Contradictions in Divorce Legislations between The Quran and The Sunnite Jurisprudence
Published in August 6, 2006
Translated by Ahmed Fathy
Introduction:
1- There are similarities between divorce legislations in Sunnite jurisprudence (i.e., fiqh) and the divorce traditions within the pre-Islamic era; a man would divorce his wife/wives by merely uttering certain word(s). The famous Arab doctor during the pre-Islamic era, Al-Hareth Ibn Kilda, divorced his wife verbally at one time and she got out of his house forever. Such corrupt traditions were banned in the Quranic sharia, as its detailed legislations concerning divorce contain no such a thing as verbal divorce. Yet, the divorce religion and sharia that supplanted, replaced, and ignored the Quranic sharia laws of divorce, by making pre-Islamic traditions of divorce make a comeback, with a vengeance, allowing men to verbally divorce his wife/wives without witnesses, in flagrant violation and contradiction to the Quranic sharia. Within this frame of ignoring the Quran totally, scholars and jurists of Sunnite fiqh differed a great deal in many minute details on that topic. Sadly, until our modern times now, the Sunnite divorce traditions are still widely applied within the countries of the Muhammadans, resulting in destroying lives of countless married couples, past and present, and dealing unjustly with women in the passage of the past centuries. There is a vast abyss between Sunnite sharia legislations of Middle-Ages scholars and the Quranic sharia legislations of God in everything, especially concerning the topic of divorce.
2- This contradiction stems from the differences in legislative purposes in Sunnite religion and Islam (the Quran alone). The legislative purpose of the Quranic divorce legislations aim at caring for the family and protecting married life, and so are the Quranic legislations of marriage, penalties for fornication and slander, etc. see the Quranic Chapters 24 and 65. It is noteworthy that Quranic sharia legislations inside the Quranic text are found in less than 200 verses (out of all Quranic verses: 6236 verses). Most of the verses containing Quranic sharia laws/legislations are concerned with general rules without minute details, except the ones pertaining to marriage and divorce: where we find legislative details and rues and purposes explained fully while God urges us to adhere to what is deemed as justice and rights within social norms of a given society. It is noteworthy also that all verses containing marriage and divorce legislations repeatedly include the urging the fear God in piety and adherence to piety to apply Quranic sharia in the best possible manner, seeking only to gratify God. Of course, God cares in the Quran to make men avoid treating with women unjustly as was the case with the pre-Islamic era, as the Quran sides always with the wronged parties, including women in masculine, patriarchal societies in Arabia and elsewhere. Of course, Middle-Ages scholars of Sunnite fiqh intentionally ignored all such Quranic details, commands, warnings, etc. because those scholars kept in mind backward, unjust, corrupt traditions of masculine, patriarchal societies that see men as human beings and women as sex-objects, 'play things', or second-class persons that lack religion and reasoning minds, as per hadiths fabricated by Al-Bokhary.
Divorce in Sunnite fiqh legislations:
1- Sayed Sabek, the late Egyptian sheikh/scholar of Sunnite/Wahabi fiqh affiliated to the terrorist MB group, asserts in his seminal three-volume book titled "Fiqh Al-Sunna" (i.e., literally, Sunnite Jurisprudence), which explains most features of eth man-made Sunnite fiqh legislations, that all Middle-Ages scholars unanimously agree on making divorce the exclusive right of husbands to divorce their wives verbally without witnesses, as per several hadiths [see Fiqh Al-Sunna, Vol. II, page 220]. Of course, such grave unjust view means that a man can for any reason anytime anywhere drive his wife out of his house for merely uttering one word or one phrase (in jest or in earnest!) while they are alone, without eye-witnesses, to get rid of her! This is just like the case in pre-Islamic era in Arabia, before the advent of the Quran. strangely, Sayed Sabek contradicts himself in the very next page [see Fiqh Al-Sunna, Vol. II, page 221], as he claims that the so-called companions of Prophet Muhammad, like Ali Ibn Abou Talib and others, assert that witnesses must be present within verbal divorce, and he quotes hadiths containing that meaning, while forgetting to mention that such Shiite hadiths were authored within Shiite fiqh that deify Ali and his wife, Fatima, daughter of Prophet Muhammad.
2- Anyway, the dominant notion within Sunnite fiqh is to allow men to freely divorce their wives without witnesses, anytime, anywhere, implicitly, explicitly, figuratively, using non-verbal signs, in writing, within a sent letter, verbally, …etc. even while drunk, in a fit of fury, in a fit of madness, in jest, in earnest, …etc. as well as divorce based on certain stipulated conditions done before marriage. In most of these cases, wives had no say in divorce, as it has been regarded as the exclusive right of husbands. This, Middle-Ages Sunnite scholars thought that divorce has all "felicity conditions" to occur in almost all cases, with countless details explaining such topic and cases that side with men and overlook rights and views of women and her children. This way, frequent divorces caused enmity and strife within families and the fragmentation of societies muddled with such troubles. This grave error occurred in the Middle Ages and still persists until now within the countries of the Muhammadans because of the Sunnite fiqh that replaced, for them, the true Quranic sharia laws.
Divorce in Quranic sharia legislations:
Divorce in the Quran is a step to reconcile married couples:
Unlike the case within Sunnite fiqh legislations, to care for the unity of families is the main legislative purpose in the Quranic sharia in general. As far as divorce in the Quran is concerned, Sunnite imams overlooked the fact that divorce does not mean that all relation between a husband and a wife is severed; rather, it is a transitional period to attempt reconsolidation between them to settle their troubles and disputes. There are other stages that follow divorce, which will either prepare the couple to be reunited in harmony or to part once and for all in good faith and in honesty. The first and foremost aim is to protect human dignity and families that might collapse, especially when there are children to the couple. This entails further explanation below.
Before divorce:
The basic legislative rules regarding mutual dealings between a husband and a wife are briefly mentioned in verses 4:19 and 4:34, as follows:
1- God says in the Quran: "Men are the protectors and maintainers of women, as God has given some of them an advantage over others, and because they spend out of their wealth. The good women are obedient, guarding what God would have them guard…" (4:34). This means that without spending, husbands are no longer protectors and maintainers of women, unless she accepts this willingly. Wives can stipulate conditions before drawing the marriage contract, such as giving herself the right to divorce or be appointed as protectors and maintainers of husbands, especially if the wife is wealthier than her future husband. The marriage contract, like any other contracts, can contain stipulated conditions, and both parties of that contract can put any conditions in it with mutual consent of both parties of course, and all conditions written in marriage contracts are valid as per the Quranic command of fulfilling one's contracts and agreements in 5:1.
2- God says in the Quran, about how husbands should treat their wives: "…And live with them in kindness. If you dislike them, it may be that you dislike something in which God has placed much good." (4:19). This means that 4:19 and 4:34 show how God cares to make a married couple preserve their unity and settle their disputes to go on living in harmony later on. Hence, the Quran provides in both verses remedies for disputes or disagreements occurring from the wife or the husbands, whereas the Sunnite legislations have ignored to reflect on that legislative purpose found in the Quran. In the first case of wives, quarrels, disputes, and troubles begin when a wife is not honest enough concerning herself, her husband, and her household, and their husbands can discipline them: "…The good women are obedient, guarding what God would have them guard. As for those from whom you fear disloyalty, admonish them, and abandon them in their beds, then strike them. But if they obey you, seek no way against them. God is Sublime, Great." (4:34). Hence, husbands are to preach disobedient wives in piety, and then, in case troubles went on, husbands are to forsake their wives' beds, and then strike them gently with hands, to show repugnance. If the wife goes on to disobey, judges from her family members and the husbands' family members can listen to both parties and settle the dispute, and another stage is in the case when a wife hates her husband is self-repudiation; she separates herself from him in return for giving the husband back any money, possessions, and the dowry she received from him, and the court will pronounce her as a single woman who repudiating herself from her husband, and the Quran calls this ''ransoming herself''. This is the self-divorce right given to women in the Quran, ignored until recently in the Arab world. As for the case of a wife whose husband cares for her financially and emotionally, and she does not want to be separated from him, but she disobeys him so often, 4:34 applies to her. In other cases, wealthy wives who marry less-than-well-off husbands can have the right of self-divorce written as part of conditions stipulated in marriage contract, whose fulfillment is obligatory like all contracts, as per 5:1. Yet, women's self-repudiation (see 2:299) is allowed for all women by demanding separation and divorce in court in return for giving the husband back any money, possessions, and dowry granted to her.
The issue of beating or striking wives:
Sadly, the Sunnite legislations focused a great deal on that topic mentioned in 4:34 to make men terrorize wives and to gratify the masculine, patriarchal desire to humiliate women in general. The Middle-Ages scholars of Sunna forgot that the commands in 4:34 are linked only to reform conjugal life, and that beating or striking wives are exceptional, and NOT occasional or frequent, thing or matter in married life. The Quran in fact asserts kind treatment of wives all the time even if their husbands disliked them for any reason. Haters of Islam kept focusing on beating and striking wives, bewailing the fact that this is mentioned in the Quran, while they disregard tens of verses tackling rights of women and wives and duties expected from them in married life and in the social sphere as per the Quran. Rights are provided as one performs duties expected from one. Hence, if a husband performs his duty of kind treatment and spending on his wife, he expects that the wife would care for him in the same way and not to turn his life into daily hell. Striking or beating is a way of discipline and to make her take notice of her neglecting her husband, NOT a means to torture or take revenge in hatred. Haters of the Quran deliberately forget that 4:34 is preceded and followed by legislations that care for wives and that beating/striking is not a daily rule or mot d'ordre of married life at all, but an exceptional measure in a certain case. Those haters of the Quran forget that mere striking for one time is better than allowing men, as in pre-Islamic era, to commit crimes against their wives (e.g., severe, frequent domestic violence, terrorizing an intimidating, life-threatening, emotional estrangement, mistreatment, never spending, etc. ) or even to murder them. The haters of the Quran forget that Sunnite scholars' books are filled with countless lines urging all sorts of humiliation of women just because of their gender while violating all their rights, and that frequent, severe, and unabated domestic violence against women is a crime committed worldwide, which has nothing to do with 3:34 that stipulates a certain case only to beat one's wife lightly and one time only, as a minimums, exceptional step of reform, preceded and followed by other steps that contain no beating at all. They forget that Quranic sharia laws that were descended and revealed in the 7th century Arabia protect dignity of women in their youth and their old age, in an era where women had no rights at all, thus preceding all European and western laws in that respect, formulate in the 19th and 20th centuries after long struggle. This means that Quranic legislations regarding women/wives was a revolt and a breakthrough in legislations dominant during the Middle-Ages, especially in Bedouin society of desert environment that used to consider women as private property of men, not as free independent human beings. Indeed, the Sunnite fiqh laws match Middle-Ages mentality in violating rights of women and dealing with her unjustly in all cases all the time, allowing the early Muhammadans to ignore the Quranic sharia legislations regarding marriage and divorce. Haters of the Quran forget that European laws on that topic in the Dark Ages and Middle Ages were worse than that of Arabs. The Quran laws and rights regarding women exceed those in the West even now. In the case of disobedient, stubborn husbands who turn the lives of their wives into daily hell, especially by mistreatment or ignoring her presence (despite her performing her duties in the household and emotionally, and otherwise), the Quran urges that a reconciliation should be done using a third party: one or more relatives of her family members and one or more relatives of his, among the elders wise people, to settle disputes among the couple, while urging the husband and wife to let go of selfishness and stinginess : "If a woman fears maltreatment or desertion from her husband, there is no fault in them if they reconcile their differences, for reconciliation is best. Souls are prone to avarice; yet if you do what is good, and practice piety-God is Cognizant of what you do." (4:128). Hence, a husband cannot be allowed to mistreat, desert, neglect, abandon, or ignore his wife, as this is a violation of her rights. If reconciliation is not possible to be made between the two of them when discussed privately, a third party might be invited to interfere and judge, as we assert above. In both cases, both the husband and the wife must fear God in piety and avoid stinginess and selfishness. In the case of unsettled disputes of the most serious nature, courts should be resorted to, or familial interference: "If you fear a breach between the two, appoint an arbiter from his family and an arbiter from her family. If they wish to reconcile, God will bring them together. God is Knowledgeable, Expert." (4:35). In the case when a husband would dislike his wife and does not apply God's command of dealing kindly with her as per 4:19, and he might hate her to the extent of domestic violence and aggression, while forgetting 3:34, the husband is a sinner who forgot warnings of God against dealing unjustly with anyone, especially one's wife. God certainly will punish him (in this world and the next) in case he went on in his injustice. If such hatred led a husband to neglect his wife and abandon her by forsaking her bed, this means that he does not give her sexual rights as if she were a single unmarried woman. The Quran commands such husbands to have a waiting period of four months to reconcile with wives and have sex with them; otherwise, divorce is the solution when no reconciliation could be reached: "Those who vow abstinence from their wives must wait for four months. But if they reconcile-God is Forgiving and Merciful. And if they resolve to divorce-God is Hearing and Knowing." (2:226-227). Hence, as per these two verses, a wife can resort to court, in a country that applies God's sharia in the Quran, not the Sunnite masculine, patriarchal one of obscurantist regressive injustices, in family courts. Judges must listen to both the husband and the wife and to decide if they should be separated by divorce or to reconcile (and how). As we have asserted above, divorce is merely a step or a time-out to continue with one's married life after it has been reformed or a step to put an end to married life in case of irreconcilable differences and disputes.
Stages of divorce in the Quranic sharia legislations:
As society has a role to play to reconcile a husband and a wife in case of disputes (see 4:35) or when a husband neglects his wife (see 2:226-227), it certainly has a role to play in case of divorce; witnesses must be present (two at least) to sign the divorce papers, and to bear witness that divorce is valid and made known and there is no doubt upon its occurrence and consequences, as per the Quranic Chapter 65, titled ''Divorce'': "… And call to witness two just people from among you, and give upright testimony for God. By that is exhorted whoever believes in God and the Last Day. And whoever fears God-He will make a way out for him." (65:2).
Measures of divorce:
The first-time divorce:
1- A husband and a wife who wish to separate by divorce should bring at least two witnesses, because they got married in presence of witnesses. The husband would declare that he thereby divorces his wife, after getting her consent, and the witnesses would testify to this.
2- No divorce papers are necessary in that case, and as per the Quran, the wife remains inside the house in which she lives after her marriage, for three-month period stipulated in the Quran, and it is illegal and forbidden that a husband would drive her out to it, unless when he caught her red-handed cheating on him (i.e., committing adultery), as per the Quranic command in this verse: "O Prophet! If any of you divorce women, divorce them during their period of waiting, and calculate their term. And be pious before God, your Lord. And do not evict them from their homes, nor shall they leave, unless they have committed a proven adultery. These are the limits of God-whoever oversteps God's limits has wronged his own soul. You never know; God may afterwards bring about a new situation." (65:1). This period of waiting (making sure the wife is not pregnant) is three months, and a wife is not to be driven out of her house (and of her husband's) after the husband pronounced the verbal divorce before at least two witnesses, unless she has had committed adultery before being divorced.
3- During the three-month waiting period, the wife is still legally her husbands' woman/wife, and if he has sex with her, the verbal divorce is annulled and they return, verbally, as husband and wife, as if the verbal divorce has not taken place, after informing the witnesses of the fact that they had sex and returned to their married life together.
4- This waiting period is three months to make sure that three periods of menstruation have occurred, making sure the woman is not pregnant, and God forbids that a wife would hide the fact that she is pregnant; see 2:228. This three-month waiting period is obligatory even for women who no longer menstruate (due to their old age or due to any medical reason). When it is verified that her womb carries a child, the waiting period after the first verbal divorce will be prolonged until she delivers her baby, during which she is still her husband's legal wife; see 65:4 and 2:228.
5- When the waiting period ends, without the husband having sex with his wife at all and both could not make any reconciliation, the divorce is confirmed by writings divorce papers signed by witnesses.
6- The witnesses meet with the husband and the wife, making them choose between writings divorce papers or to write a new marriage contract, and they try to reconcile both of them first. If they agree to reconcile, they return as husband and wife, if not as both parties insist on separation, divorce papers are signed by all parties and witnesses and the divorce is finalized; the ex-wife leaves the house, and she can remarry someone else anytime she likes. In case they return as wife and husband before the waiting period ends or after it with a new marriage contract, both have to bear in mind that they were divorced once.
7- The Quranic commands prohibits that husbands would adamantly refuse to sign divorce papers to leave wives who desire separation in order to annoy them or take revenge; God warns sternly against this sin/aggression: "When you divorce women, and they have reached their term, either retain them amicably, or release them amicably. But do not retain them to hurt them and commit aggression. Whoever does that has wronged himself. And do not take God's revelations for a joke. And remember God's favor to you, and that He revealed to you the Scripture and Wisdom to teach you. And fear God, and know that God is aware of everything." (2:231). This means that no husband would be allowed to keep a wife against her will to hurt or harm her if she wishes for separation after the end of the three-month period, and God warns strictly against such transgression, which is against the piety and fear of God; hence, Islam really does care about women's rights.
8- Another transgression against women prohibited by God in the Quran is to prevent divorced women from re-marrying after they get divorced: "When you divorce women, and they have reached their term, do not prevent them from marrying their husbands, provided they agree on fair terms. Thereby is advised whoever among you believes in God and the Last Day. That is better and more decent for you. God knows, and you do not know." (2:232). Hence, once the three-month period ends, an ex-wife can get married to anyone she chooses, five minutes after she leaves her ex-husband's house, even if she wants to return to her ex, after mutual agreement/consent of course between both parties. It is forbidden that her ex, her father, or any elder figure, would prevent her from re-marriage, as long as she and another man agree mutually to get married. This is women's uncompromised right and it is part of charity, justice, and goodness. Typically in the Quran, God warns against possible violation in 2:232 as He asserts that those who obey the Quranic commands are those who believe in Him and in the Last Day.
Summary:
When both husband and wife agree mutually to separate and sign divorce papers in the presence of witnesses, after the three-month period has ended, the ex-wife can remarry whoever she likes, even moments later, even her ex-husband, with a new marriage contract and a new dowry. This makes the first divorce a chance of three months to reconcile both the husband and the wife, and this reconciliation is consummated by having sex BEFORE the three-month period would end. This is why she has to remain in the house, being spent on and taken care of by her husband, as they live under one roof. Once a reconciliation would occurred, consummated by having sex together, the first verbal divorce ends and the marriage is valid and goes on. Yet, this first divorce is counted as they may have another two chances of it, no more and no less. In any case, the same witnesses should be informed of reconciliation after they have witnessed the verbal divorce.
The second-time divorce:
The same measures described above will be adopted exactly step by step, bearing in mind the following verse: "Divorce is allowed twice. Then, either honorable retention, or setting free kindly…" (2:229). This means that if they reconciled and returned to each other, there is only one chance left for verbal divorce, as two verbal divorces has occurred and are counted as such.
The third-time divorce:
Let us suppose that a husband and a wife disputed and quarreled and decided to get divorced for a third time. If a third divorce has occurred, the steps described above are repeated: the wife is to remain again – for the third time - at house with the husband; but after the passage of the three-month period, without having sex, and without reconciliation in presence of witnesses, they can never return to each other at all, unless this ex-wife gets married to another man, and get divorced from him, and in that case, her former ex-husband can remarry her (with her consent) with a new marriage contract. God says in the Quran: "If he divorces her, she shall not be lawful for him again until she has married another husband. If the latter divorces her, then there is no blame on them for reuniting, provided they think they can maintain God's limits. These are God's limits; He makes them clear to people who know." (2:230)
Summary:
We discern now how divorce in Quranism (i.e., real Islam) is a step, among other steps, to reconcile both the husband and the wife or to make them separate kindly each on a different way, in peace, an in the piety and fear of God. This is discerned from the following verse: "O Prophet! If any of you divorce women, divorce them during their period of waiting, and calculate their term. And be pious before God, your Lord. And do not evict them from their homes, nor shall they leave, unless they have committed a proven adultery. These are the limits of God-whoever oversteps God's limits has wronged his own soul. You never know; God may afterwards bring about a new situation." (65:1). This means that calculating the waiting period includes that the wife remains with the husband under one roof, and when this period ends, both parties are to choose to reconcile or to separate, within the presence of witnesses: "Once they have reached their term, either retain them honorably, or separate from them honorably. And call to witness two just people from among you, and give upright testimony for God…" (65:2); "When you divorce women, and they have reached their term, either retain them amicably, or release them amicably…" (2:231). Of course, during the three-month period of waiting, life between the husband and wife might go on after reconciliation (consummated by having sex) or to set the woman free after signing divorce papers (with mutual consent of the two parties, signed by witnesses) by the end of the waiting period, and thee ex-wife can remarry even minutes later.
After the divorce:
In all marriage and divorce legislations in the Quran, God stresses kind treatment in case of mutual life under one roof and in case of separation/divorce, and to pay her divorce money after confirming the divorce in writing, as well as additional money paid in case she cares for her ex-husbands' small children and breastfeeding his baby or babies. See 2:229, 2:231, 2:233, 2:236, 2:241, 4:19, 33:49, and 65:2.
Divorce money paid to the ex-wife:
If a husband divorces his wife, after drawing the marriage contract and before having sex with her, he does not pay any divorce money related to child-care, as long as the marriage contract does not stipulate any sum of money to paid. Yet, he has to pay her a sum of money, even if this is not written in the marriage contract, as a kind of kind, charitable token of separation to soften the blow. The sum is estimated as per the income of the man: "You commit no error by divorcing women before having touched them, or before having set the dowry for them. And compensate them-the wealthy according to his means, and the poor according to his means-with a fair compensation, a duty upon the doers of good." (2:236). In case a husband divorces his wife, after drawing the marriage contract and before having sex with her, and he has signed the marriage contract which stipulated a sum to be paid in case of divorce, he must pay it to her, unless she waives half of it or all of it, and the decision is left to the wife or her family elders: "If you divorce them before you have touched them, but after you had set the dowry for them, give them half of what you specified-unless they forego the right, or the one in whose hand is the marriage contract foregoes it. But to forego is nearer to piety. And do not forget generosity between one another. God is seeing of everything you do." (2:237). In any case, the divorced women have to have divorce money, regardless of the fact that their marriage was consummated or not: "And divorced women shall be provided for, equitably-a duty upon the righteous." (2:241). God asserts the importance of these legislations to be heeded, pondered upon, and applied by the pious ones: "God thus explains His revelations to you, so that you may understand." (2:242). Of course, the Sunnite scholars o fiqh disregarded intentionally all these Quranic legislations of God! By the way, divorce money for wives who had sex with their husbands includes covering food, clothes, rent of the house, and any extra spending, only for the whole duration of the three month period. This period increases if the wife stating in his house is discovered to be pregnant, and it is prolonged further as long as she cares for the baby by breastfeeding and so on. But after delivery, she leaves his house, and he still has to send money for the baby and for his ex-wife who cares for it: "Mothers may nurse their infants for two whole years, for those who desire to complete the nursing-period. It is the duty of the father to provide for them and clothe them in a proper manner. No soul shall be burdened beyond its capacity. No mother shall be harmed on account of her child, and no father shall be harmed on account of his child. The same duty rests upon the heir. If the couple desire weaning, by mutual consent and consultation, they commit no error by doing so. You commit no error by hiring nursing-mothers, as long as you pay them fairly. And be wary of God, and know that God is Seeing of what you do." (2:233). This means that the ex-husband pay for two years after the delivery of the baby, for its needs and for the needs for the mother as well, nutrition, clothes, shelter, etc. The ex-husband will pay for wet-nurses, in case the baby needs them, and if the mother dies, the ex-husband will pay the money to provide for the baby which will be taken care of by the inheritors of the late mother/ex-wife. God prohibits that a man would provide less money than necessary to harm his ex-wife or progeny as a kind of revenge or to vent bent-up anger, and the society/courts must then interfere to estimate such sum to be paid as per social class, earnings, etc. of the ex-husband and as per what is right, just, and fair: "Allow them to reside where you reside, according to your means, and do not harass them in order to make things difficult for them. If they are pregnant, spend on them until they give birth. And if they nurse your infant, give them their payment. And conduct your relation in amity. But if you disagree, then let another woman nurse him." (65:6). Hence, the sum must be within the financial ability of the ex-husband, and god will help him and his ex: "The wealthy shall spend according to his means; and he whose resources are restricted shall spend according to what God has given him. God never burdens a soul beyond what He has given it. God will bring ease after hardship." (65:7). We see here again that all verses containing legislations assert adherence to piety and the fear of God while dealing justly, charitably, and fairly with people, NOT to oppress divorced weak women.
Lastly:
1- In general, we notice in all marriage/divorce legislations that God cares for the rights of women and He addresses the conscience of men, while warning them against any harm inflicted on purpose in an evil way; see 2:231-233 and 65:1-3, and how society (witnesses/ courts/judges/elders) should interfere in many steps to ensure integrity and transparency of all parties involved, in order to protect rights of all parties and to prevent animosity and hatred (and their resulting crimes/sins), by many clear and concise legislations to protect the families first, especially women and children, and it is noteworthy that the West countries – especially the USA – had laws to protect women similar to the ones found in the Quran, whereas the Arab Muhammadans have none derived from the Quran – as far as women's rights are concerned, because of the foolishness of Sunnite clergy whose falsehoods supplant and replace the Quran for the Muhammadans.
2- Hence, the Quranic sharia laws and legislations (descended in 7th century Arabia in desert, Bedouin environment) care for women, whereas Sunnite ones cause severe injustices to women since the Middle-Ages eras until now, even when Arabs got more civilized after Arab conquests of river-banks civilizations. Deified imams of the Sunnite fiqh have written all their falsehoods that include injustices against women because of their female gender and the general patriarchal prejudice against women during the Middle Ages. It is a shame that countless books of fiqh of Middle-Ages eras of countless falsehoods still shackle and fetter Arab women today! It is a tragedy that such falsehoods have been revived by Wahabism in the 20th century and until now, along with terrorism, sectarian violence, fossilized thought and notions, fanaticism, bigotry, and extremism. No real reasonable person can stand reading Sunnite Wahabi books without being inclined to vomit. Sunnite Wahabi clergy still propagate their falsehoods in the Cairo-based Al-Azhar and worldwide, suing Saudi money. This is a catastrophe.
3- The enlightened imam and head of Al-Azhar, Muhammad Abdou, who died in 1905 A.D., began enlightenment in his writings by rejecting all hadiths and fiqh and all narratives, and called for a return to the Quran as the only source of Islam. His criticism of Al-Azhar and its clergy was severe and vociferous, but after his death, having failed to apply his ideas of reform, left ample room for his disciple, the Syrian-born resident of Egypt, Rasheed Reda, to betray M. Abdou and his ideas of reform, and to sell his pen and soul to the Wahabi devils of the Saudi royal family members in return for heaps of money, with a hidden agenda of spreading Wahabism all over Egypt in the name of Sunnite Salafism. The disciple of Rasheed Reda was Hassan Al-Banna, the founder of the terrorist MB with British money and the Saudi royal family money. Both Al-Banna and Reda aborted all ideas of M. Abdou and prevented them from being applied and spread. Among crimes of both Al-Banna and Reda, part from propagating violence and inciting hatred and other crimes, was the cover women in hijab and niqab, making them moving corpses in streets of Arab cities. The terrorist MB organization has had headquarters in many countries worldwide since the 1940s, apart from the main headquarters in Cairo, Egypt. All traitors among clergy and sheikhs and the MB members used to assert that they spread Sunnite Salafism, and not Wahabism, though both terms are 100% synonymous. They have deceived Egyptians and the Arab world and later on the whole Muhammadans worldwide. Wahabism is the version of Ibn Hanbal terrorist extremist doctrine of the Sunnite religion, and it is made into the minds of Arabs to appear as if it were Islam; this is another tragedy that caused many calamities and deaths within terrorist actions, wars, and sectarian and civil strife. The Sunnite Wahabi sharia is still being propagated worldwide using Saudi money, disguised as if it were 'Islam', and all Wahabis call or its application as if it were God's sharia, and yet, they hate Quranism and the Quran as an only and sufficient source of legislation in Islam, and they hate and persecute Quranists who call for human rights, democracy, and higher values shared by all humanity. May God curse all of the Sunnite Wahabis and all the ancient and modern imams and clergy of Sunnite falsehoods!