Title: Why Doesn't the Immediate Family of the Prophet (pbuh) enjoy a Special Position Question: The H. Prophet has said so much about his family members e.g. Hussain-o Minni-va-AnaminulHussain. Hassan & Hussain are THE CHIEFS OF ALL THE YOUTH IN PARADISE (mind you there won't be old people in Paradise) A momin is known by his love for Ali & a hypocrite is known by his hatered for ALI. Fatima is a part of me, anyone who hurts her hurts me.(and by the way who is THE LADY OF PARADISE; She is The Holy Lady Fatima Zehra.) They are mentioned in the vs 33:33 of H.Quran. Chap.3:61 is also for These Five Holy Ones. I am not a scholar but I know that ONE'S Progeny is more important than any number of WIVES. They have been mentioned in H.Quran Ch.66:5,& other places too showing that all wives were not perfect. You should also know that if it was not for THE SACRIFICES OF PROPHET'S PROGENY ISLAM WOULD NOT HAVE BEEN WHERE IT IS TODAY. Even then people like Moawiah & his progeny have distorted Islamic History & Ahadiths to a great extent; so much so that we have forgotten THE VIRTUES OF THE H. FAMILY. We consider them as COMMONERS. As regards The Wives, how come Muslim Historians never talk about KHADIJA. She was The best of Prophet's wives. She is also included among THE FOUR BEST WOMEN OF THE WORLD according to our own Prophet, the other 3 being: AAsia w/o Pharaoh Mariyam d/o Imran Fatima d/o Mohammad. Besides UMM-UL-MOMINEEN, only means mothers of BELIEVERS. IT does not put them in a Superior position. The basic purpose was for them not marry ANYBODY after the H. Prophet;having children & giving rise to further diputes.There are QUIET A HUGE NUMBR. OF CONTROVERSIES despite the fact that none of the Prophet's wives bore him any children. Prophet's wives have their own position & should be respected a such; but they are not Superior to Khadeeja, Ali ,Fatima, Hassan & Hussain. I wish hope & pray Muslims start to understand this. You should read Quran & Ahadith in the light of Quran. Everything I have quoted is from Quran & Ahadith like Bukhari & Muslim. zehra naqvi Answer: Before I present my point of view regarding the issue, I would first like to clarify that the first two narratives that you have cited are not reported in either Muslim or in Bukhariy . Such narratives have, indeed, been reported in compilations of narratives ascribed to the Prophet (pbuh), but not in either of the two mentioned sources. As for the Al-Ahzaab 33: 33, I have given my understanding and explanation of the verse in one of my earlier responses , while 3: 61 is also clear of any express reference to the stated personalities. As for the remaining part of your opinion, I would only like to reiterate that in my responses on the topic I had never intended to draw a comparison between the love of the Prophet (pbuh) for his progeny with that for his wives. All that I had intended was to show that the Prophet's (pbuh) progeny is not given a specific religious status - especially as a source of religion - merely on biological basis. If any one were to hold the Prophet's progeny in more respect and reverence than his wives or other companions, who am I to object? However, if anyone were to give a special religious status to the Prophet's (pbuh) progeny, merely on biological grounds, then I would want to know the source of that special religious status in the Qur'an. As far as the love and respect for the progeny of the Prophet (pbuh), indeed, it deserves our special love and affection merely on its biological connection with the Prophet (pbuh). The various narratives that you have referred to in your comment, in view of the lack of any basis in the primary sources of Islam - the Qur'an and the Sunnah - should, according to my understanding, be seen in the perspective of the personal love and affection of a loving father and grandfather. Finally, I agree with you that giving the wives of the Prophet (pbuh) the status of "Mothers of the Believers" does not imply that the Prophet (pbuh) loved them more than his progeny. However, because they have been given the status of the "Mothers of the Believers" by the Qur'an, it clearly implies that being respectful towards them, as one would be respectful towards his/her own mother, is a part of the Islamic directives. Regards, Moiz Amjad January 16, 2002