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Message: <blockquote data-quote="sirajstc" data-source="post: 11951945" data-attributes="member: 91140">At first Zaynab refused.  Zayd also had  reservations about the idea. However, when both he and  Zaynab realized  that there was no difference between what the Prophet  (peace be upon  him) wanted and what Allah wanted, they both agreed to  the marriage. The  Prophet provided a dowry for Zaynab on Zayd's behalf,  consisting of ten  dinars, sixty dirhams, a veil, a cloak, a shirt, and  a considerable  amount of food and dates.The marriage, alas, was not a success.  Zaynab and Zayd proved to be  incompatible for each other. After about a  year, problems arose between  them and Zayd complained about her to the  Prophet (peace be upon him),  who told him to stay with his wife and fear  Allah. Zayd asked the Prophet (peace be upon him) for  permission to divorce  Zaynab on more than one occasion, and although the  Prophet (peace be  upon him) advised Zayd not to divorce her, the  divorce ultimately took  place. The Prophet (peace be upon him) was then  ordered by Allah to  marry Zaynab, which he did in 5 AH. The  custom among the pagan Arabs was that an adopted son was like a  person's  real son. He carried his adopted father's name and inherited  from him.  Islam overturned that custom. Islam, we must understand, came  to  safeguard lineage. A man may adopt a child and take care of him,  but  that child cannot assume the lineage of his adopted father. He must   retain his own family name.Allah says: "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 that  is correct. Call them by the names of  their fathers: that is more just  with Allah. But if ye know not their  father's names, (then they are)  your brothers in faith, or your wards."  [Sûrah al-Ahzâb: 4-5]By  marrying Zaynab, the Prophet (peace be upon him) demonstrated in the   clearest possible way that in Islam an adopted son is not the same as a   natural son and that the guardian of an adopted son is permitted to   marry a woman who was once married to that adopted son. As for  the verse itself, Allah says: "And (remember) when you said to  him on  whom Allah has bestowed grace and you have done a favor: ?Keep  your wife  to yourself, and have fear of Allah.' But you did hide in  yourself that  which Allah will make manifest, you did fear the people  whereas Allah  had a better right that you should fear Him. So, when  Zayd had completed  his aim with her, We gave her to you in marriage, so  that there may be  no difficulty to the believers in respect of the  wives of their adopted  sons when the latter have no desire to keep  them. And Allah's command  must be fulfilled." [Sûrah al-Ahzâb: 37]Ibn Jarîr  narrated that `Â'ishah said: "If Muhammad were to have  concealed  anything that was revealed to him of the Book of Allah, he  would have  concealed the verse: ?But you did hide in yourself that  which Allah will  make manifest, you did fear the people whereas Allah  had a better right  that you should fear Him'." Allah had already revealed to him  that Zaynab bint Jahsh was going to  be one of his wives. The Prophet  (peace be upon him) did not speak  about this matter. Then Allah revealed  this verse.This verse is clearly not the statement of a false Prophet making up verses trying to justify his desires.   If the Prophet (peace be upon him) had ulterior motives, he could have   gone about the matter in a much more subtle way and gotten what he   wanted. Instead, he was put on the spot to do something he otherwise   would not have wanted to do. The last way we would describe the   situation of the Prophet (peace be upon him) here is to call it   "convenient". This, however, was from Allah's wisdom. If the  Prophet (peace be upon  him) had only said to the people that since  adopted sons are not true  sons, therefore men may marry the ex-wives of  their adopted sons, it  would not have had the same effect. Cultural  practices and taboos are  quite strong. For instance, as Muslims we all  know that race and  ethnicity are not important. However, we can see the  problems that  almost invariably arise when a Muslim girl wants to marry a  Muslim boy  from a different ethnic background. Therefore, the Prophet  (peace be  upon him) was commanded to marry her by way of example.In  the very next verse, Allah continues: "There can be no difficulty  upon  the Prophet in what Allah has obliged him to do. That was Allah's  way  with respect to those who have gone before. And the command of  Allah is a  decree determined." [Sûrah al-Ahzâb: 38]You mention  the story that the Prophet (peace be upon him) saw Zaynab  not fully  dressed and became full of desire for her and said something  indicating  his desire to marry her. Then when Zayd divorced her, the  verse was  revealed ".you did hide in yourself that which Allah will  make manifest,  you did fear the people whereas Allah had a better right  that you  should fear Him." According to the story, the thing that the  Prophet  (peace be upon him) was concealing in his heart was his desire  to marry  Zaynab.This story is a favorite of the Orientalists and is  patently  false. Please understand that many people concocted false  stories and  false hadîth for various reasons. That is the reason why the  science of  hadîth came about. Hadîth are graded as authentic (sahîh), good (hasan), weak (da`îf), rejected (munkar), and fabricated (mawdû`).   This grading is not arbitrary and not according to anyone's desires. A   hadîth is graded based on a study of the chain of transmission by way  of  which it reached us. If a chain of transmission has gaps in it or   contradictions or contains people who were known liars, then the hadîth   is not acceptable.This story is baseless. It does not  come to us with any chain of  transmission worth mentioning. If we wish  to believe this story, we  might as well believe anything that people  tell us.This story is found in some books like al-Tabarî's Tafsîr, but he relates it without any chain of transmission and starts by saying: "It was said that."For this reason, Ibn Kathîr does not mention it at all in his commentary of the Qur'ân. In his monumental work on history, al-Bidâyah wa al-Nihâyah,   Ibn Kathîr discusses the marriage of Zaynab bint Jahsh and mentions   that there were some strange stories circulated by the early scholars,   but many of them were dubious and should be abandoned.Of course,  Orientalists and other enemies of Islam gleefully reproduce  this story  so they can have some dirt to throw on the Prophet (peace be  upon him). They fail to mention that the story is baseless and has no claim to authenticity. They just pass it on as fact. And lastly, Allama Shibli Nu'Mani writes: "  Tabari has it that once  the Prophet (peace and blessings of Allah be  upon him) visited the  house of Zaid. Zaid was not at home, and Zainab  was dressing herself.  The Prophet (peace and blessings of Allah be upon  him) saw her doing  that, and turned back saying : " Glory to Allah, Most  High and glory to  him who turns the hearts". Zaid came to know of it.  He came to the  Prophet (peace and blessings of Allah be upon him) and  said, " I may  divorce Zainab if you have come to like her."   I have quoted that dirty narration with a pricking of conscience. But to report a blasphemy is not to commit a blasphemy. This   is the single report that forms the mainstay of authority for the   Christain historians. But the poor fellows do not know what value this   narration holds when critically viewed in the light of the principles   set by the traditionalists. Tabari, the historian has taken this story from Waqidi, the well-known liar and fabricator. He coined such fictions to provide some sort of sanction for the licentiousness of the 'Abbasid caliphs." (Source:  Sirat-Un-Nabi, by  Allama Shibli Nu'Mani, rendered into English by M.  Tayyib Bahksh  Budayuni, Kazi Publications Lahore, Vol. II, p. 128-129,  bold and  underlined emphasis ours) </blockquote>

Verification: Hathara warak wissa keeyada? (Hathara wadi karanna 20)

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