1. Khadijah bint Khuwailid: A Makkah, kafin Hijira, iyalan Manzon Allah ﷺ sun kunshi shi (Peace be upon him) da matarsa Khadijah bint Khuwailid. Yana da shekara ashirin da biyar, ita kuma tana da shekara arba'in a lokacin da suka yi aure. Ita ce mace ta farko da ya aura. Ita ce matarsa kadai har ta rasu. Sun haifi 'ya'ya maza da mata tare. Babu daya daga cikin 'ya'yansu maza da ya rayu tsawon lokaci. Duk sun mutu. 'Ya'yansu mata kuwa su ne Zainab, Ruqaiya, Umm Kulthum da Fatimah.

1. Khadijah Bint Khuwailid: In Makkah — prior to Hijra — the Prophet’s household comprised him (Peace be upon him) and his wife Khadijah bint Khuwailid. He was twenty-five and she was forty when they got married. She was the first woman he married. She was the only wife he had till she died. He had sons and daughters with her. None of their sons lived long. They all died. Their daughters were Zainab, Ruqaiya, Umm Kulthum and Fatimah.

• Zainab an aura wa dan uwarta, Abu Al-‘As bin Al-Rabi‘, kuma hakan ya kasance kafin Hijira. Ruqaiya da Umm Kulthum duka an aurar da su ga ‘Uthman bin ‘Affan (Allah ya yarda da shi) a jere (watau ya auri ɗayar bayan rasuwar 'yar'uwarta). Fatimah kuwa an aurar da ita ga ‘Ali bin Abi Talib; kuma hakan ya faru a tsakanin yakin Badar da yakin Uhud. ‘Ya'yan maza da mata da Fatimah da ‘Ali suka haifa su ne Al-Hasan, Al-Husain, Zainab da Umm Kulthum.

• Zainab was married to her maternal cousin Abu Al-‘As bin Al-Rabi‘ and that was before Al-Hijra. Ruqaiya and Umm Kulthum were both married to ‘Uthman bin ‘Affan (May Allah be pleased with him) successively (i.e. he married one after the death of her sister). Fatimah was married to ‘Ali bin Abi Talib; and that was in the period between Badr and Uhud battles. The sons and daughters that Fatimah and ‘Ali had were Al-Hasan, Al-Husain, Zainab and Umm Kulthum.

An sani sosai cewa Annabi (ﷺ) an ba shi izini na musamman da ya auri fiye da mata huɗu saboda dalilai daban-daban. Matan da ya aura su ne goma sha uku. Tara daga cikinsu sun rayu bayan rasuwarsa. Biyu sun mutu a lokacin rayuwarsa: Khadija da Ummul Masakeen (Uwar matalauta) — Zainab 'yar Khuzaima, banda wasu biyu da bai yi zaman aure da su ba.

It is well-known that the Prophet (Peace be upon him) was exceptionally authorized to have more than four wives for various reasons. The wives he married were thirteen. Nine of them outlived him. Two died in his lifetime: Khadijah and the Mother of the poor (Umm Al-Masakeen) — Zainab bint Khuzaima, besides two others with whom he did not consummate his marriage.

2. Sawdah bint Zam‘a: Ya aure ta a watan Shawwal, a shekara ta goma ta Annabta, 'yan kwanaki bayan rasuwar Khadijah. Kafin haka, ta kasance matar wani dan uwan mahaifinta, mai suna As-Sakran bin ‘Amr.

2. Sawdah bint Zam‘a: He married her in Shawwal, in the tenth year of Prophethood, a few days after the death of Khadijah. Prior to that, she was married to a paternal cousin of hers called As-Sakran bin ‘Amr.

3. ‘Aishah bint Abu Bakr: Ya aure ta a shekara ta goma sha ɗaya ta Annabta, shekara ɗaya bayan auransa da Sawdah, kuma shekara biyu da wata biyar kafin Hijira. Tana da shekara shida lokacin da ya aure ta. Duk da haka, bai yi zaman aure da ita ba sai watan Shawwal, watanni bakwai bayan Hijira ﷺ, kuma hakan ya kasance a Madina. Tana da shekara tara a lokacin. Ita ce kaɗai budurwar da ya aura, kuma ita ce halittar da ta fi so a wurinsa ﷺ. A matsayinta na mace, ita ce mace mafi ilimi a fannin fiqhu.

3. ‘Aishah bint Abu Bakr: He married her in the eleventh year of Prophethood, a year after his marriage to Sawdah, and two years and five months before Al-Hijra. She was six years old when he married her. However, he did not consummate the marriage with her till Shawwal seven months after Al-Hijra, and that was in Madinah. She was nine then. She was the only virgin he married, and the most beloved creature to him. As a woman she was the most learnèd woman in jurisprudence.

4. Hafsah 'yar 'Umar bin Al-Khattab: Ta kasance Aiyim (wato, ba ta da miji). Tsohon mijinta shi ne Khunais bin Hudhafa As-Sahmi a lokacin tsakanin yaƙin Badr da yaƙin Uhud. Manzon Allah ﷺ ya aure ta a shekara ta uku ta Hijira.

4. Hafsah bint ‘Umar bin Al-Khattab: She was Aiyim (i.e. husbandless). Her ex-husband was Khunais bin Hudhafa As-Sahmi in the period between Badr and Uhud battles. The Messenger of Allâh (Peace be upon him) married her in the third year of Al-Hijra.

5. Zainab bint Khuzaimah: Ta fito daga Bani Hilal bin ‘Amir bin Sa‘sa‘a. An kira ta da laƙabin Umm Al-Masakeen, saboda alherinta da kulawarta ga mabuƙata. Ta kasance matar ‘Abdullahi bin Jahsh, wanda aka kashe a yaƙin Uhud a matsayin shahada, sannan ta auri Annabi ﷺ a shekara ta huɗu ta Hijira, amma ta rasu wata biyu ko uku bayan aurenta da Manzon Allah ﷺ.

5. Zainab bint Khuzaimah: She was from Bani Hilal bin ‘Amir bin Sa‘sa‘a. Was nicknamed Umm Al-Masakeen, because of her kindness and care towards them. She used to be the wife of ‘Abdullah bin Jahsh, who was martyred at Uhud, was married to the Prophet (Peace be upon him) in the fourth year of Al-Hijra, but she died two or three months after her marriage to the Messenger of Allâh (Peace be upon him).

6. Ummu Salama Hind 'yar Abi Umaiyya: Ta kasance matar Abu Salama, wanda ya rasu a watan Jumada Al-Akhir, a shekara ta huɗu bayan Hijira. Manzon Allah ﷺ ya aure ta a watan Shawwal na shekara guda.

6. Umm Salamah Hind bint Abi Omaiyah: She used to be the wife of Abu Salamah, who died in Jumada Al-Akhir, in the fourth year of Al-Hijra. The Messenger of Allâh (Peace be upon him) married her in Shawwal of the same year.

7. Zainab bint Jahsh bin Riyab: Ta fito daga Bani Asad bin Khuzaimah, kuma ita ce ɗan'uwan mahaifin Manzon Allah ﷺ. Ta auri Zaid bin Haritha — wanda a lokacin ana ɗaukarsa a matsayin ɗan Annabi ﷺ. Sai dai Zaid ya sake ta. Allah ya saukar da wasu ayoyin Alƙur'ani a game da wannan.

7. Zainab bint Jahsh bin Riyab: She was from Bani Asad bin Khuzaimah and was the Messenger’s paternal cousin. She was married to Zaid bin Haritha — who was then considered son of the Prophet (Peace be upon him) . However, Zaid divorced her. Allâh sent down some Qur’ânic verses with this respect:

"Sa'addaka Zaid daga gare ta (watau, ya sake ta), sai Muka aurar da ita gare ka." [33:37].

• “So when Zaid had accomplished his desire from her (i.e., divorced her), We gave her to you in marriage.” [33:37].

Game da ita, Allah ya saukar da wasu ayoyi na Surar Al-Ahzab da suka yi bayani dalla-dalla game da karbar yara a matsayin 'ya'ya. To, za mu tattauna wannan daga baya. Manzon Allah ﷺ ya aure ta a watan Dhul-Qa‘dah, shekara ta biyar bayan Hijira.

About her, Allâh has sent down some verses of Al-Ahzab Chapter that discussed the adoption of children in detail — anyway we will discuss this later. The Messenger of Allâh (Peace be upon him) married her in Dhul-Qa‘dah, the fifth year of Al-Hijra.

8. Juwairiyah bint Al-Harith: Al-Harith shi ne shugaban Bani Al-Mustaliq na Khuza‘ah. Juwairiyah na cikin ganima da ta fada wa Musulmi daga Bani Al-Mustaliq. Ta kasance rabon Thabit bin Qais bin Shammas. Ya yi mata alkawarin cewa zai 'yanta ta a wani lokaci. Manzon Allah ﷺ ya cika alkawarin, ya kuma aure ta a watan Sha'ban a shekara ta shida bayan Hijira.

8. Juwairiyah bint Al-Harith: Al-Harith was the head of Bani Al-Mustaliq of Khuza‘ah. Juwairiyah was among the booty that fell to the Muslims from Bani Al-Mustaliq. She was a portion of Thabit bin Qais bin Shammas’ share. He made her a covenant to set her free at a certain time. The Messenger of Allâh (Peace be upon him) accomplished the covenant and married her in Sha‘ban in the sixth year of Al-Hijra.

9. Ummu Habība: Ramla, ’yar Abu Sufyan. Ta auri ‘Ubaidullah bin Jahsh. Ta yi hijira tare da shi zuwa Habasha (Habasha/Ethiopia). Lokacin da ‘Ubaidullah ya yi ridda ya zama Kirista, ta tsaya kan addininta kuma ta ki yarda ta canza. Sai dai ‘Ubaidullah ya mutu a can Habasha (Ethiopia). Manzon Allah ﷺ ya aika ‘Amr bin Umayya Ad-Damri da wasiƙa zuwa ga Najashi, sarki, yana neman auren Ummu Habība a gare shi — hakan ya kasance a watan Muharram, a shekara ta bakwai bayan Hijira. Najashi ya amince, ya aike ta zuwa ga Annabi ﷺ tare da Sharhabeel.

9. Umm Habibah: Ramlah, the daughter of Abu Sufyan. She was married to ‘Ubaidullah bin Jahsh. She migrated with him to Abyssinia (Ethiopia). When ‘Ubaidullah apostatized and became a Christian, she stoodfast to her religion and refused to convert. However ‘Ubaidullah died there in Abyssinia (Ethiopia). The Messenger of Allâh (Peace be upon him) dispatched ‘Amr bin Omaiyah Ad-Damri with a letter to Negus, the king, asking him for Umm Habibah’s hand — that was in Muharram, in the seventh year of Al-Hijra. Negus agreed and sent her to the Prophet (Peace be upon him) in the company of Sharhabeel.

10. bayan wannan cin nasara a shekara ta bakwai ta Hijira.

10. her after that conquest in the seventh year of Al-Hijra.

11. Maimunah bint Al-Harith: 'Yar Al-Harith ce, kuma 'yar'uwar Umm Al-Fadl Lubabah bint Al-Harith. Manzon Allah ﷺ ya aure ta bayan 'Umratul Qada'i (Umrar Rama). Hakan ya faru ne a watan Dhul-Qa'dah a shekara ta bakwai bayan Hijira.

11. Maimunah bint Al-Harith: The daughter of Al-Harith, and the sister of Umm Al-Fadl Lubabah bint Al-Harith. The Prophet (Peace be upon him) married her after the Compensatory ‘Umrah (Lesser Pilgrimage). That was in Dhul-Qa‘dah in the seventh year of Al-Hijra.

Waɗannan su ne matan goma sha ɗaya da Manzon Allah ﷺ ya aura, kuma ya kwana da su. Ya rasu kafin biyu daga cikinsu — Khadija da Zainab, Ummu Masakeen. Amma sauran mata tara sun rayu bayan rasuwarsa ﷺ.

Those were the eleven women that the Messenger of Allâh (Peace be upon him) had married and consummated marriage with them. He outlived two of them — Khadijah and Zainab, the Umm Al-Masakeen. Whereas the other nine wives outlived him.

Matan biyu da bai yi jima'i da su ba su ne, daya daga Banu Kilab, ɗayar kuma daga Kindah, wadda ake kira Al-Jauniyyah.

The two wives that he did not consummate marriage with were, one from Bani Kilab and the other from Kindah and this was the one called Al-Jauniyah.

Baya ga waɗannan, yana da ƙwarƙwara biyu. Ta farko ita ce Mariyah, 'yar Kibdawa (Kirista ta Masar), kyauta ce daga Al-Muqauqis, wakilin sarautar Masar; ta haifa masa ɗansa Ibrahim, wanda ya rasu a Madina yana ƙarami, a ranar 28 ko 29 ga watan Shawwal a shekara ta 10 bayan hijira, wato 27 ga Janairu, 632 miladiyya. Ta biyu kuwa ita ce Raihanah 'yar Zaid An-Nadriyah, wadda ake kira Quraziyah, wata baiwa daga Banu Quraiza. Wasu mutane suna cewa ta kasance ɗaya daga cikin matansa. Sai dai Ibn Al-Qaiyim ya fi ba da muhimmanci ga ra'ayi na farko. Abu 'Ubaidah ya ambaci ƙwarƙwara biyu, Jameelah, wata baiwa da aka kama, da wata kuma, baiwa wadda Zainab 'yar Jahsh ta ba shi.

Besides these, he had two concubines. The first was Mariyah, the Coptic (an Egyptian Christian), a present gift from Al-Muqauqis, vicegerent of Egypt — she gave birth to his son Ibrâhim, who died in Madinah while still a little child, on the 28th or 29th of Shawwal in the year 10 A.H., i.e. 27th January, 632 A.D. The second one was Raihanah bint Zaid An-Nadriyah or Quraziyah, a captive from Bani Quraiza. Some people say she was one of his wives. However, Ibn Al-Qaiyim gives more weight to the first version. Abu ‘Ubaidah spoke of two more concubines, Jameelah, a captive, and another one, a bondwoman granted to him by Zainab bint Jahsh.

Duk wanda ya yi tunani a kan rayuwar Manzon Allah ﷺ, zai fahimci cewa auren da ya yi da wannan adadi mai yawa na mata a shekarun ƙarshe na rayuwarsa, bayan ya kusan shafe shekaru talatin na mafi kyawun ƙuruciyarsa yana wadatar da kansa da tsohuwa ɗaya — Khadijah, daga baya kuma da Sawdah, ba shi da wata ƙwaƙwalwar sha'awa mai ƙarfi da ya so ya biya ta hanyar irin wannan adadin matan aure. Waɗannan auratayya a zahiri sun samo asali ne daga manufofi da dalilai masu girma da ɗaukaka fiye da abin da auratayya ta al'ada ke nufi.

Whosoever meditates on the life of the Messenger of Allâh (Peace be upon him), will conceive that his marriage to this great number of women in the late years of his lifetime, after he had almost spent thirty years of his best days of youth sufficing himself to one old wife — Khadijah and later on to Sawdah, was in no way an overwhelming lustful desire to be satisfied through such a number of wives. These marriages were in fact motivated by aims and purposes much more glorious and greater than what normal marriages usually aim at.

Yunƙurin Manzon Allah (ﷺ) na kulla dangantakar aure da Abu Bakar da ‘Umar, da aurensa da ‘A’isha da Hafsa, da kuma auren 'yarsa Fatima ga ‘Ali bin Abi Talib, da auren 'yarsa biyu, Ruƙayya da Ummu Kulthum, ga ‘Uthman, duk sun nuna a fili cewa yana nufin ƙarfafa dangantaka tsakanin waɗannan mutum huɗu - waɗanda sadaukarwarsu da manyan nasarorinsu a cikin harkar Musulunci sun shahara. Baya ga haka, akwai al'adar Larabawa ta girmama dangantakar surukuta. A gare su, ɗa ko surukarsa wata hanya ce da suke nema ta ƙarfafa dangantaka da soyayya da kabilu daban-daban. Gaba da adawa ga ƙawance da dangantakar aure za su kawo musu kunya, wulakanci da ƙasƙanci da ba za a manta da su ba.

The tendency of the Messenger of Allâh (Peace be upon him) towards establishing a relationship by marriage with both Abu Bakr and ‘Umar and his marriage to ‘Aishah and Hafsah — and getting his daughter Fatimah married to ‘Ali bin Abi Talib, and the marriage of his two daughters, Ruqaiyah and Umm Kulthum to ‘Uthman — indicate clearly that he aimed at confirming the relationship among the four men — whose sacrifices and great achievements in the cause of Islam are well-known. Besides this, there was that tradition of the Arabs to honour the in-law relations. For them a son or a daughter-in-law was a means by which they sought the consolidation of relationship and affection with various phratries. Hostility and fights against alliances and affinities would bring an unforgettable shame, disgrace and degradation to them.

Ta hanyar auren Uwayen muminai, Annabi (Aminci ya tabbata a gare shi) yana so ya rusa ko ya karya ƙiyayyar kabilun Larabawa ga Musulunci, ya kashe tsananin ƙiyayyarsu. Umm Salamah ta fito ne daga Banu Makhzum — gidan Abu Jahal da Khalid bin Al-Waleed. Auren ta da Manzon Allah ﷺ ya haifar da kyakkyawan sakamako. Halin Khalid na rashin yanke shawara da gangan a yakin Uhudu — misali — ya samu ne saboda auren Manzon Allah ﷺ da Umm Salamah. Khalid ya ma wuce haka, cikin ɗan lokaci ya zama Musulmi mai kwazo da biyayya da yardar rai.

By marrying the Mothers of believers, the Prophet (Peace be upon him) wanted to demolish or break down the Arab tribes’ enmity to Islam and extinguish their intense hatred. Umm Salamah was from Bani Makhzum — the clan of Abu Jahl and Khalid bin Al-Waleed. Her marriage to the Messenger of Allâh (Peace be upon him) produced good results. Khalid’s deliberately undecisive attitude at Uhud — for instance — was due to the Messenger’s marriage to Umm Salamah. Khalid went even further than that, in a short time he willingly became a keen obedient Muslim.

Bayan auren Manzon Allah da Umm Habibah, Abu Sufyan, mahaifinta, bai nuna masa wata irin adawa ba. Haka nan, aurensa da Juwairiyah da Safiyah ya sa kabilun biyu suka daina duk wani irin tsokana, zalunci ko adawa ga Musulunci. Abin da ya fi haka ma, Juwairiyah da kanta ta zama ɗaya daga cikin manyan dalilan albarka ga mutanenta. A lokacin auren ta da Annabi ﷺ, sahabbansa sun 'yantar da iyalai ɗari daga mutanenta. Suka ce: "Saboda dangantakarsu da Manzon Allah ﷺ." Babu buƙatar faɗin irin kyakkyawan tasirin wannan godiya da ya yi a zukatan kowa. Daga cikin manyan dalilai kuma akwai umarnin Allah ga Annabinsa ﷺ na ilmantarwa da tsarkake zukatan mutanen da ba su san komai ba game da ladabi, ilimi da al'adu. Dole ne ya koya musu su bi abubuwan da wayewa ke buƙata, kuma su taimaka wajen ƙarfafawa da kafa sabuwar al'ummar Musulunci.

After the Messenger of Allâh’s marriage to Umm Habibah, Abu Sufyan, her father, did not encounter him with any sort of hostility. Similarly his marriage to Juwairiyah and Safiyah made the two tribes stop all sorts of provocation, aggression or hostility against Islam. Better still, Juwairiyah, herself, was one of the greatest sources of blessing to her own people. On the occasion of her marriage to the Prophet (Peace be upon him), his Companions set a hundred families of her people free. They said: “It is for their affinity with the Messenger of Allâh (Peace be upon him).” No need to say what great good impression this gratitude had on everybody’s soul. One of the greatest motives of all is Allâh’s bidding his Prophet to educate and purify the souls of people who had known nothing whatsoever about courtesy, education and culture. He had to teach them to comply with the necessities of civilization and to contribute to the solidification and the establishment of a new Islamic society.

Ka'idar asali kuma muhimmiyar doka a cikin al'ummar Musulunci ita ce hana cakuduwar maza da mata. Ba da ilimi kai tsaye ga mata, duk kuwa da cewa yana da matukar muhimmanci, ba zai yiwu ba a cikin hasken wannan ka'idar Musulunci. Saboda haka, Annabi ﷺ ya zabi wasu mata masu shekaru daban-daban da kwarewa daban-daban, ya kuma koyar da su a tsare, domin su koyar da matan kauye da na birni, tsofaffi da matasa, ta haka su samar da hanyoyin yada addinin gaskiya. Uwayen muminai [watau matan Annabi ﷺ] suna cikin wani yanayi mai dacewa da zai ba su damar isar da halin Annabi ﷺ da al'amuransa ga mutane (maza da mata). Da yake an ilimantar da su, kuma an koyar da su koyarwa da hukunce-hukuncen Musulunci, matansa, musamman wadanda suka rayu bayan rasuwarsa, sun taka muhimmiyar rawa wajen isar da hadisan Annabi ﷺ ga Musulmi. 'A'isha, misali, ta ruwaito adadi mai yawa na ayyukan Annabi ﷺ da maganganunsa.

An essential fundamental rule of the Muslim society is to prohibit mixing of men and women. Providing direct education for women, though highly compelling, is impossible in the light of this Islamic norm. Therefore, the Prophet (Peace be upon him) had to select some women of different ages and talents, and indoctrinate them systematically in order to educate she-bedouins and townswomen, old and young, and thus furnish them with the instruments of propagating the true faith. The Mothers of believers [i.e. wives of the Prophet (Peace be upon him)] were in such a convenient position that they could convey the state of the Prophet (Peace be upon him) and his affairs to people (men and women). Being educated and taught the teachings and rules of Islam, his wives, especially those who outlived him, played a very important role in conveying Prophetic traditions Ahadith to the Muslims. ‘Aishah, for instance, related a large number of the Prophet’s deeds and statements.

Aurensa da ya yi da dan uwansa na kusa, Zainab 'yar Jahsh, lamari ne na musamman da aka yi domin kawar da wata al'ada mai tushe sosai ta zamanin jahiliyya — wato karbar yara a matsayin 'ya'ya. A zamanin Jahiliyya Larabawa sun kan dauki wanda suka karba a matsayin 'da ko 'ya na gaske ta fuskar hakki da martabobi. Wannan al'adar ta jahiliyya ta yi zurfi sosai a zukatansu har ba a sauki kawar da ita ko tumbuke ta ba. Wannan al'ada a zahiri tana take ginshikan Musulunci; musamman wadanda suka shafi aure, saki da gado da wasu lamura, kuma ta haifar da fasadi da munanan ayyuka masu yawa. Musulunci kuwa a dabi'ance yana adawa da irin wadannan ayyuka, kuma yana kokarin cire su daga cikin al'ummar Musulunci.

His marriage to his paternal cousin Zainab bint Jahsh was a peculiar case which aimed at eradicating a deeply rooted pre-Islamic tradition — i.e. the adoption of children. In Al-Jahiliyah the Arabs used to consider an adopted person exactly like a real son or daughter as far as rights and sanctities are concerned. That Jahiliyah tradition had been so deeply rooted in their hearts that it was not easy to remove or uproot it. This tradition in fact affronts the basic principles of Islam; especially those concerned with marriage, divorce and inheritance and some other cases, and brought about lots of corruptions and indecencies. Naturally Islam stands against such deeds, and attempts to remove them from the Islamic society.

Domin kawar da wannan al'ada, Allah, Maɗaukaki, ya umurci Manzonsa (ﷺ) ya auri dan uwansa Zainab 'yar Jahsh, wadda ta kasance tsohuwar matar Zaid. Ta sami sabani da Zaid har ya kai ga ya yi niyyar sakinta — hakan ya faru a lokacin da Ƙungiyoyin Yaƙi (Al-Ahzab) ke ƙulla mummunan haɗin kai a kan Manzon Allah (ﷺ) da kan Musulmi. Manzon Allah (ﷺ) ya ji tsoron cewa munafukai, mushrikai, da Yahudawa za su mayar da hakan farfaganda, su kuma yi ƙoƙarin yin tasiri a kan wasu Musulmi masu raunin zuciya. Shi ya sa ya roƙi Zaid kada ya sake ta, domin kada ya shiga cikin wannan fitina.

For the eradication of this tradition, Allâh, the Exalted, bid His Messenger (Peace be upon him) to marry his cousin Zainab bint Jahsh, who was an ex-wife to Zaid. She was at variance with Zaid to an extent that he intended to divorce her — that was at the time when the Confederates (Al-Ahzab) were making an evil alliance against the Messenger of Allâh (Peace be upon him) and against the Muslims. The Messenger of Allâh (Peace be upon him) feared that the hypocrites, the idolaters, and the Jews would make a propaganda out of it and try to influence some Muslims of weak hearts. That was why he urged Zaid not to divorce her, in order not to get involved into that trial.

Babu shakka wannan jinkiri da son rai ba su dace da halin Annabi ﷺ ba. Ba su dace da ƙarfin azama da nufi da aka aiko shi da shi ba. Allah Maɗaukakin Sarki ya tsawata masa saboda haka, inda ya ce:

Undoubtedly this hesitation and partiality were alien to the character of the Prophet (Peace be upon him). They did not apply to the power of determination and will with which he had been sent. Allâh, the Exalted, blamed him for that by saying:

“Kuma (ka tuna) lokacin da kake cewa wa wanda Allah Ya yi wa ni'ima a kansa [Zaid bin Haritha (Allah Ya yarda da shi), bawan da Annabi ya 'yantar] wanda kuma kai ma ka yi masa alheri (ta hanyar 'yantar da shi), 'Ka riƙe matarka, ka kuma ji tsoron Allah.' Amma kana ɓoye a cikin zuciyarka (watau abin da Allah Ya riga Ya bayyana maka cewa zai aurar maka ita) abin da Allah zai bayyanar, kana tsoron mutane [watau Muhammad ﷺ ya auri matar bawansa da ya 'yantar da aka sake] alhali kuwa Allah ne ya fi cancanta ka ji tsoronSa.” [33:37].

•“And (remember) when you said to him [Zaid bin Haritha (May Allah be pleased with him) — the freed slave of the Prophet (Peace be upon him) ] on whom Allâh has bestowed grace (by guiding him to Islam) and you [O Muhammad (Peace be upon him) ] have done favour (by manumitting him), ‘Keep your wife to yourself, and fear Allâh.’ But you did hide in yourself (i.e. what Allâh has already made known to you that He will give her to you in marriage) that which Allâh will make manifest, you did fear the people [i.e. Muhammad (Peace be upon him) ] married the divorced wife of his manumitted slave] whereas Allâh had a better right that you should fear him.” [33:37].

A ƙarshe Zaid ya saki Zainab, sai Manzon Allah ﷺ ya aure ta a lokacin da ya kewaye Banu Quraiza. Wannan ya faru ne bayan ta kammala iddarta (watau lokacin da bazawara ko macen da aka sake ba ta isa ta sake aure ba). Allah Kansa ya riga ya tsara hakan, don haka bai ba shi wata mafita ba. Ma Allah ya fara auren da kansa ta wajen cewa:

Finally Zaid divorced Zainab and the Messenger of Allâh (Peace be upon him) married her at the time he laid siege to Bani Quraiza. That was after she had finished her Iddat (i.e. period during which a widow or a divorcee may not remarry). Allâh Himself had already ordained it, and so gave him no other alternative. Allâh had even started the marriage Himself by saying:

• "To haka, a lokacin da Zaid ya biya bukatarsa daga gare ta (watau ya sake ta), Mun aurar da ita gare ka, domin kada a sami wata matsala ga muminai game da (auren) matan 'ya'yan riko nasu idan sun biya bukatarsu daga gare su (watau sun sake su)." [33:37].

• “So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them).” [33:37].

Kuma hakan ya kasance ne domin a karya al'adar ɗaukar yara a matsayin 'ya'ya a aikace, bayan Shi ya yi hakan a magana.

And that was in order to break down the tradition of child adoption in practice after He had done it in words:

• "Ku kira su ('ya'yan riƙon) da sunayen ubanninsu, wannan ya fi adalci a wajen Allah." [33:5] "Muhammadu ﷺ ba ubban kowane mutum ne daga cikinku ba, amma shi Manzon Allah ne, kuma ƙarshen Annabawa." [33:40].

• “Call them (adopted sons) by (the names of) their fathers, that is more just near Allâh.” [33:5] “Muhammad (Peace be upon him) ] is not the father of any man among you, but he is the Messenger of Allâh, and the last (end) of the Prophets.” [33:40].

Wasu al'adu masu zurfi a cikin zukata ba za a iya tumɓuke su ko rushe su ba, ko ma a gyara su da kalmomi kawai. Dole ne a haɗa su kuma a danganta su da aikin mai isar da Saƙon kansa ﷺ. Ana iya ganin hakan ta cikin ayyukan da Musulmai suka yi a Umrar Al-Hudaibiyya (Ƙaramin Hajji), lokacin da ‘Urwah bin Mas‘ud Al-Thaqafi ya ga wasu Musulmai suna ɗaukar duk wani tofi da ya fāɗi daga Annabi ﷺ. Ya kuma gan su suna gudu zuwa ruwan alwalarsa, har suka kusa yin faɗa a kansa. Akwai wasu kuma da suka yi gasa wajen yin alkawarin mutuwa, wasu kuma suka yi alkawarin ba za su gudu daga fagen yaƙi ba. Daga cikin waɗancan mutane akwai sahabbai masu daraja irin su ‘Umar da Abu Bakr, waɗanda duk da cewa sun sadaukar da rayuwarsu duka ga Annabi ﷺ da kuma ga manufar Musulunci, sun ƙi aiwatar da umarnin Manzon ﷺ game da yanka dabbobin hadaya bayan an amince da Yarjejeniyar Zaman Lafiya ta Al-Hudaibiyya, abin da ya dami Annabi ﷺ ya kuma sa shi cikin damuwa. Sai dai lokacin da Umm Salama (Allah Ya yarda da ita) ta ba da shawarar ya fara da kansa ya yanka dabbobinsa, sai mabiyansa suka yi gaggawar bin misalinsa. Wannan shaida ce bayyananna ga maganar nan: Aiki yana fin magana ƙarfi, a cikin aikin kawar da al'ada mai zurfi da ta kafu.

Lots of deeply-rooted traditions cannot be uprooted or demolished or even adjusted by mere words. They must be matched and associated with the action of the advocate of the Message himself. This could be perceived through the deeds practised by the Muslims at Al-Hudaibiyah ‘Umrah (Lesser Pilgrimage) during which ‘Urwah bin Mas‘ud Al-Thaqafi saw certain Muslims tend to pick up any expectoration that fell down from the Prophet (Peace be upon him) . He also saw them race to the water of his ablution and they almost quarrelled for it. There were others who competed to pledge allegiance to death and some others pledged not to flee from (the battlefield). Among those people, were eminent Companions like ‘Umar and Abu Bak, who although dedicated all their lives to the Prophet (Peace be upon him) and to the cause of Islam, but refused to carry out the Messenger’s ordres with respect to slaughtering sacrificial animals after the ratification of Al-Hudaibiyah Peace Treaty, the thing that perturbed and caused the Prophet (Peace be upon him) to feel anxious. However, when Umm Salamah (May Allah be pleased with her) advised that he take the initiative and sacrifice his animals, his followers raced to follow his example; a clear evidence in support of the saying: Actions speak louder than words, in the process of exterminating a deeply-established tradition.

Munafukai sun haifar da shakku da yawa kuma sun yi yada farfaganda ta karya mai yawa game da wannan aure. Ayyukansu da maganganunsu game da wannan aure sun yi illa ga waɗancan Musulmi waɗanda imaninsu har yanzu yana da rauni, musamman ma saboda Zainab ita ce mace ta biyar, alhali Alkur'ani Mai Girma ya iyakance adadin mata zuwa hudu kawai; kuma Zaid a al'adance ɗan Annabi ne, don haka mahaifi ya auri matar ɗansa da aka saki wani babban zunubi ne a idon Larabawa ﷺ.

Hypocrites aroused a lot of suspicions and made a broad false propaganda against that marriage. Their acts and talks about that marriage had ill-effects on those Muslims whose Faith was still weak, particularly that Zainab was the fifth wife — and the Noble Qur’ân limited the number up to four only; Zaid was traditionally his son, and so a father marrying his son’s divorcee was a heinous sin in the eyes of the Arabians.

Surah Al-Ahzab an saukar da ita ne domin a bayyana cikakken haske kan batutuwa biyu: na farko, Musulunci bai amince da reno (karɓar yaro a matsayin ɗan kansa ba), na biyu kuma, an ba Annabi (ﷺ) (daga wajen Allah) damar yawan matan aure fiye da sauran Musulmi, domin cimma manufofi masu daraja da girma. Duk da haka, mu’amalar Manzon Allah (ﷺ) da matansa ta kasance cikin girmamawa, daraja da kyakkyawan hali. Matansa sun fi kowa girma ta fuskar mutunci, gamsuwa, haƙuri, kamewa da hidima (wato yin ayyukan gida da na aure). Ko da yake rayuwar gidan Manzon Allah (ﷺ) tana da wahala kuma tana da tsanani, ba ɗaya daga cikin matansa da ta yi korafi. Anas ya ce game da rayuwar Annabi (ﷺ): "Bisa ga sanina, Manzon Allah (ﷺ) bai taɓa cin burodi mai siriri ba a dukan rayuwarsa, kuma bai taɓa ganin naman tunkiya da aka gasa da idanunsa ba." 'Aisha ta ce: "Watanni biyu sun wuce — a lokacin muna ganin watanni uku — amma ba a taɓa kunna wuta a gidajen Manzon Allah (ﷺ) ba (wato ba a dafa abinci ba)." 'Urwah ya tambaya: "Me kuke ci don ku rayu?" Ta ce: "Abubuwa baƙi biyu: dabino da ruwa." An faɗi bayanai masu yawa game da wahalar rayuwar Annabi (ﷺ). Duk da waɗannan wahalhalu, matsi da tsanani na rayuwa a gidan Annabi (ﷺ), babu ɗaya daga cikin matansa da ta furta kalmar korafi abin zargi — sai dai sau ɗaya. Wannan keɓewa ta samu ne saboda irin ɗabi'un ɗan Adam na halitta. Sai dai ba ta da muhimmanci sosai, don haka ba ta buƙatar hukuncin doka ta shari'a. Allah ya ba su zaɓi tsakanin abubuwa biyu, kamar yadda aka bayyana a fili a cikin ayoyin da ke biye:

Al-Ahzab Surah was revealed to shed full light on the two issues, i.e. Islam does not recognize adoption of children, and the Prophet (Peace be upon him) is given (by Allâh) more freedom as regards the number of wives he can hold than other Muslims in order to achieve noble and honourable purposes. However, the treatment of the Messenger of Allâh (Peace be upon him) to his wives was of honourable, noble, and superb nature. His wives were on tops in respect of honour, satisfaction, patience, modesty, and service (that is to say the performance of housework and marriage duties). Although the Messenger’s house-life was hard and unbearable, none of his wives complained. Anas said about the Prophet’s life: “According to my knowledge, the Messenger of Allâh (Peace be upon him) has never tasted a thin flattened loaf in all his lifetime, nor has he ever seen with his own eyes roasted mutton.” ‘Aishah said: “Over two months have elapsed — during which we have seen three crescents — and yet no fire has been kindled in the houses of the Messenger of Allâh (Peace be upon him) (i.e. they did not cook food).” “What did you eat to sustain yourselves?” ‘Urwah asked. She said “The two blacks: dates and water”. Lots of information about the hard life of the Prophet (Peace be upon him) were told. In spite of these hardships, straits and adversity of life in the house of the Prophet (Peace be upon him), none of his wives uttered a word of complaint worthy of reproach — but once. This exception was required by human instinctive inclinations. However, it was not so important and consequently it did not require the decree of a legislative rule. Allâh has given them an opportunity to choose between two things, as clearly stated in the following verses:

• “Ya kai Annabi [Muhammad ﷺ]! Ka ce wa matayenka: ‘Idan kuna son rayuwar duniya da kyawunta, to ku zo, zan ba ku kuɗin kwantar da hankali, in sallame ku cikin kyakkyawar sallama (saki). Amma idan kuna son Allah da Manzonsa, da Gidan Lahira, to lalle Allah ya shirya wa Al-Muhsinat (masu kyautatawa) daga cikinku lada mai girma.’” [33:28,29].

• “O Prophet [Muhammad (Peace be upon him) ]! Say to your wives: ‘If you desire the life of this world, and its glitter, — then come! I will make a provision for you and set you free in a handsome manner (divorce). But if you desire Allâh and His Messenger, and the Home of the Hereafter, then verily, Allâh has prepared for Al-Muhsinat (good doers) amongst you an enormous reward.’” [33:28,29].

Sun kasance masu daraja da gaskiya har babu ɗayansu da ya fifita "rayuwar duniya da walƙiyarta" a kan gidan Lahira.

They were so noble and honest that none of them preferred ‘the life of this world and its glitter’ to the abode in the Hereafter.

Duk da cewa sun yi yawa, babu wani daga cikin rikice-rikicen da ke faruwa a tsakanin matan aure (kishiyoyi) a gidajensu. Ƙananan lamura ne kawai suka faru, kuma ba su wuce na al'ada ba. Allah ya tsawatar musu saboda hakan, sai suka daina yin irin wannan. Wannan lamari an ambace shi a Suratu At-Tahreem.

Although they were many in number, nothing of the dispute occurrences that normally happen among co-wives, took place in their houses. Very few cases could be the only exception; but they were quite normal. Allâh reproached them for that, so they ceased to do such a thing. This incident is mentioned in At-Tahreem Chapter:

• "Ya Annabi! Don me kake haramta (wa kanka) abin da Allah Ya halatta maka…" [66:1] (har zuwa karshen aya ta biyar).

• “O Prophet! Why do you ban (for yourself) that which Allâh has made lawful to you …” [66:1] (to the end of the fifth verse).

A yin magana game da auren mata fiye da daya — a ra'ayina — ba abu ne mai muhimmanci ba; domin duk wanda ya san Turawa, da ayyuka marasa kyau, wahalhalu, mugunta, bakin cikinsu da damuwarsu, manyan laifuffukan da suke aikatawa a wannan fanni, da kuma jarrabawa da masifu da suke fada cikinsu, wadanda ke samo asali kai tsaye daga rashin mutunta ka'idar auren mata fiye da daya, duk wannan dalili ne mai kyau (na tabbatar da ingancin auren mata fiye da daya). Mummunan hoton rayuwa a Turai tare da munanan ayyukan da ke tattare da ita, za a iya cewa gaskiya ne ya tabbatar da kasancewa da aikin auren mata fiye da daya. A cikin wannan akwai alamun Allah ga dukkan mutane masu hankali mai haske.

Discussing polygamy — in my opinion — is not a necessity; since a person who is familiar with the Europeans, and indecent practices, sufferings, wickedness, their sorrows and distresses, the horrible crimes they commit in this respect as well as the trials, the disasters that they are involved in, and which emanate directly from their disregard of the principle of polygamy form a good reason (to justify the soundness of polygamy). The distorted picture of life in Europe with the ill-practices featuring it, could truthfully justify the existence and practice of polygamy. In this, there are Divine signs for all people possessed of lucid mind.