In Islamic theology, the Quran is often presented as the ultimate guide for moral and ethical living, including in matters of marriage. Quran 4:3 explicitly advises:
“…if you fear that you will not be just, then [marry only] one…”
This verse suggests a clear directive towards fairness in polygamous marriages, emphasizing that if a man cannot be just among his wives, he should marry only one. However, when we look into the hadith literature, particularly the practices of Prophet Muhammad himself, we find instances that seem to contradict this principle of justice, raising questions about the application of this Quranic directive in his life.
The Case of Sawdah bint Zam’a
According to Jami` at-Tirmidhi Hadith 3040, narrated by Ibn ‘Abbas:
“Sawdah feared that the Prophet (ﷺ) was going to divorce her, so she said: ‘Do not divorce me, but keep me and give my day to ‘Aishah.’ So he (ﷺ) did so, and the following was revealed: Then there is no sin on them both if they make terms of peace between themselves, and making peace is better (4:128). So whatever they agree to make peace in something then it is permissible.”
This hadith reveals a significant departure from the Quranic injunction of justice. Sawdah, fearing divorce, negotiated to keep her marital status by giving up her designated time with Muhammad to ‘Aishah. This arrangement directly resulted in ‘Aishah receiving more time with Muhammad than the other wives, which inherently suggests an imbalance in treatment.
Further Evidence from Hadith Collections
Additional narrations provide more context to this situation:
“‘Ata’ told that when they were with Ibn ‘Abbas at Maimuna’s funeral in Sarif he said, ‘This is God’s Messenger’s wife, so when you lift her bier do not shake her or disturb her, but be gentle with her, for God’s Messenger had nine wives with eight of whom he shared his time, but to one of them he did not allot a share.’ ‘Ata’ said they heard that the one to whom God’s Messenger did not allot a share was Safiya who was the last of them to die. She died in Medina. Razin said that someone other than ‘Ata’ declared she was Sauda, and that is sounder. She gave her day to ‘A’isha when God’s Messenger intended to divorce her, saying to him, ‘Keep me. I have given my day to ‘A’isha. Perhaps I may be one of your wives in paradise.'”
This narration confirms the arrangement where Sawdah relinquished her share of time, leading to an uneven distribution of Muhammad’s attention among his wives.
“Narrated
Aisha: Sauda bint Zama gave up her turn to me (Aisha), and so the Prophet (ﷺ) used to give me (Aisha) both my day and the day of Sauda.”
Here, ‘Aishah herself confirms that she received double the time with Muhammad due to Sawdah’s decision, highlighting a clear disparity.
“‘A’isha told that when Sauda became old she said, ‘Messenger of God, I appoint to ‘A’isha the day you visit me’ (Cf. the last tradition in this chapter). So God’s Messenger allotted two days to ‘A’isha, hers and Sauda’s.”
This further corroborates the previous accounts, showing that as Sawdah aged, she chose to give her time to ‘Aishah, leading to an unequal distribution of marital rights.
“Narrated Aisha: Regarding the explanation of the following verse:– ‘If a wife fears Cruelty or desertion On her husband’s part.’ (4.128) A man may dislike his wife and intend to divorce her, so she says to him, ‘I give up my rights, so do not divorce me.’ The above verse was revealed concerning such a case.”
This hadith provides a broader context, suggesting that the verse from Quran 4:128 was revealed to address situations where a wife might negotiate terms to avoid divorce, which in Muhammad’s case with Sawdah, led to an arrangement that was not just.
It was narrated that Ibn ‘Abbas said: “When the Messenger of Allah died he had nine wives; he used to be intimate with all of them except one, who had given her day and night to ‘Aishah.”
…Prophet (ﷺ) had nine wives and he used to observe the night turns with eight of them, and for one of them there was no night turn.”
Analysis and Implications
The hadiths cited above present a scenario where Muhammad, despite the Quranic directive to be just among wives, engaged in a marital arrangement that favored ‘Aishah over Sawdah. This raises several critical points:
- Contradiction with Quranic Justice: The clear directive in Quran 4:3 for justice in polygamous relationships seems to be at odds with the practical application in Muhammad’s life, where one wife received preferential treatment.
- Prophetic Example: Muhammad is considered the ultimate role model in Islam. If he himself could not maintain the standard of justice set by the Quran in his marriages, it questions the feasibility or interpretation of this divine command for others.
- Divine Revelation and Practical Application: The revelation of Quran 4:128 to address this situation could be seen as a divine endorsement of such arrangements, which complicates the understanding of divine justice in marital contexts.
- Ethical Considerations: From an ethical standpoint, this arrangement, while consensual, might be viewed as unfair to Sawdah, who essentially gave up her marital rights to remain married, highlighting a potential imbalance in power dynamics.
Conclusion
The examination of these hadiths in light of Quran 4:3 presents a complex picture of Muhammad’s marital practices. While the Quran advocates for justice in polygamous marriages, the hadith evidence suggests that in practice, this was not always the case, even for Muhammad. This discrepancy invites Muslims and scholars to reflect on the application of divine commands in real-life scenarios, the nature of prophetic infallibility, and the ethical implications of marital arrangements within Islamic jurisprudence. For critics, this serves as a point to question the consistency between the ideal of justice in the Quran and the lived example of its Prophet.