Malicious logic

“Thus, foreign inventers of lies have no way of accusing him of uncontrollable sexual desires in this long time of his life when he was a youth of strong and full maturity and his mind had not yet been loaded with the formidable historical burdens which consume one’s power and engage his entire concern.

How should they accommodate this with the false charges they launched against him during his life in Madînah which was filled with great concerns and important incidents? I mean the defects of uncontrollable eroticism and great yearning for taking pleasure in women. Should they concede their invented lies against him during the latter part of his life because the first part of it contradicts it in reality? The lie and its wicked logic forbid it!”[17]

A late marriage after a chaste life

“When Muhammad married Khadîjah, he was 25 years old. It was not an early age for marriage in a semi-Bedouin environment like that of the Quraysh. On the contrary, it was too late for marriage. Although Muhammad was recognized for his good-looking appearance until he married, he was not involved in any of the adventures known at that time. He was in opposition to the youth of his age, shy, introversive and upright.”[18]

“The trustworthiness of Muhammad concerning wealth was an example for all people, even though it was an offshoot merit which has its root in universal honesty (i.e. the willpower that constrains one from exceeding due limits), regardless of the fact that this excess in itself was available.
It was this genuine power within the soul that obliged him to abide by restrictions which concerned none among those people at that time: the restrictions of sexual chastity and trustworthiness of honor.
At that time, although there was no wife for him, nor surveillance or compulsion, by usage of chastity he was the chaste and honest person who refrained from the vileness of immorality and depravity.

This was because his abstaining pure soul was dignified in his sight and dignity obliges man to abide by restrictions more than those of other people and even more than what is imposed on people by community states. This chastity was peculiar in that environment to a man’s pre-marital life, given his full maturity of youth and good-looking appearance.

What do you say about that O communities of intelligence? Does this not agree with his chastity, and he married when he was 25 years old and spent a further 25 years setting forth the best ideal of chastity and purity?”[19]

His chastity before his first marriage
“On the other hand, since they could find no fault with him in the period before his marriage to Khadîjah, they leave it and begin their disparagements just from the very moment he married her.”[20]

That is the story of his first marriage
“This lady, Khadîjah, abstained from marriage because she detected in all the noble men who demanded her hand the smell of coveting her great wealth. So she had no other way but to refrain from marriage until she found that poor young man (i.e. Muhammad). She tried his honesty, chastity and self-honor and knew that he had good manners which saved him from being covetous of her wealth so she liked that he be her husband.”[21]
His chastity after marriage

“After his marriage to her, he did not spend extravagantly out of her wealth as always do the pragmatists who marry wealthy older women. He was not opulent in his appearance. On the contrary, he was humble and chaste. He also did not involve himself in public amusement and play along with the sons of wealthy men to make show of his emergent richness. Rather, he kept himself far from all kinds of amusement and play.
He became more abstinent from the luxurious and affluent life and spent most of his time fasting, in seclusion from all the people and alone in the mount. Through his marriage to the rich lady, he became more honest and abstinent from all aspects of opulence and affluence. Where is the covet here? Where is the parasitism here?”[22]
In this way he married Umm Salamah, the widow

“How should the inventers of lies dare to violate the majesty of this noble grief by mentioning the term ‘libido’ in description of such a marriage which was imposed by condolence and valor? How daring! This great husband (Muhammad) never entered the house of this brave wife but that he asked her about her babe from her deceased husband (Abu Salamah), saying in a coddling form: “Where is Zanâb?” meaning her female infant, Zaynab bint Abu Salamah.”[23]
In this way he married Juwayriyah, the captive princess

“The daughter of honor and majesty came out wandering in the streets of Madînah without knowing how she would be ransomed from slavery. It occurred to her mind to stimulate the valor of the victorious leader. She stood at his gate and, at that time, he was in the chamber of ‘Â’ishah bint Abu Bakr. She sought his permission and, being admitted, she entered with arrogance, dragging herself in a fluctuating insistence.
She offered her sorrow and distress to him saying: “O Messenger of Allâh! I am the daughter of al-Hârith ibn Abu Dhirâr, the chief of his people. I have been afflicted with such a trial as you know and fell in the share of Thâbit ibn Qays. I concluded with him a written deed of freedom in return for a sum of money to pay to him and now I have come to seek your aid.” How impressive were those words on a gallant, chivalrous person! The daughter of his defeated enemy sought his aid to remove her difficulty and it was he who defeated her father and led her to humiliation and captivity. She stretched her hand toward him to bandage her injury and it was his sword that inflicted the strike. She asked him to rescue her from the shame put on her according to the laws of war where the defeated had to suffer the strongest bangs at the hands of the victor.
This consideration alone was sufficient for Muhammad to sympathize for this female captive, the mistress of her people, who were humiliated and was put to ignominy, and help her gain her freedom, remove her shame and restore her honor.

That alone was sufficient for him, as a victorious, chivalrous leader. But it was not sufficient for him, being above the level of chivalry and leadership and, above all, a Messenger carrying a Da‘wah he expected to reach disobedient hearts to open them.

This situation stimulated within the Messenger both hopes and valor which he combined in one brilliant work to gain new hearts and people and announce publicly to all the dispersed tribes that Muhammad, the victor, was the most generous of all people. Also, to give allegiance to him and enter under his banner would thus be better for them than to wage war and persist in pointless enmity with a man of such good noble manners as him.

He is a leader, under whose banner it is better for the people to come and a Messenger by whose leadership and good merits it is better for the people to receive guidance. Muhammad said to this female captive, the mistress of the people who were humiliated thereupon she was also given to ignominy: “Would you like to receive something better?” Astonishingly and eagerly she asked him: “What is that O Messenger of Allâh?” He said to her, kindly and compassionately: “That I will pay your deed of freedom and marry you.”[24] That is, to pay her ransom to Qays ibn Thâbit, thereby she would be free and he would then marry her.
What a brilliant turnaround, and what a genius that combines noble chivalry and sound inspiration! By so doing, he does not only remove from her the humiliation of captivity, but also restores her honor, even better than it was before captivity. He raises her from the station of captivity to be the wife of the victorious leader and from the station of disbelief to be a mother of the believers.

In addition, he establishes a relationship through marriage between himself and her defeated clan, thereby washes away the evils of retaliation and turns defeat and enmity into friendliness and allegiance.
Of course, the female captive accepted this honor offered to her by the Messenger. Did she not stand at his gate begging and soliciting (his mercy and kindness)? But he gave her the opportunity to enter through this gate as a lofty eminent lady.”[25]

She was the most blessed of women to her people
“The people had no sooner known about this relationship through marriage with Banu al-Mustaliq (i.e. Juwayriyah’s clan) than each of them set free the captives he had of them just for the Countenance of Allâh, while crying: “These are the in-laws of the Messenger of Allâh.”

In this way, by virtue of her marriage, the men of about one-hundred families of her people were set free. Her father, the chief of his people, moved by this nobility of Muhammad which captivated his heart and those of Banu al-Mustaliq, embraced Islam and they embraced it after him. Thus, the influence of this marriage was stronger than that of a sword in a series of battles.

How could this inspiring aptitude be compared with alleged eroticism?
If he so liked, he was able to make her of his share from captives or to make her, having appealed to him, one of his slave-girls by purchasing her from Qays ibn Thâbit. But it was not merely a girl that attracted a man who, in turn, desired her. It was no less than an evident conquest, bringing hearts together for Islam, spread of a religion and, above all that, an aspect of valor rather than whims.”[26]

References:

 [17] Ibid. 51.

[18] Ibid. 52.

[19] Ibid. 54.

[20] Ibid. 55.

[21] Ibid. 58.

[22] Ibid. 60.

[23] Ibid. 82.

[24] Abu Dâwood in his Sunan, no 3931; Ahmad in his Musnad, no. 26408; and it is rendered Hasan by al-Albâni. See Sahîh Wa Da‘îf Sunan Abu Dâwood, 8:431.

[25] Nazmi Louqa, Muhammad in his Private Life, 86-88.

 [26] Ibid. 89.

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