The Prophetic Attitude Towards Fair Sex
ISLAM
Sex & Violence
ANWAR SHAIKH
Chapter 3
The Prophetic Attitude Towards Fair Sex
The Muslim nations have suffered a huge setback during the 20th
century. Its major cause is lack of women's rights, which have
held them back from playing their full role in modern history.
A socially restricted woman is a handicapped mother, who being
deprived of proper training, cannot teach her children to cope
with the mode of time.
As we have seen in the previous chapter, a Muslim woman is raised
to live for the pleasure of man, yet she is made to feel through
misinterpretation of the Muslim doctrine that she has substantive
legal rights, which make her man's equal. Since this issue has
been deliberately made complex by the Muslim divines to serve
their own purpose, I may draw reader's attention to the personal
attitude of Prophet towards member of fair sex. Since he was the
Model of Behaviour, his precedents may enhance understanding of
the issue:
1. The hadith (Muslim 2: 3371 ) describes the frivolity of coitus
interruptus, which means withdrawing penis for the purpose of
discharging semen outside the female organ. In Arabic, it is
called Al-Azl.
Abu Saeed narrates: "We went out with Allah's Messenger (may
peace be upon him) on the expedition to the Banu-Mustaliq and
captured some of their excellent women: We desired them because
we suffered for being absent from our wives. So we started
copulating with them by practicing azl, that is, withdrawing
penis at the moment of orgasm with a view to avoiding conception.
Realising that we were doing an act while the Messenger of Allah
was amongst us, we decided to refer the matter to him. The
Prophet said, 'It does not matter whether you observe azl or not
because every soul that is to be born up to the Day of
Resurrection will be born."'
One should ponder over the following points contained in this
hadith:
1. The Prophet himself headed this expedition against the tribe
of Mustaliq, who had not yet embraced Islam.
2. The companions of the Prophet i.e., his immediate followers,
who were practically in his company, seduced women whom they
captured after murdering their menfolk.
3. Not only did they want to copulate with them but they also
desired to get ransom for them.
Allah claims to be the Creator and God of all irrespective of
colour or creed, yet He is pleased when the Muslims lead military
expeditions against innocent people for the sheer "crime"
of not believing in Him and Muhammad. Is it really Allah playing
havoc with the unbelievers? He cannot; the Creator of this
immense universe is too great to care about beliefs and
disbeliefs of ordinary mortals. If it really mattered, He would
have created believing humans. Since longing for praise and
greatness is a human weakness, it is Muhammad's desire to murder
and enslave innocent people for personal glory. It is certainly
defamation of Allah's character and an insult to His greatness.
Fancy a man projecting himself as the ambassador of high morality
and encouraging seduction of innocent women. Instead of allowing
and encouraging coitus interruptus to his reverent companions, he
should have rebuked and punished them to serve the cause of human
values. The fact that he did exactly the opposite, clearly
demonstrates that the Prophet used sexuality to enhance his own
purpose, which was personal deification and national dominance.
Had he punished the seducers, nobody would have joined him in his
campaigns.
It should be remembered that seducing a slave-girl was punishable
by death in the Byzantine Empire, and it was customary not to
dishonour the captive women because it was considered inhuman in
the Christian and pagan worlds to subject conquered women to such
disgrace as helplessness was their only crime. These people were
conscious of the fact that the captured members of the fair-sex
had lost their fathers, husbands, sons and brothers in the battle.
It was considered a great punishment in itself, and any further
humiliation was thought of as sheer barbarity. This is the reason
that ransom was deemed conditional on respecting the captive
women in the civilised world whereas the Muslims observed azl as
a cover-up to receive ransom.
2. Like ordinary people, politicians and priests, the Prophet
also used women to conclude family alliances with powerful men:
Abu Bakr and Umar were his fathers-in--law and Uthman and Ali
were his sons-in-law. These are the men who are considered next
to the Prophet in rank and dignity for the part they played in
spreading Islam and establishing the Arab Empire. One expects
higher morality from the Prophet, who claimed to be the Model of
Behaviour for mankind, appointed by God.
3. Sodha Bint Zama was one of Muhammad's oldest wives. He married
her after the death of Khadija. As she had migrated to Medina
with her husband (Muhammad) under dreadful conditions, she
obviously possessed great wifely virtues. The Muslim commentators
say that the Prophet wanted to divorce her because of her age,
though she was only a year or two older than he was. She did not
relish the idea of consortial separation and wanted to avoid this
catastrophe at all costs.
The Prophet had several wives, and as a matter of equity, he
prepared a rota system to spend a particular night with each of
them regularly. Since Aisha was the most dearly loved wife of
Muhammad, Sodha volunteered to give up her own turn in favour of
Aisha to influence him. The Prophet willingly accepted this offer
and desisted from his threatened action. (Mishkat,Vol. 3, P 352)
Is this action compatible with the concept of equity? On the
contrary, does it not show what the Prophet thought of womanhood?
Why did the Prophet accept this proposal? The following account
may explain the issue.
4. The Prophet was a wise man. He wanted to create close ties
with Aisha's father, Abu Bakr, who was very rich, very sincere
and very capable. After Muhammad's death, Islam would have become
an echo of wilderness but the wisdom, resolutness and bold action
of Abu Bakr, who had succeeded Muhammad as his caliph, made Islam
a living faith, which imposed the Arab cultural imperialism over
all Muslim people of the world. This is exactly what Muhammad had
dreamt of. As this episode is sexually oriented, I may provide
readers with necessary details of Muhammad's marriage with Aisha
so that they may come to their own conclusions:
Khadija, the Prophet's first wife, was a rich and powerful woman,
and thus proved helpful to his career It is universally accepted
that she was fifteen years older than the Prophet. However, he
was forty-five years older than Aisha. She was a child of six and
the Prophet was fifty-one at the time of their nuptial ceremony.
This age-difference of Khadija and Aisha in relation to Muhammad,
reveals his personal attitude towards womanhood.
Aisha was a child of six and naturally did not know anything
about matrimony or its purpose. Islam has laid down certain rules
for the marriage of women:
a. No woman should marry without the permission of her guardian.
The ruler or state is the guardian of such a female, who has no
guardian at all. (Mishkat, Vol. 2 p 78)
b. No widow or virgin should be married off without her consent.
(Mishkat, Vol. 2, p 77)
Of course, Abu Bakr, Aisha's father was her guardian, but she was
too young to know the meaning or purpose of marriage for giving
her consent. Thus the episode of Aisha's marriage does not
satisfy the basic Islamic rules of matrimony.
Aisha was conscious of being the most beloved wife of the Prophet
(Mishkat, Volume 2, page 79), and this is proven by the unusual
behaviour of a husband towards his wife:
Aisha said: "The Prophet would stand in the (open) door and
as negroes practiced their spears in the yard of the mosque, he (the
Prophet) picked me up and held close to his chest so that I could
watch them from over his shoulders. He kept standing because of
me until I left him. One can judge little girl's interest in game
from this." (Mishkat, Vol. 2, p 99)
Aisha said: I used to play with my dolls in the presence of the
Prophet. I also had other little girls as my friends, who would
play with me. When the Prophet came, they left. When the Prophet
directed them towards me, they would start playing with me again."
(Mishkat Vol. 2, p 99)
Aisha said: "During menstruation, I used to bite off meat
from bone; the Prophet would take the bone from me and place his
mouth at the same spot to eat of it where I had been biting; when
I drank water, he would take the vessel from me and place his
lips at the same spot where I had put mine." (Ibn-e-Majah,
Vol. 1, p 202-3)
Aisha said: "The Prophet told me that she was shown to him
in dreams by an angel for three nights consecutively. Each time,
the angel brought me (Aisha) to him (the Prophet) wrapped up in a
silk cloth and said, 'this is your wife.' The Prophet removed the
cloth from my face and confirmed that it was I. He said that if
it was from Allah, it was bound to happen." (Mishkat, Vol. 3,
p 265)
The above hadiths demonstrate the Prophet's deep rooted love and
desire for Aisha, but the following hadith is really stunning:
"
.. Gabriel does not come to me with the Divine message
when I am in bed with any of my wives except Aisha " (Mishkat,
Vol. 3, p 265)
Aisha said, "The Prophet and I used to take bath together
from the same vessel of water. If he was in a hurry, I would say,
'leave some water far me '. At that time we both used to be in a
state of defilement." (Mishkat, Vol. 1, p 102)
Here are more hadiths which should help to understand the
Prophet's attitude towards womanhood:
a. Aisha said: "I was six years' old when the Prophet
married me then we migrated to Medina where I caught fever. My
hair fell off, and I became clean- headed. My mother, Rumaan,
came to me when I was playing on the swing with my friends. She
called me and I came to her. I did not know her intentions. She
held me by my hand and made me stand in the door while I was
panting. She washed my face and head, and then took me inside
where some Ansaar women had gathered. They were saying 'God bless
and good luck.' Then my mother handed me to these women, and they
decorated me. Then the Prophet came and I was frightened; they
handed me over to him. I was nine years' old at that time."
(Ibn-e-Majah, Volume 1, p 526)
The following hadith gives fuller explanations:
b. "When the Prophet Muhammad married Aisha, she was six
years' old; when she left her paternal home and came to live with
him, she was nine, and when he died, she was eighteen." (Ibn-e-Majah,
Vol. 1, p 250)
Here the hadith 'b' elucidates the event described in 'a' i.e.,
it is not about the wedding ceremony but about consummation of
marriage. One should pay attention to the fact that it was
Aisha's mother who washed her face and head. It means that,
mentally, she was not ahead of time but a normal nine-year-old
child. The following hadith completes the story:
c. Aisha said:" she was nine years old when the act of
consummation took place and she had her dolls with her." (Mishkat,
Vol. 2, p 77)
The hadith speaks for itself and the reader can draw his or her
own conclusion.
Sexual intercourse has universally been considered a private and
confidential affair between the parties concerned but there is a
stunning hadith in "Muslim."
"Anas reports that Allah's apostle (may peace be on him) had
nine wives and he appointed a separate night for each of them.
Thus, the turn of each wife fell on every nineth day. However,
they all used to gather in the house of the one whose turn it was
to have coitus with the Prophet. It was the night of Aisha (the
youngest wife) when Zainab (a pretty wife) came there. The
Prophet stretched his hand towards her. As Aisha noticed it, she
said, "It is Zainab." So, he withdrew his hand. The two
wives got involved into an altercation, which gradually became
louder and lasted till early morning when Adhan ( Iqama ) was
announced for prayers. ( As usual ) Abu Bakr, father of Aisha
called to accompany the Prophet to the mosque. He said, "Messenger
of Allah, come for prayer, and throw dust in their mouths. "
Aisha remarked that after finishing prayers, Abu Bakr, her
father, would return to reprimand her as he did on such occasions.
This is exactly what happened: "Abu Bakr returned and spoke
to her (Aisha) in stern words, and said 'Do you behave like this?"'
(Sahih Muslim, Hadith 3450, p 747)
Having coitus with one wife in the company of several others, is
an unusual attitude. Even more amazing is Abu Bakr's treatment of
his daughter in a matter, which was purely sexual.
5.The Prophet claimed to be Mercy for all humankind, Model of
Behaviour and the Preacher of higher morality, but it becomes
difficult to believe these assertions when we carefully examine
his attitude towards the institution of concubinage at the
expense of his own laws:
It is a universally accepted principle of jurisprudence that once
a law has been laid down, the law-giver must abide by it while he
allows it to stand. The reason is that the law is considered
supreme and indivisible; therefore, nobody is above the law
because it applies equally to both the high and low.
In theory, the Koran acknowledges that bias in the application of
law leads to contradiction within the legal system, and this is
something which is injurious to the dignity of the Word of Allah:
"What, do they not ponder the Koran? if it had been from
other than God surely they would have found in it much
inconsistency." (Women: 80)
Briefly stated, this verse means that a message cannot be from
God if it contains inconsistency. When this rule is applied to
the Koran, it fails to pass the test of divinity because we find
numerous inconsistencies in it. Let us take the law of marriage,
for instance:
"Any one of you, who has not the affluence to be able to
marry believing freewomen in wedlock, let him marry believing
slave-girls that your right hands own; God knows very well your
faith; the one of you is as the other So marry them, with their
people's leave, and give them their wages honourably as women in
wedlock, not as licence or taking over. (Women, 4: 25)
Here, the law of sexual intercourse has been clearly stated, that
is:
1. Marry believing freewomen, but if one cannot afford such a
marriage,
2. then marry a believing slave-girl honourably by observing all
the legal and proper customary rules of marriage.
Now, it is evident that the Koran does not permit sex outside
marriage. It means that coitus with a concubine is tantamount to
rape or adultery because she has not been given the marital
honour through the recognised process of marriage. Even though
she is the property of her master, he has no right to have sexual
intercourse with her; it is simply seduction. The Byzantinian (Roman)
law acknowledged a slave girl's right of chastity and prescribed
death for the violator. Allah has obviously adopted the same
approach, which is further supported by the following verses:
"Marry the spouseless among you, and your slaves and
handmaidens that are righteous; If they are poor, God will enrich
them of His bounty .... And let those who find not the means to
marry, be abstinent till God enriches them of His bounty. Those
your right hands own who seek emancipation, contract with the
accordingly
.And constrain not your slave-girls to
prostitution, if they desire to live in chastity " (Light,
24: 30)
The above verses clearly lay down that a man must observe
abstinence until he can afford to get married. Thus forcing a
slave-girl to coitus amounts to prostitution, which is a sin and
carries a heavy penalty.
So far so good
then the Koran contradicts itself suddenly:
"O. Prophet, We (God) have made lawful for thee thy wives
whom thou hast given their wages and what thy right hand owns,
spoil of war that God has given thee ... (The Confederates, 45)
On the one hand, the Koran forbids sex outside marriage but on
the other, it authrorises sexual intercourse with slave-girls
despite having declared it unlawful! Why this glaring
inconsistency? The reason is also given in these verses: here
slave-girls (what the right hand owns) are mentioned with the
spoils of wars. Owing to scarcity of women, the Arabs had
developed enormous appetites. Allah allowed the seduction of
slave-girls as an inducement to Jehad, which sought to attract
the pagan Arab to Islam through a carnal bait. Again as a war
booty and its use was declared "lawful and good" by the
Koran, concubinage, that is, seducing slave-girls on a regular
basis, became lawful and pious act in Islam. Further, one must
also remember that the Prophet himself came to own slave-girls as
his share of booty in battles against the Jews. For example,
pretty Saffyia, the Prophet's share of booty, embraced Islam and
became his wife as a freewoman but beautiful Rihana refused to
accept Islam, and therefore had no choice but to act as Prophet's
concubine: her legal status was that of a household chattel.
Therefore, she could not ignore the sexual demands of her master.
As sex-potential of concubinage became evident in relation to
gaining and retaining converts, the Prophet extended its scope
beyond the spoils of a battlefield. He made it lawful to purchase
women for concubinage and accept them as gifts of goodwill. For
this purpose, he encouraged concubinage as an institution:
"So not marry idolatresses, until they believe; a believing
slave-girl is better than an idolatress, though you may admire
her
." (The Cow 2: 220)
It does not imply that a (Muslim) man must marry a believing
slave-girl; he is free to have intercourse with her. It simply
enlarges the institution of concubinage by forbidding marriage
with the unbelieving women; they are considered good enough for
sexual intercourse but not suitable for the holy bond of
matrimony. What kind of morality is this?
Muhammad, being the Behavioural Model for all beings by Allah's
decree, set the example of concubinage. He accepted Marya, (Mary)
the beautiful Coptic girl, as a gift from the ruler of Egypt. As
she did not embrace Islam, she remained the Christian concubine
of the Prophet and bore him a son, Ibrahim, who died in his
infancy.
As already mentioned, the Prophet had made a rota system which
required of him, as a rule, to spend a particular night with a
certain wife. Since a concubine has no spousal rights, *Marya (a
Christian) and Rihana (a Jewess) did not come within this rule of
regularity, but had to be available whenever the Prophet desired
them.
It happened that when it was the turn of Aisha (the Prophet's
youngest wife), Hafsah (another wife of the Prophet, who was
Umar's daughter ) found him in her own room with Marya. Since it
was a serious breach of the rota system, the Prophet realising
its consequences, pleaded with Hafsah not to tell Aisha. He vowed
to her that as a compensation for the act, he would have nothing
more to do with Marya. But the fiery Hafsah, who could not
swallow the fact because it had happened in her bed, gave the
secret away.1*
Marya was a Christian slave-girl of Egyptian origin but all
Prophet's wives (except Saffyia) were proud of their Koresh
descent, and looked down upon her. This incident bore heavily
upon them because:
1. He broke faith with Aisha: instead of sleeping with her
according to the rota system, he honoured Marya.
2. Hafsah was completely upset by the fact that he used her room
and bed for the purpose.
It led to a mighty row between the Prophet and his wives. To
gauge the magnitude of domestic discord, one must pay attention
to the following verse:
"Wives of the Prophet, you are not as other women. If you
are god-fearing, be not abject in your speech
. but speak
honourable words."
(The Confederates, 33: 30)
Abject speech cannot be anything but abusive language. This is
what the Prophet is complaining about here. As the situation
worsened, he threatened to divorce them and declared "Ila,"
that is, a period of separation, before finalising the act of
divorce. The details of this episode are to be found in Chapter
DLXXXI of Sahih Muslim. It ought to be stated that both Abu Bakr
(the father of Aisha) and Umar (the father of Hafsah) spanked
their daughters to make them obey the Prophet, their son-in--law!
I must add emphatically that concubinage was not Muhammad's
invention. It had existed in the East long before his advent.
Being a Prophet of God, who had come to enforce higher morality
through personal example as the Behavioural Model, he should have
abolished it. I must state categorically that concubinage is an
evil institution, and those who practiced it, must have known it.
This is an abomination because:
1. A concubine is the property of her master; he can sell her and
flog her.
2. She is a forced mistress and cannot withhold herself from the
master whenever he wants her. Nor could she walk out on him
because the law concerning the fugitive slaves was very severe,
indeed.
3. Sleeping with a concubine amounts to rape because she is
forced, and not a consenting party.
4. Concubinage is a crime against womanhood: it abolishes all her
(human) rights of freedom, inheritance and dignity.
5. Concubinage means that woman has no purpose but to please man.
Since modern scientific advances have hit at the roots of
Scriptural faith sustained through brainwashing, the Muslim
scholars have come out with very large nets of misinterpretation
to keep the faithful in an eternal hypnotic state. They claim
that a concubine in an Islamic household is not a woman kept for
sexual purposes against her will, but is secondary wife.
This is very misleading because:
1. The Prophet Muhammad did not marry Rihana or Marya: both these
women were his slaves, and he slept with them whenever he liked.
Allah may sanction sexual intercourse with a helpless woman
"possessed by the right hand" of a Muslim, but morality
does not permit such an atrocity. How would the Muslims feel if
their daughters, sisters, mothers and wives were seized by the
non-Muslims and used for immoral purposes ?
2. There is no such thing as a secondary wife even in a
polygamous Muslim household:
" Marry such women as seem good to you, two, three, four;
but if you fear you will not be equitable, then only one or what
your right hand owns." ( Women, 1 )
This verse decisively states:
a. Polygamy is allowed on the strict condition that a husband
treats all his wives equally and fairly. Hence equity is the
basic principle for having more than one wife at the same time.
If a man cannot be equitable to all his wives, he loses the right
to polygamy.
One should remember that marriage is a civil contract, which is
brought about by a nuptial ceremony recognised by custom and law.
The rule of equity demands that a man must go through a
matrimonial ritual with a concubine, too. If he does, she becomes
a wife entitled to equality, and thus cannot be treated as a
"secondary wife."
Either she is a wife or she is not.
b. The verse quoted above clearly states that if a man fears that
he will not be equitable to all his wives, then he must have only
one wife but can also possess concubines.
This fact demonstrates beyond a shadow of doubt that a concubine
is not a wife but a woman kept for domestic duties and carnal
pleasure.
c. There are several hadiths which show the distinction between a
wife and a concubine:
Abd b. Zamaa said to the Prophet: "He is my brother and the
son of my father's concubine." ( Mishkat, page 115 )
Here the distinction between a wife and concubine is maintained
deliberately.
The Prophet said: "The concubine, who bore her master a
child, would become free after his death." ( Ibn-e-Majah, p
96 )
Jabir narrated: "We used to sell our concubines, who bore us
children but the Prophet expressed no revulsion." (Ibn-e-Majah,
p 96)
"A man seduced the slave-girl of his wife but the Prophet
did not subject him to any punishment." (Ibn-e-Majah, p 107)
Even punishments are different for a wife and a concubine: If a
wife commits adultery, she is liable to death by stoning but a
concubine must be flogged even if she does it four times;
thereafter, the master must sell her even if he can get only a
piece of string for her.
However, there is a very strange twist to the whole affair of
concubinage when it comes to the children she has borne to her
Muslim master: they are treated as legitimate even if the
concubine is a Kafir i.e., non-Muslim! How surprising it is that
in sexual pleasures the difference between belief and unbelief
disappears! One wonders about the morality and legality of the
Islamic doctrine.
It should be noted that the Prophet himself had a son, called
Ibrahim, from his concubine, Marya!
Concubinage became rife in the world of Islam because the Muslims
believe that the Prophet is the Behavioural Model for them, and
entry into paradise is not possible until he is imitated
sincerely in all aspects of life including eating, drinking,
walking, talking, and so on. In fact a person is not a true
believer unless he acts like the Prophet and looks like him. This
attitude is based on the following Koranic verse:
"You have had a good example in God's Messenger for
whosoever hopes for God and the Last Day
" (The
Confederates, 33: 20)
The truth is that the Prophet cannot be a Model of Behaviour for
people because he was above his own laws. If he is not willing to
practice his own rules of conduct, how can he expect other people
to follow them? Here are a few examples, out of many such
episodes:
1. A Muslim is not allowed more than four wives at the same time
but the Prophet had no fewer than nine wives simultaneously.
2. A Muslim is permitted more than one wife on the strict
condition of equity, but when the Prophet failed to do so, Allah
did not tell him to keep one wife only; instead He gave him
dispensation from the fundamental law of polygamy:
''You can suspend any of your wives at will, and receive any one
of them as you will: and whomsoever you desire of those whom you
have set aside, it is no sin for you (The Confederates, 33: 50)
If this is not enough, look at the following verses:
"..... and any woman believer, if she give herself to the
Prophet and if the Prophet desires to take her in marriage, for
thee exclusively, apart from the believers." (The
Confederates, 45 )
Fancy Allah making exclusive law of sexual enjoyment for the
Prophet to the total exclusion of the believers. It is this
exclusivity which negates the Prophet's claim as the Behavioural
Model for his followers. Humans can follow in the footprints of a
human but cannot measure up to the conduct of someone who
occasionaly gives the impression of being a man but usually
claims the privileges of God.
In view of these facts, one wonders if it is not befitting to
regard Islam as Muhammadanism!
The faithfuls, who are usually brainwashed, lose the ability to
be rational. Despite what I have said above, the followers of
Islam set up huge harems to honour the Prophet as the Behavioural
Model. I shall explain this point in the next chapter with
reference to India.