The Seventh Letter
The Prophet’s marriage to Zaynab
In His Name, glory be to Him.
There is nothing that does not glorify Him with His praise.
Peace and God’s mercy and grace be upon you forever.
Dear Brothers,
I WAS INFORMED THAT YOU TOLD HAFIZ OF DAMASCUS TO REPORT two things to me: First, that today’s misguided people, like the past’s hypocrites, claim that the Prophet married Zaynab bint Jahsh to satisfy his carnal desires.
ANSWER: This allegation is completely false and never has—or will have—any effect on his pure personality and chastity. History records and his contemporaries, whether friend or foe, testify that he was monogamous and happily married to Khadija, a widow several years his senior, and engaged in no misconduct or impurity for 25 years, at which time he was 50 years old. As we know, men between the ages of 25 and 50 burn with lust and carnal desire. This shows that his marriages after the age of 50, when desire has subsided, were made for important purposes. One purpose is explained below.
The Messenger’s actions and norms of conduct constitute, like his sayings, the second source of Islamic law and constitution. His Companions16 inherited and transmitted whatever they observed while he was living among them, while his wives narrated and conveyed the rules and norms of personal and family life. This heavy responsibility required that he should have wives of different temperaments, upbringing, and character. Almost half of the religious subtle truths and rules were narrated by these women, known as the Pure Wives.
His marriage to Zaynab is explained in: Muhammad is not the father of any of your men, but the Messenger of God and the seal of the Prophets (33:40). Like all other Qur’anic verses, this one addresses all levels of understanding. What it means to some is as follows:
Zayd, the Messenger’s emancipated slave and servant who he called
“my son,” admitted that he was spiritually inferior to his wife Zaynab.17 Realizing that her sublime character made her fit to a Prophet’s wife, he eventually was allowed to divorce her. As stated in: We gave her in marriage to you (33:37), the Prophet then obeyed God’s decree that he marry her, although this broke an established social tradition of the time. In sum, this marriage was ordained in heaven and had nothing to do with any alleged carnal desire.
As indicated by: We gave her in marriage to you, so that there might be no sin and trouble for believers in respect of wives of their adopted sons (33:37), this verse contains an important piece of legislation that benefits the community. If elders or leaders address their subjects, or Prophets address members of their community, as “sons,” this is due to their rank, position, and mission, not because they are their subjects’ real fathers. Nor is it like a husband telling his wife: “You are like my mother’s back,” a statement which makes his wife forbidden to him unless he pays the required fee. So the daughters or widows or former wives of Muslims are not forbidden to the Prophet.18
As explained above, verse 33:40 shows that people with different levels of understanding can draw this implication: Those of superior rank and responsibility feel a fatherly affection toward those who work under them. If they are spiritual leaders, Prophets, or saints, for example, their compassion and affection will far exceed that of a father. As the people will see them as a father, they may consider it improper for such people to marry one of their women. To remove this illusion, the Qur’an tells us that: “Divine Mercy causes the Prophet to have great affection for you. Due to his position as your leader, you are like his children. But as he is not your biological father, he can marry one of your women. His calling you ‘my sons’ does not mean you are legally his sons.”
The Everlasting: He is the Everlasting.
Said Nursi
16 The Companions: Those who gathered around the Prophet to receive instruction and follow his example as closely as possible. They are considered the Muslim nation’s elite and vanguard and are given the highest respect and admiration. (Tr.)
17 The Prophet had requested Zayd and Zaynab to get married to show that people should not judge others by their color or social status: Zayd was a black ex-slave, whereas Zaynab was a noble-born Arab woman. (Ed.)
18 One purpose of this Divine Decree was to abolish the mistaken pre-Islamic practice of allowing adopted and foster children to enjoy the same legal status as biological children. Thus, for example, a man could not legally marry his adopted son’s widow or former wife. This practice was ended because no relationship can compare with that of being a child’s natural parents. Nor are such declarations comparable to a husband’s telling his wife: “You are as my mother’s back,” which has legal implications but does not legally make his wife his mother: God has not made your wives to whom you say: “You are as my mother’s back” your mothers, nor has He made those whom you call “my son” your sons. This is only a saying of your mouth. But God says the truth and guides on the way (33:4). This separation of “legal” fiction from natural reality benefited the entire community. As the Messenger, Muhammad was obliged to establish this new law and custom. (Tr.)