Chapter Nine
Capricious
Revelation of the Qur’an
The Qur’anic verses were revealed
according to the caprices of Muhammad, his companions and his
wives.
Muslim scholars believe that knowing the
reasons for the revelation of the Qur’anic verses is very
important and indispensable in comprehending the verses. The
Suyuti wrote a full book concerning this fact. He called it,
"The Core of Transmitted Traditions for the Reasons for the
Revelations". In the book, "the Itqan" (part I, p. 82), he
explains the significance of this matter to the greatest Muslim
scholars, as it is the basis for understanding various verses
which have been revealed after a certain incident or after a
question was directed to Muhammad.
The Suyuti recorded for us several
examples to prove that it was impossible to understand some
verses unless the reasons for their revelation were known. This
fact is confirmed not only by the former scholars but also by
the Azhar and contemporary scholars (refer, for example, to
Ahmad Shalabi’s book, "The History of Islamic Law" (p. 36) and
the "Legal Opinion" of Sheikh Kishk.
In the next few pages, we are going to
discuss only two issues. First, we look at how the angel Gabriel
used to comply immediately with the wishes of Muhammad’s
companions and his wives who used to instruct God and His Angel
in what verses He must reveal to Muhammad. ’Umar ibn al-Khattab
played an outstanding role in this area.
Secondly, a throng of verses have been
revealed for worthless reasons which do not interest anybody.
There is a third issue which we will study
in another chapter in which we will see how the angel Gabriel
used to comply with Muhammad’s personal desires and fulfill all
his wishes even if these wishes did not conform to the simplest
principle of chastity, purity, and mercy. Even his wife ’Aisha
told him: " I see that your Lord hastes to comply with your
passion, O Muhammad," as the Bukhari record in his Sahih, part
6, p. 147.
The Angel
Gabriel Complies With The Wishes Of Muhammad’s Companions
We have already mentioned that ’Umar ibn
al-Khattab played a major role in have the revelation which
descended upon Muhammad This is the claim of ’Umar and the
scholars and not the claim of the author of this book. Whenever
’Umar wanted something Muhammad answered, "Yes, God has already
sent Gabriel who revealed to me this matter which ’Umar had
requested" Even the inspiration, sometimes, was revealed using
the same words and vocabulary of ’Umar. Thus, ibn ’Umar said, as
the Suyuti mentioned, "God has placed the truth on Umar’s tongue
and on his heart" (The Itqan, part I, p. 99). On the same page,
we find a statement which affirms ibn ’Umar’s claim about his
father. The Suyuti tells us:
"The Bukhari and others have recorded
that ’Umar ibn al-Khattab said, ‘I have concurred with my
Lord or My Lord has concurred with me in three (things): I
said, O, apostle of God I wish we would take the site of
Abraham as a place of prayer! The verse came down: And take
ye the site of Abraham as a place of prayer (2:125). Then I
said, O, apostle of God: Your women are visited by the
righteous and the debauchee. I wish you would command them
to stay behind a veil! So the verse of the veil came down.
(When) the apostle’s wives joined forces against him, I told
them: It may be if he divorced you (all) that Allah will
give him in exchange consorts better than you.’ These exact
words were bestowed in chapter 66:5."
It is common knowledge among all Muslims
that the above verses which Muslims claim are inspired by God
were really uttered by ’Umar. In addition to the Bukhari (Sahih,
p. 6, p. 24), other scholars (without exception) confirm that
(refer to Baydawi, p. 26; Jalalan, p. 18; Zamakh-shari in the
Kash-shaf, part I, p. 310; Sahih al-Musnad, p. 13; and
Asbabal-Nuzul by Suyuti, p.24). The Baydawi, for instance tells
us on p. 26:
"Musnad took ’Umar’s hand and told
him, ‘This is the site of Abraham.’ ’Umar said, ‘Shouldn’t
we take it as a place of prayer?’ Muhammad said to him, ‘God
has not commanded me to do so.’ But hardly the sun set when
the inspired verse was given, ‘And take the site of Abraham
as a place of worship."’
That is, the wish of ’Umar was immediately
fulfilled within a few hours. Muhammad had already commanded his
followers to worship toward Jerusalem for the sixteen months
before this verse.
Another incident in which ’Umar was
involved is an anecdote mentioned by most Muslim scholars and
recorded for us by Suyuti in his book, "The Reasons For Verses
Of Qur’an" (Asbab al-Nuzul, p. 31). The Suyuti says:
"During Ramadan, (the fasting month)
Muslim’s were accustomed to eat, drink and have intercourse
with women if they are not sleeping. After they sleep and
wake up they abstain. ’Umar had an intercourse with (one of
his women) after he woke up from his sleep. He went to the
prophet and told him what happened to him. God sent down
this verse, ‘It is made lawful for you to go unto your wives
on the night of the fast"’ (2:187).
This story is recorded not only by the
Suyuti but by all the scholars also (refer, for instance, to the
Bukhari, part 6, p. 31; Zamakh-shari in his book al-Kash-Shaf
part I, p. 337; the Baydawi, p. 39; the Jalalan p. 26, and the
Sahih al-Muswad p. 17).
In this episode, we find ’Umar ibn
al-Khattab does not like to refrain from sexual intercourse with
his wife during the fasting month and after sleeping. Therefore,
after he and other Muslim men violated the commandment, Muhammad
found that he did not have a choice but either to punish and to
reprove them or to rescind the order by claiming that Gabriel
had come down to him with the above mentioned verse. Muhammad
chose the latter to appease ’Umar and his friends.
The Suyuti also relates to us another
incident about ’Umar. In page 100, part 2 of his book, the
Itqan, he says:
"A Jew encountered ’Umar ibn
al-Khattab and told him, ‘Gabriel, whom your (prophet)
mentions, is our foe.’ ’Umar said, ‘Who is an enemy to Allah
and His angels and His messengers, to Gabriel and Michael,
to, Allah is an enemy to disbelievers."’
This statement was later revealed, word
for word, to Muhammad (chapter 2:98) and became a verse in the
Qur’an (refer to the Suyuti). Yet these incidents did not
involve ’Umar only. Ibn Maktum (for instance) who was a blind
man and one of Muhammad’s companions was another person to whom
the Bukhari referred. In part 6, p. 227, the Bukhari conveys the
following episode:
"When this verse came: ‘Not equal are
those believers who sit (at home) and are not wounded, and
those who strive and fight in the cause of Allah’ (4:95).
Muhammad said: ‘Summon Zayd and let him sit down.’ Then he
told him: ‘Write’, and he dictated the above verse to him.
’Umru ibn Maktum who was blind, was sitting behind the
prophet. (Ibn Maktum) said: ‘O, apostle of God, I am a blind
man! How can I go to fight? I have a handicap.’ Then, the
following (phrase) was added to the above mentioned verse:
‘Other than those who have a handicap"’ (Part 6, p. 227).
It is as if God only realized the
illegitimacy of His request after ’Umru ibn Maktum, Muhammad’s
friend, pointed it out. Then God revealed the additional phrase.
Muhammad asked Zayd to rewrite the verse and to include the
addition. This episode has been recorded not only by the Bukhari
but by other scholars such as Baydawi (p. 123), Zamakh-shari in
the Kash-Shaf (part I, p. 555); Suyuti in the Itqan (p. 98);
Asbab al-Nuzul (p. 88); and the Sahih al-Muswad (p. 53). The
Baydawi remarks clearly on p. 123:
"Zayd ibn Thabit said: ‘This verse was
sent down without the phrase "other than those who have a
handicap". Ibn Maktum said: ‘How could that be and I am
blind?’ The inspiration came upon the apostle of God in the
assembly. His thigh fell on my thigh in such a way that I
feared that it would break it. Then, the (inspiration)
departed and he said: ‘Zayd, write—other than those who have
a handicap."’
In my opinion, dear reader, Muhammad did
not have to pretend that God had revealed this additional phrase
to him because it is not necessary and it is implicitly
understood. God, indeed, would not obligate a blind man to go to
war, but it seems that Muhammad believed it important to add
these words in order to please ibn Maktum. If God had intended
these words to be part of the verse, He would have mentioned
them from the beginning. God does not need to learn from
Muhammad’s friend in order to change His opinion or to alter the
verse.
Of Abdullah ibn Sa’d, too, in "Asbab
al-Nuzul" (pp. 120-121), the Suyuti writes:
"’Abdul ibn Sa’d used to write for the
prophet (like Zayd). When the prophet dictated, ‘God is
oft-mighty and oft-wise’, he would write instead, ‘God is
oft-forgiving and compassionate.’ Then he would read it to
the prophet who would approve it by saying, ‘Yes... they are
the same.’ Ibn Sa’d relinquished Islam and returned to
Quraysh. He said, ‘If God has inspired Muhammad, He has also
inspired me. If God sends down His revelation to him, He
also sends it down to me. Muhammad said, "...oft-mighty,
oft-wise" and I said, "...oft-forgiving, compassionate".’"
The Baydawi and the Imam Tabari agree with
the Suyuti and both of them record the same episode (refer to
the Tabari, p. 152, and his comment on chapter 6:93).
It is very important to state here that
this verse (6:93) which was given to Muhammad without any
justification proves that Abdulla was right in his claim. This
verse reveals the truth about Muhammad and his claim concerning
revelations from God.
Don’t you see that ’Abdulla was right? If
Muhammad himself approved the change which ’Abdulla made in the
verse, why should Gabriel become angry at ’Abdulla and accuse
him in another verse? Muhammad used to say "oft-mighty, wise",
and he would write "oft-forgiving, compassionate", then he would
show it to Muhammad who would approve it. Therefore he was right
when he said, "If God inspires Muhammad, he inspires me also."
Still, when ’Abdulla disclosed the matter, relinquished Islam
and departed, Muhammad uttered this verse (6:93) to curse him,
and issued ’Abdulla’s death warrant.
Concerning this matter, Qadi (Judge)
’Ayyad, in his famous book, "The Healing" (Shifa) remarks,
"’Abdulla ibn Sa’d said, ‘I used to
divert Muhammad the way I wanted. He used to dictate to me
"...oft-mighty, wise" and I would say "oft-knowing,
compassionate" Then he would say, "Yes... It is correct". At
the end, he said to me, "Write as you wish!"’"
On page 184, the Imam Baydawi records
another incident in which ’Abdulla ibn Sa’d was involved. We
quote it as it is record- ed. The Baydawi says (p. 184),
" ’Abdulla ibn Sa’d was one of the
prophet’s scribes when the verse, ‘We have created man from
scion of mud’ was revealed, and Muhammad continued until he
uttered, ‘...and then we made a different creature.’
’Abdulla said with wonder, ‘May God be blessed. Who is the
best creator.’ Muhammad said, ‘Write it, this is how it was
given to me.’ ’Abdulla became suspicious and said, ‘If
Muhammad is true, then I receive the inspiration as he
receives it, and if he is false, then I say as he says."’
Thus, we have the verse recorded in
chapter (Sura), "The Believers" (23:14), "This is how it has
been inspired to Abdulla, not Muhammad! !"
Sa’d Ibn Moaz in the book, the Itqan (part
I, p. 100), the Suyuti says,
"When Sa’d ibn Ma’adh heard what was
said against Aisha, he said, ‘Glory to Allah! This is a
serious slander!’ (Sura 24:16). It was set down as such in
the Qur’an."
This verse was not revealed by Gabriel but
was uttered by Sa’d ibn Moaz when some of Muhammad’s companions
accused Aisha (Muhammad’s wife) of adultery, among them
Muhammad’s cousin who was the sister of Zaynab one of his other
wives. On the same page, the Suyuti records verse 3:140 which
was uttered by a woman, as well as verse 3:144 which was spoken
by Mas’ab ibn al-Zubayr in the war of ’Uhud.
Women...Muhammad’s wives
How Muhammad (I mean Gabriel) used to
fulfill the desires of Muhammad’s wives! In part I, p. 97, the
Suyuti indicates in the Itqan that,
"Um Salma, Muhammad’s wife said to
him, ‘O, apostle of God, I do not hear that God has
mentioned anything for the immigrant women.’ Then God sent
down, ‘And their Lord has accepted of them and answered
them, "Never will I suffer to be lost the work of any of
you"’ (Sura 3:195).’ Um Salma also said, ‘O apostle of God,
you always mention men and ignore women.’ Then the verse was
sent down, ‘For Muslim men and Muslim women....’ (33:35)."
The Baydawi (pp. 100 and 558), the
Zamakh-shari in the Kash-shaf (part I, p. 490), the Jalalan (p.
353) on the authority of Um ’Amara, and the Sahih al-Musnad (p.
120), confirm the exposition of these verses as they were
interpreted by the Suyuti. On page 558, the Baydawi says,
"The prophet’s wives told him, ‘O
apostle of God, God has mentioned men with good things, do
not we women have anything good in us to be mentioned?’ Then
the verse in the chapter of Parties was sent down—the above
mentioned verse."
The same text is recorded in Asbab
al-Nuzul by the Suyuti (pp. 69 and 219). There is a very
significant question which we cannot ignore, neglect or avoid,
"Did not God know that mentioning women in the Qur’an is very
important until Muhammad’s wives such as Um Salma and Um ’Amara
complained? Why did Gabriel reveal these verses only after
the women complained and after Muhammad’s wives expressed
the necessity for them?"
The question is very plain and the answer
is very clear also! The angel had nothing to do with these
matters. Um Salma said to her husband Muhammad, ‘I do not hear
any mention of women.’ Muhammad asked Gabriel to let her hear
the mention of women, so the verses in Sura of the Parties: 35
and in Sura of the Family of Imran: 195 were given.
Aisha (Muhammad’s most beloved wife whom
he married when she was nine years old and he was 54 years old)
had an influence on the inspiration of many verses. It is
sufficient here to allude to one episode. Muhammad was on his
way back from one of his raids accompanied by Aisha. Aisha lost
her necklace on the way. Now let Aisha relate the story,
"One of my necklaces fell in the
desert while we were entering Medina. The apostle of God
halted and made his camel kneel down. He alighted and rested
his head on my lap sleeping. Abu Bakr came and kicked me
severely and told me, ‘You delayed the people because of a
necklace!’ He also said, ‘O daughter, in every journey you
cause trouble to people.’ When we woke up in the morning, we
could not find water for ablution before the time of prayer.
The verse in Sura of the Table was given in which permission
was given to wash with sand instead of water when there is
no water. Abu Bakr told me, ‘You are a blessed woman.’ Then
Usayd ibn Hadir said, ‘O, family of Abu Bakr, God has
blessed people through you!"’
This episode is mentioned in "Asbab al
Zuyul" (p. 101) by Suyuti. It is also recorded by al-Bukhari in
his Sahih (part 4, p. 64) and the Commentary of the Jalalan (p.
89). This is a famous story. In order to justify Aisha’s
behavior lest her father and the rest of the Muslims become
angry because she delayed them in the desert (as well as the
lack of water), Muhammad claimed that God told him that they can
wash with sand instead of water before they pray. We don’t know
what type of ablution is this, when a person performs this
ritual by using sand! It is common knowledge that Muhammad
himself did this several times, as the Bukhari and the rest of
the scholars indicate. The scholars say, "May God bless Aisha
because for her sake God allowed Muslims to use sand for
ablution before prayer whenever they could not find water."
We would like to conclude this point by
conveying a moving story as it is recorded in the "Biography of
the Apostle" by ibn Hisham (part III, p. 23) as well as by the
rest of the Muslim religious scholars such as al-Jalalan,
al-Baydawi, and al-Bukhari. This episode is a famous one and is
the reason behind the bestowing of a well-known verse. Ibn
Hisham says,
"The (military) company of Abdulla ibn
Jahsh and some Muslims who joined him attacked some people
from the tribe of Quraysh and killed them. They took their
bounties. When they came to Muhammad, he told them, ‘I did
not command you to fight during a sacred month,’ and he
refused to take from the bounty the fifth of the mules and
the two prisoners. Quraysh said, ‘Muhammad and his followers
made it lawful for themselves to shed blood and seize
properties and capture men during the sacred months.’ (The
Arabs had previously agreed to abstain from fighting during
certain months. When Muslims expressed their discontent for
that, especially when Muhammad himself loathed that
disgraceful thing and refused to take from the bounty, God
spoke to His apostle saying, ‘They ask you about the sacred
month (if) fighting is allowable. Say in it there is a great
fight?’ The Muslim invaders rejoiced when this verse was
given and Muhammad took the bounty."
We wonder how this happened. When Muhammad
himself conquered Mecca, he commanded the Muslims to kill the
infidel if they refused to believe, but only after the elapse
of the sacred months (9:5). Yet here, when he saw that his
followers were discontent and that might create a certain crisis
among them, he was forced to claim that Gabriel had gave him a
verse which made war during the sacred months allowable, as if
war were a good and necessary matter.
Verses Sent
Down For Strange And Trivial Reasons
A puppy which entered the prophet’s
home: This episode is recorded in the Commentary of the
Baydawi (p. 802); the "Itqan", by the Suyuti (part I, p. 92),
and Asbab al-Nuzul (p. 299). This narrative is related to us
because the infidel said that inspiration had departed from
Muhammad and his God had deserted him. The Suyuti says,
"Khawla, Muhammad’s servant said, ‘A
puppy entered under the bedstead in the prophet’s home and
died. For four days the inspiration ceased to descend on
Muhammad. He said to me what happened in the house of the
apostle of God to make Gabriel cease to come to me?’ I told
myself, ‘What if I neatly prepared and swept the house?’ I
swept under the bedstead and brought out the puppy. The
prophet came in with a trembling beard, for whenever
inspiration descends on him he would be taken by a
seizure. God sent down at that time five verses from the
Surah (chapter) of Duha."
It is well-known that the chapter of Duha
is made up of only eleven verses. God sent half of it to assure
Muhammad that He had not abandoned him. Infidels claimed that
God had deserted Muhammad because inspiration ceased to descend
upon him because a puppy entered his home and died under the
bedstead. Gabriel, as the Bukhari recorded, had already told
Muhammad that he would not enter a house which has a dog or a
picture. The Suyuti stated that Muslim religious scholars (among
them Abu Hajr) said that the story of Gabriel’s hesitancy to
enter Muhammad’s house because of the puppy is very famous.
But the truth of the matter is that it is
difficult to comment on these stories which all Muslim
scholars confirm. What can a person say about such a story?
Would God really delay His revelation to a prophet because of a
dead puppy? Besides, did not Muhammad leave his home more than
once during this period? Why then God did not give His
revelation to Muhammad while he was away from his home?
There are many such stories in the Islamic
episodes. I would like to relate to you three more distinctive
ones.
The Red Velvet
In the Asbab-al-Zuyul (p. 65), the Suyuti
says,
"Verse 161 of chapter 3, which states,
‘No prophet could ever be false to his trust,’ was given
because a red velvet was missed after the War of Badr. Some
people said, ‘Maybe the apostle of God took it.’ Thus, God
revealed this verse to acquit the apostle... ibn ’Abbas said
so."
The Baydawi in (page 94), the Zamakh-shari
in the Kash-shaf (part I, p. 475) agree with the Suyuti and
state the same reason. The Zamakh-shari adds,
"Maybe this verse was sent down after
the War of Uhud, when some worriers deserted their sites and
came to him (Muhammad) requesting their booties. They said,
‘Maybe the apostle would not divide the booties equally as
he did in the Day of Badr.’ The apostle told them, ‘Did you
think that we could be false to our trust and would not give
you your share?"’
The Pretty Women Worshippers
In the reasons for the revelation of
Qur’anic verses (Asbab al-Nuzul) (p. 159), the Suyuti says,
"Ibn ’Abbas said, ‘There was a woman
who prayed behind the apostle of God. She was one of the
prettiest women, thus some people stepped forward to be in
the first row lest they see her; others lingered behind in
back rows in order to look at her from under their armpits
whenever they prostrated themselves.’ So God sent down verse
24 of chapter 15: ‘And verily we know the eager among you
and verily we know the laggards.’ Someone asked Suhayl ibn
Hanif about this verse if it was sent down in relation to
fighting in the cause of Allah, he said, ‘No, but it was
sent down in relation to rows of prayer."’
As usual the Baydawi (p. 342) confirms
this interpretation and indicates that some Muslims lagged to
gaze at the pretty woman, thus this verse was revealed. Also the
Zamakh-shari in the Kash-shaf agrees with both the Suyuti and
Baydawi. Many other scholars and chroniclers (on the authority
of the ibn ’Abbas) such as Tirmadhi, Nisa’i, ibn Maja, and Imam
al-Tabari assert this episode (refer to al-Kash-shaf, part 2, p.
576).
Give Room to Others, Says
Gabriel!
On page 265 of Asbab al-Nuzul, the Suyuti
says that whenever the Muslims saw a man coming to sit among
them in the assembly of the apostle, they kept back their places
and refused to make room for him, thus the verse was sent down,
"O, ye who believe! When it is said
make room in assemblies, then make room" (58:11).
Indeed the Baydawi (page 722) along with
the Zamakh-shari (part 4, p. 492 of the Kash-shaf) agree with
the Suyuti in the interpretation of this verse.
The simple, but essential question which
we would like to ask is, "Was it necessary for Gabriel to come
down from heaven to reveal to Muhammad so many verses for such
trivial things? Was not Muhammad himself able to teach Muslims
to be unselfish and to make room for their brothers in the
assemblies so they can sit like the rest of them? Could not
Muhammad exhort the Muslims not to stand behind pretty woman
during the time of prayer to gaze at her? Or could not he say to
the woman to go and pray in another place designated for women?
Was this such as obtrusive problem that it required Gabriel to
descend from heaven bearing a revelation from God?"
Regarding the red velvet which was missed
in the day of Badr, couldn’t Muhammad tell the Muslims, "Shame
on you! How could you accuse me of stealing and still claim that
you believe in God and His apostle?"
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