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Posted - Saturday, March 10, 2007  -  1:40 PM Reply with quote
66:4 [Say, O Prophet: [6] ] "Would that you two turn unto God in repentance, for the hearts of both of you have swerved [from what is right]! [7] And if you uphold each other against him [who is God's message-bearer, know that] God Himself is his Protector, and [that,] therefore, Gabriel, and all the righteous among the believers and all the [other] angels will come to his aid."
Although in the sequence the Prophet is referred to in the third person, it is obvious that it is he who is commanded through revelation to speak thus to his wives Hafsah and A'ishah (see note 4); hence my above interpolation.(Quran Ref: 66:4 )

Note 7 (Quran Ref: 66:4 )
Referring to Hafsah, who betrayed the Prophet's confidence, and to A'ishah, who by listening contributed to this betrayal (see note 4 above).(Quran Ref: 66:4 )
Note 8 (Quran Ref: 66:4 )
Lit., "after that", i.e., in consequence of the fact that God Himself protects him.(Quran Ref: 66:4 )

Posted - Saturday, March 10, 2007  -  1:42 PM Reply with quote
66:5 [O wives of the Prophet!] Were he to divorce [any of] you, God might well give him in your stead spouses better than you - women who surrender themselves unto God, who truly believe, devoutly obey His will, turn [unto Him] in repentance [whenever they have sinned] worship [Him alone] and go on and on [seeking His goodly acceptance] [9] - be they women previously married or virgins. [10]
Note 9 (Quran Ref: 66:5 )
For this rendering of the expression sa'ihat, see note 147 on 9:112, where the same expression occurs in the masculine gender relating to both men and women.(Quran Ref: 66:5 )
Note 10 (Quran Ref: 66:5 )
I.e., like the actual wives of the Prophet, one of whom ("A'ishah) was a virgin when she married him, one (Zaynab bint Jahsh) had been divorced, while the others were widows. This allusion, together with the fact that the Prophet did not divorce any of his wives, as well as the purely hypothetical formulation of this passage, shows that it is meant to be an indirect admonition to the Prophet's wives, who, despite their occasional shortcomings - unavoidable in human beings - did possess the virtues referred to above. On a wider plane, it seems to be an admonition to all believers, men and women alike: and this explains the subsequent change in the discourse.(Quran Ref: 66:5 )


Posted - Tuesday, March 13, 2007  -  7:31 PM Reply with quote


The Surah derived its name from the words lima tuharrimu of the very first verse. This too is not a title of its subject matter, but the name implies that it is the Surah in which the incident of tahrim (prohibition, forbiddance) has been mentioned.

Period of Revelation

In connection with the incident of tahrim referred to in this Surah, the traditions of the Hadith mention two ladies who were among the wives of the Holy Prophet (upon whom be peace) at that time Hadrat Safiyyah and Hadrat Mariyah Qibtiyyah. The former (i. e. Hadrat Safiyyah) was taken to wife by the Holy Prophet after the conquest of Khaiber, and Khaiber was conquered, as has been unanimously reported, in A. H. 7. The other lady, Hadrat Mariyah, had been presented to the Holy Prophet by Muqawqis, the ruler of Egypt, in A. H. 7 and she had borne him his son, Ibrahim, in Dhil-Hijjah, A. H. 8.These historical events almost precisely determine that this Surah was sent down some time during A.H. 7 or A. H 8.

Theme and Topics

This is a very important Surah in which light has been thrown on some questions of grave significance with reference to some incidents concerning the wives of the Holy Prophet (upon whom be Allah's peace).

First, that the powers to prescribe the bounds of the lawful and the unlawful, the permissible and the forbidden, are entirely and absolutely in the hand of Allah and nothing has been delegated even to the Prophet of Allah himself, not to speak of any other man. The Prophet as such can declare something lawful or unlawful only if he receives an inspiration from Allah to do so whether that inspiration is embodied in the Qur'an, or imparted to, him secretly. However, even the Prophet is not authorized to declare anything made permissible by Allah unlawful by himself, much less to say of another man.

Second, that in any society the position of a Prophet is very delicate. A minor incident experienced by an ordinary man in his life may not be of any consequence, but it assumes the status of law when experienced by a Prophet. That is why the lives of the Prophets have been kept under close supervision by Allah so that none of their acts, not even a most trivial one, may deviate from Divine Will. Whenever such an act has emanated from a Prophet, it was rectified and rectified immediately so that the Islamic law and its principles should reach the people in their absolute purity not only through the Divine Book but also through the excellent example of the Prophet, and they should include nothing which may be in disagreement with Divine Will,

Thirdly, and this automatically follows from the above mentioned point, that when the Holy Prophet (upon whom be peace) was checked on a minor thing, which was not only corrected but also recorded, it gives us complete satisfaction that whatever actions and commands and instructions we now find in the pure life of the Holy Prophet concerning which there is nothing on record in the nature of criticism or correction from Allah, they are wholly based on truth, are in complete conformity with Divine Will and we can draw guidance from them with full confidence and peace of mind.

The fourth thing that we learn from this discourse is that about the Holy Messenger himself, whose reverence and respect Allah Himself has enjoined as a necessary part of the Faith of His servants, it has been stated in this Surah that once during his sacred life he made a thing declared lawful by Allah unlawful for himself only to please his wives; then Allah has severely reproved for their errors those very wives of the Holy Prophet, whom He Himself has declared as mothers of the faithful and worthy of the highest esteem and honor by them. Then, this criticism of the Prophet and the administration of the warning to the wives also has not been made secretly but included in the Book, which the entire Ummah has to read and recite for ever. Obviously, neither the intention of making mention of it in the Book of Allah was, nor it could be, that Allah wanted to degrade His Messenger and the mothers of the faithful in the eyes of the believers; and this also is obvious that no Muslim has lost respect for them, in his heart after reading this Surah of the Qur'an. Now, there cannot be any other reason of mentioning this thing in the Qur'an than that Allah wants to acquaint the believers with the correct manner of reverence for their great personalities. The Prophet is a Prophet, not God, that he may commit no error. Respect of the Prophet has not been enjoined because he is infallible, but because he is a perfect representative of Divine Will, and Allah has not permitted any of his errors to pass by unnoticed. This gives us the satisfaction that the noble pattern of life left by the Prophet wholly and fully represents the will of Allah. Likewise, the Companions of the holy wives of the Prophet, were human, not angels or super men. They could commit mistakes. Whatever ranks they achieved became possible only because the guidance given by Allah and the training imparted by Allah's Messenger had moulded them into the finest models. Whatever esteem and reverence they deserve is on this very basis and not on the presumption that they were infallible. For this reason, whenever in the sacred lifetime of the Prophet (upon him be peace) the Companions or holy wives happened to commit an error due to human weakness, they were checked. Some of their errors were corrected by the Holy Prophet, as has been mentioned at many places in the Hadith; some other errors were mentioned in the Qur'an and Allah Himself corrected them so that the Muslims might not form any exaggerated notion of the respect and reverence of their elders and great men, which might raise them from humanity to the position of gods and goddesses. If one studies the Quran carefully, one will see instances of this one after the other. In Surah Al-Imran, in connection with the Battle of Uhud, the Companions have been addressed and told:

"Allah did fulfill His promise (of help) to you : in the initial stage of the battle, it was you who were killing them by Allah's leave until you lost heart and disputed about your duty and disobeyed your leader, when Allah showed you what (the spoils) you coveted for there were among you sortie who hankered after the life of this world, and others: who cherished the life after death. Then Allah caused your retreat before the disbelievers in order to test you, but the fact is that even then Allah pardoned you, for Allah is very gracious to the believers." (v. 152).

In surah An-Nur, in connection with the Slander against Hadrat Aisha, the Companions were told,

"When you heard of it, why did not the believing men and the believing women have a good opinion of themselves, and why did they not say: this is a manifest slander?......Were it not for Allah's grace and mercy towards you in this world and in the Hereafter, a painful scourge would have visited you because of the slander. (Just consider) when you passed this lie on from one tongue to the other and uttered with your mouths that of which you had no knowledge. You took it as a trifling matter whereas it was a grave offense in the sight of Allah. Why did you not, as soon as you heard of it, say 'It is not proper for us to utter such a thing? Glory be to Allah! This is a great slander'."Allah admonishes you that in future you should never repeat anything like this, if you are true believers." (vv. 12-I7).

In surah Al-Ahzab, the holy wives have been addressed thus: "O Prophet, say to your wives If you seek the world and its adornments, come, I shall give you of these and send you off in a good way. But if you seek Allah and His Messenger and the abode of the Hereafter, you should rest assured that Allah has prepared a great reward for those of you, who do good." (vv. 28-29).

In Surah Jumu'ah about the Companions it was said:

"And when they saw some merchandise and amusement they broke off to it and left you (O Prophet) standing (in the course of the Sermon). Say to them : that which is with Allah is far better than amusement and merchandise, and Allah is the best of all providers." (v. 11).

In Surah Al-Mumtahinah, Hadrat Hatib bin Abi Balta'ah, a Companion who had fought at Badr, was severely taken to task because he had sent secret information to the disbelieving Quraish about the Holy Prophet's invasion before the conquest of Makkah.

All these instances are found in the Qur'an itself, in the same Qur'an in which Allah Himself has paid tribute to the Companions and the holy wives for their great merits, and granted them the certificate of His good pleasure, saying: "Allah became well pleased with them and they with Allah." It was this same moderate and balanced teaching of the reverence and esteem of the great men, which saved the Muslims from falling into the pit of man worship in which the Jews and the Christians fell, and it is a result of the same that in the books that the eminent followers of the Sunnah have compiled on the subjects of the Hadith, Commentary of the Qur'an and History, not only have the excellences and great merits of the Companions and holy wives and other illustrious men been mentioned, but also no hesitance has been shown in mentioning the incidents relating to their weaknesses, errors and mistakes, whereas those scholars were more appreciative of the merits and excellences of the great men and understood the bounds and limits of reverence better than those who claim to be the upholders of reverence for the elders today.

The fifth thing that has been explicitly mentioned in this Surah is that Allah's Religion is absolutely fair and just. It has for every person just that of which he becomes worthy on the basis of his faith and works. No relationship or connection even with the most righteous person can be beneficial for him in any way and no relationship or connection with the most evil and wicked person can be harmful for him in any way. In this connection three kinds of women have been cited as examples before the holy wives in particular. One example is of the wives of the Prophets Noah and Lot, who, if they had believed and cooperated with their illustrious husbands, would have occupied the same rank and position in the Muslim community. which is enjoyed by the wives of the Holy Prophet Muhammad (upon whom be Allah's peace and blessings). But since they were disbelievers, their being the wives of the Prophets did not help them and they fell into Hell. The second example is of the wife of Pharaoh, who in spite of being the wife of a staunch enemy of God believed and chose a path of action separate from that followed by the Pharaoh's people, and her being the wife of a staunch disbeliever did not cause her any harm, and Allah made her worthy of Paradise. The third example is of Hadrat Maryam (Mary) (peace be upon her), who attained to the high rank because she submitted to the severe test to which Allah had decided to put her. Apart from Mary no other chaste and righteous girl in the world ever has been put to such a hard test that in spite of being unmarried, she might have been made pregnant miraculously by Allah's command and informed what service her Lord willed to take from her. When Hadrat Maryam accepted this decision, and agreed to bear, like a true believer, everything that she inevitably had to bear in order to fulfill Allah's will, then did Allah exalt her to the noble rank of Sayyidatu an-nisa' fil- Jannah: "Leader of the women in Paradise" (Musnad Ahmad).

Besides, another truth that we learn from this Surah is that the Holy Prophet (upon whom be peace) did not receive from Allah only that knowledge which is included and recorded in the Qur'an, but he was given information about other things also by revelation, which has not been recorded in the Qur'an. Its clear proof is verse 3 of this Surah. In it we are told that the Holy Prophet (upon whom be peace) confided a secret to one of his wives, and she told it to another. Allah informed the Holy Prophet of this secret. Then, when the Holy Prophet warned his particular wife on the mistake of disclosure and she said:"Who has informed you of this mistake of mine7" he replied: "I have been informed of it by Him Who knows everything and is All Aware." Now, the question is where in the Qur'an is the verse in which Allah has said "O Prophet, the secret that you had confided to one of your wives, has been disclosed by her to another person, or to so and so?If there is no such verse in the Qur'an, and obviously there is none, this is an express proof of the fact that revelation descended on the Holy Prophet besides the Qur'an as well. This refutes the claim of the deniers of Hadith, who allege that nothing was sent down to the Holy Prophet (upon whom be peace) apart from the Qur'an.

Edited by: Rakhtal on Tuesday, March 13, 2007 7:44 PM

Posted - Wednesday, March 14, 2007  -  6:45 AM Reply with quote
Salaam Dear Participants, Plz have a look at the Following Q&A taken from sis Site:


A Verse of Surah Tahrim

Question: I am having difficulties in understanding the following verse of Surah Tahrim:
And remember when the Prophet disclosed a confidentail matter to one of his wives. So when she disclosed it [to another] and Allah made it known to him, he informed part of it [to her] and abstained from a part. Then when he told her, she said: Who told you this? He replied: The all-knower, the all-aware [Allah] has told me. (66:3)
The verse seems to be referring to an incident. I have read a few entirely different verions of this incident in the various commentaries of the Qur’an. Please explain.
Answer: To understand any verse of the Qur’an, it is necessary to appreciate that it is not a disjointed collection of verses. It is a coherent book which has a context and every verse must be interpreted with reference to its context. One aspect of the coherence of the Qur’an is that generally all the surahs of the Qur’an form adjacent pairs which are complementary in nature. Surahs Talaq and Tahrim (nos 65 & 66) is one such pair with regard to their subject matter.
In Surah Taghabun (64:14-16), the surah which precedes these two surahs, it is pointed out that a person’s family can become a great source of trial for him; therefore, he must remain very conscious in their affairs. In the next two surahs (nos 65 & 66), some delicate aspects of this issue are discussed. In Surah Talaq (65) a Muslim is instructed about the right attitude in observing the limits of Allah in situations when he is overcome with hatred for his wife, while in Surah Tahrim (66) a Muslim is guided about the right attitude in observing the limits of Allah in situations when he is overcome with love for his wife.
Now I come to initial verses of Surah Tahrim (66). The first five verses which form the opening section of the surah can be analyzed thus:
VERSES 1-2: The Prophet (sws) is checked in a particular matter in which though his motivating force was fairly admirable yet since he is to become an example for the whole Ummah, any virtuous deed which crosses the limits set by Allah is not permissible. The Prophet (sws) might be doing something to console and please his wives and he might be showing sympathy to their perfectly human weaknesses, yet owing to his position as a Prophet (sws) he must remain within the bounds set by Allah even in the smallest of affairs.
VERSES 3-5: The pious wives of the Prophet (sws) are checked in a matter in which something said by the Prophet (sws) to a particular wife was disclosed by her to another wife, though in an atmosphere of mutual trust. However, since they too are to become an example for all women of the Ummah, even a small thing which crosses the limits set by Allah cannot be tolerated. The higher the position and status of a person, the higher the extent of his accountability.
In other words, in the verse you have referred to (verse 3), the teaching which emerges for the believers is that their wives must be the true confidants of their husbands (as referred to in 4:34) and must always keep the secrets which have been entrusted to them. In this regard, the Prophet’s wives should be even more careful in observing this directive since they have to set an example.
As far as the actual incident which is referred to in this verses is concerned, there is nothing which can be said with certainty. Also, there is no need to go after the details of an incident which the Qur’an itself has left alone. The verses present a complete guidance to Muslims in a particular affair and following it is only what is required of them. (By Shehzad Saleem)


Posted - Saturday, March 17, 2007  -  7:14 AM Reply with quote
The prophet pbuh undertook to forbid himself of something that was not haraam to please his wives. The Qur'an has not clarified the incident. According to hadith and historians there were two possible incidents that became the cause of it. One involved Hazrat Maria and the other involved honey.

In the incident involving hazrat Maria. The prophet pbuh after Sulah i Hudebiyah wrote letters to the head of States of different counteries about Islam. Among these he wrote one to the ruler of Alexandria called Patriarch. Hazrat Hatib bin Abi Baltaa was the ambassador who took the letter. Patriarch did not embrace Islam but stated that he believed that another prophet would come but he will be from Syria, however he treated the ambassador well and sent two women with him. They were Sireen and Maria.( Ibn i Saad) On the way back from Egypt, Hazrat Hatib presented Islam to both of them and they embraced Islam.

When they were presented to prophet pbuh, hegave Sireen to Hazrat Hasaan bin saabit in his maalik i yameen and enetered Maria in his haram.

According to Hafiz ibn i Hajjar in Al isaaba, hazrat Aishah stated that " I did not feel dislike for anyother women to come then Maria, because she was beautiful and prophet pbuh liked her".

Different accounts have been given about the possible incident that took place. According to one Prophet pbuh , one day went to Hazrat Hafza's house and she was not there, At that time hazrat Maria came and she stayed with the prophet pbuh and she stayed with him in private. Hazrat Hafza did not like this and she complained to prophet pbuh about this and he promised not to have any personel relations with Maria again. ACcording to some he made Maria haram on him and other 's say that he even took an oath to that effect. These have mainly been reported by Ta'abayeen but others have also quoted Hazrat Umar, Hazrat Abdullah bin Abbas and hazrat Abu Hurerrah. H afiz ibni Hajjar has stated in Fatah al Bari that frequency of reporting suggests that something of this sort did take place. But this incident is not reported in Sahahi sita. In Nassai hazrat Anas has written that the prophet pbuh had a slave girl with whom he used to have tamatuh, then hazrat Hafzah and hazrat Aishah complained to him and he made her haram upon him.on this this verse of Qur'an came that why do you make haram on yourself that is halal.

The second incident is quoted in Bukhari, Muslim, Abu Daoud and Nissai. It has been quoted from Hazrat Aishah that prophet pbuh used to visithis wives after namaz i Asar. It so happened that the prophet pbuh started staying at Hazrat Zainab bin hajjash longer because she had recieved Honey and prophet pbuh had a sweet tooth, prophet pbuh used to drink syrup made from honey. Hazrat Aishah rta stated that she felt jealous and she with hazrat Hafzah, hazrat Saudah and hazrat Safia made the plan that when they will see the prophet pbuh, will comment that his mouth smells of maghafeer. Maghafeer is a flower which contains an odour and if the honey bee saps juice from this flower the honey has a certain odour to it. The prophet pbuh was particular and sensitive to odour and smell., thus this plan succeeded in stopping the prophet from staying at Hazrat Zainab. The prophet promised not to have that honey again.

According to majority of scholars thes econd one is considered more reliable including Imam Nissai, Qazi Ayaas, Qazi Abu Bakr ibn il Arabi,Imam Navaai, Hafiz Badr ud dinAyeeniIbn i Humaam in Fatah i Qadeer.and Hafiz ibn i Kaseer.

According to Amin Ahsen Islahi

Islahi favours the incident of honey. He further states that a prophet's saying and action has greta importance and bearing. He substantiates with an example that Hazrat Yaqoob for some reason did not eat Camel 's meat and Bani Israel made it haraam on them to eat it.

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