Thursday, 16 April 2009

How Muhammad became an Idol, Part II

Is Muhammad a Prophet? A critical examination
Islamic Mut’a – Temporary Marriage

At one stage in his life Muhammad permitted women to be degraded for the purpose of satisfying the sexual desires of Muslim men who couldn’t control their lust. He even had the audacity to pass this off as marriage, albeit temporary marriage. Among Muslims this abuse of women is called

Narrated Abdullah: We used to participate in the holy wars carried on by the Prophet and we had no women (wives) with us. So we said (to the Prophet). "Shall we castrate ourselves?" But the Prophet forbade us to do that and thenceforth he allowed us to marry a woman (temporarily) by giving her even a garment, and then he recited: "O you who believe! Do not make unlawful the good things which Allah has made lawful for you." (Sahih al-Bukhari, Volume 6, Book 60, Number 139: Link)

It is
hard to see what the difference is between this and prostitution. Both of these evil practices require a sum of money to be paid to the women, and the intention behind both is solely and purely to satisfy the sexual lust of men who cannot control their passions. This is unlike marriage where the intention is to enter into a long term commitment to a partner whom one will love and cherish.

There continued to be some debate among Muhammad’s companions whether this vile, filthy act was abrogated or whether it was still applicable in certain situations:

XXXII. The Messenger of Allah, may Allah bless him and grant him peace, forbade the mu'ta (temporary) marriage* later

4825. It is related that ‘Ali said to Ibn ‘Abbas, "The Prophet, may Allah bless him and grant him peace, forbade the mut'a and the meat of domestic donkeys at the time of Khaybar."

4826. It is related that Abu Jamra said, "I heard Ibn ‘Abbas being asked about the mut'a and he made an allowance for it. A client of his said to him, ‘That is only when the situation is severe and women are few,’ or something like that. Ibn ‘Abbas said, ‘Yes."

4827. It is related that Jabir ibn 'Abdullah and Salama ibn al-Akwa' said, "We were in an army when the messenger of the Messenger of Allah, may Allah bless him and grant him peace, came to us and said, ‘You have been given permission to practise the mut'a, so do so.’"

Salama ibn al-Akwa’ reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "If a man and a woman agree [to a temporary marriage] then the association between them lasts for three nights. If they like, they can make it longer, or if they part to separate, they do so." I do not know whether it was particular to us or for people in general.

Abu 'Abdullah said, "‘Ali made it clear from the Prophet, may Allah bless him and grant him peace, that it is abrogated."

The mu’ta is marriage with a woman for a specific length of time.] (Aisha Bewley, The Sahih Collection of al-Bukhari, Chapter 70. Book of Marriage: Link)

The followers of the second largest Muslim sect, the
Shiite branch, believe that this practice is still valid for Muslims and have produced tomes defending its legitimacy and morality. The following is an example of such an attempt of justifying this gross immoral practice: Link

Adultery and Raping of Captives

To make matters worse Muhammad legalized the capture and raping of women, even if they happened to be married!

Also (prohibited are) women already married, except those whom your right hands possess: Thus hath God ordained (Prohibitions) against you: Except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your property, - desiring chastity, not lust, seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, agree Mutually (to vary it), there is no blame on you, and God is All-knowing, All-wise. S. 4:24 Y. Ali

The above passage emphatically licenses and permits adultery since what else do you call the raping of married women who are taken captive?

It did not remain an abstract theoretical right, but was readily put into practice by the Muslim jihadists:

Abu Sirma said to Abu Sa'id al Khadri (Allah he pleased with him): O Abu Sa'id, did you hear Allah's Messenger mentioning al-'azl? He said: Yes, and added: We went out with Allah's Messenger on the expedition to the Bi'l-Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing 'azl (Withdrawing the male sexual organ before emission of semen to avoid conception). But we said: We are doing an act whereas Allah's Messenger is amongst us; why not ask him? So we asked Allah's Messenger, and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born. (Sahih Muslim, Book 008, Number 3371: Link)

Abu Said al-Khudri said: The apostle of Allah sent a military expedition to Awtas on the occasion of the battle of Hunain. They met their enemy and fought with them. They defeated them and took them captives. Some of the Companions of the Apostle of Allah were reluctant to have intercourse with the female captives in the presence of their husbands who were unbelievers. So Allah, the Exalted, sent down the Quranic verse, ‘And all married women (are forbidden) unto you save those (captives) whom your right hands possess’. That is to say, they are lawful for them when they complete their waiting period. (Sunan Abu Dawud, Volume 2, Number 2150)

Moreover, according to one commentator Muhammad would entice his murderous jihadists
to fight by promising them beautiful women:

وَمِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَلَا تَفْتِنِّي أَلَا فِي الْفِتْنَةِ سَقَطُوا

الْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { وَمِنْهُمْ مَنْ يَقُول اِئْذَنْ لِي وَلَا تَفْتِنِّي أَلَا فِي الْفِتْنَة سَقَطُوا } وَذَكَرَ أَنَّ هَذِهِ الْآيَة نَزَلَتْ فِي الْجَدّ بْن قَيْس . وَيَعْنِي جَلَّ ثَنَاؤُهُ بِقَوْلِهِ : { وَمِنْهُمْ } وَمِنْ الْمُنَافِقِينَ , { مَنْ يَقُول اِئْذَنْ لِي } أُقِمْ فَلَا أَشْخَص مَعَك , { وَلَا تَفْتِنِّي } يَقُول : وَلَا تَبْتَلِنِي بِرُؤْيَةِ نِسَاء بَنِي الْأَصْفَر وَبَنَاتهمْ , فَإِنِّي بِالنِّسَاءِ مُغْرَم , فَأَخْرُج وَآثَم بِذَلِكَ. وَبِذَلِكَ مِنْ التَّأْوِيل تَظَاهَرَتْ الْأَخْبَار عَنْ أَهْل التَّأْوِيل . ذِكْر الرِّوَايَة بِذَلِكَ عَمَّنْ قَالَهُ : 13047 - حَدَّثَنِي مُحَمَّد بْن عَمْرو , قَالَ : ثنا أَبُو عَاصِم , قَالَ : ثنا عِيسَى , عَنْ اِبْن أَبِي نَجِيح , عَنْ مُجَاهِد , فِي قَوْل اللَّه : { اِئْذَنْ لِي وَلَا تَفْتِنِّي } قَالَ : قَالَ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ : " اُغْزُوا تَبُوك تَغْنَمُوا بَنَات الْأَصْفَر وَنِسَاء الرُّوم " فَقَالَ الْجَدّ : اِئْذَنْ لَنَا , وَلَا تَفْتِنَّا بِالنِّسَاءِ . * - حَدَّثَنَا الْقَاسِم , قَالَ : ثنا الْحُسَيْن , قَالَ : ثني حَجَّاج , عَنْ اِبْن جُرَيْج , عَنْ مُجَاهِد , قَالُوا : قَالَ رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ : " اُغْزُوا تَغْنَمُوا بَنَات الْأَصْفَر " يَعْنِي : نِسَاء الرُّوم , ثُمَّ ذَكَرَ مِثْله

Among them is (many) a man who says: "Grant me exemption and draw me not into trial." Have they not fallen into trial already? And indeed Hell surrounds the Unbelievers (on all sides).

In the commentary regarding the Almighty’s saying, "Among them is (many) a man who says: Grant me exemption and draw me not into trial," it was mentioned that this verse came down regarding a man named Al-Jad Ibn Qais. The Exalted mentioned in this verse, "Among them," referring to the hypocrites. Regarding the verse, "a man who says: Grant me…," this was in reference to a man who said to the prophet, "Give command that I do not accompany you." Regarding the verse, "draw me not into trial," this means, "do not trouble me with the sight of the women of Al-Asfar ("The Yellow," i.e. blonds) and their daughters, for I am tempted by women, (for I fear) that I might go out and commit a sin with them…"

It was narrated by Muhammed Ibn Amru, narrated by Asim, narrated by Issa, narrated by Ibn Abi Najih, narrated by Mujahid regarding Allah’s saying, "Grant me exemption and draw me not into trial," that the prophet of Allah – may Allah’s prayers and peace be upon him – said, "Invade Tabuk and your spoils will be the daughters of Al-Asfar and the women of the Romans (Byzantines)."

Al-Jad replied, "Grant us exemption and draw us not into trial with women." It was narrated by Al-Kasim, narrated by Al-Hussain, narrated by Hajjaj, narrated by Ibn Jurayj, narrated by Mujahid who stated that the prophet said, "Invade and you will have the spoils of the daughters of the Al-Asfar" meaning the Roman women and this narration was repeated by others. (Commentary of al-Tabari on Q. 9:49;
Arabic source; translation by Dimitrius)

Not only did
Muhammad tempt his men by promising beautiful women as booty but
condemned a man who didn’t want to fall into fornication and possibly adultery! So much for Muhammad calling people to turn away from vile and immoral deeds!

Committing Adultery with the wife of an adopted Son

The moral problems for Muslims are far from over since we learn that on one occasion Muhammad had desires for a married woman which led to her being divorced by her husband. The Muslim expositors agree that the following text,

It is not for a believer, man or woman, when Allâh and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allâh and His Messenger, he has indeed strayed in a plain error. And (remember) when you said to him (Zaid bin Hârithah the freedslave of the Prophet) on whom Allâh has bestowed Grace (by guiding him to Islâm) and you (O Muhammad too) have done favour (by manumitting him) "Keep your wife to yourself, and fear Allâh." But you did hide in yourself (i.e. what Allâh has already made known to you that He will give her to you in marriage) that which Allâh will make manifest, you did fear the people (i.e., Muhammad married the divorced wife of his manumitted slave) whereas Allâh had a better right that you should fear Him. So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allâh's Command must be fulfilled. There is no blame on the Prophet in that which Allâh has made legal for him. That has been Allâh's Way with those who have passed away of (the Prophets of) old. And the Command of Allâh is a decree determined." S. 33:36-38 Hilali-Khan

Was "
revealed" to force Muhammad’s first cousin Zaynab bint Jash to marry his adopted son Zayd and to also justify Muhammad marrying his daughter-in-law:

And it is not [fitting] for any believing man or believing woman, when God and His Messenger have decided on a matter, to have (read takuna or yakuna) a choice in their matter, in contravention of the decision of God and His Messenger. This [verse] was revealed regarding 'Abd Allah b. Jahsh and his sister Zaynab, whose hand the Prophet had asked for in marriage, but meaning on behalf of Zayd b. Haritha. They were loathe to this [proposal] when they found out [that it was on the latter's behalf], for they had thought that the Prophet (s) wanted to marry her himself. But afterwards they consented because of the [following part of the] verse: And whoever disobeys God and His Messenger has certainly strayed into manifest error. Thus the Prophet (s) gave her in marriage to Zayd. Then on one occasion he [the Prophet] caught sight of her and felt love for her, whereafter [when he realised that] Zayd lost his affection for her and so said to the Prophet (s), 'I want to part with her'. But the Prophet said to him, 'Retain your wife for yourself', as God, exalted be He, says: (Tafsir al-Jalalayn: Link)

And when (idh is dependent because of [an implied preceding] udhkur, 'mention [when]') you said to him to whom God had shown favour, by [guiding him to] Islam, and to whom you [too] had shown favour: by manumitting him - this was Zayd b. Haritha, who had been a prisoner of war before [the coming of] Islam (al-jahiliyya). The Messenger of God (s) purchased him before his call to prophethood, and then manumitted him and adopted him as his son - 'Retain your wife for yourself and fear God', before divorcing her. But you had hidden in your heart what God was to disclose, [what] He was to manifest of your love for her and of [the fact] that should Zayd part with her you would marry her, and you feared people, would say, ‘He has married his son’s wife!’, though God is worthier that you should fear Him, in all things, so take her in marriage and do not be concerned with what people say. Zayd subsequently divorced her and her [obligatory] waiting period was completed. God, exalted be He, says: So when Zayd had fulfilled whatever need he had of her, We joined her in marriage to you - the Prophet consummated his marriage with her without [the customary] permission [from her legal guardian] and gratified the Muslims with [a feast of] bread and meat - so that there may not be any restriction for the believers in respect of the wives of their adopted sons, when the latter have fulfilled whatever wish they have of them. And God's commandment, that which He has decreed, is bound to be realised. (Tanwir al-Miqbas min Tafsir Ibn ‘Abbas: Link)
(And when thou saidst unto him on whom Allah hath conferred favour) through Islam, i.e. Zayd (and thou hast conferred favour) on him by emancipating him: (Keep thy wife to thyself) and do not divorce her, (and fear Allah) and fear Allah and do not let her go. (And thou didst hide in your mind) her love and the desire to marry her (that which Allah was to bring to light) in the Qur’an, (and thou didst fear mankind) and you feel ashamed of people because of this (whereas Allah had a better right that thou shouldst fear Him) whereas you should be ashamed of Allah. (So when Zayd had performed the necessary formality (of divorce) from her) when she has finished her waiting period after her divorce from Zayd, (We gave her unto thee in marriage, so that (henceforth)) after you (there may be no sin for believers about wives of their adopted sons, when the latter have performed the necessary formality (of release) from them) when they had finished their waiting period after they are divorced or after the death of their husband. (The commandment of Allah) marrying Zayd to Muhammad (pbuh) (must be fulfilled) must take place. (Tanwir al-Miqbas min Tafsir Ibn ‘Abbas: Link)

Some Muslim are of the opinion that Muhammad only proposed marriage to his adopted son’s wife when Q. 33:37 was "revealed". Nothing could be further from the truth:

Anas (Allah be pleased with him) reported:
When the ‘Iddah of Zainab was over, Allah’s Messenger said to Zaid to make a mention to her about him. Zaid went on until he came to her and she was fermenting her flour. He (Zaid) said: As I saw her I felt in my heart an idea of her greatness so much so that I could not see towards her (simply for the fact) that Allah’s Messenger (may peace be upon him) had made a mention of her. So I turned my back towards her, and I turned upon my heels, and said: Zainab, Allah’s Messenger has sent (me) with a message to you. She said: I do not do anything until I solicit the will of my Lord. So she stood at her place of worship and the (verse of) the Qur’an (pertaining to her marriage) was revealed, and Allah’s Messenger (may peace be upon him) came to her without permission… (Sahih Muslim, Book 008, Number 3330: Link)

According to this text the Quran’s injunction regarding Muhammad and Zaynab wasn’t
composed until after he had offered to marry her. This supports our contention that Muhammad sought justification for marrying his son’s divorced spouse and needed to convince Zaynab that she was doing what was pleasing to Allah in accepting Muhammad’s marriage proposal. At the very least this hadith proves that Muhammad wanted to marry her even before the verse of the Quran was composed!

To make matters worse,
Muhammad abolished adoption altogether when people starting mocking him for marrying his adopted son’s divorcee!

Narrated Abdullah bin Umar: We used not to call Zaid bin Haritha the freed slave of Allah's Apostle except Zaid bin Muhammad till the Qur’anic Verse was revealed: "Call them (adopted sons) by (the names of) their fathers. That is more than just in the Sight of Allah." (33.5) (Sahih Al-Bukhari, Volume 6, Book 60, Number 305: Link)

God has not placed two hearts inside any man: [this was revealed] in order to refute those disbelievers who said that they each had two hearts with which they could reason better than Muhammad's single mind; nor has He made your wives whom (read as alla'i, or alla') you repudiate by zihar (read tazzahharuna, or tuzahiruna; the original ta' [of tatazaharuna] has been assimilated with the za') - a man would say to his wife for example, 'You are for me as [untouchable as] my mother's back - your mothers, in other words, [He has not made you wives] like [your] mothers, so that they are illicit [for conjugality] in that respect, [a practice] which in pre-Islamic times was considered a [valid form of] divorce. An atonement with [necessary] conditions is necessary in such a case, as mentioned in Suraht al-Mujadila [Q. 58:2-3]. Nor has He made those whom you claim as [adopted] sons (ad'iya', the plural of da'iyy, which is one claimed as the son of one who is not his [biological] father) your sons, in reality. That is a mere utterance of your mouths, namely, [of] the Jews and the hypocrites. When the Prophet married Zaynab bt. Jahsh, who had been Zayd b. Haritha's wife, the adopted son of the Prophet (s), they said, 'Muhammad married his son's wife!', and so God proved them liars in this. But God speaks the truth, in this [matter], and He guides to the way, the way of truth. (Tafsir al-Jalalayn: Link)

(Proclaim their real parentage) name them in relation to their real fathers. (That will be more equitable) better, more correct and fairer (in the sight of Allah) in relation to lineage. (And if ye know not their fathers) if you do not know the lineage of their fathers, (then (they are) your brethren in the faith) name them with names showing brotherhood in faith: ‘Abdullah, ‘Abd al-Rahman, ‘Abd al-Rahim and ‘Abd al-Raziq, (and your clients) and name them as your clients. (And there is no sin for you in the mistakes that ye make unintentionally) regarding the identification of one’s parentage, (but what your hearts purpose (that will be a sin for you)) what is a sin for you is to attribute intentionally someone to other than his real father. (Allah is Forgiving) of what was done in the past, (Merciful) in relation to what will happen in the future. This verse was revealed about Zayd Ibn Harithah who was adopted by the Prophet (pbuh). People used to call him Zayd Ibn Muhammad, but Allah forbade them from calling him so and guided them to what is proper. (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs: Link)


Abolition of Adoption…

This was revealed concerning Zayd bin Harithah, the freed servant of the Prophet. The Prophet had adopted him before prophethood, and he was known as Zayd bin Muhammad. Allah wanted to put an end to this naming and attribution…

This is a command which abrogates the state of affairs that existed at the beginning of Islam, when it was permitted to call adopted sons after the man who adopted them. Then Allah commanded that they should be given back the names of their real fathers, and states that this was more fair and just. Al-Bukhari narrated that ‘Abdullah bin ‘Umar said: "Zayd bin Muhammad, may Allah be pleased with him, the freed servant of the Messenger of Allah was ALWAYS CALLED Zayd bin Muhammad, UNTIL (the words of the) QUR'AN WERE REVEALED


An Adopted Child should be named after His Real Father…

This was also narrated by Muslim, At-Tirmidhi and An-Nasa’i. They used to deal with them as sons in every respect, including being alone with them as Mahrams and so on. Hence, Sahlah bint Suhaly, the wife of Abu Hudhayfah said: "O Messenger of Allah! We used to call Salim our son, but Allah has revealed what He has revealed. He used to enter upon me, but I feel that Abu Hudhayfah does not like that." The Prophet said…

 ((Breastfeed him and he will become your Mahram.))

Hence when this ruling was abrogated, Allah made it permissible for a man to marry the ex-wife of his adopted son, and the Messenger of Allah married Zaynab bint Jash, the divorced wife of Zayd bin Harithah Allah said…


And Allah says in Ayat At-Tahrim


The wife of an adopted son is not included because he was not born from the man's loins. A "foster" son through breastfeeding is the same as a son born from one's own loins, from the point of view of the Shari‘ah, because the Prophet said in the Two Sahihs

((Suckling makes unlawful as lineage does.))

This is concerning Zayd bin Harithah. He was killed in 8 AH at the battle of Mu’tah. In Sahih Muslim it is reported that Anas bin Malik said: "The Messenger of Allah said…
 ((O my son.))" It was also reported by Abu Dawud and At-Tirmidhi …

Here Allah commands that adopted sons should be given back their fathers’ names, if they are known; if they are not known, then they should be called brothers in faith or freed servants, to compensate for not knowing what their real lineage is. (Tafsir Ibn Kathir (Abridged) Volume 7 (Suraht An-Nur to Suraht Al-Ahzab, Verse 50), abridged by a group of scholars under the supervision of Shaykh Safiur-Rahman Al-Mubarakpuri [Darussalam Publishers & Distributors, Riyadh, Houston, New York, London, Lahore; First Edition: August 2000], pp. 634-637: Link; Link)

Adoption is even considered a great sin in Islam!

f. Bloodline relationship cannot be changed, that is why in Islam there is no concept of adoption. According to the Islamic point of view, to adopt someone as a son IS A GREAT SIN. (English Translation of Sunan Ibn Majah - Compiled by Imam Muhammad Bin Yazeed Ibn Majah Al-Qazwini, From Hadith No. 1783 to 2718, Ahadith edited and referenced by Hafiz Abu Tahir Zubair 'Ali Za'i, translated by Nasiruddin al-Khattab (Canada), final review by Abu Khaliyl (USA), [Darussalam Publications and Distributors, First Edition: June 2007], Volume 3, The Chapters On Wills, Chapter 6. There Is No Bequest For An Heir, p. 558)

How different is this from the attitude of the true God of the Holy Bible who delights in adopting rebel sinners into his family through faith in the Lord Jesus, granting them the status of sons and making them coheirs with his eternally beloved Son:

"But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God." John 1:12-13

"For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him… And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies." Romans 8:14-17, 23

"But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. And because you are sons, God has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father!’ So you are no longer a slave, but a son, and if a son, then an heir through God." Galatians 4:4-7

"See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure." 1 John 3:1-3

And in adopting sinners as his children, whereby he transforms their characters to reflect his holy character,
God sets the example for his followers to do likewise by adopting children who have either been abandoned or whose parents have died in order that they may experience the love and comfort that comes from belonging to a family. It also allows parents who cannot have children of their own to experience the joy that comes from raising a family.

And yet because of Muhammad barren Muslim couples and orphaned or abandoned Muslim children can never experience this, never knowing what it is to have and be a family.
Muhammad thought more about his own reputation, being more concerned with saving face in light of the people slandering him for marrying his adopted son’s wife, than with the needs of barren couples and abandoned or orphaned children. This is not what we would expect the so-called "mercy unto all the worlds" to be like or to do.

The other major problem with Islam’s abolishing adoption is that
the very reason the Quran gives for Muhammad’s marriage to Zaynab is that this was intended to set an example and precedence for other adoptive fathers to marry their adopted sons’ divorcees if they so chose. But how can this be the reason when Muhammad went on to outlaw adoption completely? Doesn’t this prove that this was nothing more than an excuse which Muhammad needed in order to justify marrying his daughter-in-law?

More importantly, there was absolutely no need for Muhammad to even marry his adopted son’s divorcee as an example for others when all
he needed to do was compose a verse telling his followers that it was alright for Muslims to marry their adopted son’s wives.

As if it couldn’t get any more worse, specific Islamic sources say that
Q. 33:37 gave Muhammad the singular privilege and license to force any man to divorce his wife if he so desired her!

"If Muhammad desired an unmarried woman, he had the right to have sexual intercourse with her without a marriage contract, or witnesses, or consent of a guardian, even without her approval. But if she was married and Muhammad desired her, her husband ought to divorce her so that he could marry her. If he [Muhammad] desired a slave, her master must offer her as a gift to him. Likewise, Muhammad has the right to marry any woman he wants of the men without her approval. He also has the right to marry during pilgrimage as he did with Maymuna. Moreover, he had the right to choose from the spoils of war whatever he wanted, whether it was a maid or anything else; that is, before the distribution of the spoils." (Burhan al-Deen al-Halabi, al-Sirah al-Halabiyya, Volume III, p. 377)

And any believing woman who dedicates herself to the Prophet if the Prophet wishes to wed (nikah) her; this only for thee, and not for the Believers (at large).

As for what was granted and made lawful (by Allah) to the prophet they are 16 issues…

·        Fourth: To take more than four women.

·        Fifth: To marry (yastankih – or have intercourse), with a woman who verbally pronounces her dedication (to the prophet).

·        Sixth: To marry (yastankih) without the presence (or permission) of a legal guardian.

·        Seventh: To marry (yastankih) without a dowry.

·        Eighth: To marry (and have intercourse) during a state of ritual consecration and purification.

·        Ninth: The annulment of an oath he may make to his wives.

·        Tenth: If MUHAMMAD looks at a woman (and desires her) THEN IT IS NECESSARY FOR HER HUSBAND TO DIVORCE HER AND FOR MUHAMMAD TO MARRY HER. Ibn al-A’raby said, "This is what the servant of the two holy mosques has also said, as was clear to the scholars FROM THE STORY OF ZAID which also had this meaning."

·        Eleventh: That the prophet released Safiyyah (from her captured status) and he considered her release as her dowry.

·        Twelfth: To enter Mecca without being in a state of ritual purification.

·        Thirteenth: To fight in Mecca

·        Fifteenth: His marriage is still considered effective after his death.

·        Sixteenth: If he divorces a woman she remains prohibited to everyone and may not be married (nikah) to someone else.

Yastankih comes from the word yan’kah. For it is said in different forms nakaha and istankaha just as it is said ajab and istajab… It is permissible to use the word istankaha to mean one whom requests marriage or one who requests sexual intercourse. (Al-Qurtubi, Q. 33:50;
Arabic source; translation by Dimitrius)

Again, we wouldn’t expect someone whom the Quran labels as a mercy for all creatures to act in this manner, stealing the wives of people in order to satisfy his desires and lusts.

In light of this it is rather
hard to see how Muhammad could have taught his followers to shun vile actions when he lusted after and eventually wed a married woman, one whom he had initially ordered to espouse his adopted son!


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