In answer to the video "Muhammad’s Christian Female Slave"
The issue of sura Tahrim is a very interesting one, obviously with implications far surpassing the superficial reading and hasty conclusions of this youtuber.
In Islam, certain oaths must as a duty be broken because they create an injustice through the prohibition of a lawful thing for the benefit of another party, and prevents one from acting according to God's directives. In addition, it may be that one takes an oath but because of changing circumstances later on, a more righteous course of action must be taken in opposition to the oath, then the oath must be broken and atoned for. Once the prophet expiated an oath he had made in order to make it possible for himself to be more charitable
"Once I went to Allah’s Apostle with a group of Al-Ash’ariyin, and met him while he was angry, distributing some camels of Zakat. We asked for mounts but he took an oath that he would not give us any mounts, and added, ‘I have nothing to mount you on.’ In the meantime some camels of booty were brought to Allah’s Apostle and he asked twice, ‘Where are Al-Ash’ariyin?’ So he gave us five white camels with big humps. ... ‘It is Allah Who has given you mounts. By Allah, and Allah willing, if I take an oath and later find something else better than that, then I do what is better and expiate my oath".Here the nobility of the prophet is such, instead of pretexting that he had taken an oath so as to avoid forfeiting high quality camels, he went out of his way to find those to whom he had made the pledge and broke it. What is interesting is that he would not be as liberal when braking an oath would be to his advantage, even if he, per the Quran, would be totally justified doing so. Sura Tahrim alludes to an oath the prophet had taken, to forbid something lawful for himself for the sake of pleasing his wives 66:1-2.
In the previous sura the Quran teaches to remain conscious of the bounds of God in situations of hate. This sura, on the other hand, teaches how these bounds should not be violated in situations of love. What also transpires is that Muhammad was a chosen one of sublime morality like the past messengers 3:161,9:128,68:4,33:21 ahead of his time in these matters, not abusing from his social position, taking into consideration the emotions and needs of his wives, as well as full of tact and magnanimity towards them as will be shown later on.
The manner in which he embodied universal and Quranic principles and moralities led his closest entourage to be among his earliest followers, contrary to other prophets including Jesus, and one of his wives, Aisha, who loved and supported him throughout his life, is reported as describing him as a walking Quran. This means that whatever is stated in the Quran such as kindness towards women, prayers and charity, love and respect for poor, needy, orphans etc. can all be found in his life. His connection with the book was such, internalizing its warnings, glad tidings and lessons to such an extent that he once said of certain suras (Hud, Waqia, Mursalat, Naba, Takwir) passing over the upheavals of the Hereafter as having caused him to grow old.
He was evidently tender hearted towards his wives, hence him being described in some narrations as if that love was enforced upon him. Without that intensity in love, he would never have been able to marry and be dutiful to all the women that he did all the while maintaining his multiple responsibilities, as a prophet, leader, army commander, judge, friend, as well as his personal daily and long nights of spiritual dedication. Thus the prophet, although he embodied piety was not an ascetic in the sense that he renounced this life's ligitimate pleasures. That intense love, he had for his wives, and the additional burdens it created, were nevertheless made bearable by the comfort and tranquility the prayers provided him (Sunan an-Nasa’i 3939).
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