A response to sham shamoun’s article found at: http://..uk/Quran/Contra/command_evil.htm


Blue = text of the christian missionary Sham Shamoun

Black = my islamic response to sham shamoun’s text


Does Allah Command Evil and Abomination or Doesn’t He?

The Quran says that Allah doesn’t command indecency and abomination:

And whenever they commit an indecency they say, 'We found our fathers practising it, and God has commanded us to do it.' Say: 'God does not command indecency; what, do you say concerning God such things as you know not?' S. 7:28

Surely God bids to justice and good-doing and giving to kinsmen; and He forbids indecency, dishonour, and insolence, admonishing you, so that haply you will remember. S. 16:90

In fact, the Quran says it is Satan who does:

O men, eat of what is in the earth lawful and good; and follow not the steps of Satan; he is a manifest foe to you. He only commands you to evil and indecency, and that you should speak against God such things as you know not. S. 2:168-169



Response:

Strange enough answering-islam reject these verses on their site, by promoting islam as an religion of terror and violence. Now when it suits them to make up a so called quran contradiction they use these verse to support their false claim, how funny.

The Quran further says that Allah does not destroy any city unjustly:

That is because thy Lord would never destroy the cities unjustly, while their inhabitants were heedless. S. 6:131

Yet we are told elsewhere that Allah does indeed command wickedness and indecency:

And when We desire to destroy a city, WE COMMAND its men who live at ease, AND THEY COMMIT UNGODLINESS therein, then the Word is realized against it, and We destroy it utterly. S. 17:16

Carefully notice the wording of the text; Allah commands and the people commit ungodliness. In other words, it is Allah’s command that leads the people to commit indecency which then results in their destruction!



Response:

Carefull reading leads to another conclusion, what does Allah command in the quran?

Yes he commands : justice and fairness.

Men who lived at easy were given this command, yet they transgress in it and commited ungodliness. The text doesn’t say god commands ‘ungodliness’ .

Egyptian Christian writer and scholar, Dr. Labib Mikhail, commented on the theological ramifications of the above text and shows how the literal meaning is that Allah is commanding the people to commit evil in order to destroy them:

I have to mention, as one who mastered the Arabic as my first language and who has read the different versions of the Koran, that some of who translated the Koran into English were not honest; they tried to deceive the English speaking reader. Here are a few examples of their deception.

(4) In Surat Al-Isra we read this Arabic verse in the Koran, where Allah is saying:

Wa eza aradna an nohlika kariatan amarna motrifiha fafasako feha fahaqa Alliah alkowl fadamarnaha (Surat Al-Isra 17:16)

The correct translation of this verse should be:

And when we (Allah) decide to destroy a village, we send a definite command to those who lead a life of luxury in it to commit lewdness, and thus the word of torment is justified against them. Then we destroy it with complete destruction.



Response:

Wa-itha aradna an nuhlika qaryatan amarna mutrafeeha fafasaqoo feeha fahaqqa AAalayha alqawlu fadammarnaha tadmeeran

Let us look just for the sake of argument look at the correct literal translation, and the translations of the anti-islamic rodwell.

Translations:

Literal  And if We willed/wanted that (E) We destroy/perish a village/urban city, We ordered/commanded its luxuriated ungrateful and arrogant, so they debauched in it, so the saying/words was deserved on it, so We destroyed it destructively.

Rodwell (a christian referee who knew arabic) And when we willed to destroy a city, to its affluent ones did we address our bidding; but when they acted criminally therein, just was its doom, and we destroyed it with an utter destruction.

How strange that Rodwell a christian who knew arabic didn’t translate the verse the same way like those christians mentioned by sham shamoun. Perhaps Rodwell knew that there is a clear distinction between the logical meaning or the lexical reference of a particular word, and between the types of associated meaning (which i will proof in my next response) .

To check the other translations of this verse visit:

https://www.answering-christianity.com/cgi-bin/quran/quran_search1.cgi?search_text=17%3A16&all=1&B1=Search

Not a single translator translated the verse in the same way like those arabic christians quoted by sham shamoun, which proofs their lack of islamic knowledge.



This means that when Allah wants to destroy a village that he will command the elite of that town to commit gross sins. Then after that he will punish them because they obeyed his commands. (Mikhail, Islam, Muhammad and the Koran: A Documented Analysis [Blessed Hope Ministry, Springfield VA; Second edition, Revised and Expanded 2002], pp. 111, 112-113; online edition)

Another Christian writer, the late ‘Abdallah Abd al-‘Fadi, said in reference to these passages:

Does God desire to destroy the people he created? Would He really command people who live at ease in a certain place to commit ungodliness, so that they would be worthy of punishment, together with the poor who live among them? Is this compatible with God’s justice, holiness and faithfulness? How could anyone ascribe to God such infamy, injustice and ungodliness?

Besides, the Qur’an contradicts this statement in many other places… (Al-‘Fadi, Is the Qur’an Infallible? [Light of Life, P.O. Box 13, A-9503 Villach, Austria], p. 131)



Response:

First: there is a clear distinction between the logical meaning or the lexical reference of a particular word, and between the types of associated. Let’s take a look lexical reference of the word ‘amarna’  used in verse 17:16 and the meaning of this verse explained by the sahaba in authentic hadith:

 
Ibn Abbas explained the meaning of ‘armana’  very well in ibn kathir’s tafsir:

We commanded them to obey Us, but they committed immoral sins, so they deserved punishment.''

Meaning of the Holy Quran , Note 2192:  Allah’s mercy gives every change to the wicked to repent. When wickedness gets so rampant that punishment becomes inevitable, even then Allah’s Mercy and Justice act together. Those who are highly gifted from Allah – it may be with wealth or position o rit may be with talents and opportunities – are expected to understand and obey. They are given a definite order and warning. If they still transgress there is no further room for argument. They cannot plead that they were ignorent. The command of the Lord is proved against them, and its application is called for beyond doubt. Then it is that their punishment is completed.

It is clear now what the meaning of armana is in this verse, nowhere does the quran command evil. Nowhere does Allah desire to destroy the people he created like those christians try to claim. It;s their god in the bible who desires to kill unborn babies with murder , by sending an invading army to their mothers ‘to rip them open’ as a punishment for idol worshipping. In other words their bible god desires to kill innocent unborn babies in an extreme cruel way:

Read: https://www.answering-christianity.com/karim/pregnant_women_ripped_open.htm



Al-‘Fadi proceeded to quote the very same texts cited above. Since both these gentlemen are/were Arab Christians and know/knew Arabic, one cannot accuse them of failing to understand or properly exegeting the Arabic text of the Quran.

The Quran does not provide specific examples of the particular sins or ungodliness that Allah would command people to perform if he wants to destroy a city. Nevertheless, the above is a clear contradiction on an abstract level. Does God command indecency or does he not? The Quran makes both statements.

Two further observations:

First, one perverse consequence of S. 17:16 is that the people in that city are ultimately punished and destroyed for obeying Allah’s commands given to them, not for disobedience to the commands that they had received.

 

Response:

These statements are desperate, false and not true. Nowhere does the quran contradict itself, it never commands people to commit ‘lewdness and/or ungodliness, which i have proven by quoting authentic hadith from ibn kathir’s tafsir about this issue in my previous response. Further arab christians are well known for spreading lies about islam, it’s no surprise to see them making such claims.

Second, looking at the Torah in comparison to the Quran, there is at least one behavior that the Holy God of the Bible has forbidden explicitly, which he even called detestable, but which Allah has made an explicit command for the Muslims. This is what the Bible says:

"If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate of divorce, gives it to her and sends her from his house, and if after she leaves his house she becomes the wife of another man, and her second husband dislikes her and writes her a certificate of divorce, gives it to her and sends her from his house, or if he dies, then her first husband, who divorced her, is not allowed to marry her again after she has been defiled. That would be detestable in the eyes of the LORD. Do not bring sin upon the land the LORD your God is giving you as an inheritance." Deuteronomy 24:1-4

"God says, 'If a husband divorces his wife and she goes from him and belongs to another man, will he still return to her? Will not that land be completely polluted? But you are a harlot with many lovers; Yet you turn to Me,' declares the LORD. Lift up your eyes to the bare heights and see; Where have you not been violated? By the roads you have sat for them Like an Arab in the desert, And you have polluted a land with your harlotry and with your wickedness." Jeremiah 3:1-2

Here, the God of the Holy Bible prohibits a man from remarrying a divorcee who has remarried and either been divorced again or widowed. Contrast this to the following Quranic command:

Response:

This rule brings a problem for true love. What if a man and women both discover (after a second marriage with someone else after they were divorced from each other) that they truly only love each other, and that no other person could ever take his/her place. Sometimes people realize this after they have been married to someone else, then they see how valuable and special their previous partner was. To close the doors for remarry one’s true love would be cruel and unjust, how can god forbid those who love each other truly to remarry?  Sham shamoun proofs that the bible isn’t god’s true word, since a god is just and fair, which can’t be found in his quoted biblical verses.




Divorce is twice; then honourable retention or setting free kindly. It is not lawful for you to take of what you have given them unless the couple fear they may not maintain God's bounds; if you fear they may not maintain God's bounds, it is no fault in them for her to redeem herself. Those are God's bounds; do not transgress them. Whosoever transgresses the bounds of God -- those are the evildoers. If he divorces her finally, she shall not be lawful to him after that, until she marries another husband. If he divorces her, then it is no fault in them to return to each other, if they suppose that they will maintain God's bounds. Those are God's bounds; He makes them clear unto a people that have knowledge. S. 2:229-230



Response:

Allah swt is just and fair, and gives true love a change to survive, instead of closing it’s doors like the bible does.




Muslim tradition even goes so far as to say that the woman must engage in sexual intercourse with the man before she can return to her former husband:

Narrated 'Aisha:
Rifa'a Al-Qurazi divorced his wife irrevocably (i.e. that divorce was the final). Later on 'Abdur-Rahman bin Az-Zubair married her after him. She came to the Prophet and said, "O Allah's Apostle! I was Rifa'a's wife and he divorced me thrice, and then I was married to 'Abdur-Rahman bin AzZubair, who, by Allah has nothing with him except something like this fringe, O Allah's Apostle," showing a fringe she had taken from her covering sheet. Abu Bakr was sitting with the Prophet while Khalid Ibn Said bin Al-As was sitting at the gate of the room waiting for admission. Khalid started calling Abu Bakr, "O Abu Bakr! Why don't you reprove this lady from what she is openly saying before Allah's Apostle?" Allah's Apostle did nothing except smiling, and then said (to the lady), "Perhaps you want to go back to Rifa'a? No, (it is not possible), unless and until you enjoy the sexual relation with him ('Abdur Rahman), and he enjoys the sexual relation with you." (Sahih Al-Bukhari, Volume 8, Book 73, Number 107)

Yahya related to me from Malik from al-Miswar ibn Rifaa al-Quradhi from az-Zubayr ibn Abd ar-Rahman ibn az-Zubayr that Rifaa ibn Simwal divorced his wife, Tamima bint Wahb, in the time of the Messenger of Allah, may Allah bless him and grant him peace, three times. Then she married Abd ar-Rahman ibn az-Zubayr and he turned from her and could not consummate the marriage and so he parted from her. Rifaa wanted to marry her again and it was mentioned to the Messenger of Allah, may Allah bless him and grant him peace, and he forbade him to marry her. He said, "She is not halal for you until she has tasted the sweetness of intercourse." (Malik's Muwatta, Book 28, Number 28.7.17)

Yahya related to me from Malik from Yahya ibn Said from al-Qasim ibn Muhammad that A'isha, the wife of the Prophet, may Allah bless him and grant him peace, said when asked whether it was permissible for a man to marry again a wife he had divorced irrevocably if she had married another man who divorced her before consummating the marriage, "Not until she has tasted the sweetness of intercourse." (Malik's Muwatta, Book 28, Number 28.7.18)



Response:

Divorce in islam is not a light thing.  In islam a husband and wife can divorce twice from each other and then still turn back to each other by making peace. So allah swt is fair and knows that humans can make mistakes (regretting their divorce etc)  , only after the third divorce, a divorce is final. Since Allah swt has given them before two times the option to turn back to each other, theres no way turning back after the third pronounce of divorce. This to prevent husband and wife viewing marriage as something not serious by divorcing and turning back to each other over and over again, Allah swt forbids the divorced couple to remarry again after they divorced for the third time, which then is a definitive divorce. So the divorced couple first have to try honestly  a marriage with someone else, and intercourse with someone else in another marriage since intercourse stimulates love between a couple and is a fair try to a good marriage. Only when a men or women have fairly tried to build up a good marriage with someone else, only then when their marriage fails , only then they can remarry again with their previous spouse. These rules are fair and show that divorce is a not a thing to be viewed in islam,  in islam true love has always a change to survive, but not in the bible (since divorced couples never get the change to remarry, even when they find out they made a mistake by divorcing each other, which is cruel in my eyes).




The man who makes the woman lawful for her former husband is called Muhallil:

Yahya related to me from Malik that he had heard that when asked whether it was permissible for a man to return to his wife if he had divorced her irrevocably and then another man had married her after him and died before consummating the marriage, al-Qasim ibn Muhammad said, "It is not halal for the first husband to return to her."

Malik said, about the muhallil, that he could not remain in the marriage until he undertook a new marriage. If he had intercourse with her in that marriage, she had her dowry.

(Malik's Muwatta, Book 28, Number 28.7.19)

Allah calls permissible what Yahweh calls shameful and abominable.




Response:

You mean Allah swt is just and mercifull and give true love a change to surive and return back, Yahweh forbids divorced couplet o remarry again, even these couples really love each other and found out that they made a big mistake by divorcing each other, which is common by many humans, Yahweh sadly closes all the doors for true love to survive. In the new testament divorce is forbidden, so a couple that finds out after some weeks that they really don’t belong to each other can’t divorce, but have to stick together unhappy with each other for the rest of their life.

Matthew 19:4-9: No divorce, except for fornication: "...Have ye not read, that he which made them at the beginning made them male and female, And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away? He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so. And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery."

Here is another instance of Allah permitting indecency, lewdness:

Permitted to you, upon the night of the Fast, is to go in to (alrrafathu) your wives; -- they are a vestment for you, and you are a vestment for them. God knows that you have been betraying yourselves, and has turned to you and pardoned you. So now lie with them, and seek what God has prescribed for you. And eat and drink, until the white thread shows clearly to you from the black thread at the dawn; then complete the Fast unto the night, and do not lie with them while you cleave to the mosques. Those are God's bounds; keep well within them. So God makes clear His signs to men; haply they will be godfearing. S. 2:187

The word alrrafathu, which comes from rafath, refers to obscene, immoral behaviour and conduct. The word is used in this manner in the following citation:



Response:

Rafath can mean many things, like obscene, inmodest, nasty speech, unseemly, nonsensical and unnecessary speech.  These last three meanings apply to the meaning of rafath in verse 2:187    

 

Made permitted for ye, on the night of the fast, is ‘it' unto your wives;... Those who are fasting are permitted upon the night of the fast – that is, the night of the morrow when the fast is to begin – to make love with their wives. ‘It' is given for al-rafath, a word used for anything not spoken about. It is narrated from Imam al-S?diq, bliss be upon him, concerning the circumstances of this ?yah, that during the nights of the month of Ramaž?n it was forbidden to eat during the night after sleep, while ‘relations' were forbidden night and day during the month of Ramaž?n. A man from amongst the companions of the Messenger, Allah's bliss be upon him and his house, who was called Mut'im ibn Jubayr, brother of ‘Abd Allah ibn Jubayr who was the man who had been appointed by the Messenger, may Allah condescend upon him and his House, to guard the mouth of the valley at Uhad with fifty archers, but who had been deserted by his men and remained amongst twelve, all of whom had been killed at the mouth of the valley. His brother, the said Mut'im ibn Jubayr, was old and weak; fasting one day his household brought him his food, but he slept before he ate it. When he awoke he said to his household that he was forbidden from eating that night. So in the morning while he was present fortifying the defensive ditch (khandaq) around the city, he fainted. The Messenger, may Allah condescend upon him and his House, saw this and had pity on him. At the same time, a group of the young men would secretly have relations at night during the month of Ramaž?n. Therefore Allah sent down this portent, permitting relations during the nights of the month of Ramaž?n, and eating after sleep until the break of dawn.

(source: http://www.shirazi.org.uk/002%20al-baqara.htm)

Simple, the verse says permitted to you on the night of fasts is ‘the thing were not should be spoken about during ramadan’ . "Rafath"  includes every single form of word which is unseemly, nonsensical and unnecessary to such an extent that even the mention of sexual relations with ones wife is also included. In ramadan muslims have to fast from morning till sun sets down. During this time muslims must abstain from eating, drinking and sex.  Fasting is a spiritual exercise and it brings about spiritual awakening in man. A man is required to abstain from satisfying the natural desires of hunger and thirst and to suffer certain privations, not because there is any harm or any moral delinquency in doing so, but simply because he believes that it is the commandment of God that he should abstain. As the Prophet said: “He gives up his food and his drink and his sexual desire for My sake: Fasting is for Me” (B. 30:2). This undoubtedly awakens a living consciousness of the existence of God in the mind. This is the idea underlying the words: My servants ask theeconcerning Me. A real and earnest search for God is raised in the mind through fasting. Therefor it would be unseemly, nonsensical and unnecessary (rafath) to talk about sex during ramadan  (this could also temptate muslim to commit sexual intercourse during day time, which would break the fast and be a sin) . In the beginning of Islam no sex was allowed during the month ramadan , however some muslims secretly perform sexual intercourse with their wifes at night, because it was very hard to abstain from sex whole days, therefore as a  mercy allah swt send down a revelation, in which allah swt says ‘permitted during the night of fasts is rafath (to commit that thing which is unseemly, nonsensical and unnecessary to talk about during fasting in the holy month, which is sex) .Immediatly after this allah swt describes the reason for this permission (to perform sexual intercourse during the nights of ramadan) in a most beautiful metaphor:

 “They are your garments and ye are their garments..”  ( Quran 2:187)

Just as a garment hides our nakedness, so do husband and wife, by entering into the relationship of marriage, secure each other's chastity. The garment gives comfort to the body; so does the husband find comfort in his wife's company and she in his. Actually a garment is the grace, the beauty, the embellishment of the body, so too are wives to their husbands as their husbands are to them.

Sexual intercourse is only ‘rafath’  (unseemly, unnecesarry to talk about) during fasting in the holy month of ramadan and during the week of  hajj.  Sexual intercourse is not obscene in islam , since The Prophet (s) stated that in one's sexual intimacy with one's life partner there is sadaqa (worship through giving):


Allah's Messenger (pbuh) said: "In the sexual act of each of you there is a sadaqa." The Companions replied: "O Messenger of Allah! When one of us fulfils his sexual desire, will he be given a reward for that?" And he said, "Do you not think that were he to act upon it unlawfully, he would be sinning? Likewise, if he acts upon it lawfully he will be rewarded." (Muslim)

Secondly like i showed before allah swt describes sexual intercourse in a most beautiful metaphor (see Quran 2:187)




The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness (rafatha) nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make provision for yourselves (Hereafter); for the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding. S. 2:197 Pickthall

... Let there be no obscenity, nor wickedness, nor wrangling in the Hajj ... Y. Ali

... abstain from lewd speech, from all wicked conduct, and from quarrelling ... Asad

Renowned Sunni expositor Ibn Kathir commented on the meaning of Rafath in Sura 2:197:

Prohibition of Rafath (Sexual Intercourse) during Hajj



Response:

The Hajj which is performed with restrictions, has the merit that one is totally purged of sins. But this purification is from sins which come in the category of minor sins and which relate to the Rights of Allah. Major sins relating to the Rights of Allah and lapses in respect of the rights of people are not pardoned without sincere repentance and compensation to the aggrieved. Therefor it would be unseemly speech  (rafath) to talk about sex during the holy week of Hajj, since this is week to be complete devout to Allah swt and ask him for forgiveness, since Hajj is only for a week, it is also forbidden to commit ‘rafath’ (that thing which is unseemly to talk about during hajj, which refers to sex). Also any form of anger or cursing etc is also forbidden during hajj etc.




Allah said: ...

<He should not have Rafath>

This Ayah means that those who assume the Ihram for Hajj or `Umrah are required to avoid the Rafath, meaning, sexual intercourse. Allah's statement here is similar to His statement:

<It is made lawful for you to have Rafath (sexual relations) with your wives on the night of the fast.> (2:187)

Whatever might lead to sexual intercourse, such as embracing, kissing and talking to women about similar subjects, is not allowed. Ibn Jarir reported that Nafi` narrated that `Abdullah bin `Umar said, "Rafath means sexual intercourse or mentioning this subject with the tongue, by either men or women." `Ata' bin Abu Rabah said that Rafath means sexual intercourse and foul speech. This is also the opinion of `Amr bin Dinar. `Ata' also said that they used to even prevent talking (or hinting) about this subject. Tawus said that Rafath includes one's saying, "When I end the Ihram I will have sex with you." This is also the same explanation offered by Abu Al-`Aliyah regarding Rafath. `Ali bin Abu Talhah said that Ibn `Abbas said, "Rafath means having sex with the wife, kissing, fondling and saying foul words to her, and similar acts." Ibn `Abbas and Ibn `Umar said that Rafath means to have sex with women. This is also the opinion of Sa`id bin Jubayr, `Ikrimah, Mujahid, Ibrahim An-Nakha`i, Abu Al-`Aliyah who narrated it from `Ata' and Makhul, `Ata Al-Khurasani, `Ata' bin Yasar, `Atiyah, Ibrahim, Ar-Rabi`, Az-Zuhri, As-Suddi, Malik bin Anas, Muqatil bin Hayyan, `Abdul-Karim bin Malik, Al-Hasan, Qatadah and Ad-Dahhak, and others. (Source; italic and underline emphasis ours)

The late Maulana Muhammad Ali wrote:

197b. Three things are prohibited in pilgrimage, rafath, fusuq and jidal. Rafath means foul, unseemly, immodest or obscene speech (LL). Fusuq, according to a saying of the Prophet, signifies abusing (Rz). Jidal signifies contending in an altercation or disputing or litigating (LL). The pilgrimage represents the final stage of spiritual progress, and hence the pilgrim is enjoined not to speak words which should be a source of annoyance to anybody. Perfect love of God requires perfect peace with man; hence no offence should be caused to any man. The doing of good to others is recommended instead in the words whatever good you do, Allah knows it. (Source: *, *)

Now intercourse itself is obviously not obscene or lewd when done within the confines of marriage between a husband and wife. God is the one who created us as sexual beings and sanctioned sexual intimacy in the first place. It is therefore obvious that the Quran is referring to and sanctioning obscene sexual acts, lewd sexual behavior, acts that are unnatural and abnormal. In this verse, the Quran does not use the common word for intercourse, nikkah (e.g. S. 2:230, 4:22, 33:53; cf. this article), but rafath. In other words, Allah is explicitly permitting Muslim men to commit obscene, lewd conduct with their wives!




Response:

In islam sexual intercourse is not obscene or lewd, but a blessing and act of worship. Since sham shamoun knows this he concludes that ‘rafath’ therefor can only refer to ‘abnormal/ immoral things in bed with ones wife’  , he failed to realize that rafath in the context of verse 2:187 (about the fasting days of ramadan) only refers to unseemly, nonsensical and unnecessary speech (which would be talking sex in the holy month of fasting ) , however this thing (sex)  which is unseemly and unnecesarry to talk about during fasting in ramadan is permitted at night, so in other words the verse just says ‘sexual intercourse is permitted with your wife during the nights of ramadan’ . This meaning is confimred by the commentaries of the sahaba quoted by sham shamoum himself here, none of this commentaries says that rafath refers to unnatural/abnormal sexual acts, on the contrary all confirm that it just refers to sexual intercourse (some included nasty speech, which off course is normal during sexual intercourse) .




As the following source says:

The Arabic word rafath is defined by Abu Ubaida and other reliable Arabic commentaries as "behaving in an obscene manner". But translators of the Quran into English have been biased. The original Arabic verse does not just use the expression, "go unto your wives," but succinctly and explicitly states: "go and behave in an obscene manner with your wives." (The True Guidance: Commentary on Quranic Verses [Light of Life, P.O. Box 13, A-9503 Villach, Austria], part 5, pp. 40-41)

[All Quranic quotations are taken from A.J. Arberry's translation unless noted otherwise.]




Response:

The christian missionaries faile to realize that rafath in the context of verse 2:187 (about the fasting days of ramadan) only refers to unseemly, nonsensical and unnecessary speech (which would be talking sex in the holy month of fasting ) , however this thing (sex)  which is unseemly and unnecesarry to talk about during fasting in ramadan is permitted at night, so in other words the verse just says ‘sexual intercourse is permitted with your wife during the nights of ramadan’ . This meaning is confimred by all the commentaries of the sahaba (those who had the best knowledge of arabic and the quran after the prophet saw, and therefor have more value then all other commentaries)  none of sahaba (companions of the prophet saw) said that  rafath refers to unnatural/abnormal sexual acts, on the contrary all confirm that it just refers to sexual intercourse (some included nasty speech, which off course is normal during sexual intercourse) .



Conclusion:

Talking about sex is ONLY unseemly during the fasts of the holy month ramadan and the holy week of hajj, however in the nights of fasts (ramadan nights) it that is unseemly to talk about during the fasts (which refers to sex) is permitted at the nights of the blessed month ramadan, since

“They are your garments and ye are their garments..”  ( Quran 2:187)

Just as a garment hides our nakedness, so do husband and wife, by entering into the relationship of marriage, secure each other's chastity. The garment gives comfort to the body; so does the husband find comfort in his wife's company and she in his. Actually a garment is the grace, the beauty, the embellishment of the body, so too are wives to their husbands as their husbands are to them.