Chapter XVI : Khadija and Muhammed Mustafa
During the first fifteen years of her marriage, Khadija's duties were purely those of a housewife and a mother.
In A.D. 610 Allah Ta'ala chose Muhammed to be His messenger, and since then there was an accession of new duties for Khadija. Now besides being her husband, Muhammed had also become her guide and leader in the two worlds - this one and the Hereafter. She was highly conscientious in her duties as a wife and a mother; now she also became conscientious in her duties as a Muslima and a Momina (=True Believer). She was happy that Allah had picked her husband out of all creation to carry the message of Islam to the world, and she threw herself heart, mind, and soul into his work to make it successful.
Khadija's parents, like the parents of Muhammed Mustafa, had died when she was quite young. She was thus deprived, as Muhammed was, of the parental love and tenderness. She and her husband were both orphaned early in life but both were destined to give their love and tenderness to the orphans of the world. What they lost in the love and tenderness of their parents, they gained in the infinite love and mercy of Allah Ta'ala Himself.
When Khadija entered the house of Muhammed as his wife, she didn't show any interest in finery, in cosmetics, in expensive and exotic gifts etc. After her marriage, she had only one overriding interest, and that was to secure the comfort and happiness of her husband. She secured them by applying all her energy and tenacity. She was comfortable only if he was comfortable, and she was happy only if he was happy. His happiness was her happiness. She was endowed with that rare genius and that deh hand which made the house of her husband a heaven on this earth.
The role that Khadija played after the Proclamation by her husband, of his mission as the messenger of Allah, was vitally important in the history of Islam. As soon as he stepped out of his house, he put himself in the line of fire. The pagans tormented him with their invectives and they hurt him with their hands. Bristling with difficulties as his work was, rowdy and uncouth neighbors made it even more difficult. But as soon as he entered his house, Khadija greeted him with a smile that routed all his sorrows. She spoke words of cheer, hope and comfort and all his anxieties and fears vanished.
Khadija's smiles and her words acted like a balm upon the wounds which the idolaters inflicted upon Muhammed every day. And every day Khadija revived his spirits and restored his morale. Her cheerfulness "cushioned" for him the devastating pressures of external events, and he was able to face his enemies again with new confidence. The only happiness that he ever found in those years of horror and terror, was when he was with Khadija. Sorrows and tribulations came in waves, one after another, threatening to overwhelm him, but she was always there to rebuild his courage and resolution in overcoming them. She was, for him, a psychological "shield" against the trauma of the constantly escalating violence of the Quraysh.
Khadija had the same sense of mission as Muhammed had, and she was just as eager as he was to see Islam triumph over paganism. To her eagerness to see the triumph of Islam, she added commitment and power. This she did by freeing her husband from the necessity of making a living. She thus enabled him to focus all his attention, all his physical energy, and all his time to the advancement of Islam. This is a most significant contribution she made to the work of her husband as messenger of God. She was the fulcrum that he needed, in the words of A. Yusuf Ali, "all through his vears of preparation." The years before the Proclamation of Islam, were his "years of prepara tion" for the prophethood.
Yusuf Ali
Days and nights he (Muhammed) spent there (in the cave of Hira) with his Lord. Hard were the problems he resolved in his mind, Harder and more cross-grained than the red granite Of the rock around him, - problems not his own, But his people's, yea, and of human destiny, Of the mercy of God, and the age-old conflict Of evil and righteousness, sin and abounding Grace.
(The Holy Quran - Introduction)
It is probable that Muhammed, the Prophet-Designate, systematized and optimized Islam in the cave of Hira. The lineaments of Islam were clearly and unmistakably visible in his personal life long before he formally proclaimed that he was the messenger of God. We do not know exactly how long did the "years of preparation" last for him but by the time he was forty years old, the framework of Islam was ready in his mind.
Time was a basic factor in the systematization of Islam, and Khadija was aware of its importance for her husband in his work. She therefore created an optimal environment in which he could take maximum advantage of time, and make it productive.
Khadija was abundantly gifted with empathy. She anticipated the unspoken wishes of her husband, and went ahead and did what he wished to be done. Twenty-five years of married life had produced exact point-to-point correspondence between her and her husband.
In the year 10 of the Proclamation, Khadija died. The death of a loved one shows the vulnerability of mortal love. But the love of Muhammed and Khadija was not mortal; it was immortal. When Khadija died, Muhammed's love for her did not die. In fact, his love for Khadija not only outlived her but actually went on growing even after her death. Not even the presence, in his house, of nine wives, could inhibit the growth of that love, and his love for her was always struggling to find expression.
If Khadija had shown kindness to someone at any time, and even if she had done it only once, Muhammed Mustafa remembered it, and he made it a point to show the same kindness to that person even after her death, and he did it as often as possible.
In Medina, once an old woman came to see Muhammed Mustafa with some request. He greeted her cordially, showed much solicitude for her welfare, and complied with her request there and then. When she left, Ayesha who was one of his wives, asked him who the old lady was. He said: "When Khadija and I were in Makka, this woman came from time to time to see her."
In her lifetime, Khadija had shown generosity and kindness to countless people. After her death, Muhammed Mustafa did not forget those people. The recipients of the generosity and the kindness of Khadija, became, after her death, the recipients of the generosity and the kindness of her husband. In this connection, Ayesha is reported as saying:
Whenever a goat or a sheep was slaughtered (in the house), the messenger of Allah ordered its meat to be sent to the ladies who at one time had been friends of Khadija. One day I asked him why did he do so, and he said: "I love all those people who loved Khadija."
Allah Ta'ala honored His loving slave, Khadija, and saved her from the anguish of sharing the love of her husband with other women. Throughout the quarter-century of married life, she and she alone was the companion and friend of her husband, Muhammed Mustafa. They lived for each other and they shared the bitters and sweets of life together.
Allah had bestowed many great attributes of character and personality upon His slave, Khadija. As richly blessed as she was with those attributes, she "reinforced" them with good deeds for Islam. She dressed up those attributes through love of Allah, obedience to her husband, and service to Islam. Through love and service, she rose to a position which remained unattainable for any other wife of Muhammed Mustafa.
After the death of Khadija, many other women entered the house of Muhammed Mustafa as his wives. Some of them did little, if anything, to bring cheer, comfort and peace to him. In fact, they did just the opposite. They took cheer, comfort and peace away from him, and brought heart-burning to him.
Khadija alone made, with her chemistry of character, the house of Muhammed Mustafa, the Messenger of Allah, an "island" of peace, contentment and happiness in a sea of conflict and strife.
It was decreed in Heaven that Muhammed Mustafa should marry the most well-born and the most understanding woman in all Arabia. There did not exist such a woman other than Khadija. Allah had a distinct purpose for her to fulfil. Their marriage, thererore, was made in Heaven. Abbas Mahmud al-Akkad of Egypt says in his book, Avesha:
"It was the special decree of Allah that the wife of His messenger should be a woman so sympathetic and pure as Khadija."
Khadija was the embodiment of piety and purity, and she was a guardian of the supreme ideals and the loftiest values in life. It is most probable that if Muhammed Mustafa had not appea~red on the scene, Khadija might have spent her life in the single state. Muhammed Mustafa, the Messenger of Allah, had once said about his daughter, Fatima Zahra, that except Ali ibn Abi Talib, no one was worthy of marrying her. It would be just as true to say that except Muhammed no one else was worthy of marrying Khadija.
In this regard, A. Yusuf Ali, the translator and commentator of Quran Majid, writes as follows:
The only youthful marriage of the holy Prophet was his first marriage - that with Hadhrat Khadija, the best of women and the best of wives. He married her fifteen years before he received his call to Apostleship; their married life lasted for twenty-five years, and their mutual devotion was of the noblest, judged by spiritual as well as social standards. During her life he had no other wife, which was unusual for a man of his standing among his people. When she died, his age was 50, and but for two considerations, he would probably never have married again, as he was most abstemious in his physical life.
The two considerations which governed his later marriages were: (1) compassion and clemency as when he wanted to provide for suffering widows, who could not be provided for in any other way in that state of society; some of them, like Sauda, had issue by their former marriage, requiring protection; (2) help in his duties of leadership, with women, who had to be instructed and kept together in the large Muslim family, where women and men had similar social rights.
Muhammed Mustafa, the Apostle of Allah, welcomed every opportunity to express his admiration, and affection for Khadija, and in acknowledging her great and signal services to Islam. He did so, in the first place, to comply with the commandment of Allah enshrined in the following verses of His Book:
1. AND SOLEMNLY REHEARSE GOD'S FAVORS UPON YOU. (Chapter 2; verse 231)
2. BUT THE BOUNTY OF THY LORD - REHEARSE AND PROCLAIM. (Chapter 93; verse 11)
Muhammed Mustafa, the slave and messenger of Allah, received many favors and bounties from Him - through Khadija - and he rehearsed and proclaimed them.
In the second place, Muhammed Mustafa liked to restate the great deeds of Khadija in the service of Allah and Islam, out of his love for her. It was one way for him to express love. It was also one way for him to recapture the time he and Khadija had spent together in Makka. One can clearly see that in his reminiscences, he was visiting or rather re-living his past, and one can also discern in them faint traces of nostalgia. There must have been moments in his life, as there are in the life of every individual, when he was overcome by nostalgia.
The authors of two famous books, Isaba and Isti'ab, have quoted Hadhrat Ayesha as saying:
"Whenever the Messenger of Allah left the house to go anywhere, he remembered Khadija; he praised her and he blessed her."
With passing years of married life, the love of Muhammed and Khadija gained in depth and strength. With her love, she banished all his anxieties, fears and sorrows, as noted before. To use an oriental metaphor, Khadija plucked all the thorns out of the life of Muhammed Mustafa, and in their stead, she planted roses of love and tulips of affection. Those flowers never withered; their color, fragrance and freshness were everlasting. If ever there was a marriage that was "evergreen," it was the marriage of Muhammed and Khadija; it was as fresh on the last day as it was on the first. Khadija remained forever alive in his heart. It was her name which was on his lips at all times, and it was her love which filled his heart. Just talking about her and complimenting her made him happy.
Every word and every act of Khadija pointed up her sagacity. In selecting her husband, she exhibited astounding intuition and perspicacity of the highest order. But intuition and perspicacity are gifts which other women can also have, and Khadija was not the only woman who was endowed with them. The only explanation that she made an inspired decision in marrying Muhammed Mustafa, is that her judgment was guided by Allah Ta'ala Himself. She could, therefore, never misjudge. When she met Muhammed, the future Prophet, she recognized in him the Ultimate in Sublimity, and she put her destiny in his blessed hands. Those hands elevated her destiny, and made it Sublime.
Chapter XVII : Khadija and her Co-wives
Surprisingly, all the ladies in the household of Muhammed Mustafa, the messenger of Allah, were not altogether free from some of the weaknesses which are supposed to be characteristic of women. Some of his wives suffered from jealousy, and they were not very squeamish about showing it either. The incident of "honey" will make this point clear.
One of the wives of the Messenger of Allah was Zaynab bint Jahash. She knew that her husband was fond of honey. She, therefore, obtained the variety of honey which he liked very much. It so happened that Zaynab was the most beautiful of the wives of the Messenger of Allah. He thought very highly of her. This was a cause of some anxiety to Hadhrat Ayesha bint Abu Bakr, another of his wives. She feared lest he gave all his love to Zaynab, to the exclusion of his other wives. Therefore, she and Hafsa bint Umar, a third wife of the Prophet, worked out a scheme the purpose of which was to make him dislike honey.
The rest of the story is told by Hadhrat Ayesha hersel£ Imam Bukhari has quoted her in his Book of Talaq (Divorce), and Book of Tafsir (of Sura Tahreem) as follows:
I and Hafsa made this plan that when the Messenger of Allah visits any one of us, she should tell him that his mouth reeks with "maghafeer." (maghafeer is something sweet to taste but has a pungent and unpleasant odor. Muhammed Mustafa was very sensitive on this point. He hated strong odors). It so happened that Hafsa was the wife he visited first. As soon as he entered her chamber, she said: "O Messenger of Allah! Your mouth has the odor of maghafeer." He said: "I did not eat maghafeer. But when I was with Zaynab, she gave me some honey to eat. It is possible that the honey had the odor of maghafeer. But in future, I shall not eat honey."
Here two wives of Muhammed Mustafa - Ayesha and Hafsa are seen working against a third wife - Zaynab. Zaynab had not done any harm to Ayesha and Hafsa. She was a cousin of the Prophet; he was the son of her maternal uncle. She loved him and he loved her. She knew his likes and dislikes, and kept a certain variety of honey at home which she knew, was his favorite.
Muhammed's love for Zaynab kindled the flames of jealousy in the heart of Ayesha. To quell those flames, she hatched a scheme with Hafsa against Zaynab and implemented it. Apparently, these two ladies did not trust their husband for fairplay. They thought that he was being partial to Zaynab - perhaps at their expense. If they had trusted him, they would not have hatched such a scheme.
Abul Kalam Azad says that jealousy is an instinct of women, and it can overcome all other instincts in them. Ayesha, he says, was led by this very human instinct to improvise an artifice to make her husband spend less time with Zaynab than he was doing.
Muhammed Mustafa told these two ladies that he would not eat honey again. This must have pleased both of them because they probably believed that their plot was successful. But at this point, Revelation intervened and clinched the matter with the following verse:
O PROPHET! WHY HOLDEST THOU TO BE FORBIDDEN THAT WHICH ALLAH HAS MADE LAWFUL TO THEE? THOU SEEKEST TO PLEASE THY CONSORTS. BUT ALLAH IS OFT-FORGIVING, MOST MERCIFUL. (Quran Majid. Chapter 66; verse 1)
Hadhrat Ayesha and Hadhrat Hafsa did not want their husband to eat honey, and he agreed not to, but then Allah Ta'ala Himself had to remind him that the consumption of honey was quite lawful, and that he ought not to deny himself the pleasure of eating it.
Muhammed Mustafa, of course, returned to Zaynab's apartment and enjoyed honey as he had done before.
Mary the Copt
In the year 10 A.H., the governor of Egypt, sent a slave girl called Mary the Copt to Medina to wait on Muhammed Mustafa. Mary soon won a place for herself in his affections and his home. He loved her and she also loved him. From her, he had a son whom he called Ibrahim. Ibrahim was born late in the life of his father. The father, therefore, loved him immensely.
Ibrahim was a special gift which Allah bestowed upon His slaves, Muhammed Mustafa and Mary the Copt.
TO GOD BELONGS THE DOMINION OF THE HEAVENS AND THE EARTH. HE CREATES WHAT HE WILLS (AND PLANS). HE BESTOWS (CHILDREN) MALE OR FEMALE ACCORDING TO HIS WILL (AND PLAN), OR HE BESTOWS BOTH MALES AND FEMALES, AND HE LEAVES BARREN WHOM HE WILL: FOR HE IS FULL OF KNOWLEDGE AND POWER. (Quran Majid. Chapter 42; verses 49, 50)
Muhammed Mustafa and Mary the Copt were blessed by Allah with the birth of their son, Ibrahim. They thanked Him for the great blessing which filled their life and their home with
But the birth of Ibrahim did not bring happiness to some other wives of his father.
D. S. Margoliouth
His (the Prophet's) last years were brightened for a time by the birth of a son to his Coptic concubine (sic) Mary whom he acknowledged as his own, and whom he called after the mythical (sic) founder of his religion, Ibrahim. This concubine (sic) having been the object of the extreme envy of his many childless wives, the auspicious event occasioned them the most painful heartburnings; which indeed were speedily allayed by the death of the child (who lived only 11 months).
(Mohammed and the Rise of Islam, London)
One of the wives of the Prophet to whom the birth of Ibrahim occasioned heartburning, was Hadhrat Ayesha.
Hadhrat Ayesha was of course jealous of Mary - her new co-wife, and hated her. Unfortunately, her hatred of Mary was not confined to Mary alone; it went beyond her, and reached her infant son. Ayesha hated Ibrahim. It never occurred to her that she ought to love Ibrahim, not only because he was the darling of the Prophet, but also because he was an infant. But if Ayesha was unable to overcome jealousy and hatred, and was unable to show any love to the baby, she ought, at least, to have pretended to love him, if only to please his father. Ayesha could not do even this.
Ayesha could not show any love to Ibrahim, not even for the sake of appearance. But there is one thing she could have done, and that was to refrain from showing her hatred for him.
It is amazing that whereas Ayesha was so abundantly endowed with feelings of hatred, jealousy and resentment, she appears to have been singularly devoid of the tenderness which is a universal characteristic of women. She did not show any tenderness. In the matter of children, and especially the infants, even a cruel woman becomes tender. But not Ayesha. Far from being tender to the beloved son of her husband, she cursed him and cast many aspersions on him.
Alas, Ibrahim did not live long. He died in infancy.
Muhammad Husayn Haykal
"When Mary gave birth to Ibrahim, the event brought to Muhammad, a man past sixty years of age, great joy. Because of the birth of the baby, the position of his mother - Mary also improved. Muhammad now looked upon her as a free wife, indeed, as one enjoying a most favored position.
"It was inevitable that the birth of Ibrahim would kindle fires of jealousy in the hearts of the other wives of Muhammad who were all barren. It was also natural that the Prophet's love and affection for the newborn baby and his mother, fanned the flames of that jealousy. Muhammad had liberally rewarded Salma, the wife of Abu Rafi, and the midwife for Ibrahim. He also distributed grain to all the poor in Medina. He assigned the infant to the care of Umm Sayf, a wet nurse, who owned seven goats, and she was to give their milk to him. Every day Muhammad visited the house of Mary to see his son's bright face and to take him in his arms. All this incited fierce jealousy in the hearts of the barren wives. The question was how long these wives would endure this agony.
"One day the proud new father, Muhammed Mustafa, walked into Ayesha's chamber, carrying his son in his arms, to show him to her. He called her attention to the great resemblance of the baby to himself. Ayesha looked at the baby, and said that she saw no resemblance at all. When the Prophet expressed delight how his son was growing, Ayesha responded tartly that any child given the amount of milk which Ibrahim was getting, would grow just as big and strong as he. Indeed, the birth of Ibrahim brought so much heart-burning to the wives of the prophet that they went beyond these and similar caustic answers. It reached such proportions that Revelation itself voiced a special condemnation. Without a doubt, the whole affair left an imprint on the life of the Prophet as well as on the history of Islam.
Since the Prophet granted to his wives special rights and privileges at a time when Arab women amounted to nothing at all in society, it was natural for them to abuse the liberty which none of their peers had ever enjoyed before. This liberty led some of them to criticize the Prophet himself so severely as to roil up his disposition for all day. He often ignored some of his wives, and avoided others in order to discourage them from abusing their privileges. Even so, one of them was so driven by her jealousy as to exceed all limits of decency. But when Mary gave birth to Ibrahim, they lost all composure and self-control. It was for this reason that Ayesha went as far as denying all resemblance between the Prophet and his son, a denial which amounted to an accusation of adultery on the part of the innocent Mary."
(The Life of Muhammad, Cairo, 1935)
Allah saved His loving slave, Khadija, from the torment of being forced, by the customs of the country, to share the attentions and love of her husband with his other wives. But if she had a co-wife, how would she have treated her? Would she have been jealous of her? Never. Jealousy was as far from her as one pole is from the other. She would not have hurt her co-wife or co-wives. She never hurt a neighbor, a maid, or a slave. She never hurt even animals, much less any humans. She passed through life graced with angelic qualities.
After the death of Khadija, Muhammed Mustafa married many other women. But no one among them could ever approximate Khadija for excellence. Among them, there were women of different backgrounds, and they were of very different casts of character. Some of them, it appears, never realized that their husband was the chosen one of God Himself, and had a rank and a status beyond the reach of every other mortal.
D. S. Margoliouth
The residence of the wives in the Prophet's harem was short, owing to unsuitability of temper; in one or more cases the newcomers were taught by the jealous wives of the Prophet formularies which, uttered by them in ignorance of the meaning, made the Prophet discharge them on the spot. One was discharged for declaring on the death of the infant Ibrahim that had his father been a prophet, he would not have died - a remarkable exercise of the "reasoning power."
(Mohammed and the Rise of Islam, London)
To Muhammed Mustafa the conduct of some of the women he married in Medina, must have seemed to be a strange counterpoint to the deportment of Khadija. The latter's deportment had been all sweetness and light. Her every word and every deed had comported with her aim to fill the house of her husband with bliss, and she was eminently successful in realizing it.
Muhammad Husayn Haykal of Egypt and Abul Kalam Azad of India, have quoted various collectors and commentators of Hadith as saying that Hadhrat Abu Bakr and Hadhrat Umar once sought permission of the Prophet to visit him. When they were admitted to his presence, they found him sitting silent, surrounded by his wives. (These ladies were demanding more money from their husband as they said, they could not live in poverty). Umar said: "O Prophet of Allah, if my daughter was ever seen or heard asking me for money, I would surely pull her hair." The Prophet laughed, and said: "Here are my wives surrounding me and asking me for money." Immediately, Abu Bakr rose and pulled the hair of his daughter, Ayesha; and so did Umar to his daughter, Hafsa. Both Abu Bakr and Umar said to their daughters: "Do you dare ask the Prophet of Allah what he cannot afford to give?" They answered: "No, by God, we do not ask him any such thing."
"It was in connection with this conversation between Abu Bakr and Umar and their daughters," says Muhammad Husayn Haykal, "that the following verses were revealed:"
O PROPHET! SAY TO THY CONSORTS: "IF IT BE THAT YE DESIRE THE LIFE OF THIS WORLD AND ITS GLITTER, - THEN COME! I WILL PROVIDE FOR YOUR ENJOYMENT AND SET YOU FREE IN A HANDSOME MANNER.
BUT IF YE SEEK ALLAH AND HIS APOSTLE, AND THE HOME OF HEREAFTER, VERILY ALLAH HAS PREPARED FOR THE WELL-DOERS AMONGST YOU A GREAT REWARD. (Chapter 33; verses 28, 29)
Though perhaps all wives of the Prophet were united in demanding more money for food and other necessities from him, Ayesha and Hafsa were pressing the demand more vigorously. Abdullah ibn Abbas says that he once asked Umar bin al-Khattab who were the two wives of the Prophet who were most persistent in demanding money from him, and he said: "Ayesha and Hafsa."
The Prophet himself lived like an ascetic. He invariably put the needs of the poor and the hungry ahead of his own needs. His lifestyle was known to everyone in Medina and those who knew it better than anyone else, were his own wives. Therefore, when they told him that life for them was exceedingly austere, and that he ought to alleviate its asperity for them by granting them more money, he was surprised. He had perhaps assumed that his wives would also imitate him, and would live lives of strict self-denial as he did. He, therefore, found their joint "representation" most shocking; he perhaps thought that it was prompted by too much attachment to food and material comforts.
Abul Kalam Azad says that the wives of the Prophet, after all, were human, and they too had their human needs and desires. Their demarche, therefore, he adds, is quite understandable.
The Prophet, however, was so displeased with his wives that he separated himself from them for a whole month.
Muhammad Husayn Haykal
Muhammad isolated himself from all his women for a full month and refused to talk about them to anyone. Nor did anyone else dare to talk to him concerning them. Abu Bakr, Umar, and his other in-laws as well, were deeply concerned over the sad fate that awaited the "Mothers of Believers" now that they had exposed themselves to the anger of the Prophet, and the consequent punishment of God. It was even said that Muhammad had divorced Hafsah, Umar's daughter, after she had divulged the secret she had promised to keep. The market-place of Medina was abuzz with rumors about the impending divorce of the Prophet's wives. The wives, for their part, were repentant and apprehensive. They regretted that their jealousy of one another had carried them away, and that they had abused and harmed their gentle husband. Muhammad spent most of his time in a store-house he owned, placing his servant Rabah at its doorstep as long as he was inside. Therein he used to sleep on a very hard bed of coarse date branches.
(The Life of Muhammad, Cairo, 1935)
Some of the wives of the Prophet showed themselves extremely suspicious. Their suspiciousness could not have made him very happy in his conjugal life. Professor Margoliouth has quoted the Musnad of Imam Ahmad bin Hanbal (Vol. iv, p. 221) in this regard, in his book Mohammed and the Rise of Islam as follows:
"At dead of night, it is said, the Prophet went out to the cemetery called Al-Baki, and asked forgiveness for the dead who were buried there. This indeed he had done before; Ayesha once followed him like a detective when he started out at night, supposing him to be bent on some amour: but his destination she found was the graveyard."
The 66th chapter of Quran Majid called Tahreem, deals exclusively with the subject of the conduct of the wives of the Prophet. One of its verses has been quoted above in connection with the incident of "honey." Its fourth and fifth verses read as follows:
IF YOU TWO TURN IN REPENTANCE TO HIM (TO ALLAH), YOUR HEARTS ARE INDEED SO INCLINED; BUT IF YOU BACK UP EACH OTHER AGAINST HIM, TRULY ALLAH IS HIS PROTECTOR, AND GABRIEL, AND (EVERY) RIGHTEOUS ONE AMONG THOSE WHO BELIEVE, - AND FURTHERMORE THE ANGELS - WILL BACK (HIM) UP. IT MAY BE, IF HE DIVORCED YOU (ALL),THAT ALLAH WILL GIVE HIM IN EXCHANGE CONSORTS BETTER THAN YOU,
There is not a consensus of the commentators of Quran Majid and the historians upon the particular incident which is under reference in these two verses. Some of them say that the Prophet told something in confidence to Hadhrat Hafsa. She was, however, unable to keep the secret, and disclosed it to Hadhrat Ayesha. This breach of confidence drew the foregoing censure upon one of them for "betraying a confidence, and upon the other for encouraging the betrayal," thus "abetting each other's wrong."
Explaining the verses of the 66th chapter of Quran Majid,
A. Yusuf Ali, its translator and commentator, writes as follows:
The Prophet's household was not like other households. The Consorts of Purity were expected to hold a higher standard of behavior and reticence than ordinary women, as they had higher work to perform. But they were human beings after all, and were subject to the weaknesses of their sex, and they sometimes failed. The imprudence of Hadhrat Aisha once caused serious difficulties: the holy Prophet's mind was sore distressed, and he renounced the company of his wives for some time.... Hadhrat Umar's daughter, Hafsa, was also sometimes apt to presume on her position, and when the two combined in secret counsel, and discussed matters and disclosed secrets to each other, they caused much sorrow to the holy Prophet, whose heart was tender and who treated all his family with exemplary patience and affection.
