Salam,
In
another fabrication against the good name of Prophet Muhammad (Pbuh) the
Christians and the Jews accused Muhammad’s pursuit of Zaynab, the wife of his
adopted son is almost as tough for Muslims to explain the verse of the Quran at
Surah 33:37. According to them this is because it not only raises a similar
question of moral character, but also casts suspicion on whether his so-called
prophecies were really divine revelation or dictates of personal convenience.
The
full verse of Surah 33:37 of the Quran
Behold!
Thou didst say to one who had received the grace of Allah and thy favor:
"Retain thou (in wedlock) thy wife, and fear Allah." But thou didst
hide in thy heart that which Allah was about to make manifest: thou didst fear
the people, but it is more fitting that thou shouldst fear Allah. Then when
Zaid had dissolved (his marriage) with her, with the necessary (formality), We
joined her in marriage to thee: in order that (in future) there may be no
difficulty to the Believers in (the matter of) marriage with the wives of their
adopted sons, when the latter have dissolved with the necessary (formality)
(their marriage) with them. And Allah's command must be fulfilled. (Surah
33:37)
If
the above verse is scrutinized deeper one will find that at the end of the
verse above it is stated that Allah’s command must be fulfilled whether the
Prophet do it willingly or unwilling he was compelled to obey the command.
In
the beginning of the verse which says “Behold! Thou didst say to one who had
received the grace of Allah and thy favor: "Retain thou (in wedlock) thy
wife, and fear Allah."
In
this early part of the verse the Prophet (Pbuh) instructed Zayd who is favored
by Allah and himself to retain his wife and fear Allah. It can be seen that the
Prophet was commanded by Allah to marry Zayd’s wife but he did not revealed the
command by Allah and he kept silent over the command for he fear the negative reaction
from his community of marrying the adopted son‘s wife. At any generation whether
during his days or even now marrying the adopted son’s wife is like marrying
his own son’s wife. The Prophet did not feel good and it also will not look proper
for the Prophet in his society but Allah showed His indignation that the
Prophet should fear Him more than he should fear or be ashame of his people.
Thus Allah said to him: "But thou didst hide in thy heart that which Allah
was about to make manifest: thou didst fear the people, but it is more fitting
that thou should fear Allah.”
Ultimately
the Prophet submitted to the command of Allah as stated in the same verse: “Then
when Zaid had dissolved (his marriage) with her, with the necessary
(formality), We joined her in marriage to thee: in order that (in future) there
may be no difficulty to the Believers in (the matter of) marriage with the
wives of their adopted sons, when the latter have dissolved with the necessary
(formality) (their marriage) with them. And Allah's command must be fulfilled.”
The
lesson showed in the above verse is that although the Prophet was not in favor
to marry the adopted son’s wife he must eliminate this feeling of remorse as it
is a command of Allah and the command must be obeyed as he fear the wrath of
Allah.
In
the Quran it is stated that this is common for prophets to experience when in the
service for Allah they have to do some things which they do not like but they
still do it to please Allah as stated: There can be no difficulty to the
Prophet in what Allah has indicated to him as a duty. It was the practice
(approved) of Allah amongst those of old that have passed away. And the command
of Allah is a decree determined. (Surah 33:38)
The
rationale behind the ruling that a man can marry the former wife of his adopted
son is to show that blood relative have prior claim in relationship and in
inheritance. It is common instance that whenever a family without children
adopted a child they tend to love the child dearly even after they had their
own child. There are many cases the parent love more the adopted child that
they tend to leave their entire estate to that child. The Quran cautioned Muslims
from neglecting near family who are blood relatives as stated in this verse:
And
those who accept faith subsequently, and adopt exile, and fight for the Faith
in your company, they are of you. But kindred by blood have prior rights
against each other in the Book of Allah. Verily Allah is well-acquainted with
all things. (Surah 8:75).
The
distribution of estate in Surah 4:11-12 and Surah 4:176 is the indication where
blood relative have priority and to be written in the will and only if there is
a portion left for others than the adopted child shared can be willed by the
testator.
With
the ruling that a man can marry his adopted son’s wife another ruling connected
is activated that the adopted child should keep the name of his true father’s
name or if it is unknown than use other names but not the adopted father’s name
as stated:
Allah
has not made for any man two hearts in his (one) body: nor has He made your
wives whom ye divorce by Zihar your mothers: nor has He made your adopted sons
your sons. Such is (only) your (manner of) speech by your mouths. But Allah
tells (you) the Truth, and He shows the (right) Way. Call them by (the names
of) their fathers: that is juster in the sight of Allah. But if ye know not
their father's (names, call them) your brothers in faith, or your maulas. But
there is no blame on you if ye make a mistake therein: (what counts is) the
intention of your hearts: and Allah is Oft-Returning, Most Merciful. The
Prophet is closer to the Believers than their own selves, and his wives are
their mothers. Blood-relations among each other have closer personal ties, in
the Decree of Allah. Than (the Brotherhood of) Believers and Muhajirs:
nevertheless do ye what is just to your closest friends: such is the writing in
the Decree (of Allah). (Surah 33:4-6)
Asar
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