Answering Christianity Research Center

Link : http://www.quran-errors.com/response-to-converted2islam--raping-slave-girls-in-islam.html

THE IMPERMISSIBILITY OF RAPING FEMALE CAPTIVES IN ISLAM
Islam views rape (Ightisaab) as being from among the Al-Kaba'ir (major sins) especially the raping of those under ones authority such as female captives. It is an abhorrent crime that the Shariah forbids and punishes severely.

I will provide evidences from the Quran, the Sunnah, the Companions, the Tabieen (students of the companions) and from the Salaf As Salih (righteous three early generations of Islam) to demonstrate the impermissibility of raping female captives in Islam.
​Imam Bukhari in his book Al-Jaami' As-Saheeh, commonly known as Saheeh Bukhari, in the Section of Al-Ikraah (coercion) entitles one of his chapters:
Chapter: If a women is compelled to commit illegal sexual intercourse against her will, then no legal punishment is inflicted upon her, as is indicated in the statement of Allah:

"...But if anyone compels them, then after such compulsion, Allah is Oft-Forgiving, Most Merciful." [Quran 24:33] [7]
In this chapter he brings two Hadeeth. The first is the following:
​ Safiyya bint 'Ubaid said:

"A governmental male-slave tried to seduce a slave-girl from the Khumus of the war booty till he deflowered her by force against her will; therefore 'Umar flogged him according to the law, and exiled him, but he did not flog the female slave because the male-slave had committed illegal sexual intercourse by force, against her will." [8]
In this narration we see that in the time of Umar (the second Khalif of Islam) a man raped a female slave and Umar ordered for him to be lashed according to the Islamic law and for him to be exiled. He did not punish the female captive as she was raped by the man. This narration provides us clear evidence that rape of female captives is prohibited and is punished severely in the Shariah. Another benefit from this narration is that a women who is raped receives no punishment, as she was forced and abused, contrary to anti-Islamic websites that claim otherwise.
After this narration Imam Al Bukhari brings the statement of Imam Az Zuhri. Imam Az Zuhri is one of the greatest scholars of Islam, a student of 10 Companions of the Prophet ﷺ and numerous scholars from the Tabieen [explain]. He was born in 51H [9]. Dr. Mustafa as-Siba'ee writes:
"He travelled far and wide, learning from any Companion he could meet, and he met with ten in total - among whom were Anas, Ibn Umar, Jabir, and Sahl ibn Sa'd. He then sat with the most distinguished Tabi'oon that were alive at the time: Sa'eed ibn al-Musayib, 'Urwah ibn az-Zubayr, 'Ubaydulah ibn 'Abdullah ibn 'Utbah ibn Mas'ood, and Abu Bakr ibn 'Abdur-Rahman ibn al-Harith ibn Hisham al-Makhzoomi, to mention a few. Of the above-mentioned scholars, he spent the most time with Sa'eed ibn al-Musayib." [10]
Many scholars have praised Imam Az Zuhri's knowledge of Islam, Fiqh and the Sunnah.
 Adh-Dhahabi related in his Tadhkirah and Al-Hafidh ibn 'Asakir related in his Tareekh that Al-Layth ibn Sa'd said, "I have never met with a scholar who had as much extensive knowledge as did Az-Zuhri..."

​Imam Malik related that when Ibn Shihab (Az-Zuhri) once came to Madinah, he took Rabee'ah by the hand and entered a house. When the time for 'Asr drew near, Ibn Shihab came out, saying, "I did not think that I would find a man in Madinah who is like ar-Rabee'ah." Rabee'ah came out, saying "I did not imagine that anyone had reached the level of knowledge that Ibn Shihab has reached." [11]
"Sufyan said, "There was no one among the people who was more knowledgeable about the Sunnah than Az-Zuhri." [12]
Ibn Sa'd, the author of at-Tabaqat, said, "Az-Zuhri was trustworthy, with a great amount of knowledge, hadith, and narration. He was a faqeeh (expert in jurisprudence) and a gather of hadith."

An-Nasa'i said, "The best chains related from the Messenger of Allah are four: Az-Zuhri from 'Ali ibn al-Hasan from his father, from his grandfather; Az-Zuhri from 'Ubaydullah from Ibn Abbas..." He then mentioned two other chains.

Imam Ahmad said, "Az-Zuhri is the best of people with regard to his hadith and isnad (chain of narration)."

Ibn Hibban said, "The Kunya of Muhammad ibn Muslim ibn Shihab ibn az-Zuhri al-Qurashee is Abu Bakr; he saw ten Companions. He had the best memory during his era and he was the best in relating texts of narrations. He was as much a faqeeq as he was a superior man, and many people related from him."

In Tahdheeb at-Tahdheeb, Ibn Hajr said, "He is Al-Faqeeh, Abu Bakr, Al-Hafidh, Al-Madanee (ascribed to Madinah), one of the noble and distinguished Imams. He is the scholar of the Hijaz and Syria."

Adh-Dhahabi said, "... He is the Imam, the Hafidh, and the Hujjah (proof;i.e., the narrations he related are trusted and thus become a proof for all who hear them)." [13]
Imam Al Bukhari relates:
Az-Zuhri said regarding a virgin slave-girl raped by a free man: The judge has to fine the adulterer as much money as is equal to the price of the female slave and the adulterer has to be flogged (according to the Islamic Law); but if the slave woman is a matron, then, according to the verdict of the Imam, the adulterer is not fined but he has to receive the legal punishment (according to the Islamic Law). [14]
Here Imam Al Bukhari brings the statement of Imam Az Zuhri in which is specifcally speaks about the issue of a free man raping a female captive. He says that if the female captive is a virgin then the man should be punished with lashing but if she was previously married he should be executed (Hadd). This is clear evidence, from a scholar that studied under many Companions, that raping of female captives is prohibited in Islam. We also understand that this is the understanding of Imam Al Bukhari, that raping of female captives is impermissable, due to him bringing this narration and the statement of Imam Az Zuhri.
The next Hadeeth Imam Al Bukhari brings in this chapter is the following:
Narrated Abu Huraira:
Allah's Messenger (ﷺ) said, "(The Prophet) Abraham migrated with his wife Sarah till he reached a town where there was a king or a tyrant who sent a message, to Abraham, ordering him to send Sarah to him. So when Abraham had sent Sarah, the tyrant got up, intending to do evil with her, but she got up and performed ablution and prayed and said, 'O Allah ! If I have believed in You and in Your Apostle, then do not empower this oppressor over me.' So he (the king) had an epileptic fit (or fell in the state of unconsciousness) and started moving his legs violently. " [15]
In this Hadeeth the Prophet ﷺ tells us the story of Abraham and Sarah when a King tried to overpower Sarah and rape her. In another longer narration of the story that Imam Al Bukhari narrates [16] the king tried this a number of times. The benefit we take away from this narration are two that the Prophet calls what the king intended (rape) as 'evil' and Sarah calls the king an 'oppressor'. We learn from this that Islam states that Islam is evil and those that rape women are oppressors. This is further evidence that it is impermissable to rape women, whether free or captive.
The next piece of evidence is from Imam Abi Dawud. He narrates the following Hadeeth in his Sunan:
Narrated Wa'il ibn Hujr:

When a woman went out in the time of the Prophet (ﷺ) for prayer, a man attacked her and overpowered (raped) her.
She shouted and he went off, and when a man came by, she said: That (man) did such and such to me. And when a company of the Emigrants came by, she said: That man did such and such to me. They went and seized the man whom they thought had had intercourse with her and brought him to her.

She said: Yes, this is he. Then they brought him to the Messenger of Allah (ﷺ).

When he (the Prophet) was about to pass sentence, the man who (actually) had assaulted her stood up and said: Messenger of Allah, I am the man who did it to her.

He (the Prophet) said to her: Go away, for Allah has forgiven you. But he told the man some good words (AbuDawud said: meaning the man who was seized), and of the man who had had intercourse with her, he said: Stone him to death.
​
He also said: He has repented to such an extent that if the people of Medina had repented similarly, it would have been accepted from them. [17]
In this Hadeeth a women, in the time of the Prophet ﷺ, was raped. The man who raped her was found guilty and the Prophet ﷺ ordered the man to receive the death penalty. The women was not punished as she had been forced. We learn from this Hadeeth that if a man rapes a women it is a capital offence worthy of the death penalty. This is clear evidence that rape is impermissable in Islam. Another benefit we take, again, is that a women is not punished for being raped as many non Muslims have claimed. We also learn this is the understanding of Imam Abi Dawud.
Imam At-Tirmidhi entitles on his chapters in his Jami':
Chapter: What Has Been Relates About A Woman Who Is Forced To Commit Adultery
In this chapter he brings two Hadeeth the first is the following:
Narrated 'Abdul-Jabbar bin Wa'il bin Hujr:

That his father said: "A woman was forced to commit illegal sexual relations during the time of the Messenger of Allah (ﷺ). The Messenger of Allah (ﷺ) did not enforce the legal punishment upon her, but he enforced it upon the one who had done it to her." And the narrator did not mention him assigning a dowry to her. [18]
This is a clear hadith from the Prophet ﷺ that narrates an incident in which a women was forced to have sex by a man. The Prophet ﷺ ruled for the legal punishment upon the man but did not punish the women. Imam at-Tirmidhi writes after this narration:
This hadith is acted upon according to the people of knowledge among the Companions of the Prophet and others, in that the legal punishment is not implemented upon the woman who is coerced into committing adultery. [19]
Thus we learn that it was the way of the Companions to punish rapists and not to punish anyone forced into sexual intercourse. The next Hadeeth Imam At-Tirmidhi brings is:
Narrated 'Alqamah bin Wa'il Al-Kindi:

From his father: "A women went out during the time of the Prophet (ﷺ) to go to Salat, but she was caught by a man and he had relations with her, so she screamed and he left. Then a man came across her and she said: 'That man has done this and that to me', then she came across a group of Emigrants (Muhajirin) and she said: 'That man did this and that to me.' They went to get the man she thought had relations with her, and they brought him to her. She said: 'Yes, that's him.' So they brought him to the Messenger of Allah (ﷺ), and when he ordered that he be stoned, the man who had relations with her, said: 'O Messenger of Allah, I am the one who had relations with her.' So he said to her: 'Go, for Allah has forgiven you.' Then he said some nice words to the man (who was brought). And he said to the man who had relations with her: 'Stone him.' Then he said: 'He has repented a repentance that, if the inhabitants of Al-Madinah had repented with, it would have been accepted from them.'" [20]
This is the same Hadeeth Imam Abi Dawud brought previously and we have explained it above. These Ahadeeth show us that rape is serious crime in Islam and also informs us that this is the understanding of Imam At-Tirmdhi.
Imam Ibn Majah narrates the following Hadeeth in his Sunan:
It was narrated from 'Abdul Jabbar bin Wa'il that his father said:

“A Woman was coerced (i.e., raped) during the time of Messenger of Allah (ﷺ) He waived the legal punishment for her and carried it out on the one who had attacked her, but he (the narrator) did not say that he rules that she should be given a bridal-money.” [21]
This is the same Hadeeth Imam At-Tirmidhi mentioned and has been explained previously. We again see that this is the same understanding that Imam Ibn Majah had with regards to rape - that it is prohibited.
Imam Malik in his Muwatta narrated to us an incident that happened in the time of Umar ibn Al Khattab:
Malik related to me from Nafi that a slave was in charge of the slaves in the khumus and he forced a slave-girl among those slaves against her will and had intercourse with her. Umar ibn al-Khattab had him flogged and banished him, and he did not flog the slave-girl because the slave had forced her. [22]
 This narration is similar to the one that Imam al Bukhari narrated [23] and was discussed previously, that a female captive was raped by a man and that Umar ordered for the man to be punished.
Imam Malik was born in the year 93H or 95H [24] and is one the greatest scholars in Islamic History. He studied under many of the Tabieen, including Nafi' the freed slave of the Companion Ibn Umar, and is the founder of the Maliki Madhab (School of Law). Dr. Mustafa as-Siba'ee writes:
"He gained knowledge from Rabee'ah, from many of the great jurists among the tabi'een, and so extensive was his study under the instruction of Az-Zuhri, that he is considered to be one of his most famous students. He also heard much from Nafay', the freed slave of Ibn 'Umar; those narrations that he related from Nafay' became well known..." [25]
In his Muwatta Imam Malik discusses the crime of rape and its punishment. He writes:
Yahya said that he heard Malik say, "What is done in our community about the man who rapes a woman, virgin or non-virgin, if she is free, is that he must pay the bride-price of the like of her. If she is a slave, he must pay what he has diminished of her worth. The hadd-punishment in such cases is applied to the rapist, and there is no punishment applied to the raped woman." [26]
We see here in the statement of Imam Malik that if a man rapes a women, regardless if she is a free women or a female captive, the capital punishment is applied to the rapist and their is no punishment upon the raped women. This is again clear evidence that the raping of a female captive is a major crime and serious offence.
Imam Al Bayhaqi narrates in his Sunan Al Kubra:
Harun ibn Al-Asim reported: Umar ibn Al-Khattab, may Allah be pleased with him, sent Khalid ibn Al-Waleed with the army and Khalid sent Dirar ibn Al-Azwar along with a company and they invaded a district belonging to the tribe of Asad. They captured a beautiful girl and Dirar was impressed with her. He asked his companions to give her to him and they did, then he had intercourse with her. When he completed his mission, he felt guilty for what he had done and he want to Khalid and told him about it. Khalid said, “Indeed, I have made it permissible and wholesome for you.” Dirar said, “No, not until you write to Umar.” Umar replied that he should be stoned but by the time the letter had arrived, Dirar had passed away from natural causes. Khalid said, “Allah did not want to disgrace Dirar.” [27]
We see in this narration that a man had intercourse with a female captive when he did not have permission to do so. Umar ordered for him to receive capital punishment for this.
Imam Ibn Abi Shaybah in his Mussanaf brings us some narrations from the Companions and the Tabieen with regards to the crime of raping women, they are:
Ibn Umar reported:

Umar ibn Al-Khattab was given a servant girl among the girls who served the leadership. She was forced upon by one of the young men, so Umar flogged the man and he did not flog the woman. [28]
Nafi' reported:

A man was invited as a guest of the family of a household, then he forced himself upon a woman among them. It was referred to Abu Bakr, so he flogged him and expelled him, and he did not flog the woman. [29]
Hajjaj reported:

An Abyssinian forced himself upon a woman among them. It was referred to Umar Ibn Abdul Aziz and he applied legal punishment on him. [30]
These narrations from Abu Bakr, Umar Ibn Al Khattab and Umar Ibn Abdul Aziz show us that it was the way of the righteous predecessors to punish rapists severely.
Imam An Nasa' in his Sunan and Imam Abi Dawud in his Sunan narrate the following Hadeeth:
It was narrated that Salamah bin Al-Muhabbaq said:

"The Prophet passed judgement concerning a man who had intercourse with his wife's slave woman: 'If he forced her, then she is free..." [31]
We learn from this Hadeeth that if a man forcefully had intercourse with a female captive that his wife owned, then this is prohibited, and the female captive is automatically made free because of this.
Imam Ash Shaafi'ee said:
"If a man acquires a slave girl by force and then he rapes her, and he is not an ignorant person, then the slave girl is taken from him. He must pay the fine and the legal punishment for adultery will be applied to him." [32]
Imam Ash Shaafi'ee here states that a man is to be punished if he requires a slave girl by force and rapes her.
Imam Abdul Barr writes:
The scholars agreed that the rapist must be given legal punishment if there is clear evidence against him that he deserves punishment or if he confesses to it. If the evidence is not as clear, then he is given a discretionary punishment. There is no punishment for the victim if it is true that she was forced and overpowered, as would be evident by her screams and cries for help. [33]
The Kuwaiti encyclopedia of Islamic law states:
"If a woman were to be raped, meaning without consent, then the rapist must be given legal punishment..." [34]
Sheikh Muhammad Saalih al-Munajjid said:
 This is an abhorrent crime that is forbidden in all religions and in the minds of all wise people and those who are possessed of sound human nature. All earthly systems and laws regard this action as abhorrent and impose the strictest penalties on it, except a few states which waive the punishment if the rapist marries his victim! This is indicative of a distorted mind let alone a lack of religious commitment on the part of those who challenge Allaah in making laws. We do not know of any love or compassion that could exist between the aggressor and his victim, especially since the pain of rape cannot be erased with the passage of time – as it is said. Hence many victims of rape have attempted to commit suicide and many of them have succeeded, The failure of these marriages is proven and they are accompanied by nothing but humiliation and suffering for the woman.

Islam has a clear stance which states that this repugnant action is haraam and imposes a deterrent punishment on the one who commits it. [​35]
What has been presented previously is evidence and statements of scholars that specifically mention rape. The prohibition of rape of female captives can be derived from many other verses in the Quran and Ahadeeth that mention the importance of treating ones female captives with goodness and not harming them. Allah says in the Quran:
Worship Allah and associate nothing with Him, and do good (Ihsaan) to parents, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful. [36]
In this verse of the Quran it orders to do good (Ihsaan) to a list of various people including parents, relatives and female captives. This means one must treat ones female captives with goodness (Ihsaan). Ihsaan is to treat them in the most highest manner one can. Raping a women is in direct opposition to this Quranic order of treating ones female captives with goodness. We also see that in this verse it joins do good to female captives with doing good to parents, relatives and others. Just as it is prohibited to treat ones parents or relatives badly, let alone raping them, the same also applies to female captives. This is a clear Quranic injunction prohibiting the rape of female captives.
The Prophet ﷺ encouraged to treat captives with good treatment and treat them well. This occurs in many Hadeeth of the Prophet ﷺ:
Sallam ibn 'Amr reported from one of the Companions of the Prophet, may Allah bless him and grant him peace, said, "Your slaves are your brothers, so treat him well. Ask for their help in what is too much for you and help them in what is too much for them." [37]
Jabir ibn 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, advised that slaves should be well-treated. He said, 'Feed them from what you eat and clothe them from what you wear. Do not punish what Allah has created.'" [38]
Abu Umama said, "The Prophet, may Allah bless him and grant him peace, came with two slaves and gave one of them to 'Ali and said, 'Do not beat him. I have forbidden beating the people of the prayer and I saw him praying before we came.' He gave Abu Dharr a slave and said, "I recommend that you treat him well,' so Abu Dharr set him free. He said, 'What have you done?' He replied, 'You commanded me to treat him well, so I set him free.' [39]
From these Ahadeeth we can learn that the Prophet ﷺ encouraged treating captives well and with goodness - which is contrary to rape. The Prophet ﷺ also told us that every person is responsible for the well being of those under his authority and that we will be questioned regarding how we treated them. He ﷺ said:
"Each of you is a shepherd and each of you is responsible for his flock." [40]
The Prophet ﷺ encouraged treating well female captives, educating them, freeing them and marrying them. He ﷺ said:
"He who has a slave-girl and educates and treats her nicely and then manumits and marries her, will get a double reward." [41]
The Prophet ﷺ prohibited punishing and harming of female captives. He said:
Feed those of your slaves who please you from what you eat and clothe them with what you clothe yourselves, but sell those who do not please you and do not punish Allah's creatures. [42]
Jabir ibn 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, advised that slaves should be well-treated. He said, 'Feed them from what you eat and clothe them from what you wear. Do not punish what Allah has created.'" [43]
The Prophet ﷺ said that our captives are our brothers and should be treated as such.
Your slaves are your brothers and Allah has put them under your command. So whoever has a brother under his command should feed him of what he eats and dress him of what he wears. Do not ask them (slaves) to do things beyond their capacity (power) and if you do so, then help them.' " [44]
The Prophet ﷺ prohibited the hitting of captives in many Ahadeeth and ordered for them to be freed if they were abused. There is a principle in Islamic law that what is greater than what is prohibited is also prohibited. For example Allah says:
And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word. [45]
This verse prohibits doing the smallest of thing against on parents - saying 'Uff'. It also means that everything greater than this is also prohibited. The Prophet ﷺ prohibited the hitting of captives - if he forbade this then what about something that is greater than hitting, that off rape. This is also then clearly prohibited.
Narrated Suwaid bin Muqarrin Al-Muzani:

"We were seven brothers without a servant except one, and one of us slapped her, so the Prophet (ﷺ) ordered us to free her." ​[46]
The Messenger of Allah said : He who slaps his slave or beats him, the expiation for it is that he should set him free. [47]
Abu Mas'ud al-Ansari reported:

When I was beating my servant, I heard a voice behind me (saying): Abu Mas'ud, bear in mind Allah has more dominance over you than you have upon him. I turned and (found him) to be Allah's Messenger (ﷺ). I said: Allah's Messenger, I set him free for the sake of Allah. Thereupon he said: Had you not done that, (the gates of) Hell would have opened for you, or the fire would have burnt you. ​[48]
There is also a principle in Islam that there should be no harming or nor reciprocating of harm, as the Prophet ﷺ said, and rape is one of the greatest forms of harming someone and is therefore prohibited.
“There should be neither harming nor reciprocating harm.” [49]
All the above evidence from the Quran, the Sunnah, the Companions, the Tabieen and the Salaf as Salih show that rape of a women, whether free or captive, is prohibited and the punishment is capital punishment. We can see this is the view in the Quran, the view of the Prophet Muhammad ﷺ, the Companions; including Abu Bakr & Umar ibn Al Khattab, the view of Umar ibn Abdul Aziz, Imam Az-Zuhri, Imam Malik, Imam Shafi'ee, Imam Al Bukhari, Imam Abi Dawud, Imam At-Tirmidhi, Imam Ibn Majah, Imam Abdul Barr and other than them. The bottom line is that in Islam mutual consent is must for sexual intercourse.

http://www.quran-errors.com/response-to-converted2islam--raping-slave-girls-in-islam.html

AsalamuAlaikum,

Thought id share my new website. It has alot of work and edits to do:

http://www.quran-errors.com/

Jazak Allahu Khairan

ThatMuslimGuy
http://www.quran-errors.com/

AsalamuAlaikum,


Full Article: http://quran-errors.weebly.com/the-authenticity-of-tanwir-al-miqbas-min-tafsir-ibn-abbas.html

ThatMuslimGuy
http://quran-errors.weebly.com/

AsalamuAlaikum,

The Full article : http://quran-errors.weebly.com/the-authenticity-of-the-story-regarding-asma-bint-marwan.html

The story is not authentic according to Al-Albani [1], Abdul Malik [2], Al Jawzi [3], Ibn Adi [4] and others.

The chain of transmission in Ibn Ishaqs account is:

Muhammad ibn Ibrahim al-Shami → Muhammad ibn al-Hajjaj al-Lakhmi → Mujalid ibn Sa’ed → Al-Shu'abi → Ibn ‘Abbas

Muhammad ibn al-Hajjaj is a narrator is known for fabricating hadeeth. Hence Al-Albani said this is not authentic [5] alongside Al-Jawzi [6] and Ibn Adi said: "...this isnad (chain of reporters) is not narrated on authority of Mujalid but by Muhammad ibn al-Hajjaj al-Lakhmi and they all (other reporters in the chain) accuse Muhammad Ibn Al-Hajjaj of forging it" [7]

Regarding Muhammad Ibn Al-Hajjaj : Al-Bukhari said: "his hadith is abandoned", [8] Yahya Ibn Ma'een said: "compulsive liar" and once said: "not trustworthy".[9] Ad-Daraqutni denounced him as a liar.[10]

Ibn Taymiyyah writes:

قَدْ نَصَبَ اللَّهُ الْأَدِلَّةَ عَلَى بَيَانِ مَا فِيهَا مِنْ صَحِيحٍ وَغَيْرِهِ وَمَعْلُومٌ أَنَّ الْمَنْقُولَ فِي التَّفْسِيرِ أَكْثَرُهُ كَالْمَنْقُولِ فِي الْمَغَازِي وَالْمَلَاحِمِ وَلِهَذَا قَالَ الْإِمَامُ أَحْمَد ثَلَاثَةُ أُمُورٍ لَيْسَ لَهَا إسْنَادٌ التَّفْسِيرُ وَالْمَلَاحِمُ وَالْمَغَازِي وَيُرْوَى لَيْسَ لَهَا أَصْلٌ أَيْ إسْنَادٌ لِأَنَّ الْغَالِبَ عَلَيْهَا
الْمَرَاسِيلُ مِثْلُ مَا يَذْكُرُهُ عُرْوَةُ بْنُ الزُّبَيْرِ وَالشَّعْبِيُّ وَالزُّهْرِيُّ وَمُوسَى بْنُ عُقْبَةَ وَابْنُ إسْحَاقَ

Allah has provided evidence establishing the authenticity or lack thereof for the narrations that are necessary in matters of the religion. It is well-known that most of what is reported in books of exegesis is similar to what is reported in books of history and battles. For this reason, Imam Ahmad said that three matters are not reliable: exegesis, stories of battles, and history. These matters are narrated without a basis or chain of narration from those who omit narrators such as what is mentioned from Urwah ibn Az-Zubair, Ash-Sha’bi, Az-Zuhri, Musa ibn Uqbah, and Ibn Ishaq. [11]

The chain of transmission from Ibn Sa'id is:

Ibn Sa'd → Al-Waqidi → 'Abd Allah ibn al-Harith ibn al-Fudayl → Al-Harith ibn al-Fudayl

Al-Albani declared this to be inauthentic [12]. This is due to Al-Waqidi being in the chain. He is an unauthentic reporter:

1. al-Shafi’i (d. 204 A.H.):All the books of al-Waqidi are lies. In Madinah there were seven men who used to fabricator authorities, one of which was al-Waqidi.[13]

2. Ahmad ibn Hanbal (d. 241 A.H.):He is a liar, makes alternations in the traditions.[14]

3. al-Nasa’i (d. 303 A.H.):The liars known for fabricating the Hadith of the Messenger of Allah are four. They are: Arba’ah b. Abi Yahya in Madinah, al-Waqidi in Baghdad, Muqatil b. Sulayman in Khurasan and Muhammad bin Sa’id in Syria.[15]

4. al-Bukhari (d. 256 A.H.):al-Waqidi has been abandoned in Hadith. He fabricates Hadith.[16]

5. al-Dhahbi (d. 748 A.H.):Consensus has taken place on the weakness of al-Waqidi.[17]

6. Yahya ibn Ma’in (d. 233 A.H.):He is weak. He is nothing. Not reliable![18]

7. Ishaq ibn Rahwiyah (d. 238 A.H.):According to my view, he is one of those who fabricate Hadith.[19]

8. Abu Dawud (d. 275 A.H.):I do not write his Hadith and I do not report (Hadith) on his authority. I have no doubt that he used to make up Hadith.[20]

9. Ibn Abi Hatim al-Razi (d. 277 A.H.):He fabricates Hadith. We have abandoned his Hadith.[21]

10. al-Darqutni (d. 385 A.H.):There is weakness in him (in his reporting).[22]

11. ‘Ali ibn Madyani (d. 241 A.H.):He fabricates Hadith.[23]

12. Ibn ‘Adi (d. 365 A.H.):His traditions are not safe and there is danger from him (in accepting his traditions).[24]

13. Ibn Hajr (d. 852 A.H.):He has been abandoned in spite of vastness of his knowledge.[25]

14. Abu Zar’ah al-Razi (d. 264 A.H.):Abandoned, Weak![26]

15. al-Nawawi (d. 676 A.H.):Their (muhaddithin’) consensus is that al-Waqidi is weak.[27]

16. Al-Albani said: Al-Waqidi is a liar [28]

Also the chain is Mu'dal (discontinued) as Al-Harith Ibn Fudayl never met any of the Prophets companions [29]

So in conclusion this story is not authentic and is fabricated.

References:
[1] Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[2] Sahih Sirah Al-Nibawiyah pp.335-336.
[3] Al-'Ilal p.175
[4] Al-Kāmil fī al-ḍuʻafāʼ wa-ʻilal al-ḥadīth p.326
[5]Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[6]Al-'Ilal p.175
[7]Al-Kāmil fī al-ḍuʻafāʼ wa-ʻilal al-ḥadīth p.326
[8]Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[9]Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[10]Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[11] Majmu’ Al-Fatawa 13/346
[12] Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[13] Ibn Abi Hatim, vol.4 pt.1 p.21[14 al-Dhahbi, Mizan, vol.3 p.110
[15] Ibn Hajr al-‘Asqalani, Tahdhib al-Tahdhib, vol.9 p.366 No.604, Hyderabad, 1326 A.H.cf. Yusuf ‘Abbas Hashmi, Zaynab bint Jahash, ‘Islamic Culture’ vol.XLI, No.1, Hyderabad (India), 1967
[16] al-Dhahbi, Mizan, vol.3 p.110
[17] Ibid., p.111
[18] Ibid. p.110,
Ibn Abi Hatim, vol.4 pt.1. p.21
[19] Ibn Abi Hatim, p.21
[20] Ibn Hajr, Tahdhib, vol.9, p.366, No.604 cf. Hashmi
[21] Ibid., p.366
Ibn Abi Hatim, p.21
[22] al-Dhahbi, Mizan, p.110
[23] Ibid., p.110
Ibn Hajr, Tahdhib, p.366 cf. Hashmi
[24] al-Dhahbi, Mizan, vol.3, p.110
[25] Ibn Hajr, Taqrib al-Tahdhib, vol.2, p.194, Cairo, 1960
[26] Ibn Abi Hatim, vol.4, pt.1, p.21
[27] Ibn Hajr, Tahdhib, vol.9, p.366 cf. Hashmi
[28] Silsilat Al-Ahadeeth Ad-Da'ifah #6013.
[29]Silsilat Al-Ahadeeth Ad-Da'ifah #6013.


ThatMuslimGuy
http://quran-errors.weebly.com/

AsalamuAlaikum,

The Full Article: http://quran-errors.blogspot.co.uk/2013/10/requran-scientific-error-mountains-as.html

Formerly, it was thought that mountains were merely protrusions rising above the surface of the Earth. However, scientists realised that this was not actually the case, and that those parts known as the mountain root extended down as far as 10-15 times their own height.

Mountains emerge as a result of the movements and collisions of massive plates forming the Earth's crust. When two plates collide, the stronger one slides under the other, the one on the top bends and forms heights and mountains. The layer beneath proceeds under the ground and makes a deep extension downward. Consequently mountains have a portion stretching downwards, as large as their visible parts on the Earth.

A book entitled Earth is a basic reference textbook in many universities around the world. One of its two authors is Geophysist Professor Emeritus Frank Press. He was the Science Advisor to former US President Jimmy Carter, and for 12 years was the President of the National Academy of Sciences, Washington, DC. His book says that mountains have underlying roots. [1] Another book entitled "How do Mountains form" by Terry A.Hicks also states that mountains have deep roots [2] This is also found in many other sources. [3]

If one takes a look through Academic Sources one finds Geologists speaking about the roots of mountains. For example varying Geologists write:

A three or four mile-high mountain might project a root structure of continental crust thirty or forty miles deep into the surrounding mantle of the Earth. [4]

Cailleux writes:

This shaft of mountain-root serves to support the weight of the overlying mountain, thereby establishing equilibrium or, in the language of the geologist, an isostasy. [5]

Tarbuck and Lutgens write:

The existence of these roots has been confirmed by seismic and gravitational data. [6]
Frank Press and Raymond Silver write:

Continents float because the large volume of less dense continental crust that projects into the denser mantle provides the buoyancy, as shown in Figure 19.6. Note that the crust is thicker under a mountain because a deeper root is needed to float the additional weight of the mountain. [7]

...Isostasy also implies that as a large mountain range forms, it slowly sinks under gravity and the crust bends downward. When enough of a root bulges into the mantle, the mountain floats. [8]

They also write:

Relatively light continental crust projecting into the denser mantle serves as a buoyant root providing "floatation" for the continent. The root is deeper under mountains, where flotation is required to support the heavier load, in accordance with the principle of isostasy. [9]

... The collision of India and Asia is a good example. In this case, the Eurasion Plate is overiding the Indian Plate, creating double thickness of crust and forming the highest mountain range in the world, the Himalayas. The Himalayas are supported isostatically by a crustal root projecting into the denser mantle below. [10]

Brian J.Skimmer and Stephen C.Porter write:

In profile (Fig.16.8b), the crust beneath the mountains resembles icebergs with high peaks, but with massive roots below the waterline. The accuracy of this analogy is demonstrated by the gravity profile across the United States, shown in Figure 16.18c. Negative gravity anomalies are observed where the crust is thickest. The anomalies are caused by the roots of low-density rock beneath the mountains. [11]

 ... Mountains stand high and have roots beneath them because they are comprised of low-density rocks and are supported by the buoyancy of weak, easily deformed but more dense rocks below. [12]

... The negative gravity anomalies over the Sierra, the Rockies, and the Appalachians are due to the roots of low-density rocks beneath these topographic highs. [13]

... Sometimes it is observed that a mountain has too little root for its mass; sometimes, as in the seafloor trenches, it is observed that low density crust has been dragged down to form a root without a mountain mass above it. [14]

The root below the ancient, deeply eroded Appalachians is smaller than the root beneath the younger and high Sierra. [15]

 Under the sub-chapter 13.2 “How do we know mountains have roots?”  academic geologists Gary Smith and Aurora Pun write:

“Airy’s hypothesis predicts that the base of the crust is deepest beneath areas of highest elevation; in other words, mountains should have roots in the mantle…Seismic data demonstrate the presence of thick roots of crust projecting downward into the mantle beneath mountains as predicted by Airy’s model. “ [16]
Christina Reed writes:
Alfred Wegener favoured a combination of the different models. Wegener relied on a thin, dense ocean crust and less dense mountains with deep roots to support the theory of continental drift. [17]
She also writes:
Airy's model suggested that the Himalayas had mountainous roots of material creating a gravitational deficit of low density material... [18]
Kurt Stuwe writes:
Airy estimated that the density of the crust is largely the same in all continental regions and therefore concluded that topographically higher regions, must be compensated by crustal roots at depth. The models of Airy and Pratt still bear their names. Seismic studies in many mountain belts show that most regions of high surface elevation are indeed compensated by significant roots at depth. [19]
Dr Ted Nield writes in response to the question "When did we first find out that mountains had roots...":
Mountains, Airy said, exert less gravitational pull than they should do because they have roots. Their less dense material extends down into the planet, in whose denser interior they float like icebergs in water. Continental masses, Airy said, stand high above the ocean floor because they are buoyant; in their case, floating in a substrate of denser rock. They stand proud, but only because they have much larger roots below. Mountains are higher than plains for the same reason that big icebergs stand taller than small ones. [20]
In another scientific text, the structure of mountains is described as follows:
Where continents are thicker, as in mountain ranges, the crust sinks deeper into the mantle. [21]
Professor Siaveda, a world-renowned underwater geologist, made the following comment in reference to the way that mountains have root-like stalks attaching them to the surface:
The fundamental difference between continental mountains and the oceanic mountains lies in its material... But the common denominator on both mountains are that they have roots to support the mountains. In the case of continental mountains, light-low density material from the mountain is extended down into the earth as a root. In the case of oceanic mountains, there is also light material supporting the mountain as a root... Therefore, the function of the roots are to support the mountains according to the law of Archimedes. [22]
M.J.Selby writes:
G.B Airy in 1855 suggested that the crust of the earth could be likened to rafts of timber floating on water. Thick pieces of timber float higher above the water surface than thin pieces and similarly thick sections of the earth's crust will float on a liquid or plastic substratum of greater density. Airy was suggesting that mountains have a deep root of lower density rock which the plains lack. Four years after Airy published his work, J.H Pratt offered an alternative hypothesis... By this hypothesis rock columns below mountains must have a lower density, because of their greater length, than shorter rock columns beneath plains. Both Airy and Pratt's hypothesis imply that surface irregularities are balanced by differences in density of rocks below the major features (mountains and plains) of the crust. This state of balance is described as the concept of Isostasy. [23]
Karen M.Fisher in an article found on Nature and other sources writes:
When mountains form through the collision of lithospheric plates, uplift of the Earth's surface is accompanied by thickening of the crust, and the buoyancy of these deep crustal roots (relative to the surrounding mantle) is thought to contribute to the support of mountain topography. Once active tectonism ceases, continuing erosion will progressively wear away surface relief. Here I provide new constraints on how crustal roots respond to erosional unloading over very long timescales. In old collisional mountain belts, ratios of surface relief to the thickness of the underlying crustal root are observed to be smaller than in young mountains. On the basis of gravity data, this trend is best explained by a decrease in the buoyancy of the crustal root with greater age since the most recent mountain-building episode—which is consistent with metamorphic reactions 1, 2 produced by long-term cooling. An approximate balance between mountain and root mass anomalies suggests that the continental lithosphere remains weak enough to permit exhumation of crustal roots in response to surface erosion for hundreds of millions of years. The amount of such uplift, however, appears to be significantly reduced by progressive loss of root buoyancy.
Processes such as lithospheric delamination and rifting may strip away the crustal roots of some collisional mountain regions, but substantial crustal roots have survived in many mountain belts over hundreds of millions to billions of years. Unless the lithosphere is mechanically very rigid, post-tectonic erosion of mass from the surface should be accompanied by some uplift of a buoyant crustal root and inflow of mantle. If the lithosphere is very weak, the region should be in local isostatic equilibrium, and the net change in mass over time would be zero. To examine how mountain crustal roots evolve over time, surface relief, crustal thickness and gravity data were compared in young collisional mountain belts and in old orogens where some crustal root is preserved. Crustal thickness was constrained seismically, primarily by refraction and reflection studies but in a few cases by teleseismic receiver function and surface wave analyses. [24]
Karen M.Fisher's articles countlessly speak about Mountain roots.

Balter H. Bucher writes in an article on Nature:
A hundred years after Bouguer's discovery the English astronomer George B. Airy, having measured the gravitative deficiency of the Himalaya Mountains, suggested the correct explanation: the rocks beneath a mountain belt have a lower density than their surroundings. He postulated that below a mountain belt the light granite rock of the outer crust extends far down into the heavier underlying basalt. From this suggestion came the theory that mountains have "roots." Airy suggested that the young mountains and their "roots" float in their environment like icebergs in water, the lighter mountains projecting higher than the heavier ones.
... What is more remarkable is that the discrepancy grows larger as the elevation of the range increases; it reaches a maximum at the crest. This indeed suggests the existence of a mountain "root." Seismic studies provide a clinching proof. At deep levels of the crust beneath the Eastern Alps earthquake waves travel at a noticeably slower rate than at comparably deep levels in other regions, indicating that the light, low-velocity rocks here extend far down to levels normally occupied by denser rocks. In other words, the Alps do have a granitic root.
... the process of lateral compression of the crust which forms mountains forces the granitic part of the crust downward to form a solid root and upward to invade the thick sediments of the mountain forming belt as molten rock. [25]
...Compression of these belts drew out the sediment filled furrows into roots of mountains, and set in motion the physical and chemical processes that transformed part of the sediments into metamorphic rocks and ultimately into granite. [26]
David James writes in an article found on Nature:
Active mountain belts have crustal 'roots' that gravitationally balance the high topography. [27]
Peter Molner writes in "The Structure of Mountain ranges" an article found on Nature:
Airy assumed that the crust is of uniform density but that it is thicker under mountain ranges: like icebergs, mountains are supported by deep roots of buoyant material. [28]
Amy Whitchurch writes in an article found on Nature:
During the simulated plate collision, the crust thickens to create a high mountain range at the surface, while a deep crustal root forms below. Because the pressures at depth are higher, the root undergoes metamorphism and is transformed into eclogite, an unusually dense rock type. The eclogitic root is denser than the underlying mantle, so it sinks further into the mantle. This, in turn, causes localized deformation at the surface above the root, and promotes further crustal thickening and further eclogitization. [29]
These roots are deeply embedded in the ground, thus, mountains have a shape like a peg/stake (see figures 1, 2, 3.4 and 5).


Figure 1: Mountains have deep roots under the surface of the ground. (Earth, Press and Siever, p. 413.)


Figure 2: Schematic section. The mountains, like pegs, have deep roots embedded in the ground. (Anatomy of the Earth, Cailleux, p. 220.)


Figure 3: Another illustration shows how the mountains are peg-like in shape, due to their deep roots. (Earth Science, Tarbuck and Lutgens, p. 158.)


Figure 4: Isostacy: mountain masses deflect a pendulum away from the vertical, but not as much as might be expected. In the diagram, the vertical position is shown by (a); if the mountain were simply a load resting on a uniform crust, it ought to be deflected to (c). However because it has a deep of relatively non-dense rocks, the observed deflection is only to (b). Picture courtesy of Building Planet Earth, Cattermole pg. 35

Figure 5
The eye of man sees nothing more than the relatively small nubbin of a mountain, while a forty-mile shaft of Earth's crust lies invisibly embedded in the deeper, plastic asthenosphere, much like the head of a nail peeking above the surface of a block of wood, riding upon an imperceptible shaft of steel.

Or like a peg.

This is how the Quran has described mountains:

 Have We not made the earth a resting place, and the mountains as pegs/stakes?  (Quran, 78:6-7)

Modern earth sciences have proven that mountains have deep roots under the surface of the ground (see figures 1,2,3,4 and 5) and that these roots can reach several times their elevations above the surface of the ground. [30] Thus the word peg/stake is an accurate description for them.

Dr. Zaghlouul El-Naggar, who has a PHD in Geology from the University of Wales, writes:
That mountains are not just the lofty elevations seen on the surface of the Earth, but their downward extensions in the Earth’s lithosphere (in the form of pegs or pickets) is highly emphasized. In as much as most of the picket (or peg) is hidden in either soil or rock to hold one end of the tent to the ground surface, most of the mountain must be hidden in the Earth’s lithosphere. The term “picket” or “peg” is both literally and scientifically more correct than the term “root” which is currently used for mountains.  [31]


Mount Everest (pictured above),the height of which is approximately 9 km above ground, has a root deeper than 125 km. [32] So the most suitable word to describe mountains on the basis of this information is the word ‘peg/stake,’ since most of a properly set peg/stake is hidden under the surface of the ground. The history of science tells us that the theory of mountains having deep roots  was introduced only in the latter half of the nineteenth century [33] or the beginning of the 20th century. [34]

So in conclusion the Qurans statement is scientifically correct.


References:
[1] Earth, Press and Siever, p. 435. Also see Earth Science, Tarbuck and Lutgens, p. 157.
[2] Terry A. Hicks, How Do Mountains Form?
[3]Earth Science, Tarbuck and Lutgens
Physical Geology, Brian J.Skimmer and Stephen C.Porter
How Does the Earth Work? Physical Geology and the Process of Science. Second Edition. Pearson. 2010
Earth Science, Christina Reed, Willian J.Cannom,
Geodynamics of the Lithosphere, Kurt Stuwe, 2nd Edition, Springer
M. J. Selby, Earth's Changing Surface
[4]Press, Frank and Raymond Siever. 1982. Earth. 3rd ed. San Francisco: W. H. Freeman and Co. p. 435; Cailleux, Andre. 1968. Anatomy of the Earth. New York: McGraw-Hill Book Company. Translated by J.Moody Stuart. pp. 218-222; Tarbuck, Edward J. and Frederick K. Lutgens. 1982. p. 158.
[5] Cailleux, Andre. 1968. Anatomy of the Earth. New York: McGraw-Hill Book Company. Translated by J.Moody Stuart p.222.
[6] Tarbuck, Edward j. and Frederick K. Lutgens. 1982. Earth Science. 3rd ed. Columbus: Charles E. Merril Publishing Company. p. 157.
[7] Earth, Press and Siever, 2nd Edition, p. 490
[8] Earth, Press and Siever, 2nd Edition, p. 490
[9] Earth, Press and Siever, 2nd Edition, p. 489
[10] Earth, Press and Siever, 2nd Edition, p. 512
[11] Physical Geology, Brian J.Skimmer and Stephen C.Porter, p.469
[12] Physical Geology, Brian J.Skimmer and Stephen C.Porter, p.469
[13]Physical Geology, Brian J.Skimmer and Stephen C.Porter, p.459
[14]Physical Geology, Brian J.Skimmer and Stephen C.Porter, p.471
[15]Physical Geology, Brian J.Skimmer and Stephen C.Porter, p.471
[16]How Does the Earth Work? Physical Geology and the Process of Science. Second Edition. Pearson. 2010, pp. 306 – 307.
[17]Earth Science, Christina Reed, Willian J.Cannom, p.39
[18]Earth Science, Christina Reed, Willian J.Cannom, p.40
[19]Geodynamics of the Lithosphere, Kurt Stuwe, 2nd Edition, Springer, p.164
[20] Retrieved from http://www.geolsoc.org.uk/Education-and-Careers/Ask-a-Geologist/Continents-Supercontinents-and-the-Earths-Crust/Mountain-Roots  on 18/10/2013 at 19:49
[21] Carolyn Sheets, Robert Gardner, and Samuel F. Howe, General Science (Newton, MA: Allyn and Bacon Inc.: 1985), 305.
[22] www.beconvinced.com/science/QURANMOUNTAIN.htm.
[23] M. J. Selby, Earth's Changing Surface (Oxford: Clarendon Press: 1985), 32
[24] Retrieved from http://www.nature.com/nature/journal/v417/n6892/full/nature00855.html  on 18/10/2013 at 19:53
[25]The Crust of the Earth, Walter H.Bucher, p. 35 Retreived from http://www.nature.com/scientificamerican/journal/v182/n5/pdf/scientificamerican0550-32.pdf  on 18/10/2013 at 19:56
[26]The Crust of the Earth, Walter H.Bucher, p. 41 Retreived from http://www.nature.com/scientificamerican/journal/v182/n5/pdf/scientificamerican0550-32.pdf  on 18/10/2013 at 19:56
[27] Retrieved from http://www.nature.com/nature/journal/v417/n6892/full/417911a.html on 28/10/2013 at 19:58
[28] Retrieved from http://www.nature.com/scientificamerican/journal/v255/n1/pdf/scientificamerican0786-70.pdf on 18/10/2013 at 20:00. p.72
[29] Geodynamics: Dense mountain roots, Amy Whitchurch, Nature Publication Group. She references Earth Planet. Sci. Lett. 361, 195–207 (2013). Retreived at http://www.nature.com/ngeo/journal/v6/n2/full/ngeo1724.html on 18/10/2013 at 20:05
[30]The Geological Concept of Mountains in the Quran, El-Naggar, p. 5
[31]The Geological Concept of Mountains in the Quran, El-Naggar, p. 7
[32]  www.wamy.co.uk/announcements3.html, from an address by Prof. Zighloul Raghib El-Naggar.
[33]The Geological Concept of Mountains in the Quran, El-Naggar, p. 5
[34]Naomi Oreskes, Plate Tectonics: An Insider’s History Of The Modern Theory Of The Earth

AsalamuAlaikum,

The Full article: http://quran-errors.blogspot.co.uk/2013/11/re-wikiislam-scientific-error-blood.html

AsalamuAlaikum,

Original Article: http://quran-errors.blogspot.co.uk/2014/01/does-islam-permit-sex-with-animals.html

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On the internet we find some articles claiming Islam permits sex with animals. Is this true? Let us analyse what authentic hadeeths say on the issue.

The simple answer is no. The Prophet Muhammad (ﷺ) prohibited sex with animals in many narrations:

The Prophet (ﷺ) said: Cursed is he who goes in unto (has sex with in other words in Arabic) an animal. [1]
The Prophet (ﷺ) said: Allah cursed who goes unto (has sex) with an animal. [2]
The Prophet (ﷺ) said: If anyone has sexual intercourse with an animal, kill him and kill it along with him. [3]
The Prophet (ﷺ) said: Whoever you find doing as the people of Lot did (i.e. homosexuality), kill the one who does it and the one to whom it is done, and if you find anyone having sexual intercourse with animal, kill him and kill the animal. [4]
The Prophet (ﷺ) said: Whoever comes unto an animal, kill him and kill it with him. [5]
The Prophet (ﷺ) said: Whoever comes unto an animal, kill him and kill it with him. [6]
The Prophet (ﷺ) said: Whoever goes in unto (has sex with in other words in Arabic) an animal, kill him and kill the animal. [7]
The Prophet (ﷺ) said: Whoever you find unto (having sex with) an animal, kill him and kill the animal with him. [8]
The Prophet (ﷺ) said: Whoever you find unto (having sex with) an animal, kill him and kill the animal with him. [9]
The Prophet (ﷺ) said: Whoever goes in unto (having sex with) an animal, kill him and kill the animal. [10]
The Prophet (ﷺ) said: Kill the doer and the one who is being done (i.e., two males having sodomy), and who goes in unto an animal. [11]

After reading these authentic hadeeths it becomes clear that having sex with animals is indeed prohibited within Islam. The same viewpoint is also held in the Bible:

'If a man has sexual relations with an animal, he is to be put to death, and you must kill the animal. [12]
If a woman approaches an animal to have sexual relations with it, kill both the woman and the animal. They are to be put to death; their blood will be on their own heads [13]


References:

[1] Narrated by Abdallah Ibn Abbas in Musnad Ahmad 3/266 & Authenticated by Sheikh Al-Albani in Sahih Al-Jami' 5891, Authentic.
[2] Narrated by Abdallah Ibn Abbas and authenticated by Sheikh Al-Albani in Sahih Al-Targheeb 2421, Authentic.
[3] Narrated Abdullah ibn Abbas in Sunan Abi Dawud 4464, Hasan Sahih According to Al-Albani.
[4] Narrated by Ibn 'Abbas and related by Ahmad and the four Imams with a trustworthy chain of narrators cited in Bulugh al-Maram Book 10, Hadith 1216 by Ibn Hajar.
[5] Narrated by Abu Huraira and Ibn Abbas in Sahih Al-Jami'a 5938, Authentic according to Sheikh Al-Albani.
[6] Narrated by Abdallah Ibn Abbas in Mushkat Al-Masabeeh 3509, Authentic.
[7] Narrated by Abdallah Ibn Abbas in Nile Al-Awtar, 7/288, Chained by Amru bin Abu-Amru.  Both disputed it.  But Yahya bin Ma'een authenticated it.
[8] Narrated by Abdallah Ibn Abbas in Sahih Al-Tirmidhi 1455, Authentic according to Sheikh al-Albani.
[9] Narrated by Abdallah Ibn Abbas in Sahih Al-Jami'a 6588, Authentic according to Sheikh al-Albani.
[10] Narrated by Abdallah Ibn Abbas in Sahih Ibn Majah 2094. Authentic according to Sheikh al-Albani.
[11] Narrated by Abdallah Ibn Abbas in Sahih Al-Targheeb 2423. Authentic according to Sheikh al-Albani.
[12] Leviticus 20:15 New International Version.
[13] Leviticus 20:16 New International Version.