Muhammad the Womanizing Sensualist

The following lengthy excerpt is taken from Iranian Muslim scholar Ali Dashti’s book, “23 Years: A Study of Prophetic Career of Mohammad”. This happens to be one of the best treatments on Muhammad and Islam ever produced. In what follows, Dashti highlights the fact of Muhammad being a womanizer who used his god to give himself a license to indulge his carnal, lustful passions.

Ignaz Goldziher remarked that no other religion’s scriptures and records contain anything like the frank and detailed information which the Qur’an, the Hadith, and the biographies give about the career and private life of Islam’s founder. The remark is made appreciatively in Goldziher’s valuable book Le dogme et la loi de 1’1slam, in the course of a chapter in which the historical and well documented fact of the Prophet Mohammad’s growing appetite for women is mentioned. About the lives of Jesus and Moses, let alone Abraham and Noah, whatever information we possess is clouded by dusts of popular mythology and religious and racial prejudice. About the life of Mohammad, hundreds of reports which have not undergone tendentious deformation are available to us in Qur’anic verses, reliable Hadiths, and early biographies. The most important of these sources is the Qur’an, through which knowledge of many contemporary events can be obtained both directly, from certain verses, and indirectly, from the accounts of occasions of revelations given by commentators. The number of verses concerning the Prophet’s private life is quite large.

All the commentators agree that verse 57 of sura 4 (on-Nesa) was sent down after the Jews had criticized Mohammad’s appetite for women, alleging that he had nothing to do except to take wives. The verse says, “Or do they envy the people for what God in His bounty has given them? We gave scripture and wisdom to Abraham’s descendants, and We gave them a great realm.” The Jews were jealous of Mohammad for God’s gifts of prophethood and many wives to him. The second sentence replies to their argument that a genuine prophet would not take so many wives, and obviously refers to the prophets David and Solomon, who were supposed to have had ninety nine wives and a harem of one thousand women respectively, but had not suffered any consequent loss of prophetic status. These suppositions, like other stories of the kings of the children of Israel, were of course embroidered with the exaggerations of fable.

European critics have viewed this appetite for women as excessive and irreconcilable with the spiritual role of a man who preached moderation and renunciation. Some have surmised that Mohammad’s fondness for women prompted those elements of the Islamic legislation which improved women’s status and rights.

Such objections lose weight when the matter is considered from a purely rational, and not emotional, viewpoint. Mohammad was a human, and no human is without weak points. The sexual appetite is a necessary human instinct and an important factor in any person’s thinking and behaviour toward others; it is only reprehensible when it induces socially harmful behaviour. Otherwise there is no point in discussing merits and demerits, or strengths and weaknesses, of a person’s private life. The ideas of Socrates radiated from Athens to all of Greece and to all of mankind; the question whether he led a perverted private life is irrelevant unless he thereby did harm to society. Adolf Hitler could be called chaste because he either lacked or had only a feeble sexual instinct, but instead he had pernicious notions which plunged the world into bloodshed and ruin.

The Prophet Mohammad saw himself as a human who had submitted to God and undertaken to rescue his people from the sink of idolatry. His fondness for women and his marriages to many wives did not impair the validity of his mission or infringe the rights of other persons. The actions and ideas of great leaders of communities should be assessed in the context of the social environment and by the criteria of their benefit to the community and to mankind. Seen in this light, the denial of intellectual and religious freedom to others, which results from giving them only the choice between acceptance of Islam and payment of tribute on humiliating terms, is much more open to question. Moslems also have made misappraisals, but of a very different kind. In order to glorify Islam’s founder, they have said and written things which contradict clear verses in the Qur’an and reports in the reliable early sources. The learned modern Egyptian author Mohammad Hosayn Haykal, who in his Life of Mohammad set out to examine matters with the methods of twentieth century scholarship, took such umbrage at the Western criticisms that in one chapter he even tried to defend the Prophet by denying that he had any great fondness for women at all. A passage from the chapter is quoted below: “Mohammad had twenty years of conjugal life with Khadija and did not then desire to take another wife. . . . . . This was natural and inevitable. Khadija was a wealthy and distinguished woman who had married a poor, but hard-working and honest, employee. She had taken him into her house because, either by nature or by dint of his straitened circumstances, he was free from the frivolous and licentious proclivities of other Qorayshite youths. It was for these reasons that the mature and experienced Khadija devotedly cared for her husband, who was fifteen years younger than herself, and from her own resources helped him to achieve a prosperity in which he could forget his childhood experiences of hardship and dependence on his uncle. The peace and comfort of Khadija’s house enabled him to ripen the thoughts which he had been nurturing for ten or twelve years. Khadija herself certainly concurred with his austere ideas, because as a cousin of Waraqa b. Nawfal she sympathized with ascetics (hanifs) 68 After Mohammad’s appointment to the prophethood, she believed in the truth and divine inspiration of his vision, and became the first convert to Islam. Furthermore Khadija was the mother of the Prophet’s four daughters, Zaynab, Roqayya, Omm Kolthum, and Fatema.69 In such a situation, how could Mohammad take another wife while Khadija was living? Only after her death did he proceed to ask for the hand of A’esha, and as A’esha was then a seven year-old child, to marry Sawda, the widow of os-Sakran b. Amr.” Haykal then states, in an evident attempt to absolve Mohammad of desire for women, that “Sawda possessed neither beauty nor wealth. The Prophet’s marriage to her was an act of charity and helpfulness to the lonely widow of one of the Moslem emigrants to Abyssinia.”

Surely Haykal would have done better to write that the Prophet married Sawda because, being a mature person, she was well fitted to do his housekeeping and look after his four young daughters; though this theory is open to the objection that the Prophet first thought of A’esha, a child whom he could not marry until two years later because she was so young, and then married Sawda because he could not live without a wife– a reason which is in no way blameworthy. Perhaps a further reason was the lack of any other available women at that time, when the Qorayshites would have been unwilling to give a daughter to Mohammad and the Moslems probably did not have any marriageable daughters. The time was the period of two or three years in which the Prophet remained at Mecca after Khadija’s death.

After the move to Madina, however, opportunities arose and the Prophet Mohammad’s strong appetite for women found ample scope. This fact cannot be denied and is sufficiently demonstrated by the following more or less complete list of his wives:

1 Khadija, daughter of Khowayled. She was a distinguished and wealthy woman, and Mohammad was her third husband. She bore him four daughters as well as two sons, named (ol-) Qasem and (ot- )Taher, both of whom died in infancy.

2 Sawda, daughter of Zam’a. She was the widow of a Meccan Moslem emigrant who had died in Abyssinia. M. H. Haykal’s opinion that the Prophet married her out of compassion for a lonely Moslem widow has been discussed above.

3 A’esha, daughter of Abu Bakr os-Seddiq. She was seven years old when she was betrothed and nine years old when she was married to the Prophet, the gap between them being more than forty years. Her age when he died in 11 A.H./632 was sixteen or seventeen years. She was the Prophet’s favourite wife. She was also one of the persons who learned the Qur’an by heart. She was considered an important source of information on words and deeds of the Prophet (Hadith) and customs of the Moslems (Sanna). After the assassination of Othman, she opposed the accession of Ali b. Abi Taleb to the caliphate and was one of the prime movers of the force which unsuccessfully challenged Ali at the battle of the camel in 36/656.

4 Omm Salama, the widow of a Meccan Moslem emigrant to Madina who had died of wounds suffered in the battle of Ohod.

5 Hafsa, daughter of Omar b. al-Khattab. She too was married to the Prophet after she had been left a widow. There is evidence that this marriage had a pragmatic aspect.

6 Zaynab, daughter of Jahsh and former wife of the Prophet’s adopted son Zayd b. Haretha. This marriage can be counted as one of the Prophet’s love-matches. There is a long narrative poem about Zayd and Zaynab. The Prophet’s affection and care for Zaynab were such as to make her a rival of A’esha.

7 Jowayriya, daughter of ol-Hareth b. Abi Derar, the chief of the Mostaleq tribe, and former wife of Mosafe’ b. Safwan. She had been taken prisoner at the time of the defeat of the Banu’l- Mostaleq in 5A.H./627 and given to one of the Moslem warriors as his share of the booty. Her owner wanted to ransom her for a certain price, but she found the price too high and beyond her means. She therefore went to the Prophet’s house to plead for his intercession to get the price lowered. What happened next has been told by A’esha: “Jowayriya was so beautiful and charming that anyone who caught sight of her was captivated. When I saw Jowayriya outside the door of my room, I felt worried because I was sure that God’s Apostle would be carried awayas soon as his eye fell on her. And so he was. After she had gained admission to the Prophet’s presence and made her plea, he said that he would do something better for her; he would pay for her ransom himself and then ask her to marry him. Jowayriya was pleased, and she consented. Asa result of her marriage to the Prophet, the Moslems freed many of the Mostaleq captives because they had become the Prophet’s brothers and sisters in law. I can think of no other woman who did so much good and caused so many blessings for her own kinsfolk.”

8 Omm Habiba, daughter of Abu Sofyan. She had been left a widow when her first husband Obaydollah b. Jahsh died in Abyssinia.   

9 Safiya, daughter of Hoyayy b. Akhtab and former wife of Kenana b. Abi Rabi’, one of the leaders of the Jews at Khaybar. After being taken prisoner, she was selected by the Prophet as his share of the booty. He married her on the eve of his return from Khaybar to Madina.

10 Maymuna, daughter of ol-Hareth of the Helal tribe. One sister of hers was married to Abu Sofyan, and another to Abbas b. Abd ol-Mottaleb. Maymuna was the maternal aunt of Khaled b. ol-Walid (the future conqueror of Syria); reportedly it was after her marriage to the Prophet that Khaled walked into the Moslem camp and professed Islam, and the Prophet made a gift of horses to Khaled.

11 Fatema, daughter of Shorayh.

12 Hend, daughter of Yazid. 13 Asma, daughter of Saba.

14 Zaynab, daughter of Khozayma.

15 Habla, daughter of Qays and sister of ol-Ash’ath b. Qays (a South Arabian chief, subsequently prominent in the conquest of Iran).70

16 Asma, daughter of No’ man. The Prophet did not consummate this marriage.

17 Fatema, daughter of od-Dahhak. This marriage was also left unconsummated.

18 Mariya the Copt, a slave-girl who was sent from Egypt as a gift to the Prophet.71 She bore him a son, Ebrahim, who died in infancy.

19 Rayhana, like Mariya the Copt, fell into the Qur’anic category of “those whom your right hands have acquired”, i.e. she was a slave-girl with whom contractual marriage was unnecessary but concubinage was permissible. She was one of the captives from the Jewish Banu Qorayza and the Prophet’s share of the booty taken from that tribe. She was unwilling to profess Islam and enter into a contractual marriage with the Prophet, preferring to retain the status of a slave in his house.

20 Omm Sharik, of the Daws tribe, was one of four women who gave themselves to the Prophet. In addition to contractual wives and concubines, there were some women in the Prophet’s harem who fell into this third category. Marriage to contractual wives, up to the limit of four, requires formalities such as the provision of dower, the presence of witnesses, and the approval of the woman’s father or other guardian. Concubinage with slave-women is permissible to Moslems if the woman’s husband was a polytheist or other unbeliever. For the Prophet only, marriage to a woman who gave herself was permitted by the last part of verse 49 of sura 33 (ol-Ahztib). The other three women who gave themselves to the Prophet were Maymuna, Zaynab, and Khawla.

Omm Sharik’s gift of herself disturbed A’esha, because Omm Sharik was so beautiful that the Prophet immediately accepted the gift. In extreme jealousy and indignation, A’esha reportedly said, “I wonder what a woman who gives herself to a man is worth.” The incident is cited as the occasion of the revelation of the last part of verse 49, which sanctioned Omm Sharik’s gift and the Prophet’s acceptance. On hearing this, A’esha was reportedly so impertinent as to say, “I see that your Lord is quick to grant your wishes.” Another well authenticated report, quoted by the “Two Shaykhs” Jalal od-Din ol-Mahalli and Jalal od-Din os-Soyuti) in the Tafsir ol-Jalalayn, gives a different version of A’esha’s row with the Prophet. According to this, it was after the affair of Omm Sharik and the revelation of verse 49 that A’esha indignantly said, “I wonder what a woman who gives herself to a man is worth.” Verse 51 was then sent down to rebuke her, and it was after the revelation of verse 51 that she made her remark about the Lord’s quickness to grant the Prophet’s wishes.

Verse 49 of sura 33 defines the Prophet’s rights in the acquisition of wives and concubines: “O Prophet, We have made lawful for you your wives to whom you have paid their rewards, those whom your right hand has acquired out of the booty which God gave you, daughters of your paternal uncles and aunts and daughters of your maternal uncles and aunts who emigrated with you, and (any) female believer if she gives herself to the Prophet (and) if the Prophet wishes to enter into marriage with her – for you only, not for (other) believers.”

Verse 50 continues: “We know well what duties We have imposed on them in the matter of their wives and those whom their right hands have acquired. (This exemption is) in order that no blame shall fall on you. And God is forgiving, merciful.”

A’esha’s protest against the last part of verse 49 brought down the warning in verse 51, which sets forth, or rather sets no limits on, the Prophet’s powers over his wives, depriving them of any sort of right or redress against him: “You may postpone (the turns) of whomsoever of them you will, and you may take to bed whomsoever you will. And if you want (back) any of those whom you have laid off, it will not be a sin (held) against you. That is more likely to make them happy, not sad, and to make all of them content with what you give them. God knows what is in your hearts, and God is knowing, forbearing.”

Zamakhshari, in his Qur’an-commentary entitled ol-Kashshaf, explains the revelation of verse 51 as follows. The Prophet’s wives, who were jealous rivals of each other, began to demand higher subsistence allowances. (This was after the massacre of the men of the Qorayza tribe, when the Moslems had acquired much booty and the Prophet’s wives naturally hoped that part of his one fifth share of this booty might be spent on them). According to A’esha’s account, which Zamakhshari quotes, the Prophet then boycotted his wives for one month until the revelation of verse 51 gave him a free hand in his relations with them. The wives became apprehensive and asked him to give them whatever personal attention and financial help he pleased.

This means that the wives acknowledged the Prophet’s absolute discretion to deal with each of them in any way that he might choose. Zamakhshari in his detailed study interprets verse 51 as giving the Prophet freedom to approach, shun, retain, or divorce each or all of his wives and to marry other women of his community whenever he pleased. Furthermore, according to a statement by Hasan b. Ali which Zamakhshari quotes, if the Prophet wanted a woman’s hand, no other man would have the right to pay court to that woman unless the Prophet changed his mind. Zamakhshari adds that at that time the Prophet had nine wives and was not taking turns regularly or at all with five of them, namely Sawda, Jowayriya, Safiya, Maymuna, and Omm Habiba, but was granting favour and regular turns to the other four, namely A’esha, Hafsa, Omm Salama, and Zaynab. A’esha is again quoted as saying, “There were few days when the Prophet did not call on each of us, but he showed special consideration to the one whose turn had come and with whom he would be spending the night. Sawda b. Zam’a feared that the Prophet might divorce her and therefore said to him, ‘Do not keep my turn! I have given up hope of conjugal relations with you, and I cede my night to A’esha. But do not divorce me, because I would like to be counted as a wife of yours on the Judgement Day!’”

The point of the last part of verse 51 is that deprivation of conjugal rights would make the Prophet’s wives happier. Even though the divine command had endowed him with absolute discretion and deprived them of any right to claim their due from him, the new dispensation was better for them because it would end their rivalry and make them contented in future. 

Perhaps it was to soothe the hurt feelings and wounded pride of the wives that verse 52 of sura 33 was sent down, as the words certainly seem to be a message of consolation and reassurance to them: “It is not permissible for you (to marry) women hereafter, nor to replace them with (other) wives even if their beauty pleases you, with the exception of those whom your right hand has acquired. And God is watchful over everything.” This verse presents a problem, because in the words of A’esha, which every Hadith compiler quotes and deems authentic, “the Prophet did not die without all his wives being permissible for him” (i.e. all his marriages were permissible for him). In Zamakhshari’s opinion, A’esha’s words show that verse 52 was abrogated by custom and by verse 49 (“O Prophet, We have made lawful for you. . . . . . “). But an abrogating verse ought to come after the abrogated one. Nevertheless Soyuti, in his treatise on Qur’anic problems entitled ol-Etqan, maintains that in this case the earlier verse abrogated the later one.

When the Prophet’s marital privileges, specified in numerous verses of sura 33, are added up, their astonishing range becomes apparent. He could have more than four wives, the maximum allowed to other believers; he was permitted to marry first cousins who had emigrated to Madina with him; he could take as a wife, without payment of dower and presence of witnesses, any female believer who gave herself to him; he was exempt from the obligation of respect for the equal rights of co-wives; he might postpone or terminate the turns of any of his wives; if he sought a woman’s hand, any other suitor must desist; and after his death, no other men might marry his widows. Moreover the Prophet’s wives had no right to demand higher subsistence allowances. 

In contrast with the privileges and freedoms given to the Prophet, exceptional restrictions were imposed on his wives. They were not like other women; they must not let themselves be seen by the people; they must speak to men from behind curtains; they must abstain from wearing ornaments customary in pagan times; they must be content with whatever subsistence allowances might be granted to them; they must not complain if their turns were not kept; and they must never remarry. The last sentence of verse 53, which is addressed to male believers, states categorically: “It would not be (right) for you to offend God’s Apostle by marrying his wives after him at any future time. That would be an enormity in God’s sight.” In the Talmud there is a similar ban on remarriage of widows of Jewish kings.

Abdolah b. ol-Abbas72 is reported to have said that a man went to see one of the Prophet’s wives, and the Prophet ordered him not to do so again. The man protested that she was the daughter of his paternal uncle and that he and she had no wrong intentions. The Prophet replied, “I am well aware of that, but there are none so jealous as the Lord and myself.” The man took umbrage and walked out, muttering “He forbids me to speak to my cousin. Anyway I shall marry her after his death.” It was then that the revelation of verse 53 of sura 33 took place. (Dashti, pp. 90-95; bold emphasis mine)

One of the verses that Dashti commented on is the following:

Or do they envy men (Muhammad and his followers) for what Allah has given them of His Bounty? Then We had already given the family of Ibrahim (Abraham) the Book and Al-Hikmah (As-Sunnah – Divine Inspiration to those Prophets not written in the form of a book), and conferred upon them a great kingdom.S. 4:54 Hilali-Khan

Here’s how the Muslim expositors interpreted this text:

Or nay are they jealous of people namely of the Prophet for the bounty that God has bestowed upon them in the way of prophethood and abundance of women? In other words they wish that he be deprived of such things saying ‘If he were truly a prophet he would not be concerned with women’. For We gave the House of Abraham his forefather the likes of Moses David and Solomon the Book and wisdom and prophethood and We gave them a mighty kingdom David had ninety–nine women and Solomon had a thousand free women and slavegirls. (Tafsir al-Jalalayn; bold emphasis ours)

(Or are they jealous) nay, they are jealous (of mankind) of Muhammad and his Companions (because of that which Allah of His bounty hath bestowed upon them?) the Scripture, prophethood and marrying many wives. (For We bestowed upon the house of Abraham) David and Solomon ((of old) the Scripture and Wisdom) knowledge, understanding and prophethood, (and We bestowed on them a mighty kingdom) We honoured them with prophethood and Islam and bestowed upon them sovereignty over the Children of Israel. David had 100 legitimate wives, and Solomon had 300 legitimate wives plus 700 concubines. (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs; bold emphasis mine)

The problem with appealing to the examples of David and Solomon is that this ignores the further revelation brought by the Lord Jesus and his inspired emissaries:

“Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan. And great multitudes followed Him, and He healed them there. The Pharisees also came to Him, testing Him, and saying to Him, ‘Is it lawful for a man to divorce his wife for just any reason?’ And He answered and said to them, ‘Have you not read that He who made them at the beginning “made them male and female,” and said, “For this reason a man shall leave his father and mother and be joined to his wife, and the TWO shall become one flesh”? So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate.’ They said to Him, ‘Why then did Moses command to give a certificate of divorce, and to put her away?’ He said to them, ‘Moses, BECAUSE OF THE HARDNESS OF YOUR HEARTS, permitted you to divorce your wives, but from the beginning it was not so. And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery.’ His disciples said to Him, ‘If such is the case of the man with his wife, it is better not to marry.’  But He said to them, ‘All cannot accept this saying, but only those to whom it has been given:For there are eunuchs who were born thus from their mother’s womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake. He who is able to accept it, let him accept it.’” Matthew 19:1-12 New King James Version (NKJV)

The words of the Lord here clearly indicate that God didn’t approve of such marriages, not even divorce, but simply tolerated them for the time being until the complete and perfect revelation would arrive. This is why the blessed Apostle Paul would write that a man is to have only one wife, in the same way that a woman is to have only one husband:

“Now concerning the things of which you wrote to me: It is good for a man not to touch a woman. Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband. Let the husband render to his wife the affection due her, and likewise also the wife to her husband. The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does. Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control. But I say this as a concession, not as a commandment. For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that. But I say to the unmarried and to the widows: It is good for them if they remain even as I am; but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion.” 1 Corinthians 7:1-9 NKJV

Besides, the Hebrew Scriptures themselves testify that God was not pleased with what Solomon did, and even chastened him for having so many women that enticed his heart away from the worship of the one true God:

“But King Solomon loved many foreign women, as well as the daughter of Pharaoh: women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites—from the nations of whom the LORD had said to the children of Israel, ‘You shall not intermarry with them, nor they with you. Surely they will turn away your hearts after their gods.’ Solomon clung to these in love. And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart. For it was so, when Solomon was old, that his wives turned his heart after other gods; and his heart was not loyal to the LORD his God, as was the heart of his father David. For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. Solomon did evil in the sight of the LORD, and did not fully follow the LORD, as did his father David. Then Solomon built a high place for Chemosh the abomination of Moab, on the hill that is east of Jerusalem, and for Molech the abomination of the people of Ammon. And he did likewise for all his foreign wives, who burned incense and sacrificed to their gods. So the LORD became angry with Solomon, because his heart had turned from the LORD God of Israel, who had appeared to him twice, and had commanded him concerning this thing, that he should not go after other gods; but he did not keep what the LORD had commanded. Therefore the LORD said to Solomon, ‘Because you have done this, and have not kept My covenant and My statutes, which I have commanded you, I will surely tear the kingdom away from you and give it to your servant. Nevertheless I will not do it in your days, for the sake of your father David; I will tear it out of the hand of your son. However I will not tear away the whole kingdom; I will give one tribe to your son for the sake of My servant David, and for the sake of Jerusalem which I have chosen.’” 1 Kings 11:1-13 NKJV

This is precisely why God had forewarned that Israel’s kings should not multiply wives, lest their hearts turn away from Jehovah their God:

“When you come to the land which the LORD your God is giving you, and possess it and dwell in it, and say, ‘I will set a king over me like all the nations that are around me,’ you shall surely set a king over you whom the LORD your God chooses; one from among your brethren you shall set as king over you; you may not set a foreigner over you, who is not your brother. But he shall not multiply horses for himself, nor cause the people to return to Egypt to multiply horses, for the LORD has said to you, ‘You shall not return that way again.’ Neither shall he multiply wives for himself, lest his heart turn away; nor shall he greatly multiply silver and gold for himself. Also it shall be, when he sits on the throne of his kingdom, that he shall write for himself a copy of this law in a book, from the one before the priests, the Levites. And it shall be with him, and he shall read it all the days of his life, that he may learn to fear the LORD his God and be careful to observe all the words of this law and these statutes, that his heart may not be lifted above his brethren, that he may not turn aside from the commandment to the right hand or to the left, and that he may prolong his days in his kingdom, he and his children in the midst of Israel.” Deuteronomy 17:14-20 NKJV

To, therefore, appeal to the example of the Old Testament prophets, merely highlights how desperate Muslims are in justifying Muhammad’s lustful, perverted sexual escapades, and further demonstrates the imperfection and backwardness of their prophet’s so-called revelations.

Finally, even the Islamic sources testify that Muhammad’s contemporaries accused him of being a womanizer, whose god seemed to rush to fulfill his prophet’s sexual passions and fantasies:

“… Layla bt. al-Khatim b. ‘Adi b. ‘Amr b. Sawad b. Zafar b. al-Harith b. al-Khazraj approached the Prophet while his back was to the sun, and clapped him on his shoulder. He asked who it was, and she replied, ‘I am the daughter of one who competes with the wind. I am Layla bt. al-Khatim. I have come to offer myself [in marriage] to you, so marry me.’ He replied, ‘I accept.’ She went back to her people and said that the Messenger of God had married her. They said, ‘What a bad thing you have done! You are a self-respecting woman, but the Prophet is a womanizer. Seek an annulment from him.’ She went back to the Prophet and asked him to revoke the marriage and he complied with [her request]…” (The History of Al-Tabari: The Last Years of the Prophet, translated and annotated by Ismail K. Poonawala [State University of New York Press, Albany, 1990], Volume IX (9), p. 139; bold emphasis ours)

Even Muhammad’s childbride Aisha noticed this to be the case:

Narrated Muadha:

’Aisha said, “Allah’s Apostle used to take the permission of that wife with whom he was supposed to stay overnight if he wanted to go to one other than her, after this Verse was revealed:–

‘You (O Muhammad) can postpone (the turn of) whom you will of them (your wives) and you may receive any (of them) whom you will; and there is no blame on you if you invite one whose turn you have set aside (temporarily).’” (33.51) I asked Aisha, “What did you use to say (in this case)?” She said, “I used to 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.’” (Sahih al-Bukhari, Volume 6, Book 60, Number 312

The foregoing makes it very hard to avoid coming to the conclusion that the main purpose of Allah’s existence was to satisfy Muhammad’s perverted desires and sexual lusts.


Muhammad’s Sexual Privileges (

Revisiting the Age of Aisha Pt. 4 (

Muhammad’s multiple marriages

Never Shall He Be Satisfied

Muhammad’s Marriage to Safiyyah: A Case Study in Allah’s Mercy

Muhammad’s Marriage to Safiyyah Revisited

Muhammad and Safiyyah Revisited 3a3b


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