Day 114; Qur’an 11:28-44, page 225 + 226

Welcome Friends:  Ahlan wa sahlan!

Yusuf Ali’s Translation of this Chapter

Muhammad Asad’s Translation of this Chapter.

Their commentaries can only be read in verse by verse view.

COMMENTS:

1.     Our Reading today begins with Verse 28 (from page 224) where Prophet Noah, peace upon him, responds to the accusations of his people (discussed yesterday).

He begins with the endearing words ‘O my people,’ then tells them that he had received Mercy from his Lord which ‘remained obscured to them’ (he does NOT accuse them of being ‘blind’ to it), and assures them that he wouldn’t force them into anything they were unwilling to do! 
His was what Yusuf Ali calls:  ‘a pattern of humility, gentleness, firmness, persuasiveness, truth, and love for his own people.’  Commentators, such as Zamakhshari and others, have highlighted Noah’s beautiful response, showing that it is in line with HQ 2:256, as indeed any Divine Message is:

لا إكراه في الدين

Indeed, this statement rings true at all times:  Each of us has a personal standard of accountability we feel and respond to, keeping ourselves in line with what we believe.  No one can enforce any Standard of Accountability upon others!  We referred to that earlier saying:

“Verse 2: 256 is one of the most-quoted verses by Muslims today when they allude to the manner in which Islam has traditionally dealt with people of other faiths; not forcing them to convert.  Indeed, faith cannot be enforced, which is why: ‘There shall be no coercion in matters of Faith.’  Read Asad’s explanation (note 249) of ‘deen’ as ‘the contents of and the compliance with a morally binding law…’ and that the meaning depends on context, which could be ‘religion,’ however in the widest sense of the word. 

The context in which Muslims have traditionally understood this verse is very important, and, as Asad says, it “disposes of the widespread fallacy that Islam places before unbelievers the alternative of ‘conversion’ or the sword.”

PAGE 225 Arabic Qur’an.

2.  Verses 29- 30 both begin with ‘O my People,’ as Prophet Noah presents his case, showing them that he asks nothing for himself, but seeks their own good.  He also refuses their arrogant demand, saying that he will not reject those who have attained Faith (and deemed by them ‘lower-class’).

In verse 31 Prophet Noah begins by saying what Prophet Muhammad was commanded to say in HQ 6:50 (discussed on March 23^rd), and then returns to defending those whom they had scorned.

3.  In Verse 32 Noah’s people express their weariness at the lengthy discourse, and challenge him to bring on what he had forewarned.  He responds (Verse 33- 34) that it is up to God, and they will never escape it.  Also, their benefitting from his advice is ultimately up to God .

Verse 35 is an interpolation addressed to Prophet Muhammad in the middle of Prophet Noah’s story, showing the similarities between their experiences, peace upon both.

In Verses 36- 37 God gives Prophet Noah his people’s ultimatum, and tells him that none of those who remained in disbelief would ever change their minds, so he should start manufacturing the ‘fulk-فلك’ or ‘Arc’ under God’s Guidance.  God also tells him NOT to ask Him to save the wrong-doers from drowning.

PAGE 226 Arabic Qur’an.

4.  Verses 38-39 discuss the building of the Arc and people’s disbelief, as well as the warning they received.  We mentioned one reason for their disbelief on April 10^th:

“… each Messenger had an impact relative to Human Progress at the time of his appearance.  ……When did people who lived inland first learn about flotation?  Obviously, Noah’s people did not know anything about that, which is the more reason for them to ridicule his Arc.  Furthermore, they could never imagine that a human could float above water or swim in it, as was clear in the response of Noah’s son to his invitation in HQ 11:43.”

5.  Verse 40 mentions the beginning of the flood, and God’s command to Prophet Noah, to get his ‘passengers’ on board.  See it, if you wish, in explanations of both Yusuf Ali and Muhammad Asad, although I prefer the unembellished interpretation of Arberry here, which seems truer to the original.  In Arabic, we neither find the word ‘animals’ nor ‘male and female.’  It just says ‘of each one pair,’ which might also relate to crops and plant-life.  To understand the Qur’an as revealed, we must clear our minds of all additional narrative, where ‘the entire world was being engulfed in water,’ and Noah had to take ‘every kind of domestic and exotic animal on board.’

I find it interesting to note that, despite all his efforts, the people who believed in him were not many.

In Verse 41, Noah announces that it was time to get on board his Arc: ‘In the name of God, its launch and its landing.’ 

6.  Verses 42- 43 describe the mountain-size waves, and Noah’s insistence upon his son to join them.  But his son, who was a Denier and obviously did not know about flotation or swimming, opted to ‘take refuge up a mountain.’  Noah tried to convince him, but to no avail, and he was of those who drowned.  

7.  Our Reading ends with Verse 44, and God’s command to the earth and skies to cease, and the Arc’s resting upon the Judi.

I’d rather NOT subscribe to any ‘location.’  Biblical commentators indicate a certain location for the Arc’s landing site, while historians, such as Dr. Ahmad Daoud, indicate another.  These locations are more than 4,000 km. apart, so I’d keep an open mind!

Enough said!
 

Our next Reading is from HQ 11:45-60

Peace unto all!

Day 81; Qur’an 7: 65-79, pages 159+160

Welcome Friends:  Ahlan wa sahlan!

Yesterday we found that, after we are all in the Hereafter and no one can claim superiority, not only the Messengers of God (who delivered one Message), but anyone who followed their guidance while truly seeking God, would be of ONE brotherhood! 

Wasn’t that food for thought? 

Let us own this Brotherhood now where it can make a real difference for future generations: If we ALL treated each other with awareness, understanding, and acceptance, we’d be paving the road to a lasting Peace.

We are fast approaching the 1/3^rd Mark: today we finish the eighth of 30 sections (Juz’u - جزء) of the Qur’an- so do stay with us- it’s worth it!

Yusuf Ali’s Explanation (without commentary).

Muhammad Asad’s Explanation (without commentary).

For their commentaries you’d have to select one verse at a time, as you will see at the end of my first comment.

COMMENTS:

PAGE 159: Click for Arabic Qur’an

1.   Today’s reading starts with Prophet Hud (long u sound), peace upon him.  He was sent to the tribe of ‘Aad,’ and (as we can see of what the Qur’an quotes him saying) his message was almost identical to Noah’s.  They both said:

“…Worship God; you have no other god….!”

But where Noah ended his call by telling them of his fears for them, Hud ended his call by asking them to be Aware.  Further comparison shows us the difference in their people’s accusations of them; Noah was considered ‘wandering in his mind/in error’ (Ali/Asad), while Hud was considered a liar.

Obviously, their tribe had succeeded Noah’s:  Verse 69 says they were ‘inheritors after the People of Noah/heirs to Noah’s people’ (Ali/Asad). See Ali’s note 1040, Asad’s note 48, for both their thoughts on Hud’s identity.

2.  Hud’s people pose him a question in Verse 70, which is a recurrent one, consistently posed by idolatrous tribes to God’s Messengers (HQ 16:35).  To see more, put in Tanzil: عبد آباء. 

This too, was the Messenger Muhammad’s experience with his people (HQ 34:43).

Hud responds to his people eloquently, in verse 71.  Remember the definition of ‘rijs’ (put word in ‘Search this Site’).  He ends by telling them to await (the Judgment which they deny), as he too awaits.  This is also a statement echoed by other Messengers (put منتظر in Tanzil).

Verse 72 brings to an end the short introduction to Hud’s story.  We will encounter longer versions as we go along.

3.  Verse 73 takes us to the story of Prophet Saleh, peace upon him, with his people, the tribe of Thamood/Thamud.  See commentaries of Ali and Asad for their thoughts on this.

PAGE 160: Click for Arabic Qur’an

4.  Verse 74 tells us more on the distinctive traits of the tribe of Thamood/Thamud.  They had made enclosures of the plains (NOT built palaces and castles as both Ali and Asad said!), which they farmed and held their livestock within.  The verb ‘qasara’ became related to ‘palaces and castles’ in the our current understanding of the word, while it originally meant ‘limited (as in size) or enclosed (as in structure)’[i]. As for their dwellings, these were carved into rocky mountains, or hillsides.

5.  We notice these details being given as signs of God’s Bounty.  Why is that?

Because each Messenger had an impact relative to Human Progress at the time of his appearance.  Hadn’t God promised to send Guidance when the first two Cognizant Humans were sent out of the Garden to live their natural lives on this earth (HQ 2:38)? 

If we read these verses recognizing humanity’s background, we will understand them better.  When did people who lived inland first learn about flotation?  Obviously, Noah’s people did not know anything about that, which is the more reason for them to ridicule his Arc.  Furthermore, they could never imagine that a human could float above water or swim in it, as was clear in the response of Noah’s son to his invitation in HQ 11:43.

 When did humanity evolve, from the nomadic hunter-gatherer into an agricultural society?  Perhaps when they had the tools by which they could build permanent homes that were safe from the elements, AND had the means to yield their own produce from the land.  Such was Prophet Saleh’s time, one of agriculture and elaborate stone-carved dwellings.  They also seemed to hold power over their contemporaries (see Asad’s note 59).

6.  Verses 75-77 tell of a verbal exchange between the ‘Arrogant’ and the ‘Weakened,’ after which the Arrogant disobeyed Prophet Saleh’s directions and hamstrung the she-camel الناقة.

They also defied Prophet Saleh, telling him to ‘bring on’ whatever it is he was warning them about!

7. Verses 78-79 bring this narrative to a conclusion; they were hit with exactly what they had been warned, and Prophet Saleh sadly put in the last word:

“…. and I gave you good ‘counsel/advice’ but you do not love ‘good counselors/those who give you good advice’ (Ali/Asad).

Enough said!

Our next Reading is from HQ 7:80-95

Have a Blessed Weekend… and do catch up with us if you’re behind!

Peace unto all!

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[i] (قصر)  أصلانِ صحيحان، أحدهما يدلُّ على ألا يبلُغَ الشّيءُ مدَاه ونهايتَه، والآخر على الحَبْس. والأصلان متقاربان.

·          فالأوّل القِصَر: خلافُ الطُّول. يقول: هو قَصيرٌ بيِّن القِصَر. ويقال: قصَّرتُ الثَّوبَ والحبلَ تَقصيراً. ..وكل هذا قياسُه واحد، وهو ألاّ يبلُغَ مدَى الشّيء ونهايتَه.

·          والأصل الآخر، وقد قلنا إنهما متقاربان: القَصْر: الحبس، يقال: قَصَرْتُه، إذا حبستَه، وهو مقصور، أي محبوس، والمقاصر: جمع مقصورة، وكلُّ ناحيةٍ من الدار الكبيرة إذا أحيط عليها فهي مقصورة. وهذا جائزٌ أن يكون من القياس الأوَّل.

Day 171; Qur’an 23:1-27, page 342 + 343

Welcome Friends:  Ahlan wa sahlan!

To the Chapter entitled ‘The Faithful/ The Believers’….

How fitting that we are reading it in this Blessed Month!

But do take your time:  Today’s Reading is beautiful, AND tough!

Yusuf Ali’s Translation of our new Chapter.

Muhammad Asad’s Translation of our new Chapter.

Their commentaries can only be read in verse by verse view.

سورة المؤمنون

‘The Faithful/ The Believers’

From Yusuf Ali’s Introduction:

"This Surah deals with the virtues which are the seed-bed of faith, especially in an environment in which truth is denied and its votaries insulted and persecuted. But Truth is One and must prevail. Those who do wrong will be filled with vain regrets when it is too late for repentance.

It belongs to the late Makkan period.

Summary- Faith, coupled with humility in prayer, charity, abstinence from vanity and from indulgence in appetites, and strict probity, must lead to final success, even though people mock and accuse the righteous and false motives, as did the contemporaries of Noah, of Moses, and of Jesus (23:1-50, and C. 154).

From Muhammad Asad’s Introduction:

“MOST of the classical commentators agree in that this surah was revealed towards the end of the Mecca period; some authorities (quoted by Suyuti) are even of the opinion that it is the very last Meccan revelation, but we have no conclusive evidence to that effect.

From the first to the last verse, the discourse centres - as the title of the surah indicates - on the problem of true faith, the overwhelming evidence which points to the existence of an almighty Creator, and on man's ultimate responsibility before Him. Stress is laid on the fact of unceasing divine guidance manifested in a long succession of God-inspired prophets; and since all of them propounded one and the same truth, all who believe in God are reminded-as in 21:92-93 - that "this community of yours is one single community" (verse 52), and that this unity has been torn asunder by man's egotism, greed and striving after power (verses 53 if.). But the main theme of the surah is the reminder, expressed in a variety of arguments, that it is logically impossible to believe in God as a conscious Creative Power without believing in the reality of a life after death as well.”

COMMENTS:

PAGE 342 Arabic Qur’an.

1.The first verse of this Chapter starts out with a declaration:

"قد أفلح المؤمنون"

‘Indeed, The Faithful/ The Believers have succeeded!”

We notice that the statement is in the past tense, while both Ali and Asad’s explanations give us the statement in the future tense.  This is because commentators such as Zamakhshari have said that the word ‘qadقد- ’ -with a verb following it in the past tense- could also denote confirmation of a future prospect[i] - (as in: ‘Indeed it shall come to pass, that the Believers succeed’).  I suspect that commentators were of the opinion that, since these verses were ‘revealed in Mecca,’ the Believers were in no position to be considered ‘successful’ at that point in time!

Dear Reader,

First of all, changing one’s understanding of certain words in the Qur’an as per the so-called ‘Meccan’ or ‘Medenite’ verses goes against the unity of this Revelation; our explanation should not change depending on WHERE any verse was revealed: 

That is why I see this verse indicating -as I explained it in the past tense- that The Faithful had already succeeded.  Although I do not doubt that their FULL success had yet to manifest itself at a future point in time (the Hereafter), but I believe it is literally expressed in this verse: THEY HAD ALREADY SUCCEEDED.

2.  Secondly: Isn’t it significant that they were labeled here ‘The Faithful’ المؤمنون (rather than ‘those who have attained faith’ الذين آمنوا)?  ‘Attaining faith’إيمان is a description of the heart/ mind (qalb), a status higher than the status of ‘Islaam,’ which is why it is very special.  In other words, people first have to go through the process of ‘Islaam’ so as to arrive at ‘Imaan’ (see HQ 49:14).

The Qur’an tells us clearly that no standard of Accountability (Deen) could be better than being ‘Pure in our Reverence and Direction to God, whilst performing good deeds and following Abraham’s self-correcting creed..’ HQ 4:125.

  (ومن أحسن ديناً ممن أسلم وجهه لله وهو محسن واتبع ملة إبراهيم حنيفا)

Islaam is the sturdy foundation upon which Imaan is built, and that basis is ‘Pure Reverence to God,’ in NOT associating Him with anything or anyone.  That ‘pureness’ either is, or it isn’t:  Islaam can be present, or Islaam can be absent, but it neither fluctuates nor grows. 

Imaan/Faith, on the other hand, DOES grow, as we consciously observe the measures God has set for us (to the benefit of all Creation), and we hearken to His guidance.    

Put زاد إيمان in Tanzil and see the 4 instances mentioned. 

Therefore, those who deserve to be titled ‘The Faithful’ have indeed succeeded: Their success, however, is not necessarily obvious to the world, as it could be subtle and personal.  In fact, our own experience tells us (especially as we grow older), that success IS hidden in the subtle, indiscernible things that eventually add up to form a coherent whole.  That is the ‘lasting’ success, while all else is a sham!

In HQ 87:14-15 we have a description of those who have already succeeded:

[87:14-15]
 قد أفلح من تزكى * وذكر اسم ربه فصلى
“Indeed, he has succeeded, one who grew by purifying himself
And recalled his Lord’s Attribute, then prayed/maintained Relationship.”

3.  After that uplifting statement on the Faithful having achieved success, we are given six of their attributes in Verses 2- 9; characteristics every Believer should have, such as humbleness in Prayer, turning away from vain /frivolous conversation, being active in rendering purifying dues and charitable deeds, preserving their privacy فروج-) from all but their (known) mates OR contracted partners, keeping their trusts and covenants, and finally, preserving their Prayers/Relationships[ii].

4.  Verse 6 is explained traditionally by Yusuf Ali (who says that ‘ma malakat aymaanuhum’ were the captives -during times of captivity/ slavery), while Muhammad Asad sees the expression synonymous with ‘azwaaj’ (both denoting lawful spouses). 

Readers might not realize that the word ‘aymaan,’ depending on context, is traditionally explained in two very different ways, see below:

· Ma = what.

· Malakat = possess/ hold.

· Aymaanukum = your (pl) ‘right hands.’

(HQ 4:3, 24, 25, 26).

Whereas:

· Allatheena= those who.

· Aqadat= bind together.

· Aymaanukum= your ‘rightful pledges.’

(HQ4:33

‘Right hands,’ versus ‘rightful Pledges.’

How is it possible, that the same identical word ‘aymaan,’ is explained so differently?

This is because it is plural of ‘yameen’ which means ‘right,’ taken either to indicate the right hand, OR a rightful pledge!

Everyone agrees that the plural ‘Aymaan’ refers to one’s ‘yameen,’ or ‘right’ hand, as in HQ 20: 17, 69; 29:48.  

And everyone also agrees that ‘Rightful pledges’ are also ‘aymaan’ -as in HQ 2:224-225; 4:33; 5:89; 16:92-94; 66:2… and as we see in HQ 5:89… and that ‘your’ Pledges are ‘aymaanakumأيمانكم- ’..

And finally, everyone agrees that we are commanded to rightfully safeguard and maintain our Pledges.

 

But this is where the ‘unanimous agreement’ comes to an end.

Please note, dear Reader:

Because what we are doing here is Research, we must state our findings as we see them, and there certainly does appear to be an alternate Reading of ‘ma malakat aymaanukum,’ which Traditional commentators might not agree with:

· Ma = what.

· Malakat = possess/ hold.

· Aymaanukum = your (pl) ‘rightful Pledges.’

Together: ‘What your Rightful Pledges hold.’

By replacing the understanding of ‘right hands’ with ‘rightful pledges’ we seem to be on the right track because the word ‘maما- ’ refers to ‘what is held in your tenure’ which is more likely to be the object of the Pledge (namely, a Contract or Agreement),  rather than a person in bondage!

Q. But what Contract are we discussing here, one which would allow us to forego the ‘preservation, or safeguarding’ of our ‘furooj’ privacy? 

A. This could be the ‘contracted partnership’ mentioned earlier in HQ 4:3, between a married man (who already has a mate), with a widowed mother of orphans, specifically for the benefit of her young children, as stated in the conditional clause of HQ 4:3.  This verse (which offers a solution in devastating conditions[iii] where no institutions are functional) is the only verse in the Qur’an sanctioning polygyny, and we already discussed that in detail on February 14^th.

 

So, for anyone seeking a ‘non-traditional’ explanation, this might be one option.

If you are not in the mood for concentration, skip the italicized observation below.

I offer it here for ‘mental exercise’ only.

I can assure you dear Readers, that our work is an ongoing process, and our Research does not end here!  There still is a lot to discuss because of many traditional interpretations which we still happen to accept blindly.  Some might think that what we say is sometimes incredulous, but that is only to be expected.  This Blog is a little ahead of its time, but by seeking God’s direction, with Faith, Linguistic and Contextual Research, AND much Contemplation… matters should become clearer in time… insha-Allah.

One such traditional interpretation which we missed earlier is our understanding of the term ‘furooj’ which, as we see in our 1,000 year-old dictionary, denotes an opening, a gap, a haven in times of fear or uncertainty, as well as the divulgence of secrets[iv].

See HQ 50:6, where the ‘furooj’ of the sky are explained as its ‘flaws.’

   

When explaining this to one Thinker, I was offered a broader understanding of the ‘preservation’ of our ‘furooj’ concept, which would cover all affairs of a private nature, which we are allowed here to share with spouses and ‘ma malakat aymanukum.’  In that case, as this Thinker suggests, (since we are not talking about private 'parts of our body,' but about privacy in general) the category of ma malakat aymaanukum/ ‘what holds rightful pledges’ could also be broadened  to include ALL rightful pledges, such as a physician’s pledge, a lawyer’s pledge and all pledges which are made to uphold privacy and ethical conduct.

I can see Readers scratching their heads: This is an exercise that leaves us 'mentally' breathless!

Relax.  We'll not go that far for now, as such a suggestion would have to agree with the context of ALL the verses mentioning these terms, and that is something we have yet to ascertain. 

But this is what research does; it keeps us on our (mental) toes, opens us to possibilities that either get discarded, or retained.  It is a slow process of unraveling one's thoughts from Preconception and reviewing the indications in front of us, ALWAYS within the framework of the Arabic Language and Qur'anic Context, cross-referencing one's understanding of a word with ALL its Qur'anic occurrences.

Let me know what YOU think, dear Reader!

Now back to our discussion: 
Please remember 'ma malakat aymaanukum,' which could also refer to the 'rightful pledges' mentioned in HQ 4:3, as we will refer to it again when we reach certain verses in our next chapter which discuss what Traditional commentators have called a woman’s ‘right-hand possession’ – a matter which, surely enough, they had much difficulty explaining.

5.  Verses 10- 11 take us to Ultimate Success in the ‘Heavenly Firdaus.’

Then, Verse 12 shows Cognizant Humans the cycle of our own creation from its very beginning… so on until Verse 14 ‘…so Blessed is God, The Best to create/ hallowed therefore is God, the best of artisans’ (Ali/Asad).  These verses are also considered ‘Scientific Marvels’-part of what we discussed earlier, the embryonic stages as presented in Professor Keith L. Moore’s 3^rd edition of his college textbook ‘The Developing Human,’ subtitled ‘With Islamic Additions’.

Then we find Verses 15- 16 taking us back full circle… to our inevitable Death… after which is:  Resurrection.

What a moving discourse!  This Chapter begins by announcing the Believers’ Success, then lists their characteristics as it encourages us to be in their category and share the ultimate reward which is theirs in the Hereafter, then it shows us how we all began, and how our earthly existence shall end with death and Resurrection… inviting us indirectly to be resurrected as ‘Believers’ … wearing a Title which is the ultimate crown of success.

May we be among them!

PAGE 343 Arabic Qur’an.

6.  Verse 17 begins listing God’s bounties, from the rain, to orchards and gardens bearing fruits and oils, to livestock from which we obtain food and drink, to beasts of burden which carry us upon their backs… up to Verse 22, which mentions all vessels that transport us.

7.  And that is how Noah’s story is reintroduced in Verse 23, HIS vessel, the Arc, being the first ever, and therefore the most noteworthy! 

As we mentioned earlier, each Prophet /Messenger had an impact relative to Human Progress at the time of his appearance, bringing humanity information to raise their standards: After having received divinely conveyed information (wahi-وحي) on ship-building, Noah’s contribution was to instruct his people who knew nothing about flotation!

Verses 24- 30 continue Noah’s story, which was already mentioned in HQ 10:71-73, and told in detail in HQ 11:25-48.

Here however, we notice how he called his people to Awareness, his people accusing him of being inflicted by madness, and the prayer he was given by which to praise God for deliverance (copy + paste قل الحمد لله in Tanzil).  

Enough said!

Our next Reading is from HQ 23:31-56.

Peace unto all!

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[i] الزمخشري: "{ قَدْ } هي تثبت المتوقع.."

[ii] Note:  Just as ‘being true/believing صدق’ is the opposite of ‘being false/ belyingكذب- ’, so is ‘maintaining relationship/ sallaصلّى- ’ the opposite of ‘turning away/ tawallaتولّى-’!  (HQ 75: 31-32).  Isn’t it a beautiful concept we have lost, that when the Qur’an mentions ‘salat’ on its own, it denotes the broader connotation of ‘Relationship,’ which is not limited to prayer. 

On the other hand, when the word ‘to establishأقام- ’ is added to ‘salat’- أقام الصلاة  - then ‘relationship’ is specified, as in ‘Establishing Regular Prayer.’

[iii]

The following is what HISTORY reports to us:

Muhammad, peace upon him, remained faithful to his mate, Khadija, until she died after 25 years of their marriage, when he was 50 and she was 65.  At a time when ‘concubines’ and polygyny were the norm, he had neither. 

When they married, Khadija was 40 years of age (15 years older than Muhammad), and had already been twice-widowed, with two daughters and one son (some say there were 3 sons) from her deceased husbands.  The most famous of these children was the renowned companion Hind Ibn Abi Hala al Tameemi; he was raised by Muhammad, was among the first to believe in his message, fought the battles of Badr and Uhud, and is believed to have died a ‘martyr.’

Khadija bore Muhammad 4 daughters, the most famous of whom was Fatima, whose husband was Ali (the prophet’s cousin, whom he had also raised).  Ali too, remained faithful to Fatima, his only mate, until she died.

After Khadija’s death, Prophet Muhammad married polygamously.  As a community leader, each wife he took was either to establish relations and accord, or to alleviate distress.  The most famous of them was Aicha*, daughter of Abu Bakr, who was betrothed (but not yet married) before she became his wife.  All his other wives had been widowed, some quite recently and traumatically, when they were invited into his household.  None bore him child.

As for what the QUR’AN reports:

The Prophet was directed to follow the tradition of previous times and take more than one wife HQ 33:38 at a later stage in his life. 

CONCLUSION:

Contrary to what some may think, his ‘polygamous’ marriages were dictated by strategy not by fancy. 

Furthermore, they do not serve as an example for Muslim men because, in an exception to the norm, MUHAMMAD WAS ORDAINED TO DO SO, as HQ 33:38 clearly indicates; he was following the way/ manner (‘sunna’) of previous times.

*

There is much dispute with regard to Aicha’s reported age at the time this marriage was consummated. 

Al Bukhari, who narrates her ‘Saying/ Hadeeth’ that her age at the time of marriage was 9 years, also narrates her saying that she was cognizant when an EARLY Meccan Chapter (HQ 54) was revealed, and also another saying that ever since she could discern, she knew that her parents were Purely Reverent to God and her father was among those who emigrated to Ethiopia in the 5^th year after Revelation.  The last two ‘hadeeth’ contradict the first:  If the last two are correct, she must have been at least 6 years old to be cognizant of early verses revealed in Mecca and the faith of her parents, plus at least 10 years until Emigration, plus one year after Emigration to Medina (when they married)… so she must have been at least 17 years old.  A similar ‘late-teen’ age is arrived at in another way, by calculating reports of her sister Asma’s  age compared with hers at the time of their deaths, she being 10 years younger.

[iv] فرج: يدلُّ على تفتُّح في الشَّيء. من ذلك الفُرجة في الحائط وغيرِه. الشَّقُّ. يقال: فَرَجْته وفرَّجته. ويقولون: إنَّ الفَرْجة: التفصِّي من همٍّ أو غمّ.

والفَرْج: ما بين رِجْلَي الفَرَس.

والفُروج: الثُّغور التي بين مَواضِع المخافة، وسمِّيت فُرُوجاً لأنَّها محتاجةٌ إلى تفقُّد وحِفْظ. وكلُّ مَوضعِ مَخافةٍ فَرْج.

وقوسٌ فُرُجٌ، إذا انفجَّتْ سِيَتُها. قالوا: والرَّجُل الأفْرَجُ: الذي لا يلتقي أَليتاه. وامرأةٌ فَرْجاء. ومنه الفُرُج: الذي لا يكتُم السِّرّ، والفِرْج مثله.