Indexed OCR Text

Miscellaneous Incidents
Adaptive Children
It was customary amongst the Arabs and non-Arabs during the Period of
Ignorance to regard an adopted child as one's own child. All family ties of such
children with their biological parents were severed and they were so completely
integrated into the adoptive parents family that they would become heirs of
their adoptive parents and their biological parents would not inherit from them.
This behaviour caused great confusion amongst society and corrupted the
lineage of people. The Muslims also adopted this practice during the early days,
but Allaah soon revealed the command to abolish this practice. This command
was revealed with reference to the adoptive son of Rasulullaah p, who was
Hadhrat Zaid bin Haaritha t.
Hadhrat Zaid t belonged to the honourable Banu Kalb tribe of Arabia and was
the freed slave of Rasulullaah p. When he was still a young boy, he was travelling
with his mother to see her family, which was a branch of the Tai tribe, called the
Bani Ma'n. However, they were waylaid by a robber from the Banu Qayn tribe,
who stole their possessions, as well as the little Zaid t and sold him as a slave in
the Ukkaaz marketplace in Taa'if. It was there that Hakeem bin Hizaam bought
the boy as a gift for his aunt Hadhrat Khadeeja ( algo).
Hadhrat Zaid t was just eight years of age when Hadhrat Khadeeja wie dul dete, married
Rasulullaah p and handed Hadhrat Zaid t over in the service of Rasulullaah p.
Rasulullaah p liked the habits and behaviour of Hadhrat Zaid t and soon adopted
him as his son. Hadhrat Abdullaah bin Mas'ood t reports that the people soon
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started to call Hadhrat Zaid t Zaid bin Muhammad. This continued until Allaah
revealed the verse:
أُدْعُوْبُمْ لِأَبَائِمْ بُوَ أَقْسَطُ عِنْدَ اللهِ ثَّ
TRANSLATION: Call them (your adopted children) by (the names of) their fathers. This is more
just in the sight of your Rabb. 644
Hadhrat Zaid 's father had been restless all the while after his son was abducted
and was always looking for him. It so happened that when some members of the
Banu Kalb tribe went to Makkah for Hajj, they saw Hadhrat Zaid t there and
recognised him. He also recognised them and told them about himself. When
the news reached his father Haaritha, he immediately left for Makkah with his
brother Ka'b and proceeded straight to see Rasulullaah p. Explaining the
situation to Rasulullaah p, they begged to pay whatever price was asked to have
the lad back.
Rasulullaah p told them that the choice would be left to Hadhrat Zaid t, who
could choose to accompany them back home without paying any price or to
remain behind with Rasulullaah p. The father and uncle were pleased with the
decision because they were sure that Hadhrat Zaid t would choose to return
with them.
644
Surah Ahzaab, verse 5.
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Hadhrat Zaid t was then summoned and asked whether he recognised the two
men. "Of course," he replied, "they are my father and my uncle." Rasulullaah p
then explained to him that they had come to take him with them, but that he
had the choice to either go or to stay. Addressing Rasulullaah p, Hadhrat Zaid
replied, "I shall never prefer anyone over you; not even my father and uncle."
Surprised and offended, his father exclaimed, "Shame on you Zaid! Do you prefer
slavery over freedom and a stranger over your father and uncle?" In reply,
Hadhrat Zaid t said, "After seeing in my master what I have seen, I have no value
for all of the world and whatever it contains. I have therefore decided to spend
the rest of my life with him."
Upon hearing this, Rasulullaah p announced to Haaritha and all the people
present that Hadhrat Zaid t was no longer a slave, but his adopted son. The
father and uncle were satisfied with this and left Makkah content. Hadhrat Zaid t
then lived as Rasulullaah p's son and his father would come to visit him from
time to time. 645
A narration of Tirmidhi states that it was Hadhrat Zaid t 's brother Jabala who
accompanied his father. And Allaah knows best. This incident took place before
Rasulullaah p announced his Nubuwwah. When Rasulullaah p announced his
Nubuwwah sometime later, Hadhrat Zaid t was amongst the first four persons to
accept Imaan.
645 Usudul Ghaaba (Vol.2 Pg.324).
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Together with making Hadhrat Zaid t his son, Rasulullaah p also married him to
Hadhrat Ummu Ayman al, who had taken care of Rasulullaah p since he was a
child. Hadhrat Ummu Ayman al, had been the slave of Rasulullaah p's uncle
Abu Lahab. It was she who brought the news of Rasulullaah p's birth to Abu
Lahab, upon which he set her free. Her marriage to Hadhrat Zaid t resulted in
the birth of Hadhrat Usaama t, who became known as the beloved of
Rasulullaah p.
After this marriage, Rasulullaah p intended to have Hadhrat Zaid t married to
Hadhrat Zaynab bint Jahash t. She happened to be the cousin of Rasulullaah p
since her mother was Umaymah, the daughter of Abdul Muttalib. Since she
belonged to a noble clan of the Quraysh and the reputation of Hadhrat Zaid t
was blemished with being a slave, Hadhrat Zaynab wie al grado, and her brother
Hadhrat Abdullaah bin Jahash t were not happy with the marriage proposal. This
was a common feeling amongst the Arabs of time. However, the command to
marry was reinforced by a verse of the Qur'aan, which stated:
وَمَا كَانَ لِمُؤْمِنٍ وَّ لَا مُؤْمِنَةٍ إِذَا قَضَى اللهُ وَ رَسُوْلُمْ أَمْرًا أَنْ يَّكُوْنَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِبِمْ ٥* وَمَنْ يَّعْصِ
اللهَ وَ رَسُؤْلَهْ فَقَدْ ضَلَّ ضَلْلًا مُّبِيْنًا (٣٩٠)
TRANSLATION: It is not (proper) for any Mu'min man or woman to exercise any choice in
their affairs (contrary to Allaah's commands) when Allaah and His messenger have (already)
decided a matter (and issued clear commands concerning the particular matter). The one who
disobeys Allaah and His Rasool p has certainly deviated in a clear manner.
Hadhrat Zaid t, however, did not feel inferior at all because he had never been
from a family of slaves and was a true Arab. Hadhrat Zaynab al , then accepted
the proposal and the two were married. However, they never really got along
very well and it was just a year alter that Hadhrat Zaid t decided to divorce her.
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When he informed Rasulullaah p of his decision, Rasulullaah p advised him to
persevere and keep her as his wife. Rasulullaah p advised him to fear Allaah,
since this fear of Allaah always produces favourable results. Rasulullaah p said in
a Hadith, "O people! Fear Allaah with regard to your wives since they are trusts
that Allaah has placed in your custody."
It was ultimately the stigma of marrying a slave that causes Hadhrat Zaynab al gia,
Wie not to treat Hadhrat Zaid t as her equal, especially since she belonged to the
most esteemed of Arab tribes. This situation precipitated the command from
Allaah, which saw the end of the custom that made adoptive children just like
real children. Allaah commanded Resulullah p to marry Hadhrat Zaynab ( algoa)
after Hadhrat Zaid t divorced her, thereby making it evidently clear that the
adopted son is not a real son. Whereas it would not be permissible to marry the
divorced wife of a real son, it is permissible to marry the divorced wife of an
adopted son because he is not the real son.
Since this would cause a stir amongst the Arabs, who still regarded adoptive sons
as real sons, Rasulullaah p did not inform anyone of the command. Rasulullaah p
continued to advise Hadhrat Zaid t to save the marriage and it was only when he
pronounced the divorce that Rasulullaah p was commanded to marry her.
Rasulullaah p therefore proceeded with the command after she had completed
her Iddah.
The floods of insults and condemnation poured in from all quarters when the
marriage was imminent, but no regard could be given to these when the
command of Allaah had to be fulfilled and a flawed custom of ignorance had to
be abolished. Like all the esteemed Ambiyaa pull , Rasulullaah p had to brave
the storm of protests so that everyone was made to realise that although the
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adoptive relationship is an esteemed one, it cannot replace a real, biological
relationship.
In the Words of the Qur' aan
This incident is discussed in the following verses of the Qur'aan:
Allaah says in verses 1-5 of Surah Ahzaab:
بِسْمِ اللهِ الرَّحْمُنِ الرَّحِثْمِ
يَأَيُّهَا النَّبِىُّ اتَّقِ اللهَ وَ لَا تُطِعِ الْكُفِرِيْنَ وَ الْمُنْفِقِيْنَ ﴿ إِنَّ اللّهَ كَانَ عَلِيْمًا حَكِيْمًا ﴾(١) وَاتَّبِعْ مَا يُؤْحَّى إِلَيْكَ مِنْ
رَّبِّكَ ﴾﴿ إِنَّ اللهَ كَانَ بِمَا تَعْمَلُوْنَ خَبِيرًا ﴾(٢) وَ تَوَكَّلْ عَلَى اللّهِ * وَكَفَى بِاللهِ وَكِثْلًا (٣) مَا جَعَلَ اللهُ لِرَجُلٍ
مِّنْ قَلْبَيْنِ فِى جَوْفِر ◌َ وَمَا جَعَلَ أَزْوَاجَكُمُ الْىُّْ تُظْهِرُوْنَ مِنْهُنَّ أُمَّتِكُمْ نَّ وَمَا جَعَلَ اَدْعِيَاءَكُمْ أَبْنَاءَكُمْ ٠٥
ذُلِكُمْ قَوْلُكُمْ بِأَقْوَابِكُمْ ٥* وَ اللهُ يَقُوْلُ الْحَقَّ وَبُوَ يَهْدِى السَّبِيْلَ (٣) أُدْعُوْبُمْ لِأَبَانِهِمْ بُوَ اقْسَطُ عِنْدَ اللهِ ◌َّ فَإِنْ لَّمْ
تَعْلَمُوْا أَبَآءَبُمْ فَإِخْوَانُكُمْ فِى الدِّيْنِ وَ مَوَالِكُمْ * وَ لَيْسَ عَلَيْكُمْ جُنَاحٌ فِيْمَا آَخْطَأْتُمْ بِم ٢ٌ وَلَكِنْ مَّا تَعَمَّدَتْ
قُلُوبُكُمْ ٥* وَ كَانَ اللهُ غَفُوْرًا رَّحِيْمًا (٥)
TRANSLATION: In the name of Allaah, the Most Compassionate, the Most Merciful.
O Nabi p! Fear Allaah (at all times) and do not follow (the instructions of) the Kuffaar and the
Munaafiqeen. Undoubtedly Allaah is ever the All Knowing, the Wise. (Instead of following
their instructions,) Follow what has been revealed to you from your Rabb. Allaah is Ever
Informed about what you do (so you can do nothing but what He commands). Rely only on
Allaah (for assistance and to fulfil all your needs). Allaah is sufficient as a Helper (with Him, you
need no one else). Allaah has not placed two hearts within any man's chest (contrary to what
the Mushrikeen of Makkah thought about a person whom they claimed had two hearts because of his
intelligence), nor has He made your wives, with whom you practise "Zihaar," your mothers.
Allaah has also not made your adopted sons your own sons. This (referring to them as your
own sons and giving them your name) is merely a statement from your lips (which does not
change the fact that they have different fathers). Allaah speaks the truth and only He guides to
the straight path. Call them (your adopted children) by (the names of) their fathers. This is
more just in the sight of your Rabb. If you do not know (who) their fathers (are), then they
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are your brothers in religion and your friends (and will still not become your real sons). There
shall be no blame (sin) on you with regard to the errors you make (such as unintentionally
referring to your adopted children as your own), but (you shall be sinful) only for what your hearts
purposely intend (such as purposely violating Allaah's command and referring to them as your own
children). Allaah is ever the Most Forgiving, the Most Merciful (and forgives acts done in error
or forgetfulness).
Verses 36-40 of Surah Ahzaab state:
وَمَا كَانَ لِمُؤْمِنٍ وَّ لَا مُؤْمِنَةٍ إِذَا قَضَى اللهُ وَ رَسُوْلُمَّ أَمْرًا أَنْ يَّكُوْنَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِبِمْ ﴾﴿ وَمَنْ يَّعْصِ
اللّهَ وَ رَسُوْلَهُ فَقَدْ ضَلَّ ضَلْلاً مُّبِيْنًا (٣٠) وَ إِذْ تَقُوْلُ لِلَّذِى أَنْعَمَ اللهُ عَلَيْهِ وَ أَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ
زَوْجَكَ وَاتَّقِ اللهَ وَتُخْفِى فِى نَفْسِكَ مَا اللهُ مُبْدِيْهِ وَ تَخْشَى النَّاسَ نَّ وَ اللهُ أَحَقُّ أَنْ تَخْشُرُ ٥* فَلَمَّا قَضى
زَيْدٌ مِّنْهَا وَطَرًا زَوَّجْنُكَهَا لِكَيْ لَا يَكُوْنَ عَلَى الْمُؤْمِنِيْنَ حَرَجٌ فِى أَزْوَاجِ ادْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًّا ٥*
وَكَانَ أَمْرُ اللهِ مَفْعُوْلًا (٣٧) مَا كَانَ عَلَى النَّبِىِّ مِنْ حَرَجٍ فِيْمَا فَرَضَ اللهُ لَهَ ن ◌ُ سُنَّةَ اللهِ فِى الَّذِيْنَ خَلَوْا مِنْ
قَبْلُ ٥* وَكَانَ أَمْرُ اللهِ قَدَرًا مَّقْدُوْرًا (٣٨:٢) الَّذِينَ يُبَلَّغُوْنَ رِسُلْتِ اللهِ وَ يَخْشَوْنَهُ وَلَا يَخْشَوْنَ أَحَدًا إِلَّ اللهَ
٥* وَكَفَى بِاللهِ حَسِيْبًا (٣٩) مَا كَانَ مُحَمَّدٌ آَبَا أَحَدٍ مِّنْ رِّجَالِكُمْ وَلَكِنْ رَّسُوْلَ اللهِ وَ خَاتَمَ النَِّيّنَ * وَ كَانَ اللهُ
بِكُلِّ شَىْءٍ عَلِيْمًا (٣٪٣٠)
TRANSLATION: It is not (proper) for any Mu'min man or woman to exercise any choice in
their affairs (contrary to Allaah's commands) when Allaah and His messenger have (already)
decided a matter (and issued clear commands concerning the particular matter). The one who
disobeys Allaah and His Rasool p has certainly deviated in a clear manner.
(Rasulullaah p married his adopted son Zaid bin Haaritha to his cousin Zaynab bint Jahash, who
accepted the proposal on Rasulullaah p's recommendation. However, the couple could never adapt to
each other and when Zaid t wanted to divorce her, Rasulullaah p advised him to maintain the
marriage. Referring to this, Allaah says,) When you (O Rasulullaah p) said to the one on whom
Allaah had bestowed His grace (by guiding him to Islaam), and on whom you had bestowed
your grace (by teaching and raising him, referring to Zaid bin Haaritha t), "Keep your wife and
fear Allaah." (As you did this,) You concealed in your heart (Allaah's command to you to marry
Zaynab bint Jahash) what Allaah was (soon) to disclose (after the couple had separated). You
feared (what) the people (would say when you married the wife of your adopted son, whom they
regarded as a real son), whereas Allaah is more worthy of being feared (His command to marry
her is more important than what people say). (Eventually, when the couple could no longer live
together, Zaid t divorced her) So when Zaid completed his need from her (divorced her), We
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married her (Zaynab) to you (O Rasulullaah p) so that there may not be any restriction on the
Mu'mineen with regard to (marrying) the wives of their adopted sons, when they (the
adopted sons) have fulfilled their need from them (divorced their wives. By marrying his adopted
son's wife, Rasulullaah p dispelled all previous notions of people who believed that adopted sons are
like real sons). Allaah's command will always come to pass (and nothing can prevent it).
There is no sin on the Nabi p with regard to (for doing) what Allaah has ordained (made
permissible) for him (such as marrying more than four wives). Such was the practice of Allaah
among those (Ambiyaa) who passed before (whenever the Ambiyaa were allowed certain
privileges for good reason, they would exercise their privilege without fear of reproach). Allaah's
command is a decreed affair (and none has the right to object to His commands). (The Ambiyaa
were) Those who propagate Allaah's messages, who fear Him and do not fear anyone but
Allaah (when fulfilling Allaah's commands, they had no concern for the criticism of people). Allaah
suffices as One who takes reckoning (it is only to Him that people have to answer on the Day of
Qiyaamah and not to other people). Muhammad & is not the father of any men among you
(especially not the father of Zaid t), but he is Allaah's Rasool and the seal of all Ambiyaa (after
whom there shall never come another Nabi). Allaah has knowledge of all things. (Allaah knows
best who deserves to be a Nabi.)
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A Trying Test
The First Incident
In his Bahrul Muheet, Imaam Abu Hayyaan al wan, has written that because the
Muslims received plenty of booty after the conquests of the Banu Nadheer and
Banu Qurayzah tribes, they started to live better lives in terms of material
wealth. After living many years hand-to-mouth and in poverty, the wives of
Rasulullaah p also desired to now have a share of the prosperity and together
decided to approach Rasulullaah p about the issue. They therefore said to
Rasulullaah p, "The wives of the Roman and Persian emperors wear expensive
jewels and exquisite clothing and have a myriad of servants at their bidding. Are
we inferior to them that we live in poverty and do not even have enough for our
basic necessities? O Rasulullaah p! Please give us an allowance at the beginning
of the year so that we may live in peace and have enough to fulfil our needs."
Rasulullaah p remained silent. However, Hadhrat Abu Bakr t and Hadhrat Umar t
both rebuked their respective daughters for making these demands on
Rasulullaah p, since he did not possess the means himself. It was on this occasion
that Rasulullaah p separated from his wives, who were four then; namely
Hadhrat Aa'isha رضي الله عنها, Hadhrat Hafsah رضي الله عنها, Hadhrat Sauda رضي الله عنها and Hadhrat
Ummu Salamah kcal . Hadhrat Zaynab alus, had not yet been married to
Rasulullaah p at that time. 646 On this occasion, Allaah revealed the verse, "O Nabi
p! Say to your wives, 'If you desire the life of this world and its adornments, then come
forward. I shall grant you a generous provision and separate from you (divorce you) in a
cordial manner. However, if you desire Allaah, His Rasool p and the home of the Aakhirah,
then (you may continue enjoying the status of being his wives and living with the allowance he
Ahkaamul Qur'aan (Vol.3 Pg.13).
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provides because) Allaah has certainly prepared a grand reward for those of you who do
good deeds" .647
Rasulullaah p then approached Hadhrat Aa'isha walsh, first with the choice stated
in this verse. He bade her not to be hasty to choose and to first consult with her
parents. He then recited the verse to her. Hadhrat Aa'isha wala, immediately
responded by saying, "How can I consult with anyone in this reward? It is
certainly Allaah, His Rasool p and the home of the Aakhirah that I choose."
Rasulullaah p was pleased with her response and said, "I had expected this from
you." He then put the same choice to all his other wives and the response was
the same.
In the Words of the Qur'aan
Verses 28-34 of Surah Ahzaab discusse this incident in the following words:
يَأَيُّهَا النَّبِىُّ قُلْ لََّزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَوةَ الدُّنْيَا وَ زِيْنَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَ أُسَرِّ حْكُنَّ سَرَاحًا جَمِيْلًا
(٢٨) وَ إِنْ كُنْتُنَّ تُرِدْنَ اللهَ وَ رَسُوْلَهُ وَالدَّارَ الْأُخِرَةَ فَإِنَّ اللهَ اَعَدَّ لِلْمُحْسِنُتِ مِنْكُنَّ أَجْرًا عَظِيْمًا (٢٩)
يُنِسَآءَ النَّبِىِّ مَنْ يَّأْتِ مِنْكُنَّ بِفَاحِشَةٍ مُّبَيِّنَةٍ يُضِعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ * وَكَانَ ذَلِكَ عَلَى اللهِ يسِيْرًا (٣٠)
وَمَنْ يَّقْنُتْ مِنْكُنَّ لِلّهِ وَ رَسُوْلِمٍ وَ تَعْمَلْ صَالِحًا نُؤْتِهَاَ اَجْرَبَا مَرَّتَيْنِ ﴿ وَ اعْتَدْنَا لَهَا رِزْقًا كَرِيْمًا (٣١) يُنِسَآءَ
النَّبِىِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَاءِ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِى فِىْ قَلْبِمِ مَرَضٌ وَّ قُلْنَ قَوْلًا مَّعْرُوْفًا
(٣٢) وَقَرْنَ فِىْ بُيُوْتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَابِيَّةِ الْأُوْلَى وَأَقِمْنَ الصَّلَوةَ وَ أَتِيْنَ الزَّكُوةَ وَ أَطِعْنَ اللهَ وَ
رَسُؤْلَمْ ن ﴿ إِنَّمَا يُرِيِّدُ اللهُ لِيُذْبِبَ عَنْكُمُ الرِّجْسَ آَبْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْبِيْرًا (٣٣٩) وَ اذْكُرْنَ مَا يُتْلَى فِى
بُيُوتِكُنَّ مِنْ أَيْتِ اللهِ وَ الْحِكْمَةِ * إِنَّ اللّهَ كَانَ لَطِيْفًا خَبِيرًا (٣٣)
647
Surah Ahzaab, verse 28/29.
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TRANSLATION: (When the wives of Rasulullaah p once displeased him by inappropriately requesting
an increase in their allowances, he separated from them. Thereafter, Allaah instructed him to make
the following proposal to them.) O Nabi p! Say to your wives, "If you desire the life of this
world and its adornments, then come forward. I shall grant you a generous provision and
separate from you (divorce you) in a cordial manner. However, if you desire Allaah, His
Rasool p and the home of the Aakhirah, then (you may continue enjoying the status of being his
wives and living with the allowance he provides because) Allaah has certainly prepared a grand
reward for those of you who do good deeds (Allaah will reward you tremendously for your
sacrifice)." (When Rasulullaah p made the proposals to his wives, all of them chose to remain with
him and did not even consider being divorced from him.) O wives of the Nabi p! (Just as you are
rewarded more than others because of your status,) If any of you carries out an open act of
foolishness (causing hurt to Rasulullaah p), her punishment will be multiplied twice (as
compared to the punishment of other women doing the same). This is simple for Allaah. Whoever
of you (wives of Rasulullaah p) is obedient to Allaah and His Rasool p, and does good deeds,
then We will grant her twice the reward (which We give to others for the same deed because of
her proximity to Allaah and because she is pleasing Rasulullaah p, whose pleasure attracts Allaah's
pleasure). And We have prepared for her a bountiful provision (in Jannah). O wives of the
Nabi p! You are not like any other women if you have Taqwa (because it is by virtue of Taqwa
that people enjoy a higher status than others). (When it is necessary to speak to non-Mahram males,
then) Do not speak in lowered tones (with a sweet voice) lest he in whose heart is a disease
(weak Imaan, lust) should be enticed (moved with desire). And speak in a befitting manner
(while your speech should be direct and to-the-point so that no desire is aroused in the person, you
should not say things that may be hurtful). Remain in your homes and (when it is absolutely
necessary to leave your homes, leave properly clothed - as mentioned in verse 59 of this Surah - and)
do not make a display of yourselves as was the practice of (women during) the former
period of ignorance (during the period before Islaam came to people, when women walked about
without adequately covering their bodies). (While at home, you should value your time and)
Establish salaah, pay zakaah and obey Allaah and His Rasool p. Allaah only wishes to rid
you of (spiritual) filth (such as sin), O members of the household (of Rasulullaah p), and to
purify you thoroughly (from all evil). And (O wives of Rasulullaah p) keep in mind the Aayaat
(of the Qur'aan) and wisdom (Sunnah) recited (practised) in your homes. Indeed Allaah is
Compassionate, Informed.
The Second Incident
Hadhrat Aa'isha weil reports that it was the habit of Rasulullaah p to visit the
homes of all his wives after the Asr salaah to find out how they were. However,
there was a time when Hadhrat Zaynab wal, had some honey with her, which
she would serve to Rasulullaah p when he visited her. This caused him to spend a
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little more time with her, which made the other wives jealous. Hadhrat Aa'isha
Wie dl ) then consulted with the others about how to put an end to this. They
decided that the best method would be to tell Rasulullaah p that they smelt the
odour of Maghaafeer from him whenever he returned from Hadhrat Zaynab il(i)
Wie. Rasulullaah p would assume that the smell was coming from the honey, since
the bees making the honey could have been sucking nectar from the pungent
Maghaafeer flower. This would stop him from having the honey because they all
knew well how Rasulullaah p detested bad smells.
The plan worked when all the wives told Rasulullaah p the same thing. Not only
did Rasulullaah p undertake not to have honey at the house of
Hadhrat Zaynab we ala, but he took an oath to make honey Haraam for himself.
Imaam Nasa'ee ) has stated that this narration from Hadhrat Aa'isha algo, is
authentic. This opinion is supported by the likes of Qaadhi Ayaadh ilw), Qaadhi
Abu Bakr Ibul Arabi , Imam Nawawi , Allama Ayni and Imam
Katheer il a ) .
While the scheme worked for the wives, Allaah soon informed Rasulullaah p that
he should not declare unlawful that which Allaah had made lawful. Rasulullaah p
had to then break the oath and pay the Kaffaarah.
In the Words of the Qur' aan
This incident is discussed in verses 1-2 of Surah Tahreem, in which Allaah says:
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يَأَيُّهَا النَّبِىُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللهُ لَكَ لَّ تَبْتَغِيْ مَرْضَاتَ أَزْوَاجِكَ * وَاللّهُ غَفُورٌ رَّحِيمٌ (١) قَدْ فَرَضَ
اللهُ لَكُمْ تَحِلَّمَ آَيْمَانِكُمْ ثَّ وَ اللهُ مَوْلُكُمْ 5َّ وَ بُوَ الْعَلِيْمُ الْحَكِيْمُ (٢)
TRANSLATION: O Nabi p! In seeking the pleasure of your wives, why do you declare
unlawful that which Allaah has made lawful for you? Allaah is Most Forgiving, Most
Merciful (and Allaah is merely advising you out of His mercy and not rebuking you at all). Allaah
has ordained that you release yourselves from your oaths (such as this one and pay the
relevant Kaffaara). Allaah is your Protecting Friend and He is the All Knowing, the Wise.
The Third Incident
Hadhrat Abdullaah bin Abbaas t reports, "I had always been eager to ask Umar t
about the two wives of Rasulullaah p concerning whom Allaah says (in the
Qur'aan):
إِن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا
'If the two of you repent to Allaah, then your hearts have surely turned (turned back
towards the best course after straying for a while).' {Surah Tahreem, verse 3}
This (thought) lingered on until the time when Umar t performed Hajj and I
performed Hajj with him. We were still travelling when Umar t went off the road
(to answer the call the nature). I also veered off taking a jug (of water) along with
me. After he had completed, Umar t came to me and I started pouring water
into his hands as he made wudhu. 'O Ameerul Mu'mineen!' I said, 'Who were the
two wives of Rasulullaah p concerning whom Allaah says:
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إِن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا
'If the two of you repent to Allaah, then your hearts have surely turned (turned back
towards the best course after straying for a while).' ?" {Surah Tahreem, verse 3}
Hadhrat Umar t said, "I am surprised at you, O Ibn Abbaas! (That despite your
vast knowledge, you are still unaware of this incident)." Hadhrat Zuhri comments
that although Hadhrat Umar t was surprised at the question, he still proceeded
to relate it in detail without concealing anything. "They were Hafsah and
Aa'isha," Hadhrat Umar t began. He then started narrating the incident. He said,
"We members of the Quraysh always had the upper hand over our wives. When
we arrived in Madinah, we encountered people (the Ansaar) whose women had
the upper hand over them. Our women then started learning from their women.
My house was located in the vicinity of the Banu Umayyah bin Zaid, which was in
the upper reaches of Madinah. When I became angry with my wife one day (and
told her something), she surprised me by back chatting. When I objected to her
back talking, she said, 'What are you objecting about my back talking when I can
swear by Allaah that the wives of Rasulullaah p back talk to him? In fact some of
them (when angry) shun him morning to evening.'
I then left the house and went to (my daughter) Hafsah. 'Do you back talk
Rasulullaah p' When she replied in the affirmative, I asked further, 'Does any of
you (when angry) shun Rasulullaah p morning to evening?' When she again
replied in the affirmative, I said, 'Whichever of you does that is at a loss and
destroyed! Does any of you not fear that Allaah would be angry with her because
His Rasool p is angry with her? She will then most certainly be destroyed. You
should never back talk Rasulullaah p and never ask him for anything. Rather ask
from me whatever you please and never be deceived by the fact that your
companion (Hadhrat Aa'isha ( al ) is prettier than you and more beloved to
Rasulullaah p (do not emulate everything she does).'
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I had a friend from amongst the Ansaar who took turns with me in attending
Rasulullaah p's gatherings. He would go one day and I the next so that he
brought me the news of revelation one day and I brought it to him the next day.
It was during the time when there was a lot of talk about the Ghassaan tribe
preparing themselves to attack us when my friend came to me at night. Knocking
at my door, he called for me until I came out. 'Something serious has taken
place," he said. 'What is it?' I asked, 'Have the Ghassaan tribe come?' 'No,' he
replied, 'it is more serious than that and with longer lasting implications.
Rasulullaah p has divorced his wives!' 'Hafsah is at a loss and destroyed!' I cried,
'I had a feeling that this would happen.' After performing the Fajr salaah, I
dressed and went down (to Madinah) where I went to see Hafsah. She was in
tears. 'Has Rasulullaah p divorced you?' I queried. 'I do not know,' she replied,
'but he is now there in the upper story room.'
I went to Rasulullaah p's Abyssinian slave and asked him to seek permission from
Rasulullaah p for me to enter. The slave went in and then emerged saying, 'I
mentioned your name to him but Rasulullaah p merely remained silent.' I then
left and went towards the pulpit where I saw a group sitting, some of them in
tears. I sat for a while but then my anxiety got the better of me and I went back
to the slave saying, 'Seek permission for Umar.' Again the slave went in and then
emerged saying, 'I mentioned your name to him but Rasulullaah p merely
remained silent.' I again left to sit near the pulpit but again my anxiety got the
better of me and I returned to request the slave to seek permission for me to
enter. Yet again the slave went in and emerged saying, 'I mentioned your name
to him but he merely remained silent.' As I turned to leave, the slave suddenly
called for me saying, 'You may enter, for Rasulullaah p has granted you
permission.'
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When I entered, I found Rasulullaah p reclining against a straw mat that had left
imprints on his side. 'Have you divorced your wives, O Rasulullaah p?' I asked.
Raising his head, he replied, 'No.' 'Allaahu Akbar!' I cried out. I then said, 'O
Rasulullaah p! You have seen that we the members of the Quraysh always had
the upper hand over our wives. When we arrived in Madinah, we encountered
people (the Ansaar) whose women had the upper hand over them. Our women
then started learning from their women. When I became angry with my wife one
day (and told her something), she surprised me by back talking. When I objected
to her back talking, she said, 'What are you objecting about my back talking
when I can swear by Allaah that the wives of Rasulullaah p back talk to him? In
fact some of them (when angry) shun him morning to evening. I said, 'Whichever
of them does that is at a loss and destroyed! Does any of them not fear that
Allaah would be angry with her because His Rasool p is angry with her? She will
then most certainly be destroyed.' This made Rasulullaah p smile.
'O Rasulullaah p!' I continued, 'I then went to Hafsah and told her, 'Never be
deceived by the fact that your companion (Hadhrat Aa'isha ( al ) is prettier than
you and more beloved to Rasulullaah p.' Rasulullaah p smiled again. Then I
asked, 'Should I continue with this light-hearted talk?' 'By all means,' Rasulullaah
p said. I then sat down and I swear by Allaah that when I looked about the room,
all I saw was three pieces of un-dyed leather. 'O Rasulullaah p!' I said, 'Pray to
Allaah to grant an abundance of wealth to your Ummah. Allaah has given
abundance to the Romans and Persians even though they do not worship Him
(so He will readily give us as well).'
Rasulullaah p then sat up straight and said, 'Are you also in doubt, O son of
Khattaab? They are people whose rewards (for their good deeds) have been
brought forward to this world (without any share left for the Aakhirah).' I then
quickly said, 'Do seek forgiveness for me, O Rasulullaah p.' Because he was so
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angry with them at the time, Rasulullaah p had vowed not to go to his wives for
an entire month. it was after a 29 days that Rasulullaah p then went to Hadhrat
Aa'isha wie al , and said, 'I had vowed to be separated from you for a month, that
month is now over."648
Hadhrat Aa'isha kcal ) stated that it was with regard to this incident that Allaah
revealed the verses, "O Nabi p! Say to your wives, `If you desire the life of this world
and its adornments, then come forward. I shall grant you a generous provision and
separate from you (divorce you) in a cordial manner. However, if you desire Allaah, His
Rasool p and the home of the Aakhirah, then (you may continue enjoying the status of being his
wives and living with the allowance he provides because) Allaah has certainly prepared a grand
reward for those of you who do good deeds".649
In the Words of the Qur' aan
The incident mentioned above is referred to in verses 3-5 of Surah Tahreem, in
which Allaah says:
وَ إِذْ أَسَرَّ النَّبِىُّ إِلَى بَعْضِ أَزْوَاجِم حَدِيْنَا ◌َّ فَلَمَّا نَبََّتْ بِمٍ وَ أَظْهَرَهُ اللهُ عَلَيْهِ عَرَّفَ بَعْضَهْ وَ أَعْرَضَ عَنّْ
بَعْضٍ وَّ فَلَمَّا نَبَّابَا بِه قَالَتْ مَنْ أَنْبَكَ بُذَا ن* قَالَ نَبََّنِىَ الْعَلِيمُ الْخَبِيْرُ (٣) إِنْ تَتُوْبَا إِلَى اللهِ فَقَدْ صَغَتْ
قُلُوبُكُمَاَ نَّ وَ إِنْ تَظْهَرَا عَلَيْهِ فَإِنَّ اللّهَ بُوَ مَوْلُهُ وَ جِبْرِيِّلُ وَ صَالِحُ الْمُؤْمِنِينَ ﴿ وَ الْمَلْئِكَةُ بَعْدَ ذُلِكَ ظَبِيْرٌ
(٣) عَسَى رَبُّمَّ إِنْ طَلَقَكُنَّ أَنْ يُبْدِلَمْ أَزْوَاجًا خَيْرًا مِّنْكُنَّ مُسْلِمَتٍ مُّؤْمِنْتٍ قُنِتْتٍ تَئِبْتٍ عُبِدْتٍ سَئِحْتٍ تَيِّئْتٍ وَّ
ابْکَارًا (٥)
TRANSLATION: (The incident deserves mention) When the Nabi p whispered (confided)
something to one of his wives and she informed (another of his wives) about it. When Allaah
disclosed this to him, he made a part of it (his knowledge of the incident) known (to her) and
ignored a part of it (to save her from added embarrassment). When he informed her about it,
648
Ahmad, Bukhaari, Muslim, Tirmidhi and Nasa'ee.
649
Surah Ahzaab, verse 28/29.
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she exclaimed, "Who told you about it?" He replied, "The All Knowing, The Informed One
told me."
If the two of you (Hafsa and Aa'isha, two wives of Rasulullaah p) repent to Allaah, then your
hearts have surely turned (turned back towards the best course after straying for a while.).
However, if you two assist each other against him (Rasulullaah p), then his protecting
friends are Allaah, Jibra'eel v and the pious Mu'mineen. Besides these, the angels are also
his assistants. (It is obvious that none can harm the person who has so many powerful beings to
assist him.)
If he (Rasulullaah p) has to divorce all of you (wives), then his Rabb shall certainly replace
you with wives better than yourselves who will be Muslims, Mu'minaat, obedient,
repentant, worshippers, women who fast, previously married women and virgins.
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The Slander
Amongst the military expeditions that Rasulullaah p led was one referred to as
the expedition against the Banu Mustaliq tribe, also known as the Muraysee
expedition. This expedition is especially noted for the trouble that the
Munaafiqeen started amongst the Muslims when they accused Hadhrat Aa'isha
Quie il gio, of adultery. This incident is mentioned in the authentic compilations of
Ahadeeth.
It was in the month of Sha'baan during the year 5 A.H. or 6 A.H. that the Muslims
marched against the chief of the Banu Mustaliq tribe, whose name was Haarith
bin Diraar. It was common for the Munaafiqeen to join any expedition in which
the Muslims were sure to return victoriously with generous spoils of war. The
historian Ibn Sa'd writes that no expedition before this had attracted the
participation of so many of the Munaafiqeen.
The Banu Mustaliq tribe was a branch of the Khuzaa'ah tribe and lived at a place
called Qudayd, which was allocated along the coast of the Red Sea, between
Jeddah and Raabigh. Because the well where the Banu Mustaliq tribe had settled
was called Muraysee, the expedition is also referred to as the Muraysee
expedition.
The reason for the Muslims marching against the Banu Mustaliq tribe was that
they had received intelligence that this tribe was planning to attack Madinah
together with some allies. The expedition was therefore ordered as a pre-
emptive strike.
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Abdullaah bin Ubay and his followers from the Munaafiqeen eagerly joined the
expedition in the hope of an easy victory and generous booty. The Muslims
attacked the Banu Mustaliq tribe by surprise and the battle was over with very
little effort from the Muslims and the entire tribe with all their possessions were
soon taken. It was during this expedition that an argument over water erupted
and the Munaafiqeen told the Ansaar that the Muhaajireen were taking
advantage of them and ought to be dealt with. This instigated ill-feelings
between some of the Muhaajireen and Ansaar, which would have flared into a
fight, had it not been for the intervention of some other Sahabah w and
Rasulullaah p.
Upset that his provocation did not succeed in driving a permanent wedge
between the ranks of the Muhaajireen and Ansaar, Abdullaah bin Ubay blurted
out some words of Kufr, which the Qur'aan refers to when it states, "They (the
Munaafiqeen) say, `If we return to Madinah, the honourable ones among us (the people of
Madinah) shall certainly exile the humiliated ones (Rasulullaah p and the Muhaajireen).""' 650
When the Qur'aan exposed these sentiments, Hadhrat Umar t requested
permission from Rasulullaah p to execute Abdullaah bin Ubay. However,
Rasulullaah p prevented him, saying, "Then the Kuffaar will say that Muhammad
kills his own people." Rasulullaah p then instructed the Muslims to leave the
area and return to Madinah. It was on this return journey that the incident of the
slander took started.
Hadhrat Aa'isha wal , herself narrates the incident. She says, "Whenever
Rasulullaah p embarked on an expedition, he would draw lots between his wives
and whoever's name was drawn would accompany him. When the Banu
650 Surah Munaafiqoon, verse 8.
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