Prostitution is legal in Islam

Prostitution is legal in Islam
One of the most popular received ideas concerning Islam is that this religion is modest and that it advocates purity and chastity, of men, but also and especially of women. The two main reasons for this misconception are:
1- the prohibition of sexual relations outside marriage.
2- the veil that Muslim women must wear.
But it is not laborious to prove that in reality, purity and Islam are two complete opposites!
It suffices to remember that:
1- this religion allows polygamy: the Muslim can marry (and therefore have sexual relations) with 4 women at the same time in the same bed.
2- it authorizes the fucking of slaves: the Muslim can have sex with an unlimited number of slaves.
3- it authorizes pedophilia: the Muslim can marry a girl who has not even had her period yet.
4- it authorizes temporary marriage (under certain conditions).
5- The veil was imposed on Muslim women only so that the free among them are discerned from slaves and that the tramps can therefore be content to sexually harass the latter.
6- Muslim women are not obliged to hide in front of their slaves (including men among them).
7- The nudity (3awra) of female slaves is identical to that of men, ie from the navel to the knees, in other words, a slave can walk in the street with bare breasts.
8- Islam legalizes prostitution.
This article aims to shed light on this 8th point which is likely to surprise more than one, and not just believers. It is through the 33rd verse of sura The Light (An nour) that the Koran indirectly informs us that prostitution is completely legal in Islam:
“And in your search for the fleeting profits of this life, do not force your slave women into prostitution if they want to remain chaste. If compelled to do so, Allah grants them after they have been compelled His forgiveness and mercy. “
وَلَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى الْبِغَاءِ إِنْ أَرَدْنَ تَحَصُّنًا لِتَبْتَغُوا عَرَضَ الْحَيَاةِ الدُّنْيَا وَمَنْ يُكْرِهُّنَّ فَإِنَّ اللَّهَ مِنْ بَعْدِ إِكْرَاهِهِنَّ غَفُورٌ رَحِيمٌ
Through this verse, the Koran therefore endorses paid sex (of slaves obviously) by giving the green light to their masters to send them into prostitution.
It goes without saying that the goal was not to financially help these miserable slaves (which could have been a rather noble cause) since the money given by those who take advantage of their bodies goes to the masters.
What is funny is that the author of the Koran suggests to them not to force them to do so, as if there could be women who like to prostitute themselves without even touching a single penny!

The rest of the verse is even funnier: it argues that if ever the masters force them to prostitute themselves, God will forgive them! Will he forgive the poor slaves forced to prostitute themselves or will he forgive their masters? The author of the Koran does not bother to specify it, but in both cases, this forgiveness is a real scandal because if it is towards the master, it would be an indirect authorization to exercise this constraint (because the Islamic rule says that anything that is not explicitly prohibited is legal). And if it is towards the slaves (and this is what the fuqaha who explained the Koran, like Ibnu Kathir) believe, it would prove that Allah has a real problem with logic, because forgiving someone a something he was forced to do logically makes no sense.
The legislation of prostitution as such would not have been an outrageous law if it were aimed at securing freedom for Muslim peoples. But taking into account the particular context of the verse we have just seen which allows some people to force others to prostitute themselves in order to collect money, and taking into account the general context of Islam which claims to be a modest religion, the term “scandalous” becomes insufficient to qualify the cruelty of this law and the bad faith of the founders of this religion.

Finally, I offer you the explanation of the verse in question (24-33) by the most famous Islamic “moufasirin”:
Tabari’s explanation

وَلَا تُكْرِهُوا فَتَيَاتكُمْ عَلَى الْبِغَاء إِنْ أَرَدْنَ تَحَصُّنًا لِتَبْتَغُوا عَرَض الْحَيَاة الدُّنْيَا وَمَنْ يُكْرِههُنَّ فَإِنَّ اللَّه مِنْ بَعْد إِكْرَاههنَّ غَفُور رَحِيم. يَقُول تَعَالَى ذِكْره : زَوِّجُوا الصَّالِحِينَ مِنْ عِبَادكُمْ وَإِمَائِكُمْ وَلَا تُكْرِهُوا إِمَاءَكُمْ عَلَى الْبِغَاء , وَهُوَ الزِّنَا ; { إِنْ أَرَدْنَ تَحَصُّنًا } يَقُول : إِنْ أَرَدْنَ تَعَفُّفًا عَنْ الزِّنَا . { لِتَبْتَغُوا عَرَض الْحَيَاة الدُّنْيَا } يَقُول : لِتَلْتَمِسُوا بِإِكْرَاهِكُمْ إِيَّاهُنَّ عَلَى الزِّنَا عَرَض الْحَيَاة , وَذَلِكَ مَا تَعْرِض لَهُمْ إِلَيْهِ الْحَاجَة مِنْ رِيَاشهَا وَزِينَتهَا وَأَمْوَالهَا . { وَمَنْ يُكْرِههُنَّ } يَقُول : وَمَنْ يُكْرِه فَتَيَاته عَلَى الْبِغَاء , فَإِنَّ اللَّه مِنْ بَعْد إِكْرَاهه إِيَّاهُنَّ عَلَى ذَلِكَ , لَهُمْ { غَفُور رَحِيم } وَوِزْر مَا كَانَ مِنْ ذَلِكَ عَلَيْهِمْ دُونهنَّ

Al-Jalalayn’s: explanation:

إمَاءَكُمْ “عَلَى الْبِغَاء” الزِّنَا “إنْ أَرَدْنَ تَحَصُّنًا” تَعَفُّفًا عَنْهُ وَهَذِهِ الْإِرَادَة مَحَلّ الْإِكْرَاه فَلَا مَفْهُوم لِلشَّرْطِ “لِتَبْتَغُوا” بِالْإِكْرَاهِ “عَرَضَ الْحَيَاة الدُّنْيَا” نَزَلَتْ فِي عَبْد اللَّه بْن أُبَيّ كَانَ يُكْرِه جَوَارِيَهُ عَلَى الْكَسْب بِالزِّنَا “وَمَنْ يُكْرِههُنَّ فَإِنَّ اللَّه مِنْ بَعْد إكْرَاههنَّ غَفُور” لَهُنَّ “رَحِيم” بِهِنَّ

Ibn Kathir’s explanation:

عَنْ اِبْن عَبَّاس أَنَّ جَارِيَة لِعَبْدِ اللَّه بْن أُبَيّ كَانَتْ تَزْنِي فِي الْجَاهِلِيَّة فَوَلَدَتْ أَوْلَادًا مِنْ الزِّنَا فَقَالَ لَهَا مَا لَك : لَا تَزْنِينَ قَالَتْ : وَاَللَّه لَا أَزْنِي فَضَرَبَهَا فَأَنْزَلَ اللَّه عَزَّ وَجَلَّ : ” وَلَا تُكْرِهُوا فَتَيَاتكُمْ عَلَى الْبِغَاء “

De Qortoubi’s explanation:

أَيْ الشَّيْء الَّذِي تَكْسِبهُ الْأَمَة بِفَرْجِهَا وَالْوَلَد يُسْتَرَقّ فَيُبَاع . وَقِيلَ : كَانَ الزَّانِي يَفْتَدِي وَلَده مِنْ الْمَزْنِيّ بِهَا بِمِائَةٍ مِنْ الْإِبِل يَدْفَعهَا إِلَى سَيِّدهَا ” وَمَنْ يُكْرِهُّنَّ ” أَيْ يَقْهَرهُنَّ . ” فَإِنَّ اللَّه مِنْ بَعْد إِكْرَاههنَّ غَفُور ” لَهُنَّ ” رَحِيم ” بِهِنَّ . وَقَرَأَ اِبْن مَسْعُود وَجَابِر
بْن عَبْد اللَّه وَابْن جُبَيْر ” لَهُنَّ غَفُور ” بِزِيَادَةِ لَهُنَّ . وَقَدْ مَضَى الْكَلَام فِي الْإِكْرَاه فِي ” النَّحْل ” وَالْحَمْد لِلَّ

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