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Question About Sex Slave Based On The Hadith About Azl – Coitus Interruptus
Assalamu alaykum,
I have a question regarding sex slaves. Javed Ahmed Ghamidi Sahab mentioned that Islam prohibited turning prisioner of wars into slaves. But as per the sahih hadith from Sahih Bukhari 2542, on the way back from Ghazwa bani al Mustaliq, sahaba had azl – coitus interruptus with the women prisoner of wars. How could they have sex with them when those women are neither their wives nor can they be turned into slaves? Or does this hadith verify that prophet allowed his companions to turn women prisoner of wars into sex slaves? Please answer. Thank you.
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9 Replies
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Question About Sex Slave Based On The Hadith About Azl – Coitus Interruptus
updated 2 years, 5 months ago
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In the battle of Bani Mustaliq, the prisoners captured were either freed in the battlefield as a favour while some others were freed on ransom. The Prophet (sws) brought the remaining prisoners to Medinah and while waiting for their families to procure them, gave them into the temporary custody of his Companions. Among them was Sayyidah Jawairiyah as well. Her father arrived with some camels as ransom. The Prophet (sws) inquired about the two well-bred camels he had hid behind. This astounded him so much – for he knew that there could be no way that the Prophet (sws) could have had knowledge of them – that he accepted faith. At this, Sayyidah Jawairiyah also accepted faith. The Prophet proposed for her to which her father consented. Upon this, the marriage was solemnised. The result of this marriage was that all the remaining prisoners of war were set free by the Muslim soldiers, since they thought that it was not appropriate to keep the Prophet’s in-laws in captivity.
As far as this specific narration is concerned, there can be three dimensions to look at it:
1) This practice ceased after prohibition of enslaving the captives of war and the incident referred is said to be before the prohibition.
2) Captives who were slaves prior to their capture and, at certain instances, were distributed among people as slaves were an exception and the directive stated in the verse (47:4) never related to them. Consequently, if all the incidents of the Prophet’s times regarding prisoners of war are studied, it can be safely concluded that barring this exception and two others, everything done was in conformity with the directive of Surah Muhammad. Therefore, this incident could relate to women who were already slaves.
3) Since narrations lack the context and are observations of onlookers. This could relate to POW women who chose to marry Muslim men out of their freewill. This has nothing to do with slaves, it relates to the situation where already married women were captured during war, in that case, if they chose to marry any other man, they were given exception that they can if they chose to do so, in accordance with the already held custom of Arabs where previous Nikah was considered ineffective, as soon as a married woman became a war captive.
Please also refer to the video below from 12:02 to 13:40
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Thank you for the detailed response. I have few follow up questions.
1.) This incident cannot be before surah Muhammad directive. As Javed Ahmed Ghamidi Sahab pointed out that the Surah Muhammad directive came before the first ever war Muslims had. So, what made you think this incident happened before the directive came in? Or am I missing something, please correct me if I did.
2.) What are the other two incidents where Surah Muhammad directive were not followed? Why would Prophet PBUH allow disobedience to the Quran?
I think, the women POW with whom the incident happened were already slaves might be the most sensible answer. Thank you for pointing out to that. Please do respond to my other questions above. Thanks.
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1) You are right about this point, the directive 47:4 came before Badar, and battle of bani-mustaliq happened after that. Therefore, point no. (1) in my response doesn’t sustain. Thank you for correcting me.
2) Other two exceptions were:
i. Brutal adversaries, as per the dictates of the law of ‘اتمام الحجة’ (itmam-ul-hujjah), were required to be slain wherever found. Examples of people who were killed as a result were Uqbah Ibn Abi Muit, Nadr Ibn Harith and Abu Azzah – the captives of the battles of Badr and Uhud. Similarly, at the conquest of Makkah, certain others were also slain as an exception to the general amnesty granted because of their open enmity.
ii. The captives of the Banu Qurayzah who met a fate decided by an arbitrator appointed by themselves: their men were slain and their women and children were sold as slaves.
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@UmerQureshi please respond to my questions. Thank you.
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Thank you very much for responding.
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For comments of Ghamidi Sahab on Hadith of Bani-Mustalaq regarding Coitus Interruptus:
Please refer to the video below from 35:06 to 45:17 (Specifically from 43:01 onward)
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There aren’t any english subtitles for that second video, is there another video with subtitles?
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There are no English subtitles available at the moment. But as far as question regarding sex slavery is concerned in the context of this narration – Captives who were slaves prior to their capture and, at certain instances, were distributed among people as slaves were an exception and the directive stated in the verse (47:4) never related to them. Consequently, if all the incidents of the Prophet’s times regarding prisoners of war are studied, it can be safely concluded that barring this exception and two others, everything done was in conformity with the directive of Surah Muhammad. Therefore, this incident also relates to women who were already slaves. At that time, concubines and slaves always used to participate in the battles with their owners.
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ek sawal ek bhai ne sawal kiya tha jo tumhare milkayat me aa jaye kya woh ajad aurattein thi aur kya unke sath bhi physical relationship karne ki ijazat thi unki marji ke wagair
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