Among the verses that are revealed on disapproval of wives of some of the prophets, is the 10th Verse of the Surah of Forbidding (Al-Tahrim). The Verse reads:
«ضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ كَفَرُوا امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ كَانَتَا تَحْتَ عَبْدَينِ مِنْ عِبَادِنَا صَالِحَينِ فَخَانَتَاهُمَا فَلَمْ يغْنِيا عَنْهُمَا مِنَ اللَّهِ شَيئًا وَقِيلَ ادْخُلَا النَّارَ مَعَ الدَّاخِلِينَ» (سوره تحريم، آيه ۱۰).
“Allah draws an example for the faithless: the wife of Noah and the wife of Lot. They were under two of our righteous servants, yet they betrayed them. So they (Noah and Lot) did not avail them (the wives) in any way against Allah and it was said [to them],‘Enter the Fire, along with those who enter [it].” (66:10)
The expression of “betrayed” is used for the wives of Noah and Lot (PBUT) in this Verse. Such an expression, if it is not interpreted correctly, can taunt the impeccable face of prophethood which is as old as the creation of man himself.
This taunt becomes more highlighted when the 45th and 46th Verses of the Surah of Hud are juxtaposed next to the above Verse and therefore, the conclusion is that Noah’s wife committed adultery.
«وَ نادي نُوحٌ رَبَّهُ فَقالَ رَبِّ إِنَّ ابْني مِنْ أَهْلي وَ إِنَّ وَعْدَکَ الْحَقُّ وَ أَنْتَ أَحْکَمُ الْحاکِمينَ. قالَ يا نُوحُ إِنَّهُ لَيسَ مِنْ أَهْلِکَ إِنَّهُ عَمَلٌ غَيرُ صالِحٍ فَلا تَسْئَلْنِ ما لَيسَ لَکَ بِهِ عِلْمٌ إِنِّي أَعِظُکَ أَنْ تَکُونَ مِنَ الْجاهِلينَ».
“Noah called out to his Lord, and said, ‘My Lord! My son is indeed from my family. Your promise is indeed true, and You are the fairest of all judges.45
Said He, ‘O Noah! Indeed He is not of your family. Indeed he is [personification of] unrighteous conduct. So do not ask Me [something] of which you have no knowledge. I advise you lest you should be among the ignorant.46”
Two questions require reasonable answers to discuss this point:
- What is meant by betrayal? Does betrayal mean committing adultery or it means theological and cultural betrayal?
- Is this betrayal exclusive to wives of these two prophets or it includes some of the wives of Prophet Muhammad (PBUH) as well?
There are dispute among Shias and Sunnis and Wahhabis over the above questions. Unfortunately, some people have accused Shias of insulting Prophet Muhammad’s (PBUH) wives because of that, and consequently, they conclude that Shias are infidels. But they don’t know that Shias believe that wives of the Divine prophets are exonerated from adultery and believe that the dignity of the Divine prophets (PBUT) is exonerated from such accusation. This text is aimed to discuss this point.
Shias’ viewpoint
According to Shias, all the wives of the prophets are exonerated from adultery. Because accepting such an idea will taunt the prophets (PBUT) and consequently, people won’t accept their claims, beliefs and ideas while God has exonerated all His prophets from any kind of faults and shortcomings.
During the history, most of the prominent Shia scholars believed that even the wives of the Divine prophets were not impeccable and exonerated from faults, but they never committed adultery. Although they may be affected by blasphemy or hypocrisy, they had never committed adultery. Therefore, the betrayal of the wives of Noah and Lot that the Quran refers to is not committing adultery. But their betrayal was that they cooperated with the enemies of these two prophets and unfairly accused these prophets and disclosed their secrets. The narratives and viewpoints of Shia scholars are stated below:
Shaykh al-Tusi writes in Al-Tibyan, the interpretation of the Quran:
“Ibn Abbas said: “Wives of Noah and Lot were hypocrites (so they betrayed)”. Ibn Abbas said: “Noah’s wife was infidel and told people that Noah was insane. Lot’s wife informed people that Lot had guests. Their betrayals were these deeds. None of the wives of the prophets ever committed adultery. Because as the result of the possibility of committing such a sin, people would hate the messenger of God and they would taunt the prophets; anyone who accuses Prophet Muhammad’s (PBUH) wives of adultery has made a big mistake and anyone who has studied (researched) about it would not make such a statement.””
Shaykh al-Tusi, Al-Tibyan Fi Tafsir Al-Quran, v. 10, p. 52
Shaykh Tabarsi rejected the opinion of Hassan Basri and Mujahid that Noah’s son was illegitimate and wrote in Majma al-Bayan, the interpretation of the Quran:
“This opinion seems very unlikely; because it contradicts the Quran; because in the Quran God says Noah called him his son. Furthermore, it is unlikely since it is necessary that prophets be pure from such things; because it is considered as a fault and blame for them. In order to make people treat prophets respectfully and to defend their honor and dignity, God has purified all His prophets from everything that makes it difficult for people to accept their words. It’s narrated from Ibn Abbas that none of the prophets’ wives had ever committed adultery. Betrayal of Noah’s wife was that she accused him of insanity and betrayal of Lot’ wife was that she showed the place of Lot’s guests to the infidels.”
Al-Tabarsi, Abi Ali Al-Fazl Ibn Al-Hassan, Majma al-Bayan, The interpretation of the Quran, v. 5, p. 285
As it was said, all Shia scholars (we just referred to two of them) believe that wives of the Divine prophets are exonerated from adultery. And false propaganda of the enemies of Shia about the adultery of wives of some of the prophets is a big historical lie. In so far as Mahmud al-Alusi, the prominent Sunni interpreter of the Quran, rejects the idea of those who say Shias believe that some of Prophet Muhammad’s (PBUH) wives were adulteress and believes that this is a lie:
“It is told that Shias accused Ayesha of committing adultery while God has exonerated her from it, whereas all Shias deny such an idea severely; such a subject is not seen in their valid books and there is no trace of it in their books at all. Also they deny that Ayesha committed adultery after Prophet Muhammad’s (PBUH) departure and there is no trace of this topic in their books either.”
Allama Abi al-Fazl Shihab al-Din Sayyid Mahmud al-Alusi al-Baghdadi, Ruh al-Maani, v. 18, p. 122
Sunnis’ and Wahhabis’ viewpoint
As it was mentioned previously, according to Shias’ viewpoint, none of the wives of the Divine prophets committed the outrageous sin of adultery. The type of their betrayal was theological and religious betrayal. But there’s no such a consensus in the literature of Wahhabis and Sunnis.
Three different viewpoints are seen in the literature of Wahhabis and Sunnis:
- None of the prophets’ wives had committed adultery
- It is possible for the prophets’ wives to commit adultery
- Some of the prophets’ wives had committed adultery
The first viewpoint: None of the prophets’ wives had committed adultery
Some of the prominent Sunni scholars believe that none of the prophets’ wives committed adultery and prophets’ wives are exonerated from this deed, just like what Shias believe in.
Al-Hakim al-Nishapuri writes in Al-Mustadrak:
“Ibn Abbas said: “This betrayal was not adultery but Noah’s wife told people that Noah had gone crazy and Lot’s wife informed the nation about their guests. These were their betrayal. This narrative is valid, but Muslim and Bukhari didn’t quote it.”
Al-Hakim al-Nishapuri, Al-Mustadrak, v.2, p.538
Al-Suyuti writes on the explanation of the meaning of “yet they betrayed them” (the Forbidding: 10):
“Zahak said about “yet they betrayed them”: “Noah’ wife and Lot’s wife were both infidels and hostile, but it is not appropriate for prophets’ wives to commit adultery.””
Abdul Rahman Ibn al-Kamal Jalal Aldin Al-Suyuti, v.8, p. 228
In response to those who consider son of Noah illegitimate, Fakhr al-Din al-Razi says in Tafsir al-Kabir (The Great Commentary):
“The third viewpoint is that he (Noah’s son) was born illegitimately and was born in Noah’s home. Their reason is that God says in the Quran about the wives of Noah and Lot: “yet they betrayed them”. Such an idea is a malicious saying since it is necessary that the dignity of prophets be saved from this disgrace. And particularly since it contradicts what is said in the Quran. God’s point of “yet they betrayed them” is not the betrayal that confirms what the third viewpoint says. However, Ibn Abbas was asked that what is meant by betrayal in this verse? He answered: “Betrayal of Noah’s wife was that she said my husband is insane and betrayal of Lot’s wife was that she told people about their guests (when the guests entered Lot’s house)”.”
Fakhr al-Din al-Razi, Tafsir al-Kabir, v. 17, p. 351
Believing in the adultery of wives of the prophets was so immoral and improper that Mahmud al-Alusi blamed those who believed so and said: “everyone who accuses wives of the prophets of adultery is illegitimate themselves”. He said about the accusations (infidelity, adultery, etc) to the Prophet’s (PBUH) wives:
“It is quoted from Ibn Attia, from some of his interpretations, that he has interpreted “yet they betrayed them” to adultery and infidelity. I swear my life that it is impossible that someone accuses them of adultery unless he himself is illegitimate.”
Mahmud al-Alusi, Ruh al-Maani, v.14, p.357
Ibn Taymiyyah, the ideologist of Wahhabism, believed that none of the prophets’ wives committed adultery. He writes on this:
“About adulteresses, there had been no righteous man or prophet who had married an adulterous woman. Because adultery of these women will destroy his generation; so, it is allowed for a Muslim man to marry a woman who is of the People of the Book; that is, the Jews and the Christians, but it is not permissible to marry an adulterous woman! Because the harm that is in Christianity or Judaism is not transmitted to a Muslim man, but the harm of adultery of an adulterous woman is transmitted to her husband.”
Ibn Taymiyyah, Al-Fatawa Al-Kubra, v. 3, p. 152
This question may arise: if son of Noah was really his legitimate son, why it is said in the Quran: “O Noah! Indeed he is not of your family”? Does it indicate a contradiction in the Quran?
In response to the above question, we refer to the following points:
First: there is no doubt that son of Noah (PBUH) was his legitimate son. Because his legitimacy was mentioned in the Quran. The Quran says: “Noah called out to his son, who stood aloof, ‘O my son! ‘Board with us, and do not be with the faithless!’ (Hud: 42)
In this Verse, the Quran literally affirms that he was Noah’s son. Therefore, if it denies this point in another verse, there will be contradiction in the verses.
Second: the controversial verse denies the competency of Noah’s son, not his legitimacy. God had promised Noah (PBUH) that he and his family will be rescued. But since this son was infidel to the religion of his father, God excluded him from Noah’s family. On the other hand, if someone thinks that having competence means being some one’s child, all those who were rescued should have been Noah’s children.
Al-Shaykh al-Saduq quotes from Hassan Ibn Ali Al-Vasha in a valid narrative:
“I heard from Imam Reza (PBUH) that said: “my father (PBUH) said that Abi Abdullah (Imam Sadigh) (PBUH) said that the Glorious God said to Noah “O Noah! Indeed he is not of your family” because he objected his father. In return, God put those who obeyed him as his family.”” Hassan Ibn Ali Al-Vasha said: “Imam (PBUH) asked me:
“How do people read this verse that is revealed about son of Noah?” I answered: “people read it in two ways:
A: “Indeed he is [personification of] unrighteous conduct”
B: Indeed he is a child of adultery
According to the second pronunciation, they believe that man was not Noah’s son.
Imam (PBUH) said: “They lie. He was Noah’s son. But when he opposed his father’s religion, God the Almighty told Noah he was not of his family.””
Ibn Babawayh, Muhammad ibn Ali, Ilal al-Sharayi’, v. 1, p. 30
Therefore, Noah’s son was his legitimate son but since he opposed his father’s religion, God excluded him from Noah’ family.
Most Sunnis and Wahhabis hold this idea which is the same as Shias’ viewpoint and proves that prophets’ wives are exempted from adultery. But some of Sunnis and Wahhabis don’t consider it impossible and believe that wives of prophets could commit adultery.
The second viewpoint: It is possible for the prophets’ wives to commit adultery
Some of them believe that although wives of prophets didn’t commit adultery, but it’s not impossible. Al-Albani, who is Wahhabi, believes in the possibility of committing adultery by the prophets’ wives and writes:
“As a theory, there is the possibility that wives of Prophet Muhammad (PBUH) had committed the deed (adultery). Because there is no explicit saying [narrative or verse in the Quran] that indicates the impossibility of this deed by them. Prophet Muhammad (PBUH) was not sure that Ayesha was exempted from adultery till the Verse was revealed about her not committing adultery. This [Prophet Muhammad’s (PBUH) uncertainty] is a powerful proof that there was the possibility that Prophet Muhammad’s (PBUH) wives could have committed adultery.
Muhammad Nasir al-Din al-Albani, Silsila Al-Ahadith Al-Sahiha, v. 6, p. 27
Muhammad Nasir al-Din al-Albani, who was Wahhabi, believed that Prophet Muhammad (PBUH) was not sure that Ayesha was exempted from adultery or not. And this is a powerful proof for the possibility of committing adultery by the prophets’ wives. Al-Albani’s source for his idea is a narrative in Sahih al-Bukhari. There’s a narrative on Prophet Muhammad’s (PBUH) uncertainty about Ayesha in Sahih al-Bukhari which is one of the most reliable Sunni narrative books:
Prophet Muhammad’s (PBUH) uncertainty about Ayesha’s betrayal:
“… O Ayesha! I have heard such and such about you. If you are exempted from these accusations, God will testify your innocence and if you have committed those sins, repent to God and ask for His forgiveness. Because if man confesses to their sins and repents, God will accept their repentance.” When Prophet Muhammad (PBUH) said it, I cried and shed tears …”
Muhammad Ibn Isma’il Abu Abdullah Al-Bukhari, Sahih al-Bukhari, v. 3, p. 173
This narrative in Sunni sources indicates that Prophet Muhammad (PBUH) doubted about Ayesha. And according to al-Albani’s reasoning, Prophet Muhammad’s (PBUH) uncertainty confirms this idea that wives of the prophets could commit adultery.
The third viewpoint: Some of the prophets’ wives had committed adultery
Although all Shia scholars and many of Sunni scholars deny that Prophet Muhammad’s (PBUH) wives committed adultery, some of the prominent Sunni scholars not only believe that they committed adultery but also believe that wives of some prophets had committed adultery. We refer to their names and opinions in the following:
Hasan al-Basri who was a Sunni jurisconsult believed that Noah’s son was illegitimate.
“Hasan al-Basri says about “unrighteous conduct” (Hud: 46): “Noah’s son was illegitimate but he was been misrepresented to Noah. On the day when everybody was drowned, God denied his relationship with Noah.”
Abd al-Rahman Ibn Muhammad Ibn Abi Haatam, The Interpretation by Ibn Abi Haatam, v. 6, p. 2040
Interestingly there’s a valid narrative in the interpretation of the Quran written by Tabari that Hasan al-Basri swears to God that Noah’s son was not his own son and he was illegitimate, and to confirm his statement, he promptly reads the Verse: “yet they betrayed them”:
“Qatada said: “I heard Hasan al-Basri read this Verse: “Indeed He is not of your family. Indeed he is [personification of] unrighteous conduct” and while reading this Verse he said: “I swear to God he was not Noah’s son”, and then he read this verse: “yet they betrayed them”.
Muhhamad Ibn Jarir, Abu Jafar Al-Tabari, Jami al-Bayan fi Tawil al-Quran, v. 15, p. 341
Al-Tabarani is another Sunni scholar who after narrating some stories about Ayesha in Al-Mu’jam Al-Kabir, says: “Prophet Muhammad (PBUH) went to Ayesha and advised her. In the meantime, Abu Bakr entered and said to Prophet Muhammad (PBUH):
“O Messenger of God! Why do you wait and why don’t you divorce this woman who betrayed you and disgraced me?””
Suleyman Ibn Ahmad Ibn Ayub Abu al-Ghasim Al-Tabrani, Al-Mu’jam Al-Kabir, v. 23, p. 117
According to the above quotation, Abu Bakr believed Ayesha betrayed Prophet Muhammad (PBUH) and he was sure about it. So, he considered her as the cause of his disgrace. But according to the narrative in Sahih al-Bukhari, Abu Bakr and Umm Ruman are not the only ones who believed Ayesha committed adultery, but all other wives of Prophet Muhammad (PBUH) believed Ayesha had committed adultery:
“I asked Prophet Muhammad (PBUH) to let me go to my parent’s house. I wanted to make sure about the news I had heard from them. Prophet Muhammad (PBUH) let me go. I went to my parent’s home and asked my mother: “what do people say?”, she answered: “Don’t worry. The woman whom his husband loves, her rival wives tell many things about her. ””
Muhammad Ibn Isma’il Abu Abdullah Al-Bukhari, Sahih al-Bukhari, v. 3, p. 173
What was reviewed in the third viewpoint indicates that some of the Sunni scholars and elites believed that wives of some of the prophets were adulteress. But as you noticed, according to the most trusted and prominent Sunni narrative books, Sahih al-Bukhari, this viewpoint was accepted for one of Prophet Muhammad’s (PBUH) wives too and she was not saved from this accusation either.
Conclusion
As we said previously, all Shia scholars and elites have believed that wives of the prophets never committed adultery and believed that they are exonerated from such type of immoral deeds, and believing in the possibility of committing such sin is an insult to the Divine prophets (PBUT). Therefore, they believe that the interpretation of “yet they betrayed them” is that the betrayal of the wives of Noah and Lot (PBUT), is religious betrayal and neither them nor all the wives of the other prophets never committed adultery. Because accepting that will taunt the prophets.
But there is a big dispute among Wahhabi and Sunni scholars over the confirmation or negation of the idea that some of the prophets’ wives were adulterous or not. Some of them deny that wives of prophets committed adultery and some of them believe it was possible for them to do so and the others believe that wives of prophets had committed adultery and there are some narratives in Sunni valid references that we mentioned in this text.
