بسم الله الرحمن الرحيم

يَا أَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ وَلَا تُطِعِ الْكَافِرِيْنَ وَالْمُنَافِقِيْنَ إِنَّ اللَّهَ كَانَ عَلِيْمًا حَكِيْمًا. وَّاتَّبِعْ مَا يُوْحَى إِلَيْكَ مِنْ رَّبِّكَ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُوْنَ خَبِيْرًا. وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيْلًا.

In the name of God, the Most Gracious, the Ever Merciful.

O Prophet! Fear God and pay no heed to what these disbelievers and hypocrites say.1 There is no doubt that God is all knowing; all wise.2 Follow what is being revealed to you by your Lord. In reality, God is aware of all that you do.3 And trust God and sufficient is God to trust. (1-3)

مَا جَعَلَ اللَّهُ لِرَجُلٍ مِّنْ قَلْبَيْنِ فِیْ جَوْفِهِ وَمَا جَعَلَ أَزْوَاجَكُمُ اللَّائِیْ تُظَاهِرُوْنَ مِنْهُنَّ أُمَّهَاتِكُمْ وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ ذَلِكُمْ قَوْلُكُمْ بِأَفْوَاهِكُمْ وَاللَّهُ يَقُوْلُ الْحَقَّ وَهُوَ يَهْدِی السَّبِيْلَ. اُدْعُوْهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ فَإِن لَّمْ تَعْلَمُوْا آبَآءَهُمْ فَإِخْوَانُكُمْ فِی الدِّيْنِ وَمَوَالِيْكُمْ وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيْمَآ أَخْطَأْتُمْ بِهِ وَلَكِنْ مَّا تَعَمَّدَتْ قُلُوْبُكُمْ وَكَانَ اللَّهُ غَفُوْرًا رَّحِيْمًا.

God has not placed two hearts in the chest of any person [so that he should simultaneously believe in two contradictory things.]4 Consequently, neither has he made your wives with whom you do zihar5 as your mothers6 nor made your adopted sons as your own sons.7 All these are utterances of your tongue.8 But God says the truth and it is He alone Who shows the right path. Call the adopted sons after their fathers. It is this which is more just in the sight of God.9 Then if you do not know their fathers, they are your brethren in religion and your allies.10 The mistake you have committed in this matter,11 you will not be held answerable for it, but there definitely is accountability on your hearts’ intent.12 And God is forgiving, ever-merciful. (4-5)

النَّبِيُّ أَوْلَى بِالْمُؤْمِنِيْنَ مِنْ أَنْفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ وَأُوْلُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِیْ كِتَابِ اللَّهِ مِنَ الْمُؤْمِنِيْنَ وَالْمُهَاجِرِيْنَ إِلَّا أَن تَفْعَلُوْا إِلَى أَوْلِيَائِكُمْ مَّعْرُوْفًا كَانَ ذَلِكَ فِیْ الْكِتَابِ مَسْطُوْرًا.

[On the same principle,] the right of the Prophet is more on those who believe in him than even that of their own selves and his wives are their mothers13 but blood relations are more liable to one another14 in the law of God than all other believers and immigrants except if you want to do some kindness to those who are related to you. It is written in this very book.15 (6)

وَإِذْ أَخَذْنَا مِنَ النَّبِيِّيْنَ مِيْثَاقَهُمْ وَمِنْكَ وَمِنْ نُّوْحٍ وَّإِبْرَاهِيْمَ وَمُوْسَى وَعِيْسَى ابْنِ مَرْيَمَ وَأَخَذْنَا مِنْهُم مِّيْثَاقًا غَلِيْظًا. لِيَسْأَلَ الصَّادِقِيْنَ عَنْ صِدْقِهِمْ وَأَعَدَّ لِلْكَافِرِيْنَ عَذَابًا أَلِيْمًا.

[Follow it, O Prophet!] and remember when from all the prophets We took their pledge16 and from you also and from Noah and Abraham and Moses and Jesus son Mary and We took a very firm pledge from them [that they must faithfully deliver Our message17] so that God questions the upright about their uprightness and the disbelievers and hypocrites about their disbelief and hypocrisy18 and for the disbelievers He has prepared a painful torment. (7-8)

يَاأَيُّهَا الَّذِيْنَ آمَنُوْا اذْكُرُوْا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءتْكُمْ جُنُوْدٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَّجُنُوْدًا لَّمْ تَرَوْهَا وَكَانَ اللَّهُ بِمَا تَعْمَلُوْنَ بَصِيْرًا. إِذْ جَآؤُوكُمْ مِّنْ فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنْكُمْ وَإِذْ زَاغَتْ الْأَبْصَارُ وَبَلَغَتِ الْقُلُوْبُ الْحَنَاجِرَ وَتَظُنُّوْنَ بِاللَّهِ الظُّنُوْنَا. هُنَالِكَ ابْتُلِيَ الْمُؤْمِنُوْنَ وَزُلْزِلُوْا زِلْزَالًا شَدِيْدًا.

Believers! [Pay no heed to them; God is sufficient for you and] remember God’s favour on you when armies one after the other launched an onslaught on you;19 so, We unleashed on them a tempestuous wind20 and armies you could not see21 and [have conviction that] God continues to observe whatever you do. Recall when they attacked you from above you and from below you,22 when your eyes had lost focus [because of fear]23 and hearts were scared stiff and you had begun entertaining all sorts of thoughts about God.24 At that time, the believers were put to test and were badly shaken.25 (9-11)

وَإِذْ يَقُوْلُ الْمُنَافِقُوْنَ وَالَّذِيْنَ فِیْ قُلُوبِهِمْ مَّرَضٌ مَّا وَعَدَنَا اللَّهُ وَرَسُوْلُهُ إِلَّا غُرُوْرًا. وَإِذْ قَالَتْ طَّآئِفَةٌ مِّنْهُمْ يَا أَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَارْجِعُوْا وَيَسْتَأْذِنُ فَرِيقٌ مِّنْهُمُ النَّبِيَّ يَقُوْلُوْنَ إِنَّ بُيُوْتَنَا عَوْرَةٌ وَمَا هِیَ بِعَوْرَةٍ إِنْ يُّرِيدُوْنَ إِلَّا فِرَارًا. وَلَوْ دُخِلَتْ عَلَيْهِمْ مِّنْ أَقْطَارِهَا ثُمَّ سُئِلُوا الْفِتْنَةَ لَآتَوْهَا وَمَا تَلَبَّثُوْا بِهَآ إِلَّا يَسِيْرًا. وَلَقَدْ كَانُوْا عَاهَدُوا اللَّهَ مِنْ قَبْلُ لَا يُوَلُّوْنَ الْأَدْبَارَ وَكَانَ عَهْدُ اللَّهِ مَسْؤُولًا. قُلْ لَّنْ يَّنْفَعَكُمُ الْفِرَارُ إِنْ فَرَرْتُمْ مِّنَ الْمَوْتِ أَوِ الْقَتْلِ وَإِذًا لَّا تُمَتَّعُوْنَ إِلَّا قَلِيْلًا. قُلْ مَنْ ذَا الَّذِیْ يَعْصِمُكُمْ مِّنَ اللَّهِ إِنْ أَرَادَ بِكُمْ سُوْءًا أَوْ أَرَادَ بِكُمْ رَحْمَةً وَلَا يَجِدُوْنَ لَهُمْ مِّنْ دُوْنِ اللَّهِ وَلِيًّا وَّلَا نَصِيْرًا.

And26 when the hypocrites would say and they also whose hearts were afflicted with an ailment:27 “The promises28 made with us by God and His messenger were mere deception.” And when one of their groups29 said: “People of Yathrib! There is now no chance for you to stay; so, turn back.”30 And one of their groups was seeking permission from the Prophet. It would say: “Our dwellings are in danger,” even though they were not in danger. They only wanted to flee.31 If they had been attacked from around their dwellings; then they had been invited to wrongdoing,32 they would have fallen into it and very few of them would have stopped from this. Before this, they had promised God that they will not show their backs33 and [one day] promises made with God will be taken account of.34 Tell them: “If you run away from death or execution, then this running away will not be of any benefit to you and even if you survive, you will only benefit for a few days.” Ask them: “Who is it that can save you from God if He intends to harm you or can stop His mercy35 if He wants to be merciful to you?” In reality, they will not find any supporter or helper for themselves against God.36 (12-17)

قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِيْنَ مِنْكُمْ وَالْقَائِلِيْنَ لِإِخْوَانِهِمْ هَلُمَّ إِلَيْنَا وَلَا يَأْتُوْنَ الْبَأْسَ إِلَّا قَلِيْلًا. أَشِحَّةً عَلَيْكُمْ فَإِذَا جَآءَ الْخَوْفُ رَأَيْتَهُمْ يَنْظُرُوْنَ إِلَيْكَ تَدُوْرُ أَعْيُنُهُمْ كَالَّذِیْ يُغْشَى عَلَيْهِ مِنَ الْمَوْتِ فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوْكُمْ بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى الْخَيْرِ أُوْلَئِكَ لَمْ يُؤْمِنُوْا فَأَحْبَطَ اللَّهُ أَعْمَالَهُمْ وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيْرًا. يَحْسَبُوْنَ الْأَحْزَابَ لَمْ يَذْهَبُوْا وَإِن يَّأْتِ الْأَحْزَابُ يَوَدُّوْا لَوْ أَنَّهُم بَادُوْنَ فِیْ الْأَعْرَابِ يَسْأَلُونَ عَنْ أَنبَآئِكُمْ وَلَوْ كَانُوْا فِيْكُمْ مَّا قَاتَلُوْا إِلَّا قَلِيْلًا.

God knows full well those among you who stop you from this battle [for His cause] and have been saying to their brothers: “Come to us,”37 and while evading you they too have been taking little part in battles. Thus when the time of danger arrives, you see them that they are looking towards you as if their eyes are rolling around, as if someone has been struck by the unconsciousness of death. Then when danger subsides, in their greed for wealth, they assail you with sharp tongues.38 These people did not accept faith; so God wasted their deeds and this is very easy for God.39  They are thinking that the armies of the enemy have not left as yet40 and if these armies return they will desire to be somewhere in the village with the Bedouins and from there keep asking about your news. [This is better because] even if they had been among you, they would have seldom taken part in war. (18-20)

لَقَدْ كَانَ لَكُمْ فِیْ رَسُوْلِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيْرًا. وَلَمَّا رَاَ الْمُؤْمِنُوْنَ الْأَحْزَابَ قَالُوْا هَذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ وَمَا زَادَهُمْ إِلَّا إِيمَانًا وَّتَسْلِيمًا.

[People!] In the messenger of God was the best example [of steadfastness and resolve] for you [at that time], for those who expect to meet God41 and [to see] the Hereafter and remember God in abundance.42 And [the situation] of the true believers [at that time was such that] when [they] saw the armies, they cried out: “This is the same thing which God and His messenger had promised us and what God and His messenger said was absolutely true.”43 And, [instead of causing any weakness in these people,] this thing increased their faith and obedience even more. (21-22)

مِنَ الْمُؤْمِنِيْنَ رِجَالٌ صَدَقُوْا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُم مَّنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَّنْ يَّنْتَظِرُ وَمَا بَدَّلُوْا تَبْدِيْلًا. لِّيَجْزِیَ اللَّهُ الصَّادِقِيْنَ بِصِدْقِهِمْ وَيُعَذِّبَ الْمُنَافِقِيْنَ إِن شَآءَ أَوْ يَتُوْبَ عَلَيْهِمْ إِنَّ اللَّهَ كَانَ غَفُوْرًا رَّحِيْمًا.

There are those stalwarts44 among the believers also who have fulfilled what they promised God. Then there is he among them who has fulfilled what he was liable to and he also who is waiting.45 They have not the slightest change it. [This test was conducted] so that God reward the truthful for their truthfulness and punish the hypocrites if He intends to or show mercy to them if He desires46 and accept their repentance [if they repent.] Indeed, God is forgiving; ever-merciful. (23-24)

وَرَدَّ اللَّهُ الَّذِيْنَ كَفَرُوْا بِغَيْظِهِمْ لَمْ يَنَالُوْا خَيْرًا وَكَفَى اللَّهُ الْمُؤْمِنِيْنَ الْقِتَالَ وَكَانَ اللَّهُ قَوِيًّا عَزِيْزًا. وَأَنزَلَ الَّذِيْنَ ظَاهَرُوْهُمْ مِّنْ أَهْلِ الْكِتَابِ مِنْ صَيَاصِيْهِمْ وَقَذَفَ فِیْ قُلُوبِهِمُ الرُّعْبَ فَرِيْقًا تَقْتُلُوْنَ وَتَأْسِرُوْنَ فَرِيْقًا. وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَارَهُمْ وَأَمْوَالَهُمْ وَأَرْضًا لَّمْ تَطَؤُوْهَا وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيْرًا.

[Did you not see that] God made the disbelievers turn back in absolute failure with anger in their hearts47 and on behalf of Muslims, God became sufficient to wage war. God is very potent; extremely powerful. And those among the People of the Book who had helped them,48 God brought them down too from their strongholds49 and struck terror in their hearts such that you were killing one of their factions and imprisoning the other.50 And made you the inheritors of their lands, their houses and their wealth and of that land also which you have yet to set your foot upon.51 In reality, God has power over everything. (25-27)

يَا أَيُّهَا النَّبِیُّ قُلْ لِّأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيْلًا. وَإِنْ كُنْتُنَّ تُرِدْنَ اللَّهَ وَرَسُوْلَهُ وَالدَّارَ الْآخِرَةَ فَإِنَّ اللَّهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنْكُنَّ أَجْرًا عَظِيْمًا.

[After being frustrated on this frontier, these hypocrites now want to create mischief in your houses. Hence,] O Prophet! Tell your wives: “If you seek the life of this world and its finery, come I shall release you honourably by giving you some provisions. And if you seek God and His messenger and the abode of the Hereafter, then, while disregarding all these things, seek it fervently because God has prepared a great reward for those who show a conciliatory attitude52 in a gracious manner.53 (28-29)

يَا نِسَآءَ النَّبِيِّ مَنْ يَّأْتِ مِنْكُنَّ بِفَاحِشَةٍ مُّبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيْرًا. وَمَنْ يَقْنُتْ مِنْكُنَّ لِلَّهِ وَرَسُوْلِهِ وَتَعْمَلْ صَالِحًا نُّؤْتِهَا أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقًا كَرِيْمًا.

Wives of the Prophet! For anyone of you guilty of open vulgarity,54 there is a twofold punishment55 and this is an easy proposition for God.56 And those of you who will remain obedient to God and His messenger and do righteous deeds, We will give them their two fold reward57 and We have prepared an honourable sustenance for them.58 (30-31)

يَا نِسَآءَ النَّبِیِّ لَسْتُنَّ كَأَحَدٍ مِّنَ النِّسَآءِ إِنِ اتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِیْ فِیْ قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا.

Wives of the Prophet! You are not like common women.59 If you fear God,60 do not speak softly [with these people] so that he who has an ailment in his heart61 should not have any false hope and speak to them in the conventional way.62 (32)

وَقَرْنَ فِیْ بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى وَأَقِمْنَ الصَّلَاةَ وَآتِيْنَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُوْلَهُ إِنَّمَا يُرِيْدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيْرًا. وَاذْكُرْنَ مَا يُتْلَى فِیْ بُيُوْتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ إِنَّ اللَّهَ كَانَ لَطِيْفًا خَبِيْرًا.

Abide still in your homes and do not display your finery as women used to do in the days of jahiliyyah.63 And attend to your prayers, keep paying zakah and be diligent in the obedience of God and His Messenger.64 Women of this House! God wants to cleanse you from [the] filth [these hypocrites want to besmear you with] and to fully purify you.65 And communicate66 what is taught to you of the revelations of God and the wisdom revealed by Him. Indeed, God is Very Discerning and All-Knowing.67 (33-34)

إِنَّ الْمُسْلِمِيْنَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِيْنَ وَالْمُؤْمِنَاتِ وَالْقَانِتِيْنَ وَالْقَانِتَاتِ وَالصَّادِقِيْنَ وَالصَّادِقَاتِ وَالصَّابِرِيْنَ وَالصَّابِرَاتِ وَالْخَاشِعِيْنَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِيْنَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِيْنَ وَالصَّائِمَاتِ وَالْحَافِظِيْنَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِيْنَ اللَّهَ كَثِيْرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُمْ مَّغْفِرَةً وَأَجْرًا عَظِيْمًا.

[However, all His favours and blessings are not confined to this house only.] In reality, men and women who are Muslims,68 true believers,69 worshippers,70 truthful,71 patient,72 humble before God,73 charitable,74 who fast,75  guard their private parts76 and remember God in abundance77 God has prepared for them also forgiveness and a great reward.78 (35)

وَمَا كَانَ لِمُؤْمِنٍ وَّلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُوْلُهُ أَمْرًا أَنْ يَّكُوْنَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَنْ يَّعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالًا مُّبِيْنًا.

[These hypocrites are now casting aspersions on the decisions of God and His messenger. They should know that] there is no option left for a believing man or woman that if God and His messenger decide a matter, then they have a say in that matter of theirs. And [they should know that] he who disobeys God and His messenger, then he is in open error. (36)

وَإِذْ تَقُوْلُ لِلَّذِیْ أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِیْ فِیْ نَفْسِكَ مَا اللَّهُ مُبْدِيْهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشَاهُ فَلَمَّا قَضَى زَيْدٌ مِّنْهَا وَطَرًا زَوَّجْنَاكَهَا لِكَیْ لَا يَكُوْنَ عَلَى الْمُؤْمِنِيْنَ حَرَجٌ فِیْ أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا وَكَانَ أَمْرُ اللَّهِ مَفْعُوْلًا.

[They79 stirred this mischief at the time] when you were repeatedly saying to one who had received the favour of God and your favour80 too: “Retain your wife with you and fear God.” 81 And you were hiding in your heart that which God was to reveal.82And you were fearing people,83 even though God is more worthy that you fear Him.84 Then when Zayd broke his relationship with [his] wife85, We wedded her86 to you so that in future there may be no difficulty on the believers in the matter of marriage with the wives of their adopted sons87 when they have dissolved their relationship with them. And the command of God had to be fulfilled.88 (37)

مَا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيْمَا فَرَضَ اللَّهُ لَهُ سُنَّةَ اللَّهِ فِیْ الَّذِيْنَ خَلَوْا مِنْ قَبْلُ وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَّقْدُوْرًا. الَّذِيْنَ يُبَلِّغُوْنَ رِسَالَاتِ اللَّهِ وَيَخْشَوْنَهُ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّهَ وَكَفَى بِاللَّهِ حَسِيْبًا.

There is no difficulty for the Prophet for what God has made mandatory on him.89 Such has also remained the practice of God about [His] previous [prophets] and the directive of God is a decided verdict.90 They who would deliver the messages of God and would fear Him only and none besides Him. [Thus you also fear Him alone O Prophet and rest assured that] God is sufficient to take account.91 (38-39)

مَا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مِّنْ رِّجَالِكُمْ وَلَكِن رَّسُوْلَ اللَّهِ وَخَاتَمَ النَّبِيِّيْنَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيْمًا.

[In reality,] Muhammad is the father of no male92 among you; in fact, he is the Messenger of God and the seal of the prophets. [Hence he alone had to fulfill this responsibility93] and God has knowledge of all things.94 (40)

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيْرًا. وَّسَبِّحُوهُ بُكْرَةً وَّأَصِيْلًا. هُوَ الَّذِیْ يُصَلِّیْ عَلَيْكُمْ وَمَلَائِكَتُهُ لِيُخْرِجَكُمْ مِّنَ الظُّلُمَاتِ إِلَى النُّوْرِ وَكَانَ بِالْمُؤْمِنِيْنَ رَحِيْمًا. تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلَامٌ وَأَعَدَّ لَهُمْ أَجْرًا كَرِيْمًا.

Believers! [Pay no heed to their hue and cry and] remember God in abundance and glorify Him morning and evening.95 It is He Who sends His mercy on you and His angels too pray for you for this96 so that He brings you to light from widespread darkness and He is very affectionate to the believers.97 The day they will meet Him, their greeting [from Him] will be salam and for them He has prepared a very honourable reward. (41-44)

يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيْرًا. وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيْرًا. وَبَشِّرِ الْمُؤْمِنِيْنَ بِأَنَّ لَهُم مِّنَ اللَّهِ فَضْلًا كَبِيْرًا. وَلَا تُطِعِ الْكَافِرِيْنَ وَالْمُنَافِقِيْنَ وَدَعْ أَذَاهُمْ وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيْلًا.

O Prophet! [you also pay no heed.] We have sent you forth as a witness, a bearer of good tidings, and a warner and as one who shall call men to God by His leave and as a shining lamp [which guides people out from darkness.]98 [Fulfill these responsibilities of yours] and give glad tidings to those who believe in you that for them there is a great favour from the Almighty. Pay no heed to what these disbelievers and hypocrites say and ignore all these afflictions they put you through and trust God and sufficient is God to trust.99 (45-48)

يَا أَيُّهَا الَّذِيْنَ آمَنُوْا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيْلًا.

[There is no need to observe any ‘iddat in this marriage to which We have directed the Messenger because] Believers! when you marry Muslim women,100 then divorce them without touching them they are not liable for any ‘iddat for your sake that you may count.101 However, [in this situation also, it is necessary that] you give them some provisions of life and release them in a befitting way.102 (49)

يَا أَيُّهَا النَّبِيُّ إِنَّآ أَحْلَلْنَا لَكَ أَزْوَاجَكَ اللَّاتِیْ آتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّا أَفَآءَ اللَّهُ عَلَيْكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّاتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَالَاتِكَ اللَّاتِیْ هَاجَرْنَ مَعَكَ وَامْرَأَةً مُّؤْمِنَةً إِنْ وَّهَبَتْ نَفْسَهَا لِلنَّبِيِّ إِنْ أَرَادَ النَّبِيُّ أَنْ يَسْتَنكِحَهَا خَالِصَةً لَّكَ مِنْ دُوْنِ الْمُؤْمِنِيْنَ قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِیْ أَزْوَاجِهِمْ وَمَا مَلَكَتْ أَيْمَانُهُمْ لِكَيْلَا يَكُوْنَ عَلَيْكَ حَرَجٌ وَكَانَ اللَّهُ غَفُورًا رَّحِيْمًا. تُرْجِیْ مَن تَشَآءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَآءُ وَمَنِ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَا جُنَاحَ عَلَيْكَ ذَلِكَ أَدْنَى أَنْ تَقَرَّ أَعْيُنُهُنَّ وَلَا يَحْزَنَّ وَيَرْضَيْنَ بِمَا آتَيْتَهُنَّ كُلُّهُنَّ وَاللَّهُ يَعْلَمُ مَا فِیْ قُلُوبِكُمْ وَكَانَ اللَّهُ عَلِيْمًا حَلِيْمًا. لَا يَحِلُّ لَكَ النِّسَآءُ مِنْ بَعْدُ وَلَا أَن تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ وَّلَوْ أَعْجَبَكَ حُسْنُهُنَّ إِلَّا مَا مَلَكَتْ يَمِينُكَ وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ رَّقِيْبًا.

[And for this, there is not even any need to divorce any wife because in spite of this marriage] We have made lawful to you all wives whom you have paid their dowers O Prophet! And [not merely them; besides them] made lawful103 those [free women104] whom God gave you as a war bounty and from among them they come in your possession and the daughters of your paternal uncles and aunts and the daughters of your maternal uncles and aunts who have migrated with you and any believing woman if she wants to give herself to the Prophet if the Prophet wishes to marry her.105 This directive is specifically for you distinct from other believers. 106 We know what We have imposed on them as obligation regarding their wives and slave girls. For this  reason, this is a directive only for you so that that there be no difficulty for you [in discharging your duties]107 and God is forgiving and ever-merciful. [And regarding the marital rights of your wives, now it is not necessary for you to observe equality.108] You can keep any of them away from you and keep any of them near you and it is no sin for you to you to again call any of them who you had kept away [at some time]. [We have made this clarification so that after it,] it is more likely that they will remain contented and not be sorrowful and feel satisfied with whatever you give all of them.109 God knows what is in your hearts and God is All-Knowing and Most-Forbearing. After this, all other women besides these now are not lawful for you nor can you change them for other wives, however much their may beauty attract you.110 Your slave-women, nevertheless, are an exception.111 And God does watch over all things.112 (50-52)

يَا أَيُّهَا الَّذِيْنَ آمَنُوْا لَا تَدْخُلُوْا بُيُوْتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَكِنْ إِذَا دُعِيْتُمْ فَادْخُلُوْا فَإِذَا طَعِمْتُمْ فَانْتَشِرُوْا وَلَا مُسْتَأْنِسِيْنَ لِحَدِيْثٍ إِنَّ ذَلِكُمْ كَانَ يُؤْذِی النَّبِيَّ فَيَسْتَحْيِی مِنْكُمْ وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَّرَاءِ حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوْا رَسُوْلَ اللَّهِ وَلَا أَنْ تَنْكِحُوْا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا إِنَّ ذَلِكُمْ كَانَ عِنْدَ اللَّهِ عَظِيْمًا. إِنْ تُبْدُوْا شَيْئًا أَوْ تُخْفُوْهُ فَإِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيْمًا.

[These hypocrites are not desisting from their pranks. So,] believers113 from now on, do not go into the houses of the Prophet except if you are allowed to come for some meal. Even then you should not wait for its preparation. However, when you are called, enter [at that time]; then when you have eaten, disperse and do not sit conversing about.114 This bothers the Messenger but he is lenient to you and God is not lenient in saying the truth.115 And when you have to ask something from the wives of the Prophet, ask from behind the curtain.116 This is purer for your hearts and for their hearts too.117 It is not permissible for you to hurt God’s Messenger nor is it permissible for you to ever marry his wives after him. This is very grave in God’s sight. Whether you reveal something or conceal it, it is equal for God because God is aware of everything.118 (53-54)

لَا جُنَاحَ عَلَيْهِنَّ فِیْ آبَآئِهِنَّ وَلَا أَبْنَآئِهِنَّ وَلَا إِخْوَانِهِنَّ وَلَا أَبْنَآءِ إِخْوَانِهِنَّ وَلَا أَبْنَآءِ أَخَوَاتِهِنَّ وَلَا نِسَائِهِنَّ وَلَا مَا مَلَكَتْ أَيْمَانُهُنَّ وَاتَّقِيْنَ اللَّهَ إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيْدًا.

It shall be no sin for the Prophet’s wives to come before their fathers, their sons, their brothers, their brothers’ sons, their sisters’ sons, their women of acquaintance, or their slave-women. [O] Women [of the Household of the Prophet!] Keep fearing God; Indeed, God observes all things.119 (55)

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّوْنَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِيْنَ آمَنُوْا صَلُّوْا عَلَيْهِ وَسَلِّمُوا تَسْلِيْمًا. إِنَّ الَّذِيْنَ يُؤْذُوْنَ اللَّهَ وَرَسُوْلَهُ لَعَنَهُمُ اللَّهُ فِی الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُّهِيْنًا. وَالَّذِيْنَ يُؤْذُوْنَ الْمُؤْمِنِيْنَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوْا فَقَدِ احْتَمَلُوْا بُهْتَانًا وَإِثْمًا مُّبِيْنًا.

[These hypocrites do not know.] In reality, God and His angels are sending blessings of mercy to the Prophet. Believers! [for you also, the correct attitude is that] you too send blessings of peace and prayers to him.120 God has laid his curse in this world and in the next on those who are harassing God and His Messenger,121 and has prepared for them a humiliating punishment. And those who harass believing men and believing women [in this way by slandering them] even though they did nothing should know too that they shall bear the guilt of a great slander and a grievous sin.122 (56-58)

يَا أَيُّهَا النَّبِيُّ قُلْ لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَآءِ الْمُؤْمِنِيْنَ يُدْنِيْنَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَّحِيْمًا.

[In order to protect yourself from their pranks,] O Prophet! enjoin your wives, your daughters, and the wives of all Muslims to draw over them a shawl [when they go out to places where danger lurks].123 It is possible from this that they be recognized; then not be harassed.124 In spite of this, [if they make a mistake,] God is Forgiving and Ever-Merciful. (59)

لَئِن لَّمْ يَنْتَهِ الْمُنَافِقُوْنَ وَالَّذِيْنَ فِیْ قُلُوبِهِم مَّرَضٌ وَالْمُرْجِفُوْنَ فِیْ الْمَدِيْنَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لَا يُجَاوِرُوْنَكَ فِيْهَا إِلَّا قَلِيْلًا. مَلْعُونِيْنَ أَيْنَمَا ثُقِفُوْا أُخِذُوْا وَقُتِّلُوْا تَقْتِيْلًا. سُنَّةَ اللَّهِ فِی الَّذِيْنَ خَلَوْا مِنْ قَبْلُ وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيْلًا.

If [after these measures also] these hypocrites and those too who have the ailment125 in their hearts and those who incite the people of Madinah by spreading lies do not desist,126 We will rouse you against them.127 Then their days with you in that city will be numbered. Cursed they will be; wherever found, they would be seized and mercilessly killed.128 Precisely this is the established practice of God for those in the past129 and you will never find any change in this established practice of God.130 (60-62)

يَسْأَلُكَ النَّاسُ عَنِ السَّاعَةِ قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ تَكُوْنُ قَرِيْبًا.

[When you warn people of this fate,] they ask you about the Hour of Judgement: [“Why is what you are threatening us with not coming?”131] Tell them: “Only God knows about its time and what do you know, it may well be that the Hour of Judgement has come near.”132 (63)

إِنَّ اللَّهَ لَعَنَ الْكَافِرِيْنَ وَأَعَدَّ لَهُمْ سَعِيْرًا. خَالِدِيْنَ فِيْهَا أَبَدًا لَّا يَجِدُوْنَ وَلِيًّا وَلَا نَصِيْرًا. يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِی النَّارِ يَقُولُوْنَ يَا لَيْتَنَا أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُوْلَا. وَقَالُوْا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَآءَنَا فَأَضَلُّونَا السَّبِيْلَا. رَبَّنَآ آتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ وَالْعَنْهُمْ لَعْنًا كَبِيْرًا.

In reality, God has laid His curse on such disbelievers and has prepared for them a raging fire. They will abide in it forever. There they will neither find any supporter for themselves nor any helper.133 The day when their faces will be rolled about in the fire,134 they will say: “Would that We had obeyed God and obeyed His messenger,” and will say: “Our Lord! We did not listen to our leaders and to our elders;135 so, they misled us. Our Lord! Give them a twofold punishment and lay on them a mighty curse.”136 (64-68)

يَا أَيُّهَا الَّذِيْنَ آمَنُوْا لَا تَكُوْنُوْا كَالَّذِيْنَ آذَوْا مُوسَى فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوْا وَكَانَ عِندَ اللَّهِ وَجِيْهًا. يَا أَيُّهَا الَّذِيْنَ آمَنُوا اتَّقُوا اللَّهَ وَقُوْلُوْا قَوْلًا سَدِيْدًا. يُّصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوْبَكُمْ وَمَنْ يُّطِعْ اللَّهَ وَرَسُوْلَهُ فَقَدْ فَازَ فَوْزًا عَظِيْمًا.

Believers! [Learn a lesson from this and in the case of your prophet] do not become like those people who harassed Moses (sws);137 so, God absolved him of their allegations and he held great respect before God.138 Believers! Fear God and speak straight;139 as a reward, God will set right your deeds140 and forgive your sins. In reality, he who obeyed God and His messenger attained great success. (69-71)

إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَّحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ إِنَّهُ كَانَ ظَلُوْمًا جَهُوْلًا. لِّيُعَذِّبَ اللَّهُ الْمُنَافِقِيْنَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِيْنَ وَالْمُشْرِكَاتِ وَيَتُوْبَ اللَّهُ عَلَى الْمُؤْمِنِيْنَ وَالْمُؤْمِنَاتِ وَكَانَ اللَّهُ غَفُوْرًا رَّحِيْمًا.

[This demand of obedience is on the basis of the power to exercise their will that We blessed human beings with.] We had presented this trust141 before the earth, the heavens and the mountains but they had declined and became scared of it but human beings bore it.142 In reality, they are very unjust and ones who are overwhelmed with emotions.143 It was presented so that God [as its essential consequence] punish hypocrite men and hypocrite women and idolatrous men and idolatrous women and bless believing men and believing women with His favours.144 God is forgiving, ever-merciful.145 (72-73)

Kuala Lumpur

12 April 2014

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1. This is a reference to what will be said ahead and what the disbelievers and idolaters had made a means of spreading mischief against the Prophet (sws). Thus the direction of address in what is said here is also towards these elements.

2. Ie., if God has given some directive, then it precisely is the requisite of knowledge and wisdom. Nothing else has any weight against it.

3. The singular form of address is used in these verses but here it has become plural. The purpose is to highlight that in the matters of religion every Muslim must adopt the attitude to which the Prophet (sws) is being urged here.

4. Ie., he be a believer and a hypocrite at the same time and then claim to have faith in God and also associate partners with Him, pledge allegiance and obedience to Him and also conspire against Him. A person can only have one status at one time because only a single heart beats in his chest. God has not created him with two hearts. The purpose is to point to the fact that nothing unnatural can be allowed in God’s religion; He will make it forbidden come what may. Thus as a corollary to this principle, the baselessness of certain traditions of the jahiliyyah period are explained.

5. This is a specific term of the Arab jahiliyyah society. It meant that if a husband uttered the following words to his wife: انت علی كظهر امی (if I touch you, it would be as if I touched the back of my own mother) in those times it would amount to divorcing the wife after which the wife had to be separated from her husband. The Arabs thought that by saying such words a husband was not only severing marital ties with his wife, he was also prohibiting her for himself like his own mother. Consequently, in their view, though after divorcing a wife a husband had the right to revoke it, but after doing zihar there was no chance left for him for any revocation.

6. I.e., if a person is unseemly enough to regard his wife as his mother or likens some limb of his wife to that of his mother, then such an utterance does not make the wife his mother and neither is she endowed with the sanctity a mother has. To be a mother is a reality since she has given birth to a person. The sanctity in the relationship she is invested with is because of this very fact. This is an eternal and natural sanctity which only a real mother has.

7. The implication is that they are not given the same status as real sons to have a right of inheritance or marriage be prohibited with their wives once they are divorced or become widows.

8. Ie., these are baseless and directives of the shari‘ah  cannot be founded on them. God’s shari‘ah is based on human nature. There can be no space for such traditions in it.

9. This is because through this proper lineage is established and a society comes into being which God has based on the sanctity of blood relations and on natural sentiments and inclinations of human beings. If anything is done contrary to it, it will be against justice and fairness, which God’s shari‘ah never condones.

10. Ie., on the basis of hilf and wila which was found among Arabs, they can be made mawali. There is no harm in this. However, they cannot be given the same status and position as a real son or daughter. Imam Amin Ahsan Islahi writes: 

... It was Islam which first introduced the Arabs to the concept of religious brotherhood. Yet they did have in them a way to associate a person with tribes and families. It was called hilf or wila. If an outsider wanted to be included in a family or a tribe, he could be accommodated and would then be called mawla (singular of mawali) of the tribe. He would then have the same rights and obligations as real members of that tribe. If he was killed, the family or tribe to which he was a mawla would have the right to demand qisas. Similarly, if he undertook something that imposed some responsibility on him, then the family and tribe shared the responsibility. مولي القوم منهم (The mawla of a nation will be regarded its part) was an established principle among the Arabs. It is evident from this verse that Islam also kept this principle intact. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 189) 

11. Ie., till now.

12. Ie., persisting on the wrong method even after they have been educated and instructed. After this, if this is done, then it will amount to intentionally showing disobedience to God. Such a wrong behaviour cannot be regarded as a mistake or  an unintended error on which there is no accountability in God’s shari‘ah.

13. The implication is that if someone’s heart acknowledges someone as God’s messenger, he cannot give any preference to any relative over him – not even his own self. Then as a natural consequence of this, his sentiments regarding the Prophet’s noble wives should be the same as what upright sons have for their mothers. If anyone thinks contrary to this, he gathers hypocrisy with faith in his heart. These two cannot come together in one heart, and as is mentioned earlier God has not made two hearts in a person.

14. Ie., apart from the special status of the Prophet (sws) and his wives, no other individual has the position that he be given preference to the relations made by God. Thus the basis of relationship of all other people would be nearness in blood relations. The nearer a person is on this basis, the more right he will have even from the believers and the muhajirun who have been called brothers because it is this what precisely human nature entails.

15. Ie., the Qur’an. This is a reference to the teachings mentioned at the beginning of Surah Nisa’ and at the end of Surah Anfal. It is mentioned in them that relatives have the most right to inheritance etc and no one can be preferred over them.

16. This pledge is mentioned at several instances in the Qur’an, especially in Surah Ma’idah where its entire history is recounted.

17. This is because the question which is mentioned ahead can only be posed after conclusive communication of the truth and for this communication it is essential that God’s guidance reach people in exactly the same form it was revealed.

18. This part of the sentence is suppressed on the principle of parallelism.

19. It is evident from subsequent verses that this is a reference to the events of the battle of Ahzab, which took place in Shawwal 5 AH. Imam Amin Ahsan Islahi writes:   

… Some leaders of the Banu Nadir had been exiled from Madinah to Khaybar by the Prophet (sws). These leaders went to Makkah and pleaded before the leaders of the Quryash and convinced them to attack Madinah. The Quryash were already making plans for this. So as soon as the Jews induced them to battle, it was as if their hearts’ desire was fulfilled. After this, they also lured the leaders of the Banu Ghatfan and the Banu Hawazin into this plan. In this way, a strong army of about 10000 people prepared to attack the Muslims. The army of the Quraysh was led by Abu Sufyan, while the Banu Ghatfan and the Banu Hawazin were led by ‘Uyaynah ibn Hafs and ‘Amir ibn Tufayl respectively. Moreover, Huyy ibn Akhtab also convinced the Jews of the Banu Qurayzah to join this united front. Though they had entered into a pact of no-war with the Prophet (sws), they regarded this to be a God-sent opportunity and ignored the pact. They were about 800 in number.  

When the Prophet (sws) became aware of this attack, he, on the advice of Salman Farisi, had a ditch dueg around Madinah in the directions from where the attack was feared. Thus a 3.5 mile long ditch was dug in the North and the West of the city. Almost three thousand soldiers undertook this task and the Prophet (sws) himself was part of them. 

The enemies laid siege to Madinah and this siege lasted for one month. During this time, a few sporadic instances of throwing arrows and stones did take place. The enemy understood that the Muslims were fully prepared for battle. Then the enemy became divided because of dispute and moreover a stormy wind uprooted their camps after which they lost heart and Abu Sufyan announced their return. (Ibn Hisham, Al-Sirah al-nabawiyyah, vol, 3, 195) (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 193) 

20. This storm came when almost a month had passed on the siege. It is evident from historical narratives that such was its violent nature that in the words of Imam Amin Ahsan Islahi tents of the army were uprooted. Food pots and cauldrons turned on their faces, animals of conveyance dispersed and in spite of the biting cold it became difficult to light a fire. Pitch darkness prevailed all over.  

21. This is a reference to the armies of angels that always accompany God’s messengers and his companions. It is probable, as stated, that Muslims did not see them; however, the Quraysh saw them which made them think that the Muslim army was very large in number. Thus besides the storm, this also became a means of over-aweing them.

22. The eastern side of Madinah is high while the western side is low lying. It is evident from historical narratives that the Banu Ghatfan attacked from the east and the Quraysh and its allies from the west. (Ibn Hisham, Al-Sirah al-nabawiyyah, vol, 3, 200). This is a reference to it.

23. This is a portrayal of the horrid nature of the scene. It will be so heinous that eyes will not be able to focus on it and will repeatedly lose control.

24. It will become evident from succeeding verses that this is a reference to the people inflicted with weakness of faith and hypocrisy. As soon as they saw this scene, consternation struck them and they started to doubt whatever they had been told about promises of God’s help.

25. This is because on the one hand was the onslaught of the enemy and on the other hand some people in their own ranks were undergoing what has been mentioned here.

26. From here onwards are the details of what is said earlier by the words: تَظُنُّوْنَ بِاللَّهِ الظُّنُوْنَا.

27. Ie., they are filled with malice and enmity. This is a reference to the group of the hypocrites which was not merely inflicted with hypocrisy, it also had deep enmity with Islam and the Muslims

28. Ie., promises of the fact that God’s help will arrive and finally the believers will become triumphant. It is mentioned in some narratives that some miscreants of this group even went as far as to say that Muhammad (sws) was giving them glad tidings of possessing the treasures of the kings of Rome and Persia and there the situation was that they could not even get out of their houses to answer the call of nature. (Ibn Hisham, Al-Sirah al-nabawiyyah, vol, 3, 202)

29. This probably refers to the group of the Bedouin hypocrites for whom the Qur’an has used the words: أشَدُّ كُفْرا وَ نِفَاقًا. A clear indication for this is that they have called the people of Madinah “Dwellers of Yathrib.” Had they been the residents of Madinah, they would not have called residents of their own city in this manner.

30. What they implied was that in this situation it is possible that the armies of the attackers deal with them leniently; however, if a battle ensues, then they will not be spared.

31. This is another group of hypocrite Bedouins which had presented an excuse to flee from the battle. Imam Amin Ahsan Islahi writes: 

... The first group tried to cause frustration among the Muslims and discouraged them in order to convince them to return from the battle front while they tried to find an escape route so that the enemy easily achieved its aim. The words “our houses are insecure” uttered by these hypocrites indicate that they belonged to the villages in the suburbs of Madinah. Such an excuse could never have been uttered by the residents of Madinah. The details found in history regarding this battle show that prior arrangements had been made to protect women and children. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 202) 

32. Ie., they were invited to leave God’s religion and compel others also to leave it.

33. This specially refers to the promise which they had made earlier after evading participation in battles in order to restore trust in themselves. This has been mentioned more than once in the Qur’an.

34. This is a very stern warning. The implication is that a person will be held accountable for every wrongdoing but the matter of a promise made with God is not ordinary. It shall definitely be brought to account.

35. This part of the sentence is actually suppressed. Imam Amin Ahsan Islahi writes: 

If this suppression is revealed, the whole discourse would be something to the effect:  اَرَادَ بِكُمْ رَحْمَةً اَوْ يُمْسِكُ رَحْمَتَهُ اِنْ (or restrain His mercy if He intends to do mercy). There are many examples of such suppression in Arabic. The expression متقلدا سيفا أو رمحا is an example of this as well. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 204) 

36. Here since the context is of warning, hence the aspect of warning has been made more evident at the end, even though mercy has also been mentioned earlier.

37. Ie., where they are sitting secure far from places of danger, these people should come to them. Since at the time of the Battle of the Ditch, the defence line was very long, it was not difficult to withdraw and run away from the battle.

38. Ie., they lay claim to bravery and valour and make others a target of their accusations in order to grab as much share as they can in the war bounty.

39. This is said so that no one is misled to think that God will benevolently accept their deeds done in a perfunctory manner. Certainly not! He has a geat sense of honour and self-esteem and does not need any of their deeds. Hence it is very easy for Him to disdainfully discard a deed not done purely to please Him.

40. Ie., they are so scared that the armies have returned to their stations and these people still think that the armies are gathered there for battle.

41. A governing noun (mudaf) is suppressed in the verse. It has been expressed in the translation.

42. Direction of address is towards the hypocrites. The implication is that if they did not follow the messenger, the reason was that they neither had faith in God and the Hereafter nor were their hearts replete with His remembrance. Only a person who has true faith in God and in the Hereafter and keeps afresh this faith through God’s remembrance has this good fortune.

43. Earlier, the statement given by the hypocrites has been cited. Here, in contrast, the perception of true Muslims is cited. They believed that the promise of God and His Messenger was that such testing trials would come after passing through which they would succeed. Thus this promise was fulfilled and this thing came true. The Almighty has explained this in detail in verse 214 of Surah al-Baqarah and verses 2-3 of Surah al-‘Ankabut.

44. The actual word is رِجَال. It is not defined to magnify it. The translation gives consideration to this aspect.

45. Ie., is waiting for the opportunity for the time to come when he will be able to sacrifice his life and fulfil his obligation.

46. Here, the words اِنۡ شَآءَ   are suppressed after يَتُوْبَ عَلَيْهِمْ. This is their translation. Imam Amin Ahsan Islahi writes: 

… The words of this verse invite the hypocrites to repent and tell them that there is still a chance for this. If they want, they can once again become worthy of God’s mercy by asking for forgiveness from Him. At the same time, they are reminded that all matters rest on the will of God. Hence, instead of depending on false supports, they should consign themselves to God. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 204) 

47. Ie., the hearts which came filled with malice and enmity returned in the same state. Neither were they able to vent this malice nor gain any other benefit. All their plans ended in fiasco and they returned in abject failure the way they came.

48. Ie., the Jews of the Banu Qurayzah with whom the Prophet (sws) had made a treaty of peace but who broke this treaty when they saw the huge Muslim army and joined forces with the attackers at the instigation of the Jewish leader Huyy ibn Akhtab. This obviously became a cause of great worry for the Muslims. (Ibn Hisham, Al-Sirah al-nabawiyyah, vol, 3, 200)

49. When the Prophet (sws) attacked them after returning from the battle of the ditch because of their treason and violation of the treaty, they shut themselves up in their forts for almost twenty five days. However, ultimately they got fed up of the seige and had to get out from their strongholds. This is their mention. (See: Ibn Hisham, Al-Sirah al-nabawiyyah, vol, 3, 216)

50. It was the result of that awe that when the arbitrator (Sa‘d ibn Mu‘adh) they had chosen for themselves gave his verdict that all their men who are able to wage war would be killed and the rest made prisoners, no one had the the guts to say anything. (Ibn Hisham, Al-Sirah al-nabawiyyah, vol, 3, 217)

51. These are glad tidings of the conquests of Khaybar, Makkah, Rome and Persia. The implication is that whatever God has immediately given them, they have seen it but there are other lands as well which God will give them in their inheritance.

52. The actual word is مُحْسِنَات. The occasion and context has incorporated in them the meaning of  “conciliatory  attitude.”

53. It is evident from history that when this question was posed to the wives of the Prophet (sws), in particular ‘A’ishah (rta) who was his most beloved wife, she was told to not immediately reply and also discuss it with her parents. However, she replied forthwith that she did not need to consult anyone in this matter and that her choice was God and His Prophet (sws). The rest of the wives also gave the same answer. (Ibn Kathir, Tafsir al-Qur’an al-‘Azim, vol. 3, 628.

This strategy adopted by the Almighty was meant to put an end to the mischief the hypocrites wanted to work. According to this plan, the noble wives were given the choice to leave the Prophet (sws) and live the life of common Muslim women enjoying its luxuries and comforts or to once again decide with full awareness to live forever as the wives of the Prophet (sws). The answer they gave was only befitting to their status. Consequently, this strategy was very successful and it became evident to everyone that it was God Who had chosen the wives of the Prophet (sws) and no one could violate the sanctity of those noble unions.

The way the hypocrites were working this mischief has been explained by Amin Ahsan Islahi. He writes:  

… Reflection on all the contents of this surah show that at that time just as the conspiracies and connivances of the hypocrites to disillusion common Muslims from Islam and the Prophet (sws) had increased, similarly, the women among the hypocrites had launched a very dangerous campaign to disrupt the comfort of the family life of the Prophet (sws). These women would go to the houses of the wives of the Prophet (sws) and would tell them in very sympathetic terms that they belonged to noble and decent families yet their life was without any comfort and ease and that they were living like prisoners; if they had been married to someone else, they would have lived in a luxurious and imperial way in great comfort. At the same time, those Hypocrite women would also tell the wives of the Prophet (sws) that if they got divorced from him, there were many big leaders who were ready to marry them and their lives would then become enviable for others. It will become evident in subsequent verses that whenever the hypocrites would get a chance to go to the houses of the Prophet (sws) and talk to his noble wives, they, while seizing the opportunity, would necessarily try to give some evil suggestions to them. The real purpose would be to create some mischief and disrupt his family life the way they had done so in the case of ‘A’ishah (rta), the details of which are discussed in Surah al-Nur. The least benefit they reckoned that they would get was to create discomfort in the lives of his noble wives and perhaps even get a chance to fulfill their despicable desire of marrying them. 

Though the noble wives of the Prophet (sws) were not unaware of these designs of the hypocrites and had even gone through some bad experiences in this regard yet it is the way of decent, gracious and modest people that if a person talks to them with sympathy and kindness, they gently reply to them even though they may know the ill-intention behind it. The noble wives too because of their graciousness would softly reply to these people. This would create false hope in those mean people that their propaganda was succeeding and that soon they would achieve their objective. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 216)  

54. This does not mean at all that, God forbid, there was any possibility of any lecherous attitude from the noble wives. The Qur’an has used these words while keeping in consideration the hidden intentions of the miscreants. Imam Amin Ahsan Islahi writes:  

… Day and night, they were actively involved in creating a scandal with regard to the noble wives to satisfy their evil designs and to damage the repute of the Muslims. By using this expression, the Qur’an has in fact informed the noble wives that the hypocrites were plotting devilish schemes in the garb of sympathy and concern. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 219)  

55. This is in accordance with the law that the more a person has a status before God the sterner will be his or her accountability. Through this the Qur’an has tried to make the wives of the Prophet (sws) realize how high their status is among the Muslims and how grave can be the consequence if they stoop low from this height.

56. Ie., none of them should be misled by the fact that being wives of the  Prophet (sws) can save them from God’s punishment or that such is the high status they have that it can cause any difficulty for Him to hold them answerable. Certainly not! God’s law is unbiased and does not give any concession to any status or relation a person may have to someone.

57. Ie., both the punishment and the reward are twofold. Imam Amin Ahsan Islahi writes: 

... It becomes evident from this verse that the accountability before God will relate to the conclusive communication of the truth and the reward of deeds will be commensurate to the conditions they are done in. Since the noble wives were fortunate enough to live in the company of the Prophet (sws), and a Messenger is the greatest means of conclusive communication of the truth, they would have to face a stern accountability. Similarly, since the sincere companionship of a messenger is a difficult task, their reward too shall be double. This has always remained an established law and practice of God in cases of sins and their accountability and it is entirely based on justice. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 219)  

58. In the Qur’an, these words express the favour and blessings of God and the word “honourable” that qualifies “sustenance” is meant to express that these blessings are their right and will be given to them without any condition and fear of accountability.

59. The implication is that because of their relation to the Prophet (sws) they have a special status which they must preserve in all circumstances and must not say anything which is against this status. Whatever attitude and behaviour they adopt is bound to affect the mission for which God has sent His messenger.

60. This is stated because the directives which are given ahead cannot be complied with in spirit unless they have this fear.

61. This refers to the jealousy and malice which the miscreant hypocrites had for the Prophet (sws) in their hearts. Because of this, they were always on the lookout to find a way to bring his wives into disrepute.

62. Ie., the way it is done with those from whom there is a danger of any mischief. Thus what is meant to be said is said in plain terms without any lenience in a straight way. It is evident from this that this directive too was given to the noble wives with respect to the specific circumstances they were facing at that time. Imam Amin Ahsan Islahi writes: 

… In normal circumstances, speaking in a welcoming manner is what is recommended; however, in certain situations a different attitude is needed. I have already indicated earlier that in those times, Hypocrite men and women day and night fervently wanted to inveigle the noble wives through their evil suggestions and create some scandal in their lives. Since they would always make these suggestions in a very sympathetic manner, the noble mothers of the believers too would respond in a soft manner. This would make these mischief mongers take liberties and they would reckon that they would soon succeed in their conspiracies. It is in these special circumstances that the mothers of the believers were directed to change their attitude. They were told that they were not like ordinary Muslim women; because of their relationship with the Prophet (sws), their good and bad deeds had a special status; their good deeds would became an example for others and any mistake on their part would give the wicked-minded people an opportunity in their own favour; hence they were to be very cautious and careful; if the hypocrites tried to implant evil suggestions in their hearts, they were not to respond softly to them because of their graciousness for this would create some wrong hope in people who had malice and jealousy in their hearts against God and His Prophet (sws); on the contrary, they were to speak in plain and simple terms so that those having ill-intent fully realized that their plans were not going to succeed. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 220) 

63. This directive too is given to the noble wives because of the status and responsibilities they had: they were not to go out of their houses heavily dressed up the way wives of rich people of the age of jahiliyyah did. In fact, they were to try not even to go out of their homes because of the circumstances they were encountering. This was because the hypocrites were trying day and night to scandalize their lives. This directive did not relate to common Muslim women. They could go out of their houses at that time whenever they wanted to keeping in view their needs and circumstances and even today too. Adorning themselves before strangers is however prohibited for them because in Surah Nur the Almighty had bade them thus. Here, this much has become further evident that embellishing themselves before unknown men is the custom of the jahiliyyah period and does not relate to a society envisaged by Islam

64. Ie., they should stay in their homes and remain enagaged in these activities so that they can fulfill their responsibilities in letter and spirit imposed on them as wives of God’s messenger. It is explained ahead that this is the responsibility of preaching religion which scholars should take up, or the members of the household of the Prophet (sws) should engage in. Wives of the Prophet (sws) must take the lead in this responsibility.

65. The implication is that there is no doubt regarding their inner purification; however, owing to their status, the Almighty wants to them to appear morally cleansed in every way in the eyes of the people also. Here the wives of the Prophet (sws) are addressed with great love and affection and dislosed the objective of the directives which are being given here and the words ahl al-bayt make it clear to them that it is primarily they who have this status. For others, this term cannot be primarily applied. It can only be applied in a secondary and subservient way.

66. Ie., they should communicate to people the verses which are read out to them as well as the essence of faith and morality made evident to them through these verses. Imam Amin Ahsan Islahi writes:  

… Here it needs to be kept in mind that the just as Muhammad (sws) is a prophet to men, he is also a prophet to women. Just as he taught outside his home, he would also teach within the confines of his home. Just as revelations would be sent to him while he was in his house, they were also sent to him while he was outside it. Moreover, just as every word of his was a source of guidance for people, in a similar way, every deed of his too was a source of guidance for people. His life was not bifurcated into “private” and “public” categories; on the contrary, every moment of his life was devoted for the instruction and education of the ummah. For this, just as it was essential that his brave companions remain with him like a shadow in his outside life in order to preserve all his deeds, it was similarly essential that every moment of his life inside his home be preserved. This was obviously only possible through his wives. Thus, it is known that the extent of the words and deeds of the Prophet (sws) spread through them is no less than what was spread by other companions. And it is also evident from this verse that it was the Almighty Who Himself directed the noble wives to adopt this mission. Their purpose was not to gather the pebbles of this world but to distribute the pearls of knowledge and wisdom among people which were being showered upon them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 223)  

67. Thus whether anyone is inside the house or outside, every service done by him is in God’s knowledge. That person shall definitely be rewarded by God in this world and the next.

68. Ie., those who have accepted Islam as their religion. When this word is mentioned with iman the way it is here, then it signifies the external form of Islam, ie. the state of consigning one’s self to God which manifests itself in the words, deeds and limbs of a person, and after seeing which everyone knows that that person has adopted the obedience of God and His Messenger and that no sphere of his life is now outside its ambit.

69. Īman is the inner facet of religion and here it implies the full faith one has about the promises of God together with His true cognizance. Thus a person who believes in God in such a manner that he submits himself totally to him and is satisfied over His decisions in the utmost manner, is called a mu’min (true believer).

70. The actual word is: قُنُوْت. It is an inner expression of a person which sets him at the obedience of his Lord with full sincerity and dedication. This is the most prominent manifestation of the relationship between the Lord and His worshippers in the inner-self of a believer. Thus قَانِتِيْنَ are people who always serve God and in no circumstances become rebellious against their Lord. Sorrow, happiness, vivacity, exuberance and moments of bliss or grief do not swerve them from their obedience. Even sexual impulses, strong desires and onslaughts of emotions do not make them stumble before their Lord. Their hearts acknowledge His grandeur and greatness and they consider the shari‘ah a set of divine directives given by God to them in His very presence and can’t even think of evading what is given in this manner.

71. Ie., there is no contradiction between their intention, words and deeds. The Qur’an calls the opposite conduct “hypocrisy” and this as “ikhlas.”

72. In Arabic, patience means to restrain oneself from restlessness and anxiety. This is its initial meaning. Then the meaning of showing perseverance and resolve while encountering hardships and hindrances was incorporated into it. Thus the patience which is mentioned in the verse is not something akin to weakness and frailty that a person is forced to adopt when he is helpless and weak; on the contrary, it is the fountainhead of determination and resolve and the pinnacle of human character. It is because of patience that a person becomes internally strong and instead of complaining about the dreadful experiences of life, welcomes them accepting them whole-heartedly and considers them to be from God. Viewed thus, a patient person is one who diligently adheres to his stance while fighting greed and fear and is fully content and happy with the decisions of His Lord.

73. The word used for this in verse is: خَاشِعِيْنَ. The humility and servility which is engendered in a person as a result of comprehending the awe, grandeur and majesty of God is called khushu‘ by the Qur’an. This is an internal feeling of a person which makes him submit himself to God and also produces in him the feelings of mercy and love for other human beings.

74. One level of spending in the way of God is that one should pay the obligatory zakah from his wealth. A higher level is that he considers whatever wealth remains with him after spending on his personal and business needs to be the right of the society and whenever he sees someone in need, he whole-heartedly helps him. The third and highest level in this regard is that he fulfils the needs of others while sacrificing his own needs and ignoring his own desires. The word “charitable” can be used for all these three levels of people. However, when enumerating the qualities of a person, he is called a mutasaddiq (as is in the verse under discussion), it would primarily refer to the highest level mentioned above. In other words, this quality in a person means that he is a generous and large-hearted person who is always on the look out to spend in the way of God. This actually is a manifestation of the previously mentioned khushu‘ – this time in relation to human beings. It was for this reason that the prayer and spending in the way of God are generally mentioned adjacently in the Qur’an.

75. It specifically targets disciplining the soul and nurturing patience. The Qur’an says that its objective is to achieve piety (taqwa). Thus al-sa’imin (those who fast) are people who have such a strong desire to become pious that they often fast to attain it. It follows from this that these people are the ones who abstain from evil, desist from vulgarity and their life is an embodiment of the highest of morals.

76. This is a consequence of disciplining the soul and of piety. This expression which refers to people who refrain from nudity, lewdness and vulgarity also occurs in some other verses of the Qur’an. The implication is that they guard their chastity and modesty to the utmost. Thus except at instances they are allowed to reveal themselves, they never do so whether in private or in public. They also do not wear clothes which reveal body parts which have sexual attraction in any manner for the opposite gender. It is this extent of abstaining from vulgarity that produces the society in which chastity reigns supreme and men and women instead of trying to reveal their bodies are anxious to conceal them as much as they can.

77. When the thought of his Lord takes firm ground in the heart of a person, he does not consider it enough to merely worship his God at the specified times of the day. When he sees a sign of God, his tongue spontaneously utters the words سُبْحَانَ اللّٰهِ (glory be to Allah). He begins all his tasks and routines by saying بِسْمِ اللّٰهِ (in the name of Allah). When he receives a favour from his Lord, he expresses his gratitude by the words الْحَمْدُ لِلّٰهِ (gratitude is for Allah). He never expresses his intention for something without uttering the words إِنْ شَاءَ اللّه (if Allah wills) and مَا شَاءَ اللّٰه  (what Allah wills). He seeks God’s help in all his affairs. He asks Him for His mercy on every calamity that befalls him. He turns to him in every hardship. He remembers God before going to sleep and begins his day by pronouncing His name. In short, at all instances and at all moments, he is constantly in contact with his Lord. Not only this; when he prays, he remembers God; when he fasts, he remembers God; when he recites the Qur’an, he remembers God, when he spends on the poor, he remembers God; when he abstains from sin, he remembers God; when he falls in sin, he remembers God and becomes anxious to seek forgiveness from Him.

One form of this remembrance is reflection: when we look at the world created by God, we see an astounding variety in the countless creatures He has created; we see the astounding products of human intellect around us; we see stormy seas and flowing rivers, lush green vegetation, abundant rain and the sequence of days and nights. We witness the outcome of winds and clouds. We also see how the heavens and the earth have been made and the astonishing way in which they are built; their benefits and uses for us are also apparent to us; they have a purpose and meaning to them; then we have the signs of God that are found not only in the world around us but also in the world within us; every now and then these signs appear in new and more enchanting forms. When a believer reflects on these signs of God, his heart and mind are filled with the remembrance of God. Consequently, he spontaneously declares: “God! You have not made this world without a purpose; it is against Your knowledge and stature to do something meaningless and purposeless; I know this world will definitely culminate in a day of judgement in which will be punished those who spent their lives thinking that the world had been created by a merry-maker for merry making; I seek refuge with you from their fate.”

78. When a person reaches the pinnacle of morality with regard to his Creator and his fellow human beings, the qualities which emerge in him are these ten stated in this verse. The Qur’an has not added to this list. They reflect the pinnacle of religion. The Qur’an urges its followers to try to engender these qualities in themselves. Its return is God’s forgiveness and that great reward which a believer can desire. If there is a level beyond this, then it is that of prophethood and about it, it is well-known that it is not achieved by any effort; it is God-gifted.

79. From here onwards, an incident related to Zayd ibn al-harithah (rta), the liberated slave of the Prophet (sws), has been referred to. The Prophet (sws) had insisted upon his marriage with his maternal cousin Zaynab bint Jahash (rta) merely to elevate the status of slaves in the society and to change the concepts of people about them. However, such social reformations are not easily accepted by people. So an atmosphere of resistance was created against the marriage. It may well be that in this situation such sentences may have been uttered as: “Zaynab belongs to a noble family; however, what an injustice she has been subjected to because she has been wedded to a slave of yesteryear.” Who was Zayd ibn al-harithah (rta)? Imam Amin Ahsan Islahi writes: 

Zayd ibn Harithah (rta) belonged to the tribe of Kalb. He was caught in an enemy raid and enslaved. Hakim ibn Hizam bought him for his paternal aunt Khadijah (rta). When the latter married Muhammad (sws), she gifted Zayd (rta) to him. In this manner, he got the coveted position of being his slave. How much Zayd (rta) valued this slavery can be gauged from the fact that when his father and uncle came over to demand his freedom from the Prophet (sws), he gave Zayd (rta) the choice to either go away with his father or remain with him. At this instance, the example set by Zayd (rta) for his love for the Prophet (sws) will be forever remembered in history. In spite of being granted the choice to freedom, he chose slavery of the Prophet (sws) instead. Hafiz, perhaps has penned the following couplet, in deference to this incident: 

بولائے توکہ گر بندہ خویشم خوانی

از سر خواجگئ کون و مکان برخیزم

(I swear by your friendship that if you accept me as your slave, I will abandon the wealth and status of this world in exchange of this.)  

After this, the Prophet (sws) set him free. He loved Zayd (rta) since the very beginning because of his qualities; however, this incident increased his love for him manifold. So much so, when people saw his love and attention towards Zayd (rta), they thought that perhaps he had adopted Zayd (rta) as his son. (See: Ibn hajar, Al-Isabah, ol. 1, 523) (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 227)  

80. This is a very affectionate introduction of Zayd (rta). He is one who has received the favour of God and His Messenger and is their favourite. The reason probably that he has been introduced in these words is to admonish the hypocrites who were probably making fun of a slave marrying a noble woman of the Quraysh. Imam Amin Ahsan Islahi writes:  

God’s favour is generally granted to everyone. Whatever a person gets is from God. However, if Zayd’s (rta) matter is reflected upon, one will realize that his case was similar to that of Joseph (sws). He was imprisoned in a plunder raid and probably remained the slave of a Christian and then was sold in this capacity. Finally, the Almighty through His own planning gradually led him to the Prophet (sws). After this, the doors of blessings opened to him both in religious and in worldly affairs. 

The Prophet’s favour on him was that as a result of serving him, Zayd (rta) was blessed with the treasure of Islam. He showed such love and affection to him that people thought that he was his adopted son. The Prophet (sws) liberated him from slavery and wedded him to his cousin sister. This meant that Zayd (rta) entered the house of the Prophet (sws). No familial honour can be greater than this. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 234) 

81. Ie., the Prophet (sws) was counseling him to not divorce his wife without a sound reason because God did not like it. The Prophet (sws) said this because the only reason Zayd (rta) was telling him for this decision was that he felt that Zaynab (rta) had in her a sense of superiority over him because of the high status of her family. It is apparent from this that perhaps his over-sensitivity was more a reason for his decision than Zaynab’s attitude. In spite of a lot of love, affection and pampering by the Prophet (sws), he had not forgotten about his time of slavery. Moreover, it has been stated in historical narratives that Zaynab (rta) had a sharp temper and the hypocrites too had created a lot of doubts in the atmosphere. Zayd (rta) thus thought that all the mischief and bad taste had been brought about by his marriage and the only solution was to dissolve it. He contended that this would be a remedy for Zaynab’s distress and he too would be relieved from the heavy burden of the whole affair.

It is evident from the style إِذْ تَقُوْلُ that Zayd (rta) expressed his opinion several times before the Prophet (sws) and each time the latter tried to stop him. Had this not been the case, the word قُلْتَ was enough. There was no need to use تَقُوْلُ.

82. What was the Prophet (sws) hiding in his heart? Imam Amin Ahsan Islahi has explained it. He writes:  

 … Since the Prophet (sws) was instrumental in this marriage because he wanted to raise the status of slaves, it was his deep desire that it should succeed. Thus he emphatically tried to stop Zayd (rta) from divorcing her. The Prophet (sws) reckoned that if the divorce took place, Zaynab (rta) would doubly feel its brunt: she bore the censuring of her enemies and later was afflicted with the stigma of being the divorcee of a liberated slave. The only option that would be left to comfort and solace her and to make amends for the situation would be that he himself marry her. However, doing it was sure to produce great propaganda and mischief from the hypocrites as they would say the he had married the wife of his adopted son. He did not want to get involved in this. Thus he dearly desired that this divorce not take place. However, God wanted that it take place so that through the hands of the Prophet (sws) a wrong custom of the jahiliyyah period be reformed. God also wanted that messengers should not care about the rebukes of the critics in matters of religion and practically show this. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 235) 

83. Ie., hypocrite men and women. They would have raised vicious propaganda that the Prophet (sws) had married the divorced wife of his adopted son and not even realized that he already had four wives whereas he himself has declared that no one could have more than four wives at the same time. It is evident from history that these four wives were Sawdah (rta), ‘A’ishah (rta), Hafsah (rta) and Umm Salamah (rta). (Ibn Sa ‘d, Al-tabaqat al-kubra, vol. 8, 52)

84. This is not a reprimand but a reminder of a principle fact that God’s messengers must not have fear of anything or anyone except their Lord in matters of religion. This is because the greatest impediment for this cause is the fear of people and consideration of expediencies.

85. The actual words are: قَضَى زَيْدٌ مِنْهَا وَطَرًا. The word وَطَرًا primarily means “concern.” It is as if we say “I do not have any concern with him,” and mean a break of relationship. It is used in this connotation here.

86. Ie., God decided to wed him to her. It is with reference to this that the words تُخْفِي فِيْ نَفْسِكَ (you were hiding in your heart) have occured earlier. God revealed it even though the Prophet (sws) wanted to disregard it for fear of what people would say. It is evident from various historical reports that after this it was through Zayd (rta) himself that the Prophet (sws) sent a marriage proposal to Zaynab (rta), which she accepted after doing istikharah. Her dower was fixed at 400 dirhams and the wedding was solemnized by her brother Abu Ahmad ibn Jahash. The Prophet (sws) later threw a very elaborate walimah banquet for her. (See: Ibn Sa ‘d, Al-tabaqat al-kubra, vol. 8, 101; Ibn Hisham, Al-Sirah al-nabawiyyah, vol, 4, 259)

87. Ie., he can marry her without any hesitation and an unnatural custom is thereby reformed.

88. This is because when God decides upon something, no power in the world can stop Him. Thus in spite of the vicious propoganda worked by the hypocrites the matter was materialized in the way God wanted.

89. Ie., the purpose is not to put the Prophet (sws) through any difficulty; in fact, it is because of some wisdom of God that such things have been ordained for him.

90. Ie., a verdict whose time of implementation is pre-determined and and its directive is given at that time according to its pre-set plan. It is not a matter which happens accidentally and a person gets worried as a result.

91. Ie., when God is sufficient, there is no need to fear anyone else’s accountability.

92. Thus how can he be regarded as Zayd’s father or that propaganda be based on marriage with his divorced wife? These people fully know that he is not his son.

93. The implication is that he is God’s messenger and hence will definitely fulfill the responsibility that is imposed on him and since he is the last prophet, it is essential that he fufill it. If a prophet was to come after him, it could have been that God had delayed this matter; however, no prophet is to come after him; hence he had to fulfill this responsibility and he has fulfilled it at God’s behest.

The expression خَاتَمَ  النَّبِیّٖنَ (khatam al-nabiyyin) is used for the Prophet (sws) in this verse. It may be noted that the word is خَاتَمَ and not خَاتِمَ . The word خَاتَمَ (khatam) in Arabic means “a seal.” When this word is used the way it is here, it always means to close and seal something. Here too it means the same and the verse means that through Prophet Muhammad (sws), the institution of prophethood has been sealed. There is now no possibility of the advent of any further prophet or messenger. The Qur’an has not used the expression خَاتَمَ الّرُسُل (khatam al-rusul). The reason is that every rasul is a nabi but the reverse is not necessarily true. Thus when the expression khatam al-nabiyyin will be used, it will all the more mean khatam al-rusul.

The Prophet (sws) has repeatedly declared in clear and explicit words that he himself is the last of the prophets. Furthermore, he has also made it clear that not only the rank and position of prophethood have been terminated, its essence has also been terminated. Thus no possibility remains for a person to receive divine revelations or visions or to converse and come in contact with God. After the termination of the institution of prophethood, all these things have ended too. (See: Al-Bukhari, nos. 3335, 3455, 6990)

94. This is a very stern warning. Imam Amin Ahsan Islahi writes:  

… The implication is that those who have created all this rumpus should know that God is more aware of all things than them. He knows both Zayd (rta) and Zaynab (rta) as well as His own Messenger. He is also fully aware of His Messenger’s relationship with the two of them. None of this is beyond His knowledge. Whatever happened was at His behest and permission. Hence, creating commotion against this is mere ignorance and foolishness. Trusting God’s knowledge and wisdom is a requirement of faith. People should give due importance to the corrective measure undertaken. Only the all-embracing knowledge of God can understand the subtleties and wisdom of everything. Others cannot fully grasp all His wisdom. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 239)  

95. This refers to the prayer and is a mention of the specific after the general. At various instances, the Qur’an has urged believers to remember God in abdundance in order to remain steadfast on the true path. It is because this is the real shield with which they can secure themselves from the onslaughts of Satan.

96. The same word ie. يُصَلِّي is used in relation to God and the angels. This is in accordance with linguistic style in which the meaning of a word changes with a change in the entity for which it occurs. The translation takes this aspect into account.

97. Ie., when He is so affectionate, the believers too must always remember Him and express gratitude to Him.

98. This refers to the preaching responsibility of the Prophet Muhammad (sws). It is evident from the Qur’an that all prophets of God were sent by Him to call people to God and to give glad tidings and to warn them. The Qur’anic words: كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللّهُ النَّبِيِّيْنَ مُبَشِّرِيْنَ وَمُنذِرِيْنَ (213:2) (people were one community; [then they differed with one another;] so, God sent prophets as bearer of glad tidings and deliverer of warnings, (2:213)) also mention this very fact. From among these anbiya’ (prophets), about those who were given the status of rusul (messengers), the Qur’an says that their indhar (warning) culminated in shahadah. In the terminology of the Qur’an, shahadah means that the truth is communicated to people in such a manner that no one is left with an excuse to deny it. The Qur’anic words used are: لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللّهِ حُجَّةٌ بَعْدَ الرُّسُلِ (165:4) (so that mankind after the coming of these messengers is left with no excuse against the Almighty, (4:165)). The way this shahadah is established is that the Almighty selects these rusul and then, before the actual Day of reward and punishment, rewards and punishes in this very world people to whom the rusul are sent. People are told that if they honour their covenant with God, they will be rewarded in this world and if they dishonour it, they will be punished here. The result of this is that these rusul become signs of God, and it is as if people see God walking along with the rusul who deliver His verdicts. Moreover, these rusul are directed to propagate the truth and deliver to people the exact guidance of God they have received. This is shahadah, and when it is established on this earth, it becomes a basis for God to deliver His Judgement both in this world and in that to come. Consequently, the Almighty grants dominance to these rusul and punishes those who reject them. The word شَاهِدًا (shahidaṇ) used in the above quoted verses of Surah Ahzab delineates this very status of the Prophet Muhammad (sws). Deliberation shows that like خَاتَمَ  النَّبِیّنَ has been used very aptly with reference to the occasion and context.

Delivering of warnings and glad tidings by anbiya’ (prophets) does not require any explanation. However, when rusul (messengers) deliver these warnings and glad tidings, this requires some elaboration because these rusul must also fulfil the responsibility of shahadah. As a result of this responsibility, there are certain phases of their preaching endeavour. And there are certain consequences of these phases which are peculiar to the rusul only. This preaching is not related to any other person except the rusul.

99. This constitutes both warnings and glad tidings. In the opinion of Imam Amin Ahsan Islahi, the assurance found in this verse for the Prophet (sws) is evident from evey word and the anger and wrath it encompasses for his oponents is also very obvious from each word. The implication is that his responsibility is that of conclusive communication of the truth; after that, he should leave the matter to God; He is sufficient to deal with them.

100. This is stated because marriage is primarily allowed with Muslim women. The permission to marry women from the People of the Book is an exception, which should only be benefitted from when Islam and Islamic traditions reign supreme in the society.

101. The reason is that a lady accepts to remain in ‘iddat only to ascertain whether she is the mother of his child or not. The words فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ (then no period of ‘iddat have they for you which you can ask them to complete) of the verse clearly point to the fact that if pregnancy is a possibility, then observing the ‘iddat is an obligation imposed on the wife from the husband. However, if there is no possibility of this, then there is no restriction of observing ‘iddat and in this case a lady can immediately marry some other person. Here the Qur’an has referred to this law primarily to dispel the objections which could have been raised in that atmosphere of propaganda on the immediate marriage of Zaynab (rta) with the Prophet (sws): as soon as Zayd (rta) had divorced her, her marriage was declared with the Prophet (sws). However, together with this, it has also very subtly explained the reason of the situation in which in spite of being stopped many times, Zayd (rta) decided to divorce her. It is evident from these words of the Qur’an that though she remained wedded to Zayd (rta) for about a year but such was the awe she commanded on him that in this whole period he could not have the courage to consummate the marriage with her. Thus he himself is reported to have said that after divorce when the Prophet (sws) sent him to her with the marriage proposal such was the awe he felt for her that he could not even lift his eyes to get a glimpse of her. (See: Muslim, no. 3491)

Here it should be kept in consideration that what has been stated here is only an explanation of why Zaynab (rta) was immediately wedded to Zayd (rta) after divorce. It has no bearing on when she was actually brought home by the Prophet (sws).

102. Ie., even in the situation that a person has not touched them. This has been explained under verse 241 of Surah al-Baqarah.

103. The Prophet (sws) contracted only three marriages out of his own wish and natural needs: the first with Khadijah (rta); the second after her death with Sawdah (rta), an elderly divorcee, (rta) in order to look after his children and household matters; the third with ‘A’ishah (rta) who remained in his house because of her extra-ordinary intelligence as the greatest teacher of the knowledge and wisdom he was blessed from God. All other marriages contracted by him were contracted as God’s messenger to discharge his religious and moral duties. Thus he married Hafsah (rta) to console his very close companion ‘Umar (rta) who was very upset for her after she became a widow. He married Zaynab bint Khuzaymah (rta) and Umm Salamah (rta) because their husbands were martyred in battles he had to wage after the two had professed faith in his prophethood. (See: Ibn Sa‘d, Al-tabaqat al-kubra, vol. 8, 96; Ibid., vol. 8, 116; Ibid., vol. 8, 120; Ibid., vol. 8, 132)

God bade him marry Zaynab bint Jahash to console her and to reform a tradition of the jahiliyyah period. It has been mentioned earlier that when he was directed to marry her, he had four wives: Sawdah (rta), ‘A’ishah (rta), Hafsah (rta) and Umm Salamah (rta). It is known that no Muslim can keep more than four wives at one time. Hence the question arose whether the Prophet (sws) should divorce one of his wives before he married Zaynab (rta). The Qur’an here has answered precisely this question and said that this was not required. It further clarified that a special law meant specifically for the Prophet (sws) and not for other believers was being revealed for him. According to this law, if he wants he can further marry for the following reasons as well:

i. To honour free women who were caught as captives in some military campaign.

ii. To console and sympathize with his maternal or paternal cousin sisters who had migrated with him from Makkah and left their houses and relatives merely to support and back him.

iii. To console and show kind-heartedness to women who wanted to marry him just for the sake of associating themselves to him, and for this they were ready to gift themselves to him.

Consequently, the Prophet (sws) married Jawayriyah (rta) and Ṣafiyyah (rta) for the first objective outlined above, Umm-i Habibah (rta) for the second and Maymunah (rta) for the third.

104. In this verse, the words مِمَّا آفآءَ اللهُ عَلَيْكَ occur after وَ مَا مَلَكَتْ يَمِيْنُكَ. They have been mentioned here to explain that the expression مَلَكَتْ يَمِيْنُكَ does not refer to slave women but to free women who have been caught as captives in a war and because of their circumstances and family status deserve that only the Prophet marry them so that they are able to overcome the grief of becoming prisoners of war. These marriages, obviously, would be conducted after liberating these women and with their consent.

105. “Giving herself” means that a lady gives up all her rights and consigns herself to someone. Imam Amin Ahsan Islahi writes: 

… This is a form of extreme sacrifice and selflessness. It is evident from historical narratives that many women from among the Prophet’s companions wanted to do this merely to have the honour of being ascribed to him, and they even expressed this desire before them. Everyone knows that the personal life of the Prophet (sws) was very constrained financially. It was because of such financial scarcity that Hypocrite women would suggest to them that if they are able to get divorce from the Prophet (sws), prominent chiefs of the time would marry them and their  life of abject poverty would be turned into a life of luxury and comfort. In the wake of this, obviously no woman could have gifted herself to the Prophet (sws) for any worldly greed. Such a sacrifice could have been made only by women who held the Prophet (sws) in high regard and esteem and merely wanted to have the honour of serving him thereby forgoing every desire they may have had. It was a very noble and pure sentiment. For this reason, the Almighty gave it due consideration and allowed the Prophet (sws) that if a believing woman wanted to gift herself to him and he too agreed, then he could marry such a lady. It is evident from the condition imposed by the words اِنۡ  اَرَادَ  النَّبِیُّ  اَنۡ یَّسۡتَنۡکِحَہَا that although these are very commendable sentiments, the Prophet (sws) is not in a position to greatly encourage it. Hence, it has been left totally at his discretion to accept or reject such a proposal. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 255)  

106. Ie., this restriction of marrying in a certain sphere and the permission to marry more than four is specifically for the Prophet (sws) and not for the common Muslims. It becomes evident from this verse that there are some directives of the Qur’an which are only meant for the Prophet (sws); other Muslims are not their addressees.

107. Ie., so that without any bother the Prophet (sws) can give due regard to the religious and moral expediencies because of which this permission has been given.

108. Ie., since these marriages have not been contracted by the Prophet’s wish but to console and show affection to them or to implement a directive of God, it is not in accordance with justice in any way that the directive of observing equality be left intact for him to observe. Thus this restriction has also been lifted from him. This was a concession for him from the Almighty and if the Prophet (sws) wanted he could have benefitted from it. However, all his biographers are unanimous in saying that in spite of being granted this freedom, he fully observed the norms of justice in this regard and never violated them till the end.

109. Thus no complexity would arise for him in his marital life and he would be able to discharge his obligations in complete peace. Imam Amin Ahsan Islahi writes: 

… These words urge the noble wives not to regard their relationship with the Prophet (sws) to be analogous to a general husband and wife relationship. They should judge it by the real responsibility of the Prophet (sws) and their own real status. If this correct basis of the Prophet’s marriages is kept in mind by them and they think that their real relationship with the Prophet (sws) is not of husband and wife but of women who want to serve the cause of religion, then neither will any mutual jealousy viz a viz their marital rights will remain between them nor will they have any complaint or grievance against the Prophet (sws). With this view in mind, they will feel content with whatever time he can make available for them. With this change of view, the more a wife will serve religion the more elevated status she will have, not only in the eyes of the Prophet (sws) but also in the eyes of his other wives. This will eliminate the sting in mutual jealousies and envies. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 257) 

110. Ie., neither can the Prophet (sws) marry outside the sphere prescribed for him nor change any of his wives merely because of like or dislike. This restriction obviously is not for common Muslims. It is evident from this that though he was granted freedom in certain affairs, certain restrictions were imposed on him as a result of which, in matters of marriage and divorce, his choice became much more limited than common Muslims.

111. This exception was essential in the circumstances of those times because in spite of the prohibition to enslave prisoners of war, slavery had not yet practically ended. It is for this reason that at every instance the Qur’an kept this exception intact for common Muslims as well. Thus Marya the Copt remained with the Prophet (sws) in this capacity and gave birth to his son Ibrahim.

112. The Prophet (sws) is the addressee of this reminder and warning. Imam Amin Ahsan Islahi writes: 

… It is evident from this that everyone is accountable to God and the higher status he has, the greater is his accountability. For this reason, it is essential for everyone to continue to hold himself or herself accountable before God’s accountability. Such should be the rigorous nature of this accountability that it should be fully borne in mind that every sphere of one’s life is in God’s knowledge. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 6, 258) 

113. Though this directive is a general one, yet it is directed to the hypocrites who are under mention since the beginning of the surah. This will become apparent in the succeeding verses. This is in accordance with a style of the Qur’an according to which things are gradually unfolded. In order to protect the family of the Prophet (sws), these further directives are given here.

114. This is the first directive: Muslim thenceforth would not enter the houses of the Prophet (sws) without permission and without being called. When they were invited for a meal, they were to come right at the time invited for and disperse as soon as they had eaten. Neither would they go there earlier, waiting for the food to be prepared nor sit afterwards without a reason and converse about. This directive was essential also because there was no male sitting room in the Prophet’s house. People would go inside and sit in the open space near his wives. Taking advantage of this, the hypocrites would try to find opportunities to whisper evil suggestions to them and hatch conspiracies.

115. This is not a mention of any weakness of the Prophet (sws). It is in fact a reference to be a very likable habit of his: benevolence and civility.

116. This is the second directive: from then on the noble wives would remain secluded from others and none of the believers come to their presence. If someone had to take anything from them, he could only ask from behind the curtain and was not to be allowed to barge in before them.

117. These words are meant to negate a notion that may arise in the minds. Imam Amin Ahsan Islahi writes: 

… The implication is that apparently it seems a much unneeded thing that if a person wants to ask for a glass of water from them, then even for such a trivial task he must ask them from behind a curtain. However, it should not be regarded as a triviality; it is something very important to protect the heart. The Almighty is fully aware of the person whose heart He has made. He knows the hidden pathways from where it accepts negative influences, and it is the heart on which depends the moral health of a person. It is thus essential for people who want to keep their heart healthy to protect it from things that can contaminate it. (Amin Ahsan Islahi Tadabbur-i Qur’an, vol. 6, 264) 

118. This is the third directive: The wives of the Prophet (sws) shall be the mothers of the believers. The hypocrites who have the desire to marry them should know that even after the death of the Prophet (sws) they cannot marry them. They are eternally prohibited for marriage after him. Consequently, every believer should honour and respect them the way he honours and respects his own mother. The Prophet (sws) is greatly distressed by the wrong attitudes of these miscreants. They must now be aware that bothering the Prophet (sws) is not something trivial. A person may fashion out an excuse for his misdemeanour in this world but he will not be successful in justifying it before the Lord of the worlds Who is aware of what is in the hearts.

In the earlier verses, Muhammad was repeatedly addressed as a نبي  (Prophet). Here the words used are رسول اللّٰہِ (God’s messenger). The purpose is to emphasize the admonition that they are dealing with God’s Messenger. A Messenger sets up God’s court of justice in this very world. When he comes, he does not merely preach and propagate his message: he comes to decide the fate of his nation. Thus these people must be on guard; they do not know the fate they are inviting for themselves.

A little deliberation shows that through this, the Almighty has exposed the people keeping whom in consideration these directives were being given. It is because the hypocrites were after hurting and harassing the Prophet (sws) and had the desire in their hearts to marry his wives so that they could get an opportunity to raise propaganda against the God and His messenger. No true believer can have this desire.

119. These words state an exception from the previous directive. The implication is that only these people or others who are subsumed under them will now be able to enter the houses of the Prophet (sws) without any hesitation. It is essential to observe this restriction because of the situation created by the enemies of the Prophet (sws) and the hypocrites. It should be observed with full fear of God and not merely in a perfunctory manner.

It is evident from this that this directive of remaining secluded from people was given to the noble wives in a certain situation created by the hypocrites in order to protect them from their conspiracies. The purpose was to protect the house of the Prophet (sws) from any scandal. This directive does not relate to common Muslim women and to general situations.

120. Imam Amin Ahsan Islahi has explained the facts which are evident from this verse. He writes: 

Firstly, it is a pity if some people among human beings try to torment the Prophet (sws) whose status before God and His angels is such that God sends His blessings of mercy to him and the angels pray for mercy for him. The fact is that the real favour of the Prophet (sws) is to human beings and not God and His angels.  

Secondly, those who send blessings and salutations to the Prophet (sws) are not doing a favour to him. They are merely adding their voice to the voice of the angels and thereby becoming eligible for mercy. As far as the Prophet (sws) himself is concerned, he does not need the supplications and prayers of others in the presence of the mercy of God and the supplications and prayers of the angels.  

Thirdly, sending blessings of mercy to the Prophet (sws) is a remedy for the ailment of hypocrisy. The reason is that the occasion on which this statement has been given is that instead of tormenting the Prophet (sws) like the hypocrites, the believers should send blessings to the Prophet (sws). It is clearly evident from this that hypocrisy does not enter the hearts of those who are diligent in sending blessings to the Prophet (sws). 

Fourthly, the objective is that abundant blessings be sent to the Prophet (sws). The occasion and context as well as the words of the verse necessitate this. This is because the verbal noun in وَ سَلِّمُوۡا  تَسۡلِیۡمًا denotes emphasis and multiplicity. (Amin Ahsan Islahi Tadabbur-i Qur’an, vol. 6, 267)  

121. This curse was laid in this world because they were the foremost addressees of a messenger of God and in the case of Messengers of God this precisely is the established practice of God.

122. It is evident from this that not only the wives of the Prophet (sws) but also other Muslim men and women were being targeted by the hypocrites through their mischief. The hypocrites would try to bring their moral character into disrepute through one way or the other. It was for this reason that Muslim women are included in the directive which is given ahead. However, they did not face the same dangers mentioned earlier as the noble wives faced. Hence there they were not included.

123. The actual words are: يُدْنِيْنَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ. The مِنۡ here denotes fraction (tab‘id). Hence what is implied is مِنۡ جَلَابِيبِهِنَّ جِلْبَابٌ. This means any shawl that is present in their homes which is worn as a covering.

124. It is evident from these words and from their context also that they do not contain any directive related to hijab, as has been generally understood. It was a temporary measure adopted to distinguish the identity of Muslim women in order to protect them from the evil of lecherous people and from those who indulge in unfounded slander. The purpose of this directive was that if they go to places of danger, they are distinguished from other women and are not teased on the pretext of being outwardly similar to such women. It is reported in various narratives that when Muslim women in the dark of night or in the dim light of dawn would go out to relieve themselves, the miscreants would get after them and when they would be called to account, they would say that they actually wanted to talk to such and such a woman thinking that she was a slave-woman. (See: Ibn Kathir, Tafsir al-Qur’an al-Azim, vol. 3, 518)  

125. Ie., the ailment of jealousy, malice and spite. This too is a reference to a group of the hypocrites which not only was what it was, it had intense hatred and meanness for the Prophet (sws) and his companions and wanted to harm them by entering into their fold.

126. The actual word is إِرْجَاف. It means to spread propaganda of slanderous information among people to create unrest and commotion among them. The conduct of that group has been mentioned at a number of instances earlier. It was the very group which was creating the biggest nuisance and disorder at the time of Zaynab’s (rta) marriage.

127. This has been stated because till that time the directive was to forgive and ignore them.

128. It can be understood from this the type of miscreants from whose pranks Muslims were meant to be secured through the directive given earlier.

129. Ie., towards those to whom messengers have been sent.

130. This is because he too is God’s messenger and God will deal with his enemies in the same way as He has been dealing with enemies of His messengers.

131. Ie., why had it not come till that time and if it was to come, why did he not disclose its time of arrival? These questions obviously were posed to make fun.

132. The implication is: what kind of things these people are saying about a reality whose burden the heavens and the earth can scarcely bear? The last messenger of God has arrived. After this, only the Hour of judgement remains for the wordly court of justice that has been set up. Is it sufficient to refute it merely on the grounds that he cannot tell them its time of arrival?

133. Ie., none of the partners they associate with God, their intercessors and the large magnitude of their group on which they rely will be of any benefit to them there. These false supports have made them fearless of the Hereafter.

134. This is a portrayal of meat being fried on fire. It is fried from various sides from time to time. The verse states that these people will be similarly cooked in the fire of Hell. Faces are specially mentioned here because the arrogance and haughtiness a person has against the truth is reflected the most  from the face.

135. Elders here mean their religious and tribal leaders.

136. The Almighty’s answer to this has been stated in verse 38 of Surah al-A‘raf that both these leaders and their followers will be given twofold punishment.

137. This is a reference to the Jews. In both the Qur’an (61:5) and the Old Testament (Deuteronomy, 9:7), the grievance of Moses (sws) against their harassment has been cited through his own tongue. Details can be looked up in the exegesis of Imam Amin Ahsan Islahi’s Tadabbur-i Qur’an. He has cited it in the explanation of the verse under discussion.

138. Ie., was honourable and successful. This majesty of his was seen by this world and will become very evident in the Hereafter. Concealed in these words are glad tidings for the Prophet (sws) also: the way God absolved Moses of every allegation, the manner his veracity became even more prominent against every blame and all his enemies were humiliated shows that the same, God willing, will ensue for the Prophet (sws) and his enemies too will be routed and humiliated in the same way.

139. Ie., they should say what befits believers and is a requisite of their faith which is: “we listened and obeyed.” The words وَ مَنْ يُطِعِ اللهَ وَ رَسُوْلَهُ at the end of the paragraph substantiate the inference that the expression قَوْلٌ سَدِيْدٌ means “to listen and to obey.”

140. Ie., set it right in such a way that every step that they will take will be in the direct direction.

141. The power to exercise one’s will has been called “trust” because it is primarily something which belongs to God. He has given it to human beings. Mankind should use it by considering it to be God-given. Thus before sending human beings into this world a promise was taken from them to abide by it and later also for several centuries prophets came to revive it and to remind people of it. Human beings are the custodians of this trust and will be held answerable for it.

142. This regret of the earth, heavens and the mountains could have been expressed in words and it could also have been an expression of the situation. Examples of the latter style include: “I ask my feet but they refuse to take me there,” or “Would like to go but my nature feels aversion to it,” “I try to eat but my stomach refuses to accept it.” In other words, the implication is that though human beings are outwardly feeble and ordinary living creatures, but are so strong with respect to their inner capabalities and marvels that the burden they have borne cannot be borne by the earth, the heavens and the mountains.

143. This is a mention of the nature of human beings because of which they bore this burden. Thus when things which a person loves as knowledge, beauty, power, eternal life, status and wealth etc are presented before him, at times, he becomes so overwhelmed by them that he goes as far as to give up his life to attain them and in this way becomes unjust. All anecdotes of research and scholarship, inspiration and revelation, valour and steadfastness, greediness and desire bear witness that the love a thing can infatuate him. All the advancements of human beings whether they relate to this world or the next are because of this infatuation. The words ظَلُوْمًا جَهُوْلاً of the verse are used precisely for this purpose. In the words of Imam Hamid al-Din Farahi: فاجترأ على أمر عظيم فظلم نفسه و أورداها مهالك. (Ta‘liqat fi tafsir al-Qur’an, vol. 2, 99). The implication is that when the power to exercise will and authority which is among the attributes of God was presented before human beings, they leaped to acquire it disregarding any of its consequences. This is because innately found in their nature is the drive that the love of something can make them mad and they can go as far as to be unjust to their souls to acquire it.

144. The word يَتُوْبَ occurs in the verse. The preposition عَلى with it incoporates the meaning of “blessings and favours” in it as well. The implication is that if human beings were entrusted with the power to exercise their will and authority, it was because they will be held answerable for it. And if they will be held answerable for it, then regardless of their gender, the purpose will be to punish those who misused this power and to reward and bless those who rightly used it. This is only a necessary consequence of bearing this trust.

145. Though the responsibility is very heavy, the Being who has imposed it is forgiving and merciful. If people slip while treading the correct path and then try to get up, He will help them and accept their repentance.