Katika sehemu yake ya ufunguzi, sura hii inawasilisha tukio moja la maisha katika nyumba ya Nabii ﷺ, likionyesha baadhi ya athari na majibu baina ya baadhi ya wake zake, na baina yao na yeye mwenyewe ﷺ. Pia linaonyesha jinsi athari na majibu haya yalivyoakisiwa katika maisha ya jamii ya Waislamu kwa ujumla. Kisha yanafuata maelekezo yaliyotolewa kwa jamii kwa msingi wa yaliyotokea katika nyumba za Nabii ﷺ, baina ya wake zake.
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.
Wakati ambapo matukio haya yalifanyika hauko wazi kwa usahihi, lakini kurejea kwenye riwaya mbalimbali zinazoyaeleza kunathibitisha kwamba hakika yalitokea baada ya ndoa ya Mtume ﷺ na 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.
Inafaa pia kutoa hapa muhtasari mfupi wa ndoa za Mtume ﷺ na maisha yake ya nyumbani wakati huo. Hii itatusaidia kuona picha ya matukio yaliyotajwa katika sura hii. Muhtasari huu mfupi umetokana na Jawami' al-Sirah ya Ibn Hazm na wasifu wa Mtume ﷺ wa Ibn Hisham. Pia tutaongeza maelezo mafupi pale yanapofaa.
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.
Mke wa kwanza wa Nabii ﷺ alikuwa Khadijah bint Khuwaylid. Alikuwa na umri wa miaka 25, au labda 23, alipomwoa. Yeye alikuwa na miaka 40, au hata zaidi. Alifariki miaka mitatu kabla ya Nabii ﷺ kuhamia Madinah. Hakuoa mke mwingine wakati wa uhai wake, na wakati huo alikuwa na zaidi ya miaka 50.
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.
Baada ya kifo cha Khadijah, Nabii ﷺ alimuoa Sawdah bint Zam'ah.
After Khadijah’s death, the Prophet married Sawdah bint Zima'h.
Hakuna ripoti zinazoonyesha kwamba alikuwa mrembo au mdogo wa umri.
There are no reports to suggest that she was either pretty or young.
Alikuwa mjane wa al-Sakran ibn (Amr ibn (Abd Shams. Mumewe alikuwa mmoja wa Waislamu wa mwanzo, naye alikuwa miongoni mwa wa kwanza kuhamia Abyssinia. Alipofariki, Mtume ﷺ alimuoa.
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.
Kisha akamuoa 'A'ishah bint Abu Bakr. Inadaiwa kwamba alikuwa mdogo sana, na hakufanya harusi yake naye hadi alipokuwa ameshakaa Madinah. Yeye ndiye mke pekee bikira aliyemuoa, na ndiye aliyempenda zaidi. Inasemekana kwamba alikuwa na umri wa miaka tisa tu wakati wa ndoa yake.3 Kufikia wakati alipofariki, alikuwa ameishi naye miaka tisa na miezi mitano.
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.
Kisha Mtume ﷺ alimwoa Hafsah bint ‘Umar, miaka miwili kidogo zaidi baada ya kukaa Madinah. Alikuwa ameshaolewa hapo kabla. Baba yake alikuwa amempendekeza kwa Abu Bakr na ‘Uthman, lakini wote wawili walikataa. Mtume ﷺ alikuwa amemwahidi baba yake jambo bora zaidi kwa ajili yake, hivyo akamwoa mwenyewe.
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.
Kisha akamwoa Zaynab bint Khuzaymah. Mume wake wa kwanza, ‘Ubaydah ibn al-Harith ibn ‘Abd al-Muttalib, aliuawa katika Vita vya Badr. Zaynab alifariki wakati wa uhai wa Mtume ﷺ. Pia imepokewa kwamba mume wake wa kwanza alikuwa ‘Abdullah ibn Jahsh, aliyekufa shahidi katika Vita vya Uhud. Huenda ripoti hii ndiyo sahihi zaidi.
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.
Mtume ﷺ pia alimwoa Umm Salamah. Mume wake wa kwanza, Abu Salamah, alijeruhiwa katika Vita vya Uhud, na jeraha lake halikupona hadi alipofariki. Kisha Mtume ﷺ alimwoa, akiwatunza watoto wake kutoka kwa mume wake wa kwanza.
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 ilikuwa mke wake aliyefuata. Yeye mwenyewe alikuwa amemwoza kwa Zayd ibn Harithah, mtumishi wake wa zamani ambaye alimchukua kama mwanawe, lakini maisha ya ndoa kati yake na Zayd yalijaa matatizo. Kwa hiyo, alimwacha. Tulisimulia hadithi yao tulipojadili aya 36 hadi 40 za Surat Al-Ahzab, Makundi Yaliyoungana, katika Juzuu ya XIV.4. Alikuwa mrembo. Hakika, alikuwa ndiye ambaye 'Aishah alihisi anaweza kushindana naye zaidi, kwa sababu alikuwa binamu wa Mtume ﷺ, aliyezaliwa na shangazi yake wa upande wa baba, na kwa sababu ya uzuri wake.
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 alikuwa mke aliyefuatia kuolewa na Nabii ﷺ. Hili lilitokea katikati ya mwaka wa sita wa kalenda ya Kiislamu.
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 anasimulia taarifa ifuatayo kutoka kwa ‘A’ishah: “Nabii ﷺ alipowagawia wanawake waliotekwa baada ya Vita vya al-Mustalaq, Juwayriyyah alimwangukia Thabit ibn Qays ibn Shammas au binamu yake. Alifanya makubaliano naye ya kujinunulia uhuru wake. Alikuwa mzuri sana. Yeyote aliyemwona alivutiwa sana naye. Alimwendea Nabii ﷺ akitafuta msaada wake wa kulipa kile alichodaiwa kwa ajili ya uhuru wake. Nilipomwona mlangoni kwangu, nilimchukia, nikitambua kwamba Nabii ﷺ ataona uzuri wake kama nilivyouona mimi. Aliingia chumbani kwake na kumwambia: ‘Ewe Mjumbe wa Mungu ﷺ. Mimi ni Juwayriyyah binti al-Harith. Baba yangu ni kiongozi wa kabila lake. Huna habari ya taabu iliyonipata. Nimekuja kutafuta msaada wako wa kulipa uhuru wangu baada ya kufanya makubaliano ya kujinunulia.’ Akamwambia: ‘Je, vipi kuhusu jambo bora zaidi?’ Akamuuliza: ‘Ni lipi hilo, Ewe Mjumbe wa Mungu ﷺ?’ Akasema: ‘Nitakulipia uhuru wako kisha nitakuoa.’ Akasema: ‘Nakubali.’ Akasema:
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:
"Ni makubaliano." Nabii alimuoa Ummu Habiba bint Abu Sufyan baada ya Mkataba wa Amani wa al-Hudaybiyah. Yeye alikuwa amehamia Abyssinia, lakini mumewe, 'Ubaydullah ibn Jahsh, aliukubali Ukristo huko na akamwacha. Nabii ﷺ alimposea ndoa. Ilikuwa Mfalme Negus aliyesimamia ndoa hiyo na kulipa mahari yake kwa niaba ya Nabii 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
Kisha akarejea Madinah.
She then returned to Madinah.
Baada ya Vita vya Khaybar, Mtume ﷺ alimuoa Safiyyah bint Huyayy ibn Akhtab. Baba yake alikuwa kiongozi wa kabila la Kiyahudi la al-Nadir. Alikuwa ameolewa hapo awali na Kinanah ibn Abi al-Huqayq, kiongozi wa Kiyahudi. Ibn Ishaq anaripoti kwamba "alipelekwa kwake pamoja na mwanamke mwingine aliyekuwa mateka. Bilal aliwapitisha kwenye uwanja wa vita akipita karibu na Wayahudi kadhaa waliokuwa wameuawa. Yule mwanamke mwingine alipiga kelele kwa sauti kubwa walipopita, akijitupia mavumbi kichwani mwake. Mtume ﷺ alisema: 'Mwondoeni huyu mwanamke shetani mbali nami.' Akaamuru Safiyyah awekwe nyuma yake, akimfunika kwa joho lake."
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.
Hivyo ndivyo Masahaba zake walivyotambua kwamba yeye mwenyewe ndiye angemchukua. Imepokewa kwamba Nabii ﷺ alimwambia Bilal: "Je, huna huruma?"
His Companions thereby realized that he would take her himself. The Prophet is reported to have said to Bilal: ‘Are you devoid of compassion?
"Unawezaje kuwatembeza wanawake wawili katika viwanja ambako wanaume wao wameuawa?"
Maymunah bint al-Harith ibn Hazn alikuwa mke wa mwisho wa Nabii ﷺ. Alikuwa shangazi wa mama wa Khalid ibn al-Walid na 'Abdullah ibn 'Abbas. Kabla ya kuolewa na Nabii ﷺ, alikuwa ameolewa na Abu Ruhm ibn 'Abd al-'Uzza, au labda 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.
Hivyo, tunaona sababu maalum zilizofanya iwe lazima kwa Mtume kuoa kila mmoja wa wake zake. Isipokuwa Zaynab bint Jahsh na Juwayriyyah bint al-Harith, hakuna aliyekuwa mdogo wa umri au mwenye mvuto mkubwa kwa wanaume. ‘A’ishah ndiye aliyekuwa anampenda zaidi kuliko wote ﷺ. Hata katika kesi ya wale wake waliokuwa wadogo na wazuri, kulikuwa na mambo ya kisaikolojia na ya kibinadamu katika ndoa zao. Haya yaliongeza mvuto wao. Sikatai wala sipuuzi mvuto wa kimwili, wala uzuri ambao ‘A’ishah aliuona mara tu alipomwona Juwayriyyah, wakati uzuri wa Zaynab nao ulijulikana na kila mtu. Hakuna haja ya kukataa kwamba mambo kama hayo ya kibinadamu yalikuwa sehemu ya maisha ya Mtume ﷺ. Hata hivyo, haya hayawezi kuwa msingi wa tuhuma zilizotolewa na maadui wa Mtume ﷺ, ambazo wafuasi wake walizikanusha. Yeye alichaguliwa kuwa binadamu, lakini mwenye sifa na tabia bora zaidi. Ingawa zilikuwa tofauti, nia zake kwa chochote alichofanya maishani mwake, ikiwa ni pamoja na ndoa zake, zililingana na sifa zake bora. Nyumbani mwake, aliishi na wake zake kama binadamu aliyekabidhiwa jukumu la kufikisha ujumbe wa Mungu. Kwa hakika, Mungu alimwamuru kutangaza ukweli huo: “Sema: ‘Ametakasika Mola wangu Mlezi, mimi si chochote ila ni binadamu na Mtume’” {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)
Alifurahia maisha pamoja na wake zake, kama nao walivyofurahia. ‘A’ishah anasema: “Mtume ﷺ alipokuwa peke yake pamoja na wake zake, alikuwa mpole na mkarimu kuliko watu wote, daima akitabasamu na kucheka.” [Amepokewa na al-Suyuti na Ibn ‘Asakir.] Hata hivyo, hili lilihusu kile alichoweza kutoa mwenyewe kutokana na tabia yake, huruma yake, adabu yake na mwenendo wake. Kwa upande wa maisha yao ya kimali, mara nyingi yalikuwa maisha ya umaskini, hata baada ya jamii ya Waislamu kupata ushindi kadhaa na kupata faida nyingi. Tulipokuwa tukitoa maoni juu ya Surah 33, Al-Ahzab (Makabila Washirika), tulijadili mgogoro uliotokea nyumbani kwa Mtume ﷺ wakati wake zake walipoomba fedha zaidi za matumizi ya nyumbani.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
Tatizo hilo lilimalizika kwa chaguo lililowekwa mbele yao kwa maneno yafuatayo:
The problem ended with a choice put to them in the following terms:
"Ee Nabii! Waambie wake zako: 'Ikiwa mnataka maisha ya dunia hii na pambo lake, nitawapa riziki na kuwaachia kwa namna inayostahili; lakini ikiwa mnamtaka Mwenyezi Mungu na Mtume Wake na maisha ya akhera, jueni kwamba Mwenyezi Mungu ameandaa malipo makubwa kwa wale wenu wanaotenda mema'" (33: 28-29) Wote walichagua Mwenyezi Mungu, Mtume Wake na maisha ya akhera.
“ 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.
Hata hivyo, maisha katika nyumba ya Mtume ﷺ hayakuwa ya kuzima hisia za kawaida za kibinadamu na wivu katika akili za wake zake. Wakati mwingine walikuwa na kutoelewana, kama vile vinavyoweza kutokea miongoni mwa wanawake katika hali kama hizo. Tumeona jinsi, mara tu 'Aishah alipomwona Juwayriyyah, alitumaini kwamba Mtume ﷺ asingemwona, kwa sababu alikuwa na hakika kwamba angethamini uzuri wake. Alikuwa sahihi. 'Aishah mwenyewe anataja tukio lililomhusu yeye na Safiyyah: "Nilimwambia Mtume ﷺ: 'Inatosha kwamba Safiyyah ni fulani na fulani,' [yaani, alikuwa mfupi]. Akaniambia: 'Umesema neno ambalo lingeweza kutia rangi bahari nzima.'" [Amesimuliwa na Abu Dawud.] Pia anaeleza kwamba aya zilizowapa wake wa Mtume ﷺ uchaguzi zilipoteremka, yeye ndiye aliyeulizwa kwanza, akachagua kubaki kwa Mtume ﷺ. Pia aliomba asiwaambie wake zake wengine uchaguzi wake endapo mmoja wao angeuliza. Akamwambia: "Mwenyezi Mungu hakunituma kuwafanyia watu mambo kuwa magumu. Amenituma kama mwalimu anayefanya mambo kuwa rahisi. Nitamwambia yeyote kati yao kuhusu uchaguzi wako endapo atataka kuuliza." [Amesimuliwa na Muslim.] Habari hizi alizotoa 'Aishah kuhusu nafsi yake, zikionyesha ukweli wake na elimu yake ya Kiislamu iliyong'aa, ni mifano tu kati ya mingi inayoonyesha mwenendo wa kawaida wa watu wa kawaida katika hali kama hiyo.
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.
Pia zinaonyesha jinsi Nabii ﷺ alivyofikisha ujumbe wake kwa mfano mwema, akikuza tabia bora za watu wa nyumbani mwake, kama alivyofikisha kwa mfano mwema ndani ya jamii yake.
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.