Tafsir Zone - Surah 66: at-Tahrim (The Prohibition )
Tafsir Zone
Sayyid Qutb Overview SURAH 66 Al-Tatirim (Prohibition) Prologue God has willed that Islam should be His final message, and the code of living it outlines should be the one suitable for the rest of human life. Furthermore, the life of those who believe in Islam should be consistent with the law that governs the universe, and Islam should be the faith to guide human life and shape all its activities. Therefore, He made this code of living comprehensive and perfect, catering for all human abilities and potentials. At the same time, this code elevates such abilities and potentials to the level suited for the creature God has placed in charge of the earth, honouring him above many of His other creatures, and blowing into him of His own spirit. Consistent with this will of His, God has made Islam naturally forward-looking. It enables life to grow while at the same time elevating it to the highest standard of purity. It does not stop any creative aspect or suppress a useful potential. On the contrary, it awakens and enhances these while ensuring a proper balance between forward movement and rising to a higher horizon. It is this which prepares the human spirit in this life for the superior happiness and bliss of the life to come, and the human mortal for a life everlasting. God has also willed that the Messenger who delivers this final message should be a man who reflects the faith, with all its distinctive characteristics and its special nature. Thus, as he goes through life, the Prophet becomes a true and practical translation of this faith, its nature and direction. He is an ordinary human being whose human abilities have attained a high standard: physically strong, with perfect constitution, sound senses, alert, able to perfectly feel all there is to feel. At the same time, he is full of emotion, naturally alert and sensitive, appreciates beauty, and is receptive and responsive. Moreover, he is of great intelligence, broad-minded, strong-willed, and he controls his feelings and reactions. Above all this, he is the Prophet whose soul reflects pure light, able to undertake the night journey from Makkah to Jerusalem and his subsequent ascendance to heaven. He is the one who is addressed from on high, sees the light of his Lord, and whose nature is in touch with the nature of everything in the universe: small and large stones greet him, the branches of trees yearn for contact with him, and Uhud, the mountain, shakes at his presence. All these powers and potentials are balanced within his personality in such a way as to reflect the balance of the faith he has been chosen to present to humanity. God has made the Prophet's life, its private and public aspects, an open book for the benefit of his followers and humanity at large. They can read in it all aspects of the Islamic faith and its practical implementation. Hence, there is nothing in it that is secret or limited to a closed circle. Indeed, many of its aspects are stated in the Qur'an, revealing things that for an ordinary person are normally kept private. Indeed, even those aspects of human weakness, which are beyond our control, are left open for all to see. We almost see the wisdom behind so revealing such aspects of the Prophet's life to mankind. Nothing in his person or in his life belongs exclusively to him. He and all aspects of his life belong to his message. Why should, then, any aspect of his life be hidden? His life is the Islamic faith, something that is both close to us and easy to implement. The Prophet is assigned the task of presenting it in practice in his own life, just as he presents it by word and directive. This is the role assigned to him. His Companions — may God be pleased with them and reward them well — conveyed to us all the details of his life. Nothing, whether of little or great importance in his daily life, is left unrecorded. It was part of God's will to have such a detailed record of His Messenger's life, or rather to have a detailed record of Islam as lived by the Prophet. What his Companions reported is added to what the Qur'an records of the Prophet's life and both form an everlasting record of this noble life, which benefits all humanity. In its opening section, this surah presents an episode of life in the Prophet's home, showing some of the reactions and responses between some of his wives, and between them and himself. It also shows how these reactions and responses were reflected in the life of the Muslim community as a whole. This is followed by directives given to the community on the basis of what took place in the Prophet's homes, between his wives. The time when these events took place is not precise, but reference to the various reports detailing them confirm that they definitely occurred after the Prophet's marriage to Zaynab bint Jahsh. It may also be useful to give here a summary of the Prophet's marriages and his home life at that time. This will enable us to visualize the events referred to in the surah. This brief outline is based on Amami' al-Sirah by Ibn Hazm and the Prophet's biography by Ibn Hisharn. We will also add some brief comments as appropriate. The Prophet's first wife was Khadijah bint Khuwaylid. He was 25, or perhaps 23,' when he married her. She was 40 or even older.2 She died three years before the Prophet's migration to Madinah. He did not marry another wife during her lifetime, and by then he was over 50 years of age. After Khadijah's death, the Prophet married Sawdah bint Zima 'h. There are no reports to suggest that she was either pretty or young. She was a widow of al-Sakran ibn `Amr ibn 'Abd Shams. Her husband as one of the early Muslims, and he was among the first migrants to Abyssinia. When he died, the Prophet married her. He then married A'ishah bint Abu Bakr. She apparently was young, and he did not hold his wedding with her until he had settled in Madinah. She was the only virgin he married, and she was the one he loved most. It is said that she was only nine years of age at the time of her marriage.' By the time he passed away, she had been with him nine years and five months. The Prophet then married Hafsah bint Umar, just over two years after settling in Madinah. She had been married before. Her father had offered her in marriage to Abu Bakr and to Uthman, but they both declined. The Prophet had promised her father something better for her so he married her himself. He then married Zaynab bint Khuzaymah. Her first husband, (Ubaydah ibn al-Harith ibn `Abd Al-Muttalib, was killed at the Battle of Badr. Zaynab died during the Prophet's lifetime. It is also reported that her first husband was 'Abdullah ibn Jahsh who fell a martyr at the Battle of Uhud. Perhaps this report is more accurate. The Prophet also married Umm Salamah. Her first husband, Abu Salamah, was wounded at the Battle of Uhud, and his wound did not heal until he died. The Prophet then married her, looking after her children by her first husband. Zaynab bint Jahsh was his next wife. He himself had given her in marriage to Zayd ibn Harithah, his former servant whom he had adopted as a son, but marital life between her and Zayd was fraught with difficulties. So, he divorced her. We related their story when discussing verses 36-40 of Sarah 33, The Confederates, in Volume XIV.' She was pretty. Indeed, she was the one `A'ishah felt most able to compete with because she was the Prophet's cousin, born to his paternal aunt, and because of her beauty. The Prophet married Umm Habibah bint Abu Sufyan after the al-Hudaybiyah Peace Treaty. She had migrated to Abyssinia, but her husband, `Ubaydullah ibn Jahsh, converted to Christianity there and left her. The Prophet proposed marriage to her. It was King Negus who officiated at the marriage and paid her dowry on behalf of the Prophet.' She then returned to Madinah. Following the Battle of Khaybar, the Prophet married Safiyyah bint Huyayy ibn Akhtab. Her father was the chief of the Jewish tribe, al-Nadir. She had been married to Kinanah ibn Abi al-Huqayq, a Jewish leader. Ibn 'shag reports that "she was brought to him with another woman who had fallen prisoner. Bilal walked them through the battlefield passing a number of Jews who had been slain. The other woman cried out loud as they passed by, throwing dust over her own head. The Prophet said: 'Take this devil woman away from me.' He ordered that Safiyyah be kept behind him, throwing his robe over her. His Companions thereby realized that he would take her himself. The Prophet is reported to have said to Are you devoid of compassion? How can you walk two women through the grounds where their men-folk have been killed?"' Maymunah bint al-Harith ibn Hazn was the last of the Prophet's wives. She was the maternal aunt of Khalid ibn al-Walid and Abdullah ibn 'Abbas. Before marrying the Prophet she was married to Abu Ruhm ibn (Abd al- `Uzza or perhaps Huwaytib ibn `Abd al- `Uzza. Thus, we see the special reasons that made it necessary for the Prophet to marry each of his wives. Apart from Zaynab bint Jahsh and Juwayriyyah hint al-Harith, none were young or particularly attractive to men.6 `A'ishah was the one he loved most. Even in the case of those wives who were young and beautiful, there were psychological and humanitarian factors involved in their marriages. These increased their attraction. I do not deny or disregard the physical attraction, or beauty A’ishah felt the moment she saw Juwayriyyah, while Zaynab's beauty was also known to all. There is no need to deny that such human elements were a part of the Prophet's life. These cannot, however, form the basis for accusations levelled by the Prophet's enemies and which were denied by his followers. He was chosen as a human being, but with superior qualities and characteristics. Different as they were, his motives for whatever he did in his life, including his marriages, matched his superior qualities. In his home, he lived with his wives as a human being entrusted with the delivery of God's message. Indeed, God commanded him to declare the fact: "Say, 'Limitless in His glory is my Lord. Surely I am only a man and a Messenger.'" (17: 93) He enjoyed life with his wives, as so did they. `A'ishah states: "When the Prophet was alone with his wives, he was the most lenient and generous of people, always smiling and laughing." [Related by al-Suyuti and Ibn lAsakir.] Yet this applied to what he himself could offer out of his character, compassion, manners and behaviour. As for their material life, it was mostly a life of poverty, even after the Muslim community achieved several victories and made plentiful gains. In commenting on Surah 33, The Confederates, we discussed the crisis that took place in the Prophet's home when his wives asked for more housekeeping money.' The problem ended with a choice put to them in the following terms: "Prophet! Say to your wives: lf you desire the life of this world and its charms, I shall provide for you and release you in a becoming manner,. but if you desire God and His Messenger and the life of the hereafter, know that God has readied great rewards for those of you who do good." (33: 28-29) They all chose God, His Messenger and the life of the hereafter. Nevertheless, life in the Prophet's home was not such as to stifle normal human feelings and jealousies in his wives' minds. Sometimes they had their disagreements, just like those that may occur among women in similar circumstances. We have seen how the moment `A'ishah saw Juwayriyyah, she hoped that the Prophet would not see her because she was certain he would appreciate her beauty. She was right. (A'ishah herself mentions a situation involving her and Safiyyah: "I said to the Prophet: 'It is enough that Safiyyah is so and so,' [meaning, she was short]. He said to me: 'You have said a word which could colour an entire sea.'" [Related by Abu Dawud.] She also reports that when the verses giving the Prophet's wives the choice referred to above, she was the first to be asked, and she chose to stay with the Prophet. She also requested that he not tell his other wives of her choice should any of them so ask. He said to her: "God has not sent me to make things hard for people. He sent me as a teacher who makes things easier. I will tell anyone of them about your choice should any care to ask." [Related by Muslim.] These reports given by A’ishah about herself; reflecting her truthfulness and her shining Islamic education, are only examples of many others reflecting the normal way ordinary people behave in such a situation. They also show how the Prophet delivered his message through good example, cultivating the better characteristics of his household members, just as he delivered it by good example within his community. The opening section of the surah speaks of an event in the lives of the Prophet and his wives. Although there are a number of reports giving different versions of what actually took place, we will leave these for now and return to them a little later. Based on this incident and the directives issued in connection with it, particularly the request that the two conspirators among the Prophet's wives repent, the surah also calls on believers to repent of their sins and requires that heads of families ensure their families are well brought up. They are specifically urged to protect themselves and their families from hell. A direct image of hell is also included here. The surah then concludes by citing various examples. Noah's and Lot's wives are shown as examples of unfaith in a house emanating belief, while Pharaoh's wife is depicted as someone holding to right faith while living in a house full of unbelievers. Mary is also shown as a pure woman who received a breath of God's spirit and believed in God's words and scriptures. There are several reports about the event in question, one of which is related by al-Bukhari, which means that it is authentic. On A'ishah's authority, al-Bukhari relates: "The Prophet used to have a honey drink at Zaynab bint Jahsh's home and then stay for some time with her. Hafsah and I secretly agreed that when he came to either of us we would say to him: 'You have eaten Maghafir; I can smell it.' When this occurred, he said: 'No. I only had a honey drink at Zaynab's. I will not do it again, and I have made an oath to this effect. Do not tell anyone of this.' This is what he prohibited himself, even though it was permissible for him to have." It seems that either A’ishah or Hafsah told her co-conspirator of the Prophet's decision to no longer take this honey drink. God then informed him of the same. He went back to her and mentioned some of what went on between the two of them, but without recounting it all in order not to embarrass her. He only touched upon the subject so that she realized that he was aware of it all. Surprised, she asked him: `Who told you all this?' It might have occurred to her that his other wife was the one to tell him. He, however, said to her: The All-Knowing, the All-Aware told me.' (Verse 3) His information, then, was given by the One who knows it all, which, in turn, implies that the Prophet was also aware of it in toto, not merely what he mentioned to her. This incident angered the Prophet, exposing as it did that intrigue was going on in his home. He, therefore, swore that he would not touch any of his wives for a full month. People in the Muslim community also heard that the Prophet was thinking of divorcing his wives. This surah was then revealed and the Prophet's anger subsided. Subsequently, he resumed his life with his wives. We will presently mention how this happened, but we will first give a different version of the incident. This second version is related by al-Nasa'i on Anas's authority: "The Prophet had a bondswoman with whom he had sex. His wives, `A’ishah and Hafsah, put pressure to bear on him until he prohibited himself from doing so. God revealed the verses starting with "Prophet, why do you prohibit yoursel f something that God has made lawful to you in your desire to please your wives?" (Verse 1) Another report given by Ibn Jarir and Ibn Ishaq mentions that the Prophet had sex with Maria, the mother of his son Ibrahim, in Hafsah's home. Hafsah was very angry, considering this to be an insult against her person. The Prophet promised her he would banish Maria from him, swearing to this, and he asked Hafsah to keep this a secret, but she told A’ishah. Either one of these two incidents may have taken place. However, the second report involving Maria may be closer to what we can understand from the text of the surah and the consequences that led to the Prophet being so angry that he even considered divorcing his wives. Taken together, this suggests that the matter was very sensitive and involved. The first report concerning the Prophet's favourite honey drink is more authentic with regard to its transmission. While it is not as serious as the second incidence implies, it might have led to such serious consequences if we take into account the high moral standards prevailing in the Prophet's home. Regardless though of what actually did happen, we should place our trust in God for He knows the truth of it all. What, then, were the effects of this incident and the Prophet's decision to stay away from his wives for a month? This is best described in a hadith related by imam Ahmad in Al-Musnad, which quotes Abdullah ibn 'Abbas: I was keen to ask `Umar about the Prophet's two wives in reference to whom God says in the Qur'an: 'Would that you two turn to God in repentance, for your hearts have swerved.' When (Umar went on pilgrimage, I went with him. As we were travelling, he moved from the rest and I went with him, carrying a water container. He relieved himself and came back to me. I poured water for him to do his ablution. I then asked him: 'Which two of the Prophet's wives are referred to in God's statement, Would that you two turn to God in repentance, for your hearts have swerved?' He said: 'I wonder at you, Ibn Abbas!' [Al-Zuhri comments here that Urnar disliked being asked about this, but he did not withhold the information.] Umar said: 'They were `A'ishah and Hafsah.' He then told me the story. We, the Quraysh, used to have complete authority over our wives. When we settled in Madinah, however, we found its people more submissive to their wives. Our women started to learn from their women. I used to live in Umayyah ibn Zayd's home in the highlands. One day, I was angry with my wife, as she objected to something I said. I disliked the fact that she should object to me. She said: 'Why are you so surprised that I should object? God's Messenger's own wives may object to something he says, and any of them may not speak to him the whole day, until night time.' I, therefore, went straight to Hafsah9 and asked her: 'Do you sometimes object to what the Prophet says?' She confirmed that she did. I asked: 'Would any of you refrain from speaking to him throughout the day, until nightfall?' She again answered in the affirmative. I said: 'Ill-advised and a loser indeed is any of you who does that! Do you not consider that any of you might incur God's anger as a result of His Messenger being angry, and then you end in ruin? Do not object to God's Messenger in anything he says, and do not ask anything from him. Take from me instead whatever you want. Do not be deluded by the fact that your friend [meaning `A'ishah] is more pretty and is loved best by the Prophet.' I had a neighbour from the Ansar, with whom I took turns in going down to see the Prophet. He would go one day and I the next day. Each of us would inform the other of any new Qur’anic revelations and of any events or developments. At the time, we were aware that the Ghassan° were preparing to invade us. My neighbour went to the Prophet one day and then came to me in the evening, knocking on my door. He called out and I went to see him. He said: 'A very serious matter took place.' I asked whether the Ghassan army was approaching. He said: 'No, something more serious than that. The Prophet has divorced his wives.' I said: 'Ill-advised and lost is Hafsah! I thought that this might happen.' In the morning, after I had prayed Fajr, I put on my clothes and went to Hafsah. I found her crying. I asked her whether the Prophet had divorced his wives. She said: `I do not know. He has shut himself in this room close by.' I went there and found a black servant. I said to him: `Seek permission for (Umar to enter.' He went in and came back, and said: `I mentioned you to him but he did not reply.' I went away, and I found close to the pulpit in the mosque a few men sitting down, some of whom were in tears. I sat there for a short while and I was then overcome by my own grief. I went back to the servant and told him to seek permission for me to enter. He again went in and told me as he came out that he mentioned my name but the Prophet remained silent. Once more I went to sit near the pulpit until I was overcome by my feelings. I went a third time to the servant and told him to seek permission for me to see the Prophet. Yet he again told me when he came out that he mentioned my name but the Prophet did not reply. I went away, but soon the servant called me. He said: 'You can go in. He has given you permission.' As I went in, I greeted the Prophet. I found him sitting on a straw mat which had left its mark on his side. I asked him whether he had divorced his wives. He lifted his head and said: 'No.' I said: 'God is Supreme.' I then said: 'Messenger of God. If you could but see us, the Quraysh, when we used to have complete authority over our wives. When we settled in Madinah, however, we found its people more submissive to their wives. Our women started to learn from their women. I used to live in Umayyah ibn Zayd's home in the highlands. One day, I was angry with my wife, as she objected to something I said. I disliked the fact that she should object to me'. She said: 'Why are you so surprised that I should object? God's Messenger's own wives may object to something he says, and any of them may not speak to him the whole day, until night time.' I then said to Hafsah: 'Ill-advised and a loser indeed is any of you who does that! Do you not consider that any of you might incur God's anger as a result of His Messenger being angry with you, and so end in ruin?' The Prophet smiled as I said this. I then told him that I said to my daughter that she should not to be deluded by the fact that her friend [meaning A'ishah] was prettier and loved the best by the Prophet. The Prophet smiled again. I asked whether I could sit down with him and he invited me to so sit. As I lifted my head, looking around his home, I found absolutely nothing of note, apart from his dignified presence. I said: 'Messenger of God. Pray to God to give your community abundance of things. He has given abundance to the Persians and the Byzantines while they do not worship God.' He sat up and said to me: 'Are you in doubt, Ibn al-Khattab? These are people who have been given their good shares in this present life.' I said: 'Please pray to God to forgive me.' The Prophet had vowed not to come near his wives for a month, because he was so aggrieved by them. Because of this, God took issue with him. [This report is related by al-Bukhari, Muslim, al-Tirmidhi and al-Nasal on al-Zuhri's authority, with different chains of transmission.] Overview (Verses 1 - 5) Such is the reporting of the incident in historical sources. We will now look at its treatment in the Qur'an. The surah begins with a mild reproach by God to His Messenger: Prophet, why do you prohibit yourself something that God has made lawful to you in your desire to please your wives? God is much-forgiving, ever merciful. God has already ordained for you [believers] a way to release you from such oaths. God is your Lord Supreme. He alone is the All-Knowing, the Wise. (Verses 1-2) The reproach is mild but effective. It is not proper for a believer to prohibit himself something that God has made lawful. The Prophet had not imposed a legal prohibition on himself with regard to the honey drink he liked or to Maria. He only decided to refrain from enjoying either. This gentle reproach makes it clear that it is not right to deliberately deprive oneself of what God has made lawful in order to appease someone else. The comment at the end of the verse is: 'God is much-forgiving, ever merciful.' This suggests that such deliberate action would require questioning unless it was overlooked by an act of God's forgiveness and grace. As for the oath that the Qur'anic text suggests the Prophet made, God stated a way for him to release himself from it. This means that an oath that establishes a situation other than what is best should be atoned for so as to release oneself from it and then take up the better option. "God is your Lord Supreme." (Verse 2) He helps you to overcome your weaknesses and to cope with what may be hard for you. Hence, he has ordained for you a way out of your oaths so as to ensure that you do not incur unnecessary hardship. "He alone is the All-Knowing, the Wise." (Verse 2) He legislates for you on the basis of His absolute knowledge and perfect wisdom. He only commands you to do what is within your power and what is best suited for you. Therefore, do not prohibit yourselves anything other than what He has forbidden, and continue to make lawful only what He has made lawful. It is clear that the comment here fits perfectly with the directive already stated. The surd') then refers to what the Prophet said to one of his wives, but mentions neither its subject matter nor its details. None of this is important. What is important, however, is what it signified and the knock-on effects it generated: "The Prophet told something in confidence to one of his wives." (Verse 3) What we are looking at here is something unique in human history. We are looking at a period when there was direct contact between heaven and ordinary people. Here is a direct, public and detailed intervention by heaven in human affairs. God informs the Prophet of a conversation between two of his wives concerning something he had told one of them in confidence. When the Prophet mentioned this to the wife who had divulged it, he only hinted at a certain aspect of it, rather than giving her a detailed account. At the same time, he also informed her of the source of his information: it was the One solid source that could not be mistaken: "When she divulged it, and God made this known to him, he spoke of a part of it and passed over a part. When he thus let her know of that, she asked, 'Who has told you this?' He said: The All-Knowing, the All-Aware told me.'" (Verse 3) A change of style then follows. The surah is no longer reporting an incident; it is now addressing the two women involved, as if the matter is taking place at this very moment: "Would that you two turn to God in repentance, for your hearts have swerved! But if you support each other against him, know that God is his protector, and that, therefore, Gabriel all righteous believers and the angels will stand behind him." (Verse 4) They are, thus, invited to turn to God in repentance after their hearts had swerved from rightful action. We so realize that the incident had such a profound effect on the Prophet as to require the statement that he is given full protection by God. Furthermore, Gabriel, the believers and all angels stand ready to give him their full support. The Prophet is thus reassured and comforted after this serious breach of confidence. Indeed, the whole situation must have been considered as very serious, implying far-reaching consequences for it to have necessitated such assurances. We can appreciate this for ourselves from the reports mentioned earlier, particularly the answer given by the Ansari man when `Umar asked him about whether the Ghassan army was approaching. In fact his answer states that the matter was even more serious than that threat. Ghassan was an autonomous region in the tutelage of the Byzantine Empire, bordering the Arabian Peninsula. An attack by Ghassan on the Muslim community would have been very serious, yet the other matter was felt by Muslims to be even far more serious and far-reaching. They felt that the Prophet's own comfort and the maintenance of serenity and peace in his noble home were more important than anything else. This, then, gives us a clear indication of how the Muslim community viewed these developments, a view in line with how heaven treated it. It is, then, a correct view. The next verse provides similar import. It details the qualities of the women whom God may give to His Messenger, should he divorce his current wives. This is addressed to all his wives by way of an implicit threat: "Were he to divorce you, his Lord may well give him in your stead spouses better than you: women who surrender themselves to God, true believers, devout, penitent, who worship in humility and reflect thoughtfully be they women previously married or virgins." (Verse 5) They are, thus, indirectly called upon to adopt these qualities. The first quality is full submission to God and the fulfilment of all religious obligations. Next, is complete faith that leads to surrendering oneself to God, which is the literal meaning of the Arabic word Islam. Devotion, the third quality, means conscious obedience of God. The Prophet's wives should also be penitent, which means that they should regret any slip into sin and follow this by turning to do God's bidding. To worship in humility is another quality they should possess. It is the means by which to communicate with God and express our submission to Him. Thoughtful reflection is how we have translated the quality the surah refers to by the Arabic word sd Wit, which literally means 'wandering, contemplating'. What it means here is that they always reflect on God's creation and contemplate the great universe He has created. Having all these qualities, these new wives would be either virgins or previously married, in the same way as the Prophet married those wives already with him. This warning was apparently necessary because of the telling effect their conspiracy had on the Prophet, incurring his anger. He was never given to anger, but the matter was clearly serious. The Prophet felt comforted and reassured when these verses were revealed, addressing him personally as also members of his household. Thereafter, the atmosphere in his blessed home regained its serenity as a direct result of God's statements. This was an honour given to the Prophet and his household, given their important role in the solid implementation of God's code for human life. We have thus seen a picture of the home life of the man who was entrusted with establishing a nation and a state on hitherto unknown lines. This nation was to be entrusted with the fulfilment of divine faith in its final form. It was to be the practical establishment of a devout society that sets the example for future generations. We see also a picture of a man of exceptional greatness and nobility. Yet, he lived his humanity just as he fulfilled the tasks of his prophet hood; the two were intertwined. It was God's will that he should be a human Messenger delivering His last message to mankind, outlining a perfect code for all humanity. Thus has been the method of Islam with those who understood it well and who have moulded their lives on the basis of its teachings. They became living examples of Islam. The Prophet's practical life, with all that it involved of human experience, endeavours, strengths and weaknesses, was intertwined with the divine message. As we see in the case of those who were closest to him and his own family, his life was the practical example of how to live Islam. It set the model for those who wish to learn an easy and practical way of implementing God's message. It also steered away from theoretical assumptions that have no practical effect. God's purpose was thus fulfilled: the final message to mankind was revealed in full, the Messenger who could receive it and give it its practical form was chosen, and his life was left as an open book for all, studied and reviewed by one generation after another. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
|
Overview (Verses 1 - 5) Such is the reporting of the incident in historical sources. We will now look at its treatment in the Qur'an. The surah begins with a mild reproach by God to His Messenger: Prophet, why do you prohibit yourself something that God has made lawful to you in your desire to please your wives? God is much-forgiving, ever merciful. God has already ordained for you [believers] a way to release you from such oaths. God is your Lord Supreme. He alone is the All-Knowing, the Wise. (Verses 1-2) The reproach is mild but effective. It is not proper for a believer to prohibit himself something that God has made lawful. The Prophet had not imposed a legal prohibition on himself with regard to the honey drink he liked or to Maria. He only decided to refrain from enjoying either. This gentle reproach makes it clear that it is not right to deliberately deprive oneself of what God has made lawful in order to appease someone else. The comment at the end of the verse is: 'God is much-forgiving, ever merciful.' This suggests that such deliberate action would require questioning unless it was overlooked by an act of God's forgiveness and grace. As for the oath that the Qur'anic text suggests the Prophet made, God stated a way for him to release himself from it. This means that an oath that establishes a situation other than what is best should be atoned for so as to release oneself from it and then take up the better option. "God is your Lord Supreme." (Verse 2) He helps you to overcome your weaknesses and to cope with what may be hard for you. Hence, he has ordained for you a way out of your oaths so as to ensure that you do not incur unnecessary hardship. "He alone is the All-Knowing, the Wise." (Verse 2) He legislates for you on the basis of His absolute knowledge and perfect wisdom. He only commands you to do what is within your power and what is best suited for you. Therefore, do not prohibit yourselves anything other than what He has forbidden, and continue to make lawful only what He has made lawful. It is clear that the comment here fits perfectly with the directive already stated. The surd') then refers to what the Prophet said to one of his wives, but mentions neither its subject matter nor its details. None of this is important. What is important, however, is what it signified and the knock-on effects it generated: "The Prophet told something in confidence to one of his wives." (Verse 3) What we are looking at here is something unique in human history. We are looking at a period when there was direct contact between heaven and ordinary people. Here is a direct, public and detailed intervention by heaven in human affairs. God informs the Prophet of a conversation between two of his wives concerning something he had told one of them in confidence. When the Prophet mentioned this to the wife who had divulged it, he only hinted at a certain aspect of it, rather than giving her a detailed account. At the same time, he also informed her of the source of his information: it was the One solid source that could not be mistaken: "When she divulged it, and God made this known to him, he spoke of a part of it and passed over a part. When he thus let her know of that, she asked, 'Who has told you this?' He said: The All-Knowing, the All-Aware told me.'" (Verse 3) A change of style then follows. The surah is no longer reporting an incident; it is now addressing the two women involved, as if the matter is taking place at this very moment: "Would that you two turn to God in repentance, for your hearts have swerved! But if you support each other against him, know that God is his protector, and that, therefore, Gabriel all righteous believers and the angels will stand behind him." (Verse 4) They are, thus, invited to turn to God in repentance after their hearts had swerved from rightful action. We so realize that the incident had such a profound effect on the Prophet as to require the statement that he is given full protection by God. Furthermore, Gabriel, the believers and all angels stand ready to give him their full support. The Prophet is thus reassured and comforted after this serious breach of confidence. Indeed, the whole situation must have been considered as very serious, implying far-reaching consequences for it to have necessitated such assurances. We can appreciate this for ourselves from the reports mentioned earlier, particularly the answer given by the Ansari man when `Umar asked him about whether the Ghassan army was approaching. In fact his answer states that the matter was even more serious than that threat. Ghassan was an autonomous region in the tutelage of the Byzantine Empire, bordering the Arabian Peninsula. An attack by Ghassan on the Muslim community would have been very serious, yet the other matter was felt by Muslims to be even far more serious and far-reaching. They felt that the Prophet's own comfort and the maintenance of serenity and peace in his noble home were more important than anything else. This, then, gives us a clear indication of how the Muslim community viewed these developments, a view in line with how heaven treated it. It is, then, a correct view. The next verse provides similar import. It details the qualities of the women whom God may give to His Messenger, should he divorce his current wives. This is addressed to all his wives by way of an implicit threat: "Were he to divorce you, his Lord may well give him in your stead spouses better than you: women who surrender themselves to God, true believers, devout, penitent, who worship in humility and reflect thoughtfully be they women previously married or virgins." (Verse 5) They are, thus, indirectly called upon to adopt these qualities. The first quality is full submission to God and the fulfilment of all religious obligations. Next, is complete faith that leads to surrendering oneself to God, which is the literal meaning of the Arabic word Islam. Devotion, the third quality, means conscious obedience of God. The Prophet's wives should also be penitent, which means that they should regret any slip into sin and follow this by turning to do God's bidding. To worship in humility is another quality they should possess. It is the means by which to communicate with God and express our submission to Him. Thoughtful reflection is how we have translated the quality the surah refers to by the Arabic word sd Wit, which literally means 'wandering, contemplating'. What it means here is that they always reflect on God's creation and contemplate the great universe He has created. Having all these qualities, these new wives would be either virgins or previously married, in the same way as the Prophet married those wives already with him. This warning was apparently necessary because of the telling effect their conspiracy had on the Prophet, incurring his anger. He was never given to anger, but the matter was clearly serious. The Prophet felt comforted and reassured when these verses were revealed, addressing him personally as also members of his household. Thereafter, the atmosphere in his blessed home regained its serenity as a direct result of God's statements. This was an honour given to the Prophet and his household, given their important role in the solid implementation of God's code for human life. We have thus seen a picture of the home life of the man who was entrusted with establishing a nation and a state on hitherto unknown lines. This nation was to be entrusted with the fulfilment of divine faith in its final form. It was to be the practical establishment of a devout society that sets the example for future generations. We see also a picture of a man of exceptional greatness and nobility. Yet, he lived his humanity just as he fulfilled the tasks of his prophet hood; the two were intertwined. It was God's will that he should be a human Messenger delivering His last message to mankind, outlining a perfect code for all humanity. Thus has been the method of Islam with those who understood it well and who have moulded their lives on the basis of its teachings. They became living examples of Islam. The Prophet's practical life, with all that it involved of human experience, endeavours, strengths and weaknesses, was intertwined with the divine message. As we see in the case of those who were closest to him and his own family, his life was the practical example of how to live Islam. It set the model for those who wish to learn an easy and practical way of implementing God's message. It also steered away from theoretical assumptions that have no practical effect. God's purpose was thus fulfilled: the final message to mankind was revealed in full, the Messenger who could receive it and give it its practical form was chosen, and his life was left as an open book for all, studied and reviewed by one generation after another. |