Wives of the Prophet (s): Difference between revisions

'''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 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 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]].

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>

It is said that the disagreement over the number of the Prophet's (s) wives is because some historians count as the Prophet's (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 (s) wives.<ref>Dhahabī, ''Tārīkh al-Islām'', vol. 1, p. 598.</ref>

[[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:

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 (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 (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>

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 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, "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, "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===

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, "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 (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 (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>

*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>

*''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.