The Veil of
Equality
and Justice
Muslim propagandists take advantage of the
fact that Westerners do not read Arabic and therefore (out of
ignorance) do not know the reality of Islamic faith as recorded
in the books of Muslim scholars. Therefore, Muslim missionaries
roam across Europe and America, East and West, writing a throng
of books, declaring with a loud voice: "How great Islam is! It
is the religion of social justice, equality, women’s rights and
dignity." Many naive and superficial people believe these claims
and are deceived by this message, but this deceit should end.
This veil should be removed.
We have found in Muhammad’s sayings (as
well as of those of all Muslim scholars – intentionally or
unintentionally – that both Islam and Muhammad discriminate
between human beings. It matters whether they are males or
females, Muslims or non-Muslims. We even find discrimination
between Muslims because slavery (as we will see) is an Islamic
principle.
Slavery in Islam has regulations and laws
which differ from those for freemen, the masters. Actually,
Muhammad, his wives, his successors, companions and his
relatives owned slaves—males and maids. We can list the names of
Muhammad’s slaves: men and women, whites and blacks, and we will
show that Muhammad himself was a slave merchant especially
after he claimed to be a prophet.
After reading these pages it should become
very evident to all (including the most fanatical and tenacious
Muslim) that Islam is a religion of social injustice,
inequality, and racial discrimination.
Before we start our discussion, it is
relevant to quote one verse from the Holy Gospel which
emphasizes equality in Christianity,
"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 and restrictions to
solve marital problems, similar to those laws practiced by
Tunisia, which do not allow polygamy or easy divorce—in order to
protect the wife and the children from eviction and agony. If
Muhammad and the Qur’an have failed to do so, the leaders of
Arab and Islamic states are able to pass laws to protect women
and children (and thus, the entire society) from tragedies and
fragmentation. If these states would allow opportunity for the
Gospel to be preached through radio and television. most of the
problems of society would diminish because many Muslims would
become Christians.
A Woman is
the Husband’s Slave His Captive!
Readers may wonder if this is true. Is it
possible that Islam and Muhammad say that a woman is a man’s
slave—his captive? Yes, my dear reader, this is a fact which no
Muslim scholar denies. Let us scrutinize this matter which is
really amazing when we read Muhammad’s unquestionable
statements.
Ibn Qayyim al-Jawziyya
In Zad al-Ma’ad (part V, p. 189), we read:
"In sound tradition, Muhammad called
woman a ‘aniya’. The ‘ani’ is a prisoner of war (or
captive). The duty of the captive is to serve his master.
There is no doubt that marriage is a sort of slavery as some
of the former scholars indicated: Marriage is slavery,
thus let each one of you be sure of the man to whom you
would like to enslave your daughter."
This text tells us that according to sound
Hadith (approved by all scholars), Muhammad said so. Therefore,
scholars emphasize that a father must choose a good man for his
daughter because marriage is slavery.
Ibn Qayyim states also (part V, page 188),
"A woman must serve her husband because he has already paid the
dowry, and if a man served his wife at home he would commit a
grave sin."
Ibn Timiyya (Sheikh al-Islam)
He was very plain when he discussed this
issue. In Vol. 32, p.262, Ibn Timiyya unquestionably agrees with
the statement of the former scholars that marriage is slavery.
He states that Umar Ibn al- Khattab himself is the one who
uttered those words. Also, on pages 305-307, he remarks,
"If a woman said to her husband,
‘Divorce me’ and he responded by saying, ‘I divorce you,’
then this divorce is final and irrevocable for the husband
because it is regarded a ransom by which a woman redeems
herself from her husband, as a captive redeems herself from
captivity. It is also permissible for any person to redeem
the wife, as in the case of the redemption of the captive.
As it is admissible for anyone to pay a ransom to the master
of a slave to set him free, it is also allowable for a woman
to set herself free from the slavery of the husband. The
purpose of that is to disclaim the ownership and slavery of
the woman in order to be free from his slavery, as in the
case of freeing the slave and redeeming the captive."
Ibn Timiyya has repeated several times
the phrase that the relationship of a wife to her husband is
like a slave to his master—or like a prisoner of war.
Imam al-Nawawi
In his book, "Ryad al-Salihin" ("The
Orchards of the Righteous Men", p 107), he repeats Muhammad’s
statement that "women are captives in your hands." He also adds:
"The apostle of God here likens the
woman as she comes under the authority of her husband to a
captive; and Muhammad uttered these words in his address to
men in the farewell year."
These are the words of Muhammad himself
concerning women, and these are the declarations of three of the
greatest Muslim scholars: Ibn Qayyim al-Jawziyya, Ibn Timiyya
and the Imam al-Nawawi. These three confirm, according to
tradition, that Muhammad is the one who said that a woman is
like a prisoner and a slave to a man. Thus a woman is not only
less than a man by a degree, and enjoys only half of his rights,
but she is less than him by dozens of degrees. She holds the
status of a slave or a captive.
A Donkey and
a Dog
This is exactly what A’isha said to the
great Caliphs and companions when she remarked:
"You have put us on the same level
with a donkey and a dog."
The question is why did A’isha make this
statement to those great companions and scholars of the time of
Muhammad. A’isha said that to Ali Ibn Abi Talib, Abdalla Ibn
Abbas, Abu-zarr, Abu Hurayra, Anas Ibn Malik and others on whose
authority most of Muhammad’s Hadith and interpretations of the
Qur’an were handed down. Why did you say that A’isha?
She said it because those pillars of Islam
assured people that Muhammad said that if a man is praying and a
donkey, a dog, or a woman passes in front of him, his prayer
will not be acceptable, and he has to perform ablution (washing)
again and repeat his prayer. None of the scholars question this
matter which is repeated daily—whenever a woman passes in front
of a man while he is praying or if a dog or a donkey walks in
front of him. In this case, he has to wash himself again and
repeat his prayer; otherwise his prayer will not be counted.
Ibn Hazm Confirms and Quotes
In his book, "al-Muhalla", "The Sweetened"
(part 4, p. 8), Ibn Hazm says:
"A prayer is rescinded by a dog,
whether it is passing by or not, and by a woman and a
donkey!"
At the beginning of page 9, Ibn Hazm
emphasizes that all the great companions of the prophet without
exception attested to that. Then he records for us (page 11)
that A’isha told them: "You have put us on the same level with a
donkey and a dog." Why is it that if a man passes in front of a
praying man his prayer is not repealed, while if a woman walks
in front of him, the prayer must be repeated? Why is the
presence of a woman regarded as similar to the presence of a
donkey or a dog? The above-mentioned discussion does not need
more comment.
Women are the
Cause of Evil Omen
It is obvious that Sahih of al-Bukhari is
a source upon which all of the Islamicists depend whenever they
want to learn Muhammad’s Hadith (sayings), and consequently, to
know Islamic laws and ordinances which the Qur’an doesn’t
mention. If we open part VII of Sahih of al-Bukhari which is
translated into English (page 21), we read:
"Allah’s apostle said: ‘Evil omen is
in the woman, the house and the horse."’
On the same page (21), we encounter the
interpretation of the above statement as follows: "The evil omen
of a woman is her bad character". The reader may wonder (if
there is such a thing as an "evil omen") why it is said then
that a woman who has bad character is the cause. Why it is not
said that a bad person (in general, whether a male or
female) may cause an evil omen; that is if there is such a
thing as an evil omen since we do not believe in the
existence of evil omen among true believers. Why is it always a
woman? If a woman walks in front of a man while he prays, he has
to repeat his prayer because it does not count. Since a woman
has bad character, she causes an evil omen. In the first case,
Muhammad equates her with a donkey and a dog. In the second
case, he reduces her to the level of a horse and a house. The
woman! Always the woman! She is always persecuted in Islam. Even
Muhammad believed that the majority of the people in hell are
women, as it was revealed to him.
Women have
Crooked Characters
All the scholars confirm that Muhammad
said that women have crooked characters. He also said that a
husband should not attempt to straighten his wife of the
perversity. He must enjoy her though she is still subject to
this waywardness. In Sahih of al-Bukhari (part 7, p. 80) the
following is recorded,
"Allah’s Apostle said: ‘The woman is
like a rib: if you try to straighten her, she will break; so
if you want to get benefit from her, do so while she still
has some crookedness."’
Also in "Riyadh al-Salihim" by Imam
al-Nawawi (p. 106), we find a quote by Sahih of Muslim,
"Muhammad said, ‘A woman was created
from a crooked rib; thus she would never be straightened by
any means. If you enjoy her, you do that along with her
crookedness and if you endeavor to straighten her, you will
break her, and breaking her is divorcing her."’
We have here two questions: First, why is
the woman the one who is crooked? Muhammad answers: "Because she
is created from a crooked rib!" Is it possible that man is free
from any crookedness? Can we not find one thousand women who
would say, "My husband has many detestable characteristics. He
is always drunk, gambling, or violent and abusive." Why is it
always the woman who is crooked?
Then there is the other question which we
cannot avoid: If there is a crookedness in a woman, why does the
husband not attempt to straighten her in humility, love, prayer
and understanding? Why does he have to leave her on her own
without rendering any help lest the crooked rib breaks; namely,
to be divorced? Why all this ill-advice by Muhammad? Do prophets
tell the husband to scourge his wife or forsake her on the one
hand and urge him to leave her alone with her crookedness on the
other? Muhammad himself told his wives upon occasion that he
would divorce them and replace them with other women.
The Sheikh al-Sharawi, the contemporary
Sheikh of Islam in Egypt, acknowledges in his book, "You Ask and
Islam Answers" (part II, p. 5) that Muhammad said this, but the
Sharawi tries intelligently to justify Muhammad’s statement by
saying that Muhammad meant that the woman usually shows
compassion and is bent over her child like a crooked rib! If
this is what Muhammad meant, then how are we to interpret his
saying she will never be straightened by any means, it is
impossible to change her, and men should not attempt to do so
because that will be conducive to divorce, but they should
rather enjoy women along with their crookedness? Is this
crookedness a virtue, like showing tenderness towards a child?
Crookedness is something bad and difficult to change or
straighten.
The Sharawi also interprets Muhammad’s
testimony that women lack intelligence and faith as being not
required to perform all the duties and ordinances of the
religion; they lack faith by way of commission! We tell him: Do
they lack intelligence by way of commission also? What about
their testimony being regarded equal to a half man’s testimony?
Is that by way of commission also or lack of intelligence so
that if one of them forgot something the other one would remind
her? !
Women are
Harmful to Men
This is another statement which all the
scholars agree that Muhammad uttered against women. In part 7,
p.22 of Sahih al-Bukhari, we read,
"The prophet said: ‘I have not left any
affliction more harmful to men than women."’
The Imam al-Nawawi in his book, "Riyadh
al-Salihin" (p. 110), reiterates that these words were spoken by
Muhammad. Of course, Christianity rejects such statements and
disapproves of all these accusations against women.
Lastly, we have to ask: If this was
Muhammad’s view of women, why then, did he possess so many
wives, concubines and prisoners of war?
Conclusion
This is the true status of women according
to Muhammad and to Islam. We have presented this discussion so
that no one will say that Islam honors females, whether they are
daughters, single or married.
° We have
seen that the father has the right to force a daughter to
marry without her permission. She does not have any choice.
° Muhammad
made it lawful for a man to have sexual relationships with a
single woman in lieu of some presents, then leave her
without any rights. This is what is called in Islam
"contractual marriage".
° As for
married women, the mother of children, Muhammad, in the
Qur’an, commanded men to scourge them (if they show any sign
of disobedience) if instruction, admonishing, and abandoning
their beds fail to bring forth any results. Scholars say
that scourging should not lead to breaking bones, but to be
a deterring element. A man scourged his wife and left some
marks on her face. When she complained to Muhammad, he
refrained from punishing him and claimed to have received a
verse in which he declared that men are above women and
better than them. Men are their custodians, entitled to
discipline them and to deter them by punishment and beating.
° We also
see that a married woman is a slave to her husband; she is
his captive, his prisoner because marriage is a type of
slavery. Muhammad himself, the prophet of freedom, equality
and honoring of women said so, as well as Umar Ibn
al-Khattab.
We also discussed polygamy and how a man
is allowed to marry as many as many as four women at the same
time, in addition to what he owns of maid-slaves.
° We have
examined also the issue of easy divorce and replacement of
wives as it is manifested clearly in the Qur’anic verses and
exemplified by the behavior of Muhammad, the Caliphs and the
companions. This divorce drives away the woman and her
children and propagates corruption in society. Islam does
not enforce any restriction or limitation against it (as
Christianity does) to protect women, children and society.
If a man divorced his wife by uttering three times, "You are
divorced," then he wished to restore her and she agrees to
do so, Muhammad insists that she should get married to
somebody else first and actually have sexual intercourse;
then she could go back to her first husband and her children
as Rafa’a’s wife did when she wanted to return to her
ex-husband. Muhammad told her that she had to have an actual
marriage and full sexual intercourse with her new husband,
Abdul Rahman, before she could return to her first husband.
Muhammad relied on a clear text "revealed" to him through
Gabriel the angel for this judgment. He said it was revealed
that the divorced wife is not lawful for the first husband
until she marries another man (Chapter 2:230).
° Women in
general (as Muhammad declared) are the majority of the
people in hell on the day of judgment.
° They are
the cause of evil omens.
° They lack
intelligence and faith.
° In regard
to inheritance, they are entitled only to one-half of the
man’s rightful inheritance.
° Her
testimony in courts and business contracts is equal to
one-half of the man’s testimony and value.
° Muhammad
also said that women possess sinister characters.
° Lastly,
if a woman walks in front of a man while he is praying, she
will invalidate his prayer and he has to repeat it. Muhammad
said that a prayer would be nullified if a donkey, a dog or
a woman pass in front of the praying man.
The greatest among the companions, such as
Ibn Abbas, Abu Zarr, Abu Hurayra, as well as the Caliphs (like
Ali Ibn Abi Talib) have confirmed these statements. All Muslims
know who these famous personalities are and what position they
occupy in transmitting the Hadiths. Such abuses made A’isha
scream in their faces, "You have put us on the same level with a
donkey and a dog!"
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