Answer 1

Having slaves was very popular allover the world before Islam. Having intercourse with women slaves was also very popular allover the world before Islam. During the Islam era, Quran and Islam teachings followed lots of measure to limit slavery and prohibit it gradually. One of these measures was that if a Muslim performs intercourse with his slave woman then it should be with her satisfaction and acceptance (no rape is allowed in Islam) and if she gives birth due to this intercourse then she and her children become free.

Answer 2

No, one is not allowed to have sex out of wedlock in Islam as per the Quran. Slavery was completely admonished and your servants are not slaves, they are free human beings. But still let's see if having an intercourse out of wedlock is allowed in the light of Quranic verses.

I have done some research after praying to Allah for true guidance. I prayed if I was wrong to think the way I did, may Allah help me get to the truth or if I was right, may Allah help me spread the truth. I have never been able to document my research ever before but this time Allah made it simple for me to do it. I hope and pray that the below research will guide all those who are confused on the concept of slavery in Islam and all those who believe in it to re-think and read more to understand better.

The method used for the research is fairly simple... first focus on Quran, then if required move to ahadith and so on as per the Islamic belief. Alhamdulillah there were plenty of proof against slavery in Quran itself. People who support slavery from Quran, ahadith and from work of scholars would Insha-Allah be convinced after going through the below from Quran. I have tried to keep the context of Surahs (taking multiple ayahs to not lose the meaning of it).

The English translation of the Quranic verses is taken from the below website. May Allah be pleased with them. There are multiple translations available on this website to do comparison.

Source: http://www.quranexplorer.com/quran

Source: http://www.quran.com

Lets focus on Quran first.

1.1 Proof from QuranThe reason why I chose Quran first is that people support the concept of slavery from many ayahs stating "what your right hand possess". No doubt about it. Quran was revealed at a time of extreme ignorance, where burying your daughters alive was acceptable, where son would marry the wives of their father, people who had money and power would have 100s of slaves men and women and having limitless wives was a norm of the society (who could afford it). According to the customs of that ignorant period, sex or prostitution using the slave girls was allowed and acceptable. Another argument that people make is that no Nikah is required to have extra marital relations with a slave woman. Plus people do believe there is no contradiction is Quran... then how can something like this be mentioned as allowed in one place and not allowed in another place. The answer is fairly simple for those to seek guidance. Quran was revealed to Hazrat Muhammad PBUH in 23 years. Allah knew that changing the customs of any society takes years and hence slow and steady approach was taken. In Appendix A and B at the end of this article, the chronological order of the surahs as they were revealed to our beloved prophet (PBUH) has been mentioned. So the later the Surah was revealed, it would be closer to the Islam as it was finalized (remember the last Khutba of our Prophet PBUH) at the time of last Hajj of our prophet PBUH. Hence it is logical to assume that Ayahs which were revealed in Madina will hold more value when a conflict arises within Quran. 1.1.1 Al-Mumtahina (She Who is Tested) verse 10 (revealed in Madinah)

O you who believe! When believing women come to you as emigrants, examine them, Allah knows best as to their Faith, then if you ascertain that they are true believers, send them not back to the disbelievers, they are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them. But give the disbelievers that (amount of money) which they have spent [as their Mahr] to them. And there will be no sin on you to marry them if you have paid their Mahr to them. Likewise hold not the disbelieving women as wives, and ask for (the return of) that which you have spent (as Mahr) and let them (the disbelievers, etc.) ask back for that which they have spent. That is the Judgement of Allah. He judges between you. And Allah is All-Knowing, All-Wise. (10)

Commentary: There is ahadith to support that Hazrat Muhammad PBUH would free the captives after a ransom. Another option mentioned is to marry the believing captives (emphasis is on marriage and giving of mahr) if they belong to the unbelievers. Because once a woman accepts Islam, she cannot marry a non believer. However it mentions to return the non believing women to their men as they have spent on them. It does not say to keep them captives and make them slave women.

For me even this one particular ayah was enough proof. But I have found many more for people who still are not convinced.

1.1.2Al-Nisa (Women ) verse 3 (revealed in Madinah)This verse is by far the most talked about verse and interpreted in various ways to make slavery acceptable.

And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice (to so many) then one (only) or (the captives) that your right hands possess. Thus it is more likely that ye will not do injustice. (3)

Commentary: The verse is emphasizing marriage, to upto 4 women and in case one cannot do justice, then only one. It says marry the women who seem good to you OR marry captives (also see verse 25 of Surah-e-Nisa below), but the focus is still marriage in this verse. It also mentions CLEARLY that men will most likely be unjust if they have 2,3 or 4 wives.

1.1.3Al-Nisa (Women ) verse 19 (revealed in Madinah)

O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the Mahr[] you have given them, unless they commit open illegal sexual intercourse. And live with them honourably. If you dislike them, it may be that you dislike a thing and Allâh brings through it a great deal of good. (19)

Commentary: Muslims are forbidden to inherit women against their will. This is general for all women.... so there is no concept of slavery. It does not say FREE women.

1.1.4 Al-Nisa (Women ) verse 24 - 27 (revealed in Madinah)Verse 23 talks about which women are lawful and which are not. Then it continues on the same topic:

Also (forbidden are) women already married, except those (slaves) whom your right hands possess. Thus has Allâh ordained for you. All others are lawful, provided you seek (them in marriage) with Mahr (bridal - money given by the husband to his wife at the time of marriage) from your property, desiring chastity, not committing illegal sexual intercourse, so with those of whom you have enjoyed sexual relations, give them their Mahr as prescribed; but if after a Mahr is prescribed, you agree mutually (to give more), there is no sin on you. Surely, Allâh is Ever All¬Knowing, All¬Wise (24)

Commentary: It says that Muslim men are allowed to marry slave women. Nothing MORE! It continues that provided to seek them in marriage with Mahr (mahr is linked to Nikah). Its telling Muslims that if you have had sex with any of the allowed women then marry them (saying give mahr and mahr comes with Nikah). The emphasis is still on MARRIAGE which by far is the BASIS of an Islamic society or for that matter any society.

And whoever of you have not the means wherewith to wed free, believing women, they may wed believing girls from among those (slaves) whom your right hands possess, and Allâh has full knowledge about your Faith, you are one from another. Wed them with the permission of their own folk (guardians, Auliyâ' or masters) and give them their Mahr according to what is reasonable; they (the above said captive and slave-girls) should be chaste, not adulterous, nor taking boy-friends. And after they have been taken in wedlock, if they commit illegal sexual intercourse, their punishment is half that for free (unmarried) women.[] This is for him among you who is afraid of being harmed in his religion or in his body; but it is better for you that you practise self¬restraint, and Allâh is Oft¬Forgiving, Most Merciful (25)

Commentary: Now another very important verse which relates to whether sex is allowed with slave women or not. I would like to remind the readers that first proof from Quran already does not support slavery and slaves should either be returned to their own people or if they become believers, then Muslims can MARRY them. Emphasis on marriage is there or sending them to their own people. There are ahadith to support that at that time they would free slaves on payment of some ransom e.g. teaching the children or camels etc.

This verse says that Muslims who can't find or afford to marry free women, they can marry women slaves. Let me re-iterate, it says marry them. It does not end there, it says marry them with the permission of their folks and give them their mahr (again linked to Nikah). It further mentions that the slave girl should be chaste and not adulterous. Further it mentions that this provision is for those who are afraid to commit sin but it says that it is better if you practice SELF CONSTRAINT. Clearly this verse is about free men who have slave girls. If sex was allowed then there was no need of this verse.

If sex was allowed with slave girls... above situation would never arise. Only reason above situation arises is because sex with slave girls is not allowed.

Allâh wishes to make clear (what is lawful and what is unlawful) to you, and to show you the ways of those before you, and accept your repentance, and Allâh is All¬Knower, All¬Wise. (26)

Allâh wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away (from the Right Path). (27)

Commentary: Allah will accept the repentance of everyone except those who follow their lust. And I have read articles proving that Islam allows 100s of concubines for Muslim men, Astaghfirullah! I pray to Allah almighty that we all get guidance. Amen!

1.1.5 Al-Nisa (Women ) verse 129 - 130 (revealed in Madinah)

You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e. neither divorced nor married). And if you do justice, and do all that is right and fear Allâh by keeping away from all that is wrong, then Allâh is Ever Oft¬Forgiving, Most Merciful. (129)

But if they separate (by divorce), Allâh will provide abundance for everyone of them from His Bounty. And Allâh is Ever All¬Sufficient for His creatures' need, All¬Wise. (130)

Commentary: Allah says that Muslim men can't do justice with more than one wife, even if they try their best. So if they separate by divorce, Allah will provide to both. Again emphasizing on One wife. Allah hates divorce and it is the most undesirable thing in the eyes of Allah. Despite that Allah knows about the injustice a woman can go through while not being the only wife. So Allah promises to provide abundance if the couple decides to separate ways. I should mention a Hadith which tells us that Hazrat Ali wanted to do a second wife and our prophet PBUH told Hazrat Ali that whoever makes my daughter (part of me) unhappy makes me unhappy and he stopped him from getting married (despite it being a lawful thing). This means Hazrat Muhammad PBUH knew it is a painful thing for a wife. This is also a sunnat of Hazrat Muhammad PBUH.

1.1.6 An-Nur Verse 32

And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Salihun (pious, fit and capable ones) of your (male) slaves and maid-servants (female slaves). If they be poor, Allah will enrich them out of His Bounty. And Allah is All-Sufficent for His creatures' needs, All-Knowing (about the state of the people).(32)

Commentary: Clearly the direction is to get married to men/women who are single or you can also marry slaves. But the emphasis is on marriage again.

1.1.7 Al-Maeda (The Food ) verse 3-5 (revealed in Madinah - 3rd last surah)

Forbidden unto you (for food) are carrion and blood and swine-flesh, and that which hath been dedicated unto any other than Allah, and the strangled, and the dead through beating, and the dead through falling from a height, and that which hath been killed by (the goring of) horns, and the devoured of wild beasts, saving that which ye make lawful (by the death-stroke), and that which hath been immolated unto idols. And (forbidden is it) that ye swear by the divining arrows. This is an abomination. This day are those who disbelieve in despair of (ever harming) your religion; so fear them not, fear Me! This day have I perfected your religion for you and completed My favour unto you, and have chosen for you as religion AL-ISLAM. Whoso is forced by hunger, not by will, to sin: (for him) lo! Allah is Forgiving, Merciful. (3)

They ask thee (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you. And those beasts and birds of prey which ye have trained as hounds are trained, ye teach them that which Allah taught you; so eat of that which they catch for you and mention Allah's name upon it, and observe your duty to Allah. Lo! Allah is swift to take account. (4)

This day are (all) good things made lawful for you. The food of those who have received the Scripture is lawful for you, and your food is lawful for them. And so are the virtuous women of the believers and the virtuous women of those who received the Scripture before you (lawful for you) when ye give them their marriage portions and live with them in honour, not in fornication, nor taking them as secret concubines. Whoso denieth the faith, his work is vain and he will be among the losers in the Hereafter. (5)

Commentary: Surah Maeda talks about what is lawful and what is not. 3rd and 4th are mentioned for the context. 5th clearly mentions that virtuous women of the believers and of those who received scriptures before you are lawful for you (no mention of free vs. slave, meaning the concept of slavery was admonished). Verse also emphasizes marriage and rejects concubinage. Alhamdolillah it is clear that Allah cannot be unjust to women.

I researched about the mention of women whom your right hand possesses in the only 2 surahs which were revealved after Surah-e-Maeda and there is no mention of it. So what surah-e-Maeda states is final revelation about women, marriage and concubinage.

1.3 Proof from HadithAlthough I think there can be misinterpretation in ahadith but still for people who rely on them strongly I am mentioning them with reference. 1.3.1_Bukhari_::_Book_3_::_Volume_46_::_Hadith_720">1.3.1Bukhari :: Book 3 :: Volume 46 :: Hadith 720Narrated Abu Musa:

Allah's Apostle said, "He who has a slave-girl and educates and treats her nicely and then manumits and marries her, will get a double reward."

1.3.2_Bukhari_::_Book_7_::_Volume_62_::_Hadith_81">1.3.2Bukhari :: Book 7 :: Volume 62 :: Hadith 81Narrated 'Uqba:

The Prophet said: "The stipulations most entitled to be abided by are those with which you are given the right to enjoy the (women's) private parts (i.e. the stipulations of the marriage contract)."

1.3.3_Bukhari_::_Book_3_::_Volume_46_::_Hadith_728">1.3.3Bukhari :: Book 3 :: Volume 46 :: Hadith 728Narrated Abu Huraira:

The Prophet said, "You should not say, 'Feed your lord (Rabbaka), help your lord in performing ablution, or give water to your lord, but should say, 'my master (e.g. Feed your master instead of lord etc.) (Saiyidi), or my guardian (Maulai), and one should not say, my slave (Abdi), or my girl-slave (Amati), but should say, my lad (Fatai), my lass (Fatati), and 'my boy (Ghulami)."

1.3.4_Bukhari_::_Book_7_::_Volume_62_::_Hadith_3">1.3.4Bukhari :: Book 7 :: Volume 62 :: Hadith 3Narrated 'Alqama:

While I was with Abdullah, 'Uthman met him at Mina and said, "O Abu 'Abdur-Rahman ! I have something to say to you." So both of them went aside and 'Uthman said, "O Abu 'Abdur-Rah. man! Shall we marry you to a virgin who will make you remember your past days?" When 'Abdullah felt that he was not in need of that, he beckoned me (to join him) saying, "O 'Alqama!" Then I heard him saying (in reply to 'Uthman), "As you have said that, (I tell you that) the Prophet once said to us, 'O young people! Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to fast, as fasting diminishes his sexual power.

1.3.5_Bukhari_::_Book_7_::_Volume_62_::_Hadith_4">1.3.5Bukhari :: Book 7 :: Volume 62 :: Hadith 4Narrated 'Abdullah:

We were with the Prophet while we were young and had no wealth whatever. So Allah's Apostle said, "O young people! Whoever among you can marry, should marry, because it helps him lower his gaze and guard his modesty (i.e. his private parts from committing illegal sexual intercourse etc.), and whoever is not able to marry, should fast, as fasting diminishes his sexual power."

1.3.6_Bukhari_::_Book_7_::_Volume_62_::_Hadith_9">1.3.6Bukhari :: Book 7 :: Volume 62 :: Hadith 9Narrated Ibn Masud:

We used to fight in the holy battles in the company of the Prophet and we had no wives with us. So we said, "O Allah's Apostle! Shall we get castrated?" The Prophet forbade us to do so.

1.3.7_Bukhari_::_Book_7_::_Volume_62_::_Hadith_50">1.3.7Bukhari :: Book 7 :: Volume 62 :: Hadith 50Narrated 'Ali:

I said to Ibn 'Abbas, "During the battle of Khaibar the Prophet forbade (Nikah) Al-Mut'a and the eating of donkey's meat."

1.3.8_Bukhari_::_Book_7_::_Volume_62_::_Hadith_52">1.3.8Bukhari :: Book 7 :: Volume 62 :: Hadith 52Narrated Jabir bin 'Abdullah and Salama bin Al-Akwa':

While we were in an army, Allah's Apostle came to us and said, "You have been allowed to do the Mut'a (marriage), so do it." Salama bin Al-Akwa' said: Allah's Apostle's said, "If a man and a woman agree (to marry temporarily), their marriage should last for three nights, and if they like to continue, they can do so; and if they want to separate, they can do so." I do not know whether that was only for us or for all the people in general. Abu Abdullah (Al-Bukhari) said: 'Ali made it clear that the Prophet said, "The Mut'a marriage has been cancelled (made unlawful)."

1.3.9_Bukhari_::_Book_7_::_Volume_62_::_Hadith_103">1.3.9Bukhari :: Book 7 :: Volume 62 :: Hadith 103Narrated Abu Musa:

The Prophet said, "Set the captives free, accept the invitation (to a wedding banquet), and visit the patients."

1.3.10_Bukhari_::_Book_7_::_Volume_62_::_Hadith_157">1.3.10Bukhari :: Book 7 :: Volume 62 :: Hadith 157Narrated Al-Miswar bin Makhrama:

I heard Allah's Apostle who was on the pulpit, saying, "Banu Hisham bin Al-Mughira have requested me to allow them to marry their daughter to Ali bin Abu Talib, but I don't give permission, and will not give permission unless 'Ali bin Abi Talib divorces my daughter in order to marry their daughter, because Fatima is a part of my body, and I hate what she hates to see, and what hurts her, hurts me."

1.3.11_Bukhari_::_Book_5_::_Volume_57_::_Hadith_76">1.3.11Bukhari :: Book 5 :: Volume 57 :: Hadith 76Narrated Al-Miswar bin Makhrama:

'Ali demanded the hand of the daughter of Abu Jahl. Fatima heard of this and went to Allah's Apostle saying, "Your people think that you do not become angry for the sake of your daughters as 'Ali is now going to marry the daughter of Abu Jahl. "On that Allah's Apostle got up and after his recitation of Tashah-hud. I heard him saying, "Then after! I married one of my daughters to Abu Al-'As bin Al-Rabi' (the husband of Zainab, the daughter of the Prophet ) before Islam and he proved truthful in whatever he said to me. No doubt, Fatima is a part of me, I hate to see her being troubled. By Allah, the daughter of Allah's Apostle and the daughter of Allah's Enemy cannot be the wives of one man." So 'Ali gave up that engagement.

'Al-Miswar further said: I heard the Prophet talking and he mentioned a son-in-law of his belonging to the tribe of Bani 'Abd-Shams. He highly praised him concerning that relationship and said (whenever) he spoke to me, he spoke the truth, and whenever he promised me, he fulfilled his promise."

1.3.12_Bukhari_::_Book_7_::_Volume_62_::_Hadith_160">1.3.12Bukhari :: Book 7 :: Volume 62 :: Hadith 160Narrated Ibn 'Abbas :

The Prophet said, "No man should stay with a lady in seclusion except in the presence of a Dhu-Muhram." A man stood up and said, "O Allah's Apostle! My wife has gone out intending to perform the Hajj and I have been enrolled (in the army) for such-and-such campaign." The Prophet said, "Return and perform the Hajj with your wife."

1.3.13_Dawud_::_Book_11_:_Hadith_2046">1.3.13Dawud :: Book 11 : Hadith 2046Narrated Abdullah ibn Amr ibn al-'As:

Marthad ibn AbuMarthad al-Ghanawi used to take prisoners (of war) from Mecca (to Medina). At Mecca there was a prostitute called Inaq who had illicit relations with him. (Marthad said:) I came to the Prophet (peace_be_upon_him) and said to him: May I marry Inaq, Apostle of Allah? The narrator said: He kept silence towards me. Then the verse was revealed:"....and the adulteress none shall marry save and adulterer or an idolater." He called me and recited this (verse) to me, and said: Do not marry her.

1.3.14_Dawud_::_Book_11_:_Hadith_2068">1.3.14Dawud :: Book 11 : Hadith 2068Narrated Saburah ibn Ma'bad al-Juhani:

The Apostle of Allah (peace_be_upon_him) prohibited temporary marriage with women.

1.3.15_Dawud_::_Book_11_:_Hadith_2078">1.3.15Dawud :: Book 11 : Hadith 2078Narrated Aisha, Ummul Mu'minin:

The Apostle of Allah (peace_be_upon_him) said: The marriage of a woman who marries without the consent of her guardians is void. (He said these words) three times. If there is cohabitation, she gets her dower for the intercourse her husband has had. If there is a dispute, the sultan (man in authority) is the guardian of one who has none.

1.3.16_Dawud_::_Book_11_:_Hadith_2080">1.3.16Dawud :: Book 11 : Hadith 2080Narrated AbuMusa:

The Prophet (peace_be_upon_him) said: There is no marriage without the permission of a guardian.

1.3.17_Bukhari_::_Book_7_::_Volume_62_::_Hadith_61">1.3.17Bukhari :: Book 7 :: Volume 62 :: Hadith 61Narrated Al-Hasan:

concerning the Verse: 'Do not prevent them' (2.232) Ma'qil bin Yasar told me that it was revealed in his connection. He said, "I married my sister to a man and he divorced her, and when her days of 'Idda (three menstrual periods) were over, the man came again and asked for her hand, but I said to him, 'I married her to you and made her your bed (your wife) and favored you with her, but you divorced her. Now you come to ask for her hand again? No, by Allah, she will never go back to you (again)!' That man was not a bad man and his wife wanted to go back to him. So Allah revealed this Verse: 'Do not prevent them.' (2.232) So I said, 'Now I will do it (let her go back to him), O Allah's Apostle."So he married her to him again.

1.3.18_Dawud_::_Book_11_:_Hadith_2071">1.3.18Dawud :: Book 11 : Hadith 2071Narrated Ali ibn AbuTalib:

(The narrator Isma'il said: I think ash-Sha'bi attributed this tradition to the Prophet)

The Prophet (peace_be_upon_him) said: Curse be upon the one who marries a divorced woman with the intention of making her lawful for her former husband and upon the one for whom she is made lawful.

1.4 Proof from Other SourcesSource: http://www.renaissance.com.pk/aprq12y2.HTML

I read this question, which relates to ahadith regarding the abomination of slavery. I found it to be quite balanced as per what I read in Quran and Hadith.

Question: I am a Captain in the Pakistan army and would like to know if can we have sexual relations with the women we are able to capture in wars? I have heard that in one of the wars during the time of the Prophet (sws), the whole Muslim army raped slave women offered to them provided that they practiced 'Azal (coitus interruptus).

Answer: Well I am afraid you cannot do so. Since the question you have raised is an important one. I'll give you a detailed answer:

In my opinion, among many other misconceptions about Islam is the notion that it gives sanction to slavery and permits its followers to enslave prisoners of war, particularly women and establish extra-marital relations with them. Islam, I must strongly affirm, has not the slightest link with slavery and concubinage. On the contrary, it completely forbids these practices. It is quite outrageous to associate such barbarities with a religion revealed to upgrade humanity.

The point which needs to be appreciated and which, perhaps, is the real cause of the misconception is that Islam had adopted a gradual process to abolish the institution of slavery because of the social conditions prevalent in Arabia at that time. It must be kept in mind that slavery was an integral part of the pre-Islamic Arab society. There were scores of slave men and women in almost every house. This was largely due to two reasons: First, during those times, the standard practice of dispensing with prisoners of war was to distribute them among the army who captured them. Second, there were extensive slave markets in Arabia in that period where free as well as men and women of all ages were sold like animals.

In these circumstances, in which slavery had become an essential constituent of the Arab society, Islam adopted a gradual way to eliminate it. An immediate order of prohibition would have created immense social and economic problems. It would have become impossible for the society to cater for the needs of a large army of slaves, who were, otherwise, dependent on various families. Also, the national treasury was in no position to provide them all on a permanent basis. A large number among them were old and incapable of supporting themselves. The only alternative left for them, if they were instantly freed, would have been to turn to beggary and become an economic burden for the society. The question of slave girls and women was even more critical, keeping in view their own low moral standards. Freeing them, all of a sudden, would have only resulted in a tremendous increase in brothels.

Perhaps, the reason behind this gradual eradication can be understood better if one considers the position which interest occupies in the economy of Pakistan today. No one can refute Pakistan's national economic structure is interest oriented. How the parasite of interest has crippled the national economy is apparent to every keen eye. However, there is no denying the fact that without it our present economic system cannot sustain itself. Every reasonable person will acknowledge that today if a government wishes to rid the economy from this menace then, in spite of its utter prohibition in Islam, it will have to adopt a gradual methodology. During this interim period interest oriented deals will have to be tolerated and temporary laws will have to be enacted to handle them, just as the Qur'an had given certain provisional directives about slaves during the interim period of their gradual eradication. An alternative economic framework will have to be steadily incorporated in place of the existing one. A sudden abolition, without another parallel base, will only hasten the total collapse of the economic system, which, of course, will be disastrous for the country.

To avert a similar disaster and to ward off a similar catastrophe, Islam had adopted a progressive and a gradual scheme, fourteen hundred years ago, to do away with the inhuman institution of slavery. Following are some of the measures it took in this regard:

1. In the early Makkan period, it pronounced that slave emancipation was a great deed of piety. The very initial Makkan surahs appealed to the Muslims to liberate as many slaves as they could.

2. The Prophet (sws), unequivocally, directed the Muslims to raise the standard of living of the slaves and bring it equal to their own standard. This, of course, was meant to discourage people from persisting with them.

3. For the atonement of many sins manumission of slaves was divinely ordained.

4. All slave men and women who could support themselves in the society were directed to marry one another, in order to raise their moral and social status.

5. A permanent head in the public treasury was fixed to set free slave men and women.

6. Prostitution, which was largely carried out through slave women, who were mostly forced by their masters do so, was totally prohibited.

7. The affronting names of 'abd (slave-man) and amah (slave-woman) by which slave men and women were called, were abrogated so that people should stop regarding them as slaves. In their place, the words fata (boy) and fatat (girl) were introduced.

8. Finally, the law of mukatibat provided very easy access for the slaves to the gateway to freedom. Every slave who was capable of supporting himself was allowed by law to free himself, provided that he either gave a certain monetary amount to his master or carried out certain errands for him. After this, he could live as a free man. A special head in the treasury was fixed for this purpose; also, wealthy people were urged to help the slaves in this regard. The net result of this law was that only handicapped and old slaves were left to be provided for by their masters, which not only went in their own favour but also prevented them from becoming an economic burden on the society.

As far as the war you have referred to, let me correct you on your information.

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 Madinah and while waiting for their families to procure them, gave them into the temporary custody of his Companions (rta). Since at that time, the prohibition of slavery was passing through the interim period when it was still intact for reasons stated earlier, the Prophet (sws) accepted the right of masters to have sexual intercourse with the slave women as was the international law at that time but set about taking steps that could prevent this from actually happening. Let me explain the most important measure he adopted:

Among the prisoners of this battle was Sayyidah Jawayriyyah 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 Jawayriyyah also accepted faith. The Prophet (sws) proposed for her to which her father consented. Upon this, the marriage was solemnized. 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.

So actually no such instance of sexual intercourse with the slave women took place. It is totally wrong that they were raped. Also today as far as prisoners of was are concerned, they cannot be taken to be slaves and sexually benefited from. After the abolition of slavery that took place in the time of the Prophet (sws) as described above, no one dare maltreat a p.o.w. let alone sexually harass them.

1.6 Appendix A: Chronological Order of the Meccan SurahsSource: http://www.bombaxo.com/chronsurs.HTML

The following table presents the Meccan Surahs in chronological order. Please note that somewhat

unorthodox transliteration is due to font limitations for web pages. I think it will still make sense.

The columns for the first two tables are: Surah number in the Quran, transliteration of Quranic title,

translation of title, and a column of notes describing any exception to that chronological placement, etc.

Surah no. in quran

Quranic Title of Surah

Tranalation of Title

Any Exception

al-`Alaq

The Clot

al-Qalam

The Pen

except 17-33, 48-50, from Medinah

al-Muzammil

The Mantled One

except for 73.10-11, 20, from Medinah

al-Muddaththir

The Clothed One

al-Fātiĥah

The Opening

111

al-Lahab

The Flame

at-Takwīr

The Cessation

al-A`lā

The Most High

al-Layl

The Night

al-Fajr

The Dawn

aď-Ďuĥā

The Early Hours

al-Inshirāĥ

The Expansion

103

al-`Aşr

Time

100

al-`Ādiyāt

The Assaulters

108

al-Kauthar

Abundance

102

at-Takāthur

Worldly Gain

107

al-Mā`ūn

The Daily Necessaries

only 1-3; rest from Medinah

109

al-Kāfirūn

The Unbelievers

105

al-Fīl

The Elephant

113

al-Falaq

The Daybreak

114

an-Nās

The Men

112

al-Ikhlāş

The Unity

an-Najm

The Star

except 32, from Medinah

`Abasa

He Frowned

al-qadr

The Majesty

ash-Shams

The Sun

al-Burūj

The Constellations

at-Tin

The Fig

106

al-Quraysh

The Quraish

101

al-Qāri`ah

The Terrible Calamity

al-Qiyāmah

The Resurrection

104

al-Humazah

The Slanderer

al-Mursalāt

The Emissaries

except 48, from Medinah

Qāf

Qaf

except 38, from Medinah

al-Balad

The City

aţ-Ţāriq

The Night-Comer

al-Qamar

The Moon

except 44, 45, 46, from Medinah

Şād

Sad

al-A`rāf

The Elevated Places

except 163-170, from Medinah

al-Jinn

The Jinn

Yā Sīn

Ya Sin

except 45, from Medinah

al-Furqān

The Criterion

except 68, 69, 70, from Medinah

al-Fāţir

The Creator

Maryam

Mary

except 58, 71, from Medinah

Ţā Hā

Ta Ha

except 130, 131, from Medinah

al-Wāqi`ah

That Which is Coming

except 81, 82, from Medinah

ash-Shu`arā'

The Poets

except 197 and 224-end, from Medinah

an-Naml

The Ant

al-Qaşaş

The Narrative

except 52-55 from Medinah and 85 from Juhfah at the time of the Hijrah

Banī Isrā'īl

(or al-Isrā')

The Israelites

(or The Night Journey)

except 26, 32, 33, 57, 73-80, from Medinah

Yūnus

Jonah

except 40, 94, 95, 96, from Medinah

Hūd

Hud

except 12, 17, 114, from Medinah

Yūsuf

Joseph

except 1, 2, 3, 7, from Medinah

al-Ĥijr

The Rock

except 87, from Medinah

al-An`ām

The Cattle

except 20, 23, 91, 93, 114, 151, 152, 153, from Medinah

aş-Şāffāt

The Rangers

Luqmān

Lukman

except 27-29, from Medinah

Saba'

Sheba

AZ-Zumar

The Companies

al-Mu'min

The Forgiving One

except 56, 57, from Medinah

Ĥā Mim Sajdah

Revelations Well Expounded

ash-Shūrā

The Counsel

except 23, 24, 25, 27, from Medinah

AZ-Zukhruf

The Embellishment

except 54, from Medinah

ad-Dukhān

The Evident Smoke

al-Jāthiyah

The Kneeling

except 14, from Medinah

al-Aĥqāf

The Sandhills

except 10, 15, 35, from Medinah

adh-Dhāriyāt

The Scatterers

al-Ghāshiyah

The Overwhelming Calamity

al-Kahf

The Cave

except 28, 83-101, from Medinah

an-Naĥl

The Bee

except last three verses 126-128, from Medinah

Nūĥ

Noah

Ibrāhīm

Abraham

except 28, 29, from Medinah

al-Anbiyā'

The Prophets

al-Mu'minūn

The Believers

as-Sajdah

The Adoration

except 16-20, from Medinah

aţ-Ţūr

The Mountain

al-Mulk

The Kingdom

al-Ĥāqqah

The Inevitable

al-Ma`ārij

The Ladders

an-Naba'

The Tidings

an-Nāzi`āt

Those Who Pull Out

al-Infiţār

The Cleaving Asunder

al-Inshiqāq

The Rending

ar-Rūm

The Romans

except 17, from Medinah

al-`Ankabūt

The Spider

except 1-11, from Medinah

at-Taţfīf

The Defrauders

last from Mecca

1.7 Appendix B: Chronological Order of the Surahs from Medinah

Surah no. in quran

Quranic Title of Surah

Tranalation of Title

Any Exception

al-Baqarah

The Cow

except 281 from Mina at the time of the Last Hajj

al-Anfāl

The Spoils Of War

except 30-36 from Mecca

āl-Imrān

The Family Of Imran

al-Aĥzāb

The Allies

al-Mumtaĥanah

She Who is Tested

an-Nisā'

Women

al-Zilzāl

The Shaking

al-Ĥadid

The Iron

Muĥammad

Muhammad

except 13, from during the Hijrah

ar-Ra`d

The Thunder

ar-Raĥmān

The Merciful

ad-Dahr

The Man

aţ-Ţalāq

The Divorce

al-Bayyinah

The Proof

al-Ĥashr

The Exile

an-Nūr

The Light

al-Ĥajj

The Pilgrimage

except 52-55, from between Mecca and Medinah

al-Munāfiqūn

The Hypocrites

al-Mujādilah

She Who Pleaded

al-Ĥujurāt

The Chambers

at-Taĥrīm

The Prohibition

at-Taghābun

The Cheating

aş-Şaff

The Ranks

al-Jumu`ah

The Day of Congregation

al-Fatĥ

The Victory

while returning from Hudaybiyyah

al-Mā'idah

The Food

except 3, from Arafat on Last Hajj

at-Taubah

Repentance

except last two verses from Mecca

110

an-Naşr

The Help

last one, from Mina on Last Hajj

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