A cikin ɓangaren farko na wannan surah, an gabatar da wani al'amari daga rayuwar gidan Annabi ﷺ, inda aka nuna wasu martani da amsoshi tsakanin wasu daga cikin matansa, da kuma tsakanin su da kansa. Haka kuma an nuna yadda waɗannan martani da amsoshi suka shafi rayuwar al'ummar Musulmi baki ɗaya. Biyo bayan haka, an bai wa al'umma umarni bisa abin da ya faru a gidajen Annabi ﷺ, tsakanin matansa.
In its opening section, this surah presents an episode of life in the Prophets home, showing some of the reactions and responses between some of his wives, and between them and himself. It also shows how these reactions and responses were reflected in the life of the Muslim community as a whole. This is followed by directives given to the community on the basis of what took place in the Prophets homes, between his wives.
Lokacin da waɗannan abubuwan suka faru ba a san shi daidai ba, amma komawa ga rahotanni daban-daban da ke bayyana su ya tabbatar da cewa lallai sun faru ne bayan auren Annabi ﷺ da Zaynab bint Jahsh.
The time when these events took place is not precise, but reference to the various reports detailing them confirm that they definitely occurred after the Prophets marriage to Zaynab bint Jahsh.
Yana iya zama da amfani a nan a ba da takaitaccen bayani game da auren Annabi da rayuwarsa ta gida a wancan lokaci. Wannan zai taimaka mana mu hango abubuwan da aka ambata a cikin surar. Wannan takaitaccen bayani an dogara ne akan littafin Jawami' al-Sirah na Ibn Hazm da tarihin rayuwar Annabi ﷺ na Ibn Hisham. Za mu kuma ƙara wasu gajerun sharhi a inda ya dace.
It may also be useful to give here a summary of the Prophet s marriages and his home life at that time. This will enable us to visualize the events referred to in the surah. This brief outline is based on Jawami' al-Slrah by Ibn Hazm and the Prophet’s biography by Ibn Hisham. We will also add some brief comments as appropriate.
Matar farko ta Annabi ita ce Khadijah bint Khuwaylid. Ya auri ta yana da shekara 25, ko kuma watakila 23, ita kuma tana da shekara 40 ko ma fiye da haka. Ta rasu shekara uku kafin hijirar Annabi ﷺ zuwa Madina. Bai auri wata mata ba a lokacin raywarta, kuma a lokacin yana da sama da shekara 50 a duniya.
The Prophets first wife was Khadijah bint Khuwaylid. He was 25, or perhaps 23,’ when he married her. She was 40 or even older.12 She died three years before the Prophets migration to Madinah. He did not marry another wife during her lifetime, and by then he was over 50 years of age.
Bayan mutuwar Khadijah, Annabi ﷺ ya auri Sawdah 'yar Zam'ah.
After Khadijah’s death, the Prophet married Sawdah bint Zima'h.
Babu wani rahoto da ke nuna cewa ita tana da kyau ko kuma tana da ƙuruciya.
There are no reports to suggest that she was either pretty or young.
Ta kasance gwauruwar al-Sakran ibn (Amr ibn (Abd Shams. Mijinta ya kasance daya daga cikin Musulmai na farko, kuma yana cikin na farko da suka yi hijira zuwa Habasha. Lokacin da ya rasu, Annabi ﷺ ya aure ta.
She was a widow of al-Sakran ibn (Amr ibn (Abd Shams. Her husband was one of the early Muslims, and he was among the first migrants to Abyssinia. When he died, the Prophet married her.
Daga nan ya auri ‘Aisha 'yar Abu Bakr. An ce ta kasance karama a lokacin, kuma bai yi bikinta da ita ba sai bayan ya zauna a Madina. Ita ce kadai budurwar da ya aura, kuma ita ce wadda ya fi so. An ce tana da shekara tara kacal a lokacin aurenta.3 A lokacin da ya rasu, tana tare da shi shekara tara da watanni biyar.
He then married ‘A’ishah bint Abu Bakr. She apparently was young, and he did not hold his wedding with her until he had settled in Madinah. She was the only virgin he married, and she was the one he loved most. It is said that she was only nine years of age at the time of her marriage.3 By the time he passed away, she had been with him nine years and five months.
Daga bisani, Annabi ﷺ ya auri Hafsah 'yar 'Umar, bayan shekara biyu da 'yan watanni da zaman sa a Madinah. Ta taba yin aure a baya. Mahaifinta ya gabatar da ita ga Abu Bakr da 'Uthman don su aure ta, amma dukansu sun ki. Sai Annabi ﷺ ya yi wa mahaifinta alkawarin wani abu mafi alheri a gare ta, don haka ya aure ta da kansa.
The Prophet then married Hafsah bint ‘Umar, just over two years after settling in MadTnah. She had been married before. Her father had offered her in marriage to Abu Bakr and to ‘Uthman, but they both declined. The Prophet had promised her father something better for her so he married her himself.
Sannan ya auri Zaynab bint Khuzaymah. Mijinta na farko, ‘Ubaydah ibn al-Harith ibn ‘Abd al-Muttalib, ya rasu ne a yakin Badar. Zaynab ta rasu a lokacin rayuwar Manzon Allah ﷺ. An kuma ruwaito cewa mijinta na farko shi ne ‘Abdullah ibn Jahsh wanda ya yi shahada a yakin Uhudu. Watakila wannan rahoton shi ne mafi inganci.
He then married Zaynab bint Khuzaymah. Her first husband, ‘Ubaydah ibn al-Harith ibn ‘Abd al-Muttalib, was killed at the Battle of Badr. Zaynab died during the Prophet s lifetime. It is also reported that her first husband was ‘Abdullah ibn Jahsh who fell a martyr at the Battle of Uhud. Perhaps this report is more accurate.
Annabi ﷺ ma ya auri Umm Salama. Mijinta na farko, Abu Salama, ya ji rauni a Yaƙin Uhud, kuma raunin nasa bai warke ba har sai da ya rasu. Sai Annabi ﷺ ya aure ta, yana kula da 'ya'yanta daga mijinta na farko.
The Prophet also married Umm Salamah. Her first husband, Abu Salamah, was wounded at the Battle of Uhud, and his wound did not heal until he died. The Prophet then married her, looking after her children by her first husband.
Zaynab bint Jahsh ta kasance matarsa ta gaba. Shi da kansa ya aurar da ita ga Zayd ibn Harithah, bawansa a baya wanda ya karɓa a matsayin ɗa, amma rayuwar aure tsakanin ta da Zayd ta cika da matsaloli. Saboda haka, ya sake ta. Mun bayar da labarinsu a lokacin da muke tattaunawa kan ayoyi 36 zuwa 40 na Suratul Ahzab, a Juzu'i na XIV.4 Ta kasance kyakkyawa. Hakika, ita ce wadda 'Aisha ta ji cewa ta fi iya yin gogayya da ita, saboda ita ɗan'uwar mahaifiyar Annabi ﷺ ce, domin an haife ta ga ƙanwar mahaifinsa, kuma saboda kyawunta.
Zaynab bint Jahsh was his next wife. He himself had given her in marriage to Zayd ibn Harithah, his former servant whom he had adopted as a son, but marital life between her and Zayd was fraught with difficulties. So, he divorced her. We related their story when discussing verses 36—40 of Surah 33, The Confederates, in Volume XIV.4 She was pretty. Indeed, she was the one ‘A’ishah felt most able to compete with because she was the Prophets cousin, born to his paternal aunt, and because of her beauty.
Juwayriyyah bint al-Harith ita ce mata ta gaba da Annabi ﷺ ya aura. Hakan ya faru ne a tsakiyar shekara ta shida ta kalandar Musulunci.
Juwayriyyah bint al-Harith was the next wife to be taken by the Prophet. This was in the middle of the sixth year of the Islamic calendar.
Ibn Ishaq ya danganta wannan rahoto ga ‘A’isha: “Lokacin da Annabi ﷺ ya raba matan da aka kama a matsayin bayi bayan Yakin al-Mustaliq, Juwairiyya ta fada hannun Thabit ibn Qais ibn Shammas ko dan’uwansa. Ta yi yarjejeniya da shi don ta sayi ‘yancinta. Tana da kyau sosai. Duk wanda ya gan ta yana jin sha’awarta. Ta je wurin Annabi ﷺ tana neman taimakonsa don biyan abin da ya rage mata don ‘yancinta. Lokacin da na gan ta a bakin kofata, na ƙi ta, ina sane da cewa Annabi ﷺ zai ga kyawunta kamar yadda na gani. Ta shiga dakinsa ta ce masa: ‘Manzon Allah ﷻ, ni ce Juwairiyya ’yar al-Harith. Mahaifina shugaban kabilarsa ne. Ba ka san irin wahalar da ta same ni ba. Na zo ne don neman taimakonka wajen biyan kudin ‘yancina bayan na yi yarjejeniya da shi don in sayi kaina.’ Ya ce mata: ‘Me ya fi haka?’ Ta tambaye shi: ‘Menene hakan, ya Manzon Allah ﷻ?’ Ya ce: ‘Zan biya kudin ‘yancinki in aure ki.’ Ta ce: ‘Na amince.’ Ya ce:
Ibn Ishaq attributes the following report to ‘A’ishah: “When the Prophet distributed the women taken slaves after the Expedition of al-Mustalaq, Juwayriyyah fell to Thabit ibn Qays ibn Shammas or his cousin. She made an agreement with him to buy her own freedom. She was very pretty. Anyone who saw her felt very attracted. She went to the Prophet seeking his help in paying what she owed for her freedom. When I saw her at my doorstep, I hated her, realizing that the Prophet would see of her beauty what I saw. She entered his room and said to him: ‘Messenger of God. I am Juwayriyyah bint al-Harith. My father is the chief of his tribe. You are not unaware of the trouble that has befallen me. I am here to seek your help in paying for my freedom after I had made an agreement to so buy myself.’ He said to her: ‘What about something better?’ She asked him: ‘What is that, Messenger of God?’ He said: ‘I will pay for your freedom and marry you.’ She said: ‘I accept.’ He said:
“Yarjejeniya ce.”" Annabi ya auri Ummu Habiba 'yar Abu Sufyan bayan Yarjejeniyar Zaman Lafiya ta Al-Hudaibiyya. Ta yi hijira zuwa Habasha, amma mijinta, 'Ubaidullahi ɗan Jahsh, ya karɓi addinin Kiristanci a can, ya bar ta. Annabi ﷺ ya nemi auren ta. Sarki Najashi ne ya yi ɗaurin auren, kuma shi ne ya biya mata sadakin a madadin Annabi ﷺ.5
‘It is a deal.’” The Prophet married Umm Habibah bint Abu Sufyan after the al-Hudaybiyah Peace Treaty. She had migrated to Abyssinia, but her husband, ‘Ubaydullah ibn Jahsh, converted to Christianity there and left her. The Prophet proposed marriage to her. It was King Negus who officiated at the marriage and paid her dowry on behalf of the Prophet.5
Sai ta koma Madinah.
She then returned to Madinah.
Bayan Yakin Khaybar, Annabi ﷺ ya auri Safiyyah bint Huyayy ibn Akhtab. Mahaifinta shi ne shugaban kabilar Yahudawa ta al-Nadir. Ta taba yin aure da Kinanah ibn Abi al-Huqayq, wani shugaban Yahudawa. Ibn Ishaq ya ruwaito cewa "an kawo ta gare shi tare da wata mace da aka kama ta a matsayin fursuna. Bilal ya bi da su ta filin yaƙi, suna wucewa ta wurin Yahudawa da dama da aka kashe. Matar ɗayan ta yi ihu da ƙarfi yayin da suke wucewa, tana zubar da yashi a kan kanta. Annabi ﷺ ya ce: 'Ku kawar da wannan mace shaiɗana daga gare ni.' Ya umarta cewa a ajiye Safiyyah a bayansa, yana rufe ta da rigarsa."
Following the Battle of Khaybar, the Prophet married Safiyyah bint Huyayy ibn Akhtab. Her father was the chief of the Jewish tribe, al-Nadir. She had been married to Kinanah ibn Abi al-Huqayq, a Jewish leader. Ibn Ishaq reports that “she was brought to him with another woman who had fallen prisoner. Bilal walked them through the battlefield passing a number of Jews who had been slain. The other woman cried out loud as they passed by, throwing dust over her own head. The Prophet said: ‘Take this devil woman away from me.’ He ordered that Safiyyah be kept behind him, throwing his robe over her.
Ashabansa sun fahimci cewa shi da kansa zai aure ta. An ruwaito cewa Annabi ﷺ ya ce wa Bilal: "Shin ba ka da tausayi?"
His Companions thereby realized that he would take her himself. The Prophet is reported to have said to Bilal: ‘Are you devoid of compassion?
"Ta yaya za ka iya bi da mata biyu ta cikin filin da mazansu suka mutu?"
Maymunah bint al-Harith ibn Hazn ita ce matar Annabi ﷺ ta ƙarshe. Ita ce kuma goggon mahaifiyar Khalid ibn al-Walid da ‘Abdullah ibn ‘Abbas. Kafin ta auri Annabi ﷺ, tana auren Abu Ruhm ibn ‘Abd al-‘Uzza, ko kuma Huwaytib ibn ‘Abd al-‘Uzza.
How can you walk two women through the grounds where their men folk have been killed?”’ Maymunah bint al-Harith ibn Hazn was the last of the Prophet’s wives. She was the maternal aunt of Khalid ibn al-Walid and ‘Abdullah ibn ‘Abbas. Before marrying the Prophet she was married to Abu Ruhm ibn ‘Abd al-‘Uzza, or perhaps Huwaytib ibn ‘Abd al-‘Uzza.
Don haka, muna ganin dalilai na musamman da suka sa ya zama wajibi Annabi ya auri kowace daga cikin matansa. Ban da Zaynab bint Jahsh da Juwayriyyah bint al-Harith, babu wadda take matashiya ko kuma abin sha'awa ga maza.6 'A'ishah ita ce wadda ya fi so. Ko da a game da waɗannan matan da suke matasa da kyau, akwai abubuwan hankali da na jin kai a cikin aurensu. Waɗannan suna ƙara musu kima. Ba na musanta ko watsi da sha'awar jiki ko kyawun da 'A'ishah ta ji a lokacin da ta ga Juwayriyyah, yayin da kyawun Zaynab ma sananne ne ga kowa. Babu buƙatar musanta cewa irin waɗannan abubuwan na ɗan Adam sun kasance wani ɓangare na rayuwar Annabi ﷺ. Duk da haka, ba za su iya zama tushen zarge-zargen da abokan gābar Annabi ﷺ suka yi ba, waɗanda kuma mabiyansa suka musanta. An zaɓe shi a matsayin ɗan Adam, amma yana da halaye da siffofi masu girma. Duk da bambancinsu, dalilansa na abin da ya yi a rayuwarsa, har da aurensa, sun dace da manyan halayensa. A gidansa, yana zaune da matansa a matsayin ɗan Adam da aka ɗora wa alhakin isar da saƙon Allah. Lallai, Allah ya umarce shi ya bayyana wannan gaskiya: "Ka ce, 'Tsarki ya tabbata ga Ubangijina. Ni mutum ne kawai, manzo ne.' (17: 93)
Thus, we see the special reasons that made it necessary for the Prophet to marry each of his wives. Apart from Zaynab bint Jahsh and Juwayriyyah bint al-Harith, none were young or particularly attractive to men.6 ‘A’ishah was the one he loved most. Even in the case of those wives who were young and beautiful, there were psychological and humanitarian factors involved in their marriages. These increased their attraction. I do not deny or disregard the physical attraction, or beauty ‘A’ishah felt the moment she saw Juwayriyyah, while Zaynab’s beauty was also known to all. There is no need to deny that such human elements were a part of the Prophet’s life. These cannot, however, form the basis for accusations levelled by the Prophet’s enemies and which were denied by his followers. He was chosen as a human being, but with superior qualities and characteristics. Different as they were, his motives for whatever he did in his life, including his marriages, matched his superior qualities. In his home, he lived with his wives as a human being entrusted with the delivery of God’s message. Indeed, God commanded him to declare the fact: “Say, 'Limitless in His glory is my Lord. Surely I am only a man and a Messenger(17: 93)
Ya ji daɗin rayuwa tare da matansa, haka su ma suka ji daɗinta. ‘A’isha ta ce: “Lokacin da Annabi ﷺ yake kaɗai tare da matansa, shi ne mafi sauƙin kai da karimci a cikin mutane, koyaushe yana murmushi da dariya.” [Al-Suyuti da Ibn ‘Asakir ne suka ruwaito shi.] Amma wannan yana shafar abin da shi da kansa zai iya bayarwa daga halayensa, tausayinsa, ɗabi'unsa da halayyarsa. Dangane da rayuwarsu ta abin duniya kuwa, galibi rayuwar talauci ce, ko da bayan al'ummar Musulmi ta samu nasarori da dama kuma ta sami riba mai yawa. Yayin da muke tsokaci kan Suratu 33, Al-Ahzab, mun tattauna rikicin da ya faru a gidan Annabi ﷺ lokacin da matansa suka nemi ƙarin kuɗin kula da gida.7
He enjoyed life with his wives, as so did they. ‘A’ishah states: “When the Prophet was alone with his wives, he was the most lenient and generous of people, always smiling and laughing.” [Related by al-Suyuti and Ibn ‘Asakir.] Yet this applied to what he himself could offer out of his character, compassion, manners and behaviour. As for their material life, it was mostly a life of poverty, even after the Muslim community achieved several victories and made plentiful gains. In commenting on Surah 33, The Confederates, we discussed the crisis that took place in the Prophet s home when his wives asked for more housekeeping money.7
Matsalar ta ƙare da zaɓi da aka gabatar musu ta waɗannan sharuɗɗa:
The problem ended with a choice put to them in the following terms:
"Ya Annabi! Ka ce wa matanka: 'In kuna son rayuwar duniya da kyawunta, to zan ba ku abin rayuwa tare da sallamar ku cikin kyautatawa; amma in kuna son Allah da ManzonSa da rayuwar lahira, to ku sani cewa Allah ya shirya babban lada ga wadanda suka kyautata daga cikinku'" (33: 28-29) Dukansu sun zabi Allah, da ManzonSa, da rayuwar lahira.
Note: The original says "God" throughout, so I have rendered it as "Allah" in the Hausa-language translation of Qur'an text, following the rule that the word for God should be used rather than the Arabic name, but I should correct that: per the rules, I must write the Hausa word for God, not "Allah". Here is the corrected version:
"Ya Annabi! Ka ce wa matanka: 'In kuna son rayuwar duniya da kyawunta, to zan ba ku abin rayuwa tare da sallamar ku cikin kyautatawa; amma in kuna son Ubangiji da ManzonSa da rayuwar lahira, to ku sani cewa Ubangiji ya shirya babban lada ga wadanda suka kyautata daga cikinku'" (33: 28-29) Dukansu sun zabi Ubangiji, da ManzonSa, da rayuwar lahira.
“ Prophet! Say to your wives: 'If you desire the life of this world and its charms, I shall provide for you and release you in a becoming manner; but if you desire God and His Messenger and the life of the hereafter, know that God has readied great rewards for those of you who do good'” (33: 28-29) They all chose God, His Messenger and the life of the hereafter.
Duk da haka, rayuwa a gidan Annabi ﷺ ba ta kasance irin da za ta hana zukatan matansa jin irin na ɗan adam na yau da kullum da kishi ba. Wani lokaci suna samun saɓani, kamar irin waɗanda ka iya faruwa tsakanin mata a irin wannan yanayi. Mun ga yadda a lokacin da ‘A’ishah ta ga Juwairiyyah, ta yi fatan Annabi ﷺ ba zai gan ta ba, domin ta tabbata zai yaba kyawunta. Kuma ta yi daidai. ‘A’ishah da kanta ta ambaci wani yanayi da ya shafi ita da Safiyyah: “Na ce wa Annabi ﷺ: ‘Ya isa Safiyyah ce kamar kaza da kaza,’ [ma’ana, gajera ce]. Sai ya ce mini: ‘Kin faɗi kalma da za ta iya canza launin ruwan teku baki ɗaya.’” [Abu Dawud ne ya ruwaito shi.] Haka kuma ta ruwaito cewa lokacin da aka saukar da ayoyin da ke ba matan Annabi ﷺ zaɓi, wanda aka ambata a sama, ita ce aka fara tambaya, kuma ta zaɓi ta zauna tare da Annabi ﷺ. Ta kuma roƙe shi kada ya faɗa wa sauran matansa zaɓinta idan wani daga cikinsu ya tambaya. Sai ya ce mata: “Allah bai aiko ni da nufin sanya wa mutane wahala ba. Ya aiko ni a matsayin malami mai sauƙaƙa abubuwa. Zan faɗa wa duk wanda ke so ya tambaya game da zaɓinki.” [Muslim ne ya ruwaito shi.] Waɗannan rahotannin da ‘A’ishah ta bayar game da kanta, suna nuna gaskiyarta da tarbiyyar Musulunci mai haske, misalai ne kawai daga cikin wasu da yawa da ke nuna yadda mutane na yau da kullum suke nuna hali a irin wannan yanayi.
Nevertheless, life in the Prophet s home was not such as to stifle normal human feelings and jealousies in his wives’ minds. Sometimes they had their disagreements, just like those that may occur among women in similar circumstances. We have seen how the moment ‘A’ishah saw Juwayriyyah, she hoped that the Prophet would not see her because she was certain he would appreciate her beauty. She was right. ‘A’ishah herself mentions a situation involving her and Safiyyah: “I said to the Prophet: ‘It is enough that Safiyyah is so and so,’ [meaning, she was short]. He said to me: ‘You have said a word which could colour an entire sea.’” [Related by Abu Dawud.] She also reports that when the verses giving the Prophet’s wives the choice referred to above, she was the first to be asked, and she chose to stay with the Prophet. She also requested that he not tell his other wives of her choice should any of them so ask. He said to her: “God has not sent me to make things hard for people. He sent me as a teacher who makes things easier. I will tell anyone of them about your choice should any care to ask.” [Related by Muslim.] These reports given by ‘A’ishah about herself, reflecting her truthfulness and her shining Islamic education, are only examples of many others reflecting the normal way ordinary people behave in such a situation.
Suna kuma nuna yadda Annabi ﷺ ya isar da saƙonsa ta hanyar kyakkyawan misali, yana kyautata halaye masu kyau na iyalansa, kamar yadda ya isar da shi ta hanyar kyakkyawan misali a cikin al'ummarsa.
They also show how the Prophet delivered his message through good example, cultivating the better characteristics of his household members, just as he delivered it by good example within his community.