Prophet Polygamous

Muham­mad’s Mar­riages : Why Was the Prophet Polygamous ?

Why was the Prophet polyg­a­mous ? Some crit­ics of Islam have reviled the Prophet (P) as a self-indul­gent lib­er­tine. They have accused him of char­ac­ter fail­ings that are hard­ly com­pat­i­ble with being of aver­age virtue, let alone with being a Prophet and God’s last Mes­sen­ger, as well as the best mod­el for human­i­ty to fol­low. How­ev­er, based on the eas­i­ly avail­able scores of biogra­phies and well-authen­ti­cat­ed accounts of his say­ings and actions, it is quite clear that he lived the most strict­ly dis­ci­plined life, and that his mar­riages were part of the numer­ous bur­dens he bore as God’s last Messenger.

The rea­sons for his mul­ti­ple mar­riages vary. How­ev­er, all of them were relat­ed to his role as leader of the Mus­lim com­mu­ni­ty, and his respon­si­bil­i­ty to guide the new Mus­lims toward the norms and val­ues of Islam.

When Muham­mad (P) was 25, before he was called to his future mis­sion, he mar­ried Khadi­ja, his first wife. Giv­en the sur­round­ing cul­tur­al envi­ron­ment, not to men­tion the cli­mate and such oth­er con­sid­er­a­tions as his youth, it is remark­able that he enjoyed a rep­u­ta­tion for per­fect chasti­ty, integri­ty, and trust­wor­thi­ness. As soon as he was called to Prophet­hood, he acquired ene­mies who did not hes­i­tate to raise false calum­nies against him but not once did any of them dare invent some­thing unbe­liev­able about him.

Khadi­ja was 15 years his senior. This mar­riage was very high and excep­tion­al in the eyes of the Prophet and God. For 23 years, their life was a peri­od of unin­ter­rupt­ed con­tent­ment in per­fect fideli­ty. In the eighth year of Prophet­hood, how­ev­er, she passed away, leav­ing the Prophet (P) as the sole par­ent of their chil­dren for 4 or 5 years. Even his ene­mies are forced to admit that, dur­ing these years, they can find no flaw in his moral char­ac­ter. The Prophet (P) took no oth­er wife dur­ing Khadi­ja’s life­time, although pub­lic opin­ion would have allowed him to do so. When he began mar­ry­ing oth­er women, he was already past 55, when very lit­tle real inter­est and desire for mar­riage remained.

How could a Prophet be polyg­a­mous ? This ques­tion is often asked by peo­ple with­out any reli­gion, or by Jews and Chris­tians. Con­cern­ing the first group, they have no right to reproach peo­ple who fol­low a reli­gious way of life. Their con­duct with the oppo­site sex fol­lows noth­ing but their desire, regard­less of what they say. They do not wor­ry about the con­se­quences of such liaisons to them­selves, to the result­ing chil­dren, or how their loose behav­iour impacts young peo­ple in gen­er­al. View­ing them­selves as free, they engage in such con­demned prac­tices as homo­sex­u­al­i­ty and, even more extreme (but hope­ful­ly lim­it­ed), incest, pae­dophil­ia, and mul­ti­ple male/​female part­ners (mean­ing that the child’s true father is unknown). Such peo­ple crit­i­cize the Prophet (P) only to drag oth­ers down to their level.

Jews and Chris­tians who attack the Prophet (P) for his polygamy do so out of their fear and jeal­ous hatred of Islam. They for­get that the great Jew­ish patri­archs, called Prophets in the Bible and the Qur’an and revered by the fol­low­ers of all three faiths as exem­plars of moral excel­lence, all prac­tised polygamy on a far greater scale.

Polygamy did not orig­i­nate with the Mus­lims. Fur­ther­more, in the case of the Prophet this prac­tice has far more sig­nif­i­cance than peo­ple gen­er­al­ly real­ize. In a sense, the Prophet (P) had to be polyg­a­mous to trans­mit his Sun­na (the statutes and norms of Islam­ic law). As Islam cov­ers every part of one’s life, pri­vate spousal rela­tions can­not remain untouched. There­fore, there must be women who can guide oth­er women in these mat­ters. There is no room for the allu­sive lan­guage of hints and innu­en­dos. The chaste and vir­tu­ous women of the Prophet’s house­hold were respon­si­ble for explain­ing the norms and rules of such pri­vate spheres to oth­er Muslims.

Some of the Prophet’s mar­riages were con­tract­ed for spe­cif­ic reasons :

  • Since his wives were young, mid­dle-aged, and old, the require­ments and norms of Islam­ic law could be exem­pli­fied in rela­tion to their dif­fer­ent life stages and expe­ri­ences. These were learned and applied first with­in the Prophet’s house­hold, and then passed on to oth­er Mus­lims by his wives.
  • Each wife was from a dif­fer­ent clan or tribe, which allowed the Prophet to estab­lish bonds of kin­ship and affin­i­ty through­out the rapid­ly expand­ing Mus­lim com­mu­ni­ty. This also enabled a pro­found attach­ment to him to spread among all Mus­lims, there­by cre­at­ing and secur­ing equal­i­ty and broth­er­hood in a most prac­ti­cal way and on the basis of religion.
  • Each wife, both dur­ing and after the Prophet’s life, proved to be of great ben­e­fit and ser­vice to the cause of Islam. They con­veyed his mes­sage and inter­pret­ed it to their clans : the out­er and inward expe­ri­ence, and the qual­i­ties, man­ners, and faith of the man whose life was the embod­i­ment of the Qur’an-Islam in prac­tice. In this way, all Mus­lims learned about the Qur’an, hadith, Qur’an­ic inter­pre­ta­tion and com­men­tary, and Islam­ic jurispru­dence, and so became ful­ly aware of Islam’s essence and spirit.
  • Through his mar­riages, the Prophet (P) estab­lished ties of kin­ship through­out Ara­bia. This gave him the free­dom to move and be accept­ed as a mem­ber in each fam­i­ly. Since they regard­ed him as one of their own, they felt they could go to him in per­son and ask him direct­ly about this life and the Here­after. The tribes also ben­e­fit­ed col­lec­tive­ly from their prox­im­i­ty to him : they con­sid­ered them­selves for­tu­nate and took pride in that rela­tion­ship, such as the Umayyads (through Umm Habi­ba), the Hashimites (through Zaynab bint Jahsh), and the Bani Makhzum (through Umm Salama).

What we have said so far is gen­er­al and could, in some respects, be true of all Prophets. How­ev­er, now we will dis­cuss the life sketch­es of Ummahāt al-Mu’minīn (the Moth­ers of the Believ­ers), not in the order of the mar­riages but from a dif­fer­ent perspective.

    Khadī­jah bint Khuwaylid was the Prophet’s (P) first wife. As men­tioned above, she mar­ried him before his call to Prophet­hood. Even though she was 15 years his senior, she bore all of his chil­dren, except for Ibrahim, who did not sur­vive infan­cy. Khadi­ja was also his friend, the shar­er of his incli­na­tions and ideals to a remark­able degree. Their mar­riage was won­der­ful­ly blessed, for they lived togeth­er in pro­found har­mo­ny for 23 years. Through every tri­al and per­se­cu­tion launched by the Makkan unbe­liev­ers, she was his dear­est com­pan­ion and helper. He loved her very deeply and mar­ried no oth­er woman while she was alive.

    This mar­riage is the ide­al of inti­ma­cy, friend­ship, mutu­al respect, sup­port, and con­so­la­tion. Though faith­ful and loy­al to all his wives, he nev­er for­got Khadi­ja and men­tioned her virtues and mer­its exten­sive­ly on many occa­sions. He mar­ried anoth­er woman only 4 or 5 years after Khadi­ja’s death. Until that time, he served as both a moth­er and a father to his chil­dren, pro­vid­ing their dai­ly food and pro­vi­sions as well as bear­ing their trou­bles and hard­ships. To allege that such a man was a sen­su­al­ist or dri­ven by sex­u­al lust is nonsensical.

    ʿĀ’ishah bint Abī Bakr as-Ṣid­dīq was the daugh­ter of Abu Bakr (R), his clos­est friend and devot­ed fol­low­er. One of the ear­li­est con­verts, Abu Bakr (R) had long hoped to cement the deep attach­ment between him­self and the Prophet (P) through mar­riage. By mar­ry­ing A’isha, the Prophet accord­ed the high­est hon­or and cour­tesy to a man who had shared all the good and bad times with him. In this way, Abu Bakr and A’isha acquired the dis­tinc­tion of being spir­i­tu­al­ly and phys­i­cal­ly close to the Prophet.

    A’isha proved to be a remark­ably intel­li­gent and wise woman, for she had both the nature and tem­pera­ment to car­ry for­ward the work of Prophet­ic mis­sion. Her mar­riage pre­pared her to be a spir­i­tu­al guide and teacher to all women. She became one of the Prophet’s major stu­dents and dis­ci­ples. Through him, like so many Mus­lims of that blessed time, her skills and tal­ents were matured and per­fect­ed so that she could join him in the abode of bliss both as wife and as student.

    Her life and ser­vice to Islam prove that such an excep­tion­al per­son was wor­thy to be the Prophet’s wife. She was one of the great­est author­i­ties on hadith, an excel­lent Qur’an­ic com­men­ta­tor, and a most dis­tin­guished and knowl­edge­able expert on Islam­ic law. She tru­ly rep­re­sent­ed the inner and out­er qual­i­ties and expe­ri­ences of Prophet Muham­mad (P). This is sure­ly why the Prophet (P) was told in a dream that he would mar­ry A’isha. Thus, when she was still inno­cent and knew noth­ing of men and world­ly affairs, she was pre­pared and entered the Prophet’s household.

    Umm Salamah (Hind bint Abī Umayyah ibn al-Mughīrah al-Qurashīyah) of the Makhzum clan, was first mar­ried to her cousin. The cou­ple had embraced Islam at the very begin­ning and emi­grat­ed to Abyssinia to avoid per­se­cu­tion. After their return, they and their four chil­dren migrat­ed to Mad­i­na. Her hus­band par­tic­i­pat­ed in many bat­tles and died after being severe­ly wound­ed at the Bat­tle of Uhud. Abu Bakr and Umar pro­posed mar­riage to her, aware of her needs and suf­fer­ing as a des­ti­tute wid­ow with chil­dren to sup­port. She refused, believ­ing that no one could be bet­ter than her late husband.

    Some time after that, the Prophet (P) pro­posed mar­riage. This was quite right and nat­ur­al, for this great woman had nev­er shied from sac­ri­fice and suf­fer­ing for Islam. Now that she was alone after hav­ing lived many years in the noblest Ara­bi­an clan, she could not be neglect­ed and left to beg her way in life. Con­sid­er­ing her piety, sin­cer­i­ty, and what she had suf­fered, she cer­tain­ly deserved to be helped. By mar­ry­ing her, the Prophet (P) was doing what he had always done : befriend­ing those lack­ing in friends, sup­port­ing the unsup­port­ed, and pro­tect­ing the unpro­tect­ed. In her present cir­cum­stances, there was no kinder or more gra­cious way of help­ing her.

    Umm Sala­ma also was intel­li­gent and quick to under­stand. She had all the capac­i­ties and gifts to become a spir­i­tu­al guide and teacher. When the Prophet (P) took her under his pro­tec­tion, a new stu­dent to whom all women would be grate­ful was accept­ed into the school of knowl­edge and guid­ance. As the Prophet was now almost 60, mar­ry­ing a wid­ow with many chil­dren and assum­ing the relat­ed expens­es and respon­si­bil­i­ties can only be under­stood as an act of com­pas­sion that deserves our admi­ra­tion for his infi­nite reserves of humanity.

    Umm Ḥabībah Ram­lah bint Abī Sufyān was the daugh­ter of Abī Sufyān ibn Ḥarb, an ear­ly and most deter­mined ene­my of the Prophet and sup­port­er of Makkah’s poly­the­is­tic and idol­a­trous reli­gion. Yet his daugh­ter was one of the ear­li­est Mus­lims. She emi­grat­ed to Abyssinia with her hus­band, where he even­tu­al­ly renounced his faith and embraced Chris­tian­i­ty. Although sep­a­rat­ed from her hus­band, she remained a Mus­lim. Short­ly after that, her hus­band died and she was left all alone and des­per­ate in exile.

    The Com­pan­ions, at that time few in num­ber and bare­ly able to sup­port them­selves, could not offer much help. So, what were her options ? She could con­vert to Chris­tian­i­ty and get help that way (unthink­able). She could return to her father’s home, now a head­quar­ters of the war against Islam (unthink­able). She could wan­der from house to house as a beg­gar, but again it was an unthink­able option for a mem­ber of one of the rich­est and noblest Arab fam­i­lies to bring shame upon her fam­i­ly name by doing so.

    God rec­om­pensed Umm Habi­ba for her lone­ly exile in an inse­cure envi­ron­ment among peo­ple of a dif­fer­ent race and reli­gion, and for her despair at her hus­band’s apos­ta­sy and death, by arrang­ing for the Prophet to mar­ry her. Learn­ing of her plight, the Prophet sent an offer of mar­riage through the king Negus. This noble and gen­er­ous action was a prac­ti­cal proof of : We have not sent you save as a mer­cy for all crea­tures” (21:107).

    Thus Umm Habi­ba joined the Prophet’s house­hold as a wife and stu­dent, and con­tributed much to the moral and spir­i­tu­al life of those who learned from her. This mar­riage linked Abu Sufyan’s pow­er­ful fam­i­ly to the Prophet’s per­son and house­hold, which caused its mem­bers to re-eval­u­ate their atti­tudes. It also is cor­rect to trace the influ­ence of this mar­riage, beyond the fam­i­ly of Abu Sufyan and to the Umayyads in gen­er­al, who ruled the Mus­lims for almost a century.

    This clan, whose mem­bers had been the most fanat­i­cal in their hatred of Islam, pro­duced some of Islam’s most renowned ear­ly war­riors, admin­is­tra­tors, and gov­er­nors. With­out doubt, it was this mar­riage that began this change, for the Prophet’s depth of gen­eros­i­ty and mag­na­nim­i­ty of soul sure­ly over­whelmed them.

    Zaynab bint Jaḥsh was a lady of noble birth and a close rel­a­tive of the Prophet (P). She was, more­over, a woman of great piety, who fast­ed much, kept long vig­ils, and gave gen­er­ous­ly to the poor. When the Prophet arranged for her to mar­ry Zayd, an African exslave whom he had adopt­ed as his son, Zayn­ab’s fam­i­ly and Zaynab her­self were at first unwill­ing. The fam­i­ly had hoped to mar­ry their daugh­ter to the Prophet. But when they real­ized that the Prophet had decid­ed oth­er­wise, they con­sent­ed out of def­er­ence to their love for the Prophet and his authority.

    Zayd had been enslaved as a child dur­ing a trib­al war. Khadi­ja, who had bought him, had giv­en him to Muham­mad (P) as a present when she mar­ried him. The Prophet had freed imme­di­ate­ly him and, short­ly after­wards, adopt­ed him as his son. He insist­ed on this mar­riage to estab­lish and for­ti­fy equal­i­ty between the Mus­lims, and to break down the Arab prej­u­dice against a slave or even freed­man mar­ry­ing a free-born woman.

    The mar­riage was an unhap­py one. The noble-born Zaynab was a good Mus­lim of a most pious and excep­tion­al qual­i­ty. The freed­man Zayd was among the first to embrace Islam, and he also was a good Mus­lim. Both loved and obeyed the Prophet, but they were not a com­pat­i­ble cou­ple. Zayd asked the Prophet (P) sev­er­al times to allow them to divorce. How­ev­er, he was told to per­se­vere with patience and not sep­a­rate from Zaynab.

    But then one day Gabriel came with a Divine Rev­e­la­tion that the Prophet’s mar­riage to Zaynab was a bond already con­tract­ed : We have mar­ried her to you” (33:37). This com­mand was one of the sever­est tri­als the Prophet, had yet had to face, for he was being told to break a social taboo. Yet it had to be done for the sake of God, just as God com­mand­ed. A’isha lat­er said : Had the Mes­sen­ger been inclined to sup­press any part of the Rev­e­la­tion, sure­ly he would have sup­pressed this verse.”

    Divine wis­dom decreed that Zaynab join the Prophet’s (P) house­hold, so that she could be pre­pared to guide and enlight­en the Mus­lims. As his wife, she proved her­self most wor­thy of her new posi­tion by always being aware of her respon­si­bil­i­ties and the cour­te­sies prop­er to her role, all of which she ful­filled to uni­ver­sal admiration.

    Before Islam, an adopt­ed son was con­sid­ered a nat­ur­al son. There­fore, an adopt­ed son’s wife was con­sid­ered as a nat­ur­al son’s wife would be. Accord­ing to the Qur’an­ic verse, for­mer wives of your sons pro­ceed­ing from your loins” fall with­in the pro­hib­it­ed degrees of mar­riage. But this pro­hi­bi­tion does not apply to adopt­ed sons, for there is no real con­san­guin­i­ty. What now seems obvi­ous was not so then. This deeply root­ed trib­al taboo was bro­ken by this mar­riage, just as God had intended.

    To have an unas­sail­able author­i­ty for future gen­er­a­tions of Mus­lims, the Prophet had to break this taboo him­self. It is one more instance of his deep faith that he did as he was told, and freed his peo­ple from a legal fic­tion that obscured a bio­log­i­cal, nat­ur­al reality.

    Juwayriya bint al-Ḥārith the daugh­ter of Harith, chief of the defeat­ed Bani Mustaliq clan, was cap­tured dur­ing a mil­i­tary cam­paign. She was held with oth­er mem­bers of her proud fam­i­ly along­side her clan’s com­mon” peo­ple. She was in great dis­tress when she was tak­en to the Prophet (P), for her kins­men had lost every­thing and she felt pro­found hate and enmi­ty for the Mus­lims. The Prophet under­stood her wound­ed pride, dig­ni­ty, and suf­fer­ing ; more impor­tant, he under­stood how to deal with these issues effec­tive­ly. He agreed to pay her ran­som, set her free, and offered to mar­ry her.

    When the Ansar and the Muha­jirun real­ized that the Bani Mustaliq now were relat­ed to the Prophet by mar­riage, they freed about 100 fam­i­lies that had not yet been ran­somed. A tribe so hon­ored could not be allowed to remain in slav­ery. In this way, the hearts of Juwayriya and her peo­ple were won. Those 100 fam­i­lies blessed the mar­riage. Through his com­pas­sion­ate wis­dom and gen­eros­i­ty, the Prophet (P) turned a defeat for some into a vic­to­ry for all, and what had been an occa­sion of enmi­ty and dis­tress became one of friend­ship and joy.

    Safiyyah bint Ḥuyayy was the daugh­ter of the chief­tains of the Jew­ish tribe of Khay­bar, who had per­suad­ed the Bani Qurayza to break their treaty with the Prophet (P). From her ear­li­est days, she had seen her fam­i­ly and rel­a­tives oppose the Prophet (P). She had lost her father, broth­er, and hus­band in bat­tles against the Mus­lims, and even­tu­al­ly was cap­tured by them.

    The atti­tudes and actions of her fam­i­ly and rel­a­tives might have nur­tured in her a deep desire for revenge. How­ev­er, 3 days before the Prophet (P) reached Khay­bar, she dreamed of a bril­liant moon com­ing out from Mad­i­na, mov­ing toward Khay­bar, and falling into her lap. She lat­er said : When I was cap­tured, I began to hope that my dream would come true.” When she was brought before the Prophet (P) as a cap­tive, he set her free and offered her the choice of remain­ing a Jew­ess and return­ing to her peo­ple, or enter­ing Islam and becom­ing his wife. I chose God and his Mes­sen­ger” she said. Short­ly after that, they were married.

    Ele­vat­ed to the Prophet’s house­hold, she wit­nessed at first hand the Mus­lims’ refine­ment and true cour­tesy. Her atti­tude to her past expe­ri­ences changed, and she came to appre­ci­ate the great hon­or of being the Prophet’s wife. As a result of this mar­riage, the atti­tude of many Jews changed as they came to see and know the Prophet (P) close­ly. It is worth not­ing that such close rela­tions between Mus­lims and non-Mus­lims can help peo­ple to under­stand each oth­er bet­ter and to estab­lish mutu­al respect and tol­er­ance as social norms.

    Saw­dah bint Zamʿah ibn Qays was the wid­ow of Sakran. Among the first to embrace Islam, they had emi­grat­ed to Abyssinia to escape the Makkans’ per­se­cu­tion. Sakran died in exile, and left his wife utter­ly des­ti­tute. As the only means of assist­ing her, the Prophet, though him­self hav­ing a hard time mak­ing ends meet, mar­ried her. This mar­riage took place some time after Khadi­ja’s death.

    Ḥafṣah bint ʿUmar ibn al-Khaṭṭāb was the daugh­ter of ʿUmar ibn al-Khaṭṭāb (R), the future sec­ond caliph of Islam. This good lady had lost her hus­band, who emi­grat­ed to both Abyssinia and Mad­i­na, where he was fatal­ly wound­ed dur­ing a bat­tle in the path of God. She remained with­out a hus­band for a while. Umar desired the hon­or and bless­ing of being close to the Prophet in this world and in the Here­after. The Prophet hon­ored this desire by mar­ry­ing Haf­sa to pro­tect and to help the daugh­ter of his faith­ful disciple.

    May­mu­nah bint al-Ḥārith al-Hilāliyyah was the last woman to mar­ry the Prophet (P), mark­ing a union of pro­found spir­i­tu­al and com­mu­nal sig­nif­i­cance. Orig­i­nal­ly named Bar­rah, she was giv­en the name May­mu­nah by the Prophet, mean­ing blessed,” to sig­ni­fy the blessed nature of their mar­riage. This mar­riage occurred after the Treaty of Ḥuday­biyyah, dur­ing the Prophet’s return from the ʿUm­rat al-Qaḍāʾ in 7 AH, under­lin­ing the impor­tance of forg­ing alliances and strength­en­ing ties with­in the Mus­lim community.

    May­mu­nah is cel­e­brat­ed for her devout faith and her ded­i­ca­tion to the teach­ings of Islam. She was known for her eager­ness to learn and sub­se­quent­ly teach the prin­ci­ples of the faith, embody­ing the role of the Prophet’s wives as both spir­i­tu­al and com­mu­ni­ty lead­ers. Her life exem­pli­fies the sig­nif­i­cant con­tri­bu­tions made by the Prophet’s wives to the dis­sem­i­na­tion and under­stand­ing of Islam, through her nar­ra­tions of ḥadīths, which con­tin­ue to enlight­en Mus­lims on the say­ings and actions of Prophet Muham­mad (P).

Giv­en the above facts, it is clear that the Prophet (P) mar­ried these women for a vari­ety of rea­sons : to pro­vide help­less or wid­owed women with dig­ni­fied sub­sis­tence ; to con­sole and hon­or enraged or estranged tribes ; to bring for­mer ene­mies into some degree of rela­tion­ship and har­mo­ny ; to gain cer­tain unique­ly gift­ed men and women for Islam ; to estab­lish new norms of rela­tion­ship between peo­ple with­in the uni­fy­ing broth­er­hood of faith in God ; and to hon­or with fam­i­ly bonds the two men who were to be the first lead­ers of the Mus­lim com­mu­ni­ty after his death. These mar­riages had noth­ing to do with self-indul­gence, per­son­al desire, or lust. With the excep­tion of A’isha, all of the Prophet’s wives were wid­ows, and all of his post-Khadi­ja mar­riages were con­tract­ed when he was already an old man. Far from being acts of self-indul­gence, these mar­riages were acts of self-discipline.

Part of that dis­ci­pline was pro­vid­ing each wife with the most metic­u­lous­ly observed jus­tice, divid­ing equal­ly what­ev­er slen­der resources he allowed for their sub­sis­tence, accom­mo­da­tion, and allowance. He also divid­ed his time with them equal­ly, and regard­ed and treat­ed them with equal friend­ship and respect. The fact that all of his wives got on well with each oth­er is no small trib­ute to his genius for cre­at­ing peace and har­mo­ny. With each of them, he was not only a provider but also a friend and companion.

The num­ber of the Prophet’s wives was a dis­pen­sa­tion unique to him. Some of the mer­its and wis­dom of this dis­pen­sa­tion, as we under­stand them, have been explained. All oth­er Mus­lims are allowed a max­i­mum of four wives at one time. When that Rev­e­la­tion restrict­ing polygamy came, the Prophet’s mar­riages had already been con­tract­ed. There­after, he mar­ried no oth­er women.Endmark

This arti­cle was orig­i­nal­ly pub­lished at Fethul­lah Gulen’s website.
Cite this arti­cle as : Fethul­lah Gulen, Muham­mad’s Mar­riages : Why Was the Prophet Polyg­a­mous ?,” in Bis­mi­ka Allahu­ma, Octo­ber 13, 2005, last accessed May 27, 2024, https://​bis​mikaal​lahu​ma​.org/​m​u​h​a​m​m​a​d​/​p​o​l​y​g​a​m​y​-​e​x​p​l​a​i​n​ed/


  1. Allah call him­self as “ RAAB-UL-ALAMEEN “ means “ MAKER OF THE UNIVERSE “(Means Mak­er of every­thing in the Uni­verse) and call Prophet Muham­mad (peace be upon him) as REHMAT-UL-ALAMEEN” means “ BLESSING FOR THE UNIVERSE “(Not only 4 Mus­lims but 4 every­thing in the Uni­verse). And he proved by mar­riag­ing with those umhaat-ul-momineen.

  2. Ass­la­mu-alaikum

    We know Sci­ence has proved that the Earth could not be craet­ed in six days (24 hr peri­ods), how­ev­er the word Yawm dos not specif­i­cal­ly refer to 24hr peri­od in the Quran
    The arti­cle Sam Shamoun (AKA satan):
    http://​www​.answer​ing​-islam​.org/​S​h​a​m​o​u​n​/​c​r​e​a​t​i​o​n​d​a​y​s​.​h​t​mhe wrote men­tions that the ear­li­er schol­ars and the hadiths say that the DAY refers to 24 hour peri­od regard­ing the cre­ation of the Uni­verse (refer to http://​www​.sahih​mus​lim​.com/​s​p​s​/​s​mm/) Hadith 6707 thus con­tra­dict­ing science.

    Could you please please refute the article.


    Broth­er Zubair

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