بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ یٰۤاَیُّہَا النَّبِیُّ اتَّقِ اللّٰہَ وَ لَا تُطِعِ الۡکٰفِرِیۡنَ وَ الۡمُنٰفِقِیۡنَ ؕ اِنَّ اللّٰہَ کَانَ عَلِیۡمًا حَکِیۡمًا ۙ﴿۱﴾ وَّ اتَّبِعۡ مَا یُوۡحٰۤی اِلَیۡکَ مِنۡ رَّبِّکَ ؕ اِنَّ اللّٰہَ کَانَ بِمَا تَعۡمَلُوۡنَ خَبِیۡرًا ۙ﴿۲﴾ وَّ تَوَکَّلۡ عَلَی اللّٰہِ ؕ وَ کَفٰی بِاللّٰہِ وَکِیۡلًا ﴿۳﴾ 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. There is no doubt that God is all knowing; all wise. Follow what is being revealed to you by your Lord. In reality, God is aware of all that you do. And trust God and sufficient is God to trust. (1-3) مَا جَعَلَ اللّٰہُ لِرَجُلٍ مِّنۡ قَلۡبَیۡنِ فِیۡ جَوۡفِہٖ ۚ وَ مَا جَعَلَ اَزۡوَاجَکُمُ الِّٰٓیۡٔ تُظٰہِرُوۡنَ مِنۡہُنَّ اُمَّہٰتِکُمۡ ۚ وَ مَا جَعَلَ اَدۡعِیَآءَکُمۡ اَبۡنَآءَکُمۡ ؕ ذٰلِکُمۡ قَوۡلُکُمۡ بِاَفۡوَاہِکُمۡ ؕ وَ اللّٰہُ یَقُوۡلُ الۡحَقَّ وَ ہُوَ یَہۡدِی السَّبِیۡلَ ﴿۴﴾اُدۡعُوۡہُمۡ لِاٰبَآئِہِمۡ ہُوَ اَقۡسَطُ عِنۡدَ اللّٰہِ ۚ فَاِنۡ لَّمۡ تَعۡلَمُوۡۤا اٰبَآءَہُمۡ فَاِخۡوَانُکُمۡ فِی الدِّیۡنِ وَ مَوَالِیۡکُمۡ ؕ وَ لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ فِیۡمَاۤ اَخۡطَاۡتُمۡ بِہٖ ۙ وَ لٰکِنۡ مَّا تَعَمَّدَتۡ قُلُوۡبُکُمۡ ؕ وَ کَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا ﴿۵﴾ God has not placed two hearts in the chest of any person [so that he should simultaneously believe in two contradictory things. Consequently, neither has he made your wives with whom you do zihar as your mothers nor made your adopted sons as your own sons. All these are utterances of your tongue. 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. Then if you do not know their fathers, they are your brethren in religion and your allies. The mistake you have committed in this matter, you will not be held answerable for it, but there definitely is accountability on your hearts' intent. And God is forgiving, ever-merciful. (4-5) اَلنَّبِیُّ اَوۡلٰی بِالۡمُؤۡمِنِیۡنَ مِنۡ اَنۡفُسِہِمۡ وَ اَزۡوَاجُہٗۤ اُمَّہٰتُہُمۡ ؕ وَ اُولُوا الۡاَرۡحَامِ بَعۡضُہُمۡ اَوۡلٰی بِبَعۡضٍ فِیۡ کِتٰبِ اللّٰہِ مِنَ الۡمُؤۡمِنِیۡنَ وَ الۡمُہٰجِرِیۡنَ اِلَّاۤ اَنۡ تَفۡعَلُوۡۤا اِلٰۤی اَوۡلِیٰٓئِکُمۡ مَّعۡرُوۡفًا ؕ کَانَ ذٰلِکَ فِی الۡکِتٰبِ مَسۡطُوۡرًا ﴿۶﴾ [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 mothers but blood relations are more liable to one another 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. (6) وَ اِذۡ اَخَذۡنَا مِنَ النَّبِیّٖنَ مِیۡثَاقَہُمۡ وَ مِنۡکَ وَ مِنۡ نُّوۡحٍ وَّ اِبۡرٰہِیۡمَ وَ مُوۡسٰی وَ عِیۡسَی ابۡنِ مَرۡیَمَ ۪ وَ اَخَذۡنَا مِنۡہُمۡ مِّیۡثَاقًا غَلِیۡظًا ۙ﴿۷﴾ لِّیَسۡـَٔلَ الصّٰدِقِیۡنَ عَنۡ صِدۡقِہِمۡ ۚ وَ اَعَدَّ لِلۡکٰفِرِیۡنَ عَذَابًا اَلِیۡمًا ﴿۸﴾ [Follow it, O Prophet!] and remember when from all the prophets We took their pledge 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 message] so that God questions the upright about their uprightness and the disbelievers and hypocrites about their disbelief and hypocrisy and for the disbelievers He has prepared a painful torment. (7-8) یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اذۡکُرُوۡا نِعۡمَۃَ اللّٰہِ عَلَیۡکُمۡ اِذۡ جَآءَتۡکُمۡ جُنُوۡدٌ فَاَرۡسَلۡنَا عَلَیۡہِمۡ رِیۡحًا وَّ جُنُوۡدًا لَّمۡ تَرَوۡہَا ؕ وَ کَانَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرًا ۚ﴿۹﴾ اِذۡ جَآءُوۡکُمۡ مِّنۡ فَوۡقِکُمۡ وَ مِنۡ اَسۡفَلَ مِنۡکُمۡ وَ اِذۡ زَاغَتِ الۡاَبۡصَارُ وَ بَلَغَتِ الۡقُلُوۡبُ الۡحَنَاجِرَ وَ تَظُنُّوۡنَ بِاللّٰہِ الظُّنُوۡنَا ﴿۱۰﴾ ہُنَالِکَ ابۡتُلِیَ الۡمُؤۡمِنُوۡنَ وَ زُلۡزِلُوۡا زِلۡزَالًا شَدِیۡدًا ﴿۱۱﴾ 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; so, We unleashed on them a tempestuous wind and armies you could not see and [have conviction that] God continues to observe whatever you do. Recall when they attacked you from above you and from below you, when your eyes had lost focus [because of fear] and hearts were scared stiff and you had begun entertaining all sorts of thoughts about God. At that time, the believers were put to test and were badly shaken. (9-11) وَ اِذۡ یَقُوۡلُ الۡمُنٰفِقُوۡنَ وَ الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ مَّا وَعَدَنَا اللّٰہُ وَ رَسُوۡلُہٗۤ اِلَّا غُرُوۡرًا ﴿۱۲﴾ وَ اِذۡ قَالَتۡ طَّآئِفَۃٌ مِّنۡہُمۡ یٰۤاَہۡلَ یَثۡرِبَ لَا مُقَامَ لَکُمۡ فَارۡجِعُوۡا ۚ وَ یَسۡتَاۡذِنُ فَرِیۡقٌ مِّنۡہُمُ النَّبِیَّ یَقُوۡلُوۡنَ اِنَّ بُیُوۡتَنَا عَوۡرَۃٌ ؕۛ وَ مَا ہِیَ بِعَوۡرَۃٍ ۚۛ اِنۡ یُّرِیۡدُوۡنَ اِلَّا فِرَارًا ﴿۱۳﴾وَ لَوۡ دُخِلَتۡ عَلَیۡہِمۡ مِّنۡ اَقۡطَارِہَا ثُمَّ سُئِلُوا الۡفِتۡنَۃَ لَاٰتَوۡہَا وَ مَا تَلَبَّثُوۡا بِہَاۤ اِلَّا یَسِیۡرًا ﴿۱۴﴾ وَ لَقَدۡ کَانُوۡا عَاہَدُوا اللّٰہَ مِنۡ قَبۡلُ لَا یُوَلُّوۡنَ الۡاَدۡبَارَ ؕ وَ کَانَ عَہۡدُ اللّٰہِ مَسۡـُٔوۡلًا ﴿۱۵﴾ قُلۡ لَّنۡ یَّنۡفَعَکُمُ الۡفِرَارُ اِنۡ فَرَرۡتُمۡ مِّنَ الۡمَوۡتِ اَوِ الۡقَتۡلِ وَ اِذًا لَّا تُمَتَّعُوۡنَ اِلَّا قَلِیۡلًا ﴿۱۶﴾ قُلۡ مَنۡ ذَا الَّذِیۡ یَعۡصِمُکُمۡ مِّنَ اللّٰہِ اِنۡ اَرَادَ بِکُمۡ سُوۡٓءًا اَوۡ اَرَادَ بِکُمۡ رَحۡمَۃً ؕ وَ لَا یَجِدُوۡنَ لَہُمۡ مِّنۡ دُوۡنِ اللّٰہِ وَلِیًّا وَّ لَا نَصِیۡرًا ﴿۱۷﴾ And when the hypocrites would say and they also whose hearts were afflicted with an ailment: "The promises made with us by God and His messenger were mere deception." And when one of their groups said: "People of Yathrib! There is now no chance for you to stay; so, turn back." 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. If they had been attacked from around their dwellings; then they had been invited to wrongdoing, 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 backs and [one day] promises made with God will be taken account of. 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 mercy if He wants to be merciful to you?" In reality, they will not find any supporter or helper for themselves against God. (12-17) قَدۡ یَعۡلَمُ اللّٰہُ الۡمُعَوِّقِیۡنَ مِنۡکُمۡ وَ الۡقَآئِلِیۡنَ لِاِخۡوَانِہِمۡ ہَلُمَّ اِلَیۡنَا ۚ وَ لَا یَاۡتُوۡنَ الۡبَاۡسَ اِلَّا قَلِیۡلًا ﴿ۙ۱۸﴾ اَشِحَّۃً عَلَیۡکُمۡ ۚۖ فَاِذَا جَآءَ الۡخَوۡفُ رَاَیۡتَہُمۡ یَنۡظُرُوۡنَ اِلَیۡکَ تَدُوۡرُ اَعۡیُنُہُمۡ کَالَّذِیۡ یُغۡشٰی عَلَیۡہِ مِنَ الۡمَوۡتِ ۚ فَاِذَا ذَہَبَ الۡخَوۡفُ سَلَقُوۡکُمۡ بِاَلۡسِنَۃٍ حِدَادٍ اَشِحَّۃً عَلَی الۡخَیۡرِ ؕ اُولٰٓئِکَ لَمۡ یُؤۡمِنُوۡا فَاَحۡبَطَ اللّٰہُ اَعۡمَالَہُمۡ ؕ وَ کَانَ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرًا ﴿۱۹﴾یَحۡسَبُوۡنَ الۡاَحۡزَابَ لَمۡ یَذۡہَبُوۡا ۚ وَ اِنۡ یَّاۡتِ الۡاَحۡزَابُ یَوَدُّوۡا لَوۡ اَنَّہُمۡ بَادُوۡنَ فِی الۡاَعۡرَابِ یَسۡاَلُوۡنَ عَنۡ اَنۡۢبَآئِکُمۡ ؕ وَ لَوۡ کَانُوۡا فِیۡکُمۡ مَّا قٰتَلُوۡۤا اِلَّا قَلِیۡلًا ﴿۲۰﴾ 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," 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. These people did not accept faith; so God wasted their deeds and this is very easy for God. They are thinking that the armies of the enemy have not left as yet 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) لَقَدۡ کَانَ لَکُمۡ فِیۡ رَسُوۡلِ اللّٰہِ اُسۡوَۃٌ حَسَنَۃٌ لِّمَنۡ کَانَ یَرۡجُوا اللّٰہَ وَ الۡیَوۡمَ الۡاٰخِرَ وَ ذَکَرَ اللّٰہَ کَثِیۡرًا ﴿ؕ۲۱﴾ وَ لَمَّا رَاَ الۡمُؤۡمِنُوۡنَ الۡاَحۡزَابَ ۙ قَالُوۡا ہٰذَا مَا وَعَدَنَا اللّٰہُ وَ رَسُوۡلُہٗ وَ صَدَقَ اللّٰہُ وَ رَسُوۡلُہٗ ۫ وَ مَا زَادَہُمۡ اِلَّاۤ اِیۡمَانًا وَّ تَسۡلِیۡمًا ﴿ؕ۲۲﴾ [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 God and [to see] the Hereafter and remember God in abundance. 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." And, [instead of causing any weakness in these people,] this thing increased their faith and obedience even more. (21-22) مِنَ الۡمُؤۡمِنِیۡنَ رِجَالٌ صَدَقُوۡا مَا عَاہَدُوا اللّٰہَ عَلَیۡہِ ۚ فَمِنۡہُمۡ مَّنۡ قَضٰی نَحۡبَہٗ وَ مِنۡہُمۡ مَّنۡ یَّنۡتَظِرُ ۫ۖ وَ مَا بَدَّلُوۡا تَبۡدِیۡلًا ﴿ۙ۲۳﴾ لِّیَجۡزِیَ اللّٰہُ الصّٰدِقِیۡنَ بِصِدۡقِہِمۡ وَ یُعَذِّبَ الۡمُنٰفِقِیۡنَ اِنۡ شَآءَ اَوۡ یَتُوۡبَ عَلَیۡہِمۡ ؕ اِنَّ اللّٰہَ کَانَ غَفُوۡرًا رَّحِیۡمًا ﴿ۚ۲۴﴾ There are those stalwarts 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. 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 desires and accept their repentance [if they repent.] Indeed, God is forgiving; ever-merciful. (23-24) وَ رَدَّ اللّٰہُ الَّذِیۡنَ کَفَرُوۡا بِغَیۡظِہِمۡ لَمۡ یَنَالُوۡا خَیۡرًا ؕ وَ کَفَی اللّٰہُ الۡمُؤۡمِنِیۡنَ الۡقِتَالَ ؕ وَ کَانَ اللّٰہُ قَوِیًّا عَزِیۡزًا ﴿ۚ۲۵﴾ وَ اَنۡزَلَ الَّذِیۡنَ ظَاہَرُوۡہُمۡ مِّنۡ اَہۡلِ الۡکِتٰبِ مِنۡ صَیَاصِیۡہِمۡ وَ قَذَفَ فِیۡ قُلُوۡبِہِمُ الرُّعۡبَ فَرِیۡقًا تَقۡتُلُوۡنَ وَ تَاۡسِرُوۡنَ فَرِیۡقًا ﴿ۚ۲۶﴾وَ اَوۡرَثَکُمۡ اَرۡضَہُمۡ وَ دِیَارَہُمۡ وَ اَمۡوَالَہُمۡ وَ اَرۡضًا لَّمۡ تَطَـُٔوۡہَا ؕ وَ کَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرًا ﴿۲۷﴾ [Did you not see that] God made the disbelievers turn back in absolute failure with anger in their hearts 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, God brought them down too from their strongholds and struck terror in their hearts such that you were killing one of their factions and imprisoning the other. 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. In reality, God has power over everything. (25-27) یٰۤاَیُّہَا النَّبِیُّ قُلۡ لِّاَزۡوَاجِکَ اِنۡ کُنۡـتُنَّ تُرِدۡنَ الۡحَیٰوۃَ الدُّنۡیَا وَ زِیۡنَتَہَا فَتَعَالَیۡنَ اُمَتِّعۡکُنَّ وَ اُسَرِّحۡکُنَّ سَرَاحًا جَمِیۡلًا ﴿۲۸﴾ وَ اِنۡ کُنۡـتُنَّ تُرِدۡنَ اللّٰہَ وَ رَسُوۡلَہٗ وَ الدَّارَ الۡاٰخِرَۃَ فَاِنَّ اللّٰہَ اَعَدَّ لِلۡمُحۡسِنٰتِ مِنۡکُنَّ اَجۡرًا عَظِیۡمًا ﴿۲۹﴾ [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 attitude in a gracious manner. (28-29) یٰنِسَآءَ النَّبِیِّ مَنۡ یَّاۡتِ مِنۡکُنَّ بِفَاحِشَۃٍ مُّبَیِّنَۃٍ یُّضٰعَفۡ لَہَا الۡعَذَابُ ضِعۡفَیۡنِ ؕ وَ کَانَ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرًا ﴿۳۰﴾ وَ مَنۡ یَّقۡنُتۡ مِنۡکُنَّ لِلّٰہِ وَ رَسُوۡلِہٖ وَ تَعۡمَلۡ صَالِحًا نُّؤۡتِہَاۤ اَجۡرَہَا مَرَّتَیۡنِ ۙ وَ اَعۡتَدۡنَا لَہَا رِزۡقًا کَرِیۡمًا ﴿۳۱﴾ Wives of the Prophet! For anyone of you guilty of open vulgarity, there is a twofold punishment and this is an easy proposition for God. And those of you who will remain obedient to God and His messenger and do righteous deeds, We will give them their two fold reward and We have prepared an honourable sustenance for them. (30-31) یٰنِسَآءَ النَّبِیِّ لَسۡتُنَّ کَاَحَدٍ مِّنَ النِّسَآءِ اِنِ اتَّقَیۡتُنَّ فَلَا تَخۡضَعۡنَ بِالۡقَوۡلِ فَیَطۡمَعَ الَّذِیۡ فِیۡ قَلۡبِہٖ مَرَضٌ وَّ قُلۡنَ قَوۡلًا مَّعۡرُوۡفًا ﴿ۚ۳۲﴾ Wives of the Prophet! You are not like common women. If you fear God, do not speak softly [with these people] so that he who has an ailment in his heart should not have any false hope and speak to them in the conventional way. (32) وَ قَرۡنَ فِیۡ بُیُوۡتِکُنَّ وَ لَا تَبَرَّجۡنَ تَبَرُّجَ الۡجَاہِلِیَّۃِ الۡاُوۡلٰی وَ اَقِمۡنَ الصَّلٰوۃَ وَ اٰتِیۡنَ الزَّکٰوۃَ وَ اَطِعۡنَ اللّٰہَ وَ رَسُوۡلَہٗ ؕ اِنَّمَا یُرِیۡدُ اللّٰہُ لِیُذۡہِبَ عَنۡکُمُ الرِّجۡسَ اَہۡلَ الۡبَیۡتِ وَ یُطَہِّرَکُمۡ تَطۡہِیۡرًا ﴿ۚ۳۳﴾ وَ اذۡکُرۡنَ مَا یُتۡلٰی فِیۡ بُیُوۡتِکُنَّ مِنۡ اٰیٰتِ اللّٰہِ وَ الۡحِکۡمَۃِ ؕ اِنَّ اللّٰہَ کَانَ لَطِیۡفًا خَبِیۡرًا ﴿۳۴﴾ Abide still in your homes and do not display your finery as women used to do in the days of jahiliyyah. And attend to your prayers, keep paying zakah and be diligent in the obedience of God and His Messenger. Women of this House! God wants to cleanse you from [the] filth [these hypocrites want to besmear you with] and to fully purify you. And communicate what is taught to you of the revelations of God and the wisdom revealed by Him. Indeed, God is Very Discerning and All-Knowing. (33-34) اِنَّ الۡمُسۡلِمِیۡنَ وَ الۡمُسۡلِمٰتِ وَ الۡمُؤۡمِنِیۡنَ وَ الۡمُؤۡمِنٰتِ وَ الۡقٰنِتِیۡنَ وَ الۡقٰنِتٰتِ وَ الصّٰدِقِیۡنَ وَ الصّٰدِقٰتِ وَ الصّٰبِرِیۡنَ وَ الصّٰبِرٰتِ وَ الۡخٰشِعِیۡنَ وَ الۡخٰشِعٰتِ وَ الۡمُتَصَدِّقِیۡنَ وَ الۡمُتَصَدِّقٰتِ وَ الصَّآئِمِیۡنَ وَ الصّٰٓئِمٰتِ وَ الۡحٰفِظِیۡنَ فُرُوۡجَہُمۡ وَ الۡحٰفِظٰتِ وَ الذّٰکِرِیۡنَ اللّٰہَ کَثِیۡرًا وَّ الذّٰکِرٰتِ ۙ اَعَدَّ اللّٰہُ لَہُمۡ مَّغۡفِرَۃً وَّ اَجۡرًا عَظِیۡمًا ﴿۳۵﴾ [However, all His favours and blessings are not confined to this house only.] In reality, men and women who are Muslims, true believers, worshippers, truthful, patient, humble before God, charitable, who fast, guard their private parts and remember God in abundance God has prepared for them also forgiveness and a great reward. (35) وَ مَا کَانَ لِمُؤۡمِنٍ وَّ لَا مُؤۡمِنَۃٍ اِذَا قَضَی اللّٰہُ وَ رَسُوۡلُہٗۤ اَمۡرًا اَنۡ یَّکُوۡنَ لَہُمُ الۡخِیَرَۃُ مِنۡ اَمۡرِہِمۡ ؕ وَ مَنۡ یَّعۡصِ اللّٰہَ وَرَسُوۡلَہٗ فَقَدۡ ضَلَّ ضَلٰلًا مُّبِیۡنًا ﴿ؕ۳۶﴾ [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) وَ اِذۡ تَقُوۡلُ لِلَّذِیۡۤ اَنۡعَمَ اللّٰہُ عَلَیۡہِ وَ اَنۡعَمۡتَ عَلَیۡہِ اَمۡسِکۡ عَلَیۡکَ زَوۡجَکَ وَ اتَّقِ اللّٰہَ وَ تُخۡفِیۡ فِیۡ نَفۡسِکَ مَا اللّٰہُ مُبۡدِیۡہِ وَ تَخۡشَی النَّاسَ ۚ وَ اللّٰہُ اَحَقُّ اَنۡ تَخۡشٰہُ ؕ فَلَمَّا قَضٰی زَیۡدٌ مِّنۡہَا وَطَرًا زَوَّجۡنٰکَہَا لِکَیۡ لَا یَکُوۡنَ عَلَی الۡمُؤۡمِنِیۡنَ حَرَجٌ فِیۡۤ اَزۡوَاجِ اَدۡعِیَآئِہِمۡ اِذَا قَضَوۡا مِنۡہُنَّ وَطَرًا ؕ وَ کَانَ اَمۡرُ اللّٰہِ مَفۡعُوۡلًا ﴿۳۷﴾ [They stirred this mischief at the time] when you were repeatedly saying to one who had received the favour of God and your favour too: "Retain your wife with you and fear God."  And you were hiding in your heart that which God was to reveal. And you were fearing people, even though God is more worthy that you fear Him. Then when Zayd broke his relationship with [his] wife, We wedded her 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 sons when they have dissolved their relationship with them. And the command of God had to be fulfilled. (37) مَا کَانَ عَلَی النَّبِیِّ مِنۡ حَرَجٍ فِیۡمَا فَرَضَ اللّٰہُ لَہٗ ؕ سُنَّۃَ اللّٰہِ فِی الَّذِیۡنَ خَلَوۡا مِنۡ قَبۡلُ ؕ وَ کَانَ اَمۡرُ اللّٰہِ قَدَرًا مَّقۡدُوۡرَۨا ﴿۫ۙ۳۸﴾ الَّذِیۡنَ یُبَلِّغُوۡنَ رِسٰلٰتِ اللّٰہِ وَ یَخۡشَوۡنَہٗ وَ لَا یَخۡشَوۡنَ اَحَدًا اِلَّا اللّٰہَ ؕ وَ کَفٰی بِاللّٰہِ حَسِیۡبًا ﴿۳۹﴾ There is no difficulty for the Prophet for what God has made mandatory on him. Such has also remained the practice of God about [His] previous [prophets] and the directive of God is a decided verdict. 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. (38-39) مَا کَانَ مُحَمَّدٌ اَبَاۤ اَحَدٍ مِّنۡ رِّجَالِکُمۡ وَ لٰکِنۡ رَّسُوۡلَ اللّٰہِ وَ خَاتَمَ النَّبِیّٖنَ ؕ وَ کَانَ اللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمًا ﴿۴۰﴾ [In reality,] Muhammad is the father of no male among you; in fact, he is the Messenger of God and the seal of the prophets. [Hence he alone had to fulfill this responsibility] and God has knowledge of all things. (40) یٰۤاَیُّہَاالَّذِیۡنَ اٰمَنُوا اذۡکُرُوا اللّٰہَ ذِکۡرًا کَثِیۡرًا﴿ۙ۴۱﴾ وَّ سَبِّحُوۡہُ بُکۡرَۃً وَّ اَصِیۡلًا ﴿۴۲﴾ ہُوَ الَّذِیۡ یُصَلِّیۡ عَلَیۡکُمۡ وَ مَلٰٓئِکَتُہٗ لِیُخۡرِجَکُمۡ مِّنَ الظُّلُمٰتِ اِلَی النُّوۡرِ ؕ وَ کَانَ بِالۡمُؤۡمِنِیۡنَ رَحِیۡمًا ﴿۴۳﴾ تَحِیَّتُہُمۡ یَوۡمَ یَلۡقَوۡنَہٗ سَلٰمٌ ۖۚ وَ اَعَدَّ لَہُمۡ اَجۡرًا کَرِیۡمًا ﴿۴۴﴾ Believers! [Pay no heed to their hue and cry and] remember God in abundance and glorify Him morning and evening. It is He Who sends His mercy on you and His angels too pray for you for this so that He brings you to light from widespread darkness and He is very affectionate to the believers. 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) یٰۤاَیُّہَا النَّبِیُّ اِنَّاۤ اَرۡسَلۡنٰکَ شَاہِدًا وَّ مُبَشِّرًا وَّ نَذِیۡرًا ﴿ۙ۴۵﴾وَّ دَاعِیًا اِلَی اللّٰہِ بِاِذۡنِہٖ وَ سِرَاجًا مُّنِیۡرًا ﴿۴۶﴾ وَ بَشِّرِ الۡمُؤۡمِنِیۡنَ بِاَنَّ لَہُمۡ مِّنَ اللّٰہِ فَضۡلًا کَبِیۡرًا ﴿۴۷﴾ وَ لَا تُطِعِ الۡکٰفِرِیۡنَ وَ الۡمُنٰفِقِیۡنَ وَ دَعۡ اَذٰىہُمۡ وَ تَوَکَّلۡ عَلَی اللّٰہِ ؕ وَ کَفٰی بِاللّٰہِ وَکِیۡلًا ﴿۴۸﴾ 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.] [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. (45-48) یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا نَکَحۡتُمُ الۡمُؤۡمِنٰتِ ثُمَّ طَلَّقۡتُمُوۡہُنَّ مِنۡ قَبۡلِ اَنۡ تَمَسُّوۡہُنَّ فَمَا لَکُمۡ عَلَیۡہِنَّ مِنۡ عِدَّۃٍ تَعۡتَدُّوۡنَہَا ۚ فَمَتِّعُوۡہُنَّ وَ سَرِّحُوۡہُنَّ سَرَاحًا جَمِیۡلًا ﴿۴۹﴾ [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, then divorce them without touching them they are not liable for any 'iddat for your sake that you may count. However, [in this situation also, it is necessary that] you give them some provisions of life and release them in a befitting way. (49) یٰۤاَیُّہَا النَّبِیُّ اِنَّاۤ اَحۡلَلۡنَا لَکَ اَزۡوَاجَکَ الّٰتِیۡۤ اٰتَیۡتَ اُجُوۡرَہُنَّ وَ مَا مَلَکَتۡ یَمِیۡنُکَ مِمَّاۤ اَفَآءَ اللّٰہُ عَلَیۡکَ وَ بَنٰتِ عَمِّکَ وَ بَنٰتِ عَمّٰتِکَ وَ بَنٰتِ خَالِکَ وَ بَنٰتِ خٰلٰتِکَ الّٰتِیۡ ہَاجَرۡنَ مَعَکَ ۫ وَ امۡرَاَۃً مُّؤۡمِنَۃً اِنۡ وَّہَبَتۡ نَفۡسَہَا لِلنَّبِیِّ اِنۡ اَرَادَ النَّبِیُّ اَنۡ یَّسۡتَنۡکِحَہَا ٭ خَالِصَۃً لَّکَ مِنۡ دُوۡنِ الۡمُؤۡمِنِیۡنَ ؕ قَدۡ عَلِمۡنَا مَا فَرَضۡنَا عَلَیۡہِمۡ فِیۡۤ اَزۡوَاجِہِمۡ وَ مَا مَلَکَتۡ اَیۡمَانُہُمۡ لِکَیۡلَا یَکُوۡنَ عَلَیۡکَ حَرَجٌ ؕ وَ کَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا ﴿۵۰﴾تُرۡجِیۡ مَنۡ تَشَآءُ مِنۡہُنَّ وَ تُــٔۡوِیۡۤ اِلَیۡکَ مَنۡ تَشَآءُ ؕ وَ مَنِ ابۡتَغَیۡتَ مِمَّنۡ عَزَلۡتَ فَلَا جُنَاحَ عَلَیۡکَ ؕ ذٰلِکَ اَدۡنٰۤی اَنۡ تَقَرَّ اَعۡیُنُہُنَّ وَ لَا یَحۡزَنَّ وَ یَرۡضَیۡنَ بِمَاۤ اٰتَیۡتَہُنَّ کُلُّہُنَّ ؕ وَ اللّٰہُ یَعۡلَمُ مَا فِیۡ قُلُوۡبِکُمۡ ؕ وَ کَانَ اللّٰہُ عَلِیۡمًا حَلِیۡمًا ﴿۵۱﴾لَا یَحِلُّ لَکَ النِّسَآءُ مِنۡۢ بَعۡدُ وَ لَاۤ اَنۡ تَبَدَّلَ بِہِنَّ مِنۡ اَزۡوَاجٍ وَّ لَوۡ اَعۡجَبَکَ حُسۡنُہُنَّ اِلَّا مَا مَلَکَتۡ یَمِیۡنُکَ ؕ وَ کَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ رَّقِیۡبًا ﴿۵۲﴾ [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 lawful those [free women] 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. This directive is specifically for you distinct from other believers.  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] 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.] 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. 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. Your slave-women, nevertheless, are an exception. And God does watch over all things. (50-52) یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَدۡخُلُوۡا بُیُوۡتَ النَّبِیِّ اِلَّاۤ اَنۡ یُّؤۡذَنَ لَکُمۡ اِلٰی طَعَامٍ غَیۡرَ نٰظِرِیۡنَ اِنٰىہُ ۙ وَ لٰکِنۡ اِذَا دُعِیۡتُمۡ فَادۡخُلُوۡا فَاِذَا طَعِمۡتُمۡ فَانۡتَشِرُوۡا وَ لَا مُسۡتَاۡنِسِیۡنَ لِحَدِیۡثٍ ؕ اِنَّ ذٰلِکُمۡ کَانَ یُؤۡذِی النَّبِیَّ فَیَسۡتَحۡیٖ مِنۡکُمۡ ۫ وَ اللّٰہُ لَا یَسۡتَحۡیٖ مِنَ الۡحَقِّ ؕ وَ اِذَا سَاَلۡتُمُوۡہُنَّ مَتَاعًا فَسۡـَٔلُوۡہُنَّ مِنۡ وَّرَآءِ حِجَابٍ ؕ ذٰلِکُمۡ اَطۡہَرُ لِقُلُوۡبِکُمۡ وَ قُلُوۡبِہِنَّ ؕ وَ مَا کَانَ لَکُمۡ اَنۡ تُؤۡذُوۡا رَسُوۡلَ اللّٰہِ وَ لَاۤ اَنۡ تَنۡکِحُوۡۤا اَزۡوَاجَہٗ مِنۡۢ بَعۡدِہٖۤ اَبَدًا ؕ اِنَّ ذٰلِکُمۡ کَانَ عِنۡدَ اللّٰہِ عَظِیۡمًا ﴿۵۳﴾ اِنۡ تُبۡدُوۡا شَیۡئًا اَوۡ تُخۡفُوۡہُ فَاِنَّ اللّٰہَ کَانَ بِکُلِّ شَیۡءٍ عَلِیۡمًا ﴿۵۴﴾ [These hypocrites are not desisting from their pranks. So,] believers 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. This bothers the Messenger but he is lenient to you and God is not lenient in saying the truth. And when you have to ask something from the wives of the Prophet, ask from behind the curtain. This is purer for your hearts and for their hearts too. 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. (53-54) لَا جُنَاحَ عَلَیۡہِنَّ فِیۡۤ اٰبَآئِہِنَّ وَ لَاۤ اَبۡنَآئِہِنَّ وَ لَاۤ اِخۡوَانِہِنَّ وَ لَاۤ اَبۡنَآءِ اِخۡوَانِہِنَّ وَ لَاۤ اَبۡنَآءِ اَخَوٰتِہِنَّ وَ لَا نِسَآئِہِنَّ وَ لَا مَا مَلَکَتۡ اَیۡمَانُہُنَّ ۚ وَ اتَّقِیۡنَ اللّٰہَ ؕ اِنَّ اللّٰہَ کَانَ عَلٰی کُلِّ شَیۡءٍ شَہِیۡدًا ﴿۵۵﴾ 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. (55) اِنَّ اللّٰہَ وَ مَلٰٓئِکَتَہٗ یُصَلُّوۡنَ عَلَی النَّبِیِّ ؕ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا صَلُّوۡا عَلَیۡہِ وَ سَلِّمُوۡا تَسۡلِیۡمًا ﴿۵۶﴾ اِنَّ الَّذِیۡنَ یُؤۡذُوۡنَ اللّٰہَ وَ رَسُوۡلَہٗ لَعَنَہُمُ اللّٰہُ فِی الدُّنۡیَا وَ الۡاٰخِرَۃِ وَ اَعَدَّ لَہُمۡ عَذَابًا مُّہِیۡنًا ﴿۵۷﴾ وَ الَّذِیۡنَ یُؤۡذُوۡنَ الۡمُؤۡمِنِیۡنَ وَ الۡمُؤۡمِنٰتِ بِغَیۡرِ مَا اکۡتَسَبُوۡا فَقَدِ احۡتَمَلُوۡا بُہۡتَانًا وَّ اِثۡمًا مُّبِیۡنًا ﴿۵۸﴾ [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. God has laid his curse in this world and in the next on those who are harassing God and His Messenger, 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. (56-58) یٰۤاَیُّہَا النَّبِیُّ قُلۡ لِّاَزۡوَاجِکَ وَ بَنٰتِکَ وَ نِسَآءِ الۡمُؤۡمِنِیۡنَ یُدۡنِیۡنَ عَلَیۡہِنَّ مِنۡ جَلَابِیۡبِہِنَّ ؕ ذٰلِکَ اَدۡنٰۤی اَنۡ یُّعۡرَفۡنَ فَلَا یُؤۡذَیۡنَ ؕ وَ کَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا ﴿۵۹﴾ [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]. It is possible from this that they be recognized; then not be harassed. In spite of this, [if they make a mistake,] God is Forgiving and Ever-Merciful. (59) لَئِنۡ لَّمۡ یَنۡتَہِ الۡمُنٰفِقُوۡنَ وَ الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ وَّ الۡمُرۡجِفُوۡنَ فِی الۡمَدِیۡنَۃِ لَنُغۡرِیَنَّکَ بِہِمۡ ثُمَّ لَا یُجَاوِرُوۡنَکَ فِیۡہَاۤ اِلَّا قَلِیۡلًا ﴿ۖ۶۰﴾ مَّلۡعُوۡنِیۡنَ ۚۛ اَیۡنَمَا ثُقِفُوۡۤا اُخِذُوۡا وَ قُتِّلُوۡا تَقۡتِیۡلًا ﴿۶۱﴾سُنَّۃَ اللّٰہِ فِی الَّذِیۡنَ خَلَوۡا مِنۡ قَبۡلُ ۚ وَ لَنۡ تَجِدَ لِسُنَّۃِ اللّٰہِ تَبۡدِیۡلًا ﴿۶۲﴾ If [after these measures also] these hypocrites and those too who have the ailment in their hearts and those who incite the people of Madinah by spreading lies do not desist, We will rouse you against them. Then their days with you in that city will be numbered. Cursed they will be; wherever found, they would be seized and mercilessly killed. Precisely this is the established practice of God for those in the past and you will never find any change in this established practice of God. (60-62) یَسۡـَٔلُکَ النَّاسُ عَنِ السَّاعَۃِ ؕ قُلۡ اِنَّمَا عِلۡمُہَا عِنۡدَ اللّٰہِ ؕ وَ مَا یُدۡرِیۡکَ لَعَلَّ السَّاعَۃَ تَکُوۡنُ قَرِیۡبًا ﴿۶۳﴾ [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?"] 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." (63) اِنَّ اللّٰہَ لَعَنَ الۡکٰفِرِیۡنَ وَ اَعَدَّ لَہُمۡ سَعِیۡرًا ﴿ۙ۶۴﴾خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۚ لَا یَجِدُوۡنَ وَلِیًّا وَّ لَا نَصِیۡرًا ﴿ۚ۶۵﴾ یَوۡمَ تُقَلَّبُ وُجُوۡہُہُمۡ فِی النَّارِ یَقُوۡلُوۡنَ یٰلَیۡتَنَاۤ اَطَعۡنَا اللّٰہَ وَ اَطَعۡنَا الرَّسُوۡلَا ﴿۶۶﴾ وَ قَالُوۡا رَبَّنَاۤ اِنَّاۤ اَطَعۡنَا سَادَتَنَا وَ کُبَرَآءَنَا فَاَضَلُّوۡنَا السَّبِیۡلَا ﴿۶۷﴾ رَبَّنَاۤ اٰتِہِمۡ ضِعۡفَیۡنِ مِنَ الۡعَذَابِ وَ الۡعَنۡہُمۡ لَعۡنًا کَبِیۡرًا ﴿۶۸﴾ 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. The day when their faces will be rolled about in the fire, 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; so, they misled us. Our Lord! Give them a twofold punishment and lay on them a mighty curse." (64-68) یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَکُوۡنُوۡا کَالَّذِیۡنَ اٰذَوۡا مُوۡسٰی فَبَرَّاَہُ اللّٰہُ مِمَّا قَالُوۡا ؕ وَ کَانَ عِنۡدَ اللّٰہِ وَجِیۡہًا ﴿ؕ۶۹﴾یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ وَ قُوۡلُوۡا قَوۡلًا سَدِیۡدًا ﴿ۙ۷۰﴾یُّصۡلِحۡ لَکُمۡ اَعۡمَالَکُمۡ وَ یَغۡفِرۡ لَکُمۡ ذُنُوۡبَکُمۡ ؕ وَ مَنۡ یُّطِعِ اللّٰہَ وَ رَسُوۡلَہٗ فَقَدۡ فَازَ فَوۡزًا عَظِیۡمًا ﴿۷۱﴾ Believers! [Learn a lesson from this and in the case of your prophet] do not become like those people who harassed Moses (sws); so, God absolved him of their allegations and he held great respect before God. Believers! Fear God and speak straight; as a reward, God will set right your deeds and forgive your sins. In reality, he who obeyed God and His messenger attained great success. (69-71) اِنَّا عَرَضۡنَا الۡاَمَانَۃَ عَلَی السَّمٰوٰتِ وَ الۡاَرۡضِ وَ الۡجِبَالِ فَاَبَیۡنَ اَنۡ یَّحۡمِلۡنَہَا وَ اَشۡفَقۡنَ مِنۡہَا وَ حَمَلَہَا الۡاِنۡسَانُ ؕ اِنَّہٗ کَانَ ظَلُوۡمًا جَہُوۡلًا ﴿ۙ۷۲﴾ لِّیُعَذِّبَ اللّٰہُ الۡمُنٰفِقِیۡنَ وَ الۡمُنٰفِقٰتِ وَ الۡمُشۡرِکِیۡنَ وَ الۡمُشۡرِکٰتِ وَ یَتُوۡبَ اللّٰہُ عَلَی الۡمُؤۡمِنِیۡنَ وَ الۡمُؤۡمِنٰتِ ؕ وَ کَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا ﴿۷۳﴾ [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 trust before the earth, the heavens and the mountains but they had declined and became scared of it but human beings bore it. In reality, they are very unjust and ones who are overwhelmed with emotions. 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. God is forgiving, ever-merciful. (72-73) Kuala Lumpur 12 April 2014 ____________________ . 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. . Ie., if God has given some directive, then it precisely is the requisite of knowledge and wisdom. Nothing else has any weight against it. . 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. . 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. . 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. . 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. . 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. . 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. . 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. . 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) . Ie., till now. . 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. . 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. . 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. . 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. . This pledge is mentioned at several instances in the Qur'an, especially in Surah Ma'idah where its entire history is recounted. . 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. . This part of the sentence is suppressed on the principle of parallelism. . 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 dug 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) . 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. . 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. . 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. . 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. . 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. . 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. . From here onwards are the details of what is said earlier by the words: تَظُنُّوۡنَ بِاللّٰہِ الظُّنُوۡنَا. . 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 . 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) . 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. . 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. . 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) . Ie., they were invited to leave God's religion and compel others also to leave it. . 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. . 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. . 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) . 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. . 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. . 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. . 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. . 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. . A governing noun (mudaf) is suppressed in the verse. It has been expressed in the translation. . 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. . 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. . The actual word is رِجَال. It is not defined to magnify it. The translation gives consideration to this aspect. . Ie., is waiting for the opportunity for the time to come when he will be able to sacrifice his life and fulfil his obligation. . Here, the words اِنۡ شَآءَ are suppressed after یَتُوۡبَ عَلَیۡہِمۡ. 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) . 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. . 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) . 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) . 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) . 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. . The actual word is مُحْسِنَات. The occasion and context has incorporated in them the meaning of "conciliatory attitude." . 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) . 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) . 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. . 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.