Quran VersesQuran's Tafhim ( explanation)
*54) The best commentary on these verses are the Traditions which have been reported from the Holy Prophet in this connection. Hadrat 'Abdullah bin Mas'ud has related that the Holy Prophet once said: "O young men, whoso among you can afford to marry, he should marry, because this will be a means of restraining the eyes from casting the evil look and of keeping one pure and chaste, and the one who cannot afford, should fast, because fasting helps cool down the passions." (Bukhari, Muslim). According to Hadrat Abu Hurairah, the Holy Prophet said: "Allah has taken upon Himself to succour three men: (a) the one who marries with a view to guarding his chastity, (b) the slave who works to earn his freedom, and (c) the one who goes out to fight in the way of AIlah." (Tirmizi, Nasa'i, Ibn Majah, Ahmad) For further explanation, see Surah An-Nisa: 25.
*55) Mukatabat as a term means a deed of emancipation between the owner and the slave entitling the latter to earn his or her freedom after payment of an agreed sum of money in a certain period. This is one of the methods laid down i' Islam for the slaves to attain their freedom. It is not essential that the slave must always pay in cash; he can also earn his freedom by rendering some special service to the owner, provided that both the parties agree. Once the agreement is signed, the owner is not entitled to put any obstacles in the way of the slave's freedom. He will have to provide opportunities to enable him to earn for his emancipation and shall have to free him when the agreed amount has been paid in time. In the time of Hadrat 'Umar, a slave entered into such an agreement with his lady owner, but managed to collect the amount in advance of the time limit. When the amount was offered to the lady, she refused to accept it on the ground that she would like to have it in monthly and yearly instalments. The slave complained to Hadrat 'Umar who ordered that the amount be deposited in the state treasury and the slave be sec free. The lady was informed that her money lay in the treasury and she had the option to take it in a lump sum or in yearly or monthly instalments. (Daraqutni).
*56) A group of jurists have interpreted the words "execute the deed of emancipation with them" to mean that it is obligatory for the owner to accept the offer of a slave to earn his emancipation This is the view of 'Ata', 'Amr bin Dinar Ibn Sirin, Masruq, Dahhak, `Ikrimah, the Zahiriyyah and Ibn Jarir Tabari, and Imam Shafi'i 'also favoured it in the beginning. The other group holds that it .is not obligatory but only recommendatory and commendable. This group includes jurists like Sha'bi, Muqatil bin Hayyan, Hasan Basri, 'Abdul Rahman bin Zaid, Sufyan Thauri, Abu Hanifah and Malik bin Anas and Imam Shafi`i later on also had adopted this view. The first view is supported by two things:
(a) The imperative mood of the verb in "execute the deed...,' suggests that it is a Command front Allah.
(b) Authentic Traditions contain the incident that when Sirin, father of Hadrat Muhammad bin Sirin, the great jurist and traditionalist, made a request to his master, Hadrat Anas, for a deed of emancipation, the latter refused to accept it. Sirin took he matter before Hadrat `Umar, who whip in hand turned on Anas, saying: "Allah's Command is that you execute the deed." (Bukhari). From this it has been argued that it was not a discretionary and personal decision of Hadrat 'Umar but it was taken in the presence of the Companions and none expressed any difference of opinion. This therefore should be taken as an authentic interpretation of the verse.
The other group argues that Allah does not merely say: "Execute the deed of emancipation with them", but adds: ". . . provided that you trod some good in them." This condition of finding some good in them" lies entirely on the owner, and there is no fixed standard or means by which the question of "finding good in them" be got adjudicated through a court. Legal injunctions are never couched in such language. As such this injunction can only be regarded as recommendatory and not as legally mandatory. As regards the precedent of the case of Sirin, the jurists say that there was not one slave who asked for a deed of emancipation but thousands of them in the time of the Holy Prophet and the rightly-guided Caliphs, and a large number of them earned their freedom in that way. But apart from Sirin's there is no case where an owner was forced by a judicial verdict to execute a deed of emancipation. Accordingly this decision of Hadrat 'Umar cannot be taken as a judicial decision. All that can be said is that Hadrat `Umar, apart from his position of a judge, was like a father to the Muslims and might have used his paternal authority in a matter where he could not intervene as a judge.
*57) "Good" implies three things:
(a) The slave must be capable of earning his emancipation money through hard work and labour. The Holy Prophet has said: "Execute the deed when you are sure that the slave can earn the required amount of money; do not let him go about begging the people for it." (Ibn Kathir).
(b) He should be honest, truthful and reliable for the purposes of the agreement. He should nuke the best of the opportunities and should not waste his earnings.
(c) The owner should make sure that the slave has no immoral trends and does not harbour feelings of enmity against Islam or the Muslims, nor should there be any apprehension that his freedom might prove harmful to the interests of the Muslim society. In other words, he should prove to be a loyal and faithful member of the Muslim society and not a fifth columnist. It should be noted that such precautions were absolutely necessary in the case of the prisoners of war taken as slaves.
*58) This Command is general and is addressed to the owners, the common Muslims and the Islamic government.
(a) The owner is instructed that he should remit a part of the emancipation money. There are traditions to confirm that the Companions used to remit a sizeable amount of the emancipation money to their slaves. Hadrat 'Ali used to remit a quarter of the amount and exhorted others also to do the same. (lbn Jarir).
(b) The common Muslim is instructed that he should extend liberal help to all such slaves who asked for help in this regard. One of the heads of Zakat expenditure as laid down in the Qur'an is "the ransoming of slaves". (IX:60) In the sight of Allah "freeing of slaves" is a great act of virtue. (XC :13). According to a Tradition, a Bedouin came to the Holy Prophet and requested him to instruct him what he should do to earn Paradise. The Holy Prophet replied "You have asked about the most important thing in a most concise way. You should free the slaves and help them to earn their freedom, If you present a head of cattle to somebody, present such a one as gives plenty of milk. Treat your relatives kindly even if they treat you unjustly. If you cannot do all this, you should feed the poor, give water to the thirsty, exhort the people to do good and forbid them to do evil. If you cannot do even this, you should restrain your tongue: if you have to speak, speak something good, otherwise keep quiet"'. (Baihaqi).
(c) The Islamic government is advised to spend a part of the Zakat collections on the emancipation of slaves.
Here it should be noted that slaves in the ancient tunes were of three kinds: (i) Prisoners of war, (ii) Free men who were captured and traded as slaves, (iii) Hereditary slaves who did not know when their ancestors became slaves and to which of the above categories they originally belonged. Before the advent of Islam, Arabia as well as the outside world abounded in all kinds of slaves. The entire social and economic structure of society depended more on slave labour than on servants and wage-earners. The first question before Islam was to tackle the problem of the hereditary slaves, and secondly, to find a solution to the entire problem of slavery for all times to come. In tackling the first problem, Islam did not abruptly abrogate the ownership rights in respect of the hereditary slaves as it would have completely paralysed the entire social and economic system, and involved Arabia in a far more destructive civil war than the one fought in America, leaving the problem where it was as it is in America, where the Negroes are still facing humiliation and disgrace. Islam did not follow any such foolhardy policy of reform. Instead it generated a great moral movement for the emancipation of slaves and employed inducements, persuasions, religious injunctions and legal enactments to educate and motivate the people to free the slaves voluntarily for earning their salvation in the Hereafter, or as expiation of their sins as enjoined by Islam, or by accepting monetary compensation. To set the pace the Holy Prophet himself freed 63 slaves. One of his wives, Hadrat 'A'ishah, alone treed 67 slaves. The Holy Prophet's uncle, Hadrat `Abbas, freed 70 slaves. Among others, Hakim bin Hizam freed 100 slaves, 'Abdullah bin 'Umar 1,000, Zulkal'a Himyari 8,000, and 'Abdur Rehman bin 'Auf 30,000. The other Companions among whom Hadrat Abu Bakr and Hadrat 'Uthman were prominent also set a large number of slaves free. The people, in order to win Allah's favour, not only emancipated their own slaves, but also bought them from others and then set them free. The result was that in so far as hereditary slaves were concerned, almost aII of them had been freed even before the righteous Caliphate came to an end.
As for the future, Islam completely prohibited free men from being kidnapped and traded as slaves. As for the prisoners of war, it was permitted (not commanded) that they might be kept as slaves so long as they were not exchanged for Muslim prisoners of war, or freed on payment of ransom. Then, on the one hand, the slaves were aIso allowed to earn their freedom through written agreements with their masters, and on the other, the masters were exhorted to set them free just like the hereditary slaves, as an act of virtue, to win Allah's approval, or as expiation of sins, or by willing that a slave would automatically gain his freedom on the master's death, or that a slave girl would be free on the master's death if she had borne him children, whether he had left a will or not. This is how Islam solved the problem of slavery. Ignorant people raise objections without trying to understand this solution, and the apologists offer aII sorts of apologies and have even to deny the fact that Islam had prohibited slavery absolutely.
*59) This does not mean that if the slave girls do not want to lead a chaste and virtuous life they can be forced into prostitution. It only means this that if a slave girl commits an immoral act of her own free will, she herself is responsible for it and the law will be applied against her alone. But if the owner forces her into it, it will be entirely his responsibility, and the law will proceed against him. Obviously the question of force arises only when someone is compelled to act against his own will. As for the words "for your own worldly gains", these have not been used in a conditional or restrictive sense that if the owner is not sharing the immoral earnings of the slave girl, he is not an offender if he forces her into prostitution. The intention is to declare all such money unlawful as has been earned through illegal and immoral ways.
It is, however, not possible to comprehend the full import of this injunction merely from the words of the text. For this it is necessary to understand the entire background and circumstances prevalent at the time of its revelation. Prostitution in Arabia existed in two forms: Domestic prostitution and open prostitution in the brothel.
(a) 'Domestic' prostitution was carried out by freed slave girls who had no guardians, or by free women who had no family or tribal support. They would take residence in a house and enter into an agreement with a number of men simultaneously for financial help in return for sexual gratification. Whenever a child was born, the mother would name whomsoever she liked as its father and the man was accepted in society as the father of the child. This was an established custom in the pre-Islamic days, which was considered almost analogous to "marriage". When Islam came, it recognised only that contract as legal marriage where a woman had only one husband. Thus all other forms of sexual gratification came to be regarded as adultery and punishable offences as such. (Abu Da'ud).
(b) Open prostitution which was carried out entirely through slave girls was of two kinds. First, the slave girls were obliged to pay a fixed heavy amount every month to the owner, which they could only earn through prostitution. The owner knew fully well how the money was earned, and in fact there was no other object of imposing a heavy demand on the poor slave girl, especially when it was much higher than the usual wages for work or labour. Secondly, beautiful and young slave girls were made to stay in the brothel and a flag was put at the door to indicate that a "needy person" could satisfy his lust there. Such women were called "qaliqiyat" and their houses were well known as, "mawakhir"'. AlI prominent men of the 'day owned and maintained such houses of prostitution. `Abdullah bin Ubayy (the chief of the hypocrites of Madinah, who had been nominated as king of Madinah before the Holy Prophet's arrival there and who was in the forefront of the campaign to slander Hadrat `A'ishah) himself owned a regular house of prostitution in Madinah, which had six beautiful slave girls. Not only did he earn money through them but also used them to entertain his respectable and important guests who came to see him from different parts of Arabia. He employed the illegitimate children thus born to enhance the splendour and strength of his army of slaves. When one of these prostitutes, named Mu'azah, accepted Islam and wanted to offer repentance for her past sins, Ibn Ubayy subjected her to torture. She complained of it to Hadrat Abu Bakr, who brought it to the notice of the Holy Prophet. The Holy Prophet ordered that the woman be taken away from the cruel man. (Ibn Jarir, Vol. XVIII, pp. 55 -58, and 103-104; AlIsti`ab Vol 11, p. 762; p. 762; Ibn Kathir, Vol. III, pp. 288-289). Such were the conditions when this verse was revealed. If these conditions are kept in view, it will become obvious that the real object was not merely to stop the slave girls from being forced into prostitution but to ban prostitution itself as illegal within the boundaries of the Islamic state. Simultaneously there was a declaration of general pardon for those who had been forced into this business in the past.
After the revelation of this Divine Command the Holy Prophet declared: "There is no place for prostitution in Islam." (Abu Da'ud). The second Command that he gave was that the earnings made through adultery were unlawful, impure and absolutely forbidden. According to a tradition reported by Rafi` bin Khadij, the Holy Prophet described such earnings as impure, product of the worst profession and most filthy income. (Abu Da'ud, Tirmizi, Nasa'i). According to Abu Huzaifah, he termed the money earned through prostitution as unlawful. (Bukhari, Muslim, Ahmad). Abu Mas`ud `Uqbah bin `Amr says that the Holy Prophet forbade the people to take prostitution earnings. (Sihah Sitta and Ahmad). The third Command was that the slave girl could be employed for lawful manual labour, but the owner had no right to impose or receive any money from her about which he was not sure how it had been earned. According to Rafi` bin Khadij, he prohibited accepting any earnings from the slave girl unless it was known how she had earned it. (Abu Da'ud). Rafi` bin Rifa`ah Ansari has reported the same Command in clearer words. He says: "The Prophet of Allah prohibited us from accepting anything from the earnings of a slave girl except that which she earned through manual labour, such as (and he indicated this with his hand) baking bread, spinning cotton or carding wool or cotton." (Musnad Ahmad, Abu Da'ud). Another tradition quoted from Hadrat Abu Hurairah in Abu Da'ud and Musnad Ahmad says that taking of money earned by a slave girl through unlawful means is prohibited. Thus the Holy Prophet in accordance with the intention of this verse, banned by religious injunction and law all kinds of prostitution prevalent in Arabia in those days. Over and above this, the decision he gave in the case of Mu'azah, the slave girl of `Abdullah bin Ubayy, shows that an owner who forces his slave girl into prostitution loses his rights of ownership over her. This is a tradition from Imam Zuhri, which Ibn Kathir has quoted on the authority of Musnad `Abdur Razzaq.
*55) Mukatabat as a term means a deed of emancipation between the owner and the slave entitling the latter to earn his or her freedom after payment of an agreed sum of money in a certain period. This is one of the methods laid down i' Islam for the slaves to attain their freedom. It is not essential that the slave must always pay in cash; he can also earn his freedom by rendering some special service to the owner, provided that both the parties agree. Once the agreement is signed, the owner is not entitled to put any obstacles in the way of the slave's freedom. He will have to provide opportunities to enable him to earn for his emancipation and shall have to free him when the agreed amount has been paid in time. In the time of Hadrat 'Umar, a slave entered into such an agreement with his lady owner, but managed to collect the amount in advance of the time limit. When the amount was offered to the lady, she refused to accept it on the ground that she would like to have it in monthly and yearly instalments. The slave complained to Hadrat 'Umar who ordered that the amount be deposited in the state treasury and the slave be sec free. The lady was informed that her money lay in the treasury and she had the option to take it in a lump sum or in yearly or monthly instalments. (Daraqutni).
*56) A group of jurists have interpreted the words "execute the deed of emancipation with them" to mean that it is obligatory for the owner to accept the offer of a slave to earn his emancipation This is the view of 'Ata', 'Amr bin Dinar Ibn Sirin, Masruq, Dahhak, `Ikrimah, the Zahiriyyah and Ibn Jarir Tabari, and Imam Shafi'i 'also favoured it in the beginning. The other group holds that it .is not obligatory but only recommendatory and commendable. This group includes jurists like Sha'bi, Muqatil bin Hayyan, Hasan Basri, 'Abdul Rahman bin Zaid, Sufyan Thauri, Abu Hanifah and Malik bin Anas and Imam Shafi`i later on also had adopted this view. The first view is supported by two things:
(a) The imperative mood of the verb in "execute the deed...,' suggests that it is a Command front Allah.
(b) Authentic Traditions contain the incident that when Sirin, father of Hadrat Muhammad bin Sirin, the great jurist and traditionalist, made a request to his master, Hadrat Anas, for a deed of emancipation, the latter refused to accept it. Sirin took he matter before Hadrat `Umar, who whip in hand turned on Anas, saying: "Allah's Command is that you execute the deed." (Bukhari). From this it has been argued that it was not a discretionary and personal decision of Hadrat 'Umar but it was taken in the presence of the Companions and none expressed any difference of opinion. This therefore should be taken as an authentic interpretation of the verse.
The other group argues that Allah does not merely say: "Execute the deed of emancipation with them", but adds: ". . . provided that you trod some good in them." This condition of finding some good in them" lies entirely on the owner, and there is no fixed standard or means by which the question of "finding good in them" be got adjudicated through a court. Legal injunctions are never couched in such language. As such this injunction can only be regarded as recommendatory and not as legally mandatory. As regards the precedent of the case of Sirin, the jurists say that there was not one slave who asked for a deed of emancipation but thousands of them in the time of the Holy Prophet and the rightly-guided Caliphs, and a large number of them earned their freedom in that way. But apart from Sirin's there is no case where an owner was forced by a judicial verdict to execute a deed of emancipation. Accordingly this decision of Hadrat 'Umar cannot be taken as a judicial decision. All that can be said is that Hadrat `Umar, apart from his position of a judge, was like a father to the Muslims and might have used his paternal authority in a matter where he could not intervene as a judge.
*57) "Good" implies three things:
(a) The slave must be capable of earning his emancipation money through hard work and labour. The Holy Prophet has said: "Execute the deed when you are sure that the slave can earn the required amount of money; do not let him go about begging the people for it." (Ibn Kathir).
(b) He should be honest, truthful and reliable for the purposes of the agreement. He should nuke the best of the opportunities and should not waste his earnings.
(c) The owner should make sure that the slave has no immoral trends and does not harbour feelings of enmity against Islam or the Muslims, nor should there be any apprehension that his freedom might prove harmful to the interests of the Muslim society. In other words, he should prove to be a loyal and faithful member of the Muslim society and not a fifth columnist. It should be noted that such precautions were absolutely necessary in the case of the prisoners of war taken as slaves.
*58) This Command is general and is addressed to the owners, the common Muslims and the Islamic government.
(a) The owner is instructed that he should remit a part of the emancipation money. There are traditions to confirm that the Companions used to remit a sizeable amount of the emancipation money to their slaves. Hadrat 'Ali used to remit a quarter of the amount and exhorted others also to do the same. (lbn Jarir).
(b) The common Muslim is instructed that he should extend liberal help to all such slaves who asked for help in this regard. One of the heads of Zakat expenditure as laid down in the Qur'an is "the ransoming of slaves". (IX:60) In the sight of Allah "freeing of slaves" is a great act of virtue. (XC :13). According to a Tradition, a Bedouin came to the Holy Prophet and requested him to instruct him what he should do to earn Paradise. The Holy Prophet replied "You have asked about the most important thing in a most concise way. You should free the slaves and help them to earn their freedom, If you present a head of cattle to somebody, present such a one as gives plenty of milk. Treat your relatives kindly even if they treat you unjustly. If you cannot do all this, you should feed the poor, give water to the thirsty, exhort the people to do good and forbid them to do evil. If you cannot do even this, you should restrain your tongue: if you have to speak, speak something good, otherwise keep quiet"'. (Baihaqi).
(c) The Islamic government is advised to spend a part of the Zakat collections on the emancipation of slaves.
Here it should be noted that slaves in the ancient tunes were of three kinds: (i) Prisoners of war, (ii) Free men who were captured and traded as slaves, (iii) Hereditary slaves who did not know when their ancestors became slaves and to which of the above categories they originally belonged. Before the advent of Islam, Arabia as well as the outside world abounded in all kinds of slaves. The entire social and economic structure of society depended more on slave labour than on servants and wage-earners. The first question before Islam was to tackle the problem of the hereditary slaves, and secondly, to find a solution to the entire problem of slavery for all times to come. In tackling the first problem, Islam did not abruptly abrogate the ownership rights in respect of the hereditary slaves as it would have completely paralysed the entire social and economic system, and involved Arabia in a far more destructive civil war than the one fought in America, leaving the problem where it was as it is in America, where the Negroes are still facing humiliation and disgrace. Islam did not follow any such foolhardy policy of reform. Instead it generated a great moral movement for the emancipation of slaves and employed inducements, persuasions, religious injunctions and legal enactments to educate and motivate the people to free the slaves voluntarily for earning their salvation in the Hereafter, or as expiation of their sins as enjoined by Islam, or by accepting monetary compensation. To set the pace the Holy Prophet himself freed 63 slaves. One of his wives, Hadrat 'A'ishah, alone treed 67 slaves. The Holy Prophet's uncle, Hadrat `Abbas, freed 70 slaves. Among others, Hakim bin Hizam freed 100 slaves, 'Abdullah bin 'Umar 1,000, Zulkal'a Himyari 8,000, and 'Abdur Rehman bin 'Auf 30,000. The other Companions among whom Hadrat Abu Bakr and Hadrat 'Uthman were prominent also set a large number of slaves free. The people, in order to win Allah's favour, not only emancipated their own slaves, but also bought them from others and then set them free. The result was that in so far as hereditary slaves were concerned, almost aII of them had been freed even before the righteous Caliphate came to an end.
As for the future, Islam completely prohibited free men from being kidnapped and traded as slaves. As for the prisoners of war, it was permitted (not commanded) that they might be kept as slaves so long as they were not exchanged for Muslim prisoners of war, or freed on payment of ransom. Then, on the one hand, the slaves were aIso allowed to earn their freedom through written agreements with their masters, and on the other, the masters were exhorted to set them free just like the hereditary slaves, as an act of virtue, to win Allah's approval, or as expiation of sins, or by willing that a slave would automatically gain his freedom on the master's death, or that a slave girl would be free on the master's death if she had borne him children, whether he had left a will or not. This is how Islam solved the problem of slavery. Ignorant people raise objections without trying to understand this solution, and the apologists offer aII sorts of apologies and have even to deny the fact that Islam had prohibited slavery absolutely.
*59) This does not mean that if the slave girls do not want to lead a chaste and virtuous life they can be forced into prostitution. It only means this that if a slave girl commits an immoral act of her own free will, she herself is responsible for it and the law will be applied against her alone. But if the owner forces her into it, it will be entirely his responsibility, and the law will proceed against him. Obviously the question of force arises only when someone is compelled to act against his own will. As for the words "for your own worldly gains", these have not been used in a conditional or restrictive sense that if the owner is not sharing the immoral earnings of the slave girl, he is not an offender if he forces her into prostitution. The intention is to declare all such money unlawful as has been earned through illegal and immoral ways.
It is, however, not possible to comprehend the full import of this injunction merely from the words of the text. For this it is necessary to understand the entire background and circumstances prevalent at the time of its revelation. Prostitution in Arabia existed in two forms: Domestic prostitution and open prostitution in the brothel.
(a) 'Domestic' prostitution was carried out by freed slave girls who had no guardians, or by free women who had no family or tribal support. They would take residence in a house and enter into an agreement with a number of men simultaneously for financial help in return for sexual gratification. Whenever a child was born, the mother would name whomsoever she liked as its father and the man was accepted in society as the father of the child. This was an established custom in the pre-Islamic days, which was considered almost analogous to "marriage". When Islam came, it recognised only that contract as legal marriage where a woman had only one husband. Thus all other forms of sexual gratification came to be regarded as adultery and punishable offences as such. (Abu Da'ud).
(b) Open prostitution which was carried out entirely through slave girls was of two kinds. First, the slave girls were obliged to pay a fixed heavy amount every month to the owner, which they could only earn through prostitution. The owner knew fully well how the money was earned, and in fact there was no other object of imposing a heavy demand on the poor slave girl, especially when it was much higher than the usual wages for work or labour. Secondly, beautiful and young slave girls were made to stay in the brothel and a flag was put at the door to indicate that a "needy person" could satisfy his lust there. Such women were called "qaliqiyat" and their houses were well known as, "mawakhir"'. AlI prominent men of the 'day owned and maintained such houses of prostitution. `Abdullah bin Ubayy (the chief of the hypocrites of Madinah, who had been nominated as king of Madinah before the Holy Prophet's arrival there and who was in the forefront of the campaign to slander Hadrat `A'ishah) himself owned a regular house of prostitution in Madinah, which had six beautiful slave girls. Not only did he earn money through them but also used them to entertain his respectable and important guests who came to see him from different parts of Arabia. He employed the illegitimate children thus born to enhance the splendour and strength of his army of slaves. When one of these prostitutes, named Mu'azah, accepted Islam and wanted to offer repentance for her past sins, Ibn Ubayy subjected her to torture. She complained of it to Hadrat Abu Bakr, who brought it to the notice of the Holy Prophet. The Holy Prophet ordered that the woman be taken away from the cruel man. (Ibn Jarir, Vol. XVIII, pp. 55 -58, and 103-104; AlIsti`ab Vol 11, p. 762; p. 762; Ibn Kathir, Vol. III, pp. 288-289). Such were the conditions when this verse was revealed. If these conditions are kept in view, it will become obvious that the real object was not merely to stop the slave girls from being forced into prostitution but to ban prostitution itself as illegal within the boundaries of the Islamic state. Simultaneously there was a declaration of general pardon for those who had been forced into this business in the past.
After the revelation of this Divine Command the Holy Prophet declared: "There is no place for prostitution in Islam." (Abu Da'ud). The second Command that he gave was that the earnings made through adultery were unlawful, impure and absolutely forbidden. According to a tradition reported by Rafi` bin Khadij, the Holy Prophet described such earnings as impure, product of the worst profession and most filthy income. (Abu Da'ud, Tirmizi, Nasa'i). According to Abu Huzaifah, he termed the money earned through prostitution as unlawful. (Bukhari, Muslim, Ahmad). Abu Mas`ud `Uqbah bin `Amr says that the Holy Prophet forbade the people to take prostitution earnings. (Sihah Sitta and Ahmad). The third Command was that the slave girl could be employed for lawful manual labour, but the owner had no right to impose or receive any money from her about which he was not sure how it had been earned. According to Rafi` bin Khadij, he prohibited accepting any earnings from the slave girl unless it was known how she had earned it. (Abu Da'ud). Rafi` bin Rifa`ah Ansari has reported the same Command in clearer words. He says: "The Prophet of Allah prohibited us from accepting anything from the earnings of a slave girl except that which she earned through manual labour, such as (and he indicated this with his hand) baking bread, spinning cotton or carding wool or cotton." (Musnad Ahmad, Abu Da'ud). Another tradition quoted from Hadrat Abu Hurairah in Abu Da'ud and Musnad Ahmad says that taking of money earned by a slave girl through unlawful means is prohibited. Thus the Holy Prophet in accordance with the intention of this verse, banned by religious injunction and law all kinds of prostitution prevalent in Arabia in those days. Over and above this, the decision he gave in the case of Mu'azah, the slave girl of `Abdullah bin Ubayy, shows that an owner who forces his slave girl into prostitution loses his rights of ownership over her. This is a tradition from Imam Zuhri, which Ibn Kathir has quoted on the authority of Musnad `Abdur Razzaq.