The Seventh Letter
"Like the dissemblers in early times, the people of misguidance of
modern times also make the Prophet's (Upon whom be blessings and
peace) marriage with Zaynab a pretext for criticism, considering it
to
have been to satisfy the lusts of the soul."
T h e A n s w e r : God forbid, a hundred thousand times! The hand of
such vile doubts cannot reach up to that elevated one! Yes, he was
such that from the age of f fifteen to forty when the blood is fiery
and exuberant and the passions of the soul enf1amed, sufficed and was
content with a single older woman like Khadija the Great (May God be
pleased with her) with complete chastity and purity - as is agreed by
friend and foe alike. His then having numerous wives after the age of
forty, that is, when bodily heat subsides and the passions are
quitened, is evidence proving decisively and self-evidently to those
who are even a little fair-minded that such marriages were not to
satisfy the carnal appetites, but were based on other important
instances of wisdom.
One of those instances of wisdom is this: Like the Prophet's words,
his actions, states, conduct, and deeds are the sources of religion
and the Shari'a, and the authority for its injunctions. Just as the
Companions transmitted the outward, public things, the transmitters
and narrators Of the private matters of religion and injunctions of
the Shari'a which were manifested from his private conduct in the
personal sphere, were his wives, and they carried out that duty in
fact. Perhaps half of the private matters and injunctions of religion
come from them. That is to say, numerous wives of differing
temperament were required to perform this necessary duty.
Now let us consider his marriage with Zaynab. In connection with the
verse,
Muhammed is not the father of any of your men, but [he is] the
Prophet
of God and the Seal of the Prophets,
which is one of the examples given in the Third Ray of the First
Light
in the Twenty-Fifth Word, it is written that with its many aspects, a
single verse states meanings appropriate to the understandings of all
classes of men.
One class's share of understanding of the above verse is this:
according to a sound narration based on his own admission, Zayd, the
Most Noble Prophet's (Upon whom be blessings and peace) servant whom
he addressed as "my son," divorced his proud wife because he did not
find himself equal to her. That is to say, with his perceptiveness,
Zayd realized that Zaynab had been created with an elevated character
different to his and that it was in her nature to be a prophet's
wife.
And since he found himself to be by nature unequal to her as a spouse
and this caused incompatibility, he divorced her. At God's command,
the Most Noble Prophet (Upon whom be blessings and peace) took her.
That is, as indicated by the verse,
We joined her in marriage to you
showing that it was a heavenly contract, this marriage was out of the
ordinary, above external relations, and purely on the orders of
Divine
Determining. Thus, the Most Noble Prophet (Upon whom be blessings and
peace) submitted to the decree of Divine Determining and was
compelled
to do so; it was not at the behest of carnal desire.
The verse,
In order that [in future] there may be no difficulty to the believers
in [the matter of] marriage with the wives of their adopted sons,
comprises an important injunction of the Shari'a, a general instance
of wisdom, and a comprehensive, general benefit pertaining to this
decree of Divine Determining, and indicates that adults calling the
young "my son" is not forbidden, as is the matter of zihar, that is,
a
man saying to his wife "you are like my mother," so that ordinances
should change due to it? Also, rulers looking to their subjects and
prophets looking to their communities and addressing them in fatherly
fashion, is due to the function of prophethood; it is not in respect
of their human personalities so that it should be inappropriate for
them to take wives from them?
Another class's share of the understanding of this verse is this: a
great ruler looks on his subjects with paternal compassion. If he is
a
spiritual king holding both outward and inward rule, since his
compassion is a hundred times greater than that of a father, his
subjects look on him as his father, as though they were his real
sons.
A father's view is not easily transformed into that of a husband, and
a girl's view into that of a wife. So, since according to this it is
inappropriate in the public view for a prophet to take in marriage
the
believers' daughters, with the purpose of repelling such a doubt, the
Qur'an says: "On account of Divine mercy the Prophet has compassion
for you, he deals with you in fatherly fashion, and in the name of
prophethood you are like his children. But in regard to his human
personality he is not your father so that it should be inappropriate
for him to take a wife from among you!? And if he calls you "Son," in
respect of the rulings of the Shari'a, you cannot be his
children!..."
The Enduring One, He is the Enduring One!
http://www.ayetulkubra.com/rnkdiller...sh_letters.htm 
Muslim leader in child abuse atrocity 
Linear Mode
