Zeyneb bint Cahş: Revizyonlar arasındaki fark
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20. satır:
''Zeyneb bint-i Cahş'''ın, iddeti (Zeyd bin Hârise'den boşandıktan sonra beklemesi gereken süre) dolmuştu ve 35 yaşındaydı.<ref name="web.firat.edu.tr"/> [[Muhammed]]'e bir gün eşi [[Aişe]] ile oturup sohbet ederken [[vahiy]] gelir;
{{Cquote|“''Hani sen, Allah'ın kendisine nimet verdiği ve senin de kendisine nimet verdiğin kişiye: "Eşini yanında tut ve Allah'tan sakın" diyordun; insanlardan çekinerek Allah'ın açığa vuracağı şeyi kendi nefsinde saklı tutuyordun; oysa Allah, Kendisi'nden çekinmene çok daha layıktı. Artık Zeyd, ondan ilişkisini kesince, Biz onu seninle evlendirdik; ki böylelikle evlatlıklarının kendilerinden ilişkilerini kestikleri zaman, onlarla evlenme konusunda mü'minler üzerine bir güçlük olmasın...........''"([[Ahzab Suresi]]: 37-38)
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'''Eleştiriler'''; Bu sure ve ayetlerle ilgili olarak [[vahiy|vahy]]in Allah'ın arzularından ziyade Muhammed'in arzularını yansıttığı şeklinde eleştiriler yapılmıştır.<ref>"Being the wife of an adopted son, she was unlawful to the Prophet, but a pretended revelation (see Qur’ān, Sūrah xxxiii. 37) settled the difficulty, and Muḥammad married her." Hughes, T. P. (1885). A Dictionary of Islam: Being a Cyclopædia of the Doctrines, Rites, Ceremonies, and Customs, together with the Technical and Theological Terms, of the Muhammadan Religion. London: W. H. Allen & Co.</ref><ref>"However, Muhammad did this, and had to justify his action by alleging that he had for it the direct sanction of God. It was first necessary to show that God did not approve of the general objection to marriage with wives of adopted sons, and so the revelation came thus: Nor hath He made your adopted sons to be as your sons.—Súratu’l Ahzáb (33) v. 4. ... Having thus settled the general principle, the way was clear for Muhammad to act in this particular case, and to claim divine sanction for setting at nought the sentiment of the Arab people. So the revelation goes on to say: And remember when thou (i.e. Muhammad) said to him (i.e. Zaid), unto whom God had shown favour and to whom thou also hadst shown favour, ‘Keep thy wife to thyself and fear God;’ and thou didst hide in thy mind what God would bring to light and thou didst fear man; but more right had it been to fear God. And when Zaid had settled to divorce her, we married her to thee, that it might not be a crime in the faithful to marry the wives of their adopted sons when they have settled the affairs concerning them. And the order of God is to be performed. No blame attaches to the Prophet where God hath given him a permission.—Súratu’l Ahzáb (33) vv. 37–8. This relaxation of the moral law for Muhammad’s benefit, because he was a prophet, shows how easy the divorce between religion and morality becomes in Islám." Sell, E. (1905). The Historical Development of the Quran (pp. 150–152). London: Society for Promoting Christian Knowledge.</ref><ref>"But we learn the same lesson from all such investigations, and that is how completely Muḥammad adapted his pretended revelations to what he believed to be the need of the moment. The same thing is true with regard to what we read in Sûrah Al Aḥzâb regarding the circumstances attending his marriage with Zainab, whom his adopted son Zaid divorced for his sake. The subject is too unsavoury for us to deal with at any length, but a reference to what the Qur’ân itself (Sûrah XXXIII., 37) says about the matter, coupled with the explanations afforded by the Commentators and the Traditions, will prove that Muḥammad’s own character and disposition have left their mark upon the moral law of Islâm and upon the Qur’ân itself." Tisdall, W. S. C. (1911). The Original Sources of the Qur’ân (pp. 278–279). London: Society for Promoting Christian Knowledge.</ref><ref>"But at Medina he seems to have cast off all shame; and the incidents connected with his marital relations, more especially the story of his marriage with Zainab the wife of his adopted son Zaid, and his connexion with Mary the Coptic slave-girl, are sufficient proof of his unbridled licentiousness and of his daring impiety in venturing to ascribe to GOD Most High the verses which he composed to sanction such conduct." Tisdall, W. S. C. (1895). The Religion of the Crescent, or Islâm: Its Strength, Its Weakness, Its Origin, Its Influence. Non-Christian Religious Systems (p. 177). London: Society for Promoting Christian Knowledge.</ref><ref>"The scandal of the marriage was removed by this extraordinary revelation, and Zeid was thenceforward called not “the son of Mahomet,” as heretofore, but by his proper name, “Zeid, the son of Hârith.” Our only matter of wonder is, that the Revelations of Mahomet continued after this to be regarded by his people as inspired communications from the Almighty, when they were so palpably formed to secure his own objects, and pander even to his evil desires. We hear of no doubts or questionings; and we can only attribute the confiding and credulous spirit of his followers to the absolute ascendancy of his powerful mind over all who came within its influence." Muir, W. (1861). The Life of Mahomet (Vol. 3, p. 231). London: Smith, Elder and Co.</ref>
'''İslami yorumlar'''; Dini açıdan "''Biz onu sana zevce yaptık''" ayetiyle bağlantılı olarak, bu nikahın Arap geleneklerini bozan [[ilâh]]i bir emir ve [[şeriat|şer'î]] hüküm olduğuna inanılır.<ref>Kâinatın Efendisi Peygamberimizin Hayatı, Salih Suruç, 370.baskı, s.496-497</ref> Bu hükmü toplumda yerleştirmek için [[Muhammed]]'in, Allah tarafından Zeynep ile evlendirildiğine inanılır.<ref name="ReferenceA"/><ref>Sarıçam, İbrahim, Hz. Muhammed ve Evrensel Mesajı, Ankara 2005, s.290.</ref>
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