Fadel Soliman on tackling Atheism (Subboor Ahmad interview)

Re: "I have fabricated things against God.." (Al-Tabari, vol. 6, p. 111)

Did Prophet Muhammad said:

افتريت على الله، وقلت ما لم يقل

"I have fabricated things against God and have imputed to Him words which He has not spoken." ? (Al-Tabari, vol. 6, p. 111)

Response:

About this story, Abu Hayyan al-Andulasi (d. 745 A.H.) mentions; Imam Muhammad bin Ishaq, the compiler of sirah, was asked, he said:

هذا من وضع الزنادقة

‘This is from the fabrication of the heretics.’

And he wrote a book on the issue.”(al-Bahr al-Muhit fil Tafsir, Dar al-Fekr, Beirut, 1420 A.H. vol.7 p.526) 

Where do Ibn Jarir al-Tabari (d. 310/923) claim to be the source of that alleged report?

It is precisely the opposite.

He has only transmitted the story as it was transmitted to him. Al-Tabari mentions the so-called 'Satanic verses' story in his Tarikh as well as an important set of statements in the introduction of his book, which states:

Let him who examines this book of mine know that I have relied, as regards everything I mention therein which I stipulate to be described by me, solely upon what has been transmitted to me by way of reports which I cite therein and traditions which I ascribe to their narrators, to the exclusion of what may be apprehended by rational argument or deduced by the human mind, except in very few cases. This is because knowledge of the reports of men of the past and of contemporaneous views of men of the present do not reach the one who has not witnessed them nor lived in their times except through the accounts of reporters and the transmission of transmitters, to the exclusion of rational deduction and mental inference. Hence, if I mention in this book a report about some men of the past, which the reader of listener finds objectionable or worthy of censure because he can see no aspect of truth nor any factual substance therein, let him know that this is not to be attributed to us but to those who transmitted it to us and we have merely passed this on as it has been passed on to us.(Abu Ja`far Muhammad bin Jarir al-Tabari, Tarikh al-Tabari: Tarikh al-Umam wal-Muluk, 1997, Volume I, Dar al-Kutub al-'Ilmiyyah, Beirut (Lebanon), p. 13.

Orientalists like John Burton, concluded with an original argument:

There existed therefore a compelling theoretical motive for the invention of these infamous hadiths. If it be felt that this has now been demonstrated, there should be no further difficulty in suggesting that those hadiths have no historical basis.(Source)

Ibn Kathir said; ‘All the links of this Tradition are unauthentic and I have found no correct version of this with continuous links.’ (Ibn Kathir in his Tafsir 5/441-442)

Shaukani says, ‘There is nothing true in it and none of its links is proved.’ (Fath al-Qadeer 5/128)

Ibn Jawzi says: ‘This is not correct.’ (Zaad al-Muyassar 4/391)

When Ibn Khuzaimah was asked about it, he said, "This story has been invented by heretics". (Tafsir al-Raazi 11/134)

Baihaqi said; "This story has not been proved to be correct by the rules of reporting". (Tafsir a-Raazi 11/135)

Qazi `Ayad says, "The very fact that this tradition is neither contained in any of the authentic collections of Hadith nor has it been related in an authentic way by authentic reporters shows its weakness". (Al-Shifa 2/125)

Besides them, Imam Razi (in his Tafsir 11/135), Qazi Abu Bakr Ibn al-`Arabi (Al-Shifa 2/126), Alusi (in his Tafsir 13/99) etc. have rejected it altogether.

Source

Allah knows best.

Re: Was the Muslim scientist "Muḥammad ibn Zakariyya Al Razi" an atheist?

The alleged anti religion and anti prophetic views of Al_Razi as claimed by Orientalists and Atheists And Our Detailed Response

Written by Dr Aheed Hassan (Edited)

..................................................................................

According to some atheists, Al-Razi was critical of the idea of prophethood and was an atheist. According to them, his quotations on religion and prophethood are following:

"On what ground do you deem it necessary that God should single out certain individuals [by giving them prophecy], that he should set them up above other people, that he should appoint them to be the people's guides, and make people dependent upon them? "

According to them, looking at the various disagreements between religions and the zeal of their followers he said

"there would be a universal disaster and they would perish in the mutual hostilities and fighting. Indeed, many people have perished in this way, as we can see." If the people of this religion are asked about the proof for the soundness of their religion, they flare up, get angry and spill the blood of whoever confronts them with this question. They forbid rational speculation, and strive to kill their adversaries. This is why truth became thoroughly silenced and concealed"

 According to them,In relation to the Hebrew's God asking of sacrifices, he said that

"This sounds like the words of the needy rather than of the Laudable Self-sufficient One." 

According to them,On the Qur'an, Razi said:

"You claim that the evidentiary miracle is present and available, namely, the Koran. You say: "Whoever denies it, let him produce a similar one." Indeed, we shall produce a thousand similar, from the works of rhetoricians, eloquent speakers and valiant poets, which are more appropriately phrased and state the issues more succinctly. They convey the meaning better and their rhymed prose is in better meter. ... By God what you say astonishes us! You are talking about a work which recounts ancient myths, and which at the same time is full of contradictions and does not contain any useful information or explanation. Then you say: "Produce something like it?""

According to these people and especially atheists, Razi wrote three books on religion,The Prophets' Fraudulent Tricks”, “The Stratagems of Those Who Claim to Be Prophets”, and “On the Refutation of Revealed Religions” and the anti religions views of Al_Razi, described above are taken from these books.

The orientalists and atheists exaggerate historical figures and facts and try to distort them.

Response:

The reality is that according to al-Biruni's Bibliography of Razi (Risāla fī Fihrist Kutub al-Rāzī), Razi wrote two "heretical books": "Fī al-Nubuwwāt (On Prophecies) and "Fī Ḥiyal al-Mutanabbīn (On the Tricks of False Prophets).

The very important thing to note is that the the book The Prophets' Fraudulent Tricks”مخارق الانبیاء written by Al_ Razi as claimed by orientalists and atheists, is not mentioned by Al_Razi and instead of it, Al_Biruni mentions a book written by Razi which he names "Fī al-Nubuwwāt (On Prophecies).This is the first controversy in atheists arguments against Razi. So the existence of the book مخارق الانبیاء( Makhariq al_ Anbia) written by Al_ Razi is very doubtful and not supported by an authentic historical source. Even if this book is proved authentic,the meanings of its name is not the one as quoted by atheists.According to Biruni, the book named "Fī al-Nubuwwāt (On Prophecies) "was claimed to be against religions" and the second book "Fī Ḥiyal al-Mutanabbīn (On the Tricks of False Prophets) "was claimed as attacking the necessity of the prophets."

The second and most important thing is that the alleged book مخارق الانبیاء written by Al_Razi was mistranslated by orientalists and atheists as . “The Prophets' Fraudulent Tricks”,and people were misguided on the basis of this delibere mistranslation.The reality is that the actual meaning of the alleged book مخارق الانبیاء ( Makhariq al_ Anbia) written by Razi is "The miraculous acts of Prophets" as the word مخارق( Makhariq) in Arabic means the happenings against nature or unusual happenings.This word never means the "Fardulent" in Arabic. But the orientalists and atheists mistranslated it into Fradulent tricks of Prophets and tried to misguide people on the basis of it that Razi was an atheist or a free thinker..

Some historians, such as Paul Kraus and Sarah Stroumsa, accept that the extracts found in Abu Hatim's book were either said by Razi during a debate or were quoted from a now lost work. They suggest that this lost work is either his famous al-ʿIlm al-Ilāhī or another shorter independent work called Makharīq al-Anbiyāʾ (The Prophets' Fraudulent Tricks). The alleged anti_prophetic and anti_religious views of Al_Razi are taken from excerpts of a book named "Alaam_Al_Nubwah"( اعلام النبوۃ) said to be written by an extremist Ismaili missionary Abu Hatim in which Abu Hatim quotes excerpts from the book of an alleged atheist whom some people think is Abubakr Al_Razi. Abu Hatim, however, did not explicitly mention Razi by name in his book, but referred to his interlocutor simply as the mulḥid (atheist). According to the debate with Abu Hatim, Razi denied the validity of prophecy or other authority figures, and rejected prophetic miracles. He also directed a scathing critique on revealed religions and the miraculous quality of the Quran. According to people accusing Al_Razi of atheism, Abu Hatim,the Ismaili extremist missionary student Ḥamīd al-dīn Karmānī (d. after 411AH/1020CE),wrote a book named Al-Aqwal al-dhahabiya, refuting al-Razi's argument against the necessity of revelation.
.The first page of this manuscript is torn out and we don't know the exact name of that atheist whom Abu Hatim is quoting. So we can not say exactly that Abu Hatim was referring to Abu Bakr Al_Razi while quoting that atheist.

The other important thing is that, according to Raghib Al_Sarjani(راغب السرجانی),the books "Fradulent Tricks Of Prophets" and Ḥiyal al-Mutanabbīn (On the Tricks of False Prophets) which are dedicated to Al_Razi are just an imposter and never appear in the writings of any Muslim. So the existence of anti prophetic and anti religions books allegedly written by Al_Razi is challenged and there is no independent proof that Al_Razi wrote these two books. But on the contrary,he wrote two books named "The Man Has A Creator"( ان للعبدخالقا) and "Israr al_Tanzeel Fi_Al_Toheed"(اسرار التنزیل فی التوحید) and these religious books show that Razi was not an atheist but a purely religious polymath.

At this point,consider a very important thing regarding historical facts.Al_Razi was Born in 854 CE in Ray, Persia and died in 932 or 925 CE in Ray, Persia (Iran) and Al_Biruni was born on 4 September 973 , Kath , Khwarezm Afrighid dynasty (modern-day Uzbekistan) and Died on 9 December 1048 (aged 75) in Ghazni, Ghaznavid Empire (modern-day Afghanistan). According to these historical figures, Al_Biruni was born 48 years after death of Al_Razi and if the age at which he obtained Information about Al_ Razi is considered 16,then it is proved that he acquired information about Al_Razi 64 years after the death of Al_Razi. Now the question is that what was the source of Al_Biruni information about Al_Razi. If we consider this fact,we come to know that the views and quotes that are often ascribed to Razi are found in a book written by Abu Hatim al-Razi, called Aʿlām al-nubuwwa (Signs of Prophecy), and not in any extant work of Razi himself. Abu Hatim was an Isma'ili missionary who debated Razi, but whether he has faithfully recorded the views of Razi is disputed.
According to Abdul Latif al-'Abd, Islamic philosophy professor at Cairo University, Abu Hatim and his student, Ḥamīd al-dīn Karmānī (d. after 411AH/1020CE), were Isma'ili extremists who often misrepresented the views of Razi in their works. So both Al_Biruni and Ḥamīd al-dīn Karmānī both born 48 years to hundred years after the death of Al_ Razi narrated their claims about Al_Razi from an extremist Ismaili missionary Abu Hatim al-Razi with whom Al_Razi was in many debates and ismailis had been attacked by Al_Razi many times.
This view is also corroborated by early historians like al-Shahrastani who noted

 "that such accusations should be doubted since they were made by Ismāʿīlīs, who had been severely attacked by Muḥammad ibn Zakariyyā Rāzī".

Why is Quran Considered A Miracle - Nouman Ali Khan - Animated

If people did not sin, Allah would destroy them ? - Muslim 2749 (Book 037, Number 6621) Explained !

Question: Is that statement true ?  "Allah's ultimate enemy is one who refuses to sin".

Answer:

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said,

 “By Him in whose hand is my soul, if you did not sin, Allah would replace you with people who would sin and they would seek forgiveness from Allah and he would forgive them.”

Source: Ṣaḥīḥ Muslim 2749
Grade: Sahih (authentic )

Al-Tibi said,

“It is a declaration of the forgiveness of Allah and his overlooking of those who sin, that they might find hope in repentance.”

Source: Mirqāt al-Mafātīḥ 2328
Source

Hadith tells us to ask forgiveness from Allah. How much Allah forgive can be understood by following hadith
"Someone committed a sin and then said: “O Allah! Forgive me my sin.”

Allah said: “My servant committed a sin, but knew that he has a Lord who forgives sins and punishes sins.”

Then he committed the sin again and said: “My Lord! Forgive me my sin.”

Allah said: “My servant committed a sin, but knew that he has a Lord who forgives sins and punishes sins.”

Then he committed the sin again and said: “My Lord! Forgive me my sin.”

Allah said: “My servant committed a sin, but knew that he has a Lord who forgives sins and punishes sins. Do as you will, for I have forgiven you.”

[Sahīh al-Bukhārī 7507 and Sahīh Muslim 2758]

One way to interpret scripture is the "bad intentioned Islamic critic" way and that is to look for any excuse to abuse the literal reading of a text in isolation of other scriptural texts and attach to it negative meanings and connotations in order to attack Islam. This is the path these critics took when it came to interpreting the aforementioned hadith.

The other way is to keep an open mind, analyze scripture in its proper and overall context in light of other verses and ahaadith out there and truly seek and desire to learn what the overall intended message behind a particular verse or hadith is. This is the path we seek to take in this article when it comes to analyzing and understanding the aforementioned hadith.

Let us see how some top Islamic scholars understood and interpreted this hadith. 

Shaykh Saalih Al-Fawzaan said:

الحديث يدل على مسألتين عظيمتين‏:‏ 

أولا ـ المسألة الأولى‏:‏ أن الله سبحانه وتعالى عفو يحب العفو، غفور يحب المغفرة‏.‏ 

ثانيا ـ والمسألة الثانية‏:‏ فيه بشارة للتائبين بقبول توبتهم ومغفرة ذنوبهم وألا يقنطوا من رحمة الله ويبقوا على معاصيهم ويصروا عليها، بل عليهم أن يتوبوا ويستغفروا الله سبحانه وتعالى، لأن الله فتح لهم باب الاستغفار وباب التوبة، هذا معنى الحديث‏.‏ 

..وليس معناه أن الله يحب من عباده أن يذنبوا أو يحب المعاصي، فالله سبحانه وتعالى لا يحب الكفر ولا يرضاه ولا يحب المعاصي، ولكنه يحب من عباده إذا أذنبوا وعصوا أن يتوبوا إليه سبحانه وتعالى وأن يستغفروه، هذا معنى الحديث‏.

"The hadith highlights two great points:

First of all - the first point: Allah All-Mighty is, The Forgiving and loves to forgive sins, The Concealer of Sins and loves to conceal sins.

Secondly - the second point: This is a glad tiding for having repentance accepted and sins concealed to those seeking repentance and that they should not despair of the Mercy of Allah and should not remain insisting on committing their sins. Rather, they should repent to Allah All-Mighty and ask for their sins to be concealed because Allah opened for them the doors of repentance and concealment of their sins. This is the meaning of the hadeeth. 

.. And the meaning of the hadeeth is not that Allah loves that His servants commit offenses and sins, for Allah All-Mighty does not love kufr and is not pleased with it and does not love sins, however He does love those servants of His who seek His repentance if they commit offenses and sins. This is the meaning of the hadeeth." (Source)

At-Touribushti (d. 661 A.H.) said:

لم يرد هذا الحديث مورد تسلية المنهمكين في الذنوب وتوهين أمرها على النفوس وقلة الاحتفال منهم بمواقعتها على ما يتوهمه أهل الغرة بالله ، فإن الأنبياء صلوات الله عليهم إنما بعثوا ليردعوا الناس عن غشيان الذنوب واسترسال نفوسهم فيها ، بل ورد مورد البيان لعفوا الله عن المذنبين وحسن التجاوز عنهم ، ليعظموا الرغبة في التوبة والاستغفار ، والمعنى المراد من الحديث هو إن الله تعالى كما أحب أن يحسن إلى المحسن أحب أن يتجاوز عن المسيء ، وقد دل على ذلك غير واحد من أسماءه الغفار الحليم التواب العفو ، فلم يكن ليجعل العباد شأنًا واحدًا كالملائكة مجبولين على التنزه من الذنوب ، بل يخلق فيهم من يكون بطبعه ميالاً إلى الهوى مفتتنًا ومتلبسًا بما يقتضيه.

"This hadeeth hasn't come in order to provide laxity to those who are absorbed in committing sins and undermine its effects on the souls and justify having a lack of care for committing sins just as those who are neglectful of Allah fancy. The prophets peace be upon them were sent to discourage the people from delving into committing sins and unconstraining themselves in regards to it. Rather, the hadith has come in order to make clear the fact that Allah is willing to forgive sinners and overlook their faults so that it may increase their desire to seek repentance. The intended meaning of this hadith is that Allah All-Mighty, just as He would like to do good to those who do good, also likes to overlook the faults of the sinner. And this is manifested by more than one of His names Al-Ghaffaar, Al-Haleem, At-Tawaab, Al-'Afuw. He wasn't going to make His servants in one state, just like His angels who were fashioned in a way that they don't incline towards sin. Rather, He created from amongst His creation those who have a nature, which inclines towards desires and are so engrossed in them.(as cited by Al-Mubaarakfuri in his commentary Mir'aat al-Mafaateeh Sharh Mishkaat al-Masaabeeh)

Ibn Malik said:

ليس هذا تحريضاً للناس على الذنوب بل كان صدوره لتسلية الصحابة وإزالة شدة الخوف عن صدورهم، لأن الخوف كان غالباً عليهم حتى فر بعضهم إلى رؤوس الجبال للعبادة، وبعضهم اعتزل النساء، وبعضهم النوم، وفي الحديث تنبيه على رجاء مغفرة الله تعالى وتحقق أن ما سبق في علمه كائن لأنه سبق في علمه تعالى أنه يغفر للعاصي فلو قدر عدم عاص لخلق الله من يعصيه فيغفر له.

"This is not an encouragement for people to commit sins, rather it was issued (i.e. the hadith) in order to provide ease and relaxation to the companions and remove the extreme fear they had, for fear overcame them to the extent that some of them would escape to the top of mountains in order to worship, while others secluded themselves from women. Some even avoided sleeping. And this hadith alerts our attention to the hopeful forgiveness of Allah All-Mighty. It has been ascertained that whatever preceded in Allah's Knowledge actually exists, for it preceded in Allah's Knowledge that Allah would forgive the sinner. So even if Allah destined that there would be a sinless person, He would still create those who would sin against Him and forgive them. (As cited by Muhammad bin 'Alaan As-Siddiqui in Daleel al-Faaliheen li-Turuq Riyadh us-Saaliheen, Volume 4, Pages 59-60)

Zayn ud-deen Abdur Raouf Al-Munaawi (d. 1031 A.H.) said:

)لو لم تذنبوا لجاء الله تعالى بقوم يذنبون) أي ثم يستغفرون ( ليغفر لهم ) لما في ايقاع العباد في الذنوب أحيانا من الفوائد التي منها تنكيس المذنب رأسه واعترافه بالعجز وتبرؤه من العجب

(If you were not to commit sins, Allah would have swept you out of existence and would have replaced you with another people who have committed sin): that is, they would seek repentance. (and He would have granted them pardon): sometimes there is benefit when the servant commits sin. Of these benefits is the humbling of the sinner and his admission of his deficiencies and his disavowal of self-admiration. (Zayn ud-deen Abdur Raouf Al-Munaawi, at-Tayseer bi-Sharh al-Jaami' as-Sagheer. Also see his Faydul Qadeer Sharh al-Jaami' as-Sagheer, hadith no. 7418)

Sheikh Sulaiman bin Abdullah Al-Majed said:

ومعناه أن من حكمة الله تعالى في خلق الناس هو بلواهم ، قال تعالى : "هو الذي خلق الموت والحياة ليبلوكم أيكم أحسن عملا" ، ولهذا فطرهم الله تعالى على حب الشهوات ، وجعل فيهم خصائص النقص من الغفلة والنسيان والأثرة والحسد ؛ مما يكون سببا للمعاصي ، ولو لم يقع منهم الذنب لكانوا من الملائكة الذين جبلوا على الطاعة المحضة ؛ فهنا تتخلف حكمة الله في الخلق لأجل البلوى ، ولو وقع هذا لاستبدلهم بغيرهم ؛ لتحقيق الحكمة المذكورة . والغاية من هذا الكلام هو تقرير عظيم نقص الإنسان ، وعظيم عفو الله تعالى عن عباده ، وأن لا يجعل المرء من معصيته سببا للبعد عن الله ؛ بل بالمبادرة إلى التوبة ؛ للنجاح في الامتحان الرباني بإظهار العبودية لله في أجل العبادات وهي التوبة والإنابة التي تدل على حسن معتقد العاصي من الخوف والمحبة والرجاء والإنابة وعدم اليأس والقنوط من رحمة الله ؛ مما يحبه الله ويرضاه من عبده ؛ فيكون سببا لمغفرة ذنوبه . وبالجملة فإن المقصود هو الحث على التوبة ، وعدم القنوط من رحمة الله.

"It means that one of the wisdoms of Allah in creating mankind has to do with trialing them. Allah said: "Who has created death and life, that He may test you which of you is best in deed" (67:2) and this is why Allah instilled into them natural inclinations toward worldly desires. He also created them with deficiencies such as heedlessness, forgetfulness, selfishness and envy, which are causal factors leading up to committing sins. If they did not commit sins, then they would be like the angels who have been fashioned in a way that they only purely offer worship. This stands in contradiction to Allah's wisdom of creating mankind in order that they go through trials and if this were to occur He would replace them with others than them in order to attain and actualize the aforementioned wisdom. The ultimate purpose behind this speech is making clear and known the great deficiency in human beings and the greatness of Allah All-Mighty's Mercy displayed toward His servants. And that man should not make his committing of sins a reason for departing from God, but rather the initiative toward seeking repentance, in order to be successful in passing the test set forth by the Divine by displaying servitude toward Allah through acts of worship such as seeking repentance. This indicates the sound belief of the sinner, for he is displaying fear, love, hope, repentance and hope in the Mercy of Allah. This is what Allah loves and is pleased with from His servant, consequently resulting in Allah's forgiveness of his sins. In summation, the intended meaning (i.e. of the hadith) is incitement toward repentance and to not have despair in the Mercy of Allah.  (Source)

In summary, we see that the overall intended meaning and purpose of this hadeeth is that Allah is Merciful and that sinners should not despair of Allah's Mercy. At the same time, Allah has a Divine Plan for salvation for mankind, which He desires to abide by. He didn't will and desire that we human beings be created like the angels who were fashioned and created in a way that they don't have the free will and capacity to commit sins. Rather, human beings were created with the capacity and inclination to commit sins, due to them having the free will to do so. Hence, Allah is emphasizing and reassuring us that He is fully aware of the fact that we are not capable of being perfect and that it was never in Allah's Divine Plan for us to ever be so to begin with. If we were, then it would contradict the plan that Allah set forth for us and that is obviously something impossible to occur. At the same time, Allah's creating us in a way where we have inclinations towards sin make us realize that we have deficiencies and aren't perfect, hence humbling us to be modest and realize that there is no justification for self-admiration. So when Allah says "and would have replaced you by another people who have committed sin", He is emphasizing to us that it's His Will and Divine Plan for us that we have free will and are prone to sin. That is a matter of emphasis only. It's like me saying "Even if I did hate my mother, I would still respect her", in order to emphasize the importance that I have attached to respecting my mother. It doesn't mean that I condone or am open to wanting to hate my mother! Similarly, Allah is in no way showing that He is pleased with or accepting of mankind committing sins. Rather, His emphasis is on the fact that He has willed for us in His Divine Plan that we be created in a way in which we are prone to sin and aren't fashioned like how the sinless and non-free willed angels are and as a result of that we shouldn't have the false notion that just because we sin that means that should despair of Allah's Mercy. This is the correct understanding of the hadith. 

Source

Explaining The Miracle of Quran To A Non-Muslim !

The Quran is widely recognised as a miraculous book, for the unique style and presentation of the arabic language. As muslims worldwide know, the words and surahs contained in the Quran can only have come from Allah. Unlike other religious texts, the Quran famously issues a challenge to all mankind to try and produce even one Surah just like it. To date, nobody has been able to meet the challenge, even though many have tried. To a native English speaker, this challenge sounds like it can easily be met, especially if they have read an English translation of the Quran. But the arabic language is so unique and powerful, that only after they study and learn it will they realise the great difficulty (and impossibility) of ever producing a surah which can rival that of those contained in the Quran. Nouman Ali Khan deals deals brilliantly with this subject in this video.

Mahomet (Muhammad) et Zaynab, la femme de son fils adoptif Zayd Coran 33:37 Exégèses..al-Tabari et Qurtubi !

Avant l'Islam, le Prophète ﷺ avait Zayd comme esclave. Le Prophète le traitait comme son propre fils, au point que lorsque son père, Hâritha, originaire du Nord de l'Arabie, vint pour le ramener dans sa tribu, Zayd déclara qu'il préférait demeurer esclave chez un bon maître comme Muhammad!

Très touché, le Prophètele libéra de sa position d'esclave en l'affranchissant, et finit par l'adopter comme son fils. On l'appelait alors Zayd, le fils de Muhammad, et ce, pendant 25 ans !

Selon la coutume arabe de l’époque préislamique, le Prophète (sur lui la paix et le salut) avait adopté Zayd ibn Al-Hâritha qui avait préféré sa compagnie à celle de sa propre famille .

C'est le Prophète qui organisa le mariage de Zaynab avec Zaydibn Hâritha. Les origines modestes de Zayd ne plaisaient guère à Zaynab (Qu'Allah soit satisfait d'elle) qui était de noble naissance. De fait, le ménage ne fut pas très heureux.

Anas ibn Mâlik (qu’Allah l’agrée) a dit :

« Lorsque Zayd ibn Ḥârithah vint se plaindre au Prophète (sur lui la paix et le salut), celui-ci lui dit : « Crains Allah et garde ton épouse ! »

Anas a dit : « Si le Prophète (sur lui la paix et le salut) avait voulu cacher quelque chose, c’est bien celle-ci qu’il aurait cachée ! »

Il a dit : « Zaynab se vantait auprès des épouses du Prophète (sur lui la paix et le salut) en disant : « Ce sont vos familles qui vous ont mariées ! Quant à moi, c’est Allah, Exalté soit-Il, qui m’a mariée d’au-dessus des sept Cieux ! »

Et Thâbit a dit que le verset suivant : {(Et tu cachais en toi ce qu’Allah allait dévoiler et tu craignais les gens.)} [Coran : 33/37] a été révélée au sujet de Zaynab et de Zayd ibn Ḥârithah.

(Bukhari, Authentique)
 

Explication générale:

Zayd ibn Ḥârithah (qu’Allah l’agrée) vint un jour au Prophète (sur lui la paix et le salut) pour se plaindre de sa femme : Zaynab bint Jahch (qu’Allah l’agrée), et pour lui demander son avis quant au fait de la répudier.

Avant même que Zayd ne la répudie, Allah, Exalté soit-Il, avait révélé au Prophète (sur lui la paix et le salut) qu'il épouserait Zaynab.

Mais, lorsque ce dernier vint se plaindre d’elle et demander s’il devait la répudier, le Prophète (sur lui la paix et le salut) dit : « Crains Allah et garde ton épouse ! » Voilà pourquoi, Allah l’a blâmé en disant :

{(Et lorsque tu as dit à celui à qui Allah avait fait grâce et à qui tu avais fait grâce : « Garde ton épouse et crains Allah ! » Tu cachais en toi-même ce qu’Allah allait dévoiler et tu craignais les gens tandis qu’Allah était plus digne que Tu le craignes. Puis, lorsque Zayd en eut fini avec elle, alors Nous te l’avons mariée.)} [Coran : 33/37]. 

Ce que le Prophète ﷺ cachait, c’est le fait qu’il lui déplaisait de l’épouser, parce qu’il craignait ce que les gens allaient dire s’il épousait l’ex-épouse de son fils adoptif. Anas (qu’Allah l’agrée) a dit : « Si le Prophète ﷺ avait voulu cacher quelque chose, c’est bien celle-ci qu’il aurait cachée ! »
: si on pouvait imaginer, sachant que cela est religieusement inconcevable, que le Prophèteﷺ  avait caché quelque chose qui lui avait été révélé, il aurait caché ce verset, mais ce ne fut pas le cas et, d’un point de vue strictement religieux, c’est impossible que cela ait pu se produire.

Si l’on y réfléchit bien, ce verset est l’un des plus grandes preuves de la qualité de Prophète de Muḥammad ﷺ, puisqu’Allah y informe de la crainte que Muḥammad a ressenti en lui vis-à-vis des gens. Mais, malgré cela, il a transmis ce verset tel quel, alors que des reproches y sont formulés à son encontre. En effet, au contraire, un menteur essaie toujours de cacher ce qui peut aller à son encontre. C’est le cas également du verset suivant où Allah (Gloire sur Lui) dit : {(Il s’est renfrogné et s’est détourné !)} [Coran : 80/1] ainsi que d’autres versets semblables dans le Coran.

« Zaynab se vantait auprès des épouses du Prophète ﷺ » : Elle était fière du fait qu'Allah avait ordonné directement au Prophète ﷺ de l'épouser et c’est là un de ses plus grands mérites, par lequel elle se distingue de ses autres coépouses. Voilà pourquoi, elle disait : « Ce sont vos familles qui vous ont mariées !

Quant à moi, c’est Allah, Exalté soit-Il, qui m’a mariée d’au-dessus des sept Cieux ! »

 « C’est Allah qui m’a mariée ! » : Allah a ordonné à Son Messager de l’épouser, en disant : {(Lorsque Zayd en eut fini avec elle, alors Nous te l’avons mariée.)} [Coran : 33/37] C’est Allah qui s’est chargé de l’acte de mariage.

Le Prophète est tombé amoureux de l’épouse de Zayd, lorsqu'il l'a vue? 

Quel est le degré d’authenticité des récits rapportés dans al-Tabarî et Qurtubî?

Réponse

Louange à Allah et que la paix et la bénédiction d'Allah soient sur Son Prophète et Messager, Mohammed, ainsi que sur sa famille et ses Compagnons :

Ces récits ne sont pas authentiques. 

L'imam malikite Ibn al-'Arabi, qu'Allah lui fasse miséricorde, a dit : 

وما وراء هذه الرواية غير معتبر فأما قولهم إن النبي رآها فوقعت في قلبه فباطل فإنه كان معها في كل وقت وموضع ولم يكن حينئذ حجاب فكيف تنشأ معه وينشأ معها ويلحظها في كل ساعة ولا تقع في قلبه إلا إذا كان لها زوج وقد وهبته نفسها وكرهت غيره فلم تخطر بباله فكيف يتجدد له هوى لم يكن حاشا لذلك القلب المطهر من هذه العلاقة الفاسدة وقد قال الله له  (ولا تمدن عينيك إلى ما متعنا به أزواجا منهم زهرة الحياة الدنيا لنفتنهم فيه)  طه 131 والنساء أفتن الزهرات وأنشر الرياحين فيخالف هذا في المطلقات فكيف في المنكوحات المحبوسات

« Quant aux récits affirmant que le Prophète ﷺ est tombé amoureux de Zaynab lorsqu'il l'a vue, ils sont tous faux. Le Prophète ﷺ l'a côtoyée pendant longtemps et à plusieurs endroits alors que le hidjab n'était pas encore prescrit à l'époque. Comment pouvait-il grandir avec elle, la voir tout le temps en face de lui, et ne tomber amoureux d’elle que lorsqu’elle se marie. Elle s’est proposée à lui et a refusé tous les prétendants qui se sont présentés pour demander sa main mais il n'a jamais pensé à se marier avec elle. Comment un amour qui n'a jamais existé peut-il se manifester subitement ? Le cœur pur du Prophète ﷺ n'aurait jamais entretenu une telle relation. Allah, exalté soit-Il a dit (sens du verset) :

“Et ne tends point tes yeux vers ce dont Nous avons donné jouissance temporaire à certains groupes d'entre eux, comme décor de la vie présente, afin de les éprouver par cela…” (Coran 20/131)

Les femmes sont le décor de cette vie. Et elles ont l'habitude de se parer et de répandre leur parfum. Les femmes répudiées dérogent à cette règle, que dire donc des femmes mariées et qui sont enfermées chez elles ? » 

Ibn Kathîr, qu'Allah lui fasse miséricorde, a dit :

ذكر ابن جرير وابن أبي حاتم هاهنا آثاراً عن بعض السلف - رضي الله عنهم - أحببنا أن نضرب عنها صفحاً ؛ لعدم صحتها ، فلا نوردها ." تفسير ابن كثير " ( 6 / 424 ) .

 « Ibn Abî Hâtim et Ibn Djarîr ont rapporté de certains salafs des récits que nous préférons ne pas mentionner car ils ne sont pas authentiques »

L’imam al-Qurtubî, qu'Allah lui fasse miséricorde, a dit : 

 فأما ما روي أن النبي ﷺ هوي زينب امرأة زيد ، وربما أطلق بعض المُجَّان لفظ " عشق " : فهذا إنما يصدر عن جاهل بعصمة النبي ﷺ عن مثل هذا ، أو مستخف بحرمته ." تفسير القرطبي " ( 14 / 190 ، 191 ) .

« Quant à ce qui a été rapporté sur le Prophète ﷺ affirmant qu’il avait de l'affection pour la femme de Zayd, qu'Allah soit satisfait de lui, ou qu’il était amoureux d’elle, comme l'ont affirmé certains aliénés mentaux, cela ne peut provenir que de personnes qui ignorent l'infaibilité du Prophète ﷺ ou qui prennent à la légère cette infaillibilité… »

Al-Nahâs a dit citant certains oulémas : 

  قال بعض العلماء : ليس هذا من النبي ﷺ خطيئة ، ألا ترى أنه لم يؤمر بالتوبة ولا بالاستغفار منه . وقد يكون الشيء ليس بخطيئة إلا أن غيره أحسن منه ، وأخفى ذلك في نفسه خشية أن يفتتن الناس .

« Le Prophèteﷺ  n’a pas commis de péché dans cette affaire car Allah, exalté soit-Il, ne lui a pas ordonné de se repentir ou de demander Son pardon. Il se peut que le fait de commettre un acte ne soit pas un péché, mais qu'il soit préférable de le délaisser pour un autre acte. Le Prophète ﷺ a caché cela en lui par crainte que les gens ne soient tentés de faire la même chose. »

L’allégation

تفصيل القول في قوله تعالى ( وتُخفي في نفسك ما الله مبديه )

Zaynab Bint Jahch, fille de Jahch, cousine du Prophète

 Zaynab bint Jahch (r.anha) Prof. Dr. Adem Apak

Le mariage du Prophète Muhammad avec Zaynab (4 islamophobes en PLS) (video)