安拉（SWT）降示了祂的经文：

Allah (swt) revealed his saying:

“你们可以娶你们所喜悦的女人，两个、三个或四个；但如果你们恐怕不能公平，那就只娶一个，或娶你们所拥有的女奴。这样更能使你们不致偏袒。”[又译《妇女章》3]在伊斯兰历第八年末，先知穆罕默德ﷺ与诸妻全部完成婚配之后，在该节经文降示之时，他已娶有四位以上的妻子，然而他并未休弃其中任何一位，而是继续与全部妻子保持婚姻关系。这是因为娶四位以上的妻子是先知ﷺ独有的特权。显然，娶四位以上妻子是使者ﷺ所独有的，所以在限定婚姻为四位妻子的经文降示之后，他仍保留了她们。这是因为先知ﷺ的行为不与他所作的言论相抵触。若两者相互抵触，则该行为专属于他本人，而该言论则普遍适用于穆斯林乌玛。因为在教法原理中已有定论：先知ﷺ的行为不与他针对乌玛所说的话相违背，但它可以专属于先知ﷺ本人。这是因为他对乌玛的命令与乌玛相关，而这比那些要求我们效法他、遵循其言行的证据更为具体。因此，普遍的命令建立在具体的命令之上，所以在某一行为上，若乌玛另有命令，则不允许效法先知ﷺ。然而，先知ﷺ娶四位以上妻子、允许女子自愿把自己许配给他等事，已由古兰经的经文所证明：

“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:

“哦,先知啊!我确已使你合法地娶你已付聘礼(妇女的彩礼)的妻子,以及真主赐予你的婢女,还有你伯父的女儿、你姑母的女儿、你舅父的女儿、你姨母的女儿,她们是与你一同迁徙(从麦加)的;还有信士中若有妇女自愿把自己献给先知ﷺ,而先知ﷺ也愿意娶她,——这是专为你开的恩典,而不是为其余的信士。我确知我为他们在妻子和婢女方面所规定的,——以便你不会有困难。”[《同盟军》:50] 这节经文说:“这是专为你开的恩典,而不是为其余的信士。”经文中的“Khalisa”(专有、专为)是一个动名词,它确认了在它之前所提到的内容,即为你开了恩典,允许你娶我专为你所合法化的那些。证据表明,它包括在它之前所提到的一切,并且它专属于真主的使者ﷺ,是因为它是在四项许可之事之后出现的,这四项许可之事是:不允许娶妻子,直接从战利品(Fay')中获得的女俘,与他迁徙的亲属之女(如前所述),以及直接献身求婚的妇女,此外这一点是以强调的方式陈述的。这一点也得到以下事实的支持:在他ﷺ所说的“而不是为其余的信士”结束之后,接着出现了他ﷺ所说的:“我确知我为他们在妻子和婢女方面所规定的”。这意味着这不是我为他们所规定的,因此在这一切之后,他ﷺ说:“——以便你不会有困难。”即,使你不遭受困难。

“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.

因此,先知(愿主赐福他并使他平安)的婚姻不应被当作效法的榜样,也不应成为立法讨论的议题,因为这是他(愿主赐福他并使他平安)独有的。更何况,他的婚姻的实际情况表明,这是一位先知的婚姻,而不是一个男子为了性欲和满足生育本能而结婚——就男女之事而言。回顾历史事实,我们发现他二十三岁时迎娶了赫蒂彻(愿主喜悦她),而赫蒂彻(愿主喜悦她)本人作为他的妻子共度了二十八年。她在先知受命后的第十一年去世,即迁徙前两年,在抵制文书被废除后几个月,以及他前往塔伊夫访问之前不久,公元620年,享年五十岁。从他迎娶赫蒂彻(愿主喜悦她)直到她去世,他从未考虑娶多于一位妻子,而当时多妻制在阿拉伯人中是普遍的习俗。在他受命传达使命之前,他与赫蒂彻共同度过了十七年,过着宁静安详的生活。在受命(Bi'tha)之后,他与她又共同生活了大约十一年,在传播教义和反抗拜物思想的奋斗中度过;尽管如此,他并未考虑再娶。在他与赫蒂彻(愿主喜悦她)共同生活期间,或在与她结婚之前,从未有人知道他曾被那个贾希利叶时代炫耀妆饰、诱惑世人的女性魅力所动。我们认为,他在五十岁之后突然发生了某种改变,使他不满足于一位妻子,而是持续结婚直至娶了十位妻子,这种观点是不合常理的。在先知生命的第六个十年的五年内,他聚集了七位以上的妻子;而在第六个十年剩余的七年以及第七个十年的开始阶段,先知又聚集了九位妻子。 在这样的年纪，这些婚姻能否归因于对女性的欲望，或与满足性交中的繁衍本能相关的动机？还是另有动机，是由先知ﷺ所过的生活——即他受命向世人传达的使命之生活——的现实所要求的？为了理解这一问题，让我们考察围绕先知ﷺ婚姻的各项事件。

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.

在先知职分的第十一年，也就是赫蒂彻(愿真主喜悦她)去世的那一年，先知ﷺ考虑再次结婚。他那时五十岁，于是向阿布·伯克尔之女阿伊莎求婚。阿布·伯克尔是他的朋友，也是男性中第一个信奉他先知身份的人。阿伊莎当时只是一个六岁的孩童，先知ﷺ与她订立了婚约，但直到她九岁，也就是迁徙之后，才在三年后与她圆房。 然而，在与阿伊莎订立婚约的同时，先知ﷺ还迎娶了萨乌达·宾特·宰阿。萨乌达是阿慕尔之子阿卜杜·沙姆斯之子苏克兰的遗孀。苏克兰是迁往阿比西尼亚的穆斯林之一，后来在返回麦加的途中去世。萨乌达与丈夫一同皈依伊斯兰，并与丈夫一同迁徙。她和先知ﷺ一样经历了同样的艰难与困苦，也遭受了同样的伤害。丈夫去世后，先知ﷺ娶了她。 没有记载说萨乌达容貌出众，也没有记载她拥有财富或显赫地位，因而不存在任何世俗因素影响先知ﷺ与她的婚姻。既然先知ﷺ是在她丈夫去世后娶她的，由此可以推断，他娶她的目的只能是扶助她，并使她获得“信士的母亲”这一尊位。 迁徙之后，先知ﷺ为萨乌达安排了一座靠近清真寺的房屋。这是先知ﷺ为其妻子们建造的第一座房屋。

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.

那么,在圣迁后的第一年,在安萨尔与穆哈吉尔之间的兄弟关系确立之后,使者ﷺ与阿伊莎完婚,并让她住在靠近清真寺的萨韦达的房屋旁边。他允许他的第一位宰相(助手)和挚友艾布·伯克尔·易斯·西迪格(愿安拉喜悦他)到他的女儿家中来见他。

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.

在希贾拉后第二年，即白德尔战役之后、吾侯德战役之前，他迎娶了欧麦尔·本·哈塔卜之女哈福索（愿安拉喜悦她）。哈福索在嫁给先知之前，曾是哈尼什的妻子，哈尼什是最早皈依伊斯兰的人之一。他去世后，哈福索守寡七个月，然后使者迎娶了她。通过迎娶哈福索，先知ﷺ使他的第二位宰相、他的同伴欧麦尔·本·哈塔卜（愿安拉喜悦他）得以到哈福索的家中，在女儿家里来见先知ﷺ。因此，与阿伊莎（愿安拉喜悦她）和哈福索的婚姻，是与他两位宰相（助手）的女儿的婚姻，这两位同伴在传播伊斯兰、治理国家、征战等事务上始终与先知ﷺ同心协力。所以这些婚姻并不仅仅是为了婚姻本身。阿伊莎（愿安拉喜悦她）貌美，先知ﷺ也喜爱她，而哈福索（愿安拉喜悦她）的情况并非如此，这表明他与这两位妻子的婚姻，目的并不在于满足情欲。

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.

在与班努·穆斯泰利格（Banu Mustaliq）的战役期间，即希吉拉历五年，他迎娶了朱威利耶·宾特·哈里斯·伊本·艾卜·迪拉尔（Juwayriyya bint al-Harith ibn Abi Dirar）。他与她结婚的原因，是为了拉近她父亲与先知ﷺ的关系，并提高她的地位。朱威利耶是班努·穆斯泰利格的俘虏之一，落到了一位安萨尔人手中。她是班努·穆斯泰利格首领的女儿，因此她想从主人那里赎回自由，因为她已成为对方的奴隶。主人知道她是部落首领的女儿，便抬高了赎金。于是她的父亲带着赎她所需的钱来见先知ﷺ，先知ﷺ便为她支付了赎金。随后，她的父亲信奉了先知ﷺ所传的使命，成为穆斯林，并带着女儿朱威利耶来见先知ﷺ，她也接受了伊斯兰教。于是先知ﷺ向她的父亲求婚，并亲自为她与先知ﷺ主持了婚礼。因此，先知ﷺ与她的婚姻，实际上是与一个被他征服的部落首领的女儿结婚。他ﷺ的目的，是通过迎娶其女儿来赢得该部落首领的友谊。

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.

在迁徙后的第七年,即攻克海巴尔之后,先知(愿主赐福并恩赐他平安)迎娶了胡耶一世之女萨菲耶。胡耶是犹太人的首领之一。他与她的婚姻始于萨菲耶与其他俘虏一同被掳之时,这些俘虏是穆斯林从海巴尔堡垒中俘获的。一些穆斯林向先知ﷺ进言:“萨菲耶是古赖把和奈迪尔部族中的一位贵族女子,她不适合嫁给除您之外的任何人。”于是先知ﷺ释放了她并与她结婚。因此,这样做是为了保护她,使她脱离为奴的束缚,并提升她的地位。 据传,艾布·艾尤卜·哈立德·安萨里担心萨菲耶心怀对先知ﷺ的仇恨,因为先知ﷺ杀了她的父亲、丈夫和族人。因此,他在从海巴尔返回的途中,佩剑守在先知ﷺ与萨菲耶圆房的帐篷周围过夜。次日清晨,先知ﷺ醒来,看见他在帐篷外,便问他:“怎么回事?”他回答说:“我担心这个女人会对您不利。您杀了她的父亲、丈夫和族人,而她刚刚才脱离多神信仰。”于是先知ﷺ安抚了艾布·艾尤卜的心。此后,萨菲耶对先知ﷺ始终忠贞不渝,直至安拉(SWT)收走他的灵魂。

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.

后来,在伊斯兰历第八年,他(愿主福安之)迎娶了玛利穆娜(Maymuna),她是乌姆·法德勒(Umm al-Fadhl)的姐妹,而乌姆·法德勒是阿拔斯·本·阿卜杜勒·穆塔利卜(al-'Abbas b. 'Abd ul-Muttalib)的妻子。他是在朝觐的结尾(Umra al-qada)迎娶她的。他与她结婚的经过是这样的:玛利穆娜当时二十六岁,她委托姐姐乌姆·法德勒为她寻找求婚者。但当她看到穆斯林在朝觐中的处境时,她自己渴望皈依伊斯兰。因此,阿拔斯代表她向他的侄子、我们的主人穆罕默德ﷺ求婚。她按照她的意愿向先知ﷺ求婚,使者ﷺ同意迎娶她。胡代比亚和约所规定的三天期限已经届满,但使者ﷺ希望借与玛利穆娜的婚姻,增进自己与古莱什人之间的相互理解。当苏海勒·本·阿慕尔和胡韦泰卜·本·阿卜杜勒·欧扎(Huwayteb b. 'Abd ul-'Uzza)代表古莱什人来见他时,他们对穆罕默德ﷺ说:“你在麦加的时间已经到期,请离开吧。”他ﷺ对他们说:“你们怎么了?为什么不让我留下?我要在你们之中举办一场婚宴,我们会为你们准备食物,你们为何不来参加呢?”他们回答他说:“我们不需要你的食物,请离开我们。”使者ﷺ毫不迟疑,与他身后的穆斯林一同离开了。

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.

关于他（愿主赐他平安）与宰乃卜·宾特·胡宰买和乌姆·赛莱迈的婚姻，这两段婚姻都是为了照顾他两位在战场上殉难的圣门弟子的妻子。宰乃卜是欧拜达·本·哈里斯·本·穆塔利卜的妻子，欧拜达在白德尔战役之日殉难。她并不以容貌出众著称，但以良善和对人的慈爱闻名，以至于被称为"贫困者之母"。她的青春已经过去，但在希吉拉后第二年、白德尔战役之后、她丈夫殉难之后，安拉的使者（愿主赐他平安）娶了她。她与他共同生活了仅两年，安拉（至尊至大）便收了她的灵魂。因此，在赫蒂彻之后，她是第一个先于先知去世的妻子。 至于乌姆·赛莱迈，她是艾布·赛莱迈的妻子，两人育有数个儿子。艾布·赛莱迈在乌侯德战役中受伤，后来伤势痊愈，于是先知允许他去讨伐伯努·阿萨德部落。他击败了他们，带着所获战利品凯旋麦地那。然而他在乌侯德所受的伤势恶化，此后病了一段时间，不久便去世了。先知（愿主赐他平安）在他临终时在场，一直守在他身旁，为他的安康祈祷，直到他去世。随后，先知（愿主赐他平安）为艾布·赛莱迈合上双眼。艾布·赛莱迈去世四个月后，安拉的使者（愿主赐他平安）亲自向乌姆·赛莱迈求婚，但她以家中子女众多、自己青春已逝为由推辞。先知仍然坚持，最终娶了她，并亲自负责她孩子们的抚养。由此可见，安拉的使者（愿主赐他平安）娶这两位妻子，是为了在两位圣门弟子去世后照顾他们的家庭。

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.

关于他与乌姆·哈比巴·宾特·艾布·苏富扬（愿真主喜悦她）的婚姻，这是与一位信仰坚定的女性的婚姻。她曾为保全自己的宗教而逃往阿比西尼亚，在她的丈夫背教之后，她仍在伊斯兰的道路上坚守忍耐。这位乌姆·哈比巴，名叫拉姆莱，是麦加首领、多神教徒领袖艾布·苏富扬的女儿。她是真主的使者ﷺ的表兄弟（其姑母之子）欧拜杜拉·本·哲赫什·阿萨迪的妻子。欧拜杜拉在他的父亲仍处于不信之中时，便与妻子拉姆莱一同皈依了伊斯兰。她害怕伤害父亲，便怀着身孕与丈夫一同迁往阿比西尼亚。在那个避难之地，拉姆莱生下了女儿哈比巴·宾特·欧拜杜拉，她因此得名乌姆·哈比巴。然而，她的丈夫欧拜杜拉·本·哲赫什不久便离开了伊斯兰的队伍，公开信奉阿比西尼亚人的宗教基督教，并试图让妻子拉姆莱离开伊斯兰，但她坚忍地坚守着自己的宗教。随后，真主的使者ﷺ派人去见尼古拉国王，委托他为乌姆·哈比巴与真主的使者ﷺ主持婚礼。尼古拉国王将此事告知乌姆·哈比巴，她便委托哈立德·本·赛义德·本·阿斯为她作主出嫁，她与使者ﷺ的婚约由此成立。哈立德代表她订立婚约，尼古拉则代表真主的使者ﷺ。在哈巴尔战役之后，阿比西尼亚的迁士返回麦地那，乌姆·哈比巴与他们一同归来，进入了真主的使者ﷺ的家。麦地那为使者ﷺ与乌姆·哈比巴的婚礼而欢庆，她便留在了他的家中。

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.

关于他（愿主赐福他并使他平安）与宰乃卜·宾特·贾哈什的婚姻，它体现了若干方面的立法。这是一项废除所谓门第对等（相称）的立法：当时他迎娶了自己的表妹（其姑母的女儿），她出身古莱氏的显贵，却嫁给了一名获释的前奴隶。它也体现了一项立法，旨在摧毁蒙昧时期（贾希利亚）在阿拉伯人中已经确立的习俗，即认为收养的儿子等同于亲生儿子，因而不能娶其妻子。穆罕默德ﷺ在宰德与她离婚后，迎娶了他所释放的被释奴宰德的妻子，以此摧毁那些习俗。 关于先知ﷺ迎娶宰乃卜·宾特·贾哈什的经过：宰乃卜·宾特·贾哈什是乌玛伊玛·宾特·阿卜杜·穆塔利卜的女儿，而乌玛伊玛是先知ﷺ的姑母。她在先知ﷺ的照料和关怀下长大，因此在他看来如同女儿或胞妹。在她嫁给宰德之前，他就认识她，并知道她是否秀丽，因为他从她还是蹒跚学步的婴儿、到童年、再到青春年华都看着她长大。她对先知ﷺ而言并非外人，而是地位与他的女儿相近。他（愿主赐福他并使他平安）代他所释放的奴隶宰德向她求婚，但她的兄长阿卜杜拉·伊本·贾哈什为妹妹拒绝了这门亲事。他认为，她出身古莱氏，又是哈希姆家族的人，还是安拉使者的姑母的女儿，嫁给一个曾被赫迪彦买下、后来又被穆罕默德ﷺ释放的奴隶，是一种极大的耻辱。他觉得这对宰乃卜是莫大的羞辱，因为在阿拉伯人看来，这曾是极大的不光彩，名门贵族的女儿即便奴隶已获自由，也不会嫁给奴隶。然而穆罕默德ﷺ…… 他希望消除人们仅仅基于部落主义而存在的这些观念，使他们明白：阿拉伯人并不比非阿拉伯人更优越，除非在于敬畏（Taqwa）；并理解安拉（SWT）的经文：

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:

“誠然，你們中在真主看來最尊貴的，是最敬畏祂的人。”［胡吉拉特章：13］他認為不應當強迫一位不屬於他家族的婦女去做這件事。於是，仁慈的先知的堂妹、娜茲卜·賓特·賈哈什，成為了那位打破阿拉伯人的傳統、摧毀他們習俗的人，她不理會人們可能會對她說什麼——而她害怕聽到那些話。先知ﷺ讓他的奴隸宰德（他曾收養宰德，依照阿拉伯人的習俗和傳統，宰德與他的其他兒子一樣有權繼承他的財產）去迎娶娜茲卜。這是為了使他為那位全知的立法者為被收養並視為兒子的人所預備的犧牲做好準備。先知ﷺ堅持要娜茲卜和她的兄弟阿卜杜拉接受他被釋放的奴隸宰德作為她的丈夫。然而，娜茲卜堅持拒絕，她的兄弟阿卜杜拉也是如此。因此，真主（SWT）降示了祂的話：

“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:

“任何信道的男人或女人，一旦真主和他的使者作出了决定，就不应再有自主的选择。谁违抗真主和他的使者，谁就确已陷入明显的迷误。”[艾哈载布：36] 因此，阿卜杜拉和宰奈卜别无选择，只能顺从真主的旨意，于是他们说：“真主的使者啊，我们同意。”ﷺ 宰德在先知ﷺ送去聘礼之后，与宰奈卜圆了房。然而，宰德与宰奈卜的婚姻生活并不美满；相反，从一开始就动荡不安、充满怨恨，并且一直如此。宰奈卜本人在婚姻缔结之后也并不快乐，尽管这是真主和他的使者的命令。她不顺从丈夫，对丈夫的态度也没有软化。相反，她常常向宰德夸耀自己没有沦为奴役，并且让他的生活十分艰难。宰德多次向先知ﷺ申诉，向他讲述妻子如何虐待自己。他也多次请求先知ﷺ允许他休妻。先知ﷺ回答说：“留住你的妻子。”真主（SWT）启示使者，宰奈卜将成为他的妻子之一。这让先知ﷺ感到忧虑，他担心人们会说穆罕默德娶了自己儿子的妻子，并因此指责他，因为他曾收宰德为养子。因此，他不希望宰德休妻，但宰德催促先知ﷺ允许他休妻。尽管先知ﷺ知道，正如真主（SWT）通过启示告诉他的那样，宰奈卜将成为他的妻子之一，他仍然对宰德说：“你留着你的妻子，敬畏真主。”因此，真主（SWT）轻微地责备了他，因为真主告诉他，我们将把她许配给你，而你却将真主要显明的事藏在心里。 这是他（SWT）所说之话的含义：

“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:

“但你心中隐瞒了真主将要使其显露的事。”[al-Ahzab: 37] 真主所隐瞒的，是泽奈卜将成为他的妻子这一事实——尽管她曾是真主收养之人的妻子。这正是真主随后使其显露的事，即他迎娶了真主收养为儿子者的离婚妻子。先知隐瞒这桩婚事、而后真主使其显露，其原因在于阿拉伯人的习俗：他们把收养的儿子或女儿留在自己家中，并保持与其亲属的联系。他们赋予“达伊耶”（即被收养者）儿子所应享有的一切权利，儿子的一切规定都适用于他们，甚至包括继承和血统的尊崇。因此，当真主告知先知，他被释放的奴隶、真主所收养者栽德的妻子泽奈卜将成为他的妻子时，先知隐瞒了这一消息，并坚决要求栽德留住妻子、不要离婚——尽管栽德坚持，抱怨她，且自他们结婚以来，两人的婚姻生活缺乏和谐与融洽。然而栽德坚持要离婚，先知便允许了他。最终他与她离了婚，但他并不知道先知将会娶她，泽奈卜本人也不知道先知将把她娶为妻子。这一点可以从艾哈迈德、穆斯林和奈萨仪的记载中得到说明：他们通过苏莱曼·本·穆吉拉，引述萨比特的传述，安斯说：“泽奈卜的待婚期结束后，真主的使者对栽德说，你去向她提起我。于是我（栽德）去见她，说：‘泽奈卜，你要欢喜！真主的使者派我来向你求婚，代他求娶你。’她说：‘在我看到我的主命令我之前，我什么也不做。’于是她站到自己的礼拜处，而真主的使者在关于她婚事的古兰经经文降示时，未经许可便进到了她那里。”

“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:

“当赞德完成了他对她的需求（即与她离婚）之后，我们把她嫁给你为妻，以便信士们在娶他们养子的妻子时不再有罪。”[《同盟军》：37]如果她或赞德当时知道，（真主）就不会对她说“你应当欢喜”，她也不会说“直到我看见我的主命令我”，即她将此事交由真主来引导她完成这门婚姻。这门婚姻的“illa”（立法因由）在于：信士们娶他们所收养之人的妻子时，不构成罪过。

“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.

这是关于先知娶妻的记载。从这些婚姻的记述可以清楚地看出，每一次婚姻都有其目的，而不仅仅是为了成婚。先知娶超过四位妻子，以及这一数目为何仅属于他而不适用于其他穆斯林，其原因由此变得清晰。显然，他的目的并非为了满足年过五十之人的生理本能，因为他是一位忙于宣教的人，致力于向世界传达主的讯息，以便复兴一个民族，并将其塑造成一个唯一人生目标是把安拉的讯息传遍世界的乌玛。他的目标是在推倒旧有的建筑之后重新建设社会，建立一个引领世界前行的国家，从而将伊斯兰的召唤传达给众人。一个心思全在复兴乌玛、建立国家、建设社会、把讯息传向世界的人，不可能把精力耗在女人身上，更不可能每年娶一位妻子。相反，他承担着自己的宣教使命，同时像其他人一样过着正常的婚姻生活。

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.