. Y""" (cont.)

This verse shows how the relationship should be between the believers and the Prophet (peace be upon him) and his wives. The Prophet (peace be upon him) is closer to the true believers than their own souls. If there is a conflict in interest between one's wants or aspirations and what the Prophet (peace be upon him) has said, then what the Prophet (peace be upon him) says take precedence. Some of the Companions even wrote in their copies of the Quran, "He [the Prophet (peace be upon him)] is their father." He is the one who cares for them and has brought them up in the guidance of Islam. Hence, he is to be loved, respected and treated better than one treats his own father or his own soul. 2 One must show similar respect and courtesy to the Prophet's wives as one would show to one's own mother. Furthermore, it was not allowed for anyone to marry any of the Prophet's wives after his death. This is part of their status as being the "mothers of the believers".3 This is true for all of the Prophet's wives, of which Aisha was one. 4 1 In fact, recently Saeed al-Dakheel has compiled an encyclopedic work on her fiqh or juristic views. The work covers some 767 pages. See Saeed al-Dakheel, Mausooah Fiqh Aisha Umm al­ Mumineen: Hayaatuha wa Fiqhuha (Beirut: Daar al-Nafaais, 1989), passim. 2 Abdul Rahmaan al-Saadi, Taiseer al-Kareem al-Rahman fl Ta/seer Kalaam al-Mannaan (Beirut: Muasaasat al-Risaalah, 1995), vol. 2, p. 376. 3 Obviously, this does not apply to other aspects, such as being alone with them, and so forth. 4 As is well-known, the Shiah do not like the Prophet's wife Aisha. Hence, they had to find some way to get around this verse and command to show her due respect. For this end, they have a fabricated hadith that states that the Prophet (peace be upon him) told Ali that he has the right to divorce, for the Prophet (peace be upon him), any of the Prophet's wives after his death if they behave in an uncomely fashion. Hence, Ali divorced Aisha from the Prophet (peace be upon him) and she is no longer to be treated with such respect. This is the lengths that some people go to in Commentary on the Forty Hadith of al-Nawawi "Whoever introduces anything into this matter of ours that is not from it shall have it rejected." "Introduces" This word implies anything new, created or not previously established or practiced. 1 The religion of Islam is complete. There is no need for any additions or deletions. Hence, to introduce something new into the religion is an affront to Allah and the Prophet (peace be upon him). Anything new introduced into the religion cannot be better or equal to what has already been established by the Prophet (peace be upon him). Allah has said in the Quran, J. ,,,. J J. ,,,. J. / J. J. ,,,. J ., / ., ,., ӂ Ӄ)) Li:: ӄ ૕j ¾; ½ Ǻi r_;;JI "This day I have perfected and completed your religion for you, completed my favor upon you and have chosen for you Islam as your religion" (al-Maaidah 3). "this" In English, there does not seem to be any real significance to this word. However, in Arabic, it does have some significance. The Prophet (peace be upon him) pointed to the religion by using the word haadha (111.) or "this". This was done to emphasize or give importance to the matter that is being referred to. It is similar to the opening verses of surah al-Baqara where Allah refers to "this Book" with the word dhaalika (cill:i). "Matter of ours" This "matter of ours" is in reference to the religion of Islam. The Prophet (peace be upon him) referred to it as an amr or matter to demonstrate that this religion is the affair of the Muslims, it is the thing that is of concern to them and it is the thing that they are busy with. All of the Muslims' deeds and actions are concerned with and related to this "matter," the religion of Islam.2 order to substantiate their beliefs and desires that clearly contradict the Quran and sunnah. For more on this belief and hadith of theirs, see Abul Ala Maudoodi, The Meaning of the Quran, (Lahore, Pakistan: Islamic Publications, Ltd., 1986), vol. 10, p. 86. 1 Abdul Raoof al-Munaawi, Faidh al-Qadeer Sharh al-Jaami al-Sagheer (Beirut: Daar al­ Marifah, 1972), vol. 6, p. 36. 2 Al-Munaawi, vol. 6, p. 36. Hadith #5: "Whoever Introduces ... " Furthermore, as al-Shaukaani points out, what is meant by "matter" here is the way of life and beliefs that were being followed by the Prophet (peace be upon him) and his Companions. That is the "matter" by which all later acts are to be judged. 1 If an act is not consistent with the way of the Prophet and his Companions, then it is one of those introduced matters that is rejected.