78.049
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Yedinci Mektup/en: Revizyonlar arasındaki fark
"By virtue of divine mercy the Prophet (UWBP) is kindly towards you and he deals with you in fatherly fashion, and in the name of messengership you are like his children. But in regard to his human personality he is not your father so that it should be inappropriate for him to take a wife from among you. Even if he calls you “son,” according to the Shari‘a you can’t be his children!”" içeriğiyle yeni sayfa oluşturdu
("One class’s share of understanding of the above verse is this: according to a sound narration based on his own admission, Zayd, the Noble Messenger’s (UWBP) servant whom he addressed as “my son,” divorced his proud wife because he did not find himself equal to her. That is to say, with his perceptiveness, Zayd realized that Zaynab had been created with an elevated character different to his and that it was in her nature to be a prophet’s wife..." içeriğiyle yeni sayfa oluşturdu) |
("By virtue of divine mercy the Prophet (UWBP) is kindly towards you and he deals with you in fatherly fashion, and in the name of messengership you are like his children. But in regard to his human personality he is not your father so that it should be inappropriate for him to take a wife from among you. Even if he calls you “son,” according to the Shari‘a you can’t be his children!”" içeriğiyle yeni sayfa oluşturdu) |
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One class’s share of understanding of the above verse is this: according to a sound narration based on his own admission, Zayd, the Noble Messenger’s (UWBP) servant whom he addressed as “my son,” divorced his proud wife because he did not find himself equal to her. That is to say, with his perceptiveness, Zayd realized that Zaynab had been created with an elevated character different to his and that it was in her nature to be a prophet’s wife. As a spouse he found himself unequal to her and this caused incompatibility, so he divorced her. At God’s command, His Messenger (Upon whom be blessings and peace) took her. That is, as indicated by the verse,We joined her in marriage to you,(33:37)which shows that it was a heavenly contract, the marriage was out of the ordinary, above external relations, and entered into purely on the orders of divine determining. Thus, the Noble Messenger (UWBP) submitted to the decree of divine determining and was compelled to do so; it was not at the behest of carnal desire. | One class’s share of understanding of the above verse is this: according to a sound narration based on his own admission, Zayd, the Noble Messenger’s (UWBP) servant whom he addressed as “my son,” divorced his proud wife because he did not find himself equal to her. That is to say, with his perceptiveness, Zayd realized that Zaynab had been created with an elevated character different to his and that it was in her nature to be a prophet’s wife. As a spouse he found himself unequal to her and this caused incompatibility, so he divorced her. At God’s command, His Messenger (Upon whom be blessings and peace) took her. That is, as indicated by the verse,We joined her in marriage to you,(33:37)which shows that it was a heavenly contract, the marriage was out of the ordinary, above external relations, and entered into purely on the orders of divine determining. Thus, the Noble Messenger (UWBP) submitted to the decree of divine determining and was compelled to do so; it was not at the behest of carnal desire. | ||
The verse,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(33:37)comprises an important injunction of the Shari‘a, a general instance of wisdom, and a comprehensive, general benefit pertaining to this decree of divine determining; it indicates that adults calling the young “my son” is not forbidden so that it should be the cause of ordinances being changed –as though “zihar,” that is, a man saying to his wife “you are like my mother,” is forbidden. Also, great personages look to their followers in fatherly fashion and address them as such, and divine messengers do the same with their communities. But this is because of their positions as leaders and messengers; it is not in respect of their human personalities making it inappropriate for them to take wives from among them. | |||
Another class’s share of understanding the verse is this: a great ruler looks on his subjects with paternal compassion. If he is a spiritual king holding both outward and inward rule, his compassion will be a hundred times greater than that of a father, and his subjects will look on him as their father as though they were his real sons. The paternal view is not easily transformed into that of a husband, nor a girl’s view into that of a wife. Since according to this the public find it inappropriate that a prophet should take the believers’ daughters in marriage, the Qur’an repels such doubts, saying: | |||
By virtue of divine mercy the Prophet (UWBP) is kindly towards you and he deals with you in fatherly fashion, and in the name of messengership you are like his children. But in regard to his human personality he is not your father so that it should be inappropriate for him to take a wife from among you. Even if he calls you “son,” according to the Shari‘a you can’t be his children!” | |||
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