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| In response
to my article "Marriages of the Prophet (sws)" published in April 1995,
Mr Muhammad Al-Mureed has responded with a criticism on it. This criticism,
in reality is another view point about the reason behind the marriages
of the Prophet (sws) nis being reproduced in the pages of this issue.
Mr Suhail's view point in this regard can be summed up in his own words in two points stated thus: 1. " ... This is completely at the antipodes of the Islamic perspective and the world view that informs it which regards marriage and thereby the union of sexes as having a sacramental quality." 2. "... His (the Prophet's) domestic and personal life, which has been recorded down to the minutest of details and his relationship with his wives all testify to the fact that in case of his marriages the intrinsic aspect of union took precedence over other considerations that were of a secondary and contingent nature." In his opinion, the underlying reasons of this view point can only be understood after `entering into a detailed elaboration of all the concomitant issues of human sexuality, relation between sanctity and sexualityon the one hand and beauty and love on the other, and the message and significance of the human body', which, according to him is beyond the scope of his discourse. However, he mentions two arguments which `make an explicit reference to the precedence of the spiritual, archetypal and psychic over the more outward aspects of masculine-feminine relationship'. Of these the first is an illusion to the words of the Quran ` ... All other women besides these are not lawful for you nor can you change them for other wives, even though their beauty attracts you except those who are your slave girls.' While inferring from this verse Mr Suhail Umar says `The raison de etre of marriage is clear. It is primarily the attraction between the human male and female and which is itself an earthly and pale reflection of the Divine love and mercy ... '. His second argument which is derived from the Hadith `Women, perfumes and prayer were made (by God) worthy of love to me.' is as follows: A Woman synthesizes in her substance what is most lovable from man; in her highest aspect, she is the formal projection of merciful and infinite inwardness in the outward; and in this regard she assumes a quasi - sacramental and liberating function.' In this regard, our point of view is based on just one premise which is something over and above what Mr Suhail Umar has maintained in his discourse: The Prophet (sws), like many other Prophets epitomized the best of human beings in all respects. Among these was his aesthetic taste which was the pinnacle of human nature. If anyone who stood at the summit of appreciating beauty --- both physical as well as spiritual --- it was he. As a connoisseur of art and beauty his outstanding is beyond compare. This premise is nothing but the natural dictate of common sense. The problem, however, lies beyond this. In a world which has been created as a trial and test for mankind, aesthetics and tastefulness become subservient to certain other considerations. These considerations assume extreme importance in the life of the Rusul of Allah who are sent to accomplish a certain mission. It is, therefore, evident that motives which relate to the accomplishment of this mission govern most of their activities. All their undertakings, whether political or social are regulated while keeping in view this priority. A such his marital life which is just one sphere of his multi-faceted life, is also controlled by factors which relate entirely to his mission. Consequently, the real meaning of the Quranic verse qouted by our learned critic, in fact, is directly opposite to the one he has derived. The Prophet Muhammad (sws) has been addressed and told that inspite of the fact that the beauty of a particular woman might attract him, his criteria in his marriages must be based on the law revealed specifically for him to accomplish his mission as is evident from the following versest: "O Prophet! We have made lawful to you the wives whom you have paid their dowers and the slave girls whom Allah has given you as booty and the daughters of your paternal uncles and aunts and the daughters of your maternal uncles and aunts who migrated [from Mecca] with you; and any believing women who gifts her soul to the Prophet on the condition that the Prophet wishes to marry her. This privilege is yours alone and not for the believers." (33: Historically, also it is a proven fact that in all his marriages were sunservient to his mission. In none of his marriages, did the considerations of aesthetics took precedence over his duty. In particular, his marriages with Saudah (rta), and Maimoonah --- two old ladies --- bear enough testimony to this. Similarly, the hadith quoted by Mr Suhail Umar even if his interpretation is accepted ... |