Evidence that the nakedness of a slave woman in Islam is from the navel to the knees

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According to Islamic cleric ,The female prisoners of wars belong to the Muslim army commander and  in order to humiliate them he can have sex with them

 

Allah permitted the purchase and sale of slaves

 

Islamic cleric describes Islamic invasion and dividing the “booty” including slaves

Note: We were unable to provide links to the English translations. The links, therefore, refer to the original Arabic sources. If the researcher is familiar with both English and Arabic, he/she will be able to compare the two languages and judge the credibility and accuracy of the translation for themselves.

 

Nakedness (or the genitalia) is that which one averts his eyes from, it is that which cannot be exposed or that which is shameful to look at. The nakedness of a man is between the navel and the knees; that is, anywhere below the navel to the top of the knees. This is the nakedness of a man, and we find that the nakedness of a slave woman, handmaid or non-free woman is like that of a man; that is, from the navel to knees, in the sense that the slave woman’s body from her head to her navel is not considered nakedness. This means that neither her breasts not her hair is considered nakedness. But what is the difference between a free and a slave woman? Is the physical structure of the slave woman any different from that of a free woman? Do not the two of them have similar body parts? Does not a slave woman, walking around topless and half-naked, cause temptation? What sort of logic is that? Can any intelligent person accept this? Won’t she cause men to lust when she walks around with her body so exposed?
A photo showing the difference between the nakedness of a slave woman and that of a free woman

 

1) From commentaries on the Koran:
Commentary of Al-Baghawī »Sūrah Al-Nūr 24: 30,31 > The Interpretation of the verse:
Tell the faithful men to cast down their looks and to guard their private parts. That is more decent for them. Allāh is indeed well aware of what they do. And tell the faithful women to cast down their looks and to guard their private parts, and not to display their charms, beyond what is [acceptably] visible … or their slave girls [literally: those whose right hands posses].
As to the interpretation of the verse, “…or their slave girls,” Muḥammad b. Ismāʿīl said, “The Ḥadīth of Anans has the better chain of narrators, but the Ḥadīth of Jurhud is more cautious.” As to a woman with regard to a man, if she were free and a stranger [i.e., unrelated]: all of her body is nakedness with regard to the stranger [i.e., unrelated man], and no part of her body may be looked at except for the face and hands. Now if she is a slave woman, her nakedness is the same as the nakedness of a man; i.e., from the navel [p. 38] to the knee, and the same applies to relatives whose marriage would constitute incest maḥārim. And in case of a woman looking at a male stranger, it is the same as a male looking at a female. It is permissible for a man to look at all the body of his wife and his slave woman who is [sexually] lawful for him, as the same is permissible for her with regard to him, except for the pudenda, which are preferably not to be looked at. If a man gives his slave woman in marriage, he is legally forbidden from seeing her nakedness, just the same as a stranger slave woman. It has been narrated on the authority of ʿAmrū b. Shuʿayb, on the authority of his father, on the authority of his grandfather, that the Messenger of Allāh, peace be upon him, said: “If one of you married off his slave woman to his slave, let him not look below the navel and above the knees.
Photos showing how slave women were naked except from the navel to the knee on going out and coming in

 

2) From the authentic traditions: From Ashʿārī: legalization of seeing above the navel and below the knees [i.e., of a slave girl that someone wants to buy.] the traditionist: Ibn Ḥazm-Source: Al-Maḥallī-Page or number: 10/31 summary of the traditionist’s judgment: Authentic

On the authority of Ibn ʿUmar: the legalization of looking at her legs [i.e., a slave girl that someone wants to buy], her stomach and her back and the laying on of his hand on her buttocks and breast. the traditionist: Ibn Ḥazm-Source: Al-Maḥallī-Page or number: 10/31 summary of the traditionist’s judgment: Authentic

Ibn ʿUmar narrated that whenever he bought a slave girl, he would expose her leg and put his hand between her breasts and on her buttocks as though he were putting it on her from behind the clothes. Narrator: Nāfiʿ, the vassal of Ibn ʿUmar. traditionist: Albānī-Source: Irwāʾ Al-Ghalīl-Page or number: 201 Summary of traditionist’s judgment: with an authentic chain of narrators
A photo illustrating the Islamic tragedy: A Muslim man applying the authentic traditions by turning the goods over (sorry for this expression, but it is stated word for word in As-Sunan Al-Kubrā of Al-Bayhaqī, which will be quoted shortly) and testing the teeth before buying her. He has the right to put his hand on her breasts and buttocks, just as the Messenger also permitted

Slave girls in the house of ʿUmar b. Al-Khaṭṭāb:
ʿUmar saw a slave woman of ours who had a veil on. He struck her and said, “Do not imitate free women.”
Explanation:
Narrator: Anas b. Mālik. Transmitter: Albānī-Source: Irwāʾ Al-Ghalīl-Page or number: 6/203 summary of traditionist’s judgment: with an authentic chain of narrators

ʿUmar b. Al-Khaṭṭāb saw this slave woman wearing a head-cover, so he struck her and told her not to imitate free women. This means that when he saw a slave woman wearing a cover on her head, he struck her to remove it, so as not to look like a free woman. We wonder if this slave woman was a woman just like a free woman or not? There seems to be no uniform principle for all women here, but there should be one.
The slave women of ʿUmar, may Allāh be pleased with him, used to serve us with their hair exposed and breasts quivering.
Narrator: Anas b. Mālik. Transmitter: Bayhaqī-Source: As-Sunan Al-Kubrā of Al-Bayhaqī-Page or number: 2/227 judgment of traditionist’s summary: Authentic

The slave women of ʿUmar,  used to serve us with their hair exposed and breasts quivering.

Ash-Shaykh said: Traditions about ʿUmar b. Al-Khaṭṭāb, may Allāh be pleased with him, in this regard are authentic, and they show that her head and neck, as well as all parts of her body that show in carrying out her profession, is not nakedness.
As-Sunan Al-Kubrā of Al-Bayhaqī» Book of Prayer» Collection of Sections on the clothes of a pray-er » Section on the nakedness of a slave woman

These pictures illustrate to a large extent the slave women in the house of ʿUmar b. Al-Khaṭṭāb and how they were naked except from the navel to the knees

 

3) As-Sunan Al-Kubrā of Al-Bayhaqī:
As-Sunan Al-Kubrā of Al-Bayhaqī» Book of Prayer» As-Sunan Al-Kubrā of Al-Bayhaqī» Book of Prayer» Collection of Sections on the clothes of a pray-er » Section on the nakedness of a slave woman: 3129 It was narrated on the authority of Ḥafṣ b. ʿUmar …, on the authority of Muḥammad b. Kaʿb, that Ibn ʿAbbās, may Allāh be pleased with them, said: The Messenger of Allāh, peace be upon him, said, “It’s permissible for a man to turn a slave girl over if he wanted to buy her. He may look at her, except for her nakedness, and her nakedness is from her knees to where the strings of her loincloth are fastened.”

As-Sunan Al-Kubrā of Al-Bayhaqī»Prayer Book» Collection of Sections on the clothes of a pray-er » Section on nakedness of a slave woman:

3125 Abū Alī told us that Muḥammad b. Bakr narrated … on the authority of ʿAmrū b. Shuʿayb, on the authority of his father, on the authority of his grandfather, that the Messenger of Allāh, peace be upon him, said: If one of you married off his servant, his slave or his hireling, let him not look at that which is below the navel and above the knees [of the slave’s wife].
The Shaykh said: This narration, when coupled with that of Al-Awzāʿī, shows us that the purpose of the Ḥadīth was to forbid a master to look at her nakedness if he had given her in marriage [to another], and that the nakedness of the slave woman is between the navel and the knees.

 

4) ʿAwn Al-Maʿbūd fī Sharḥ Sunan Abi Dāwūd, by Abū Aṭtayib Muḥammad Shams Al-Ḥaqq» Book of Prayer» Section on when a boy is commisioned to pray:
495. … He added that if one of you married off his servant, his slave or his hireling, let him not look at that which is below the navel and above the knees.
Footnote # 1: … In the afore-mentioned tradition of Muʾammal b. Hishām “If one of you married off his servant,” … the word “servant” here means a female servant; i.e., a slave woman. “his slave,”… to a husband. “or his hireling,” … “let him not look,” … And the pronoun in “let him not look” may be referring to “one of you,” which is the master. So the meaning is: if one of you married off a maid, i.e., a slave woman, to his slave or hireling, let the master not look at that which is below the navel and above the knees of his slave woman.

 

5)From The religious scholar Sheikh ʿUthaymīn:

The scholar ʿUthaymīn treated that matter in his clarification in his commentary Ash-sharḥ Al-Mumtiʿ ʿalā Zād Al-Mustanqī: A slave women, albeit an adult, is a slave nonetheless; her nakedness is from the navel to the knees. If a slave woman prayed with her body exposed, except between the navel and the knees, her praying is valid, because she concealed that which should be concealed during prayer. As to the issue of looking [at her body], jurists, may Allāh show mercy on them, stated that the nakedness of a slave woman is also between the navel and the knees.

 

6) The same thing is stated in a book on the jurisprudence of the mazhab of Imām Shāfiʿī titled Minhāj Aṭṭālibīn wa ʿUmdat Al-Muftīn written by Abū Zakariyyā Al-Nawawī: “The righteous forefathers, Shāfiʿī, Abū Ḥanīfa and the general public distinguished between the nakedness of the free woman and that of a slave woman. They restricted the nakedness of a slave woman to the area between the navel and the knees, just as that of a man-Source: Nayl Al-Awṭār- Section on the fact that a free woman[’s body] is all nakedness- v. 1, p. 481. Shāfiʿī, Abū Ḥanīfa and the general public distinguished between the nakedness of the free woman and that of the slave woman. They restricted the nakedness of a slave woman to the area between the navel and the knees, just as that of a man…-Source: Tuḥfat Al-Aḥwaẓī- Section on conditions for the acceptability of a women’s prayer – 1, p. 406 also ” Zād Al-Mustanqī by Mūsā b. Aḥmad b. Sālim al-Maqdisī Al-Ḥanbalī -1/37: The nakedness of man, a slave woman, a mother of a child and a freed slave are all from the navel to the knees. A free woman, however, is all nakedness, except for her face

. Tuḥfat Al-Aḥwaẓī- Section on conditions for the acceptability of a women’s prayer – 1, p. 406:

“If a master married off his slave woman, it is permissible for him to look only between the navel and the knees.” 

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