Adultery: Do it! Do it! Do it!Bible
Qur’an
Adultery
Rape
The Qur’an states that a Muslim man cannot have sex with another man’s wife. However, there is an important exception when he is at liberty to have sex with another man’s wife. This exception applies to a married woman who is his captive or slave. If a married woman consents to having sex with her Muslim master, then it is adultery. If a married woman is forced by her Muslim captor, then it is rape. In either case, the Qur’an is in direct violation to the immutable moral law of Allah, the Judge of the Last Day. The divine Law given by Allah to Moses (Musa) states, “You shall not commit adultery.” The Companions of Muhammad used the captive/slave exception to have affairs with the married women under their control. During the lifetime of Muhammad, they followed their passionate lusts just like the heathen who do know not Allah (1Thes 4:5). The traditional hadiths record that Muhammad’s Companions raised a question about birth control and whether it should be practiced in their adulterous affairs with their captive women. In Sahih Muslim, Book 8 Chapter 22 in the section on Al ‘Azl or Incomplete Sexual Intercourse, Muhammad told his Companions to go ahead and have illicit sex with their captive married women without practicing coitus interruptus (al-‘azl). There did not seem to be a question whether or not it was morally right to have sex with these women who were married to another man. It was assumed that these adulterous affair were approved by Muhammad and Allah, since these immoral acts were sanctioned in the Qur’an. The only real question was the adultery technique itself. The Muslim men were worried that they might get their female victims pregnant. And, if their female victims became pregnant, then their ransom value would be diminished or lost completely. So, in the minds of Muhammad’s followers, they faced a dilemma of either 1) practicing al-‘Azl and maintaining their women’s ransom value or 2) not using this caution during sexual intercourse and possibly losing their female slave’s ransom value. They wished they could avoid this dilemma, because they were keen to give full rein to their heathen lust as well as to receive a full ransom for their female captives. Imam Muslim’s records the traditional account of their dilemma and Muhammad’s answer. Sahih Muslim
Muhammad was quick to give his answer, and his answer was music to their ears. Muhammad said that they did not have to practice al-‘azl. Now, on the surface, it seems that Muhammad’s unlearned followers knew more about embryology and human reproduction than Muhammad himself. They knew that semen was required in the process of human reproduction that is why they thought it would be better to practice al-‘azl. It might be suggested that Muhammad had a lapse in memory. But, this is unlikely, since this form of birth control was common knowledge throughout world history. Rather, he seemed eager to reward his Companions with every sensual pleasure, as long as they willing plundered, killed, and enslaved anyone at his command. In his cunning, he had the necessary revelation from Allah to make captive married women eligible sex providers (Qur’an 4:24) for his Companions who lacked moral self-control. Muhammad turned the issue into a spiritual one, making it seem as if Allah would approve of forcing married women to have sex without prophylactic caution. In other words, Muhammad stated indirectly that having sex with female captives would have nothing to do with any children being born into the world. Because, according to Muhammad, “every soul that is to be born up to the Day of Resurrection will be born.” So, if a child were born to a captive female, it would have been born as a result of the divine decree (al-Qadr) of Allah, not as a result of the sexual act of the Muslim rapist. In other words, Muhammad’s Companions would not be responsible for a child being born. Allah and Allah’s divine decree would be responsible for the baby’s birth. If a captive woman became pregnant, she had no right to be angry with Muhammad’s men. She should blame Allah, because it was Allah who decreed her pregnancy by her Muslim captor. So, in effect, Muhammad shifted the moral blame from his sexually ravenous Companions and pointed to Allah as the real culprit. Furthermore, Muhammad’s statement is a logical tautology or a statement that must always be true. The word, tautology comes from the Greek language and means redundant. In its simplest form, it is like saying, “an apple is an apple.” Of course, it is true that an apple is an apple. Likewise, it is true by definition that every child that is to be born will be born. With this answer, Muhammad dodged the whole moral issue of using married female captives to gratify the sensual lusts of his Companions, and he was deceptive about the biological facts of sexual intercourse too. Muhammad stood against the weak and helpless victims, so the powerful could satisfy their immoral desires. He made it appear that Allah was on the side of those who wanted to engage in the passionate sexual lusts of the pagans. What must the violated women thought as they looked towards the heavens knowing they were being used as sex slaves in the name of Allah, the Merciful and the Compassionate? Was there no mercy or compassion for them? What kind of prophet was this who turned upside down creation’s moral order? Why did the Muhammad falsely claim that Allah disregarded the sanctity of a woman’s marital covenant with her own husband while she was a Muslim captive? Muhammad seemed to be impatient with his companions. He could not grasp their hesitation to engage in illicit sex immediately. He seemed eager, even sexually stimulated, to have the adulterous orgy begin and to have it begin immediately without the inconvenience of al-‘azl. He shouted out his command three times, “Verily you do it, verily you do it, verily you do it!” They obeyed, and Shaitan smiled.
Imam Muslim wanted his reader not to be in doubt about the issue. He gave several supporting hadiths to establish firmly his point.
Malik’s Muwatta
What must their husbands have thought as they had to stand by and watch Muhammad’s Companions copulate their wives like dogs? For those unbelievers who sincerely loved their wives, it was a horrific experience. For unbelievers who did not love their wives, the promise of wealth, plunder, raids, and sex slaves was an attractive incentive to join Muhammad’s new religion. It is an incentive engraved into the very heart of the Qur’an and Hadiths. Sunan Abu Dawud
|
||||||
|
Last edited 10/28/2000 |
||||||
HomecomingThere is an account in the hadiths about Muhammad and his soldiers coming home from battle. There was a soldier who was excitedly racing home to embrace his new bride. All this is very normal and natural. What new bridegroom would not be eager to see and to be with his lovely bride after an arduous battle? So, the soldier of this hadith was driving his camel as fast as he could towards the city of Medina. They would kiss, embrace, and start to talk about things that transpired while they were apart, and then they would sit down to a delicious meal she had prepared. They were a couple in free and natural love, the way Allah had decreed marriage to be. Then the story becomes morally debased when Muhammad arrives upon the scene. The first thing the hadith records is that Muhammad put down the marriage of his soldier. Muhammad could not understand why his soldier would marry a matron. Muhammad understood human copulation, but he did not appreciate the true love of a husband for his own wife. His thoughts of marriage were thoughts of fondling young girls. The hadith continues, noting that Muhammad prevented his men from entering Medina until night had arrived. The fast riding soldier was eager to see his wife, and he was acting perfectly normal for a husband who truly loved his wife. But, Muhammad delayed his soldier’s anticipated embrace with his wife, so that he could direct his soldiers’ attention to the genital area of their wives. All of his soldiers would have to stay on the outskirts of Medina until night fell and their women had ample time to shave their pubic area. Bukhari records the narration as follows,
So, instead of picturing a returning soldier embracing his new bride, Muhammad turned the picture into a city where all the married women were sitting around shaving the hair off their external genitals before the rude soldiers entered town. Muhammad set the moral attitude and marital tone for his soldiers’ homecoming. This historical account is not an account recorded by the enemies of Muhammad. Indeed, the enemies of Muhammad would not be able to think up such sexually outlandish behavior as this one. This account appears in the most traditional and conservative hadith recognized by all Muslims. It is left to the reader to judge whether or not Muhammad’s criticism of the soldier’s marriage and his reasons for waiting to enter the city express the eternal will of Allah for all of humanity for all time. Is the Qur’an (68:4) true, when it states that Muhammad is the standard of sublime morality and character?
|
||
|
Last edited 11/10/2000 |
||
Muhammad’s Sexual StaminaSahih Bukhari
A Muslim’s comments.
The Muslim’s comments above reflect the sentiment of a human conscience which affords us a natural sense of right and wrong. This natural sense of right and wrong has been divinely implanted into human nature by Allah. All human beings are born with this sense. It is inescapable. Some Muslim scholars who write on human psychology affirm that human beings have an intellect (‘aql), free-will (irâdah) and fitrah by birth. These are an internal source of truth, whereas prophets and divine revelation are external sources of truth. In an article entitled, The Definition of Fitrah, Yasien Mohamed wrote the following on Fitrah and Human Responsibility,
Holy Scripture calls the human sense of right and wrong, the law written on the heart. This law written on the heart is an internal moral law that every human being possess. Just as every human person has an intellect (‘aql) and free-will (irâdah), so every person is born with this moral sense of good and evil. The human intellect, free-will, and moral sense do not depend upon the office of a prophet, because a person is naturally born with all of these human powers.
The above-mentioned Muslim makes a moral evaluation of this hadith’s report of Muhammad’s sexual behavior and finds it morally repugnant. This is the natural reaction of the moral conscience that Allah has imparted into human nature. And, as human beings, we should never violate our Allah-given sense of right and wrong. So, rather than coming to the logical conclusion that Muhammad had behaved with unbridled lust, this Muslim decided to reject the historical record of this hadith. He is willing to discard the historical Muhammad to maintain an idealized, but fictional, Muhammad. A more typical Muslim’s response is to justify Muhammad’s sexual behavior. This is seen in the following paragraph where a Muslim writes that the hadith is no more than a husband satisfying his wife.
First of all, the narrator was not merely narrating an opinion. The narrator was narrating the actual sexual history of Muhammad who would perfume himself and then have sex with all of his wives in one night without washing between his sexual acts with his many wives. The hadith notes that some of Muhammad’s contemporaries praised his sexual stamina. So, we need to ask ourselves if Muhammad’s behavior exemplified high moral character, demonstrating to all the world that he is the Light of Allah? Are Muhammad’s deeds the timeless expression of the Will of Allah? This seems questionable, since polygamy is contrary to human Fitrah. In the beginning of creation, Allah created Adam (one man) and Eve (one woman) to be the prototypical marriage for all the rest of humanity. If Allah had chosen to create humanity polygamous, he would have created Adam (one man) and several women to be Adam’s wives. This was not the case. As humanity became distant from the law of Allah, polygamy became more prevalent with its attendant evils. Polygamy is a violation against the original fitrah given to human nature by Allah as well as the moral order of the universe. Thus, this hadith is evidence that Muhammad chose to violate Allah’s moral law, and he became a morally depraved example for all who follow his example. Isa noted that, in the beginning, it was one man with his one wife (not wives). It was the two (husband and wife) who would be the one flesh (one biological unit). It wasn’t the man and the nine or eleven wives who would be the one flesh.
The Apostle Paul wrote that spiritual leadership in the Church was restricted to husbands who have only one wife. In addition, the Old Testament prophets warned against increasing the number of wives, even though their warnings were not always heeded.
During the time of Muhammad, there was gossip among the pagans about the number of his wives. This gossip would be natural, since Muhammad’s behavior was contrary to Allah’s moral order and human fitrah. Even by ancient Arabian standards, the pagans were shocked by Muhammad’s moral behavior. As often happened, Muhammad would claim that Allah revealed a new Surah to approve of what he had already decided to do. The Surahs would seem to come at just the right time. This case was no different. Muhammad recited that Allah wanted him to ignore the pagans’ noxious talk and to be privileged with as many wives as would make him happy. Was this really the divine will of Allah? Does Allah change? Or, were these ayat more a hiss of Shaitan or a voice from hell, encouraging Muhammad to violate the immutable will of Allah, the Lord of Creation? Does Allah smile and encourage morally depraved behavior for those who are his true prophets?
Please notice the words of the Apostle Paul in contrast to the words of the Qur’an. In Second Corinthians, it is written that “we commend ourselves to every man’s conscience.” Allah requires that we conduct our moral lives in a manner that commends itself to every man’s conscience. And, the phrase, every man, includes atheists, pagans, Gentiles, agnostics, etc. It is not permissible for human beings to ignore our neighbor’s conscience, no matter who they are. By contrast, the voice that spoke to Muhammad said, in essence, “Ignore the moral conscience of other men and do what is sensually pleasurable to you. Since you are superior to the moral law of Allah, you may disregard human reason and ethical morals.”
|
|||||||||||
|
Last edited 10/25/2000 |
|||||||||||