Allah (SWT) ya saukar da faɗarsa:

Allah (swt) revealed his saying:

"Ku auri matan da kuke so daga mata, biyu ko uku ko hudu, amma idan kun ji tsoron ba za ku yi adalci a tsakaninsu ba, to ku auri daya kawai, ko kuma bayinku da kuke mallaka. Wannan shi ne mafi kusa domin kada ku karkata." [An-Nisa: 3] A karshen shekara ta takwas bayan Hijira, bayan ya gama aurensa da dukkan matansa, Manzon Allah ﷺ yana da fiye da mata hudu a lokacin saukar wannan ayar, amma bai bar ko daya daga cikinsu ba, sai ya ci gaba da zama da dukkan matansa. Wannan saboda auren fiye da mata hudu, na musamman ne gare shi ﷺ. A bayyane yake cewa auren fiye da mata hudu na musamman ne ga Manzon Allah ﷺ, don haka ya ajiye su bayan saukar ayar da ta iyakance aure zuwa mata hudu. Wannan saboda aikin Annabi ﷺ ba ya saba wa maganar da ya yi. Idan an sami sabani, to aikin na musamman ne gare shi, alhali maganarsa ta gama-gari ce ga al'umma, domin an kafa a ka'idojin fikihu cewa aikin Annabi ﷺ ba ya saba wa maganarsa da ta shafi al'umma, amma yana iya kasancewa na musamman ga Annabi ﷺ. Wannan saboda umarninsa ga al'umma yana shafar su, wanda ya fi takamaiman fiye da hujjojin da ke kira zuwa koyi da shi, ta hanyar bin maganganunsa da ayyukansa. Don haka, umarni na gama-gari an gina shi a kan umarni na musamman, saboda haka ba a halatta koyi da Annabi ﷺ a aikin da akwai wani umarni daban ga al'umma. Amma auren Annabi ﷺ fiye da mata hudu, da barin su su ba shi kansu a aure, da sauransu, an tabbatar da su ta ayoyin Alkur'ani:

“Marry women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or your concubines. That is more fitting so that you do not deviate from the right course” [An- Nisa: 3] At the end of the eighth year of the Hijra, after He had consummated all of his marriages with his wives, the Messenger (pbuh) was, at the time of the revelation of the verse, married to more than four wives, however He did not leave a single one of them but continued to be married to all his wives. This is because marriage to more than four wives, is specific to Him (pbuh) It is clear that being married to more than four wives is unique to the Messenger and so He kept them after the revelation of the verse which limited marriage to four wives. This is because the Prophet's (pbuh) action does not contradict a statement that He makes. If there is a contradiction then the action is specific to Him while the saying is general to the Ummah, for it has been established in the foundations of jurisprudence that the action of the Prophet (pbuh) does not contradict his speech relevant to the Ummah but it can be specific to the Prophet (pbuh). This is because his order to the Ummah is relevant to them, which is more specific than the evidences calling for us to emulate Him, by following his sayings and actions. Thus, the general order is built on the specific order, and therefore it is not allowed to emulate the Prophet (pbuh) in an action in which there is a different order to the Ummah. However the Prophet's marriage to more than four wives, and allowing them to offer themselves to Him in marriage etc. have been demonstrated by the verses of the Qur'an:

"Ya Annabi! Lalle Mun halatta maka matanka waɗanda ka biya sadakinsu, da kuyangar da Allah ya baka ta hannun dama, da 'ya'yan kawunka na uba, da 'ya'yan goggonka na uba, da 'ya'yan kawunka na uwa, da 'ya'yan goggonka na uwa waɗanda suka yi hijira tare da kai, da wata mumina idan ta ba da kanta ga Annabi, idan Annabi yana son ya aure ta. Wannan keɓewa ce gare ka kai kaɗai, ba ga sauran muminai ba. Lalle Mun san abin da Muka wajabta musu game da matansu da kuyanginsu, domin kada a samu wata matsala a kanka." [Al-Ahzab: 50] Wannan ayar tana cewa: "keɓewa ce gare ka kai kaɗai, ba ga sauran muminai ba." Kalmar "Khalisa" (keɓewa) a cikin ayar sunan ma'ana ce wadda ke tabbatar da abin da ya gabace ta, watau an yi wa Annabi keɓewa ta hanyar halatta masa abin da Muka halatta masa musamman. Hujjar cewa ta haɗa dukan abin da ya gabace ta, kuma cewa tana keɓe Manzon Allah ﷺ, ita ce cewa ta zo bayan al'amura huɗu da aka halatta, waɗanda su ne: rashin halaccin auren matansa, bayi mata da aka kawo kai tsaye daga ganima, 'ya'yan danginsa waɗanda aka ambata cikin waɗanda suka yi hijira tare da shi, da kuma matar da ta ba da kanta kai tsaye ga aure, baya ga cewa an faɗi wannan da ƙarfi. Wannan kuma yana goyon bayan cewa a ƙarshen maganar Annabi ﷺ: "ba ga sauran muminai ba", sai ga maganarsa: "Lalle Mun san abin da Muka wajabta musu game da matansu da kuyanginsu." Ma'ana, ba wannan ne abin da Muka wajabta musu ba. Shi ya sa bayan wannan duka ya ce: "domin kada a samu wata matsala a kanka." Watau domin kada a samu wahala a kanka.

“Oh Prophet! Verily, We have made lawful to you your wives, to whom you have paid your Mahr, (their dower) and your concubines - whom Allah has given you, and the daughters of your paternal uncles and the daughters of your paternal aunts and the daughters of your maternal uncles and the daughters of your maternal aunts who migrated (from Makkah) with you, and a believing woman if she offers herself to the Prophet, and the Prophet wishes to marry her; - a dispensation for you only, not for the rest of the believers. Indeed We know what We have enjoined upon them about their wives and their concubines - in order that there should be no difficulty on you” [Al- Ahzab: 50] This verse says: 'a dispensation for you only, not for the rest of the believers.' The word 'Khalisa' (dispensation) in the verse is a verbal noun which confirms whatever preceded it i.e. a dispensation has been made for you by permitting what We have made lawful for you specifically. The evidence to say that it includes all that precedes it and that it is specific to the Messenger of Allah (pbuh) is that it came after the four permissible matters which are the non permissibility of marrying wives, captives directly from the Fey', daughters of his relations who have been mentioned amongst those that migrated with Him, and a woman that directly offers herself for marriage, beside the fact that this was stated in an emphatic manner. This is supported by the fact that at the completion of his (pbuh) saying: 'not for the rest of the believers', his (pbuh) saying came: 'Indeed We know what We have enjoined upon them about their wives and their concubines'. So it means this is not what We have enjoined on them, that is why after all of this He (pbuh) said: 'in order that there should be no difficulty on you'. i.e. so that there is no hardship for you.

Saboda haka, auren Annabi (ﷺ) ba zai zama abin koyi da za a bi ba, haka kuma ba zai zama batun tattaunawa ta doka ba, domin na Shi ne shi kaɗai. Ban da haka, hakikanin auren nasa ya nuna cewa auren Annabi ne, ba auren mutumin da ke aure don biyan bukatar jima'i da gamsar da sha'awar haihuwa ba, ta fuskar namiji da mace. Idan muka koma ga tarihi, za mu ga cewa ya auri Khadija (ra) yana da shekara ashirin da uku, kuma Khadija (ra) da kanta ta zauna a matsayin matarsa tsawon shekara ashirin da takwas. Ta rasu a shekara ta goma sha ɗaya da fara Annabta, wato shekara biyu kafin Hijira, 'yan watanni bayan an soke takardar kauracewa, kuma jim kaɗan kafin ziyarar Taif a shekara ta 620 Miladiyya, tana da shekara hamsin. Tun lokacin da ya auri Khadija (ra) har zuwa mutuwarta, bai taɓa tunanin auren mata fiye da ɗaya ba, kuma wannan a lokacin da auren mata da yawa ya yi yawa a tsakanin Larabawa. Kafin a aike shi da Saƙo, ya shafe shekara goma sha bakwai tare da Khadija yana rayuwa cikin natsuwa da kwanciyar hankali. Kuma ya rayu da ita kusan shekara goma sha ɗaya bayan Annabta (Bi'tha), cikin rayuwar da'wah da gwagwarmaya da tunanin kafirci; duk da haka bai yi tunanin sake aure ba. Ba a san shi ba, a lokacin zamansa da Khadija (ra) ko kafin auren, da cewa yana cikin waɗanda kyawun mata ya jarabta, a zamanin da tabarruj na Jahiliyya ke jarabtar mutane. Ba ya dace mu ɗauka cewa bayan ya kai shekara hamsin, sai wani sauyi kwatsam ya faru a tare da shi, wanda bai bari ya gamsu da mace ɗaya ba, sai ya ci gaba da aure har ya kai auren mata goma. Cikin shekara biyar a farkon shekarun sittin na rayuwar Annabi (ﷺ), ya tara sama da mata bakwai, kuma a sauran shekara bakwai na shekarun sittin da farkon shekarun saba'in, Annabi (ﷺ) ya tara mata tara. A cikin irin wannan shekaru, shin za a iya dangana waɗannan auratayya ga sha'awar mata ko kuma ga manufofin da ke da alaƙa da biyan buƙatar haihuwa ta fuskar jima'i? Ko kuwa akwai wasu dalilai, waɗanda hakikanin irin rayuwar da Annabi ﷺ yake yi ya buƙace su, wato rayuwar Saƙon, wanda aka umarce shi da isar da shi ga mutane? Domin fahimtar wannan batu, bari mu duba al'amuran da suka kewaye auratayyar Annabi ﷺ.

Therefore, the marriages of the Prophet (pbuh) should not be taken as an example to emulate, nor as a subject of legislative discussion, because it is unique to Him (pbuh). Not to mention that the reality of his marriages indicates that they were marriages of a Prophet (pbuh) and not the marriages of a man marrying for sex and satisfaction of the procreation instinct, in terms of the male-female aspect. By returning to the historical reality we find that He married Khadija (ra) while He was twenty-three years of age, and Khadija (ra) herself remained as a spouse for twenty-eight years. She died in the eleventh year of the Prophethood i.e. two years before the Hijra, a few months after the rescission of the boycott document and shortly before his visit to Taif in the year 620 A.D, at the age of fifty. He did not contemplate, since the time He married Khadija (ra) until her death, the prospect of marrying more than one wife, and this was at a time when polygyny was a widespread practise amongst the Arabs. Before He was sent with the Message, He spent seventeen years with Khadija sharing a quiet and tranquil life. And He lived with her approximately eleven years after the Prophethood (Bi'tha), in a life of da'wa and struggle against the kufr thoughts; in spite of this He did not consider marrying again. It was not known of Him during his life with Khadija (ra) or before his marriage to her that He was one of those tempted by the alluring charms of women in an age where the Tabarruj of the Jahiliyya used to tempt the people. It is not natural for us to take the view that after passing the age of fifty a sudden change took place in Him which did not allow Him to be content with one wife but rather to continue to marry until He had taken ten wives. Within five years in the sixth decade of the Prophet's life He gathered more than seven wives, and in the remaining seven years of the sixth decade and beginning of the seventh the Prophet gathered nine wives. At such an age can these marriages be attributable to a desire for women or to motives linked to satisfying the procreation instinct in terms of sexual intercourse? Or were there other motives, which were required by the reality of the type of life which the Prophet (pbuh) was engaged in, i.e. the life of the Message, which He had been ordered to convey to the people? In order to understand this issue, let us examine the incidents surrounding the Prophet's (pbuh) marriages.

A cikin shekara ta goma sha ɗaya ta Annabta, wato shekarar da Khadija (Allah ya yarda da ita) ta rasu, Annabi ﷺ ya yi tunanin yin aure. Yana da shekara hamsin, sai ya nemi auren 'A'isha, 'yar Abu Bakr, abokinsa, kuma shi ne farko daga cikin maza da ya yi imani da annabcinsa. Lokacin da take yarinya kawai 'yar shekara shida, ya yi aure da ita, amma bai kwana da ita ba har tsawon shekara uku, sai da ta kai shekara tara, wanda hakan ya faru bayan Hijira. Sai dai a lokacin da ya yi auren 'A'isha, ya auri Sawda 'yar Zam'a. Sawda gwauruwar al-Sukran ɗan 'Amr ɗan 'Abd Shams ce, wanda yana cikin Musulmai da suka yi hijira zuwa Habasha amma ya mutu a lokacin dawowarsa zuwa Makka. Sawda ta karɓi Musulunci tare da mijinta, kuma ta yi hijira tare da shi. Ta sha wahala da wahalhalun da shi ma ya sha, kuma ta fuskanci irin cutarwar da shi ya fuskanta. Bayan mutuwar mijinta ne ya aure ta. Ba a ruwaito cewa Sawda kyakkyawa ce ko tana da dukiya ko matsayi ba, da zai sa wani abin duniya ya yi tasiri a auren Annabi ﷺ da ita. Tun da Annabi ﷺ ya aure ta bayan mutuwar mijinta, abin da za a iya fahimta daga wannan shi ne ya aure ta ne don ya tallafa mata da ɗaukaka ta zuwa matsayin uwar muminai. Lokacin da ya yi hijira, ya sanya gidan Sawda kusa da Masallaci. Wannan ne gida na farko da Annabi ﷺ ya gina wa ɗaya daga cikin matansa.

In the eleventh year of the Prophethood, i.e. the year Khadija (may Allah be pleased with her) died, the Prophet (pbuh) considered getting married. He was fifty, so He proposed to 'A'isha, the daughter of Abu Bakr, his friend and the first one who believed in his Prophethood from the men. When she was just a child of six He contracted a marriage with her but did not consummate it for a period of three years until she was nine, which was after the Hijra. However, at the time in which He contracted the marriage with 'A'isha He married Sawda bint Zam'a. Sawda was a widow of al-Sukran b. 'Amr b. 'Abd Shams, who was one of the Muslims who had migrated to Abbysinia but died on his return to Makkah. Sawda had embraced Islam with her husband and she had migrated with Him. She had suffered the same difficulties and hardships He suffered and faced the same harm He had faced. After the death of her husband He married her. It has not been reported that Sawda was beautiful, or that she possessed wealth or standing, that would make any of the worldly aspects influence the Prophet's marriage to her. Since the Prophet (pbuh) had married her after the death of her husband, the only thing we can deduce from this is that He married her to support her and raise her to the position of the mother of the believers. When He migrated He made the house of Sawda close to the Mosque. This was the first house the Prophet (pbuh) built for any of his wives.

A cikin shekara ta farko ta Hijira, bayan an kafa 'yan'uwantaka tsakanin Ansar da Muhajirai, Manzon Allah ﷺ ya yi auren sa da 'A'isha, ya kuma sauke ta kusa da gidan Sawda, kusa da Masallaci. Ya bai wa mataimakinsa na farko kuma abokinsa Abu Bakr As-Siddiq (ra) izinin zuwa ya gan shi a gidansa, a gidan 'yarsa.

Then, in the first year of the Hijra, after the brotherhood between the Ansar and Muhajirin had been instituted, the Messenger (pbuh) consummated his marriage with 'A'isha and He housed her next to the house of Sawda, close to the Mosque. He allowed his first Wazir (assistant) and friend Abu Bakr assiddiq (ra) to come to see Him in his house at his daughter's home.

A cikin shekara ta biyu bayan Hijira, bayan yakin Badar kuma kafin Uhudu, ya auri Hafsa 'yar 'Umar b. al-Khattab (ra). Hafsa, kafin ta zama matar Annabi ﷺ, matar Hanish ce, wanda yana cikin farkon musulmai. Ya rasu ya bar ta tsawon watanni bakwai kafin Manzon ya aure ta. Ta hanyar auren Hafsa, Shi (pbuh) ya ba mataimakinsa na biyu, abokinsa 'Umar b. al-Khattab (ra), damar zuwa ganinsa a gidansa a gidan Hafsa. Don haka auren 'A'isha (ra) da Hafsa auren 'ya'yan mataimakan biyu ne, 'ya'yan sahabbai biyu da suka jure tare da shi a Da'wah, mulki, yaki da sauransu. Don haka irin wadannan aure ba don aure kawai aka yi su ba. Duk da cewa 'A'isha (ra) kyakkyawa ce kuma Annabi ﷺ ya same ta abin sha'awa, hakan ba haka yake ga Hafsa (ra) ba, wanda ke nuna cewa auren sa da su duka yana da manufa banda biyan bukatar jiki.

In the second year of the Hijra, after the battle of Badr and before Uhud, He married Hafsa the daughter of 'Umar b. al-Khattab.(ra) Hafsa, before being married to the Prophet, was the wife of Hanish who was one of the early converts to Islam. He died leaving her for seven months before the Messenger married her. By marrying Hafsa He (pbuh) enabled his second Wazir, his companion 'Umar b. al-Khattab (ra) to come to see Him in his house at Hafsa's home. So the marriages to A'isha (ra) and Hafsa were marriages to the daughters of his two Wazirs (assistants), the daughters of two companions who persevered with Him in Da'wah, ruling and fighting etc. So such marriages were not only for the purpose of marriage. Although 'A'isha (ra)was beautiful and the Prophet found her attractive this was not the case with Hafsa (ra), which indicates that his marriage to both of them was for a purpose other than sexual gratification.

A lokacin yakin Banu Mustaliq, a shekara ta biyar bayan Hijira, ya auri Juwayriyya 'yar al-Harith ibn Abi Dirar. Dalilin auren nata shi ne domin kusantar da mahaifinta zuwa ga Annabi ﷺ da kuma daga darajarta. Juwayriyya tana cikin fursunonin Banu Mustaliq, kuma ta fada hannun wani daga cikin Ansar. Ita 'yar shugaban Banu Mustaliq ce, don haka ta so ta 'yantar da kanta daga mai gidanta wanda ta zama baiwarsa. Mai gidanta ya kara kudin fansar, yana sane da cewa ita 'yar shugaban Banu Mustaliq ce. Sai mahaifinta ya zo wajen Annabi ﷺ da kudin fansar da ake bukata domin 'yantar da ita, shi kuwa ya karba. Sannan bayan ya yi imani da Sakon Annabi ﷺ, ya musulunta, ya kuma kai 'yarsa Juwayriyya wajen Annabi ﷺ, ita ma ta karbi Musulunci. Sai Annabi ﷺ ya nemi auren ta daga wajen mahaifinta. Ya aurar da ita ga Annabi ﷺ da kansa, don haka auren Annabi ﷺ da ita ya zama a zahiri auren 'yar shugaban wata kabila da ya ci galaba a kanta. Burinsa ﷺ shi ne ya samu sada zumunci da shugabanta ta hanyar auren 'yarsa.

During the battle of Banu Mustaliq, in the fifth year of the Hijra, He married Juwayriyya bint al-Harith ibn Abi Dirar. The reason behind his marriage to her was for the purpose of drawing her father closer to the Prophet and raising her position. Juwayriyya was from the captives of Banu Mustaliq, and had fallen in the hands of one of the Ansar. She was the daughter of the leader of Banu Mustaliq, so she wanted to free herself from her master to whom she had become a slave-girl. Her master increased the ransom money knowing that she was the daughter of the leader of Banu Mustaliq. So her father approached the Prophet (pbuh) with the ransom required to free her, which He did. Then after believing in the Message of the Prophet He became a Muslim, and He took his daughter Juwayriyya to the Prophet (pbuh) and she too embraced Islam, so the Prophet (pbuh) asked her father for her hand. He married her to the Prophet (pbuh) Himself so the Prophet's marriage to her was in fact a marriage to the daughter of a leader of a tribe which He had subjugated. His (pbuh) objective was to win the friendship of its leader through marrying his daughter.

A cikin shekara ta bakwai bayan Hijra, bayan nasarar Khaybar, ya auri Safiyya 'yar Huyai ibn al-Akhtab, wanda yana daya daga cikin shugabannin Yahudawa. Labarin auren nasa da ita ya fara ne lokacin da aka kama ta tare da sauran fursunonin da Musulmai suka kwace daga katangar Khaybar. Wasu daga cikin Musulmai sun shawarci Manzon Allah ﷺ cewa: "Safiyya mace ce mai daraja daga Banu Qurayza da Banu Nadhir. Ba ta dace da kowa ba sai da kai." Saboda haka ne Manzon Allah ﷺ ya 'yanta ta, ya kuma aurenta. Wannan ya zama domin kare ta, da kuma 'yantar da ita daga bautar bauta, haka kuma domin daukaka matsayinta. An rawaito cewa Abu Ayyub Khalid al-Ansari ya ji tsoron cewa Safiyya tana da kiyayya ga Manzon Allah ﷺ, domin ya kashe mahaifinta, mijinta da mutanenta. Saboda haka ya kwana yana dauke da takobinsa a kewaye da tentin da Manzon Allah ﷺ ya yi jima'i da Safiyya a hanyar dawowa daga Khaybar. Lokacin da Manzon Allah ﷺ ya tashi da safe, ya ga Abu Ayyub a waje da tentin, sai ya tambaye shi: "Me ke faruwa?" Ya amsa: "Na ji tsoron wannan mace saboda kai. Ka kashe mahaifinta, mijinta da mutanenta, kuma ta fito daga kafirci ba da dadewa ba." Sai Manzon Allah ﷺ ya kwantar da hankalin Abu Ayyub, kuma Safiyya ta ci gaba da zama mai aminci ga Manzon Allah ﷺ har Allah (SWT) ya dauki ransa.

In the seventh year of the Hijra after the victory of Khaybar He (pbuh) married Safiyya daughter of Huyai ibn al-Akhtab who was one of the leaders of the Jews. The story of his marriage to her began when she was taken along with other captives which the Muslims seized from the fortress of Khaybar. Some of the Muslims advised the Prophet (pbuh): “Safiyya is a noble lady of Banu Qurayza and Banu Nadhir. She is not suitable for anyone other than you”, hence the Prophet (pbuh) freed and married her. This was therefore done for her protection and to free her from the bondage of slavery, and as well to raise her status. It has been narrated that Abu Ayyub Khalid al-Ansari feared that Safiyya harboured hatred against the Messenger (pbuh) who had killed her father, husband and people. For this reason He spent the night, girded with his sword, around the tent in which the Messenger (pbuh) consummated the marriage with Safiyya on the way back from Khaybar. When the Messenger (pbuh) woke up in the morning He noticed Him outside the tent and asked Him: “What is the matter?” He replied: “I feared for you from this woman. You have killed her father, husband and her people and she has just recently come out of kufr.” So the Messenger (pbuh) set Abu Ayyub's mind at rest, and Safiyya remained loyal to the Messenger (pbuh) until Allah (swt) took his soul.

Daga baya, a shekara ta takwas bayan Hijira, Shi (pbuh) ya auri Maymuna, 'yar'uwar Umm al-Fadhl, matar al-'Abbas b. 'Abd ul-Muttalib. Ya aure ta a ƙarshen aikin Umra na qada'i. Labarin auren nasa da ita ya fara ne lokacin da Maymuna take da shekara ashirin da shida, kuma ta bai wa 'yar'uwarta Umm al-Fadhl izinin neman mata miji. Amma da ta ga halin da Musulmai suke ciki a lokacin aikin Hajji, sai ita kanta ta yi marmarin Musulunci. Saboda haka al'Abbas ya nemi aurenta ga ɗan'uwansa, Ubangijinmu Muhammad ﷺ, a madadinta. Ya nemi wa Annabi ﷺ auren a bisa bukatarta, sai Manzo ya amince ya aure ta. Kwanaki uku da yarjejeniyar Hudaibiyya ta tanada sun ƙare, amma Manzo (pbuh) yana son ya yi amfani da auren Maymuna a matsayin hanyar ƙara fahimtar juna tsakaninsa da Quraishawa. Lokacin da Suhail b. 'Amr da Huwaiteb b. 'Abd ul-'Uzza suka zo wurinsa suna wakiltar Quraishawa, suka ce wa Muhammad (pbuh): "Lokacinka a Makka ya ƙare, don haka ka tashi ka bar mu." Ya ce musu: "Me ya same ku? Don me ba za ku bar ni ba? Zan shirya bikin aure a tsakaninku. Za mu shirya muku abinci, don me ba za ku halarta ba?" Amsarsu gare shi ita ce: "Ba mu da bukatar abincinka, don haka ka tafi daga wurinmu." Manzo (pbuh) bai yi jinkiri ba; ya tafi tare da Musulmai a bayansa.

Later, in the eighth year of Hijra He (pbuh) married Maymuna the sister of Umm al-Fadhl, the wife of al-'Abbas b. 'Abd ul-Muttalib. He married her at the end of the pilgrimage [Umra al-qada]. The account of his marriage to her began when Maymuna was twenty six years of age and that she had delegated her sister Umm al-Fadhl to find a suitor for her, but when she saw the predicament of the Muslims at the pilgrimage she herself yearned for Islam. Therefore al-'Abbas proposed to his nephew, our Master Muhammad on her behalf. He proposed to the Prophet at her behest and the Messenger agreed to marry her. The three days which the treaty of Hudaybiyah had stipulated had expired, but the Messenger (pbuh) wished to use his marriage to Maymuna as a means to increase the understanding between Himself and the Quraish. When Suhayl b. 'Amr and Huwayteb b. 'Abd ul-'Uzza came to Him representing Quraish they said to Muhammad (pbuh): “Your time in Makkah has expired, so leave us.” He (pbuh) said to them: “What is the matter with you? Why do you not leave me? I will hold a wedding feast amongst you.We will prepare food for you so why not attend it?” Their response to Him was “we have no need of your food so depart from us”; the Messenger (pbuh) did not hesitate; He left along with the Muslims behind Him.

Game da aurensa (ﷺ) da Zaynab bint Khuzayma da Umm Salama, aure ne da matan biyu na sahabbansa da suka yi shahada a fagen daga. Zaynab matar 'Ubayda b. al-Harith b. al-Muttalib ce, wanda aka yi shahada a ranar Badr. Ba ta da kyau ta musamman, amma an san ta da kyakkyawar halinta da tausayinta har ta samu laƙabi da 'uwar mabukata'. Ta riga ta wuce ƙuruciyarta, amma Manzon Allah (ﷺ) ya aure ta a shekara ta biyu bayan Hijira, bayan yaƙin Badr da bayan shahadar mijinta. Ta zauna tare da shi shekara biyu kacal har Allah (SWT) ya karɓi ranta. Don haka, bayan Khadija, ita ce kaɗai wadda ta mutu kafin Annabi (ﷺ). Dangane da Umm Salama kuwa, ita matar Abu Salama ce, wanda ya haifa mata 'ya'ya maza da yawa. Abu Salama ya ji rauni a Uhud, sannan ya warke daga gare shi, sai Annabi (ﷺ) ya amince ya yi yaƙi da Banu Asad. Ya ci su, ya koma Madina da nasara tare da ganima da aka kama, amma raunin da ya ji a Uhud ya ta'azzara, ya kwanta rashin lafiya har ya mutu jim kaɗan bayan haka. Annabi (ﷺ) ya kasance a wurinsa a lokacin da yake kan gadon mutuwa, ya zauna kusa da shi, yana addu'a domin lafiyarsa har ya mutu. Sannan Annabi (ﷺ) ya rufe idanun Abu Salama. Bayan watanni huɗu da mutuwarsa, Manzon Allah (ﷺ) ya nemi auren Umm Salama da kanta, amma ta ba da uzuri cewa tana da iyali mai girma kuma ta riga ta wuce ƙuruciyarta. Amma Annabi (ﷺ) ya nace har ya aure ta, kuma shi da kansa ya kula da tarbiyyar 'ya'yanta. Don haka a bayyane yake cewa Manzon Allah (ﷺ) ya auri waɗannan matan biyu domin kula da iyalan sahabbansa biyu bayan mutuwarsu.

As for his (pbuh) marriage to Zaynab bint Khuzayma and Umm Salama, they were marriages to the two wives of his companions who had been martyred on the battlefield. Zaynab was the wife of 'Ubayda b. al-Harith b. al-Muttalib who was martyred on the day of Badr, she was not of marked beauty, but she was known for her good nature and kindness to the extent that she became nicknamed as the 'mother of the needy.' She had passed her youth, but the Messenger of Allah (pbuh) married her in the second year of the Hijra, after the battle of Badr and after the martyrdom of her husband. She stayed with Him for only two years until Allah (swt) took her soul. Which meant after Khadija, she was the only one who died before the Prophet. As for Umm Salama, she was the wife of Abu Salama, who had a number of sons with her. Abu Salama was injured in Uhud then recovered from it, so the Prophet agreed to let Him fight Banu Asad. He defeated them and returned to Madinah victorious with the booty that had been captured but the injury He sustained at Uhud worsened and He remained ill until his death shortly thereafter. The Prophet (pbuh) was present while He was on his deathbed, and He remained by his side, praying for his well being until He died. The Prophet (pbuh) then closed Abu Salama's eyes. Four months after his death, the Messenger (pbuh) proposed to Umm Salama herself, but she made excuses that she had a big family and that she had passed her youth. The Prophet however persisted until He married her and He Himself saw to her children's upbringing. So it is clear that the Messenger married those two wives to care for the family of two of his companions after their death.

Game ta auren Umm Habiba bint Abu Sufyan (ra), auren wata mumina ce wadda ta yi hijira zuwa Habasha tana kiyaye addininta. Ta yi haƙuri a kan tafarkin Musulunci bayan mijinta ya ridda. Wannan Umm Habiba ita ce Ramla 'yar Abu Sufyan, shugaban Makka da jagoran mushrikai. Ta kasance matar wani ɗan'uwan mahaifiyar Manzon Allah ﷺ, 'Ubayd Allah b. Jahsh al-Asadi. 'Ubayd Allah ya karɓi Musulunci tare da matarsa Ramla alhali mahaifinta yana kafirci. Ta ji tsoron ta cutar da mahaifinta, don haka ta yi hijira tare da mijinta, tana ciki, zuwa Habasha. A wurin mafaka, Ramla ta haifi 'yarta Habiba bint 'Ubayd Allah, kuma saboda ita aka kira ta. Don haka aka kira ta Umm Habiba, ko da yake mijinta 'Ubayd Allah b. Jahsh bai daɗe ba kafin ya fita daga Musulunci ya bayyana imaninsa da Nasara, addinin mutanen Habasha, ya kuma yi ƙoƙarin janye matarsa Ramla daga Musulunci, amma ta yi haƙuri ta tsaya a kan addininta. Sai Manzon Allah ﷺ ya aika ga Negus, ya ba shi izinin ɗaura auren Umm Habiba ga Manzon Allah ﷺ. Negus ya sanar da Umm Habiba, sai ta wakilta Khalid b. Sa'id b. al-'As ya bayar da ita a aure, aka kuma kammala kwangilar aurenta da Manzon Allah ﷺ. Khalid ya yi kwangilar a madadinta, Negus kuma ya yi wa Manzon Allah ﷺ. Lokacin da Muhajirai na Habasha suka dawo Madina bayan yakin Khaibar, Umm Habiba ta dawo tare da su, ta shiga gidan Manzon Allah ﷺ. Madina ta yi bikin auren Manzon Allah ﷺ da Umm Habiba, ita kuma ta zauna a gidansa.

As for his marriage to Umm Habiba bint Abu Sufyan (ra), this was a marriage to a believing woman who had migrated to Abbysinia fleeing with her deen intact. She had remained patient in the path of Islam after her husband had apostatised. That is because this Umm Habiba was Ramla the daughter of Abu Sufyan, the leader of Makkah and head of the Mushrikin. She was the wife of a cousin (son of a paternal aunt) of the Messenger of Allah (pbuh), 'Ubayd Allah b. Jahsh al-Asadi. 'Ubayd Allah embraced Islam with his wife Ramla whilst her father was still upon kufr. She was afraid of hurting her father so she migrated, encumbered by her pregnancy, with her husband to Abbysinia. There in the place of refuge, Ramla gave birth to her daughter Habiba bint 'Ubayd Allah by whom she was named. So she came to be called Umm Habiba although her husband 'Ubayd Allah b. Jahsh did not take long before He left the fold of Islam and professed his belief in Christianity, the religion of the Abbysinians and tried to take his wife Ramla away from Islam, but she patiently persevered in her deen. Then the Messenger of Allah (pbuh) sent for the Negus delegating Him to perform the marriage of Umm Habiba to the Messenger of Allah (pbuh). The Negus informed Umm Habiba of this, so she delegated Khalid b. Sa'id b. al-'As to give her in marriage, and her marriage contract with the Messenger (pbuh) took place. Khalid undertook the marriage contract on her behalf and the Negus for the Messenger of Allah (pbuh). When the Muhajirin of Abbysinia returned to Madinah after the battle of Khaybar, Umm Habiba returned with them and entered the house of the Messenger of Allah (pbuh). Madinah celebrated the wedding of the Messenger to Umm Habiba and she remained in his house.

Game da auren sa (SAW) da Zaynab bint Jahsh, wannan ya nuna dokoki ga abubuwa da dama. Dokar ce ta rushe abin da ake kira daidaituwa (dacewa) tsakanin namiji da mace wajen aure, watau auren dan uwa ('yar goggon sa daga wajen uba), wadda take daga cikin manyan Quraishawa, aka aurar da ita ga wani tsohon bawa da aka 'yanta. Ta kuma nuna dokar rushe abin da ya kafu a tsakaninsu a zamanin Jahiliyya, cewa karbar da (reno) dan kamar da dan jini ne, saboda haka ba a auren matar sa. Muhammadu ﷺ ya auri matar 'yantacce nasa Zaid, wanda ya 'yanta, bayan ya sake ta, domin ya rushe wadancan al'adu. Labarin auren Manzon Allah ﷺ da Zaynab bint Jahsh shi ne: Zaynab bint Jahsh 'yar Umaima bint Abdul-Muɗɗalib ce, goggon Manzon Allah ﷺ daga wajen uba. Ya rene ta cikin kulawarsa da lura, saboda haka ta kasance a gare shi kamar 'ya ko 'yar uwa karama. Ya san ta, ya kuma san ko tana da kyau ko a'a kafin ta auri Zaid, kuma ya gan ta tun tana jaririya mai rarrafe, har zuwa kuruciyarta da lokacin balaga. Ba baƙuwa ba ce ga Manzon Allah ﷺ, sai dai matsayinta ya yi kama da na 'yarsa. Ya ﷺ ya neme ta aure a madadin bawansa da ya 'yanta, Zaid, amma dan uwanta Abdullahi bn Jahsh ya ki, domin 'yar uwarsa 'yar Quraish ce kuma daga Banu Hashim, kuma 'yar goggon Manzon Allah ﷺ ce, ta zama amaryar bawan da Khadija ta saya, daga baya kuma Muhammadu ﷺ ya 'yanta shi. Ya ji cewa wannan babbar kunya ce ga Zaynab, domin a da ya kasance babban abin wulakanci ga Larabawa, don 'ya'yan manyan mutane ba sa aure bayi ko da an 'yanta su. Amma Muhammadu ﷺ... Ya so a share waɗannan la'akari da ke cikin mutane bisa tsantsar ƙabilanci a goge su, kuma su fahimci cewa babu wata fifiko ga Balarabe a kan wanda ba Balarabe ba sai dai a cikin Taqwa, kuma su fahimci faɗin Allah (SWT):

As for his (pbuh) marriage to Zaynab bint Jahsh this showed legislation for a number of issues. It was legislation to demolish what was called equivalence (matching) between the man and the woman, in marrying a cousin (daughter of his paternal aunt), and who was from the leaders of the Quraish that was married to a former slave that had been freed. It showed the legislation for the destruction of what had become established amongst them in Jahiliyah, in that adopting a son is like one's own son, so one cannot marry his wife. Muhammad (pbuh) married the wife of his freedman (Zayd) whom He had freed, after her divorce from Him (Zayd) in order to destroy those customs. The account of the Messenger's marriage to Zaynab bint Jahsh was that Zaynab bint Jahsh was a daughter of Umayma bint 'Abd al-Muttalib the paternal aunt of the Messenger (pbuh). She was raised under his care and attention and because of this, she was to Him like a daughter or a younger sister. He used to know her and knew whether she was attractive or not before she had married Zayd, and He had seen her from the time she was an infant crawling, until her childhood and through to her adolescent years. She was not a stranger to the Messenger (pbuh), but rather she was similar in position to his daughter. He (peace and blessings be upon Him) proposed to her on behalf of his freed slave Zayd but her brother 'Abd Allah b. Jahsh refused for his sister, being that she was from Quraish and a Hashimite in addition to being a daughter of the aunt of the Messenger of Allah, to be the bride of a slave bought by Khadija and later freed by Muhammad. He felt that this was a great shame for Zaynab as it used to be a great dishonour for the Arabs, as daughters of the nobility did not marry slaves even if they were given their freedom. But Muhammad (pbuh). wanted these considerations which existed within people solely on the basis of tribalism to be erased and for them to comprehend that there is no superiority of an Arab over a non-Arab except in Taqwa and to understand Allah (swt)'s saying:

“Lalle mafi girma a cikinku wajen Allah shi ne mafi tsoron Allah a cikinku.” [Al-Hujurat: 13] Ba ya ganin ya dace a tilasta wata mace daga waje da dangin sa ta yi wannan. Saboda haka, Zainab 'yar Jahsh, 'yar goggonsa, ita ce ta kauce wa al'adun Larabawa da rushe al'adunsu, ba tare da kula da abin da mutane za su ce game da ita ba, wanda ta ji tsoron ji. Ya bar Zaid, bawansa wanda ya riƙe a matsayin ɗa, kuma wanda, saboda al'adu da al'adun Larabawa, yana da hakkin gado daga gare shi kamar sauran 'ya'yansa, ya zama wanda zai auri Zainab. Wannan ya kasance domin ya shirya don hadayar da Mai Hikima, Mai Shari'a ya shirya wa waɗanda aka karɓa aka mai da su 'ya'ya. Manzon Allah ﷺ ya matsa lamba cewa Zainab da ɗan'uwanta 'Abdullahi su karɓi Zaid, bawansa da aka 'yanta, a matsayin mijinta. Sai dai Zainab ta ci gaba da ƙin yarda, haka ɗan'uwanta 'Abdullahi ma. Saboda haka, Allah (SWT) ya saukar da maganarsa (SWT):

“Verily, the most honourable of you with Allah is that (believer) who has more taqwa”. [Al- Hujurat: 13] He did not consider it right that a woman from other than his family should be pushed to do this. So, Zaynab bint Jahsh, daughter of his aunt, became the one to depart from the traditions of the Arabs and to destroy their customs, paying no attention to what the people may say about her, which she was afraid to hear. He let Zayd, his slave whom He had adopted and who gained the right, due to the customs and traditions of the Arabs, to inherit from Him like the rest of his sons, to be the one who would marry Zaynab. This was so that He would be ready for the sacrifice that the All-Wise Legislator had prepared for those who were adopted and taken as sons. The Messenger (pbuh) insisted that Zaynab and her brother 'Abdullah accept Zayd, his freed slave, as her husband. However Zaynab persisted in her refusal as did her brother 'Abdullah. As a result Allah (swt) revealed his (swt) saying:

"Ba ya halatta ga mumini, namiji ko mace, idan Allah da ManzonSa sun yanke hukunci a kan wani al'amari, a sami zabi a cikin shawarwarinsu. Kuma duk wanda ya saba wa Allah da ManzonSa, to lallai ya ɓata ɓata bayyananniya." [Al-Ahzab: 36] Saboda haka, ba abin da ya rage wa 'Abdullahi da Zaynab sai miƙa wuya ga nufin Allah, sai suka ce: "Mun yarda, ya Manzon Allah ﷺ." Zaid ya yi auren Zaynab da cikakkiyar aure bayan Annabi ﷺ ya aika mata sadakin aure. Sai dai rayuwar aure tsakanin Zaid da Zaynab ba ta yi kyau ba; akasin haka, tun farko ta kasance cikin rashin kwanciyar hankali da ɗaci, kuma ta ci gaba da kasancewa cikin rashin kwanciyar hankali da ɗaci. Zaynab kanta ba ta ji daɗin wannan auren ba bayan ya faru, duk da cewa umarni ne daga Allah da ManzonSa ﷺ. Ba ta yi biyayya ga mijinta ba, kuma ba ta sassauta halayyarta a gare shi ba. Maimakon haka, takan yi alfahari da Zaid cewa bautar bauta ba ta same ta ba, kuma takan sa masa rayuwa ta yi wahala. Zaid ya koka wa Annabi ﷺ sau da yawa, ya bayyana masa mummunan halin da take nuna masa. Ya nemi izinin Annabi ﷺ sau da dama don ya sake ta. Annabi ﷺ yakan amsa: "Ka riƙe matarka." Allah (SWT) ya saukar wa Manzon ﷺ cewa Zaynab za ta zama ɗaya daga cikin matan sa. Wannan ya damu Annabi ﷺ, domin yana tsoron mutane za su ce Muhammad ﷺ ya auri matar ɗansa, kuma za su zarge shi saboda haka, tun da shi ﷺ ya riƙe Zaid a matsayin ɗa. Saboda haka, bai so Zaid ya sake ta ba, amma Zaid ya matsa wa Annabi ﷺ ya ba shi izinin sakinta. Duk da cewa Annabi ﷺ ya san cewa za ta zama ɗaya daga cikin matan sa, kamar yadda Allah (SWT) ya sanar da shi ta hanyar wahayi, har yanzu ya ce wa Zaid: "Ka riƙe matarka wa kanka, kuma ka ji tsoron Allah." Saboda haka, Allah ya yi masa ɗan tsawatarwa, domin ya gaya masa cewa Allah zai aurar da shi gare ta, kuma yana ɓoye a cikin zuciyarsa abin da Allah zai bayyana. Wannan shi ne ma'anar faɗinsa (SWT):

“It is not for a believer, man or woman, when Allah and his Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and his Messenger, He has indeed strayed in a plain error” [Al- Ahzab: 36] Hence, nothing remained for 'Abdullah and Zaynab other than to submit to Allah's will, so they said: 'We consent O Messenger of Allah (pbuh).' Zayd consummated his marriage with Zaynab after the Prophet had sent her the dowry. However, married life between Zayd and Zaynab was not good; on the contrary, from the start it was unsettled and embittered and continued to be unsettled and embittered. Zaynab, herself was not happy with this marriage after it had taken place even though it was a command from Allah and his Messenger. She did not obey her husband, and she did not soften in her approach towards Him. Rather, she used to boast to Zayd that the bondage of slavery had not befallen her and she made life difficult for Him. Zayd complained to the Prophet (pbuh) on numerous occasions and explained to Him about her bad treatment of Him. He sought permission from the Prophet (pbuh) a number of times to divorce her. The Prophet used to reply: “Hold on to your wife”. Allah (swt) revealed to the Messenger that Zaynab will be one of his wives. This was distressing for the Prophet (pbuh) who feared that people will say that Muhammad has married his son's wife and will censure Him for that since He (pbuh) had adopted Zayd as a son. Therefore, He did not want Zayd to divorce her, but Zayd urged the Prophet (pbuh) to allow Him to divorce her. Despite the fact that the Prophet knew that she would be one of his wives as Allah (swt) had informed Him by way of revelation, He still said to Zayd: “Keep your wife to yourself, and fear Allah”. As a result of this Allah mildly reproached Him since He told Him that He had informed Him that He would marry Him to her and that He was concealing within Himself that which Allah will make known. This is the meaning of his (swt) saying:

“Amma kuwa kana ɓoye a cikin ranka abin da Allah zai bayyana.” [Al-Ahzab: 37] Abin da Allah ya ɓoye shi ne sanin cewa Zainab za ta zama matarsa, duk da cewa ita matar wanda Allah ya riƙe a matsayin ɗa ne. Wannan shi ne abin da Allah zai bayyana daga baya, wato aurensa da wata macen da aka sake, matar wanda Allah ya riƙe a matsayin ɗansa. Dalilin ɓoyewar Manzon Allah ﷺ game da wannan aure, wanda Allah ya bayyana daga baya, shi ne cewa al'adar Larabawa ta kasance suna ajiye ƴaƴan da suka riƙe a matsayin ƴaƴansu a gidajensu, suna kuma tabbatar da alaƙa da danginsu. Suna ba wanda aka riƙe, watau “da'iyy”, dukkan haƙƙoƙin ɗa. Ana yi musu dukkan dokokin ɗa, har da gado da girmama nasaba. Saboda haka, sa'ad da Allah ya sanar da Manzon Allah ﷺ cewa Zainab, matar bawansa wanda ya 'yanta, wanda Allah ya riƙe a matsayin ɗa, za ta zama matarsa, sai ya ɓoye wannan sani, kuma ya dage sosai cewa Zaid ya riƙe matarsa, kada ya sake ta, duk da matsin lambar Zaid, da kukansa a kanta, da rashin jituwa da kuma rashin zaman lafiya a tsakaninsu tun lokacin da ya aure ta. Duk da haka, Zaid ya nace a kan sakinta, sai Manzon Allah ﷺ ya ba shi izini, kuma daga ƙarshe ya sake ta ba tare da sanin cewa Manzon Allah ﷺ zai aure ta ba, kuma ba tare da Zainab kanta ta sani cewa Manzon Allah ﷺ zai aure ta a matsayin matarsa ba. Wannan yana bayyana ta abin da Ahmad, Muslim da an-Nasa'i suka riwaito ta hanyar Sulaiman ɗan Mugira daga Thabit, cewa Anas ya ce: “Sa'ad da iddar Zainab ta ƙare, Manzon Allah ﷺ ya ce wa Zaid ya ambaci Shi a gare ta. Sai na (Zaid) je wurinta na ce: ‘Ya Zainab, ki yi farin ciki! Manzon Allah ﷺ ya aiko ni in neme ki a madadinsa.’ Sai ta ce: ‘Ba zan yi komai ba sai na ga Ubangijina ya umarce ni.’ Sai ta tsaya a wurin ibadarta, Manzon Allah ﷺ kuma ya zo wurinta ba tare da izini ba, a lokacin da ayoyin Alƙur'ani (game da aurenta) suka sauka:”

“But you did hide in yourself that which Allah will make manifest “. [Al- Ahzab: 37] The matter that He concealed was the knowledge that Zaynab will be his wife even though she was the wife of someone He had adopted. This is what Allah would make manifest afterwards, which was his marriage to a divorcee of someone He had adopted as his son. The reason for the Messenger's concealment of this marriage, which Allah later made manifest, is that it was the custom of the Arabs to keep their adopted sons/daughters in their houses and ensure links with their relations. They used to give the 'da'iyy' i.e. the person who is adopted, all the rights of a son. All the rules of a son were applied to them even in inheritance and the esteem of lineage. So when Allah informed the Messenger that Zaynab, the wife of his freed slave whom He had adopted will be his wife He hid this knowledge and strictly insisted that Zayd hold on to his wife and not to divorce her, despite Zayd's insistence, his complaints about her, and the lack of harmony between them and concord in their marital life ever since He married her. However, Zayd insisted on divorcing her so the Messenger gave Him permission, and He eventually divorced her without any knowledge that the Messenger would marry her and without Zaynab herself knowing that the Messenger would take her as his wife this is illustrated by what Ahmad, Muslim and an-Nisa'i have reported via Sulayman b. al-Mughira on the authority of Thabit that Anas said: “When the 'Iddah (divorce period) of Zaynab was over, Allah's Messenger said to Zayd to mention Him to her. So I (Zayd) went to her and said: “O Zaynab rejoice! Allah's Messenger sent me to propose to you on his behalf.” She said: “I do not do anything until I see my Lord order me.” So she stood at her place of worship and Allah's Messenger came to her without permission when the verses of the Qur'an (pertaining to her marriage) were revealed:

"Sa'addan Zaidu minha wataran (wato, ya sake ta), sai Muka aurar da ita gare ka, don kada a samu laifi ga muminai a cikin (auren) matan 'ya'yan riƙonsu, idan sun sauke musu buƙatarsu daga gare su."[Al-Ahzab: 37] Da a ce ita ko Zaid sun sani a lokacin, da Ya ce mata "ki yi farin ciki" ba, kuma da ita ba ta ce "sai na ga Ubangijina ya umarce ni" ba, wato ta bar al'amarin ga Allah ya shiryar da ita a wannan auren. Dalilin (illa) na wannan auren shi ne, don kada a samu laifi ga mumini wajen auren matar wanda ya riƙe a matsayin ɗansa.

“So when Zayd 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 sin to the believers in respect of (the marriage of) the wives of their adopted sons.''[Al- Ahzab: 37] If either she or Zayd had known then He would not have said to her 'rejoice,' nor she said 'until I see my Lord order me' i.e. she left the matter to Allah to guide her in this marriage. The 'Illa of this marriage is so that there is no sin on the believer in marrying the wife of someone they had adopted.

Wannan shi ne labarin auren Manzon Allah ﷺ ga matansa. A bayyane yake daga labarin auren cewa kowanne daga cikinsu yana da manufa wadda ta wuce kawai niyyar yin aure. Haka kuma a bayyane yake dalilin da ya sa Ya auri fiye da mata huɗu, da kuma dalilin da ya sa wannan adadi ya keɓanta da Shi kaɗai daga sauran al'ummarsa. Ba don sha'awar haihuwa ta tada ba ne aka yi wannan aure, domin Shi ﷺ ya riga ya haura shekara hamsin, kuma abin da ke bayyane shi ne cewa Shi mutum ne mai aiki da da'wa, mai isar da saƙon Ubangijinsa ga duniya, domin Ya farfado da wata al'umma Ya siffanta ta zama al'umma wadda burinta kaɗai a rayuwa shi ne ɗaukar saƙon Allah ga duniya. Manufarsa ita ce sake gina al'umma bayan Ya rushe tsohon ginin, da kafa daula wadda za ta kai duniya gaba da sauran, don isar da kiran Musulunci ga mutane. Duk wanda hankalinsa ya shagaltu da farfado da al'umma, da kafa daula, da gina al'umma, da isar da saƙo ga duniya, ba zai iya shagaltuwa da mata yana sadaukar da kansa gare su ba, yana auren ɗaya kowace shekara. Maimakon haka, Ya ɗauki da'warsa, kuma Ya yi rayuwar aure ta al'ada kamar kowane mutum.

This is the account of the Messenger's marriages to his wives. It is clear from the account of the marriages that each one was for an objective other than the mere aim of marrying. The intent of the Prophet's marriage to more than four wives and why this number is unique to Him from the rest of his Ummah becomes clear. The fact that the objective was not the agitation of the procreation instinct of a man who had passed the age of fifty is quite evident, since He was a man who was busy with the Da'wa, engaged in conveying the Message of his Lord to the world so that He may revive a people and mould them into an Ummah whose only aim in life was to carry the Message of Allah to the world. his aim was to build the society anew after He had demolished the previous edifice, and establish a state pushing ahead the world before it, in order to carry the Call of Islam to the people. Anyone who's mind is occupied with the revival of an Ummah, the establishment of a state, the building of a society, and the carrying of the Message to the world cannot be preoccupied by women devoting Himself to them and marrying one every year. Rather, He carried his Da'wah and He enjoyed a normal married life like any other human.