Wives of Muhammad
"Mothers of the Believers" Wives of Muhammad | |||||
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أمهات المؤمنين | |||||
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Family | Ahl al-Bayt |
A total of eleven women are confirmed as having been married to
Muhammad's first marriage was to
Traditionally, two epochs delineate Muhammad's life and career: pre-Hijrah Mecca between 570 and 622; and post-Hijrah Medina between 622 and his death in 632. "Hijrah" refers to Muhammad's migration, alongside the early Muslims, from Mecca to Medina due to the Meccans' persecution of the early Muslims. All but two of his marriages were contracted after this migration.
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Objectives
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Muhammad |
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Khadija, Muhammad's first wife, was his employer and a woman of considerable wealth who reportedly supported him financially and emotionally, and she also became his first follower when he began preaching the message of Islam.[4][5] Both her age and marital history at the time of her marriage to the 25-year-old Muhammad remain unclear; she was either 28 or 41 and may or may not have been a virgin, with the existence of any previous children also being disputed. Nonetheless, this marriage was the most significant by all accounts: six of Muhammad's seven biological children were produced with Khadija and the couple remained monogamous for the entirety of the 24 years that they were together.[6] Khadija's death in 619, at the age of either 52 or 65, brought an end to the first marriage and the monogamy of Muhammad, who was 49 at this time. Upon his migration to Medina, he began actively practicing polygyny and acquired about one wife per year. He did not, however, have a Medinan wife, presumably because they did not embrace Islam's approval of marrying multiple women and its curtailment of their right to inheritance.[7] Although Muslims are religiously limited to having only four wives at the same time,[8] Muhammad was exempted from this ruling and was allowed to have an unlimited number of wives due to his status as an Islamic prophet and messenger.[9] Additionally, Muhammad's wives were not allowed to remarry after his death; all men of the contemporary era were strictly warned against attempting to marry these widowed women, with this intent being classified as "a major offence in the sight of Allah" in the Quran.[10]
Scottish academic
Thus, the objectives of Muhammad's marriages have been described as:[15]
- Creating family bonds between him and his companions (Muhammad married the daughters of Abu Bakr and Umar, whereas Uthman and Ali married his daughters. He therefore had family bonds with all of the Rashidun).
- Spreading the message of Islam by uniting different Arabian tribes and clans through marriage.
Terminology
"Mother of the Believers" is a term by which each of Muhammad's wives came to be prefixed with over time. It is derived from
Family life
Muhammad and his family lived in small apartments adjacent to the mosque at Medina. Each of these were six to seven spans wide (1.7 metres) and ten spans long (2.3 meters), and the height of the ceiling was equivalent to that of an average man standing. Blankets were used as curtains to screen the doors.[16] According to an account by Anas ibn Malik, one of Muhammad's companions: "The Prophet used to visit all his wives in a round, during the day and night and they were eleven in number." I asked Anas, "Had the Prophet the strength for it?" Anas replied, "We used to say that the Prophet was given the strength of thirty (men)." And Sa'id said on the authority of Qatada that Anas had told him about nine wives only (not eleven).[17][18]
Although Muhammad's wives had a special status among the early Muslims, he did not allow them to use his status as a prophet and messenger to obtain special treatment in public.[19]
Marriages
Khadija bint Khuwaylid
Around the age of 25, Muhammad wed his wealthy employer,
Hijrah (migration) to Medina
Sawda bint Zamʿah
Before he left for Medina, it was suggested by Khawlah bint Hakim that he should marry Sawdah bint Zam'ah, who had suffered many hardships after she became a Muslim. Prior to that, Sawdah was married to a paternal cousin of hers named As-Sakran ibn ‘Amr and had five or six children from her previous marriage. She along with her husband migrated to Abyssinia due to persecution of Muslims by Meccans. Her husband died in Abyssinia and hence Sawdah had to come back to Mecca. There are disagreements in Muslim tradition whether Muhammad first married Sawdah or Aisha, but Sawda is usually regarded as his second wife and she was living with him before Aisha joined the household.[30] Sawda was about 30 years old at the time.[31]
As Sawdah got older, and some time after Muhammad's marriage to Umm Salama,[32] there are reports that Muhammad was neglecting Sawdah and had planned to divorce her. But Sawdah stopped him in the street and begged him to take her back, offering to give up her turn for his nightly conjugal visits to Aisha, whom he was very fond of.[33] Sawdah pleaded that she was old anyway and did not care for men; her only wish was to be resurrected as the Prophet's wife on the Day of Judgment. Muhammad agreed to her proposal, and Qur'an 4:128-9 was revealed. Other traditions say that Muhammad did not really reject her, but that she was afraid that he would, and it was not rejection that was considered in the revelation of the verse, but rather a compromise on divorce so long as she could remain his wife in name.[34]
Aisha bint Abu Bakr
Aisha was the daughter of Muhammad's close friend Abu Bakr. She was initially betrothed to Jubayr ibn Muṭʽim, a Muslim whose father, though pagan, was friendly to the Muslims. When Khawlah bint Hakim suggested that Muhammad marry Aisha after the death of Muhammad's first wife (Khadija), the previous agreement regarding the marriage of Aisha with ibn Mut'im was put aside by common consent.[31]
Muhammad converted friendship of his four friends who later became the
The majority of traditional sources state that Aisha was betrothed to Muhammad at the age of six or seven, but she stayed in her parents' home until the age of nine, or ten according to
Aisha was extremely scholarly and inquisitive. Her contribution to the spread of Muhammad's message was extraordinary, and she served the Muslim community for 44 years after his death.
Widows of the war with Mecca
Hafsa bint Umar and Zaynab bint Khuzayma
During the
Close to Aisha's age, the two younger wives Hafsa and Zaynab were welcomed into the household. Sawda, who was much older, extended her motherly benevolence to the younger women. Aisha and Hafsa had a lasting relationship. As for Zaynab, however, she became ill and died about three months after her marriage.[48][49][50]
Hind bint Suhayl (Umm Salama)
The death of Zaynab coincided with that of Abu Salamah, a devout Muslim and Muhammad's foster brother, as a result of his wounds from the Battle of Uhud.[49] Abu Salamah's widow, Umm Salama, also a devoted Muslim, had none but her young children. Her plight of being without a man reportedly saddened the Muslims, and after her iddah some Muslims proposed marriage to her; but she declined. She was the paternal cousin of Khalid Ibn Al Waleed, the military commander who fought against Muhammad in many battles. Her marriage made Khalid take an indecisive attitude at the battle of Uhud.[3] When Muhammad proposed her marriage, she was reluctant for three reasons: she claimed to suffer from jealousy and pointed out the prospect of an unsuccessful marriage, her old age, and her young family that needed support. But Muhammad replied that he would pray to God to free her from jealousy, that he too was of old age, and that her family was like his family.[51] She married Muhammad around the end of 4 AH.[52]
Rayhana bint Zayd
Internal dissension
An incident happened in which Aisha left her camp to search for her lost necklace, and returned with a companion of Muhammad.[57]
Zaynab bint Jahsh
In the Pre Islamic Era, Arabs used to consider children who had been sponsored exactly the same as their biological children as far as rights such as inheritance and sanctities were concerned.[59] However, after marriage the sponsored children lost their inheritance rights and were henceforth known as the children of their biological parents. After attaining puberty, they could not live with the sponsoring family but were still subsidised. This was to reduce the enmity of biological children towards sponsored children and to prevent the mingling of male sponsors with adult sponsored females.[3]
In Medina Muhammad arranged the widowed Zaynab's marriage to his adopted son Zayd ibn Harithah.
Zaynab acquiesced and married Zayd.Zaynab's marriage was unharmonious.[61] According to Watt, it is almost certain that she was working for marriage with Muhammad before the end of 626. "Zaynab had dressed in haste when she was told 'the Messenger of God is at the door.' She jumped up in haste and excited the admiration of the Messenger of God, so that he turned away murmuring something that could scarcely be understood. However, he did say overtly: 'Glory be to God the Almighty! Glory be to God, who causes the hearts to turn!'"[65] Zaynab told Zayd about this, and he offered to divorce her, but Muhammad told him to keep her.[31] The story laid much stress on Zaynab's perceived beauty.[66] Nomani considers this story to be a rumor.[67] Watt doubts the accuracy of this portion of the narrative since it does not occur in the earliest source. He thinks that even if there is a basis of fact underlying the narrative, it would have been subject to exaggeration in the course of transmission as the later Muslims liked to maintain that there was no celibacy and monkery in Islam.[62] Rodinson disagrees with Watt arguing that the story is stressed in the traditional texts and that it would not have aroused any adverse comment or criticism.[66]
Muhammad, fearing public opinion, was initially reluctant to marry Zaynab. The marriage would seem incestuous to their contemporaries because she was the former wife of his adopted son, and adopted sons were considered the same as biological sons.
Reconciliation
Juwayriya bint al-Harith
One of the captives from the skirmish with the Banu Mustaliq was Juwayriya bint al-Harith, who was the daughter of the tribe's chieftain. Her husband, Mustafa bin Safwan, had been killed in the battle. She initially fell among the booty of Muhammad's companion Thabit ibn Qays ibn Al-Shammas. Upon being enslaved, Juwayriyya went to Muhammad requesting that she - as the daughter of the lord of the Mustaliq - be released, however, he refused. Meanwhile, her father approached Muhammad with ransom to secure her release, but Muhammed still refused to release her. Muhammad then offered to marry her, and she accepted.[73] When it became known that tribes persons of Mustaliq were kinsmen of the prophet of Islam through marriage, the Muslims began releasing their captives.[74] Thus, Muhammad's marriage resulted in the freedom of nearly one hundred families whom he had recently enslaved.[75]
Safiyya bint Huyayy Ibn Akhtab
Safiyya bint Huyayy was a noblewoman[76] and the daughter of Huyayy ibn Akhtab, the chief of the Jewish tribe Banu Nadir, who was executed after surrendering at the Battle of the Trench.[77][78] She had been married first to the poet Sallam ibn Mishkam, who had divorced her, and second to Kenana ibn al-Rabi, a commander.[76][79]
In 628,[80] Muhammad attacked Khaybar and made the inhabitants, including the Banu Nadir, surrender. Kenana, who was Safiyya's husband at the time, was tortured and then beheaded after he refused to reveal the location of his tribe's treasure.[81][82][83] One of Muhammad's companions, Dihya al-Kalbi, asked Muhammad to be allowed to take a slave girl from the captives; he gave permission, so Dihya went and took Safiyya. However, a man then came to Muhammad reporting that Dihya had taken Safiyya, who was the chief mistress of the Qurayza and the Nadir, which he thought was only suitable for Muhammad. Thus, Muhammad gave the order to call them.[84][85]
When Safiyya was brought, she was with another woman, and when the woman saw the headless bodies, she screamed wildly, struck herself in the face, and poured sand on her own head.[86][87] The woman was taken away, Muhammad then took Safiyya for himself and told Dihya to take any other slave girl from the captives.[84][85] Reportedly, Dihya got seven slaves in exchange.[88] After that, Muhammad married her and brought her into his bed that very night. She was 17 years old at the time and was known to be exceptionally beautiful.[82]
According to Martin Lings, Muhammad had given Safiyyah the choice of returning to the defeated Banu Nadir, or becoming Muslim and marrying him, and Safiyyah opted for the latter choice.[89] W. Montgomery Watt and Nomani believe that Muhammad married Safiyya as part of reconciliation with the Jewish tribe and as a gesture of goodwill.[90][91] John L. Esposito states that the marriage may have been political or to cement alliances.[92][93] Haykal opines that Muhammad's manumission of and marriage to Safiyaa was partly in order to alleviate her tragedy and partly to preserve their dignity, and compares these actions to previous conquerors who married the daughters and wives of the kings whom they had defeated.[94] According to some, by marrying Safiyyah, Muhammad aimed at ending the enmity and hostility between Jews and Islam.[93]
Muhammad convinced Safiyya to convert to Islam.[95] According to Abu Ya'la al-Mawsili, Safiyya came to appreciate the love and honor Muhammad gave her, and said, "I have never seen a good-natured person as the Messenger of Allah".[96] Safiyyah remained loyal to Muhammad until he died.[97]
According to Islamic tradition, Safiyya was beautiful, patient, intelligent, learned and gentle, and she respected Muhammad as "Allah's Messenger". Muslim scholars state she had many good moral qualities.[98] She is described as a humble worshiper and a pious believer. Ibn Kathir said, "she was one of the best women in her worship, piousness, ascetism, devoutness, and charity".[99] According to Ibn Sa'd, Safiyyah was very charitable and generous. She used to give out and spend whatever she had; she gave away a house that she had when she was still alive.[100]
Upon entering Muhammad's household, Safiyya became friends with Aisha and Hafsa. Also, she offered gifts to Fatima. She gave some of Muhammad's other wives gifts from her jewels that she brought with her from Khaybar.[101] However, some of Muhammad's other wives spoke ill of Safiyya's Jewish descent. Muhammad intervened, pointing out to everyone that Safiyya's "husband is Muhammad, father is Aaron, and uncle is Moses", a reference to revered prophets.[102]
Muhammad once went to hajj with all his wives. On the way, Safiyya's camel knelt down, as it was the weakest in the caravan, and she started to weep. Muhammad came to her and wiped her tears with his dress and hands, but the more he asked her not to cry, the more she went on weeping.[103] When Muhammad was terminally ill, Safiyya was profoundly upset. She said to him "I wish it was I who was suffering instead of you."[98]
Ramla bint Abi Sufyan (Umm Habiba)
In the same year, Muhammad signed a
Mariya bint Sham'un al-Qibtiyya
Maymuna binti al-Harith
As part of the
Muhammad's widows
According to the Qur'an, God forbade anyone to marry the wives of Muhammad, because of their respect and honour, after he died.
...And it is not right for you to annoy the Messenger of Allah, nor ever marry his wives after him. This would certainly be a major offence in the sight of Allah.
The extent of Muhammad's property at the time of his death is unclear. Although Qur'an [2.180] clearly addresses issues of inheritance, Abu Bakr, the new leader of the Muslim ummah, refused to divide Muhammad's property among his widows and heirs, saying that he had heard Muhammad say:
We (Prophets) do not have any heirs; what we leave behind is (to be given in) charity.[111]
Muhammad's widow Hafsa played a role in the collection of the first Qur'anic manuscript. After Abu Bakr had collected the copy, he gave it to Hafsa, who preserved it until Uthman took it, copied it and distributed it in Muslim lands.[112]
Some of Muhammad's widows were active politically in the Islamic state after Muhammad's death. Safiyya, for example, aided the Caliph Uthman during his siege.[102] During the first fitna, some wives also took sides. Umm Salama, for example, sided with Ali, and sent her son Umar for help.[113] The last of Muhammad's wives, Umm Salama lived to hear about the tragedy of Karbala in 680, dying the same year.[113] The grave of the wives of Muhammed is located at Al-Baqi Cemetery, Medina.
Timeline of marriages
The vertical lines in the graph indicate, in chronological order, the start of prophethood, the
Family tree
Kilab ibn Murrah | Fatimah bint Sa'd | ||||||||||||||||||||||||||||||||||||||||||||||
Qusai ibn Kilab paternal great-great-great-grandfather | Hubba bint Hulail paternal great-great-great-grandmother | ||||||||||||||||||||||||||||||||||||||||||||||
' Abd Manaf ibn Zuhrah maternal great-grandfather | 'Abd Manaf ibn Qusai paternal great-great-grandfather | Atikah bint Murrah paternal great-great-grandmother | |||||||||||||||||||||||||||||||||||||||||||||
Wahb ibn 'Abd Manaf maternal grandfather | Hashim ibn 'Abd Manaf (progenitor of Banu Hashim) paternal great-grandfather | Salma bint 'Amr paternal great-grandmother | |||||||||||||||||||||||||||||||||||||||||||||
Abdul-Muttalib paternal grandfather | Halah bint Wuhayb paternal step-grandmother | ||||||||||||||||||||||||||||||||||||||||||||||
Hamza paternal half-uncle | |||||||||||||||||||||||||||||||||||||||||||||||
Abu Lahab paternal half-uncle | 6 other sons and 6 daughters | ||||||||||||||||||||||||||||||||||||||||||||||
Muhammad | 'Abd Allah ibn 'Abbas paternal cousin | ||||||||||||||||||||||||||||||||||||||||||||||
'Abd-Allah son | |||||||||||||||||||||||||||||||||||||||||||||||
Zayd adopted son | |||||||||||||||||||||||||||||||||||||||||||||||
Abd-Allah ibn Uthman grandson | Rayhana (marriage disputed) | Usama ibn Zayd adoptive grandson | |||||||||||||||||||||||||||||||||||||||||||||
family tree | Umm Kulthum bint Ali granddaughter | Zaynab bint Ali granddaughter | Safiyya tenth / eleventh wife* | ||||||||||||||||||||||||||||||||||||||||||||
Maymuna eleventh / twelfth wife* | |||||||||||||||||||||||||||||||||||||||||||||||
Mariya al-Qibtiyya | |||||||||||||||||||||||||||||||||||||||||||||||
Ibrahim son | |||||||||||||||||||||||||||||||||||||||||||||||
- * indicates that the marriage order is disputed
- Note that direct lineage is marked in bold.
See also
References
- ^ A Jewish woman who was widowed and , according to some, taken as a concubine after the Siege of Banu Qurayza in 627; considered a wife by many Muslims.[1]
- ^ An Egyptian woman who, along with her sister Sirin bint Shamun, was betrothed to Muhammad as a gift from the Egyptian governor Al-Muqawqis in 628. Her status as either a wife or concubine]] is unclear.[1]
- ^ ISBN 9780304704019.
- ^ ISBN 978-1-4343-2357-6.
- ^ ISBN 978-9960-899-55-8.
- ^ Lapidus 2012, p. 184.
- ^ John Victor Tolan. Saracens: Islam in the Medieval European Imagination. Columbia University Press. p. 29.
- ^ Francois-Cerrah, Myriam (17 September 2012). "The truth about Muhammad and Aisha". theguardian. Archived from the original on 2013-12-10. Retrieved 17 September 2012.
- ^ Phipps 1999, p. 141.
- ^ Journal of Arabic and Religious Studies. Department of Religions, University of Ilorin. 1986. p. 25.
- ^ Phipps 1999, p. 142.
- ^ Rinehart 2019, The Domestic Roles of Wife, Mother, and Sex Slave.
- ^ Watt (1956), p. 287
- ^ Esposito (1998), pp. 16–18.
- ^ John Esposito. Islam: The Straight Path. Oxford University Press. pp. 17–18.
- ^ F.E. Peters (2003). p. 84
- ISBN 978-0826412072.
- ^ Numani, p. 259-60
- ^ Sahih al-Bukhari, 1:5:268: Narrated Qatada: Anas bin Malik said, "The Prophet used to visit all his wives in a round, during the day and night and they were eleven in number." I asked Anas, "Had the Prophet the strength for it?" Anas replied, "We used to say that the Prophet was given the strength of thirty (men)." And Sa'id said on the authority of Qatada that Anas had told him about nine wives only (not eleven)."
- ^ Muhammad al-Bukhari. "Hadith collection Sahih Bukhari / Volume 7 / Book 62 / Hadith 142". QuranX. Retrieved 17 February 2020.
- ^ Ramadan (2007), p. 168-9
- ^ Ibn Ishaq. Mustadrak Al-Hakim. Vol. 3. p. 182.
- ^ Ibn Sa'd. Tabaqat al-Kubra (in Arabic). Vol. 8.
أخبرنا هشام بن محمد بن السائب عن أبيه عن أبي صالح عن ابن عباس قال:كانت خديجة يوم تزوجها رسول الله – صلى الله عليه وسلم – ابنة ثمان وعشرين سنة
- Abu ‘Abdullah Al-Hakim. al-Mustadrak (in Arabic). Vol. 3.
عن محمد بن إسحاق، أن أبا طالب وخديجة بنت خويلد هلكا في عام واحد، وذلك قبل مهاجر النبي صلى الله عليه وسلم إلى المدينة بثلاث سنين، ودفنت خديجة بالحجون، ونزل في قبرها رسول الله صلى الله عليه وسلم، وكان لها يوم تزوجها ثمان وعشرون سنة
- ^ Tucker 2010, p. 849.
- ^ Esposito (1998), p.18
- ^ Reeves (2003), p. 46
- ISBN 9781118465493.
According to Sunni Islam, Khadija bore Muhammad four daughters (Zaynab, Ruqayya, Umm Kulthum and Fatima) and two sons ('Abdallah and Qasim).
- ^
The Shi'a: The Real Followers of the Sunnah on Al-Islam.org note 274 Archived 2006-05-04 at the Wayback Machine
- ^ : "From Marriage to Prophethood." Translated by Isma'il Razi A. al-Faruqi
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- ^ Umm Habibah: Ramlah Bin Abi Sufyan Archived 2011-09-27 at the Wayback Machine. IslamOnline.
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Bibliography
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- ISBN 978-1-59333-398-0.
Women in Islam
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originally published 1987 in French, 1991 english translation, Paperback 1993
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General
- Ibn Mājah, Abū ʿAbd Allāh Muḥammad ibn Yazīd (2007). English Translation of Sunan Ibn Majah with Commentary. Riyadh: Darussalam Publishers & Distributors. ISBN 978-9960-9881-3-9.
- al-Ṭabarī, Abū Jaʿfar Muḥammad ibn Jarīr (1997). The History of al-Ṭabarī Vol. 8: The Victory of Islam: Muhammad at Medina A.D. 626-630/A.H. 5-8. SUNY Press. ISBN 978-0-7914-3150-4.
- Bukhārī, Muḥammad ibn Ismāʻīl (1997). Ṣaḥīḥ Al-Bukhārī: The Translation of the Meanings of Sahih Al-Bukhari : Arabic-English (in Arabic). Vol. 1. Darussalam Pub. & Distr. ISBN 9960-717-32-1.
- Garst, Karen L. (2018). Women v. Religion: The Case Against Faith—and for Freedom. Pitchstone Publishing (US&CA). ISBN 978-1-63431-171-7.
- Zeitlin, Irving M. (2007). The Historical Muhammad. Polity. ISBN 978-0-7456-3998-7.
- Rinehart, Christine Sixta (2019). Sexual Jihad: The Role of Islam in Female Terrorism. Rowman & Littlefield. ISBN 978-1-4985-5752-8.
- Lapidus, Ira M. (2012). Islamic Societies to the Nineteenth Century: A Global History. Cambridge University Press. ISBN 978-0-521-51441-5.
- Phipps, William E. (1999). Muhammad and Jesus: A Comparison of the Prophets and Their Teachings. Continuum. p. 142. ISBN 978-0826412072.
- ISBN 978-0-19-530880-8.
- ISBN 0-691-11553-2.
- ISBN 0-691-11461-7. ASIN: B0012385Z6.
- ISBN 978-0-8028-0754-0.
- ISBN 0-19-511233-4.
- ISBN 0-19-636033-1.
- Wessels, Antonie (1972). A modern Arabic biography of Muḥammad: a critical study of Muḥammad Ḥusayn Haykal's Ḥayāt Muḥammad. Brill Archive. ISBN 978-90-04-03415-0.
- Haykal, Muhammad Husayn(1976). The Life of Muhammad.
- Lings, Martin (1983). Muhammad: his life based on the earliest sources. Inner traditions international.
- al-Mubarakpuri, Safi ur Rahman (1979). Ar-Raheeq Al-Makhtum. Muslim World League.
- Nomani, Shibli (1970). Sirat Al-Nabi. Pakistan Historical Society.
- ISBN 978-0-8147-7564-6.
- ISBN 978-1-86064-827-4.
- ISBN 0-19-577286-5.
- ISBN 9781851099481.
- ISBN 0-19-881078-4.