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Wives of the Prophet (s): Difference between revisions
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==The Forbiddance of Insulting the Prophet's (s) Wives== | ==The Forbiddance of Insulting the Prophet's (s) Wives== | ||
All Muslims believe that the Prophet's (s) wives were chaste. However, some [[Wahhabis]] have claimed that the [[Shia]]s accuse some of the | All Muslims believe that the Prophet's (s) wives were chaste. However, some [[Wahhabis]] have claimed that the [[Shia]]s accuse some of the Prophet's (s) wives of unchastity. While Shia scholars as well as some [[Sunni]] scholars criticize the practice of some of the Prophet's (s) wives in events following the Prophet's (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 (a) infallibility]], since according to the [[Imamiyya]], the [[prophets (a)]] 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 (s) wives. On this [[fatwa]], it is [[forbidden]] to throw accusations against the Prophet's (s) wives.<ref>[https://www.magiran.com/article/2162589 The Islamic world welcomes Ayatollah Khamenei's new Istiftāʾ(persian)]</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 (s) wives. On this [[fatwa]], it is [[forbidden]] to throw accusations against the Prophet's (s) wives.<ref>[https://www.magiran.com/article/2162589 The Islamic world welcomes Ayatollah Khamenei's new Istiftāʾ(persian)]</ref> | ||
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Of the Prophet's (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) |'Abd 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> | Of the Prophet's (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) |'Abd 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> | ||
==The Reason behind the | ==The Reason behind the Prophet's (s) Numerous Marriages== | ||
[[Polygamy]] was common in the Prophet's (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 (s) polygamy: | [[Polygamy]] was common in the Prophet's (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 (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]]. | *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]], as in his marriage with [[Zaynab bt. Jahsh]]. Zaynab was the ex-wife of [[Zayd b. Haritha]], the Prophet's (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]], as in his marriage with [[Zaynab bt. Jahsh]]. Zaynab was the ex-wife of [[Zayd b. Haritha]], the Prophet's (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 (s) wives were widows). | *Reinforcing the social status of vulnerable women, such as widows and captives (most of the Prophet's (s) wives were widows). | ||
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There are Quranic verses revealed about the Prophet's (s) wives, in which certain commands are directed at them: | There are Quranic verses revealed about the Prophet's (s) wives, in which certain commands are directed at them: | ||
=== The rewards and punishments of the Prophet's (s) wives are doubled === | ===The rewards and punishments of the Prophet's (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 (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 (s).<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 (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 (s).<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 (s) and the Hereafter === | ===Lead a frugal, simple life if you want the Prophet (s) 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 (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 (s) 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 (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 (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 (s) 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 (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 (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 (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 (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 (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 (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 (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 (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 (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 (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 (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 (s) company === | ===Seize the opportunity of the Prophet's (s) company=== | ||
According to [[Allama 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 (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 (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 [[Allama 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 (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 (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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*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 | *Marriage with the Prophet's (s) wives was banned because they would be the Prophet's (s) wives in the [[Heaven]].<ref>Qurṭubī, ''al-Jāmiʿ li-aḥkām al-Qurʾān'', vol. 14, p. 229.</ref> | ||
==The Mahr of the | ==The Mahr of the Prophet's (s) Wives== | ||
{{Main|Mahr al-Sunna}} | {{Main|Mahr al-Sunna}} | ||
According to hadiths, the | According to hadiths, the Prophet's (s) wives had a [[mahr]] of 500 [[dirham]]s.<ref>Majlisī, ''Biḥār al-anwār'', vol. 100, p. 347-348; Ṣadūq, ''al-Muqniʿ'', p. 302; Shahīd al-Thānī, ''al-Rawḍa al-bahiyya'', vol. 5, p. 344.</ref> The mahr determined by the Prophet (s) for his wives, and according to [[al-Shaykh al-Saduq]], for his daughters,<ref> Ṣadūq, ''al-Muqniʿ'', p. 302.</ref> is called "mahr al-sunna" (the mahr of the tradition).<ref>Shahīd al-Thānī, ''al-Rawḍa al-bahiyya'', vol. 5, p. 344.</ref> There is, nevertheless, a hadith quoted by al-Shaykh al-Saduq from [[Imam al-Baqir (a)]] to the effect that [[Umm Habiba]]’s mahr was 4,000 dirhams.<ref>Ṣadūq, ''Man lā yaḥḍuruh al-faqīh'', vol. 3, p. 473.</ref> It is said that Imam al-Baqir (a) referred to this mahr as an exception case, which was paid by al-Najashi, the ruler of [[Abyssinia]] who served as the Prophet’s (s) representative in asking Umm Habiba for marriage, although the Prophet (s) did not object to that mahr.<ref>Masʿūdī, [http://hadith.net/post/42123/ Research on Mahr al-Sunnah (persian)], p. 113.</ref> | ||
==The | == The Prophet's (s) Treatment of His Wives == | ||
According to Muhammad | According to Muhammad Hasanayn Haykal (d. 1376/1956), an [[Egypt]]ian author, the Prophet's (s) special treatment of his wives was unknown to Arabs at the time.<ref>Haykal, ''Ḥayāt-i Muḥammad(a)'', p. 279.</ref> There are verses in the Quran to the effect that he deprived himself of certain permissible things in order to please his wives. For example, the [[occasion of the revelation]] of the verse "O Prophet! Why do you disallow [yourself] what Allah has made lawful for you, seeking to please your wives?" <ref>Quran 66:1.</ref> was that the Prophet (s) refused to drink a honey syrup prepared for him by Zaynab bt. Jahsh in order to please his other wife Hafsa.<ref>Makārim Shīrāzī, ''Tafsīr-i nimūna'', vol. 24, p. 271-274.</ref> | ||
Moreover, the Prophet (s) treated his wives with justice. There are accounts of how he equally divided his possessions among his wives. For instance, Muhammad b. | Moreover, the Prophet (s) treated his wives with justice. There are accounts of how he equally divided his possessions among his wives. For instance, Muhammad b. 'Umar al-Waqidi says that, after the [[Battle of Khaybar]], the Prophet (s) gave eighty cups (wasaq) of palm dates and twenty cups (wasaq) of barley.<ref>Wāqidī, ''al-Maghāzī'', vol. 2, p. 693.</ref> Furthermore, he equally divided his night stays among them, and when he went on a battle or a journey, he chose one of them to accompany him based on a lottery, although verse 51 of [[Quran 33]] had permitted him to postpone the shares of any of his wives.<ref>ʿĀbidīnī, [https://www.noormags.ir/view/fa/articlepage/208573/ The method of Prophet dealing with his wives (persian)], | ||
p. 172.</ref> | p. 172.</ref> | ||
==Bibliography== | ==Bibliography== | ||
There are many books about the | There are many books about the Prophet's (s) wives in Arabic and Persian by Shia and Sunni scholars, including: | ||
*''Al-Muntakhab min kitab azwaj al-nabi salla Allah | *''Al-Muntakhab min kitab azwaj al-nabi salla Allah 'alayh 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 Mu'assisat al-Risala in Beirut, as edited by Sakina Shahabi. | ||
*''Zawjat al-nabi'' (The | *''Zawjat al-nabi'' (The Prophet's wives) by Sa'id 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 | *''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 | *''Azwaj al-nabi salla Allah 'alayh 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 | *''Zawjat al-nabi wa-awladuh'' (The Prophet's wives and children) by Amir Mahya al-Khayyami (1411/1990-1). | ||
*''Hamsaran payambar'' (The | *''Hamsaran payambar'' (The Prophet's wives) by Aqiqi Bakhshayishi (1352 Sh/1973-4). | ||
==Notes== | ==Notes== | ||