Apostate prophet focuses on sex; Ma Malakat Aymanikum are women sex slaves?

In answer to the video "Islamic Polygamy"

Besides those that already existed in the society and households before Islam, ma malakat aymanukum are not free persons randomly captured and enslaved or acquired through trade since the Quran only allows the enslavement of captives taken in defensive war campaigns, and only after the threat of war has been subdued meaning their seizure could not be an objective of going to war 8:67,47:4. In fact the prophet dismissed from fighting those that were more preoccupied with the prospect of capturing potential concubines.

Ma malakat aymanukum, simplicticly rendered "concubines" by the opponents of Islam, are people from both genders, men or women, who were neither freed as a favor nor ransomed, but singled out from the rest of the captives and taken under a guardian's wing in his household because obviously not all captives were taken in. They also become sexually lawful outside wedlock to the guardian that has taken charge of them. It is to be noted here, although they can be treated as concubines, this however does not mean that they systematically were. The prophet had in his household several such women living side by side with his wives, to aid and assist for the daily and nightly tasks of receiving at anytime people seeking all kinds of advises and help.

The right hand posessions are people from both genders as already pointed

24:33"And (as for) those (Walladheen) who ask (Yabtaghoona) for a writing from among those whom your right hands possess give them the writing (Fa Kaatibuuhum)"

Ma Malakat aymanikum must cover both males and females because if they were only females it should be "wallaati" or "wallaa'i" instead of Walladheen, "yabtaghuna" (without the waw) instead of Yabtaghoona, "Fa Kaatibuuhuna" instead of Fa Kaatibuuhum. This further proves that the expression, right hand posession does not automatically denote concubine relationship, and anyone claiming the opposite should be able to prove that it was accepted for male or female guardians to have sexual relations with their male right hand posession.

Verses such as 24:33,58 speak of those MMA and how they should mingle with the rest of the household. 16:71 is a warning to those guardians who fail to live up to their moral and material responsibilities towards those categories under their care, stating that such failure ammounts to a denial of God's blessings and of His unceasing care for all His creatures.

That these mulk yamin cannot be forced into intimacy by the guardian is exemplified through the story of prophet Yusuf, bought as a slave and whom his mistress wanted to abuse sexually under the threat of emprisonnement. The Quran condemns such action, calls it an indecency/fahisha for the owner of a slave to have intercourse with him/her under compulsion 12:24 a grave fault and a manifest error 12:29-30.

Just as the Quran condemned Yusuf's mistress from acting against her servant's desire to remain chaste, the Quran again prohibits the guardian from acting contrary to his mulk yamin's desire for chastity such as by forcing her into prostitution as was the custom in pre-islamic times. If he does so, despite the prohibition, then the abused woman is certainly not to blame due to her weak background 24:33. In 4:36 the Quran speaks of how they must be treated with kindness, without pride as one would treat the parents, neighbors or the weak in society. This means their guardians cannot abuse them in anyway just as one would not abuse the other groups mentionned in the verse

"He who slaps his slave or beats him, there is no expiation for this but to free him".

As the prophet here clearly instructs, physical abuse is a transgression that must be expiated.

The poor believer who cannot sustain a free believing woman/muhsana is told to marry a chaste MMA -since some were forced into prostitution by their guardians- and after taking her guardian's consent 4:25. Such MMA must be given their dowries justly and in case they commit an indecency only half the punishment of the self sustained women may be inflicted on them due to their past hardships and difficult upbringing that may have affected their common sense and judgement. This means that even after marrying, the mulk yamin still have a special status of clemency for their wrong-doings compared to other women. The verse ends by recommending the poor believer that it would be better for him to refrain from such union with someone else's mulk yamin. In practice, although providing a short term solution for someone desiring to stay away from fornication, it could eventually lead to tension with the former guardian. In addition the poor believer will not be able to provide for her in the long run despite her status as stated in 24:33 where a poor man is told to remain chaste until his financial situation improves. This is a situation where the Quran clearly allows an issue that could potentially be harmful, which is why it discourages it, in order to prevent the occurrence of a greater harm which is fornication. It is interesting that some commentators have seen, among the "difficulties" arising from such unions the fact that, should the guardian not manumit his slave girl upon her marriage, then the child born will as a fact be born in bondage. The reality is this situation would burden the guardian with maintaining a child, in addition to the servant who is now less disposed to household chores as she is now split between caring for her husband, serving her guardian's household, and own child. That is why in pre-Islamic times and early Islam, guardians were quick to sell off their female servants when they conceived of a child. And that is besides taking into consideration this servant being married to another. But because the prophet forbade selling off a servant who conceives of a child, then practically this left the guardian with either the most logical choice of manumitting the slave girl, or much less probably keeping her as a burden. This is the pragmatism of Islam, and the prophetic sunna in its approach to slavery.

The Quran thus opens many different options to those categories, besides encouraging their kind treatment. In 4:3 Allah is commanding the believers who has orphans under his care towards whom he fears not to fulfill all his responsibility to marry up to 4 women but if he thinks he cannot deal in fairness with multiple wives, to marry

"only one or/aw Ma Malakat Aymanukum",

meaning a legal wife for a man who fears not to deal justly between mutliple wives can be either a regular woman who is protected and supported/muhsana OR Ma Malakat Ayman already in his possession.

Therefore marrying malakat ayman according to 4:3, and other passages like 4:25 above, is as acceptable as marrying a normal woman and further 24:32 strongly encourages men and women to marry from their male/female slaves as an act of virtue.

Apostate prophet finds inconsistency; Muhammad self-imposes religious restrictions?

In answer to the video "Islamic Polygamy"

Then through 33:52, the prophet was specifically told not to marry more women or divorce anyone from the wives he already had, if it is for purely physical motives. Here is a man who is supposedly lustful for women, forbidden from taking wives on the basis of their beauty only, which is precisely what is supposed to satisfy his alleged lusts.

And besides, the ones leveling this type of mindless arguments, mainly Christians nowadays should ask themselves; how does having multiple or young/beautiful wives stain his truthfulness as a prophet, considering the marital and concubinal history of the prophets of the Hebrew Bible?

33:52 was an answer to the hypocrites' annoying talk and unjust provocations the likes that were directed at other righteous men and women 33:48,57-58. The prophet is not here being denied the right to divorce. He is denied to do it for purely physical motives. He could divorce a woman if she misbehaved, then replace her with one regardless of her age or marital history, whose selection would strictly be on the basis of high morality and spiritual qualities 66:5. His divorces therefore would be dictated not by whims or lust but by righteousness and uprightness in conduct. That is based on the notion that

24:26"corrupt women are for corrupt men, and corrupt men, for corrupt women - just as good women are for good men, and good men, for good women".

This negates the charges and calumnies raised by modern critics, mainly from a Judeo-Christian background, concerning the motives behind the prophet's marriages and these critics should rather turn attention towards their own scriptures where "divine ordinances" regulate whom is to marry whom, strictly on a physical basis

Ezek44:22"And neither a widow nor a divorced woman may they (the high priests) take for wives, but they shall take virgins from the descendants of the House of Israel"

Such calumnies werent reserved to Muhammad, in the prophetic history, the likes of Moses were slandered to such an extent that the HB portrays YHWH wrathfully descending on the culprits Numb12,Ex2:21,Quran33:69. Despite these talks, the prophet is consoled that he is under constant spiritual blessings by God and His angels. These blessings in themselves will bring to naught all such imputations levelled against him or the believers in general, while a grievious sin will be written upon the culprits 33:56-8.

What is very interesting is that the verse, although restricts any future marriage, allows him still to have as many right hand possessions as he would like to have and establish concubine relationships with them. And yet, here again is a man supposedly lustful, taking only 1 such women although he had the possibility of having much more, even as many as he would have liked. Again, we see a clear pattern from the prophet, abiding by all the restrictions imposed on him but not taking advantage of the legal relaxations.

That right hand posession that was in addition his concubine was the noble Maria the Copt, who wasnt even a war captive, meaning the prophet didnt even go out of his way to find a woman that pleased him. She was given to him out of reverence by an Egyptian notable. It is interesting to note that there are at least 2 similar precedents in prophetic history, of a prophet's union with the Egyptian daughter of royalty. First Hagar who was given to Abraham, and then Solomon's unnamed Egyptian wife 1Kings3. The Egyptian notable wanted to establish political relations with the prophet, and this gesture was considered normal as per the decorum of ancient societies. Some reports say that two women were given, Maria and Sirin. The prophet freed Sirin whom he married to a close follower and took Maria as his concubine and lodged her in one of his followers' houses temporarily, Haritha.

Apostate prophet denounces Islamic inequality; marital advantages to the prophet?

In answer to the video "Islamic Polygamy"

Here is again the verse exempting the prophet from the 4 wives limit

4:3,33:50-1"specially 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".

Here, the women made lawful to him are spelled out, outside of which he could not marry, and each with a specific purpose that he might discharge his duties of prophethood and moral reformer without any hindrance, blame and difficulty:

1. Those whom he was already married to

2. Those whom were captured in war, meaning for the pacification of tribes

3. Cousins from paternal and maternal sides that had migrated with him and left everything behind, meaning close family ties should not impede him from coming to such women's help.

4. Women that wanted to gift their souls to the Prophet, if he so desired to marry them. These women knew the difficulties that awaited them, spiritually due to their religious burdens and social role, emotionally due to the prophet hardly being available for them. In addition they knew they could not re-marry following his death, besides the major fact that financially, the prophet's household lived a very basic lifestyle relatively to others in the community. These selective criteria allowed for only the most pious, disinterested elements to be associated to him. 

"I used to feel jealous of those women who offered themselves to the Prophet and I said, `Would a woman offer herself'"

And yet the noble prophet never took advantage of that rule as reported from ibn Abbas 

"The Messenger of Allah did not have any wife who offered herself to him". 

Ibn Kathir relates on such situations involving Khawlah bint Hakim

 "a woman came to the Messenger of Allah and said, "O Messenger of Allah, verily, I offer myself to you (for marriage).'' She stood there for a long time, then a man stood up and said, "O Messenger of Allah, marry her to me if you do not want to marry her.'' The Messenger of Allah said: (Do you have anything that you could give to her as a dowery) He said, "I have only this garment of mine.'' The Messenger of Allah said: (If you give her your garment, you will be left with no garment. Look for something.) He said, "I do not have anything.'' He said: Look for something, even if it is only an iron ring.) So he looked, but he could not find anything. Then the Messenger of Allah said to him: (Do you have (know) anything of the Qur'an) He said, "Yes, Surah such and such and Surah and such,'' he named the Surahs. So, the Messenger of Allah said: (I marry her to you with what you know of the Qur'an.)"

The verse made it clear that the prophet's marriages were primarily motivated by his religious, social and moral obligations, and no blame was attached to him ever by his contemporaries for him marrying more than 4 in order to fulfill these duties, from within the categories allowed to him and with the special procedures cited in the verses. This shows that his contemporaries, enemies an followers alike, were perfectly aware and could not deny his motivation for having more wives than other Muslims.

With such a large household combined with his prophetic duties and the turmoil of these early days in which he was involved in on a daily basis, he could not be expected to divide his time so as to satisfy each of the wives and potential concubines equally. But as the Islamic history books explicitly denote, he tried to observe equality among them as much as possible. He used to visit sometimes his 9 wives at once. In that report, the Arabic doesnt denote sexual intercourse, on the part of that humble man in his late 50s who had in addition to balance his household duties with his extraordinary responsibilities as a spiritual leader and statesman. Some of his male companions might have assumed so, but it did not have to be the case. And to further corroborate that the prophet, despite visiting all his wives, would only have intercourse with the one whose turn had arrived

"Narrated ‘Urwah: ‘A’ishah said: “O nephew! The Messenger of Allah would not prefer any one of us to another with regards to spending time with us. Hardly a day would go by without him visiting all of us. He would come close to each woman, without touching her, until he reached the one whose turn it was, then he would spend the night with her".

The flexibility of the law as regards the vision of time is of course not speaking of the sustenance and rightful material needs of every wife. In this area, the prophet had to divide his resources among every household, in addition to the financial burden of taking care of the indebted of the community and the incessant guests who would be received at all moments. He is known to have been left with very little to spend on himself and his wives, leading to them often complaining about the relative ease in which other companion's wives were living. And this at a time where the community had grown more prosperous in Medina, an ease which was not reflected in the prophet's household 

33:28-9"say to your wives: If you desire this world´s life and its adornment, then come, I will give you a provision and allow you to depart a goodly departing".  

The prophet thus, despite being absolved from strict obligations towards his multiple wives would nevertheless feel saddened whenever he delayed his appointed time with one of his wives

33:51"You may put off whom you please of them, and you may take to you whom you please, and whom you desire of those whom you had separated provisionally; no blame attaches to you".

This ordinance made sure that no reproach would be cast upon him, and neither would he be hindered by social pressures or customs. 

So although he had the peace of mind from a spiritual viewpoint that he would never be blameworthy, he still felt uneasy emotionally towards his wives whom he loved. And he did his utmost to spend as much time as he could with them all equitably. Aisha would say to him 

"If I could deny you the permission (to go to your other wives) I would not allow your favor to be bestowed on any other person". 

This statement from the prophet's youngest wife, and thus logically the most physically attractive in comparison to his other wives, shows the prophet tried as best as he could not to favor one wife over another based on his personal preference. There is an instance where he refused letting Aisha replace another wife on a day that wasnt hers 

"O Aisha, keep away from me, it is not your day".

 The prophet maintained as best he could that considerate pattern of behavior throughout his life, as narrated by Aisha:

 "When the ailment of the Prophet became aggravated and his disease became severe, he asked his wives to permit him to be nursed (treated) in my house. So they gave him the permission. Then the Prophet came (to my house) with the support of two men, and his legs were dragging on the ground, between `Abbas, and another man". 

Besides absolving the prophet, the ordinance also put all the wives and potential concubines on the same level as it concerned them all from God's perspective. Through it, they find the inner peace that the emotional sacrifice they shall endure, and which they all were fully aware of before accepting to marry the prophet, is for the accomplishment of a higher objective. Their merit with God will naturally be higher given their worldly sacrifices 

"this is most proper, so that their eyes may be cool and they may not grieve, and that they should be pleased, all of them with what you give them".

The verse ends with an affectionate message to the prophet's household in general, stressing that God is aware of the difficulties in all levels of life that they must endure, and their toll on their feelings

"and Allah knows what is in your hearts; and Allah is Knowing, Forbearing."

Aisha is indirectly described as expressing her initial frustration and spousal jealousy, when she supposedly stated in relation to 33:51 that

“I feel that your Lord hastens in fulfilling your wishes and desires".

It is remarkable that the prophet would always abide by the restrictions divinely imposed on him but not the relaxations, as described above. In Sura Ahzab, around the verse quoted in the hadith, there are seven rules about marriage peculiar to the Prophet. Four of these granted him relaxations and three put restrictions. The Prophet certainly abided by the restrictions, but yet, for someone whose "Lord hastens his desires" he did not opt to benefit from two of the relaxations. Had the idea of ‘convenient revelations’ any basis in that report from Aisha as claimed by Islam's opponents, to start with, there wouldnt have been any restrictions on the Prophet neither in this sura or other suras, to the exclusion of the rest of the believers. And neither would he have failed to take benefit of every relaxation, without having any guilty conscience as he just happened to have.

It is further worthy to note that, in those relaxations pertaining to marital affairs described in 33:50-1, the prophet is a passive agent; it is the women that are given the option of seeking him in marriage, not the other way around. The bottom line is that, whichever one looks at it, nothing in the pattern of the life of the prophet supports the malicious charges against him. 

As a side note about the issue of jealousy, as noted by the earliest scholars the jealousy – of either husband or a co-wife, when it does not lead to transgression either by words or by actions, is not blameworthy.

Apostate prophet wont have a second mum; who are the mothers of believers?

In answer to the video "Islamic Polygamy"

The prophet's wives had the title of mothers of the believers

33:6"The Prophet is closer to the Believers than their own selves, and his wives are their mothers".

That sanctified title carried several implications to those that were willing to uphold it. It is not a title of nobility but rather denotes responsibility and care towards the community. For example Zaynab one of the prophet's wives was called Barrah/pious. The prophet told her to keep her name instead of that nickname to avoid her

"giving herself the prestige of piety".

He further told his wives

"Don't hold yourself to be pious. It is God alone who knows the people of piety among you".

They had to restrain their social activities to their own houses as much as possible in order to dedicate themselves to piety and religious study, pray intensely, solidify in their memories the recitations and wisdom of the revelation so that they become means of preserving the right way 33:33-4. During their spiritual counseling activities, they had to watch for the tone of their voice when addressing the opposite sex so that they leave no ambiguity as to their intentions, or cause those with an indecent inclination to harbor inapropriate thoughts. They had to speak to males outside their close relatives from behind a curtain 33:32,53-55.

This injunction, besides it being a logical demand of modesty whenever opposite sexes interract, becomes all the more relevant if one considers the Quran's description in sura ahzab/33 of the atmosphere of rumour mongering, provocations and other verbal abuses the prophet, and the righteous members of the Muslim community at large were either already the targets of, or were potentially at risk of. There were elements within the community and outside of it that were on the look out for any opportunity to spew their malice and discredit and dishearten the Muslims. Consequently the prophet's household and the Muslims at large are given reassurance of the nobility of their status in God's eyes, and told in which manners to fend off those with evil inclinations. The best way to fend off these attacks were with ethics becoming of the nobility of their moral status as well as by adopting a modest dresscode.

The religious duties the prophet's wives had to shoulder were such, that willingly faltering in that respect would make them deserving of a more severe chastisement in the hereafter 33:30. This was meant to stress their spiritual responsibilities and the fact they had to exemplify piety, and so their moral conduct should be corresponding. As stated in 33:32, their difference with other Muslim women consisted in them maintaining and propagating moral, ethical and spiritual uprightness. On the other hand their reward will be more intense than regular people due to their higher sacrifices 33:31. This is just like Allah's addressing the prophet warning him not to falter in his righteousness and upright conduct lest he should face a double/more severe punishement than regular people 10:15,17:73-4,39:65,68:9.

There is a simple reason behind that principle, leaders in a society are the ones that establish moral standards and are emulated. Their evil does not remain their own but spreads fast and creates further evil, just as their goodness. One and the same sin may thus be requited according to different levels of severity depending on the person comitting it as well as the social repercussions of that sin.

Finally, in consequence of their designation and duties as mothers of the believers, they were not allowed to remarry after the prophet's death, contrary to regular muslim women divorcees 33:53.
The difference between the prophet's wives and others is that obviously none would ever marry and sleep with Moses', Solomon's, Abraham's or Muhammad's wives had the prophets passed away. This sanctified status is not one that was decreed because some believers would potentially desire to unite with one of them after the prophet's demise, it was addressed to the wives he already had and those in the future that would enter into a marriage with him, making clear to them the conditions of marrying him, and the consequences. To those that were already married to him, they could at anytime prior to his death, relinquish that status and be given the opportunity to leave this life of sacrifices and socio-religious responsibilities. Some of them did, prior to even consuming the marriage, unable to bear the burden of responsibility and an austere life. In 33:28-29 they are told that if their desire for this world and its adornment is preferable in their eyes than a life of sacrifices dedicated to their spiritual duties

"say to your wives: If you desire this world´s life and its adornment, then come, I will give you a provision and allow you to depart a goodly departing".

After divorce the woman would have stood excluded from the category of "mothers of believers", and she would not be forbidden to any other Muslim; for she would have chosen divorce from the prophet only for the sake of the world and its adornments of which she had been given the choice.

The prophet's wives had thus the option of requesting and getting a just and kind divorce for even such petty reasons like their desire to pursue this wordly life which God's prophet could not afford giving them in his household. No shame or stigma was put on those that did nor on those that would afterwards. Divorces with prophet occured, as already said. Also, enemies of Islam were all around Medina and within the city itself. Had there been such a potential negative consequence on a divorced woman's personal life she could have joined any opposing community just as former polytheist Meccan women joined the Medina Muslims for shelter after conversion to Islam. Furthermore, in relation to 33:28-9 referred to earlier, no muslim, and no man of any culture is required to go out of his way and ask his wife if she is happy and satisfied enough in all material aspects, especially when one is just with the wife in relation to one's financial capabilities. Further, no muslim or man in general is required to offer divorce if the wife is unhappy. On top of it, not simple divorce, with each partner going his/her way, which would be fairest in this case, but a "gracious" divorce, where the wife is free to leave as well as receive compensation if she chooses to. Yet this is what was required of the prophet, contrary to all muslims, a man supposedly seeking multiple marriages of lust.

By the time this verse was revealed, and as shown in the direct context, the Muslims had conquered the rich agricultural region of Khaybar, and the community had grown more prosperous. But while life was becoming easier for most of its members, this ease was not reflected in the household of the Prophet. As was always his habit, he only allowed himself and his family only the absolute minimum necessary for the most simple living

28:83"that future abode, We assign it to those who have no desire to exalt themselves in the earth nor to make mischief and the good end is for those who guard (against evil)".

His prestigious status as a prophet and ruler never came in the way of that humble principle of living. Not only was he not ever one to ask for any kind of reward from his addressees 6:90,25:56-7,12:104etc but every occasion where he could make use of his status and deep knowledge for material benefit, he would do it for the sake of the needy

58:12"when you consult the Messenger, then offer something in charity before your consultation; that is better for you and purer". 

The prophet's wives on the other hand naturally were longing for a share in the comparative luxuries which other Muslim women could now enjoy. His wives often stated that they had little on their shelves besides bread flour and dates. But it is reported that all of them rejected a possible seperation with the prophet and resumed their spiritual duties as "mothers of the believers", and were promised a great reward in the Hereafter for having denied themselves the ordinary comforts of life by remaining in the Prophet's house 33:31. Their voluntary worldy sacrifices can only be understood from a spiritual perspective.  Umm Habiba, one of the prophet's wives had such awareness for that spiritual favor despite the sacrifices that she even proposed the hand of her own sister to the prophet 

“Are you interested in my sister, Apostle of Allaah?” He said “What should I do?” She said “You marry her” He said “Your sister?” She said “Yes”. He said “Do you like that?” she said “I am not alone with you of those who share me in this good, my sister is most to my liking. He said “She is not lawful for me.”

Apostate prophet scrutinizes Muhammad; the prophet had more wives?

In answer to the video "Islamic Polygamy"

Sure he had more, because he had more responsibilities, as well as responsibilities to share.

The marital history of the Prophet reveals that all of the women he married were either divorced or widowed with the exception of Aisha. Although the prophet willfully chose this despite having had the full power and Quranic right to have much more women that were much younger, yet he did not necessarily push his followers to shoulder the same responsibilities and self-restraint.

For example when the prophet learned that his young companion Jabir, who had lost his father in battle, married a woman older than him, in addition previously married, he told him he could and should have chosen among the virgins, who would playfully interact with someone like minded and of similar age. Virgins tend to be young, especially in ancient societies where girls married early. Girls still lose their virginity young today, but for the wrong reasons as compared to older times. Also, for a young girl to be infertile is very uncommon, under normal circumstances. Jabir's purpose was to have someone care for his younger siblings, and thus thought that marrying an experienced woman would help him from that perspective. The prophet was a fatherly figure to the community and was here giving a common sense advise to a young man who should be looking for a more cheerful, playful female companion.

In having more than one wife, Muhammad was no different than previous prophets such as Ibrahim, Musa, Yaqub, Dawud, Solomon etc.

In a time where the average life expenctancy was 60, the multiple marriages of the Prophet started when he was 54-56, and 7 years before his death, after 2 years of celibacy, and in the middle of the fierce struggle to establish Islam. The calumny that he suddenly had the libido that only 11 women could satisfy is grotesque and not grounded in reality. In addition these marriages came at a time where he had to balance his extraordinary responsibilities as a spiritual leader and statesman, with his personal life, and the Quran relates how he had so little room for privacy as the believers would enter his home at all times to seek counseling. Sura Ahzab as shown above, extends the prophet's spiritual responsibilities to his wives who had to dedicate themselves to studying the Quran and help propagate it in words, thoughts and deeds. His extraordinary schedule and responsibilities, his regular lengthy night prayers, his amazing achievements in such a short time, all that precludes any notion of obsession with worldly pleasures as the critics and those who hate him try to portray.

By contracting most of these marriages, the prophet meant to eliminate the cast or class system, racial and national superiority, and religious prejudices that were all baseless and unjust factors preventing marriages. He married some of the humblest and poorest women and widows, most of them having attained and advanced age, as a way of paying back his due to some of the companions who had perished in battles leaving behind widows with children. He created bonds with conflicting tribes, helping them to settle their disputes, just as prophet Solomon did through his multiple marriages as depicted in the Bible. The Arabs had extreme respect for their son-in-laws and fighting them was considered a great shame therefore many tribes were at peace with others merely due to inter-tribal mariages.

So through these marriages, the prophet strengthened the bonds between muslims, made peace with his ennemies, released some women from slavery. From the pattern of the prophet's marriages, none can deny that social and reforming purposes were the priority, and physical attraction, although perfectly legitimate, was not the primary criteria. The restrictions regarding polygamy that were placed on Muslims in general had to be lifted for these goals to be achieved. The verse 33:50 says that this exception was to allow the tasks which he, the prophet and statesman shall encounter

"for you exclusively, 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 there should be no difficulty for you; and Allah is Forgiving, Merciful".

Had the prophet been guided by his lusts, or primarily by physical attraction, when seeking marriage he could have had any captive he wanted from the different wars or any Muslim woman from among the most beautiful ones. He would at least have shown a pattern in his behavior, especially in his younger years where he had every opportunity to show which qualities were the ones he primarily sought in women.Given the ruling as regards right hand possessions, the prophet did not need to loosen up the restriction on the number of wives, thereby "exposing" himself as using revelation for personal "convenience".

Wars and persecution burdened the Muslims with many widows, orphans and divorcees. They had to be protected and maintained by the surviving Muslim men. It was his practice to help these women become resettled by marriage to his followers. They rejected some women and so some of those women sought his personal protection. Realizing fully their conditions and sacrifices for the cause of Islam, he had to do something to relieve them.

One course of relief was to take them as his own wives and accept the challenge of heavy liabilities. He had to take part in the rehabilitation of those widows, orphans and divorcees because he could not ask his companions to do things that he himself was not prepared to do or participate in. These women were trusts of the Muslims and they had to be looked after jointly. What he did, then, was his share of responsibility, and as always his share was the largest and heaviest. That is why he had more than one wife and more than any of his Companions, with all the restrictions and responsabilities on himself and his wives.

There were also many prisoners of war captured by the Muslims who were entitled to security and protection. They were not killed or denied their rights: human or physical. On the contrary, they were helped to settle down through legal marriages to Muslims instead of being taken as concubines and common mistresses. That also was another moral burden on the Muslims, which had to be shouldered jointly as a common responsibility.

Apostate prophet shocked by Jesus; Christian polygamy?

In answer to the video "Islamic Polygamy"

Mosaic Law made no prohibition on male premarital or extramarital sexual activity so long as the women involved were not the property of another Jew. A Jewish male could acquire as many wives as he could afford, and also avail himself of the services of concubines, female war captives of any age regardless of them being married or not Deut21:10-17,Num31:17-18.

This was the case with the most eminent of their religious figures, including Abrahama, Moses, David or the wise king Solomon who were all polygamists, down to the regular members of society, including the priestly clan of the Levites 1Sam1:1-2. Jacob counted 2 living sisters among his wives, which is against Torah law hence the various rabbinic explanations to the problem of having the father of the Jewish nation violating a future prohibition. Torah sets no limits to the number of wives Ex21:10,Deut21:15 although it vaguely warns Israelite rulers (not common people) against having "too many" wives Deut17:17. Some Jewish comentators have argued, based on rabbinical discussions in the Talmud, that the maximum number of wives in all cases shouldnt exceed 18. Polygamy is at the foundation of the Jewish nation.

It even was and is still seen as a good deed, the best fulfillement of the eternally binding command to

"be fruitful and multiply",

so much so that it can hasten the messianic age. It was practiced throughout the Talmudic period, with the legislation saying that a man can have as many wives as are willing to marry him (as long as he can support them) without any hint to it being an immoral or abnormal practice. It was such a well established part of the social system that Mosaic law is not even critical of it. We find only certain regulations with respect to it but that were not practiced in reality as seen with David and Solomon's cases whose prophethood and kingship are never questionned despite their "transgressions".

It was not until the 10th century and the rabbinic ban upon it specifically on the Ashkenazic fringe, that made the issue controversial. If it wasnt a widespread practice, there would be no need to issue such a forceful amendment. Jews needed to accomodate for the Christian host nations that forbade the practice, fearing further isolation and persecutions from a people that already resented them. Contrary to their other host nations, namely the Muslims, Christian tradition isnt a continuation of Jewish tradition but of Greek and Roman pagan traditions, society and morality.

Ancient Greeks, including the likes of Plato and Socrates, the supposedly great philosophers saw homosexuality, which they practiced and lauded, as the highest symbol of manhood. Women were inconvenient breeders, not ideal partners. Although Christianity somewhat discouraged homosexuality, it adopted this Greek attitude towards women and normal relations between men and women, adding the whole negative, evil spin to it.

Christians try interpreting the polygamy verses as if it is talking of marriage after divorce or death of a wife which is absurd since it says such marriage should not lead one to diminish any of the wife's conjugal rights, ie the first wife's of which the preceding verse clearly speaks of. Jesus does not oppose polygamy and even uses it in his parable to make his point about readiness for the kingdom Matt25. This was the perfect occasion for him to oppose it or criticize it, but doesnt at all. He features it, meaning giving it tacit approval. From this noninterference attitude Luther, as late as the 16th century, arrived at the conclusion that he could not forbid the taking of more than one wife.

The Quran clearly alludes to the fact that as per the norms of human nature, the real benefits and advantages of the institution of family manifest themselves in a monogamous family. And despite fully endorsing, and not limiting polygamy neither quantitatively nor contextualy, the HB too speaks of the preference for a man to be united with a single wife Gen2:24.

As a side issue, one might ask why the regulation doesnt apply to women as well (polyandry). Aside from the basic issues of uncertain descendancy, a woman becomes undisposed to satisfy the most basic physical or sexual needs of her multiple husbands. IT is the case during her menstrual period or while pregnant. Also, from a strict biological viewpoint, a woman can only carry and conceive one child at a time and from one man only, for nine months before she can conceive another. A man on the other hand can beget a child every time he cohabits with a woman. Polyandry opposes these very elementary socio-biological issues. That is why it is practiced by very few societies that seek to limit population growth, with a purely materialistic outlook. For example, polyandry in the Himalayan mountains is related to the scarcity of land. The marriage of all brothers in a family to the same wife allows family land to remain intact and undivided.

Apostate prophet sees an odditiy; polygamy a failing proposition?

In answer to the video "Islamic Polygamy"

One might ask, why would it be allowed to marry more than one with the condition to deal equitably with all wives when the Quran itself states in 4:129 that such condition cannot be fulfilled even if one sincerely tries?

The fact is the two verses together 4:3,129 are addressing that conditional clause of equity towards wives from two perspectives to create mutual understanding from all parties involved:

- the perspective of the women, by saying in 4:3 that they have the right to equitable treatement and the man must be aware of that right regardless of his will to care for the orphans

- the perspective of the man, by saying in 4:129 that he will not be able to be perfectly just with all wives no matter how hard he sincerely tries. The women should be aware of the husband's sincere will to be just between them even he fails. They should keep in mind that the true objective of such unions is caring for the orphans. Allah is this way absolving the husband's shortcomings who is sincerely trying to be just with his wives for the sake of orphans and at the same time creating an understanding from the part of the wives, again for the sake of orphans. Although the verse absolves the husband from shortcomings, and the wives implicitly asked to be understanding, the husband then is explicitly warned he may not abuse of that forbearance to the point of injuring emotionally the wife he is less inclined to

"but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense".

This shows that the conditional clause of equity between wives in 4:3 covers the obvious and basic rights, not the shortcomings of a man sincerely trying to make a complex union work for the sake of orphans. From the point of view of the woman who fears she might be disdained, left aside, then there is the option of finding an arrangement, with one party compromising on its position so as to maintain the marriage ties 4:128. If none are willing to compromise then a divorce procedure is initiated.

Apostate prophet takes a lesson; caring for orphans with polygamy?

In answer to the video "Islamic Polygamy"

In the verse 4:3, orphans is in the plural, that is because a Muslim guardian could take multiple orphans under his care, especially during times of war as in the context of revelation, or any other situation where the number of men is largely reduced. The Quran has stated that the limitation of this permission is left to a maximum of four women because

"this is more proper, that you may not deviate from the right course".

A person may come under the impression that he can marry however many of these women he wants, in order to take care of orphans, but the Quran states that the very purpose of the injunction can be compromised the more woman that are married. Quantity isnt always the best, and people need to take into account their own abilities when trying to help other people. Another important statement in the verse, in connection to determining the number of wives, is the phrase

"Ma Taba Lakum".

TABA is related to goodness, rather than liking. So the guardian's decision cannot be dictated by mere desire/liking, but for what brings more goodness to the person and what brings more goodness is what brings the person closer to God, in this case, reinforcing the idea that the wife must be most suited in securing the orphan's rights, and this primarily means the orphan's mother. Because of these very reasons, that they were marriages with a moral reason, more so compatibility or personal liking, it often led to situations where the husband would leave this new wife in a state as if she wasnt necessarily wanted. The Quran warns the man not to do this a little later on in 4:127. He must do his best to give her rights, material, physical, emotional, as a married woman. All married women deserve such rights, not only mothers of orphans, as stated earlier in the sura. 4:127 reminds the men of these things, while refocusing them on equity towards the orphans of those very women, so as to restress the sensitivity of the issue

"And they ask you a decision about women. Say: Allah makes known to you His decision concerning them AND that which is recited to you in the Book concerning yatama annisa'/the orphans of "the women whom you do not give what is appointed for them while you desire to marry them", and concerning the weak among children, and that you should deal towards orphans with equity; and whatever good you do, Allah surely knows it".

It isnt because he has done her a favor by improving her socio-economical situation, that the guardian is to forgo the marital rights of the orphans' mother. It is a marriage contract like with any other woman and her subsequent treatment must be just and fair like with a regular wife. And if the situation results in injustice to another party, then it should not be resorted to

"but if you fear that you will not do justice between them, then marry only one or what your right hands possess; this is closer that you be just".

Apostate prophet and sociology; is Islamic polygamy always bad?

In answer to the video "Islamic Polygamy"

4:3"And if you fear that you cannot act equitably towards orphans, then marry from the women that 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 closer that you be just".

Contrary to popular opinion, the verse is not addressing the issue of polygamy in a general sense, a pre-existing practice, but that of polygamy in a narrowed down context, that of safeguarding the orphans' rights. The reason the Quran only speaks of and limits polygamy in that context, is because these types of relationships hardly if ever run smoothly and therefore should be reserved for the achievement of higher objectives. It is clear from the opening statement, positing the situation of one with orphans under care, fearing for the just management of their rights

4:3"And IF you fear that you cannot act equitably towards orphans, THEN marry..."

The verse is therefore silent on polygamy in a general sense, neither allowing nor forbidding it, but by only mentioning one case to which it applies, clearly hints to the preferred way to apply the practice, moralizing it, laying down the basis for the intricate perspective that must be considered if a man wishes to marry more than one woman.  However it is to be noted, this doesnt mean that polygamy outside the context of caring for orphans, which is the subject of the verse, is useless.

Outside caring for orphans, polygamy can potentially be an answer to many problems one can think of, so to outright ban it would deprive the believers from a solution to potential social difficulties.

Women around the world, not necessarily in Muslim societies are confronted to situations where they are left to fend for themselves and their children without the help of the family or the support of a father. But because polygamy is regulated and moralized in the Quran, by mentioning only one case to which it applies, along with its conditions, the Quran is explaining to the God-conscious that this familial configuration is not to be abused for selfish motives, the gratification of sexual desires. There will always be people that will take advantage of the system, just as there are Muslims that will disregard that limitation to make it subservient to their own whims.

Polygamy is thus not the norm but the exception in Islamic societies. It is a license granted to men to alleviate problems that have existed and will keep on existing in human societies.

From a modernist perspective, feminists often denounce the practice as legalized cheating. 2 things dont become the same because of superficial similarities. Is a regular marriage legalized prostitution because a man gains sexual access conditionally to spending from his resources? In a marriage, there are many more implications, rights and obligations beyond sex which is just one of the rights of both parties on another. A feminist may now be tempted to say that a wife is just a long term prostitute with more rights and duties. But then is any unmarried woman that has sex with a man prostituting herself because, besides money, there always exists an exchange without which the man would not have sexual access, including emotional, physical, intellectual etc. attractiveness? This extends to lesbianism and on a deeper level, even to self-sex where a woman is essentially a prostitute to her desire. 

Feminists see genders as conflicting opposites rather than completing one another. This is why they loath systems that bind genders together whether monogamous or polygamous. They will prefer situations that paradoxically oppress them, like prostitution and adultery, because of the limited rights the opposite gender has on them in these cases.

Yateem, (plur. yatama) is derived from Y-T-M meaning alone. It is used for a child who lost one or both parents, or for a widow.

The verse answers the guardian's fear with a solution; marrying up to four women, not any, but specific ones preceded by the definite article

"..marry from THE women...".

Which specific women are best suited to share that burden of responsibility? The mother of the orphan first and foremost. By taking them in his household, the husband is bound to provide for them as he would do with a regular wife and children, as well as giving them increased advantages, which includes, possible inheritence in case the adoptive father dies and leaves a will for them, in addition to what must be given to the orphan even if there is no will 4:8. The mother of the orphan could also use her dower for the orphan's wellbeing, if she wishes. Marrying the mother of an orphan taken under care, may also fill the emotional gap of a child with no father. Marrying these widows, or taking another woman or maiden (whose job included raising the children of a household) in case the orphan's mother is dead with the purpose of caring for one's orphan, solves the conditional clause of fear not to

"act equitably towards orphans".

The difficult responsibility of sustaining the orphan physically and emotionally, protecting his/her rights, wealth and property is this way shared by both parents. Something to keep in mind is that Muslims are urged and obligated, per the divine law, to help the weak in society, including widows and orphans. Marriage isnt and never was a precondition to get the needed help. The verse is addressing a group among those that already have orphans under their wing, those who fear for the slightest inadvertent injustice towards them. These highly pious guardians are given a solution, in the form of a recommendation to help solve that fear. One can always involve himself further in a charitable endeavor and this can be argued to be amongst the most advanced manners of doing so.

Another thing to keep in mind while trying to understand the verse, simply is the context. 4:3 is speaking of orphans in general, not gender specific, and is a continuation of

4:2"And give to the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their property (as an addition) to your own property; this is surely a great crime".

Therefore the next verse must be at least talking about the same orphans, whom one fears not to act fairly towards and the solution to that problem is given in the same verse

"marry such women as seem good to you, two and three and four".

The whole passage until v6 is speaking of orphaned children and how the trustee is to manage their lives and property the best possible way. Should these instructions not be enough to satisfy a believer's fear of not being fair towards orphans under his care, then as proposed in 4:3 one may marry women who would share the burden of responsibility, these women being first and foremost the widowed mothers of these orphans.

Islam critiqued delves into the irrational; The illusive Trinity doctrine?

In answer to the video "Islam Hinders the Intellect- Comments"

Jesus nowhere made any claim to be God, neither does the bible say anywhere to confess Jesus is God. He isnt called YHWH anywhere and neither did Abraham or Isaac worship a trinity, a god called Jesus or holy spirit. Nobody ever misunderstood God's unique, indivisible essence, nor misapplied divinity to terms such as messiah or "son of God". 

Ambiguities arose when the Graeco-Roman world merged with the Abrahamic, Semitic religion of the HB. Gentile Greeks and Romans, the main targets for conversion by post-Jesus missionary activity, found a fertile ground for continuity of their ancient religions in those various terminologies and events describing the functioning of the God of the HB. Those passages however never hinted at a possible multiplicity of godhead in Semitic thought. 

There is a well established pattern of God, repeatedly identifying Himself whether in the Hebrew scriptures or the Quran with phrases such as "I am the Lord". The literal terminologies "tawhid" or "Jewish monotheism" arent found in the Quran or the HB, but just as tawhid/divine transcendance is a concept stamped on every page of the Quran, Jewish monotheism is unambiguous. The God of the HB makes clear that worship is His prerogative only, and no entity besides Him is seen making the same claim. So much so that the HB uses sometimes crude imageries to refer to Israel's spiritual "adultery" whenever it worshiped something else than its "jealous" God. It is then legitimate for those opposing the Trinitarian doctrine to demand from Trinitarians an explicit, unambiguous statement from Jesus, or any of the other members of their godhead like the holy ghost, independently claiming divinity, or asking to be worshiped. No such statements exist, leaving Trinitarians with a doctrine built from assumptions, suppositions and by piecing ambiguous verses together. Its called "proof texting." 

This method violates two of the paramount points of scriptural understanding: 1) Use clear verses to explain the unclear ones, and 2) gather all of the pertinent verses and study them completely before reaching a conclusion on a doctrine. And even if one were to grant Trinitarian apologist's interpretations of these scattered and isolated verses as correct, still these verses together only provide fractional support for the doctrine. The same can be said of other foundational Christian themes like inherited sin and forgiveness through blood atonement exclusively, which are all based on incomplete references. 

None of the verses where God is identified, either by Himself or others, state that a multiplicity of beings is meant, nor whether these separate divine entities are co-equal or subservient to God, nor whether one is to worship each of those entities separately. The vague verses and passages used as a basis for the potential multiplicity of beings can perfectly be understood without references to Trinity or the incarnation, as was always the case in Semitic thought. Again, there are clear and unambiguous verses denying that God can be seen Ex33:20,Jn1:17 that He has a form Isa40:17,25, or that any representation of Him is to be worshiped Deut4:15. 

Although God's unlimited attributes are by essence beyond human comprehension, God's identity however is not. Beyond understanding doesnt entail inherently contradictory. For example to notion of God being eternal is humanly unfathomable, but not inherently contradictory. But a single one and same entity, Jesus, who is at the same time omniscient and ignorant is contradictory. God is thus certainly beyond comprehension but not illogical and absurd as a square circle or a trinity would be. 

It is obvious that the primary reason for revelation is to identify the Entity requiring exclusive worship. Only one and the same being is found identifying itself and by others as God. As there are no cases of a multiplicity of beings identified, by themselves or others as God then it follows that only One and the same being is always meant whenever the Bible speaks of God. This is the logical premise of the Bible. If Trinitarians on the other hand want to identify a seperate set of beings as one and the same God, they are then forced to accept the Biblical premise that no 2, 3 or 4 DIFFERENT beings are identified as God in their Bible, only One and the same being everytime. It follows that these separate beings must be identical to one another if they are identified with God. In a nutshell, if D has the value 1 and that A, B, C are all equal to D then it must mean that A, B, C have the value of 1, making them all identical to one another. Trinitarians however need to keep the 3 components of the godhead distinct from one another. To do so, they have no choice but to conjecture outside Biblical patterns to formulate their beliefs. They begin with the unbiblical notion that a separate set of beings can identify as God all the while remaining distinct and different from one another. This however results in the problem of non transferability of attributes within 2 identical entities. If for instance father and son have all the attributes of God but that Father and son have different attributes then it must mean that they each possess attributes God does not have. 

By rejecting the biblical premise above, Trinitarians begin piling up more problems until the greatest of their scholars end up admitting their ignorance of the concept, it being an impenetrable mystery. Some will even hail that mystery as evidence of their God's superiority since He is above any human concept, although in reality it is the Bible's own premises that conflict with this notion. Again, the problem stems from Christian terms and proposed solutions that do not add up. The external observer merely shows the inconsistencies of those attempts, so the comparison between the "Christian God" with the One others worship isnt appropriate. Further, if the superiority of the triune concept of a god resides in its incompatibility with human understanding, then no Trinitarian has grounds to criticize other beliefs if they are found to be illogical and contrary to empirical data. In fact with that line of reasoning, the more absurd a belief system is, the superior it becomes. Sure, a supreme and transcendental God is a simple concept in comparison. "God is One" was never meant to be a complicated statement. Christian thinkers know this, and have been wrestling with the logical inconsistencies of their creed for 2000 years, yet no progress has been made in resolving the contradictions of the notion of incarnation.

Even at a most basic level of the doctrine, Trinitarians have been struggling, since the first councils of the church fathers down to our times and the Phd thesis of Christian apologists and philosophers, to get around the charge of tri-theism; how does 3 distinct "persons", each fully divine, not result in 3 distinct gods? To add to the problem, these 3 distinct persons have 3 distinct wills/consciences. Although traditionally, trinitarians have held that the trinity has one mind/conscience, this position in unsubstantiated scripturally and logically. In the Bible, each person of the godhead speaks in terms of "I" which cannot be mutually shared. For example when the Father states "you are my son with whom i am well pleased" this proposition cannot be shared in the mind of the son or the holyspirit. This results in 3 minds and 3 wills with each being separately divine. Those among Christendom that argued against Social trinitarians precisely did so on the basis that it would result in tritheism.

The concept of Monarchia, where only the Father is uncaused, while the Spirit and Son are "eternally" caused is an unhelpful ad hoc. This unconventional way of speaking doesnt solve tritheism as there still ultimately are three divine persons. As they have three distinct personalities they must be counted as distinct gods. Due to the unavoidable fact that counting is done based on identity, Catholic and orthodox scholars admit that in a sense, monotheism can include multiple deities. Others will try avoiding that conclusion by going to the extent of trying to redefine how to count. Counting could be done based on unity of nature. 3 distinct human persons could be considered as one man just as 3 distinct divine persons are one God. Besides the fallacy of giving a material example to explain the immaterial, how does one count the 3 appart from oneanother? If their distinct identity doesnt make them countable, as would be the case conventionally, this means we only have one divine entity, thus negating trinitarianism and resulting in basic monotheism. If we were to say that conventional counting is inapplicable to the ineffable divine being, can we then count the incarnate, material person of Jesus which contains the fullness of the divine being? If yes then we can in fact count the divine being, if not then we cannot count Jesus appart from other things like a tree or a rock. Ultimately, if the divine being is uncountable, can we even say that He is one? Trinitarians will very often put arbitrary limits, unfounded in their texts, when it comes to what applies or not to God, what is similar to Him or not, whenever an aspect of their doctrine reaches a dead end. For example the bible notoriously uses anthropomorphisms, meaning there are similitudes between God and the material world, as well as worldly concepts. We understand many things about God, otherwise we wouldnt know what we are worshiping. Why is the idea of counting God something unfathomable?

At this point trinitarians pile up more unconventional terminologies and hypothesis to salvage their doctrine, pushing the whole idea further into the realm of mystery. 

The Quran gives them a simple warning out of this labyrinth of confusion 

4:171"People of the Scripture, do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allah and His messengers. And do not say, "Three"; desist - it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs"

Jesus' creed:

Mk12:29-30"And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment".

Jesus, coming from a long line of messengers and prophets sent to mankind was thus confirming what Moses uttered approximately 1500 years earlier in

Deut6:4"Hear, O Israel: The Lord our God is one Lord"

and 600 years later came the seal of the prophets with the final reminder to mankind, the Quran repeating once more this ultimate truth

2:163"And your God is one God, there is no god but He; He is the Beneficent, the Merciful".