Zād al-Maʿād - Ibn al-Qayyim - (1/98)

Zād al-MaʿādIbn al-Qayyim

the Messenger of Allah, peace and blessings be upon him, married her in the year 4 AH and died when Umar was nine years old. The Messenger of Allah, peace and blessings be upon him, did not require a marriage guardian for his marriage. Ibn Aqīl said: ‘The apparent meaning (1) of Ahmad’s words is that a marriage guardian was not a condition for the Prophet’s marriage, peace and blessings be upon him, and that this was one of his exclusive privileges (2).’”

He then married Zaynab bint Jahsh, of Banū Asad ibn Khuzaymah, the daughter of his paternal aunt Umaymah (3). Concerning her, Allah Most High revealed:

“So when Zayd had no further need of her, We married her to you.” [Al-Ahzāb: 37]

On this account, she would proudly say to the Prophet’s other wives, peace and blessings be upon him: “Your families married you to him, but Allah married me to him from above seven heavens” (4). Among her unique distinctions was that Allah Himself was her marriage guardian, who married her to His Messenger from above His heavens.

She died early in the caliphate of Umar ibn al-Khattāb. She had previously been married to Zayd ibn Hārithah, whom the Messenger of Allah, peace and blessings be upon him, had adopted. When Zayd divorced her, Allah married her to the Prophet so that his community might follow his example in marrying the former wives of their adopted sons.

(1) ك: “wa-zāhir (and the apparent meaning).” ع: “wa-qāla … wa-zāhir (and he said … and the apparent meaning).” (2) The passage “that the Prophet, peace and blessings be upon him, … his exclusive privileges” occurs only in مب and ن. The author may have written or dictated it from memory in some copies. Ibn al-Jawzī’s exact wording in the aforementioned book (2:266) is: “The Messenger of Allah, peace and blessings be upon him, may marry without a marriage guardian because his suitability as a spouse is beyond doubt.” Ibn Kathīr mentions in al-Bidāya wa-l-nihāya (The Beginning and the End), 5:582, Hajr edition, and al-Fusūl (Chapters), p. 245, that he wrote a treatise on this matter. In it, he explained that the ‘Umar addressed in this hadith was ‘Umar ibn al-Khattāb, since he had proposed to her on behalf of the Messenger of Allah, peace and blessings be upon him. The person who contracted her marriage to him was her son, Salama ibn Abī Salama. This was permissible because his father was her paternal cousin: by consensus, a son may serve as his mother’s marriage guardian if he is connected to her through a tie other than sonship. (3) ص, ج: “Umayya,” a textual corruption. (4) Narrated by al-Bukhārī (7420, 7421).

رسول الله ﷺ تزوَّجها في سنة أربعٍ، ومات ولعمر تسع سنين، ورسول الله ﷺ لا يفتقر نكاحه إلى ولي. قال ابن عقيل: ظاهر (١) كلام أحمد أن النبي ﷺ لا يشترط في نكاحه الولي، وأن ذلك من خصائصه (٢). ثم تزوَّج زينبَ بنت جحش من بني أسد بن خزيمة، وهي ابنة عمته أميمة (٣). وفيها نزل قوله تعالى: ﴿فَلَمَّا قَضَى زَيْدٌ مِنْهَا وَطَرًا زَوَّجْنَاكَهَا﴾ [الأحزاب: ٣٧] وبذلك كانت تفتخر على نساء النبي ﷺ وتقول: «زوَّجكنَّ أهاليكن وزوَّجني الله من فوق سبع سماوات» (٤). ومن خواصِّها أن الله كان هو وليَّها الذي زوَّجها لرسوله من فوق سماواته. وتوفِّيت في أول خلافة عمر بن الخطاب. وكانت أولًا عند زيد بن حارثة، وكان رسول الله ﷺ تبنَّاه، فلما طلَّقها زوَّجه الله إياها لتتأسَّى به أمته في نكاح أزواج من تبنَّوه.

(١) ك: «وظاهر». وفي ع: «وقال ... وظاهر». (٢) العبارة: «أن النبي ﷺ ... خصائصه» لم ترد إلا في مب، ن. ولعل المؤلف كتبها أو أملاها في بعض النسخ من حفظه. ونص كلام ابن الجوزي في كتابه المذكور (٢/ ٢٦٦): «أنه يجوز أن يتزوَّج رسول الله ﷺ بغير وليٍّ لأنه مقطوع بكفاءته». وذكر ابن كثير في «البداية والنهاية» (٥/ ٥٨٢ - هجر) و «الفصول» (ص ٢٤٥) أنه ألَّف في ذلك رسالة بيَّن فيها أن عمر المقول له في هذا الحديث إنما هو عمر بن الخطاب لأنه كان الخاطب لها على رسول الله ﷺ، وأن الذي ولي عقدَها عليه ابنها سلمة بن أبي سلمة، وساغ هذا لأن أباه ابن عمها، فللابن ولاية أمه إذا كان سببًا لها من غير جهة البنوة بالإجماع. (٣) ص، ج: «أمية»، تحريف. (٤) أخرجه البخاري (٧٤٢٠، ٧٤٢١).