You are here

66vs3

وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثاً فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنبَأَكَ هَذَا قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ

Waith asarra alnnabiyyu ila baAAdi azwajihi hadeethan falamma nabbaat bihi waathharahu Allahu AAalayhi AAarrafa baAAdahu waaAArada AAan baAAdin falamma nabbaaha bihi qalat man anbaaka hatha qala nabbaaniya alAAaleemu alkhabeeru

Index Terms

Click to play

Yoruba Translation

Hausa Translation

Kuma a sã´ilin da Annabi ya asirta wani lãbãri zuwa ga sãshen mãtansa, to, a lõkacin da ta bã da lãbari da shi. Kuma Allah Ya bayyana shi a gare shi, ya sanar da sãshensa kuma ya kau da kai daga wani sãshe. To, a lõkacin da ya bã ta lãbãri da shi, ta ce: &quotWãne ne ya gaya maka wannan?&quot Ya ce: &quotMasani, Mai labartãwa, Ya gaya mini.&quot

English Translation

When the Prophet disclosed a matter in confidence to one of his consorts, and she then divulged it (to another), and Allah made it known to him, he confirmed part thereof and repudiated a part. Then when he told her thereof, she said, "Who told thee this? "He said, "He told me Who knows and is well-acquainted (with all things)."
And when the prophet secretly communicated a piece of information to one of his wives-- but when she informed (others) of it, and Allah made him to know it, he made known part of it and avoided part; so when he informed her of it, she said: Who informed you of this? He said: The Knowing, the one Aware, informed me.
When the Prophet confided a fact unto one of his wives and when she afterward divulged it and Allah apprised him thereof, he made known (to her) part thereof and passed over part. And when he told it her she said: Who hath told thee? He said: The Knower, the Aware hath told me.

Asbabu n-Nuzuul (Occasions of Revelation)

Tafseer (English)

Allah censures His Prophet for Prohibiting Himself from what He has allowed for Him In the Book of Vows

Al-Bukhari recorded that Ubayd bin Umayr said that he heard A'ishah claiming that Allah's Messenger used to stay for a period in the house of Zaynab bint Jahsh and drink honey in her house. (She said) "Hafsah and I decided that when the Prophet entered upon either of us, we would say,

`I smell Maghafir on you. Have you eaten Maghafir'

When he entered upon one of us, she said that to him.

He replied (to her),

لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ وَلَنْ أَعُودَ لَه

No, but I drank honey in the house of Zaynab bint Jahsh, and I will never drink it again.''

Then the following was revealed;

يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ وَاللَّهُ غَفُورٌ رَّحِيمٌ ﴿١﴾

قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ وَاللَّهُ مَوْلَاكُمْ وَهُوَ الْعَلِيمُ الْحَكِيمُ ﴿٢﴾

وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنبَأَكَ هَذَا قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ ﴿٣﴾

إِن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا...

O Prophet!

Why do you forbid that which Allah has allowed to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful.

Allah has already ordained for you (O men) the absolution from your oaths. And Allah is your Protector and He is the All-Knower, the All-Wise.

And (remember) when the Prophet disclosed a matter in confidence to one of his wives, then she told it.

And Allah made it known to him; he informed part thereof and left a part.

Then when he told her thereof, she said: "Who told you this?''

He said: "The All-Knower, the All-Aware has told me.''

If you two turn in repentance to Allah, your hearts are indeed so inclined;

in reference to `A'ishah and Hafsah.

وَإِذْ أَسَرَّ النَّبِيُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِيثًا And (remember) when the Prophet disclosed a matter in confidence to one of his wives, which refers to this saying, بَلْ شَرِبْتُ عَسَلًا But I have drunk honey. Ibrahim bin Musa said that Hisham said that it also meant his saying,

وَلَنْ أَعُودَ لَهُ وَقَدْ حَلَفْتُ فَلَا تُخْبِرِي بِذَلِكِ أَحَدًا

I will not drink it anymore, I have taken an oath to that, therefore, do not inform anybody about it.

Al-Bukhari also recorded this Hadith in the Book of Divorce;

then he said,

"Al-Maghafir is a type of sap, and in Ar-Rimth (a type of citrus) its taste is sweet...''

Al-Jawhari said,

"The `Urfut is a tree of the shrub variety, which secretes Maghfur.''

Muslim collected this Hadith from A'ishah in the Book of Divorce in his Sahih, and his wording is the same as Al-Bukhari in the Book of Vows.

In the Book of Divorce, Al-Bukhari recorded that A'ishah said,

"Allah's Messenger liked sweets and honey. After performing the `Asr prayer, he used to visit his wives, going close to them. So he went to Hafsah, daughter of Umar, and stayed with her more than his usual stay. I (A'ishah) became jealous and asked about that. It was said to me,

`A woman of her family sent her a small vessel of honey as a gift, and she gave a drink to Allah's Messenger made from it.'

I said, `By Allah, we will contrive a plot against him.'

I said to Sawdah bint Zam`ah, `When the Messenger visits you and draws close to you, say to him, `Have you eaten Maghafir?' And when he says to you, `No', then ask him, `What is this odor?'

He will say to you, `Hafsah has given me a drink of honey.' Then you should say to him, `The honeybees might have eaten from Urfut, and I will also say the same to him. Safiyyah, you should also say this.'

Sawdah later said, `It was under compulsion that I had decided to state that which you told me; soon, by Allah, he was standing at my door.'

So when Allah's Messenger came near her, she said, `O Messenger of Allah! Did you eat Maghafir'

He said, `No.'

She again said, `Then what is this odor'

He said, سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَل Hafsah gave me honey to drink.

She said, `The honeybees might have eaten from `Urfut.'''

A'ishah continued, "When he came to me I said the same to him."

He then visited Safiyyah and she also said similar to him.

When he again visited Hafsah, she said, `O Messenger of Allah, should I not give you that (drink)?'

He said, لَا حَاجَةَ لِي فِيه I do not need it.

Sawdah said, `By Allah! We have prevented him from drinking honey.'

I said to her, `Keep quiet!'''

Muslim also recorded this Hadith, but this wording is from Al-Bukhari.

In the narration of Muslim, A'ishah said,

"The Messenger of Allah used to hate to have a bad odor coming from him''

This is why they suggested to him that he ate Maghafir, because it causes a bad odor. When he said, بَلْ شَرِبْتُ عَسَلًا No, I had some honey.

They said that the bees ate from a tree that is called Al-`Urfut, which has Maghafir gum, suggesting that this is the reason behind the bad odor they claimed was coming from him.

The latter narration, collected through Urwah from A'ishah, mentions that it was Hafsah who gave the Prophet the honey.

In another narration collected from `Ubayd bin `Umayr, from A'ishah, it was Zaynab bint Jahsh who gave the honey to the Prophet, while A'ishah and Hafsah were the plotters. Allah knows best.

Some might say that they were two separate incidents. However, it is not likely that the Ayat were revealed about both incidents, if indeed they were two separate incidents. Allah knows best.

A Hadith that Imam Ahmad collected in the Musnad mentions that A'ishah and Hafsah were the plotters.

Imam Ahmad recorded that Ibn Abbas said,

"I was eager to ask `Umar about the two ladies among the wives of the Prophet , about whom Allah said, إِن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا (If you two turn in repentance to Allah your hearts are indeed so inclined);

Then I performed Hajj along with Umar, and on our way back from Hajj he went aside (to relieve himself). I also went aside along with him carrying a tumbler of water. When he finished and returned, I poured water on his hands from the tumbler and he performed ablution. I said,

`O Commander of the faithful! Who were the two ladies among the wives of the Prophet, to whom Allah said, إِن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا (If you two turn in repentance to Allah your hearts are indeed so inclined),'

Umar said, `I am astonished at your question, O Ibn `Abbas.''' -

Az-Zuhri (a subnarrator) said that Umar did not like the question, but he still answered it, saying that they were `A'ishah and Hafsah."

Then `Umar went on relating the story and said,

`We, the people of Quraysh, used to have authority over our 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 acquiring the habits of the Ansari women. At that time, I was residing at the house of Umayyah bin Zayd, in Al-Awali. Once I got angry with my wife, and she talked back to me; I disliked her answering me back. She said,

`Why do you dislike me talking back to you By Allah, the wives of the Prophet talk back to him, and some of them may not speak with him for the whole day, until nightfall.'

Then I went to Hafsah and asked her, `Do you talk back to Allah's Messenger'

She said, `Yes.'

I asked, `Does any of you keep Allah's Messenger angry all day long, until night?'

She replied, `Yes.'

I said, `Whoever among you does this is a ruined, losing person! Doesn't she fear that Allah may get angry for the anger of His Messenger and, thus, she will be ruined. Don't ask Allah's Messenger too many things, and don't retort him in any case. Demand from me whatever you like, and don't be tempted to imitate your neighbor, for she is more beautiful than you, and more beloved to Allah's Messenger than you.'

He meant `A'ishah.

I, and an Ansari neighbor of mine used to visit the Prophet 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 revelation and when he went, he used to do the same for me.

In those days it was rumored that the Ghassan (tribe) were preparing their horses to invade us. My companion went and returned to us at night and knocked at my door. I came out to him. He said that a grave thing happened.

I asked him, `What is it Have Ghassan come'

He replied that it was worse and more serious than that, adding that Allah's Messenger had divorced all his wives.

I said, `Hafsah is a ruined loser! I expected that would happen some day.'

So I dressed myself and I performed the Subh prayer. I went to Hafsah and found her weeping. I asked her, `Has Allah's Messenger divorced all of you'

She replied, `I don't know. He is there alone in the upper room.'

I went to the upper room and asked a black slave of the Prophet to ask for his permission to see me, and the boy went in and then came out saying, `I mentioned you to him and he remained silent.'

I then went out and came to the Minbar and found a group of people around it and some of them were weeping. I sat with them for some time, but could not endure the situation. So, I requested to the boy, `Will you get the permission for Umar?'

He went in and then came out saying, `I mentioned you to him, but he did not reply.'

So, I went to Minbar and sat with the people who were sitting by the Minbar, but I could not bear the situation, so I went to the boy again and said, `Will you get the permission for Umar?'

He went in and brought the same reply as before.

When I was leaving, behold, he called me saying, `Allah's Messenger has granted you permission.'

So, I entered the Prophet's room, greeted him with the Salam and saw him lying on a mat without bedding on it, and the mat had left its mark on the body of the Prophet.

I said, `Have you divorced your wives, O Allah's Messenger'

He raised his eyes to me and replied no.

I said, `Allahu Akbar. O Allah's Messenger! We, the people of Quraysh used to have the upper hand over our women. But when we came to Al-Madinah, we found a people whose women had the upper hand over them. Our women started learning this behavior from them. Once, I got angry with my wife, and she talked back to me. I disliked that behavior from her and she said, `Why do you dislike that I talk back to you By Allah, the Prophet's wives talk back to him and one of them would ignore him the whole day, until the night.' I said to her, `Whoever does this among them is the ruined loser! Does she feel safe from Allah getting angry with her on account of His Messenger's anger In that case, she would be ruined.'

On that the Prophet smiled.

I then said, `O Allah's Messenger! I went to Hafsah and said to her, `Do not be tempted to imitate your companion (`A'ishah) for she is more beautiful than you and more beloved to the Prophet.'

The Prophet smiled again.

When I saw him smiling, I said, `Does the Messenger feel calm?'

He said, `Yes.' So, I sat down and cast a glance at the room, and by Allah, I couldn't see anything of importance, except three hides. I said,

`Invoke Allah, O Allah's Messenger, to make your followers prosperous, for the Persians and the Byzantines have been made prosperous and given worldly luxuries, even though they do not worship Allah.'

The Prophet sat upright and said,

أَفِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا

O Ibn Al-Khattab! Do you have any doubt These people have been given rewards of their good deeds in this world only.

I asked the Prophet, `Please beg Allah's forgiveness for me, O Allah's Messenger.'

The Prophet swore that he would not go to his wives for one month, because of his severe anger towards them, until Allah the Exalted and Most Honored censured him.''

Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i also collected this Hadith using various chains of narration.

Al-Bukhari and Muslim also collected it from Ibn Abbas, who said,

"For a whole year, I was eager to ask `Umar bin Al-Khattab about an Ayah. However, I hesitated out of respect for him. Once, he went on a Hajj trip and I accompanied him. On our way back, he stopped to relieve himself behind some trees of Arak. I stopped until he finished and then walked along with him and asked him, `O Leader of the believers! Who are the two women who helped each other (or plotted) against the Prophet '''

This is the narration that Al-Bukhari collected, while Muslim recorded that Ibn Abbas asked,

"Who are the two women about whom Allah the Exalted said, وَإِن تَظَاهَرَا عَلَيْهِ but if you help one another against him,''

`Umar replied, "A'ishah and Hafsah.''

Muslim mentioned the rest of the Hadith.

Muslim also recorded that Ibn `Abbas said that Umar bin Al-Khattab said to him,

"When Allah's Messenger stayed away from his wives, I entered the Masjid and found people striking the ground with pebbles. They said, `Allah's Messenger has divorced his wives.' That occurred before Hijab was commanded. I said to myself, `I must investigate this news today.'''

So he mentioned the Hadith in which he went to `A'ishah and Hafsah and admonished them. He then said, `I went in and found Rabah, the servant of Allah's Messenger, sitting on a window sill. I called, `O Rabah, seek permission for me from Allah's Messenger.'''

He then mentioned the story as we mentioned above.

Umar continued,

"I said, `O Messenger of Allah, what trouble do you feel from your wives If you have divorced them, verily Allah is with you, His angels, Jibril, Mikal, I, Abu Bakr and the rest of believers are with you.' Often, when I talked, all praise is due to Allah, I hoped that Allah would testify to the words that I uttered. And so the Ayat of option was revealed.

Tafseer (Arabic)

" وإذ أسر النبي إلى بعض أزواجه حديثا " لقوله " بل شربت عسلا " وقال إبراهيم بن موسى عن هشام " ولن أعود له وقد حلفت فلا تخبري بذلك أحدا " وهكذا رواه في كتاب الطلاق بهذا الإسناد ولفظه قريب منه . ثم قال المغافير شبيه بالصمغ يكون في الرمث فيه حلاوة , أغفر الرمث إذا ظهر فيه واحدها مغفور ويقال مغافير وهكذا قال الجوهري قال وقد يكون المغفور أيضا للعشر والثمام والسلم والطلح قال والرمث بالكسر مرعى من مراعي الإبل وهو من الحمض قال والعرفط شجر من العضاه ينضح المفغور . وقد روى مسلم هذا الحديث في كتاب الطلاق من صحيحه عن محمد بن حاتم عن حجاج عن ابن جريج أخبرني عطاء عن عبيد بن عمير عن عائشة به ولفظه كما أورده البخاري في الأيمان والنذور ثم قال البخاري في كتاب الطلاق ثنا فروة بن أبي المغراء ثنا علي بن مسهر عن هشام بن عروة عن أبيه عن عائشة قالت : كان رسول الله صلى الله عليه وسلم يحب الحلوى والعسل وكان إذا انصرف من العصر دخل على نسائه فيدنو من إحداهن فدخل على حفصة بنت عمر فاحتبس أكثر ما كان يحتبس فغرت فسألت عن ذلك فقيل لي أهدت لها امرأة من قومها عكة عسل فسقت النبي صلى الله عليه وسلم منه شربة فقلت أما والله لنحتالن له فقلت لسودة بنت زمعة إنه سيدنو منك فإذا دنا منك فقولي أكلت مغافير فإنه سيقول لك لا فقولي له ما هذه الريح التي أجد فإنه سيقول لك سقتني حفصة شربة عسل فقولي جرست نحله العرفط وسأقول ذلك وقولي له أنت يا صفية ذلك قالت تقول سودة فوالله ما هو إلا أن قام على الباب فأردت أن أباديه بما أمرتني فرقا منك فلما دنا منها قالت له سودة يا رسول الله أكلت مغافير ؟ قال "لا " قالت فما هذه الريح التي أجد منك ؟ قال " سقتني حفصة شربة عسل " قالت جرست نحله العرفط فلما دار إلي قلت نحو ذلك فلما دار إلى صفية قالت له مثل ذلك فلما دار إلى حفصة قالت له يا رسول الله ألا أسقيك منه ؟ قال " لا حاجة لي فيه " قالت تقول سودة والله لقد حرمناه قلت لها اسكتي هذا لفظ البخاري . وقد رواه مسلم عن سويد بن سعيد عن علي بن مسهر به وعن أبي كريب وهارون بن عبد الله والحسن بن بشر ثلاثتهم عن أبي أسامة حماد بن أسامة عن هشام بن عروة به وعنده : قالت وكان رسول الله صلى الله عليه وسلم يشتد عليه أن يوجد منه الريح يعني الريح الخبيثة ولهذا قلن له أكلت مغافير لأن ريحها فيه شيء فلما قال" بل شربت عسلا " قلن جرست نحله العرفط أي رعت نحله شجر العرفط الذي صمغه المغافير فلهذا ظهر ريحه في العسل الذي شربته قال الجوهري جرست النحل العرفط تجرس إذا أكلته ومنه قيل للنحل جوارس قال الشاعر تظل على الثمراء منها جوارس وقال الجرس والجرس الصوت الخفي ويقال سمعت جرس الطير إذا سمعت صوت مناقيرها على شيء تأكله وفي الحديث " فيسمعون جرس طير الجنة " قال الأصمعي كنت في مجلس شعبة قال فيسمعون جرش طير الجنة بالشين فقلت جرس فنظر إلي فقال : خذوها عنه فإنه أعلم بهذا منا . والغرض أن هذا السياق فيه أن حفصة هي الساقية للعسل وهو من طريق هشام بن عروة عن أبيه عن خالته عن عائشة وفي طريق ابن جريج عن عطاء عن عبيد بن عمير عن عائشة أن زينب بنت جحش هي التي سقته العسل وأن عائشة وحفصة تواطأتا وتظاهرتا عليه فالله أعلم . وقد يقال إنهما واقعتان ولا بعد في ذلك إلا أن كونهما سببا لنزول هذه الآية فيه نظر والله أعلم . ومما يدل على أن عائشة وحفصة رضي الله عنهما هما المتظاهرتان الحديث الذي رواه الإمام أحمد في مسنده حيث قال ثنا عبد الرزاق أنا معمر عن الزهري عن عبيد الله بن عبد الله بن أبي ثور عن ابن عباس قال : لم أزل حريصا على أن أسأل عمر عن المرأتين من أزواج النبي صلى الله عليه وسلم اللتين .

"و" اذكر "إذ أسر النبي إلى بعض أزواجه" هي حفصة "حديثا" هو تحريم مارية وقال لها لا تفشيه "فلما نبأت به" عائشة ظنا منها أن لا حرج في ذلك "وأظهره الله" أطلعه "عليه" على المنبأ به "عرف بعضه" لحفصة "وأعرض عن بعض" تكرما منه "فلما نبأها به قالت من أنبأك هذا قال نبأني العليم الخبير" أي الله

أي واذكر إذ أسر النبي إلى حفصة " حديثا " يعني تحريم مارية على نفسه واستكتامه إياها ذلك . وقال الكلبي : أسر إليها أن أباك وأبا عائشة يكونان خليفتي على أمتي من بعدي ; وقاله ابن عباس . قال : أسر أمر الخلافة بعده إلى حفصة فذكرته حفصة . روى الدارقطني في سننه عن الكلبي عن أبي صالح عن ابن عباس في قوله تعالى : " وإذ أسر النبي إلى بعض أزواجه حديثا " قال : اطلعت حفصة على النبي صلى الله عليه وسلم مع أم إبراهيم فقال : ( لا تخبري عائشة ) وقال لها ( إن أباك وأباها سيملكان أو سيليان بعدي فلا تخبري عائشة ) قال : فانطلقت حفصة فأخبرت عائشة فأظهره الله عليه , فعرف بعضه وأعرض عن بعض . قال أعرض عن قوله : ( إن أباك وأباها يكونان بعدي ) . كره رسول الله صلى الله عليه وسلم أن ينشر ذلك في الناس .

I'raab - grammatical analysis of the Qur'an

«وَ» الواو حرف استئناف «إِذْ» ظرف زمان «أَسَرَّ النَّبِيُّ» ماض وفاعله والجملة في محل جر بالإضافة «إِلى بَعْضِ» متعلقان بالفعل «أَزْواجِهِ» مضاف إليه «حَدِيثاً» مفعول به «فَلَمَّا» الفاء حرف استئناف «لما» ظرفية شرطية غير جازمة «نَبَّأَتْ» ماض فاعله مستتر «بِهِ» متعلقان بالفعل والجملة في محل جر بالإضافة «وَأَظْهَرَهُ اللَّهُ» ماض ومفعوله ولفظ الجلالة فاعله «عَلَيْهِ» متعلقان بالفعل والجملة معطوفة على ما قبلها. «عَرَّفَ» ماض فاعله مستتر والجملة جواب الشرط لا محل لها «بَعْضَهُ» مفعول به «وَأَعْرَضَ» معطوف على عرف «عَنْ بَعْضٍ» متعلقان بالفعل «فَلَمَّا» الفاء حرف استئناف «لما» سبق إعرابها «نَبَّأَها» ماض ومفعوله والفاعل مستتر «بِهِ» متعلقان بالفعل والجملة في محل جر بالإضافة.
«قالَتْ» ماض فاعله مستتر والجملة جواب الشرط لا محل لها. «مَنْ» اسم استفهام مبتدأ «أَنْبَأَكَ» ماض ومفعوله الأول والفاعل مستتر «هذا» مفعول به ثان والجملة الفعلية خبر من والجملة الاسمية مقول القول «قالَ» ماض فاعله مستتر والجملة استئنافية لا محل لها «نَبَّأَنِيَ الْعَلِيمُ» ماض ومفعوله والعليم فاعله «الْخَبِيرُ» صفة والجملة مقول القول.