Korán, hadísy a učenci: Homosexualita: Difference between revisions

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Korán, hadísy a učenci: Homosexualita (view source)

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Co se týče konkrétního typu trestu zmíněného v otázce - ukamenování - tento typ trestu je určen pro nevěrníka, který je ženatý. '''Šaríjský trest pro zločin homosexuality je poprava - mečem''', podle nejsprávnějšího názoru – jak bylo vyprávěno v diskusi výše o rozdílech mezi učenci ohledně toho, jak by měla tato poprava proběhnout. Co se týče lesbismu, není pro to hadd, ale podléhá to ta’zeer [neurčený trest, který bude určen po uvážení qaadi]. (al-Mawsoo’ah al-Fiqhiyyah, part 24, p. 253).}}
Co se týče konkrétního typu trestu zmíněného v otázce - ukamenování - tento typ trestu je určen pro nevěrníka, který je ženatý. '''Šaríjský trest pro zločin homosexuality je poprava - mečem''', podle nejsprávnějšího názoru – jak bylo vyprávěno v diskusi výše o rozdílech mezi učenci ohledně toho, jak by měla tato poprava proběhnout. Co se týče lesbismu, není pro to hadd, ale podléhá to ta’zeer [neurčený trest, který bude určen po uvážení qaadi]. (al-Mawsoo’ah al-Fiqhiyyah, part 24, p. 253).}}
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{{Quote|1=[{{Reference archive|1=http://www.tribune.com.ng/index.php/eyes-of-islam/33537-homosexuality-the-islamic-viewpoint|2=2012-01-06}} Homosexuality: The Islamic viewpoint]<BR>Imam Sirajudeen Bakrin, Nigerian Tribune, December 30, 2011|2='''Homosexuality is one of the worst crimes against creation, nature, religion and human existence'''. Its implications on the individuals and the society at large are manifold. Dr Muhammed, in his book entitled “Islam and Medicine” lists these implications to include:
{{Quote|1=[{{Reference archive|1=http://www.tribune.com.ng/index.php/eyes-of-islam/33537-homosexuality-the-islamic-viewpoint|2=2012-01-06}} Homosexuality: The Islamic viewpoint]<BR>Imam Sirajudeen Bakrin, Nigerian Tribune, December 30, 2011|2='''Homosexualita je jedním z nejhorších zločinů proti stvoření, přírodě náboženství a lidské existenci'''. Její důsledky na jedince a společnost celkově jsou četné. Dr Muhammed, v jeho knize zvané “Islam and Medicine” vyjmenovává tyto důsledky:


(1) Aversion for women. Those who practise homosexuality usually don’t have desire for women. This negates one of the essence of marriage, procreation, which can only occur through cohabitation between men and women. Where individuals are compelled to have same sex wives or husbands, such people are deprived of love, mercy and tranquillity, which are the targets of marriage.
(1) Averze vůči ženám. Ti, kteří praktikují homosexualitu obvykle nemají zájem o ženy. To neguje jeden ze základu manželství, plození, které se může stát pouze skrze soužití muže a žen. Tam kde jsou jedinci nuceni mít sex se stejným pohlavím, takovým lidém je upírána láska, milost a klid, což jsou cíle manželství.


(2) Negative impacts on the nerves. This habit is injurious to the soul as it impacts negatively on the soul. This results into attack of psychological reflex in the character of the individual. He thinks that he ought not to have been created as a male. That is why you see gays dressing like women, especially those who occupy the portion of ‘wives’ in this animalistic tendency.
(2) Negativní účinek na nervy. Tento zvyk zraňuje duši, má to na ni negativní dopad. Vede to k útoku psychologického reflexu v charakteru člověka. Myslí si, že neměl být stvořen jako muž. Proto vidíte gaye oblékat se jako ženy, obzvláště ty, kteří mají roli "manželky" v této zvířecí tendenci.


(3) '''Negative impacts on the brain. It causes great disorder in the equilibrium level of human intellect. His perception of issue is thus affected. There is a strong relationship between homosexuality and the proper function of the brain'''.}}
(3) '''Negativní účinky na mozek. Způsobuje to velkou poruchu v úrovni rovnováhy lidského intelektu. Jeho vnímání této záležitosti je proto ovlivněno. Je zde silná souvislost mezi homosexualitou a správným fungováním mozku.'''.}}


{{Quote|1=[{{Reference archive|1=http://tribune.com.ng/index.php/eyes-of-islam/33905-homosexuality-the-islamic-viewpoint-2|2=2012-01-06}} Homosexuality: The Islamic viewpoint (2)]<BR>Imam Sirajudeen Bakrin, Nigerian Tribune, December 30, 2011|2=... '''fight against homosexual act is not only religious, it is a natural obligation on lovers of human dignity and human rights activists'''.
{{Quote|1=[{{Reference archive|1=http://tribune.com.ng/index.php/eyes-of-islam/33905-homosexuality-the-islamic-viewpoint-2|2=2012-01-06}} Homosexuality: The Islamic viewpoint (2)]<BR>Imam Sirajudeen Bakrin, Nigerian Tribune, December 30, 2011|2=... '''boj proti homosexuální souloži není jen náboženský, je to přirozená povinnost pro milovníky lidské důstojnosti a bojovníky za lidská práva'''.


A look at the nature of man exposes him as being disposed to varying indications. Some of these indication are good, while others are evil, bad and injurious to human existence. Therefore, there is the need for a restriction to human defiance which can result from bad inclination as it affects the society negatively.
A look at the nature of man exposes him as being disposed to varying indications. Some of these indication are good, while others are evil, bad and injurious to human existence. Therefore, there is the need for a restriction to human defiance which can result from bad inclination as it affects the society negatively.
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However, there is a divergence of opinions on the methodology to be used in executing the punishment. '''While some scholars such as Abu bakr [the first Rightly-Guided Caliph] and Ali [Muhammad's son-in-law and the fourth Rightly-Guided Caliph ] were of the view that such a person should be beheaded and set on fire thereafter, Umar [the second Rightly-Guided Caliph] and Uthman [the third Rightly-Guided Caliph] thought the wall should be fell on him. To Ibn Abbas [Muhammad's cousin], he should be taken to the tallest building in the town, thrown upside down while some men stand on the ground waiting to meet him with stone in replication of the destruction done to the people of Lut by Allah'''.}}
However, there is a divergence of opinions on the methodology to be used in executing the punishment. '''While some scholars such as Abu bakr [the first Rightly-Guided Caliph] and Ali [Muhammad's son-in-law and the fourth Rightly-Guided Caliph ] were of the view that such a person should be beheaded and set on fire thereafter, Umar [the second Rightly-Guided Caliph] and Uthman [the third Rightly-Guided Caliph] thought the wall should be fell on him. To Ibn Abbas [Muhammad's cousin], he should be taken to the tallest building in the town, thrown upside down while some men stand on the ground waiting to meet him with stone in replication of the destruction done to the people of Lut by Allah'''.}}
 
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