"There
is neither Jew nor Greek, there is neither slave nor free, there is
neither male nor female; for you are one in Christ Jesus" (Galatians
3:28).
Chapter
Three
The
Status of Women in Islam
Some
mistakenly believe that Islam honors women and dignifies them for the
simple reason that they have not read the Qur’anic verses, and
the sayings of Muhammad and all Muslim scholars concerning women. Thus
they take at face value all the claims of Muslim missionaries in this
respect. We seek to excuse those who have converted to Islam and are
deceived because no one would expect a religion which claims to be divine
(at the same time) to treat women so disgracefully.
We found
on the other hand, some thinkers (even among Muslim Arabs) who have
realized that women are not treated equal to men in Islam, though only
a few of them occasionally dare to claim that publicly. Still, since
their knowledge of Muhammad’s sayings and the commentaries of the
scholars is limited, they present a few examples related only to the
subjects of polygamy (marrying four women) and easy divorce. Therefore,
we seek to discuss here several issues to clarify the point under discussion
and to remove the deceitful veil of Islam concerning women.
The Qur’an
Commands Men To Beat Women
While the
New Testament commands men to love their wives and even to sacrifice
their own lives for their sake as Jesus gave His life for us (Ephesians
5), we see that the Qur’an plainly and disgracefully commands men
to beat their women as soon as they show any sign of disobedience to
man’s authority and orders. It states in Chapter 4:34:
"As
for these from women, fear rebellion, admonish them and banish them
to beds apart and scourge them."
Without
any exception, all the Qur’anic expositors agree upon the meaning
of this verse because it is so obvious. In their famous commentary,
page 69, the Jalalan said:
"Those
of you who are afraid of their disobedience which symptoms become
evident to you, threaten them with the fear of God and banish them
to beds apart and scourge them."
The
Zamakhshari reiterates the same opinion (al-Kash-Shaf Vol. 1, p. 524).
Both Imam Baydawi (p. 111), and Al-Tobari (p.92) repeat the same explanation.
If we also search Ahkamal-Qur’an (the Ordinances of the Qur’an)
by the Imam Shafi’i (Vol. 1, p.211), we read:
"In
case of a husband’s ill-treatment [of his spouse], the Qur’an
permits reconciliation of the spouses and arbitration, but in the
case of the wife it allows scourging her."
At
the inception of Islam, we come across a very famous incident which
all the Muslim chroniclers record (refer to Imam al-Nawawi: Riyad al-Salihin,
"The Orchards of Righteous Men", p. 107-108),
"Umar
Ibn al-Khattab came to Muhammad saying, ‘Women have dared to
disobey husbands.’ He allowed their husbands to scourge them.
Many women approached Muhammad complaining against their husbands
because Muhammad received a verse for the Qur’an which commands
their husbands to scourge them."
In
the Kash-shaf (the revealer) of al-Zamakhshari (Vol. 1, p. 525), we
read the following,
"On
the authority of Muhammad (peace and blessing of Allah be upon him),
he said: ‘Hang up your scourge in a place where your wife (or
wives) can see it.’
Also,
on the authority of Asmaa the daughter of Abu Bakr El Sedik:
"I
was the fourth wife (among four) of al-Zabayr Ibn al-Awwam. Whenever
he became angry at one of us he struck us with a hook rod until it
was broken."
This
hemistich was composed by al-Zabayr:
"If
it were not for her children, I would have hit her."
The
command to scourge women is repeated in Sahih al-Bukhari, "The
Sound Tradition of al-Bukhari" (Vol. 7, p. 100). Ponder for a moment
over Muhammad’s order to the husband: "Hang up your scourge
where your wife can see it." This is intimidation and threat, as
if a husband were telling his wife: "Beware of disobedience, for
this is the scourge which is ready to fall upon you!"
There is
no security or love in Muhammad’s words or in the deeds of al-Zobayer
Ibn al-Awwam, who was a relative of Muhammad, one of his companions,
and one of those models whom every Muslim imitates and vies with all
over the world. He was one of the ten whom Muhammad assured of paradise
and one of the six whom Umar recommended for the Caliphate. This man
used to scourge his wife until the wooden hook was broken, as Asmaa
(the daughter of Abu Bakr El Sedik who was one of his four wives) tells
us. Is there greater wife abuse than that?
Contemporary
Scholars
All contemporary
scholars attest to this fact which is obvious in the Qur’an. In
the book, "You Ask and Islam Answers" (p. 94 for example),
Abdul–latif Mushtahiri says,
"If
admonishing and sexual desertion fail to bring forth results and the
woman is of a cold and stubborn type, the Qur’an bestows on man
the right to straighten her out by way of punishment and beating provided
he does not break her bones nor shed blood. Many a wife belongs to
this querulous type and requires this sort of punishment to bring
her to her senses!"
In
his book, "The Individual Guarantee In the Islamic Law" (p.
63), Ahmad Ahmad, a professor at the college of Law at the University
of Qatar, denotes the following under the title of "Family Problems’
Solution",
"If
a woman is afraid that her husband may turn away from her or detest
her, she will hasten to bring understanding and reconciliation. But
if the husband is afraid that his wife may rebel against him, he hastens
to bring mutual understanding by means of exhortation, then by abandonment
of the bed, then by the scourging which deters."
Did
you read it?—"By the scourging which deters" This is
if the symptoms of disobedience became apparent exactly as the Jalalan,
Baydawi, Zamakhshari have said and as the Saudi scholars indicated in
Al-Muslimun magazine in its issue of March 17, 1989 (page 12). I can
also easily list dozens of references, both ancient and contemporary,
which explain this verse (4:34). Actually, it does not need any exposition
because it is self-explanatory—"and scourge them." It
is evident that Christian countries regard wife abuse as a crime punishable
by law because nature itself (as well as the simplest human principle)
teaches us that it is not permissible for a man to beat an animal—much
less his wife!
Yet according
to the Islamic faith and by distinct orders issued by the Qur’an
and Muhammad, a man is allowed to scourge his wife with a peaceful conscience
because he is carrying out God’s command as recorded in the Qur’an.
"God the compassionate, the Merciful" and the Glorious Qur’an—and
Muhammad, the prophet of mercy and humanity who claimed that he honored
women, yet said: "Hang up your scourge where your wife can see
it."
The
Story of Job and his Wife in the Qur’an
In Chapter
38:44, the Qur’an declares that God has commanded righteous Job
to beat his wife. We read:
"And
(it was said unto him), ‘Take in thine hand a branch and smite
therewith and break not thine oath."’
All
Muslim scholars agree on the exposition of this verse. Both Jalalan
(page 383), and Baydawi (page 604) say:
"When
Job’s wife was slow (to do something for him) one day, he swore
to scourge her one hundred times. God told him, ‘Do not break
.... oath, but take a bundle of grass in your hand or rods to beat
her up with."’
The
Jalalaan say that Job took one hundred sticks and scourged her once.
The Baydawi says that Job’s wife’s name is Liyya, daughter
of Jacob or Rahmeh, daughter of Aphraim, son of Joseph.
Who among
us would believe this ridiculous story of the Qur’an about Job,
the righteous man, who was famous for his patience? Who among us would
believe that God encouraged him to beat his wife with a bundle of grass
or sticks so that he would not break his oath?
Forcing
the Virgin to Marry
Most people
believe that this was merely a detestable habit practiced by some Arabs
and Muslims who lived in some underdeveloped countries. However, we
must realize that this practice has its roots deep in Islamic law and
that it is a principle applied by Muslim scholars. Yet, I myself have
read this ordinance in the main sources of Islam acceptable to all Muslim
commentators. Let us study together the ordinances and the statements
of scholars of exposition and the Islamic law.
Ibn
Timiyya and Ibn Hazm, Famous Legists
Muslims
regard Ibn Timiyya as the Sheikh of Islam. He truly is. He is the author
of great many huge volumes on various subjects If we open Vol. 32, pp.
29 and 30, we read,
"Even
if the virgin is an adult, her father may force her to get married.
This is in accordance with Malek Ibn Ons, al-Shafi and Ibn Hanbal’s."
On
page 39, he also states:
"The
young virgin can be forced by her father to get married without being
consulted."
This
is the verdict of Ibn Timiyya who was joined by some great Legists such
as the Shafii, Malek, Ibn Hanbal, and the professors of Islamic law
at the inception of Islam in Mecca and Medina. Most Arabs and most Islamic
countries embrace their teaching. Actually, if we study Malek Ibn Ons
book (Vol. 2, p. 155), we read,
"A
father can force his virgin daughter, his maid-slave and his male-slave
to get married."
What
is Ibn Hazm’s opinion concerning the daughter’s marriage?
How can we ignore the opinion of the chief Legists of Islam in this
respect? It is well known that Ibn Hazm also composed huge volumes of
books on various topics on which all contemporary Muslim scholars rely
because he is one of the greatest scholars of the Islamic law through
the ages. In his sixth volume, part 9 of his book al-Muhalla ("The
Sweetened", pp. 458-460), he says,
"A
father may give his consent to have his young virgin daughter married
without obtaining her permission, for she does not have a choice,
exactly as Abu Bakr El Sedick did to his daughter, Aisha, when she
was six years old. He married her to the prophet Muhammad without
her permission."
Then
Ibn Hazm adds:
"Even
if she was deflowered (previously married and divorced, or a widow)
as long as she is young and has not reached the legal age, her father
may force her to marry without obtaining her permission."
As
long as she is a virgin or just still young, she can be forced to get
married without her consent. These are unequivocal, plain words. "Without
her consent", and "does not have any choice." These are
cruel, hard words and iniquitous Islamic principles which the free human
conscience utterly rejects and detests because it is related to the
most important subject in the girl’s life, that is, her body and
her future.
If enrolling
in a certain school or seeking employment for a particular job, even
buying a house or a car, should be in accordance with person’s
choice, how much more should choice control the issue of a girl’s
marriage? We acknowledge that a girl should consult with her parents
in this matter, and their duty is to offer their sound opinions to protect
her interest and future, but we cannot understand or even imagine that
a father may force her to get married to a man she does not know and
has never met. This is Islam!
These are
not just mere words. This is actually what happened to the prophet of
Islam because Abu Bakr, El Sedick who was Muhammad’s friend, wed
him to his daughter, Aisha, when she was six years old, though the actual
marriage took place when she was nine years old, according to all the
Muslim scholars and Chroniclers, without exception. Even Aisha related
the story of her marriage, which we will review shortly.
The difference
in their ages was 45 years! Muhammad at that time was 54 years old,
the age of her grandfather, but what is significant for us now is not
the great difference in age, but rather Aisha’s marriage without
her permission. Even she was taken by surprise when she found out about
it.
What about
a son? In part nine, page 462, Ibn Hazm stresses that it is not permissible
for the father to force his son to get married.
The reader
may be interested to read the text recorded in Sahih Muslim (Vol. 3,
p. 577) with the commentary of al-Nawawi, because this book is a basic,
indispensable book. Aisha said,
"The
messenger of God betrothed me when I was six years old and then married
me when I was nine years old."
In
another story, he married her when she was seven years old. This is
a clear text which makes it permissible for a father to make his daughter
marry without obtaining her permission. All Muslims consent to that,
and she did not have the option of nullifying this marriage which her
father planned. This is according to Malek, al-Shafi’i and the
rest of Hedjaz legists.
This was
from Sahih Muslim, and a similar text is reiterated several times in
Sahih al-Bukhari, part 7.
The
Temporary Contractual Marriage
What a
disgraceful and degrading thing a temporary, contractual marriage is
for a woman! This is something which Muhammad made lawful according
to all the scholars and chroniclers without exception. What an insult
to a woman whom Muhammad stripped of her humanity and dignity in order
to become a mere instrument for man’s enjoyment! Can contemporary
Muslim scholars who would die defending Islam answer this specific question
and tell us why Muhammad allowed men to have sexual relationships with
women merely for the sake of enjoyment? According to Muhammad’s
statement, it could be for some money, or a dress, as Muhammad said
to his followers, then he could desert her, leaving her without any
rights. What is the difference between this and adultery and debauchery?
Could Muhammad and the scholars solve this problem by calling it a temporary
marriage or marriage of enjoyment?
Muhammad
made it lawful for his followers at first, then prohibited it! Then
he made it legal again! Therefore, as soon as he died, the most famous
Muslim scholars and relatives of Muhammad (such as Abdulla Ibn -Abbas
and Ibn Mas’ud) made it lawful It was also in practice during the
era of Abu Bakr and Umar, as is recorded in Sahih Muslim.
At present,
the Shi’ite sects are accustomed to it and practice it in different
parts of the world because the Shi’ite leaders claim it. There
are more than one hundred million Shi’ites worldwide. Ibn Abbas,
who defends the legality of the temporary marriage of enjoyment and
its continued practice, is well known among all the Muslim scholars.
He occupied a very esteemed position with Muhammad and the caliphs who
used to seek his legal opinion and call him the interpreter of the Qur’an.
Sahih
al-Bukbari
In part
7, page 37, we read the following,
"While
we were in the army, Allah’s Apostle came to us and said, ‘You
have been allowed to have pleasure (Muta), so do it.’ If a man
and a woman agree to marry temporarily, their marriage should last
for three nights, and if they want to continue, they may do so."
There
is also a very famous story related to us by Ibn Mas’ud and recorded
in all the Islamic sources. We will allude to some aspect of it as it
as mentioned in al-Bukhari, part 7, pp. 8,9, (also in section 6 of the
interpretation of Sura, Chapter, "The Table," p.66- Arabic
edition). Ibn Mas’ud said,
"We
used to participate in holy battles led by Allah’s Apostle and
we had no wives with us. At that time, he allowed us to marry women
with a temporary contract and recited to us this verse, ‘Oh you
who believe, make not unlawful the good things which Allah (God) has
made lawful for you"’ (5:87).
This
famous story is recorded also in Zad al-Ma’ad by Ibn Qayyimal-Jawziyya
(part 5, p. 111). In Sahih Muslim, exposition of Nawawi (Vol. 3 pp.
553, 554), he indicated that Muhammad had allowed his followers to have
sexual intercourse with women for a dress !
Sahih
Muslim
It was
proven that contractual marriage was permissible at the beginning of
Islam. It used to be practiced during a journey or a raid, or when it
was "necessary" and there was a lack of women. In one of Ibn
Abu’Umar’s episodes, it said that it was admissible at the
inception of Islam, especially when "there was a need for it".
Also, we
read the following,
"The
contractual marriage was lawful before the campaign of Khaybar; then
it became unlawful in the day of the campaign. Then it was made lawful
again in the day of Mecca’s conquest. After three days, it was
prohibited. The episodes concerning the lawfulness (of the contractual
marriage) in the day of the conquest are not ambiguous and it is not
permissible to forfeit it. There is nothing that may inhibit the repetition
of practicing the contractual marriage again, and God is the omniscient,
and the scholars have agreed to regard the contractual marriage as
a temporary legal marriage, which does not entail any inheritance.
The separation occurs as soon as the date of the agreement expires,
and it does not require any legal divorce. Ibn’Abbas used to
preach its lawfulness" (pp. 553,554 volume 3 Sahih Moslem).
Actually
Sahih of Muslim (in the same volume 3) records for us what Muhammad’s
followers did when he allowed them to practice this. They used to meet
a woman who belonged to one of the tribes (children of Amir) and attempt
to seduce her by offering her either a dress or some dates or flour
(p. 556). They spent three days with the harlot. Also sahih of Muslim
describes for us in detail some moral scandals of which Muhammad approved.
It also recounts that Muhammad himself used to bring the women to his
followers or send a heralder to proclaim that it is permissible to sign
contractual marriages (p.555 Vol. 3).
Ismail
Ibn Kathir
In his
famous book, "The Prophetic Biography", he tells us the following
in part 3:
"The
prohibition of the contractual marriage took place in the day of the
Khaybar campaign. Yet it had been established in Sahih of Muslim that
Muhammad allowed them again to (sign) a contractual marriage in the
Day of Mecca’s conquest. Then he prohibited it. The Shafi’i
said: ‘I do not know any other thing which was made lawful, then
prohibited, then made lawful again, then unlawful except the contractual
marriage, which was prohibited in the year in which Mecca was conquered,
then after that it became lawful"’ (pp. 365,366).
Ibn
Hisham recorded the same text in part 4, p.55.
Ibn
Qayyim al-Jawziyya
In part
3, pp. 459, Ibn Qayyim al-Jawziyya repeated this same statement of al-Shafi’i.
He also said on p.345:
"After
the death of Muhammad, Ibn’Abbas made it lawful when there was
a need for it. He used to say that the apostle prohibited it when
it was dispensable, but it was made lawful when it became a necessity."
He
also says on p.46 1:
"Ibn
Mas’ud said: ‘I made it lawful when it became indispensable
for a man."’
Imam
al-Baydawi
He agrees
with all the above in his famous book, "The Interpretation of the
Baydawi". He says,
"The
purpose of the contractual marriage is the mere pleasure of intercourse
with a woman, and her own enjoyment in what she has given" (p.
108).
I
believe that all those scholars were very lucid in their statements
and it is sufficient for us. They are Ibn’Abbas, Ibn Mas’ud,
Sahih al Bukhari, sahih Muslim, Ibn Hisham Ibn Kathir, Ibn Qayyim al-Jawziyya
and al-Imam al-Baydawi. Those scholars are recognized by all. Muslims
and all contemporary scholars agree absolutely.
The
Contemporary Scholars
1. The
Saudi scholars: In the context of their interpretation of the Sahih
al Bukhari (Vol. 7, p.36), they indicate:
"Nikah-al-Muta
(marriage of pleasure) means temporary marriage for a limited period
of time. This type of marriage was allowed in the early days of Islam."
2. In his
book, "Nur al-Yaqin" ("The Light of Certainty"),
the Sheikh al-Khudary says,
"The
contractual marriage, which was a marriage for a definite time, had
been practiced since the inception of Islam" (p. 207).
3. The
scholar Musa al-Musawi
In his
famous book, "The Shi’ites and the Reformation", he lucidly
tells us:
"All
the legists believe that Muhammad made this matter lawful at the inception
of Islam" (p. 108).
4.
The current Sheikh of Islam, Muhammad Mutawalli al-sha-rawi, indicates
in his book, "al-Fatawi" ("The Legal Opinions"),
"The
Imam Fakhr al-Din al-Razi, leading other scholars, mentioned that
contractual marriages were made lawful by the prophet and they were
not abolished nor rescinded, but many scholars said that this matter
was abolished later and that Muhammad, after making it lawful for
a particular time during Islamic history, prohibited it" (p.
26).
We
say to Dr. Musawi and to Sheikh al-Sha’rawi: Your statement that
all the legists believe that Muhammad made it lawful at the inception
of Islam is sufficient for us. This statement and this acknowledgment
are what we want the reader to know. It is evident, however, that the
scholars who said that this practice was not abolished or prohibited
were among the most esteemed scholars such as Ibn’Abbas, Ibn Mas’ud,
and the Imam Fakhr al-Razi. In his book, "The History of Islamic
Law", Dr. Ahmad Shalabi states that Ibn’Abbas said that it
is possible to allow contractual marriages when they are necessary (p.
190). Ibn Kathir also emphasizes in his book, "al-Bidaya Wa al-Nihaya"
("The Beginning and the End"), Vol. 8, p.300, that Ibn’Abbas
was of the opinion that contractual marriage should be made lawful.
In his Sahih, al-Bukhari records this dialogue,
"I
heard Ibn Abbas when he was asked about Muta (pleasure) with women,
and he permitted this kind of marriage. Only a slave of his said to
him, ‘That is only when it is badly needed and women are scarce.’
At that Ibn Abbas said, ‘Yes"’ (Vol. 7, p. 37).
Who
is Ibn Abbas?
All
the scholars acknowledge that he is of the opinion that the contractual
marriage should be made lawful when it is needed, and he believes that
its ordinance is still applicable and has not been abolished. If we
open Vol. 8 of Ibn Kathir’s book, "al-Bidaya We al-Nihaya"
(pp. 295-307), we come across ample references pertaining to Ibn’
Abbas’ highly esteemed status among Muhammad’s relatives and
companions in regard to his knowledge and thought. We would like to
allude briefly to some of what is said about him.
Ibn Kathir
says:
"Ibn
’Abbas is the most knowledgeable person among the people as to
what God has revealed to Muhammad. Umar Ibn al-Khattab used to say
that the interpreter of the Qur’an is Ibn’Abbas. He was
accustomed to telling him: ‘You have acquired a knowledge which
we never received. You are the most expert in the book of God"’
(pp. 299, 300).
Ibn’Abbas
was the official legist of the Islamic law during the era of ’Umar
Ibn al-Khattab, and ’Uthman Ibn ’Affan. When he died, Muhammad’s
friend said,
"This
nation has been afflicted with an incurable tragedy because Ibn’Abbas
was the most knowledgeable among the people. We always needed him
from sunrise to sunset."
These
references to Ibn’Abbas, Muhammad’s cousin, are sufficient
to convince the most skeptical of the importance of Ibn’Abbas’
status. It is well known that the argument of Ibn’ Abbas was strong
and it was conclusive to the continuation of the practice of temporary
contractual marriage because Muhammad made it lawful then unlawful,
then he made it lawful again when it was necessary.
Yet, even
if we assume that Ibn’Abbas (who was the most knowledgeable among
people of what God had revealed to Muhammad) was mistaken, as well as
Ibn Mas’ud al-Razi and many other scholars, and that Abu Bakr was
also wrong since he allowed people to practice this matter during his
reign; even if we assume that Muhammad made it unlawful permanently
after he made it permissible, and that all those people were wrong,
we still have this pressing, unanswerable question: Why did Muhammad
make this disgraceful matter lawful in the first place; i.e., adultery
and immorality? Why, even for a short period of time, would he legalize
prostitution and call it contractual marriage? Why did Muhammad tell
his followers, "Make an agreement with any woman to make love to
her for three days, then give her compensation, such as a robe."
His companions did so. Later, Muhammad prohibited it, then made it lawful
again according to the need!
We would
like to refer to Dr. Musa al Musawi’s statement in his book, "The
Shi’ites and The Reformation", in which he says:
"This
contractual marriage contains a license for licentiousness and degradation
of woman’s dignity, the thing which we do not find even among
permissive societies in ancient and modern history" (p. 109).
Then
he adds (p. III), concerning the characteristics of this marriage:
"This
marriage is carried out without a witness. The period of this marriage
could be a quarter of an hour, or a day, or any period of time. In
it, it is permissible for a man to have collectively an unaccountable
number of women at the same time. The woman may not inherit her husband’s
possessions, and a man does not give alimony to the spouse. Divorce
is also carried out without a witness. This marriage is nothing but
a license to practice sex provided that the woman is not married to
another man."
Dr.
Musa has a Ph.D. in Islamic law from the University of Tehran He taught
Islamic philosophy and was elected as President of the Supreme Counsel
of West America. Of course, Dr. Musawi’s criticism of the contractual
marriage is appropriate. He indicates that this type of marriage has
been abolished, yet he acknowledges (p.108 of his book) that all the
scholars and legists without exception say that Muhammad made it lawful
for his companions from the very beginning.
My friend,
we had to discuss the issue of contractual marriage, or "legal
prostitution" (as some would like to call it) in detail, but this
prolongation is significant because this is an important matter for
our practical life. It is also related to the dignity of women and reveals
Muhammad’s view of women as being nothing more than tools for pleasure.
Fire In
Hell—Most Of Its Inhabitants Are Women
Muhammad,
the prophet of Islam, expresses clearly that most of those who enter
hell are women, not men. None of the scholars deny these statements.
We will quote only contemporary Azhar scholars of Egypt.
In the
"Liwa al-Islami" magazine which was issued on August 13, 1987,
under the title, "Women In Tradition", we read the following:
"The
apostle of God said: ‘Oh assembly of women, give charity, even
from your jewelry, for you (comprise) the majority of the inhabitants
of hell in the day of resurrection’" (p. 21).
Of
course, the Azhar scholars are the people most acquainted with Muhammad’s
sayings.
Ancient
Scholars
These scholars
are quoted from Sahih of al-Bukhari (Vol. 7, p.96),
"Muhammad
said: ‘I saw Paradise and I stretched my hand to pluck a bunch
of grapes, then I saw Hell (fire), and I have never before seen such
a horrible sight as that the majority of its dwellers were women.’
The people asked, ‘O Allah’s apostle, what is the reason
for that?’ He replied, ‘Because of their ungratefulness.’
It was said, ‘Do they disbelieve in Allah (God)?’ He replied,
‘They are not thankful to their husbands and they are ungrateful
for the favors done to them. Even if you do some good to one of them
all your life when she sees some harshness from you she will say,
"I have never seen any good from you."’"
The
same text is repeated in Vol. 1, p.83. In Vol. 7 of the same book (p.94),
Muhammad says,
"I
stood at the gate of the fire and saw that the majority of those who
entered it were women."
In
the Mishkat al-Masabih (p. 14), we encounter the following exciting
episode about Muhammad who, when met by some women, had the following
conversation (Mishkat al Masabih p. 14),
"Allah’s
messenger went out to the place of worship and he passed by the women
and said to them, ‘O women, give charity, for I have been shown
that the majority of the inmates of Hell are amongst you.’ They
said: ‘Allah’s Apostle, wherefore?’ He said, ‘It
is because of the fact that you curse one another very much and show
ungratefulness to your husbands."’
It
seems that Muhammad, the prophet of Islam, utters meaningless statements
because who can say that only women curse each other? Do not
men behave the same way in their quarrels? Do not men kill each other
in bitter wars? Who said that only women, if they suffer from
their husband’s abuses, forget all the good characteristics of
their spouses? Do not men cheat on their wives, abandon them and divorce
them for the most insignificant reasons or for no reason at all? Do
not Muslim men marry two, three, even four wives at a time, causing
deep psychological pain and material loss for their wives? It is nonsense
to say that the majority of the people in the fires of hell are women
because they curse each other and they do not acknowledge the merits
of their of husbands!
It is nonsense
to make these accusations or to label women in general. Even if Muhammad
had painful experiences with his various wives so that he almost divorced
them (as we will see), he still should not have issued verdicts against
all women.
How miserable
women are in Muhammad’s view! He orders men to scourge them,
forces young girls to marry against their will, and exploits
single women as tools of pleasure. He also declares that the
majority of people in hell are women!
"Women
Are Short Of Faith And Intelligence"— Muhammad Said
The Egyptian
contemporary scholar Sheikh al-Sha’rawi stresses the fact that
Muhammad uttered this statement. This is recorded in Vol. 4, p.21 of
his famous book, "You Ask And Islam Answers". Al-Sha’rawi,
who is regarded as the Sheik of Islam, relies on the former recognized
scholars. We encounter the following dialogue in the Sahih of al-Bukhari
(Vol. l, p. 83) and in the Mishkat al-Masabih (p.15) which took place
between Muhammad and some women:
"Muhammad
said: ‘I have seen that you, in spite of being deficient in mind
and religion, rob even a wise man of his senses.’ They said:
‘Allah’s messenger, where lies our deficiency of reason
and faith?’ He said: ‘Is not the evidence (testimony) of
a woman equal to half the evidence of a man?’ They said: ‘Yes.’
He said: ‘This is because of the deficiency of your minds (mental
status). Is it not a fact that when you enter the period of menses,
you neither observe prayer nor observe fast?’ They said, ‘Yes.’
Then he said: ‘This is the deficiency in your faith."’
"Women
are short of faith and intelligence!" A strange statement uttered
by Muhammad which is an obvious insult to the women who asked him! Why,
Why, Muhammad? He responds with the above-mentioned, weird reasons.
If God does not command women to fast or to pray during their menstrual
period, why should He regard this matter as a lack of faith and religion?
Is it because they obey God’s orders? Or is prayer a mere physical
exercise of standing up and prostrating? Or is it a matter of lifting
the heart up to God at any time?
What about
the woman’s testimony in court? According to Islamic law, the testimony
of a woman is equal to one half of a man’s testimony. This is one
of the incomprehensible, unjustifiable Qur’anic laws which is regarded
as another insult to women. If Muhammad attempted to justify this on
the basis of women’s lack of faith and intelligence, it would be
an excuse which is worse than an offense. Thus, when Muhammad tried
to justify his attitude, he really rendered women another insult especially
by claiming that a woman is equal to half a man.
A Female
Inherits Only Half Of A Male’s Portion
A female
inherits only half of a male’s portion and her testimony is regarded
as half a man’s testimony. Though the general public is not aware
of this fact, the Qur’anic text is very blunt concerning this matter,
and is also acknowledged by all the Muslim scholars without exception.
First,
concerning an inheritance, The Qur’an clearly indicates:
"Allah
chargeth you concerning your children—to the male a portion equivalent
to that of two females" (Chapter 4: 11).
This
is in regard to a man’s offspring, whether they are males or females.
The same concept is applied to the brothers and sisters of a deceased
person. The Qur’an says:
"If
there be brethren - men and women - unto the male, the equivalent
of the portion of two females" (Surah 4: 176).
This
matter is a well-known fact and practiced all over the Islamic world.
Al-Bukhari,
al-Jalalan and al-Baydawi
The Bukhari
alluded to it (part 6, p.55), as well as the Jal-alan in their famous
commentary (p.65). We read:
"A
male may have the portion of two females if they are related to each
other. He takes half of the inheritance and the two females take the
other half. If the male has one sister only, she takes one-third of
it and he takes two-thirds" (p.65).
On
page 66, the Jalalan says:
"If
he leaves his parents an inheritance, his mother takes one-third and
the father two-thirds."
Al-Baydawi
(page 104) and the rest of the scholars follow the same interpretation
which is based on the indisputable Qur’anic verse.
The
Contemporary Scholars
1) In his
book, "Islam in the Face of Modern Challenges", Abu al-a’la
al-Mawdudi states conclusively:
"There
is no room in Islam for the idea that a woman’s portion of an
inheritance be equivalent to the man’s portion. The prohibitory
reason is one of decisive Islamic laws" (p.264).
The
Sheikh al-Sha’rawi
He also
acknowledges this fact in part II of his book, "You Ask and Islam
Answers":
"The
portion for a woman from an inheritance is half of the man’s
portion because a woman is not responsible for her livelihood but
rather the man is the responsible one (p 39, part 2).
French
Philosopher, Roge Jaroudi
Even the
French philosopher, Roge Jaroudi, who was converted to Islam reiterates
in the magazine, "The League of the Islamic World" (the issue
of February/March, 1984), the same logic of al-Sha’rawi. Jaroudi
says:
"Concerning
the inheritance, it is true that the female inherits half of the portion
her brother inherits, but in view of that, the responsibility of taking
care of her falls on her brother’s shoulder" (p.39).
Dr.
Ahmad Shalabi repeated the same meaning in his book, "The History
of Islamic Legislation" (p. 137).
The statement
of al-Sha’rawi and the French philosopher that a woman should inherit
half of the portion because man is the one who bears responsibility
for her livelihood is a meaningless and unacceptable justification because
it is very possible that a woman may be much more in need of the money
than her brother. Why should she receive only half of what her brother
inherits from his parents? Is it not possible that the sister may be
married to a poor man and have many children, while her brother may
be a rich businessman or single without responsibilities?
Even if
the sister is still single, why should her brother receive double her
portion from the inheritance and have control over her expenditures?
He may spend the money on his own pleasures while his sister could be
wiser and more prudent than her brother, who may be younger than she.
These situations happen daily in Arab and Islamic countries. Any man
takes twice what his sister receives. The only reason for it is the
inequality between females and males. Why does this happen? Al-Mawdudi
tells us it is because this is one of the decisive Islamic laws based
on an indisputable Qur’anic verse in the Chapter of Women. This
is the inequality of unfair Islamic law.
Secondly,
what about a woman’s testimony before the court and in business
contracts? In the Chapter of the Cow (282), we read:
"From
among your men, two witnesses, and if two men be not at hand then
a man and two women of such as you approve as witnesses, so that if
the one erreth (through forgetfulness) the other will remember (and
we read about what Muhammad said about the testimony of a woman)."
The
Ancient Scholars
Scholars
have agreed upon the interpretation of this verse which is recorded
in the chapter of the Cow concerning the testimony of women because
it is very conspicuous and unquestionable. We would like to refer briefly
here to the statements of al-Baydawi and the Jalalan. The Jalalan says
(on page 41):
"There
must be two adult free Muslim witnesses. If they are not available
then (let it be) a man and two women. (The reason for having) numerous
women is that if one of them forgot something because of lack of intelligence,
the other one would remind her."
These
are the same words of Muhammad and the Qur’an.
On
page 64, the Baydawi says:
"The
two men must be two free Muslims, or one man and two women. (The reason
for having) numerous women is because of their lack of intelligence
and to obtain accurate information."
But
the statement of the Jalalan and Bawdawi that the witness should be
"two free Muslims" is because Islam does not accept the testimony
of non-Muslims or slaves, as we will see later.
Nobody
denies this about Islam, including all the Azhar scholars as well as
the Saudi and Pakistani scholars. Among them, the Grand Imam Dr. Mahmud
Shaltut emphasizes this point in his book, "Islam: A Dogma And
A Law" (p.237).
In its
February/March, 1985 issue (p.17), the magazine, "The League of
the Islamic World", records for us an incident which took place
in Pakistan during the enactment of some of the Islamic laws. The
magazine says:
"Three
groups of women demonstrated against the new law which gives women only
half of the men’s rights when they sign business contracts. These
groups which are located in Lahore in Pakistan, say that this law, derived
from Islamic Law, intends to insult women and debase their dignity."
It is obvious
that any intelligent, thinking man who enjoys a sensitive conscience
would object to this unfair Islamic law, just as these female groups
objected. How could a woman’s testimony be regarded as half of
a man’s testimony in court and when signing business contracts?
The same magazine also published on the same page, the response of Dr.
Aly Farrukha, Director of Islamic Studies in Chicago, in which he says:
"The
issue of a woman’s testimony in court is a divine order which
necessitates that a woman who is a witness should be accompanied by
another woman in order to remind her if she forgets (some details)
and to correct her if she makes an error. This verdict does not intend
to insult women but rather to help them."
This
is the conclusion of Dr. Farruka, who senses that this law really does
insult women, but tries to defend Muhammad, the Qur’an and Islamic
law. However, the insult is inevitable and there is no way to avoid
it. The statement of Dr. Aly that there is a need for two women in opposition
to one man in the case of testimony in order to help the women
not to forget or to be corrected if she makes an error, is a polite
statement, though it does not negate that in Islam, women are treated
as second class and cannot be trusted to be accurate when witnessing
in court.
Actually
Muhammad was more pointed than Dr. Aly Farrukha. He expressed his opinion
without any vagueness. He says that the reason that a woman’s testimony
is regarded as equal to one half of a man’s testimony is not to
help her but because she is short of intelligence!
Men
Belong To A Higher Level Than Women—They Are Better Than Women
While
the Bible assures us in I Corinthians 11:11 that man is not less than
woman and woman is not less than man, the Qur’an declares to us
in Chapter 2:22 that men are a degree above women. It also says in Chapter
4:34:
"Men
are in charge of women because Allah has made the one of them excel
the other."
Of
course, we do not believe that the God of "equality among people"
says that men surpass women. If the reader wonders what these Qur’anic
verses mean and why Islam says that men are a degree above women and
they are better than them, we would like to refer him to the answer
of the Muslim scholars.
The
Ancient Scholars
On page
79, the Jalalan says:
"Men
have been given authority over women to discipline and control them
by the merits of knowledge, intelligence and custody, etc., which
God bestowed on some over others."
In
his commentary, page 111, the Baydawi says:
"God
preferred man over woman, and the reason for the bestowing of this
verse (4:34) is a well-known episode which says that a man from the
helpers beat his wife, whose name was Habiba, the daughter of Zayd.
Her father took her to the apostle of God (to complain). Muhammad
said: "Let us punish him." But God sent down this verse
4:34. The woman returned home without having her husband punished.
Muhammad said: ‘I intended to do something (that is, to punish
the man), but God willed otherwise, and what God wills is better.’"
This
famous incident was the reason God sent down this verse which prefers
men to women and prohibits the retribution of men if they abuse their
wives. This episode is mentioned also in the commentary of the Jalalan
(page 69) as well as in the suyuti’s book, "Reasons for Sending
the Verses From God" (Asbab al-Nuzul, p.75). Suyuti tells us that
the women said to Muhammad:
"My
husband beat me and left some marks on my face. In spite of that,
the man was not punished though Muhammad wanted to do so but the just
God, the God of equality, declined and did not allow Muhammad to punish
the man for abusing his wife."
What
a compassionate God who sympathizes with relentless men! Is this the
God who honors women? This God revealed a verse which confirms that
men are better than women and above them by one degree, and that they
have the right to discipline them. However, what concerns us here is
to stress the point that the Qur’an says that men are a
degree above women and better than them.
The
Contemporary Scholars
It is sufficient
here to quote the Azher scholars: Mrs. Iman Kamil corresponded with
the Azhar scholars and Sheikhs inquiring about this critical subject
in order to comprehend the meaning of the verse under discussion (4:34).
The following is her question and the answer she received as they were
published in "Liwa al-Islamic"("The Islamic Banner")in
its issue of July 4, 1985, page 6. The question was:
"What
is the interpretation of the Qur’anic verse: ‘Men are the
managers of the affairs of women for that God preferred in bounty
one of them over another?"’
The
answer of the Azhar scholars was:
"Abu
al-Hasan al-Basri said: ‘A woman came to the prophet complaining
against her husband, who slapped her face. The apostle of God said:
"(He must be) punished." But God sent down this verse, and
the woman returned home empty-handed.’ The meaning of his saying:
‘Manager’ is that a man is the woman’s lord and her
disciplinarian whenever she disobeys him. God has explained that the
reason for this lordship is that men excel women."
What
more can be said after this issue has become so obvious? The reader
can easily discern if God is the one who composed it to please the powerful
men among his followers.
The Gospel
in various places indicates that man is the head of the woman; that
is, he sacrifices himself for her sake as Christ is the head of the
church; that is, He gave himself for it. But it is obvious from the
comment of the ancient scholars as well as the Azhar scholars that Islam
does not penalize a man when he abuses his wife because men are superior
to women! The story is well known, and it was cited by all the Muslim
scholars without exception.
The
Muhallil—Men Who Make Something Lawful
Who is
a Muhallil? A person who marries a divorced woman even for one night
in order to make it possible for her ex-husband to reinstate her.
The Qur’an,
as well as Muhammad say clearly that if a man divorces his wife, he
can reinstate her, but if he said to her: "You are divorced three
times" or if he divorces her three times, he would not be able
to get her back easily. In order to reinstate her, she has to get married
to another man and have sex with him at least once before the second
man divorces her, then she can go back to her first husband. This practice
is in vogue all over the Islamic world and is practiced whenever there
is a need for it because there is a well-known Qur’anic verse on
this subject.
Was this
the verdict of Muhammad and the Qur’an? Muhammad not only supported
it, but even ordered a woman to practice it if she wished to go back
to her first husband. It is recorded in an episode which all Muslim
scholars acknowledge as authentic. But let us first scrutinize the Qur’anic
verse. It is recorded in the Sura of Cow:
"And
if he divorced her, then she is not lawful unto him thereafter until
she has wed another husband" (Surah 2:230).
This second
husband is called by Islam "The Muhallil" because he makes
the woman lawful to go back to her ex-husband by marrying her for only
one night, then later divorcing her so that she can go back to her first
husband. All the scholars agree on this interpretation of that verse.
An example is found in the Zomokchory (Vol. 1, p.368, Alkashaf), Jalalan
(page 32), and al-Baydawi (page 50). The Baydawi says plainly that a
real marriage (not a marriage in name only) must take place between
the Muhallil and the wife. Also, the Baydawi recounts for us the famous
episode which occurred between Muhammad and the wife of Rafa’a.
This incident is recorded in most of the Islamic books such as Asbab
al-Nuzl by al-Suyuti (pages 45,46), also Ibn Qayyim al-Jawziyya alluded
to it several times in part 5 of his book, "Zad al-Ma’ad".
In part seven (page 136) Sahih al-Bukhari quoted it several times. This
is the story as it is recorded in the Shih and other books:
"The
wife of Rifa’a Al-Qurazi came to Allah’s apostle and said,
‘O Allah’s Apostle, Rifa’a divorced me irrevocably.
Afterward, I married Abdul-Rahman bin Az-Zubair, who proved to be
impotent.’ Allah’s apostle said to her, ‘Perhaps you
want to return to Rifa’a? Nay, you cannot, until you and Abdul-Rahman
consummate your marriage.’"
In
his book, "Asbab al-Nuzul" (p.46), the Suyuti states that
this woman came to Muhammad and told him:
"‘Abdul-Rahman
(the Muhallil whom she wed after she was divorced) has divorced me
without having any sexual intercourse with me. May I go back to my
ex-husband?’ Muhammad said to her: ‘No, that is not permissible
until Abdul-Rahman has sex with you first, then you may go back to
Rafa’a."’
This
incident is confirmed and recorded in al-Baydawi, al-Suyuti, al-Bukhari
and the rest of the sources. Al-Bukhari mentions another similar story
in which the woman receives the same answer from Muhammad because the
order of the Qur’anic verse is very plain: "... until she
has wed another husband."
We wonder
(and the free human conscience wonders with us) if there is more insult
and more humiliation to the dignity and honor of a woman and her husband
than this? Muhammad is supposed to either allow her to return to her
husband, Rafa’a, or to stay away from him, but to impose such a
condition on her is to humiliate her, her husband and children, for
who is the man who would allow such things to happen to his divorced
wife? Or is there a respectable woman who would be inclined to carry
out such a practice?
The contemporary
scholars who defend this verdict argue that Muhammad enacted this law
to make it difficult for a husband to divorce his wife three times.
A man, according to Islamic law, may divorce his wife by saying: "You
are divorced... you are divorced... you are divorced" or "You
are divorced by three" in a moment of anger which he later regrets
and makes every effort to restore her for himself and her children.
Of course, she would like to go back to her husband and her children
who might be still very young or teenagers. Thus, is it comprehensible,
according to all standards of mercy, chastity, purity and dignity of
a woman, her husband and children, for Muhammad to state that it is
not permissible for her to return to her husband and children unless
she has sexual intercourse at least once before she is restored to her
husband and children. Would the reader agree with this verdict imposed
on a mother, wife or daughter? Oh God have mercy on these people and
protect them from the laws of the Islamic religion.
You may
say, "All the evidence which you have presented concerning the
alleged claim that Islam honors women is sufficient to remove this deceptive
veil. Muhammad’s perspective towards women has become very apparent.
Why do you want to present additional arguments?" True, the aforementioned
issues are sufficient, but after you read the following discussions,
the picture will become even clearer concerning this vital and basic
issue in every religion, that is women.
Polygamy,
Mistresses and Concubines
The Islamic
religion is very lenient when it comes to the issue of marriage and
divorce which causes serious emotional, psychological and economic disasters
to women, in order to satisfy man’s desires. The Qur’an allows
a man to be married to four women at the same time. If he wishes to
marry other women, all he has to do is to divorce one of them and to
replace her with another. Several verses emphasize this point. However,
the reader might not be aware that the Qur’an allows a man to own
as many women as he wants in addition to the four legal wives; that
is, he is permitted to have concubines, mistresses and maid-slaves.
In this respect, Ibn Hazm indicates (Vol. 6, part 9, pp. 441 and 467)
that,
"No
one is allowed to wed to more than four women, but he is permitted
however, in addition to them. to buy (women), as many as he wants."
Thus,
we are going to see that Muhammad, his successors and his relatives
owned (in addition to their many wives) concubines and maid-servants
who were taken as prisoners of war or purchased. They had sexual intercourse
with them as they willed. This is, of course, in addition to the contractual
marriages which Muhammad permitted when it was "necessary".
A Muslim is not allowed lawfully to have more than four wives at the
same time. Only Muhammad had the right to marry as many as he wanted
because this was one of his distinctive privileges because he was a
prophet and an apostle! There are various indisputable verses which
the angel Gabriel supposedly revealed to Muhammad, allowing him to enjoy
this status; however, we will confine our study to the general practice
of polygamy and easy divorce.
The
Qur’anic Verses And The Comments Of The Scholars
The
Sura of the Parties: 50
The Qur’an
stresses that it is lawful for a man to have several wives and to own
concubines. The Qur’an says,
"We
are aware that we enjoined on them (the believers) concerning their
wives and those whom their right hands possess."
We
read the same text in Sura of Women: 3 and Sura of the Believers: 5
which indicates:
"The
captive from war that your right hand possessed" (Sura 4:3).
War
bounties, whether they were women or children or money, used to be distributed
among Muslim fighters after Muhammad received one-fifth. Therefore,
most Muslims (led by Muhammad the prophet) had many captive women who
were regarded as owned slaves and concubines. It happened that in one
of the invasions (Awtas Hunayn) that some Muslim warriors among Muhammad’s
companions captured some women whose husbands were still alive. Some
Muslims refrained from having sex with them out of shame, but Muhammad
told them that it was lawful for them to sleep with them because they
were what "their right hand possessed". Then God sent a Qur’anic
verse (chapter 4:24) making it lawful.
In regard
to the concubines, the Baydawi, on page 102 says:
"A
man is not forced to treat the concubines equally as he is obliged
to do with the (legal) wives."
A
little provision (food and clothes) were sufficient.
The Jalalan
says on page 64:
"The
maid-slaves do not have rights as the wives."
If
we examine the volumes of Ibn Timiyya, we read in volume 32, p.7 I the
following plain text:
"It
is lawful for a Muslim to (have sex) with as many as he wishes
of those whom his right hand possesses, but he is allowed to wed
four women only. Yet, God has bestowed on the apostle of God (enough)
strength to marry more than four women. Also God allowed him to marry
without paying a dowry. Muslims are not prohibited from having more
than four concubines provided that no two sisters are among them."
This
is similar to the above mentioned quotation from Ibn Hazm. In the same
volume (page 89), Ibn Timiyya says boastfully,
"Islam
has made it lawful to its followers to have sex through marriage as
well as with what the right hand possesses, while (for Jews and Christians)
they may have sex through marriage only. They are not (allowed to
have sex with) what their hand possesses. The beginning of slavery
were the captives of war.
"The
war bounty has not become lawful for any nation except the nation of
Muhammad by the evidence of sound tradition. Muhammad said, ‘God
has preferred me over the prophets by making the bounties of war lawful
to me. This was not made lawful to anyone before me."’
In
this respect, the Gospel is very clear and denotes that a man must have
only one wife on whom he bestows all his love. Therefore, we read:
"Let
every man have his own wife and let every woman have her own husband
... let the husband render unto the wife due benevolence and likewise
also the wife unto the husband" (I Cor. 7:2-3).
To be wed
to one woman is a natural thing because God created Adam then one
Eve. He did not create four women for Adam plus a number of concubines.
Some famous men of the Old Testament such as Solomon, wed many women,
but that was against God’s plan. God regarded that as a perversion
from the right worship, and admonished him for his sins. God did not
allow this practice in the Holy Scriptures, whether in the Old Testament
or in the Gospel. If some biblical characters deviated from God’s
plan, they committed a sin, and they were subject to God’s disciplinary
action—they harvested problems. This took place before Christ,
but after the coming of Christ we do not know about any of God’
s men who married more than one women or who had concubines or who was
allowed to divorce his wife to replace her with whomever he wanted until
the rise of Muhammad and the inception of Islam.
The
Harmful Consequences of Polygamy
The consequences
of polygamy such as jealousy, envy, quarrels, and conflict among the
wives are evident. A woman has to wait for several days for her turn
to enjoy the love and the care of her husband; that is, if he has preserved
some of his love for her and for the children. A man who has four wives
and numerous concubines begets, of course, many children. So what can
he do to please all of them?
Muhammad
himself was the first to know the nature of the quarrels which take
place among the various wives as the result of his personal experiences
with his wives, who used to join forces against him (Bukhari part 3,
p. 204). Later, we will discuss Muhammad’s wives’ conspiracies,
especially those of A’isha. This particular problem made Muhammad
express his displeasure to his son-in-law, Ali Ibn Abi Talib, who was
married to Fatima, Muhammad’s daughter, when he wished to marry
a second wife besides Fatima. This incident is recorded by all the chroniclers
such as Ibn Qayyim al-Jawziyya (part 5, p. 117); Ibn Hisham (part 4,
p. 114); as well as al-Bukhari, who mentioned it twice (part 7, pp.
115 and 152). Let us read together what is recorded in the Bukhari:
"I
heard Allah’s apostle who was in the pulpit saying ’Bano-hisham
bin Al-Mughira have requested me to allow them to marry their daughter
to Ali bin Abi Taleb, but I do not give them permission and will not
give permission unless Ali divorces my daughter because Fatima is
a part of my body, and I hate what she hates to see and what hurts
her."
So
Muhammad knew well that marrying more than one woman hurts the first
wife. Then, why did he wed so many women causing so much harm to each
one of them? Why did he permit Muslims to practice polygamy? Ali’s
incident is rather strange, but it also reveals Muhammad’s consuming
selfishness. According to the account of Ibn Hisham, the girl’s
name whom Ali intended to marry was Juwayriyya. Muhammad used to encourage
people to practice polygamy. Bukhari tells us (Vol. 7, p. 124) that
Muhammad, while talking to a man, discovered that he had just married
a divorced woman. He told him to find himself another virgin girl.
It is obvious
that polygamy was the rule practiced by Muhammad’s successors and
companions. For example, Umar Ibn al-Khattab married seven women in
the course of his life (including those whom he divorced), in addition
to two maid-slaves who were called Fakhiyya and Lahiyya. Uthman Ibn
Affan was wed to eight women. After the death of Fatima, Ali Ibn Abi
Talib (to whom Muhammad denied permission to marry a second wife beside
Fatima) married ten women and housed nineteen concubines and maid-slaves
for a total of 29 women. This is Ali, the cousin of Muhammad and the
fourth Caliph who assumed power after the death of Uthman.
When we
indicate the number of wives as seven, ten, etc., we do not mean that
those men housed them at the same time because it was not admissible
for any Moslem to have more than four wives at any given time, but these
men would "taste" the beauty of a woman and then plan to enjoy
the "taste" of another woman without any regard to the feelings
of the first wife. If it was necessary, he would divorce her for no
reason but to be able to get married to another woman without exceeding
a total number of four wives.
This situation
accurately applies to al-Hasan Ibn Ali, of whom Muhammad said that he
is the master of the youth of paradise. This Hasan (Muhammad’s
grandson) during the course of his life, married seventy women and begot
thirty-one children. Sometimes he used to divorce two women in a day.
Even his father urged the residents of Iraq not to marry their daughters
to him because he was a man who constantly divorced his wives, but the
Kufa’s people continued to marry their daughters to him hoping
that their daughters would bear children who would be descendants of
the prophet Muhammad.
All these
episodes are recorded in the biographies, such as the Bidaya and the
Nihaya, by Ibn Kathir, V. VII and VIII; also, the Chronicles of the
Caliphs, by Suyuti, who indicated that the Hasan was accustomed to divorcing
four women and marrying another four instead. He also mentioned that
the number of maid-slaves during the era of Yazid Ibn Abd-ul-Malik was
in the hundreds, and grew into the thousands during the time of the
Abbasid Caliphs. Al-Mutawakki, one of the Abbasid Caliphs, housed about
four thousand maid-slaves.
The reader
can refer to the "Book of Al-Aghani" ("The Book of Songs")
by al-Isfahani; the "Akhbar al-Msa" ("The Necklace of
the Dove") by Ibn Hazm, and "al-Imta wa al-Mu’anasa"
("Entertainment and Friendly Sociability") by Abu Hayyan al-Tawhidi
to obtain more information. In Vol. VIII of his book, Ibn Kathir reports
that al-Mughira Ibn Shu’ba (who was one of Muhammad’s greatest
friends and the ruler over some Islamic districts) had been wed to three
hundred women!
The Qur’an
states clearly that a woman is like a piece of property which a husband
can replace easily. The Qur’an says in Sura of Women (20):
"If
you wish to exchange one wife for another and you have given unto
one of them a sum of money take nothing from it."
What a
glorious Qur’an and what a merciful God is Allah! This is the only
condition for the replacement: If a man intends to replace a woman with
another, he is not allowed to take from the first woman an object or
money he has already given her at the time of the marriage. No other
conditions are stated. A man is free to divorce his wife for a reason
or for no reason, and at any time he wishes And he has the right (if
he divorces his wife) to reinstate her without her permission during
a certain period of time (several months) as long as there are no other
conditions pronounced in the marriage contract. In volume 32, p. 238,
Ibn Timiyya taught that men can divorce their wives, but that
women are not allowed to divorce their husbands.
Ibn Qayyim
al-Jawziyya emphasizes in his book, "Zad al-Ma ad" (part 5,
page 278) that the knot of marriage is in the hand of the man and only
he has the right to divorce.
The
Easiness of Divorce
Divorce
in Islam is made very easy. By uttering the phrase, "You are divorced,"
the divorce takes place. In part 7, page 145 of al-Bukhari we read,
" A man can suddenly tell his wife, ‘I am not in need of you.’
Then the verdict is to be given according to his intention."
Most often,
that wife would need his support and help, but that is no concern of
Islamic law as long as the man does not need that wife. Thus, the Qur’an
says: "It is no sin for you if you divorce women" (Sura 2:236).
[Comment:
The above and the next one and a half paragraphs are NOT correct and unjust.
The above verse continues "before consummation or fixation of their dower;
but bestow on them (a suitable gift) .." Clearly, this partial quotation
is out of context. The reality in Islamic countries may well be as bad
as described below, but this cannot be based on this quotation from the
Qur'an. Read everything in this book "Behind the Veil" with much caution.
Much is good resource material, but too often it is twisting the meaning
of the text. (Jochen Katz)]
Most probably
the man felt bored with that wife or he lusted after another woman who
was younger and more beautiful. Since he was not able to support two
women at the same time, he divorced one to marry the other. If the great
men of Islam, the famous companions of the prophet and the Caliphs did
so, what remained for the public but to follow the example of those
great men of their religion in dealing with the matters of marriage
and divorce?
The Qur’an
allows this easy divorce. It does not impose certain conditions or limits
on this painful action which causes a great deal of suffering among
women, treating her as if she were a piece of furniture. Let us listen
to the al-Bukhari as he explains to us (Part VII, pages 145-146) how
this easy divorce takes place:
"If
a man says to his wife, ‘Go to your family,’ then his intention
is to be taken into consideration. Or if someone says to his wife,
‘If you become pregnant, then you are divorced thrice’;
then, if her pregnancy becomes apparent, she will be regarded as divorced
irrevocably! If he wants her back she must marry another man first."
It
is that easy for a man to divorce his wife if he wishes, even if she
does not commit any wrongdoing. This often happens in Arab and Islamic
countries without any regard to the woman’s dignity. The husband
says: "If this thing does not happen, my wife is divorced by three".
These things actually happen, as the Bukhari said, and the wife finds
herself divorced for reasons entirely unknown to her, because every
divorce is lawful (except the divorce made in drunkenness) according
to the Muslim scholars. As long as the husband was not drunk when he
made the divorce, even if it was in a moment of anger, that divorce
becomes lawful (refer to Bukhari, part VII, p. 145).
The
Azhar scholars, when they were asked about that, gave the same answer:
Every divorce is admissible except the divorce made by a drunkard. What
a joke! Or what a tragedy! Daily Arabic newspapers are filled with such
tragic news and the courts are overloaded with thousands of divorce
suits which causes the eviction of children and wives who are helpless
and dependent mainly on their husbands. This tragic situation made an
Egyptian Muslim lady, Dr. Nawal Sa’dawi (the great Egyptian writer
and thinker), voice her objection loudly during a dialogue between her
and the Azhar scholars by saying:
"I
want to say that a Christian wife enjoys a secure married life compared
to the Muslim woman because she is not afraid of a surprise divorce
made by her husband in a day and a night" (Refer to al-Liwa al-
Islami newspaper, issued on July 9,1987, page 6 ).
You are
right Dr. Sadawi! You are acknowledging the truth as you describe the
status of women in Islam. Your words have powerful effect because you
are a Muslim and a woman also. But what could the Sheiks of Azhar tell
you if this is the law of Islam and if Muhammad himself was allowed
to divorce all his wives in one day and claimed that he received (through
Gabriel) a verse inspired by God in which he threatened them. The verse:
"It
may happen that His Lord—if he (the prophet) divorced you—will
give him in your stead wives better than you" (Chapter 66:5).
What could
the Azhar Sheikhs tell you if Muhammad himself had actually divorced
one of his wives by telling her, "Go to your people?" She
was the daughter of June, as the Bukhari remarked (page 131 of Vol.
VII). He also divorced Hafasa, daughter of Umar Ibn al-Khattab, then
brought her back, as well as his wife Sawda (daughter of Zam’a),
then restored her to his household after she asked for his mercy, telling
him: "I will give up my day (that is the day he allocated to Sawda)
to A’isha," as we read in the "Book of Women of the Prophet
"("Nisa’ al-Nabi") by Bint al-Shati (p. 125 and
p.66 regarding Hafsa and Sawda).
This same
author, who is a contemporary Muslim scholar and writer, said:
"When
Muhammad intended to divorce Sawda or when he actually divorced her,
she received the news with utmost bewilderment, and she almost fainted.
She wept in the presence of Muhammad and said: ‘Keep me and I
assign the right of my night and day to your young wife A’isha’
(p.66); he agreed. It is well known that this Sawda had served Muhammad
very well and was very good to him and no one had accused her of any
wrongdoing. But because of lack of beauty, he intended to divorce
her."
Divorce
in Christianity
In spite
of escalating problems, and regardless of the nature of numerous causes
(such as sickness or barrenness), it is not permissible for a divorce
to take place among true Christians who learn from the Lord the meaning
of love and humility. A conflict may exist, and the husband may lose
his temper for all of us are human beings subject to making mistakes.
We may scream or show anger or encounter conflicts, yet a true Christian
will never think of divorce. Divorce does not exist in the dictionary
of relationships between Christian couples.
The Christian
wife can rest at peace concerning her future because the church will
not allow her husband to divorce her except in one case; namely, adultery.
In this case, Christ himself gives the man or the woman the right to
divorce the guilty party and remarry another person. Yet even this circumstance
is almost non existent among true Christians. In case of genuine repentance,
the innocent party is encouraged to show forgiveness and shun a divorce.
However, the innocent party has the right to divorce and to remarry
whether this innocent party is a man or a woman.
In the
Gospel, we read the following dialogue between Christ and some of the
Pharisees from among the Jewish religious leaders:
"The
Pharisees also came to Him, testing Him, and saying to Him, ‘Is
it lawful for a man to divorce his wife for just any reason?’
And He answered and said to them, ‘Have you not read that He
who made them at the beginning "made them male and female,"
and said, "For this reason a man shall leave his father and mother
and shall be joined to his wife, and the two shall become one flesh"?
So then, they are no longer two but one flesh. Therefore what God
has joined together, let not man separate"’ (Matt. 19:4-6).
Christianity
does not say that "divorce is lawful but unfavorable," but
rather that it is unlawful and is not allowable except for adultery.
That is because the interests of the spouse, the children and society
are above all other considerations and greater than any marital conflict.
It is supposed that problems, struggles (whatever they are) can be solved
by prayer, humility, and a deeper relationship with the Lord. God is
able to sow love in human hearts, give the ability for forbearance and
He is capable of changing the most wicked man or woman because Christianity
believes in the experience of spiritual new birth and the work of the
Spirit of God.
Divorce
in the West...In the East
It is obvious
that the percentages of divorce in Europe and America is very high,
but it is also obvious that most of those who divorce their spouses
are (at best) nominal Christians who have not committed their lives
to Christ. Christ and the Gospel are very clear in this regard. The
Gospel is not guilty because of some practices of westerners, such as
sexual corruption and the increasing number of divorces.
We do
not blame Islam or the Qur’an for things committed by Muslims
which are against their religion. We are examining Islam as it is manifested
in the Qur’an and practiced by Muhammad and Muslim scholars. When
we discuss Christianity, we quote Gospel references and Christ’s
life. Certainly, there is sexual corruption in the East, though it is
practiced in secrecy. Westerners, in this case, relinquish hypocrisy.
They don’t seem to care what other people may say against them,
contrary to Easterners.
If we take
a quick glimpse at the Christian East, we will realize the rarity of
divorce eases. I have lived dozens of years in Arab countries, especially
in Egypt which has a population of thirteen million Christians, and
yet I have heard about only one divorce in the Christian community.
Westerners must recognize this fact in order to learn from the Eastern
Christians this Christian biblical principle. Of course, premarital
sexual relationships (which are in vogue in the West) are not practiced
among Christian Easterners. It is possible to say that in the Christian
East there is one divorce for every one hundred thousand marriages!
Yet even
if a divorce takes place (whether in the East or in the West), the door
of repentance is open to anyone who is ready to repent because every
sin is forgivable if it is accompanied by repentance.
I would
like to urge the leaders of Islamic and Arabic countries to enact laws
