Wives of the Prophet (s): Difference between revisions

The Prophet’s wives were women with whom the Prophet (s) married; that is, those who were called as “mothers of the faithful” in accordance with the Quranic [[verse]] “and his wives are their mothers.”<ref>Quran 33:6.</ref>

==The Forbiddance of Insulting the Prophet’s Wives==

All Muslims believe that the Prophet’s wives were chaste. However, some [[Wahhabis]] have claimed that the [[Shia]]s accuse some of the Prophet’s wives of unchastity. While Shia scholars as well as some [[Sunni]] scholars criticize the practice of some of the Prophet’s wives in events following the Prophet’s demise, including Aisha’s role in waging the Battle of Jamal and her enmity towards [[Imam 'Ali (a)]],<ref>Ḥusaynī Fīrūz Ābādī, ''Sabʿat min al-salaf'', p. 258-269.</ref> they never accused them of unchastity, and indeed, they believe that it is impermissible to insult them.<ref>Mīlān Nūrī, [https://www.noormags.ir/view/fa/articlepage/1709203 Analysing the views of Shiite scholars about the Prophet's  wives (persian)], p. 56-58.</ref> For instance, [[al-Sayyid al-Murtada]], a Shia [[Theology|theologian]] of the fifth/eleventh century, believes that the unchastity of the Prophet’s wives would not square with the Prophet’s [[infallibility]], since according to the [[Imamiyya]], the prophets are immune from anything that would lead to people’s aversion to them.<ref>Sayyid Murtaḍā, ''Amālī al-Murtaḍā'', vol. 1, p.503.</ref>

Furthermore, [[Ayatollah Khamenei]], the Supreme Leader of the [[Islamic Republic of Iran]], has issued a [[Fatwa on the prohibition of insulting the sanctities of the Sunnis|fatwa]] whereby it is forbidden to insult what is deemed sacred by Sunni Muslims, including their symbols and the Prophet’s wives. On this [[fatwa]], it is [[forbidden]] to throw accusations against the Prophet’s wives.<ref>[https://www.magiran.com/article/2162589 The Islamic world welcomes Ayatollah Khamenei's new Istiftāʾ(persian)]</ref>

There is a disagreement over the number of the Prophet’s wives: according to Ibn Hisham in his ''[[al-Sira al-nabawiyya]]'', the Prophet had thirteen wives:<ref>Ibn Hishām, ''al-Sīra al-nabawīyya'', vol. 2, p. 643.</ref> [[Khadija (a)]], [[Sawda]], [[Aisha]], [[Zaynab bt. Khuzayma]], [[Hafsa bt. Umar]], [[Umm Salama]], [[Zaynab bt. Jahsh]], [[Juwayriyya]], [[Umm Habiba]], [[Safiyya]], [[Maymuna]], Umra bt. Yazid Kilabiyya, and Asmaʾ bt. Nuʿman al-Kindiyya.<ref>Ibn Hishām, ''al-Sīra al-nabawīyya'', vol. 2, p. 647.</ref> When the Prophet (s) passed away, all his wives were alive except Khadija (a) and Zaynab bt. Khuzayma.<ref>Ibn Hishām, ''al-Sīra al-nabawīyya'', vol. 2, p. 647.</ref>

According to a hadith from [[Imam al-Sadiq (a)]], the Prophet (s) had fifteen wives.<ref>Ṣadūq, ''al-Khiṣāl'', vol. 2, p. 419.</ref> Moreover, [[Ali b. al-Husayn al-Mas'udi]] and Shams al-Din Dhahabi believe that the Prophet’s wives were fifteen.<ref>Masʿūdī, ''Murūj al-dhahab'', vol. 3, p. 23; Dhahabī, ''Tārīkh al-Islām'', vol. 1, p. 592.</ref> In some [[hadith]]s, the number amounts to eighteen.<ref>Ḥākim al-Nayshābūrī, ''al-Mustadrak ʿala l-ṣaḥīḥayn'', vol. 4, p. 4.</ref> Prophet Muhammad (s) had only one wife for twenty-five years; that is, until Khadija (a) was alive. It was after Khadija’s demise and his [[migration to Medina]] that he married other women.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 4, p. 195.</ref>

It is said that the disagreement over the number of the Prophet’s wives is because some historians count as the Prophet’s wives his handmaids as well as women who did not actually live with the Prophet (s) for one reason or another.<ref>Abū l-Qāsim Zādih, [http://ensani.ir/fa/article/69571/ Research on the causes of Multiplicity of the Prophet's wives (persian)], p. 84.</ref> In some sources, [[Mariya al-Qibtiyya]] and Rayhana bt. Zayd are mentioned among the Prophet’s wives.<ref>Dhahabī, ''Tārīkh al-Islām'', vol. 1, p. 598.</ref>

Of the Prophet’s wives, only Khadija (a) and Mariya al-Qibtiyya gave birth to children.<ref>Haykal, ''Ḥayāt-i Muḥammad(a)'', p. 205.</ref> Mariya gave birth to [[Ibrahim Son of the Prophet (s)|Ibrahim]].<ref>Haykal, ''Ḥayāt-i Muḥammad(a)'', p. 205.</ref> According to the majority view, Khadija (a) gave birth to four daughters: [[Fatima (a)]], [[Zaynab daughter of the Prophet (s)|Zaynab]], [[Umm Kulthum Daughter of Prophet Muhammad (s)|Umm Kulthum]], and [[Ruqayya Daughter of the Prophet (s)|Ruqayya]], and two sons: [['Abd Allah son of the Prophet (s) |ʿAbd Allah]] and [[Al-Qasim Son of the Prophet (s)|al-Qasim]].<ref>Miqrīzī, ''Imtāʿ al-asmāʾ'', vol. 5, p. 334.</ref> Some Shia scholars believe that Zaynab, Umm Kulthum, and Ruqayya were not the daughters of Khadija (a) and the Prophet (s). Indeed, they were Khadija’s daughters who were raised in their house.<ref>ʿĀmilī, ''al-Ṣaḥīḥ min sīrat al-nabīyy al-aʿẓam'', vol. 2, p. 212.</ref>

[[Polygamy]] was common in the Prophet’s time.<ref>Haykal, ''Ḥayāt-i Muḥammad(a)'', p. 205.</ref> All the same, it is said that the Prophet (s) had multiple wives as part of his [[prophetic mission]] (propagation of Islam).<ref>Abū l-Qāsim Zādih, [http://ensani.ir/fa/article/69571/ Research on the causes of Multiplicity of the Prophet's wives (persian)], p. 84.</ref> The following are some of the reasons provided for the Prophet’s polygamy:

Seeking the support of great Arabian tribes and clans and reinforcement of his political and social influence through establishing affinities. A case in point is his marriage with Aisha.

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).

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>

Moreover, according to [[Allama Tabataba'i]], the Prophet’s treatment of women is evidence that he never saw women as means for the satisfaction of men’s lust. Instead, he tried to save women from humility and slavery.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 4, p. 196-197.</ref> [[Kashif al-Ghita']] is quoted as saying that the Prophet (s) tried to display a prime example of restraint, persistence, and observance of equality and justice through his polygamy.<ref>Abū l-Qāsim Zādih, [http://ensani.ir/fa/article/69571/ Research on the causes of Multiplicity of the Prophet's wives (persian)], p. 84.</ref>

==Quranic Commands to the Prophet’s Wives==

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'''

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'''

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'''

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'''

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>

 

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>

 

 

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>

 

 

 

==Quranic Commands to Muslims in their Treatment of the Prophet’s Wives==

According to the verse, “When you ask [his] womenfolk for something, do so from behind a curtain. That is more chaste for your hearts and theirs”<ref>Quran 33:53.</ref>, when Muslim men had to talk the Prophet’s wives, they should do so from behind a curtain. The term “hijab” here is not just the ordinary [[hijab]] that Muslim women should wear. It is an additional rulings, specific to the Prophet’s wives:<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 401.</ref> there had to be a curtain between them and men, to prevent faultfinding about them<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 403.</ref> and to protect their honor.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 17, p. 398.</ref>

===Forbiddance of Marriage with the Prophet’s Wives===

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: