SURAH (33) AL-'AHZAAB (AYA 41 to 50)
SECTION
6
The
Prophet sent as a Wtness, a Bearer of Glad Tidings and Bright Lamp
To glorify ALLAH (SwT) each morning and evening---The Prophet sent as a
witness, Bearer of glad tidings and Light giving lamps, to invite mankind to ALLAH
(SwT) ---Law regarding divorce---Relations who are allowed to wed---The
matrimony allowed to the Prophet.
يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ
ذِكْرًا كَثِيرًا {33:41}
[Q33:41] Yaaa
aiyuhal lazeena aamanuz kuruL Laaha zikran kaseera;
[Q33:41] O you who believe! Remember ALLAH (SWT), remembering frequently,
[Q33:41] O you who believe! Remember ALLAH (SWT), remembering frequently,
[Q33:41] Wahai orang-orang yang beriman,
(untuk bersyukur kepada ALLAH (SwT)) ingatlah serta sebutlah nama ALLAH (SwT)
dengan ingatan serta sebutan yang sebanyak-banyaknya;
Imam Jafar bin Muhammad as Sadiq said:
"There is a limit to
everything, but there is no limit to the remembrance of ALLAH (SWT). Excess
in anything is disliked by ALLAH (SWT), but ALLAH (SWT)'s love increases
proportionately to the degree of His remembrance a man commemorates in his
thoughts and actions. Our true followers are those who, whenever free from
their legitimate duties, remembers ALLAH (SWT) a great deal."
-Tasbihat al Arba, Tasbih of Bibi Fatimah,
and Kalimah are the best recitations for the abundant
remembrance of ALLAH (SWT), day in and day out.
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(33:41) Believers, remember Allah much
وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا {33:42}
[Q33:42] Wa
sabbihoohu bukratanw wa aseela.
[Q33:42] And glorify Him morning and evening.
[Q33:42] And glorify Him morning and evening.
Remember ALLAH (SWT) with purity, i.e., being clean and pure in though and action and remembering ALLAH
(SWT)’s purity. THIS ORDINANCE INDICATES THAT A MUSLIM
IS WANTED BY, THE LORD TO BE CLEAN AND PURE IN SPIRIT, BODY, THOUGHT, WORD AND ACTION AND TO GO ON PURIFYING HIS SOUL, BEING
ALOOF FROM EVERY KIND OF PHYSICAL AS WELL AS MORAL POLLUTION.
____________________________________________________________________________________________________________________________________________________
(33:42) and glorify Him morning and evening. *78
*78 This 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 AIlah 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.
هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَمَلَائِكَتُهُ
لِيُخْرِجَكُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۚ وَكَانَ بِالْمُؤْمِنِينَ
رَحِيمًا {33:43}
[Q33:43] Huwal
lazee yusallee 'alaikum wa malaaa'ikatuhoo liyukhrijakum minazzulumaati
ilan-noor wa kaana bilmu'mineena Raheemaa.
[Q33:43] He it is Who sends His blessings on you, and (so do) His angels, that He may bring you forth out of utter darkness into the light; and He is Merciful to the believers.
[Q33:43] He it is Who sends His blessings on you, and (so do) His angels, that He may bring you forth out of utter darkness into the light; and He is Merciful to the believers.
[Q33:43] Dialah yang memberi rahmat
kepada kamu dan malaikatNya pula (berdoa bagi kamu) - untuk mengeluarkan kamu
dari gelap-gelita (kufur dan maksiat) kepada cahaya yang terang-benderang (iman
dari taat) dan adalah Dia sentiasa Melimpah-limpah rahmatNya kepada orang-orang
yang beriman (di dunia dan di akhirat).
THE GREATEST BLESSING OF ALLAH (SWT) IS HIS
GUIDANCE MADE AVAILABLE TO MANKIND THROUGH THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND HIS THOROUGHLY PURIFIED AHLUL BAYT (Ahzab 33:33)
and
the moral inclination on our behalf called ‘Tawfeeq’ to avail of the divine
guidance against the wrong inclinations of our self
from within and the devilish attractions from without.
Those believers who remember Him,
as stated in the commentary of verse 41 and 42 of this surah, ARE BROUGHT INTO THE
LIGHT OF KNOWLEDGE AND RIGHTEOUSNESS FROM THE DARKNESS OF IGNORANCE AND EVIL (see commentary of Nur 24:35 and 36 and Baqarah
2:257).
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(33:43) It is He Who lavishes His blessings on you and
His angels invoke blessings on you that He may lead you out of darkness into
light. He is Most Compassionate to the believers. *79
*79 This 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 favours. Another meaning of
yusalli 'alaikum is: "Allah biasses 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."
تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلَامٌ ۚ
وَأَعَدَّ لَهُمْ أَجْرًا كَرِيمًا {33:44}
[Q33:44] Tahiyyatuhum
Yawma yalqawnahoo salaamunw wa a'adda lahum ajran kareemaa.
[Q33:44] Their salutation on the day that they meet Him shall be, Peace, and He has prepared for them an honourable reward.
[Q33:44] Their salutation on the day that they meet Him shall be, Peace, and He has prepared for them an honourable reward.
[Q33:44] Sambutan penghormatan yang akan
diberi Tuhan kepada mereka semasa menemuiNya ialah ucapan "Salam"
(selamat sejahtera) dan Dia telah menyediakan untuk mereka pahala balasan yang
mulia.
It is said that when Izrail i.e., the Angel of death comes to take
away the soul of a true believer he says: "Peace
be to you (assalamu alaykum)."
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(33:44) On the Day they meet Him they will be greeted
with: “Peace.” *80 He has prepared for them a generous reward.
*80 This 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 AIlah alone,
Lord of the universe."
يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ
شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا {33:45}
[Q33:45] Yaaa
aiyuhan Nabiyyu innaaa arsalnaaka shaahidanw wa mubashshiranw wa nazeeraa,
[Q33:45] O Prophet! Surely We have sent you as a witness, and as a bearer of good news and as a Warner,
[Q33:45] O Prophet! Surely We have sent you as a witness, and as a bearer of good news and as a Warner,
[Q33:45] Wahai Nabi, sesungguhnya Kami
mengutusmu sebagai saksi (terhadap umatmu) dan pembawa berita gembira (kepada
orang-orang yang beriman) serta pemberi amaran (kepada orang-orang yang
ingkar).
THE HOLY
PROPHET (ALLAHUMA
SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) CAME AS A
WITNESS TO ALL MEN ABOUT THE TRUTHS which had been obscured by the falsehood of ignorance and
superstition (see commentary of Nisa 4:41 and Nahl 16:84 and 89).
§ He came as a bearer of the glad tidings of the mercy and reward of ALLAH
(SWT) [1] to those believers who do good and also to those [2] transgressors
who believe, repent and then live a good life.
§ He came also as a
Warner to those who are heedless of the hereafter which is all important.
§ He also came as one who has
a right to invite all men to the religion of ALLAH (SWT).
ABOVE ALL HE CAME as an ETERNAL LIGHT OR LAMP (sirajan munira) to illuminate the right
path (see commentary of Nuh 24:16 wherein
the sun has been described as a lamp), THEREFORE
THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI
MUHAMMAD) IS LIKE THE SUN WHICH WILL
ILLUMINATE THE WHOLE WORLD TILL THE END.
By ALLAH (SWT)'s permission and under
His command the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) invited every person to the right path. See the commentary of Ali Imran 3:52, 53 and 61; and Ma-idah
5:67, according to which the
appointment of Ali and the Imams in the progeny of Ali and Fatimah as his successors were strictly under the commands of ALLAH (SWT).
THEREFORE THE
PROMISE OF THE GREAT GRACE OF ALLAH (SWT) IS FOR THOSE
WHO ACCEPT AND FOLLOW HIS DECLARATIONS MADE IN DAWAT DHIL ASHIRA AND AT GHADIR -KHUM.
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(33:45) O
Prophet, *81 We
have sent you forth as a witness, *82 a
bearer of good tidings, and a warner, *83
*81 After 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 honour. 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 Iet 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 honour and glory.
*82 The 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 instil 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 part 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 aII 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 see some of his Companions bing brought, but instead of coming 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 AII 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.
*83 One 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 alI 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.
*82 The 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 instil 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 part 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 aII 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 see some of his Companions bing brought, but instead of coming 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 AII 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.
*83 One 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 alI 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.
وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا
مُنِيرًا {33:46}
[Q33:46] Wa
daa'iyan ilaL Laahi bi iznihee wa siraajam Muneeraa.
[Q33:46] And as one inviting to ALLAH (SWT) by His permission, and as a light-giving torch.
[Q33:46] And as one inviting to ALLAH (SWT) by His permission, and as a light-giving torch.
[Q33:46] Dan juga sebagai penyeru (umat
manusia seluruhnya) kepada agama ALLAH (SwT) dengan taufiq yang diberiNya dan
sebagai lampu yang menerangi.
‘Sirajan Muneer’--------An ever lighted lamp, ever radiating its light, always,
illuminating the right way for anyone who seek it. The same word, ‘Siraj’, i.e., a lamp, is used for the sun…..see
verse 71:16.
The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) is defined as the sun which illuminate the world as a whole continuously until the end
of the world. (See John 14:16).
The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) is presented as the one who calls the people
to the ‘Path of ALLAH
(SWT)’, with His permission therefore,
wherever
he has called any person to the Right Path,
it was ALLAH (SWT)’s command.
THEREFORE
the question that what was the value of calling Ali to faith, in the beginning of the mission, when he was only a
child of ten years or calling him to undertake the task of his
successorship at the ‘dawate dhil-Asheera’ when
Ali was only thirteen years,
and calling Hasan and Husain in ‘Mubahila’ when the children of
seven and eight years, will be a
remark against the order and the permission of ALLAH (SWT).
____________________________________________________________________________________________________________________________________________________
(33:46) as one who calls people to Allah
by His leave, *84 and as a bright, shining lamp.
*84 Here 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 AIlah 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.
وَبَشِّرِ الْمُؤْمِنِينَ بِأَنَّ لَهُمْ مِنَ
اللَّهِ فَضْلًا كَبِيرًا {33:47}
[Q33:47] Wa bashshiril
mu'mineena bi annna lahum minaL Laahi fadlan kabeeraa.
[Q33:47] And give to the believers the good news that they shall have a great grace from ALLAH (SWT).
[Q33:47] And give to the believers the good news that they shall have a great grace from ALLAH (SWT).
[Q33:47] Dan (dengan itu) sampaikanlah
berita yang menggembirakan kepada orang-orang yang beriman, bahawa sesungguhnya
mereka akan beroleh limpah kurnia yang besar dari ALLAH (SwT).
THE GRACE PROMISED HERE IS
THE RECOMPENSE FOR THE PURE, RIGHTEOUS LIFE IN THE WORLD. When the Almighty Himself terms the grace to be great,
its greatness would naturally be unimaginable for the finite ones.
____________________________________________________________________________________________________________________________________________________
(33:47) Announce to the believers the good tidings that
Allah has kept bounteous blessings in store for them.
وَلَا تُطِعِ الْكَافِرِينَ وَالْمُنَافِقِينَ وَدَعْ
أَذَاهُمْ وَتَوَكَّلْ عَلَى اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا {33:48}
[Q33:48] Wa
laa tuti'il kaafireena walmunaafiqeena wa da'azaahum wa tawakkal 'alaLLaah; wa
kafaa biLLaahi Wakeelaa.
[Q33:48] And be not compliant to the unbelievers and the hypocrites, and leave unregarded their annoying talk, and rely on ALLAH (SWT); and ALLAH (SWT) is sufficient as a Protector.
[Q33:48] And be not compliant to the unbelievers and the hypocrites, and leave unregarded their annoying talk, and rely on ALLAH (SWT); and ALLAH (SWT) is sufficient as a Protector.
[Q33:48] Dan janganlah engkau menurut
kehendak orang-orang kafir dan orang-orang munafik dan janganlah engkau
hiraukan usikan dan celaan mereka, serta berserahlah kepada ALLAH (SwT)
(memelihara keadaanmu) dan cukuplah ALLAH (SwT) menjadi Pelindung (yang
menyelamatkanmu).
So far as the
infidels and the hypocrites were refusing to believe in the message of ALLAH
(SWT) and indulging in slander, ridicule and vain talk, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) was commanded not to heed their annoyances, BUT WHEN THEIR MISCHIEF AND INTRIGUES DEVELOPED
INTO PHYSICAL THREAT TO THE MUSLIM COMMUNITY FIGHTING WAS ENJOINED ON HIM (see commentary of Baqarah 2:216, 244; Nisa 4:75, 76, 84;
Bara-at 9:36, 73, 123).
____________________________________________________________________________________________________________________________________________________
(33:48) Do not yield to the unbelievers
and the hypocrites, and disregard the hurt that comes from them, and put your
trust in Allah. Allah suffices as the Guardian to entrust one’s affairs to.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ
الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا
لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا ۖ فَمَتِّعُوهُنَّ
وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا {33:49}
[Q33:49] Yaaa
aiyuhal lazeena aamanooo izaa nakahtumul mu'minaati summa tallaqtu moohunna min
qabli an tamas soohunna famaa lakum 'alaihinna min 'iddatin ta'taddoonahaa
famatti'oohunna wa sarri hoohunna saraahan jameelaa.
[Q33:49] O you who believe! When you marry the believing women, then divorce them before you touch them, you have in their case no term which you should reckon; so make some provision for them and send them forth a goodly sending forth.
[Q33:49] O you who believe! When you marry the believing women, then divorce them before you touch them, you have in their case no term which you should reckon; so make some provision for them and send them forth a goodly sending forth.
[Q33:49] Wahai orang-orang yang beriman,
apabila kamu berkahwin dengan perempuan-perempuan yang beriman, kemudian kamu
ceraikan mereka sebelum kamu menyentuhnya, maka tiadalah kamu berhak terhadap
mereka mengenai sebarang idah yang kamu boleh hitungkan masanya. Oleh itu,
berilah "mut'ah" (pemberian sagu hati) kepada mereka, dan lepaskanlah
mereka dengan cara yang sebaik-baiknya.
When a woman is divorced before the husbands goes into her, [1] then there shall be no
restriction of ‘Iddat’ for her, before
her marrying someone eles. IF the
‘Mahr’
of dower had been fixed, [2] she shall be
entitled to half of it and even if
it had nor been fixed, a goodly provision with some rights be made for her and she should be given a respectful
send-off and no obstacles shall be
created in her getting wed to someone else of her own choice. Refer to the
commentary of Baqarah2:228,
236, 237.
____________________________________________________________________________________________________________________________________________________
(33:49) Believers, when you marry believing women and
then divorce them before you have touched them, *85 you
may not require them to observe a waiting period that you might reckon against
them. So make provision for them and release them in an honourable
manner. *86
*85 This
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 it’s 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.
*86 This 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 fulfil a waiting-period for you", show that the waiting-period is a right of the tnan on the woman. But it dces 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 AIlah 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 Iet 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 scnding her away, and this "something" should be according to the status and financial means of the man, as has been enjoined in AlBaqarah: 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) "scnding off gracefullly" 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 dces not want to keep the woman, he should divorcc 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 dces 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 divorcc in respect of that which he dces not possess." (Ahmad, Abu Da'ud, Tirmidhi, Ibn Majah). And: "There is no divorcc 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 aII). 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 ncxt 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.
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.
*86 This 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 fulfil a waiting-period for you", show that the waiting-period is a right of the tnan on the woman. But it dces 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 AIlah 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 Iet 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 scnding her away, and this "something" should be according to the status and financial means of the man, as has been enjoined in AlBaqarah: 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) "scnding off gracefullly" 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 dces not want to keep the woman, he should divorcc 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 dces 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 divorcc in respect of that which he dces not possess." (Ahmad, Abu Da'ud, Tirmidhi, Ibn Majah). And: "There is no divorcc 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 aII). 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 ncxt 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.
يَا أَيُّهَا النَّبِيُّ إِنَّا أَحْلَلْنَا لَكَ
أَزْوَاجَكَ اللَّاتِي آتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّا
أَفَاءَ اللَّهُ عَلَيْكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّاتِكَ وَبَنَاتِ
خَالِكَ وَبَنَاتِ خَالَاتِكَ اللَّاتِي هَاجَرْنَ مَعَكَ وَامْرَأَةً مُؤْمِنَةً
إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ إِنْ أَرَادَ النَّبِيُّ أَنْ
يَسْتَنْكِحَهَا خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ ۗ قَدْ عَلِمْنَا مَا
فَرَضْنَا عَلَيْهِمْ فِي أَزْوَاجِهِمْ وَمَا مَلَكَتْ أَيْمَانُهُمْ لِكَيْلَا
يَكُونَ عَلَيْكَ حَرَجٌ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا {50}
[Q33:50] Yaaa aiyuhan Nabiyyu innaaa ahlalnaa laka azwaa
jakal laatee aayaita ujoora hunna wa maa malakat yameenuka mimmaaa afaaa'aL Laahu
'alaika wa banaati 'ammika wa banaati 'ammaatika wa banaati khaalika wa banaati
khaalaa tikal laatee haajarna ma'aka wamra atam mu'minatan inw wahabat nafsahaa
lin Nabiyyi in araadan Nabiyyu ai yastan kihahaa khaalisatal laka min doonil
mu'mineen; qad 'alim naa maa faradnaa 'alaihim feee azwaajihim wa maa malakat
aimaanuhum likailaa yakoona 'alaika haraj; wa kaanaL Laahu Ghafoorar Raheemaa.
[Q33:50] O Prophet! surely We have made lawful to you your wives whom you have given their dowries, and those whom your right hand possesses out of those whom ALLAH (SWT) has given to you as prisoners of war, and the daughters of your paternal uncles and the daughters of your paternal aunts, and the daughters of your maternal uncles and the daughters of your maternal aunts who fled with you; and a believing woman if she gave herself to the Prophet, if the Prophet desired to marry her-- specially for you, not for the (rest of) believers; We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you; and ALLAH (SWT) is Forgiving, Merciful.
[Q33:50] O Prophet! surely We have made lawful to you your wives whom you have given their dowries, and those whom your right hand possesses out of those whom ALLAH (SWT) has given to you as prisoners of war, and the daughters of your paternal uncles and the daughters of your paternal aunts, and the daughters of your maternal uncles and the daughters of your maternal aunts who fled with you; and a believing woman if she gave herself to the Prophet, if the Prophet desired to marry her-- specially for you, not for the (rest of) believers; We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you; and ALLAH (SWT) is Forgiving, Merciful.
[Q33:50] Wahai Nabi, sesungguhnya Kami
telah halalkan bagimu isteri-isterimu yang engkau berikan mas kahwinnya dan
hamba-hamba perempuan yang engkau miliki dari apa yang telah dikurniakan ALLAH
(SwT) kepadamu sebagai tawanan perang dan (Kami telah halalkan bagimu berkahwin
dengan sepupu-sepupumu, iaitu): Anak-anak perempuan bapa saudaramu (dari
sebelah bapa) serta anak-anak perempuan emak saudaramu (dari sebelah bapa) dan
anak-anak perempuan bapa saudaramu (dari sebelah ibu) serta anak-anak perempuan
emak saudaramu (dari sebelah ibu) yang telah berhijrah bersama-sama denganmu
dan (Kami telah halalkan bagimu) mana-mana perempuan yang beriman yang
memberikan dirinya kepada Nabi (untuk dikahwininya dengan tidak membayar mas
kahwin) kalaulah Nabi suka berkahwin dengannya; perkahwinan yang demikian
adalah khas bagimu semata-mata, bukan bagi orang-orang yang beriman umumnya;
sesungguhnya Kami telah mengetahui apa yang Kami wajibkan kepada orang-orang
mukmin mengenai isteri-isteri mereka dan hamba-hamba perempuan yang mereka
miliki; - supaya tidak menjadi keberatan bagimu dan (ingatlah) ALLAH (SwT)
adalah Maha Pengampun, lagi Maha Mengasihani.
The Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) while he was a well
grown youth, when, IF HE had been voluptuous as some anti-muslim propagandists
purposefully propagate, he could have married a young lady of youthful charms ….
BUT then he married only Lady Khadija binte
Khuwailad who was a widow of about 15
years senior to him. With this windowed
lady, far advanced in age, he lived the happiest and the most contented life
for the whole period of his youth and manhood. At her death, when he had entered the old age of fifty years, he
felt so much that the year of her death was called and observed as the ‘Aamul-Hazn’, i.e., the Year of Grief.
That was the only Lady that ALLAH (SWT) had provided the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad)
to bear the godly issue Fatema, the Lady of Light, in whom his seed had to be blessed with the eleven holy Imams to guide
mankind until the end of the world.
Neither during Khadija’s time nor after her death
did the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) ever think of having a
second wife. Even the first marriage
was only the acceptance on his part, the offer with the initiative from the
great Lady Khadija and the rest of the
wives were thrust upon him by circumstances peculiar to the context of each one
of the situations.
He never sent word
demanding the hand of any lady in a wedlock to himself excepting in the case of
Khadija,
his uncle and the godfather Abu Talib
had to fulfil the conventional, he as ideal man or the perfect model of a godly
manhood in the various walks of the practical life on earth, had necessarily to
agree to meet the peculiar situations in the interest of facilitating the
fulfilment of his apostolic mission.
HISTORY IS TOO LOUD IN BEARING
TESTIMONY TO THE FACT that the only
virgin among the wives of the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) was Ayesha.
The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who in his teens did not think of any woman, could never imaginably
have thought of a girl of only nine, when he was in the fifty-third year of his
age AND when he was an apostle of ALLAH
(SWT) was in direct communion with Him and knew that there was left only about
ten years of his stay on earth.
Learned critics should be correct in their
observations. They must judge things in their proper context. They must study
the exigencies of the circumstances and the peculiarities of the situation and
the times. For the details about his alliance, after Khadija, which were forced upon the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
when he was about fifty-three years of age, one should refer to the untainted
version of the authentic records of history viz. Tabari;
Early History of Islam-S.S. Husain 1933 Edn; Spirit of Islam-Amir Ali’s; etc.
1.
AYESHA BINT ABU-BAKR when
Ayesha, a girl of seven or nine
years, was offered to him by her father Abu-Bakr
who had recently joined the faith, the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) could not resist the
repeated requests of his companion for it would have displeased him, AND even then agreed only to a
betrothal and left the matter to have its own course allowing the time for the
father to think over the affair once again and reconsider his offer. But when Abu-Bakr
was earnest, his offer to be accepted, it was then that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had to agree to it.
2.
HAFSA BINT OMAR The circumstances under which the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had to agree to receive Hafsa, the daughter of Omar,
one needs to refer again to History about the event (Early History of Islam-S.S. Husain 1933 Edn; Tabari; etc)
3.
SAUDA BINTE-ZAMA had
embraced Islam, along with her father and had migrated to Abyssinia with him.
On her return her husband was slain and Sauda
was widowed and left a destitute. It was the time when Islam had just started
its mission and gaining a few converts here and there and the poor converts
were mercilessly persecuted in their helplessness against the formidable
strength of the persecutors. Anyone who discarded the heathen cult and embraced
Islam, was mercilessly tortured, particularly the poor, the helpless, the
unprotected women among them. It was the duty of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) to give every
proptection to such believers, as far as possible. Fearing that the heathens
would take possession of the lady, the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) wanted some one to give
protection to her by taking her into wedlock BUT owing to her advanced old age,
none was ready. Just to avoid the heathens exploiting her helplessness and
laying their hands on her and taking possession of the old helpless soul
totorture her for embracing Islam, the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) received her in his own
personal protection in his household. This was when the
Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) was in his fifty-first year of age and
the lady was so old that none would accept her in a wedlock. One should ask
common sense to know if this was a godly service OR an act of any sensual
passion.
4.
ZAINAB BINTE KHUZAIMA-IBNE-HARATH had
been widowed twice after her embracing Islam. She was an old lady. She begged for the honour and proptection in the household of
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad). The old lady was allowed to have her wish in
about 3 A.H. when the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) was about fifty-five years of age.
5.
UMME SALEMA who
was Hind binte Umaya the widow of Abu-Salma, was a widow who joined the
Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
as did Zainab. This lady was very pious and dutiful, and this was in
4 A.H. when the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) was about fifty-seven years.
6.
ZAINAB BINTE JAHESH. This
lady a cousin of the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) was first married to Zaid, a liberated slave. The marriage was effected by the influence
of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) BUT Zaid
did not maintain her and divorced her in spite the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) asking him to somewhat
maintain her. The life of the lady was rendered very miserable. The lady wanted
to join the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) as his wife as she originally aspired to do. The Holy Prophet (ALLAHuma sali
ala Muhammad wa ala ali Muhammad) was bound to grant the request
of the broken-hearted disappointed soul. (Refer to note to verse
37 above)
7.
JUWAIRIYA BINTE HARATH, the
daughter of a chief of a tribe, a widow---when taken captive in a defensive
battle, the lady offered herself to live with the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad). Considering the lady’s position in her
tribe, her personal virtue and her request in her old age,
the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
could not help granting the honour she implored for. This alliance made the Muslim
liberate all her tribesmen whom they held as slaves. (5 A.H.) The Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad)
was about 58 years old.
8.
UMME-HUBIBA and
her husband had migrated to Abyssinia, where she was a widowed. The widowed lady was left helpless at Abyssinia. Through the
good-hearted King Negus, returned her to the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) who had to receive her
in his household granting the desire of the destitute widow, in her old age.
9.
SAFIYA BINTE AKHTAB, an aged widow, the
daughter of the chief of a Jewish clan. When the Jews attacked the Muslims and
were defeated, this lady along with her tribesmen fell in the hands of the
Muslims as captives. The Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) maintained this old lady and at her own desire granted her the honour she sought to be
in his hosehold. This pleased the Jews a great deal. This was in 7 A.H.
when the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) was of 59 years of age.
10.
MAIMOONA BINTE HASRATH---an
old widow---who desired the honour of being called the wife of the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad)---who
request was strongly endorsed Abbas the uncle of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad). The grant of the request of the lady was to please Abbas.
(7 A.H.) At the age of 59 years old.
11.
MARIA KALBI---once called Mary, an Egyptian Christian lady
presented to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) by the good-hearted Negus the King of Abyssinia. To honour the gift from the good-hearted royal personage who
had granted refuge to the Muslim fugitives from Makka, even against the
persuasion from the enemy through the delegation from Quriesh, the Holy Prophet
(ALLAHuma sali ala Muhammad wa ala ali Muhammad)
could not reject the good-hearted offer of a royal benefactor of the Muslim
fugitives.
___________________________
ISLAM HAD JUST STARTED ITS LIFE IN MAKKA and
Muslims had not gained any strength or power to resist the heartless
persecution. Every widow was in the risk of being taken possession of by the
aggressive heathens. The necessary protection even in the worst of the
circumstances could be had nowhere BUT in the household of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) to whom Islam and its
adherents were dearer than his life, which godly attitude could not be expected
of the new converts who were themselves the victims of the torturous treatment
from the deadly enemy.
AFTER THE MIGRATION TO MADINA, the ladies who lost their husbands in the defensive battles which
Islam had to face, and were rendered destitute and their life had become
unbearably miserable. THUS their
sustenance, and their happiness was added to the task of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and when such a ladies themselves sincerely and persistently sought
the protection and care of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) himself,
he could not reasonably deny the poor miserable what they implored for. The
ladies sought admission to the direct care of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) because, nowhere else they could have protection with the highest
honour for, by becoming the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), they were to be the Ummat-Momineen, i.e.,
the Mothers of the faithful. Cirticising any thing without the proper
knowledge or facts can never be the conduct of any really learned and a sincere
intellectual.
As regards the number of wives the
Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) had to have, every student of the Holy Qur’an and the life of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) should know that polygamy was not
instituted by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala
ali Muhammad) BUT was already raging violently any
limit or control. Apostles of ALLAH (SWT) preceding the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and
the great sages and the religious leaders in India had also had wives, more
then one at a time. Over and above in his household. Today polygamy might be
tabooed as a voluptuous act BUT the
manner has to be judged in its original context, the customs of the age and the
unavoidable demand of the circumstances and the peculiarity of the individual
needs.
ACCORDING TO
THIS VERSE a woman married by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) shall not be married to any
other person (Verse 53 below) for once she gets into the wedlock with the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
she becomes the Ummat-Momineen the Mother of all the believers.
____________________________________________________________________________________________________________________________________________________
(33:50) O Prophet, We have made lawful for you your
wives whose bridal dues you have paid, *87 and the slave-girls you possess
from among the prisoners of war, and the daughters of your paternal uncles and
paternal aunts, and the daughters of your maternal uncles and maternal aunts
who have migrated with you, and a believing woman who gives herself to the
Prophet and whom he wants to take in marriage. *88 (O
Prophet), this privilege is yours alone to the exclusion of other
believers. *89 We know well what restrictions We have imposed
upon them as regards their wives and those whom their right hands possess, (and
have exempted you from those restrictions) that there may be no constraint upon
you. *90 Allah is Most Forgiving, Most Merciful.
*87 This, 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 aII 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.
*88 Besides 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.
*89 If 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, [1] THE TAHAJJUD PRAYER WAS OBLIGATORY FOR THE HOLY PROPHET BUT IS VOLUNTARY FOR THE UMMAH. [2] IT IS UNLAWFUL FOR HIM AND HIS FAMILY TO RECEIVE CHARITIES THOUGH IT IS NOT SO FOR OTHERS. [3] THE INHERITANCE LEFT BY HLM CANNOT BE DIVIDED; AS FOR THE INHERITANCE LEFT BY OTHERS RELEVANT COMMANDMENTS HAVE BEEN GIVEN IN SURAH AN-NISA'. [4] KEEPING OF MORE THAN FOUR WIVES WAS MADE LAWFUL FOR HIM THOUGH HE WAS NOT ENJOINED TO DO EQUAL TREATMENT WITH THEM. [5] HE WAS PERMITTED TO MARRY A WOMAN WHO GAVE HERSELF TO HIM WITHOUT ANY DOWER, AND [6] AFTER HIS DEATH HIS WIVES WERE FORBIDDEN FOR THE UMMAH. NONE OF THESE PRIVILEGES COULD BE ENJOYED BY ANY OTHER MUSLIM. [7] 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.
*90 This 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 AIlah had placed on the Holy Prophct, 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 entruststed to the Holy Prophet was that he should mould and chisel by aII-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 mould 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 aII 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 battefield. 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 are 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’s entirely alien to the Qur'an and Sunnah and the whole Muslim literature.
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.
*88 Besides 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.
*89 If 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, [1] THE TAHAJJUD PRAYER WAS OBLIGATORY FOR THE HOLY PROPHET BUT IS VOLUNTARY FOR THE UMMAH. [2] IT IS UNLAWFUL FOR HIM AND HIS FAMILY TO RECEIVE CHARITIES THOUGH IT IS NOT SO FOR OTHERS. [3] THE INHERITANCE LEFT BY HLM CANNOT BE DIVIDED; AS FOR THE INHERITANCE LEFT BY OTHERS RELEVANT COMMANDMENTS HAVE BEEN GIVEN IN SURAH AN-NISA'. [4] KEEPING OF MORE THAN FOUR WIVES WAS MADE LAWFUL FOR HIM THOUGH HE WAS NOT ENJOINED TO DO EQUAL TREATMENT WITH THEM. [5] HE WAS PERMITTED TO MARRY A WOMAN WHO GAVE HERSELF TO HIM WITHOUT ANY DOWER, AND [6] AFTER HIS DEATH HIS WIVES WERE FORBIDDEN FOR THE UMMAH. NONE OF THESE PRIVILEGES COULD BE ENJOYED BY ANY OTHER MUSLIM. [7] 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.
*90 This 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 AIlah had placed on the Holy Prophct, 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 entruststed to the Holy Prophet was that he should mould and chisel by aII-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 mould 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 aII 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 battefield. 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 are 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’s entirely alien to the Qur'an and Sunnah and the whole Muslim literature.
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