Jun 12 2018
In this multi-part article we will be focusing on contrasting the Apostle Paul’s life and teachings with that of Muhammad’s. Our specific purpose in doing so is to demonstrate from the facts themselves that Muhammad was not in the league of the Apostle Paul, and actually stands condemned as a false prophet by this holy emissary of the risen Lord.
Paul on Lying
Muslims often claim that Paul admitted to lying in Romans 3:7-8. Yet when we actually read these verses in context, a different picture altogether arises. It is clear that Paul was speaking figuratively. Paul was addressing how man’s unrighteousness manifests God’s righteous judgment more clearly. Paul then addresses a hypothetical question a person might ask that if in fact one’s falsehood proves that God is righteous, then why does God condemn the individual? Here is the passage in question:
“But if our unrighteousness brings out God’s righteousness more clearly, what shall we say? That God is unjust in bringing his wrath on us? (I am using a human argument.) Certainly not! If that were so, how could God judge the world? ‘If my falsehood enhances God’s truthfulness and so increases his glory, why am I still condemned as a sinner?’ Why not say – as we are being slanderously reported as saying and as some claim that we say – ‘Let us do evil that good may result’? Their condemnation is deserved.” Romans 3:5-8
Interestingly, Paul indicates that it was deceitful men who were slanderously accusing the Apostle of condoning sin and falsehood, a charge to which Paul places under the condemnation of God.
Here is Paul’s views regarding lying and deception:
“Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, like men sent from God.” 2 Corinthians 2:17
“Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to every man’s conscience in the sight of God.” 2 Corinthians 4:2
“Am I now trying to win the approval of men, or of God? Or am I trying to please men? If I were still trying to please men, I would not be a servant of Christ.” Galatians 1:10 “Have I now become your enemy by telling you the truth?” Galatians 4:16
“You know, brothers, that our visit to you was not a failure. We had previously suffered and been insulted in Philippi, as you know, but with the help of our God we dared to tell you his gospel in spite of strong opposition. For the appeal we make does not spring from error or impure motives, nor are we trying to trick you. On the contrary, we speak as men approved by God to be entrusted with the gospel. We are not trying to please men but God, who tests our hearts. You know we never used flattery, nor did we put on a mask to cover up greed-God is our witness. We were not looking for praise from men, not from you or anyone else. As apostles of Christ we could have been a burden to you, but we were gentle among you, like a mother caring for her little children. We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us. Surely you remember, brothers, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you. You are witnesses, and so is God, of how holy, righteous and blameless we were among you who believed.” 1 Thessalonians 2:1-10
“Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming. You used to walk in these ways, in the life you once lived. But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to each other, since you have taken off your old self with its practices and have put on the new self, which is being renewed in knowledge in the image of its Creator.” Colossians 3:5-10
“For such men are false apostles, deceitful workmen, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve.” 2 Corinthians 11:13-15
Muhammad on Lying
It might surprise our readers to discover that it is Muhammad who condoned deception and lying to achieve one’s aim, as the following verses demonstrate:
“Whoso disbelieves in God, after he has believed – excepting him who has been compelled, and in his heart is still at rest in his belief – but whosoever’s heart is expanded in unbelief, upon them shall rest anger from God, and there awaits them a mighty chastisement.” S. 16:106
“It has been reported that the Quraish compelled ‘Ammar, his father Yasir, and his mother Sumayya to renounce Islam. So they tied Sumayyya to two camels and pointed a spear to her heart, saying to her that she converted for the men, and killed her. Later they killed Yasir. Thus, these two were the first martyrs in Islam. As for ‘Ammar, he told them, unwillingly, what they wanted to hear. So it was told the Messenger of God that ‘Ammar disbelieved. He said, ‘No, ‘Ammar is full of faith from the top of his head to the bottom of his feet; belief has been mingled with his flesh and blood.’ ‘Ammar came weeping to the Messenger of God. Therefore, the Messenger of God started to wipe his tears, and said, ‘If they come back to you, repeat to them what you said.’ This is the evidence for the admissibility of speaking unbelief under compulsion.” (‘Abdallah ‘Abd al-Fadi, Is the Qur’an Infallible? [Light of Life PO Box 13 A-9503 Villach, Austria], p. 97; bold emphasis ours)
The Traditions tell us that there are at least four instances where deception can be used:
Humaid b. ‘Abd al-Rahman b. ‘Auf reported that his mother Umm Kulthum daughter of ‘Uqba b. Abu Mu’ait, and she was one amongst the first emigrants who pledged allegiance to Allah’s Apostle, as saying that she heard Allah’s Messenger as saying: A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases: in battle, for bringing reconciliation amongst persons and the narration of the words of the husband to his wife, and the narration of the words of a wife to her husband (in a twisted form in order to bring reconciliation between them). (Sahih Muslim, Book 032, Number 6303)
More information is provided by William Muir’s “Life of Mahomet”, Volume I, footnote 88:
The common Moslem belief is that it is allowable to tell a falsehood on four occasions:
1st, to save one’s life;
2nd, to effect a peace or reconciliation;
3rd, to persuade a woman;
4th, on the occasion of a journey or expedition.
To save one’s life
The first is borne out by Mahomet’s express sanction. Ammar ibn Yasir was sorely persecuted by the pagans of Mecca, and denied the faith for his deliverance. The Prophet approved of his conduct: – “If they do this again, then repeat the same recantation to them again.” Katib al Wackidi; p. 227 ½.
Another tradition preserved in the family of Yasir, is as follows: – “The idolators seized Ammar, and they let him not go until he had abused Mahomet and spoken well of their gods. He then repaired to the Prophet, who asked of him what had happened.” – “Evil, oh Prophet of the Lord! I was not let go until I had abused thee, and spoken well of their gods.” – “But how,” replied Mahomet, “dost thou find thins own heart?” – “Secure and steadfast in the faith.” – “Then,” said Mahomet, “if they repeat the same, do thou too repeat the same.” Ibid. Mahomet also said that Ammar’s lie was better than Aba Jahl’s truth.
To effect a peace or reconciliation
The second is directly sanctioned by the following tradition:- “That person is not a liar who makes peace between two people, and speaks good words to do away their quarrel, although they should be lies.” Mishcat, vol ii. p.427
To persuade a woman
As to the third, we have a melancholy instance that Mahomet did not think it wrong to make false promises to his wives, in the matter of Mary his Egyptian maid.
On the occasion of a journey or expedition
And regarding the fourth, it was his constant habit in projecting expeditions (excepting only that to Tabuk) to conceal his intentions, and to give out that he was about to proceed in another direction from the true one. (Hishami, p. 392; Katib al Wackidi, p. 133 ½.)
Hence, Muhammad treated truth and deception according to his own style of situational ethics. Muhammad condoned, and actually permitted lying to further his goals.
We are told in Sahih al-Bukhari, Volume 4, Number 361:
Once we were in the house of Abu Musa who presented a meal containing cooked chicken. A man from the tribe of Bani Taim Allah with red complexion as if he were from the Byzantine war prisoners, was present. Abu Musa invited him to share the meal but he (apologized) saying. “I saw chickens eating dirty things and so I have had a strong aversion to eating them, and have taken an oath that I will not eat chickens.” Abu Musa said, “Come along, I will tell you about this matter (i.e. how to cancel one’s oath). I went to the Prophet in the company of a group of Al-Ashariyin, asked him to provide us with means of conveyance. He said, ‘By Allah, I will not provide you with any means of conveyance and I have nothing to make you ride on.’ Then some camels as booty were brought to Allah’s Apostle and he asked for us saying. ‘Where are the group of Al-Ash’ariyun?’ Then he ordered that we should be given five camels with white humps. When we set out we said, ‘What have we done? We will never be blessed (with what we have been given).’ So, we returned to the Prophet and said, ‘We asked you to provide us with means of conveyance, but you took an oath that you would not provide us with any means of conveyance. Did you forget (your oath when you gave us the camels)?’ He replied. ‘I have not provided you with means of conveyance but Allah has provided you with it, and by Allah, Allah willing, if ever I take an oath to do something, and later on I find that it is more beneficial to do something different, I will do the thing which is better, and give expiation for my oath.'”
The Quran testifies that even Allah is a deceiver:
The Hypocrites – they seek to deceive Allah but it is Allah Who DECEIVES them. When they stand up to prayer, they stand without earnestness, to be seen of men, but little do they hold Allah in remembrance; S. 4:142
Ibn Kathir comments:
In verse nine of Al-Baqarah, Allah says: <They (think) deceive Allah and those who believe, while they only deceive themselves.> While in the above verse, Allah says: <Verily, the hypocrites seek to deceive Allah, but it is He who deceives them.> There is no doubt that Allah does not deceive as He is All-Aware of secrets. But, the hypocrites, owing to their ignorance, believe that they can trick Allah on the Day of Judgment them with the same external shows of piety and honesty that they used to gain advantage with the people and to get verdicts in the law courts in this world. Allah knows their intentions. Similarly, Allah says in the following verse: <On the Day when Allah will resurrect them all together, then they will swear to you.> (58:18).
After claiming that Allah does not deceive, Ibn Kathir goes on to say:
But it is Allah Who deceives them.> It is Allah Who tempts them in their going over the limits and their misguidance, and DECEIVES them into reaching false perceptions regarding the purpose of this life and the trial on the Day of Judgment when their falsehood will fail. It is reported in a hadith that: ‘Allah commands that a servant enter Paradise, as it may seem to people, then takes him to Fire.’” (Tafsir Ibn Kathir, Sura An-Nisa, ayat 24-147, abridged by Sheikh Muhammad Nasib Ar-Rafa’i [Al-Firdous Ltd., London 2000], pp. 207-208; bold and capital emphasis ours)
Therefore, Muslims themselves admit that their God is a deceiver.
Further passages from the Qur’an about the deceiving nature of Allah:
And (the unbelievers) schemed and planned, and Allah schemed also, and the best of schemers is Allah. S. 3:54
Remember how the unbelievers schemed against thee, to keep thee in bonds, or to slay thee, or get thee out (of thy home). They scheme and plot, but the best of schemers is Allah. S. 8:30
The term for scheme in Arabic is makr and denotes one who is a deceiver, a conniver, a schemer. It is always used in a negative sense. Allah is thus seen as the best of deceivers, the premiere schemer and conniving one.
Muslim theologians themselves admit to the negative connotation of the Arabic term. For example Dr. Mahmoud M. Ayoub in his book, The Quran and Its Interpreters, Volume II, The House of Imran, brings up the question of,
“how the word makr (scheming or plotting), which implies deceitfulness or dishonesty, could be attributed to God.” (Ibid. [1992 State University of New York Press, Albany], p. 165; bold and italic emphasis ours)
After listing several Muslim sources he quotes ar-Razi as arguing that “scheming (makr) is actually an act of deception aiming at causing evil. It is not possible to attribute deception to God. Thus the word is one of the muttashabihat [multivalent words of the Quran].” (Ibid., p. 166; all bold and italic emphasis ours)
Paul on Husband and Wife Relations
Paul exhorts husbands to view their wives as their own bodies:
“Husbands, love your wives, just as Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. After all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the church – for we are members of his body. ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ This is a profound mystery – but I am talking about Christ and the church. However, each one of you also must love his wife as he loves himself, and the wife must respect her husband. Ephesians 5:25-33
Paul also commands husbands to view their bodies as not belonging to themselves but to their wives and vice-versa, and must not deny the others’ needs:
“Now for the matters you wrote about: It is good for a man not to marry. But since there is so much immorality, each man should have his own wife, and each woman her own husband. The husband should fulfill his marital duty to his wife, and likewise the wife to her husband. The wife’s body does not belong to her alone but also to her husband. In the same way, the husband’s body does not belong to him alone but also to his wife. Do not deprive each other except by MUTUAL consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control.” 1 Corinthians 7:1-5
We challenge Muslims to produce similar verses from the Quran commanding husbands to view their wives as their own bodies, since we are confident he cannot especially in light of the following.
Muhammad on Husband and Wife Relations
Unlike Paul in the Holy Bible, Muhammad clearly classifies women as property and teaches that they are inferior to men:
“Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand; and fear Allah. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe.” S. 2:223
The reason why this verse was “revealed” is given in the Sunan Abu Dawud, Book 11, Number 2159:
Narrated Abdullah Ibn Abbas:
Ibn Umar misunderstood (the Qur’anic verse, “So come to your tilth however you will”)–may Allah forgive him. The fact is that this clan of the Ansar, who were idolaters, lived in the company of the Jews who were the people of the Book. They (the Ansar) accepted their superiority over themselves in respect of knowledge, and they followed most of their actions. The people of the Book (i.e. the Jews) used to have intercourse with their women on one side alone (i.e. lying on their backs). This was the most concealing position for (the vagina of) the women. This clan of the Ansar adopted this practice from them. But this tribe of the Quraysh used to uncover their women completely, and seek pleasure with them from in front and behind and laying them on their backs.
When the muhajirun (the immigrants) came to Medina, a man married a woman of the Ansar. He began to do the same kind of action with her, but she disliked it, and said to him: We were approached on one side (i.e. lying on the back); do it so, otherwise keep away from me. This matter of theirs spread widely, and it reached the Apostle of Allah.
So Allah, the Exalted, sent down the Qur’anic verse: “Your wives are a tilth to you, so come to your tilth however you will,” i.e. from in front, from behind or lying on the back. But this verse meant the place of the delivery of the child, i.e. the vagina.
Instead of respecting the woman’s refusal to engage in a particular sexual position, Allah sends down the command permitting men to enter women, as they like!
“Women have such honorable rights as obligations, but their men have a degree above them.” S. 2:228
Muslim commentator Ibn Kathir notes:
But men have a degree over them.>, that is, men have a degree over women as far as virtue, behavior, status, obeying orders, expenditure, fulfilling duties, and grace in both worldly life and the Hereafter… (Tafsir Ibn Kathir, part 2, Sura Al-Baqarah, ayat 142-252, Abridged By Sheikh Muhammad Nasib Ar-Rifa’i [Al-Firdous Ltd., London 1998], p. 204; bold emphasis ours)
“Fair in the eyes of men is the love of things they covet: WOMEN and sons; Heaped-up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land. Such are the POSSESSIONS of this world’s life; but with Allah is the best of the goals (to return to).” S. 3:14
Again, Ibn Kathir:
Allah mentions the delights that He put in this life for people, such as women and children, and He started with women, because the test with them IS MORE TEMPTING. For instance, the Sahih recorded that the Messenger said,
<I did not leave behind me a test more tempting THAN WOMEN.>
When one enjoys women for the purpose of having children and preserving his chastity, then he is encouraged getting married, such as,
<Verily, the best members of this Ummah are those who have THE MOST WIVES> He also said,
<This life is a delight, and the best of its delight IS A RIGHTEOUS WIFE>
The Prophet said in another Hadith,
<I WAS MADE TO LIKE WOMEN AND PERFUME And the comfort of my eye is the prayer.> ‘Aisha, may Allah be pleased with her, said, “Nothing was more beloved to the Messenger of Allah THAN WOMEN, except horses,” and in another narration, “…than horses EXCEPT WOMEN.” (Tafsir Ibn Kathir-Abridged Volume 2, parts 3, 4, & 5, Surat Al-Baqarah, Verse 253, to Surat An-Nisa, Verse 147, abridged by a group of scholars under the supervision of Shaykh Safiur Rahman Al-Mubarakpuri [Darussalam Publishers & Distributors, March 2000], p. 124; bold and capital emphasis ours)
The Quran states:
“Men are superior to women on account of the qualities which God hath gifted the one above the other, and on account of the outlay they make from their substance for them. Virtuous women are obedient, careful, during the husband’s absence, because God hath of them been careful. But chide those for whose refractoriness ye have cause to fear; remove them into beds apart, AND SCOURGE THEM: but if they are obedient to you then seek not occasion against them: verily, God is High, Great!” S. 4:34 Rodwell
Not only does this last verse say that men are superior to women, but it also grants husbands the right to beat disobedient wives! The Concise Oxford English-Arabic Dictionary, Oxford University Press, 1982, ISBN 0-19-864321-7, p. 32, defines the Arabic word for “beat” as:
beat1/bit/ (p.t. beat p.p. beaten)
beat a carpet
the village is off the
he managed to beat
down the price
he was beaten up
Here is Ibn Kathir’s interpretation of S. 4:34:
In this verse Allah says that the man is the leader over the woman and is the one who disciplines her if she does wrong. <Because Allah has made one of them excel the other.>, this is because men are better than women, and man is better than woman. Therefore, prophethood and kingship were confined to men, as the Prophet said: ‘A people that choose woman as their leader will not succeed.’ This hadith was narrated by Al-Bukhari. Added to that positions such as judiciary, etc…. <And because they spend from their means.> Here, Allah refers to the dowry and expenses, which Allah has prescribed in the Qur’an and Sunnah; and given a man is better than a woman, it is appropriate that he be her protector and maintainer, as Allah says: <But men have a degree over them.> (2:228). (Tafsir Ibn Kathir-Part 5, Surah An-Nisa’, ayat 24-147, Abridged By Sheikh Muhammad Nasib Ar-Rifa’i, p. 50; bold and italic emphasis ours)
<And beat them.> if they do not abstain from their disobedience through both advise and desertion. However, the beating should be Dharbun ghayru mubrah, i.e. light, according to the hadith narrated in Sahih Muslim, on the authority of Jabir, who had quoted the Prophet as saying in his farewell pilgrimage: “And fear Allah in women, for they are your aides, and their duties towards you is that your beds should not be shared with someone you dislike. Therefore, if they disobey you, beat them lightly, and your duty towards them is that you should maintain and buy them clothes in a reasonable manner.”
Scholars said: Dharbun ghayru mubrahun means: The husband should beat his wife lightly, in way which does not result in breaking one of her limbs or affecting her badly. (Ibid., p. 53; bold and italic emphasis ours)
Notice that even in Ibn Kathir’s translation of S. 4:34 the command to beat one’s wife sticks out clearly.
Again from the Sunan Abu Dawud:
Narrated Abdullah ibn AbuDhubab:
Iyas ibn Abdullah ibn AbuDhubab reported the Apostle of Allah as saying: Do not beat Allah’s handmaidens, but when Umar came to the Apostle of Allah and said: Women have become emboldened towards their husbands, he (the Prophet) gave permission to beat them. Then many women came round the family of the Apostle of Allah complaining against their husbands. So the Apostle of Allah said: Many women have gone round Muhammad’s family complaining against their husbands. They are not the best among you. (Book 11, Number 2141)
Narrated Umar ibn al-Khattab:
The Prophet said: A man will not be asked as to why he beat his wife. (Sunan Abu Dawud, Book 11, Number 2142)
There is absolutely no justification for Muhammad to permit the beating of women. This is simply inhumane to say the least. The reason for this being inhumane is not simply over whether the beating is light or heavy. Rather, it has to do with the fact that the right of the man to beat his wife is a clear violation of her dignity as an equal partner. Parents may at times beat their children as part of disciplining them, because they are in authority above them, while children have the duty to obey. Their position is not one of equality. Beating is an statement of not only higher physical strength, but of position. Beating clearly violates the status and dignity of women, putting them on the level of children (and even animals as we shall shortly see) in comparison to their “owner”.
The following citations are taken and adapted from M. Rafiqul-Haqq and P. Newton’s The Place of Women in Pure Islam. All bold and capital emphasis will be ours.
“The woman IS A TOY, whoever takes her let him care for her (or do not lose her).” (Ahmad Zaky Tuffaha, Al-Mar’ah wal- Islam [Dar al-Kitab al-Lubnani, Beirut, first edition, 1985], p. 180)
Umar Ibn al-Khattab once told his wife:
“You are a toy, if you are needed we will call you.” (Abu Bakr Ahmad Ibn ‘Abd Allah Ibn Mousa Al-Kanadi, Al-Musanaf, Vol. 1 pt. 2, p. 263- see also Al-Ghazali, Ihy’a ‘Uloum ed-Din, Vol. II, Kitab Adab al-Nikah [Dar al-Kotob al-‘Elmeyah, Beirut], p. 52)
The Caliph ‘Amru Bin al-‘Aas said:
“Women are toys, so choose.” (Kanz-el-‘Ummal, Vol. 21, Hadith No. 919)
Another shameful practice that Muhammad permitted was temporary marriages known as Mut’a, a practice still observed by Shiite Muslims till this day:
And all married women (are forbidden unto you) save those (captives) whom your right hands possess. It is a decree of Allah for you. Lawful unto you are all beyond those mentioned, so that ye seek them with your wealth in honest wedlock, not debauchery. And those of whom ye seek content (by marrying them), give unto them their portions as a duty. And there is no sin for you in what ye do by mutual agreement after the duty (hath been done). Lo! Allah is ever Knower, Wise. S. 4:24 Pickthall
Ibn Kathir comments:
“… <And how could you take it back and you have gone in unto each other.> (4:21): the general meaning of which was given as evidence for Mut’a Marriage (Marriage for an intended short time) which was, undoubtedly, PREVALENT at the onset of Islam, but was abrogated thereafter. Ash-Shafi’i and a group of scholars were of the opinion that Mut’a Marriage had once been permitted but was later invalidated on two occasions. Some were more assertive than that, while others have made it lawful only if necessary. The majority of scholars, however, have opposed this view. The correct statement is mentioned in Sahih Al-Bukhari and Sahih Muslim, on the authority of Ali Ibn Abu Talib: ‘The Prophet forbade Mut’a Marriage and the meat of local skylarks (a type of bird) on the Day of Khaibar.’
“It is narrated in Sahih Muslim, on the authority of Ar-Rabi’ Ibn Sabrah Ibn Ma’bad Al-Juhani, who had quoted from his father, who had participated in the Conquest of Makkah with the Prophet who said: ‘O, People! I have permitted you to do Mut’a Marriage and Allah has forbidden it until the Day of Judgment. Therefore, whosoever is married to a woman through this type of marriage, should release them and should not take anything back from Mahr you have given them.’ According to Muslim, it was said during Hujjatal Wadaa’ (Farewell Pilgrimage). This Hadith has other meanings in the Book of Al-Ahkaam.” (Tafsir Ibn Kathir, abridged by SheikhMuhammad Nasib Ar-Rafa’i,part 5,pp. 29-30; capital and italic emphasis ours)
The Hadith supplies several examples of such marriages:
Abdullah (b. Mas’ud) reported: We were on an expedition with Allah’s Messenger and we had no women with us. We said: Should we not have ourselves castrated? He (the Holy Prophet) forbade us to do so He then granted us permission that we should contract temporary marriage for a stipulated period giving her a garment, and ‘Abdullah then recited this verse: ‘Those who believe do not make unlawful the good things which Allah has made lawful for you, and do not transgress. Allah does not like trangressers” (al-Qur’an, v. 87). (Sahih Muslim, Book 008, Number 3243)
Jabir b. ‘Abdullah and Salama b. al-Akwa’ said: There came to us the proclaimer of Allah’s Messenger and said: Allah’s Messenger has granted you permission to benefit yourselves, i.e. to contract temporary marriage with women.(Sahih Muslim, Book 008, Number 3246)
Abu Nadra reported: While I was in the company of Jabir b. Abdullah, a person came to him and said that Ibn ‘Abbas and Ibn Zubair differed on the two types of Mut’as (Tamattu’ of Hajj 1846 and Tamattu’ with women), whereupon Jabir said: We used to do these two during the lifetime of Allah’s Messenger. Umar then forbade us to do them, and so we did not revert to them. (Sahih Muslim, Book 008, Number 3250)
Rabi’ b. Sabra reported that his father went on an expedition with Allah’s Messenger during the Victory of Mecca, and we stayed there for fifteen days (i.e. for thirteen full days and a day and a night), and Allah’s Messenger permitted us to contract temporary marriage with women. So I and another person of my tribe went out, and I was more handsome than he, whereas he was almost ugly. Each one of us had a cloak, My cloak was worn out, whereas the cloak of my cousin was quite new. As we reached the lower or the upper side of Mecca, we came across a young woman like a young smart long-necked she-camel. We said: Is it possible that one of us may contract temporary marriage with you? She said: What will you give me as a dower? Each one of us spread his cloak. She began to cast a glance on both the persons. My companion also looked at her when she was casting a glance at her side and he said: This cloak of his is worn out, whereas my cloak is quite new. She, however, said twice or thrice: There is no harm in (accepting) this cloak (the old one). So I contracted temporary marriage with her, and I did not come out (of this) until Allah’s Messenger declared it forbidden. (Sahih Muslim, Book 008, Number 3253)
We would like Muslims to answer for us what kind of prophet would sanction such immorality? Is not this type of temporary marriage a form of legal prostitution since the intent in the marriage is sexual gratification as opposed to marital union and family upbringing? And how does this maintain the integrity of the women who are simply provided material gifts for the degrading of their bodies in satisfying the sexual lust of men acting as untamed animals?
We have more to come in the next part of our analysis.