Islamic Marital Prostitution
Non-Muslims may be shocked to discover that Sunni Islam permits men to deceive women into marrying them, even though they intend to divorce them. What makes this practice so reprehensible and evil is that the man can hide his intention from the woman so he can marry her.
In other words, Sunni Islam allows men to deliberately lie to women by never informing them that they desire to marry them only for an unspecified period of time, since they have already planned to divorce them after completely satisfying their perverted lusts and sexual cravings!
In this article, I will be sharing citations from the four major schools of Islamic jurisprudence (madhahab) condoning this evil practice of the sexual degradation of women.
The quotations cited here are taken from a former Muslimah named Aisha, who was deceived by a famous Muslim daiee (preacher), Mohammed Hijab, into becoming his second wife, not realizing that he had planned to divorce her shortly thereafter. The only reason Hijab decided to marry her was to use her for his sexual pleasures.
Suffice it to say, Aisha was left devastated and has now left Islam after discovering that such deceptive marriages are actually permitted by all the major Sunni schools and the consensus of Sunni Islam’s greatest scholars. Her YT channel can be accessed here: https://www.youtube.com/@Faith-May2005/featured
Her references can be found here: https://www.youtube.com/@Faith-May2005/posts.
She also produced a video playing clips of Muslim clerics speaking of this vile, despicable form of prostitution, which Islam passes off as marriage: THE INVESTIGATION :Types of marriages in ISLAM (https://www.youtube.com/watch?v=B3FU_lMnTXA).
Aisha also wrote the following YT post (https://www.youtube.com/post/UgkxnhrwBPe2iATXL-Cx6S2oqikTryPBdmtV) announcing her apostasy from Islam because of this wicked and evil degradation of women as sexual objects:
“Marriage with the intention of divorce is Not a loophole or malpractice . It's rather a permissible practice with the permission and consensus of all four schools of jurisprudence that have each provided reasoning behind its permissibility surrounding the sexual needs of men . As a consequence of what I have witnessed, experienced and been well informed of throughout the last four years and with a heavy shattered and broken heart ,I hereby denounce the religion of Islam after preaching it for almost two decades and celebrating women who embraced it . What has been shared online was nothing other than the tip of the iceberg .”
With that said, I now quote Aisha’s references. All emphasis will be mine.
The Hanbali School (Al-Mughni by Imam Ibn Qudamah)
Book: Al-Mughnī (المغني) by Imam Muwaffaq al-Din Ibn Qudamah al-Hanbali
Chapter: Kitāb al-Nikāḥ (كتاب النكاح) – Chapter on Temporary Marriage vs. Unexpressed Intentions
«وإن تزوجها بغير شرط، إلا أن في نيته طلاقها بعد شهر، أو إذا قضى حاجته في هذا البلد، فالنكاح جائزٌ صحيحٌ في قول عامة أهل العلم... لأن التوقيت إنما يكون بالشرط، فإذا خلا العقد عنه كان جائزاً صحبحاً»
"And if he marries her without any condition, except that in his intention is to divorce her after a month, or when he fulfills his need in this town, then the marriage is permissible and valid (jā'izun ṣaḥīḥ) according to the generality of the people of knowledge... because a time-limitation is only established through an explicit condition; thus, when the contract is free from it, it is permissible and valid." Rationale behind
PERMISSIBILITY:
The Scenario of Travel and Fulfilling Personal Needs (Qaḍā' al-Ḥājah):
Imam Ibn Qudamah explicitly addresses the scenario of a man who travels to a foreign town or resides temporarily and experiences a natural drive or physical need (qadā' ḥājatih), intending in his private thoughts to divorce or part ways once that temporary period or objective concludes.
The Maliki School (Sharḥ al-Zurqānī 'alā Muwaṭṭa' al-Imām Mālik)
Book: Sharḥ al-Zurqānī 'alā Muwaṭṭa' al-Imām Mālik (كتاب النكاح – باب نكاح المتعة)
Author: Imam Muhammad al-Zurqani al-Maliki quoting Imam Ibn 'Abd al-Barr al-Maliki Direct
Arabic Text: «وَأَجْمَعُوا عَلَى أَنَّ مَنْ نَكَحَ نِكَاحاً مُطْلَقاً، وَنِيَّتُهُ أَنْ لاَ يَمْكُثَ مَعَهَا إِلاَّ مُدَّةً نَوَاهَا: أَنَّهُ جَائِزٌ وَلَيْسَ بِنِكَاحِ مُتْعَةٍ، لَكِنْ قَالَ مَالِكٌ: لَيْسَ هَذَا مِنَ الْجَمِيلِ وَلاَ مِنْ أَخْلاَقِ النَّاسِ»
English Translation:
*"And they [the consensus of scholars] agreed that if anyone marries through an unconditional contract (nikāḥan muṭlaqan), while his intention in his heart is not to remain with her except for a designated timeframe he has in mind: that it is permissible (jā'iz) and it is not a temporary marriage is (mut'ah).
The Shafi'i School (Al-Umm by Imam al-Shafi'i)
Extract & Quotation: Book: Al-Umm (كتاب الأم) by Imam Muhammad ibn Idris al-Shafi'i
Chapter: Kitab al-Nikāḥ (Chapter on Marriage / Conditions in Marriage)
Direct Arabic Quote:
«وإذا نكح الرجل المرأة مطلقاً، ونوى الرجل أن لا يمسكها إلا أياماً أو يوماً، أو حتى يقضي حاجته في بلدٍ ما، أو كان لا ينوي إلا ذلك، دون أن تشترط ذلك عليه المرأة، ولا وليها، ولا يعلم أحدهما ذلك منه: فنكاحهما تامٌّ حلالٌ»
English Translation:
"If a man marries a woman unconditionally, while intending in his heart not to keep her except for a few days or a single day, or until he fulfills his need in a given town, or intending nothing other than that—without the woman or her guardian stipulating that upon him, and without either of them knowing that from him: then their marriage is complete and permissible (halal)."
COMPLETE AND PERMISSIBLE. THE SCENARIO OF TEMPORARY RESIDENCE AND FULFILLING PERSONAL NEEDS:
The Core Legal Principle — Exterior Contracts vs. Hidden Intentions:
Absence of Stipulation: The foundational rationale for permissibility (ḥalāl) rests on the absolute condition that no time limit is verbalized or stipulated by either the man, the woman, or her legal guardian (wali).
Ignorance of Intent: Neither the bride nor her guardian is aware of the groom's internal mental plan.
Quote and Reference from Hanafi Fiqh Book:
Al-Baḥr al-Rā’iq Sharḥ Kanz al-Daqā’iq (البحر الرائق شرح كنز الدقائق) by Imam Ibn Nujaym al-Hanafi (alongside descriptions found similarly in Tabyin al-Haqa'iq by al-Zayla'i) Context: Explaining why a traveler or a man in a temporary location who desires intimacy can legally marry without verbalizing a time limit.
Direct Arabic Text:
«وَلَوْ تَزَوَّجَهَا مُطْلَقاً وَنَوَى أَن لاَ يُمْسِكَ إِلاَّ أَيَّاماً قَلِيلَةً لِقَضَاءِ وَطَرِهِ فَالنِّكَاحُ صَحِيحٌ جَائِزٌ، لِأَنَّهُ لَمْ يَشْتَرِطْ ذَلِكَ عَقْداً، وَالتَّوْقِيتُ إِنَّما يَكُونُ بِالشَّرْطِ لاَ بِالنِّيَّةِ»
Translation:
"And if he marries her unconditionally while intending not to keep her except for a few days to fulfill his desire (li-qaḍā' waṭarihi), then the marriage is valid and permissible (sahiḥ jā'iz), because he did not stipulate that condition in the contract; and time-limitation is only [effected] by a condition [stated in words], not by intention."
PERMISSIBLE
Explanation of the Scenario and Permissibility in the Hanafi School
•Why It Is Permissible (Jā'iz):
The Scenario of Need (Qaḍā' al-Waṭar):
Hanafi jurists explicitly acknowledge situations where a man travels, stays in a location temporarily, and experiences a physical need or desire (waṭar / shahwah) and fears falling into unlawful acts. They address the scenario where he enters into the marriage precisely to fulfill this need during his temporary stay.
Separation of Intention and Contract Formulation:
The text clarifies that even though his underlying motivation or personal drive is to satisfy his desire for a limited time during his travels, the contract itself is unconditioned by time.
Further Reading
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