Quran Garden

Some Muslims claim that the Quran is enough and they reject everything else.  Are you risking your spiritual journey with such a belief? In today's Tafseer, we reveal why relying solely on the Quran could leave you missing key aspects of Islam.  Let’s begin.

 

Session 576

Chapter 4

Verse 25

a continuation

If any of you is not able to marry a believing free woman, let them marry believing maidens from among those whom your right hands possess.  God knows best your faith: you are all part of the same family- so marry them with their guardian's consent and give them their due compensation as is customary as married women, not adulteresses or lovers.  If they commit adultery when they are married, their punishment will be half that of free women.  This is for those of you who are afraid of hardship.  But being patient is better for you.  God is most forgiving and merciful.  (Chapter 4: Verse 25)

Today we address the issue of "If they commit adultery when they are married, their punishment will be half that of free women." The pronoun "They" refers to maiden women.  If an unmarried slave woman commits adultery, she receives no punishment because slave women often face exploitation as they do not have a family protecting them.  However, once married, she enjoys the protection of her husband.  Should she commit adultery, she faces a specific penalty—not as severe as for a free woman because she still does not enjoy the protection of a father, brother, and tribe, so ill-willed men dare approach her.

A free married woman who commits adultery receives one hundred lashes followed by stoning.  The controversy arose from the Quranist and the outlaws الخوارج who argued that since a slave woman receives half the punishment of a married woman for adultery, and since stoning results in death and cannot be halved, it must mean that stoning does not exist in Islam.  They quote the Aya, "Their punishment will be half that of free women." 

We answer that you misunderstood the text.  Listen to the following verse where our beloved Solomon speaks concerning the absence of the hoopoe, highlighting a clear distinction between punishment and death:   

I will punish him severely or kill him unless he brings me a convincing excuse for his absence. (Chapter 27:Verse 21)

The Aya demonstrates that punishment differs from killing, and by extension, the punishment of lashing differs from death by stoning.  The phrase "Their punishment will be half that of free women" refers only to what causes physical pain, not death.  The slave receives fifty lashes compared to the hundred received by the free woman, and no stoning. 

More importantly, the Quran does not explicitly cover every aspect, nor was it intended to be the sole source of legislation in Islam, as the Quranists claim.  Let's examine the Quran to gain a deeper understanding of our faith.  More specifically, let's study obedience.  We find it mentioned in the Quran in one of three forms.  The first form is "Obey God and the Messenger." The second is "Obey God and Obey the Messenger," and the third form of obedience mentioned is "Obey the Messenger." Each of these forms has a very distinct and critical meaning.  Let's take them one by one. 

In the 32^nd verse of Surah Al-Imran, God says, "Obey God and the Messenger." Take note that Allah did not repeat the verb "obey" in this verse.  So we ask, "Who are we supposed to obey here?" the answer is that we are asked to obey God in His commands and follow the example of the Messenger in implementing these commands.  When the verb "obey" is not repeated, then there is no separation between God and His Messenger.  Prophet Muhammad delivers a command from God, and we implement it just as the Prophet does. 

The second way obedience is mentioned in the Quran is as follows.  God says,

Say, "Obey God and obey the Messenger, but if you turn away, he is only responsible for the duty placed upon him, and you are responsible for the duty placed upon you.  (from Chapter 24:Verse 54)

Take note that in this Aya, the command "obey" is repeated twice, once in regard to God and once to the Prophet.  So we ask again, "Who are we supposed to obey here?" We answer that there are times when a command from God is general and vague.  Then, Prophet Muhammad gives us the details and asks us to follow him.  For example, God says,

Keep up the prayer, pay the prescribed alms, and obey the Messenger, so that you may be given mercy. (Chapter 24:Verse 56)

No one amongst us could have known the number of prayers in a day or the number of rak'ahs in each prayer.  In fact, none of us could have known how to pray!  How much Zakat Almsgiving do we owe?  Our beloved Muhammad explained all the details.  Hence, the believer obeys God in general and obeys the Prophet in the details; thus, the word "obey" was repeated twice. 

Keep in mind that obedience constitutes commands and prohibitions.  Our beloved Muhammad is our role model.  When it comes to commands, he delivers God's commands and then leads by example in actions and words.  On the other hand, Prophet Muhammad only delivers God's prohibitions as instructions, but he, peace be upon him, does not demonstrate the ban.

The third way obedience is mentioned in the Quran is as follows.  God says in the 7^th verse of chapter 59,

Whatever the Messenger gives you, you should accept, and whatever he forbids you, you should forgo.

Allah gave our beloved Muhammad full and independent authority to legislate as he sees fit.  He can command the believers, and we are under the obligation to obey, even in matters where God did not rule.  This was a great honor exclusive to our Beloved Muhammad that none of the previous messengers enjoyed.  For example, the Athan call to prayer was fully legislated by Prophet Muhammad.  The Qur'an came later to confirm the Prophet's Sunnah. 

If someone challenges you about a ruling and demands evidence from the Quran, and you find none, recite to them these ayat,

Whatever the Messenger gives you, you should accept, and whatever he forbids you, you should forgo.  (from Chapter 59:Verse 7)

And,

He who obeys the Messenger has indeed obeyed God (from Chapter 4: Verse 80)

Here is a small test, listen to the following verse and see if you can identify the type of obedience God is asking of you,

You who believe, obey God, and obey the Messenger and those in authority among you.  If you are in dispute over any matter, refer it to God and the Messenger, if you truly believe in God and the Last Day: that is better and fairer in the end.  (Chapter 4:Verse 59)

This verse is a perfect example of the meaning behind the command "obey" in the Quran.  Take note that "obey" is present before the words "God" and "the Messenger" but absent before "those in authority."  Allah is an independent legislator that ought to be obeyed, and Muhammad is an independent legislator that ought to be obeyed.  However, those in authority, such as presidents and kings, are to be followed only when their actions conform to the teachings of God and His Messenger.     

This brings us back to the issue of "If they commit adultery when they are married, their punishment will be half that of free women." More specifically, stoning in Islam.  Prophet Muhammad is both a role model for Muslims and an independent legislator who ought to be obeyed.  If he demonstrates a ruling, not verbally, but through action, then all debate must cease.  His actions are binding and outweigh any theory or interpretation because his actions stem from divine authority.

We ask: Did the Prophet stone anyone?  Indeed, he did.  The Prophet stoned مَاعِز بن مَالك and الغامدية and stoned a Jewish couple when the Rabbis' of Medina came asking for an amendment to the same ruling in the Torah.  The Prophet's actions are a more substantial precedent than the text.  They are unchallengeable.  Thus, we reject the interpretations of the Quranist and the الخوارج outlaws who claim there is no stoning in Islam. 

The verse continues, "This is for those of you who are afraid of hardship.  But being patient is better for you.  God is most forgiving and merciful." What is the word "this" referring to?  It refers to the permission to marry slave women for those unable to marry free women.  "Hardship" is the struggle and erosion of values that stem from uncontrolled sexual desires.  It can generally lead you to one of two things: if you it let loose, you will mess with other people's women and honor, or if you repress this desire, you may end up with psychological distress and mental health issues.  Hence, Allah permits marriage to slave women if a free woman is out of reach.

The verse also implies that if you do not fear falling into sin, then marrying a slave is unnecessary and, in fact, discouraged.  Why?  We answer that when a man marries a slave woman owned by someone else, the children inherit the mother's status of slavery.  Yet, if the woman has children with her master, both she and the child are free.  Thus, by discouraging marriage outside the household, Allah is encouraging pregnancy and freedom from within.

Exercising patience against marrying slave women while avoiding sin and maintaining purity is the better option.  Marrying free women is the best.

Lastly, if you have strayed into the wrong path in the past, you will find comfort in the way Allah concluded the verse.  He says, "God is most forgiving and merciful," "forgiving" means that if you repent, He will forgive your past sins.  While "Merciful" means that He has spared you immediate punishment and given you time to turn to Him in repentance.