Cartoons and the Prophet, may God bless him and grant him peace, and his love for women

The bad cartoons referring to the person of the Prophet - may God bless him and grant him peace - prompted some Muslims to problematize prophetic hadiths that talk about the private relationships of the Prophet, may God bless him and grant him peace, and his enjoyment of his women.

As if this confusion wanted to say that the French newspaper "Charlie Hebdo" had offended the Prophet, may God bless him and grant him peace, for it was preceded by the offense by the narrators of the Prophet’s hadith when they portrayed the Prophet, may God bless him and grant him peace, as many women with frequent intercourse.

This questioning implies a justification for the action of the French newspaper and the suggestion that it applies what was mentioned in the Islamic sources, and it bears responsibility for the hadith narrators, and then the battle is to be transferred from a battle with a French newspaper to a battle within the records of the hadith.

Because it is a good opportunity to insult Bukhari and the updated ones again.

It is important to remember that the love of women (sex) and the sword (violence) are two traditional sayings that Christian missionaries were fond of as part of the Crusade. These two issues dominated the Christian theological arguments against Islam in the Middle Ages and up to the modern era, and it is interesting that some of this occurred in Andalusia with The rise of Christian influence in it.

An example of that is that an Andalusian Christian in the seventh century AH wrote a book in which he challenged the prophethood of the Prophet, may God bless him and grant him peace, and he invoked the hadiths of the ten prophets and his enjoyment of his women (including the hadith that he - may God bless him and grant him peace - used to circumambulate his women in one day) to deny the Prophet of Islam The attribute of purity stipulated in the sincerity of the Prophet, and thus nullify the validity of his call;

This is because the Prophet Muhammad - according to his claim - was fond of the sense of marriage, and this Christian narrated from Musa bin Maimon, the Jewish philosopher, that one of the signs of the sincere Prophet is the elimination of physical pleasures, and that the sense of marriage is a shame, and he attributed this last idea to Aristotle, the Greek philosopher.

Apart from the history of the formation of this type of hadith and its theological exploitation in religious debates, the relationship of the Prophet, may God’s prayers and peace be upon him, with his women (called “Hadiths of the Ten of the Prophet”) relates to several specialized fields: theology and religious controversies, jurisprudence, hadith, Muhammadiyah merits and ethics The Prophet and his virtues, and all these discussions can be traced back to two central matters that we deal with today within the science of morality, namely: virtue ethics (virtues of a person) and normative ethics (actions and their evaluations).

The perfection of the Prophet does not remove him from his humanity, nor does it change the nature of its natural characteristics (such as the desires of eating, drinking, marriage and enjoying goodness). Therefore, the books of the characteristics, virtues, and morals of the Prophet reflect that humanity and its physical, psychological and moral perfection through the example of the Prophet, may God bless him and grant him peace. Ten of the Prophet in these various books, and not only in hadith books.

Among the topics of theology are: the attributes of prophethood, the conditions that must be met in the person of the Prophet in general, and what is appropriate for prophethood and what is not appropriate for it.

That is, talking about the virtues and characteristics of the Prophet’s person in general. The books of the Prophet’s biography and the characteristics of the Prophet and Muhammad’s merits were preoccupied with the details of this for the Prophet Muhammad, may God bless him and grant him peace, and they reflect the human character of his personality.

Because one of the foundational verbal sayings in the Qur’an is that the Prophet is a human being who eats and walks in the markets, and that he is like you, but the only difference between you and him is that he is revealed to him (Say, I am a human being like you is revealed to me), and the Prophet’s perfection does not remove him from his humanity nor change the nature of its natural characteristics ( Such as the desires of eating, drinking, marriage and enjoying good things). Therefore, the books of the characteristics, virtues, and morals of the Prophet reflect that humanity and its physical, psychological and moral perfection through the example of the Prophet, may God bless him and grant him peace, and in this context the ten hadiths of the Prophet are contained in these various books, and not only in the hadith books.

For example, we find Abu Al-Sheikh Al-Asbahani (369 AH) who singles out in his book “The Ethics and Etiquette of the Prophet” several chapters to talk about this aspect, such as a chapter mentioning his saying, may God bless him and grant him peace, “Women and perfume are loved”, and the chapter mentioning his words, peace and blessings be upon him. She was given the kafet, meaning sexual intercourse, and the chapter “Remembrance of his circumambulation to his wives in one night or one day, may God bless him and grant him peace,” and the chapter “His description when he overcame his family from concealing it and closing his gaze, may God bless him and grant him peace.”

The matter is repeated in the books of biography, hadith and merits. Imam Abu Muhammad al-Baghawi al-Shafi’i (516 AH) - for example - devoted a Pope in his book “The Lights in the Merits of the Chosen Prophet” to talk about “his marriage, peace be upon him, his directness and his love for women.”

By returning to the various sources, hadith or other, we find that we are facing two approaches to the hadiths of Ten Women:

The first approach: a

Christian theology that tries to project monastic concepts on the person of the Prophet Muhammad, may God bless him and grant him peace, in order to deny the quality of prophethood on him.

Just because it does not agree with Christian dogmatic conceptions of the characteristics of prophethood, and we will find the effects of that old theological conception with a Christian moral philosopher in the fourth century AH, Yahya bin Adi, who states that one of the virtues of the people of religion is asceticism in women and abandoning marriage, while his contemporary moral philosopher Miskawayh (421 Hijra) suffices to talk about moderation in women's desire.

According to Aristotle, he states in the virtue of chastity that it mediates between gluttony - which is the preoccupation with pleasure - and inaction and inaction from lust.

The second approach: It

is represented in an Islamic ethical approach, which introduces a new concept of human perfection, which deals with pleasures, is characterized by natural human characteristics, and transfers them to another level by imparting new meanings to them. Therefore, Muslims have not shied away throughout history, regardless of their different specializations, from scholars, scholars, speakers and Sufis. And two news stories from the hadiths of Ten Women and their contents;

On the contrary, they considered it one of the virtues and characteristics of the Prophet, may God bless him and grant him peace.

This Judge Ayyad al-Maliki (544 AH) who was one of the most eager people to investigate the rights of the Chosen One, may God bless him and grant him peace, and one of the hard-liners in the punishment of the Prophet’s Sabbath, devotes a chapter to talk about “what is consistent with his abundant praise and pride in his pride, such as marriage and honor,” and that “Marriage is evidence of perfection and validity. Masculinity, boasting about its abundance is still a well-known habit, and praising it is a past history. "

That is, it is a constant culture and value in the Arab and Islamic culture, which means that what is deficient in the view of the Andalusian Christian; according to his theological perceptions, it is a virtue in the view of the Muslim world, regardless of its specialization, and thus it relies on a stable and continuous cultural and moral tradition.

But what is the face of frequent marriage being a virtue in the value system of classical times?

This is due to two things:

The first:

Arabs considered virility as one of the physical virtues of a man, and one of the attributes of perfection.

Because the lack of ability to him, especially since Arabic literature has been preoccupied with eunuchs and others.

And virility in Arabic means memory and strength, as Ibn Faris linguistically said, and it was a description used in different contexts, including the expression “stallions of poets”, for example.

The Prophet, may God’s prayers and peace be upon him - in the eyes of Muslims - has reached the goal of human perfection, and from here met his physical, psychological and moral perfection, and it seems that Muhammad Yen Yusuf al-Salhi (942 AH) wanted to refer to this meaning when he made a chapter in his book on the Prophet’s biography entitled In his etiquette - may God bless him and grant him peace - when having sexual intercourse and having intercourse, and his power over frequent intercourse.

And the second:

that this characteristic - as Judge Ayyad said - is “in the right of the one who is most capable of it and possesses it and fulfilled the duty in it and did not distract him from his Lord by a higher degree, and it is the degree of our Prophet Muhammad, whom many of them did not distract from worshiping his Lord; rather this increased his worship to protect them (that is, his women)) And his fulfillment of their rights, his acquisition of them, and his guiding them to them; rather, he declared that it is not from his worldly fortunes, even if it is from the fortunes of others. "

That is, Ayada brings us here to the virtue of moderation in the use of lust, which is a natural and necessary characteristic even among the prophets, who do not deny the fortunes and the pleasure;

But they transfer it to religious and ethical conditions related to how it is to be used and the conditions necessary for it, and they link it to the meanings that are envisaged by it, so moderation here is not just about leaving the preoccupation - as Miskawayh said.

Rather, it is also not explicit or influential in the performance of the Prophet, may God’s prayers and peace be upon him, for his mission and mission, and is without prejudice to his worship.

Rather, his relationship, may God bless him and grant him peace, will turn into a legislative source, as I will explain in the jurisprudential aspect of the topic.

But does this conflict with the purity of prophethood and with the asceticism that the prophets in general and their followers are supposed to have from the scholars and saints?

In terms of historical reality, a number of prophets, ascetics and worshipers had many wives and concubines, for example the Prophet Solomon, peace be upon him, had - according to historical news - a thousand between a wife and a concubine, and in the hadith that he went around in one night on 70 women, and the Prophet David, peace be upon him, was his 99 women, and Abdul Qadir al-Jilani, one of the imams of Sufism, did not marry until he reached 40, then he married 4 women after obtaining permission for him based on a Sufi conception and a certain philosophy of the idea of ​​establishing the Prophet, and the concept of “love” in the hadith “I have been endeared by the good world and women.”

And what confirms the idea of ​​complementarity between the virtue of physical perfection represented in the strength of marriage and the virtue of asceticism;

Islamic perceptions have added ethical dimensions to marriage, and they are of two parts:

As for virtues, here we are faced with two virtues that may appear to be in conflict: the virtue of asceticism and the virtue of physical perfection that is required of the prophets.

But this contradiction is denied to scholars.

Because they saw that there is complementarity between the two virtues, and that marriage does not enter into asceticism, and that is why al-Tawfi excluded marriage from asceticism in the general sense of pleasure, so he said, "The elimination of physical pleasures other than marriage, the Prophet was at the end of it."

Because marriage does not come under the concept of asceticism.

Such news and tabulations refer to the fact that power over sexual intercourse indicates - for them - "the correctness of structure, the strength of virility and the perfection of manhood", which are virtues that must be fulfilled by the prophets, and this is not inconsistent with the virtue of asceticism.

Especially since the Prophet, may God’s prayers and peace be upon him, himself had warned against desiring his Sunnah, and he made of his Sunnah that he fast, break the fast and marry women, just as the Qur’an has taken a critical position on monasticism, which the Andalusian Christian wants to judge the Prophet of Islam to.

And what confirms the idea of ​​complementarity between the virtue of physical perfection represented in the strength of marriage and the virtue of asceticism;

Islamic perceptions have added ethical dimensions to marriage, and they are of two parts:

The first:

that the Prophet’s hadith made marriage part of the Sunnah of the Prophet even though it was a natural and necessary need, and the Prophet, may God’s prayers and peace be upon him, was not the first to bring it. The Prophet married several wives, and he had two slave girls as well, and this is how the habit of the Companions and after them was, even if it was one of his characteristics. -Without others- the more than 4 women;

That is, asceticism was not inconsistent with marrying women, and the asceticism of the Companions was - as Al-Toufi says - "many wives and concubines, a lot of marriage."

Rather, the Prophet, may God’s prayers and peace be upon him, transferred the act of performing lust from a normal act to an act of worship, and for this he said to his companions, “And in giving one of you alms. They said, O Messenger of God! Will one of us come his lust and be rewarded? He said: Did you see if it was placed in forbidden action would it be punished? They said yes?” They said yes. He said so, "and this is a new perception that contradicts Christian monasticism, and the Arabs were not familiar with it either, and for this reason, Imam Ibn Al-Mulqen said," Marriage is in his right, peace and blessings be upon him, without a doubt. "

The second

: researching the interests desired from marriage, and this has been discussed by the jurists, scholars of the purposes of Sharia, physicians of classical times, philosophers and ethics as well.

The jurists were preoccupied with understanding the ruling and the legitimate interests of the legislations (and everyone agreed on the permissibility of polygamy), and the doctors also discussed the interests of souls and bodies, starting with Abu Zayd al-Balkhi al-Mu'tazili, and the ethicists examined the powers of the soul and its desires and the virtues that it should possess, and that is how to manage lust The Bah (Marriage) through the two virtues of moderation and chastity.

In his response to the Andalusian Christian, Al-Toufi sought to prove that the sense of marriage is “one of the best deeds”, and he prescribed enumerating its interests, including, for example: that it has two interests: an existential interest, which is the establishment of the human kind by multiplying worshipers and worship, and a nihilistic interest, which is the execution of adultery with the sufficiency of permissibility (based on the concept that "For a few of you is alms.")

His saying that women were loved to him, as in the hadeeth: “The good world and women are loved to me, and I have made my eyes in prayer,” does not contradict the virtue of asceticism then

Among the purposes of marriage are the multiplication of worshipers and worshipers, the building of the earth, the permanence of the world, and the survival of the human kind, which the wise men have unanimously agreed is the summary of existence and the diversity of its types. In it, and that the Prophet Abraham and his sons, peace be upon them, occupied themselves with intercourse that necessitated the large number of their offspring and the spread of peoples among them.

Considering the sense of marriage as a disgrace is a disgrace to her belief, according to Al-Toufi.

As "the marriage of women is the essence of purity, because it is the fortification of religion and assistance to the piety of the Lord of the worlds."

Rather, it adds an important meaning here, which is that God loved women for his prophet in order to nurture his human perfection by devoting his minds to complete dedication to the performance of the message and carrying out its burdens, since he did not send a messenger an angel.

It is a human messenger.

This helps us to understand the words of Miskawayh centuries ago in the context of the conversation about the virtue of chastity, where he decided that "beautiful pleasure the body needs in its necessities, and it is what the owner of the law and the mind authorized."

That is, the ethics of action is directed towards the qualities, not to the gender of desires, in a small or large number, and it differs according to different persons and their physical and natural conditions, and this is why ancient moral philosophers were not preoccupied with setting clear limits for what mediation is.

The abundance of his women, and his saying that women were loved to him, as in the hadeeth: “From your good world and women were loved to me, and you made my eyes in prayer,” does not contradict the virtue of asceticism, then, and some Sufis have been preoccupied with this concept of endearment as Al-Jilani did, and they did not see it as opposing their perceptions. On the authority of asceticism, and they are the people most keen on asceticism in the pleasures of this world, while Imam al-Mawardi mentioned that the scholars have differed in the meaning of “love to me”, and he gave two sayings and 3 possibilities:

The first:

It is an increase in commission and commission.

So that he would not be distracted by what he loved to him from what he was assigned to deliver the message, and would not be unable to bear the burdens of prophethood, so that would be more for his hardship and greater for his reward.

The second: for

kindness and more care for him, may God bless him and grant him peace, so that he will be with those of his women who see it, so that what the polytheists throw at him as a magician or poet will be removed from him.

And the third:

urging his ummah against him.

Because of the offspring that the boasting will take place on the Day of Resurrection.

And the fourth:

that the tribes of the Arabs are honored by him, and it has been said that in every tribe he has contact with intermarriage and others, except for him and he is victorious.

Fifth

: the large number of clans on the side of its wives.

Men and women, so they will be of help to his enemies.

They are meanings that reveal complex dimensions to say far from surface perceptions today.

Based on the foregoing, it can be said that the preoccupation with conveying the details of the Prophet, may God’s prayers and peace be upon him, private and public, is due to two matters: the first: love;

The personality of the Prophet, may God bless him and grant him peace, is a central figure in Islam in all its branches, and the second: the foundation and his actions, may God bless him and grant him peace, are normative, and they are valuable from the doctrinal, ethical and jurisprudential aspects, and if the Companions in general were busy telling his news and sayings in the public sphere, then his women And his servant Anas Bin Malik has been busy narrating the private and hidden aspects of his life, may God bless him and grant him peace.

Aisha, may God Almighty be pleased with her, for example, narrates that Soudah Bint Zum'ah, husband of the Prophet, gave her day to Aisha, as she talks about herself: “I used to sweeten the Messenger of God, may God’s prayers and peace be upon him, and then he would go around forbidden and exude goodness.” Salma quoted the loyalty of the Prophet, peace be upon him. May God bless him and grant him peace on him that he “went around the night with his nine wives, and she was purified from every one,” and his servant Anas bin Malik, may God be pleased with him, narrated the same.

Imam Ibn Al-Mulqin mentioned among the benefits of the large number of his women, may God bless him and grant him peace, two benefits:

The first is the

transmission of Sharia, which men did not know.

The

transmission of his inner virtues.

For it, may God bless him and grant him peace, perfect the outward and the inner.

Ibn Hajar Ibn al-Luqin continued in some of this:

That is, we are in front of a public figure who is similar in both private and public matters, so there is nothing private that must be concealed or withheld from people, so in his actions, may God bless him and grant him peace, the public and the private, the outward and the hidden are equal.

Rather, even his secrets were revealed by the Qur’an when he addressed him in more than one place (and you conceal in yourself what God is showing), (even if you like their goodness), and here he talks about psychological desires and fortunes exclusively in women, contrary to what some people today think of those who seek after pious foolishness.

Because they project their personal perspective on the Prophet, may God bless him and grant him peace.

After transmitting all the details of the Prophet’s public and private life, it was possible to distinguish between his own legislation and the general legislation that his ummah shares with him.

As for the judgmental value of such hadiths, it is represented in the rulings that the jurists have built upon them. Al-Bukhari - for example - reprimanded some of these hadiths and said, "The door of the side comes out and walks in the marketplace and others."

To clarify that it is permissible to delay the obligatory washing, and the Shafi’i scholars have built upon it that it is desirable for a man who is married to more than one to circumambulate his wives in their homes, that he comes to them.

Because that is safe for them, and the idea of ​​circumambulating them in one day has sparked discussion among the jurists about the rule of oath between wives, and they differed as to whether it is a duty for him or a delegate?

Some of them have argued that it is obligatory.

But he sought permission from the owner of the shift, and some others claimed that he was a representative of the evidence of these hadiths, and the Prophet, may God’s prayers and peace be upon him, when he fell ill, had previously asked his wives to nurse in Aisha’s house, may God be pleased with her, and they gave him permission.

But Judge Ayyad made another moral note here, which is that he, may God bless him and grant him peace, used to roam around them in order to take care of their rights and their immunity.

We are talking about a relationship between two parties, and about a contract that has legal and moral benefits, then the Hafiz Ibn Hajar came to explain that this was due to the will of justice between them in that, and here the previous meaning appears in God’s predestination for him on justice with the severity of his influence on others.

I have led in this issue to the statement of urgency and lack of deliberation, which characterizes some contemporary discussions, which are driven by personal inclinations to define what is blamed and what is not reproached against the Prophet, and what is reasonable and unreasonable, then she wants to apply that to the records of hadith and issue absolute judgments on history just for the sake of Some of us have been involved in portraying the personality of the Prophet, may God’s prayers and peace be upon him, today, according to what our new norms have settled upon, without careful study of the prevailing values ​​of the time of the Prophet, may God bless him and grant him peace, and the norms of Islamic societies that have stabilized throughout a long history, to realize the size The modern changes that took place thanks to modernity, which legalized - socially and culturally - open, pluralistic and varied sexual practices without counting and not counting;

However, within the legal framework, it has only tolerated monism, and based on this, defects and slanders have been formulated that are not at all shameful and reprehensible by the standards of other cultures and societies.

As well as being according to the criteria of the time of downloading and receiving in the first centuries.

There is an important difference between reading the historical reality and listening well to its values ​​and its cultural, social and historical perspective, and re-reading history from the perspective of our own reality, and then projecting our new norms and values ​​on it, so we correct and weaken the Hadith records according to our whims and then blame the modernists ignorant of all the complexities that I explained it here, but the defect is in us, in our narrow mindedness and in our lack of knowledge, and God knows best.