Reader asks: My question pertains to the following verse: “…They are raiment for you and ye are raiment for them…”(Al-Baqarah: 187) which appears uder the topic of spouses should guard their 'bedroom secrets'. Also ther is a big article about this at Islamonline site. Now I happen to read this hadeeth:[Volume 1, Book 6, Number 299: Narrated 'Abdur-Rahman bin Al-Aswad: (on the authority of his father) 'Aisha said: "Whenever Allah's Apostle wanted to fondle anyone of us during her periods (menses), he used to order her to put on an Izar and start fondling her." 'Aisha added, "None of you could control his sexual desires as the Prophet could." Was it really necessary here that scholar Abdur Rehman or even Ayesha(ra) report the goings of their bedroom in so detail even if it contains a high moral value. I mean, wasn't it sufficient to just say that Prophet(pbuh)prohibited intercourse during menses? Please throe some light on this seemingly contradictory hadeeth wrt Quranic verse that I cited above. Thanks in advance for your time. Wa'Salaam

Dear questioner, may Allah reward you abundantly for your interest in knowing the teachings of your religion, Islam! We appreciate the great confidence you have in us, and we implore Allah to help us serve the cause of Islam and to render this work for His Sake.

In his response, to the question you raised, we forwarded this question to an eminent Muslim scholar, Sheikh `Abdel Khaliq Hasan Ash-Shareef, who states: “Dear brother, you should not be confused because there is no contradiction at all. The wives of the Prophet are the mothers of the Prophet and hence they were unmarriageable to all Muslims and after the Prophet’s demise. Almighty Allah says: “The Prophet is closer to the believers than their selves, and his wives are (as) their mothers.” (Al-Ahzab: 6) “And it is not for you to cause annoyance to the messenger of Allah, nor that ye should ever marry his wives after him. Lo! that in Allah's sight would be an enormity.” (Al-Ahzab: 53) Whatever happens in the Prophet’s house is legislation for the whole Ummah to be guided by in their lives. Therefore, whenever a wife of the Prophet was asked about a matter related to the Prophet relation with his wives, she would explain it without shyness within the Islamic manners.

Almighty Allah says: “Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the last Day, and remembereth Allah much.” (Al-Ahzab: 21)

“…And whatsoever the messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it). And keep your duty to Allah. Lo! Allah is stern in reprisal.” (Al-Hashr: 7)

“Those who follow the messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul; and he will relieve them of their burden and the fetters that they used to wear. Then those who believe in him, and honor him and help him, and follow the light which is sent down with him: they are the successful.” (Al-A`raf: 157)

However, humans other than the Prophet are not legislators nor are their lives taken as an example to be followed and, therefore, are required not to reveal bed secrets. The Prophet is the example and model for Muslims and hence his life in its details is to be followed as an example for Muslims. Therefore, we are to know some of the home or bed secrets so that we know what is right to follow and be guided to the truth.”

Here, I would like to add that even in the Hadith you mentioned which abided by the highest standards of manners and noble language, it was necessary to explain what is permissible of physical contact between the spouses not only to state that intercourse was prohibited during menses.

If you are still in need of more information, don't hesitate to contact us. Do keep in touch. May Allah guide us all to the straight path!

Allah Almighty knows best.

Reader asks: Based upon Abu-Bakr's (ra) instructions to Usama while embarking on the Levant Campaign, he said: “Do not betray or be treacherous or vindictive. Do not mutilate. Do not kill children, the aged or women. Do not cut or burn palm trees or fruitful trees. Don’t slay sheep, cows or camels except for food. And you will come across people who confined themselves to worship in hermitages. Leave them alone to what they devoted themselves for." In fact, the principle of reciprocity has well-established rules in Shari`ah, whereby Muslims are warned from embarking on such inhumane attitudes. For instance, in case the enemy mutilates the dead bodies of Muslims, the Muslim army is not permitted to act in the same manner. Based on this, it is not permissible for Muslims to rape female captives under the notion of reciprocity. There is nothing like that in Islam. But we still find a hadith which states: According to Abu Sa'id, "We rode out with the Prophet (pbuh) to raid Banu al-Mustaliq and captured some female prisoners . . . we desired women and abstinence became hard. [But] we wanted to practise 'azl; and asked the Prophet (pbuh) about it. He said, 'You do not have to hesitate, for God has predestined what is to be created until the judgement day.'" Doesn't this amount to raping of the captured women by erstwhile Muslim army? Doesn't this hadith seem to legitimize raping women by taking them captives against their will. Is this a sahih hadith?

Dear questioner, As regards your question, we’d like to state that slavery was not initiated by Islam, it had been in practice long before the advent of Islam. As we know, it’s the custom of war to have captives and those captives or prisoners used to be turned into slaves and concubines by their masters. This was not the case only in the pre-Islamic Arab regions, but it was there every other place. It was even worse in some societies, especially with women. She was subject to all kinds of injustice, oppression and barbarian treatment. This went as far as that Greeks used to consider her a mere commodity, to be bought and sold. As for Romans, she was a slave already by nature, even without being captured at war!

When Islam came, it tried to put an end to all such inhumane practices. It left no stone unturned in its quest to let women have their rights and dignity restored. This is clearly manifest in the way Islam handled the issue of slavery. Right from the start, Islam set a goal to eradicate this barbaric system. Yet, it needed to be done gradually, as the case with all bad habits that have gained ground. People never give up easily!

So, first of all it confined the issue of taking captives to the period of warfare. This is just as a situation necessitated by hostility between warring states. Then it allowed the female captives to be married by their captors. But why? Does this mean giving men a golden chance to unleash their sexual desires or to sexually brutalize those captives? No, not at all!

Here lies certain wisdom that completely escapes the mind of those Western scholars, who take this issue to launch attacks against Islam.

As we know, after the end of hostility, it’s the norm that prisoners of war be freed and exchanged through mutual agreement between the parties. Islam has made this clear in its divine texts that the captives must be freed through ransom or without ransom. Also, it’s socially understood that marrying freed female captives, would normally secure their rights, more than would be the case if they were set free without any guarantee for survival or for preserving their dignity.

Thus, Islam gave them hope of survival, trying to prevent their becoming prostitutes. In fact, they would have definitely found it hard to find suitors, even from among their free male counterparts, who’d suspect them of being ravished by their captors. Though glimmer it may be in the beginning, this hope soon turned glittering by securing them a marital home, whereby their rights and dignity would be secured.

Here comes the issue of “ma malakat aimanukum” (what your right hands possess). This is mentioned in many verses in the Qur’an, like the following:

“If any of you have not the means wherewith to wed free believing women, they may wed believing girls from among those whom your right hands possess: And God hath full knowledge about your faith. Ye are one from another: Wed them with the leave of their owners, and give them their dowers, according to what is reasonable ...” (An-Nisa’: 25)

This verse confirms what I have just said; opening the door for female slaves or captives to be married by destitute Muslims who cannot afford the dowry of free women. Notice here that the Qur’an uses the expression “what your right hands.” What is the significance of this expression?

The word “right hands” here refers to women taken as prisoners of war. It is by no means an implication of concubinage, for this is totally prohibited in Islam. Nor does it refer to purchasing female slaves from market to be used to satisfy sexual urge. It’s during warfare that the right hand actually takes possession of captives, and this is what the Qur’an means. That’s point number one.

Point number two is that, the word “right hands possess” also has another significance that clearly reflects the great concern Islam has for preserving the rights of those captives. As we know, the right hand has its special merit and privileged functions that man instinctively reserve for it. Imam Kurtubi, in his commentary on this verse, says: “Allah Almighty uses the word ‘right hand’ here for it denotes great honor and respect. It suffices that it’s the one used when referring to spending, as mentioned in the hadith ‘… he who provides charity (seeking only Allah’s reward) in a way that his left hand does not know what his right hand spends …’ And it is the very hand used in making pledge of allegiance … etc.”

All this indicates that the word “what your right hand possess” has a special and glorified meaning in Islamic usage. In fact, it signifies the great care and good treatment that captives or prisoners of wars should be accorded. This is how Islam dealt with the issue from the earliest stages.

All this did not materialize all of a sudden, for slavery was a social ailment that needed to be addressed. So it was a gradual strategy laid down by Islam, not only to eradicate slavery, but also to give the freed slaves a complete social rehabilitation. First of all, Islam stipulated that all masters should take care of their captives; they should not be overburdened with tasks, nor should they be deprived of their human rights. The Prophet (pbuh) made this clear in his hadith that masters should treat their slaves as their brothers and female captives as their sisters, if not in faith, at least in humanity. He said:

“Your servants are thy brethren. Allah has put them under your control. He could, if He willed, make you under their control. Thus, whoever has his brother under his control, let him feed him of his same food and dress him of his same dress. Never saddle them with work that goes beyond their capability. If the work happens to be somehow difficult, lend them a helping hand.”

As for female captives, Imam Bukhari quotes the Prophet, as saying:

“If any of you have a slave girl, whom he gives good education and excellent training, and then he emancipates her and marries her, he shall have a two-fold reward.”

You see; that’s how Islam set the course of emancipating slaves. They should definitely be well treated. Also, educating female captives and marrying them, after emancipation is considered an act of charity, which would earn one great reward. Not only that. Islam further put an end to the habit of using derogative names of “slaves” or “servants”. For in Islam, man must not show servitude to anyone besides Allah the Almighty. So it was stipulated that the captives should be addressed by “fatah” (boy) or “fatat” (girl). Besides, the act of emancipating slaves used to be a competitive work among the Prophet’s Companions, for it was highly recommended by Islam and was considered an act of worship.

What’s more, Islam has also made use of what was an international custom during that era; i.e. the custom of having intercourse with female captives. Here Islam stipulated that if through sexual intercourse, the female slave got pregnant from her master, she would automatically gain her freedom. So would her child, for he’d be born free then. What a wise approach to eliminate a bad habit! So it was not a means of unleashing sexual desires. Otherwise, it would have been something permanent, being pregnant would have availed the slave woman nothing, for she’d remain the property of her master no matter how. No, Islam was not after such a sensual and voluptuous goal.

Given this, it is now crystal clear that Islam did not initiate the practice of having female captives as slaves, yet it took all possible means to eradicate this practice. Moreover, the Islamic approach in dealing with the problem did not sanction raping female captives.

More on this issue is explained at Islamonline site : Status of Slave Women in Islam.

If you are still in need of more information, don't hesitate to contact us. Do keep in touch. May Allah guide us all to the straight path!

Allah Almighty knows best.

Reader asks: In April I became a Muslim. I've been attempting to learn as much as I can about this faith. Before I converted, I studied for a few months, but it is impossible to read everything. Recently I've run across something that makes me doubt the truth of Islam, and I would like it cleared up. It is hurting my iman. I have gone through so much to accept this faith, and I don't want to let it go. Please, explain the meaning of this Hadith to me. It seems brutal and contrary to everything I believe about Allah and his prophet (pbuh).

Narrated Abdullah Ibn Abbas:
A blind man had a slave-mother who used to abuse the Prophet (peace_be_upon_him) and disparage him. He forbade her but she did not stop. He rebuked her but she did not give up her habit. One night she began to slander the Prophet (peace_be_upon_him) and abuse him. So he took a dagger, placed it on her belly, pressed it, and killed her. A child who came between her legs was smeared with the blood that was there. When the morning came, the Prophet (peace_be_upon_him) was informed about it. He assembled the people and said: I adjure by Allah the man who has done this action and I adjure him by my right to him that he should stand up. Jumping over the necks of the people and trembling the man stood up. He sat before the Prophet (peace_be_upon_him) and said: Apostle of Allah! I am her master; she used to abuse you and disparage you. I forbade her, but she did not stop, and I rebuked her, but she did not abandon her habit. I have two sons like pearls from her, and she was my companion. Last night she began to abuse and disparage you. So I took a dagger, put it on her belly and pressed it till I killed her. Thereupon the Prophet (peace_be_upon_him) said: Oh be witness, no retaliation is payable for her blood.

Dear questioner, we forwarded your question to Sheikh Abu Musab Riaz Ansary , presently a teacher of Arabic and Islamic studies for the New Muslim Center of Sharjah,UAE. Here is his reply to your question: " As a convert, I have come across certain Islamic concepts that took time to accept. The Companions of the Prophet (peace be upon him) were also occasionally confronted with situations that were difficult for them to accept, but they learned to place their feelings and attitudes below the revelation. An example for us of that understanding is the statement of Sahl ibn Hunayf, who stood up on the Day of Siffeen and said, "O people, accuse yourselves [of lack of insight].[1] We were with the Messenger of Allaah (peace be upon him) on the Day of Hudaybiyah. If we had thought it fit to fight, we could have fought." [Collected in Sahih Muslim, no. (4405).] In narration no. (4406), Sahl stated, "O people, treat your own opinions with suspicion. By Allaah, I saw myself on the Day of Aboo Jandal[2] [so upset] that if I could have overturned the order of Allaah’s Messenger (peace be upon him), I would have done so." But the Sahaabah came to understand that what looked like a humiliating treaty in their eyes was really a tremendous victory for Islam.
As for this hadeeth which you quoted, its isnaad (chain of narrators) is authentic. All of the narrators are very reliable, except for 'Uthmaan ash-Shahhaam, who was reliable, although he was a step down from the the rest in precision. The text is also supported by a hadeeth from 'Alee, which Aboo Daawood placed after this one in his collection. It is on the basis of these hadeeths that scholars agree that the penalty for a Muslim abusing the Prophet (peace be upon him) is death, and the majority agree that the same penalty applies to a non-Muslim living in Muslim lands, unless the abuser accepts Islam between the crime and the punishment.
It should be noted in this hadeeth that the Muslim kept warning the woman to curb her tongue and yet she persisted until his anger boiled over and he could not control himself. It is clear from the context that the Prophet (peace be upon him) must have received revelation confirming his story regarding his motive in killing her. Otherwise, such an excuse would not have been legally acceptable without witnesses.
The bottom line is that there are certain limits in the Sharee'ah regarding freedom of speech. People raised in the West are conditioned from an early age to cherish the idea that anybody should have the right to say anything they want. That belief is something that we need to critically examine. Is it really good, or are there certain things that are too destructive and evil to allow anyone to say? When the Muslims ruled their lands by Islamic law, they allowed non-Muslims to practice their own religions and they engaged the spokespeople of other religions in debates and discussions about matters of religion. The Christians in Muslim Spain, were not content with those liberties. A movement arose among them called "the Penitents", who felt it their duty to stand up in public places and abuse Prophet Muhammad (peace be upon him), believing that they would become martyrs by doing so. The Muslims warned them to desist, and when they did not, they obliged their wishes, although I doubt such "martyrs" ended up where they thought they would.
You may find this difficult to swallow, but I would advise you, even if you find yourself in such a state, to refrain from jumping to conclusions. In the meantime, try to listen to the taped lectures on the Seerah [Biography of the Prophet (peace be upon him)], delivered by Hamzah Yusuf. I believe they can be ordered online from Ahya Productions. Faith takes time to take root and flower. I believe those lectures would give you a basic picture of the Prophet (peace be upon him) that would allow you to put hadeeths like this in perspective.
 

By Guided Ones