fusus al-iman1 return to contents preface ميحرلا ن محرلا الله مس ب ملاسلاو...

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FUSUS AL-IMAN (فصوص الإيمان)

SELECTED VERSES

FROM

SURA AL-QAMAR (سورة القمر)

TO

SURA AT-TAHRIM (سورة التحريم)

By

SHAIKH MIR ASEDULLAH QUADRI

Sahih Iman Publication

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Copyright © SAHIH IMAN 2020

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted, in any form or by any means without the prior written permission of the publisher,

nor be otherwise circulated in any form of binding or cover other than that in which it is published and without a similar condition being imposed on the subsequent purchaser.

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Table of Contents

1. PREFACE ……………………………………………………………………………….……….......1

2. SURA AL-QAMAR (سورة القمر) ……….……...……………..………………....................................2

3. SURA AR-RAHMAN (سورة الرحمن) ……….……………………...…..………...…...........................3

2. SURA AL-HADEED (سورة الحديد) ……….……...……………..………………..................................4

3. SURA AL-MUJAADILA (سورة المجادلة) ……….……………………...…..……….............................8

4. SURA AL-HASHR (سورة الحشر) ……….…………………..…………..…………..............................9

4. SURA AL-MUMTAHANA (سورة الممتحنة) ……….…………………..…………..…........................13

4. SURA AS-SAFF (سورة الصف) ……….…………………..…………..……………............................14

4. SURA AL-JUMU’A (سورة الجمعة) ……….……………..……………..…………..…........................15

4. SURA AT-TAHRIM (سورة التحريم) ……….…………………..…………...………............................17

1 Return to Contents

PREFACE

الرحمن الرحيم بسم الله

الحمد لله رب العالمين، والصلاة والسلام

على سيدنا محمد وعلى آله وصحبه أجمعين

Fusus Al-Iman is a concise format of explanations related to Sahih Iman based on Tafseer-e-Asedi and Irshad Al-Asedi. This book series is named ‘Fusus al-Iman’ (فصوص الإيمان) (Bezels of Faith) with the intention that it may be used by the people as an anchor of Sahih Iman when sailing in the oceans of knowledge of Quran and Ahadith.

For the students of Quran and Ahadith, Fusus Al Iman can act as a primer that will help them solidify their Iman and prepare them for facing the onslaught of deviant sects who misinterpret the Quranic verses and Ahadith to lead them away from Islam.

Since Sahih Iman is the essential requirement of salvation in Hereafter, it is important to have correct understanding of all issues related to Sahih Iman to become eligible for salvation.

This book contains Selected Verses from Sura Al-Qamar to Sura At-Tahrim. Explanations of these verses will, In Sha Allah, benefit all Muslims of the world in protecting their Sahih Iman.


SURA AL-QAMAR (سورة القمر)

حيم ن الره ـ حم الره بسم الله

In the name of Allah, the Most Compassionate and Most Merciful

Verse 54.1 - اقتربت السهاعة وانشقه القمر

Translation – The Hour draws near; the moon is split in two.

Explanation

The miracle of the splitting of the moon occurred in Makka before Prophet Mohammad ( صلى الله عليه و

immigrated to Madina. Many Sahabah, like Ali bin Abi Talib, Anas bin Malik, Huzaifa bin (آله وسلمYaman, Abdullah bin Masud, Abdullah bin Abbas, Abdullah bin Umar, Jubair bin Mutim ( رضئ الله

عنہم اجمعين ی تعال ) have narrated about this event in many Ahadith.

It is reported that Makkan Polytheists like Walid bin Mughira, Abu Jahl, A'as bin Wail, Aas bin Hisham, Aswad bin Yaghus, Aswad bin Muttalib, Zama bin Aswad, Nadr bin Harith, etc., demanded the Prophet (صلى الله عليه و آله وسلم) saying that 'If you are a true Prophet of Allah then split the moon in half. Let it be in such a way that one half will appear over Mount Abu Qubais and the other half will be seen over Mount Quayqian.' The Prophet (صلى الله عليه و آله وسلم) asked them, 'if I do

that, will you accept Islam'. They said 'Yes, we will.' Then on the following 14th night moon, the Prophet (وسلم آله و عليه الله called all the people of Quraish polytheists and asked them to bear (صلى witness to it. He stood at an elevated place for all people to see him, looked at the Moon, raised his finger and gestured towards it, and Moon got split into two, and its two halves were seen on the Mounts as requested by the polytheists. Once everyone had seen it, the Prophet (صلى الله عليه و آله وسلم)

raised his finger and gestured again. The two halves came together and joined again.

It is in Hadith -It is narrated on the authority of Anas bin Malik ( عنہ ی رضئ الله تعال ) who said that 'the people of Makkah asked the Apostle of Allah (وسلم آله و عليه الله to produce a miracle, and he (صلى showed them the splitting of the moon into two parts, until they saw (the mount of) Hira between

them.' (Bukhari, Muslim and others)

It is in Hadith - It is narrated on the authority of Jubair bin Mut'im ( عنہ یرضئ الله تعال ) who said that the moon was split into two during the time of Allah's Apostle ( آله وسلم صلى الله عليه و ); a part of the moon was over one mountain and another part over another mountain. So they said, (Prophet)


Mohammad (صلى الله عليه و آله وسلم) has taken us by his magic.' They then said, `If he was able to take us by magic, he will not be able to do so with all (other) people.' (Musnad Ahmad, Baihaqi in Dalail.)

When this miracle was witnessed by the Quraish, some said that the Prophet (صلى الله عليه و آله وسلم) has caused a spell on them. Some others were confused as they thought, if the Prophet ( آله صلى الله عليه و

had cast a spell on the crowed gathered, then 'let us ask some wayfarers who came to Makka (وسلمthe following day if they had seen two halfs of the moon at night'. They did that and it was confirmed by some wayfarers who happened to see that miracle on their way. After this, the

Polytheists started claiming that the Prophet (صلى الله عليه و آله وسلم) had cast his spell on the sky itself so that whoever in the world looked up, he saw the moon got split into two that night.

The miracles performed by the Prophets are not required to be proven by any means, scientific or otherwise since it is the work of Allah ( عزه وجله). Like the splitting of the water of the Sea and Musa

.and the children of Israel crossing it on their foot cannot be explained scientifically (عليه السلام)

SURA AR-RAHMAN (سورة الرحمن)



Verse 55.44 - يطوفون بينها وبين حميم آن

Translation – To and fro, they would be rotated between Fire and the (fiercely) hot water.

Explanation


In the above verse there is mention of Hell, its discomforts and punishment. After describing this, in the next verse, Allah ( عزه وجله) says, بان آلء رب كما تكذ Then you (O' Jinns and humans), which of your]" فبأي Lord’s favors will you deny?]. Allah ( عزه وجله) is explaining that the comforts given to the deniers in

this world, in spite of their denial. And they should be thankful to Allah ( عزه وجله) for these comforts and freedom of action and save themselves from the punishment Hellfire.

SURA AL-HADEED (سورة الحديد)



Verse 57.7 - ا جعلكم مستخلفين فيه فالهذين آمنوا منكم وأنفقو ورسوله وأنفقوا ممه ا لهم أجر كبير آمنوا بالله

Translation – Believe in Allah and His Apostle (صلى الله عليه و آله وسلم) and spend (in His Way) out of what He has made you trustees. Those of you who believe and spend (in His way), they will be greatly rewarded.

Explanation

The above verse clarifies that the wealth earned by people in this world is actually the wealth on which they are made trustees. They are required to spend it on themselves, their families and among

the needy in the world as per the guidelines of Sharia.


Verse 57.8 - سول يدعوكم لتؤمنوا برب كم وقد أخذ ميثاقكم إن كنتم وما والره مؤمنين لكم ل تؤمنون بالله

Translation – And what is the problem with you that you don’t believe in Allah? While the Apostle ( ه وسلمصلى الله عليه و آل ) is inviting you to believe in your Lord, and indeed Allah has taken your covenant (earlier) if you are real believers.

Explanation

What was the covenant that was taken by Allah ( عزه وجله) from all the people?

It is in Quran - يهتهم وأشهدهم على أنفسهم ألست برب كم قالوا بلى شهدنا أن تقولوا يوم القيامة إنها وإذ أخذ ربك من بني آدم من ظهورهم ذر

غافلين ذا ـ ه عن remind mankind about the incident when your Lord brought into ,(صلى الله عليه وسلم O Prophet) ] كنها

existence the offspring from the loins of Adam (عليه السلام) and his descendants (virtually each single individual of mankind) and made them testify about themselves. Allah asked them : 'Am I not your Lord?' They all replied : 'Yes! We bear witness that You are.' This We did, lest you mankind should say on the Day of Resurrection: 'We were not aware of this fact that You are our Lord and that there will be a Day of Judgment. ] (Al-A'raaf - 172)

Verse 57.9 - ل على بكم لرءوف رحيم هو الهذي ينز عبده آيات بي نات ليخرجكم من الظلمات إلى النور وإنه الله

Translation – It is He Who sends down clear revelations to His servant (Prophet Mohammad so that He may bring you out from the darkness into the light. Surely, Allah is full of ,(صلى الله عليه وسلمKindness and Most Merciful.

Explanation

Belief in Prophet Mohammad ( آله وسلمصلى الله عليه و ) is essential part of Iman. The above verse explains that the Prophet (صلى الله عليه و آله وسلم) is the only one who brings the people out of darkness into the light of Iman. Without him, there is no Iman, no Islam and no Ihsan.

Verse 57.11 - قرضا حسنا فيضاعفه له وله أجر كريم من ذا الهذي يقرض الله


Translation – Who will make a loan of goodness to Allah, so that He may multiply it for him and reward him generously?

Explanation

The meaning of loan in the above verse is 'the charity to the needy'. Allah ( وجله promises that (عزه whatever you spend, you will get it back multiplied in this world and in Hereafter, both.

Verse 57.22 - لك ع ما يسير أصاب من مصيبة في الرض ول في أنفسكم إله في كتاب من قبل أن نبرأها إنه ذ لى الله

Translation – No calamity (or blessing) can befalls on the earth or on yourselves, except (that which is inscribed) in a book (of Decrees), before We bring it into existence. Surely, that is easy for Allah.

Verse 57.23 - ل يحب كله مختال فخور لكيلا تأسوا على ما فاتكم ول تفرحوا بما آتاكم والله

Translation – (We let you know this) so that you neither grieve over what you have missed nor boast over what He has granted you. For Allah does not like whoever is arrogant and boastful.

Explanation

In the above two verses, Allah ( عزه وجله) is teaching us to be content with whatever has been given to us. We need not be boastful for His rewards and not excessively lament on the difficulties we face in the world. Pray for the safety from the calamities and be grateful to Him for His bounties and remain content in life and look for His approval in everything we do.


Verse 57.27 - نجيل وجعلنا في وب الهذين اتهبعوه رأفة ورحمة قل ثمه قفهينا على آثارهم برسلنا وقفهينا بعيسى ابن مريم وآتيناه ال

فما رعوها حقه رعايت ها فآتينا الهذين آمنوا منهم أجرهم وكثير منهم ورهبانيهة ابتدعوها ما كتبناها عليهم إله ابتغاء رضوان الله

ون فاسق

Translation – Then, We had many Apostles follow in their footsteps, one after another. (Eventually), We sent, Isa Ibn Maryam (السلام and gave him the Injeel. We instilled (عليه compassion and mercy in the hearts of those who followed him. (As for) the monasticism, We did not impose it on them. They invented it themselves. (By such means), they sought the acceptance and the pleasure of Allah. Yet, they did not abide by the demands of monasticism. We granted the reward to those of them who believed. Most of them, (however), are evildoers!

Explanation

Monasticism or Ruhbaniyya has never been an essential part of Islam anytime during human

civilization. Sometimes people impose it on themselves in order to get Allah's ( عزه وجله) approval.

Monasticism started in Christians in the beginning of 3rd century AD in which some of them looked upon asceticism as a moral ideal and regarded celibacy (abstinence/maidenhood) as superior to marriage and matrimonial responsibilities. They considered that it was not appropriate for those

those who performed religious services in Churches to marry, have children and be involved in other essential worldly chores. Gradually, this became an epidemic in the Christian world by the end of 3rd century AD .

Allah ( عزه وجله) says that it was not imposed on them by their Prophet (عليه السلام) or in their scripture,

but they did it seeking the acceptance of Allah ( عزه وجله).

However, what they attempted was not in line with human nature, therefore, they could not meet the demands of monasticism imposed on them by themselves and got involved in all kinds of corruption in the name of monasticism.


SURA AL-MUJAADILAH (سورة المجادلة)



Verse 58.1 - والله قول الهتي تجادلك في زوجها وتشتكي إلى الله سميع بصير قد سمع الله يسمع تحاوركما إنه الله

Translation – Allah has indeed heard the talk of the woman (Khawlah bint Tha‘labah, who had been divorced by her Husband Aus bin As-Samit ) saying : 'You are to me like my mother' (which was a practice for divorce among pagan Arabs), who pleaded with you against her husband and made her complaint to Allah, and Allah has heard what you said to each other. Allah hears all and sees all.

Explanation

It is reported in Ahadith that when Khawlah bin Tha'labah ( عنہا ی رضئ الله تعال ) was pleading with the Prophet (وسلم آله و عليه الله about the action of her husband (in divorcing her by a pre-Islamic (صلى custom of Zihar) that his action will ruin her children, the verses about Zihar in this Sura were revealed.

Zihar was a practice among Arabs in which a husband would say to his wife : 'you are to me like the back of my mother' (أنت عليه كظهر أمي). This meant that 'you are unlawful for me in conjugal relations. This was done to deprive her rights and keep her like a captive and not letting her marry anyone else. Allah ( عزه وجله) forbade this pre-Islamic practice.


SURA AL-HASHR (سورة الحشر)



Verse 59.2 - ل الحشر ما ظننتم أن ي خرجوا وظنوا أنههم مانعتهم هو الهذي أخرج الهذين كفروا من أهل الكتاب من ديارهم لوه

من حيث لم حصونهم من الله عب يخربون بيوتهم بأيديهم وأيدي المؤمنين فاعتبر فأتاهم الله وا يا يحتسبوا وقذف في قلوبهم الر

أولي البصار

Translation – It is He Who drove the disbelievers, the people of the book (the Jews of Banu An-Nadhir), from their homes at the very start of assembly (the siege against them). You never thought they would depart (without resistance). And they thought their strongholds would defend them against Allah. But Allah came upon them from where they least expected. He cast terror in their hearts, so they ruined their homes with their own hands, and the hands of the believers. So, learn the lesson, O you, endowed with sights!

Explanation

Banu An-Nadhir was a Jewish community living in Madina. All tribes in Madina were the signatories to the Constitution of Madina (دستور المدينة) introduced by Prophet Mohammad ( صلى الله عليه

: As per Article 37 of the Constitution of Madina .(و آله وسلم

المسلمين اليهود نفقتهم وعلى النصح وأن على نفقتهم ، وأن بينهم النصر على من حارب أهل هذه الصحيفة ، وأن بينهم

الثم دون والبر للمظلوم -والنصيحة النصر وأن بحليفه أمره يأثم ل وأنه [The Jews must bear their expense and the Muslims must bear their expenses. They help one another against

those who make war against the people of this document. Between them is good understanding, honorable dealing, and honesty, not treachery. Help (is to be given) to whoever is wronged.]

In spite of the signatory to the above, the Jews of Banu An-Nadhir used to plot against the Muslims.

Abdur Razzaq in his Musannaf, 5/359-60; Ibn Hajar in Fath al Bari, 7/331; Abu Dawood in his Sunan, 2/139-40, reported that an attempt on the life of Prophet Mohammad (صلى الله عليه و آله وسلم) was made by Jews of Banu An-Nadhir on the instigation of Makkan Quraish.


The Jews sent a message to the Prophet (وسلم آله و عليه inviting him to come with 30 of his ,(صلى الله companions to meet them. They promised to come out with a similar number of their Rabbis, to a

designated place in Madinah, where they would listen to him. If the rabbis are convinced of what he said, then all Jews of their tribe would accept Islamic faith. When the two parties approached each other, the Jews suggested that (there was no need for 30 people on each side). Let the Prophet ( صلى الله

وسلم آله و and three of his companions meet with three of their rabbis privately, and if he (عليه convinced them, then Banu an Nadir would accept Islam. Since it was a formal preaching meeting,

no one was allowed to carry weapons. However, the three rabbis carried daggers hidden in their clothing to attack the Prophet (صلى الله عليه و آله وسلم) and his three companions.

A Jewish woman, whose brother had become Muslim, knew about this plot and informed Muslims about it. Thus the meeting was cancelled. The Prophet (وسلم آله و عليه took a punitive action (صلى الله

against the Jewish tribe for their attempt on his life. The Muslims besieged Banu An-Nadhir. Within a few days they surrendered. They were asked to leave Madina along with their belongings. It is reported that before leaving, the Jews destroyed their homes and carried even the doors of their houses.

As per the authentic reports in Ahadith, the expulsion of Banu An-Nadhir took place in 2 AH after

the Battle of Badr. However, there are some differences of opinions among scholars as to the timing of the expulsion of Banu An-Nadhir. Some consider that it took place in the 3 AH, after the battle of Uhad.

Verse 59.6 - على سل ط رسله على من ي وما أفاء الله ي كنه الله رسوله منهم فما أوجفتم عليه من خيل ول ركاب ول شاء والله

على كل شيء قدير

Translation – You did not charge with horse or camel for whatever (spoils) Allah gave His Apostle (صلى الله عليه و آله وسلم) from them. In any case, Allah gives authority to His Apostle ( صلى الله

.over whomsoever He please. Allah has power over all things (عليه و آله وسلم

Explanation

There are two types of earnings as a result of the war. One is, which is earned after fighting the battle. This is known as War booty (Ghaneemah - غنيمة). The other is, which is earned, without fighting the battle when the opposing side surrenders without any resistance. This is known as fay (the spoils of war). There are different rules for the distribution of these two earnings.

(i) The war booty is divided into 5 parts, 4 of which are distributed among the members of the army who fought the war. The 5th part is used as per the following commandment.


It is in Quran والمس واليتامى القربى سول ولذي وللره خمسه لله ن شيء فأنه السهبيل واعلموا أنهما غنمتم م اكين وابن [And know that whatever of war-booty that you may gain, verily, one-fifth (1/5th) of it is assigned to Allah, and to the Apostle (وسلم آله و عليه الله and to the near ,(صلى relatives (of the Apostle صلى الله عليه وسلم, and also) the orphans, the poor and the wayfarer.] (al-Anfaal -41).

(ii) The fay (spoils of war) is also divided into 5 parts, the distribution of which is described in the following verses.

In war booty, all recipients become owners of their share. However, in case of Fay, the physical assets (like orchards, etc.,) became the property of the state; from the income of which, all beneficiaries were supported on a long or short term basis. The Head of the State was the Custodian of the Fay (spoils of war).

During the lifetime of Prophet Mohammad (آله وسلم he personally distributed from the ,(صلى الله عليه و income of fay properties, including the orchards of Fadak, to all assigned beneficiaries. After his death, the distribution was continued in the same way by Khulafa-e-Rashideen, Abu Bakr, Umar, Othman and Ali ( عنہم اجمعين یرضئ الله تعال ).

Verse 59.15 - كمثل الهذين من قبلهم قريبا ذاقوا وبال أمرهم ولهم عذاب أليم

Translation – They are like their immediate predecessors (Jews of Banu Qainuqa); they tasted the evil result of their deeds, for them will be a painful torment.

Explanation

The Jews of Banu Qainuqa tribe were the first to violate the terms of the Constitution of Madina. They had a walled stronghold at the outskirts of Madina. They were arrogant people and were

involved in all kinds of trouble in Madina, including killings. They used to behave like a Mafia. In spite of their behavior, the Prophet (صلى الله عليه و آله وسلم) remained patient for a long time and kept on advising them to behave like civilized citizens.

The trouble between them and Muslims came to a peak when the Jews of Banu Qainuqa undressed a

Muslim woman on the street, took her cloths in their hands and began to jeer and tease her in front of a crowd. Among the crowd, there was a Muslim male who tried to defend the woman and in the fight he killed a Jew and was himself killed by other Jews.


When this incident was reported to the Prophet (وسلم آله و عليه he demanded apology from ,(صلى الله Banu Qainuqa and compensation to the victims and assurance that this kind of activities will be stopped in future. Bani Qainuqa ignored these demands. Thus the Prophet (وسلم آله و عليه الله (صلى

ordered action against them. Their stronghold was besieged by Muslims. The Muslims blocked all routes from where any help could come to them from outside. After a fortnight, Bani Qainuqa surrendered. Under the Jewish law, all males among their could be beheaded, and their females and children could be taken as slaves. But the Prophet (وسلم آله و عليه الله took a lenient view, and (صلى merely ordered their expulsion from Madina in 2 AH.

Verse 59.19 - ئك هم الفاسقون فأنساهم أنفسهم أول ول تكونوا كالهذين نسوا الله

Translation – Be not like those who forgot Allah, as a result Allah caused them to forget themselves, it is they who are the transgressors.

Explanation

A person who forgets about his Lord, surely, will forget about himself as who is he? The Hadith - من is in total conformity with the [.Whosoever knows himself, knows about his Lord ] عرفه نفسه فقد عرفه ربه

above verse.

Verse 59.19 - ئك هم الفاسقون فأنساهم أنفسهم أول ول تكونوا كالهذين نسوا الله

Translation – Be not like those who forgot Allah, as a result Allah caused them to forget themselves, it is they who are the transgressors.

Explanation


SURA AL-MUMTAHANA (سورة الممتحنة)



Verse 60.4 - كفرنا قد كانت لكم أسوة حسنة في إبراهيم والهذين معه إذ قالوا لقومهم إنها برآء منكم و ا تعبدون من دون الله ممه

م بكم وبدا بيننا وبينكم العداوة والبغضاء أبدا حتهى وحده إله قول إبراهيم لبيه لستغفرنه لك وما أملك لك من الله ن تؤمنوا بالله

لنا وإليك أنبنا وإليك المصير شيء ربهنا عليك توكه

Translation – Indeed an excellent example has been set for you by Ibrahim (عليه السلام) and those with him. When they said to their people : 'Surely, we are free from you and whatever you worship besides Allah. We reject you. Hostility and hatred shall appear between us and between you forever until you believe in Allah alone.' Except the saying of Ibrahim (عليه السلام) to (the brother of) his father : 'Surely, I will ask for forgiveness (from Allah) for you, but I have no power to get anything for you from Allah.' (They prayed) : 'Our Lord! In You (alone) we put our trust, to You (alone) we turn in repentance, and to You (alone) is our final return.

Explanation

It is reported that Hadhrat Ibrahim (السلام grew up under the guardianship of his uncle Azar (عليه (father's brother), because his father, Tareq died when he was very young.

It is in Hadith Anas Ibn Malik ( عنہ ی رضئ الله تعال ) narrates that one day Prophet ( صلى الله

:stood on the pulpit and informed (sahabah) the names of his ancestors (عليه و آله وسلم

The Prophet ( و عليه وسلمصلى الله آله ) said : Ana, Mohammad Ibn Abdullah, bin Abdul

Muttalib, bin Hashim, bin Abd Manaf, bin Qusa'i, bin Kilab, bin Murra, bin Ka'b, bin Lu'ayy, bin Ghalib, bin Fihr, bin Malik, bin an-Nadr, bin Kinanah, bin Khuzaimah, bin Mudrikah, bin Elias, bin Mudar, bin Nizar, bin Ma'ad, bin Adnan, bin Udad, bin Asha'b, bin Saleh, bin Salooq, bin Hameesa, bin Nabad, bin Khizaar, bin Ismail ( عليه .bin Tariq ,(عليه السلام) bin Ibrahim ,(السلام

(Baihaqi, Hakim, Ahmed, Ibn Kathir in Bidaya wan Nihaya and Ibn Asakir also narrated this Hadith).


It is clear from the above Hadith that the father of Ibrahim (عليه السلام) was Tariq, a Momin; while his uncle Azar was an Idol worshiper

Ibn Jarir al-Tabari in his Tafsir and History book has mentioned that - Azar was not the father of Ibrahim (السلام ,History of Tabari, Vol. 1, Page 119. and Tafsir-e-Tabari by Ibn Jarir al-Tabari ) .(عليه Vol. 7, page 158).

Ibn Kathir has written in al-Bidaya wan Nihaya - Ibrahim (السلام was the son of Tariq. When (عليه

Tareq was 75 years old, Ibrahim (عليه السلام) was born to him. (al-Bidaya wan Nihaya, vol 1, page 139)

Hadhrat Mohammad Abdul Qadeer Siddiqui ( عل اللہ ہیرحمتہ ) has written in his Tafseer-e-Siddiqui that Azar was the brother of the father of Ibrahim (عليه السلام). (Tafseer-e-Siddiqui)

SURA AS-SAFF (سورة الصف)



Verse 61.6 - قا لما بين يديه م إليكم مصد را برسول وإذ قال عيسى ابن مريم يا بني إسرائيل إن ي رسول الله ن التهوراة ومبش

ذا س ا جاءهم بالبي نات قالوا ه حر مبين يأتي من بعدي اسمه أحمد فلمه

Translation – And (remember) when Isa Ibn Maryam (عليه السلام) said : 'O Children of Israel! I am the Apostle of Allah to you, confirming the Torah which came before me, and give you glad tidings of an Apostle (صلى الله عليه و آله وسلم) that will come after me whose name shall be Ahmed آله وسلم) و آله وسلم - another name of Prophet Mohammad) (صلى الله عليه و But when he '.(صلى الله عليه (the Prophet صلى الله عليه وسلم) came to them with clear proofs, they said : 'This is plain magic.'


Explanation

Every single verse of the Quran is addressed to Prophet Mohammad (وسلم آله و عليه الله or (صلى addressed to the people via the Prophet (صلى الله عليه و آله وسلم).

However, his name Mohammad (آله وسلم و has been mentioned in Quran in 4 verses, (i) (صلى الله عليه Aal-e-Imran - 144, (ii) Al-Ahzaab - 40, (iii) Mohammad - 2, and (iv) Al-Fath - 29.

In the above verse, his name 'Ahmed' (صلى الله عليه و آله وسلم) has been mentioned.

SURA AL-JUMU’A (سورة الجمعة)



Verse 62.2 - يهم ويعل مهم الكتاب ي ين رسول منهم يتلو عليهم آياته ويزك والحكمة وإن كانوا من قبل لفي هو الهذي بعث في الم

ين ضلال مب

Translation – It is He Who has raised among the unlettered people an Apostle ( صلى الله عليه و آله

of their own, who recites to them His revelations, purifies them, and teaches them the Book (وسلمand Wisdom, though prior to this they were in gross error.

Explanation

The above describes that the Prophet (صلى الله عليه و آله وسلم) taught Sahabah the Quran, trained them in wisdom and purified their Nufoos.

It is in Quran - ن أنفسهم يتلو عليهم آياته ويزك يهم ويعل مهم الكتاب لقد منه اللهـه على المؤمنين إذ بعث فيهم رسول م

بين م لفي ضلال قبل من كانوا وإن Certainly did Allah confer (a great) favor upon the] والحكمة


believers when He sent among them an Apostle from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.] (Aal-e-Imran - 164).

The process of teaching, training and purification of Sahabah was as follows.

(i) Sahabah first accepted Islam on the hands of Prophet Mohammad ( صلى الله عليه و آله

عتيب - They gave promise of allegiance (Ba'it .(وسلم ) by reciting Islamic testimony ( کلمہ

بہي ط ).

It is in Quran - " فوق أيديهم فمن نهكث فإنهما ينكث على نفسه ومن أوفى إنه الهذين يبايعونك إنهما يد الله يبايعون الله

عظيما أجرا فسيؤتيه الله عليه عاهد 'Indeed, those who pledge allegiance to you, (O ] "بما Prophet صلى الله عليه وسلم) they are actually pledging allegiance to Allah. The hand of Allah is over

their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allah, He will give him a great reward.] (Al-Fath - 10).

Sometimes, the Prophet (وسلم آله و عليه الله ) took promise of allegiance (صلى عتيب ) as repentance for one’s past wrong doings. Sometimes the pledge ( عتيب ) was taken to

shed the last drop of blood in the cause of Islam, as it happened at the time of the conflict of Hudaibiya. The Promise of allegiance was also taken from women.

(ii) After people became Muslims, Prophet Mohammad (آله وسلم و taught (صلى الله عليه them Quran.

(iii) Prophet Mohammad (وسلم آله و عليه then trained Sahabah in their day to (صلى الله day living. He also taught them wisdom.

It is in Quran واليوم الخر وذكر الله أسوة حسنة ل من كان يرجو الله كثيرا لهقد كان لكم في رسول الله [Indeed in

the Apostle of Allah (صلى الله عليه و آله وسلم) you have an excellent example to follow; for him who hopes in (the meeting with) Allah and the Last Day and does Zikr of Allah extensively.] (Al-Ahzaab - 21)

(iv) When Sahabah sat in the company of Prophet Mohammad (آله وسلم و (صلى الله عليه

their worldly thoughts and ordinary consideration got extincted from their minds and they became exceptionally pious. This aspect is referred in the above Quranic verse as 'purification' (' ويزك يهم').

It is in Hadith - Hanzalah Al-Usayyidi (عنه تعالى الله said, "O'Apostle of Allah (رضئ

وسلم) آله و عليه when we are in your company, and are reminded of Hell-fire ,(صلى الله and Jannah, we feel as if we are seeing them with our own eyes, but when we go away from you and attend to our wives, children and business, much of these things


go out of our minds." Thereupon the Apostle of Allah (صلى الله عليه و آله وسلم) said, "By Him in Whose Hand is my life, if your state of mind remains the same as it is in my presence and you are always busy in the Zikr of Allah, the angels will shake hands

with you in your beds and on roads. (Muslim - part of the Hadith).

After Prophet Mohammad (صلى الله عليه و آله وسلم) left this world, the teaching, training and purification of the people was carried out by Khulafa-e-Rashideen, Sahabah, Aimma and Shuyookh of Ihsan and Awliya Allah.

SURA AT-TAHRIM (سورة التحريم)



Verse 66.1 - غفور رحيم لك تبتغي مرضات أزواجك والله م ما أحله الله يا أيها النهبي لم تحر

Translation – O' Prophet (صلى الله عليه و آله وسلم)! Why do you leave certain thing in consideration of the wish of (some of) your wives while Allah has made it lawful to you. Allah is All Forgiving, and Most Merciful.

Explanation

In this Surah Allah ( عزه وجله) has cautioned and warned about certain issues related to Ummaha-tul-Momineen ( عنہم اجمعين ی رضئ الله تعال ). There may have been some domestic issues of concern related to Prophet's (آله وسلم و household which have been referred to in this Surah. Thus, it is not (صلى الله عليه important for us to go into details because Allah ( وجله Himself has not disclosed about these (عزه

issues.


It is important to note that Allah ( عزه وجله) and His Apostle (آله وسلم teach us by various (صلى الله عليه و means that cover every aspect of our lives, private and public, both.

Everything in Quran and Sunnah is meant for the teaching of people. Some people wrongly claim and try to relate human weaknesses in the lives of the Prophets and their close associates. This is not correct understanding. They should know that all these things are meant to teach the people and have no relevance with the weaknesses of the virtuous people of the proximity with Allah ( عزه وجله) and His Apostles. Particularly, these are meant for Muslims to understand these issues correctly and

implement these teachings in their lives for their benefit in this life and in Hereafter.

There are two Ahadith that have appeared in Bukhari and other Ahadith books in this context and people relate them with the above verse. Therefore, it is important that these are mentioned here for full understanding of readers.

(i) It is in Sahih Bukhari, Vol 8, Book 83, Hadith # 68

سمع أنهه زعم عطاء ابن جريج، قال اج، عن د، حدهثنا الحجه الحسن بن محمه النهبيه صلى الله حدهثنا أنه عبيد بن عمير، يقول سمعت عائشة، تزعم

عليه وسلم فلتقل إن ي يهتنا دخل عليها النهبي صلى اللهعليه وسلم كان يمكث عند زينب بنت جحش، ويشرب عندها عسلا، فتواصيت أنا وحفصة أنه أ

منك ريح مغافير، أكلت مغافير فدخل على إحداهما فقالت ذلك له زينب بنت جحش، ولن أعود له "فقال . أجد فنزلت ."ل بل شربت عسلا عند

لك يا أيه } م ما أحله الله }، {ا النهبي لم تحر بل شربت عسلا "لقوله {وإذ أسره النهبي إلى بعض أزواجه حديثا}، لعائشة وحفصة، {إن تتوبا إلى الله

. "ولن أعود له، وقد حلفت، فلا تخبري بذلك أحدا "وسى عن هشام، وقال لي إبراهيم بن م ."

Ummul Momineen Aisha ( عنہا ی رضئ الله تعال ) narrated that the Prophet (صلى الله عليه و آله وسلم) used to stay (for some time) in the house of Ummul Momineen Zainab bint Jahsh ( عنہا یرضئ الله تعال ) and he used to

drink honey in her house. Ummul Momineen Hafsa ( تعال عنہا ی رضئ الله ) and I decided that when the Prophet (صلى الله عليه و آله وسلم) entered the house of either of us, she would say, ‘I smell in you the bad smell of Maghafir (raisin). Have you eaten Maghafir?’ When he came to one of us, she said that to him. He replied (to her), ‘no, but I have drunk honey in the house of Ummul Momineen Zainab bint Jahsh ( تعال عنہا یرضئ الله ), and (if it smells bad) I will never drink it again.’ Then the following verse

was revealed - تحر لم النهبي أيها رحيم م يا غفور والله أزواجك مرضات تبتغي لك أحله الله أيمانكم -ما تحلهة لكم فرض الله قد والله

ا نبهأها به ديثاوإذ أسره النهبي إلى بعض أزواجه ح -مولكم وهو العليم الحكيم ف بعضه وأعرض عن بعض فلمه عليه عره ا نبهأت به وأظهره الله فلمه

ذا قال نبهأني العليم الخبير قالت من أنب فقد صغت قلوبكما -أك ه إن تتوبا إلى الله [ O' Prophet (صلى الله عليه و آله وسلم)! Why do you leave certain thing in consideration of the wish of (some of) your wives while Allah has made it lawful to you? Allah has already given you absolution from such oaths. Allah is your Lord, and He

is Knowledgeable and Wise. And (remember) when the Prophet (وسلم آله و عليه الله confided a (صلى matter to one of his wives, she disclosed it (to another wife). And Allah made it known to him; he informed part of it (to one of his wife) and left a part. Then when he told her (the other wife) of it, she said: 'Who told you this?' He said: 'The All Knowing, All Aware (Allah) has told me.' If you both (wives) turn in repentance to Allah (it will be better) as your hearts have indeed so inclined (to

oppose what the prophet صلى الله عليه وسلم likes).] (At-Tahrim: 1-4)

The above Hadith is self-explanatory.


(ii) It is in Sahih Bukhari, Vol 3, Bk 46, Hadith # 29

بن عبد حدهثنا بن عبهاس ـ رضى الله يحيى بن بكير، حدهثنا اللهيث، عن عقيل، عن ابن شهاب، قال أخبرني عبيد الله بن أبي ثور، عن عبد الله الله

لهما أسأل عنهما ـ قال لم أزل حريصا على أن إن تتوبا }عمر ـ رضى الله عنه ـ عن المرأتين من أزواج النهبي صلى الله عليه وسلم اللهتين قال الله

قلوبكما صغت فقد الله ف {إلى بالداوة، معه وعدلت فعدل معه ز فحججت أمير تبره يا فقلت أ فتوضه الداوة، من يديه على فسكبت جاء، حتهى

صلى الله عليه وسلم اللهتان قال لهما مؤمنين من المرأتان من أزواج النهبي }ال لك يا ابن عبهاس عائشة وحفصة، ثمه يفقال واعجب {إن تتوبا إلى الله

وهى من عوالي المدينة، وكنها نتناوب النزول على النه استقبل عمر الحديث يسوقه، فقال إن ي كنت وجار لي من النصار في بني أميهة بن زيد، بي

وغيره، وإذا نزل فعل مثله، وكنها معشر قريش نغلب صلى الله عليه وسلم فينزل يوما وأنزل يوما، فإذا نزلت جئته من خبر ذلك اليوم من المر

ا قدمنا على ال رأتي، فراجعتني، فأنكرت إذا هم قوم تغلبهم نساؤهم، فطفق نساؤنا يأخذن من أدب نساء النصار، فصحت على ام نصار الن ساء، فلمه

إنه أز صلى الله عليه وسلم ليراجعنه، وإنه إحداهنه لتهجره اليوم حتهى اللهيل واج أن تراجعني، فقالت ولم تنكر أن أراجعك فوالله فأفزعني، .النهبي

صلى الله عليه وسلم ثمه جمعت علىه ثيابي، فدخلت على حفصة فقلت أى . فقلت خابت من فعل منهنه بعظيم حفصة، أتغاضب إحداكنه رسول الله

لغضب رسوله صلى الله عليه وسلم فتهلكين ل تست .اليوم حتهى اللهيل فقالت نعم ىكثري عل فقلت خابت وخسرت، أفتأمن أن يغضب الله رسول الله

نهك أن كا صلى الله عليه وسلم ول تراجعيه في شىء ول تهجريه، واسأليني ما بدا لك، ول يغره نت جارتك هي أوضأ منك وأحبه إلى رسول الله

ابي ضربا شديدا، تحدهثنا أنه غسهان تنعل الن عال لغزونا، فنزل صاحبي يوم نوبته فرجع عشاء، فضرب ب نهاصلى الله عليه وسلم ـ يريد عائشة ـ وك

صلى الله عليه و قلت ما ه . وقال حدث أمر عظيم .وقال أنائم هو ففزعت فخرجت إليه أجاءت غسهان قال ل، بل أعظم منه وأطول، طلهق رسول الله

صلى الله عليه ة يت صلا قال قد خابت حفصة وخسرت، كنت أظن أنه هذا يوشك أن يكون، فجمعت علىه ثيابي، فصله .وسلم نساءه الفجر مع النهبي

صلى الله عليه وسلم . وسلم فدخل مشربة له فاعتزل فيها، فدخلت على حفصة، فإذا هي تبكي قلت ما يبكيك أولم أكن حذهرتك أطلهقكنه رسول الله

ا أجد، فجئت المشربة الهتي فخرجت، فجئت المنبر، فإذا حوله رهط يبكي بعضهم، فجلست معهم قليلا ثمه غلبني م .أدري هو ذا في المشربة قالت ل

ت مع فدخل، فكلهم النهبيه صلى الله عليه وسلم ثمه خرج، فقال ذكرتك له، فصمت، فانصرفت حتهى جلس . لعمر ذن هو فيها فقلت لغلام له أسود استأ

مثله، فجلس فجئت، فذكر ما أجد هط الهذين عند المنبر، ثمه غلبني الغلام ت الره فجئت ما أجد الهذين عند المنبر، ثمه غلبني هط استأذن .مع الره فقلت

صلى الله ع .لعمر ا ولهيت منصرفا، فإذا الغلام يدعوني قال أذن لك رسول الله فدخلت عليه، فإذا هو مضطجع على رمال . وسلم ليهفذكر مثله، فلمه

متهكئ على وسادة من أدم حشوه مال بجنبه، أثهر الر وبينه فراش، قد بينه ليس وأنا قائم حصير قلت ليف، فسلهمت عليه، ثمه طلهقت نساءك فرفع ا

، لو رأيتني، وكنها معشر قريش نغلب الن س ."ل "بصره إلىه، فقال ا قدمنا على قوم تغلبهم نساؤه ثمه قلت ـ وأنا قائم أستأنس يا رسول الله م، اء، فلمه

فذكره، فتبسهم النهبي صلى الله عليه وسلم، ثمه قلت لو رأيتني، ودخلت على حفصة، فقلت ل نهك أن كانت جارتك هي أوضأ منك وأحبه إلى النهبي يغره

ما رأيت فيه شيئا ي تبسهم صلى الله عليه وسلم ـ يريد عائشة ـ ف رد البصر غير أخرى، فجلست حين رأيته تبسهم، ثمه رفعت بصري في بيته، فوالله

تك، فإنه فارس وال . أهبة ثلاثة ع على أمه فليوس وم فقلت ادع الله ، وكان متهكئا ر ع عليهم وأعطوا الدنيا، وهم ل يعبدون الله أوفي شك أنت "فقال .وس

الدنيا لت لهم طي باتهم في الحياة استغفر لي ول فقلت يا رس . "يا ابن الخطهاب أولئك قوم عج فاعتزل النهبي صلى الله عليه وسلم من أجل ذلك .الله

قال قد وكان عائشة، إلى حفصة أفشته حين عليهنه شهرا "الحديث بداخل أنا عليهنه ح . "ما موجدته شدهة ين من تسع . عاتبه الله مضت ا فلمه

النهبي قال ف .هرا، وإنها أصبحنا لتسع وعشرين ليلة، أعدها عدا وعشرون دخل على عائشة فبدأ بها، فقالت له عائشة إنهك أقسمت أن ل تدخل علينا ش

ل امرأة، فقال .وكان ذلك الشههر تسع وعشرون ."الشههر تسع وعشرون "صلى الله عليه وسلم التهخيير فبدأ بي أوه إن ي "قالت عائشة فأنزلت آية

قال "ثمه قال .قالت قد أعلم أنه أبوىه لم يكونا يأمراني بفراقك . "أن ل تعجلي حتهى تستأمري أبويك يك ذاكر لك أمرا، ول عل يا أيها النهبي }إنه الله

ورسوله والدهار الخرة . " {عظيما }إلى قوله {قل لزواجك .ثمه خيهر نساءه، فقلن مثل ما قالت عائشة . قلت أفي هذا أستأمر أبوىه فإن ي أريد الله

Abdullah bin Abbas ( عنہ یرضئ الله تعال ) narrated that he had been eager to ask Umar ( عنہ یرضئ الله تعال ) about the two Ummahatul Momineen from among the Ummahatul Momineen of the Prophet’s ( صلى

فقد صغت قلوبكما ن إ – household regarding whom Allah said (الله عليه و آله وسلم تتوبا إلى الله [If you both turn in repentance to Allah (it will be better) as your hearts have indeed so inclined (to oppose what the prophet صلى الله عليه وسلم likes)] (At-Tahrim - 4), till he performed Hajj along with Umar ( عنہ یرضئ الله تعال ). On our way back, Umar ( تعال الله عنہ ی رضئ ) went aside (to answer the call of nature) and I also went aside along with him carrying a tumbler of water. When he had answered the call of nature and returned.

I poured water on his hands from the tumbler, and he performed ablution. I said, ‘O Chief of the believers, ‘who were the two Ummahatul Momineen from among the Ummahatul Momineen of the Prophet’s (آله وسلم فقد – household regarding whom Allah said (صلى الله عليه و إلى الله قلوبكما إن تتوبا صغت [If you both turn in repentance to Allah (it will be better) as your hearts have indeed so inclined (to oppose what the prophet صلى الله عليه وسلم likes)] (An-Tahrim - 4), He said, ‘I am astonished at your question, O Ibn

Abbas ( تعال الله عنہ یرضئ ). They were Ummul Momineen Aisha and Hafsa ( تعال الله عنہنه ی رضئ ).’ Then Umar ( عنہ یرضئ الله تعال ) went on and said, ‘I and an Ansari neighbor of mine from Bani Umaiya bin


Zaid who used to live in Awali Al-Madina, used to visit the Prophet ( وسلم له صلى الله عليه و آ ) in turns. He used to go one day, and I another day. When I went, I would bring him the news of what had happened that day regarding the instructions and orders and when he went, he used to do the same

for me. We, the people of Quraish, used to have authority over women, but when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started getting influenced from the Ansari women. Once I shouted at my wife and she paid me back in my coin and I disliked that she should answer me back. She said, 'why do you take it ill that I retort upon you? By Allah, the wives of the Prophet (صلى الله عليه و آله وسلم) retort upon him, and

some of them may not speak with him for the whole day till night.' What she said scared me and I said to her, 'whoever among them does so, will be a great loser.' Then I dressed myself and went to Ummul Momineen Hafsa ( عنہا یرضئ الله تعال ) and asked her, 'does any of you keep Allah's Messenger وسلم) آله و عليه الله angry all day long till night?' She replied in the affirmative. I said, 'she is a (صلى ruined losing person (and will never have success)! Doesn't she fear that Allah may get angry for the

anger of Allah's Messenger (وسلم آله و عليه الله and thus she will be ruined? Do not ask Allah's (صلى Messenger (صلى الله عليه و آله وسلم) too many things, and do not retort upon him in any case, and do not desert him. Demand from me whatever you like, and do not be tempted to imitate your neighbor (others) in their behavior towards the Prophet صلى الله عليه وسلم), for she (Ummul Momineen Aisha عنہا یرضئ الله تعال ) is more beautiful than you, and more beloved to Allah's Messenger (وسلم آله و عليه In those .(صلى الله days it was rumored that Ghassan, (a tribe living in Sham) was getting prepared their horses to

invade us. My companion went (to the Prophet صلى الله عليه وسلم) on the day of his turn, went, and returned to us at night and knocked at my door violently, asking whether I was sleeping. I was scared (by the hard knocking) and came out to him. He said that a great thing had happened. I asked him, what is it? Have Ghassan come? He replied that it was worse and more serious than that and added that Allah's Apostle (صلى الله عليه و آله وسلم) had divorced all his wives. I said, Ummul Momineen Hafsa ( رضئ

تعال عنہا ی الله ) is a ruined loser! I expected that would happen some-day.' So, I dressed myself and offered the Fajr prayer with the Prophet (صلى الله عليه و آله وسلم). Then the Prophet (آله وسلم (صلى الله عليه و entered an upper room and stayed there alone. I went to Ummul Momineen Hafsa ( عنہا ی رضئ الله تعال ) and found her weeping. I asked her, 'why are you weeping? Didn't I warn you? Have Allah's Messenger (صلى الله عليه و آله وسلم) divorced you all?' She replied, 'I don't know. He is there in the upper

room.' I then went out and came to the pulpit and found a group of people around it and some of them were weeping. Then I sat with them for some time but could not endure the situation. So, I went to the upper room where the Prophet (صلى الله عليه و آله وسلم) was and requested to a black slave of his, ‘will you get the permission of (Allah's Apostle صلى الله عليه وسلم) for Umar ( تعال الله عنہ ی رضئ ) (to enter)? The slave went in, talked to the Prophet (صلى الله عليه و آله وسلم) about it and came out saying, 'I mentioned

you to him, but he did not reply.' So, I went and sat with the people who were sitting by the pulpit, but I could not bear the situation, so I went to the slave again and said, ‘will you get he permission for Umar ( عنہ یرضئ الله تعال )? He went in and brought the same reply as before. When I was leaving, behold, the slave called me saying, ‘Allah's Messenger (وسلم آله و عليه الله has granted you (صلى permission.’ So, I entered and saw the Prophet (صلى الله عليه و آله وسلم) lying on a mat without bedding

on it, and the mat had left its mark on the body of the Prophet (وسلم آله و عليه الله and he was ,(صلى leaning on a leather pillow stuffed with palm fibers. I greeted him and while still standing, I said, ‘have you divorced your wives?' He raised his eyes to me and replied in the negative. And then while still standing, I said would you like to listen to what I say, 'O Allah's Messenger ( صلى الله عليه و آله

We, the people of Quraish used to have the upper hand over our women (wives), and when we .(وسلمcame to the people whose women had the upper hand over them’. Umar ( تعال عنہ ی رضئ الله ) told the

whole story (about his wife). ‘On that the Prophet (صلى الله عليه و آله وسلم) smiled.’ Umar ( عنہ یرضئ الله تعال ) further said, ‘I then said, 'I went to (Ummul Momineen) Hafsa ( عنہا ی تعال رضئ الله ) and said to her, do not be tempted to imitate your companion (Ummul Momineen Aisha - تعال عنہا ی رضئ الله ) for she is more beautiful than you and more beloved to the Prophet (صلى الله عليه و آله وسلم).' The Prophet ( صلى الله


smiled again. When I saw him smiling, I sat down and cast a glance at the room, and by (عليه و آله وسلمAllah, I could not see anything of importance but three hides. I said (to Allah's Messenger صلى الله عليه وسلم) ‘kindly supplicate Allah to make your followers prosperous for the Persians and the Byzantines have been

made prosperous and given worldly luxuries, though they do not worship Allah?' The Prophet ( صلىوسلم آله و عليه -was leaning then (and on hearing my speech he sat straight) and said, 'O Ibn Al (الله Khattab ( ہعن ی رضئ الله تعال ), do you have any doubt (that the Hereafter is better than this world)? These people have been given rewards of their good deeds in this world only.' I asked the Prophet ( صلى الله

) kindly ask Allah's forgiveness for me. The Prophet ,(عليه و آله وسلم عليه و آله وسلم اللهصلى ) did not go to his

wives because of the secret which Ummul Momineen Hafsa ( تعال الله عنہا ی رضئ ) had disclosed to Ummul Momineen Aisha ( تعال عنہا ی رضئ الله ), and he said that he would not go to his wives for one month as he was angry with them when Allah admonished him (for his oath that he would not approach Ummul Momineen Maria - تعال الله عنہا ی رضئ ). When twenty-nine days had passed, the Prophet (صلى الله عليه و آله وسلم) went to Ummul Momineen Aisha ( عنہا ی رضئ الله تعال ) first. She said to him,

'you took an oath that you would not come to us for one month, and today only twenty-nine days have passed, as I have been counting them day by day.' The Prophet (آله وسلم said, 'the (صلى الله عليه و month is also of twenty-nine days.' That month consisted of twenty-nine days. Ummul Momineen Aisha ( عنہا یرضئ الله تعال ) said, 'when the Divine revelation of choice was revealed, the Prophet ( صلى الله

آله وسلم started with me, saying to me, 'I am telling you something, but you need not hurry to (عليه و give the reply till you can consult your parents.’ Ummul Momineen Aisha ( تعال عنہا ی رضئ الله ) knew

that her parents would not advise her to part with the Prophet (صلى الله عليه و آله وسلم). The Prophet ( صلىحكنه يا أيها النهبي قل لزواجك إن كنتنه تردن الحياة الدنيا وزينتها فتعالين أمت ع - said that Allah had said (الله عليه و آله وسلم كنه وأسر

-احا جميلا سر ورسوله والدهار الخرة فإنه الله للمحسنات منكنه أجرا عظيما ده أع وإن كنتنه تردن الله [O' Noble Prophet ( صلى الله عليه و

say to your wives: 'If you desire the life of this world and its glitter, then come, I shall give ,(آله وسلمyou of these and let you go in an honorable way.' 'But if you desire Allah and His Apostle ( صلى الله عليه

and the (everlasting) Home of the Hereafter, then Surely Allah has prepared a great reward (و آله وسلمfor those of you who do good.'] (Al-Ahzab: 28-29). Ummul Momineen Aisha ( عنہا یرضئ الله تعال ) said, 'Am I to consult my parents about this? Indeed, I prefer Allah, His Apostle (صلى الله عليه و آله وسلم), and the Home of the Hereafter.' After that the Prophet (آله وسلم gave the choice to his other (صلى الله عليه و wives and they also gave the same reply as did Ummul Momineen Aisha ( عنہا ی رضئ الله تعال ).

Explanation of the above Hadith

In Islam slave women were allowed to live like wives of their masters. There were different rules of marriage with them. Meaning, they need not be formally married like free women and their dower was also less than free women.

Ummul Momineen Maria al-Qibtiyya ( عنہ یرضئ الله تعال ) was a slave girl of the Prophet ( صلى الله عليه و آله

who (عليه السلام) named Ibrahim ,(صلى الله عليه و آله وسلم) who was blessed with a son of the Prophet (وسلمdied in his infancy.

When she started living in the Prophet’s ( لى الله عليه و آله وسلمص ) household, the Prophet ( صلى الله عليه و آله

had usual conjugal relations with her, but it is reported that it was kept secret for some time (وسلمfrom other wives of the Prophet ( الله وسلم عليه صلى آله و ) for obvious reasons. However, Ummul Momineen Hafsa ( عنہا ی رضئ الله تعال ) came to know about the relationship. The Prophet ( صلى الله عليه و آله

) advised her to keep it to herself. However, she informed Ummul Momineen Aisha (وسلم یرضئ الله تعال

) about it. When Ummul Momineen Aisha (عنہا تعال عنہا یرضئ الله ) inquired about it from the Prophet


آله وسلم) و he did not like it. However, to keep them happy, he took an oath in front of ,(صلى الله عليه them that he will not go to Ummul Momineen Maria ( عنہا ی رضئ الله تعال ) again.

But the Prophet (صلى الله عليه و آله وسلم) was cautioned about it by Allah ( عزه وجله).

It is in Quran – غفور رحيم لك تبتغي مرضات أزواجك والله م ما أحله الله لكم قد - يا أيها النهبي لم تحر فرض الله

الحكيم وهو العليم مولكم والله أيمانكم Why do you leave !(صلى الله عليه و آله وسلم) O' Prophet ] تحلهة certain thing in consideration of the wish of (some of) your wives while Allah has

made it lawful to you? Allah is All Forgiving, and Most Merciful. Allah has already given you absolution from such oaths. Allah is your Lord, and He is Knowledgeable and Wise.] (At-Tahreem: 1-2).

In view of this caution, the Prophet (آله وسلم و decided not to go to all his wives for one (صلى الله عليه

month. The above Hadith # 29, probably refers to this episode in the following sentence:

‘( من شدهة ."ما أنا بداخل عليهنه شهرا "قد قال فاعتزل النهبي صلى الله عليه وسلم من أجل ذلك الحديث حين أفشته حفصة إلى عائشة، وكان

did not go to his wives because of the secret (صلى الله عليه و آله وسلم) The Prophet (موجدته عليهنه حين عاتبه اللهwhich Ummul Momineen Hafsa ( ہاعن یرضئ الله تعال ) had disclosed to Ummul Momineen Aisha ( رضئ الله

عنہا یتعال ), and he said that he would not go to his wives for one month as he was angry with them

when Allah cautioned him (for his oath that he would not approach Ummul Momineen Maria - رضئ

نہاع ی الله تعال ).’

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