Muhammad The Porn Star: Complete Sexual Freedom
Muhammad The Porn Star: Complete Sexual Freedom
Surah 33
50 0 Prophet! surely We have made lawful to you your wives whom you have given their dowries, and those whom your right hand possesses out of those whom Allah has given to you as prisoners of war, and the daughters of your paternal uncle and the daughters of your paternal aunts, and the daughters of your maternal uncle and the daughters of your maternal aunts who fled with you; and a believing woman if she gave herself to the Prophet, if the Prophet desired to marry her- especially for you, not for the (rest of) believers; We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you; and Allah is Forgiving, Merciful.
(English translation of the Quran by Maulana 1917)
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Maulana Muhammad Ali's commentary (1917)
Quote:
The marriages of the Holy Prophet have furnished his critics with the chief implement of attack, and the low-minded missionary has gone so far as to call him a voluptuary, although some of his own revered spiritual leaders were known to possess as many as a hundred wives. Therefore I give below full particulars regarding the Prophet's marriages.
His first marriage was contracted while he was twenty-five years of age, and the widow Khadija whom he married was forty years old, i.e. fifteen years his senior. It was with her, and her alone, that he passed all the years of his youth and manhood until she died three years before the Hejira, when he was already an old man of fifty. This circumstance alone is sufficient to give the lie to those mean carpers who call him a voluptuary. After her death, while still at Mecca, he married Sauda and 'Ayesha, the latter of whom was his only virgin wife.
Then followed the flight to Medina, and subsequent to the Flight he had to fight many battles with his enemies, the Quraish, or such tribes as sided with the Quraish and persecuted the Muslims. The result of these battles was a great discrepancy between the number of males and females, and as his favorite followers fell in the field of battle fighting with his enemies, the care of their families devolved upon the Prophet and his surviving companions. In the battle of Badr fell Khunais, son of Huzafa, and the faithful 'Umar's daughter Hafsa was left a widow. 'Umar offered her to 'Usman and Abu Bakr in turn, and she was at last married by the Holy Prophet in the third year of Hejira.
Abdulla, son of Jahsh, fell a martyr at Uhud, and his widow Zainab, daughter of Khuzaima, was taken in marriage by the Prophet in the same year. In the next year Abu Salma died, and his widow, Umm-i-Salma, was taken to wife by the Prophet. The events are narrated in the last section, leading to Zainab's divorce by Zaid ; the Prophet married her in the fifth year of Hejira under circumstances already narrated. Umm-i-Habiba was one of his devoted followers who fled to Abyssinia with her husband 'Ubaidulla, who there became a Christian, and when he died his widow found comfort in being taken as a wife by the Holy Prophet in the seventh year of Hejira.
Besides these widows of his faithful followers whom it fell to his lot to take under his protection, the Prophet took three widows of his enemies in marriage, and in each case this step led to the union and pacification of a whole tribe. These three, Juwairiya, Maimoona, and Safiyya, he married in the years six and seven of Hejira. Regarding one of these, it is sufficient to note that when the Prophet took Juwairiya for a wife, over a hundred families of the tribe of Bani Mustalaq, to which tribe she belonged, were at once liberated by the Muslims. Thus it will be seen that all the marriages of the Holy Prophet were due either to feelings of compassion for the widows of his faithful followers or to put a atop to bloodshed and ensure union with some tribe. Unquote
Analysis
The explanatory commentary by Maulana Muhammad Ali overlooks the fact that Muhammad had full freedom to engage in sexual activities with his prisoners of war, his nieces, any other women who wanted him and all those who he wanted. Therefore his argument that “Thus it will be seen that all these marriages of the Prophet were due either to feelings of compassion for the widows of his faithful followers or to put a stop to bloodshed and ensure union with some tribe”, fails . A further proof of this is Zainab who was the wife of Muhammad’s adopted son. The fact that Allah's male worshippers were being killed in Allah's approved battles is evidence that Muhammad was not a prophet.
Surah 33
37 And when you said to him to whom Allah had shown favour and to whom you had
shown a favour: Keep your wife to yourself and be careful of (your duty to) Allah; and you concealed in your soul that Allah would bring to light, and you feared men, and Allah had a greater right that you should fear Him. But when Zaid had accomplished his want of her, We gave her to you as a wife, s0 that there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them; and Allah’s command shall be performed.
38 There is no harm in the Prophet doing that which Allah has ordained for him :such has been the course of Allah with respect to those who have gone before : and the command of Allah is a decree that is made absolute
(Maulana 1917)
Commentary on Surah 33:37 by Maulana Muhammad Ali
Quote
This verse consists of two distinct and separate parts, the first dealing with Zaid’s divorce of Zainab, and the second, beginning with but when Zaid had accomplished, etc., with the Holy Prophet’s marriage with Zainab. As Christian criticism leans in the direction of attaching too much importance to anything derogatory to the reputation of the Holy Prophet, a full explanation of the events in connection with this marriage is necessary. Zaid belonged to the tribe of Kalb, and was taken prisoner in childhood and sold as a slave at Mecca, where he was bought by Khadija’s brother, who gave him over to his sister, and she in her turn presented him to the Holy Prophet, who, as was his wont, liberated him; but Zaid was so much attached to the Holy Prophet, that when the Prophet gave him the option to accompany his father to his home or to remain with him, Zaid chose the latter course. On account of his great attachment, Zaid was called the son of Muhammad, and he was one of the early converts to Islam. It is to these events that the opening words of the verse refer when they speak of Zaid as being one to whom Allah as well as the Prophet had shown favour.
Zainab was the daughter of the Prophet’s own aunt, Umaima, daughter of Abdul Muttalib; she was one of the early converts to Islam. and the Holy Prophet proposed to her brother that she should be given in marriage to Zaid. Both brother and sister were averse to this match, and only yielded under pressure from the Holy Prophet, for which see the last note. It is related that they both desired that the Holy Prophet himself should marry Zainab (Rz), but the Prophet insisted that she should accept Zaid.
The marriage was, however, not a happy one. Zainab was harsh of temper, and she
never liked Zaid on account of the stigma of slavery which attached to his name. Differences arose, and Zaid expressed a desire to the Holy Prophet of divorcing Zainab. The news was grieving for the Prophet, for it was he who had insisted upon the marriage, and he therefore advised Zaid not to divorce her. He feared that people would object that a marriage which had been arranged by the Prophet was unsuccessful. It is to this circumstance that the words refer, "and you feared men, and Allah had a greater right that you should fear Him". It is also to the same matter that the words "and you concealed in your soul what Allah would bring to light" refer, for the Prophet did not like that the disagreements between Zainab and Zaid should become generally known. The Prophet’s injunction to Zaid not to divorce his wife is contained in unmistakable terms in the Holy Qur-An. But it was all in vain, and Zaid at last divorced Zainab.
After she was divorced the Holy Prophet took her in marriage, that being the wish of
the lady and her relatives before her marriage with Zaid, and the Prophet was, now that the marriage arranged by him proved unsuccessful, morally bound to accept the wishes of the lady and her relatives. Moreover, the Qur-An had declared against an adopted son being regarded as if he were a real son, and now there was an opportunity when the Holy Prophet could by his own example deal a death-blow to that custom. This reason is plainly given in the second part of the verse: We gave her to you as a wife, so that there should be no difficulty for the believers in respect of the wives of their adopted sons. The Qur-an does not give any other reason for the marriage.
This simple story is made the basis of a mean attack upon the Holy Prophet. It is stated that the Prophet, having seen Zainab by chance through a half-open door, was fascinated by her beauty, and that Zaid, having come to know of this, divorced her, and then she became the Prophet’s wife, That Muir and Arnold, not to mention more ,prejudiced writers, accept this, only shows how far religious prejudice may carry “criticism.” It is admitted that Zainab was the daughter of the Prophet’s real aunt; it is admitted that she was one of the early believers in Islam who fled to Medina; it is admitted that the Prophet himself had arranged the marriage between Zaid and Zainab; and finally it is admitted that Zainab desired, as did also her brother, before she was married to Zaid, that she should be taken in marriage by the Holy Prophet, What was it then which prevented the Holy Prophet from marrying her when she was a virgin ? Had he not seen her before? He was so closely related to her that on the face of it such a supposition is absurd. Then, there was no seclusion of women before Zainab’s marriage with the Prophet, a fact the truth of which is attested by Muir himself. Having not only seen the lady when she was a virgin, but knowing her full well on account of her close relationship to him and her early belief in Islam, while both the lady and her relatives were desirous that the Prophet should take her for a wife, what was it that made her beauty so unattractive to him when she was a virgin, while the same beauty seen through a half-open door at a later date so fascinated his heart that he ruthlessly disregarded the close spiritual and friendly relationship existing between Zaid and himself? The story is so absurd that any man possessing ordinary common sense would unhesitatingly reject it, but Christian prejudice is too strong for even such unblushing calumny.
It being lawful for the Prophet to marry Zainab, he should not have refrained merely for fear that some men might object to it. In fact, the Prophet’s insisting at first that Zainab should marry Zaid, and her yielding to it at last only in deference to the Prophet’s wishes, followed by disagreement and ultimate divorce, had given such a shock to Zainab that the only way to remove it was that the Prophet himself should yield to that which he had at first rejected, viz. the taking of Zainab in marriage for himself. It was out of sympathy with Zainab’s feelings, and not from any desire on his own part, that the Prophet married her, for his own wishes, previous to her marriage with Zaid, were against it. But when she had shown her submission and faithfulness by accepting a match against her own desires, and it was Zaid now who would not retain her, the Prophet could no longer justifiably treat the lady's wishes with indifference.
Unquote
Analysis
The Quran made all obligations of a father to his adopted son a mockery. Thus all adoptions viewed by Islam is without value. An orphan female raised by a foster family has nil privileges as a daughter. The Quran is careful not to call these orphans adopted. Neither an adopted son nor an orphan have any higher status than a slave. Marriage with a widow would not grant the widow’s children any soft spot in their step-father’s heart. A prophet's arranged marriage fails. Maulana fails to notice that his very commentary provides evidence that Muhammad was not a prophet.
Surah 4
3 And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not
do justice” (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course.
(Maulana 1917)
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