Capital Punishment in Islam

"...If anyone kills a person - unless it be for murder or for spreading mischief in the land - it would be as if he killed all people. And if anyone saves a life, it would be as if he saved the life of all people" (Qur'an Ch5 Verse 32).

Life is sacred, according to Islam and most other world faiths. But how can one hold life sacred, yet still support capital punishment? The Qur'an answers, "...Take not life, which God has made sacred, except by way of justice and law. Thus does He command you, so that you may learn wisdom" (6:151).

The key point is that one may take life only "by way of justice and law." In Islam, therefore, the death penalty can be applied by a court as punishment for the most serious of crimes. Ultimately, one's eternal punishment is in God's hands, but there is a place for punishment in this life as well. The spirit of the Islamic penal code is to save lives, promote justice, and prevent corruption and tyranny.

Islamic philosophy holds that a harsh punishment serves as a deterrent to serious crimes that harm individual victims, or threaten to destabilize the foundation of society. According to Islamic law (in the first verse quoted above), the following two crimes can be punishable by death:

• Intentional murder

• Fasad fil-ardh ("spreading mischief in the land")

Intentional Murder

The Qur'an legislates the death penalty for murder, although forgiveness and compassion are strongly encouraged. The murder victim's family is given a choice to either insist on the death penalty, or to pardon the perpetrator and accept monetary compensation for their loss (2:178).

Fasaad fi al-ardh

The second crime for which capital punishment can be applied is a bit more open to interpretation. "Spreading mischief in the land" can mean many different things, but is generally interpreted to mean those crimes that affect the community as a whole, and destabilize the society. Crimes that have fallen under this description have included:
• Treason / Apostacy (when one leaves the faith and joins the enemy in fighting against the Muslim community)
• Terrorism
• Land, sea, or air piracy
• Rape
• Adultery
• Homosexual behavior

Actual methods of capital punishment vary from place to place. In some Muslim countries, methods have included beheading, hanging, stoning, and firing squad. Executions are held publicly, to serve as warnings to would-be criminals.
It is important to note that there is no place for vigilantism in Islam -- one must be properly convicted in an Islamic court of law before the punishment can be meted out. The severity of the punishment requires that very strict evidence standards must be met before a conviction is found. The court also has flexibility to order less than the ultimate punishment (for example, imposing fines or prison sentences), on a case-by-case basis.

http://islam.about.com/cs/law/a/c_punishment.htm

JIHAD , Martyrdom and Suicide

JIHAD

Jihad in Arabic means striving and doing one’s utmost in word and deed. 

In Islamic terminology it refers to the Muslims striving to fight the unbelievers who initiates fight against them.  (Ref: al-Nihaayah fi Ghareeb al-Hadeeth by Ibn al-Atheer (1/319); al-Misbaah al-Muneer (1/112); Ahammiyyat al-Jihaad by Dr. ‘Ali ibn Nufay’ al-‘Alyaani. )

Shahaadah in Arabic has several meanings: definitive news, being present, seeing something, openness, and dying for the sake of God (Allah in Arabic). 

In Islamic terminology it refers to those Muslims who die fighting their enemies and because of the fighting. With regard to the Hereafter, it may refer to other things as well,  as we shall see below. (Ref: al-Mawsoo’ah al-Fiqhiyyah (26/214, 272). Sharh al-Nawawi ‘ala Muslim (2/164). 

Degrees of martyrs: 

The status of the martyr is high indeed, coming after the Prophets and Siddeeqs (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As‑Siddeeq (May Allah be pleased with them) in status. 

Shaykh al-Islam Ibn Taymiyah(may Allaah have mercy on him) said: 

Allaah says (interpretation of the meaning): 

“then they will be in the company of those on whom Allaah has bestowed His Grace, of the Prophets, the Siddeeqoon, the martyrs, and the righteous” [Ch 4 (al-Nisa’) Verse 69 of the Holy Qur’an] 

These are the four degrees of Allaah’s slaves: the best of them are the Prophets, then the Siddeeqs, then the martyrs, then the righteous. (Majmoo’ al-Fataawa (2/223). 

Allaah has made Paradise of varying levels or degrees, of which the Mujaahideen (those who strive in jihad) will have one hundred degrees, as it was narrated in al-Saheeh from the Prophet (peace and blessings of Allaah be upon him), therefore the martyrs are not all of the same status, rather they vary in status. 

Ibn Hajar (may Allaah have mercy on him) said, after listing the martyrs other than those who are killed in battle: We have compiled from excellent sources more than twenty types… 

Ibn al-Teen said: All of these ways of dying are painful. Allaah has favoured the ummah of Muhammad (peace and blessings of Allaah be upon him) by making it a means of purifying them from sin, increasing their reward and causing them to attain thereby the status of the martyrs. 

I (Ibn Hajar) say: It seems that those mentioned are not all of the same status. This is indicated by the report narrated by Ahmad and Ibn Hibbaan in his Saheeh from Jaabir, and by al-Daarimi, Ahmad and al-Tahhaawi from ‘Abd-Allaah ibn Hubshi, and by Ibn Maajah from ‘Amr ibn ‘Anbasah: that the Prophet (peace and blessings of Allaah be upon him) was asked: What type of jihad is best? He said: “The one whose horse is killed and whose blood is shed.” (Fath al-Baari (6/43, 44). 

In the saheeh Sunnah there are reports from the Prophet (peace and blessings of Allaah be upon him) which indicate this difference in status among the martyrs. 

For example: 

(a)It was narrated from Nu’aym ibn Hammaar that a man asked the Prophet (peace and blessings of Allaah be upon him): Which of the martyrs is best? He said: “Those who, when they took up their position in the ranks, did not turn their faces away until they were killed. They will be in the dwellings on high in Paradise, and their Lord smiles upon them, and when your Lord smiles upon a slave in this world, he will not be brought to account.” (Narrated by Ahmad (21970); classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah (2558). 

(b) It was narrated that ‘Utbah ibn ‘Abdin al-Sulami said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The slain are of three types: (the first is) a believing man who fought with his life and his wealth for the sake of Allaah, and when he met the enemy he fought them until he was killed. That is the proud martyr who resides in the tent of Allaah beneath His Throne; the Prophets are no better than him except by virtue of their being Prophets. (The second is) a believing man who committed some sins, but he fought with his life and his wealth for the sake of Allaah, and when he met the enemy he fought until he was killed. His sins are erased, for the sword erases sins, and he will be admitted through whichever of the gates of Paradise he wishes, for it has eight gates, and some of them are better than others. (The third is) a hypocrite who strove with his life and his wealth, and when he met the enemy he fought for the sake of Allaah and was killed. He will be in Hell, for the sword does not erase hypocrisy.” (Narrated by Ahmad (17204). Its isnaad was classed as jayyid by al-Mundhiri in al-Targheeb wa’l-Tarheeb (2/208), and as hasan by al-Albaan in Saheeh al-Targheeb (1370). 

(c) It was narrated from ‘Abd-Allaah ibn Hubshi al-Khath’ami that the Prophet (peace and blessings of Allaah be upon him) was asked: What type of jihad is best? He said: “The one who strives against the mushrikeen with his wealth and his life.” It was said: What kind of death is noblest? He said: “The one whose blood is shed and his horse is killed.” Narrated by Abu Dawood (1449) and al-Nasaa'i (2526); classed as saheeh by al-Albaani in Saheeh al-Targheeb (1318). 

(d) It was narrated from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The leader of the martyrs is Hamzah ibn ‘Abd al-Muttalib and a man who stood up before a tyrant and enjoined good and forbade evil, and he killed him.” Narrated by al-Haakim and classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (374).  

 With regard to the life of the martyrs with their Lord, it is the life of al-Barzakh, where their Lord honours them with the delights of Paradise, where their position varies according to their deeds and intentions in this world. 

Allaah says (interpretation of the meaning): 

“Think not of those as dead who are killed in the way of Allaah. Nay, they are alive, with their Lord, and they have provision.

They rejoice in what Allaah has bestowed upon them of His Bounty and rejoice for the sake of those who have not yet joined them, but are left behind (not yet martyred) that on them no fear shall come, nor shall they grieve.

 They rejoice in a grace and a bounty from Allaah, and that Allaah will not waste the reward of the believers”

[Holy Qur’an Ch 3 (Aal ‘Imraan) Verses 169-171] 

“And say not of those who are killed in the way of Allaah, ‘They are dead.’ Nay, they are living, but you perceive (it) not”

[Holy Qur’an Ch 2(al-Baqarah) Verse 154] 

Shaykh Ibn ‘Uthaymeen said in his Tafseer (explanation)of Soorat al-Baqarah (Ch 2 Vesres 176, 177):

“What is meant is that they are alive with their Lord, as it says in the verse from Aal ‘Imraan, but it is the life of al-barzakh and we do not know how it is. They have no need for food, drink or air, hence Allaah says “but you perceive (it) not” i.e., you do not perceive that they are living, because it is the life of al-barzakh in the unseen. If Allaah had not told us about it we would have no knowledge of it. 

Another thing we learn from the verse is that the martyrs are alive, but it is the life of al-barzakh which is nothing like life in this world, rather it is better and greater, but we do not know how it is.”

Ibn Rajab al-Hanbali (may Allaah have mercy on him) said, under the heading: ‘Chapter on the location of the souls of the dead in al-Barzakh’: 

As for the martyrs, most of the scholars are of the view that they are in Paradise. There are many ahaadeeth which speak of that. 

In Saheeh Muslim (1887) it is narrated that Masrooq said: We asked ‘Abd-Allaah ibn Mas’ood about this verse: “Think not of those as dead who are killed in the way of Allaah . Nay, they are alive, with their Lord, and they have provision” [Aal ‘Imraan 3:169]. He said: We also asked about that, and he (the Prophet (peace and blessings of Allaah be upon him)) said: “Their souls are in the crops of green birds, which have lamps hanging from the Throne, and they roam freely wherever they want in Paradise, then they return to those lamps…” 

Imam Ahmad, Abu Dawood and al-Haakim narrated, in a report that was classed as hasan by al-Albaani in Saheeh al-Targheeb (1379), from Sa’eed ibn Jubayr, that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When your brethren were slain at Uhud, your Lord put their souls in the crops of green birds that go to the rivers of Paradise and eat of its fruits, then they go back to lamps of gold that are hanging in the shade of the Throne. When they find their food and drink and abode they said: Who will convey to our brethren that we are alive in Paradise and receiving provision, so that they will not give up fighting or turn away from jihad? And Allaah said: I shall tell them about you. Then Allaah, may He be exalted, revealed the verse: ‘Think not of those as dead who are killed in the way of Allaah . Nay, they are alive, with their Lord, and they have provision’ [Ch 3(Aal ‘Imraan) V:169].” 

Al-Tirmidhi and al-Haakim narrated, in a report that was classed as saheeh by al-Albaani in Saheeh al-Targheeb (13762) from Ibn ‘Abbaas that the Prophet (peace and blessings of Allaah be upon him) said: “I saw Ja’far ibn Abi Taalib as an angel flying in Paradise with the angels, with two wings.” Ahwaal al-Quboor (p. 92-104). 

With regard to asking the ruler for permission for jihad, If the kuffaar attack the Muslims, then jihad becomes an individual obligation (fard ‘ayn) in which case the permission of the ruler is no longer a condition. 

As for jihad with the aim of conquest and spreading Islam, the permission of the ruler is essential. 

 Islaam strictly Prohibits committing suicide.

People who perform suicide bombings commit suicide, and this necessitates entry into the Hell-Fire, and that this person will not be regarded as a Martyr.

 Activities of suicide like tying explosives to themselves and then approaching innocent people and detonating them amongst them,is a case of suicide. So whoever commits suicide will be considered eternally to Hell-Fire, remaining there forever, as occurs in the Hadeeth of the Prophet Muhammadh(peace and blessings of Allah be upon him).

" Whoever kills himself with an Iron weapon, then the Iron weapon will remain in his hand, and he will continuously stab himself in his belly with it in the Fire of Hell eternally, forever and ever "[ al-Bukhaaree no. 5778, al-Muslim no. 109]

It should be noted that the iron weapon here is merely a symbol which does not indicate that only people who kill themselves with iron weapons will go to Hell.

If a  person kills himself he has not benefited Islam, on the contrary he is degrading Islam by doing this. It’s even worse when he kills himself along with ten, or a hundred, or two hundred other people in the name of Islam. As this action will inbred hatred and bitterness in the hearts of the non Muslims towards Islam, it is clear that Allah Almighty will be displeased with such people.

It was reported in the Hadeeth of al-Miqdaam ibn Ma’di Karb that the Prophet (peace and blessings of Allaah be upon him) said:

“The martyr (Shaheed) has seven blessings from Allah: he is forgiven from the moment his blood is first shed; he will be shown his place in Paradise; he will be spared the trial of the grave; and he will be secure on the Day of the Greatest Terror (the Day of Judgment); there will be placed on his head a crown of dignity, one ruby of which is better than this world and all that is in it; he will be married to seventy-two of al-Hoor al-‘iyn; and he will be permitted to intercede for seventy of his relatives.”[Narrated by al-Tirmidhi, who said it is a hasan hadeeth. Also narrated by Ibn Maajah in al-Sunan, by Ahmad, by ‘Abd al-Razzaaq in al-Musannaf, by al-Tabaraani in al-Kabeer, and by Sa’eed ibn Mansoor in al-Sunan]

As mentioned above those people who commit suicide are not considered as martyrs, rather, Paradise is forbidden for them and they will abide forever in Hell.

Ruling on jihad and kinds of jihad : http://islam-qa.com/en/ref/20214

Some of the rulings on jihad, degrees of martyrdom and the life of the martyrs after death : http://islam-qa.com/en/ref/71284

Riba (Interest/Usury)

The literal meaning of interest or Al-RIBA as it is used in the Arabic language means to excess or increase. In the Islamic terminology interest means effortless profit or that profit which comes free from compensation or that extra earning obtained that is free of exchange. Hazrat Shah Waliullah Dehlvi a great scholar and leader has given a very concise and precise definition of interest. He says,

"Riba` is a loan with the condition that the borrower will return to the lender more than and better than the quantity borrowed."

Interest In Pre-Islamic Times

Hafiz Ibn Hajr writes in his commentary of Sahih Bukhari (Fathul Bari):

"Imam Malik reports on the authority of Zaid Ibn Aslam that in the period of ignorance (pre-Islamic times) interest was changed according to the following scheme. One person had a right in the property of another person. It may have been a general right because of the amount lent or the price of something purchased or in any other form. A time was set when the claim would be settled. When the appointed time arrived the creditor would ask the debtor if he wanted to settle the claim or pay interest with an extension to the time. If the claim was settled then there was no increase in the payment. Otherwise the debtor would increase the amount payable and the creditor would extend the period further. (Vol. IV P.264)

Islam’s View Of Trade

Interest is not a subject without trade and commerce. Islam recognises trade and commerce not only as a lawful profession but also as a moral duty. Islam has laid down a complete set of rules for trade. The reason for these rules is to specify what halal earning is. There are many traditions of Prophet Muhammadh (peace and blessings of God be upon him)  concerning halal provision that can also be found in the books containing the traditions of the prophet (pbuh). Actually, Islam has encouraged men to earn their own provision and to provide it to their families. The condition is that the earning has to be according to the conditions set by the Shari’ah (Islamic Law). Any sort of transaction that does not correspond to the rules of trade will not be allowed. These rules can be found under the heading of trade in the books of jurisprudence. Interest is amongst those conditions which all dealings must be free from.

How Is Interest Illegal

The definition of interest has already been mentioned as well as that it is prohibited. If we explore the Qur’an we will come across several places where Allah has mentioned interest.

These translations are from Abdullah Yusuf Ali (May God reward him in abundance)

In Surah Al-baqarah (Chapter 2) Verse no.275, God says:

“Those who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to madness. That is because they say: "Trade is like usury," but Allah hath permitted trade and forbidden usury. Those who after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (The offence) are companions of the Fire: They will abide therein (for ever).” 

And in the next verse 276 he states:

“Allah will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not creatures ungrateful and wicked.”

Two verses later in verse 278 he says:

“O ye who believe! Fear Allah, and give up what remains of your demand for usury, if ye are indeed believers.”

And in verse 279he says:

“If ye do it not, Take notice of war from Allah and His Messenger. But if ye turn back, ye shall have your capital sums: Deal not unjustly, and ye shall not be dealt with unjustly.”

Also in Surah Aal-Imran, (Chapter 3) Verse no.130 Allah says,

“O ye who believe! Devour not usury, doubled and multiplied; but fear Allah. that ye may (really) prosper.”

And in Surah Al-Nisaa (Chapter 4) Allah states in Verse no.161,

“That they took usury, though they were forbidden; and that they devoured men's substance wrongfully;- we have prepared for those among them who reject faith a grievous punishment.”

And in Surah Al-Room,(Chapter 30) Verse no.39 Allah mentions

“That which ye lay out for increase through the property of (other) people, will have no increase with Allah. but that which ye lay out for charity, seeking the Countenance of Allah, (will increase): it is these who will get a recompense multiplied.”

Ahaadith (traditions of the Prophet Muhammadh -pbuh) Concerning Interest

These ahaadith have been taken from Mishkat-ul-Masabih under the section of interest and the English translation has been taken from its English version written by Al Hajj Moulana Fazl Karim (218-227 vol. II)
   

Hazrat Jabir (May Allah bless his soul) reported that the Messenger of Allah (pbuh) cursed the devourer of usury, its payer, its scribe and its two witnesses. He also said that they were equal (in sin). (Narrated by Muslim)

Hazrat Abu Hurairah (May Allah bless his soul) reported that the Holy Prophet (pbuh)said: A time will certainly come over the people when none will remain who will not devour usury. If he does not devour it, its vapour will overtake him. (Narrated by Ahmed, Abu Dawood, Nisai,and  Ibn Majah.)

Hazrat Abu Hurairah  also reported that the Messenger of Allah (pbuh) said : Usury has got seventy divisions. The easiest division of them is a man marrying his mother.(Narrated by Ibn Majah)

Hazrat Abu Hurairah also reported that the Messenger of Allah (pbuh) said: I came across some people in the night in which I was taken to the heavens.(Mi’raj) Their stomachs were like houses wherein there were serpents, which could be seen from the front of their stomachs. I asked: O Gabriel! Who are these people? He replied these are those who devoured usury. (Narrated by Ahmed and Ibn Majah)

Hazrat Ali (4th Caliph of Islam - May the blessings of Allah be with him) reported that he heard the Messenger of Allah (pbuh)  cursing the devourer of usury, its giver, its scribe and one who refuses to give Zakat (Alms tax :Islamic charity)and he used to forbid mourning for them.(Narrated by Nisai)

Hazrat Umar bin Al-Khattab (2nd Caliph of Islam - May the blessings of Allah be with him) reported: the last of what was revealed was the verse of usury. The Messenger of Allah (pbuh) was taken and he had not explained it to us. So, give up usury and doubt.  (Narrated by Ibn Majah and Darimi)

Hazrat Abdullah bin Hanzalah (who was washed by the angels) reported that the Messenger of Allah (pbuh) said: A dirham of usury that a man devours and he knows is greater than 36 fornications. (Narrated by Ahmed and  Darqutni)

Baihaqi reported from Ibn Abbas (May Allah bless his soul in Shuabul Iman. He added and said: (as for) one whose flesh has grown out of unlawful food, the fire is more suitable for him.

After narrating all these verses from the Qur’an and relating all the Ahaadith it is apparent to us that interest could never be legal and halal. How could anybody even take the time out to think about a matter in which Allah has declared war on the user and his Beloved Prophet sallallahu alaihe wasallm (pbuh) has cursed him? As sensible people we can understand that what our creator has chosen for us is for our own prosperity only.

Interest From A Jurisprudical View

We should deeply thank the Sahaabah – Companions of the Prophet (pbuh) (May the blessings of God be upon all of them) in their efforts to spread the religion as they learnt it from the Prophet (pbuh) Then when the religion started to spread vastly Allah brought about four imams who described the religion in general terms in order to make the common public understand.

They spent their lives trying to put the whole religion in a collective form through the Qur’an and the Ahaadith and the concise decisions of the Sahaabah. In the case of interest, all four imams established a general rule mainly concentrating on this statement made by the Prophet (pbuh)

Hazrat Al-Khudri (May Allah bless his soul) reported that the Prophet (pbuh) said: Gold in exchange for gold, silver in exchange for silver, wheat in exchange for wheat, barley in exchange for barley, dates in exchange for dates, salt in exchange for salt is in the same category and (should be exchanged) hand to hand, so who ever adds or demands increase he has practised usury. The giver and taker are the same.

Out of the four imams, Imam Abu Hanifah (May God be pleased with him) has ruled that if the measurement system (volumetric or in compounds) is the same and the two items are in the same category, then they should be sold in the same amount and direct not in credit otherwise interest will be found.

Imam Shaf’ee (May God be pleased with him) says that if the items are valuable and could be considered food then there is the chance of interest. Imam Malik (May God be pleased with him) says that if the items are valuable and are edible then interest is a subject.

Advice

As you may have realised, giving and taking interest is unlawful. Unfortunately, the basis of many of the transactions (especially in banking and insurance), personal or business involve interest. Thus it is becoming increasingly difficult for the majority of the Muslims, especially those who are comercially orientated to abstain from dealings involving interest. Many of us purchase items on ‘Buy now, Pay later' schemes thinking that this sort of scheme is of great benefit to us. Sadly, what we fail to recognize at the time of purchasing this ‘supposed bargain' is the fact that if we fail to pay the required amount at the due time, we will be liable to pay interest.

Now, suppose a couple of months ago, we were purchased an item on a ‘Pay later' scheme in which there was no question about us keeping upto date with payments, however due to a change in our financial situation, we have failed to pay the required amount, and are paying interest now as a result. We would have joined a group of those unfortunate people who have been cursed by the Prophet(pbuh)

Our advice to anyone who is involved in any form of interest is that the individual should minimise his expenditure in these dealings and if possible abstain completely from these transactions. In any case, every individual should continue to seek Allah’s forgiveness. The philosophy shows that a person who takes interest does not gain anything in reality but through the explanation of the Qur’an verse,

" Allah decreases interest and increases sadqah (charity)"

That in reality the money just goes to waste and the person does not even realize it and a person who gives money in the path of Allah, in whatever form it may be, actually gains although in reality it seems as though he is loosing out.

Every person should take all necessary precautions in their financial and social dealings. If a person neglects in keeping a watchful eye on financial dealings, this negligence will slowly spread to other aspects of religion. This will have a very detrimental effect on religious matters.

The dealings of usury and interest are not only a disadvantage to us in this world but will also be a source of great discomfort and pain for us in the hereafter. The Prophet Sallallahu Alayhi Wassallam (pbuh) has informed us about the punishment that awaits those people who deal with interest:

The summary of the matter is that interest is hazardous and should be abstained from in all manners. If anybody has a case they wish to solve then they should contact a Mufti (a learned scholar) and present their problem as it is.

I conclude by asking you my dear reader, is it really worth destroying the eternal life of the hereafter, just so that we may have a few more comforts in a life which can come to an end any moment?

Adapted from an article written by a Student of Darul-Uloom, Bury, U.K.

Adultery

Adultery is considered a sin in all religions. The Bible decrees the death sentence for both the adulterer and the adulteress (Lev. 20:10) . Islam also equally punishes both the adulterer and the adulteress (Quran 24:2):

“The woman and the man guilty of adultery or fornication,- flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment.”

However, the Quranic definition of adultery is very different from the Biblical definition. Adultery, according to the Quran, is the involvement of a married man or a married woman in an extramarital affair.

The Bible only considers the extramarital affair of a married woman as adultery (Leviticus 20:10, Deuteronomy 22:22, Proverbs 6:20-7:27):

"If a man is found sleeping with another man's wife, both the man who slept with her and the woman must die. You must purge the evil from Israel" (Deut. 22:22).

"If a man commits adultery with another man's wife both the adulterer and the adulteress must be put to death" (Lev. 20:10).

According to the Biblical definition, if a married man sleeps with an unmarried woman, this is not considered a crime at all. The married man who has extramarital affairs with unmarried women is not an adulterer and the unmarried women involved with him are not adulteresses. The crime of adultery is committed only when a man, whether married or single, sleeps with a married woman. In this case the man is considered adulterer, even if he is not married, and the woman is considered adulteress. In short, adultery is any illicit sexual intercourse involving a married woman. The extramarital affair of a married man is not per se a crime in the Bible. Why is the dual moral standard? According to Encyclopaedia Judaica, the wife was considered to be the husband's possession and adultery constituted a violation of the husband's exclusive right to her; the wife as the husband's possession had no such right to him. 15 That is, if a man had sexual intercourse with a married woman, he would be violating the property of another man and, thus, he should be punished.
To the present day in Israel, if a married man indulges in an extramarital affair with an unmarried woman, his children by that woman are considered legitimate. But, if a married woman has an affair with another man, whether married or not married, her children by that man are not only illegitimate but they are considered bastards and are forbidden to marry any other Jews except converts and other bastards. This ban is handed down to the children's descendants for 10 generations until the taint of adultery is presumably weakened. 

The Quran, on the other hand, never considers any woman to be the possession of any man. The Quran eloquently describes the relationship between the spouses by saying:

" And among His signs is that He created for you mates from among yourselves, that you may dwell in tranquility with them and He has put love and mercy between your hearts: verily in that are signs for those who reflect" (Quran 30:21).

This is the Quranic conception of marriage: love, mercy, and tranquillity, not possession and double standards.

Adapted from an article on IslamiCity called:
Women in Islam Versus Women in the Judaeo-Christian TraditionThe Myth and The Reality
By: Sherif Abdel Azim, Ph.D.- Queens University, Kingston, Ontario, Canada

What does the Qur'an say about Christians?

In the Qur'an, Christians are often referred to as among the "People of the Book," i.e. people who have received and believed in previous revelation from God's prophets. There are verses that highlight the commonalities between Christians and Muslims (those who believe in the oneness of God), and other verses that warn Christians against sliding towards polytheism in their worship of Jesus Christ.

Commonalities:

"Surely those who believe, and those who are Jews, and the Christians, and the Sabians -- whoever believes in God and the Last Day and does good, they shall have their reward from their Lord. And there will be no fear for them, nor shall they grieve" (Chapter 2:Verse 62, Chapter 5:Verse 69, and many other verses of the Glorious Qur’an)

"...and nearest among them in love to the believers will you find those who say, 'We are Christians,' because amongst these are men devoted to learning and men who have renounced the world, and they are not arrogant" (Chapter 5, Verse 82 of the Qur’an).

"O you who believe! Be helpers of God -- as Jesus the son of Mary said to the Disciples, 'Who will be my helpers in (the work of) God?' Said the disciples, 'We are God's helpers!' Then a portion of the Children of Israel believed, and a portion disbelieved. But We gave power to those who believed, against their enemies, and they became the ones that prevailed" (Chapter 6, Verse 14).

Warnings:

"If only they [i.e. Christians] had stood fast by the Law, the Gospel, and all the revelation that was sent to them from their Lord, they would have enjoyed happiness from every side. There is from among them a party on the right course, but many of them follow a course that is evil" (5:66).

"Oh People of the Book! Commit no excesses in your religion, nor say of God anything but the truth. Christ Jesus, the son of Mary, was (no more than) a messenger of God, and His Word which He bestowed on Mary, and a spirit proceeding from Him. So believe in God and His messengers. Say not, 'Trinity.' Desist! It will be better for you, for God is One God, Glory be to Him! (Far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is God as a Disposer of affairs" (Chapter 4, Verse  171).

"The Jews call 'Uzair a son of God, and the Christians call Christ the son of God. That is but a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say. God's curse be on them; how they are deluded away from the Truth! They take their priests and their anchorites to be their lords in derogation of God, and (they take as their Lord) Christ the son of Mary. Yet they were commanded to worship but One God: there is no god but He. Praise and glory to Him! (Far is He) from having the partners they associate (with Him)" (Chapter 9, Verse 30 and 31).

http://islam.about.com/cs/jesus/f/christians.htm

What is the Quran?

What is the Qur'an?

The Qur'an comprehends the complete code for the Muslims (believers in the One true God, submitting to His will) to live a good, chaste, abundant and rewarding life in obedience to the commandments of Allah, in this life and to gain salvation in the next. It is the "chart of life" for every Muslim, and it is the "constitution" of the Kingdom of Heaven on Earth.

The Qur'an is the eternal contemporary of the Muslims. Each generation of Muslims has found new sources of strength, courage and inspiration in it. It is also, for them, a "compass" in the turbulent voyage of life, as it has explained itself in the following verses of the Qur'an:

Chapter 5, Verse 15: O people of the Book!(Refering to Jews and Christians) There hath come to you our Messenger, revealing to you much that ye used to hide in the Book, and passing over much (that is now unnecessary). There hath come to you from Allah a (new) light and a perspicuous Book,-
Chapter 5, Verse 16: Wherewith Allah guideth all who seek His good pleasure to ways of peace and safety, and leadeth them out of darkness, by His will, unto the light,- guideth them to a path that is straight.

It has created an all but new phase of human thought and a fresh type of character. It deserves the highest praise for its conceptions of Divine nature in reference to the attributes of Power, Knowledge, and Universal Providence and Unity--that its belief and trust is one God, creator of Heaven and Earth is deep and fervent, and that it embodies much of a noble and moral earnestness. It is Qur'an which transformed the simple shepherds and wandering Bedouins of Arabia into the founders of empires, the builders of cities, the collectors of libraries. If a system of religious teachings is evaluated by the changes which it introduces into the way of life, the customs and beliefs of its follower, then Qur'an as a code of life is second to none. It is not strange then, that more translations and more commentaries of the Holy Qur'an have been published than that of any other book claimed to be the Divine Revelation.

Adapted from: Anwer Ali's Preface to the Holy Qur'an. Published by Tahrike Tarsile Qur'an, Inc.