It is reported in Ahadith that when Khawlah bin Tha'labah (رضئ اللہ تعالی عنہا) was pleading with the Prophet (صلى الله عليه و آله وسلم) about the action of her husband (in divorcing her by a pre-Islamic custom of Zihar) that his action will ruin her children, the verses about Zihar in this Sura were revealed.

Zihar was a practice among Arabs in which a husband would say to his wife : 'you are to me like the back of my mother' (أنتِ عليَّ كَظَهرِ أمي). This meant that 'you are unlawful for me in conjugal relations. This was done to deprive her rights and keep her like a captive and not letting her marry anyone else. Allah (عَزَّ وَجَلَّ) forbade this pre-Islamic practice.

It is in Hadith - Khuwaylah (رضئ اللہ تعالی عنہا), the daughter of Malik ibn Tha'labah narrated that, ‘her husband, Aws ibn as-Samit (رضئ اللہ تعالی عنہ), pronounced the words, you are like my mother. So, I came to the Apostle of Allah, complaining to him about my husband.’ The Apostle of Allah (صلى الله عليه و آله وسلم) disputed with me and said, ‘remain dutiful to Allah (عَزَّ وَجَلَّ), he is your cousin.’ I continued (complaining) until the Qur'anic verse came down, [Allah has indeed heard the talk of the woman (Khawlah bint Tha‘labah, who had been divorced by her Husband Aus bin As-Samit ) saying : 'You are to me like my mother' (which was a practice for divorce among pagan Arabs), who pleaded with you against her husband and made her complaint to Allah, and Allah has heard what you said to each other. Allah hears all and sees all.] (Al-Mujaadilah - 1) till the prescription of expiation. The Prophet (صلى الله عليه و آله وسلم) then said, ‘he should set free a slave.’ She said, ‘He cannot afford it.’ He said, ‘he should fast for two consecutive months.’ She said, ‘Apostle of Allah (صلى الله عليه و آله وسلم), he is an old man; he cannot keep fasts.’ He said, ‘he should feed sixty poor people.’ She said, ‘he has nothing which he may give in alms.’ At that moment an Araq (date-basket holding fifteen or sixteen sa's) was brought to the Prophet (صلى الله عليه و آله وسلم). I said, ‘I shall help him with another date-basket (Araq).’ He said, ‘you have done well. Go and feed sixty poor people on his behalf and return to your cousin.’ The narrator said, an Araq holds sixty sa's of dates. Imam Abu Dawud said, ‘she atoned on his behalf without seeking his permission.’ (Sunan Abu Dawood, Book 13, Hadith # 40)

Allah (عَزَّ وَجَلَّ) is teaching the etiquette to Muslims how to organize themselves in their large assemblies of all kinds. There are many related Ahadith in this context.

Ibn Jarir reported that Abdullah bin Abbas (رضئ اللہ تعالی عنہ) narrated that this command was given because the Muslims had started requesting the Prophet (صلى الله عليه و آله وسلم) for private counsel much too frequently even about general issues that related to everyone, and this had put him to great inconvenience. Allah (عَزَّ وَجَلَّ) wanted to put an end to it.

Banu An-Nadhir was a Jewish community living in Madina. All tribes in Madina were the signatories to the Constitution of Madina (دستور المدينة) introduced by Prophet Mohammad (صلى الله عليه و آله وسلم). As per Article 37 of the Constitution of Madina :

وأن على اليهود نفقتهم وعلى المسلمين نفقتهم ، وأن بينهم النصر على من حارب أهل هذه الصحيفة ، وأن بينهم النصح والنصيحة والبر دون الإثم - وأنه لا يأثم أمره بحليفه وأن النصر للمظلوم [ The Jews must bear their expense and the Muslims must bear their expenses. They help one another against those who make war against the people of this document. Between them is good understanding, honorable dealing, and honesty, not treachery. Help (is to be given) to whoever is wronged.]

In spite of the signatory to the above, the Jews of Banu An-Nadhir used to plot against the Muslims. Abdur Razzaq in his Musannaf, 5/359-60; Ibn Hajar in Fath al Bari, 7/331; Abu Dawood in his Sunan, 2/139-40, reported that an attempt on the life of Prophet Mohammad (صلى الله عليه و آله وسلم) was made by Jews of Banu An-Nadhir on the instigation of Makkan Quraish.

The Jews sent a message to the Prophet (صلى الله عليه و آله وسلم), inviting him to come with 30 of his companions to meet them. They promised to come out with a similar number of their Rabbis, to a designated place in Madinah, where they would listen to him. If the rabbis are convinced of what he said, then all Jews of their tribe would accept Islamic faith. When the two parties approached each other, the Jews suggested that (there was no need for 30 people on each side). Let the Prophet (صلى الله عليه و آله وسلم) and three of his companions meet with three of their rabbis privately, and if he convinced them, then Banu an Nadir would accept Islam. Since it was a formal preaching meeting, no one was allowed to carry weapons. However, the three rabbis carried daggers hidden in their clothing to attack the Prophet (صلى الله عليه و آله وسلم) and his three companions.

A Jewish woman, whose brother had become Muslim, knew about this plot and informed Muslims about it. Thus the meeting was cancelled. The Prophet (صلى الله عليه و آله وسلم) took a punitive action against the Jewish tribe for their attempt on his life. The Muslims besieged Banu An-Nadhir. Within a few days they surrendered. They were asked to leave Madina along with their belongings. It is reported that before leaving, the Jews destroyed their homes and carried even the doors of their houses.

As per the authentic reports in Ahadith, the expulsion of Banu An-Nadhir took place in 2 AH after the Battle of Badr. However, there are some differences of opinions among scholars as to the timing of the expulsion of Banu An-Nadhir. Some consider that it took place in the 3 AH, after the battle of Uhad.

There are two types of earnings as a result of the war. One is, which is earned after fighting the battle. This is known as War booty (Ghaneemah - غنيمة). The other is, which is earned, without fighting the battle when the opposing side surrenders without any resistance. This is known as fay (the spoils of war). There are different rules for the distribution of these two earnings.

(i) The war booty is divided into 5 parts, 4 of which are distributed among the members of the army who fought the war. The 5th part is used as per the following commandment.

It is in Quran وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ [And know that whatever of war-booty that you may gain, verily, one-fifth (1/5th) of it is assigned to Allah, and to the Apostle (صلى الله عليه و آله وسلم), and to the near relatives (of the Apostle ﷺ, and also) the orphans, the poor and the wayfarer.] (al-Anfaal -41).

(ii) The fay (spoils of war) is also divided into 5 parts, the distribution of which is described in the following verses.

In war booty, all recipients become owners of their share. However, in case of Fay, the physical assets (like orchards, etc.,) became the property of the state; from the income of which, all beneficiaries were supported on a long or short term basis. The Head of the State was the Custodian of the Fay (spoils of war).

During the lifetime of Prophet Mohammad (صلى الله عليه و آله وسلم), he personally distributed from the income of fay properties, including the orchards of Fadak, to all assigned beneficiaries. After his death, the distribution was continued in the same way by Khulafa-e-Rashideen, Abu Bakr, Umar, Othman and Ali (رضئ اللہ تعالی عنہم اجمعين).

The Jews of Banu Qainuqa tribe were the first to violate the terms of the Constitution of Madina. They had a walled stronghold at the outskirts of Madina. They were arrogant people and were involved in all kinds of trouble in Madina, including killings. They used to behave like a Mafia. In spite of their behavior, the Prophet (صلى الله عليه و آله وسلم) remained patient for a long time and kept on advising them to behave like civilized citizens.

The trouble between them and Muslims came to a peak when the Jews of Banu Qainuqa undressed a Muslim woman on the street, took her cloths in their hands and began to jeer and tease her in front of a crowd. Among the crowd, there was a Muslim male who tried to defend the woman and in the fight he killed a Jew and was himself killed by other Jews.

When this incident was reported to the Prophet (صلى الله عليه و آله وسلم), he demanded apology from Banu Qainuqa and compensation to the victims and assurance that this kind of activities will be stopped in future. Bani Qainuqa ignored these demands. Thus the Prophet (صلى الله عليه و آله وسلم) ordered action against them. Their stronghold was besieged by Muslims. The Muslims blocked all routes from where any help could come to them from outside. After a fortnight, Bani Qainuqa surrendered. Under the Jewish law, all males among their could be beheaded, and their females and children could be taken as slaves. But the Prophet (صلى الله عليه و آله وسلم) took a lenient view, and merely ordered their expulsion from Madina in 2 AH.

A person who forgets about his Lord, surely, will forget about himself as who is he? The Hadith - من عرفه نفسه فقد عرفه ربه [ Whosoever knows himself, knows about his Lord.] is in total conformity with the above verse.

It is reported that Hadhrat Ibrahim (عليه السلام) grew up under the guardianship of his uncle Azar (father's brother), because his father, Tareq died when he was very young.

It is in Hadith Anas Ibn Malik (رضئ اللہ تعالی عنہ) narrates that one day Prophet (صلى الله عليه و آله وسلم) stood on the pulpit and informed (sahabah) the names of his ancestors:

The Prophet (صلى الله عليه و آله وسلم) said : Ana, Mohammad Ibn Abdullah, bin Abdul Muttalib, bin Hashim, bin Abd Manaf, bin Qusa'i, bin Kilab, bin Murra, bin Ka'b, bin Lu'ayy, bin Ghalib, bin Fihr, bin Malik, bin an-Nadr, bin Kinanah, bin Khuzaimah, bin Mudrikah, bin Elias, bin Mudar, bin Nizar, bin Ma'ad, bin Adnan, bin Udad, bin Asha'b, bin Saleh, bin Salooq, bin Hameesa, bin Nabad, bin Khizaar, bin Ismail (عليه السلام), bin Ibrahim (عليه السلام), bin Tariq.

(Baihaqi, Hakim, Ahmed, Ibn Kathir in Bidaya wan Nihaya and Ibn Asakir also narrated this Hadith).

It is clear from the above Hadith that the father of Ibrahim (عليه السلام) was Tariq, a Momin; while his uncle Azar was an Idol worshiper

Ibn Jarir al-Tabari in his Tafsir and History book has mentioned that - Azar was not the father of Ibrahim (عليه السلام). ( History of Tabari, Vol. 1, Page 119. and Tafsir-e-Tabari by Ibn Jarir al-Tabari, Vol. 7, page 158).

Ibn Kathir has written in al-Bidaya wan Nihaya - Ibrahim (عليه السلام) was the son of Tariq. When Tareq was 75 years old, Ibrahim (عليه السلام) was born to him. (al-Bidaya wan Nihaya, vol 1, page 139)

Hadhrat Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ) has written in his Tafseer-e-Siddiqui that Azar was the brother of the father of Ibrahim (عليه السلام). (Tafseer-e-Siddiqui)

Every single verse of the Quran is addressed to Prophet Mohammad (صلى الله عليه و آله وسلم) or addressed to the people via the Prophet (صلى الله عليه و آله وسلم).

However, his name Mohammad (صلى الله عليه و آله وسلم) has been mentioned in Quran in 4 verses, (i) Aal-e-Imran - 144, (ii) Al-Ahzaab - 40, (iii) Mohammad - 2, and (iv) Al-Fath - 29.

In the above verse, his name 'Ahmed' (صلى الله عليه و آله وسلم) has been mentioned..

The above describes that the Prophet (صلى الله عليه و آله وسلم) taught Sahabah the Quran, trained them in wisdom and purified their Nufoos.

It is in Quran - لَقَدْ مَنَّ اللَّـهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِين [Certainly did Allah confer (a great) favor upon the believers when He sent among them an Apostle from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.] (Aal-e-Imran - 164).

The process of teaching, training and purification of Sahabah was as follows.

(i) Sahabah first accepted Islam on the hands of Prophet Mohammad (صلى الله عليه و آله وسلم). They gave promise of allegiance (Ba'it - بیعت) by reciting Islamic testimony (کلمہ طیّبہ).

It is in Quran - "إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ ۚ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَىٰ نَفْسِهِ ۖ وَمَنْ أَوْفَىٰ بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيمًا" [ Indeed, those who pledge allegiance to you, (O' Prophet ﷺ) they are actually pledging allegiance to Allah. The hand of Allah is over their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allah, He will give him a great reward.] (Al-Fath - 10).

Sometimes, the Prophet (صلى الله عليه و آله وسلم) took promise of allegiance (بیعت) as repentance for one’s past wrong doings. Sometimes the pledge (بیعت) was taken to shed the last drop of blood in the cause of Islam, as it happened at the time of the conflict of Hudaibiya. The Promise of allegiance was also taken from women.

(ii) After people became Muslims, Prophet Mohammad (صلى الله عليه و آله وسلم) taught them Quran.

(iii) Prophet Mohammad (صلى الله عليه و آله وسلم) then trained Sahabah in their day to day living. He also taught them wisdom.

It is in Quran لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا [Indeed in the Apostle of Allah (صلى الله عليه و آله وسلم) you have an excellent example to follow; for him who hopes in (the meeting with) Allah and the Last Day and does Zikr of Allah extensively.] (Al-Ahzaab - 21)

(iv) When Sahabah sat in the company of Prophet Mohammad (صلى الله عليه و آله وسلم) their worldly thoughts and ordinary consideration got extincted from their minds and they became exceptionally pious. This aspect is referred in the above Quranic verse as 'purification' ('وَيُزَكِّيهِمْ').

It is in Hadith - Hanzalah Al-Usayyidi (رضئ الله تعالى عنه) said, "O'Apostle of Allah (صلى الله عليه و آله وسلم), when we are in your company, and are reminded of Hell-fire and Jannah, we feel as if we are seeing them with our own eyes, but when we go away from you and attend to our wives, children and business, much of these things go out of our minds." Thereupon the Apostle of Allah (صلى الله عليه و آله وسلم) said, "By Him in Whose Hand is my life, if your state of mind remains the same as it is in my presence and you are always busy in the Zikr of Allah, the angels will shake hands with you in your beds and on roads. (Muslim - part of the Hadith).

After Prophet Mohammad (صلى الله عليه و آله وسلم) left this world, the teaching, training and purification of the people was carried out by Khulafa-e-Rashideen, Sahabah, Aimma and Shuyookh of Ihsan and Awliya Allah.

The above verse describes that the teaching, training and purification started by Prophet Mohammad (صلى الله عليه و آله وسلم) is still continued by his blessings by the chosen people of his Ummah and it is applicable for all people of the world till the day of resurrection.

It is in Hadith - Zaid bin Arqam (رضئ اللہ تعالی عنہ) narrated that we went out with the Prophet (صلى الله عليه و آله وسلم) on a journey and the people suffered from lack of provisions. So, (the hypocrite) Abdullah bin Ubayy said to his companions, ‘do not spend on those who are with Allah's Apostle (صلى الله عليه و آله وسلم), that they may disperse and go away from him.’ He also said, ‘if we return to Al-Madina, indeed, the more honorable will expel therefrom the meaner.’ So, I went to the Prophet (صلى الله عليه و آله وسلم) and informed him of that. He sent for Abdullah bin Ubayy and asked him, but Abdullãh bin Ubayy swore that he did not say so. The people said, ‘Zaid (رضئ اللہ تعالی عنہ) told a lie to Allah's Apostle (صلى الله عليه و آله وسلم).’ What they said distressed me very much. Later, Allah revealed the confirmation of my statement in His Saying – [When the hypocrites come to you.] (Al-Munafiqoon -1). So, the Prophet (صلى الله عليه و آله وسلم) called them (the Munafiqeen) that they might ask Allah to forgive them, but they turned their heads aside. Concerning Allah's Saying - خُشُبٌ مُسَنَّدَةٌ [(worthless) planks of wood leaned (against a wall)] (Al-Munafiqoon – 4), Zaid said, ‘they were the most handsome men. (Sahih Al-Bukhari, Bk 65, Hadith # 423)

Islam provides an amicable way out of Marriage in case of difficulties arising out of various issues. Both men and women are free to seek divorce.

The issue of Talaq has been discussed in detail in the Tafseer of verses 224-242 of Surah al-Baqara.

In this Surah Allah (عَزَّ وَجَلَّ) has cautioned and warned about certain issues related to Ummaha-tul-Momineen (رضئ اللہ تعالی عنہم اجمعين). There may have been some domestic issues of concern related to Prophet's (صلى الله عليه و آله وسلم) household which have been referred to in this Surah. Thus, it is not important for us to go into details because Allah (عَزَّ وَجَلَّ) Himself has not disclosed about these issues.

It is important to note that Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) teach us by various means that cover every aspect of our lives, private and public, both.

Everything in Quran and Sunnah is meant for the teaching of people. Some people wrongly claim and try to relate human weaknesses in the lives of the Prophets and their close associates. This is not correct understanding. They should know that all these things are meant to teach the people and have no relevance with the weaknesses of the virtuous people of the proximity with Allah (عَزَّ وَجَلَّ) and His Apostles. Particularly, these are meant for Muslims to understand these issues correctly and implement these teachings in their lives for their benefit in this life and in Hereafter.

There are two Ahadith that have appeared in Bukhari and other Ahadith books in this context and people relate them with the above verse. Therefore, it is important that these are mentioned here for full understanding of readers.

(i) It is in Sahih Bukhari, Vol 8, Book 83, Hadith # 68

حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدٍ، حَدَّثَنَا الْحَجَّاجُ، عَنِ ابْنِ جُرَيْجٍ، قَالَ زَعَمَ عَطَاءٌ أَنَّهُ سَمِعَ عُبَيْدَ بْنَ عُمَيْرٍ، يَقُولُ سَمِعْتُ عَائِشَةَ، تَزْعُمُ أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَمْكُثُ عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ، وَيَشْرَبُ عِنْدَهَا عَسَلاً، فَتَوَاصَيْتُ أَنَا وَحَفْصَةُ أَنَّ أَيَّتَنَا دَخَلَ عَلَيْهَا النَّبِيُّ صلى الله عليه وسلم فَلْتَقُلْ إِنِّي أَجِدُ مِنْكَ رِيحَ مَغَافِيرَ، أَكَلْتَ مَغَافِيرَ فَدَخَلَ عَلَى إِحْدَاهُمَا فَقَالَتْ ذَلِكَ لَهُ‏.‏ فَقَالَ ‏"‏ لاَ بَلْ شَرِبْتُ عَسَلاً عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ، وَلَنْ أَعُودَ لَهُ ‏"‏‏.‏ فَنَزَلَتْ ‏{‏يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ‏}‏، ‏{‏إِنْ تَتُوبَا إِلَى اللَّهِ‏}‏، لِعَائِشَةَ وَحَفْصَةَ، ‏{‏وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثًا‏}‏ لِقَوْلِهِ ‏"‏ بَلْ شَرِبْتُ عَسَلاً ‏"‏‏.‏وَقَالَ لِي إِبْرَاهِيمُ بْنُ مُوسَى عَنْ هِشَامٍ، ‏"‏ وَلَنْ أَعُودَ لَهُ، وَقَدْ حَلَفْتُ، فَلاَ تُخْبِرِي بِذَلِكَ أَحَدًا ‏"‏‏.‏

Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) narrated that the Prophet (صلى الله عليه و آله وسلم) used to stay (for some time) in the house of Ummul Momineen Zainab bint Jahsh (رضئ اللہ تعالی عنہا) and he used to drink honey in her house. Ummul Momineen Hafsa (رضئ اللہ تعالی عنہا) and I decided that when the Prophet (صلى الله عليه و آله وسلم) entered the house of either of us, she would say, ‘I smell in you the bad smell of Maghafir (raisin). Have you eaten Maghafir?’ When he came to one of us, she said that to him. He replied (to her), ‘no, but I have drunk honey in the house of Ummul Momineen Zainab bint Jahsh (رضئ اللہ تعالی عنہا), and (if it smells bad) I will never drink it again.’ Then the following verse was revealed - يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ - قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ ۚ وَاللَّهُ مَوْلَاكُمْ ۖ وَهُوَ الْعَلِيمُ الْحَكِيمُ - وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَنْ بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنْبَأَكَ هَٰذَا ۖ قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ- إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ [ O' Prophet (صلى الله عليه و آله وسلم)! Why do you leave certain thing in consideration of the wish of (some of) your wives while Allah has made it lawful to you? Allah has already given you absolution from such oaths. Allah is your Lord, and He is Knowledgeable and Wise. And (remember) when the Prophet (صلى الله عليه و آله وسلم) confided a matter to one of his wives, she disclosed it (to another wife). And Allah made it known to him; he informed part of it (to one of his wife) and left a part. Then when he told her (the other wife) of it, she said: 'Who told you this?' He said: 'The All Knowing, All Aware (Allah) has told me.' If you both (wives) turn in repentance to Allah (it will be better) as your hearts have indeed so inclined (to oppose what the prophet ﷺ likes).] (At-Tahrim: 1-4)

The above Hadith is self-explanatory.

(ii) It is in Sahih Bukhari, Vol 3, Bk 46, Hadith # 29

حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ أَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي ثَوْرٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ لَمْ أَزَلْ حَرِيصًا عَلَى أَنْ أَسْأَلَ عُمَرَ ـ رضى الله عنه ـ عَنِ الْمَرْأَتَيْنِ مِنْ أَزْوَاجِ النَّبِيِّ صلى الله عليه وسلم اللَّتَيْنِ قَالَ اللَّهُ لَهُمَا ‏{‏إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا‏}‏ فَحَجَجْتُ مَعَهُ فَعَدَلَ وَعَدَلْتُ مَعَهُ بِالإِدَاوَةِ، فَتَبَرَّزَ حَتَّى جَاءَ، فَسَكَبْتُ عَلَى يَدَيْهِ مِنَ الإِدَاوَةِ، فَتَوَضَّأَ فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ مَنِ الْمَرْأَتَانِ مِنْ أَزْوَاجِ النَّبِيِّ صلى الله عليه وسلم اللَّتَانِ قَالَ لَهُمَا ‏{‏إِنْ تَتُوبَا إِلَى اللَّهِ‏}‏ فَقَالَ وَاعَجَبِي لَكَ يَا ابْنَ عَبَّاسٍ عَائِشَةُ وَحَفْصَةُ، ثُمَّ اسْتَقْبَلَ عُمَرُ الْحَدِيثَ يَسُوقُهُ، فَقَالَ إِنِّي كُنْتُ وَجَارٌ لِي مِنَ الأَنْصَارِ فِي بَنِي أُمَيَّةَ بْنِ زَيْدٍ، وَهْىَ مِنْ عَوَالِي الْمَدِينَةِ، وَكُنَّا نَتَنَاوَبُ النُّزُولَ عَلَى النَّبِيِّ صلى الله عليه وسلم فَيَنْزِلُ يَوْمًا وَأَنْزِلُ يَوْمًا، فَإِذَا نَزَلْتُ جِئْتُهُ مِنْ خَبَرِ ذَلِكَ الْيَوْمِ مِنَ الأَمْرِ وَغَيْرِهِ، وَإِذَا نَزَلَ فَعَلَ مِثْلَهُ، وَكُنَّا مَعْشَرَ قُرَيْشٍ نَغْلِبُ النِّسَاءَ، فَلَمَّا قَدِمْنَا عَلَى الأَنْصَارِ إِذَا هُمْ قَوْمٌ تَغْلِبُهُمْ نِسَاؤُهُمْ، فَطَفِقَ نِسَاؤُنَا يَأْخُذْنَ مِنْ أَدَبِ نِسَاءِ الأَنْصَارِ، فَصِحْتُ عَلَى امْرَأَتِي، فَرَاجَعَتْنِي، فَأَنْكَرْتُ أَنْ تُرَاجِعَنِي، فَقَالَتْ وَلِمَ تُنْكِرُ أَنْ أُرَاجِعَكَ فَوَاللَّهِ إِنَّ أَزْوَاجَ النَّبِيِّ صلى الله عليه وسلم لَيُرَاجِعْنَهُ، وَإِنَّ إِحْدَاهُنَّ لَتَهْجُرُهُ الْيَوْمَ حَتَّى اللَّيْلِ‏.‏ فَأَفْزَعَنِي، فَقُلْتُ خَابَتْ مَنْ فَعَلَ مِنْهُنَّ بِعَظِيمٍ‏.‏ ثُمَّ جَمَعْتُ عَلَىَّ ثِيَابِي، فَدَخَلْتُ عَلَى حَفْصَةَ فَقُلْتُ أَىْ حَفْصَةُ، أَتُغَاضِبُ إِحْدَاكُنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم الْيَوْمَ حَتَّى اللَّيْلِ فَقَالَتْ نَعَمْ‏.‏ فَقُلْتُ خَابَتْ وَخَسِرَتْ، أَفَتَأْمَنُ أَنْ يَغْضَبَ اللَّهُ لِغَضَبِ رَسُولِهِ صلى الله عليه وسلم فَتَهْلِكِينَ لاَ تَسْتَكْثِرِي عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم وَلاَ تُرَاجِعِيهِ فِي شَىْءٍ وَلاَ تَهْجُرِيهِ، وَاسْأَلِينِي مَا بَدَا لَكِ، وَلاَ يَغُرَّنَّكِ أَنْ كَانَتْ جَارَتُكِ هِيَ أَوْضَأَ مِنْكِ وَأَحَبَّ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم ـ يُرِيدُ عَائِشَةَ ـ وَكُنَّا تَحَدَّثْنَا أَنَّ غَسَّانَ تُنْعِلُ النِّعَالَ لِغَزْوِنَا، فَنَزَلَ صَاحِبِي يَوْمَ نَوْبَتِهِ فَرَجَعَ عِشَاءً، فَضَرَبَ بَابِي ضَرْبًا شَدِيدًا، وَقَالَ أَنَائِمٌ هُوَ فَفَزِعْتُ فَخَرَجْتُ إِلَيْهِ‏.‏ وَقَالَ حَدَثَ أَمْرٌ عَظِيمٌ‏.‏ قُلْتُ مَا هُوَ أَجَاءَتْ غَسَّانُ قَالَ لاَ، بَلْ أَعْظَمُ مِنْهُ وَأَطْوَلُ، طَلَّقَ رَسُولُ اللَّهِ صلى الله عليه وسلم نِسَاءَهُ‏.‏ قَالَ قَدْ خَابَتْ حَفْصَةُ وَخَسِرَتْ، كُنْتُ أَظُنُّ أَنَّ هَذَا يُوشِكُ أَنْ يَكُونَ، فَجَمَعْتُ عَلَىَّ ثِيَابِي، فَصَلَّيْتُ صَلاَةَ الْفَجْرِ مَعَ النَّبِيِّ صلى الله عليه وسلم فَدَخَلَ مَشْرُبَةً لَهُ فَاعْتَزَلَ فِيهَا، فَدَخَلْتُ عَلَى حَفْصَةَ، فَإِذَا هِيَ تَبْكِي‏.‏ قُلْتُ مَا يُبْكِيكِ أَوَلَمْ أَكُنْ حَذَّرْتُكِ أَطَلَّقَكُنَّ رَسُولُ اللَّهِ صلى الله عليه وسلم قَالَتْ لاَ أَدْرِي هُوَ ذَا فِي الْمَشْرُبَةِ‏.‏ فَخَرَجْتُ، فَجِئْتُ الْمِنْبَرَ، فَإِذَا حَوْلَهُ رَهْطٌ يَبْكِي بَعْضُهُمْ، فَجَلَسْتُ مَعَهُمْ قَلِيلاً ثُمَّ غَلَبَنِي مَا أَجِدُ، فَجِئْتُ الْمَشْرُبَةَ الَّتِي هُوَ فِيهَا فَقُلْتُ لِغُلاَمٍ لَهُ أَسْوَدَ اسْتَأْذِنْ لِعُمَرَ‏.‏ فَدَخَلَ، فَكَلَّمَ النَّبِيَّ صلى الله عليه وسلم ثُمَّ خَرَجَ، فَقَالَ ذَكَرْتُكَ لَهُ، فَصَمَتَ، فَانْصَرَفْتُ حَتَّى جَلَسْتُ مَعَ الرَّهْطِ الَّذِينَ عِنْدَ الْمِنْبَرِ، ثُمَّ غَلَبَنِي مَا أَجِدُ فَجِئْتُ، فَذَكَرَ مِثْلَهُ، فَجَلَسْتُ مَعَ الرَّهْطِ الَّذِينَ عِنْدَ الْمِنْبَرِ، ثُمَّ غَلَبَنِي مَا أَجِدُ فَجِئْتُ الْغُلاَمَ‏.‏ فَقُلْتُ اسْتَأْذِنْ لِعُمَرَ‏.‏ فَذَكَرَ مِثْلَهُ، فَلَمَّا وَلَّيْتُ مُنْصَرِفًا، فَإِذَا الْغُلاَمُ يَدْعُونِي قَالَ أَذِنَ لَكَ رَسُولُ اللَّهِ صلى الله عليه وسلم‏.‏ فَدَخَلْتُ عَلَيْهِ، فَإِذَا هُوَ مُضْطَجِعٌ عَلَى رِمَالِ حَصِيرٍ لَيْسَ بَيْنَهُ وَبَيْنَهُ فِرَاشٌ، قَدْ أَثَّرَ الرِّمَالُ بِجَنْبِهِ، مُتَّكِئٌ عَلَى وِسَادَةٍ مِنْ أَدَمٍ حَشْوُهَا لِيفٌ، فَسَلَّمْتُ عَلَيْهِ، ثُمَّ قُلْتُ وَأَنَا قَائِمٌ طَلَّقْتَ نِسَاءَكَ فَرَفَعَ بَصَرَهُ إِلَىَّ، فَقَالَ ‏"‏ لاَ ‏"‏‏.‏ ثُمَّ قُلْتُ ـ وَأَنَا قَائِمٌ أَسْتَأْنِسُ يَا رَسُولَ اللَّهِ، لَوْ رَأَيْتَنِي، وَكُنَّا مَعْشَرَ قُرَيْشٍ نَغْلِبُ النِّسَاءَ، فَلَمَّا قَدِمْنَا عَلَى قَوْمٍ تَغْلِبُهُمْ نِسَاؤُهُمْ، فَذَكَرَهُ، فَتَبَسَّمَ النَّبِيُّ صلى الله عليه وسلم، ثُمَّ قُلْتُ لَوْ رَأَيْتَنِي، وَدَخَلْتُ عَلَى حَفْصَةَ، فَقُلْتُ لاَ يَغُرَّنَّكِ أَنْ كَانَتْ جَارَتُكِ هِيَ أَوْضَأَ مِنْكِ وَأَحَبَّ إِلَى النَّبِيِّ صلى الله عليه وسلم ـ يُرِيدُ عَائِشَةَ ـ فَتَبَسَّمَ أُخْرَى، فَجَلَسْتُ حِينَ رَأَيْتُهُ تَبَسَّمَ، ثُمَّ رَفَعْتُ بَصَرِي فِي بَيْتِهِ، فَوَاللَّهِ مَا رَأَيْتُ فِيهِ شَيْئًا يَرُدُّ الْبَصَرَ غَيْرَ أَهَبَةٍ ثَلاَثَةٍ‏.‏ فَقُلْتُ ادْعُ اللَّهَ فَلْيُوَسِّعْ عَلَى أُمَّتِكَ، فَإِنَّ فَارِسَ وَالرُّومَ وُسِّعَ عَلَيْهِمْ وَأُعْطُوا الدُّنْيَا، وَهُمْ لاَ يَعْبُدُونَ اللَّهَ، وَكَانَ مُتَّكِئًا‏.‏ فَقَالَ ‏"‏ أَوَفِي شَكٍّ أَنْتَ يَا ابْنَ الْخَطَّابِ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا ‏"‏‏.‏ فَقُلْتُ يَا رَسُولَ اللَّهِ اسْتَغْفِرْ لِي‏.‏ فَاعْتَزَلَ النَّبِيُّ صلى الله عليه وسلم مِنْ أَجْلِ ذَلِكَ الْحَدِيثِ حِينَ أَفْشَتْهُ حَفْصَةُ إِلَى عَائِشَةَ، وَكَانَ قَدْ قَالَ ‏"‏ مَا أَنَا بِدَاخِلٍ عَلَيْهِنَّ شَهْرًا ‏"‏‏.‏ مِنْ شِدَّةِ مَوْجَدَتِهِ عَلَيْهِنَّ حِينَ عَاتَبَهُ اللَّهُ‏.‏ فَلَمَّا مَضَتْ تِسْعٌ وَعِشْرُونَ دَخَلَ عَلَى عَائِشَةَ فَبَدَأَ بِهَا، فَقَالَتْ لَهُ عَائِشَةُ إِنَّكَ أَقْسَمْتَ أَنْ لاَ تَدْخُلَ عَلَيْنَا شَهْرًا، وَإِنَّا أَصْبَحْنَا لِتِسْعٍ وَعِشْرِينَ لَيْلَةً، أَعُدُّهَا عَدًّا‏.‏ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ الشَّهْرُ تِسْعٌ وَعِشْرُونَ ‏"‏‏.‏ وَكَانَ ذَلِكَ الشَّهْرُ تِسْعٌ وَعِشْرُونَ‏.‏ قَالَتْ عَائِشَةُ فَأُنْزِلَتْ آيَةُ التَّخْيِيرِ فَبَدَأَ بِي أَوَّلَ امْرَأَةٍ، فَقَالَ ‏"‏ إِنِّي ذَاكِرٌ لَكِ أَمْرًا، وَلاَ عَلَيْكِ أَنْ لاَ تَعْجَلِي حَتَّى تَسْتَأْمِرِي أَبَوَيْكِ ‏"‏‏.‏ قَالَتْ قَدْ أَعْلَمُ أَنَّ أَبَوَىَّ لَمْ يَكُونَا يَأْمُرَانِي بِفِرَاقِكَ‏.‏ ثُمَّ قَالَ ‏"‏ إِنَّ اللَّهَ قَالَ ‏{‏يَا أَيُّهَا النَّبِيُّ قُلْ لأَزْوَاجِكَ‏}‏ إِلَى قَوْلِهِ ‏{‏ عَظِيمًا‏}‏ ‏"‏‏.‏ قُلْتُ أَفِي هَذَا أَسْتَأْمِرُ أَبَوَىَّ فَإِنِّي أُرِيدُ اللَّهَ وَرَسُولَهُ وَالدَّارَ الآخِرَةَ‏.‏ ثُمَّ خَيَّرَ نِسَاءَهُ، فَقُلْنَ مِثْلَ مَا قَالَتْ عَائِشَةُ‏.‏

Abdullah bin Abbas (رضئ اللہ تعالی عنہ) narrated that he had been eager to ask Umar (رضئ اللہ تعالی عنہ) about the two Ummahatul Momineen from among the Ummahatul Momineen of the Prophet’s (صلى الله عليه و آله وسلم) household regarding whom Allah said – إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا [If you both turn in repentance to Allah (it will be better) as your hearts have indeed so inclined (to oppose what the prophet ﷺ likes)] (At-Tahrim - 4), till he performed Hajj along with Umar (رضئ اللہ تعالی عنہ). On our way back, Umar (رضئ اللہ تعالی عنہ) went aside (to answer the call of nature) and I also went aside along with him carrying a tumbler of water. When he had answered the call of nature and returned. I poured water on his hands from the tumbler, and he performed ablution. I said, ‘O Chief of the believers, ‘who were the two Ummahatul Momineen from among the Ummahatul Momineen of the Prophet’s (صلى الله عليه و آله وسلم) household regarding whom Allah said – إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا [If you both turn in repentance to Allah (it will be better) as your hearts have indeed so inclined (to oppose what the prophet ﷺ likes)] (An-Tahrim - 4), He said, ‘I am astonished at your question, O Ibn Abbas (رضئ اللہ تعالی عنہ). They were Ummul Momineen Aisha and Hafsa (رضئ اللہ تعالی عنہنَّ).’ Then Umar (رضئ اللہ تعالی عنہ) went on and said, ‘I and an Ansari neighbor of mine from Bani Umaiya bin Zaid who used to live in Awali Al-Madina, used to visit the Prophet (صلى الله عليه و آله وسلم) in turns. He used to go one day, and I another day. When I went, I would bring him the news of what had happened that day regarding the instructions and orders and when he went, he used to do the same for me. We, the people of Quraish, used to have authority over women, but when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started getting influenced from the Ansari women. Once I shouted at my wife and she paid me back in my coin and I disliked that she should answer me back. She said, 'why do you take it ill that I retort upon you? By Allah, the wives of the Prophet (صلى الله عليه و آله وسلم) retort upon him, and some of them may not speak with him for the whole day till night.' What she said scared me and I said to her, 'whoever among them does so, will be a great loser.' Then I dressed myself and went to Ummul Momineen Hafsa (رضئ اللہ تعالی عنہا) and asked her, 'does any of you keep Allah's Messenger (صلى الله عليه و آله وسلم) angry all day long till night?' She replied in the affirmative. I said, 'she is a ruined losing person (and will never have success)! Doesn't she fear that Allah may get angry for the anger of Allah's Messenger (صلى الله عليه و آله وسلم) and thus she will be ruined? Do not ask Allah's Messenger (صلى الله عليه و آله وسلم) too many things, and do not retort upon him in any case, and do not desert him. Demand from me whatever you like, and do not be tempted to imitate your neighbor (others) in their behavior towards the Prophet ﷺ), for she (Ummul Momineen Aisha رضئ اللہ تعالی عنہا) is more beautiful than you, and more beloved to Allah's Messenger (صلى الله عليه و آله وسلم). In those days it was rumored that Ghassan, (a tribe living in Sham) was getting prepared their horses to invade us. My companion went (to the Prophet ﷺ) on the day of his turn, went, and returned to us at night and knocked at my door violently, asking whether I was sleeping. I was scared (by the hard knocking) and came out to him. He said that a great thing had happened. I asked him, what is it? Have Ghassan come? He replied that it was worse and more serious than that and added that Allah's Apostle (صلى الله عليه و آله وسلم) had divorced all his wives. I said, Ummul Momineen Hafsa (رضئ اللہ تعالی عنہا) is a ruined loser! I expected that would happen some-day.' So, I dressed myself and offered the Fajr prayer with the Prophet (صلى الله عليه و آله وسلم). Then the Prophet (صلى الله عليه و آله وسلم) entered an upper room and stayed there alone. I went to Ummul Momineen Hafsa (رضئ اللہ تعالی عنہا) and found her weeping. I asked her, 'why are you weeping? Didn't I warn you? Have Allah's Messenger (صلى الله عليه و آله وسلم) divorced you all?' She replied, 'I don't know. He is there in the upper room.' I then went out and came to the pulpit and found a group of people around it and some of them were weeping. Then I sat with them for some time but could not endure the situation. So, I went to the upper room where the Prophet (صلى الله عليه و آله وسلم) was and requested to a black slave of his, ‘will you get the permission of (Allah's Apostle ﷺ) for Umar (رضئ اللہ تعالی عنہ) (to enter)? The slave went in, talked to the Prophet (صلى الله عليه و آله وسلم) about it and came out saying, 'I mentioned you to him, but he did not reply.' So, I went and sat with the people who were sitting by the pulpit, but I could not bear the situation, so I went to the slave again and said, ‘will you get he permission for Umar (رضئ اللہ تعالی عنہ)? He went in and brought the same reply as before. When I was leaving, behold, the slave called me saying, ‘Allah's Messenger (صلى الله عليه و آله وسلم) has granted you permission.’ So, I entered and saw the Prophet (صلى الله عليه و آله وسلم) lying on a mat without bedding on it, and the mat had left its mark on the body of the Prophet (صلى الله عليه و آله وسلم), and he was leaning on a leather pillow stuffed with palm fibers. I greeted him and while still standing, I said, ‘have you divorced your wives?' He raised his eyes to me and replied in the negative. And then while still standing, I said would you like to listen to what I say, 'O Allah's Messenger (صلى الله عليه و آله وسلم). We, the people of Quraish used to have the upper hand over our women (wives), and when we came to the people whose women had the upper hand over them’. Umar (رضئ اللہ تعالی عنہ) told the whole story (about his wife). ‘On that the Prophet (صلى الله عليه و آله وسلم) smiled.’ Umar (رضئ اللہ تعالی عنہ) further said, ‘I then said, 'I went to (Ummul Momineen) Hafsa (رضئ اللہ تعالی عنہا) and said to her, do not be tempted to imitate your companion (Ummul Momineen Aisha - رضئ اللہ تعالی عنہا) for she is more beautiful than you and more beloved to the Prophet (صلى الله عليه و آله وسلم).' The Prophet (صلى الله عليه و آله وسلم) smiled again. When I saw him smiling, I sat down and cast a glance at the room, and by Allah, I could not see anything of importance but three hides. I said (to Allah's Messenger ﷺ) ‘kindly supplicate Allah to make your followers prosperous for the Persians and the Byzantines have been made prosperous and given worldly luxuries, though they do not worship Allah?' The Prophet (صلى الله عليه و آله وسلم) was leaning then (and on hearing my speech he sat straight) and said, 'O Ibn Al-Khattab (رضئ اللہ تعالی عنہ), do you have any doubt (that the Hereafter is better than this world)? These people have been given rewards of their good deeds in this world only.' I asked the Prophet (صلى الله عليه و آله وسلم), kindly ask Allah's forgiveness for me. The Prophet (صلى الله عليه و آله وسلم) did not go to his wives because of the secret which Ummul Momineen Hafsa (رضئ اللہ تعالی عنہا) had disclosed to Ummul Momineen Aisha (رضئ اللہ تعالی عنہا), and he said that he would not go to his wives for one month as he was angry with them when Allah admonished him (for his oath that he would not approach Ummul Momineen Maria - رضئ اللہ تعالی عنہا). When twenty-nine days had passed, the Prophet (صلى الله عليه و آله وسلم) went to Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) first. She said to him, 'you took an oath that you would not come to us for one month, and today only twenty-nine days have passed, as I have been counting them day by day.' The Prophet (صلى الله عليه و آله وسلم) said, 'the month is also of twenty-nine days.' That month consisted of twenty-nine days. Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) said, 'when the Divine revelation of choice was revealed, the Prophet (صلى الله عليه و آله وسلم) started with me, saying to me, 'I am telling you something, but you need not hurry to give the reply till you can consult your parents.’ Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) knew that her parents would not advise her to part with the Prophet (صلى الله عليه و آله وسلم). The Prophet (صلى الله عليه و آله وسلم) said that Allah had said - يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا - وَإِنْ كُنْتُنَّ تُرِدْنَ اللَّهَ وَرَسُولَهُ وَالدَّارَ الْآخِرَةَ فَإِنَّ اللَّهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنْكُنَّ أَجْرًا عَظِيمًا [O' Noble Prophet (صلى الله عليه و آله وسلم), say to your wives: 'If you desire the life of this world and its glitter, then come, I shall give you of these and let you go in an honorable way.' 'But if you desire Allah and His Apostle (صلى الله عليه و آله وسلم) and the (everlasting) Home of the Hereafter, then Surely Allah has prepared a great reward for those of you who do good.'] (Al-Ahzab: 28-29). Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) said, 'Am I to consult my parents about this? Indeed, I prefer Allah, His Apostle (صلى الله عليه و آله وسلم), and the Home of the Hereafter.' After that the Prophet (صلى الله عليه و آله وسلم) gave the choice to his other wives and they also gave the same reply as did Ummul Momineen Aisha (رضئ اللہ تعالی عنہا).

Explanation of the above Hadith

In Islam slave women were allowed to live like wives of their masters. There were different rules of marriage with them. Meaning, they need not be formally married like free women and their dower was also less than free women.

Ummul Momineen Maria al-Qibtiyya (رضئ اللہ تعالی عنہ) was a slave girl of the Prophet (صلى الله عليه و آله وسلم) who was blessed with a son of the Prophet (صلى الله عليه و آله وسلم), named Ibrahim (عليه السلام) who died in his infancy.

When she started living in the Prophet’s (صلى الله عليه و آله وسلم) household, the Prophet (صلى الله عليه و آله وسلم) had usual conjugal relations with her, but it is reported that it was kept secret for some time from other wives of the Prophet (صلى الله عليه و آله وسلم) for obvious reasons. However, Ummul Momineen Hafsa (رضئ اللہ تعالی عنہا) came to know about the relationship. The Prophet (صلى الله عليه و آله وسلم) advised her to keep it to herself. However, she informed Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) about it. When Ummul Momineen Aisha (رضئ اللہ تعالی عنہا) inquired about it from the Prophet (صلى الله عليه و آله وسلم), he did not like it. However, to keep them happy, he took an oath in front of them that he will not go to Ummul Momineen Maria (رضئ اللہ تعالی عنہا) again.

But the Prophet (صلى الله عليه و آله وسلم) was cautioned about it by Allah (عَزَّ وَجَلَّ).

It is in Quran – يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ - قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ ۚ وَاللَّهُ مَوْلَاكُمْ ۖ وَهُوَ الْعَلِيمُ الْحَكِيمُ [ O' Prophet (صلى الله عليه و آله وسلم)! Why do you leave certain thing in consideration of the wish of (some of) your wives while Allah has made it lawful to you? Allah is All Forgiving, and Most Merciful. Allah has already given you absolution from such oaths. Allah is your Lord, and He is Knowledgeable and Wise.] (At-Tahreem: 1-2).

In view of this caution, the Prophet (صلى الله عليه و آله وسلم) decided not to go to all his wives for one month. The above Hadith # 29, probably refers to this episode in the following sentence:

‘(فَاعْتَزَلَ النَّبِيُّ صلى الله عليه وسلم مِنْ أَجْلِ ذَلِكَ الْحَدِيثِ حِينَ أَفْشَتْهُ حَفْصَةُ إِلَى عَائِشَةَ، وَكَانَ قَدْ قَالَ ‏"‏ مَا أَنَا بِدَاخِلٍ عَلَيْهِنَّ شَهْرًا ‏"‏‏.‏ مِنْ شِدَّةِ مَوْجَدَتِهِ عَلَيْهِنَّ حِينَ عَاتَبَهُ اللَّهُ‏) The Prophet (صلى الله عليه و آله وسلم) did not go to his wives because of the secret which Ummul Momineen Hafsa (رضئ اللہ تعالی عنہا) had disclosed to Ummul Momineen Aisha (رضئ اللہ تعالی عنہا), and he said that he would not go to his wives for one month as he was angry with them when Allah cautioned him (for his oath that he would not approach Ummul Momineen Maria - رضئ اللہ تعالی عنہا).’