Muhammad's journey from 4 wives to 9 wives with the HELP of Revelation

Table of Contents:

Limiting Polygamy to Four Wives: Influence from Jewish Traditions

In verse 3 of Surah An-Nisa, Muhammad imposes the restriction that Muslim men cannot marry more than four women, while giving preference to a single wife because maintaining justice among four is difficult. According to commentators, Surah An-Nisa began to be revealed in 3 AH (link).

But here the question arises: why did Muhammad have to impose this restriction on the number of wives?

Back in ancient times, the Romans, who were polytheistic but had a democratic streak, were some of the first to move away from polygamy. Their influence eventually pushed Christians toward monogamy too. Around the same time, Jewish scholars were also starting to put limits on polygamy, recommending that a man should have no more than four wives.

For example, the Shulchan Aruch by Yosef Karo states:

Shulchan Aruch by Yosef Karo (link):

"Paragraph 9 — A man may marry a number of women provided that he has the means to sustain them, and what we find is that the sages gave worthy suggestion that a man marry no more than four women so that he may fulfill his sexual obligation once a month. In a place where they are accustomed to only marry one woman they are not permitted to marry another woman."

When Muhammad arrived in Medina, he adopted some Jewish practices to connect with the Jewish tribes there. Around the third year of the Hijrah, which is roughly 624 CE, a verse in the Qur’an (4:3) came down setting a limit of four wives. At that point, Muhammad was already married to four women: Sawdah, Aisha, Hafsa, and Umm Salama.

Things got tricky, though, when Muhammad became attracted to Zaynab, who was married to his adopted son, Zayd. Apparently, this attraction started after he saw her in a private moment, which created a challenge with the new four-wife rule.

The 1st Role of Revelation in the Story of Zaynab bint Jahsh

Zayd ibn Haritha, who had once been a slave, was later adopted by Muhammad and treated like his own son. At one point, Muhammad wanted Zayd to marry his own cousin, Zaynab bint Jahsh. But Zaynab wasn’t interested in the proposal. She came from a noble family and was known for her beauty, so marrying someone who had been a slave did not appeal to her.

After she refused, Muhammad claimed to receive a revelation from God. This verse made it clear that if Allah and His Messenger made a decision, then a believing man or woman had no right to reject it. In other words, Zaynab was not allowed to say no anymore, and the marriage went ahead even though it was against her wishes.

(Quran 33:36):
It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.

So, despite her earlier refusal, Zaynab was married to Zayd. But the marriage didn’t go well. There were serious issues between them, and the relationship became so strained that even Zayd wanted a divorce.

According to Sahih Bukhari, Zayd came to Muhammad and complained about Zaynab. But Muhammad kept telling him, “Fear Allah and keep your wife.”

Sahih Bukhari:
Zaid bin Haritha came to the Prophet complaining about his wife. The Prophet kept on saying (to him), "Be afraid of Allah and keep your wife."

The 2nd Role of Revelation When Muhammad Fell in Love with Zaynab

Zaynab bint Jahsh was initially married to Zayd ibn Haritha, who had been adopted by Muhammad as his son. One day, Muhammad went to Zayd’s house to consult him, but Zayd was not at home. Zaynab, dressed in a revealing outfit, opened the door. It was at that moment that Muhammad developed a strong attraction to her.

Once again, Muhammad claimed a divine revelation that allowed him to marry Zaynab as his fifth wife, even though the earlier Quranic limit for Muslim men was four wives. What made this case more controversial was that Muhammad claimed Zaynab had no choice in the matter. He told people that the marriage had already been arranged by Allah in heaven. The marriage took place without Zaynab’s consent, without the required bride price (Haq-Mehr), and without any witnesses.

The historian al-Tabari recorded the event in his book (link):

The Messenger of God came to the house of Zayd b. Harithah. (Zayd was always called Zayd b. Muhammad.) Perhaps the Messenger of God missed him at that moment, so as to ask, “Where is Zayd?” He came to his residence to look for him but did not find him. Zaynab bt. Jash, Zayd’s wife, rose to meet him. Because she was dressed only in a shift, the Messenger of God turned away from her. She said: “He is not here, Messenger of God. Come in, you who are as dear to me as my father and mother!” The Messenger of God refused to enter. 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!” When Zayd came home, his wife told him that the Messenger of God had come to his house. Zayd said, “Why didn’t you ask him to come in?” He replied, “I asked him, but he refused.” “Did you hear him say anything?” he asked. She replied, “As he turned away, I heard him say: ‘Glory be to God the Almighty! Glory be to God, who causes hearts to turn!’”
So Zayd left, and having come to the Messenger of God, he said: “Messenger of God, I have heard that you came to my house. Why didn’t you go in, you who are as dear to me as my father and mother? Messenger of God, perhaps Zaynab has excited your admiration, and so I will separate myself from her.” Zayd could find no possible way to [approach] her after that day (i.e. to have sex with her). He would come to the Messenger of God and tell him so, but the Messenger of God would say to him, “Keep your wife.” When Zaid mentioned his intention to separate from Zainab to the prophet, the prophet told him, “Retain thou thy wife” even though the prophet desired that they separate so that he could marry her. Zayd separated from her and left her, and she became free.

Zayd then went to Muhammad and told him he would separate from Zaynab, saying that perhaps Muhammad had been attracted to her. Zayd could no longer be intimate with her and would often report this to Muhammad. Despite this, Muhammad continued to advise him, "Keep your wife." Even so, Muhammad desired that Zayd divorce her so he could marry her himself. Eventually, Zayd did separate from her, and she became free to remarry.

After this, Muhammad claimed a new revelation to justify the marriage and shift responsibility onto Allah:

(Quran 33:37):

And [remember, O Muhammad], when you said to the one on whom Allah bestowed favor and you bestowed favor, "Keep your wife and fear Allah," while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him. So, when Zayd had no longer any need for her, We married her to you in order that there not be upon the believers any discomfort concerning the wives of their adopted sons when they no longer have need of them. 

Muhammad was worried about how people would see the situation. There were several reasons for this concern:

First, marrying the ex-wife of one’s adopted son was seen as morally wrong by society at the time.
Second, his remark "Glory be to God, who causes the hearts to turn" was considered inappropriate, especially since it came after seeing his daughter-in-law in such a state.
Third, he already had four wives, and the Quran had previously set that as the maximum number allowed.

At first, Muhammad tried to avoid the issue becoming public by telling Zayd not to divorce Zaynab. But the situation eventually became known. When it was no longer possible to keep it quiet and his desire for Zaynab remained, Muhammad claimed another revelation and married her.

Islamic apologists argue that this marriage was meant to abolish the old custom of treating adopted sons like biological sons, and to allow marrying their former wives. They say that this was the purpose of the revelation.

But the Quran itself contradicts this excuse. It clearly says that Muhammad had personal feelings for Zaynab and was hiding them, which shows that personal desire played the main role. If the real purpose had only been to change the social custom, Muhammad could have simply announced it verbally, just as he did with the bans on alcohol or fornication. His companions always followed his verbal commands, so there was no need to act it out through personal example.

The 3rd Role of Revelation: Verse 33:38 Declares That Allah Commanded Muhammad to Marry Zaynab

The situation of Muhammad falling in love with Zaynab led to serious questions about his prophethood and personal integrity. The issue created such widespread doubt and discomfort that Muhammad continued to use revelations to try and justify his actions and escape public criticism.

To remove the blame from himself entirely, Muhammad went even further. He announced that the marriage to Zaynab was not his own choice, but something that Allah had imposed upon him. He presented it as part of divine destiny, claiming that he was simply fulfilling a command from God.

(Quran 33:38): 
مَّا كَانَ عَلَى ٱلنَّبِىِّ مِنْ حَرَجٍ فِيمَا فَرَضَ ٱللَّهُ لَهُۥ ۖ سُنَّةَ ٱللَّهِ فِى ٱلَّذِينَ خَلَوْا۟ مِن قَبْلُ ۚ وَكَانَ أَمْرُ ٱللَّهِ قَدَرًا مَّقْدُورًا  
There is not to be upon the Prophet any discomfort concerning that which Allah has imposed upon him. [This is] the established practice of Allah with those [prophets] who have passed on before. And the commandment of Allah is certain destiny.

This verse was used to silence criticism and give the impression that the marriage had divine approval from the beginning. Instead of addressing the concerns people had, Muhammad shifted the responsibility entirely to Allah, portraying himself as simply obeying a divine command that had already been decided.

The 4th Role of Revelation: The Wedding Took Place Directly in the Heavens 

The process of marriage typically involves several steps, such as:

1. The man proposing to the woman.
2. The woman accepting the proposal.
3. Agreeing upon the Haq-Mehr (bride price).
4. Pronouncing the Nikah (marriage contract) with the consent of both parties.
5. Having witnesses present to validate the marriage.
6. Often followed by a wedding feast or celebration.

However, Muhammad's eagerness to marry Zaynab was such that he did not wait for the customary procedures, including obtaining proper consent, settling the Haq-Mehr, or having witnesses present. Instead, he directly entered Zaynab's room, asserting that Allah had already united them in marriage in the heavens.

Sahih Bukhari:
Zainab used to boast before the wives of the Prophet and used to say, "You were given in marriage by your families, while I was married (to the Prophet) by Allah from over seven Heavens."

Sahih Muslim:
When the 'Iddah of Zainab was over, Allah's Messenger said to Zaid to make a mention to her about him … Zaynab replied (to Zaid about the proposal): I do not do anything until I solicit the will of my Lord. So she stood at her place of worship and the (verse of) the Qur'an (pertaining to her marriage) were revealed, and Allah's Messenger came to her without permission (i.e. he entered her room without permission). 

The 5th Role of Revelation: Declaring That Adopted Children Are Not Part of the Family

To remove any remaining doubts about the legitimacy of Muhammad marrying the ex-wife of his adopted son Zayd, more verses were revealed. The method used was straightforward: adoption itself was redefined. By declaring that adopted sons are not real sons, Zayd’s status was officially changed from "adoptive son" to simply a companion or follower. This change in terminology cleared the way for the marriage to Zaynab to be seen as lawful in Islamic terms.

(Quran 33:40):
Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets

(Quran 33:4):
Allah has not made for a man two hearts in his interior. And He has not made your wives whom you declare unlawful your mothers. And he has not made your adopted sons your [true] sons. That is [merely] your saying by your mouths, but Allah says the truth, and He guides to the [right] way.

Ibn Kathir says in Tafsir of verse 33:4 (link):

Al-Bukhari (may Allah have mercy on him) narrated that ‘Abdullah bin ‘Umar said: "Zayd bin Muhammad, may Allah be pleased with him, the freed servant of the Messenger of Allah was ALWAYS CALLED Zayd bin Muhammad, UNTIL (the words of the) QUR'AN WERE REVEALED …
<Call them (adopted sons) by (the names of) their fathers, that is more just with Allah.>"
This was also narrated by Muslim, At-Tirmidhi and An-Nasa’i. They used to deal with them as sons in every respect, including being alone with them as Mahrams and so on. Hence, Sahlah bint Suhaly, the wife of Abu Hudhayfah, may Allah be pleased with them both, said: "O Messenger of Allah! We used to call Salim our son, but Allah has revealed what He has revealed. He used to enter upon me, but I feel that Abu Hudhayfah does not like that." The Prophet said ... ((Breastfeed him and he will become your Mahram.))

This series of revelations essentially dissolved the concept of adoption as it existed at the time. It changed how adopted individuals were to be treated and justified Muhammad’s marriage to Zaynab by ensuring that Zayd would no longer be considered his son in any legal or social sense .

The 6th Role of Revelation: Urging Guests to Leave So Muhammad Could Be Alone with Zaynab

After claiming that Allah had already married him to Zaynab in the heavens, Muhammad entered her room directly, skipping the usual steps of a marriage contract or witnesses. He later held a wedding feast, known as the Walima, to celebrate the marriage.

During the feast, some of the guests stayed longer than expected. As they lingered in the house after eating, Muhammad grew increasingly impatient, wanting to be alone with Zaynab. When they failed to leave promptly, Muhammad once again turned to revelation to resolve the situation.

Quran 33:53 was then revealed:

(Quran 33:53): 
O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth.

This verse made it clear that visitors should not overstay their welcome and should leave once the meal was finished.

This event is also confirmed in a Hadith found in Sahih Bukhari (link), where Anas narrated the incident. He describes how people lingered in the Prophet’s house after the wedding feast, and how this led to the revelation of verse 33:53.

The 7th Role of Revelation: Making marriage lawful for himself with women who presented themselves as a gift (Arabic: هبة)

After already bypassing the four-wife limit in his marriage to Zaynab with the help of a revelation, Muhammad seemed to realize how useful revelations could be for meeting his personal desires.

On one occasion, a woman came to Muhammad and told him that she wanted to offer herself to him as a gift (هبة). Normally, a wife would have certain rights, like receiving Haq Mahr (the bride price) at the time of marriage, along with ongoing financial support, and an equal share of the husband’s time. But the women who presented themselves as gifts were given no such rights. Their purpose, in this case, was purely to provide physical pleasure.

Muhammad found the idea appealing.

However, there were complications. First, the rule limiting Muslims to four wives still technically applied. Even in Zaynab’s case, he hadn’t clearly declared this rule lifted for himself. Second, his existing wives—especially Aisha—were upset by what had happened with Zaynab and were angry that he had taken another woman.

To deal with both problems, Muhammad claimed to receive another revelation, which allowed him to marry women who gifted themselves to him. This revelation also made it clear that such permissions were exclusively for him and not for other Muslims.

Here are the relevant verses:

(Quran 33:50) …  (O Prophet, indeed We have made lawful to you) any believing woman who presents her soul to the Prophet (as a gift), and if the Prophet also wishes to wed her;- [this is] only for you [O Muhammad], excluding the [other] believers. We certainly know what We have made obligatory upon them concerning their wives and those their right hands possess, [but this is for you] in order that there will be upon you no discomfort.
(Quran 33:51) …..
(Quran 33:52) Not lawful to you, [O Muhammad], are [any additional] women after [this], nor [is it] for you to exchange them for [other] wives, even if their beauty were to please you, except the slave women.

Therfore:

• This verse once again removed the four-wife limit for Muhammad.

• It blocked other Muslim men from having the same privilege of accepting women as gifts, reserving this special allowance for Muhammad alone.

• It gave Muhammad the ability to accept or reject a woman based on his personal preference. If a woman wasn’t attractive to him, he was under no obligation to accept her.

Furthermore, when Prophet Muhammad, through a Quranic verse, revoked the limit of four wives for himself and made women who gifted themselves permissible to him, his wives became enraged. Aisha, in particular, was so angry that she began to question his prophethood and the series of revelations (Wahi) that were instantly revealed to fulfill his sexual desires.

Sahih Bukhari, 5113:
Khaula bint Hakim was one of those ladies who presented themselves to the Prophet for marriage. `Aisha said, "Doesn't a lady feel ashamed for presenting herself to a man?" But when the Verse: "(O Muhammad) You may postpone (the turn of) any of them (your wives) that you please,' (33.51) was revealed, " `Aisha said, 'O Allah's Messenger! I do not see, but this, that your Lord hurries in pleasing you (by every time sending revelations quickly on the spot)' "

Consequently, to avoid the taunts and anger of Aisha and his other wives, Prophet Muhammad also claimed the revelation of verse 33:52, according to which he announced, in the name of God, that he was imposing a restriction on himself that he would not marry any other woman after that, no matter how much her beauty appealed to him.

The verse is:

(Quran Verse 33:52); It is not lawful for you (O Muhammad) to marry other women after this, nor to exchange them for (other) wives, even though their beauty may please you, except what your right hand possesses (slave-girls).

The phrase in this verse: "even though their beauty may please you," is itself proof that Prophet Muhammad made the marriage with the women who gifted themselves permissible for himself for the sake of their beauty.

Note:

Since this "gifting of oneself" was tarnishing the Prophet's honor, the same old tactic was used to protect his reputation: a couple of contradictory narrations were fabricated against the "gifting" narratives, claiming that the Prophet never accepted any woman who gifted herself.

Ibn Kathir narrates these traditions in the interpretation of this verse (Link):

وقد قال ابن أبي حاتم حدثنا علي بن الحسين، حدثنا محمد بن منصور الجعفي، حدثنا يونس بن بكير عن عنبسة بن الأزهر عن سماك عن عكرمة عن ابن عباس قال لم يكن عند رسول الله صلى الله عليه وسلم امرأة وهبت نفسها له. ووراه ابن جرير عن أبي كريب عن يونس بن بكير، أي أنه لم يقبل واحدة ممن وهبت نفسها له وإن كان ذلك مباحاً له ومخصوصاً به لأنه مردود إلى مشيئته 

It is narrated from Ibn Abbas that there was no woman with the Messenger of Allah (ﷺ) who gifted herself to him. Yunus bin Bukayr said, "Although it was lawful for the Prophet (ﷺ) to keep a woman who gifted herself to him in his house, he did not do so."

These narrations, the science of narrators (Ilm al-Rijal), the science of Hadith (Ilm al-Hadith), etc., were all like domestic slaves of the Muslims themselves, and fabricating them for the sake of the religion's honor was not difficult. However, the problem for Muslims then is that some narrators still revealed so much truth that it became difficult to suppress it even by fabricating false narrations. If Muhammad had not accepted those "gifting" women, then why would Aisha have been angry, and why would she have been compelled to taunt those women for shamelessness, or rather, taunt Muhammad himself that his God was very quick in fulfilling his desires? Moreover, if Muhammad was not supposed to accept the women who gifted themselves, then God Himself should not have revealed this verse in the Quran so that women would not be misguided into sending a message of self-gifting to Muhammad. 

In his commentary on verse 33:51, the Islamic scholar Zamakhshari mentions the names of four women who gave themselves to Muhammad as gifts (link):

وقيل الموهوبات أربع ميمونة بنت الحرث، وزينب بنت خزيمة أمّ المساكين الأنصارية، وأمّ شريك بنت جابر، وخولة بنت حكيم -

It is said that the four women, who gifted themselves to Muhammad, were: Maymunah bint Al-Harith, Zaynab bint Khuzayma (Umm Al-Masakin Al-Ansariyyah), Umm Sharik bint Jabir, and Khawlah bint Hakim.

Note:

Revelation Remained Silent During the Scandal of Aisha (Ifk) for a complete month, but Appeared Swiftly every time to Fulfill Muhammad's Sexual Desires. That was another reason which made 'Aisha so mad upon Muhammad. 

The 8th Role of Revelation: Muhammad Made All Types of Women Permissible for Himself Without Any Restrictions

Remember:

• Muhammad first limited himself to 4 wives.
• But then he added Zaynab as his 5th wife. 
• Then he added those women who presented themselves as a gift to him. 
• But later he made all women lawful for him to marry and without any limits of any number (i.e. he abrogated verse 33:52 too). 

Subsequently, with Muhammad's rise to power in Medina, verse 33:52 remained an obstacle for him to pursue other women.

In response, Muhammad once again employed the familiar tactic of revelation and effectively abrogated verse 33:52 by claiming the revelation of a different verse. It is noteworthy that through this revelation, Muhammad seemingly manipulated and exerted control over his wives, coercing them to find contentment with what little he provided them.

(Quran 33:51) You, [O Muhammad], may put aside (from your wives) whom you will of them or take to yourself whom you will. And any that you desire of those [wives] from whom you had [temporarily] separated - there is no blame upon you [in returning her]. That is more suitable that your wives should be content and not grieve and that they should be satisfied with what you have given them - all of them. And Allah knows what is in your heart. And ever is Allah Knowing and Forbearing.

Muslim scholars agree that although verse 33:52 appears after verse 33:51 in the current sequence of the Quran, it was actually revealed before verse 33:51. This means verse 33:51 effectively abrogated the limitation set by verse 33:52.

Sunnan Tirmidhi and Sunnan Nisai:
حَدَّثَنَا ابْنُ أَبِي عُمَرَ حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ عَنْ عَمْرٍو عَنْ عَطَائٍ قَالَ قَالَتْ عَائِشَةُ مَا مَاتَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّی أُحِلَّ لَهُ النِّسَائُ قَالَ أَبُو عِيسَی هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ
It was narrated that ‘Aishah said: “The Messenger of Allah did not die until Allah permitted him to marry whatever women he wanted.”
Grade: Sahih (Authentic) Hadith

In Ibn Kathir's account, Umm Salama, another wife of Muhammad, confirms that all types of women became permissible for Muhammad to marry without any restrictions on the number. Additionally, Ibn Kathir documents that verse 33:52 was revealed prior to verse 33:51, as noted in his commentary.

Ibn Kathir writes under the commentary of verse 33:52:

قال الإمام أحمد حدثنا سفيان عن عمرو عن عطاء عن عائشة رضي الله عنها قالت ما مات رسول الله صلى الله عليه وسلم حتى أحل الله له النساء، ورواه أيضاً من حديث ابن جريج عن عطاء عن عبيد بن عمير عن عائشة، ورواه الترمذي والنسائي في سننيهما، وقال ابن أبي حاتم حدثنا أبو زرعة، حدثنا عبد الرحمن بن عبد الملك بن شيبة، حدثني عمر بن أبي بكر، حدثني المغيرة بن عبد الرحمن الحزامي عن أبي النضر مولى عمر بن عبيد الله عن عبد الله بن وهب بن زمعة عن أم سلمة أنها قالت لم يمت رسول الله صلى الله عليه وسلم حتى أحل الله له أن يتزوج من النساء ما شاء، إلا ذات محرم، وذلك قول الله تعالى { تُرْجِى مَن تَشَآءُ مِنْهُنَّ } الآية، فجعلت هذه ناسخة للتي بعدها في التلاوة كآيتي عدة الوفاة في البقرة، الأولى ناسخة للتي بعدها، والله أعلم

‘Aisha said that Allah permitted him to marry whatever women he wanted before his death. Same is also narrated by Umm Salama. And the verse which is making women lawful to him is 33:51, which is although present earlier than verse 33:52, but it was revealed later than 33:52. This same thing happened in Surah Baqara too, where the new verse which is abrogating the older verse of Iddah (waiting period) is present earlier in order than the one which was abrogated. 

Similarly, Al-Tabari, and Qurtubi also explicitly mention that 33:51 came after 33:52, thus abrogating the limitation.

As a result of verse 33:51, all numerical limitations were removed. This opened the door for Muhammad to expand his harem. Following this revelation, he married Juwayriyyah, Ramlah (Umm Habiba), Safiyyah, Maymunah, and others. His total number of wives eventually reached nine.

This progression demonstrates how revelations continued to evolve in order to accommodate Muhammad's personal and marital choices, removing previously set boundaries.

Unbelievably Huge DISHONESTY by Islamic Apologists and Ibn Kathir

As explained above:

• Verse 33:52 clearly limited Muhammad to his existing wives and declared that no other women were permissible for him.
• But later, verse 33:51 lifted this limitation and made all kinds of women lawful for him again.

This openly shows that the revelations were serving Muhammad’s personal and sexual desires.

However, unbelievably, Islamic apologists use these same two verses to claim that Muhammad had a great and noble character.

But how is that even possible?

The answer is simple. Islamic apologists have twisted the facts and used pure dishonesty to turn these verses into evidence of Muhammad’s “virtue.”

They quote Ibn Kathir’s commentary on verse 33:52 (source), where he writes:

More than one of the scholars, such as Ibn Abbas, Mujahid, Ad-Dahhak, Qatadah, Ibn Zayd, Ibn Jarir, and others stated that this verse (33:52) was revealed as a reward to the wives of the Prophet, expressing Allah’s pleasure with them for choosing Allah, His Messenger, and the Hereafter. When they made that choice, Allah rewarded them by restricting the Prophet to them and forbidding him to marry others, even if he was attracted by their beauty — except for slave-girls and captives, who remained permissible to him. Then Allah lifted this restriction and permitted him to marry more women (verse 33:51), but the Prophet did not marry anyone else, as a sign of his kindness and respect for his wives.

From this, Islamic apologists create the image of a man of great character, claiming that although Muhammad was allowed to marry other women, he chose not to, controlling his desires out of respect for his wives.

But this is a clear lie by Ibn Kathir.

The lie of Ibn Kathir is that historical evidence clearly shows that after receiving permission through this verse, Muhammad married several other women, including Juwayriyyah, Umm Habibah, Safiyyah, and Maymunah.

Both verses 33:52 and 33:51 are from Surah al-Ahzab, which was unanimously revealed during the early 5th Hijri year. For example, please see Maududi’s Tafheem-ul-Quran about the time of revelation of this Surah (see here). Historical sources unanimously agree that Muhammad married the following women after this period:

Ibn Kathir is the pioneer of such apologetic distortion.

In his Tafsir of verse 33:52, he presents two completely contradictory claims side by side.

(a) First, he admits:

The Prophet was later permitted to marry any women he wanted. This came through verse 33:51, which abrogated the restriction of verse 33:52.

This means that according to Ibn Kathir himself, Allah lifted the limit and Muhammad was once again free to marry.

(b) But immediately after that, Ibn Kathir adds:

“But he did not marry anyone else after that, as a sign of respect for his wives.”

So, he first acknowledges that revelation gave Muhammad total freedom, but then he tries to cover up its implications by claiming that Muhammad “chose restraint.”

This contradiction exists because Ibn Kathir had to reconcile two opposing realities:

Even though Ibn Kathir insists Muhammad refrained from marrying more “out of respect,” the authentic record from Sahih Hadiths, Sira Ibn Hisham, Tabari, and even Ibn Kathir’s own tafsir under verse 33:51 proves the exact opposite.

This means Ibn Kathir’s statement is not a historical truth but a huge act of dishonest moral justification.

Unfortunately, such apologetic tricks by Ibn Kathir and modern scholars continue to successfully deceive millions of sincere Muslims and hide the true nature of these revelations and the reality of Muhammad’s actions.

However, "KNOWLEDGE" is that absolute weapon, which will destroy all such deceptions sooner or later. So, please seek and spread knowledge. 

The 9th Role of Revelation: Blackmailing the Elderly Wife Sawda to Get Rid of Her

When Muhammad migrated to Medina and began entering into multiple marriages, he was between 55 and 63 years old. Most of his wives at that time were between 17 and 35 years of age. These younger women, including Juwayriyah, Safiyyah, Rayhana, Zaynab, and Umm Habibah, were all noted for their beauty.

The only wife close to his age was Sawda, although even she was about 13 years younger than him. She was also described as a bulky woman.

It is important to remember the sacrifices Sawda made. She married Muhammad in Mecca when he was under intense persecution and struggling financially. At that time, no other woman was willing to join him in such hardship. Sawda devoted herself to Muhammad in those difficult years, managing his household and taking care of his children. She served him faithfully long before the younger wives entered the scene in Medina.

Yet despite a lifetime of loyalty, Sawda was sidelined once Muhammad acquired younger and more attractive wives. Without any reported conflict or misconduct on her part, Muhammad wanted to divorce Sawda simply to spend more time with his younger brides. This highlights another deeply unjust aspect of Islamic Sharia: a Muslim man can divorce his wife at will, without needing to provide any reason. This serves as a powerful tool of blackmail, placing women in a vulnerable position.

When Sawda realized that Muhammad intended to divorce her, she feared being left alone and abandoned in old age. In desperation, she offered to give up her turn with Muhammad and instead let ‘Aisha have it, pleading only to be allowed to remain part of the household.

According to Tafsir Ibn Kathir (on verse 4:128), Sawda took shelter in ‘Aisha’s home after learning about the planned divorce. When Muhammad arrived, Sawda begged him to let her stay and promised to give up her right to time with him. Muhammad accepted the offer and claimed that a new revelation justified this arrangement.

(Quran 4:128-129) And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them (i.e. woman agrees upon leaving some of her rights) … And you will never be able to do Justice (Arabic: تَعْدِلُوْا) between wives, even if you should strive [to do so].

This verse legitimise the husband's emotional contempt, blackmail, unfair treatment, and conditional settlement as acceptable. 

Furthermore, do you notice the contradiction? Previously, the author of the Quran (Muhammad) had established the condition of justice ('adl) for having multiple wives (Quran 4:3). However, in this particular verse (Quran 4:128-129), he permits a husband to manipulate his wives by threatening divorce, thus pressuring them into relinquishing their rights in the name of a settlement. This undermines the requirement of justice, as the husband retains control over the right to divorce, resulting in settlements that consistently favor him.

(Quran 4:3) If ye fear that ye shall not be able to deal justly with the orphans, marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice.

Yet in verses 4:128-129, the Quran explicitly states that a man will never be able to do justice between multiple wives. Despite that, polygamy is still allowed. This effectively undermines the earlier requirement of justice, while at the same time empowering the man to pressure his wives into surrendering their rights.

This same principle later became the foundation of Misyaar marriage, a controversial form of union practiced in some Arab countries. In a Misyaar marriage, women are often coerced—directly or indirectly—into giving up their rights to housing, maintenance, and equal treatment. Abuse of women in such arrangements is openly documented, yet it continues under the guise of Islamic legality, with the precedent set by the treatment of Sawda.

Women are openly abused in Misyaar marriage in Arab countries (source). 

The 10th Role of Revelation: Muhammad Deprived His Wives of the Right to Equal Time and Their Turns

After the incident with Sawda, where Muhammad took away her right to equal time, he went further and deprived all of his wives of that right.

At first, in verse 4:3, Muhammad introduced the rule that a husband must divide his time equally among his wives if he had more than one. This condition was clearly stated to ensure fairness. Each wife had a right to her designated time and turn.

Later, Muhammad exempted himself from this rule by claiming a new revelation in verse 33:51. This verse allowed him to ignore the obligation of equal time without needing his wives’ consent.

In the commentary of verse  33:51, Ibn Kathir writes:

{ تُرْجِى مَن تَشَآءُ مِنْهُنَّ } الآية، أي من أزواجك، لا حرج عليك أن تترك القسم لهن، فتقدم من شئت، وتؤخر من شئت، وتجامع من شئت، وتترك من شئت، هكذا يروى عن ابن عباس ومجاهد والحسن وقتادة وأبي رزين وعبد الرحمن بن زيد بن أسلم وغيرهم
Allah’s saying in Quran (i.e. You can postpone (the turn of) whom you will of them,) means, 'your wives: there is no sin on you if you stop dividing your time equally between them, and delay the turn of one of them and bring forward the turn of another as you wish, and you have intercourse with one and not another as you wish.' This was narrated from Ibn 'Abbas, Mujahid, Al-Hasan, Qatadah, Abu Razin, 'Abdur-Rahman bin Zayd bin Aslam and others.

Consequently, not only Sawdah but all of Muhammad's wives lost their entitlement to equal time and turns.

Imam Abu Bakr al-Jassas in his book Ahkam al-Qur’an reports the following narration under the explanation of Surah al-Ahzab, verse 33:51 (link):

حدثنا عبد الله بن محمد بن إسحاق قال : حدثنا الحسن بن أبي الربيع قال : أخبرنا عبد الرزاق عن معمر عن منصور عن أبي رزين في قوله تعالى : ترجي من تشاء منهن المرجات ميمونة وسودة وصفية وجويرية وأم حبيبة وكانت عائشة وحفصة وأم سلمة وزينب سواء في القسم ، وكان النبي صلى الله عليه وسلم يساوي بينهن

ʿAbdullah ibn Muhammad ibn Ishaq narrated to us, he said: al-Hasan ibn Abi al-Rabiʿ narrated to us, he said: ʿAbd al-Razzaq narrated to us from Maʿmar, from Mansur, from Abu Razin regarding the verse of Allah, “You may defer any of them you wish, and take to yourself any you wish.” The ones deferred were: Maymunah, Sawdah, Safiyyah, Juwayriyyah, and Umm Habibah. As for ʿAʾishah, Hafsah, Umm Salamah, and Zaynab, the Prophet (peace be upon him) used to treat them equally in turns, and he maintained justice between them.

Note: Muslim scholars argue that, despite Quran 33:51, the Prophet Muhammad did not favor any wife and gave equal turns to all, as per certain narrations. However, please keep in mind that Muslim Hadith Transmitters fabricated several thousands of narrations on their own, so that those narrations could be countered which, due to becoming popular among the public, were somehow transmitted, but they exposed the secrets of Islam. In this regard, it is requested of you all that you read this article of ours so that you may become aware of these tactics of Muslim hadith fabricators:

• 131 narrations that claim that Isaac was the one to be sacrificed, but then 133 narrations were fabricated that Ismael was the one to be sacrificed

Muslim Hadith Fabricators were caught redhanded here. Logic dictates that both cannot be true simultaneously, indicating that one set of narrations must be fabricated.

The 11th Role of Revelation: Making Slave-Woman Mariyah Lawful Again for Himself Through Revelation

Muhammad had nine wives and twenty-one slave women according to Ibn Kathir. One of these slave women was Mariyah. She was a beautiful lady, and ‘Aisha was jealous of her.

Maulana Maududi recorded in his Tafhim under the commentary of verse 66:1 that Hafidh Ibn Hajr recorded a saying of ‘Aisha in his book al-Asaba:

"The arrival of any other wife of the prophet did not displease me as much as the arrival of Maria did, because she was beautiful and charming, and the Prophet (peace be upon him) was very fond of her."

Muhammad followed a rotational schedule to visit each of his wives. On one such occasion, it was Hafsa’s turn, but she had temporarily left to visit her father. Upon her return, Hafsa found Muhammad engaged in sexual relations with his slave woman Mariyah in her room. This deeply upset Hafsa, prompting Muhammad to swear an oath to refrain from relations with Mariyah in order to regain Hafsa’s happiness. However, Muhammad asked Hafsa to keep this matter confidential.

Nevertheless, Hafsa shared the incident with ‘Aisha. It is possible that ‘Aisha later observed Muhammad breaking his promise by continuing a discreet relationship with Mariyah.

Sunan Nisai, Hadith 3959:

It was narrated from Anas, that the Messenger of Allah had a female slave with whom he had intercourse, but 'Aishah and Hafsah would not leave him alone until he said that she was forbidden for him. Then Allah, the Mighty and Sublime, revealed: "O Prophet! Why do you forbid (for yourself) that which Allah has allowed to you.' until the end of the Verse.
Grade: Sahih (authentic)

In response to that, Muhammad's anger surged, prompting him to assert the revelation of the following verses:

(Quran 66:1-4):
O Prophet, why do you forbid what Allah has made lawful for you? Is it to please your wives? And Allah is Forgiving and Merciful. Allah has prescribed for you a way for the absolution of your oaths (i.e. the Prophet can make Mariyah permissible again for himself through this process). And Allah is your protector, and He is the Knowing, the Wise. And [remember] when the Prophet confided to one of his wives a statement; and when she informed [another] of it and Allah showed it to him, he made known part of it and ignored a part. And when he informed her about it, she said, "Who told you this?" He said, "I was informed by the Knowing, the Acquainted." If you two [wives] repent to Allah, [it is best], for your hearts have deviated. But if you cooperate against him - then indeed Allah is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are [his] assistants. Perhaps his Lord, if he divorced you [all], would substitute for him wives better than you - submitting [to Allah], believing, devoutly obedient, repentant, worshipping, and traveling - [ones] previously married and virgins. 

Through this revelation, Muhammad achieved several goals:

• He succeeded in making the beautiful and young Mariyah lawful for himself again.

• He threatened his wives, so they feared him and did not dare criticize or put restrictions on his sexual activities.

• He taunted his wives by reminding them they were not virgins and threatened that he could divorce all of them and find new wives who were better than them in every way.

Muhammad also had four concubines with whom he engaged in sexual relations

Ibn al-Qayyim recorded in his book Zaad al-Ma’aad (link):

قال أبو عبيدة : كان له أربع : مارية وهي أم ولده إبراهيم ، وريحانة وجارية أخرى جميلة أصابها في بعض السبي ، وجارية وهبتها له زينب بنت جحش .

Abu ‘Ubaydah said: He had four (concubines): Mariyah, who was the mother of his son Ibraaheem; Rayhaanah; another beautiful slave woman whom he acquired as a prisoner of war; and a slave woman who was given to him by Zaynab bint Jahsh. 

Please read more details here. 

It is important to note that Muhammad's living quarters were limited as he had a small house attached to the mosque. Due to the lack of space, there was no room for additional concubines. 

16 Special Privileges, which Muhammad reserved for himself through Revelation

Al-Qurtubi is a famous Quranic Scholar. He lists those 16 special privileges, which Muhammad reserved only for himself through revelation, including the right to take another man’s wife if he so desired:

• First: To be fair with the spoils.
• Second: To (forcefully) take a fifth of a fifth or just a fifth (of the spoils of war).
• Third: "Al Wisal" (Dimitrius- the fast or fasting. This usually refers to fasting or abstaining from food.)
• Fourth: To take more than four women.
• Fifth: To marry, "Yas-tan-kih" (or have intercourse), with a woman who verbally pronounces her dedication (to the prophet).
• Sixth: To marry, "Yas-tan-kih," without the presence (or permission) of a legal guardian.
• Seventh: To marry, "Yas-tan-kih," without a dowry.
• Eighth: To marry (and have intercourse) during a state of ritual consecration and purification.
• Ninth: The annulment of an oath he may make to his wives.
• Tenth: If Muhammad looks at a woman (and desires her) THEN IT IS NECESSARY FOR HER HUSBAND TO DIVORCE HER AND FOR MUHAMMAD TO MARRY HER. Ibn Al A’raby said, "This is what the servant of the two holy mosques has also said, as was clear to the scholars FROM THE STORY OF ZAID which also had this meaning."
• Eleventh: That the prophet released Safiyyah (from her captured status) and he considered her release as her dowry.
• Twelfth: To enter Mecca without being in a state of ritual purification.
• Thirteenth: To fight in Mecca.
• Fourteenth: That he is not inherited by anyone at all. This was mentioned in the oath of absolution for when a man approaches death due to illness, most of his possessions are taken away, so that he does not have more than a third left for him. But the possessions of the prophet remained for him, as is evidenced in the verse of inheritance and in Surat Mariam.
• Fifteenth: His marriage is still considered effective after his death (i.e. his widows were not allowed to marry any other man after him).
• Sixteenth: If he divorces a woman, she remains prohibited to everyone and may not be married, to someone else.

Common Islamist Claim: The Prophet married multiple women purely for political alliances or to support them

Many Islamists often claim that the Prophet's numerous marriages were solely for political purposes or to provide support to widows. These explanations are frequently repeated as a way to justify his actions.

Unfortunately, due to the strong influence of religious propaganda, millions of people have accepted these claims without questioning them.

We invite you to explore our detailed article, where we examine these claims critically and expose the misleading narratives:

• Did Muhammad wed multiple Widows ONLY to support them and other Political Reasons?