Introduction

Many verses of the Quran and many hadiths, along with the perspective expressed towards women in Islamic Sharia law, are contrary to the fundamental principles of women's rights and human rights in modern society. In Islam, women's role, their position, and their relationship with men have in many cases been presented in an extremely contemptible manner. One of these is that it is narrated in the hadith that the Prophet Muhammad forbade marrying barren women, because they are incapable of bearing children. These hadiths consider women merely as a machine for bearing children, which curtails their true capability, values and freedom. In this article, we will discuss the discriminatory perspective of this hadith and the insult and disrespect shown towards women through it, and analyze why this kind of perspective is contrary to women's fundamental rights and honor.

Women's Role: A Childbearing Machine?

In Islamic scriptural discourse, women's dignity and acceptability have largely been made dependent on their reproductive capacity, which essentially equates her to a reproduction machine. Reviewing the instructions of the hadith, it is seen that by discouraging marriage to barren women, their personal qualities or human dignity have been considered secondary and reproductive utility primary. For that reason, the Prophet Muhammad forbade marrying barren women. This is extremely degrading for women.

Sunan an-Nasa'i (Islamic Foundation)
26/ Nikah (Marriage)
Section: 11. It is improper to marry a barren woman
3230. Abdur Rahman ibn Khalid (RA) … Ma'qil ibn Yasar (RA) said, a man submitted to the Messenger of Allah (peace be upon him): I have found a woman who is noble in lineage and honorable, but she is barren; shall I marry her? He forbade him. When he came to him the second day, he forbade him. Then when he came to his service the third day, he forbade him and said: marry women who are prolific in childbearing, who will love you. For, I will take pride in your large numbers.
Tahqiq: Hasan. Irwa 1784, Adab al-Zifaf 16, Sahih Abu Dawud 1789.
Hadith grade: Hasan (Authentic)
Narrator: Ma'qil ibn Yasar (RA)

Sunan Abu Dawud (verified)
6/ Marriage
Section: 4. Concerning the prohibition of marrying a woman who is unable to bear children
2050. Narrated from Ma'qil ibn Yasar (RA). He said, a man came to the service of the Prophet (peace be upon him) and said: I have found a beautiful and honorable woman. But she is barren. Shall I marry her? He said: no. Then the man came a second time and asked him, and he forbade him. When the man came to him the third time, he told him: marry a woman who is loving and prolific in childbearing. For, I will boast of your large numbers before the other nations.(1)
Hasan Sahih.
(1). Nasa'i.
Hadith grade: Hasan (Authentic)
Narrator: Ma'qil ibn Yasar (RA)

That is, in Islam, the perspective towards women has been determined on the basis of their capacity to bear children. In this traditional mindset of patriarchal society, women's role was confined only to bearing children and being men's sexual partners. In this hadith, it is stated as the reason that a barren woman cannot bear children, so their value is low. This perspective is an example of deep insult and discrimination against women. When a society values a woman only on the basis of her capacity to bear children, then the values of that society and its perspective towards women degenerate. This proves that women are seen not as complete persons, but as machines for bearing children, which extremely curtails their individuality, dignity and freedom.

The Scholars' Statements: Discouraging Marriage to Barren Women

Let us hear the scholars' statements on this subject,

The Prophet's Own Mistreatment of His Wife by Calling Her Barren

When a wife cannot bear children, she is insulted and humiliated in society in various ways for this reason. In society she is taunted as a barren woman; she is insulted using such words. As if a woman has no value at all if she cannot bear children! The most insulting and dishonoring abuse for her is being called barren. No humane person reminds a childless woman of this matter. Yet, the Prophet himself used to taunt his own wife about this, speak to her with insult and contempt, and abuse her (( Sahih Muslim, Islamic Foundation, Hadith: 3098 )) (( Sunan Ibn Majah, Tawheed Publication, Hadith: 3073 )) (( Sahih Muslim, Islamic Foundation, Third Volume, Page 269, Hadith: 3098 )) -

Sahih Muslim (IF)
Chapter: 16/ Hajj
Section: 64. The farewell tawaf is obligatory, but it is waived in the case of a menstruating woman
3098. Muhammad ibn al-Muthanna, Ibn Bashshar and Ubaydullah ibn Mu'adh (RA) … from Hakam Ibrahim, he from Aswad, and he from Aisha (RA) who said,when the Prophet (peace be upon him) intended to depart, he saw Safiyya at the door of his tent, anxious and depressed. He said: barren, bald-headed! Will you detain us (here)? He again said to her: have you performed the visitation (of the House of Allah) on the day of sacrifice? She said, yes. The Messenger of Allah (peace be upon him) said: then depart.
Hadith grade: Sahih (Authentic)

Sunan Ibn Majah
Tawheed Publication
Chapter: 19/ Hajj
Section: 19/83. A menstruating woman may depart without performing the farewell tawaf
2/3073. Narrated from Aisha (RA). She said, when the Messenger of Allah (peace be upon him) asked about Safiyya (RA), we said: she has menstruated. He said: barren, bald-headed, she has detained us. I said, O Messenger of Allah! She has performed the tawaf on the day of sacrifice. He said: then there is no problem. Tell her to depart.
Sahih al-Bukhari 328, 1561, 1733, 1757, 1762, 1772, 4401, 5329, 6157, 7229, Muslim 1211, Tirmidhi 943, Nasa'i 391, Abu Dawud 2003, Ahmad 23581, 23589, 24004, 24037, 24153, 24385, 24781, 24897, 24914, 24991, 25075, 25134, 25193, 25249, 25347, 25413, 25628, Muwatta Malik 943, 945, Darimi 942, 1917, Irwa 4/261. Tahqiq Albani: Sahih.
Hadith grade: Sahih (Authentic)

The Insult to Women's Honor and Values

This hadith evaluates women solely on the basis of their physical capacity, which is extremely degrading and discriminatory. A woman's value is not confined merely to her capacity to bear children. A woman is educated, intelligent, creative and valuable in her own right. Childbearing can be a part of a woman's life, but it is not her entirety. This hadith devalues women in the social, economic, and intellectual spheres, and confines them only to the duties of cooking and reproduction. In this way, women's capability, dignity, and rights are disregarded, which is completely contrary to the principles of modern women's rights. Limiting women's capability and value by the capacity to bear children is an insult and disrespect towards women.

Social Impact: Discrimination and Disrespect Towards Women

Because of this kind of hadith, in many societies women do not receive recognition of their true rights and dignity. In many cases, barren women or those unable to bear children are belittled under family and social pressure, and they have to live dependent on men's mercy. Even many men, on the basis of this hadith, mistreat their wives and leave them to marry other women, solely for the purpose of bearing children. Many women who are victims of domestic violence have complained that their husbands and members of the husband's family were violent towards them only because they are unable to bear children. This kind of discriminatory attitude undermines women's self-confidence and dignity. When a woman is seen only as a machine for bearing children, a great disrespect is shown towards her personality and mentality. This perspective of society also wrecks women's mental health and marginalizes her socially.

Questioning the Prophet Muhammad's Own Reproductive Capacity

Since the Prophet Muhammad himself used to advise whether or not a woman should be married on the basis of another woman's reproductive capacity, it is therefore not unjust to question the reproductive capacity of the Prophet Muhammad himself. According to Islamic sources, Muhammad had six to seven children with his first wife Khadija bint Khuwaylid: three sons (Qasim, Abdullah, and in some sources Tayyib or Tahir) and four daughters (Zaynab, Ruqayya, Umm Kulthum, and Fatima). After Khadija's death (around 619 CE), Muhammad took at least 11 wives and several slave girls (concubines), but among them, only from Maria al-Qibtiyya (who was a Coptic Christian slave girl) was a son, Ibrahim, born (in 630 CE), who died in infancy (at 18 months of age). He had no more children from the womb of any other wife or slave girl, which may indicate a lack of reproductive capacity in his later life. From the perspective of modern medical science, having no children despite multiple sexual partners may be a sign of male infertility (such as low sperm count or other physical problems), although we have no medical evidence of this seventh-century matter—this is only a reason-based speculation.

Besides, in Islamic historical narrations it is mentioned that Muhammad's wife Aisha, upon seeing Ibrahim, said that there was no resemblance to Muhammad in the child's face. This comment may have arisen from Aisha's jealousy, because Maria was not like the other wives—she was a slave girl, and her bearing a child caused discontent among the other wives. However, from this statement it can be inferred that Muhammad's wives were aware of or doubtful about his reproductive capacity, because the question of Ibrahim's paternity has arisen in the context of no other wife bearing a child. This is found in various historical narrations, where Muhammad himself wanted to show Aisha his resemblance with the child, but Aisha denied it. This incident belongs to the end of Muhammad's life (630-632 CE), when his age was between 59-62 years, and it is reasonable that reproductive capacity declines due to age (( Al-Bidaya wa an-Nihaya, Fifth Volume, Islamic Foundation Bangladesh, Page 499 )) -

Finally, Jibril (AS) came and said: - السلام عليك يا أبا ابراهیم 'O father of Ibrahim! Peace be upon you! Abu Nu'aym (RA) said, narrated from Abdullah ibn Muhammad, from Aisha (RA). She said, a commander and king called Muqawqis sent as a gift a virgin Coptic princess named Maria, and with her also sent her young cousin as part of the gift. The Messenger of Allah (SA) used to meet her in seclusion. One day he went and saw that she had conceived (Ibrahim) in her womb. Aisha (RA) said: her pregnancy became visible. She became restless about it. The Messenger of Allah (SA) remained silent. Later her breasts produced no milk. Then a milch ewe was bought for her, with which the child's food was arranged. By that his body became well-formed and his complexion beautiful and handsome. One day she brought the child to the Prophet (SA) on her shoulder. The Prophet (SA) said, يا عائشة كيف ترين الشبه 'Aisha, what do you think of the facial resemblance?' Then I and others said: 'We do not see any particular resemblance.' He said: ولا اللحم not even in the body and flesh? I said: by my life! If he is nourished on the milk of a ewe, his flesh will certainly be beautiful.

It is not that only Aisha had this doubt. Even the Prophet himself had doubts about who was the father of Maria's child, Ibrahim. Later, supposedly Jibril came and told the Prophet: this child is indeed the Prophet's child! That is, from Islam's own documents it is known that even the Prophet himself had doubts about this (( Al-Bidaya wa an-Nihaya, Fifth Volume, Islamic Foundation Bangladesh, Page 507 ))

And Ibrahim (RA) was born in the womb of Maria al-Qibtiyya (RA) (see previous narration). He was born in the month of Dhul-Hijjah of the eighth year of Hijra. Abdur Rahman ibn Ziyad narrated from Ibn Lahi'ah (RA) and others: when Ibrahim (RA) arrived, Jibril (AS) came and said,
[Arabic verse]
"Assalamu alayka ya Aba Ibrahim! Allah has granted you a son from your slave-wife Maria. He has commanded you to name him Ibrahim. May Allah bless him for you, and may Allah make him the apple of your eye in this world and the Hereafter."
Hafiz Abu Bakr al-Bazzar (RA) narrated. Muhammad ibn Miskin (RA)…. from A'mash (RA). He said, when the son of the Prophet (SA), Ibrahim, was born, some hesitation arose in the mind of the Prophet (SA) about him. Then Jibril (AS) came to him and said: Assalamu alayka ya Aba Ibrahim!

Now let us read another hadith from Sahih Muslim Sharif. From this hadith it is known that upon hearing the accusation of a sexual relationship between his umm walad, Maria al-Qibtiyya, and a man, the Prophet Muhammad, without caring for any trial, procedure, witness or proof, sent Ali to go and kill that man. Yet the ruling of Islamic Sharia is that for adultery, four male witnesses must testify that they observed the act of adultery the way the kohl stick enters the kohl container (( The punishment of rape in Islamic Sharia )). Yet upon merely hearing that Maria al-Qibtiyya had a relationship with another man, the Prophet became desperate to kill him. From this it becomes clear that even the Prophet himself had various doubts about Maria al-Qibtiyya. Otherwise, upon hearing such an accusation, the first thing would be to ask a person for proof. Think: if you hear that another man has a relationship with your wife, would you send people to kill that man immediately? If there was no doubt in your mind beforehand? And if there is no doubt, then surely the first thing you would do is ask for witnesses and proof, wouldn't you? (( Sahih Muslim, Islamic Foundation, Hadith: 6766 )) (( Sahih Muslim, Islamic Foundation, Volume 6, Page 285 ))

Sahih Muslim (Islamic Foundation)
51/ Tawbah
Section: 11. The harem of the Messenger of Allah (ﷺ) becoming free of suspicion
6766. Zuhayr ibn Harb (RA) ... Narrated from Anas (RA). He said, an accusation (slander) was raised against a man regarding the umm walad of the Messenger of Allah (peace be upon him). Then the Messenger of Allah (peace be upon him) said to Ali (RA): go. Cut off his head. Ali (RA) went to him and saw him cooling his body in a well. Ali (RA) told him: come out. He extended his hand towards Ali (RA). He brought him out and saw that his male organ was cut off; he had no penis. Then Ali (RA) refrained from killing him. Then he came to the Prophet (peace be upon him) and said: O Messenger of Allah! He is castrated; he has no penis.
Hadith grade: Sahih (Authentic)
Narrator: Anas ibn Malik (RA)

If these narrations are true, then the advice in the hadith forbidding marriage to barren women (such as Sunan Nasa'i 3227) conflicts with Muhammad's own experience, because after Khadija's death the Prophet himself was not capable of producing more children, or was not capable of producing any child at all. But he kept marrying one after another, and also kept slave girls. The question of why he did those will certainly arise. In Islamic or conservative patriarchal society, of course, male inability to bear children or infertility is ignored. And in the case of women, an extremely insulting and degrading perspective is expressed.

The Answer to Modern Islamic Apologists

Many modern apologists claim that this statement of the Prophet Muhammad is not a strict prohibition; it is only a general advice. But from the hadith, it does not seem to be a very general advice. Even if we accept that, that is, even if according to the claim of modern Islamic apologists it is not a strict prohibition but merely an advice, even then the core argument of this article remains intact. Because, even behind the veil of advice, this statement extremely nakedly reveals the Prophet's extreme patriarchal mentality and Islam's overall reproduction-centric psychology. When a matter is given as 'advice' by a religious leader, it becomes a moral and social normative ideal for the followers. Here, marriage is seen not as personal love, emotion or human companionship, but as a political and demographic tool, where the only worth of a woman is strengthening the ummah through multiplication. This kind of 'advice' creates a kind of structural contempt towards barren women in Muslim society and plays a direct role in marking them as socially marginalized and 'defective' human beings. As a result, whether it is a direct prohibition or an inspirational advice—in both cases, it legitimizes the patriarchal desire to transform women into merely a reproduction machine.

Conclusion

The discriminatory perspective towards women expressed in these hadiths of Islam is contrary to the principles of women's rights and human rights in modern society. Evaluating women by their capacity to bear children is not only discriminatory; it is extreme insult towards women. Women must be valued in their true position, where they will be established as complete and equal-rights human beings in society.

To eliminate this kind of discrimination against women in the name of religion, social and legal change is needed. Women's honor and dignity must be re-established, and the patriarchal perspective must be changed to protect their fundamental rights. Considering women not as machines for bearing children, but as complete, free and equally dignified human beings should be the foundational basis of a modern and humane society.