Companions transmitted the outward, public things, and his wives were the transmitters and narrators of the private matters of religion and injunctions of the Shari‘a that became clear from his private conduct in the personal sphere; they performed that function. Perhaps half of the personal matters of religion and the injunctions concerning them come from them. That is to say, numerous wives of differing temperament were required to perform this necessary duty.
Now let us consider his marriage with Zaynab. In connection with the verse,
Muhammad is not the father of any of your men, but [he is] the Messsenger of God and the Seal of the Prophets,(33:40)
which is one of the examples given in the Third Ray of the First Light in the Twenty-Fifth Word, it is written that given their many aspects, single verses state meanings that address all classes of men, each with its own understanding.
One class’s share of understanding of the above verse is this: according to a sound narration based on his own admission, Zayd, the Noble Messenger’s (UWBP) servant whom he addressed as “my son,” divorced his proud wife because he did not find himself equal to her. That is to say, with his perceptiveness, Zayd realized that Zaynab had been created with an elevated character different to his and that it was in her nature to be a prophet’s wife. As a spouse he found himself unequal to her and this caused incompatibility, so he divorced her. At God’s command, His Messenger (Upon whom be blessings and peace) took her. That is, as indicated by the verse,
We joined her in marriage to you,(33:37)
which shows that it was a heavenly contract, the marriage was out of the ordinary, above external relations, and entered into purely on the orders of divine determining. Thus, the Noble Messenger (UWBP) submitted to the decree of divine determining and was compelled to do so; it was not at the behest of carnal desire.
The verse,
In order that [in future] there may be no difficulty to the believers in [the matter of] marriage with the wives of their adopted sons(33:37)
comprises an important injunction of the Shari‘a, a general instance of wisdom, and a comprehensive, general benefit pertaining to this decree of divine determining; it indicates that adults calling the young “my son” is not forbidden so that it should be the cause of ordinances being changed –