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Reflections from Sūrah al-Tahrīm – Part 1: Advising Our Families

By Imam Asim Khan

21/03/2019

Sūrah al-Tahrīm, ‘The Prohibition’, is a Medinan Sūrah comprised of 12 verses, with an underlying theme of Tarbiya Al-Awlād: family relationships and how to nurture them. Sūrah al-Talāq and Sūrah al-Tahrīm, which appear side by side in the Qur’ān, both start with the words “Yā Ayuha Al-Nabi” (O Prophet), directly addressing the Prophet (sall Allāhu ʿalayhi wa sallam) and discuss how family can become a trial for us for two opposite reasons. Whilst Sūrah al-Tahrīm describes how excessive love for one’s family can lead to Harām actions, Sūrah al-Talāq describes how excessive dislike for your family can also lead to Harām actions, and thus, the displeasure of Allāh (subānahu wa taʿālā).

The Sūrah is broken down into 3 main parts:

Allāh’s (subānahu wa taʿālā) counsel to the Prophet (sall Allāhu ʿalayhi wa sallam) regarding his family

Allāh’s (subānahu wa taʿālā) advice to us regarding our families

Historical examples of:

Bad women married to great men

A great woman married to a terrible man

An amazing woman who had no husband, yet she had an amazing child.

Throughout this article series, we will be focusing mainly on the Tafsīr of two great scholars of Qur’ān, Ibn ‘Atiyyah Al-Andalusi and Al-Zamakhshari, allowing us to look at the lessons learnt pertaining to secrets of a happy marriage, and the Islamic upbringing of children.

Scholars of Tafsīr have cited multiple incidents as potential reasons for revelation for this Sūrah.

In a narration in Sahīh Muslim, ‘Ā’isha (raiy Allāhu ʿanha) narrated the incident that was the cause of revelation of this Sūrah according to the more accurate and preferred view of Tafsīr scholars.

Zaynab b. Ja’sh (raiy Allāhu ʿanha), the wife of the Prophet (sall Allāhu ʿalayhi wa sallam), used to serve him with a honey drink when he would visit and spend time with her. The other wives were jealous of this, especially ‘Ā’ishah and afsah (raiy Allāhu ʿAnhuma), so they plotted to stop him from drinking it and spending time there. As ‘Ā’ishah (raiy Allāhu ʿanha) narrated,

afsah and I agreed that whoever the Prophet (sall Allāhu ʿalayhi wa sallam) visited first, we would say, ‘I notice a strong odour of Maghāfīr (mimosa gum) on you’”. Under the impression that the odour was offending his wives, he (sall Allāhu ʿalayhi wa sallam) took an oath upon himself that he will not drink it again, and thereafter the verse was revealed:

“O Prophet, why do you prohibit [yourself from] what Allāh has made lawful for you, seeking the approval of your wives? And Allāh is Forgiving and Merciful.”[1]

Despite the different narrations mentioned by tafsir scholars, it is certain that the Prophet (sall Allāhu ʿalayhi wa sallam), in order to please his wives, took an oath to make something permissible Harām upon himself.

With this context in mind, we can begin studying the verses.

Āyah 1

يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ

“O Prophet, why do you prohibit [yourself from] what Allāh has made lawful for you, seeking the approval of your wives? And Allāh is Forgiving and Merciful”

Lesson 1: Advising Our Loved Ones

The first lesson that we learn from Allāh’s (subānahu wa taʿālā) counsel to the Prophet (sall Allāhu ʿalayhi wa sallam) is the etiquette of advising our families. In Allāh’s divine wisdom, He (subānahu wa taʿālā) created us imperfect, and, inevitably, times will arise where we need to advise our families with regard to their shortcomings. Thus, it is important to know the correct manner of doing so.

In His advice to the Prophet (sall Allāhu ʿalayhi wa sallam), Allāh (subānahu wa taʿālā) begins with affection, addressing him with the term “Yā Ayuha Al-Nabi” (O Prophet), as a way of honouring him and highlighting that he is not like other people; his status is far greater than that of anyone else. Then, he rebukes the Prophet (sall Allāhu ʿalayhi wa sallam) by asking him, “Why do you prohibit [yourself from] what Allāh has made lawful for you?”. Finally, He ends with affection once more, reminding the Prophet (sall Allāhu ʿalayhi wa sallam) that his Lord is the Most-Forgiving, Most-Merciful, and has, therefore, forgiven him already and will not hold him accountable.

Some call this the ‘Sandwich Technique’.

We are all aware of how difficult it can be to receive criticism, so to ensure that it truly is constructive and taken on board, we can follow this divine method of ‘sandwiching’ the feedback between praise or positive words, to remind the individual that they are valued, and that you only want what is best for them.

Lesson 2: Do Not Let Love For Your Family Compete With Your Love For Allāh (Subānahu Wa TaʿĀlā)

The question remains: why was Allāh (subānahu wa taʿālā) displeased with what happened? Where did the fault lie? Was it in the Prophet (sall Allāhu ʿalayhi wa sallam) making something Harām when Allāh had made it Halāl? Or was it in seeking the approval of his wives?

Firstly, there is no fault upon anybody who makes an oath to refrain from something, and indeed, this was a practice of the companions (radiy Allāhu ‘Anhum). So the issue did not lie in the Prophet (sall Allāhu ʿalayhi wa sallam) forbidding himself from something which is Halāl. Nevertheless, it is important to note that benefit can be found in anything that Allāh (subānahu wa taʿālā) has made halāl for us, and therefore, it is an opportunity to demonstrate gratitude to Him.

Thus, if this was not the reason for Allāh (subānahu wa taʿālā) to be displeased, then what lesson can we take from it?

Consider our forefather, Ibrāhīm (ʿalayhi al-Salām), and his relationship with his son, Ismā’īl (ʿalayhi al-Salām). What love can compare, other than that of al-Wadūd, to the love a parent has for their child? What then for Ibrāhīm (ʿalayhi al-Salām), who was unable to conceive for many years before Allāh (subānahu wa taʿālā) blessed him with a son? The same son who stood alongside his father as they built the House of Allāh; supplicating:

رَبَّنَا تَقَبَّلْ مِنَّآ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ

“Our Lord! Accept (this service) from us. Indeed! You are the All-Hearer, the All-Knower.” [2]

When Ibrāhīm (ʿalayhi al-Salām) was commanded by Allāh (subānahu wa taʿālā) to take a knife to the neck of his beloved son, He was not just testing his obedience; He was, in fact, tempering the love and attachment in the heart of Ibrāhīm (ʿalayhi al-Salām) with the love of Allāh (subānahu wa taʿālā).

And just as Allāh (subānahu wa taʿālā) tested Ibrahīm (ʿalayhi al-Salām), He tests the Prophet (sall Allāhu ʿalayhi wa sallam), reminding him that his love towards his wives should never overwhelm, nor compete with, the love that he has towards his Creator.

This lesson is of obvious importance to those of us living today, at a time when we are faced with so many distractions and desires—even in the palms of our hands. We ought to always be cautious in ensuring that our hearts are protected from any excessive love and attention that competes with our love for our Creator.

In the next part, we will study the next three verses of this beautiful Sūrah, bi’ithnillāh.

Notes:

[1] Sahīh Muslim, Book 18, Hadīth 27, 1474

[2] Al Qur’ān, Sūrah al-Baqarah (2: 127)

Based on a course by Imam Asim Khan.

The Tafsir Dars is a collective of four attendees of a weekend retreat organised by Al Manar Mosque, Cardiff—J Ahmed, F Ali, U Asim and A Fadlalla. They grouped together to produce an article series to share the beneficial lessons learnt with the readers of Islam21c.

Source: islam21c.com

URL:

https://www.islam21c.com/texts/reflections-from-surah-al-tahrim/

 

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Original: Secrets between Spouses

Changed: Reflections from Sūrah al-Tahrīm - Part 2: Secrets between Spouses

Intro:

 

By Ustadh Asim Khan

7/04/2019

Following on from the first part where we studied the background of Sūrah al-Tahrīm, as well its first verse, we now continue onto the next Āyah.

Āyah 2

قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ ۚ وَاللَّهُ مَوْلَاكُمْ ۖ وَهُوَ الْعَلِيمُ الْحَكِيمُ

“Allāh has already ordained for you [Muslims] the [method of] dissolution of your oaths. Allāh is your protector, and He is the Knowing, the Wise.”

It is implied in this verse for the Prophet (sall Allāhu ʿalayhi wa sallam) to go ahead and break the oath mentioned in the last article. Some scholars agree that the Prophet (sall Allāhu ‘alayhi wasallam) did not have to expiate, as Allāh (subḥānahu wa taʿālā) had already forgiven him, but this was just a lesson for the believers.

The addressee of this verse changes from that which preceded it; Allāh (subḥānahu wa taʿālā) changes from speaking directly to the Prophet (sall Allāhu ʿalayhi wa sallam) in the first verse to speaking to all of us as believers. After advising the believers that expiation for breaking an oath is obligatory, further instruction is given in Sūrah al-Baqarah.

In situations where an oath is made which is not a command from Allāh (subḥānahu wa taʿālā), it is acceptable to break the oath and offer an expiation. Allāh (subḥānahu wa taʿālā) says, “Do not use the name of God as an obstacle towards piety, mindfulness and reconciliation of people.” [1] Therefore, if your oath is an obstacle to good deeds, it must be broken and expiated for immediately.

However, this is not the case for oaths made unintentionally. In Sūrah al-Mā’idah, we are told that “God does not take you to task for the oaths you utter unintentionally, but He will certainly take you to task for the oaths you have sworn in serious intention.” [2]

The expiation for going back on your oath (kafāra al-yamīn) is then explained further in the same verse of Sūrah al-Mā’idah. These are one of the following:

Feeding ten poor people with food you are accustomed to;

Clothing ten poor people in clothing you are accustomed to;

Freeing a believing slave.

Whoever does not have the means to do any of these should fast for three days instead.

Lesson 3: Give solutions, not just criticism

After Allāh (subḥānahu wa taʿālā) reprimands the Prophet (sall Allāhu ʿalayhi wa sallam) for making this oath to please his wives (raḍiy Allāhu ʿanhumā), He provides him with a solution: break the oath. Using this parallel, we understand that whenever we give criticism, we too should provide solutions.

Lesson 4: Have faith in Allāh’s plan

‘Mawlākum’ (your protective friend/master) is the term used by Allāh (subḥānahu wa taʿālā) to describe Himself in this verse; derived from the word Walī (guardian) and linked to Nāsir (helper). This demonstrates to us that He is not just there to set out rules and prohibitions, but rather He cares about us as believers and hence, we should trust Him in all of our affairs. He is the All-Knowing, All-Wise, so His advice to us is better than what we perceive to be best for ourselves and our families. SubhānAllāh.

Āyah 3

وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنبَأَكَ هَٰذَا قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ

“And [remember] when the Prophet confided, to one of his wives, a statement; and when she informed [another] of it and Allāh showed it to him, he made known part of it and ignored part. And when he informed her about it, she said, ‘Who told you this?’ He said, ‘I was informed by the Knowing, the Acquainted.’”

What was the matter that was confided? As previously discussed, the majority of scholars hold the opinion that refers to he (sall Allāhu ‘alayhi wasallam) saying, “do not tell anyone [that I have made the honey drink harām on myself]”. A further opinion suggests that it refers to the foretelling that Abu Bakr and ‘Umar (raḍiy Allāhu ʿanhumā) would be the imāms of the ummah.

Allāh (subḥānahu wa taʿālā) says that He informed the Prophet (sall Allāhu ʿalayhi wa sallam) that his secret had been revealed, but the word He used was ihār, which means not just to inform, but to also empower with knowledge.

Lesson 5: Communication is key to a happy marriage

This verse teaches us how two aspects of communication are key to a happy marriage.

The first one is Taghāful: To intentionally overlook or ignore something whilst being fully aware of the matter, but doing so out of nobility and rising above lowly, petty matters.

As Sufyān Al-Thawri mentioned, “Taghāful will forever be a trait of the noble people”.

It is said that the Prophet (sall Allāhu ʿalayhi wa sallam) confronted afsah (raḍiy Allāhu ʿanhā) about a part of the issue but overlooked a part of it due to his nobility, shyness, and good character towards his family. The beauty of displaying this characteristic lies in the fact that the person who has wronged you is well aware that you are choosing to overlook their mistake and this, in turn, makes them grow fonder towards you. Al-Hasan al-Basrī would say “an honourable person never tries to claim every single one of his rights”, and that “part of a happy marriage is your ability in being easy-going.” Moreover, Imām b. Hanbal mentioned that “nine-tenths of all good manners culminate in al–taghāful.”

The second aspect of communication is discussing your problems.

Although the Prophet (sall Allāhu ʿalayhi wa sallam) overlooked part of the matter, he still made known that which was necessary. It could be said that couples who never speak about their problems in marriage are like taps that drip into a bath: one day a drop causes the bath to flood, and emotions to spill. Therefore, even though it is important not to chase after each other’s mistakes, this Āyah teaches us that issues worth mentioning should not be left to build up before they are addressed.

Furthermore, in this Āyah, there is wisdom in the Prophet (sall Allāhu ʿalayhi wa sallam) finding out through Allāh (subḥānahu wa taʿālā) and not from ‘Ā’ishah (raḍiy Allāhu ʿanhā). afsah immediately thought it was ʿĀ’ishah who told him but could not believe she would do such a thing. She asked, “So who told you exactly?”

When the Prophet (sall Allāhu ʿalayhi wa sallam) said that it was Allāh (subḥānahu wa taʿālā), she fell silent and remorseful. The consequence of divulging a secret is the breakdown of trust and the worst breach of trust before Allāh (subḥānahu wa taʿālā) on the Day of Judgement is when a husband and a wife are intimate with each other, and then one divulges their secrets to others.

In this regard, the Prophet (sall Allāhu ʿalayhi wa sallam) said:

“Among the worst of people in status on the Day of Judgement, in the sight of Allāh (subḥānahu wa taʿālā), is that man who goes to his wife and she goes to him [to engage in intimate relations], then he divulges her secrets [i.e. a description of his spouse and the details of what transpires].” [3]

Lesson 6: Correct people in private

This verse hides afsah‘s identity (raḍiy Allāhu ʿanhā) by saying “one of his wives”. The wisdom behind keeping her anonymous is that it does not detract us from learning the lesson by, instead, focusing on who made the mistake. Moreover, we learn the etiquette of advising someone and that is to do so in private. Al-Fuayl b. ʿIyā used to say, “The believer veils (the other’s wrong action) and gives sincere good counsel. The wicked person rends open (the veil concealing a fault or wrong action) and reproaches him.” [4] We must realise that correcting someone in an incorrect manner can cause them to become defensive, resulting in persistence in the behaviour, and, ultimately, leaving ourselves to blame.

The verse ends by Allāh (subḥānahu wa taʿālā) saying he is al-ʿAlīm, al-Khabīr. Al-‘Alīm means that He has general knowledge of everything, and al-Khabīr refers to the fact that Allāh has knowledge of all the finer details in every matter. [5]

Āyah 4

إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ

If you two [afsah and ‘Ā’ishah] repent to Allāh, [it is best], for your hearts have deviated. But if you cooperate against him – then indeed Allāh is his protector, and Gabriel and the righteous of the believers; and the angels, moreover, are [his] assistants.

Lesson 7: Be active in speaking out against gossip

The addressee changes yet again; the previous Āyah spoke about the wives of the Prophet (sall Allāhu ʿalayhi wa sallam) in the third person, whilst now, Allāh (subḥānahu wa taʿālā) is speaking directly to the wives themselves, for the purpose of giving the reprimand a greater impact. Allāh (subḥānahu wa taʿālā) tells the wives (raḍiy Allāhu ʿanhumā ) that they need to make tawbah (sincere repentenace) because their ghayrah (protective jealousy) caused them to behave in a manner that resulted in the Prophet (sall Allāhu ʿalayhi wa sallam) making forbidden upon himself that which was permissible.

It is interesting to note that although it was afsah (raḍiy Allāhu ʿanhā) who divulged the secret, both are required to make tawbah due to the fact that ‘Ā’ishah did not correct afsah in her conduct (raḍiy Allāhu ʿanhumā); rather she participated and encouraged it. ʿĀ’ishah (raḍiy Allāhu ʿanhā) should have reminded and advised afsah (raḍiy Allāhu ʿanhā) for wanting to divulge a secret which she had been entrusted with by none other than the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam). This serves as a reminder for us too, as believers, to not remain passive in the face of gossip and disclosure of secrets; it may not be enough to simply inwardly disapprove or disagree with what is being said. Rather, we should be active in speaking out and discouraging it, lest we too become sinful.

In the next part, we will extract some further important lessons from the verses.

Source: www.islam21c.com

Notes:

[1] Al Qur’ān 2: 224

[2] Al Qur’ān 5: 89

[3] Sahīh Muslim, Hadīth 1437

[4] The Compendium of Knowledge and Wisdom, pg. 126-127

[5] Tafsīr Ibn ʿAshūr

Based on a course by Ustadh Asim Khan.

Source: islam21c.com

URL:

https://www.islam21c.com/texts/secrets-between-spouses/

 

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Original: Allāh is His Protector

Changed: Reflections from Sūrah al-Tahrīm - Part 3: Allāh is His Protector

Intro:

 

By Ustadh Asim Khan

29 June 2019

Āyah 4

إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ

If you two [afsah and ʿĀ’ishah] repent to Allāh, [it is best], for your hearts have deviated. But if you cooperate against him – then indeed Allāh is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are [his] assistants.

Lesson 8: The student of knowledge must strive hard in his/her pursuit

The great scholar and companion, ʿAbd Allāh b. al-ʿAbbās (Ibn ʿAbbās), was keen to know from a scholarly perspective, who the two being told to make tawbah (sincere repentenace) in this Āyah were. He knew that it was ʿUmar (raḍiy Allāhu ʿanhu) who had this knowledge, but he was not sure how best to ask this question. He knew that after the completion of ajj, a believer returns feeling very relaxed and at rest, so he decided to accompany him on this pilgrimage.

Ibn ʿAbbās narrates:

“For the whole year I had the desire to ask ʿUmar b. al-Khattāb regarding the explanation of a verse [in Surah al-Tahrīm] but I could not ask him because I respected him very much. When he went to perform Hajj, I too went along with him. On our return, while we were still on the way home, ʿUmar went aside to answer the call of nature by the Arak trees. I waited till he finished and then I proceeded with him and asked him: ‘O chief of the Believers! Who were the two wives of the Prophet (sall Allāhu ʿalayhi wa sallam) who aided one another against him?’ He said, ‘They were afsah and ʿĀ’ishah.’ Then I said to him, “By Allāh, I wanted to ask you about this a year ago, but I could not do so owing to my respect for you.”[1]

This provides a strong example of the etiquette of a student of knowledge, in terms of striving long, hard, and being eager, to seek knowledge. Ibn ʿAbbās was only seeking the answer for one question, yet he travelled a long distance, completed ajj and thereafter, waited for the perfect moment to ask for the answer.

Lesson 9: The Effects Of Our Sins

Although the incident being referred to was seemingly committed (by the wives) against the Prophet (sall Allāhu ʿalayhi wa sallam), Allāh tells afsah and ʿĀ’ishah (raḍiy Allāhu ʿanhumā) to repent to Him, highlighting an important lesson: wronging the creation of Allāh (subānahu wa taʿālā) is tantamount to wronging Allāh (subānahu wa taʿālā) Himself. This is because wronging an individual is a transgression of the God-given rights that Allāh has bestowed upon the creation, and thus Tawbah (sincere repentance) to Allāh (subānahu wa taʿālā) is required, as well as seeking forgiveness from those we have wronged.

Secondly, we learn that all sins we commit, knowingly or unknowingly, have an impact on our hearts and our relationship with Allāh (subānahu wa taʿālā); even if these sins are regarding the rights of other people. For every sin that is committed, a black dot is placed on our hearts, which creates a barrier for the love of Allāh flourishing within them. As was narrated, the Prophet (sall Allāhu ʿalayhi wa sallam) said:

“When the believer commits sin, a black spot appears on his heart. If he repents and gives up that sin and seeks forgiveness, his heart will be polished. But if [the sin] increases, [the black spot] increases. That is the Rān that Allāh mentions in His Book: ‘Nay! But on their hearts is the Rān [covering of sins and evil deeds] of that which they used to earn.[2]’”.[3]

Lesson 10: The gravity of opposing the Messenger (sall Allāhu ‘alayhi wasallam)

“But if you cooperate against him – then indeed Allāh is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are [his] assistants.”

The verse continues, warning that if they chose not to repent, then indeed “huwa mawlah” (He is his protecting friend). The emphasis on the term “He is” shows that first and foremost, Allāh (subānahu wa taʿālā) is on his side. In addition to this, Gabriel (Jibrīl), the righteous believers and the angels are all on his side too, demonstrating specific examples of how Allāh (subānahu wa taʿālā) manifests His protection of His beloved Prophet (sall Allāhu ʿalayhi wa sallam).

The order in which the protectors and supporters are mentioned is particularly noteworthy: Jibrīl (ʿalayhi al-Salām), then the righteous believers and then the angels. Jibrīl (ʿalayhi al-Salām) is first because his relationship with the Prophet (sall Allāhu ʿalayhi wa sallam) is unique, in comparison to the relationship between the rest of the angels and the Prophet (sall Allāhu ʿalayhi wa sallam). Jibrīl (ʿalayhi al-Salām) is the greatest of angels – the one who revealed the greatest of all revelations to the greatest of all of creation – thus, making his relationship with the Prophet (sall Allāhu ʿalayhi wa sallam) particularly special.

The ‘righteous believers’, according to ʿIkrimah b. Abi Jahl, refers to Abu Bakr and ʿUmar (raḍiy Allāhu ʿanhumā), who were not only two of the greatest men of our Ummah, but interestingly the fathers of both ʿĀ’ishah and afsah. This shows that they would side with the Prophet (sall Allāhu ʿalayhi wa sallam) before their own daughters.

Finally, Allāh (subānahu wa taʿālā) mentions that the rest of the angels will also be his supporters, which, when you consider the sheer number in existence, not only makes someone shy to commit any minor wrong against him—as is the case here—but creates a tremendous and frightening image for anyone who dares oppose the Prophet (sall Allāhu ʿalayhi wa sallam) and be his enemy. In the narration regarding the Night Journey and Ascension (al-Isrā‘ wa al–Mi’rāj), the Prophet (sall Allāhu ʿalayhi wa sallam) said:

“Then I was shown al-Bait al-Ma’mūr. I asked Gabriel about it and he said, ‘This is al-Bait al-Ma’mūr where 70,000 angels perform prayers daily and when they leave, they never return to it [but always a fresh batch comes into it daily]’.” [4]

Furthermore, the Messenger of Allāh (sall Allāhu ʿalayhi wa sallam) said:

“I see what you do not see and hear what you do not hear. The heavens make a noise like groaning, and it has the right to, for there is no space in it, the width of four fingers, except that there is an angel there, placing his forehead in Sujūd (prostration) to Allāh.”[5]

The fact that these angels, in all their magnitude, are mentioned last, implies that all the ones mentioned prior are even stronger in their protection, exponentially amplifying the intimidating image created for anyone who opposes the Prophet (sall Allāhu ʿalayhi wa sallam).

In the next part, we will move on to the next two verses, and study some of the qualities of the perfect spouse, and the call to protect ourselves (and our families) from the Fire.

Notes:

[1] Sahīh al-Bukhārī, Volume 6, Book 60, Hadīth 435

[2] Al Qur’ān 83: 14

[3] Sunan ibn Mājah, Volume 5, Book 37, Hadīth 4244

[4] Sahīh al-Bukhārī, Hadīth 3207

[5] At-Tirmidhī, Hadīth 2312

Based on a course by Ustad Asim Khan.

The Tafsir Dars is a collective of four attendees of a weekend retreat organised by Al Manar Mosque, Cardiff—J Ahmed, F Ali, U Asim and A Fadlalla. They grouped together to produce an article series to share the beneficial lessons learnt with the readers of Islam21c.

Source: islam21c.com

URL; http://www.newageislam.com/islam-and-spiritualism/imam-asim-khan/reflections-from-sūrah-al-tahrīm-–-part-1--advising-our-families/d/119302

https://www.islam21c.com/texts/allah-is-his-protector/

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