The Prophet ﷺ Divorcing Asma’ bint Nu’man and the Clarification of the Term "Sūqah"Compiled by: Tauheed.com
① Introduction
Among the numerous events from the noble life of the Prophet ﷺ, there are certain incidents which have either been misunderstood or distorted through the addition of fabricated or weak narrations. One such episode concerns Asma’ bint Nu‘man, also popularly known as al-Jūniyyah. Below is a detailed examination of this incident, including authentic and weak narrations and responses to common objections.
② Introduction to the Original Narration
It is narrated in Sahih al-Bukhari and Sahih Muslim that the Prophet ﷺ was married to a woman whose name is mentioned in some reports as Asma’ bint Nu‘man. When the Prophet ﷺ approached her, she, not recognizing him, expressed fear or anxiety. The incident is briefly mentioned in the following Hadith:
- Sahih al-Bukhari: Hadith No. 5255 & 5637
- Sahih Muslim: Hadith No. 88
The reports briefly mention that due to her unawareness and nervousness, she said:
اَعُوذُ بِاللّٰہِ مِنْکَ
"I seek refuge in Allah from you."
To which the Prophet ﷺ responded:
لَقَدْ عُذْتِ بِعَظِیْمٍ
"Indeed, you have sought refuge with the Mighty One."
He then gave her a set of garments and returned her to her family.
③ Summary of the Incident
- Someone informed the Prophet ﷺ about the woman.
- He married her, and she arrived at a palace belonging to Banu Sa‘idah, accompanied by her caretaker.
- The Prophet ﷺ went to meet her while his Companions waited outside.
- The Prophet ﷺ tried to calm her, but she, perceiving herself as a "queen," did not consider the Prophet ﷺ a "king" and said:
هَلْ تَهَبُ الْمَلِكَةُ لِلسُّوقَةِ؟
"Would a queen give herself to a commoner?"
- When the Prophet ﷺ extended a hand of kindness, she anxiously exclaimed:
اَعُوذُ بِاللّٰہِ مِنْکَ
"I seek refuge in Allah from you."
- The Prophet ﷺ said she had sought refuge with a mighty Being, gifted her some garments, and sent her back with dignity.
- When she later learned that it was the Messenger of Allah ﷺ, she was deeply regretful and distressed for not recognizing him.
④ Clarification of the Word "سُوقَة" (Sūqah) and Common Misconceptions
Some orientalists and unlearned individuals have incorrectly translated "Sūqah" as "bazari" (vulgar or lowly person) and claimed this to be disrespectful. This interpretation is linguistically invalid.
According to renowned Arabic lexicons:
✔ Imam Ibn Manzur al-Ifriqi (Author of Lisan al-‘Arab) states:
"Many mistakenly think 'Sūqah' refers to vulgar people, whereas it simply refers to those without royal status."
(Lisan al-‘Arab, Vol. 10, p. 166)
✔ Imam Ibn al-Athir writes:
"السُّوقَةُ من الناس: العامّة والرّعاع" – 'Sūqah' refers to commoners and the general populace.
(Jami‘ al-Usul, 11/421)
✔ Imam Ibn al-Jawzi رحمه الله says:
"السُّوقة: من ليس بملكٍ" – 'Sūqah' refers to one who is not a king.
(Kashf al-Mushkil min Hadithayn al-Sahihayn, p. 602)
❖ Hence, it is clear that "Sūqah" in Arabic means a non-royal or an ordinary person, not someone of vulgar or low character. For "vulgar" in Arabic, the word used is "Sawqī", not "Sūqah."
⑤ Analysis of Weak and Fabricated Narrations
Alongside the core authentic reports, some fabricated or weak narrations have been attached to this story. Their intent seems to be exaggeration or distortion.
❖ Example:
A narration involving a woman named Qatilah, transmitted by Muhammad ibn Sa’ib al-Kalbi, is extremely weak—rather, fabricated.
✔ Imam Ibn Sa‘d رحمه الله in al-Tabaqat al-Kubra mentions this narration but clarifies:
"فِی رِوَایَتِہٖ ضَعِیفٌ جِدًّا" – His narration is extremely weak.
(al-Tabaqat al-Kubra, 6/342)
Conclusion: Such narrations cannot be used as reliable evidence. Scholars unanimously agree that there is no proof of the Prophet ﷺ marrying a woman named Qatilah.⑥ Objections and Their Responses
6.1 Objection:
"The woman sought refuge—was this not an act of disrespect towards the Prophet ﷺ?"
✔ Response:
She did not recognize the Prophet ﷺ. Once informed, she deeply regretted her action. Seeking refuge due to ignorance or confusion is not considered disrespect.
6.2 Objection:
"She referred to the Prophet ﷺ as 'Sūqah'—was this not offensive?"
✔ Response:
As clarified earlier, Sūqah means a non-king or commoner in Arabic. She saw herself as a queen and made the statement in that context. It does not imply any insult.
6.3 Objection:
"Why did the Prophet ﷺ divorce her and send her back immediately after marriage?"
✔ Response:
This was not a harsh action. The Prophet ﷺ, understanding her emotional state, gifted her clothes and sent her home with dignity—an example of his noble character, not force.
6.4 Objection:
"Why did the Prophet ﷺ marry again in old age when some say he was not able to fulfill marital obligations?"
✔ Response:
These are baseless assumptions with no authentic evidence. Nowhere in authentic Hadith is it stated that this marriage took place in the Prophet’s final days. Also, unrelated issues like the matter of Sayyidah Sawdah bint Zam‘ah رضي الله عنها should not be confused with this incident.
⑦ Summary and Lessons
◈ This event pertains to Asma’ bint Nu‘man, also known as al-Jūniyyah, and is supported by authentic narrations.
◈ Her seeking refuge from the Prophet ﷺ out of fear or ignorance does not constitute disrespect, especially given her regret later.
◈ Misinterpreting the term "Sūqah" to suggest insult is either due to lack of knowledge or academic dishonesty.
◈ The Prophet ﷺ’s reaction shows noble character—he did not coerce her but honored her and let her go respectfully.
◈ Fabricated narrations, like the one from al-Kalbi about Qatilah, are not reliable and cannot be used to draw conclusions.
⑧ Final Words
This incident beautifully reflects the noble conduct of the Prophet ﷺ. He responded to a stranger's fear not with force but with gentleness and care. There is no aspect of this event that implies disrespect or insult towards the Prophet ﷺ. A proper understanding of Arabic language and authentic chains of narration easily dismantles all orientalist or biased objections.
May Allah keep us steadfast on the straight path and grant us the ability to emulate the noble character of the Prophet Muhammad ﷺ. Āmīn.