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Bismillaahir Rahmaanir Raheem
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Translators: Ahmed Ali ● Amatul Rahman Omar ● Daryabadi ● Faridul Haque ● Hamid S. Aziz ● Maulana Mohammad Ali ● Pickthall ● Sarwar ● Shakir ● Yusuf Ali
Recitation by Mishary Al-Alfasy
Name
The Surah derives its name Al-Ahzab from verse
20.
Period of Revelation
The Surah discusses
three important events which are: the Battle of the Trench (or Al-Ahzab: the
Clans), which took place in Shawwal, A. H. 5; the raid on Bani Quraizah, which
was made in Dhil-Qa'dah, A. H. 5; and the Holy Prophet's marriage with Hadrat
Zainab, which also was contracted in Dhil-Qa'dah, A. H. 5. These historical
events accurately determine the period of the revelation of this Surah.
Historical Background
The Islamic army's setback in the
Battle of Uhud (A. H. 3) that resulted from the error of the archers appointed
by the Holy Prophet so boosted up the morale of the Arab pagans and the Jews and
the hypocrites that they started entertaining the hope that they would soon be
able to exterminate Islam and the Muslims completely. Their high state of morale
can be judged from the events that occurred in the first year after Uhud. Hardly
two months had passed then the tribe of Bani Asad of Najd began to make
preparations for a raid on Madinah, and the Holy Prophet had to dispatch an
expedition under Abu Salamah to counteract them. In Safar A. H. 4 some people of
the tribes of Adal and Qarah asked the Holy Prophet to send some men to instruct
them in Islam. Accordingly six of the Companions were allowed to accompany them
for the purpose. But when they reached Raji (a place between Rabigh and Jeddah),
they summoned Hudhail against them, who killed four of the Companions, and took
the other two (Hadrat Khubaib bin Adi and Hadrat Zaid bin ad-Dathinnah) to
Makkah and sold them to the enemy. Then in the same month of Safar, on the
request of a chief of Bani Amir, the Holy Prophet sent another deputation of 40
(according to others, 70) preachers, consisting of the Ansar young men, to Najd.
But they were also betrayed. The people of Usayyah and Ri'l and Dhakwan, tribes
of Bani Sulaim, surrounded them suddenly at Bir Maunah and slew all of them.
Meanwhile the Jewish tribe of Bani an-Nadir of Madinah, getting encouragement,
continued to commit breaches of the treaties; so much so that in Rabi'ul Awwal,
A.H. 4, they plotted against the life of the Holy Prophet himself. Then in
Jamadi al-Ula, A. H. 4, Bani Thalbah and Bani Muharib, the two tribes of Bani
Ghatafan, started making preparations to attack Madinah and the Holy Prophet had
to go to punish them. Thus, after their setback at Uhud, the Muslims went on
encountering repercussions continuously for seven to eight months.
However, it was the Holy Prophet's determination and wisdom and his great
Companions' spirit of sacrifice that changed these adverse conditions completely
within a short span of time. The economic boycott by the Arabs had made life
hard for the people of Madinah. All the polytheistic tribes around Madinah were
becoming rebellious. Inside Madinah itself the Jews and the hypocrites were beat
upon mischief. But the successive steps taken by a handful of the sincere
Muslims, under the leadership of the Holy Prophet, not only restored the image
of strength of Islam in Arabia but also increased it manifold.
Raids Preceding the Battle of the Trench
The first such step was
taken immediately after the Battle of Uhud. The very next day when quite a large
number of Muslims lay wounded and the martyrdom of the near and dear ones was
being mourned in many houses, and the Holy Prophet himself was injured and sad
at the martyrdom of his uncle, Hadrat Hamzah, he called out to the devoted
servants of Islam to accompany him in pursuit of the pagans so as to deter them
from returning and attacking Madinah again. The Holy Prophet's assessment was
absolutely correct. He knew that, although the Quraish had retreated without
taking any advantage of their almost complete victory, they would certainly
regret their folly when they would halt and consider the whole matter coolly on
the way, and would return to attack Madinah again. Therefore, he decided to go
in pursuit of them, and 630 of of the Muslims at once volunteered to accompany
him. When they reached Hamra al-Asad on the way to Makkah and camped there for
three days, the Holy Prophet came to know through a sympathetic non- Muslim that
Abu Sufyan had stayed at Ar-Rauha, 36 miles short of Madinah, with an army 2,978
strong: they were regretting their error and were, in fact, planning to return
and attack Madinah once agaln. But when they heard that the Holy Prophet was
coming in pursuit of them with an army, they lost heart and gave up their plan.
Thus, not only were the Quraish deterred by this action but the other enemies
living around Madinah also realized that the Muslims were being led by a person,
who was highly well informed, wise and resolute, and that the Muslims were ever
ready to lay down their lives at his command.(For further details, see
Introduction to Surah Al-i-`Imran and E.N. 122 thereof).
Then as soon as
the Bani Asad started making Preparations for a raid on Madinah, the Holy
Prophet's secret agents gave him timely information about their intention. Thus,
before they could come in force to attack Madinah, he sent an army 150 strong,
under Hadrat Abu Salamah (the first husband of Hadrat Umm Salamah) to punish
them. They took Bani Asad by surprise, who fled in panic leaving all their
possessions behind, which fell into the Muslim hands.
After this came the
turn of the Bani an-Nadir. The day they plotted against the life of the Holy
Prophet, and the secret was disclosed, the Holy Prophet ordered them to leave
Madinah within ten days and warned that anyone who remained behind after that
would be put to death. Abdullah bin Ubayy, the chief of the hypocrites of
Madinah, encouraged them to defy the order and refuse to leave Madinah. He even
promised to help them with 2,000 men, and assured them that the Bani Ghatafan
from Najd also would come to their aid. Accordingly, the Bani an- Nadir sent
word that they would not leave no matter what the Holy Prophet might do.
As soon as the time limit of ten days come to an end, the Holy Prophet laid
siege to their quarters, but none of their supporters had the courage to come to
their rescue. At last, they surrendered on condition that every three of them
would be allowed to load a camel with whatever they could carry and go away
leaving the rest of their possessions behind. Thus, the whole suburbs of the
city which were inhabited by the Bani an-Nadir, and their gardens and their
fortresses and other properties fell to the Muslims, and the people of this
treacherous tribe became scattered in Khyber, Wad il Qura and Syria.
Then
the Holy Prophet turned his attention to the Bani Ghatafan, who were preparing
for a war against Madinah. He took 400 of the Muslims and overtook them at Dhat
ar-Riqa. They were so taken by surprise that they fled their houses without a
struggle and took refuge in the mountains.
After this in Shaban A. H. 4,
the Holy Prophet went forth to Badr to fight Abu Sufyan. At the end of the
Battle of Uhud, he had challenged the Holy Prophet and the Muslims, saying, "We
shall again meet you in combat at Badr next year." In reply the Holy Prophet
announced through a Companion: "All right: we accept your challenge."
Accordingly, at the appointed time he reached Badr with 1,500 of the Muslims.
From the other side, Abu Sufyan left Makkah with an army of 2,000 men, but could
not have the courage to march beyond Marr-az-Zahran (modern, Wadi Fatimah). The
Holy Prophet waited for him at Badr for eight days; the Muslims during these
days did profitable business with a trading party. This incident help- ed more
than restore the image of strength of the Muslims that had been tarnished at
Uhud. It also made the whole of Arabia realize that the Quraish alone could no
longer resist Muhammad (upon whom be Allah's peace and blessings). (Please also
refer to E.N. 124 of Al-i-`Imran).
This image and position of the Muslims
was further strengthened by another event. Dumat al-Jandal (modern, Al-Jauf) was
an important place at the border between Arabia and Syria. When the caravans of
the Arabs, trading between Iraq in the south and Syria and Egypt in the north,
passed that way, they were harassed and looted by the natives. In Rabi al-
Awwal, A. H. 5, the Holy Prophet himself went to punish them with an army of
1,000 men. They could not muster up courage to come out and fight him and,
therefore, fled the place. This caused the whole of northern Arabia to dread the
power of Islam, and the tribes began to realize that the great power emerging
from Al-Madinah was formidable and could no longer be resisted by one or a few
of the tribes.
The Battle of the Trench
Such were
the conditions when the Battle of the Trench took place. It was in fact a
combined raid by many of the Arab tribes, who wanted to crush the power of
Madinah. It had been instigated by the leaders of the Bani an-Nadir, who had
settled in Khyber after their banishment from Madinah. They went round to the
Quraish and Ghatafan and Hudhail and many other tribes and induced them to
gather all their forces together and attack Madinah jointly. Thus, in Shawwal,
A. H. 5, an unprecedentedly large army of the Arab tribes marched against the
small city of Madinah. From the north came Jews of Bani an-Nadir and Bani
Qainuqa who after their banishment from Madinah, had settled in Khaiber and Wad
il Qura. From the east advanced the tribes of Ghatafan, Bani Sulaim, Fazarah,
Murrah, Ashja, Sad, Asad, etc. and from the south the Quraish, along with a
large force of their allies. Together they numbered from ten to twelve thousand
men.
Had it been a sudden attack, it would have been disastrous. But the
Holy Prophet was not unaware of this in Madinah. His intelligence men and the
sympathizers of the Islamic movement and the people influenced by it were
present in every tribe, who kept him informed of the enemy's movements. Even
before the enemy could reach his city, he got a trench dug out on the north-west
of Madinah in six days, and having the Mount Salat their back, took up a
defensive position with 3,000 men in the protection of the Trench. To the south
of Madinah there were many gardens (even now there are) so that it could not be
attacked from that side. To the east there are lava rocks which are impassable
for a large army. The same is the case with the south western side. The attack,
therefore, could be made only from the eastern and western sides of the Uhud,
which the Holy Prophet had secured by digging a trench. The disbelievers were
not at all aware that they would have to counter the trench outside Madinah.
This kind of a defensive stratagem was unknown to the Arabs. Thus, they had to
lay a long siege in winter for which they had not come prepared.
After
this, only one alternative remained with the disbelievers: to incite the Jewish
tribe of Bani Quraizah, who inhabited the south eastern part of the city, to
rebellion. As the Muslims had entered a treaty with them that in case of an
attack on Madinah they would defend the city along with them, the Muslims had
made no defensive arrangement there and had even sent their families to take
shelter in the forts situated on that side. The invaders perceived this weakness
of the Islamic defenses. They sent Huyayy bin Akhtab, the Jewish leader of the
Bani an-Nadir, to the Bani Quraizah so as to induce them to break the treaty and
join the war. In the beginning, they refused to oblige and said that they had a
treaty with Muhammad (upon whom be Allah's peace) who had faithfully abided by
it and given them no cause for complaint. But when Ibn Akhtab said to them,
"Look, I have summoned the united force of entire Arabia against him: this is a
perfect opportunity to get rid of him. If you lose it, you will never have
another opportunity," the anti Islamic Jewish mind prevailed over every moral
consideration and the Bani Quraizah were persuaded to break the treaty.
The Holy Prophet received news of this. He at once told Sad bin Ubadah, Sad bin
Muadh, Abdullah bin Rawahah and Khawwat bin Jubair, chiefs of the Ansar, to go
and find out the truth. He advised them that if they found Bani Quraizah still
loyal to the treaty, they should return and say so openly before the Muslim
army; however, if they found that they were bent upon treachery they should only
inform him so that the common Muslims would not be disheartened. On reaching
there the Companions found the Bani Quraizah fully bent on mischief They told
the Companions openly, "There is no agreement and no treaty between us and
Muhammad." At this they returned to the Islamic army and submitted their report
to the Holy Prophet, saying, "'Adal and Qarah." That is, "The Quraizah are bent
upon doing what the Adal and Qarah had done with the preachers of Islam at
Raji."
This news spread among the Muslims and caused great consternation
among them, for they had been encircled and their city had been endangered on
the side where there existed no defensive arrangement and where they had also
sent their families to take shelter in the forts. This further increased the
activities of the hypocrites and they started making psychological attacks to
break the morale of the Muslims. One said, "How strange! We were being foretold
that the lands of Caesar and Chosroes would fall to us, but here we are that not
one of us can go out even to relieve himself." Another one asked for permission
to leave his post at the Trench so that he could go and protect his own house
which was in danger. Another one started making secret propaganda to the effect:
"Settle your affair with the invaders yourselves and hand over Muhammad to
them." This was a highly critical hour of trial, which exposed every person who
harbored any hypocrisy in his heart. Only the true and sincere Muslims remained
firm and steadfast in their resolve and devotion.
In the meantime Nuaim
bin Masud, a member of the Ashja branch of the Ghatafan tribe, became a Muslim
and came before the Holy Prophet and submitted: "No one as yet knows that I have
embraced Islam: You can take from me whatever service you please." The Holy
Prophet replied: "Go and sow the seeds of discord among the enemy."' So, first
of all, Nu'aim went to the Quraizah with whom he was on friendly terms, and said
to them, "The Quraish and the Ghatafan can become wearied of the siege and go
back, and they will lose nothing, but you have to live here with the Muslims.
Just consider what will be your position if the matter turns that way.
Therefore, I would advise you not to join the enemy until the outsiders should
send some of their prominent men as hostages to you." This had the desired
effect upon the Bani Quraizah and they decided to demand hostages from the
united front of the tribes. Then he went to the chiefs of the Quraish and the
Ghatafan and said to them, "The Bani Quraizah seem to be slack and irresolute.
May be they demand some men as hostage from you, and then hand them over to
Muhammad (upon whom be Allah's peace) to settle their affair with him.
Therefore, be very firm and cautious in your dealing with them." This made the
leaders of the united front suspicious of Bani Quraizah. and they sent them a
message, saying, "We are tired of the long siege; let there be a decisive
battle; let us, therefore, make a general assault simultaneously from both the
sides." The Bani Quraizah sent back the word, saying, "We cannot afford to join
the war unless you hand over some of your prominent men to us as hostages." The
leaders of the united front became convinced that what Nuaim had said was true.
They refused to send hostages. And the Bani Quraizah, on the other side, also
felt that Nuaim had given them the correct counsel. Thus, the strategy worked:
it divided the enemy against itself.
The siege was prolonged for more
than 25 days. It was winter. The supply of food and water and forage was
becoming more and more scarce everyday and division in the camp was also a great
strain on the state of morale of the besiegers. Then, suddenly one night a
severe windstorm accompanied by thunder and lightning hit the camp. It added to
the cold and darkness. The wind overthrew the tents and put the enemy in
disarray. They could not stand this severe blow of nature. They left the
battleground even during the night and returned to their homes. When the Muslims
awoke in the morning, there was not a single enemy soldier to be seen on the
battlefield. The Holy Prophet, finding the battlefield completely empty, said:
"The Quraish will never be able to attack you after this: now you will take the
offensive." This was a correct assessment of the situation. Not only the Quraish
but the united front of all the enemy tribes had made their final assault
against Islam and had failed. Now they could no longer dare invade Madinah; now
the Muslims were on the offensive.
Raid on Bani Quraizah
When the Holy Prophet returned from the Trench, Gabriel came to him in the
early afternoon with the Divine Command the the Muslims should not lay aside the
arms yet but should deal with the Bani Quraizah as well. On receipt of this
Command, the Holy Prophet got announced: "Everyone who is steadfast in obedience
should not offer his Asr Prayer till he reaches the locality of the Bani
Quraizah." Immediately after this, he dispatched Hadrat Ali with a contingent of
soldiers as vanguard towards the Quraizah. When they reached there, the Jews
climbed on to their roof tops and started hurling abuses on the Holy Prophet and
the Muslims, but their invectives could not save them from the consequences of
their treachery. They had committed breach of the treaty right at the most
critical moment of the war, joined hands with the invaders and endangered the
entire population of Madinah. When they saw the contingent of Hadrat Ali, they
thought that they had come only to overawe them. But when the whole Islamic army
arrived under the command of the Holy Prophet himself and laid siege to their
quarters, they were very frightened. They could not stand the severity of the
siege for more than two or three weeks. At last, they surrendered themselves to
the Holy Prophet on the condition that they would accept whatever decision
Hadrat Sad bin Muadh, the chief of the Aus, would give. They had accepted Hadrat
Sad as their judge because in the pre-Islamic days the Aus and the Quraizah had
been confederates and they hoped that in view of the past ties he would help
them quit Madinah as had happened in the case of the Bani Qainuqa and the Bani
an-Nadir before. The people of the Aus themselves wished that Hadrat Sad treat
their previous allies leniently. But Hadrat Sad had just experienced and seen
how the two Jewish tribes who had been allowed to leave Madinah previously had
instigated the other tribes living around Madinah and summoned the united front
of ten to twelve thousand men against the Muslims. He was also aware how
treacherously this last Jewish tribe had behaved right on the occasion when the
city was under attack from outside and threatened the safety of the whole of its
population. Therefore, he decreed that all the male members of the Quraizah
should be put to death, their women and children taken prisoners, and their
properties distributed among the Muslims. The sentence was carried out duly.
When the Muslims entered their strongholds they found that the treacherous
people had collected 1,500 swords, 300 coats of mail, 2,000 spears and 1,500
shields in order to join the war. If Allah's succor had not reached the Muslims,
all this military equipment would have been used to attack Madinah from the rear
right at the time when the polytheists were making preparations for a general
assault on the Muslims after crossing the Trench. After this disclosure there
remained no doubt that the decision of Hadrat Sad concerning those people was
absolutely correct.
Social Reforms
Though the
period of two years between the Battles of Uhud and the Trench was a period of
disturbance and turmoil and the Holy Prophet and his Companions could hardly
relax in peace and security even for a day, the work of reform as a whole and
the reconstruction of the Muslim society continued uninterrupted. This was the
time when the Islamic laws pertaining to marriage and divorce were complemented;
the law of inheritance was introduced, drinking and gambling were prohibited,
and the new laws and regulations concerning many other aspects of the economic
and social life were enforced.
In this connection, an important thing
that needed to be reformed was the question of the adoption of a son. Whoever
was adopted by the Arabs as a son was regarded as one of their own offspring: he
got share in inheritance; he was treated like a real son and real brother by the
adopted mother and the adopted sister; he could not marry the daughter of his
adopted father and his widow after his death. And the same was the case if the
adopted son died or divorced a wife. The adopted father regarded the woman as
his real daughter-in-law. This custom clashed in every detail with the laws of
marriage and divorce and inheritance enjoined by Allah in Surahs Al-Baqarah and
An-Nisa. It made a person who could get no share in inheritance entitled to it
at the expense of those who were really entitled to it. It prohibited marriage
between the men and the women who could contract marriage perfectly lawfully.
And, above all, it helped spread the immoralities which the Islamic Law wanted
to eradicate. For a real mother and a real sister and a real daughter cannot be
like the adopted mother and the adopted sister and the adopted daughter, however
one may try to sanctify the adopted relations as a custom. When the artificial
relations endued with customary sanctity are allowed to mix freely like the real
relations, it cannot but produce evil results. That is why the Islamic law of
marriage and divorce, the law of inheritance and the law of the prohibition of
adultery required that the concept and custom of regarding the adopted son as
the real son should be eradicated completely.
This concept, however,
could not be rooted out by merely passing a legal order, saying, The adopted son
is not the real son. The centuries old prejudices and superstitions cannot be
changed by mere word of mouth. Even if the people had accepted the command that
these relations were not the real relations, they would still have looked upon
marriage between the adopted mother and the adopted son, the adopted brother and
the sister, the adopted father and the daughter, and the adopted father- in-law
and the daughter-in- law odious and detestable. Moreover, there would still
exist some freedom of mixing together freely. Therefore, it was inevitable that
the custom should be eradicated practically, and through the Holy Prophet
himself. For no Muslim could ever conceive that a thing done by the Holy Prophet
himself, and done by him under Allah's Command, could be detestable. Therefore,
a little before the Battle of the Trench, the Holy Prophet was inspired by Allah
that he should marry the divorced wife of his adopted son, Zaid bin Harithah
(may Allah be pleased with him), and he acted on this Command during the siege
of the Bani Quraizah. (The delay probably was caused for the reason that the
prescribed waiting period had not yet ended, and in the meantime the Holy
Prophet had to become busy in the preparation for war).
Storm of
Propaganda at the Marriage of Hadrat Zainab
As soon as the
marriage was contracted, there arose a storm of propaganda against the Holy
Prophet. The polytheists, the hypocrites and the Jews, all were burning with
jealousy at his triumphs which followed one after the other. The way they had
been humbled within two years after Uhud, in the Battle of the Trench, and in
the affair of the Quraizah, had made them sore at heart. They had also lost hope
that they could ever subdue him on the battlefield. Therefore, they seized the
question of this marriage as a god send for themselves and thought they would
put an end to his moral superiority, which was the real secret of his power and
success. Therefore, stories were concocted that Muhammad, God forbid, had fallen
in love with his daughter-in-law, and when the son had come to know of this, he
divorced his wife, and the father married his daughter-in-law. The propaganda,
however, was absurd on the face of it. Hadrat Zainab was the Holy Prophet's
first cousin. He had known her from childhood to youth. So, there could be no
question of his falling in love with her at first sight. Then he himself had
arranged her marriage with Hadrat Zaid under his personal influence, although
her whole family had opposed it. They did not like that a daughter of the noble
Quraish should be given in marriage to a freed slave. Hadrat Zainab herself was
not happy at this arrangement. But everyone had to submit to the Holy Prophet's
command. The marriage was solemnized and a precedent was set in Arabia that
Islam had raised a freed slave to the status of the Quraishite nobility. If the
Holy Prophet had in reality any desire for Hadrat Zainab, there was no need of
marrying her to Hadrat Zaid; he himself could have married her. But in spite of
all this, the shameless opponents invented stories of love, spread them with
great exaggeration and publicized them so vehemently that even some Muslims also
began to accept them as true.
Preliminary Commandments of Purdah
The fact that the tales invented by the enemies also became topics of
conversation among the Muslims was a clear sign that the element of sensuality
in society had crossed all limits. If this malady had not been there, it was not
possible that minds would have paid any attention whatever to such absurd and
disgusting stories about a righteous and pure person like the Holy Prophet. This
was precisely the occasion when the reformative Commandments pertaining to the
law of Hijab or Purdah were first enforced in the Islamic society. These reforms
were introduced in this Surah and complemented a year later in Surah An-Nur,
when a slander was made on the honor of Hadrat Aishah.(For further details, see
Introduction to Surah An-Nur).
Domestic Affairs of the Holy
Prophet
There were two other problems which needed attention at
that time. Though apparently they pertained to the Holy Prophet's domestic life,
it was necessary to resolve them for the domestic and mental peace of the
person, who was exerting every effort to promote the cause of Allah's Religion
and was day and night absorbed in this great mission. Therefore, Allah took
these two problems also officially in His own hand.
The first problem was
that economically the Holy Prophet at that time was in straitened circumstances.
During the first four years he had no source of income whatever. In 4 A. H.
after the banishment of the Bani an-Nadir, a portion of their evacuated lands
was reserved for his use by the Command of Allah, but it was not enough for his
family requirements. On the other hand, the duties of the office of Prophethood
were so onerous that they were absorbing all his energies of the mind and body
and heart and every moment of his time, and he could not make any effort at all
for earning his livelihood. In conditions such as these when his wives happened
to disturb his mental peace because of economic hardships he would feel doubly
strained and taxed.
The other problem was that before marrying Hadrat
Zainab, he had four wives already in the houses: Hadrat Saudah, Hadrat Aishah,
Hadrat Hafsah, and Hadrat Umm Salamah. Hadrat Zainab was his fifth wife. At this
the opponents raised the objection, and the Muslims also started entertaining
doubts, that as for others it had been forbidden to keep more than four wives at
a time, but how the Holy Prophet himself had taken a fifth wife also.
Subject Matter and Topics
These were the questions that
were engaging the attention of the Holy Prophet and the Muslims at the time
Surah Al-Ahzab was revealed, and replies to the same form the subject matter of
this Surah.
A perusal of the theme and the background shows that the
Surah is not a single discourse which was sent down in one piece but it consists
of several injunctions and commandments and discourses, which were sent down,
one after the other, in connection with the important events of the time, and
then were put together in one Surah. Its following parts stand out clearly
distinguished from one another:
Verses 1-8 seem to have been sent down
before the Battle of the Trench. Their perusal, keeping the historical
background in view, shows that at the time of their revelation Hadrat Zaid had
already divorced Hadrat Zainab. The Holy Prophet was feeling the necessity that
the concepts and customs and superstitions of ignorance concerning the adoption
of the son should be eradicated, and he was also feeling that the delicate and
deep sentiments the people cherished about the adopted relations merely on
emotional grounds would not be rooted out until he himself took the initiative
to eradicate the custom practically. But at the same time he was hesitant and
considering seriously that if he married the divorced wife of Hadrat Zaid then,
the hypocrites and the Jews and the mushriks who were already bent on mischief
would get a fresh excuse to start a propaganda campaign against Islam. This was
the occasion of the revelation of vv. 1-8.
In verses 9-27 an appraisal
has been made of the Battle of the Trench and the raid against the Bani
Quraizah. This is a clear proof that these verses were sent down after these
events.
The discourse contained in vv. 28-35 consists of two parts. In
the first part, Allah has given a notice to the wives of the Holy Prophet, who
were being impatient of the straitened circumstances, to the effect:"Choose
between the world and its adornments, and Allah, His Prophet and the Hereafter.
If you seek the former, you should say so openly: you will not be kept back in
hardship even for a day, but will be sent off gracefully. And if you seek the
latter, you should cooperate with Allah and His messenger and bear patiently."
In the second part, initial steps were taken towards the social reforms whose
need was being felt by the minds moulded in the Islamic pattern themselves. In
this regard, reform was started from the house of the Holy Prophet himself and
his wives were commanded to avoid behaving and conducting themselves in the ways
of the pre Islamic days of ignorance, ,to remain in their houses with dignity,
and to exercise great caution in their conversation with the other men. This was
the beginning of the Commandments of Purdah.
Verses 36-48 deal with the
Holy Prophet's marriage with Hadrat Zainab. In this section the opponents'
objection about this marriage have been answered; the doubts that were being
created in the minds of the Muslims have been removed; the Muslims have been
acquainted with the Holy Prophet's position and status; and the Holy Prophet
himself has been counseled to exercise patience on the false propaganda of the
disbelievers and the hypocrites.
In verse 49 a clause of the law of
divorce has been laid down. This is a unique verse which was sent down on some
occasion probably in connection with the same events.
In verses 50-52 a
special regulation of marriage has been laid down for the Holy Prophet, which
points out that he is an exception to the several restrictions that have been
imposed on the other Muslims in regard to marital life.
In verses 53-55
the second step was taken towards social reform. It consists of the following
injunctions: Restriction on the other men to visit the houses of the Holy
Prophet's wives; Islamic etiquette concerning visits and invitations; the law
that only the near relatives could visit the holy wives in their houses; as for
the other men, they could speak to or ask them a thing from behind a curtain;
the injunction that the Holy Prophet's wives were forbidden for the Muslims like
their mothers; and none could marry any of them after him.
In verses
56-57 warning was given to stop criticizing the Holy Prophet's marriage and his
domestic life, and the believers instructed not to indulge in fault finding like
the enemies of Islam, but to invoke the blessings of Allah for their Prophet;
moreover, they were instructed that they should avoid falsely accusing one
another even among themselves, not to speak of the person of the Prophet.
In verse 59 the third step for social reform was taken. All the Muslim women
were commanded that they should come out well covered with the outer garments
and covering their faces whenever they came out of their houses for a genuine
need.
After this till the end of the Surah the hypocrites and other
foolish and mean people have been rebuked for the propaganda that they were
carrying on at that time against Islam and the Muslims.
1As we have mentioned in the introduction to the Surah, these verses were
sent down at a time when Hadrat Zaid had already divorced Hadrat Zainab. , Then
the Holy Prophet himself was feeling, and Allah also had inspired him with this,
that that was the right time for striking at the root of the tradition and
customs of ignorance regarding the adopted relations, and that he should take
the initiative and marry the divorced wife of his adopted son (Zaid) so that the
custom was completely eradicated. But the reason why he was hesitant in this
regard was the fear that this would provide a strong excuse to the disbelievers
and the hypocrites; who were already burning with jealousy at his successive
victories, to start a propaganda campaign against him. This fear was not due to
any apprehension for personal defamation, but for the reason that it would harm
Islam; it would cause mistrust of Islam among the people who were inclined
towards it; it would make the neutral people to join the enemy; and it would
cause the weak-minded people among the Muslims themselves to be involved in
doubts and suspicions. Therefore, the Holy Prophet thought it was unwise to take
a step for the eradication of a custom of ignorance, which would harm the
greater interests and objectives of Islam.
2In the first very sentence,
in the beginning of the discourse, Allah removed all the apprehensions of the
Holy Prophet, as if to say: "We know better what is useful and beneficial for ow
Religion and what is not. We know what would be wise and what unwise in this
regard. Therefore, you should not behave in a manner which would suit the
disbelievers and the hypocrites, but you should behave in a manner which is
according to Our W ill. You should fear Us and not the disbelievers and the
hypocrites."
3This sentence is addressed to the Holy Prophet as well as
to the Muslims and the opponents of Islam. It means : "If the Prophet earns
defamation by acting according to the Command of Allah, and bears patiently the
attacks of the enemy on his honor, his devoted and sincere services will not
remain hidden from Allah. . The state of the Muslims who remain steadfast in
their loyalty to the Prophet and of those who are involved in doubts and
suspicions will be known to Allah. And Allah will also not remain unaware of the
attempts of the disbelievers and the hypocrites who try to defame the Prophet."
4The addressee of this sentence is again the Holy Prophet. He is being
instructed to the effect "Carry out the duty that is being entrusted to you with
full confidence in Allah, and do not care at all even if the whole world turns
hostile to you." When a man comes to know with certainty that a certain Command
has been given by Allah, he should have the satisfaction that his whole
well-being and his good lies in its compliance. Then, it is not for him to see
and understand its wisdom, but he should carry it out with full confidence in
Allah. Allah is enough for him that the servant should entrust all his affairs
to Him. He is enough for his guidance as well as help, and He alone is also
responsible that the one working under His guidance should never meet with evil
consequences.
5That is, "One and the same person cannot be a believer and
a hypocrite, truthful and false, wicked and righteous, at one and the same time.
He does not have two hearts in this chest that one should have sincerity in it
and the other fearlessness of God. Therefore, a man can have only one kind of
character. at a time: either he will be a believer or a hypocrite, a disbeliever
or a Muslim. Now if you call a believer a hypocrite, or a hypocrite a believer,
it will not change the reality. The true character of the person will inevitably
remain the same."
6Zihar is a term in Arabic. In old days when an Arab;
in the heat of a domestic quarrel, would say to his wife: "Your back for me is
as the back of my mother," it was thought that the woman was no longer lawful
for him because he had compared her to his mother. About this Allah says: "A
woman does not become a man's mother just because he has called her his mother
or compared her to his mother. His mother is the woman who bore him. Only his
Balling his wife his mother cannot change the reality." (For the Islamic Law
concerning Zihar, see Surah Mujadalah: 2-a).
7This is what is intended
to be said. The two preceding sentences are meant to support and emphasize this
same point.
8The first reform introduced in connection with the
implementation of this Command was that Zaid, the adopted son of the Holy
Prophet, began to be .called Zaid bin Harithah, after his real father, instead
of Zaid bin Muhammad. Bukhari, Muslim, Tirmidhi and Nasa'i have related this
tradition from Hadrat 'Abdullah bin `Umar that in the beginning the people
called Zaid bin Harithah Zaid bin Muhammad. After the revelation of this verse
they began calling him Zaid bin Harithah. Moreover, after this Revelation it was
forbidden that a person should assign his parentage to any other man than his
own real father. Bukhari, Muslim and Abu Da'ud have related on the authority of
Hadrat Sa'd bin Abi Waqqas that the Holy Prophet said: "Paradise is forbidden
for the one who called himself son of another person than his own father. "
Other traditions bearing on the subject have been related in Ahadith, which have
regarded this as a heinous sin.
9That is, even in such a case it will
not be right to ascribe the parentage of a person to someone else.
10It
means: "There is no harm if a person is called a son out of love. Likewise,
there is no sin if someone calls another one a mother, or a daughter, or sister
or brother, etc. out of affection and regard, but if such a thing is said with
the intention that the one being called so will be accorded the same status and
position and rights and privileges as actually belong to these relations, it
would certainly be objectionable and one will be held answerable for it. "
11That is, 'Allah has forgiven the errors already committed in this regard;
no one will be called to account for them." Another meaning is: "Allah does not
call a people to account for actions done unintentionally. He will not punish a
person for doing something which he did not do intentionally although it
resembled a forbidden act apparently."
12That is, "The relationship of
the Holy Prophet with the Muslims and of the Muslims with the Holy Prophet is of
a superior nature, over and above all human relationships. No other relationship
is in any way comparable with the relationship that exists between the Holy
Prophet and the believers. The Holy Prophet (may Allah's peace and blessings be
upon him) is more compassionate and affectionate and a greater well-wisher of
the Muslims than their own parents, even theft own selves. Their parents and
their wives and children can harm them, can treat them in a selfish manner and
mislead them, can make them commit errors and mistakes, can push them into Hell,
but the Holy Prophet's cast is different: he will do for them only that which
results in and leads to their eternal well-being and enduring happiness. They
can commit follies resulting in their own ruin and disaster, but the Holy
Prophet will wish for them only that which is beneficial and useful for them.
And when it is so, the Holy Prophet also has a right on the Muslims that they
should regard him dearer than their own parents, their own children, even their
own selves. They should lout him more than anything and anybody else in the
world; should prefer his judgment and opinion to their own and should submit to
every command that he gives.
The same thing has been said by the Holy
Prophet in a Hadith, which Bukhari and Muslim and others have related with a
little difference in wording: "No one of you can be a believer until I become
dearer to him than his own father and his own children and all mankind. "
13On the basis of the special relationship mentioned above, another
characteristic of the Holy Prophet is that his wives are forbidden to the
Muslims just like their own real mothers although their adopted mothers are in
no sense their real mothers. This thing is peculiar only to the person of the
Holy Prophet and of no other man in the world.
In this connection, one
should also know that the wives of the Holy Prophet are mothers of the believers
only in the sense that the Muslims are under obligation to have reverence and
respect for them, and no Muslim could marry them. As for other matters they are
not like the mothers. For example, apart from their real relatives, all other
Muslims were non-mahram for them from whom they had to observe Purdah; their
daughters were not like real sisters for the Muslims, so that no Muslim could
marry them; their brothers and sisters were not like the maternal uncles and
aunts for the Muslims; they could not be inherited by a Muslim, unless a close
relative, as a mother is inherited by her son.
Another noteworthy point
in this connection is that according to the Qur'an, this status accrues to all
the wives of the Holy Prophet among whom Hadrat 'A'ishah is also included. But,
when a section (of the Muslims) made Hadrat `AIi and Fatimah (may Allah be
pleased with them) and their children the center of their Faith and made the
whole system of religion revolve around them, and made Hadrat `A'ishah also,
along with many other Companions, the target of curse and abuse, this verse
became a hindrance for them, for according to it every person who claims to be a
believer has to acknowledge her as his mother. Consequently, to overcome this
difficulty a strange claim was made to the effect: The Holy Prophet had given
Hadrat 'Ali the authority that after his death he could allow any of his wives
he liked to retain her position of the holy wife and divorce any other on his
behalf. Abu Mansur Ahmad bin Abu Talib Tabrasi has written this in Kitab
al-Ihtijaj and Suleman bin `Abdullah al-Bahrani has related that the Holy
Prophet said to Hadrat `Ali "O Abul Hasan: this honor will last till the time
that we remain steadfast on obedience to Allah. Therefore, you may divorce any
of my wives, who after me disobeys Allah by revolting against you, and deprive
her of the honor that belongs to the mothers of the faithful. "
This is a
false -tradition even according to the principles of reporting Hadith. But if
one studies vv. 28-29 and 51-52 of this very Surah Al-Ahzab itself, one finds
that this tradition goes against the Qur'an as well. For after the revelation of
the "verse of the option" (v. 29), the Holy Prophet's right of divorce against
those of his wives who chose to remain with him through every difficulty had
been curtailed. For further explanation, see E.N.'s 42 and 93 below.
Moreover, if an unbiased person only uses his common sense and considers this
tradition carefully, he will find that it is utterly absurd and highly
derogatory in respect to the Holy Prophet. The rank and position of the
Messenger of Allah is very high and exalted. It cannot even be expected of an
ordinary man that he would think of divorcing his wife after his death and on
leaving the world would authorize his son-in-law to divorce her on his behalf if
there arose a dispute between him and her in the future. This shows what regard
these sectarians have for the honor and reverence of the Holy Prophet himself;
and even for the Divine Law.
14The verse means this: As for the' Holy
Prophet the nature of the Muslims' relationship with him is unique. Hut as far
as the common Muslims are concerned, their mutual relationship will be based on
the principle that the rights of the relatives on one another are given priority
over the rights of others. No charity is right if a person overlooks the needs
and requirements of his own parents and children and brothers and sisters, and
gives away charities to others: The Zakat money also will be used first of all
to help one's own poor relatives and then the other needy people. The
inheritance will necessarily be divided among those who are nearest in relation
to the deceased. As for others, the dying person may give them a part of his
wealth as a gift or by trust and will. But in no case is he allowed to deprive
his rightful heirs and give away everything to others. After this Divine Command
the system of "Brotherhood" that had been established between the Muhajirin and
the Ansar after the Hijrah also became abolished, for according to it the
Muhajirin and the Ansar became heirs to one another only on the basis of their
relationship of being the brethren in faith. Allah enjoined the law that
inheritance will be divided only on the basis of blood relationship; however, a
person could help his brother-in-faith by making him a gift or through a will if
he so liked.
15Allah in this verse has reminded the Holy Prophet that,
like all other Prophets, He has taken from him too a solemn covenant which he
should abide by strictly. A study of the preceding verse shows that the Covenant
implies: "The Prophet will first himself obey and follow every Command received
from Allah, and then make others also to obey and follow it: he will convey
Allah's Commands intact to others and will show no laxity in the struggle to
enforce them practically." This Covenant has been mentioned at several other
places in the Quran, e.g.
(1)"He has appointed for you the same way of
life whim he appointed for Noah and which (O Muhammad,) We have now revealed to
you, and which We had already enjoined on Abraham and Moses and Jesus, stressing
: `Establish this Way and be not divided in it." (Ash-Shura:13).
(2) "And
remember that Allah had made the Covenant with the people who had been given the
Scripture, and enjoined: `You shall spread the teachings of the Book among the
people and shall not conceal them. " (Al`Imran: 187).
(3)"Remember that
We made a solemn Covenant with the children of Israel to the effect: `Worship
(and submit to) none save Allah." (AI-Baqarah: 83).
(4) "Has not the
Covenant of the Book been taken from them.. .: `Hold fast the Book We have given
you, and keep in mind what it contains: it is expected that you will refrain
from wrong ways." (Al-A'raf: 169-171).
(5) "Keep in mind the blessing
Allah has bestowed on you and do not forget the solemn Covenant which He made
with you, when you said, `We have heard and submitted.' " (A1-Ma`idah: 7)
The reason why Allah is reminding of this Covenant in this context is that
the Holy Prophet was feeling hesitant to break the custom of ignorance in
respect of the adopted relations due to the apprehension that the enemies of
Islam would put him to a disadvantage. He was feeling shy time and again at the
thought: The question is of marrying a woman. I may take this initiative with
the purest intention only for the sake of a social reform, but the enemies will
certainly say that I have done so for the purpose of satisfying my sensual
desires, and I am in fact trying to deceive others under the guise of a
reformer. That is why Allah assures him, saying: "You arc a Prophet appointed by
Us. Like all other Prophets, you also are bound in the Covenant that you will
carry out whatever Command We give yourself and command others to follow it.
Therefore, you should not bother at all about taunts and derision by others, do
dot be afraid and fight shy of others, and carry out without hesitation the
service that We want to take from you."
A section of the people think
that this Covenant is the covenant that was taken from all the Prophets and
their communities, who came before the Holy Prophet, to the effect that they
would believe in the Prophet who came afterwards and cooperate with him. On the
basis of this interpretation they claim that the door to Prophethood is still
open after the Holy Prophet and this covenant has been taken from the Holy
Prophet too, that his followers will believe in the prophet who will come after
him. But the context in which the verse occurs is explicit that this
interpretation is absolutely wrong, There is no occasion whatever in the context
to indicate that other prophets will come also after the Holy Prophet and his
followers should believe in them. If the verse is read in this sense, it becomes
irrelevant and incoherent. Moreover, there is no indication in the words of the
verse to show which covenant is implied here. Therefore, to find out the nature
of the covenant, we shall have to turn to other verses of the Qur'an in which
mention has been made of the covenants taken from the Prophets. Now, if only one
sort of the covenants had been mentioned in the entire Qur'an, i.e., the
covenant that the people shall believe in the prophets coming afterwards, it
would be correct to think that here also the covenant implied the same covenant.
But anyone who has studied the Qur'an with an open mind knows that it has
mentioned many covenants, which were taken from the Prophets and their
followers. Therefore, only that covenant from among the different covenant would
be implied here, which fitted in with the context here, and not the one which
was altogether irrelevant. Such wrong interpretations reveal the mentality of
the people who wish to draw no guidance from the Qur'an but want to reinterpret
it instead.
16That is, "Allah has not just taken the covenant but will
also question as to how far it has been kept. Then only those who will have kept
Allah's Covenant faithfully, will be declared to be the truthful. "
17To
understand the theme of vv. 1-8 well these should be read together with vv.
36-41 of this Surah.
18In vv. 9-27 an appraisal has been made of the
Battle of the Trench and the raid against the Bani Quraizah and were revealed at
the end of the raid. One should keep the details of these events in view as
given in the Introduction above.
19The windstorm did not lash the enemy
hordes immediately on their arrival but it occurred when the siege of Madinah
had lasted about a month. "Armies which you could not see" implies the hidden
powers which operate in the affairs of men under Allah's Command and of which
men are wholly unaware. Man regards the occurrence of events and incidents as
resulting from apparent causes and does not take into account the hidden forces
at work, whereas in most cases these very hidden forces play the decisive role.
As these forces function under the Command of Allah's angels, the "armies" may
imply the angels as well though there is no indication here of sending the
armies of the angels.
20It may mean: "The enemies came upon you from
every side, and also that those coming from Najd and Khaiber came from above and
those coming from Makkah from below you."
21"The believers" : All those
who accepted the Holy Prophet as Allah's Messenger and became included among his
followers, which comprised both the true believers and the hypocrites. In this
paragraph Allah has made mention of the Muslim community as a whole. In the
following three paragraphs the attitude of the hypocrites has been commented
upon, and the next two deal with the Holy Prophet and the true believers.
22That is, "Promises to the effect that the believers will get Allah's
support and succor and will be helped to attain victory in the end. "
23This sentence has two meanings: The apparent meaning is that there is no
chance for them to stay at the Trench against the polytheists; therefore, they
should return to the city. And the hidden meaning is that there is no chance for
them to remain in Islam; therefore, they should return to their ancestral
religion, so that they might escape the danger in which they had involved
themselves by earning the hostility of the whole of Arabia. The hypocrites
uttered such mischievous things so that they could make the one who would listen
to them understand the intended hidden meaning, but in case someone took
exception to their words, they could say they had been misunderstood.
24That is, "When the Bani Quraizah also joined the invaders, the hypocrites had
a good excuse for defection and they started asking the Holy Prophet for leave
to go and protect their houses and families, which, they said, had been
endangered, whereas at that time the Holy Prophet was responsible for the
defense and protection of all the people of Madinah. After the treachery of the
Quraizah it was for the Holy Prophet to devise plans for the protection of the
city and its people and not of the soldiers of the army individually."
25That is, "The Holy Prophet had already made arrangements for protection
against the danger, which were a part of the collective scheme of defense being
implemented by him as Commander of the Islamic forces. Therefore, there was no
immediate danger in the face of which these people could justifiably make such
an excuse. "
26"Urged to treachery": Urged by the disbelievers to join
them to vanquish the Muslims after entering the city as conquerors.
27That is, "They had felt regret at the weakness they had shown on the occasion
of the Battle of Uhud and pledged to Allah that they would compensate for their
error in any trial that they would confront in the future. But Allah cannot be
deceived by empty words. He puts to one or the other test everyone who makes a
pledge with Him so that his sincerity of intention or otherwise is found out.
Therefore, just after two years of the Battle of Uhud, He made them confront an
even more serious danger and discovered how far they were sincere in their
pledge."
28That is, "This flight of yours will not add anything to your
life. In no case will you live for ever and gain the whole wealth of the world.
Hardly a few years will you live after your flight and enjoy life only as long
as it is destined for you.
29That is, "Abandon this Prophet and do not
become involved in dangers and afflictions only for the sake of the Faith and
Truth. Live a life of ease and comfort as we do."
30"Who are ever
reluctant...: "Who are not at all willing to spend their energies, their time,
their wealth, etc. in any way in which the true believers are expending whatever
they have. Not to speak of exerting themselves and braving the dangers, they do
not want to cooperate with the believers in anything with an open heart. "
31Lexically, this verse has two meanings:
(1) "When you return
victorious from a war, they receive you warmly, and try to impress you with a
glib tongue that they too are sincere believers and they too have made their
contribution to promote the cause of Islam, and therefore, they too deserve a
share from the booty."
(2) "If victory is attained these people show
great powers of the tongue at the time of the division of the spoils and make
great demands for their shares, recounting their services to the cause of
Islam."
32That is, "Allah will make null and void all the prayers that
they offered, all the fasts that they observed, the Zakat that they paid, and
other good works that they did after embracing Islam, and will give them no
reward for these. For Allah does not judge actions and deeds according to their
external form but on the basis of the faith and sincerity underlying them. When
the actions are altogether devoid of this quality, there will be mere show and,
therefore, meaningless. Here, one thing is especially noteworthy. A clear
verdict has been given about the people who professed to believe in Allah and
His Messenger, offered the Prayers, observed the fast, gave the Zakat and
co-operated with the Muslims in other good works, to the effect that they did
not believe at all. This verdict has been given because when they were put to
the test during the conflict between Islam and un-Islam, they showed
double-facedness, preferred selfish interests above the interests of the Faith,
and shirked offering their selves and their wealth and their energies for the
protection of Islam. This shows that the real criterion of the judgment are not
the apparent deeds but the loyalties of man. If a person is not loyal to God and
His Way, his profession of the Faith and his worship and other good deeds are
worthless."
33That is, "As their deeds and actions do not carry any
value, Allah renders them fruitless without the slightest hesitation; and as
they do not have any power to resist Allah has no difficulty in destroying their
deeds altogether."
34In view of the context in which this verse occurs,
the object of presenting the Holy Prophet's conduct and way of life as a model
was to teach a lesson to the people, who had been motivated by considerations of
selfish interests and personal safety on the occasion of the Battle of the
Trench. They are being addressed, as if to say: "You claimed to be the believers
and Muslims and followers of the Holy Messenger. You should have seen how the
Messenger whose followers you claimed to be conducted himself on the occasion.
If the leader of a group is himself a seeker of personal security, is lazy and
indolent, gives preference to personal interests to everything else, and is ever
ready to flee danger, it would be reasonable to expect manifestation of such
weakness from his followers. But here the case was different. The Holy Prophet
endured along with others every toil and labor that he asked others to endure,
and endured better than others; there was no trouble which others might have
experienced and he himself did. not. He was among those who dug the trench, and
endured hunger and other afflictions just as the common Muslims did. He did not
leave the battlefront even for a moment during the siege nor retreated an inch.
After the betrayal of the Bani Quraizah his own family had also been exposed to
danger even as the families of the other Muslims were. He did not make any
special arrangement for his own and his family's protection, which did not exist
for others. He was always in the forefront to offer maximum sacrifices for the
great objectives for which he was constantly asking others to make sacrifices.
Therefore, whoever made a claim of being his follower should have followed the
practical example set by the leader.
This is the meaning of the verse in
the context here. But its words are general and there is no reason why it should
be confined to these meanings only. Allah does not. say that only in this
respect His Messenger's life is a model for the Muslims to follow, but has
regarded it as a model absolutely. Therefore, the verse demands that the Muslims
should take the Holy Prophet's life as a model for themselves in every affair of
life and should mold their character and personality according to it.
35That is, "The Prophet's life is no model for the person who is forgetful of
God, but it certainly is a model for him who remembers Allah much and
consistently and not only occasionally just by chance. Likewise, this life is no
model for him who has no hope from Allah and does not expect Resurrection to
take place, but it is most surely a model for the person who is hopeful of
Allah's grace and His favors, and who is also mindful that the Day of Judgment
will come when his well-being will wholly depend on how closely his conduct
resembled the conduct and character of the Messenger of Allah in this world. "
36After drawing attention to the model of the Holy Prophet, Allah now
presents the model of his Companions so that the character of the false
claimants to faith and of the sincere followers of the Messenger is clearly
contrasted.
Although both were alike apparently in the affirmation of the
faith, both were counted as Muslims, and both attended at the Prayers, they were
separated from each other as soon as the time of the trial approached, and it
became clear who were loyal to Allah and His Messenger and who were Muslims only
in name.
37Here, one should keep verse 12 in view. There it was said
that when the hypocrites and the people with diseased hearts found themselves
surrounded by a huge force of ten to twelve thousand men from the front and by
the Bani Quraizah from behind, they openly started saying: "The promises that
Allah and His Messenger had made with us were nothing but a delusion. We were
promised that if we believed in Allah's religion, His succor would be at our
back and we would rule Arabia and the world outside and all the wealth of Caesar
and Chosroes will be ours, but here we are that the whole of Arabia is bent upon
exterminating us, and there is no sign yet of the armies of the angels in sight,
who would save us and protect us against this grave calamity." Now they are
being told: "One meaning of the promise of Allah and His Messenger was that
which was understood by these false claimants to faith. The other meaning is
that which is understood by the sincere and true Muslims. When they saw the
storms of danger gathering, they too remembered the promises of Allah, but these
promises did not mean that as soon as they affirmed the faith they would
overwhelm and subdue the whole world without the slightest effort, and the
angels would come to perform their coronation, but the promises actually meant
that they would have to pass through severe trials, endure extreme hardships and
afflictions, offer supreme sacrifices; then only will Allah bless them with His
grace and they will be granted successes of the world and the Hereafter, which
Allah has promised His believing servants.
"Do you think that you will
enter Paradise without undergoing such trials as were experienced by the
believers before you? They met with adversity and afflictions and were so shaken
by trials that the Prophet of the time and his followers cried out: `When will
Allah's help come?" - "Yes, Allah's help is near." (AI-Baqarah: 214).
"Do
the people think that they will be left alone after they have once said, `We
have believed', and they will not be tested ? The fact is that We have put to
the test all those who have gone before them. Surely, Allah has to see who are
the truthful and who the liars. " (AI-`Ankabut: 2-3).
38That is, "On
seeing the hard, times of affliction approaching they did not waver in their
faith but were strengthened in it all the mote, and instead of giving up Allah's
obedience they became ready to resign and surrender to Him whatever they had
with complete conviction and satisfaction of the heart. "
Here, one
should fully understand that faith and resignation is indeed a quality of the
self which is put to trial and test at every command and demand of the Faith. At
every step in life man comes across situations where the Faith either enjoins
something or forbids something, or requires one to make sacrifices of life and
wealth and time and desires of the self. At every such occasion the faith and
conviction of the person who deviates from obedience will suffer decline and the
faith and conviction of him who submits to the command and demand will be
strengthened and enhanced. Although in the beginning a man becomes a believer
and Muslim only by embracing the fundamental creed (Kalimah) of Islam, yet his
state of faith does not remain static but is open to both deterioration and
development. Decline in sincerity and the spirit of obedience causes it to
deteriorate; so much so that constant retrogression may cause the person to
reach the last limits of the faith where the slightest move backward may turn
him from a believer to a hypocrite. Contrary to this, the more sincere a person
is, the more perfect his obedience and the greater his devotion and dedication
to the cause of the true Faith, the stronger and more sound will he grow in
faith and may even attain the supreme rank of the truthful. But this increase
and decrease in the faith has only the moral significance which can be judged
and reckoned by none but Allah. As for the man, faith is simply the act of
affirmation by which a Muslim enters Islam and is regarded as a Muslim as long
as he remains steadfast to it. In this regard we cannot say that so and so is
half a Muslim, or one-third a Muslim, and another one double a Muslim or triple
a Muslim. Likewise, in legal rights the Muslims are equal and alike. It cannot
be that one is regarded a greater believer and given more rights and another one
a lesser believer and given less rights. In these aspects there can be no
question of the increase and decrease in the faith, and in fact, in this very
sense has Imam Abu Hanifah said: "Faith in Islam neither increases nor
decreases. "
39That is, "Someone has already offered his life in the way
of Allah, and someone is awaiting the time when he will offer it for the sake of
his Faith.
40That is, Jews of the Bani Quraizah.
41The verses
from here to 35 were sent down in the period contiguous to the Battle of the
Trench and the raid on Bani Quraizah, whose background we have touched upon in
the Introduction to this Surah. According to a tradition related in Muslim on
the authority of Hadrat Jabir bin `Abdullah, "One day when Hadrat Abu Bakr and
Hadrat 'Umar visited the Holy Prophet, they saw that his wives were sitting
around him and he was quiet. Addressing Hadrat `Umar, he said: `They are sitting
around me as you see: they are asking for money for household expenditure'." At
this both the Companions rebuked their daughters and said, "Why do you embarrass
the Holy Prophet and demand from him that which he does not have." This event
shows how hard pressed the Holy Prophet was economically at that time and how
distressed and embarrassed he was feeling at his wives' demand for domestic
expenditure during the period when a bitter conflict was going on between Islam
and paganism.
42At the time when this verse was sent down, the Holy
Prophct had four wives with him: Hadrat Saudah, Hadrat 'A'ishah, Hadrat Hafsah
and Hadrat Umm Salamah. He had not yet married Hadrat Zainab. (Ibn `Arabia Ahkam
ai-Qur an. Egyptian Edition, 1958, vol. III, pp. 512-13). When this verse was
revealed, he first spoke to Hadrat 'A'ishah, and said: "I ask you a thing; do
not be hasty in answering; consult your parents, then decide." Then he told her
of Allah's Command and recited this verse. She replied: "Should I consult my
parents about this?-I seek Allah and His Messenger and the Hereafter. After this
he went to each of his wives and asked the same thing and each one gave the same
reply as had been given by Hadrat `A'ishah. (Musnad Ahmad, Muslim, Nasa'i).
This is termed takhyir, i. e. to give the wife the option to decide for
herself whether she would stay in wedlock or would separate from the husband.
This was obligatory for the Holy Prophet because he had been commanded by Allah
to offer such an option to his wives. If a lady from among the holy wives had
opted to separate she would not have separated automatically but would have been
separated by the Holy Prophet, as is clear from the words: " . . . I shall give
you of these and send you off gracefully." But the Holy Prophet would certainly
have separated her because as a Prophet it would not behoove him not to honor
the word. After divorce apparently the lady would have stood excluded from the
category of the holy wives, and she would not be forbidden to any other Muslim;
for she would have chosen divorce from the Holy Prophet only for the sake of the
world and its adornments of which she had been given the choice, and obviously
the option could not be exercised in case she was forbidden to re-marry. On the
other hand, the intention of the verse also seems that the Holy Prophet was not
left with any authority to divorce the wives who chose Allah and His Messenger
and the Hereafter in preference to the world. For takhyir had only two sides: if
a wife opted for the world, she would be divorced; if she opted for Allah and
His Messenger and the Hereafter, she would not be divorced. Obviously, if a lady
chose one alternative, the other would become forbidden in her case by itself.
In Islamic Law takhyir. in fact, amounts to delegation of the right to
obtain divorce. The husband himself gives the wife the choice to stay in wedlock
with him or be separated. Here are briefly the injunctions which the jurists
have derived from the Qur'an and Sunnah in this regard:
(1) Once a
husband has given this choice to a wife, he can neither withdraw it nor stop her
from exercising it. However, it is not necessary that the woman must exercise
it. She may choose to remain in wedlock with the husband, or may prefer to
separate, or may opt nothing and let the right of divorce be annulled.
(2) There are two conditions of this choice being transferred to the woman: (a)
The husband should have given her the right of divorce in clear words, or if
there was no clear mention of the divorce, he should have had the intention of
giving this right; e.g. if he says, "You have the choice" or "your business is
in your own hand," such indirect words will not transfer the right of divorce to
the woman without the intention of the husband. If the woman claims it and the
husband states on oath that he had no intention of giving the right of divorce,
his statement will be admitted, unless the woman produces evidence to the effect
that those words were said during a dispute, or in connection with divorce,
because in that context delegation of the right would mean that the husband had
the intention of giving the right of divorce. (b) The woman knows that she has
been given the right of divorce. If she was absent, she should receive
information of this, and if she is present, she should hear the words. Unless
she hears the words, or receives the news, the right will not be transferred to
her.
(3) As to the time limit within which the wife has to exercise her
right if the husband gives it her absolutely without specifying any limit, there
is a difference of opinion among the jurists. Some jurists have expressed the
opinion that the woman can exercise the right at the same sitting at which the
husband gave it her; if she leaves the place without making a response, or turns
her attention to something else which indicates that she does not want to make a
response, she forfeits the right invested in her and her choice no longer
remains. This is the opinion of Hadrat `Umar, Hadrat `Uthman, Hadrat Ibn.
Mas`ud, Hadrat Jabir bin `Abdullah, `Atta, Jabir bin Zaid, Mujahid, Sha'bi,
Nakha`i, Imam Malik, Imam Abu Hanifah, Imam Shafe`i, Imam Auza`i, Sufyan Thauri
`and Abu Thaur. The other opinion is that her exercise of the choice is not
confined to that sitting but she can exercise it even afterwards. This opinion
is held by Hadrat Hasan Basri, Qatadah and Zuhri.
(4) If the husband
specifies a time limit and says, for instance, "You have the option for a month
or a year, or your business is in your own hand for so long," the wife would
enjoy the option only for that long. However, if he says, "You can exercise this
option as and when you like," her option would be unlimited.
(5) If the
woman intends to obtain separation, she should express her intention clearly and
definitely. Vague words which do not express the intention clearly will have no
effect.
(6) Legally, the husband can give the option to the waft in three
forms: (a) He may say, "Your business is in your own hand;" or (b) he may say:
"You have the option; " or (c) "You are divorced if you so please. " The legal
consequences of each arc separate as explained below:
(a) If the husband
has said: "Your business is in your own hand," and the woman responds clearly to
the effect that she would opt for separation, it would amount to an irreversible
divorce according to the Hanafites. That is, after this the husband will forfeit
his right to have her back as his wife. However, they can remarry if they so
like after the expiry of the waiting period. And if the husband said, "Your
affair is in your own hand to the extent of one divorce," this will be regarded
as the first reversible divorce. That is, the husband can take her back as his
wife within the waiting-period. But if the husband had the intention of all the
three divorces at the time of delegating to the woman the right of divorce, or
mentioned this specifically, the woman's exercise of the option in such a case
would amount to divorce no matter whether she pronounces divorce thrice on
herself or says only once that she has chosen separation or divorced herself.
(b) If the husband gives the woman the option to separate with the words:
"You have the option," and the woman opts for separation in clear words, it will
amount to one reversible divorce according to the Hanafites even if the husband
had the intention of giving option for three divorces. However, if the husband
has clearly given option for three divorces, the three divorces will take place
only on the woman's exercise of the option for divorce. According to Imam
Shafe'i, if at the time of giving the option, the husband had the intention of
divorce, and the woman opts for separation, it will amount to one reversible
divorce. According to Imam Malik, it will amount to three divorces in case the
wife had been enjoyed; in case she had not been enjoyed, the husband's claim to
have intended only one divorce will be admitted.
(c) In case the words
"You are divorced if you so please" have been used and the woman has opted for
divorce, it will be a reversible divorce and not an irreversible one.
(7)
If after the husband has given the option for separation, the woman chooses to
remain in wedlock, no divorce will take place at all. This is the opinion of
Hadrat 'Umar, Hadrat 'Abdullah bin Mas'ud, Hadrat 'A'ishah, Hadrat Abu ad-Darda,
Ibn `Abbas and Ibn `Umar, and the same has been adopted by majority of the
jurists. When Masruq asked Hadrat `A'ishah about this, she replied: "The Holy
Prophet had given his wives the option and they chose to continue to live as his
wives. Then, was it deemed to be a divorce?" The opinion of Hadrat `Ali and Zaid
bin Thabit that has been reported in this regard is that one reversible divorce
will take place. But according to another tradition these two great Companions
also held the opinion that no divorce will take place at all.
43This does
not mean that three was, God forbid, any chance of the Holy Prophet's wives
committing an indecency, but this was meant to make them realize that they were
the mothers of the Muslims; therefore, their responsibilities were accordingly
very high, and so their moral conduct should be the purest. This is ,just like
Allah's addressing the Holy Prophet to the effect: "If you committed shirk, all
your works would be rendered vain." (Az-Zumar: 65). This also does not mean that
there was, God forbid, any chance of the Holy Prophet's committing shirk, but
this is meant to make the Holy Prophet realize, and through him the common
Muslims, that shirk, is a most heinous crime which must be guarded against most
judiciously.
44That is, "You should not be under the delusion that your
being the Prophet's wives will protect you from Allah's punishment, or that it
will be difficult for Allah to call you to account on account of your high rank
and position in the world."
45The reason for giving a double punishment
for a sin and a double reward for a good work is that those whom Allah honors
with a high rank in society generally become the leaders of men and the majority
of the people follow them for good or for evil. Thus, their evil does not remain
their own evil but becomes the cause of a people's degeneration, and their
goodness does not remain them own goodness but becomes the cause of the true
success of many other people also. Therefore, when they commit evil they are
punished for their own as well as for others degeneration, and when they do good
they are not only rewarded for their own good works but also for this that they
guided others also to do good.
This verse also gives the principle that
the greater the degree of prohibition and trust in respect of somebody and
something the greater and more serious will be the crime of violating that
prohibition and trust and the greater will be the punishment for it. For
example, drinking in the mosque is a much more serious crime than drinking
privately in the house, and therefore, it will entail a severer punishment.
Likewise, committing adultery with the prohibited relations is a far more
serious crime than committing it with another woman, and therefore, will call
for a severer punishment.
46The verses from here to the end of the
paragraph are those with which the Commandments of Purdah were introduced in
Islam. In these verses though the wives of the Holy Prophet only have been
addressed, the intention is to enforce reforms in all the Muslim houses. The
object of addressing the Holy Prophet's wives particularly is that when a pure
way of life will start from his house, it will be followed by the women of all
other Muslim houses as well, because this house was looked upon by the Muslims
as a model to follow. Some people, when they see that these verses have been
addressed only to the wives of the Holy Prophet, assert that these Commandments
were only meant for them. But when one reads what follows in these verses one
feels that there is nothing which might have been meant particularly for the
holy wives and not for the other Muslim women. Could Allah have intended only
this that the holy wives alone should be fret from uncleanliness and they alone
should obey Allah and His Prophet and they alone should offer the Salat and pay
the Zakat? If this could not be the intention, then how could the Command for
them to stay in their houses and avoid displaying the fineries and abstain from
talking to the other men in an alluring voice be meant particularly for them to
the exclusion of all other Muslim women? Is there any rational proof on the
basis of which some Commands in one and the same context and series be regarded
as general and some others as particular and special?
As for the
sentence, ¦You are not like the other women," it also does not mean that the
other women should come out in full make-up and should talk to the other men
coquettishly and flirt with them, but "as for you, you should not adopt such a
conduct. " The style, to the contrary, is such as if a gentleman would tell his
child, `You are not like the common children of the street: you should not use
abusive language." From this no sensible person would ever conclude that the
speaker regarded only his own child using abusive language as bad; as for others
he would not mind if they used abusive language.
47That is, "There is no
harm if the other man is spoken to in case of a genuine need, but on such an
occasion the woman's tone and manner of speech should be such as does not let
the other man think that he could cherish any false hope from her. There should
be no undue softness in her tone, no allurement in her conversation, no
consciously affected mellowness in her voice, which should excite the male
hearer's emotions and encourage him to make advances.
About such a manner
of speech Allah clearly says that this does not behoove a woman who has any fear
of God in her heart and desire to avoid evil. In other words, this is the way
and manner of the wicked and unchaste woman's speech and not of the believing
pious woman's speech: If this verse is read together with verse 31 of Surah
An-Nur, in which Allah says: "They should not stamp the ground in walking lest
their hidden decoration is revealed," the intention of the Lord clearly seems to
be that the women should not attract other men by their voice or the jingle of
their ornaments unnecessarily and if at all they have to speak to the other men,
they should speak to them in an un-affected tone and manner. That is why it is
forbidden for the woman to pronounce the call to the Prayer. Moreover, if a
woman is attending a congregational Prayer and the Imam commits a mistake, she
is not permitted to say Subhan-Allah like the males but should only tap her
hands to call the imam's attention to the error.
Now just consider this:
When Islam disallows the woman to talk to other men in a soft and sweet tone and
even forbids her to produce her voice before the other men without a genuine
need, will it approve her to appear on the stage and sing, dance, flirt and
behave coquettishly? Will it permit her to sing love songs over the radio and
excite the people's emotions by presenting sweet melodies full of obscene
themes? Will it permit that she should play the roles of the wives and
sweet-hearts of others in dramas? Or that the women should be made the air
hostesses and be especially trained to charm and allure the passengers? Or that
they should visit clubs and attend social functions and gatherings in full
make-up and mix freely with men and have fun and a good time with them? From
which Qur'an has this culture been derived? For the Qur'an that was sent down by
God there is to be found no hint as to the admissibility of this sort of
culture.
48The word qarna in the original is derived from qarar
according to some lexicographers and from waqar according to others. In the
first sense, it will mean: `Settle down, stick firmly;" and in the second sense:
"Live peacefully, sit with dignity." In both the cases the verse means to
impress that the woman's real sphere of activity is her home; she should carry
out her functions within that sphere peacefully, and she should come out of the
house only in case of a genuine need. This meaning is clear from the words of
the verse itself and the Holy Prophet's Ahadith also impress it even more
forcefully. Hafiz Abu Bakr Bazzar has related on the authority of Hadrat Anas
that the women made a submission to the Holy Prophet, saying: "All kinds of
virtues have been secured by the men: they fight and accomplish great deeds in
the way of Allah. What should we do that we may also get a reward equal to that
of the warriors?" The Holy Prophet replied: The one who sits in her house from
among you; will attain the reward of the warriors." What he meant was : The
warrior can fight confidently and with full peace of the mind in the way of
Allah only when he is sure that all is well at home: his wife is there to look
after the house and the children, and there is no cause for him to worry that
she will betray him in his absence. The woman who will provide him this
satisfaction and peace of the mind will be an equal partner with him in his
fighting though she will be sitting back at home. According to another tradition
that Bazzar and Tirmidhi have related on the authority of Hadrat 'Abdullah bin
Mas`ud, the Holy Prophet said: `The woman must remain veiled and concealed. When
she comes out of her house, Satan stares at her. And she is closer to Allah's
mercy when she is inside her house." (For further details, see E.N. 49 of Surah
An-Nur).
In the presence of such a clear and express command of the
Qur'an, it is not at all permissible that the Muslim women should seek
membership of the councils and parliaments; that they should run after social
activities outside the house; that they should work side by side with men in the
government offices, should get education along with boys in the colleges, serve
as nurses in the male wards of hospitals, should be employed as hostesses in the
airplanes and rail cars, and should be sent abroad for education and training.
The greatest argument that is given in support of the permissibility of the
women's outdoor activities is that Hadrat 'A'ishah had taken part in the Battle
of the Camel. But the people who present this argument perhaps do not know what
was Hadrat `A'ishah's own opinion in this regard. `Abdullah bin Ahmad bin Hanbal
has related in his Zawa id az-Zuhd and Ibn Mundhir, Ibn Abi Shaibah and Ibn Sa'd
in their own books the tradition from Masruq, saying that when Hadrat `A'ishah
during her recitation of the Qur'an would reach this verse (wa qarna fi buyut-i
kunna), she would start crying involuntarily; so much so that her head-wrapper
would become wet, for this reminded her of the error that she had committed in
the Battle of the Camel.
49In this verse two important words have been
used, which must be understood for the proper understanding of its intention.
They are tabarruj and jahiliyyat al-ula.
The word tabarruj in Arabic
means to become manifest and appear openly before others. The Arabs use the word
baraj for every conspicuous and elevated object. A burj (tower) is so called
because of its prominence and elevation. A sailing-boat is called barijah,
because its sails become visible from a distance. The word tabarruj when used in
respect of a woman will have three meanings: (1) that she should show the charms
of her face and body before the people; (2) that she should display the
adornments of her dress and ornaments before others; and (3) that she should
make herself conspicuous by her gait and figure and coquetry. The same
explanation of this word has been given by the leading lexicographers and
commentators. Mujahid, Qatadah and Ibn Abi Nujaih say: "Tabarruj means to walk
in a vain, alluring and coquettish manner." Muqatil says: ¦It means a woman's
displaying of her necklaces, ear-rings and bosom. " AI-Mubarrad says: "That a
woman should reveal her adornments which she should conceal. " Abu 'Ubaidah
comments: "This that a woman should make herself conspicuous by display of her
body and dress to attract the attention of men."
The word jahiliyyat has
been used at three other places in the Quran besides this, in Al-i `Imran: 154,
where about those who shirk fighting in the way of Allah, it has been said:
¦They began to cherish about Allah thoughts of Ignorance Uahiljyyat) which were
void of the truth," and in Al-Ma`idah: 50, where about those who want to be
judged by their own law instead of the law of Allah, it has been said: "Do they
desire to be judged by the laws of ignorance (Jahiliyyat)?" and in Al-Fath: 26,
where the prejudice of the people of Makkah due to which they did not permit the
Muslims to perform 'Umrah, has been called as "the haughty spirit of paganism (
jahiliyyat). " According to a Hadith once Hadrat Abu ad-Darda' in the heat of a
quarrel abused another person in respect of his mother. When the Holy Prophet
heard of it, he remarked: "You still have jahiliyyat in you. " According to
another Hadith the Holy Prophet said: "Three things show jahiliyyat to taunt the
lineage of another person, to take omens from the movement of the stars, and to
mourn over the dead. " All these customs show that jahiliyyat in the Islamic
terminology is every such conduct which goes against Islamic culture and
civilization and Islamic morality and etiquette and Islamic way of thinking and
behavior. Thus, jahiliyyat al-ula would mean all those evils in which the Arabs
of the pre-Islamic days and the people of the entire world were involved.
This explanation makes it abundantly clear that what Allah forbids women is
to move out of their houses showing off their physical charms and beauty. He
instructs them to stay in their houses because their real sphere of activity is
their home and not the world outside. However, if they have to move out of the
house for an cut-door duty, they should not move out as the women used to do in
the pre-Islamic days of ignorance. For it does not behoove the women of a Muslim
society to walk out fully embellished to make their face and figure conspicuous
by adornments and tight-fitting or transparent dresses, and to walk
coquettishly. These are the ways of ignorance which Islam does not approve. Now
everybody can see for himself whether the culture which is being made popular in
our country is the culture of Islam, according to the Qur'an, or the culture of
ignorance.
50The context in which this verse occurs makes it manifest
that the word ahl al-bait (people of the house) here implies the wives of the
Holy Prophet (upon whom be Allah's peace), because the address begins with: "O
wives of the Prophet," and they are the addressees in the whole discourse
preceding it as well as following it. Moreover, the word ahl al-bait in Arabic
is used precisely in the sense in which the word "household" is used in English,
which includes both a man's wife and children. No one would exclude the wife
from the "household." The Qur'an itself has used this word at two other places
besides this, and at both the wife is included in its sense, rather as the most
important member of the family. In Surah Hud, whcn the angels give the Prophet
Abraham the good news of the birth of a son, his wife exclaims: "Shall I bear a
child now when I have grown too old, and this husband of mine has also become
old?" The angels say: What! Are you surprised at Allah's decree, O people of
Abraham's household? Allah's mercy and blessings are upon you." In Surah
Al-Qasas, whcn the Prophet Moses reaches the Pharaoh's house as a suckling, and
the Pharaoh's wife is in search of a suitable nurse for the child, the Prophet
Moses' sister says, "Shall I tell you of a household whose people will bring him
up for you and look after him well?" Thus, the Arabic idiom and the usage of the
Qur'an and the context of this verse, 'all point clearly to the fact that the
Holy Prophet's wives as well as his children are included in his ahl al-bait;
rather the more correct thing is that the verse is actually addressed to the
wives and the children become included in the household only because of the
sense of the word. That is why according to lbn 'Abbas and 'Urwah bin Zubair and
`Ikrimah, the word ahl al-bait in this verse implies the wives of the Holy
Prophet.
But if somebody says that the word ahl al-bait has been used
only for the wives and none else can be included in it, it will also be wrong.
Not only this that the word "household" includes all the members of a man's
family, but the Holy Prophet has himself explained that this includes even
himself. According to Ibn Abi Hatim, once when Hadrat `A'ishah was asked about
Hadrat `Ali, she said, Do you ask me about the person who was among the most
loved ones of the Holy Prophet and whose wife was the Holy Prophet's daughter
and most beloved to him?" Then she related the event when the Holy Prophet had
called Hadrat 'Ali and Fatimah and Hasan and Husain (may Allah be pleased with
them all) and covered them all with a sheet of cloth and prayed: "O Allah, these
are my household, remove uncleanness from them and make them pure." Hadrat
'A'ishah says, "I said: I also am included among your household (i.e. I may also
be covered under the sheet and prayed for). " Thereupon the Holy Prophet
replied" You stay out: you, . of course, are already included." A great many
Ahadith bearing on this subject have been related by traditionalists like
Muslim, Tirmidhi, Ahmad, Ibn Jarir, Hakim, Baihaqi, etc. on the authority of Abu
Said Khudri, Hadrat 'A'ishah, Hadrat Anas, Hadrat Umm Salamah, Hadrat Wathilah
bin Aqsa' and some other Companions, which show that the Holy Prophet declared
Hadrat 'AIi and Fatimah and their two sons as his ahl al-bait. Therefore, the
view of those who exclude them from the ahl al-bait is not correct.
Similarly the view of those people also is not correct, who, on the basis of the
above-cited Ahadith, regard the wives of the Holy Prophet as excluded from his
ahl al-bait. In the first place, anything which has been clearly stated in the
Quran cannot be contradicted on the basis of a Hadith. Secondly, these Ahadith
also do not have the meaning that is put on them. As related in some traditions
that the Holy Prophet did not cover Hadrat 'A'ishah and Hadrat Umm Salamah under
the sheet of cloth which he put on the four members of his family, dces not mean
that he had excluded those ladies from his "household." But it means that the
wives were already included in ahl al-bait, because the Qur'an, in fact, had
addressed them as ahl al-bait. The Holy Prophet, however, thought that the
apparent words of the Qur'an might cause somebody the misunderstanding about
these members that they were excluded from the ahl al-bait. Therefore, he felt
the need for clarification in their case and not in the case of his wives.
A section of the people have not only misconstrued this verse to the extent
that they have made the word ahl al-bait exclusively applicable to Hadrat `AIi
and Fatimah and their children to the exclusion of the holy wives, but have gone
even further and concluded wrongly from its words "Allah only intends to remove
uncleanliness from you and purify you completely", that Hadrat 'Ali and Fatimah
and their children are infallible like the Prophets of Allah. They say that
"uncleanliness" implies error and sin, and, as Allah says, these ahl al-bait
have been purified of this, whereas the words of the verse do not say that
uncleanliness has been removed from them and they have been purified. But the
words are to the effect: "Allah intends to remove uncleanliness from you and
purify you completely. " The context also does not tell that the object here is
to mention the virtues and excellences of the Holy Prophet's household. On the
contrary, they have been advised here what they should do and what they should
not, because Allah intends to purify them. In other words, they have been told
that if they adopted such and such an attitude and way of life, they will be
blessed with cleanliness, otherwise not. However, if the words "Allah intends to
remove uncleanliness from yon . . . " are taken to mean that Allah has made them
infallible, then is no reason why all the Muslims who perform their ablutions
before offering the Prayer are not held as infallible, because about them also
Allah says: "But Allah wills to purify you and complete His blessings upon you."
(Al-Ma'idah: 6)
51The word wadhkurna in the original has two meanings:
Remember and mention. According to the first meaning the verse would mean: "O
wives of the Prophet, you should never forget that yours is the house from where
the would is being instructed in Divine Revelations and Wisdom; therefore, your
responsibility is very great. Let it not happen that the people might see
specimens of ignorance in this very house." According to the second meaning, it
would mean: "O wives of the Prophet, you should mention and relate before the
people whatever you hear and see, for by virtue of your close and constant
social association and attachment with the Prophet you will know and experience
many such things which the other people. will not be able to know by any other
means than you. "
Two things have been mentioned in this verse: (1) The
Revelations of Allah; and (2) the wise sayings. The revelations of Allah are the
verses of Allah's Book, but hikmat (wisdom) is a comprehensive word which
includes all those wise things which the Holy Prophet taught the people. This
word may also imply the teachings of the Book of Allah, but there is no reason
why it should be made exclusively applicable to them. It inevitably includes the
wisdom that the Holy Prophet taught by his pure character and by his sayings
besides reciting the verses of the Qur'an. Some people, only on the basis that
the word ma yutla (that which is recited) has been used in the verse, make the
assertion that the "Revelations of Allah" and "Wisdom" imply only the Qur'an,
for the word "recitation" as a term is specifically used for the recitation of
the Qur'an. But this reasoning is absolutely wrong. The use of the word
"recitation" specifically as a term for the recitation of the Qur'an or the Book
of Allah is the work of the people of the later ages. The Qur'an has not used
this word as a term. In Surah AI-Baqarah: 102, this same word has been used for
the incantation of the magical formulas which the satans falsely attributed to
the Prophet Solomon and taught the people. ("They followed that which the satans
recited attributing it to the kingdom of Solomon. ") This shows that the Qur'an
uses this word in its lexical meaning, and does not specify it for reciting the
verses of the Book of Allah.
52"Knower of everything" : Knower of even
the most secret and hidden things."
53Presentation of this theme
immediately after the foregoing paragraph contains a subtle allusion to the fact
that the -instructions given above to the Holy Prophet's wives are not
exclusively meant for them but the Muslim society as a whole should reform
itself in accordance with them.
54"Who have surrendered themselves to
Allah : Who have accepted Islam as a code of life for themselves, and have
decided to follow it in their lives, and who have no wish to resist the Islamic
way of life and thought, but have adopted the way of obedience and submission to
it.
55"Who are believing": Whose obedience is not merely outward nor
unwilling but who sincerely regard the guidance given by Islam as based on the
truth whose faith is that the way shown by the Qur'an and the Holy Prophet
Muhammad (upon whom be Allah's peace and blessings) is the only right and
straight way in following which alone lies their true success. That which has
been declared as wrong by Allah and His Prophet is certainly wrong even
according to their judgment and that which has been declared as right by Allah
and His Prophet is certainly right even according to their thinking and sense.
Psychologically and intellectually also they do not regard as improper any
injunction that has been enjoined by the Qur'an and Sunnah, and do not remain on
the lookout to change it somehow to suit their own desire or mold it according
to the current trends of the world, avoiding at the same time the blame that
they have effected a change in the Command given by Allah and His Prophet. The
Holy Prophet has described the true state of faith in a Hadith in these words:
"He who reconciled himself to Allah as his Lord and to Islam as his Way of
Life and to Muhammad as his Messenger, has the true taste of Faith." (Muslim)
In another Hadith, he has explained it thus:
"None of you becomes a
believer until the desires of his self become subordinate to what I have
brought." (Sharh as-Sunnah)
56That is, "They do not rest content with
mere belief but are obedient practically also. They are not the sort of the
people who would honestly believe that what Allah and His Messenger have
commanded was true but would violate it in practice: that they would sincerely
regard what Allah and His Messenger have forbidden as bad but would go on
following the same in practical life."
57That is, "They are truthful in
their speech and honest in thou dealings. They do not deal in lies, deceptions,
frauds and forgeries. They utter with their tongues only what their conscience
approves as true. They practice and perform only what they honestly find to be
in accordance with righteousness and truth, and they are honest in all their
dealings with others."
58That is, "They patiently and steadfastly bear
and face all the obstacles, dangers, difficulties and losses that they might
have to encounter in following the right way taught by Allah and His Messenger
and in establishing Allah's Religion in the world; no fear and no temptation and
no lust of the self can succeed in diverting them from the right way."
59That is, "They are free from pride, vanity and haughtiness: they have full
understanding of the reality that they arc servants and they have no other
position than that of servitude. Therefore, their hearts as well as their bodies
remain bowed before Allah, dominated by fear of Him. They never display the
attitude which is the hall-mark of the lives of those who are fearless of God
and arc involved in arrogance. " From the sequence it appears that the mention
of Khushu' (expression of humility) in particular along with the general
attitude of the fear of God implies the Prayer, for the mention of the practice
of charity and fast has been made just after it.
60This does not only
imply payment of the obligatory Zakat, but it also includes general charity. It
means to say that they spend their wealth freely in the way of Allah and they
are not at all niggardly in the matter of helping the servants of Allah as much
as they can. No orphan and no sick or afflicted person, no weak or disabled
person, no poor and needy one remains deprived of their support in their
dwelling; and if there arises the need for monetary help for promoting the cause
of Allah's Religion, they arc never miserly in expending their wealth for that
purpose.
61This includes both the obligatory and the voluntary fasts.
62This has two meanings: (1) They refrain from adultery; and (2) they
avoid nudity. One should also note that nudity does not only mean being naked
but it is also nudity to put on a thin dress which shows the body, or is so
tight-fitting that it reveals all the outlines of the body.
63"Remember
Allah much" means that one should mention Allah's name in one way or other at
all times in every business of life. Man cannot develop such a state of the mind
unless the thought of God becomes deeply embedded in his heart. When this idea
has passed beyond his conscious mind and settled deep in his subconscious and
unconscious mind, then only he will remember and mention God's name in whatever
he does and in whatever he says. He will begin with bismillah when he eats and
say al-hamdu lillah when he finishes; he will remember Allah when he goes to
bed, and mention Allah's name when he gets up. In his conversation also he will
again and again pronounce bismillah, al-hamdu-lillalh, insha-Allah, ma sha
Allah, etc. and ask for Allah's help in every matter, and thank Him for every
blessing. He will seek His mercy in every affliction, and turn to Him in every
trouble. He will fear Him on encountering every evil, and ask for His
forgiveness when he happens to have committed an error and will pray to Him for
fulfillment of every need. In short, in every state and in every business of
life his function will be to remember Allah.
This. In fact, is the
essence of the Islamic life. For all other acts of worship there is a prescribed
time when they are performed, and one is free when one has performed them. But
this is the worship which has no special time; it has to be performed constantly
so that it links up the man's life with Allah and His service permanently. The
other worships and religious acts themselves also become meaningful only when
the heart of man remains inclined to Allah not only at the time when the act is
actually being carried out but at all times when the tongue is uttering Allah's
name constantly. In such a state as this worship and religious acts develop and
flourish in a man's life precisely in the same manner as a plant grows in a
congenial climate and environment. Contrary to this, the example of the
religious services and worships which are carried out only on special times and
occasions in the life which is devoid of this constant remembrance of Allah is
of the plant which has been planted in an un-congenial climate, and which is
growing only due to the special attention and care of the gardener. This very
thing has been explained by the Holy Prophet in a Hadith, thus:
"Mu'adh
bin Anas Juhani relates that a person asked the Holy Prophet of Allah. who among
those who fight in the way of Allah will get the highest reward? He replied: The
one who remembers Allah the most. The man asked: Who among the observers of the
fast will get the highest reward? He replied: The one who remembers Allah the
most. The man then asked the same question about the offerer of the Prayer, the
payer of the Zakat and charities and the performer of Hajj and the Holy Prophet
in every case gave the same answer, saying: He who remembers Allah the most."
(Musnad Ahmad)
64This verse plainly tells what qualities and
characteristics are of real worth in the sight of Allah. These are the basic
values of Islam which have been compressed into one sentence. As regards these,
there is no difference between the man and woman. However, as for their
life-activity, the two sexes have separate spheres to function. The males have
to function in some particular spheres and the females in some others. But if
they possess these qualities and characteristics equally, Allah will raise them
to equal ranks and bless them with equal rewards. It will in no way affect their
rank and reward if one carried out household chores and the other performed the
duties of caliphate and enforced the Shari'ah injunctions; one reared children
in the house and the other went to the battlefield and fought for the sake of
Allah and His religion.
65From here begin the verses which were sent down
in connection with the Holy Prophet's marriage with Hadrat Zainab.
66Ibn
'Abbas, Qatadah, 'Ikrimah and Muqatil bin Hayyan say that this verse was sent
down at the time when the Holy Prophet proposed Hadrat Zainab for Hadrat Zaid,
and Zainab and her relatives did not agree. According to Ibn 'Abbas, when the
Holy Prophet made the proposal, Hadrat Zainab said, "I am better than him in
lineage." Ibn Sa'd says that she also said, "I do not approve him for myself. I
am a Quraishite by birth. " The same sort of disapproval was expressed by her
brother, 'Abdullah bin Jahsh, because Hadrat Zaid was a freed slave of the Holy
Prophet and Hadrat Zainab was the daughter of his paternal aunt, Umaimah bint
'Abdul Muttalib. They did not like the Holy Prophet to propose a girl of a noble
Quraishite family, who was none other than his own first cousin, for his freed
slave. At this, this verse was sent down and on hearing it Hadrat Zainab and all
her relatives yielded to the proposal at once. Then the Holy Prophet married
them, paid ten diners and 60 dirhams from his own pocket as dower on behalf of
Zaid, provided the bridal dress and sent some articles of food for domestic use.
Though this verse was sent down on g special occasion, the injunction given
in it is the cardinal principle of the constitutional law of Islam, and it
applies to the entire Islamic system of life. According to it no Muslim
individual or nation, or institution, or court or parliament or state, is
entitled to use its own freedom of opinion in a matter in which Allah and His
Prophet have already given a decision. To be a Muslim means to surrender one's
freedom of opinion and action before Allah and His Messenger. It would be a
contradiction in terms if a person or a nation claimed to be Muslim and then
reserved for itself the freedom of choice and action. No sensible person can
think of combining the two contradictory attitudes together. The one who desires
to remain a Muslim will inevitably have to bow down to the Command of Allah and
His Prophet, and the one who is not inclined to bow will have to admit that he
is not a Muslim. If he does not admit he will be regarded as a hypocrite both by
God and by the people even though he might proclaim to be a Muslim at the top of
his voice.
67The discourse from here to verse 48 was sent down after the
Holy Prophet had married Hadrat Zainab, and the hypocrites, the Jews and the
mushriks had started a relentless propaganda campaign against him. While
studying these verses one should bear in mind the fact that this Divine
discourse was not meant for the instruction of the enemies who were engaged. in
a willful campaign of vilification and slander and falsehood to defame the Holy
Prophet intentionally and to satisfy their rancor. But its real object was to
protect the Muslims against the influence of their campaign and to safeguard
them against doubts and suspicions. Evidently, the Word of Allah could not
satisfy the unbelievers. It could give peace of mind only to those who knew and
believed it to be Allah's Word. There was a danger that those righteous people
also might be confused and influenced by the objections that were being raised
by their enemies. Therefore, on the one hand, Allah removed all possible doubts
from their minds, and on the other, taught the Muslims as well as the Holy
Prophet himself how they should conduct themselves under the circumstances.
68It refers to Hadrat Zaid as has been mentioned clearly below. In order to
understand how Allah had favored him and how the Holy Prophet, it is necessary
here to relate his story briefly. He was the son of Harithah bin Shurahbil, a
person of the Kalb tribe, and his mother, Su'da bint Tha'labah, was from the
Bani Ma'n, a branch of the Tay tribe. When he was eight years old, she took him
along to her parents. There the people of Bani Qain bin Jasr raided their camp,
plundered their good: and took some men prisoners, Hadrat Zaid included. Then
they sold Zaid at the fair of 'Ukiiz near Ta'if. His buyer was Hakim bin Hizam,
a nephew of Hadrat Khadijah. Hakim brought him to Makkah and presented him to
his paternal aunt. When the Holy Prophet married Hadrat Khadijah he found Zaid
in her service and was so impressed by his good manners and conduct that he
asked him of her. Thus, this fortunate boy entered the service of the best of
men, whom Allah, after a few years, was going to appoint a Prophet. Hadrat Zaid
at that time was 15 years old. Afterwards when his father and uncle came to know
that their child was at Makkah, they came to the Holy Prophet and requested him
to return him in exchange for ransom. The Holy Prophet said, "I shall call the
boy and leave it to him whether he would like to go with you or stay with me. If
he chose to go, I would take no ransom but would Iet Trim go with you. However,
if he chose to stay back, I am not the one who would turn out a person who would
like to stay with me." They said, "This is perfectly right and just. Please ask
the boy." The Holy Prophet called Zaid and asked him, Do you know these two
gentlemen?" He said, "Yes sir, this is my father and this my uncle." The Holy
Prophet then said, "Well, you know them as well as me. You have the choice to go
with them, or stay with me if you so desire. " He said, "I have no wish to leave
you and go with anyone else. " His father and uncle said, I 'Zaid, will you
prefer slavery to freedom, and choose to stay with others in preference to your
parents and family?" He replied, "After what I have seen of this person I cannot
now prefer anything else of the world to him." Hearing the reply the father and
uncle of Zaid were reconciled to his remaining with the Holy Prophet. The Holy
Prophet set Zaid free immediately and proclaimed before a gathering of the
Quraish in the Ka'bah, "Bear witness that hence-forth Zaid is my son: he will
receive inheritance from me and I from him." Thereafter, he began to be called
Zaid bin Muhammad by the people. All this happened before the Holy Prophet's
advent as a Prophet. Then, when he was blessed with Prophethood by Allah, there
were four persons who accepted his claim to it without a moment's hesitation as
soon as they heard of it from him. They were Hadrat Khadijah, Hadrat Zaid,
Hadrat 'AIi and Hadrat Abu Bakr. Hadrat Zaid was 30 years old then, and had
already spent 15 years in the Holy Prophet's service. In the fourth year after
Hijrah, the Holy Prophet marred him to his first cousin Hadrat Zainab, paid her
dower on his behalf and provided them with necessary articles for setting up the
house.
This is to what Allah has alluded in the verse, saying: "Whom
Allah as well as you had favored. "
69These words were said when the
relations between Hadrat Zaid and Hadrat Zainab had become very strained, and
after making repeated complaints Hadrat Zaid had finally told the Holy Prophet
that he intended to divorce her. Although Hadrat Zainab had accepted to be
married to him in obedience to Allah and His Messenger's command, she could not
overcome her feeling that Zaid was a freed slave, who had been brought up by her
own family, and she in spite of being the daughter of a noble Arab family, had
been wedded to him. Due to this feeling she could never regard Hadrat Zaid as
her equal in matrimonial lift, and this caused more and more bitterness between
them. Thus after a little more than a year the marriage ended in divorce.
70Some people have misconstrued this sentence to mean this: The Holy Prophet
desired to marry Hadrat Zainab and wanted that Zaid should divorce her. But when
Zaid came to the Holy Prophet and said that he wanted to divorce his wife, the
Holy Prophet stopped him from this only half-heartedly. At this Allaln said:
'You were keeping hidden in your heart that which Allah intended to reveal. The
real meaning, however, is contrary to this. If this the sentence is read with
verses 1, 2, 3 and 7 of this Surah, one can clearly see that in the very days
when bitterness was increasing between Hadrat Zaid and his wife, Allah had
hinted to His Prophet that when Zaid had divorced his wife, he would have to
marry the divorced lady. But since the Holy Prophet knew what it meant to marry
the divorced wife of the adopted son in the contemporary Arab society, and that
too at a time when apart from a handful of the Muslims the entire country had
become jealous of him, he was hesitant to take any step in that direction. That
is why when Hadrat Zaid expressed his intention to divorce his wife, the Holy
Prophet said to him, `Fear Allah and do not divorce your wife." What he meant by
this was that Zaid should not divorce his wife so that he was saved from facing
the trial, otherwise in case the divorce was pronounced he would have to comply
with the command, and thus provoke a severe storm of criticism and vilification
against himself. But when the Holy Prophet deliberately forbade Zaid to divorce
his wife so that he himself might be saved from what he feared would cause him
defamation, Allah found this below the high position that He wanted His Prophet
to enjoy, whereas Allah intended to effect a great reform through this marriage
of the Prophet. The words 'You were fearing the people, whereas Allah has a
greater right that you should fear Him," clearly point to the same theme.
The same explanation of this verse has been given by Imam Zain-ul-'Abedin
Hadrat 'AIi bin Husain (may Allah be pleased with him). He says, Allah had
indicated to His Prophet that Zainab would be included among his wives. But when
Zaid complained about her to him, the Holy Prophet admonished him to fear Allah
and keep his wife. At this Allah said to His Prophet, 'I had informed you that I
would marry you to Zainab. But when you were forbidding Zaid to divorce his
wife, you were hiding that which Allah was going to reveal'." (Ibn Jarir, Ibn
Kathir on the authority of Ibn Abi Hatim).
'Allama Alusi also in his Ruh
al-Ma ani has given the same meaning of it. He says, 'This is an expression of
displeasure on abandoning the better course, which was that the Holy Prophet
should have kept quiet, or should have told Zaid to do as he liked. The
displeasure amounted to this: 'Why did you tell Zaid to keep his wife, whereas I
had informed you beforehand that Zainab would be included among your wives?"
71That is, Zaid divorced his wife and her waiting-period came to an end. The
words "fulfilled his desire of her" by themselves give the meaning that Zaid was
left with no desire attached to her. And this state of affairs does not appear
on mere pronouncement of the divorce, because even during the waiting period the
husband can take his wife back if he has any interest in her; and the husband
also has this desire left with the divorced wife that it should become known
whether she is pregnant or not. Therefore, the desire of her former husband with
the divorced wife comes to an end only on the expiry of the waiting period.
72These words are explicit that the Holy Prophet had married Hadrat Zainab
not because of any personal desire but under the Command of Allah.
73These words clearly indicate that Allah accomplished this social reform
through the Holy Prophet to effect a great change which could not be enforced"
by any other means. There was no way to put an end to the wrong customs that had
become prevalent in Arabia in respect of the adopted relations but that Allah's
Messenger himself should take initiative to abolish them. Therefore, Allah
arranged this marriage not for the sake of adding a wife to the Holy Prophet's
household but for enforcing an important social change.
74These words
show that for the other Muslims such a marriage is just permissible but for the
Holy Prophet it was a duty which Allah had imposed on him.
75That is,
"For the Prophets it has always been a law that whatever Command they receive
from Allah, they have to act on it as a duty which they cannot in any case
avoid. When Allah enjoins something on His Prophet, he has to accomplish it even
if the whole world is deadly opposed to it."
76The words in the Text
have two meanings:
(1) That Allah is enough to counter every fear and
danger; and
(2) that Allah is enough to take account: none else but Allah
should be feared for accountability.
77This one sentence arts at the
root of all those objections which the opponents were raising in connection with
this marriage of the Holy Prophet.
Their first objection was that he had
married his own daughter-in-law, whereas according to his own law the son's wife
is forbidden for the father. This was answered by saying: "Muhammad is not the
father of any of your men." That is, Zaid was not his real son, and so it was
not unlawful to marry his divorced wife.
Their second objection was that
even if his adopted son was not his real son, it was not necessary that he
should have marred his divorced wife. This was answered by saying: '' . . . but
he is the Messenger of Allah." That is, it was his duty as the Messenger of
Allah to put an end to all kinds of prejudices about a lawful thing which custom
and tradition had made unlawful without good reason and declare it to be lawful
once again.
The point was stressed by saying: " ... and (he is) the last
of the Prophets." That is, not to speak of a Messenger, no other Prophet would
be raised after him, who could make up for a possible deficiency in the
enforcement of a reform in the law and society that might have been left
un-enforced in his time. Therefore, it had become all the more necessary that he
should himself root out the custom of ignorance.
Again, to further
emphasize this point, it was said: "Allah has knowledge of everything. " that
is, Allah knows best why it was imperative to get the custom of ignorance rooted
out at that juncture through the Holy Prophet Muhammad (upon whom be Allah's
peace) rather than let it remain as it was. He knows that no other prophet would
be coming after him in the future; therefore, if He did not abolish this custom
through His Last Prophet, no other person after him would be able to abolish it
for all the Muslims of the world for ever. Even if the later reformers would
abolish it, no action of any one of them will have the permanent and universal
authority behind it so that the people of every country and every age might
-start following it, and none of them would have a personality endowed with that
holiness and sanctity that an action's being merely his way (Sunnah) might root
out every feeling of aversion and abhorrence from the mind of the people.
It is a pity that a section of the people in our age have given wrong
interpretations of this verse and opened the way to a great mischief. We have
therefore added a comprehensive appendix at the end of the commentary of this
Surah for the explanation of the question of the Finality of Prophethood and the
eradication of the misunderstanding spread by these people.
78This is
meant to instruct the Muslims to the effect: When the Messenger of Allah is
being showered with taunts and abuses by the enemies and his person being made
the target of a propaganda campaign to frustrate his mission, the believers
should neither listen to these absurd things unconcerned nor should become
themselves also involved in the doubts and suspicions spread by the enemies nor
should resort to abusive language in retaliation, but they should turn to Allah
and remember Him more than usual as a special measure, The meaning of
"remembering Allah much" has been explained in E.N. 63 above. 'To glorify Allah
morning and evening" means to glorify Him constantly, to express His holiness
and purity by word of mouth and not merely by counting beads on the rosary.
79This is meant to make the Muslims realize this: 'The jealousy and malice
of the disbelievers and hypocrites towards you is only due to the mercy that
Allah has shown you through His Messenger. It is through him that you have been
blessed with the faith, that you have come out from the darkness of unbelief and
ignorance into the light of Islam, that you have developed the high moral and
social qualities by virtue of which you stand distinguished above others. It is
this which has filled the jealous people with malice and rage against the
Messenger of Allah. However, in this state you should not adopt any unbecoming
attitude which might alienate you from the mercy of Allah."
The word
Salat when used with the preposition 'ala by Allah in respect of the servants,
it means mercy and kindness and compassion and when used by the angels in
respect of the human beings, it means the prayer for mercy. That is, the angels
pray to Allah to bless the human beings with His bounty and favors. Another
meaning of yusalli 'alaikum is: "Allah blesses you with renown among the people
and exalts you to a high rank so that the people begin to praise you and the
angels begin to eulogize you."
80This can have three meanings: (1) That
Allah will Himself receive them with: Peace be upon you," as has been stated in
Surah Ya Sin :58: "...they have been greeted with 'peace' from the Merciful
Lord." (2) That the angels will greet them, as stated in Surah An-Nahl: 32:
"This is the reward for those pious people whose souls are received in a pure
state, by the angels, who welcome them, saying: 'Peace be upon you: enter into
Paradise as the reward of your good deeds." (3) That they will greet one another
among themselves, as stated in Surah Yunus:10 thus: `Therein their prayer will
be `Glory to Thee, O Lord,' and their greeting: 'Peace be to you,' and the
burden of their hymn: `Praise is for Allah alone, Lord of the universe."
81After admonishing the Muslims, Allah now addresses a few words of
consolation to His Prophet, as if to say: `We have blessed you with such and
such a high rank and raised you to an exalted place of honor. Your opponents
will not be able to harm you in any way by their propaganda campaign of slander
and calumny. Therefore, you should not take their mischief to heart, nor give
any weight to their propaganda. You should continue doing the duties of your
mission, and let them utter whatever nonsense they like." Along with this,
incidentally, the other people, both the believers and the unbelievers, also
have been told that the person they have to deal with is not an ordinary man but
a great personality, whom Allah has raised to the highest ranks of honor and
glory.
82The meaning of the Prophet's being a "witness" is very vast. It
includes three kinds of evidence:
(1) Verbal evidence, i.e. the Prophet
should bear out the truth of the realities and principles on which Allah's
Religion is based and tell the world plainly that they are the truth and all
that is opposed to them is falsehood. He should rise to proclaim without
hesitation and fear the Being of Allah and His Unity, the existence of the
angels, the corning down of Revelation, the occurrence of life-after-death, the
Hell and Heaven, all arc realities, even if they appear strange to the world,
and the people mock the one presenting them, or call him a madman. Likewise, the
Prophet should openly present before the people the concepts, values, principles
and rules pertaining to morality and civilization and social life that God has
revealed to him, and reject as wrong all the concepts and ways which are
prevalent and are opposed to them, even if the whole world rejects them as wrong
and violates them in practice. Similarly, the Prophet should proclaim as lawful
what is lawful in Allah's Law even if the whole world regards it as unlawful,
and should proclaim as unlawful whatever is unlawful in Allah's Law even if the
world regards it as lawful and pure.
(2) Practical evidence: That is, the
Prophet in his own life should practically demonstrate all that he has been
commissioned to present before the world. His life should be free from every
shade of that which he calls evil, and his own character should clearly reflect
that which he calls good; he should be the foremost in carrying out what he
regards as obligatory, and most cautious in refraining from what he calls
sinful. He should exert his utmost to enforce the code of life which he calls
Divine. His own character and conduct should bear out how sincere and truthful
he is in his invitation; and his own self should be such a model of his teaching
that anyone who sees him should know what kind of a man he wants to produce by
the Faith to which he invites the world, what kind of a character he wants to
instill in him and what system of life he wants to be established through him in
the world.
(3) Evidence in the Hereafter That is, when the Court of Allah
is established in the Hereafter, the Prophet should give evidence to prove that
he had conveyed to the people the whole message, without making any alteration
or change in it, that had been entrusted to him, and that he had shown no
slackness in making the truth manifest before them, by word and by deed. On the
basis of this evidence it will be determined what reward the believers deserve
and what punishment the disbelievers deserve
From this one can have an
idea of how great a responsibility had Allah placed upon the Holy Prophet by
raising him to the position of a "witness", and how great should be the
personality worthy of that high position. Evidently, there has been no slackness
whatever on the part of the Holy Prophet in the matter of giving evidence with
regard to the Faith, verbally as well as practically. That is why in the
Hereafter he will be able to testify that he had made the Truth plain to the
people, and that is how Allah's argument will be established against them;
otherwise, if, God forbid, there had been any slackness on the pan of the
Prophet in providing evidence, he could neither be a witness against them in the
Hereafter nor could any case be established against the deniers of the truth.
Some people have tried to give a different interpretation to the word
witness". They say that the Holy Prophet in the Hereafter will bear witness to
the acts and deeds of the people. From this they conclude that the Holy Prophet
is watching and witnessing the acts of all the people; otherwise he could not
bear the witness. But according to the Qur'an this interpretation is absolutely
wrong. The Qur'an tells us that Allah has arranged a different system for
recording the acts of the people. For this purpose His angels are preparing the
conduct-book of every person. (See in this connection Surah Qaf: 17-18, and
Al-Kahf: 49). After this He will make the people's own limbs also to bear
witness against them. (Ya Sin: 65, Ha Mim As-Sajdah: 20-21). As for the
Prophets, they are not to testify to the acts of the people, but to give
evidence to prove that they had conveyed the Truth to the people. The Qur'an
clearly says:
"On the Day when Allah will assemble all the Messengers, He
will ask: 'What was the response you received?' They will answer, `We have no
knowledge: You alone have the full knowledge of all that is hidden'."
(AI-Ma`idah: 109)
In the same connection, the Quran says about the
Prophet Jesus that when he will be questioned about the deviation of the
Christians, he will say: "I was a witness to their conduct as long as I remained
among them, but after You recalled me. You watched over them." (AI-Ma'idah: 117)
These verses clearly show that the Prophets will not be witnesses in regard
to the acts of the people. As to what they will bear witness to the Qur'an gives
an equally clear answer:
"O Muslims, We have made you a community of the
'Golden Mean' so that you may be witnesses in regard to mankind and the
Messenger may be a witness in regard to you." (AI-Baqarah: 143)
"(O
Muhammad, warn them of) the Day when We shall call a witness from among every
community to testify against it. And We shall call you to testify against these
people." (An-Nahl: 89)
This shows that on the Day of Resurrection the
Holy Prophet's evident in its nature will not be any different from the evidence
for bearing which the Holy Prophet's community and the witnesses in regard to
every other community will be summoned. Evidently, if it be an evidence in
regard to the acts, then the omnipresence of all of them also becomes necessary.
And if these witnesses will be called to give evidence to confirm that the
Creator's message had reached His creation, inevitably the Holy Prophet also
will be called upon to give a similar evidence.
The same is supported by
the Hadith which Bukhari. Muslim, Tirmidhi. Ibn Majah, lmam Ahmad and others
have related on the authority of 'Abdullah bin 'Mas'ud, 'Abdullah bin 'Abbas,
Abu ad-Darda', Anas bin Malik and many other Companions (may Allah be pleased
with them all), whose common theme is this: 'The Holy Prophet on the Day of
Resurrection will sec some of his Companions bing brought, but instead of caning
to him they will either be going or being pushed to the other side. Thereupon
the Holy Prophet will say: 'O Allah, they are my Companions!' Allah will say:
'You do not know what misdeeds they committed after you'." This theme has been
reported by numerous Companions and with so many chains of authorities that
there remains no doubt about its authenticity. This proves that the Holy Prophet
is not at all a witness to each individual of his community acid to each of his
acts. As for the hadith which says that the acts of the people of his Ummah are
presented before him, it does not in any way contradict this, because its
purport is that Allah keeps him informed of the affairs of his Ummah, which does
not mean that the Holy Prophet is actually witnessing the acts of every person.
83One should note that a person's giving the good news of a good end for
belief and righteous acts and the warning of an evil end for disbelief and evil
acts, in his personal capacity, is a different thing, and another's being
appointed by Allah as a bearer of the good news and a warner is quite another
thing. The one who is appointed to this office by Allah necessarily possesses an
authority to give the good news and administer the warnings due to which his
good news and his warnings are invested with legality. His giving a good news
for an act has the meaning that the Greatest of all Judges, Who has sent him,
approves of the act and holds it worthy of a reward; so, it is certainly
imperative or obligatory or commendable in nature, and its doer will surely get
a reward. On the other hand, his giving a warning of an evil end for an act has
the meaning that the Sovereign forbids that act; so, it is certainly sinful and
unlawful, and its doer will surely be punished. The good news and warnings of
the one who is not divinely appointed cannot ever be invested with such an
authority.
84Here also the same difference as pointed out above exists
between the preaching of a common man and of a Prophet. As for the invitation to
Allah, it is given, and can be given, by every preacher, but he is not appointed
by Allah to do so. Contrary to this, a Prophet rises to call the people towards
Allah by the leave of Allah. His call is not mere preaching but has also the
support of the authority of the Lord of the Universe, Who sent him. That is why
resistance and opposition to the inviter to Allah amounts to rebellion against
Allah Himself precisely as resistance to a government official when he is
performing official duty is regarded as hostile to the government itself.
85This sentence is explicit that the word nikah here has been used for the
contract of marriage only. The lexicographers have greatly disputed over the
real meaning of the Arabic word nikah. One section of them says that as a word
it is common both for intercourse and for the contract of marriage. The second
section says that in its meaning it is common for both. The third section opines
that its real meaning is the contract of marriage and for intercourse it is used
only figuratively. And the fourth section expresses the opinion that its real
meaning is intercourse and for the contract of marriage it is used only
figuratively. Each section has cited Arabic poetry in support of its view. But
Raghib Isfahani has emphatically asserted this: "The real meaning of the word
nikah is contract of marriage; it has been used for intercourse metaphorically.
It is impossible that its real meaning be intercourse and may have been used for
the contract of marriage only metaphorically." The argument he gives is that all
the words that have been actually coined for intercourse in Arabic, or in other
languages of the world, arc obscene and vulgar. No gentleman would like to utter
them in a civilized gathering. Therefore, it is not possible that a society
should use the word which has actually been coined for this act for marriage as
a metaphor. For conveying this meaning only chaste words have been used in every
language of the world and not obscene words.
As far as the Qur'an and
Sunnah arc concerned, nikah is a term, which either implies only contract of
marriage, or intercourse after the contract of marriage; but it has nowhere been
used for intercourse outside marriage. This kind of intercourse has been called
zina (adultery) by the Qur'an and Sunnah and not nikah.
86This is a
unique verse which was sent down probably in the same period respecting some
case of divorce, and so inserted in this context. This shows that it was sent
down after the preceding and before the following discourse. Below is given a
summary of the legal injunctions that have been derived from this verse:'
(1) Although the word "believing women" has been used, which apparently may
give the impression that the law enunciated in this verse is not applicable to
the women of the people of the Book, yet all scholars are agreed that this very
injunction is applicable to them also. That is, in case a Muslim has married
such a woman, all the injunctions relating to her divorce, dower, waiting-period
('iddat) and provision at divorce are the same as of marriage with 'a believing
woman. The scholars arc also agreed that Allah's mentioning the believing women
here in particular is actually meant to tell the Muslims that only the believing
women are suitable for them. That is, although it is permissible for them to
marry Jewish and Christian women, it is not proper and commendable. In other
words, the Qur'an seems to impress that Allah expects that the believers would
marry only the believing women.
(2) The word mas (to touch) here has been
used for intercourse by implication. Thus, the verse apparently implies that if
the husband has not had intercourse with the woman, even though he has had
seclusion with her and has even touched her with the hand, she will riot have to
observe the waiting-term ( iddat) in case of divorce. But the jurists, for the
sake of precaution, have decreed that if they have had seclusion proper (i.e.
seclusion during which intercourse could be possible), waiting-period will have
to be observed if divorce is pronounced after it, and the waiting-period would
be annulled only in case divorce was pronounced before they have had the
seclusion.
(3) The annulment of the waiting-period in case of divorce
before the event of seclusion means that in this case the man forfeits his right
to take the woman back as his wife, and the woman becomes entitled to marry
anyone she likes immediately after the divorce. But it should be borne in mind
that this applies only to the divorce which is pronounced' before the event of
the seclusion. If a woman's husband dies before having had seclusion, the
waiting-period that has to be observed after death will not be annulled, but she
will have to pass the same waiting-period of four months and ten days as is
obligatory for a married woman in normal conditions. ( 'Iddat is the
waiting-period before the expiry of which a divorced woman or a widow is
forbidden to remarry).
(4) The words "they do not have to fulfill a
waiting-period for you", show that the waiting-period is a right of the man on
the woman. But it does not mean that this is only the man's right. It, in fact,
includes two other rights as well: the right of the children, and the right of
Allah or of the Law. The man's right is on the ground that he has the right to
take the woman back as his wife during the period, and also on the ground that
the proof of the parentage of his children, which depends on the woman's being
pregnant or otherwise, becomes established in the waiting-period. The reason for
including the right of the children is that the proof of a child's parentage is
necessary for the establishment of his legal rights and his moral status also
depends on this that his parentage should not be doubtful. The reason for
including the right of Allah (or the right of the Law) is that even if the
people and their children become heedless of their rights, the Divine Law
requires that their rights should be protected. That is why even if a man gives
a warrant to a woman that after his death or after obtaining divorce from him,
there will be no waiting-period binding on her from him, the Divine Law will in
no case annul it.
(5) "Provide them with something and send them away
with kindness"; The intention of this injunction would be fulfilled by acting in
either of the two ways: If the dower had been fixed at the time of marriage, and
then divorce pronounced before the event of seclusion proper, payment of half of
the dower will be obligatory, as enjoined in AI-Baqarah: 237. To give more than
what is obligatory is not binding but certainly commendable. For instance, it is
commendable that besides paying half of the dower the man should let the woman
retain the bridal garments, or any other articles that he had sent her for the
occasion of marriage. But if no dower had been fixed at the time of marriage, it
is obligatory to pay her something before sending her away, and this "something"
should be according to the status and financial means of the man, as has been
enjoined in Al Baqarah: 236. One section of the scholars hold that something in
any case has to be paid in case of divorce as an obligation whether dower has
been fixed or not.
(6) "sending off gracefully" does not only mean that
the woman should be provided with something on divorce but this also that
separation should be adopted in a gentlemanly way, without any kind of
vilification. If a man does not happen to like a woman, or there has been some
other cause of complaint due to which he does not want to keep the woman, he
should divorce her like a gentleman and send her away. He should not start
mentioning her faults and relating his complaints against her before the people
so as to also prejudice them against her. This instruction of the Qur'an clearly
shows that annexing the enforcement of divorce to the permission of a local
council or court is wholly against the wisdom and spirit of the Divine Law, for
in that case there remains no chance of `sending her away gracefully", but
defamation, revilement and vilification do inevitably result even if the man
does not so will. Moreover, the words of the verse also do not admit that the
power of the man to divorce should be bound up with the permission of a local
council or court. The verse is clearly giving the married man the power of
divorce and placing on him alone the responsibility that if he wants to release
the woman before touching her he must pay her half the dower as an obligation,
or something else according to his means. From this the object of the verse
clearly seems to be that in order to prevent divorce from being taken lightly
the man should be placed under the burden of a financial responsibility so that
he himself uses his power of divorce with sense, and there is no chance of an
external interference in the internal affairs of the two families.
(7)
Ibn 'Abbas, Said bin al-Musayyib, Hasan Basri, 'AIi bin al-Husain (Zain
al-'Abidin), Imam Shafe'i and Imam Ahmad bin Hanbal have deduced from the words,
'when you marry...and then divorce ..." that divorce takes effect only when
marriage has been contracted. Divorce before the contract of marriage ' is
without effect. Therefore if a person says, "If I marry such and such a woman,
or a woman of such and such a tribe or nation, or any other woman, she is
divorced," it will be an absurd and meaningless thing; no divorce can take
effect from this. The following Ahadith are presented in support of this view:
"The son of Adam is not entitled to use his power of divorce in respect of
that which he does not possess." (Ahmad, Abu Da'ud, Tirmidhi, Ibn Majah). And:
"There is no divorce before marriage." (Ibn Majah). But a great number of the
jurists hold that this verse and these Ahadith apply in the case when a man says
to a woman, who is not his wife, "You have divorce on you," or "I divorce you."
Saying such a thing is no doubt absurd, and is of no legal consequence, but if
he says, "If I marry you, you are divorced," this is not divorcing before the
marriage, but the person is in fact declaring his intent that when the woman is
married to him, she will stand divorced. Such a declaration cannot be absurd and
without effect, but, as a matter of fact, whenever the woman is married to him,
divorce will fall on her. The jurists who hold the view have further differed as
to rite extent this kind of divorce will have effect.
Imam Abu Hanifah,
Imam Muhammad and Imam Zufar hold that divorce will take place in any case
whether a person specifics a woman or a tribe or a nation, or talks generally so
as to say. 'Any woman whom I marry is divorced." Abu Bakr al-Jassas has cited
the same opinion also from Hadrat 'Umar, 'Abdullah bin Mas'ud, Ibrahim Nakha'i,
Mujahid and 'Umar bin 'Abdul 'Aziz (may Allah show mercy to them all).
Sufyan Thauri and 'Uthman al-Batti say that divorce will take place only in case
the person says, "If I marry such and such a woman, she is divorced."
Hasan bin Salih, Laith bin Sa'd and 'Amir ash-Sha'bi, say that such a divorce
will take place even if something is said in general terms provided that a
particular class of the people has been mentioned; for instance, if the person
has said. "If I marry a woman of such and such a family, or such and such a
tribe, or such and such city or country or nation, she is divorced."
Ibn
Abi Laila and Imam Malik, disputing the above opinion, have added a condition
that the time limit also should be determined. For example, if the man Said. "
If I marry within this year or the next ten years such and such a woman or a
woman from such and such a class, she is divorced," divorce will take place,
otherwise not. Imam Malik also adds that if the time limit is so long that the
man is not expected to outlive it, Iris declaration will have no effect.
87This, in fact, is an answer to the objection of the people who said that
Muhammad (upon whom be Allah's peace) forbade others to keep more than four
wives at a time but had himself taken a fifth wife. This objection was raised
because at the time the Holy Prophet married Hadrat Zainab, he already had four
wives with him:
(1) Hadrat Saudah whom he had married in the 3rd year
before the Hijrah,
(2) Hadrat 'A'ishah whom he married in the 3rd year
before the Hijrah but who came to live with him in Shawwal, A.H. I,
(3)
Hadrat Hafsah whom he married in Sha'ban, A.H. 3, and
(4) Hadrat Umm
Salamah whom he married in Shawwal. A.H. 4. Thus, Hadrat Zainab was his fifth
wife. Here Allah has answered the objection of the disbelievers and the
hypocrites, as if to say, O Prophet, We have made lawful for you all these five
wives whom you have married by giving them their dowers." In other words, the
answer means this: "It is We Who have imposed the restriction of four wives on
others, and it is also We Ourselves Who have made Our Prophet an exception to
the restriction. When We could impose the restriction, We could also make the
exception."
About this answer also one should note that it was not meant
to satisfy the disbelievers and the hypocrites but those Muslims to whom the
opponents of Islam were trying to impart evil suggestions. Since they believed
that the Qur'an is Allah's speech and has been sent down in Allah's own words,
Allah declared through a clear and decisive verse that the Prophet had not made
himself an exception from the general law about four wives of his own accord,
but the exception in regard to him had been decreed by Allah.
88Besides
making the fifth wife lawful for the Prophet, Allah in this verse also granted
him the permission to marry a few other kinds of the women:
(1) The woman
who came into his possession from among the slave-girls granted by Allah.
According to this the Holy Prophet selected for himself Hadrat Raihanah from
among the prisoners of war taken at the raid against the Bani Quraizah, Hadrat
Juwairiyah from among the prisoners of war taken at the raid against the Bani
al-Mustaliq, Hadrat Safiyyah out of the prisoners of war captured at Khaiber,
and Hadrat Mariah the Copt, who was presented by Maqauqis of Egypt. Out of these
he set three of them free and married them, but had conjugal relations with
Mariah on the ground of her being his slave-girl. In her case there is no proof
that the Holy Prophet set her free and married her.
(2) The ladies from
among his first cousins, who emigrated along with him. The words "who emigrated
with you"do not mean that they accompanied the Holy Prophet in his migration
journey but this that they also had migrated in the way of Allah for the sake of
Islam. The Holy Prophet was given the choice to marry any one of them he liked.
Accordingly, in A.H. 7 he married Hadrat Umm Habibah. (Incidentally, in this
verse it has been elucidated that the daughters of one's paternal and maternal
uncles and aunts are lawful for a Muslim. In this regard the Islamic Law is
different both from the Christian Law and from the Jewish Law. Among the
Christians one cannot marry a woman whose line of descent joins one's own
anywhere in the last seven generations, and among the Jews it is permissible
even to marry one's real niece, i.e. daughter of one's brother or sister).
(3) The believing woman who gives herself to the Prophet, i.e. who is
prepared to give herself in marriage to the Prophet without a dower, and he may
like to marry her. On account of this permission the Holy Prophet took Hadrat
Maimunah as his wife in Shawwal, A.H. 7, but he did not think he should have
conjugal relations with her without paying her the dower. Therefore, he paid her
the dower even though she did not demand or desire it. Some commentators say
that the Holy Prophet did not have any wife who had offend herself to him; but
this in fact means that he did not keep any wife without paying her the dower
although she offered herself to him.
89If this sentence is taken to be
related with the preceding sentence, it will mean that it is not permissible for
any Muslim to take in marriage a woman who gives herself to him, without paying
her the dower; and if it is taken to be related with the whole preceding
passage, it will imply that the concession to marry more than four wives is only
reserved for the Holy Prophet, not for the other Muslims. This verse also shows
that certain commandments are specifically meant for the Holy Prophet to follow
and are not applicable to the other Muslims. A study of the Qur'an and Sunnah
reveals several such commandments. For example, the Tahajjud prayer was
obligatory for the Holy Prophet but is voluntary for the Ummah. It is unlawful
for him and his family to receive charities though it is not so for others. The
inheritance left by him cannot be divided; as for the inheritance left by others
relevant commandments have been given in Surah An-Nisa'. Keeping of more than
four wives was made lawful for him though he was not enjoined to do equal
treatment with them. He was permitted to marry a woman who gave herself to him
without any dower, and after his death his wives wen forbidden for the Ummah.
None of these privileges could be enjoyed by any other Muslim. Another special
thing that the commentators have mentioned in this regard is that it was
forbidden for the Holy Prophet to marry a woman from among the people of the
Book though it is lawful for the Muslims to do so.
90This is the reason
why Allah made the Holy Prophet an exception to the general rule. "So that there
may be no restraint on you" does not mean that he was, God forbid, a very
lustful person, and therefore, he was permitted to marry several wives so that
he might not feel any hindrance due to the restriction to four wives. This
meaning will be understood only by the person who, blinded by prejudice, forgets
that the Holy Prophet at the age of 25 married a lady who was 40 years old, and
lived a happy, contented married life with her for full 25 years. Then, when she
died, he marred another old lady Hadrat Saudah, who remained his only wife for
the next four years. Now, no sensible and honest person can imagine that when he
became over fifty-three he was suddenly filled with lust and needed to have more
and more wives. In fact, in order to understand the meaning of "no restraint",
one should, on the one hand, keep in view the great task whose responsibility
Allah had placed on the Holy Prophet, and on the other, understand the
conditions and circumstances under which he had been appointed to accomplish the
great task. Anyone who understands these two things with an unbiased mind, will
certainly realize why it was necessary to grant him freedom in respect of the
wives and what 'hindrance" was there for him in the restriction to tour wives.
The task entrusted to the Holy Prophet was that he should mold and chisel by
all-round education and training an uncouth, uncultured nation which was not
uncivilized only from the Islamic point of view but from a general viewpoint as
well, into a highly civilized, refined and virtuous nation. For this purpose it
was unbiased mind, will certainly realize why it was necessary to grant him
freedom in respect of the wives and what "hindrance" was there for him in the
restriction to four wives.
The task entrusted to the Holy Prophet was
that he should mold and chisel by all-round education and training an uncouth,
uncultured nation which was not uncivilized only from the Islamic point of view
but from a general viewpoint as well, into a highly civilized, refined and
virtuous nation. For this purpose it was not enough only to train men but the
training of the women also was equally necessary. However, the principles of
social life and civilization which he had been appointed to teach forbade free
mixing of the sexes together, and it was not possible for him to impart direct
training to the womenfolk himself without violating this rule. Therefore, for
imparting education to the women the only alternative left for him was that he
should marry several women of different ages and mental capabilities and should
prepare them by education and training to become his helpers, and then employ
them to give religious instructions to the young, middle-aged and old women of
the city and desert and teach them the new principles of morality and
civilization.
Moreover, the Holy Prophet had also been appointed to
abolish the system of life of the pre-Islamic days of ignorance and replace it
with the Islamic system of life practically. For the accomplishment of this task
a conflict was inevitable with those who upheld the system of ignorance, and
this conflict was being encountered in a country where the tribal system of life
was prevalent with all its peculiar customs and traditions. Under these
conditions, besides other devices, it was also necessary that the Holy Prophet
should marry in different families and clans in order to cement many ties of
friendship and put an end to enmities. Thus, the selection of the ladies whom he
marred was to some extent determined by this object besides their personal
qualities. By taking Hadrat 'A'ishah and Hadrat Hafsah to wife he further
strengthened and deepened the relations with Hadrat Abu Bakr and Hadrat 'Umar.
Hadrat Umm Salamah was the daughter of the family to which Abu Jahl and Khalid
bin Walid belonged, and Umm Habibah was the daughter of Abu Sufyan. These
marriages neutralized the enmity of these families to a large extent; so much so
that after Umm Habibah's marriage Abu Sufyan never confronted the Holy Prophet
on the battlefield. Hadrat Safiyyah, Hadrat Juwairiah and Raihanah belonged to
Jewish families. When the Holy Prophet married them, after setting them free,
the hostile Jewish activities against him subsided. For according to the Arab
traditions when the daughter of a clan or tribe was married to a person, he was
regarded as the son-in-law of not only the girl's family but of the entire
tribe, and it was disgraceful to fight the son-in-law.
Practical
reformation of the society and abolition of its customs of ignorance was also
included among the duties of his office. Therefore, he had to undertake one
marriage for this purpose also, as has been related in detail in this surah
Ahzab itself.
For these reasons it was essential that there should be no
restriction for the Prophet in respect of marriage so that in view of the
requirements of the great mission entrusted to him he could marry as many women
as he wanted.
This also brings out the error of the view of those people
who think that polygamy is permissible only under special personal requirements
and apart from these there can be no other object for which it may be
permissible. Evidently, the reason for the Holy Prophet to marry more wives than
one was not that the wife was sick, or barren, or that he had no male child. or
that there was the question of the bringing up of some orphans. Without these
restrictions he married all his wives either in view of the educational
requirements, or for the reformation of society, or for political and social
objectives. The question is, when Allah Himself has not kept polygamy restricted
to a few particular needs, which arc being mentioned these days and the
Messenger of Allah took several wives for many purposes other than these, how is
another person entitled to propose some restrictions in the law and then claim
that he is imposing these in accordance with the Shari'ah? As a matter of fact,
the root cause for the imposition of these restrictions is the Western concept
that polygamy is an evil in itself. That very concept has given rise to the idea
that this unlawful thing can become lawful only in case of extreme
circumstances. Now, however hard one may try to label this imported concept with
Islam artificially. it is entirely alien to the Qur'an and ,Sunnah and the whole
Muslim literature.
91This verse was meant to relieve the Holy Prophet of
the domestic worries and anxieties so that he could carry out his duties with
full peace of mind. When Allah clearly gave hire the power and the authority to
treat any of his wives as he liked, there remained no chance that those
believing ladies would trouble him in any way, or would create complications for
him by their mutual rivalries and domestic squabbles. But in spite of having
this authority from Allah the Holy Prophet meted out full justice to his wives.
He did not prefer one to the other and would visit each of them regularly by
turns. Only Abu Razin from among the traditionalists has said that the Holy
Prophet visited only four of his wives (Hadrat 'A'ishah, Hadrat Hafsah, Hadrat
Zainab and Hadrat Umm Salamah) by turns and no turn had been fixed for the other
wives. But all other traditionalists and commentators contradict this and prove
by authentic traditions that even after having this authority the Holy Prophet
visited all his wives in turn and treated there alike. Bukhari, Muslim, Nasa'i,
Abu Da'ud and others have reported on the authority of Hadrat 'A'ishah that even
after the revelation of this verse the Holy Prophet's practice was that whenever
he wanted to visit any of us, his wives, on the turn of another wife, he would
first ask her permission for it. Abu Bakr al-Jassas relates from 'Urwah bin
Zubair that Hadrat 'A'ishah told him, "As to our rants the Holy Prophet never
preferred any of us to the other, although it seldom happened that he did not
visit all his wives on the same day, but he never touched a wife unless it was
her day by turn." And this also is a tradition from Hadrat 'A'ishah that during
his last illness when it became difficult for him to move about he asked for his
other wives' permission to stay with her, and only on their approval he passed
his last days in her apartment. Ibn Abi Hatim has cited this from Imam Zuhri
that the Holy Prophet is not known to have deprived any of his wives of her
turn. To this Hadrat Saudah only was an exception, who on account of her
advanced age had willingly surrendered her turn in favor of Hadrat 'A'ishah
Here, nobody should entertain the doubt that Allah had, God forbid, shown an
undue privilege to His Prophet and deprived his wives of their rights. As a
matter of fact, the great objectives for the sake of which the Holy Prophet had
been made an exception to the general rule in respect of the number of wives,
also demanded that he should be afforded full peace in domestic life and
anything that could cause him distraction and embarrassment should be
eradicated. It was a unique honor for the holy wives that they were privileged
to be the life-partners of the greatest of all men like the Holy Prophet, and by
virtue of this they got the opportunity to become his Companions and helpers in
the great task of reform and invitation that was to become the means of true
success for mankind till the end of time. Just as the Holy Prophet was offering
every kind of sacrifice for the sake of this objective and the Companions also
were following his example according to their capabilities, so it was the duty
of his wives also to display selflessness in every way. Therefore, all the wives
accepted Allah's decision with regard to themselves happily and willingly.
92This is a warning for the Holy Prophet's wives as well as for all other
people. For the wives it is a warning in the sense that if after the coming down
of this Divine Command they did not feel reconciled to it in their hearts, they
would not escape Allah's punishment. And for others the warning is that if they
entertained any kind of suspicion in their hearts in regard to the Holy
Prophet's matrimonial life, or harbored any misgiving in any recess of their
minds, this would not remain hidden from Allah. Along with this Allah's
attribute of forbearance also has been mentioned so that one they know that
although even a thought of insolence in regard to the Prophet is also
punishable, yet if a person got rid of such a suspicion he might have the hope
of His forgiveness.
93This has two meanings:
(1) `No other woman
except those made lawful to you in verse 50 above, is any more lawful to you";
and
(2) 'when your wives have become pleased and ready to stay with you
through every kind of hardship and have rejected the world in preference to the
Hereafter, and are satisfied that you may treat them as you please, it is no
longer lawful for you that you should divorce any of them and take another wife
instead."
94This verse explains why one is permitted to have conjugal
relations with one's slave-girls besides the wedded wives, and there is no
restriction on their number. The same thing has also been stated in Surah
An-Nisa': 3, AI-Mu'minun: b, and AI-Ma'arij: 30. In all these verses the
slave-girls have been mentioned as a separate class from the wedded wives, and
conjugal relations with them have been permitted. Moreover, verse 3 of Surah
An-Nisa' lays down the number of the wives as four, but neither has Allah fixed
the number of the slave-girls, in that verse nor made any allusion to their
number in the other relevant verses. Here, of course, the Holy Prophet is being
addressed and told: "It is no more lawful for you to take other women in
marriage, or divorce any of the present wives and take another wife in her
stead; slave-girls, however, are lawful." This shows that no restriction has
been imposed in respect of the slave girls.
This, however, does not mean
that the Divine Law has provided the rich an opportunity to purchase as many
slave-girls as they like for their carnal indulgence. This is in fact how the
self-seeking people have exploited and abused the Law. The Law had been made for
the convenience of the people; it had not been made to be abused. One could, for
instance, similarly abuse the Law concerning marriage. The Shari'ah permits a
man to marry up to four wives and also gives him the right to divorce his wife
and take another one. This law had been made in view of man's requirements and
needs. Now, if a person, merely for the sake of sensual enjoyment, were to adopt
the practice of keeping four wives for a time and then divorcing them to be
replaced by another company of them, it would be abusing the provisions of the
law, for which the person himself would be responsible and not the Shari`ah.
Likewise the Shari'ah has allowed that the women who are captured in war and
whose people do not exchange them for Muslim prisoners of war nor ransom them,
may be kept as slave-girls, and gave the persons to whom they are assigned by
the government the right to have conjugal relations with them so that they do
not become a moral hazard for the society. Then, as it was not possible to
determine the number of the prisoners of war, legally also it could nor be
determined how many slave girls a person could keep at a time. The sale of the
slaves and slave-girls was also allowed for the reason that if a slave or a
slave-girl could not pull on well with a master, he or she could be transferred
to another person so that the same person's permanent ownership did not become a
cause of unending torture for both the master and the captive. The Shari`ah made
all these laws keeping in view human conditions and requirements for the
convenience of men. If these have been made a means of sexual enjoyment and
luxury by the rich, it is they who are to blame for this and not the Shari'ah .
95This is an introduction to the general Command that was given in Surah
An-Nur: 27 about a year later. In the ancient times the Arabs would enter one
another's house unceremoniously. If a person had to see another person he did
not drink it was necessary to call at the door or take permission for entry, but
would enter the house and ask the womenfolk and children whether the master was
at home or not, This custom of ignorance was the cause of many evils and would
often give rise to some serious evils. Therefore, in the beginning a rule was
made in respect of the houses of the Holy Prophet that no person, whether a
close friend or a distant relative, could enter them without permission. Then in
Surah An-Nur a general command was given to enforce this rule for the houses of
all the Muslims.
96This is the second command in this connection. An
uncivilized practice prevalent among the Arabs was that the visitors would call
on a friend or acquaintance right at the time of the meals, or would come and
prolong their stay till the meals time approached. This would often cause the
master of the house great embarrassment. He could neither be so discourteous as
to tell the visitors to leave because it was his meals time, nor could feed so
many unexpected guests together. For it is not always possible for a person to
arrange meals immediately for as many visitors as happened to call on him at a
time. Allah disapproved of this practice and commanded that the visitors should
go for meals to a house only when invited. This Command did not in particular
apply to the Holy Prophet's house only but the rules were in the beginning
enforced in that model household so that they become general rules of etiquette
in the houses of the other Muslims as well.
97This was to reform yet
another foolish practice. The guests at a feast, after they had finished eating,
would sit down to endless gossip and discussions much to the inconvenience of
the people of the house. They would often embarrass the Holy Prophet also by
this practice, but he would forbear and forget. At last on the day of the
marriage feast of Hadrat Zainab the embarrassment thus caused crossed all
limits. According to the Holy Prophet's special attendant, Hadrat Anas bin
Malik, the feast was held at night. Most of the people left after taking food
but a couple or two of them got engaged jn gossip. Disconcerted the Holy Prophet
rose and went round to his wives. When he returned he found the gentlemen still
sitting. He turned back and sat in Hadrat 'A'ishah's apartment. When a good deal
of the night had passed he came to know that the gentlemen had left. Then he
returned and went to the apartment of Hadrat Zainab. After this it became
inevitable that Allah Himself should warn. the people of these evil practices.
According to Hadrat Anas these verses were sent down on this occasion. (Muslim,
Nasa'i Ibn Jarir).
98This is the verse which is called "the verse of the
veil". Bukhari has related on the authority of Hadrat Anas that before the
coming down of this verse, Hadrat 'Umar had made a suggestion several times to
the Holy Prophet to the effect: "O Messenger of Allah, all sorts of the people,
good and bad, come to visit you. Would that you commanded your wives to observe
hijab. According to another tradition, once Hadrat 'Umar said to the holy wives,
"If what I say concerning you is accepted, my eyes should never see you. " But
since the Holy Prophet was not independent in making law, he awaited Divine
Revelation. At last, this Command came down that except for the mahram males (as
being stated in v. SS below) no other man should enter the Holy Prophet's
houses, and whoever had to ask some thing from the ladies, should ask for it
from behind a curtain. After this Command curtains were hung at the doors of the
apartments of the wives, and since the Holy Prophet's house was a model for the
Muslims to follow, they too hung curtains at their doors. The last sentence of
the verse itself points out that whoever desire that the hearts of the men and
women should remain pure, should adopt this way.
Now whosoever has been
blessed with understanding by Allah can himself see that the Book which forbids
the men and women to talk to each other face to face and commands them to speak
from behind a curtain because `this is a better way for the purity of your as
well as their hearts," could not possibly permit that the men and women should
freely meet in mixed gatherings, educational and democratic institutions and
offices, because it did not affect the purity of the hearts in any way. For him
who does not want to follow the Qur'an, the best way would be that he should
disregard its Commands and should frankly say that he has no desire to follow
it. But this would be the height of meanness that he should violate the clear
Commandments of the Qur'an and then stubbornly say that he is following the
¦spirit" of Islam which he has extracted. After all, what is that spirit of
Islam which these people extract from sources outside the Qur'an and the sunnah?
99The allusion is to the false allegations that were being made in those
days against the Holy Prophet, and some weak-minded Muslims also were joining
the disbelievers and the hypocrites in doing this.
100This is the
explanation of what has been said in verse 6:"...the Prophet's wives are mothers
of the believers."
101That is, "If a person entertains an evil thought
in his heart against the Holy Prophet, or harbors an evil intention about his
wives, it will not remain hidden from Allah, and he will be punished for it. "
102For explanation, see E.N.'s 38 to 42 of Surah An-Nur. 'Allama Alusi's
commentary in this connection is also noteworthy. He says, "Brothers and sons of
brothers and sisters include all those relatives who are unlawful for a woman,
whether they are blood relations or foster relations. This list does not mention
the paternal and maternal uncles because they are like the parents to the woman,
or perhaps they have been left out because there was no need to mention them
after mentioning their sons, For the reason for not observing purdah from the
brother's son and sister's son is the same as of not observing it from the
paternal and maternal uncles." (Ruh al-Ma ani.)
103For explanation, see
E. N. 43 of An-Nur.
104For explanation, see E. N. 44 of An-Nur.
105It means this: After the coming down of this absolute Command no person
outside the circle of the relatives, who have been made an exception, should be
allowed to enter the houses without purdah being observed from them, " Another
meaning is: "The woman should never adopt the attitude that they should observe
purdah when the husband is present, but should appear without purdah before the
other men, when he is away. Such a conduct may remain hidden from the husband
but not from Allah.
106"Allah's sending His blessings on His Prophet"
means this: Allah is very kind to His Prophet: He praises him, blesses his work,
exalts his name, and showers His mercies on him. " `Blessings of the angels"
means: "They love the Prophet most dearly and pray to Allah to bless him with
the highest ranks, cause his religion and Shari'ah to flourish and exalt him to
the laudable position. " One can clearly see from the context. why this thing
has been said here. This was the rime when the enemies of Islam were making all
sorts of false allegations against the Holy Prophet in order to satisfy their
jealousy on the success of Faith, By sullying him they thought they would
destroy his moral influence through which Islam and the Muslims were gaining
more and more ground every day. Such were the conditions when Allah sent down
this verse, as if warn the people: "However Bard the disbelievers and the
hypocrites and the polytheists might try to vilify and slander My Prophet with a
view to frustrating his mission, they are bound to suffer disgrace and
humiliation in the end, for I am kind to him, and the angels, who are
administering the entire universe, are his supporters and admirers. His enemies
Cannot gain anything by their condemnation of him because I am exalting his name
and My angels are adoring him constantly. They cannot harm him by their mean
machinations when My mercies and blessings are with him, and My angels pray for
him day and night to the effect: "O Lord of the worlds, raise Muhammad to even
higher ranks and make his Religion flourish and prosper."
107In other
words, it means this: "O people, who have found the right path through Muhammad,
the Messenger of Allah, you should recognize his the worth and be grateful to
him for his great favors to you. You were lost in the darkness of ignorance: He
afforded you the light of knowledge: you had become morally bankrupt: he raised
you high on the moral level so that the people now feel envious of you; you had
sunk to barbarism and savagery: he adorned you with the most refined human
civilization. The disbelievers everywhere have turned his enemies only because
he has done you these favors; otherwise personally he has not done any harm to
anyone. Therefore, the inevitable demand of your gratitude to him is that you
should regard him with an equal, or even greater love than the malice and grudge
these people display against him; that you should show a greater attachment to
him than the hatred these people show towards him; that you should praise and
adore him even more fervently than they condemn him; that you should wish him
well even more heartily than they wish him ill, and pray for him just as the
angels do day and night, saying: "O Lord of the worlds: Just as Your Prophet has
done us countless and endless favors, so do You also show him endless and
limitless mercy: raise him to the highest ranks in the world and bless him with
the greatest nearness to Yourself in the hereafter.'
In this verse,
Muslims have been commanded two things: (1) Sallu alaihi; and (2) sallimu
taslima. The word Salat when used with the associating panicle 'ala gives three
meanings: (1) To be inclined to some body, to attend to him with love, and to
bend over him; (2) to praise somebody; and (3) to pray for somebody. Obviously,
when the word is used in regard to Allah, it cannot be in the third meaning, for
it is absolutely inconceivable that Allah should pray to someone else; it can
only be used in the first two meanings. But when this word is used for the
servants, whether angels or men, it will be in all the three meanings. It will
contain the sense of love as well as praise and prayer for mercy. Therefore, the
meaning of giving the Command of sallu'alaihi to the believers for the Holy
Prophet is: 'Be attached to him, praise and adore him and pray for him."
The word salam also ' as two meanings: (1) To be secure from every kind of
affliction and fault and defect; and (2) to be at peace and refrain from
opposing the other person. Therefore, one meaning of sallimu taslima in regard
to the Holy Prophet is: "You should pray for his well-being and security," and
another meaning is: "Cooperate with him with all your heart and mind; refrain
from opposing him and obey him most faithfully and sincerely."
When this
Command was sent down, several of the Companions said to the Holy Prophet, "O
Messenger of Allah, you have taught us the method of pronouncing salam (i.e.. of
saying as-salamu 'alaika ayyuhannabiyyu wa rahmatullahi wa barakat-u-hu in the
Prayer, and as-salamu alaika ya Rasul-Allah as a greeting, but what is the
method of sending Salat on you ?" In response to this, the methods of
pronouncing Salat and darud that the Holy Prophet taught to many people on
different occasions are as follows:
Ka'b bin'Ujrah: Allahumma salli ala
Muhammad-in wa ala al-i Muhammad-in kama sallaita ala Ibrahima wa ala al-i
Ibrahima irmaka Hamidum-Majid, wa barik 'ala Muhammad-in wa ala al-i Muhammad-in
kama barakta 'ala Ibrahima wa 'ala al-i Ibrahima innaka Hamid-um-Majid. This
darud with a little difference in wording has been reported by Bukhari, Muslim,
Abu Da'ud, Tirmidhi, Nasa'i, Ibn Majah, Imam Ahmad, Ibn Abi Shaibah, 'Abdur
Razzaq, Ibn Abi Hatim and Ibn Jarir on the authority of Hadrat Ka'b bin 'Ujrah.
Ibn 'Abbas: From him also the same darud as given above has been reported
with a slight difference. (Ibn Jarir).
Abu Humaid Sa'idi:Allahumma salli
ala Muhammad-in wa azwaji-hi wa dhurriyati-hi kama sallaita ala Ibrahima wa 'ala
al-i Ibrhima wa barik ala Muhammad-in wa azwaji-hi wa dhurriyat-hi kama barakta
'ala al-i Ibrahima irmaka Hamid-um-Majid. (Malik, Ahmad, Bukhari, Muslim,
Nasa'i, Abu Da'ud, Ibn Majah).
Abu Mas'ud Badri: Allahumma salli ala
Muhammad-in wa ala al-i Muhammad-in kama sallaita 'ala Ibrahima wa 'ala al-i
Ibrahima wa barik ala Muhammad-in wa ala al-i Muhammad-in kama barakta 'ala
Ibrahima fil- alamin innaka Hamid-um-Majid (Malik, Muslim, Abu Da'ud, Tirmidhi,
Nasa'i Ahmad, Ibn Jarir, Ibn Habban, Hakim).
Abu Sa' id Khudri: Allahumma
salli ala Muhammad-in abdika wa rasuli-ka kama sallaita 'ala Ibrahima wa barik
'ala Mahammad-in wa 'ala al-i Muhammad-in kama ba rakta ala Ibrahim. (Ahmad,
Bukhari, Nasa'i Ibn Majah).
Buraidah al-Khuza'i: Allahumm-aj'al Salataka
wa rahmataka wa barakati-ka ala Muhammad-in wa ala al-i Muhammad-in kama Ja
'altaha ala Ibrahima innaka Hamid-um-Majid. (Ahmad, 'Abd bin Humaid, Ibn
Marduyah).
Abu Hurairah: Allahumma salli ala Muhammad-in wa ala al-i
Muhammad-in wa barik ala Muhammad-in wa ala al-i Muhammad-in kama sallaita wa
barakta 'ala Ibrahima wa 'ala al-i Ibrahim fil- `alamin innaka Hammid-um-Majid.
(Nasai).
Talhah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in
kama sallaita `ala Ibrahima innaka Hamid-um-Majid wa barik ala Muhammad-in wa
ala al-i Muhammad-in kama barakta ala Ibrahima innaka Hamid-um-Majid. (Ibn
Jarir).
All these daruds agree in meaning despite the difference in
wording. A few points concerning them should be understood clearly:
First, in all these the Holy Prophet tells the Muslims that the best way of
sending darud and Salat on him is that they should pray to Allah, saying, "O
God: send darud on Muhanunad. " Ignorant people who do not possess full
understanding of the meaning intermediately raise the objection: 'How strange
that Allah commands us to send darud on His Prophet, but we, in return, implore
Allah that He should send it." The fact, however, is that the Holy Prophet has
instructed the people, as if to say, 'You cannot do full justice to sending of
darud and Salat on me even if you want to. Therefore, pray only to Allah to
bless me with Salat. " Evidently, the Muslims cannot raise the ranks of the Holy
Prophet, Allah only can raise them; the Muslims cannot repay the Holy Prophet
for his favors and kindness, Allah only can adequately reward him for this; the
Muslims cannot attain any success in exalting the Holy Prophet's name and
promoting the cause of religion unless Allah favors them with His help and
succor. So much so that the Holy Prophet's love can be impressed in our hearts
only by Allah's help; otherwise Satan can turn us away from him by every kind of
evil suggestion sand suspicions. May Allah protect us from this! Therefore,
there is no other way of doing full justice to sending of darud and salat on the
Holy Prophet than that we should supplicate Allah to send salat on him. The
person who says: Allahumma salli 'ala Muhammad-in, in fact, admits his
helplessness before Allah, and says: "O God: it is not in my power to send salat
on Your Prophet as it should be sent. I. therefore, implore You to send it on my
behalf and take from me whatever service You will in this regard."
Secondly, the Holy Prophet did not want to have this prayer reserved for only
himself bat included his followers and his wives and offspring also. The meaning
of the wives and offspring is obvious. As for the word al it does not merely
denote the people of the Holy Prophet's household, but it applies to all those
people who follow him and adopt his way. Lexically, there is a difference
between the words al and ahl. By the al of a person are understood all those
people who are his companions, helpers and followers, whether they are related
to him or not, and his ahl are those who are related to him, whether or not they
are his companions and followers. The Qur'an has used the word al Fir aun at
fourteen places but nowhere has it been used to mean the people of Pharaoh's
household only; everywhere it implies all those who sided with him in the
conflict against the Prophet Moses. (For example, see Al-Baqarah: 49-50,
AI-i-'Imran: 11, AI-A'raf; 130, Al-Mu'min: 46). Thus, from al-Muhammad is
excluded every such person who is not on the way of Muhammad (upon whom be
Allah's peace and blessings), whether he be a member of his household, and in it
is included every such person, who is following in his footsteps, whether he is
not even distantly related to him by blood. However, those members of the
Prophet's household who arc related to him by blood and are also his followers
are most worthy to be regarded as al-Muhammad.
Thirdly, the same thing
found in all the daruds taught by the Holy Prophet is that he may be blessed
with the same kindness with which Abraham and the followers of Abraham have been
blessed. The people have found it difficult to understand this. The scholars
have given different interpretations of it but none of them is appealing. In my
opinion the correct interpretation is this (though the real knowledge is with
Allah): Allah blessed the Prophet Abraham in particular with something with
which He has blessed no one else in the world, and it is this: AlI those human
beings who regard the Prophethood and the Revelation and the Book as the source
of guidance are agreed on the leadership of the Prophet Abraham, whether they
are Muslims or Christians or Jews. Therefore, what the Holy Prophet means to say
is this: "O Allah, just as You have made the Prophet Abraham the refuge of the
followers of all the Prophets, so You make me also the refuge, so that no one
who is a believer in Prophethood, may remain deprived of the grace of believing
in my Prophethood."
That it is an Islamic practice to send darud on the
Holy Prophet, that it is commendable to pronounce it when the Holy Prophet's
name is mentioned, that it is a Sunnah of the Prophet to recite it in the Prayer
in particular, is agreed upon by all the scholars. There is also a consensus
that it is obligatory to pronounce the darud on the Holy Prophet at least once
in a lifetime, because Allah has clearly commanded it, but apart from this there
are differences among the scholars regarding it.
Imam Shafe' i holds the
view that it is obligatory to recite salat on the Prophet during tashahhud in
the final sitting of the Prayer, for without it the Prayer would be void. Hadrat
Ibn Mas'ud, Abu-Mas'ud Ansari, Ibn 'Umar and Jabir bin 'Abdullah from among the
Companions, Sha'bi, Imam Muhammad bin Baqir, Muhammad bin Ka'b al-Qurzi and
Muqatil bin Hayyan from among the immediate followers of the Companions, and
Ishaq bin Rahwayah from among the jurists also held the same opinion, and Imam
Ahmad bin Hanbal also had adopted the same in the end.
Imam Abu Hanifah,
Imam Malik and the majority of the scholars hold that the pronouncing of the
Salat is obligatory only once in a life time. It is just like the Kalimah:
whoever affirmed the divinity of Allah and the Prophethood of the Messenger of
Allah once in a lifetime carried out his duty. Likewise, the one who pronounced
the darud and salat once in his lifetime would be deemed to have done his duty
of pronouncing the darud on the Holy Prophet. After it, it is neither obligatory
( fend) to recite the Kalimah nor the darud.
Another group holds that it
is absolutely wajib to recite it in the Prayer but not necessarily in the
tashahhud.
Still another group holds the view that it is wajib to
pronounce the darrid in every supplication. Some others say that it is wajib to
pronounce it whenever the Holy Prophet's name is mentioned, and according to
another group recitation of the darrid is wajib only once in an assembly or
sitting no matter how often the name of the Holy Prophet is mentioned during it.
These differences only pertain to the darud's being obligatory in status or
otherwise. As for its merit and excellence, its being conducive to high
spiritual rewards and its being a great righteous act, there is complete
unanimity among the Ummah. No one who is a believer in any degree can have any
different opinion about it. The darud is the natural supplication of the heart
of every Muslim, who realizes that the Holy Prophet Muhammad (upon Whom be
Allah's peace) is the Ummah's greatest benefactor after Allah. The greater one's
appreciation of Islam and the Faith, the greater will one be appreciative of the
favors of the Holy Prophet himself; and the greater one's appreciation of the
favors of the Holy Prophet, the more often will he pronounce the darud and salat
on him. Thus, in fact, the frequency with which a person pronounces the darud is
the measure which shows the depth of his relationship with the Holy Prophet's
Religion and the extent of his appreciation of the blessing of the Faith. On
this very basis the Holy Prophet has said: "The angels send darud on him who
sends darud on me, as long as he does so." (Ahmad, Ibn Majah). "He who sends
darud on me once, Allah sends darud on him ten times over." (Muslim) "The one
who sends darud on me most often will deserve to remain close to me on the Day
of Resurrection" (Tirmidhi). Niggardly is the person who does not send darud on
me when I am mentioned before him." (Tirmidhi)
As to whether it is
permissible to use the words Allahumma salli ala so and so, or sallallahu alaihi
wa sallam, or similar other words for others than the Holy Prophet, it is
disputed. One group of the scholars of whom Qadi `Iyad is most prominent holds
it as absolutely permissible. Their argument is this: Allah Himself has used the
word salat in respect of those who were not prophets at several places in the
Qur'an, e.g. in AI-Baqarah; 157, At-Taubah: 103, Al-Ahzab:43. Similarly, the
Holy Prophet also prayed for those who were not' prophets using the word sale)
on several occasions. For example, he prayed for a Companion, thus: Allahumma
salli 'ala al Abi Aufa; on the request of Hadrat Jabir bin 'Abdullah's wife, he
said: Sallallahu alaihi wa 'ala zaujiki. Then concerning those who came with the
Zakat money, he would say: Allahumma salli 'alaihim. Praying for Hadrat Sa'd bin
'Ubadah he said: Allahumma aj'al salataka wa rahmataka ala al-i Sa'd bin
'Ubadah. And about the soul of the believer the Holy Prophet gave the news that
the angels prayed for him, thus: Sallallahu 'alaika wa ala jasadika. However,
the majority of the Muslim scholars opine that it was correct for Allah and His
Messenger but not so for the Ummah. They say that it has become a convention
with the Muslims to use salat-o-salam exclusively for the Prophets. Therefore,
it should not be used for those who are not prophets. On this very basis Hadrat
'Umar bin 'Abdul 'Aziz once wrote to one of his governors, saying: "I hear that
some preachers have started using the word salat in respect of their patrons and
supporters in the manner of salat 'alas-Nabi. As soon as you receive this
letter, stop them from this practice and command them to use Salat exclusively
for the Prophets and remain content with the prayer for the other Muslims." (Ruh
al-Ma'eni). Most scholars also hold that using the words sallallahu alaihi wa
sallam for any other Prophet than the Holy Prophet is not correct.
108"To
trouble Allah" implies two things: That Allah should be disobeyed, that an
attitude of disbelief and shirk and atheism be adopted with regard to Him, and
that things made unlawful by Him be made lawful; and (2) that His Messenger be
troubled, for just as obedience to the Messenger is obedience to Allah, so is
opposition and disobedience of the Messenger opposition and disobedience of
Allah.
109This verse determines the definition of slander. It is to
ascribe a fault to a person which he does not have, or an error which he has not
committed. The Holy Prophet also has explained it. According to Abu Da'ud and
Tirmidhi, when he was asked as to what is ghibat (backbiting), he replied: 'It
is to make mention of your brother in a manner derogatory to him. " The
questioner said, "And if the fault is there in my brother?" . The Holy Prophet
replied: `If the fault that you mentioned is there in him, you backbite him; if
it is not there, you slandered him." Such an act is not only a moral sin, which
will entail punishment in the Hereafter, but this verse also requires that in
the law of an Islamic State also false allegation should be held as a culpable
offense.
110Jilbab is a large sheet and idna' is to draw close and wrap
up, but when this word is used with the associating particle ala, it gives the
meaning of letting something down from above. Some modern translators, under the
influence of the West, have translated this word "to wrap up" so as to avoid
somehow the Command about covering of the face. But if Allah had meant what
these gentlemen want to construe, He would have said: yudnina ilai-hinna and not
yudnina alai-hinna. Anyone who knows Arabic knows that yudnina 'alai-hinna
cannot merely mean "wrapping up. " Moreover, the words min jalabib-i hinna also
do not permit of this meaning. It is obvious that the preposition min here
signifies a part of the sheet, and also that wrapping up is done by means of a
whole sheet and not merely by a part of it. The verse, therefore, clearly means
: The women should wrap themselves up well in their sheets, and should draw and
let down a part of the sheet in front of the face.
This same meaning was
understood by the major commentators who lived close to the time of the Holy
Prophet. Ibn Jarir and Ibn al-Mundhir have related that Muhammad bin Sirin asked
Hadrat `Ubaidah as-Salmani the meaning of this verse. (This Hadrat `Ubaidah had
become a Muslim in the time of the Holy Prophet but had not been able to visit
him. He came to Madinah in the time of Hadrat 'Umar and settled down there. He
was recognized as equal in rank with Qadi Shuraih in jurisprudence and judicial
matters). Instead of giving a verbal reply Hadrat 'Ubaidah put on his sheet and
gave a practical demonstration by covering his head and forehead and face and an
eye, leaving only the other eye uncovered. Ibn 'Abbas also has made almost the
same commentary. In his statements which have been reported by Ibn Abi Hatim and
Ibn Marduyah, he says: "Allah has commanded the women that when they move .out
of their houses for an outdoor duty, they should conceal their faces by drawing
and letting down aver themselves a part of their sheets, keeping only the eyes
uncovered. " The same explanation of this verse has been given by Qatadah and
Suddi.
All the great commentators who have passed after the period of the
Companions and their immediate followers have given the same meaning of this
verse. Imam Ibn Jarir Tabari, in his commentary of this verse, says: "The
respectable women should not look like the slave-girls from their dress when
they move out of their houses, with uncovered faces and loose hair; they should
rather draw and Iet down over them a part of their sheets or outer-garments so
that no evil person may dare molest them." (Jami'al Bayan, vol. XXII, p. 33).
'Allama Abu Bakr al-Jassas says: "This verse points out that the young woman
has been commanded to conceal her face from the other men; when moving out of
the house she should cover herself up well to express chastity and purity of
character so that people of doubtful character do not cherish any false hope
when they see her. " (Ahkam al-Qur'an, vol. III, p. 458).
'Allama
Zamakhshari says: "It means that they should let down a part of their sheet over
themselves, and should cover their faces and wrap up their sides well."
(AI-Kashshaf, vol. II, p. 221). 'Allama Nizamuddin Nishapuri says: "That is,
they should let down a part of the sheet over them: in this verse, the women
have been commanded to cover the head and face. " (Ghara'ib al-Qur an, vol.
XXII, p. 32).
Imam Razi says: "What is mean is that the people may know
that they are not promiscuous women. For the woman who covers her face, though
the face is not included in the satar, cannot be expected to uncover her satar,
which is obligatory to cover before the other man. Thus, everyone will know that
they are modest and virtuous women who cannot be expected to do anything
indecent." (Tafsir Kabir. vol. VI, p 591)
Incidentally, another thing
that is proved by this verse is that the Holy Prophet had several daughters, for
Allah Himself says: "O Prophet, enjoin your wives and daughters." These words
absolutely refute the assertion of those people who without any fear of God make
the claim that the Holy Prophet had only one daughter, Hadrat Fatimah, and the
other daughters were not froth his own loins but by the former husbands. These
people are so blinded by prejudice that they do not even bother to consider what
crime they arc committing by denying the parentage of the children of the Holy
Prophet, and what severe punishment will await them in the Hereafter. AII
authentic traditions concur that from Hadrat Khadijah the Holy Prophet had not
one daughter, Hadrat Fatimah, but three other daughters as well. The Holy
Prophet's earliest biographer, Muhammad bin Ishaq, after mentioning his marriage
with Hadrat Khadijah, says; "She was the mother of all the Holy Prophet's
children except Ibrahim, namely Qasim and Tahir and Tayyib and Zainab and
Ruqayyah and Umm Kulthum and Fatimah." (Ibn Hisham, vol. I, p. 202).
The
famous genealogist, Hashim bin Muhammad bin as-Sa'ib al-Kalbi, states: 'The
first born child to the, Messenger. of Allah before his call to Prophethood was
Qasim; then Zainab was born to him, then Ruqayyah, then Umm Kulthum." (Tabaqat
Ibn Sa'd, vol. I, p. 133). Ibn Hazam writes in Jawami' asSirah that from Hadrat
Khadijah the Holy Prophet had four daughters, the eldest being Zainab, then
Ruqayyah, then Fatimah and then Umm Kulthum (pp. 38-39). Tabari, Ibn Sa'd, Abu
Ja'far Muhammad bin Habib (author of Kitab al-Muhabbar) and Ibn 'Abd al-Bart
(author of Kitab al-lsti'ab) state on the strength of authentic sources that
before her marriage with the Holy Prophet Hadrat Khadijah had two husbands, Abu
Halah Tamimi by whom she had a son named Hind bin Abu Halah, and 'Atiq bin
'A'idh Makhzumi, by whom she had a daughter named Hind. Then she was married to
the Holy Prophet and all the genealogists agree that from his loins she had the
four daughters as stated above. (See Tabari, vol. ll, p. 411: tabaqat Ibn Sa'd,
vol. VIII, pp. 14-16; Kitab al-Muhabbar, pp. 78, 79, 452; .9l-Isti'ab, vol. II,
p. 718). AII these statements are authenticated by the Qur'anic declaration that
the Holy Prophet had not one but several daughters.
111"... will thus be
recognized": will be recognized to be noble and chaste women from their simple
and modest dress, and not w omen of ill repute from whom some wicked person
could cherish evil hopes. ''.. are not molested": will not be teased but let
alone.
Let us pause here for a while and try to understand what spirit of
the social law of Islam is being expressed by this Qur'anic Command and what is
its object which Allah Himself has stated. Before this in Surah An-Nur: 31, the
women have been forbidden to display their adornments before others except such
and such men and women, and "also that they should not stamp their feet on the
ground lest their hidden decoration (ornaments) should be known." If that
Command is read with this verse of AI-Ahzab it becomes obvious that the
intention of the Command for the woman to cover herself well with the sheet here
is to conceal her adornments from others. And, evidently, this purpose can be
fulfilled only if the sheet or the outer-garment itself is simple; otherwise
wrapping up oneself with a decorated and attractive sheet will defeat the
purpose itself. Besides, Allah does not only command the woman to conceal her
adornment by covering herself with the sheet, but also enjoins that she should
let down a pan of the sheet over herself. No sensible person can take any other
meaning of this Command than that it requires to conceal the face along with the
concealment of the adornments of the body and dress. Then, Allah Himself states
the reason for enjoining the Command, saying: "This is an appropriate way by
adopting which the Muslim women will be recognized and will remain safe from
trouble." Evidently, this instruction is being given to those women who regard
flirtation and stares and evil advances by men as annoying and troublesome and
not as enjoyable, who do not want to be counted among ill-reputed, immodest
society girls, but wish to be known as chaste and modest domestic women. To such
noble and pious women Allah says: 'If you really wish to be known as good women,
and the men's lustful attention is not pleasurable but embarrassing for you,
then you should not come out of your houses in full make-up like the newly-wed
brides so as to display your beauty and physical charms before the greedy eyes
of the people, but the best way for this would be that you should come out in a
simple sheet fully concealing your adornments and covering your face and walking
in a manner that even the jingle of your ornaments does not attract attention.
The woman who applies herself to make-up and does not step out of the house
until she has fully embellished and decorated herself with every adornment
cannot have any other intention that to become the center of attention of all
the men, whom she herself allures. After this if she complains that the greedy
looks of the people cause embarrassment to her, and she does not wish to be
known as a "society woman" and a "popular lady", but wants to live as a chaste
house-wife, it will be nothing but a fraud. It is not the word of the mouth of a
person that determines his intention, but his real intention is manifested in
his act and mode of behavior. Therefore, the act of the woman who appears before
the other then attractively itself shows what motivates her behavior. That is
why the mischievous people cherish the same hopes from her as can be cherished
from such a woman. The Qur'an tells the women: "You cannot be chaste women and
society women at one and the same time. If you want to live as modest, chaste
women, you will have to give up the ways that are conducive to becoming society
women only, and adopt the way of life that can be helpful in becoming chaste
women. "
Whether a man's personal opinion is according to the Qur'an or
opposed to it, and whether he wants to accept the Qur'anic guidance as a
practical guide for himself or not, in any case if he does not wish to be
intellectually dishonest in interpreting the Qur'an, he cannot fail to
understand its real intention. If he is not a hypocrite he will frankly admit
that the Qur'an's intention is what has been stated above. After this if he
violates any Command, he will do so with the realization that he is violating
the Qur'anic Command, or regards the Qur'anic guidance as wrong.
112That
is, "Allah will forgive the errors and mistakes that were committed in the
pre-Islamic days of ignorance, provided that you reform yourselves now when you
have received clear guidance, and do not violate it intentionally."
113"Having diseased hearts" points to two kinds of evils:
(1) That a
person should be an ill-wisher of Islam and the Muslims although he gets himself
counted among the Muslims; and
(2) that he should be cherishing evil
intentions and having criminal mentality and his evil tendencies be manifesting
themselves in everything he thinks and does.
114This implies the people
who, in order to cause panic among the Muslims and to lower their morale, used
to spread rumors in Madinah to the effect that the Muslims had suffered such and
such serious setback, that a huge army was gathering together against them at
such and such a place, that Madinah was under threat of a sudden attack, etc.
Besides this, they had another pastime. they would concoct and spread imaginary
stories about the domestic life of the Holy Prophet's household and of other
Muslims so as to produce suspicions among the common people and destroy the
moral influence of the Muslims.
115That is, "This is a permanent law of
Allah's Shari'ah that in an Islamic society and state such mischief-mongers are
never given an opportunity to flourish and prosper. Whenever the system of
society and state is established on Divine Law, such people will be warned to
mend their ways and if they still persisted in their evil ways they would be
severely dealt with and exterminated."
116The Holy Prophet was generally
asked this question by the disbelievers and the hypocrites. By this they did not
mean to obtain any knowledge but they did so out of fun and jest. As a matter of
fact, they did not believe in the coming of the Hereafter at all; they regarded
its concept as an empty threat only. They did not ask about the time of its
coming so that they could set their affairs right, but what they really meant
was : "O Muhammad, we have been doing everything to frustrate your mission, and
you have not been able to do any harm to us so far; now let us know as to when
will Resurrection take place when we will be taken to task by Allah."
117This thing has been stated at several places in the Qur'an. For instance, sec
AI-A'raf: 187; An-Naziyat: 42-46: Saba: 3-5; AI-Mulk: 24-27; AI Mutaffifin:
10-17; AI-Hijr: 2-3; Al-Furqan: 27-29; Ha Mim As-Sajdah: 26-29.
118One
should note that the Holy Qur'an has at some places addressed the true Muslims
with: 'O you who have believed," and at others the Muslim community as a whole,
which includes the believers as well as the hypocrites and the Muslims of the
weak faith, and at still others only the hypocrites. When the hypocrites and the
Muslims of the weak faith are addressed with: "O you who have believed," it is
meant to put them to shame, as if to say, "You claim to have affirmed faith, but
your acts and deeds do not support your claim." A little study of the context
can easily show which class of the people has been addressed at a particular
place. Here, obviously, the common Muslims are being addressed.
119In
other words, it means: "O Muslims, do not behave like the Jews. You should not
behave towards your Prophet as the children of Israel behaved towards the
Prophet Moses. " The Israelites themselves admit that the Prophet Moses was
their greatest benefactor. Whatever they achieved as a nation was only due to
him: otherwise in Egypt they would have been doomed to a worse fate than that of
the Shudras in India. But how the Israelites treated the greatest benefactor of
theirs can be judged by a cursory glance at the following places of the Bible:
Exodus, 5: 20-21, 14: 12, 16: 2-3, 17: 3-4. Numbers, 11:1-15,14:1-10, 16 (the
whole chapter), 20: 1-5.
The Qur'an by referring to this ingratitude of
the children of Israel, warns the Muslims, so as to say: "Refrain from adopting
this same attitude towards Muhammad (upon whom be Allah's peace); otherwise you
should be ready to face the same fate as the Jews. "
This same thing was
said by Holy Prophet himself on several occasions. Once he was dividing some
goods among the Muslims. When the people dispersed, a man said; "Muhammad in
this division has shown no regard for Allah and the Hereafter. " Hadrat
'Abdullah bin Mas'ud heard this remark and told the Holy Prophet what had been
said concerning him that day. He replied, "May Allah show mercy to Moses: he was
maligned even more severely, but he showed patience." (Musnad Ahmad, TIrmidhi,
Abu Da'ud).
120In the end, Allah wants man to realize his real position
in the world; if in that position he regarded the life of the world as mere fun
and sport and adopted a wrong attitude carelessly, he would only be working for
his own doom.
Here, the word 'amanat" (trust) implies khilafat
(caliphate) which, according to the Qur'an, tnan has been granted in the earth.
The inevitable result of the freedom given to man to choose between obedience
and disobedience, and the powers and authority granted him over countless
creations for using that freedom, is that he himself be held responsible for his
voluntary acts and should deserve rewards for his righteous conduct and suffer
punishment for his evil conduct. Since man has not attained these powers by his
own efforts but has been granted these by Allah, and he is answerable before
Allah for their right or wrong use, these have been described by the word
khilafat at other places in the Qur'an, and by amanat here.
In order to
give an idea of how important and heavy this "trust" (amanat) is, Allah says
that the heavens and the earth, in spite of their glory and greatness, and the
mountains, in spite of their size and firmness, could not have the power and
courage to bear it. But man, the weak and frail man, has borne this heavy burden
on his tiny self.
The presentation of the trust before the earth and the
heavens and their refusal to bear it and their being afraid of it may be taste
literally, or it may have been said so metaphorically. We can neither know nor
can comprehend Allah's relationship with His creations. The earth and the sun
and the moon and the mountains are dumb, deaf and lifeless for us but they may
not be so also for Allah. Allah can speak to each of His creations and it can
respond to Him, though its nature is incomprehensible for us. Therefore, it is
just possible that Allah, in fact, might have presented this heavy trust before
them, and they might have shuddered to see it, and they might have made this
submission before their Master and Creator.
"Lord, we find our good and
our convenience only in remaining as Your powerless servants: we do not find
courage to ask for the freedom to disobey and do justice to it, and then suffer
Your punishment in case we cannot do justice to it." Likewise, it is also quite
possible that before this present life Allah might have given another kind of
existence to mankind and summoned it before Himself, and it might have willingly
undertaken to accept the delegated powers and authority. We have no rational
argument to regard this as impossible. Only such a person, who might have made a
wrong estimate of his mental and intellectual powers and capabilities, can think
of regarding it as impossible.
However, this also is equally possible
that Allah may have said so allegorically. In order to give an idea of the
extraordinary importance of the matter, He may have depicted the scene as if the
earth and the heavens and the mountains like the Himalayas were present before
Him on one side and a 5 to 6 foot man, on the other. Then Allah might have
asked:
"I want to invest someone of My creation with the power that being
a subject of My Kingdom, it may acknowledge My Supremacy and obey My Commands of
its own free will; otherwise it will also have the power to deny Me, even rebel
against Me. After giving him this freedom I shall so conceal Myself from him as
if I did not exist at all. And to exercise this freedom I shall invest him with
vast powers, great capabilities, and shall give him dominion over countless of
My creations so that he may raise any storm that he may in the universe. Then I
shall call him to account at an appointed time. The one who will have misused
the freedom granted by Me, will be made to suffer a most terrible punishment;
and the one who will have adopted My obedience in spite of all chances and
opportunities for disobedience, will be raised to such high ranks as no creation
of Mine has ever been able to attain. Now tell, which of you is ready to undergo
this test?"
Hearing this discourse a hush might have prevailed for a
while all through the universe. Then one huge creation after the other might
have bowed down and submitted that it should be excused from the severe test.
Then, at last, this frail creation might have risen and submitted: "O my Lord, I
am ready to undergo this test. I shall brave all the dangers inherent in the
freedom and independence only in the hope that I shall be blessed with the
highest office in Your Kingdom if I pass the test. "
By imagining this
scene through his mind's eye only can man judge exactly what delicate position
he holds in the universe. Allah in this verse has called the person ¦unjust and
ignorant", who lives a carefree life in the place of test, and has no feeling at
all of how great a responsibility he is shouldering, and what consequences he
will encounter of the right or wrong decisions that he makes in choosing and
adopting an attitude for himself in the life of the world. He is ignorant
because the fool holds himself as responsible to no one; he is unjust because he
is himself preparing for his doom and is also preparing the doom of many others
along with him.