The direct intervention of Allah in the daily and sexual life of the Prophet in verses 33/52 of the chapter of al-Ahzab and 66/1 of the chapter of at-Tahrim shook my belief. Are there any logical answers?

- Is it not completely contrary to the universality of the Quran?

Dear Brother / Sister,

Suppose that the issues in question are not universal. What is the relationship between them and losing belief? Is it possible to deny the existence of the Sun if the Sun, which we see in the sky, disappears by being wrapped by clouds, or if its light becomes invisible due to total eclipse? Can anyone who is a bit sane stick to an obsession?

It is a fact a million times brighter than this example that the Quran is the word of Allah and a miracle in many ways. It has challenged deniers of jinn and humans for fifteen centuries by declaring that if all of them came together, they would not be able to produce a single chapter like any chapter of the Quran. Therefore, denying that inextinguishable sun of the Quran with some excuses is like denying the universe. For, it is impossible for people to imitate the universe and to produce a similar one; similarly, it is impossible to imitate the Quran and to produce a similar one.

Is it a deficiency for a state to be concerned with the special affairs of an ambassador appointed to a country - on behalf of the state with a universal duty? Does that messenger have anything contrary to his universal duties? Yes, Muhammad (pbuh) is a messenger sent by Allah as a mercy to the realms. The Quran, which He gave His messenger, is a universal guide. However, he is also a human being; he needs to marry, eat, drink and sleep like other people. Why is it strange that Almighty Allah, who appointed him as a messenger, is interested in his affairs regarding a few issues in addition to universal messages? It is not possible to understand with common sense.

In addition, just as belief necessitates trust so too does Islam necessitate surrendering. The greatest test of people is the Quran. If the Quran did not contain some expressions that some people who could not understand it thoroughly along with ninety-nine percent of its statements that satisfy everyone’s mind, heart and feelings like the sun, it would no longer be a test and everybody would become Muslims. It would mean the loss of an important test question such as “trusting and surrendering to the Quran” required by belief and Islam.

After verse 52 of the chapter of al-Ahzab was sent down, the Prophet (pbuh) did not divorce any of his wives. The wives of the Prophet were given the choice to be divorced or to remain as the wives of the prophet, and all of them, without exception, preferred to remain as the wives of the Prophet. The Prophet (pbuh) did not marry any other woman after that verse was sent down. If the Prophet Muhammad (pbuh) is viewed as a human being, how can the fact that he bound himself with that verse, forbade himself to marry after that, and restricted his freedom of divorcing his wives be explained?... The content of the verse clearly shows that the Prophet Muhammad (pbuh) is only a messenger and that he is responsible for conveying what is revealed to him by Allah to people.

There are different narrations about the reason why the related verses at the beginning of the chapter of at-Tahrim were revealed. However, according to the investigative scholars, the strongest narration among them is the following narration in Bukhari (see Ibn Kathir, the interpretation of the verse in question):

Hz. Aisha narrates:

“The Messenger of Allah (pbuh) used to drink honey sherbet in Zaynab bint Jahsh’s room and remain with her for a long time. Thereupon, I made an agreement with Hafsa. When the Messenger of Allah (pbuh) was to come to the room of one of us, we decided to say, ‘Have you eaten maghafir? You smell maghafir.’ (When the Messenger of Allah came, Hafsa spoke like that). The Messenger of Allah (pbuh) said, ‘No, I have not eaten maghafir. However, I drank honey sherbet in Zaynab bint Jahsh’s room. I will never drink it again. I have vowed. Never tell about it to anyone.’” (Bukhari, 6:167).

According to the narration, Hz. Hafsa - as a human weakness – told that incident to Hz. Aisha and thereupon, her dialogue with the Prophet (pbuh) about disclosing that secret was included in the following verse:

“The Prophet (pbuh) told one of his wives something secret and warned her not to tell it to anyone. However, she told it to another wife of the Prophet. When the Prophet (pbuh) was informed about it through revelation, he reproached his wife for telling his secret to someone else. When his wife asked how he knew about it, the Prophet (pbuh) said, ‘Allah, who knows and is well-acquainted with all things, told me.’”

“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).’” (at-Tahrim, 66/3)

Yes, we understand from the incident that the Prophet Muhammad (pbuh) showed extraordinary respect and love toward his wives. He abandoned a drink that bothered them though he liked it very much.

He became aware of the secret conversations between his two wives that no one knew about and he told them about it. That miraculous information is also mentioned in the Quran.

What is the use of weakening one’s belief instead of learning the extent of respect and love in the family from those verses, realizing that the Prophet Muhammad (pbuh) is the true prophet and strengthening belief from the content of those verses?

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