1. Khadijah Bint Khuwailid: Huko Makka, kabla ya Hijra, kaya ya Mtume ﷺ ilikuwa na yeye mwenyewe ﷺ na mkewe Khadijah bint Khuwailid. Yeye alikuwa na miaka ishirini na mitano na yeye alikuwa na miaka arobaini walipooana. Alikuwa mke wa kwanza aliyemwoa. Alikuwa mke wake pekee hadi alipofariki. Alipata watoto wa kiume na wa kike pamoja naye. Hakuna mmoja wa watoto wao wa kiume aliyeishi kwa muda mrefu. Wote walifariki. Binti zao walikuwa Zainab, Ruqaiya, Umm Kulthum na 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 aliolewa na binamu yake wa upande wa mama, Abu Al-‘As bin Al-Rabi‘, na hilo lilikuwa kabla ya Al-Hijra. Ruqaiya na Umm Kulthum wote wawili waliolewa na ‘Uthman bin ‘Affan (Allah amridhie), mmoja baada ya mwingine (yaani, alimwoa mmoja baada ya kifo cha dada yake). Fatimah aliolewa na ‘Ali bin Abi Talib; na hilo lilikuwa katika kipindi kati ya vita vya Badr na vita vya Uhud. Watoto wa kiume na wa kike ambao Fatimah na ‘Ali walikuwa nao ni Al-Hasan, Al-Husain, Zainab na 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.

Inajulikana sana kwamba Mtume (Amani iwe juu yake) alipewa ruhusa ya pekee ya kuwa na zaidi ya wake wanne, kwa sababu mbalimbali. Wake alioowa walikuwa kumi na watatu. Tisa miongoni mwao walimzidi kuishi baada yake. Wawili walifariki wakati wa uhai wake: Khadija na Mama wa masikini (Umm Al-Masakeen) — Zainab bint Khuzaima, mbali na wengine wawili ambao hakufanya nao tendo la ndoa baada ya kuwaoa. Note: The original's "(Peace be upon him)" is rendered as "(Amani iwe juu yake)" with the ﷺ mark placed after the Prophet's mention, as required by the rules.

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: Alimwoa katika mwezi wa Shawwal, mwaka wa kumi wa Utume, siku chache baada ya kifo cha Khadijah ﷺ. Kabla ya hapo, alikuwa ameolewa na binamu yake wa upande wa baba, aliyeitwa 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: Alimuoa katika mwaka wa kumi na moja wa Utume, mwaka mmoja baada ya kuoa Sawdah, na miaka miwili na miezi mitano kabla ya Al-Hijra. Alikuwa na umri wa miaka sita alipomuoa. Hata hivyo, hakufanya tendo la ndoa naye hadi mwezi wa Shawwal, miezi saba baada ya Al-Hijra, na hilo lilikuwa Madinah. Alikuwa na miaka tisa wakati huo. Alikuwa mke pekee aliyemuoa akiwa bikira, na kiumbe alichompenda zaidi. Kama mwanamke, alikuwa mwanamke mwenye elimu kubwa zaidi katika fiqhi.

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 bint ‘Umar bin Al-Khattab: Alikuwa Aiyim (yaani, hana mume). Mume wake wa zamani alikuwa Khunais bin Hudhafa As-Sahmi katika kipindi kati ya vita vya Badr na vita vya Uhud. Mjumbe wa Allah ﷺ alimwoa katika mwaka wa tatu wa Al-Hijra.

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: Alitokea Bani Hilal bin ‘Amir bin Sa‘sa‘a. Alipewa jina la utani la Umm Al-Masakeen, kwa sababu ya wema wake na kuwajali kwao. Alikuwa mke wa ‘Abdullah bin Jahsh, aliyeuawa shahidi huko Uhud, na alioolewa na Mtume ﷺ katika mwaka wa nne wa Al-Hijra, lakini alifariki miezi miwili au mitatu baada ya ndoa yake na Mjumbe wa Allâh 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. Umm Salamah Hind bint Abi Omaiyah: Alikuwa mke wa Abu Salamah, aliyefariki katika mwezi wa Jumada Al-Akhir, mwaka wa nne wa Al-Hijra. Mjumbe wa Allah ﷺ alimuoa katika mwezi wa Shawwal wa mwaka huo huo.

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: Alitoka Bani Asad bin Khuzaimah, na alikuwa binamu wa baba wa Mtume ﷺ. Aliolewa na Zaid bin Haritha, ambaye wakati huo alihesabiwa kuwa mtoto wa Mtume ﷺ. Hata hivyo, Zaid alimpa talaka. Allah akateremsha baadhi ya aya za Qur'an kuhusu jambo hili.

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:

• "Basi Zaid alipomaliza haja yake kwake (yaani, alipomwacha), Tulikuozesha yeye kwako." [33:37].

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

Kuhusu yeye, Allah ameteremsha baadhi ya aya za Sura Al-Ahzab ambazo zilijadili kwa kina suala la kuwalea watoto wa kuasili. Hata hivyo, tutalizungumzia suala hilo baadaye. Mtume wa Allah ﷺ alimuoa yeye katika mwezi wa Dhul-Qa‘dah, mwaka wa tano wa Hijra.

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 alikuwa kiongozi wa Bani Al-Mustaliq wa Khuza‘ah. Juwairiyah alikuwa miongoni mwa ngawira iliyowaangukia Waislamu kutoka Bani Al-Mustaliq. Alikuwa sehemu ya fungu la Thabit bin Qais bin Shammas. Yeye alimwekea ahadi ya kumwacha huru katika wakati fulani. Mjumbe wa Allah ﷺ alitimiza ahadi hiyo na akamuoa mwezi wa Sha‘ban mwaka wa sita wa Al-Hijra.

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 Habibah: Ramla, binti Abu Sufyan. Aliolewa na 'Ubaidullah bin Jahsh. Alihama pamoja naye kwenda Abyssinia (Ethiopia). 'Ubaidullah alipoacha Uislamu na kuwa Mkristo, yeye alisimama imara katika dini yake na alikataa kubadili dini. Hata hivyo, 'Ubaidullah alifariki huko huko Abyssinia (Ethiopia). Mtume wa Allah ﷺ alimtuma 'Amr bin Omaiyah Ad-Damri na barua kwa Najashi, mfalme, akimwomba amwoze Ummu Habibah kwake. Hilo lilikuwa mwezi wa Muharram, mwaka wa saba wa Hijra. Najashi alikubali na akamtuma kwa Mtume ﷺ akiwa pamoja na Sharahbil.

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. baada ya ushindi huo katika mwaka wa saba wa Al-Hijra.

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

11. Maimunah bint Al-Harith: Binti ya Al-Harith, na dada yake Umm Al-Fadl Lubabah bint Al-Harith. Mtume ﷺ alimwoa baada ya Umrah ya kulipiza (Umrah ya Qadha). Hilo lilikuwa mwezi wa Dhul-Qa‘dah mwaka wa saba wa Hijra.

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.

Hao ndio wake kumi na mmoja ambao Mtume wa Allah ﷺ alioana nao na kuwa nao kama mke na mume. Alimzidi umri wawili kati yao: Khadijah na Zainab, Umm Al-Masakeen. Wake wengine tisa waliishi baada yake.

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.

Wake wawili ambao hakufunga nao ndoa ya kukamilika walikuwa, mmoja kutoka Bani Kilab na mwingine kutoka Kindah, na huyu ndiye aliyeitwa Al-Jauniyah.

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.

Mbali na hao, alikuwa na masuria wawili. Wa kwanza alikuwa Mariyah, Mkopti (Mkristo wa Misri), zawadi aliyopewa na Al-Muqauqis, naibu wa Misri; alimzalia mtoto wake Ibrahim, aliyefariki mjini Madinah akiwa bado mdogo, tarehe 28 au 29 ya Shawwal mwaka wa 10 Hijria, yaani tarehe 27 Januari, 632 Miladi. Wa pili alikuwa Raihanah bint Zaid An-Nadriyah au Quraziyah, mateka kutoka Bani Quraiza. Baadhi ya watu husema alikuwa mmoja wa wake zake. Hata hivyo, Ibn Al-Qaiyim anaipa uzito zaidi kauli ya kwanza. Abu 'Ubaidah alitaja masuria wengine wawili: Jameelah, mateka, na mwingine, mjakazi aliyepewa na Zainab bint Jahsh.

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.

Yeyote atakayetafakari maisha ya Mtume wa Allah (ﷺ), atafahamu kwamba ndoa zake na idadi hii kubwa ya wanawake katika miaka ya mwisho ya maisha yake, baada ya kuwa ametumia karibu miaka thelathini ya siku bora za ujana wake akijitosheleza na mke mmoja mzee — Khadijah, na baadaye na Sawdah, hazikuwa kwa njia yoyote tamaa kubwa ya kimwili iliyotaka kutoshelezwa kupitia idadi hiyo ya wake. Ndoa hizi kwa kweli zilichochewa na malengo na madhumuni yaliyo matukufu zaidi na makubwa zaidi kuliko yale ambayo ndoa za kawaida huyalenga kwa kawaida.

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.

Mwelekeo wa Mtume wa Allah (ﷺ) wa kuanzisha uhusiano kwa njia ya ndoa na Abu Bakr na ‘Umar, ndoa yake na ‘Aishah na Hafsah, na kumwoza binti yake Fatimah kwa ‘Ali bin Abi Talib, pamoja na kuwaoza binti zake wawili, Ruqaiyah na Umm Kulthum, kwa ‘Uthman, vinaonyesha wazi kwamba alikusudia kuimarisha uhusiano kati ya wanaume hao wanne, ambao dhabihu zao na mafanikio yao makubwa katika kuitetea dini ya Kiislamu yanajulikana sana. Mbali na hayo, kulikuwepo na desturi ya Waarabu ya kuheshimu uhusiano wa ukwe. Kwao, mkwe wa kiume au wa kike ulikuwa njia ya kutafuta kuimarisha uhusiano na mapenzi kati ya koo mbalimbali. Uadui na mapigano dhidi ya miungano na mahusiano ya ndoa ungeleta aibu, fedheha na udhalilifu usiosahaulika kwao.

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.

Kwa kuwaoa Mama wa Waumini, Mtume ﷺ alitaka kubomoa au kuvunja uadui wa makabila ya Kiarabu dhidi ya Uislamu na kuzima chuki yao kali. Umm Salamah alitoka Bani Makhzum, ukoo wa Abu Jahl na Khalid bin Al-Waleed. Ndoa yake na Mjumbe wa Allah ﷺ ilizaa matokeo mazuri. Mtazamo wa makusudi wa kutokuwa na msimamo wa Khalid huko Uhud – kwa mfano – ulitokana na ndoa ya Mtume ﷺ na Umm Salamah. Khalid alienda mbali zaidi ya hapo, kwa muda mfupi akawa kwa hiari yake Muislamu mwenye bidii na mtiifu.

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.

Baada ya ndoa ya Mjumbe wa Allah ﷺ na Umm Habibah, Abu Sufyan, baba yake, hakumkabili Mtume ﷺ kwa uadui wa aina yoyote. Vivyo hivyo, ndoa yake na Juwairiyah na Safiyah ziliifanya kabila hizo mbili ziache uchochezi, uchokozi au uadui wa aina yoyote dhidi ya Uislamu. Zaidi ya hayo, Juwairiyah mwenyewe alikuwa mmoja wa vyanzo vikubwa vya baraka kwa watu wake. Wakati wa ndoa yake na Mtume ﷺ, Maswahaba wake waliwaachilia huru familia mia moja za watu wake. Walisema: “Ni kwa sababu ya undugu wao na Mjumbe wa Allah ﷺ.” Hakuna haja ya kueleza jinsi shukrani hii ilivyoacha athari nzuri sana katika nyoyo za kila mmoja. Mojawapo ya sababu kubwa kabisa ni amri ya Allah kwa Mtume wake ﷺ ya kuwafundisha na kuzitakasa nyoyo za watu ambao hawakujua chochote kuhusu adabu, elimu na utamaduni. Ilimlazimu kuwafundisha kufuata mahitaji ya ustaarabu na kuchangia katika kuimarisha na kuanzisha jamii mpya ya Kiislamu.

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.

Kanuni muhimu ya msingi katika jamii ya Kiislamu ni kukataza kuchanganyika kwa wanaume na wanawake. Kutoa elimu ya moja kwa moja kwa wanawake, ingawa ni jambo lenye mvuto mkubwa, hakuwezekani kwa kuzingatia kanuni hii ya Kiislamu. Kwa hiyo, Mtume ﷺ ilimbidi achague baadhi ya wanawake wa umri na vipaji tofauti, na kuwafundisha kwa utaratibu maalum ili waweze kuwaelimisha wanawake wa jangwani na wa mijini, wazee kwa vijana, na hivyo kuwapa zana za kueneza dini ya kweli. Mama wa Waumini [yaani wake wa Mtume ﷺ] walikuwa katika nafasi nzuri ya kuwafikishia watu, wanaume na wanawake, hali ya Mtume ﷺ na mambo yake. Wakiwa wamesomeshwa na kufundishwa mafundisho na kanuni za Uislamu, wake zake, hasa wale walioishi baada yake, walichukua nafasi muhimu sana katika kuwafikishia Waislamu Hadithi za Mtume ﷺ. ‘Aishah, kwa mfano, alisimulia idadi kubwa ya matendo na kauli za Mtume ﷺ.

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.

Ndoa yake na binamu yake wa upande wa baba, Zainab bint Jahsh, ilikuwa tukio la kipekee lililolenga kuondoa desturi iliyokita mizizi sana kabla ya Uislamu, yaani kuasili watoto. Katika zama za Jahiliyyah, Waarabu walikuwa wakimchukulia mtu aliyeasiliwa sawasawa kabisa na mwana au binti halisi, kwa upande wa haki na heshima. Desturi hiyo ya Jahiliyyah ilikuwa imekita mizizi mioyoni mwao kiasi kwamba haikuwa rahisi kuiondoa wala kuing'oa. Desturi hii kwa kweli inapingana na kanuni za msingi za Uislamu, hasa zile zinazohusu ndoa, talaka na urithi, pamoja na mambo mengine kadhaa, na ilizaa ufisadi na uchafu mwingi. Kwa asili yake, Uislamu unasimama kinyume na vitendo kama hivyo, na unajitahidi kuviondoa katika jamii ya Kiislamu.

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.

Kwa ajili ya kuondoa mila hii, Allah, Mtukufu, alimwamuru Mtume wake ﷺ amuoe binamu yake Zainab binti Jahsh, ambaye alikuwa mke wa zamani wa Zaid. Alikuwa na tofauti na Zaid kiasi kwamba Zaid alikusudia kumpa talaka. Hilo lilikuwa wakati ambapo Makundi (Al-Ahzab) walikuwa wakifanya muungano mbaya dhidi ya Mtume wa Allah ﷺ na dhidi ya Waislamu. Mtume wa Allah ﷺ aliogopa kwamba wanafiki, washirikina, na Mayahudi wangefanya propaganda kutokana na jambo hilo na kujaribu kuwashawishi baadhi ya Waislamu wenye mioyo dhaifu. Ndiyo maana alimsihi Zaid asimpe talaka, ili asijihusishe na mtihani huo.

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.

Bila shaka, kusita na upendeleo huu vilikuwa mageni kwa tabia ya Mtume ﷺ. Havikuhusiana na nguvu ya azma na mapenzi aliyotumwa nayo. Allah, Mtukufu, alimlaumu kwa jambo hilo kwa kusema:

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:

"Na (kumbukeni) wakati ulipomwambia yule ambaye Mwenyezi Mungu amemneemesha (kwa kumwongoza kwenye Uislamu) na wewe umemfanyia wema (kwa kumwacha huru), 'Mshike mkeo wako mwenyewe, na umche Mwenyezi Mungu.' Lakini ulificha ndani yako (yaani kile ambacho Mwenyezi Mungu alishakufahamisha kwamba atakuozesha yeye) ambacho Mwenyezi Mungu atakidhihirisha, ukaogopa watu [yaani Muhammad ﷺ akamwoa mke aliyeachwa wa mtumwa wake aliyemwacha huru], ilhali Mwenyezi Mungu ndiye mwenye haki zaidi kwambaumwogope." [Zaid bin Haritha (Mwenyezi Mungu amridhie) — mtumwa aliyeachiwa huru wa Mtume ﷺ] ... [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].

Hatimaye Zaid alimtaliki Zainab, na Mtume wa Allah ﷺ akamwoa wakati alipozingira Bani Quraiza. Hilo lilikuwa baada ya yeye kumaliza Iddah yake (yaani kipindi ambacho mjane au aliyeachwa hawezi kuolewa tena). Allah Mwenyewe alikwisha kuliamuru jambo hilo, kwa hiyo hakumwachia njia nyingine. Allah hata alianza ndoa hiyo Mwenyewe kwa kusema:

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:

• “Basi Zaid alipokwisha kumaliza haja yake kwake (yaani, akamwacha), Tulikuozesha yeye, ili isiwe dhiki kwa Waumini katika (kuoa) wake wa wana wao wa kuwalea wanapokwisha kumaliza haja yao kwao (yaani, wamewaacha).” [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].

Na hilo lilikuwa ili kuvunja mila ya kuasili watoto kwa vitendo baada ya Yeye kuifanya kwa maneno.

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

• “Waiteni (watoto wa kuasili) kwa majina ya baba zao, hiyo ndiyo yenye uadilifu zaidi mbele ya Allah.” [33:5] “Muhammad ﷺ si baba wa mtu yeyote miongoni mwenu, lakini ni Mtume wa Allah, na mwisho wa Manabii.” [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].

Mila nyingi zilizokita mizizi sana haziwezi kung'olewa, kubomolewa, wala hata kurekebishwa kwa maneno matupu. Zinapaswa kulinganishwa na kuhusishwa na tendo la mjumbe wa Ujumbe mwenyewe ﷺ. Hili linaweza kuonekana kupitia matendo aliyofanya Waislamu katika 'Umrah ya Al-Hudaibiyah (Umrah Ndogo), wakati ambapo 'Urwah bin Mas'ud Al-Thaqafi alipoona baadhi ya Waislamu wakiokota mate yoyote yaliyoanguka kutoka kwa Mtume ﷺ. Pia aliwaona wakikimbilia maji ya wudhu wake, hata wakakaribia kugombana juu yake. Kulikuwa na wengine waliowania kula kiapo cha utii hadi kufa, na wengine waliapa kutokimbia (uwanjani wa vita). Miongoni mwa watu hao walikuwamo Masahaba mashuhuri kama 'Umar na Abu Bakr ambao, ingawa walijitolea maisha yao yote kwa Mtume ﷺ na kwa kazi ya Uislamu, walikataa kutekeleza amri ya Mtume ﷺ kuhusu kuchinja wanyama wa kuchinjwa baada ya kuthibitishwa kwa Mkataba wa Amani wa Al-Hudaibiyah, jambo lililomsumbua na kumfanya Mtume ﷺ kuwa na wasiwasi. Hata hivyo, Umm Salamah (Allah amridhie) aliposhauri kwamba yeye ndiye aanzishe kwa kuchinja wanyama wake, wafuasi wake walikimbilia kufuata mfano wake; ushahidi wazi unaounga mkono msemo: Vitendo vina sauti kubwa kuliko maneno, katika mchakato wa kuondoa desturi iliyokita mizizi sana.

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.

Wanafiki walizua shaka nyingi na kueneza propaganda kubwa ya uongo dhidi ya ndoa hiyo. Vitendo vyao na maneno yao kuhusu ndoa hiyo viliwaletea madhara mabaya Waislamu ambao imani yao ilikuwa bado dhaifu, hasa kwa kuwa Zainab alikuwa mke wa tano, na Qur'ani Tukufu iliweka kikomo cha idadi ya wake hadi wanne tu; Zaid alikuwa, kwa mila, mwana wake, hivyo baba kuoa aliyekuwa mke aliyeachwa wa mwanawe ulikuwa dhambi kubwa mno machoni pa Waarabu.

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.

Sura Al-Ahzab iliteremshwa ili kuweka wazi kikamilifu mambo mawili: kwamba Uislamu hautambui kuasili watoto, na kwamba Mtume (ﷺ) amepewa (na Allah) uhuru zaidi kuhusu idadi ya wake anaoweza kuwa nao kuliko Waislamu wengine, kwa ajili ya malengo tukufu na yenye heshima. Hata hivyo, mwenendo wa Mjumbe wa Allah ﷺ kwa wake zake ulikuwa wa heshima, wa hadhi ya juu na wa kupendeza kabisa. Wake zake walisimama juu kwa heshima, kuridhika, subira, unyenyekevu na utumishi (yaani kufanya kazi za nyumbani na majukumu ya ndoa). Ingawa maisha ya nyumbani kwa Mtume ﷺ yalikuwa magumu na yasiyovumilika, hakuna hata mmoja wa wake zake aliyelalamika. Anas alisema kuhusu maisha ya Mtume ﷺ: "Kwa ujuzi wangu, Mjumbe wa Allah ﷺ hakuwahi kuonja mkate mwembamba uliobapa katika maisha yake yote, wala hakuwahi kuona kwa macho yake nyama ya kondoo iliyochomwa." 'Aishah alisema: "Zimepita zaidi ya miezi miwili — wakati ambapo tuliona mwezi mpevu tatu — na bado hakuna moto uliowashwa katika nyumba za Mjumbe wa Allah ﷺ (yaani hawakupika chakula)." "Mlikula nini ili kujikimu?" aliuliza 'Urwah. Akasema: "Vitu viwili vyeusi: tende na maji." Habari nyingi kuhusu maisha magumu ya Mtume ﷺ zimesimuliwa. Licha ya magumu haya, shida na dhiki za maisha katika nyumba ya Mtume ﷺ, hakuna hata mmoja wa wake zake aliyetamka neno la malalamiko linalostahili lawama — isipokuwa mara moja. Ubaguzi huu ulihitajika na mielekeo ya asili ya kibinadamu. Hata hivyo, haukuwa wa umuhimu mkubwa, na kwa hiyo haukuhitaji amri ya kanuni ya kisheria. Allah aliwapa nafasi ya kuchagua kati ya mambo mawili, kama ilivyoelezwa wazi katika aya zifuatazo:

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:

• "Ee Nabii [Muhammad ﷺ]! Waambie wake zako: 'Mkitaka maisha ya dunia hii na mapambo yake, basi njooni, nitawapa mali na kuwaacha kwa wema (talaka). Lakini mkitaka Allah na Mtume Wake, na Nyumba ya Akhera, basi hakika Allah amewaandalia wale wema miongoni mwenu malipo makubwa.'" [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].

Walikuwa watukufu na waaminifu kiasi kwamba hakuna hata mmoja wao aliyependelea ‘maisha ya dunia hii na mapambo yake’ kuliko makao ya Akhera.

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.

Ingawa walikuwa wengi, hakuna chochote cha migogoro ya kawaida inayotokea kati ya wake wenza kilichotokea katika nyumba zao. Visa vichache sana ndivyo pekee vilivyokuwa vya kipekee; lakini vilikuwa vya kawaida kabisa. Allah aliwakemea kwa hilo, hivyo wakaacha kufanya jambo kama hilo. Tukio hili limetajwa katika Sura 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:

• “Ee Nabii! Kwa nini unajiharamishia yale ambayo Allah amekuhalalishia …” [66:1] (hadi mwisho wa aya ya tano).

• “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).

Kujadili mitala — kwa maoni yangu — si jambo la lazima; kwani mtu anayefahamu Wazungu, pamoja na desturi zisizo na adabu, mateso, uovu, huzuni zao na taabu zao, uhalifu wa kutisha wanaoufanya katika jambo hili, pamoja na majaribu na maafa ambayo wanakumbwa nayo, ambayo yanatokana moja kwa moja na kupuuza kwao kanuni ya mitala, ni sababu nzuri (ya kuthibitisha usahihi wa mitala). Picha iliyopotoka ya maisha huko Ulaya pamoja na maovu yanayoambatana nayo, inaweza kwa kweli kuhalalisha kuwepo na kutekelezwa kwa mitala. Katika hili mna ishara za Mwenyezi Mungu kwa watu wote wenye akili timamu.

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.