1. Xadija bint Xuvaylid: Makkada, hijratdan oldin, Payg'ambarning oilasi u zot (tinchlik va salom bo'lsin ﷺ) va uning rafiqasi Xadija bint Xuvaylidan iborat edi. Ular turmush qurganlarida u yigirma besh yoshda, u esa qirq yoshda edi. U Payg'ambar ﷺ turmush qurgan birinchi ayol edi. U vafot etguncha, uning yagona rafiqasi bo'lib qoldi. Ular ikkovidan o'g'illar va qizlar tug'ildi. O'g'illarning hech biri uzoq umr ko'rmadi, hammasi vafot etdi. Ularning qizlari Zaynab, Ruqayya, Umm Kulsum va Fotima edi.

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.

Zaynab turmush qurgan edi o'zining amakivachchasi Abu al-'As ibn al-Rabi'ga va bu Hijradan oldin bo'lgan edi. Ruqayya va Umm Kulsum ikkalasi ham ketma-ket 'Usmon ibn 'Affonga turmushga chiqqan edi (ya'ni, opasi vafot etganidan keyin u ikkinchisiga uylangan). Fotima 'Ali ibn Abu Tolibga turmushga chiqdi; bu Badr va Uhud jangları orasidagi davrda bo'lgan edi. Fotima va 'Alining farzandlari Al-Hasan, Al-Husayn, Zaynab va Umm Kulsum edi.

• 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.

Ma'lumki, Payg'ambar ﷺ ga boshqa barcha musulmonlardan farqli o'laroq, turli sabablarga ko'ra to'rttadan ortiq xotin olish alohida ruxsat etilgan edi. U ﷺ nikohiga kirgan xotinlari o'n uch kishi edi. Ulardan to'qqiztasi u zot ﷺ dan keyin ham yashab qoldi. Ikkitasi esa uning ﷺ hayotlik davrida vafot etdi: Xadija va Miskinlar onasi (Umm al-Masokin) — Zaynab bint Xuzayma. Bundan tashqari, nikohi bilan to'y qilinmagan yana ikki kishi bor edi.

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. Sawda binti Zam‘a: U zotni Shavvol oyida, nubuvatning o‘ninchi yilida, Xadijaning vafotidan bir necha kun o‘tgach, unga uylangan. Undan avval u amakivachchasi bo‘lgan As-Sakran ibn ‘Amrga turmushga chiqqan edi.

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. Oisha bint Abu Bakr: U uni nubuvatning o‘n birinchi yilida, Savdaga uylanganidan bir yil keyin va Hijratdan ikki yil besh oy oldin nikohlagan. Nikohlanganda u olti yoshda edi. Biroq, nikohni Hijratdan keyingi yettinchi oy, Shavvol oyigacha, ya’ni Madinada to‘ldirmagan. O‘sha paytda u to‘qqiz yoshda edi. U nikohlagan yagona bokira ayol edi va u uchun eng sevimli mavjudot edi. Ayol sifatida u fiqhda eng bilimli ayol edi.

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. Hafsa bint Umar bin Al-Xattob: U aiyim (ya'ni eri yo'q) edi. Uning sobiq eri Xunays bin Xudhofa As-Sahmiy Badr va Uhud janglari orasidagi davrda vafot etgan edi. Allohning Elchisi ﷺ uni Hijratning uchinchi yilida nikohlaganlar.

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. Zaynab bint Xuzayma: U Bani Hilol ibn Omir ibn Sa‘sa‘a qabilasidan edi. Miskinlarga bo‘lgan mehr-shafqati va g‘amxo‘rligi tufayli "Ummul-masokin" laqabi bilan atalgan. U Uhudda shahid bo‘lgan ‘Abdulloh ibn Jahshning xotini bo‘lgan. Hijratning to‘rtinchi yilida Payg‘ambar ﷺ bilan nikohlangan, ammo Allohning Elchisi ﷺ bilan nikohdan so‘ng ikki-uch oy o‘tib vafot etgan.

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 Salama Hind bint Abu Umayya: U avval Abu Salamaning rafiqasi bo‘lgan. Abu Salama Hijratning to‘rtinchi yili Jumadal-oxirada vafot etgan. Allohning Elchisi ﷺ uni o‘sha yilning shavvol oyida nikohlab olganlar.

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. Zaynab bint Jahsh ibn Riyob: U Bani Asad ibn Xuzaymadan edi va Payg'ambarning amakisining qizi edi. U Zayd ibn Horisaga turmushga chiqqan edi — u vaqtda Zayd Payg'ambar ﷺ o'g'li hisoblanardi. Biroq Zayd uni talоq qildi. Shu munosabat bilan Alloh taolo bir qancha Qur'on oyatlarini nozil qildi.

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:

“Zayd u (xotinidan) o‘z ehtiyojini qondirgach (ya’ni, uni talоq qilgach), Biz uni sizga nikoh qilib berdik.” [33:37]

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

Uning haqida, Alloh Ahzob surasining bolalarni farzandlikka olish masalasini batafsil bayon qilgan ba'zi oyatlarini nozil qildi — qanday bo'lmasin, bu haqda keyinroq gaplashamiz. Allohning Elchisi ﷺ uni Zul-qa'da oyida, Hijratning beshinchi yilida nikohlab oldilar.

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. Juvayriya bint Al-Horis: Al-Horis Xuzo'a qabilasining Bani Al-Mustaliq urug'iga boshliq edi. Juvayriya Bani Al-Mustaliqdan Musulmonlarga o'ljaga tushgan asirlar orasida edi. U Sobit ibn Qays ibn Shammasning ulushiga tushdi. U unga ma'lum bir muddatda ozod qilish bo'yicha ahd qildi. Allohning Elchisi ﷺ bu ahdni ado etdi va uni Hijratning oltinchi yili Sha'bon oyida nikohiga oldi.

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 Habiba: Abu Sufyonning qizi Ramla. U ‘Ubaydulloh ibn Jahshga turmushga chiqqan edi. U er bilan birga Habashistonga (Efiopiyaga) hijrat qildi. ‘Ubaydulloh dinidan qaytib, nasroniy bo‘lib ketganida, u o‘z dinida mustahkam turdi va dinidan qaytishni rad etdi. Biroq ‘Ubaydulloh o‘sha yerda, Habashistonda (Efiopiyada) vafot etdi. Allohning Elchisi ﷺ hijratning yettinchi yilida, Muharram oyida ‘Amr ibn Umayya Admariyni podshoh Najoshiyga xat bilan yubordilar va Ummu Habibaning qo‘lini so‘rashni topshirdilar. Najoshiy rozi bo‘ldi va uni Sharahbil bilan birga Payg‘ambar ﷺ huzuriga jo‘natdi.

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. Bu fath (zafar) ettinchi yil Hijriy yilda, uning ortidan.

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

11. Maymuna bint Horis: Horisning qizi va Umm al-Fadl Lubaba bint Horisning singlisi. Payg'ambar ﷺ uni qazo umrasidan keyin nikohlagan. Bu hijratning yettinchi yilida, Zul-qa'da oyida bo'lgan.

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.

Bular Allohning Elchisi (ﷺ) nikohiga olgan va ular bilan nikoh munosabatida bo'lgan o'n bir ayol edi. U ulardan ikkitasidan — Xadija va Zaynab, Ummu al-Masokin — oldin vafot etgan. Qolgan to'qqiz xotini esa uning vafotidan keyin ham yashagan.

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.

Ikki xotin, u ular bilan nikohini to'liq amalga oshirmagan, bulardan biri Bani Kilab qabilasidan, ikkinchisi esa Kinda qabilasidan edi, va bu Al-Jauniyah deb ataladigan xotin edi.

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.

Bundan tashqari, uning ikkita kanizi bor edi. Birinchisi Mariya, qibtiy (Misrlik nasroniy) ayol bo‘lib, Misr noibi Al-Muqavqis tomonidan sovg‘a qilingan edi. U ﷺ dan o‘g‘li Ibrohim tug‘ilgan, u Madinada kichik bola ligida, hijriy 10-yil shavvol oyining 28 yoki 29-kunida, ya’ni milodiy 632-yil 27-yanvarda vafot etgan. Ikkinchisi Bani Quraiza qabilasidan asirga olingan Raihana bint Zayd an-Nadriya yoki Quraziya edi. Ba’zilar uni uning xotinlaridan biri deb aytadilar. Biroq Ibn al-Qayyim birinchi rivoyatga ko‘proq ahamiyat beradi. Abu Ubayda yana ikki kaniz haqida gapirgan: asirga olingan Jamila va Zaynab bint Jahsh tomonidan unga in’om qilingan yana bir cho‘ri.

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.

Ҳар ким Аллоҳнинг Элчиси (ﷺ) ҳаётини чуқур мулоҳаза қилса, у ҳазратнинг ҳаёт умрининг сўнгги йилларида бунча кўп аёлларга уйланишларини — ёшлигининг энг яхши кунларини деярли ўттиз йил давомида бир кекса аёл — Хадиҷа, кейинчалик эса Савда билан чекланиб ўтказганларидан сўнг — ҳеч қандай бу қадар кўп хотинлар орқали нафсни қондиришга бўлган ҳаддан ташқари шаҳвоний истак билан изоҳлаб бўлмаслигини англайди. Бу никоҳлар аслида одатдаги никоҳлар мақсад қиладиганидан анча улуғвор ва буюк мақсад ҳамда ниятлар билан рағбатлантирилган эди.

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.

Payg'ambarimiz (ﷺ)ning Abu Bakr va 'Umar bilan qarindoshlik rishtasini kuchaytirish, ularning har ikkisi bilan qudalikka kirishishga moyilligi, 'Oisha va Hafsaga uylanishi, shuningdek, qizlari Fotimani 'Ali ibn Abu Tolibga, ikki qizi Ruqayya va Umm Kulsumni esa 'Utmonga turmushga bergani — bularning barchasi u zotning to'rt kishi o'rtasidagi aloqani mustahkamlashni maqsad qilganini aniq ko'rsatadi. Ularning Islom yo'lidagi fidokorliklari va buyuk xizmatlari esa yaxshi ma'lum. Bundan tashqari, arablarda qudalik va kuyovlik munosabatlarini hurmat qilish an'anasi bor edi. Ular uchun o'g'il yoki kelin-kuyov turli qabilalar bilan aloqa va mehr-oqibatni mustahkamlash vositasi hisoblanardi. Qudalik va ittifoqlarga qarshi chiqish yoki ular bilan urushish esa ularga unutib bo'lmas sharmandalik, ishonchsizlik va xo'rlik keltirardi.

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.

Payg'ambarimiz (ﷺ) mo'minlarning onalari bilan nikohlanish orqali arab qabilalarining Islomga bo'lgan adovatini barham berish va ularning kuchli nafratini yo'qotishni istagan edilar. Umm Salama Bani Maxzum qabilasidan edi — Abu Jahl va Xolid ibn al-Validning qabilasi. Umm Salamaning Allohning Elchisi (ﷺ) bilan nikohi yaxshi natijalar berdi. Masalan, Uhud jangidagi Xolidning ataylab qat'iyatsiz munosabati Payg'ambarimizning (ﷺ) Umm Salama bilan nikohlanishi bilan bog'liq edi. Xolid bundan ham ileri ketdi: qisqa vaqt ichida u o'z xohishi bilan g'ayratli, itoatkor musulmonga aylandi.

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.

Payg'ambarimiz Muhammad ﷺ Umm Habibaga uylanganlaridan so'ng, uning otasi Abu Sufyon ularga hech qanday dushmanlik bilan yondashmadi. Shunga o'xshab, Juvayriya va Safiya bilan nikohi ikki qabilaning Islomga qarshi har xil ta'na, tajovuz va adovatini to'xtatdi. Yanada yaxshisi, Juvayriyaning o'zi ham o'z qavmi uchun eng katta baraka manbalaridan biri bo'ldi. Uning Payg'ambar ﷺ bilan nikohi munosabati bilan Sahobalari uning qavmidan yuz oilani ozod qildilar. Ular: "Bu Allohning Elchisi ﷺ bilan qarindoshligi uchun", dedilar. Bu minnatdorchilik har kimning qalbiga qanday katta yaxshi taassurot qoldirgani aytib o'tirishga hojat yo'q. Eng buyuk sabablardan biri shu ediki, Alloh Payg'ambariga hech qanday odob, ta'lim va madaniyatni bilmagan odamlarning qalblarini tarbiyalash va poklashni buyurdi ﷺ. U zotga ularni tsivilizatsiya talablariga rioya qilishga o'rgatish va yangi Islom jamiyatining mustahkamlanishi va barpo etilishiga hissa qo'shishga to'g'ri keldi ﷺ.

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.

Musulmon jamiyatining asosiy va muhim qoidalaridan biri erkaklar bilan ayollarning aralashishini taqiqlashdir. Ayollarga to‘g‘ridan-to‘g‘ri ta’lim berish juda zarur bo‘lsa-da, bu islomiy me’yor nuqtai nazaridan mumkin emas edi. Shu sababli Payg‘ambar ﷺ turli yoshdagi va turli iste’dodga ega bo‘lgan ayollarni tanlab olishga va ularni tizimli ravishda tarbiyalashga majbur bo‘ldilar, toki ular cho‘l аyollari va shahar ayollariga, keksa va yoshlarga ta’lim bera olsinlar hamda ularni haqiqiy dinni tarqatish vositalari bilan ta’minlasinlar. Mo‘minlarning onalari [ya’ni Payg‘ambar ﷺning xotinlari] shunday qulay holatda edilarki, ular Payg‘ambar ﷺning ahvoli va ishlarini odamlarga (erkaklar va ayollarga) yetkaza olardilar. Islomning ta’limoti va qoidalarini o‘rgangan va tarbiyalangan xotinlari, ayniqsa, undan keyin yashaganlari, Muhammad ﷺ hadislarini musulmonlarga yetkazishda juda muhim rol o‘ynadilar. Masalan, ‘Oisha ﷺ Payg‘ambarning ko‘plab amallari va so‘zlarini rivoyat qilgan.

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.

Uning amakivachchasi Zaynab bint Jahsh bilan nikohi o'ziga xos holat edi, u islomdan oldingi chuqur ildiz otgan an'anani — ya'ni bolalarni asrab olishni — bartaraf etishga qaratilgan edi. Johiliyat davrida arablar asrab olingan shaxsni huquq va hurmat jihatidan xuddi haqiqiy o'g'il yoki qiz kabi hisoblashardi. Johiliyat davridagi bu an'ana ularning qalbida shunchalik chuqur ildiz otgan ediki, uni yo'q qilish yoki ildizidan sug'urib tashlash oson emas edi. Aslida bu an'ana Islomning asosiy tamoyillariga, ayniqsa nikoh, taloq va meros masalalariga oid tamoyillarga va boshqa ba'zi holatlarga zid kelar, ko'plab buzuqliklar va nomaqbul ishlarga sabab bo'lardi. Tabiiyki, Islom bunday ishlarga qarshi turib, ularni islomiy jamiyatdan yo'q qilishga intiladi.

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.

Ushbu odatni yo‘q qilish uchun Alloh, Ulug‘ Zot, Rasuliga — uning ustiga Allohning salovoti va salomi bo‘lsin — amakivachchasi Zaynab bint Jahshga uylanishni buyurdi. U Zaydning sobiq xotini edi. Zayd bilan o‘rtasida shunchalik kelishmovchilik bor ediki, u uni taloq qilmoqchi bo‘lgan edi. Bu vaqtda ahzoblar (Al-Ahzab) Allohning Rasuli ﷺ va musulmonlarga qarshi yomon ittifoq tuzayotgan edi. Allohning Rasuli ﷺ munofiqlar, mushriklar va yahudiylar bu voqeani targ‘ibot qilib, ba’zi zaif e’tiqodli musulmonlarga ta’sir o‘tkazishlaridan xavotirda edi. Shu sababli u Zaydni uni taloq qilmaslikka undadi, toki bu fitnaga aralashib qolmasin.

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.

Shubhasiz, bu ikkilanish va xushomadgo'ylik Payg'ambar ﷺning xulqiga yot edi. Ular u zot yuborilgan qat'iyat va irodaning kuchiga taalluqli emas edi. Alloh Taolo buning uchun uni shunday deb tanbeh bergan:

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:

“Esingizda bo‘lsin, Alloh o‘ziga in’om qilgan (ya’ni uni Islomga hidoyat qilgan) va siz ham o‘zingiz in’om qilgan kishiga (ya’ni uni ozod qilganingizga) [Zayd ibn Horisa (Alloh undan rozi bo‘lsin) — Payg‘ambar ﷺning ozod qilingan qulı] ‘Xotiningni o‘zingda saqla va Allohdan qo‘rq’ deganingizda. Siz esa, Alloh ochib beradigan narsani ichingizda yashirdingiz (ya’ni Alloh sizga uni nikohga berishini oldindan bildirgan edi), xalqdan qo‘rqdingiz [ya’ni Muhammad ﷺ ozod qilingan qulining ajrashgan xotinига uylandi], holbuki Alloh sizdan Unga qo‘rqishga ko‘proq haqlidir.” [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].

Nihoyat, Zayd Zaynabni taloq qildi va Allohning Elchisi (Allohning salomi unga bo‘lsin) Bani Quraiza qabilasini qamal qilgan vaqtda uni nikohiga oldi. Bu uning iddati tugaganidan keyin sodir bo‘ldi. Alloh Taolo buni allaqachon farz qilgan edi va shuning uchun unga boshqa iloj qoldirmagan edi. Alloh Taolo nikohni Özi boshlab bergan edi, chunki U shunday degan:

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:

• «Zayd undan ehtiyojini qondirgach (ya'ni uni taloq qilgach), biz uni sizga nikohlab berdik, shunda mo'minlarga o'z farzandliklariga olingan o'g'illarining xotinlari to'g'risida (ularga nikohlanishda) qiyinchilik bo'lmasin, ular o'sha xotinlarga ehtiyoj qolmagach (ya'ni ularni taloq qilgach)».» [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].

Va bu, Uning so'zda bekor qilganidan keyin amalda bola asrab olish odatini barham berish uchun edi:

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

• “Ularni (tanlab olingan o‘g‘illarni) otalarining nomi bilan chaqiringlar, bu Alloh huzurida adolatliroqdir.” [33:5] “Muhammad ﷺ sizlarning erkaklaringizdan hech birining otasi emas, lekin u Allohning Elchisi va payg‘ambarlarning oxirgisidir.” [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].

Ko'plab chuqur ildiz otgan an'analarni faqat so'z bilan yo'q qilib, buzib tashlab yoki hatto o'zgartirib bo'lmaydi. Ularni xabar yetkazuvchining o'zi qilgan amallari bilan moslashtirish va bog'lash kerak. Buni Al-Hudaybiya umrasida (kichik haj) musulmonlarning qilgan ishlarida ko'rish mumkin: o'sha paytda Urva ibn Mas'ud as-Saqafiy Payg'ambar ﷺ tupurgan tupukni musulmonlarning yerga tushirmay olishga intilayotganini ko'rdi. U ularning Payg'ambar ﷺ ning wudu suvini olish uchun shoshilib, deyarli urishib qolganini ham ko'rdi. Boshqalar esa o'lim ustiga bay'at qilishda poyga o'ynadilar, ba'zilari esa (jang maydonidan) qochmaslikka va'da berdilar. O'sha odamlar orasida 'Umar va Abu Bakr kabi taniqli sahobalar ham bor edi. Ular butun umrlarini Payg'ambar ﷺ ga va Islom yo'lidagi ishga bag'ishlagan bo'lsalar ham, Al-Hudaybiya sulh shartnomasi tuzilgandan keyin Elchining qurbonlik hayvonlarini so'yish haqidagi buyrug'ini bajarishdan bosh tortdilar. Bu esa Payg'ambar ﷺ ni xavotirga solib, tashvishlantirdi. Biroq Umm Salama (Alloh undan rozi bo'lsin) u zotga tashabbusni o'z qo'liga olib, hayvonlarini so'yishni maslahat bergach, sahobalar uning namunasiga ergashish uchun shoshildilar. Bu chuqur o'rnashgan an'anani yo'qotish jarayonida "Amallar so'zlardan kuchliroqdir" degan gapni qo'llab-quvvatlovchi aniq dalildir.

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.

Munofiqlar bu nikoh haqida ko‘plab shubhalar uyg‘otdilar va unga qarshi keng ko‘lamli yolg‘on targ‘ibot qildilar. Ularning bu nikoh haqidagi harakatlari va gaplari imoni hali zaif bo‘lgan musulmonlarga salbiy ta’sir ko‘rsatdi, ayniqsa, Zaynab beshinchi xotin bo‘lgani uchun — holbuki, Muqaddas Qur’on xotinlar sonini faqat to‘rttagacha cheklagan edi. Zayd an’anaga ko‘ra uning o‘g‘li edi, shuning uchun otaning o‘g‘lining ajrashgan xotiniga uylanishi arablar nazarida og‘ir gunoh hisoblanardi.

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.

Surai Al-Ahzob ikki masalani to'liq yoritish uchun nozil qilingan: Islom bolalarni asrab olishni tan olmaydi va Payg'ambar (alayhissalom) ga (Alloh tomonidan) boshqa musulmonlarga qaraganda, yuksak va sharafli maqsadlarga erishish uchun, nikohida bo'la oladigan xotinlar soni borasida ko'proq erkinlik berilgan. Biroq, Alloh Elchisi (alayhissalom) ning xotinlariga bo'lgan munosabati sharafli, olijanob va ajoyib bo'lgan. Uning xotinlari hurmat, rozilik, sabr-toqat, iffat va xizmat (ya'ni uy ishlari va nikoh majburiyatlarini bajarish) borasida eng yuksak darajada edilar. Payg'ambarning uy hayoti og'ir va chidab bo'lmas bo'lsa-da, xotinlarining hech biri shikoyat qilmagan. Anas Payg'ambarning hayoti haqida shunday degan: "Mening bilishimcha, Alloh Elchisi (alayhissalom) butun umri davomida yupqa yassi non tatimagan va o'z ko'zi bilan qovurilgan qo'y go'shtini ko'rmagan." Oisha aytdi: "Biz uch marta oy ko'rgan ikki oy o'tdi, ammo Alloh Elchisi (alayhissalom) ning uylarida olov yoqilmadi (ya'ni ovqat pishirilmadi)." "Yashab qolish uchun nima yedingiz?" deb so'radi Urva. U javob berdi: "Ikki qora narsa: xurmo va suv." Payg'ambar (alayhissalom) ning og'ir hayoti haqida ko'p ma'lumotlar aytilgan. Payg'ambar (alayhissalom) uyidagi bunday qiyinchiliklar, tanglik va hayot mashaqqatlariga qaramay, uning xotinlaridan hech biri malomatga loyiq bir og'iz shikoyat so'zini aytmagan — faqat bir marta bundan mustasno. Bu istisno inson tabiiy moyilliklari bilan izohlanadi. Biroq, u unchalik muhim bo'lmagan va shuning uchun qonuniy qoida farmonini talab qilmagan. Alloh ularga quyidagi oyatlarda aniq bayon qilinganidek, ikki narsadan birini tanlash imkonini bergan:

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:

• “Ey Nabiy [Muhammad ﷺ]! Xotinlaringizga ayting: ‘Agar dunyo hayotini va uning ziynatini istasangiz, unda kelinglar! Men sizlarga nafaqa berib, go‘zal tarzda ozod qilaman (taloq). Agar Alloh va Uning Rasulini hamda oxirat yurtini istasangiz, shubhasiz, Alloh ichingizdagi yaxshilik qiluvchilar (al-Muhsinot) uchun ulkan mukofot tayyorlab qo‘ygan’.” [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].

Ular shunchalik olijanob va halol edilarki, ulardan hech biri "bu dunyo hayoti va uning yaltirog'i"ni oxiratdagi maskandan afzal ko'rmagan.

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.

Garchi ular ko‘p bo‘lsalar-da, odatda xotinlar o‘rtasida sodir bo‘ladigan nizolarning hech biri ularning uylarida ro‘y bermagan. Juda kam holatlargina istisno bo‘lgan, ammo ular ham oddiy hodisalar edi. Alloh ularni buning uchun tanbeh berdi, shundan so‘ng ular bunday ishni qilishdan to‘xtashdi. Bu voqea "At-Tahrim" surasida zikr qilingan.

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:

• “Ey Nabiy! Alloh sizga halol qilgan narsani nega o‘zingizga harom qilasiz…” [66:1] (beshinchi oyatning oxirigacha).

• “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).

Poligamiya haqida gapirish, mening fikrimcha, zarur emas. Yevropaliklar bilan tanish bo‘lgan, ularning odobsiz odatlari, azob-uqubatlari, yovuzligi, qayg‘u va tashvishlari, bu borada sodir etadigan dahshatli jinoyatlari, shuningdek, ular duch kelayotgan sinov va falokatlar, ya’ni poligamiya tamoyiliga e’tiborsizlikdan bevosita kelib chiqayotgan ofatlar (poligamiyaning to‘g‘riligini asoslash uchun) yaxshi sabab bo‘la oladi. Yevropadagi hayotning, unda uchraydigan yomon odatlar bilan buzib ko‘rsatilgan manzarasi poligamiyaning mavjudligi va amaliyotini haqiqatan ham oqlashi mumkin. Bunda aql-idrokka ega barcha odamlar uchun ilohiy belgilar bor.

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.