The marital life of the Prophet (sws)
has generally been misinterpreted by the critics of Islam. In this regard,
unfortunately, the real stance of the Qur'an has often been misconceived
even by some Muslim scholars. In the following paragraphs, we shall attempt
to explain the Qur'anic viewpoint on this issue.
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In order to understand the reason
behind the various marriages of the Prophet (sws), it is of paramount importance
to appreciate two specific dimensions of his personality peculiar to him
only.
Of these, the first dimension is that
he was a Nabi; in fact, on him the institution of Nabuwwat ended. A Nabi
revives divine guidance and clears all misconceptions and doubts about
it. He cleanses it from alien concepts and strives to reform the society.
Since the Prophet (sws) was also the final Nabi, two basic requirements
had to be arranged for: It was necessary to complete, finalize and seal
the contents of the Last Word of Allah so that it could remain the ultimate
source of guidance for all subsequent generations of mankind. Secondly,
it was equally necessary to educate and instruct his wives so that they
could become a model for all other women as well1.
Also, it was necessary to highlight and preserve the private life of the
Prophet (sws) so that Muslims could be able to follow him in this sphere
also. It must also be realized that it was the Prophet's lofty character
as a Nabi which played a key role in bringing about a remarkable change
among the unlettered people of Arabia. During the course of his daunting
mission, he came across many untoward and emergency situations. As a Nabi,
he took lead in solving the social problems in particular, which arose
during this perilous journey.
The second dimension of the Prophet's
personality is that besides being a Nabi, he was also a Rasool.
Like a Nabi, a Rasool is not sent merely to preach and sermonize,
but to decide the fate of the nation he addresses. He accomplishes the
all important task of Itmaam-i-Hujjat2
upon his nation, after which they are not given any right to live if they
still deny the truth revealed to their Prophet. This is because they have
failed in the real test for which they were created. The nation of a Rasool
must accept faith if they are to live. Victory for the Rasool over the
forces of evil is ordained by the Almighty. Consequently, the Prophet (sws)
adopted all measures which helped him in achieving the political dominance
of the religion revealed to him.
With these dimensions of the Prophet's personality in
the background, we now examine each of the Prophet's marriages.
O
The two initial marriages of the Prophet
(sws), it is obvious, were solemnized in a normal perspective and on customary
footings. He first of all married a widow, Khadijah (rta), when he was
about twenty five years old, while she was almost forty years old. For
the next twenty five years, the couple remained happily married and the
Prophet (sws) during this period was seen in the role of an ideal husband
--- something which he maintained throughout his marital life. At the death
of Khadijah (rta), the Prophet (sws) was left with small children. Consequently,
he married a widow, Saudah (rta), then fifty three years old. The need
for this marriage like the previous one, it is obvious, arose from perfectly
natural needs.
All subsequent marriages of the Prophet
(sws) were conducted to fulfil the responsibilities of Nabuwwat and Risaalat.
In the year 622, the Prophet (sws) migrated to Medinah
as its undisputed ruler. His marriage with Ayesha daughter of his dear
Companion, Abu Bakr (rta) was consummated two years later3.
The marriage had been legally solemnized a couple of years before migration.
It seems that this marriage was, in fact, a divine selection, for the services
rendered by Ayesha (rta) for the cause of Islam stand unparalleled. She
was, perhaps, the greatest authority on Islam after the Prophet (sws).
All the illustrious Companions of the Prophet (sws) consulted her for religious
guidance. The Prophet's marriage with Ayesha (rta) and later with Hafsa
(rta) daughter of Umar (rta), also proved instrumental in the strengthening
of ties with his two close Companions.
Now, within the first few years after
migration, many Muslim women were widowed particularly, because their husbands
had been killed in the battles of Badr and Uhad. A large number of them
including their children were left helpless. The opening verses of Surah
Nisaa came to their rescue and suggested a way out to deal with their apathy.
The custom of polygamy which was prevalent in Arabia was utilized to solve
this problem. The Quran urged the Muslims to marry them if they could be
just to all their wives and at the same time this number should not exceed
four. Since the Prophet (sws) was to set an example in this regard, he
took lead and married two widows Zainab binti Khuzaimah and Hafsah binti
Umar. At this stage, he had four wives Ayesha (rta), Saudah (rta), Hafsa
(rta) and Zainab binti Khuzaimah (rta). A few months later, Zainab binti
Khuzaimah (rta) died and the Prophet (sws) married Ummi Salmah (rta) whose
husband had been martyred in the battle of Uhad. Her husband Abu Salmah
(rta) had rendered meritorious services for the cause of Islam.
The Prophet (sws), while discharging
his duties as the final Nabi, next married Zainab binti Jahash (rta) in
the fifth year after migration. The reason for this marriage must be understood
in the light of some important details: Islam inherited the inhuman institution
of slavery. There were scores of slave men and women in every house. Instantly
freeing them, it is clear, would have resulted in a lot of social and economic
problems. Islam, therefore, adopted a gradual methodology to do away with
slavery. It undertook various measures in this regard. However, freeing
these slaves was not the only problem which was to be tackled. An even
more important problem was to blend and graft them within the normal social
structure of the society once they had been set free. Keeping in view the
great sense of superiority the Arabs had over slaves, this was an extremely
uphill task. Consequently, the Prophet (sws) in order to make them acceptable
as normal members of a society took a very radical step. He persuaded his
cousin sister Zainab binti Jahash to marry Zaid bin Haarisah, a slave boy
he had set free and brought up as a son. The marriage took place, but,
unfortunately, it could not continue due to certain reasons and Zaid bin
Haarsihah had to divorce his wife. After this unfortunate dissolution of
marriage, the only thing which could console Zainab (rta) was if the Prophet
(sws) married her. Furthermore, it was necessary to reform a social custom
concerning some erroneous concepts about an adopted son. According to this
custom, the Arabs regarded the adopted sons and foster sons equally in
all respects. This, of course, is against human nature and as such had
to be abrogated. However, as a social custom, it was so deeply rooted in
the Arab society that it could only be the Prophet's personality which
could abolish it. Consequently, on the Almighty's bidding4,
the Prophet (sws) married her to sympathize with her and to reform this
custom.
Also, with this marriage, the normal
law of keeping four wives was extended by the Almighty for the Prophet
(sws) so that he could effectively discharge his responsibilities as a
Nabi and a Rasool.
The Quran says:
"O Prophet! We have made lawful to you the wives
whom you have paid their dowers and the slave girls whom Allah has given
you as booty and the daughters of your paternal uncles and aunts and the
daughters of your maternal uncles and aunts who migrated [from Mecca] with
you; and any believing women who gifts her soul to the Prophet on the condition
that the Prophet wishes to marry her. This privilege is yours alone and
not for the believers. We very well know what We have imposed on them as
obligations regarding their wives and slave girls --- in order that there
be no difficulty for you [in your mission] and Allah is Forgiving and Merciful.
You can keep any of them away from you and keep any of them near you and
it is lawful for you to bring any of them near you whom you have kept away.
This is more proper so that they be contented and not be sorrowful ---
that they may feel satisfied with what you give them. And Allah knows what
is in your hearts and Allah is All-Knowing and Most Forbearing. All other
women besides these are not lawful for you nor can you change them for
other wives, even though their beauty attracts you except those who are
your slave-girls5. And Allah
does watch over all things." (33:50-2)
An analysis of the above mentioned verses
reveals two important aspects:
Firstly, two restrictions were imposed
on the Prophet (sws): neither could he marry outside a certain sphere defined
by the Quran, nor could he divorce any of his wives in order to wed another
woman. According to this range, he could only marry women belonging to
the following three categories.
i) Women who had been made prisoners
in a battle.
ii) Women who had migrated from Mecca
with the Prophet (sws) and were his close relatives.
iii) Women who wanted to gift their
soul to the Prophet (sws) on the condition that he wished to marry them.
This meant a complete surrender of marital rights and acceptance of whatever
the Prophet (sws) could afford to give them as far as time and attention
were concerned.
Secondly, since all these marriages
were conducted to realize a mission6,
all restrictions which are generally imposed on men in the capacity of
husbands were lifted. Consequently, he was absolved from observing equality
between his wives7.
After this special law had been revealed
for the Prophet (sws), he married Ummi Habibah (rta), Safiyah (rta), Jawairiyah
(rta) --- all of whom were the daughters of the leaders of the Quraish
in order to tone down the rivalry of this leadership. It must be borne
in mind that the Arabian society was feudal in nature and had its own peculiar
traditions. One such tradition was the extreme respect and regard the Arabs
had for their sons-in-law. Various tribes were at peace with others merely
due to this relationship. To fight with a son-in-law was considered as
a great shame for them. In these conditions, it was very appropriate for
the Prophet (sws) to marry in various tribes and put an end to their hostility.
Ummi-Habibah (rta) was the
daughter of Abu-Sufyaan, the Prophet's paternal uncle and one of his greatest
enemies. She had migrated to Abyssinia to get some respite from the atrocities
of the Quraish. There her husband accepted Christianity and she was left
helpless. The Prophet (sws) married her and after this marriage, it became
very difficult for Abu-Sufyan to remain the Prophet's adversary. Ultimately,
with the conquest of Mecca, he accepted Islam.
Jawairiyah's (rta) tribe Bani Mustaliq
had taken to highway robbery. The Prophet (sws) waged war on them and subdued
them. A great number of them were taken prisoners. Jawairiyah the daughter
of the tribe's chief was also among them. The Prophet (sws) married her
and eliminated the seeds of hostility from this tribe.
In the battle of Khaibar, after a
peace treaty had been concluded with the enemy, the Muslim forces came
across Safia binti Huyee --- a helpless widow of an aristocratic family.
Her father, Huyee bin Akhtab --- a prominent leader of the Jews had been
killed in the battle of Quraizah. The Prophet (sws) set her free and gave
her the option to go to back to her family or to marry him if she wanted.
Saffiyah showed her consent to marry the Prophet (sws). The marriage subsequently
took place, and proved very effective in toning down the hostilities of
the Jews.
At the conquest of Mecca in the eighth
year after migration, the Prophet (sws) married Maimoonah (rta), who had
gifted her soul to him. Her only wish was to be associated with the Prophet
(sws).
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From the above details, it is evident
that most of the marriages of the Prophet (sws) were conducted to help
in realizing his mission as a Nabi and a Rasool. He had been given special
directives in this regard and as such his marriages should be viewed in
the light of these directives.
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