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'''The | '''The Prophet's (s) wives''' (Arabic: {{ia|أُمَّهات المُؤمِنين}}) were those women with whom the [[Prophet (s)]] married. There are disagreements among [[Muslim]] scholars as to the number of the Prophet's (s) wives. Some people believe that he had thirteen wives; on another account he had fifteen wives; and there are other views as well. The disagreement goes back to whether the Prophet's (s) handmaids count as his wives or not. The Prophet's (s) marriages were along his mission (the propagation of Islam), motivated by the attraction of the support of major Arabian tribes and clans, erasing the wrong ideas of the [[period of ignorance]], reinforcement and encouragement of the social status of vulnerable women, and emancipation of captives. | ||
The [[Quran]] refers to the | The [[Quran]] refers to the Prophet's (s) wives as "Ummahat al-mu'minin" ({{ia|أُمَّهَات المُؤمِنين}}, mothers of the faithful), being subjected to specific rulings and commands, including the avoidance of flaunting their finery and speaking honorable words. Moreover, Muslims were commanded to talk to the Prophet's (s) wives from behind a curtain and not marry after the [[Prophet's demise|Prophet's (s) demise]]. | ||
Muslims believe that the | Muslims believe that the Prophet's (s) wives were [[Chastity|chaste]]. In their view, it is not permissible to insult them. Nevertheless, there have criticisms against [[Aisha]] for her practice after the Prophet’s demise, including her role in waging the [[Battle of Jamal]]. | ||
==Status== | ==Status== | ||
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Enforcing divine rulings and erasing the wrong beliefs of the [[period of ignorance]] (jahiliyya), as in his marriage with [[Zaynab bt. Jahsh]]. Zaynab was the ex-wife of [[Zayd b. Haritha]], the Prophet’s adopted son, and according to pre-Islamic traditions, an adopted child was treated just like one’s own child, and hence, when one’s adopted child died or divorced his wife, they would not marry their wives. | Enforcing divine rulings and erasing the wrong beliefs of the [[period of ignorance]] (jahiliyya), as in his marriage with [[Zaynab bt. Jahsh]]. Zaynab was the ex-wife of [[Zayd b. Haritha]], the Prophet’s adopted son, and according to pre-Islamic traditions, an adopted child was treated just like one’s own child, and hence, when one’s adopted child died or divorced his wife, they would not marry their wives. | ||
* Reinforcing the social status of vulnerable women, such as widows and captives (most of the Prophet’s wives were widows). | *Reinforcing the social status of vulnerable women, such as widows and captives (most of the Prophet’s wives were widows). | ||
* Compensating the damages imposed on women after their conversion to Islam, as in the marriage with [[Umm Habiba]]. | *Compensating the damages imposed on women after their conversion to Islam, as in the marriage with [[Umm Habiba]]. | ||
* Protecting and providing poor widows and their orphaned children, as in the marriage with [[Umm Salama]] and [[Zaynab bt. Khuzayma]]. | *Protecting and providing poor widows and their orphaned children, as in the marriage with [[Umm Salama]] and [[Zaynab bt. Khuzayma]]. | ||
* Exhibiting the greatness and power of Islam and Muslims, as in the marriage with [[Safiyya]]. | *Exhibiting the greatness and power of Islam and Muslims, as in the marriage with [[Safiyya]]. | ||
* Protecting women from threats to their lives, as in the marriage with [[Sawda]]. | *Protecting women from threats to their lives, as in the marriage with [[Sawda]]. | ||
* Emancipating captives and slaves, as in the marriage with [[Juwayriyya bt. Harith]].<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 4, p. 196-197.</ref> | *Emancipating captives and slaves, as in the marriage with [[Juwayriyya bt. Harith]].<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 4, p. 196-197.</ref> | ||
However, some authors believe that the Prophet (s) married all these women just out of his desires. In reply, [[Allama Tabataba'i]] points out that the Prophet’s practice proves otherwise. Indeed, the Prophet (s) lived only with Khadija (a) for twenty years (about one-third of his life), and it was only toward the end of his life that he married with other women.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 4, p. 195.</ref> Moreover, if the Prophet’s marriages were out of desire, then he would marry young women, instead of widows and old women.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 4, p. 195.</ref> | However, some authors believe that the Prophet (s) married all these women just out of his desires. In reply, [[Allama Tabataba'i]] points out that the Prophet’s practice proves otherwise. Indeed, the Prophet (s) lived only with Khadija (a) for twenty years (about one-third of his life), and it was only toward the end of his life that he married with other women.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 4, p. 195.</ref> Moreover, if the Prophet’s marriages were out of desire, then he would marry young women, instead of widows and old women.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 4, p. 195.</ref> | ||
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There are Quranic verses revealed about the Prophet’s wives, in which certain commands are directed at them: | There are Quranic verses revealed about the Prophet’s wives, in which certain commands are directed at them: | ||
* '''The rewards and punishments of the Prophet’s wives are doubled''' | *'''The rewards and punishments of the Prophet’s wives are doubled''' | ||
According to the Quranic verse, “O wives of the Prophet! Whoever of you commits a gross indecency, her punishment shall be doubled, and that is easy for Allah. But whoever of you is obedient to Allah and His Apostle and acts righteously, We shall give her a twofold reward, and We will have in store for her a noble provision”<ref>Quran 33:30-31.</ref>. Thus, if the Prophet’s wives acted righteously, their [[rewards]] would be doubled, and if they committed an indecent act, their punishments would be doubled,<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 16, p. 307.</ref> because they serve as role-models for other women on account of their relation with the Prophet.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 288.</ref> Furthermore, Quranic exegetes appeal to the Quranic verse, “O wives of the Prophet! You are not like other women: if you are wary [of Allah]” <ref>Quran 33:32</ref> to show that their obligation is more taxing than other people, since it is not rational for obligations to be the same, while rewards are different.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 16, p. 308.</ref> | According to the Quranic verse, “O wives of the Prophet! Whoever of you commits a gross indecency, her punishment shall be doubled, and that is easy for Allah. But whoever of you is obedient to Allah and His Apostle and acts righteously, We shall give her a twofold reward, and We will have in store for her a noble provision”<ref>Quran 33:30-31.</ref>. Thus, if the Prophet’s wives acted righteously, their [[rewards]] would be doubled, and if they committed an indecent act, their punishments would be doubled,<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 16, p. 307.</ref> because they serve as role-models for other women on account of their relation with the Prophet.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 288.</ref> Furthermore, Quranic exegetes appeal to the Quranic verse, “O wives of the Prophet! You are not like other women: if you are wary [of Allah]” <ref>Quran 33:32</ref> to show that their obligation is more taxing than other people, since it is not rational for obligations to be the same, while rewards are different.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 16, p. 308.</ref> | ||
* '''Lead a frugal, simple life if you want the Prophet and the Hereafter''' | *'''Lead a frugal, simple life if you want the Prophet and the Hereafter''' | ||
According to the Quranic verse, “O Prophet! Say to your wives, ‘If you desire the life of the world and its glitter, come, I will provide for you and release you in a graceful manner. But if you desire Allah and His Apostle and the abode of the Hereafter, then Allah has indeed prepared a great reward for the virtuous among you’”<ref>Quran 33:28-29</ref>. Accordingly, if the Prophet’s wives wanted the Prophet (s) and the [[Hereafter]], then they had to adopt a simple way of life; and if they wanted life in this world, then the Prophet had to [[divorce]] them and pay their [[mahr]]s.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 16, p. 307.</ref> As suggested in ''[[Tafsir-i nimuna]]'', the verse was [[revealed]] when some of the Prophet’s wives express complaints about their life conditions. When they saw the booties acquired by Muslims in battles, they asked for a share of those booties. The Prophet (s) refused to meet their demands and withdrew from them for one month until the above verses were revealed.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 278-279.</ref> | According to the Quranic verse, “O Prophet! Say to your wives, ‘If you desire the life of the world and its glitter, come, I will provide for you and release you in a graceful manner. But if you desire Allah and His Apostle and the abode of the Hereafter, then Allah has indeed prepared a great reward for the virtuous among you’”<ref>Quran 33:28-29</ref>. Accordingly, if the Prophet’s wives wanted the Prophet (s) and the [[Hereafter]], then they had to adopt a simple way of life; and if they wanted life in this world, then the Prophet had to [[divorce]] them and pay their [[mahr]]s.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 16, p. 307.</ref> As suggested in ''[[Tafsir-i nimuna]]'', the verse was [[revealed]] when some of the Prophet’s wives express complaints about their life conditions. When they saw the booties acquired by Muslims in battles, they asked for a share of those booties. The Prophet (s) refused to meet their demands and withdrew from them for one month until the above verses were revealed.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 278-279.</ref> | ||
* '''Do not be soft in speech''' | *'''Do not be soft in speech''' | ||
According to the Quranic verse, “do not be complaisant in your speech, lest he in whose heart is a sickness should aspire”<ref>Quran 33:32</ref>, the Prophet’s wives were not allowed to soften their voice, lest that might have aroused lustful men.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 289.</ref> | According to the Quranic verse, “do not be complaisant in your speech, lest he in whose heart is a sickness should aspire”<ref>Quran 33:32</ref>, the Prophet’s wives were not allowed to soften their voice, lest that might have aroused lustful men.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 289.</ref> | ||
* '''Speak honorable words''' | *'''Speak honorable words''' | ||
According to the Quranic verse, “speak honorable words”<ref>Quran 33:32</ref>, the Prophet’s wives had the obligation to speak in ways that were satisfactory to [[God]] and the Prophet (s)—in right and just manners.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 289.</ref> | According to the Quranic verse, “speak honorable words”<ref>Quran 33:32</ref>, the Prophet’s wives had the obligation to speak in ways that were satisfactory to [[God]] and the Prophet (s)—in right and just manners.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 289.</ref> | ||
* '''Stay in your houses and do no display your adornments''' | *'''Stay in your houses and do no display your adornments''' | ||
The Quranic verse, “Stay in your houses and do not flaunt your finery like the former [days of pagan] ignorance”<ref>Quran 33:33</ref>, asks the Prophet’s wives to stay in their houses and not display their bodies or adornments to others, as was customary in the [[period of ignorance]].<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 290.</ref> According to Quranic exegetes, this is a general ruling, extending to all Muslim women. It was addressed to the Prophet’s wives because the ruling is more emphatic in their case.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 290; Ṭabāṭabāʾī, ''al-Mīzān'', vol. 16, p. 308.</ref> | The Quranic verse, “Stay in your houses and do not flaunt your finery like the former [days of pagan] ignorance”<ref>Quran 33:33</ref>, asks the Prophet’s wives to stay in their houses and not display their bodies or adornments to others, as was customary in the [[period of ignorance]].<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 290.</ref> According to Quranic exegetes, this is a general ruling, extending to all Muslim women. It was addressed to the Prophet’s wives because the ruling is more emphatic in their case.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 290; Ṭabāṭabāʾī, ''al-Mīzān'', vol. 16, p. 308.</ref> | ||
* '''Maintain the prayer and pay the zakat''' | *'''Maintain the prayer and pay the zakat''' | ||
According to the verse, “Maintain the prayer and pay the zakat, and obey Allah and His Apostle”<ref>Quran 33:33</ref>, the Prophet’s wives should say [[prayer]]s, pay the [[zakat]], and obey God and the Prophet (s). According to Quranic exegetes, these commands are not restricted to the Prophet’s wives, although they are more emphatic in their case.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 291.</ref> 'Allama Tabataba'i says that, of all rulings, this verse picks out the prayer and the zakat, which is because they constitute the tenets of all worships and transactions, respectively, other commands being included in the obedience of God and the Prophet (s).<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 16, p. 309.</ref> | According to the verse, “Maintain the prayer and pay the zakat, and obey Allah and His Apostle”<ref>Quran 33:33</ref>, the Prophet’s wives should say [[prayer]]s, pay the [[zakat]], and obey God and the Prophet (s). According to Quranic exegetes, these commands are not restricted to the Prophet’s wives, although they are more emphatic in their case.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 291.</ref> 'Allama Tabataba'i says that, of all rulings, this verse picks out the prayer and the zakat, which is because they constitute the tenets of all worships and transactions, respectively, other commands being included in the obedience of God and the Prophet (s).<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 16, p. 309.</ref> | ||
* '''Seize the opportunity of the Prophet’s company''' | *'''Seize the opportunity of the Prophet’s company''' | ||
According to ʿAllama Tabataba'i, the verse “And remember what is recited in your homes of the signs of Allah and wisdom”<ref>Quran 33:34</ref> says that the Prophet’s wives should memorize and remember those Quranic verses that they hear in their houses, and they should not go beyond the path determined by God.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 16, p. 313.</ref> Some Quranic exegetes say that the verse says that the Prophet’s wives should be thankful for the blessing that they are in houses where the [[Quran]] and [[hadiths]] are recited.<ref>Mughnīya, ''Tafsīr al-Kāshif'', vol. 6, p. 217.</ref> | According to ʿAllama Tabataba'i, the verse “And remember what is recited in your homes of the signs of Allah and wisdom”<ref>Quran 33:34</ref> says that the Prophet’s wives should memorize and remember those Quranic verses that they hear in their houses, and they should not go beyond the path determined by God.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 16, p. 313.</ref> Some Quranic exegetes say that the verse says that the Prophet’s wives should be thankful for the blessing that they are in houses where the [[Quran]] and [[hadiths]] are recited.<ref>Mughnīya, ''Tafsīr al-Kāshif'', vol. 6, p. 217.</ref> | ||
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According to the Quranic verse, “nor may you ever marry his wives after him”<ref>Quran 33:53</ref>, Muslims were not allowed to marry the Prophet’s wife after his demise, since they were the spiritual mothers of the faithful.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 204.</ref> There are possible accounts of why such marriage was forbidden, including the following: | According to the Quranic verse, “nor may you ever marry his wives after him”<ref>Quran 33:53</ref>, Muslims were not allowed to marry the Prophet’s wife after his demise, since they were the spiritual mothers of the faithful.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 204.</ref> There are possible accounts of why such marriage was forbidden, including the following: | ||
* Prevention of any disgrace for the Prophet (s): some people had decided to marry the Prophet’s wives after his death, so as to humiliate him. | *Prevention of any disgrace for the Prophet (s): some people had decided to marry the Prophet’s wives after his death, so as to humiliate him. | ||
* Prevention of any abuse of power: if marriage with the Prophet’s wives was allowed, some people could gain a social advantage through such marriage, or they could distort Islamic doctrines under the pretext that they had a special access to his ideas.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 404.</ref> | *Prevention of any abuse of power: if marriage with the Prophet’s wives was allowed, some people could gain a social advantage through such marriage, or they could distort Islamic doctrines under the pretext that they had a special access to his ideas.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 404.</ref> | ||
* Marriage with the Prophet’s wives was banned because they would be the Prophet’s wives in the [[Heaven]].<ref>Qurṭubī, ''al-Jāmiʿ li-aḥkām al-Qurʾān'', vol. 14, p. 229.</ref> | *Marriage with the Prophet’s wives was banned because they would be the Prophet’s wives in the [[Heaven]].<ref>Qurṭubī, ''al-Jāmiʿ li-aḥkām al-Qurʾān'', vol. 14, p. 229.</ref> | ||
==The Mahr of the Prophet’s Wives== | ==The Mahr of the Prophet’s Wives== | ||
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There are many books about the Prophet’s wives in Arabic and Persian by Shia and Sunni scholars, including: | There are many books about the Prophet’s wives in Arabic and Persian by Shia and Sunni scholars, including: | ||
* ''Al-Muntakhab min kitab azwaj al-nabi salla Allah ʿalayh wa-sallam'' (Selection from the book the Prophet’s wives, peace be upon him and his household) by Zubayr b. Bakkar (d. 256/869-70). The book is published in 1403/1982-3 by Muʾassasat al-Risala in Beirut, as edited by Sakina Shahabi. | *''Al-Muntakhab min kitab azwaj al-nabi salla Allah ʿalayh wa-sallam'' (Selection from the book the Prophet’s wives, peace be upon him and his household) by Zubayr b. Bakkar (d. 256/869-70). The book is published in 1403/1982-3 by Muʾassasat al-Risala in Beirut, as edited by Sakina Shahabi. | ||
* ''Zawjat al-nabi'' (The Prophet’s wives) by Saʿid Ayyub (b. 1363/1943-4), an Egyptian convert to Shiism.<ref>[http://shiastudies.com/fa/53784 Convert's: Saʿīd Ayyūb (persian)].</ref> | *''Zawjat al-nabi'' (The Prophet’s wives) by Saʿid Ayyub (b. 1363/1943-4), an Egyptian convert to Shiism.<ref>[http://shiastudies.com/fa/53784 Convert's: Saʿīd Ayyūb (persian)].</ref> | ||
* ''Sabk zindigi rasul khuda ba hamsaranash'' (The Prophet’s lifestyle towards his wives) by Farzana Hakimzada. The book is written to introduce a model based on the Prophet’s treatment of his wives.<ref>[https://iqna.ir/fa/news/3670295/ The way that Prophet(a) treated his wives is a model for modern mankin (persian)]</ref> | *''Sabk zindigi rasul khuda ba hamsaranash'' (The Prophet’s lifestyle towards his wives) by Farzana Hakimzada. The book is written to introduce a model based on the Prophet’s treatment of his wives.<ref>[https://iqna.ir/fa/news/3670295/ The way that Prophet(a) treated his wives is a model for modern mankin (persian)]</ref> | ||
* ''Azwaj al-nabi salla Allah ʿalayh wa-sallam'' (The Prophet’s wives, peace be upon him and his household) by Muhammad b. Yusuf Salihi Dimashqi. | *''Azwaj al-nabi salla Allah ʿalayh wa-sallam'' (The Prophet’s wives, peace be upon him and his household) by Muhammad b. Yusuf Salihi Dimashqi. | ||
* ''Zawjat al-nabi wa-awladuh'' (The Prophet’s wives and children) by Amir Mahya al-Khayyami (1411/1990-1). | *''Zawjat al-nabi wa-awladuh'' (The Prophet’s wives and children) by Amir Mahya al-Khayyami (1411/1990-1). | ||
* ''Hamsaran payambar'' (The Prophet’s wives) by ʿAqiqi Bakhshayishi (1352 sh/1973-4). | *''Hamsaran payambar'' (The Prophet’s wives) by ʿAqiqi Bakhshayishi (1352 sh/1973-4). | ||
==Notes== | ==Notes== | ||