ‫ﺃﺧﻲﻋﺒ‬ ‫ﻤﺔ‬ ‫وتجزأ‬ ‫ﺳﻠَ‬ ‫ﻋﻠﻰ‬
‫ﻋﻠﻰ ﺃﺧﻲ ﺃﻡ َ‬
‫ْ‬ ‫ْ‬ ‫َ‬ ‫ُ‬ ‫َ‬ ‫ﱠ‬ ‫‪:‬‬ ‫الخطيم‬ ‫َ‬ ‫بن‬ ‫قيس‬ ‫قال‬ ‫كما‬ ‫أ‬ ‫َ‬
‫ف‬ ‫ك‬ ‫ْ‬ ‫الم‬ ‫ب‬ ‫ً‬ ‫ع‬
‫ْ‬ ‫َ‬ ‫ق‬ ‫كال‬ ‫فخذيها‬
‫ﺑﻴﻦﻭﺷﻲء ﺑﻴﻦ‬ ‫ﺍﻥ‪،‬‬ ‫ﻭﺷﻲء َﻮ‬ ‫ﺍﻥ‪،‬ﻛﺎﻷﻗ ُﺤ‬ ‫ﻣﻊ ُﺤﺤﺛ َُﻮﻮﻐﺮ‬ ‫ْ‬ ‫ﺑﺜﻤﺎﻥ‪،‬‬ ‫ﺃﺩﺑﺮﺕ‬ ‫ﺕْ‬ ‫ﺑﺄﺭﺑﻊ‪َ،‬ﺕْﺮﺕْﻭﺇﻥ ﺃ ْﺩﺑَ‬
‫ﺃﺩﺑﺮﺕ َﺮ‬ ‫ﺒﻠﺖ‬ ‫ﺃﻗﺒﻠﺖ ﺃﻗ‬ ‫ﺃﻗﺒﻠﺖﺇﺫﺍﺃﻗ‬ ‫َﺜﻴﺐ‪،‬ﺃﻗ‬ ‫ﻬﺎ ﻛ‬ ‫َ‬
‫َﺜﻴﺐ‪ْ ،‬ﺳﻔﻠﺇﺫﺍ‬ ‫ﻴﺐ‪،‬ﻬﺎﻭﺃﻛ‬ ‫ُ‬ ‫ﻀ‬ ‫ﻭﺃ ﻗ ْﺳ‬ ‫ﺃﻋﻼﻫﺎ‬ ‫ﺖ‪،‬‬ ‫ﺖ‪،‬ﺗَﻐَ‬ ‫ﱠﺖْ‬ ‫بنﱠﺖْﺗَﺜ‪،‬ﻨ‬
‫ﻭﺷﻲءﺑﻴﻦ‬ ‫ﺍﻥ‪،‬‬ ‫ﻛﺎﻷﻗْﻗ َ‬ ‫ﻛﺎﻷ‬ ‫ﻣﻊ ﺛ َﺛ َ ْﻐ ْﻐﺮﺮ‬ ‫ﻣﻊ‬ ‫ﺑﺜﻤﺎﻥ‪،‬‬
‫ﺃﺩﺑﺮﺕﺑﺜﻤﺎﻥ‪،‬‬ ‫ﻭﺇﻥ ْﺩ َﺑﺃ َْﺩﺮﺑَ‬ ‫ﻭﺇﻥ ﺃ‬ ‫ﺑﺄﺭﺑﻊ‪،‬‬ ‫ﺑﺄﺭﺑﻊ‪،‬‬ ‫ﺒﻠﺖﺒﻠﺖ‬ ‫ﺃﻗﺒﻠﺖ‬ ‫ﺇﺫﺍ‬ ‫َﺜﻴﺐ‪،‬‬ ‫ﻭﺃﻬﺎ ْﺳ َﻔﻛﻠ‬ ‫ﻴﺐ‪،‬ﻔَﻠُِ‬ ‫ﻀ‬ ‫ﺃﻋﻼﻫﺎ َﻗ ِ‬
‫ﻴﺐ‪،‬‬ ‫ﻀ‬ ‫ﺃﻋﻼﻫﺎﻨ ﻗَ ِ‬ ‫ﺗﻜﻠﻤﺖ‬ ‫ﺖ‪،‬ﺗَﻐَﻨﱠ‬ ‫ﺗﻜﻠﻤﺖ‬ ‫ﻭﺇﻥ‬
‫ﺗﻜﻠﻤﺖ ﺗَﻐَﻨﱠ‬ ‫ﺗﺒﻨﺖ‪،‬‬
‫ﺗﺒﻨﺖ‪ ،‬ﻭﺇﻥ‬ ‫ﻗﻌﺪﺕ‬‫ﻗﻌﺪﺕﻭﺇﻥ‬ ‫ﻭﺇﻥ‬
‫ﺗﺒﻨﺖ‪،‬‬ ‫الخطيم‪:‬‬ ‫ﻭﺇﻥ‬‫ﻗﻌﺪﺕ‪،‬‬ ‫ﻗﺎﻣﺖ‬
‫قيسﺗَﺜ َ‬
‫ﻭﺇﻥﻨ‬ ‫ﻗﺎﻣﺖ‬ ‫قالﱠﺖْﺇﻥ‪،‬‬ ‫ﺇﻥﻨ‬‫ﺍﻟﻮﺳﺎﻣﺔ‪،‬‬
‫كما ﺗَﺜ َ‬ ‫ﺍﻟﻮﺳﺎﻣﺔ‪،‬‬
‫ﻗﺎﻣﺖ‬ ‫ﺇﻥ ْك َفأ‬ ‫ﻓﻲ‬
‫ﻓﻲالم‬ ‫ﺍﻟﻮﺳﺎﻣﺔ‪،‬‬ ‫ب‬ ‫ﻣﻌﺘﺪﻻ‬ ‫ﻻً‬
‫ﻣﻌﺘﺪقَ ْع‬ ‫ﻭﺗﺠﺰﺃكال‬ ‫فخذيها‬
‫ﻓﻲ‬‫ﻭﺗﺠﺰﺃ‬ ‫ﻭﺗﺠﺰﺃ ﻣﻌﺘﺪﻻً‬
‫َف َوجْ َهها نزف‬ ‫ﺍﻟﺨﻄﻴﻢكأ‪:‬نَّ َما ش َّ‬ ‫…‬ ‫ي َل ِه َيةٌ‬ ‫ه‬‫ْ‬ ‫و‬ ‫ف‬ ‫ر‬ ‫ْ‬ ‫َّ‬
‫الط‬ ‫قُ‬ ‫َر‬ ‫ت‬ ‫ْ‬
‫غ‬ ‫َ‬ ‫ت‬
‫ﺑﻦةٌ‬ ‫ﻗﻴﺲ‪َ:‬ل ِهيَ‬
‫ﻗﻴﺲي َ‬ ‫ﻗﺎﻝ َ َ‬
‫ﻗﺎﻝ‬ ‫ﻛﻤﺎ‬ ‫ﺍﻟﻤَﺄ ْﻜﻔَﺄ‬ ‫ﺍﻟﻤَر ِْﻜ‬ ‫ﻛﺎﻟﻘَ ْﻌ‬ ‫ﻛﺎﻟﻔَﺄﻘَ ْﻌ‬
‫ﺐت ِ‬ ‫ﺬﻳﻬﺎ ْﻜ‬ ‫ﻓﺨ‬
‫… كأنَّ َما ش َّ‬ ‫ﺍﻟﺨﻄﻴﻢ‪:‬‬ ‫ﺑﻦ‬ ‫ﻛﻤﺎَّ‬ ‫ﻗﺎﻝﻔقُ‬ ‫ﻛﻤﺎ ْغ‬ ‫ﺐت َ‬ ‫ﺬﻳﻬﺎﺍﻟﻤ‬ ‫ﻓﺨﺬﻳﻬﺎ ﻛﺎﻟﻘَ ْﻌﻓﺨﺐ‬
‫َف َوجْ َهها نزف‬ ‫ﺍﻟﺨﻄﻴﻢ‬‫ف َو ْه َ‬ ‫ﺑﻦ َ‬ ‫ﻗﻴﺲ ْر‬ ‫الط‬
‫ض َﺷﻭف‬
‫ف ُﺟْ ﱠ‬ ‫َﻒ َ‬ ‫وَلﺷقَ‬ ‫… ْبلَةٌ‬ ‫فال َجٌ‬ ‫ﻲٌ ِﻫﻴَﺔٌ‬ ‫صد‬ ‫ْﻲ ْﻫ ْ‬ ‫…ﻫ قَ‬ ‫ﺍﻟﻄقَُتﺮُْ َه ﱠ‬
‫ﺍﻟﻄاﻻ َﺮْ‬ ‫سَﺮْﻐﺘاءِﻕَُﺮخِ ْﻕُ ْل ﱠ‬ ‫النِﺘ‬ ‫ش ُك ُكوول ِل ﱠﺗ َ ْﻐ‬ ‫بين ُ‬
‫ﻧﺰﻑ ﻧﺰﻑ‬ ‫ﻬﺎﺟْ َﻬﻬﺎ‬ ‫ﻧﺰﻑ َﻭ‬ ‫َﻒ َﻬ‬
‫ﻛﺄقَﻧﱠ َﻬ َﻤﺎ ﱠ َ‬
‫… َﻤﺎ‬ ‫ﻛﺄﻧﱠ‬
‫فال َﻤ ِﺎﻫﻴََج ْبﺔﺷلَةٌ ﱠ‬ ‫ﻻ‬ ‫ﻻ َﻛﺄﻧﱠ‬ ‫ﻑقَ َ َﻭ ْ‬ ‫…ﻭ َﺔٌ‬ ‫ﻑ ِﻫﻴََ‬ ‫سﺗ َ َِ َاءِ ِ‬
‫ﻬﺎ ُ‬ ‫ض‬ ‫وَلﺟْ‬ ‫َﻒ َﻭ‬ ‫…دٌ‬ ‫ص‬ ‫ﻲ َها‬ ‫ﻑ َخِﻭ ل ْﻫقَت َ‬ ‫ﺍﻟﻄالنِﺮْ َ‬ ‫شَِﺮﻕُ ِ‬ ‫بين ْﻐﺘ ُ‬ ‫ﺗَ‬
‫اإلربَ ِة من الرجال فلذا كنت َل أحْ ُجبُك عن نسائي‪ ،‬ثم أمره بأن يسير إلى خَاخ‪ ،‬ففعل‪،‬‬ ‫سبَاك هللا! ما كنتُ أحسبك إَل من غير أولي ْ‬ ‫ﻒمالك؟ َ‬ ‫َ‬ ‫ﻀ‪:‬‬ ‫ﻒله‬ ‫ُ‬ ‫َ‬ ‫فقال‬
‫ﻀ‬‫َ‬ ‫َ‬ ‫ﻗ‬ ‫وسلم‪،‬‬
‫ٌ‬ ‫ﻭﻻ‬ ‫َ‬ ‫ٌ‬ ‫ﺔ‬ ‫َ‬ ‫ﻠ‬ ‫ﺒ‬
‫ْ‬ ‫ﺟ‬ ‫َ‬ ‫عليه‬ ‫ﻓﻼ‬ ‫ٌ‬ ‫هللا‬
‫ﺪ‬‫َ‬ ‫ﺼ‬‫ْ‬ ‫صلى‬
‫َ‬ ‫ﻗ‬ ‫…‬ ‫ُ‬ ‫ﺎ‬
‫َ‬ ‫هللا‬
‫ﻬ‬ ‫ْ‬ ‫ُ‬ ‫ﺘ‬ ‫َ‬ ‫ﻘ‬ ‫ﻠ‬‫ْ‬ ‫رسول‬ ‫ﺧِ‬ ‫ﺎءِ‬ ‫ّ‬ ‫ﺴ‬
‫َ‬ ‫ّ‬ ‫ﻨ‬
‫ِ‬ ‫ﺍﻟ‬ ‫ذلك‬ ‫ﻝ‬ ‫ِ‬ ‫ُ‬ ‫ﻮ‬ ‫ﻜ‬‫ُ‬ ‫فسمع‬ ‫ﺷ‬‫ُ‬ ‫ﺑﻴﻦ‬
‫سبَاك هللا! ما كنتُ أحسبك إَل من غير أولي ْ‬ ‫فقال ﻗله‪ُ َ :‬مالَك؟ َ‬ ‫ﻒﺔ ﻭﻻ‬ ‫ﻓﻼﻀ َﺟ ْﺒﻠ‬ ‫ٌ‬ ‫ﺼﺪ‬ ‫هللاﻗﺔٌ ْ‬ ‫… ْﺒﻠَ‬ ‫ﺼﻘﺪٌﺘ َﻬﺎﻓﻼ‬
‫َ‬ ‫هللا ْﻠ‬ ‫رسولﺎءِ ﻗَ ﺧِ‬ ‫ﺴ‬‫ذلكﻘَﺘ ُِﻝ َﻬﺎﺍﻟ ِﻨ َ‬ ‫فسمعﺎءِﺷﺧِﻜ ْﻠﻮ‬ ‫ُ‬ ‫ﺑﻴﻦ‬
‫اإلربَ ِة من الرجال فلذا كنت َل أحْ ُجبُك عن نسائي‪ ،‬ثم أمره بأن يسير إلى خَاخ‪ ،‬ففعل‪،‬‬ ‫وسلم‪،‬‬
‫عليه ﻗَ َ ُ‬ ‫ﻭﻻ‬ ‫صلى َﺟ‬ ‫…‬ ‫ﺷ ُﻜﻮ ِﻝ ﺍﻟ ِﻨّ َ‬
‫ﺴ‬ ‫ﺑﻴﻦ ُ‬
‫‪vol.‬‬ ‫‪1‬‬ ‫(‬ ‫»‬ ‫ﻓﻔﻌﻞ‪،‬‬‫ِين‬ ‫ل‬ ‫ص‬
‫ﻳﺴﻴﺮ َ‬ ‫م‬
‫َﺎﺥ‪،‬‬ ‫ال‬ ‫ﺧ‬ ‫نقتل‬ ‫ﺇﻟﻰ‬
‫ﻧﺴﺎﺋﻲ‪ ،‬ﺛﻢ ﺃﻣﺮﻩ ﺑﺄﻥ ُ‬ ‫َل‬ ‫ﻳﺴﻴﺮ‬ ‫أن‬ ‫نا‬
‫ﺑﺄﻥ‬ ‫ر‬ ‫ْ‬ ‫مِ‬ ‫ُ‬ ‫أ‬
‫ﺃﻣﺮﻩ‬ ‫قد‬ ‫ا‬ ‫َّ‬ ‫ن‬
‫ﺛﻢ‬‫إ‬ ‫َل‪،‬‬
‫ﻧﺴﺎﺋﻲ‪،‬‬ ‫‪:‬‬ ‫فقال‬ ‫ﻋﻦ‬ ‫عنقه؟‬ ‫ُﻚ‬ ‫ﺒ‬ ‫ﺠ‬ ‫فأضرب‬
‫ﺍﻟﺮﺟﺎﻝ ﻓﻠﺬﺍ َ ُ‬
‫ﺃﺣْ‬ ‫ﻻ‬ ‫ﻛﻨﺖ‬ ‫ه‬ ‫ع‬ ‫ﻓﻠﺬﺍ‬ ‫أتب‬ ‫أن‬
‫ﺍﻟﺮﺟﺎﻝ‬
‫ﺃﻭﻟﻲ ﺍﻹﺭْ ﺑَ ِﺔ ﻣﻦ َ‬ ‫في‬ ‫هللا‬‫ﻣﻦ‬ ‫ل‬‫َ‬ ‫ﺔ‬‫ِ‬ ‫رسو‬
‫ﺑ‬ ‫ﺍﻹﺭْ‬ ‫يا‬
‫ﺃﻭﻟﻲ‬
‫ﺳﺒَﺎﻙ ﷲ! ﻣﺎ ﻛﻨﺖُ ﺃﺣﺴﺒﻚ ﺇﻻ ﻣﻦ ﻏﻴﺮ َ‬ ‫لي‬ ‫أتأذن‬
‫ﻏﻴﺮ‬ ‫ﻣﻦ‬ ‫‪:‬‬ ‫فقال‬ ‫ﺇﻻ‬ ‫وسلم‪،‬‬
‫ﺃﺣﺴﺒﻚ‬ ‫عليه‬
‫ﻛﻨﺖُ‬ ‫هللا‬
‫ﻣﺎ‬ ‫!‬ ‫صلى‬
‫ﷲ‬ ‫ﺎﻙ‬ ‫هللا‬
‫ﺒ‬ ‫ﺳ‬ ‫رسول‬
‫ﻚ؟‬ ‫َ‬ ‫ﻟ‬ ‫ﻣﺎ‬
‫ﻓﺴﻤﻊ ﺫﻟﻚ ِﺭﺳﻮﻝ ﷲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﺎﻟَ َ َ‬ ‫‪:‬‬ ‫على‬
‫ﻟﻪ‬ ‫ﻓﻘﺎﻝ‬ ‫الصحابة‬ ‫ﻭﺳﻠﻢ‪،‬‬ ‫بعض‬
‫ﻋﻠﻴﻪ‬ ‫ُ‬ ‫ﷲ‬ ‫الحديث‬ ‫ﺻﻠﻰ‬ ‫ﷲ‬ ‫هذا‬ ‫ﺭﺳﻮﻝ‬ ‫ر‬ ‫َ‬ ‫ث‬ ‫أ‬ ‫في‬ ‫ﺫﻟﻚ‬ ‫ودخل‬ ‫ﻓﺴﻤﻊ‬
‫ﻓﻔﻌﻞ‪،‬‬
‫َﺎﺥ‪vol.،‬‬ ‫ﺧ(‪1‬‬‫ﻓﻔﻌﻞ‪،‬‬‫ﺇﻟﻰ»‬ ‫صلِين‬ ‫ﺧ ُمَﺎﺥ‪َ ،‬‬ ‫نقتل ال‬ ‫ﻳﺴﻴﺮ ﺇﻟﻰ‬ ‫ﺑﺄﻥ أن َل‬ ‫ﺃﻣﺮﻩمِ ْرنا‬ ‫ﺛﻢا قد أ ُ‬ ‫ﻋﻦنَّ‬‫َل‪ ،‬إ‬‫ﻧﺴﺎﺋﻲ‪،‬‬ ‫فقالﺒ‪ُ:‬ﻚ‬ ‫ﻋﻦﺃﺣْ ُﺠ‬ ‫ﻛﻨﺖ ﻻ‬
‫عنقه؟‬ ‫فأضرب ُﺠﺒُﻚ‬ ‫ﻛﻨﺖ ﻻ ﺃﺣْ َ‬ ‫ﻓﻠﺬﺍأتبعَه‬ ‫ﺍﻟﺮﺟﺎﻝأن‬ ‫ﻣﻦ هللا في‬ ‫رسو َل‬ ‫ﺍﻹﺭْ ﺑَ ِﺔ‬ ‫ﺃﻭﻟﻲلي يا‬ ‫ﻏﻴﺮأتأذن‬ ‫فقال‪:‬‬ ‫وسلم‪ ،‬ﻣﻦ‬ ‫ﺃﺣﺴﺒﻚ ﺇﻻ‬ ‫هللا عليه‬ ‫صلىﻛﻨﺖُ‬ ‫ﻚ؟ ﻣﺎ َ‬ ‫ﷲ!‬ ‫ﺎﻙ هللا‬ ‫رسول‬ ‫على‬ ‫الصحابة ﻣﺎﻟَ‬ ‫بعض ﻓﻘﺎﻝ ﻟﻪ‪:‬‬ ‫ُ‬ ‫الحديث‬
‫هذاﷲ ﻋﻠﻴﻪ‬ ‫ﷲ أث َ ِر‬ ‫ﺭﺳﻮﻝ في‬ ‫ﻓﺴﻤﻊ ﺫﻟﻚ ودخل‬
‫ﺳﺒَ‬ ‫ﻚ؟ َ‬ ‫ﻭﺳﻠﻢ‪،‬‬ ‫ﺻﻠﻰ‬
‫‪vol.‬‬ ‫ﺼﻠِﻴﻦ« )‪1‬‬ ‫ّ‬ ‫َ‬ ‫ﻻ ﻧﻘﺘﻞ ﺍﻟ ُﻤ‬ ‫ُ‬ ‫ُ‬
‫ﻓﺄﺿﺮﺏ ﻋﻨﻘﻪ؟ ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﺇﻧﱠﺎ ﻗﺪ ﺃﻣِ ﺮْ ﻧﺎ ﱠ ﺃﻥ‬ ‫َ‬ ‫ﺑﻌﺾ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠﻰ ﺭﺳﻮﻝ ﷲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﺗﺄﺫﻥ ﻟﻲ ﻳﺎ ﺭﺳﻮ َﻝ ﷲ ﻓﻲ ﺃﻥ ﺃﺗﺒﻌَﻪ‬ ‫ُ‬ ‫‪ p.‬ﺃ)ﺛ َ) ِﺮ َﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ‬ ‫‪ 249‬ﻓﻲ‬ ‫ﻭﺩﺧﻞ‬
‫‪.(1‬‬ ‫‪vol.‬‬
‫‪vol. 1) vol.‬‬ ‫‪p.‬‬
‫ﺼﻠِﻴﻦ«‬ ‫ّ‬
‫)‪249‬‬ ‫ﻧﻘﺘﻞ« ﺍﻟ) ُﻤ‪َ 1‬‬ ‫ﻓﺄﺿﺮﺏ ﻋﻨﻘﻪ؟ ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﺇﻧﺎ ﻗﺪ ﺃﻣِ ﺮْ ﻧﺎ ﺃﻥ ﻻ‬ ‫ﺭﺳﻮﺃﻥ َﻝ ﺃﺗﺒﷲﻌﻪﻓﻲ ﺃﻥ ﺃﺗﺒﻌﻪ‬
‫‪35‬‬ ‫‪35.‬‬
‫ﺼﻠِّﻴﻦ‬ ‫ﻓﺄﺿﺮﺏ َ ﻋﻨﻘﻪ؟ ﻓﻘﺎﻝ‪ :‬ﻻ‪ ،‬ﺇﻧﱠﺎ ﻗﺪ ﺃُﻣِ ﺮْ ﻧﺎ ﺃﻥ ﻻ ﻧﻘﺘﻞ ﺍﻟ ُﻤ َ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫ﺭﺳﻮ َﻝﻟﻲﷲﻳﺎ ﻓﻲ‬ ‫ﻓﻘﺎﻝ‪:‬ﻳﺎ ﺃﺗﺄﺫﻥ‬ ‫ﺃﺗﺄﺫﻥ ﻟﻲ‬ ‫ﻓﻘﺎﻝ‪:‬ﻭﺳﻠﻢ‪،‬‬ ‫ﻭﺳﻠﻢ‪ ،‬ﻋﻠﻴﻪ‬ ‫ﺻﻠﻰ ﷲ‬ ‫ﺭﺳﻮﻝﷲﷲﻋﻠﻴﻪ‬ ‫ﻋﻠﻰﺻﻠﻰ‬ ‫ﺭﺳﻮﻝ ﷲ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ‬ ‫ﺑﻌﺾﻋﻠﻰ‬ ‫ﺍﻟﺼﺤﺎﺑﺔ ُ‬ ‫ﺍﻟﺤﺪﻳﺚ‬ ‫ﺑﻌﺾ‬ ‫ُ‬
‫ﺍﻟﺤﺪﻳﺚ ﻫﺬﺍ‬ ‫ﻓﻲ ﺃﺛ ِﺮ‬ ‫ﻭﺩﺧﻞ‪))p.‬‬ ‫‪249‬ﻫﺬﺍ‬ ‫ﻭﺩﺧﻞ ﻓﻲ ﺃﺛ َ ِﺮ‬
‫‪Based‬‬ ‫‪35.‬‬
‫‪Based‬‬
‫‪on theon‬‬ ‫‪the sources‬‬
‫‪sources‬‬ ‫‪we know‬‬ ‫‪we know‬‬ ‫‪that even‬‬ ‫‪that even‬‬ ‫‪al-Zibriqan,‬‬ ‫‪al-Zibriqan,‬‬ ‫‪a man‬‬ ‫‪a man‬‬ ‫‪of honor,‬‬ ‫‪of honor,‬‬ ‫‪did did‬‬ ‫‪not not‬‬ ‫‪show‬‬ ‫‪show‬‬ ‫‪his his‬‬ ‫‪sexual‬‬ ‫‪sexual‬‬ ‫‪tendencies:‬‬ ‫‪tendencies:‬‬ ‫‪he he‬‬ ‫‪behaved‬‬ ‫‪behaved‬‬ ‫‪publicly‬‬ ‫‪publicly‬‬ ‫)‪(p. 249‬‬ ‫‪as‬‬
‫‪an heterosexual‬‬
‫‪Based on the sources we know that even al-Zibriqan, a man of honor, did not show his sexual tendencies: he behaved publicly‬‬
‫‪as 35.‬‬ ‫‪an heterosexual‬‬ ‫‪and he was‬‬ ‫‪and he‬‬ ‫‪privately‬‬ ‫‪was privately‬‬ ‫‪reserved.‬‬ ‫‪reserved.‬‬ ‫(‬ ‫‪p.‬‬ ‫)‪249‬‬ ‫)‪(p. 249‬‬
‫‪35.‬‬
‫‪36.‬‬ ‫‪as an heterosexual‬‬ ‫‪Based on theand‬‬ ‫‪sources‬‬ ‫‪he was‬‬ ‫‪we know‬‬ ‫‪privately‬‬ ‫‪that reserved.‬‬ ‫‪even al-Zibriqan, a man of honor, did not show his sexual tendencies: he behaved publicly‬‬
‫‪36‬‬ ‫‪We‬‬ ‫‪36. find‬‬
‫‪We‬‬
‫‪Based‬‬
‫‪35.a similar‬‬‫‪find‬‬ ‫‪on‬‬ ‫‪a‬‬ ‫‪the‬‬ ‫‪similar‬‬ ‫‪sources‬‬
‫‪reasoning‬‬ ‫‪reasoning‬‬ ‫‪we‬‬ ‫‪in‬‬ ‫‪know‬‬ ‫‪Jamal‬‬ ‫‪in‬‬ ‫‪Jamal‬‬
‫‪that‬‬ ‫)‪(2001‬‬ ‫‪even‬‬ ‫)‪(2001‬‬ ‫‪al-Zibriqan,‬‬
‫‪in‬‬ ‫‪in his‬‬
‫‪his‬‬ ‫’‪’semantic‬‬ ‫'‪'semantic‬‬ ‫‪a mananalysis‬‬ ‫‪ofanalysis‬‬ ‫‪honor,(inspired‬‬ ‫‪(inspired‬‬
‫‪did not show‬‬ ‫‪by‬‬ ‫‪by (Izutsu‬‬ ‫‪Izutsu’s‬‬
‫‪his sexual‬‬ ‫)‪1959‬‬ ‫)‪(1959‬‬ ‫‪tendencies:‬‬ ‫)‪hermeneutics‬‬ ‫)‪hermeneutics‬‬ ‫‪he behaved‬‬ ‫‪of Lot's‬‬
‫‪of‬‬ ‫‪Lot’s‬‬ ‫‪publicly‬‬ ‫‪story:‬‬ ‫‪story:‬‬
‫‪Based‬‬
‫‪as‬‬ ‫‪an‬‬ ‫‪on‬‬
‫‪heterosexual‬‬ ‫‪the‬‬ ‫‪sources‬‬
‫‪We find a similar reasoning in Jamal (2001) in his 'semantic' analysis (inspired by Izutsu’s (1959) hermeneutics) of Lot's story:‬‬ ‫‪and‬‬ ‫‪we‬‬ ‫‪he‬‬ ‫‪know‬‬
‫‪was‬‬ ‫‪privately‬‬ ‫‪that‬‬ ‫‪even‬‬ ‫‪al-Zibriqan,‬‬
‫‪reserved.‬‬ ‫‪a‬‬ ‫‪man‬‬ ‫‪of‬‬ ‫‪honor,‬‬ ‫‪did‬‬ ‫‪not‬‬ ‫‪show‬‬ ‫‪his‬‬ ‫‪sexual‬‬ ‫‪tendencies:‬‬ ‫‪he‬‬ ‫‪behaved‬‬ ‫‪publicly‬‬
‫‪“Same‬‬ ‫‪“Same‬‬
‫‪as‬‬ ‫‪sex‬‬ ‫‪anabominations‬‬
‫‪36.‬‬ ‫‪heterosexual‬‬ ‫‪sex abominations‬‬ ‫‪and‬‬
‫‪are he‬‬ ‫‪not‬‬ ‫‪are‬‬ ‫‪was‬‬ ‫‪annot‬‬ ‫‪privately‬‬
‫‪exceptional‬‬ ‫‪an exceptional‬‬ ‫‪reserved.‬‬ ‫‪category‬‬ ‫‪category‬‬ ‫‪of sin.‬‬ ‫‪of sin.‬‬ ‫‪Undeniably‬‬ ‫‪the‬‬ ‫‪moral‬‬ ‫‪terms‬‬ ‫‪associated‬‬ ‫‪with‬‬ ‫‪same‬‬ ‫‪sexsex‬‬ ‫‪sexuality‬‬
‫‪36.‬‬ ‫‪“Same‬‬ ‫‪as‬‬ ‫‪We‬‬
‫‪sex‬‬ ‫‪anfind‬‬ ‫‪abominations‬‬ ‫‪heterosexual‬‬ ‫‪a similar‬‬ ‫‪reasoning‬‬
‫‪are‬‬‫‪and‬‬ ‫‪not‬‬ ‫‪hean‬‬ ‫‪was‬‬ ‫‪inexceptional‬‬ ‫‪Jamal‬‬ ‫‪privately‬‬ ‫‪(2001)reserved.‬‬ ‫‪in his‬‬
‫‪category‬‬ ‫'‪'semantic‬‬ ‫‪ofUndeniably‬‬ ‫‪sin. Undeniably‬‬ ‫‪analysisthe‬‬ ‫‪(inspired‬‬ ‫‪moral‬‬
‫‪the moral‬‬ ‫‪terms‬‬
‫‪by (Izutsu’s‬‬ ‫‪terms‬‬ ‫‪associated‬‬ ‫‪associated‬‬ ‫‪1959) with‬‬ ‫)‪hermeneutics‬‬ ‫‪with‬‬ ‫‪same‬‬ ‫‪same‬‬ ‫‪ofsexuality‬‬
‫‪sex‬‬ ‫‪Lot's‬‬ ‫‪sexuality‬‬ ‫‪story:‬‬ ‫‪in‬‬
‫‪in36.the‬‬
‫‪We‬‬ ‫‪find‬‬ ‫‪Qur'an‬‬ ‫‪a similar‬‬
‫‪“Same‬‬ ‫‪ultimately‬‬
‫‪sex‬‬ ‫‪reasoning‬‬
‫‪abominations‬‬ ‫‪giveinit Jamal‬‬ ‫‪are‬‬‫‪a negative‬‬ ‫‪not‬‬ ‫)‪(2001‬‬ ‫‪an‬‬ ‫‪evaluation‬‬
‫‪exceptional‬‬ ‫'‪in his 'semantic‬‬ ‫‪category‬‬‫‪and deem‬‬ ‫‪analysis‬‬
‫‪of‬‬ ‫‪sin.‬‬‫‪it toUndeniably‬‬ ‫‪be‬‬‫‪(inspired‬‬ ‫‪a sin. However,‬‬ ‫‪by (Izutsu’s‬‬
‫‪the‬‬ ‫‪moral‬‬ ‫‪these‬‬ ‫‪terms‬‬ ‫)‪1959‬‬ ‫‪same‬‬ ‫‪associated‬‬ ‫)‪hermeneutics‬‬ ‫‪moralwith‬‬ ‫‪terms‬‬ ‫‪same‬‬ ‫‪are‬‬‫‪of Lot's‬‬ ‫‪sex‬‬ ‫‪often‬‬ ‫‪sexuality‬‬ ‫‪story:‬‬ ‫‪used‬‬
‫‪the Qur’an‬‬ ‫‪in theultimately‬‬ ‫‪We findultimately‬‬
‫‪Qur'an‬‬ ‫‪a similar‬‬‫‪give it agive‬‬ ‫‪negative‬‬
‫‪reasoning‬‬ ‫‪it a negative‬‬ ‫‪in‬‬‫‪evaluation‬‬ ‫‪Jamal‬‬ ‫‪evaluation‬‬ ‫)‪(2001‬‬ ‫‪andindeem‬‬ ‫‪and‬‬‫'‪his 'semantic‬‬ ‫‪deem‬‬‫‪it to be‬‬ ‫‪it to‬‬ ‫‪a analysis‬‬ ‫‪sin.‬‬
‫‪be aHowever,‬‬ ‫‪sin.(inspired‬‬ ‫‪However,‬‬ ‫‪these‬‬ ‫‪by‬‬ ‫‪these‬‬ ‫‪same‬‬‫‪(Izutsu’s‬‬ ‫‪same‬‬ ‫‪moral‬‬ ‫)‪1959‬‬
‫‪moral‬‬ ‫‪terms‬‬ ‫)‪hermeneutics‬‬
‫‪terms‬‬ ‫‪areare‬‬ ‫‪often‬‬ ‫‪often‬‬ ‫‪used‬‬ ‫‪ofused‬‬ ‫‪Lot's‬‬ ‫‪to story:‬‬
‫‪to evaluate‬‬
‫‪“Same‬‬ ‫‪sex‬‬‫‪in the‬‬ ‫‪opposite-sex‬‬
‫‪abominations‬‬ ‫‪Qur'an‬‬ ‫‪ultimately‬‬ ‫‪abominations‬‬
‫‪are notgive‬‬ ‫‪an exceptional‬‬ ‫‪aassuch‬‬ ‫‪as adultery,‬‬ ‫‪category‬‬ ‫‪fornication‬‬
‫‪ofand‬‬ ‫‪sin.deem‬‬ ‫‪Undeniably‬‬ ‫‪and/or‬‬ ‫‪be incest,‬‬ ‫‪athe‬‬ ‫‪moral‬‬ ‫‪as well‬‬ ‫‪terms‬‬ ‫‪asthese‬‬ ‫‪othersame‬‬
‫‪associated‬‬ ‫‪non-sexual‬‬ ‫‪with same‬‬ ‫"‪practices.‬‬ ‫‪sex‬‬ ‫‪sexuality‬‬ ‫‪(p.used‬‬ ‫)‪69‬‬
‫‪evaluate‬‬
‫‪37.‬‬ ‫‪to evaluate‬‬ ‫‪opposite-sex‬‬ ‫‪“Same‬‬ ‫‪opposite-sex‬‬ ‫‪sexabominations‬‬ ‫‪abominations‬‬ ‫‪abominations‬‬ ‫‪are itnot‬‬
‫‪such‬‬ ‫‪negative‬‬
‫‪an‬‬
‫‪such‬‬‫‪adultery,‬‬ ‫‪exceptional‬‬‫‪as adultery,‬‬ ‫‪evaluation‬‬ ‫‪fornication‬‬ ‫‪category‬‬ ‫‪fornication‬‬ ‫‪and/or‬‬ ‫‪of sin.‬‬ ‫‪it‬‬
‫‪and/or‬‬ ‫‪to‬‬ ‫‪Undeniably‬‬
‫‪incest,‬‬ ‫‪incest,‬‬ ‫‪sin.‬‬ ‫‪as well‬‬ ‫‪However,‬‬ ‫‪as‬‬ ‫‪the‬‬ ‫‪well‬‬ ‫‪asmoral‬‬ ‫‪other‬‬ ‫‪as other‬‬ ‫‪terms‬‬ ‫‪non-sexual‬‬ ‫‪non-sexual‬‬ ‫‪associated‬‬ ‫‪moral‬‬ ‫‪terms‬‬
‫”‪practices.‬‬ ‫‪with‬‬
‫"‪practices.‬‬ ‫‪aresame‬‬ ‫‪often‬‬ ‫‪(p.(p.‬‬ ‫‪sex‬‬
‫)‪69‬‬ ‫)‪69‬‬ ‫‪sexuality‬‬
‫‪This‬‬
‫‪in‬‬ ‫‪the‬‬ ‫‪debate‬‬ ‫‪Qur'an‬‬ ‫‪to the‬‬ ‫‪evaluate‬‬ ‫‪has‬‬ ‫‪ultimately‬‬ ‫‪now‬‬ ‫‪opposite-sex‬‬ ‫‪become‬‬ ‫‪give‬‬ ‫‪a‬‬ ‫‪it‬‬ ‫‪topic‬‬‫‪a‬‬
‫‪abominations‬‬ ‫‪negative‬‬ ‫‪of‬‬ ‫‪discussion‬‬ ‫‪evaluation‬‬ ‫‪such as‬‬ ‫‪between‬‬ ‫‪adultery,‬‬ ‫‪and‬‬ ‫‪deem‬‬ ‫‪Sunnis‬‬ ‫‪fornication‬‬ ‫‪it‬‬ ‫‪and‬‬
‫‪to‬‬ ‫‪be‬‬ ‫‪Shiites.‬‬
‫‪a‬‬ ‫‪sin.‬‬
‫‪and/or‬‬ ‫‪See‬‬
‫‪However,‬‬ ‫‪incest,‬‬ ‫‪the‬‬ ‫‪ongoing‬‬
‫‪as‬‬ ‫‪these‬‬
‫‪well as other‬‬ ‫‪same‬‬‫‪debate,‬‬ ‫‪moral‬‬ ‫‪e.g.,‬‬ ‫‪terms‬‬ ‫‪in:‬‬ ‫‪https://www.dd-‬‬ ‫‪are‬‬ ‫‪often‬‬ ‫‪used‬‬
‫‪37‬‬ ‫‪37.‬‬
‫‪This debate‬‬ ‫‪This‬‬ ‫‪debate‬‬ ‫‪has‬‬ ‫‪in‬‬ ‫‪now‬‬ ‫‪has‬‬ ‫‪Qur'an‬‬ ‫‪now‬‬
‫‪become‬‬ ‫‪ultimately‬‬
‫‪become‬‬ ‫‪a‬‬ ‫‪topic‬‬ ‫‪a‬‬ ‫‪topic‬‬ ‫‪give‬‬
‫‪of‬‬ ‫‪discussion‬‬ ‫‪of‬‬ ‫‪it adiscussion‬‬ ‫‪negative‬‬ ‫‪between‬‬ ‫‪evaluation‬‬
‫‪between‬‬ ‫‪Sunnis‬‬ ‫‪Sunnis‬‬ ‫‪and‬‬ ‫‪and‬‬ ‫‪deem‬‬‫‪and‬‬ ‫‪Shiites.‬‬ ‫‪it toSee‬‬
‫‪Shiites.‬‬ ‫‪beSee‬‬ ‫‪athe‬‬ ‫‪sin.‬‬ ‫‪the‬‬ ‫‪ongoing‬‬‫‪However,‬‬
‫‪ongoing‬‬ ‫‪debate,‬‬ ‫‪debate,‬‬ ‫‪thesenon-sexual‬‬ ‫‪e.g.,‬‬ ‫‪same‬‬ ‫‪e.g.,‬‬ ‫‪in:‬‬ ‫‪in:‬‬ ‫‪moral‬‬ ‫"‪practices.‬‬
‫‪https://www.dd-‬‬
‫‪https://www.dd-‬‬ ‫‪terms are‬‬ ‫‪(p. often‬‬ ‫‪69) used‬‬
‫‪sunnah.net/forum/showthread.php?t=90100‬‬
‫‪to‬‬ ‫‪evaluate‬‬
‫‪37.‬‬ ‫‪This‬‬ ‫‪opposite-sex‬‬
‫‪debate opposite-sex‬‬ ‫‪has now‬‬ ‫‪abominations‬‬ ‫‪become‬‬ ‫‪a topic‬‬ ‫‪such‬‬ ‫‪of as‬‬ ‫‪(accessed‬‬
‫‪discussion‬‬ ‫‪adultery,on‬‬ ‫‪between‬‬ ‫‪fornication‬‬ ‫‪29 April‬‬ ‫‪Sunnis‬‬ ‫)‪2022‬‬
‫‪and/or‬‬ ‫‪and Shiites.‬‬ ‫‪incest, See‬‬ ‫‪as well‬‬ ‫‪the ongoing‬‬ ‫‪as otherdebate,‬‬ ‫‪non-sexual‬‬ ‫‪e.g., in:‬‬ ‫"‪practices.‬‬ ‫‪https://www.dd-‬‬ ‫)‪(p. 69‬‬
‫‪sunnah.net/forum/showthread.php?t=90100‬‬
‫‪37.‬‬
‫‪38.‬‬ ‫‪to‬‬
‫‪sunnah.net/forum/showthread.php?t=90100‬‬ ‫‪evaluate‬‬ ‫‪abominations‬‬ ‫‪(accessed‬‬ ‫‪such ason‬‬
‫‪(accessed‬‬ ‫‪adultery,‬‬
‫‪on‬‬ ‫‪2929‬‬ ‫‪April‬‬ ‫‪April‬‬ ‫‪fornication‬‬‫‪2022).‬‬ ‫)‪2022) and/or incest, as well as other non-sexual practices." (p. 69‬‬
‫‪See:‬‬
‫‪This‬‬‫‪37. debate‬‬ ‫‪has now become a topic of discussion‬‬
‫‪sunnah.net/forum/showthread.php?t=90100‬‬ ‫‪between‬‬
‫‪(accessed‬‬ ‫‪Sunnis‬‬ ‫‪on‬‬ ‫‪29‬‬ ‫‪April‬‬ ‫‪and Shiites.‬‬ ‫)‪2022‬‬ ‫‪See the ongoing debate,https://www.alukah.net/per-‬‬ ‫‪e.g., in: https://www.dd-‬‬
‫‪38‬‬
‫‪38.‬‬
‫‪See:‬‬ ‫‪38.‬‬
‫‪This debate has now become a topic of discussion between Sunnis and Shiites. See the ongoinghttps://www.alukah.net/per-‬‬ ‫‪debate, e.g., in: https://www.dd-‬‬
‫‪sonal_pages/0/29981/%D8%AF%D8%A7%D8%A1-%D8%A7%D9%84%D9%84%D9%88%D8%A7%D8%B7-%D8%A7%D9%84%D8%B9%D9%‬‬
‫‪sunnah.net/forum/showthread.php?t=90100‬‬
‫‪See: https://www.alukah.net/personal_pages/0/29981/%D8%AF%D8%A7%D8%A1-%D8%A7%D9%84%D9%84%D9%88%D8‬‬
‫‪See: https://www.alukah.net/personal_pages/0/29981/%D8%AF%D8%A7%D8%A1-%D8%A7%D9%84%D9%84%D9%88%D8%A7%D8%B7-‬‬ ‫)‪(accessed on 29 April 2022‬‬
‫‪38.‬‬
‫‪sunnah.net/forum/showthread.php?t=90100‬‬
‫‪sonal_pages/0/29981/%D8%AF%D8%A7%D8%A1-%D8%A7%D9%84%D9%84%D9%88%D8%A7%D8%B7-%D8%A7%D9%84%D8%B9%D9%‬‬
‫‪82%D9%88%D8%A8%D8%A9-%D9%88%D8%A7%D9%84%D8%AF%D9%88%D8%A7%D8%A1/‬‬
‫‪(accessed‬‬ ‫‪on‬‬ ‫‪29‬‬ ‫‪April‬‬ ‫)‪2022‬‬ ‫)‪(accessed on 23 February 2022‬‬
‫‪See:‬‬
‫‪%A7%D8%B7-%D8%A7%D9%84%D8%B9%D9%82%D9%88%D8%A8%D8%A9-%D9%88%D8%A7%D9%84%D8%AF%D9%88%‬‬
‫‪38.‬‬ ‫‪https://www.alukah.net/personal_pages/0/29981/%D8%AF%D8%A7%D8%A1-%D8%A7%D9%84%D9%84%D9%88%D8%A7%D8%B7-‬‬
‫‪%D8%A7%D9%84%D8%B9%D9%82%D9%88%D8%A8%D8%A9-%D9%88%D8%A7%D9%84%D8%AF%D9%88%D8%A7%D8%A1/‬‬ ‫‪(ac-‬‬
‫‪See: https://www.alukah.net/personal_pages/0/29981/%D8%AF%D8%A7%D8%A1-%D8%A7%D9%84%D9%84%D9%88%D8%A7%D8%B7-‬‬
‫‪82%D9%88%D8%A8%D8%A9-%D9%88%D8%A7%D9%84%D8%AF%D9%88%D8%A7%D8%A1/‬‬ ‫)‪(accessed on 23 February 2022‬‬
‫‪D8%A7%D8%A1/‬‬ ‫‪cessed on‬‬
‫‪%D8%A7%D9%84%D8%B9%D9%82%D9%88%D8%A8%D8%A9-%D9%88%D8%A7%D9%84%D8%AF%D9%88%D8%A7%D8%A1/‬‬
‫‪(accessed‬‬ ‫‪23 February‬‬ ‫‪on‬‬ ‫‪23‬‬ ‫)‪2022‬‬ ‫‪February‬‬ ‫‪2022).‬‬ ‫‪(ac-‬‬
‫‪%D8%A7%D9%84%D8%B9%D9%82%D9%88%D8%A8%D8%A9-%D9%88%D8%A7%D9%84%D8%AF%D9%88%D8%A7%D8%A1/‬‬ ‫‪(ac-‬‬
‫‪References‬‬ ‫)‪cessed on 23 February 2022‬‬
‫‪References‬‬ ‫)‪cessed on 23 February 2022‬‬
‫‪References‬‬
‫‪(Al-Andalusi‬‬ ‫‪References‬‬ ‫‪1982) Al-Andalusi, Ibn Sa’id. 1982. Nashwa al-tarab fi tarikh jahiliyya al-’arab. Amman: Maktaba al-Aqsa.‬‬
‫‪(Al-Andalusi‬‬
‫‪References‬‬ ‫‪(Al-Andalusi‬‬ ‫‪1982) Al-Andalusi,‬‬ ‫)‪1982‬‬ ‫‪Al-Andalusi,‬‬ ‫‪Ibn Sa’id.‬‬ ‫‪Ibn‬‬ ‫‪Sa’id.‬‬‫‪1982.1982.‬‬ ‫‪Nashwa‬‬ ‫‪Nashwa‬‬ ‫‪al-tarab‬‬ ‫‪al-tarab‬‬ ‫‪fi tarikh‬‬ ‫‪fi tarikh‬‬ ‫‪jahiliyya‬‬ ‫‪jahiliyya‬‬ ‫‪al-’arab.‬‬ ‫‪al-’arab.‬‬ ‫‪Amman:‬‬ ‫‪Amman:‬‬ ‫‪Maktaba‬‬ ‫‪Maktabaal-Aqsa.‬‬ ‫‪al-Aqsa.‬‬
‫‪(Al-Asfahani‬‬
‫‪Al-Andalusi,‬‬ ‫‪Ibn‬‬ ‫‪Sa’id.‬‬ ‫)‪1971‬‬ ‫‪Al-Asfahani,‬‬ ‫‪Nashwa‬‬ ‫‪Hamza.‬‬
‫‪al-tarab‬‬ ‫‪fi1971.‬‬ ‫‪tarikh‬‬ ‫‪Al-Durra‬‬ ‫‪jahiliyya‬‬ ‫‪al-fakhira‬‬ ‫‪al-’arab.‬‬ ‫‪fiAmman:‬‬ ‫‪al-amthal‬‬ ‫‪al-sahira.‬‬ ‫‪Cairo:‬‬ ‫‪Dar al-Maarif.‬‬
‫‪(Al-Asfahani‬‬ ‫‪References‬‬
‫‪(Al-Asfahani‬‬ ‫‪1971)1982.‬‬ ‫‪Al-Asfahani,‬‬
‫)‪2008‬‬ ‫‪Al-Asfahani,‬‬ ‫‪Hamza.‬‬ ‫‪Abu‬‬ ‫‪1971.‬‬ ‫‪al-Faraj.‬‬ ‫‪Al-Durra‬‬ ‫‪2008.‬‬ ‫‪al-fakhira‬‬
‫‪Al-Aghani,‬‬ ‫‪fi 3rd‬‬ ‫‪al-amthal‬‬ ‫‪ed.‬‬ ‫‪Beirut:‬‬
‫‪Maktaba‬‬
‫‪al-sahira.‬‬ ‫‪Dar‬‬
‫‪al-Aqsa.‬‬
‫‪Cairo:‬‬
‫‪Sadir.‬‬ ‫‪25‬‬ ‫‪Dar‬‬ ‫‪vols.‬‬ ‫‪al-Maarif.‬‬
‫‪(Al-Asfahani‬‬
‫‪(Al-Andalusi‬‬
‫‪Al-Asfahani,‬‬ ‫‪Abu al-Faraj.‬‬ ‫)‪2008‬‬
‫‪1982) Al-Andalusi,‬‬ ‫‪Al-Asfahani,‬‬‫‪2008. Al-Aghani,‬‬ ‫‪Abu‬‬
‫‪Ibn Sa’id.‬‬ ‫‪al-Faraj.‬‬
‫‪3rd1982.‬‬ ‫‪ed.2008.‬‬ ‫‪2008.‬‬
‫‪Beirut:‬‬ ‫‪NashwaDar‬‬ ‫‪Al-Aghani,‬‬ ‫‪al-tarab‬‬ ‫‪Sadir,‬‬ ‫‪3rd‬‬ ‫‪fi tarikh‬‬ ‫‪25‬‬ ‫‪ed.‬‬ ‫‪vols.‬‬ ‫‪Beirut:‬‬ ‫‪Dar‬‬
‫‪jahiliyya al-’arab. Amman: Maktaba al-Aqsa.‬‬ ‫‪Sadir.‬‬ ‫‪25‬‬ ‫‪vols.‬‬
‫‪(Al-Asfahani‬‬ ‫‪(Al-Andalusi‬‬
‫‪(Al-Asfahani‬‬ ‫‪2008) Al-Asfahani,‬‬ ‫‪1982)Al-Asfahani,‬‬
‫)‪1971‬‬ ‫‪Al-Andalusi,‬‬ ‫‪Abu al-Faraj.‬‬ ‫‪Hamza.‬‬ ‫‪Ibn Sa’id.‬‬ ‫‪1971.1982.‬‬ ‫‪Al-Aghani,‬‬
‫‪Al-Durra‬‬ ‫‪Nashwa‬‬ ‫‪al-fakhira‬‬ ‫‪3rd‬‬ ‫‪al-tarab‬‬ ‫‪ed.‬‬ ‫‪Beirut:‬‬
‫‪fi tarikhDar‬‬ ‫‪jahiliyya‬‬ ‫‪Sadir.al-’arab.‬‬ ‫‪25 vols.‬‬ ‫‪Amman: Maktaba al-Aqsa.‬‬
‫‪(Al-Asfahani‬‬
‫‪Al-Asfahani,‬‬ ‫‪Hamza.‬‬ ‫)‪2008‬‬ ‫‪1971.‬‬ ‫‪Al-Asfahani,‬‬ ‫‪Al-Durra‬‬ ‫‪Abu al-Faraj.‬‬
‫‪al-fakhira‬‬ ‫‪fi‬‬ ‫‪2008.‬‬
‫‪al-amthal‬‬ ‫‪Al-Aghani,‬‬
‫‪al-sahira.‬‬ ‫‪3rd‬‬‫‪Cairo:‬‬ ‫‪ed. fiBeirut:‬‬ ‫‪Dar‬‬
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