آيات عاتبت النبي حول حياته الشخصية | السيد كمال الحيدري

Islamic scholar and thinker Ayatollah Sayyid Kamal al-Haydari Lesson Title | Women's Jurisprudence (231) The Necessity of Distinguishing Between the Prophet's Biography and the Prophet's Sunnah (2) We come to Surah At-Tahrim. Examples of this in his personal life. The first example is in the beginning of Surah At-Tahrim. God Almighty said: (O Prophet, why do you prohibit what God has made lawful for you?) Narrations differ from the Sunnis. The first narration: So-and-so and so-and-so narrated with a sound chain of transmission on the authority of Ibn Abbas, who said: The Messenger of God drank a drink made of honey at Sawdah's house. This was part of a conspiracy orchestrated by Aisha and Hafsa. He then went to Aisha, who said, "I smell an odor on you," meaning an unpleasant smell. He then went to Hafsa, who said, "I smell an odor on you." The Messenger of God said, "I do not know between myself and God if all of this is divine revelation." He said, "Perhaps this smell you find in my mouth is from a drink I drank at Sawdah's house. By God, I will not drink it again." Then the verse was revealed. These narrations contradict reality. An-Nasa'i and Al-Hakim narrated, and Anas authenticated, that the Messenger of God had a female slave with whom he had sexual relations. This is separate from the women. 21 These two women were his concubines, and Aisha and Hafsa kept at him until he declared them forbidden to himself. Then God revealed, "O Prophet, why do you forbid..." (Quran 2:237). The prohibition here does not refer to a legal prohibition, otherwise it would entail such and such. Rather, he meant, "I will not approach her, I will not drink this honey, or I will not eat this food." This is the second narration. The third narration: It is widely known that this was Maria al-Qibtiyya, because she was known for her beauty, and it appears that the Messenger of God desired her more than others. It is widely known that she was Maria, and that he, peace and blessings be upon him (this is in the hadith books, and the responsibility for this account lies with them), had intercourse with her in Hafsa's house on Hafsa's day! She found out and reproached him, saying, "Why are you in my house? Go to hers!" He replied, "Are you not satisfied? I will forbid her. I will not approach her. I will not forbid her." The prohibition here does not refer to a legal prohibition, meaning, "I will not approach her." She said, "Yes," so he forbade her. Another narration states that this occurred in Hafsa's house on Aisha's day. The point of contention is Mr. Tabatabai's statement, but unfortunately, he did not adhere to what he stipulated at the end of this verse in the section on personal conduct or matters: "O Prophet, why do you prohibit the balance?" (12:329). He said, "This is a speech tinged with reproach, and it is indeed between you and God. If revelation descended upon him in the morning, he said, 'Say this to him.' Is there any meaning of reproach after that, or is there no meaning for it? This is a contradiction. He also answers, 'My God, the trustworthy one of revelation, told me in the morning to say this, and I said it.' Now he says to him, 'No, why did you say it this way?' This is a Quranic text; you cannot say it was the narrator's understanding or that it was conveyed by meaning." This is a reproachful address, implying that he forbade himself something that God had made lawful for him, something God did not explicitly state or clarify. This is not important; it is the Quran's method of mentioning the general principle. Now, the connection is to honey, then to Mary, then to Aisha—this is not important. What is important is the core issue. However, his statement, "You seek to please your wives," indicates that it was a permissible act that the Prophet performed, but his wives did not approve of it. So they (his wives) made things difficult for him and harassed him until he appeased them by swearing to stop doing it. Then they said, "O Prophet, why do you forbid what God has made lawful for you? What do you hope to gain?" He says that the address and the call are suspended, describing the Prophet as "Prophet" rather than "Messenger," because that title is specific to him personally. Our master, do you adhere to this principle or not? Whenever the word "Prophet" appears, it is not linked to revelation but rather to his person alone, so that it aligns with the description of the message. For the message is one thing, and prophethood is another. Based on this, let's look at Surah At-Tawbah. We were discussing the Prophet's wives, his personal life, and his relationships. Now, the verses that say, "You entered his house and did not stay in his house, as this would be disturbing," are these legal rulings, or are they related to the personal situation of the Messenger of God? The Messenger of God, peace and blessings be upon him and his family, had his rest time. He invited you to lunch, so do not stay for two hours, t...