(Revealed after Hijrah)

Date of Revelation and Context
The Surah was revealed at Medina. It was revealed between the 5th and the 7th year of the Hijrah, possibly up to the 8th and the 9th year. There is sufficient internal evidence to establish this fact. In the preceding few Chapters the prophecy was repeatedly and emphatically made that Islam would continue to make progress and gather strength, till the whole of Arabia would accept its Message, and idolatry would disappear from the country, never to return. In the immediately preceding Surah -AI-Sajdah- it was stated that Muslims would be favoured with all sorts of physical comforts and material prosperity.

Towards its end the disbelievers had tauntingly asked when the prophecy about the victory of Islam and its great spread and expansion would be fulfilled. That question has received an emphatic answer in the present Surah. It is stated that prophecy about the rise and progress of Islam has already been fulfilled and Islam has become a great power.

Subject-Matter
With the accession to Islam of great political power and prestige and with its emergence as a full-fledged State, the ordinances of the Shari'ah began to be revealed in quick succession to guide Muslims in political and social matters. This Surah embodies several such ordinances. At the outset it abolishes a deep-rooted custom of the Arabs the adoption of another person's son as one's own. Then it refers to a very deep and real spiritual relationship that subsists between the Holy Prophet and Muslims. In his capacity as their spiritual father he stands closer to them than even their own selves and his wives are their spiritual mothers.

Next, the Surah gives a somewhat detailed description of the Battle of the Trench which was the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia had risen like one man against Islam and a well equipped army, numbering from 10,000 to 20,000 strong, had marched on Medina. The Muslims were a paltry 1200, though according to some writers the total number of those employed in digging the Trench including women and children was in the neighborhood of 3000. The combat was quite unequal. The Muslims were in sore straits. But God sent His hosts and the powerful enemy was routed and scattered.

In the next few verses the Surah states that while in a religious community there is no dearth of sincere and devoted followers, there are also to be found in its ranks hypocrites and the weak of faith. These hypocrites loudly profess to be true followers but when in the Prophet's time Medina was attacked by a mighty force, they asked to be excused from fighting on the side of Muslims on very lame excuses. They broke their plighted word. The Banu Quraizah were the first to dishonor their pledge and to leave Muslims in the lurch when the latter were hemmed in on all sides and the very fate of Islam hung in the balance. After the Confederates dispersed, the Holy Prophet marched against them and they received deserved punishment.

As a result of the Battle of the Trench and of the subsequent banishment of the Banu Quraizah large booty fell into the hands of Muslims. From a persecuted and economically very poor minority they had grown into a rich, powerful and prosperous State. Material wealth brings in its train worldly-mindedness, a desire for ease and comfort and apathy towards service and sacrifice. This is a state of affairs which a Reformer has specially to guard against. Love of ease and comfort generally makes appearance first in the domestic circle, and as the members of the Holy Prophet's household were to serve as a model in social behavior, it was in the fitness of things that they should have been required to set an example in self-denial.

The Holy Prophet's wives were asked to make a choice between a life of comfort and ease and his simple and even austere companionship and they lost no time in making their choice. They preferred the Prophet's company. The wives of the Holy Prophet were particularly enjoined to set an example in piety and righteous conduct, as befitted the wives of the greatest of God's Prophets and in preserving the dignity and decorum of their exalted position, and by teaching Muslims the precepts and commandments of their religion.

The Surah, then, makes a reference to Zainab's marriage with Zaid. The failure of this marriage and Zainab's subsequent marriage with the Holy Prophet served a double purpose. By giving in marriage Zainab, his own cousin and a full-blooded Arab lady, intensely proud of her ancestry and exalted social position, to a freed slave, the Holy Prophet had sought to level to the ground all those invidious class distinctions and divisions from which the Arabian society had suffered, as according to Islam all men were free and equal in the sight of God.

Next, the Surah removes a possible misgiving to which the abolition of the custom of adoption might have given rise, viz., that in the absence of real sons the Holy Prophet will die issueless and his Movement will wither and die out for want of an heir. It says that it was God's own plan that the Prophet should have no male issue; but this did not mean that he would be issueless since he was the spiritual father of the whole of mankind. As practical proof of this claim he would bring into being a community of righteous and most loyal spiritual sons.

The Surah further says that since the Holy Prophet is the spiritual father of the Faithful, his wives are their spiritual mothers, and therefore marriage with them, after the death of the Holy Prophet, is a grievous sin. The Holy Prophet himself is told that he is not to divorce anyone of his existing wives, nor to add to their number, and his wives are enjoined that, consistently with their dignity as "Mothers of the Faithful," they should observe certain rules regarding dress, etc., when going out. This injunction enjoining privacy and decorum applies equally to all Muslim women.

Towards its close the Surah points to the very high destiny of man and to his great responsibilities as the crown of God's whole creation. He has been endowed with great powers and capabilities denied to other beings and, therefore, he alone among all creation can, by acting upon the laws of the Shart'ah, imbibe and reflect in his person Divine attributes.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
[33:1] In the name of Allah, the Gracious, the Merciful.

يَا أَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ وَلاَ تُطِعْ الْكَافِرِينَ وَالْمُنَافِقِينَ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا
[33:2] O thou Prophet[2329], seek protection in Allah, and follow not the wishes of the disbelievers and the hypocrites. Verily, Allah is All-Knowing, Wise.

وَاتَّبِعْ مَا يُوحَى إِلَيْكَ مِنْ رَبِّكَ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
[33:3] And follow that which is revealed to thee from thy Lord. Verily Allah is well aware of what you do.

وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلاً
[33:4] And put thy trust in Allah, and Allah is sufficient as a Guardian.

مَا جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ وَمَا جَعَلَ أَزْوَاجَكُمْ اللاَّئِي تُظَاهِرُونَ مِنْهُنَّ أُمَّهَاتِكُمْ وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ ذَلِكُمْ قَوْلُكُمْ بِأَفْوَاهِكُمْ وَاللَّهُ يَقُولُ الْحَقَّ وَهُوَ يَهْدِي السَّبِيلَ

[33:5] Allah has not made for any man two hearts in his breast; nor has He made those of your wives, from whom you keep away by calling them mothers[2330], your real mothers, nor has He made your adopted sons your real sons[2331]. That is merely a word of your mouths; but Allah speaks the truth, and He guides to the right path.

ادْعُوهُمْ ِلأَبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ فَإِنْ لَمْ تَعْلَمُوا آبَاءَهُمْ فَإِخْوَانُكُمْ فِي الدِّينِ وَمَوَالِيكُمْ وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ وَلَكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

[33:6] Call them by the names of their fathers. That is more equitable in the sight of Allah. But if you know not their fathers, then they are your brothers in faith and your friends. And there is no blame on you in any mistake you may unintentionally make in this matter, but what matters is that which your hearts intend. And Allah is Most Forgiving, Merciful.

النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ وَأُوْلُو الأَرْحَامِ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنْ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ إِلاَّ أَنْ تَفْعَلُوا إِلَى أَوْلِيَائِكُمْ مَعْرُوفًا كَانَ ذَلِكَ فِي الْكِتَابِ مَسْطُورًا

[33:7] The Prophet is nearer to the believers than their own selves, and his wives are as mothers[2332] to them. And blood relations are nearer to one another, according to the Book of Allah, than the rest of the believers from among the Helpers as well as the Emigrants, except that you show kindness to your friends[2333]. That also is written down in the Book.

وَإِذْ أَخَذْنَا مِنْ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ وَإِبْرَاهِيمَ وَمُوسَى وَعِيسَى ابْنِ مَرْيَمَ وَأَخَذْنَا مِنْهُمْ مِيثَاقًا غَلِيظًا

[33:8] And remember when We took from the Prophets their covenant, and from thee, and from Noah, and Abraham, and Moses, and Jesus, son of Mary, and We indeed took from them a solemn covenant[2334];

لِيَسْأَلَ الصَّادِقِينَ عَنْ صِدْقِهِمْ وَأَعَدَّ لِلْكَافِرِينَ عَذَابًا أَلِيمًا
[33:9] That He may question the truthful about their truthfulness. And for the disbelievers He has prepared a painful punishment.

يَاأَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَمْ تَرَوْهَا وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا

[33:10] O ye who believe! remember the favour of Allah on you when there came down upon you hosts[2335], and We sent against them a wind and hosts[2336] that you saw not. And Allah sees what you do.

إِذْ جَاءُوكُمْ مِنْ فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنْكُمْ وَإِذْ زَاغَتْ الأَبْصَارُ وَبَلَغَتْ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَ

[33:11] When they came upon you from above you, and from below you[2337], and when your eyes became distracted, and your hearts reached to the throats, and you thought diverse thoughts about Allah.

هُنَالِكَ ابْتُلِيَ الْمُؤْمِنُونَ وَزُلْزِلُوا زِلْزَالاً شَدِيدًا
[33:12] There and then were the believers sorely tried, and they were shaken with a violent shaking.

وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلاَّ غُرُورًا
[33:13] And when the hypocrites and those in whose hearts was a disease said, ‘Allah and His Messenger promised us nothing but a delusion.’

وَإِذْ قَالَتْ طَائِفَةٌ مِنْهُمْ يَاأَهْلَ يَثْرِبَ لاَ مُقَامَ لَكُمْ فَارْجِعُوا وَيَسْتَأْذِنُ فَرِيقٌ مِنْهُمْ النَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ إِنْ يُرِيدُونَ إِلاَّ فِرَارًا

[33:14] And when a party of them said, ‘O people of Yathrib[2337A], you have possibly no stand against the enemy, therefore turn back[2338].’ And a section of them even asked leave of the Prophet, saying, ‘Our houses are exposed and defenceless.’ And they were in truth not exposed. They only sought to flee away.

وَلَوْ دُخِلَتْ عَلَيْهِمْ مِنْ أَقْطَارِهَا ثُمَّ سُئِلُوا الْفِتْنَةَ لَآتَوْهَا وَمَا تَلَبَّثُوا بِهَا إِلاَّ يَسِيرًا
[33:15] And if entry were effected against them into the town from its environs, and then they were asked to join in the disturbances, they would have at once done so, and would not have tarried in their houses save a little[2339].

وَلَقَدْ كَانُوا عَاهَدُوا اللَّهَ مِنْ قَبْلُ لاَ يُوَلُّونَ الأَدْبَارَ وَكَانَ عَهْدُ اللَّهِ مَسْئُولاً
[33:16] And truly they had already covenanted with Allah[2340] that they would not turn their backs. And a covenant with Allah will have to be answered for.

قُلْ لَنْ يَنْفَعَكُمْ الْفِرَارُ إِنْ فَرَرْتُمْ مِنْ الْمَوْتِ أَوْ الْقَتْلِ وَإِذًا لاَ تُمَتَّعُونَ إِلاَّ قَلِيلاً
[33:17] Say, ‘Flight shall not avail you if you flee from death or slaughter; and even then you will enjoy but a little.’

قُلْ مَنْ ذَا الَّذِي يَعْصِمُكُمْ مِنْ اللَّهِ إِنْ أَرَادَ بِكُمْ سُوءًا أَوْ أَرَادَ بِكُمْ رَحْمَةً وَلاَ يَجِدُونَ لَهُمْ مِنْ دُونِ اللَّهِ وَلِيًّا وَلاَ نَصِيرًا

[33:18] Say, ‘Who is it that can save you against Allah if it be His wish to do you harm or if it be His wish to show you mercy?’ And they will not find for themselves any friend or helper other than Allah.

قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ مِنْكُمْ وَالْقَائِلِينَ ِلأَخْوَانِهِمْ هَلُمَّ إِلَيْنَا وَلاَ يَأْتُونَ الْبَأْسَ إِلاَّ قَلِيلاً
[33:19] Verily Allah knows those among you who hinder men and those who say to their brethren, ‘Come to us;’ and they come not to the fight but a little,

أَشِحَّةً عَلَيْكُمْ فَإِذَا جَاءَ الْخَوْفُ رَأَيْتَهُمْ يَنْظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَى عَلَيْهِ مِنْ الْمَوْتِ فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُمْ بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى الْخَيْرِ أُوْلَئِكَ لَمْ يُؤْمِنُوا فَأَحْبَطَ اللَّهُ أَعْمَالَهُمْ وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا

[33:20] Being niggardly with regard to you. But when danger comes, thou seest them looking towards thee, their eyes rolling like one who is fainting on account of death. But when the fear has passed away, they assail you with sharp tongues being greedy for wealth[2341]. These have never believed; so Allah has rendered their works null and void. And that is an easy thing for Allah.

يَحْسَبُونَ الأَحْزَابَ لَمْ يَذْهَبُوا وَإِنْ يَأْتِ الأَحْزَابُ يَوَدُّوا لَوْ أَنَّهُمْ بَادُونَ فِي الأَعْرَابِ يَسْأَلُونَ عَنْ أَنْبَائِكُمْ وَلَوْ كَانُوا فِيكُمْ مَا قَاتَلُوا إِلاَّ قَلِيلاً

[33:21] They think that the confederates have not gone away; and if the confederates should come again, they would wish to be among the nomad Arabs in the desert, asking for news about you. And if they were among you they would not fight save a little[2342].

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا
[33:22] Verily you have in the Prophet of Allah an excellent model[2343], for him who fears Allah and the Last Day and who remembers Allah much.

وَلَمَّا رَأَى الْمُؤْمِنُونَ الأَحْزَابَ قَالُوا هَذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ وَمَا زَادَهُمْ إِلاَّ إِيمَانًا وَتَسْلِيمًا

[33:23] And when the believers saw the confederates, they said, ‘This is what Allah and His Messenger promised us[2344]; and Allah and His Messenger spoke the truth.’ And it only added to their faith and submission.

مِنْ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ وَمَا بَدَّلُوا تَبْدِيلاً

[33:24] Among the believers are men who have been true to the covenant they made with Allah[2345]. There are some of them who have fulfilled their vow, and some who still wait, and they have not changed their condition in the least;

لِيَجْزِيَ اللَّهُ الصَّادِقِينَ بِصِدْقِهِمْ وَيُعَذِّبَ الْمُنَافِقِينَ إِنْ شَاءَ أَوْ يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا

[33:25] That Allah may reward the truthful for their truth, and punish the hypocrites if He so please, or turn to them in mercy. Verily Allah is Most Forgiving, Merciful.

وَرَدَّ اللَّهُ الَّذِينَ كَفَرُوا بِغَيْظِهِمْ لَمْ يَنَالُوا خَيْرًا وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ وَكَانَ اللَّهُ قَوِيًّا عَزِيزًا

[33:26] And Allah turned back the disbelievers in their rage[2346]; they gained no good. And Allah sufficed the believes in their fight. And Allah is Powerful, Mighty

وَأَنْزَلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ مِنْ صَيَاصِيهِمْ وَقَذَفَ فِي قُلُوبِهِمْ الرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا

[33:27] And He brought those of the People of the Book who aided them down from their fortresses and cast terror into their hearts. Some you slew, and some you took captive[2347].

وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَارَهُمْ وَأَمْوَالَهُمْ وَأَرْضًا لَمْ تَطَئُوهَا وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرًا
[33:28] And He made you inherit their land and their houses and their wealth, and a land on which you had never set foot[2348]. And Allah has power over all things.

يَاأَيُّهَا النَّبِيُّ قُلْ ِلأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلاً

[33:29] O Prophet! say to thy wives, ‘If you desire the life of this world and its adornment, come then, I will provide for you and send you away in a handsome manner.[2349]

وَإِنْ كُنْتُنَّ تُرِدْنَ اللَّهَ وَرَسُولَهُ وَالدَّارَ الآخِرَةَ فَإِنَّ اللَّهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنْكُنَّ أَجْرًا عَظِيمًا

[33:30] ‘But if you desire Allah and His Messenger and the Home of the Hereafter, then truly Allah has prepared for those of you who do good a great reward.’

يَانِسَاءَ النَّبِيِّ مَنْ يَأْتِ مِنْكُنَّ بِفَاحِشَةٍ مُبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا

[33:31] O wives of the Prophet! if any of you be guilty of manifestly dishonourable conduct[2349A], the punishment will be doubled[2350] for her. And that is easy for Allah.

وَمَنْ يَقْنُتْ مِنْكُنَّ لِلَّهِ وَرَسُولِهِ وَتَعْمَلْ صَالِحًا نُؤْتِهَا أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقًا كَرِيمًا

[33:32] But whoever[2351] of you is obedient to Allah and His Messenger and does good works, We shall give her her reward twice over; and We have prepared for her an honourable provision.

يَانِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنْ النِّسَاءِ إِنْ اتَّقَيْتُنَّ فَلاَ تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلاً مَعْرُوفًا

[33:33] O wives of the Prophet! You are not like any other women if you are righteous. So be not soft in speech[2352], lest he in whose heart is a disease should feel tempted; and speak a decent speech.

وَقَرْنَ فِي بُيُوتِكُنَّ وَلاَ تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الأُولَى وَأَقِمْنَ الصَّلاَةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمْ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

[33:34] And stay[2353] in your houses with dignity, and do not show off yourselves like the showing off of the former days of ignorance, and observe Prayer, and pay the Zakat, and obey Allah and His Messenger. Surely Allah desires to remove from you all uncleanness, O Members of the Household, and purify you completely.

وَاذْكُرْنَ مَا يُتْلَى فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا
[33:35] And remember what is rehearsed in your houses of the Signs of Allah and of wisdom[2354]. Verily Allah is the Knower of subtleties, All-Aware.

إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا

[33:36] Surely, men who submit themselves to God and women who submit themselves to Him, and believing men and believing women, and obedient men and obedient women and truthful men and truthful women, and men steadfast in their faith and steadfast women, and men who are humble and women who are humble, and men who give alms and women who give alms, and men who fast and women who fast, and men who guard their chastity and women who guard their chastity, and men who remember Allah much and women who remember Him — Allah has prepared for all of them forgiveness and a great reward[2355].

وَمَا كَانَ لِمُؤْمِنٍ وَلاَ مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْرًا أَنْ يَكُونَ لَهُمْ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلاَلاً مُبِينًا

[33:37] And it behoves not a believing man or a believing woman, when Allah and His Messenger have decided a matter, that there should be a choice for them in the matter concerning them[2356]. And whoso disobeys Allah and His Messenger, surely strays away in manifest error.

وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشَاهُ فَلَمَّا قَضَى زَيْدٌ مِنْهَا وَطَرًا زَوَّجْنَاكَهَا لِكَيْ لاَ يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِي أَزْوَاجِ أَدْعِيَائِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا وَكَانَ أَمْرُ اللَّهِ مَفْعُولاً

[33:38] And remember when thou didst say to him on whom Allah had bestowed favours and on whom thou also hadst bestowed favours[2357]: ‘Keep thy wife to thyself, and fear Allah.’ And thou didst conceal in thy heart what Allah was going to bring to light, and thou wast afraid of the people, whereas Allah has better right that thou shouldst fear Him. Then, when Zaid had accomplished his want of her so as to have no further need of her,[2357A] We joined her in marriage to thee, so that there may be no hindrance for the believers with regard to the wives of their adopted sons, when they have accomplished their want of them. And Allah’s decree must be fulfilled[2357B].

مَا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا

[33:39] There can be no hindrance for the Prophet with regard to that which Allah has made incumbent[2358] upon him. Such indeed was the way of Allah with those who have passed away before — and the command of Allah is a decree ordained —

الَّذِينَ يُبَلِّغُونَ رِسَالاَتِ اللَّهِ وَيَخْشَوْنَهُ وَلاَ يَخْشَوْنَ أَحَدًا إِلاَّ اللَّهَ وَكَفَى بِاللَّهِ حَسِيبًا
[33:40] Those who delivered the Messages of Allah and feared Him, and feared none but Allah. And sufficient is Allah as a Reckoner.

مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا

[33:41] Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets[2359]; and Allah has full knowledge of all things.

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا
[33:42] O ye who believe! remember Allah with much remembrance;

وَسَبِّحُوهُ بُكْرَةً وَأَصِيلاً
[33:43] And glorify Him morning and evening.

هُوَ الَّذِي يُصَلِّي عَلَيْكُمْ وَمَلاَئِكَتُهُ لِيُخْرِجَكُمْ مِنْ الظُّلُمَاتِ إِلَى النُّورِ وَكَانَ بِالْمُؤْمِنِينَ رَحِيمًا

[33:44] He it is Who sends blessings on you, as do His angels[2359A], that He may bring you forth from all kinds of darkness into light. And He is Merciful to the believers.

تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلاَمٌ وَأَعَدَّ لَهُمْ أَجْرًا كَرِيمًا
[33:45] Their greeting on the day when they meet Him will be, ‘Peace.’ And He has prepared for them an honourable reward.

يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا
[33:46] O Prophet, truly We have sent thee as a Witness, and Bearer of glad tidings, and a Warner,

وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُنِيرًا
[33:47] And as a Summoner unto Allah by His command, and as a Lamp that gives bright light[2360].

وَبَشِّرْ الْمُؤْمِنِينَ بِأَنَّ لَهُمْ مِنْ اللَّهِ فَضْلاً كَبِيرًا
[33:48] And announce to the believers the glad tidings that they will have great bounty from Allah.

وَلاَ تُطِعْ الْكَافِرِينَ وَالْمُنَافِقِينَ وَدَعْ أَذَاهُمْ وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلاً
[33:49] And follow not the disbelievers and the hypocrites, and leave alone their annoyance, and put thy trust in Allah; for Allah is sufficient as a Guardian.

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمْ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلاً

[33:50] O ye who believe! when you marry believing women and then divorce them before you have touched them, then you have no right against them with regard to the period of waiting that you reckon. So make some provision for them and send them away in a handsome manner[2361].

يَا أَيُّهَا النَّبِيُّ إِنَّا أَحْلَلْنَا لَكَ أَزْوَاجَكَ اللاَّتِي آتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّا أَفَاءَ اللَّهُ عَلَيْكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّاتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَالاَتِكَ اللاَّتِي هَاجَرْنَ مَعَكَ وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ إِنْ أَرَادَ النَّبِيُّ أَنْ يَسْتَنكِحَهَا خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِي أَزْوَاجِهِمْ وَمَا مَلَكَتْ أَيْمَانُهُمْ لِكَيْلاَ يَكُونَ عَلَيْكَ حَرَجٌ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

[33:51] O Prophet, We have made lawful to thee thy wives whom thou hast paid their dowries, and those whom thy right hand possesses from among those whom Allah has given thee as gains of war, and the daughters of thy paternal uncle, and the daughters of thy paternal aunts, and the daughters of thy maternal uncle, and the daughters of thy maternal aunts who have emigrated with thee, and any other believing woman if she offers herself for marriage to the Prophet provided the Prophet desires to marry her; this is only for thee, as against other believers — We have already made known what We have enjoined on them concerning their wives and those whom their right hands possess — in order that there may be no difficulty for thee in the discharge of thy work. And Allah is Most Forgiving, Merciful[2362].

تُرْجِي مَنْ تَشَاءُ مِنْهُنَّ وَتُؤْوِي إِلَيْكَ مَنْ تَشَاءُ وَمَنْ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلاَ جُنَاحَ عَلَيْكَ ذَلِكَ أَدْنَى أَنْ تَقَرَّ أَعْيُنُهُنَّ وَلاَ يَحْزَنَّ وَيَرْضَيْنَ بِمَا آتَيْتَهُنَّ كُلُّهُنَّ وَاللَّهُ يَعْلَمُ مَا فِي قُلُوبِكُمْ وَكَانَ اللَّهُ عَلِيمًا حَلِيمًا

[33:52] Thou mayest defer the marriage of any of them that thou pleasest, and receive unto thyself whom thou pleasest; and if thou desirest to take back any of those whom thou hast put aside, there is no blame on thee. That is more likely that their eyes may be cooled, and that they may not grieve, and that they may all be pleased with that which thou hast given[2363] them. And Allah knows what is in your hearts; and Allah is All-Knowing, Forbearing

لاَ يَحِلُّ لَكَ النِّسَاءُ مِنْ بَعْدُ وَلاَ أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ إِلاَّ مَا مَلَكَتْ يَمِينُكَ وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ رَقِيبًا

[33:53] It is not allowed to thee to marry women after that, not to change them for other wives[2364] even though their goodness please thee, except any that thy right hand possesses. And Allah is Watchful over all things.

يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلاَّ أَنْ يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا وَلاَ مُسْتَأْنِسِينَ لِحَدِيثٍ إِنَّ ذَلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِ مِنْكُمْ وَاللَّهُ لاَ يَسْتَحْيِ مِنْ الْحَقِّ وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلاَ أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا إِنَّ ذَلِكُمْ كَانَ عِنْدَ اللَّهِ عَظِيمًا

[33:54] O ye who believe! enter not the houses of the Prophet unless leave is granted to you for a meal without waiting for its appointed time[2364A] But enter when you are invited, and when you have finished eating, disperse, without seeking to engage in talk[2365]. That causes inconvenience to the Prophet, and he feels shy of asking you to leave. But Allah is not shy of saying what is true. And when you ask them (the wives of the Prophet) for anything, ask them[2366] from behind a curtain. That is purer for your hearts and their hearts. And it behoves you not to cause inconvenience to the Messenger of Allah, nor that you should ever marry his wives after him. Indeed that would be an enormity in the sight of Allah[2367].

إِنْ تُبْدُوا شَيْئًا أَوْ تُخْفُوهُ فَإِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا
[33:55] Whether you reveal a thing or conceal it, Allah knows all things full well.

لاَ جُنَاحَ عَلَيْهِنَّ فِي آبَائِهِنَّ وَلاَ أَبْنَائِهِنَّ وَلاَ إِخْوَانِهِنَّ وَلاَ أَبْنَاءِ إِخْوَانِهِنَّ وَلاَ أَبْنَاءِ أَخَوَاتِهِنَّ وَلاَ نِسَائِهِنَّ وَلاَ مَا مَلَكَتْ أَيْمَانُهُنَّ وَاتَّقِينَ اللَّهَ إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا

[33:56] There is no blame on them in this respect with regard to their fathers or their sons or their brothers or the sons of their brothers or the sons of their sisters or their womenfolk or those whom their right hands possess. And fear Allah, O wives of the Prophet, verily, Allah is Witness over all things.

إِنَّ اللَّهَ وَمَلاَئِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا
[33:57] Allah and His angels send blessings on the Prophet. O ye who believe! you also should invoke blessings on him and salute him with the salutation of peace.

إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمْ اللَّهُ فِي الدُّنْيَا وَالآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُهِينًا
[33:58] Verily, those who malign Allah and His Messenger[2368] — Allah has cursed them in this world and in the Hereafter, and has prepared for them an abasing punishment.

وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثْمًا مُبِينًا
[33:59] And those who malign believing men and believing women for what they have not earned shall bear the guilt of a calumny and a manifest sin.

يَا أَيُّهَا النَّبِيُّ قُلْ ِلأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلاَبِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلاَ يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

[33:60] O Prophet! tell thy wives and thy daughters and the women of the believers that they should draw close to them portions of their loose outer coverings[2369]. That is nearer that they may thus be distinguished and not molested. And Allah is Most Forgiving, Merciful.

لَئِنْ لَمْ يَنْتَهِ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَالْمُرْجِفُونَ فِي الْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لاَ يُجَاوِرُونَكَ فِيهَا إِلاَّ قَلِيلاً

[33:61] If the hypocrites, and those in whose heart is a disease, and those who cause agitation in the city, desist not, We shall surely give thee authority over them[2370]; then they will not dwell therein as thy neighbours, save for a little while.

مَلْعُونِينَ أَيْنَمَا ثُقِفُوا أُخِذُوا وَقُتِّلُوا تَقْتِيلاً
[33:62] Then they will be accursed. Wherever they are found, they will be seized, and cut into pieces[2371].

سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
[33:63] Such has been the way of Allah in the case of those who passed away before, and thou wilt never find a change in the way of Allah.

يَسْأَلُكَ النَّاسُ عَنْ السَّاعَةِ قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ تَكُونُ قَرِيبًا
[33:64] Men ask thee concerning the Hour. Say, ‘The knowledge of it is with Allah alone.’ And what will make thee know that the Hour may be nigh?

إِنَّ اللَّهَ لَعَنَ الْكَافِرِينَ وَأَعَدَّ لَهُمْ سَعِيرًا
[33:65] Allah has surely cursed the disbelievers, and has prepared for them a burning fire,

خَالِدِينَ فِيهَا أَبَدًا لاَ يَجِدُونَ وَلِيًّا وَلاَ نَصِيرًا
[33:66] Wherein they will abide for ever. They will find therein no friend nor helper.

يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِي النَّارِ يَقُولُونَ يَا لَيْتَنَا أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُولا
[33:67] On the day when their faces are turned over in the Fire, they will say, ‘Oh, would that we had obeyed Allah and obeyed the Messenger!’

وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءَنَا فَأَضَلُّونَا السَّبِيلا
[33:68] And they will say, ‘Our Lord, we obeyed our chiefs and our great ones and they led us astray from the way[2372].

رَبَّنَا آتِهِمْ ضِعْفَيْنِ مِنْ الْعَذَابِ وَالْعَنْهُمْ لَعْنًا كَبِيرًا
[33:69] ‘Our Lord, give them double punishment and curse them with a very great curse.’

يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا وَكَانَ عِنْدَ اللَّهِ وَجِيهًا
[33:70] O ye who believe! be not like those who vexed and slandered[2373] Moses; but Allah cleared[2373A] him of what they spoke of him. And he was honourable in the sight of Allah.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلاً سَدِيدًا
[33:71] O ye who believe! fear Allah, and say the right word.

يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعْ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا
[33:72] He will bless your works for you and forgive you your sins. And whoso obeys Allah and His Messenger, shall surely attain a mighty success.

إِنَّا عَرَضْنَا الأَمَانَةَ عَلَى السَّمَاوَاتِ وَالأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الإِنْسَانُ إِنَّهُ كَانَ ظَلُومًا جَهُولاً

[33:73] Verily, We offered the Trust to the heavens and the earth and the mountains, but they refused to bear it and were afraid of it. But man bore it. Indeed, he is capable of being unjust to, and neglectful of, himself.[2374]

لِيُعَذِّبَ اللَّهُ الْمُنَافِقِينَ وَالْمُنَافِقَاتِ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتِ وَيَتُوبَ اللَّهُ عَلَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

[33:74] The result is that Allah will punish hypocritical men and hypocritical women, and idolatrous men and idolatrous women; and Allah turns in mercy to believing men and believing women; and Allah is Most Forgiving, Merciful.

2329. The Holy Prophet has been addressed as Al-Nabi (The Prophet) in this verse and at several other places in the Qur'an. No other Prophet in any revealed Scripture, or in the Qur'an; has been addressed as such. All other Prophets have been addressed by their proper names. This peculiarity of address shows that the Holy Prophet is Al-Nabi, i.e., the Prophet par excellence. Or, the reference in this form of address may be to a biblical Prophecy in which the advent of "that Prophet" has been foretold (John, 1:21, 25).

2330. Zihar or Muzaharah means, separating oneself from one's wife, calling her mother (Lane).

2331. Ad'iya' is plural of da'i' which means, one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; one who attributes his descent to other than his father (Lane). The verse sought to abolish two very deep-rooted and widespread customs of the Arabs in the Holy Prophet's time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women's rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one's own. This custom, apart from being calculated to cause complications in blood relationships was puerile and foolish. The reason for the abolition of these customs is implied in the words, Allah has not made for any man two hearts in his breast. Human heart is understood to be the seat of emotions and feelings. It can entertain only one kind of emotion at one time. Contradictory emotions cannot possibly be entertained by it at the same time. Moreover, different human relations evoke different emotions. Merely calling one's wife one's mother or calling a stranger one's son cannot evoke the corresponding emotions in one's heart. A wife can never become a mother nor a stranger a real son. Mere words of mouth cannot change the state of mind of the utterer of those words, nor can they alter hard facts of physical relationship.

2332. The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.

2333. The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other's property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former's arrival in Medina; according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the
Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were expected to treat one another like brothers.

2334. The four Prophets : Noah,  Abraham, Moses and Jesus, have found special mention in this verse inasmuch as they occupy a unique position among the hierarchy of pre-Islamic Divine Prophets. Noah was the first Law-bearing Prophet in the real sense of the word and in Abraham converged both the Mosaic and Islamic Dispensations, and Moses was the Holy Prophet's counterpart while Jesus was the last of the Israelite Prophets and the Holy Prophet's harbinger. The words "their covenant" mean the covenant which was taken from them or which befitted their dignity and exalted position and was in harmony with their high duties and responsibilities. See also 433.

2335. With this verse begins an account of the Battle of the Trench which took place in the 5th year of the Hijrah and was the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatfan, the Ashja' and Murrah, the Fararah, the Sulaim and the Banu Sa'd and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous Hypocrites of Medina, formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims including women and children were employed in digging the Trench) ill-prepared and ill-provisioned Muslims. The siege of
Medina lasted from fifteen days to four weeks. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.

2336. Forces of nature-wind, rain and cold which wearied the disbelievers and damped their spirits. The words may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims. Says William Muir: 'Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown' ("Life of Mohammad").

2337. The disbelievers burst upon Muslims from every direction-from the heights of Medina as well as from the plains. The reference in the words 'and you thought diverse thoughts about Allah,' is to the 'Hypocrites' and not to sincere and steadfast Muslims (v.13).

2337A. This was the name of Medina before the Hijrah.

2338. The words mean, 'Return to your old faith, or go back to your homes.'

2339. The verse purports to say that if an enemy had entered into Medina from another direction and the Hypocrites were invited to make common cause with him against the Muslims, they would have willingly and readily done so.

2340. The words refer to the treaty which the Jews of Medina had made with the Holy Prophet that they would fight on his side against any enemy who invaded Medina.

2341. Shuh meaning both niggardliness and greed, the expression means,(a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.

2342. With the 13th verse the description had begun of an hypocrite's state of mind, particularly when he is face to face with danger. The picture has become complete with the present verse. The hypocrite is a coward and a defeatist. He is a liar and has no regard for pledges solemnly made. He is treacherous, disloyal and perfidious. He is niggardly and greedy. In short, he is the complete antithesis of a true believer.

2343. The Battle of the Trench perhaps constituted the hardest ordeal in the Holy Prophet's whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person's enemy lies prostrate at his feet; that his real mettle is tested; and history bears eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress as he was in the hour of success. The battles of the Trench, Uhud and Hunain shed a flood of light on the one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain with the fate of Islam hanging in the
balance, he fearlessly and single-handed advanced into the enemy's ranks with the memorable words on his lips: 'I am the Prophet of God and I am telling no lie. I am the son of 'Abd al-Muttalib.' And when Mecca fell and the whole of Arabia lay prostrate at his feet, absolute and undisputed power failed to corrupt him. He showed unparalleled magnanimity to his enemies. What greater testimony there could possibly be to the Holy Prophet's nobility of character than the fact that those who were nearest to him and knew him most loved him most and were the first to believe in his mission-his dear wife Khadijah, his lifelong friend Abu Bakr, his cousin and son-in-law 'Ali, his freed slave Zaid.

The Prophet was humanity's noblest specimen and a perfect model in beauty and beneficence. In all the various facets of his variegated life and character he stands unrivalled and an excellent exemplar for men to copy and follow. His whole life lies before the floodlight of history. He started life as an orphaned child and ended it by being the arbiter of the destinies of a whole nation. As a boy he was sedate and dignified and at the threshold of youth he was a perfect example of moral virtue, righteousness and sobriety. In middle age he won the title of Al-Amin (The Trusty and Truthful) and as a businessman he proved himself to be most honest and scrupulous. He married ladies both much older and much younger than himself and all of them swore by his faithfulness, love and godliness. As a father he was most affectionate; and as a friend most loyal and considerate. When entrusted with the great and difficult task of reforming a corrupt society and subjected to persecution and exile, he bore it all with dignity and decorum. He fought as a soldier and commanded armies. He faced defeat and won victories. He legislated and decided cases. He was a statesman, a teacher and a leader of men. 'Head of the state as well as of the Church he was Caesar and Pope in one; but he was Pope without the Pope's pretensions, and Caesar without the legions of Caesar. Without a standing army, without a bodyguard, without a palace, without a fixed revenue, if ever any man had the right to say that he ruled by a right Divine, it was Muhammad, for he had all the power without its instruments and without its supports. He would do his household work with his own hands, would sleep upon a leathern mat, and his menu consisted of dates and water or barley-bread, and after having done a full day of multifarious duties, he would spend the hours of night in prayer and supplication till his feet got swollen. No man under so vastly changed circumstances and conditions had changed so little ("Muhammad and Muhammadanism" by Bosworth Smith).

2344. The reference is to the prophecy about the defeat and discomfiture of the hosts of
disbelief and the victory of Islam (38:12 & 54:46).

2345. The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet's disciples. Never did the followers of any Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.

2346. Allah repelled the attack of the Confederates. They had to raise the siege and, consumed with anger and rage at having completely failed in their unholy and nefarious undertaking, they went back to their homes, never being in a position again to attack Medina. Henceforward the initiative passed into the hands of Muslims. The Battle of the Trench marked a turning point in the history of Islam. From a weak and continuously harassed and harried minority Islam became a mighty force in Arabia.

2347. The perfidious Banu Quraizah had entered into a solemn treaty with the Holy Prophet that they would help Muslims if an enemy attacked Medina. But at the time of the Battle of the Trench they were prevailed upon by Hujayy, the leader of the Banu Nadir to break their plighted word and join the grand confederacy against Islam. When the attack fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa'd bin Ma'adh; the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa'd decided the case according to the Mosaic Law (Deut: 20: 10-1 5).

2348. The allusion here seems to be either to the lands of Khaibar or to the eventual conquest of Persian and Roman Empires and of the countries beyond, upon which Muslims had not so far set their feet.

2349. As the Holy Prophet's wives were to serve as a model in social behavior, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money and the amenities of life were completely forbidden to them, but they were certainly expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship.

2349A. Conduct falling short of the highest standards of faith.

2350. If they prefer physical comforts, which is the significance of the word Fahishah (Lane) used in the verse, they would be setting a very bad example, and as wives of the Holy Prophet whose example was bound to be followed by other women they would be incurring a grave responsibility and would, therefore; deserve double punishment. On the other hand, if they were devoted to God and His Messenger and had set a noble example of self-denial for others to copy, their reward would also be double.

2351. The masculine gender for the verb Yaqnut is used because of the subject man which is invariably followed by a verb in the masculine gender.

2352. The wives of the Holy Prophet are here enjoined to maintain the dignity of their very exalted position and to conduct themselves with due propriety and decorum while talking to members of the opposite sex. All Muslim women are included in this injunction.

2353. The words show that the principal sphere of the activities of a woman is her house-not that she is not allowed to leave its four walls. She may go out as many times as she may require for the performance of a legitimate errand or the satisfaction of a legitimate need. But to move about in mixed society and take part in all sorts of avocations and professions, shoulder to shoulder with man, and to do so to the neglect and detriment of her special domestic duties as the mistress of the house is not the Islamic conception of ideal womanhood. The Holy Prophet's wives were particularly required to 'stay in their houses' because the dignity of their exalted position as 'Mothers of the Faithful' demanded this and also because Muslims often visited them to pay their respects and sought necessary guidance from them on important religious matters. The commandment equally applies to all Muslim women. It is the Quranic way of address that while it appears to be particularly addressing the Holy Prophet, the address is meant equally for all Muslims. Similarly; a commandment addressed to the wives of the Holy Prophet applies also to all Muslim women. The expression Ahl al-Bait applies principally and primarily to the Holy Prophet's wives. This is quite clear from the context and also from vv. 11:74 and 28:13. In its wider sense; however, it includes all members of a family who form one's household, even one's children and children's children. The expression had also been used by the Holy Prophet for some of his select Companions. 'Salman is a member of our household' is a well-known saying of the Holy Prophet (Saghir).

2354. The Holy Prophet's noble consorts were required not only to serve as model of virtue, piety and righteousness for the Faithful but to teach them the principles and precepts of Islam which they had learnt direct from the Holy Prophet.

2355. This verse embodies a most effective repudiation of the charge that Islam accords a lower status to women. According to the Qur'an women stand on the same level with men, and they can attain to all those spiritual heights to which men can attain and enjoy all those political and social rights which men enjoy. Only their spheres of activities being different, their duties are different. It is this difference in duties of both the sexes that has mistakenly, or perhaps deliberately, been misunderstood by hostile critics of Islam as implying a lower status for women.

2356. The immediate occasion for the revelation of this verse may have been Zainab's hesitation to comply with the Holy Prophet's greatly cherished wish that she should marry Zaid, his freed slave. It goes to Zainab's credit that in deference to the Prophet's wish she agreed to her marriage with Zaid, much against her personal inclination. The Holy Prophet did not press her to accept Zaid as her husband. She only deferred to the wish of the Holy Prophet.

2357. Zaid ibn Harith, a young freed man of the Holy Prophet whom he had adopted as his son before adoption was declared unlawful in Islam.

2357A. Had divorced her; Watar means, need; want; an object of want (Lane).

2357B. Zainab was the daughter of the Holy Prophet's aunt, hence a full-blooded Arab lady, intensely proud of her ancestry and exalted social status. Islam had envisaged and given to the world a civilization and culture in which there were no class divisions, no hereditary nobility, no vested interests. All men were free and equal in the sight of God. The Holy Prophet wanted to start with his own family to carry into actual effect this noble ideal of Islam. He wished to marry Zainab to Zaid, who in spite of having been freed by the Prophet, unfortunately still carried the stigma of slavery in the minds of some people. It was exactly this stigma of slavery, this invidious distinction between 'free' and 'slave' which the Holy Prophet sought to remove by Zainab's marriage with Zaid. In deference to the Holy Prophet's wish Zainab agreed to the proposal. The purpose of the Holy Prophet was achieved. The marriage leveled to the ground class distinctions and divisions. It was a practical demonstration of Islam's noble ideal. But the marriage unfortunately ended in failure, not so much due to a difference in the social status of Zainab and Zaid as to the incompatibility of their dispositions and temperaments and also due to a feeling of inferiority from which Zaid himself suffered.

The failure of the marriage naturally grieved the Holy Prophet. But it also served a very useful purpose. In pursuance of a Divine command, as mentioned in the latter part of the verse, the Holy Prophet himself married Zainab, thus cutting at the very root of the obnoxious and deep-seated Arab custom that it was a sacrilege to marry the wife of one's adopted son. The custom of adoption was abolished and with it went also this foolish notion. Thus Zainab's marriage with Zaid served one very noble object and its failure another. The words 'fear Allah' signify that Zaid wanted to divorce Zainab, and as divorce according to Islam is very hateful in the sight of God, the Holy Prophet exhorted him not to do so. The clause and ... thou shouldst fear Him, may apply to both Zaid and the Holy Prophet. Applying to Zaid it would mean that Zaid did not like that the cause of his separation from Zainab should come to light, perhaps because as the words 'fear Allah' indicate the fault lay more with him than with Zainab. As, however, applying to the Holy Prophet, it would signify that as the marriage between Zaid and Zainab was arranged at his instance and wish, he naturally did not like its breach. The clause also shows that the Prophet feared that the breakdown of the marriage which resulted in an ostensible failure of the experiment in Islamic brotherhood, would cause some mental confusion and uneasiness among people whose faith was weak. This was the anxiety that lay heavy on the Prophet's heart. The words, 'thou didst fear the people,' seem to point to this fear of his.

Some Christian critics of Islam pretend to find in the Holy Prophet's marriage with Zainab a basis for mean attacks on him. It is stated that the Prophet, having by chance seen Zainab, became enamored of her beauty and Zaid, having come to know of his desire to marry her, sought divorce from her. The fact that the Holy Prophet's most inveterate enemies, before whose eyes the whole affair had actually taken place, dared not attribute the base motives ascribed to him by these critics after so many centuries; completely knocks the bottom from under this base and totally unfounded charge. Zainab was the Prophet's own cousin and, being so closely related to him, he must have seen her many times before "Pardah" was enjoined. Besides; it was in deference to his own persistently expressed wish that Zainab had reluctantly agreed to marry Zaid. It is on record that she and her brother had desired before her marriage with Zaid that she should be taken into marriage by the Holy Prophet himself. What was it that prevented the Holy Prophet from marrying her when she was a virgin and when she herself desired to get married to him? The whole story evidently seems to be a figment of the "fertile" imagination of the Holy Prophet's hostile critics and it is an insult to human intellect to give credence to it.

2358. The reference in the words is to the Holy Prophet's marriage with Zainab. The words show that his marriage took place in obedience to express Divine command.

2359. Khatam is derived from Khatama which means, he sealed, stamped, impressed or imprinted the thing. This is the primary signification of this word. The secondary meaning is he reached the end of the thing; or covered the thing; or protected what is in a writing by marking or stamping a piece of clay upon it, or by means of a seal of any kind. Khatam means, a signet ring; a seal or stamp and a mark; the end or last part or portion and result or issue of a thing. The word also signifies embellishment or ornament; the best and most perfect.

The words Khatim and Khatm and Khatam are almost synonymous (Lane; Mufradat, Fath & Zurqani). So the expression Khatam al-Nabiyyin would mean, the Seal of the Prophets; the best and most perfect of the Prophets; the embellishment and ornament of the Prophets. Secondarily it means, the last of the Prophets. At Mecca when all the Holy Prophet's male children had died in their childhood, his enemies taunted him with being Abtar (one who has no male issue), meaning that in the absence of male heirs to succeed him his Movement would sooner or later come to an end (Muhit). In answer to this taunt of disbelievers it was emphatically declared in Surah Kausar that not the Prophet but his enemies would remain issueless. After the revelation of Surah Kausar the idea naturally found favor with early Muslims that the Prophet would be blessed with sons who would live to an adult age. The verse under comment removed that misconception inasmuch as it declared that the Prophet is not, never was, nor will ever be the father of any grown-up young men (Rijal meaning grown-up young men). The verse while appearing to be in conflict with Surah Kausar in which not the Holy Prophet but his enemies were threatened with being issueless, in reality seeks to set at rest doubts and misgivings to which this seeming contradiction gives rise. It says that the Holy Prophet is Rasul Allah; signifying that he is the spiritual father of a whole Ummah and he is also Khatam al-Nabiyyin, signifying that he is the spiritual father of all the Prophets. So when he is the spiritual father of all believers and of all Prophets, how can he be said to be Abtar (issueless). If the expression be taken to mean that he is the last of the Prophets and that no Prophet will come after him, then the verse would appear to be out of tune and to possess no relevance with the context, and instead of refuting the taunt of disbelievers that the Holy Prophet was issueless, would support and reinforce it.

Briefly, according to the meaning of the word Khatam, given above, the expression Khatam al-Nabiyyin can have four possible meanings: (1) The Holy Prophet was the Seal of the Prophets, i.e., no Prophet can be regarded as true unless his Prophethood bears the seal of the Holy Prophet. The Prophethood of every past Prophet must be confirmed and testified to by the Holy Prophet, and also nobody can attain to Prophethood after him except by being his follower. (2) The Holy Prophet was the best, the noblest and the most perfect of all the Prophets and he was also a source of embellishment for them (Zurqani, Sharah Mawahib al-Ladunniyyah). (3) The Holy Prophet was the last of the law-bearing Prophets. This interpretation has been accepted by eminent Muslim theologians, saints and savants such as Ibn 'Arabi, Shah Wali-Allah, Imam 'Ali Qari, Mujaddid Alf Thani, and others. According to these great scholars and saints no Prophet can come after the Holy Prophet who could abrogate his Millah or who should be from outside his Ummah (Futuhat, Tafhimat, Maktubat & Yawaqit wa'l Jawahir). 'A'ishah, the talented spouse of the Holy Prophet, is reported to have said, 'Say that he (the Holy Prophet) is Khatam al-Nabiyyin, but do not say that there will be no Prophet after him' (Manthur). (4) The Holy Prophet was the last of the Prophets only in this sense that all the qualities and attributes of Prophethood found their most perfect and complete consummation and expression in him; Khatam in the sense of being the last word in excellence and perfection is of common use. Moreover the Qur'an clearly speaks of the advent of Prophets after the Holy Prophet (7:36). The Holy Prophet himself was clear in his mind as to the continuity of Prophethood after him. He is reported to have said: 'If Ibrahim (his son) had remained alive, he would have been a Prophet' (Majah; Kitab al-Jana'iz), and, 'Abu Bakr is best of men after me, except that a Prophet should appear' (Kanz).

2359A. The word Yusalli signifies both sending down blessings and praying.

2360. As the sun is the central point in the physical universe, so is the Holy Prophet the central point in the spiritual realm. He is the sun in the firmament of Prophets and Heavenly Reformers who like so many stars and moons revolve round him and borrow light from him. He is reported to have said: 'My Companions are like so many stars; whomsoever of them you follow you will be rightly guided' (Saghir).

2361. The words, and send them away in a handsome manner, signify (1)that no reproach or disgrace should be considered to attach to the divorced woman; (2) that the divorced woman should ordinarily be paid more than her part of the stipulated dower, and (3) that after divorce her freedom to act as she likes with regard to herself should not be interfered with.

2362. This verse should be read along with vv. 29 and 30 above, in which the wives of the Holy Prophet were offered a choice between his companionship and the material benefits and comforts of life, and they preferred the Prophet's company. The present verse, by implication, refers to that reply of the Prophet's consorts which is recorded in the books of history but expressly nowhere in the Qur'an. Till they gave their reply, the physical relations between them and the Holy Prophet remained, as it were, in a state of suspension. While the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52), he did not exercise the choice and retained all of them. The Holy Prophet's marriages were motivated by highly noble considerations and not by those imputed to him by his ignorant and ignoble critics. With the solitary exception of his marriage with 'A'ishah, which later circumstances fully justified, he married only widows or divorced women. He married Hafsah whose husband was killed in the battle of Badr; Zainab bint Khuzaimah whose husband was killed in the battle of Uhud; Umm Salmah whose husband died in 4 A.H.; and Umm Habibah, daughter of Abu Sufyan, who became a widow in 5 or 6 A.H. (in exile in Abyssinia). He married Juwairiyah and Safiyyah, both widows, in 5 A.H. and 7 A.H. respectively, seeking a union with and pacification of their tribes. It is worthy of note that a hundred families of the Bani Mustaliq were liberated by Muslims when the Holy Prophet married Juwairiyah. Maimunah, another widow, it is said, offered herself to be taken in marriage by the Holy Prophet which offer he condescended to accept in the interest of the education and training of Muslim women. He married Zainab; the divorced wife of Zaid in 5 A.H., in order to put a stop to a foolish custom prevailing among the Arabs and in order also to assuage her wounded feelings as the respected lady had felt deeply humiliated at being divorced by Zaid. He married Mariah in 7 A.H. and thus by raising a freed slave girl to the highly eminent spiritual status of the "Mother of the Faithful" he gave a death blow to slavery.

Such were the pious and righteous motives of our noble Master in marrying widows and divorced women, by no means noted for their youth or beauty. His critics deliberately ignore the patent fact that up to the age of 25 he lived the spotless life of a celibate. Then in the prime of his youth he married a lady many years his senior and lived with her a most happy life till he was an old man of fifty and she about sixty-five. After her death he married Saudah, another lady of very advanced age. He married all his other wives, to which exception has been taken by evil-minded carpers, between 2 A.H. and 7 A.H., a period when he was constantly engaged in active fighting and his life was perpetually in danger and the fate of Islam itself hung in the balance. Could any sane person in such situation of danger and uncertainty conceive of contracting marriage after marriage from bad motives such as are attributed to the Holy Prophet by his evil-minded critics? After this he lived for about three years as virtual ruler of the whole of Arabia when all the comforts and amenities of life were at his disposal, and yet he entered into no further marriage. Does not this fact alone establish the honesty and sincerity of the Holy Prophet's motives in contracting his marriages?

The words 'if she offers herself for marriage to the Prophet' have been taken as specially referring to Maimunah who is reported to have offered herself to be taken into marriage by the Holy Prophet. The clause; this provision is only for thee and not for other believers, means that it was a special privilege of the Holy Prophet and was due to the special nature of his duties as a Divine Prophet. The clause may also refer to the special permission granted to the Holy Prophet, to retain all his wives, after the commandment contained in 4:4 was revealed limiting to four the number of wives allowed to Muslims at one time. The words. We have already made known what We have enjoined on them concerning their wives, refer to the commandment contained in 4:4, according to which only four wives at the most at a time are allowed to a Muslim. But in view of the Holy Prophet's own and of his wives' very high spiritual status and other spiritual and moral considerations, exception was made in the case of the Holy Prophet in the opening words of this verse.

2363. Whereas; on the one hand, the wives of the Holy Prophet were given the option to choose between his companionship and the material comforts of life and worldly goods (33:29, 30), on the other, the Holy Prophet was also given the choice to retain or part with any of his wives. All his wives lost no time in indicating their preference. They chose to cast in their lot with him. The Holy Prophet, on his part, was equally considerate. He signified his intention to retain all of them. This decision of the Prophet greatly pleased them. This is the meaning of the words: that they may all be pleased with that which thou hast given them.

2364. This verse was revealed in 7 A.H. after which the Holy Prophet contracted no further marriage. He was also not allowed to divorce any of the existing wives, possibly in deference to their dignity as "Mothers of the Faithful" and perhaps also because they had preferred the rigor and austerity of the Holy Prophet's domestic life to worldly comforts. God appreciated their sacrifice and forbade the Holy Prophet to marry any more wife or to divorce any of the existing wives.

2364A. For the food to get ready.

2365. One should not enter a house uninvited, and when invited he should be punctual. It is as bad to be before time as to be behind time. After meals one should depart, not wasting one's own and other peoples' time in the usual postprandial idle talk.

2366. The commandment is intended to discourage too much familiarity between the sexes, the pronoun hunna (them) by implication applying to all women.

2367. Marriage with the widows of the Holy Prophet has been declared a grievous sin in this verse. Being the "Mothers of the Faithful" it was inconsistent with their spiritual dignity that any of their "spiritual sons" should marry any of them.

2368. By 'maligning Allah' is meant 'seeking to put obstacles in the way of the cause of truth' and by 'maligning His Messenger,' is meant 'seeking to slander and defame him.'

2369. Jalabib (outer cloaks) is the plural of Jilbab which means, (a) a woman's outer wrapping garment; (b) a garment that envelops the whole body: (c) a garment worn by a woman that entirely envelops the body so that not even a hand is left uncovered (Lane). Islamic "Pardah" serves a double purpose. It enjoins privacy and recommends decorum and dignified behavior. Women are not allowed to meet men promiscuously, and they are also expected to observe certain rules regarding dress when going out of their houses. For a detailed discussion of the subject of "Pardah" see 2044.

2370. The Hypocrites and Jews of Medina sought to put all sorts of obstacles in the way of Islam, the main weapon in their armory against it being the spreading of false news. This capacity to create mischief received a severe setback when the defeat and dispersion of the confederated armies added vastly to its political power and prestige. The expression, Lanughriyannaka bi-him, also means 'We shall surely make thee take action against them, or give thee authority over them.'

2371. Ignominy and humiliation have dogged the footsteps of the ill-fated Jewish people throughout the ages. Their return to Palestine and the establishment of the State of Israel seems to be only a temporary phase.

2372. In the preceding verse reference was made to the leaders of disbelief, Wujuh also meaning leaders. Here the rank and file are mentioned. It is human nature to seek to shift the blame for one's own evil deeds to others.

2373. Adhahu means, he did or said what was disagreeable or hateful to him; maligned or annoyed or hurt him.

2373A. Moses was made the butt of serious calumnies, some of which were: (1) Korah induced a woman to bring against him a charge of illicit connection with her. (2) Having become jealous of Aaron's increasing influence with his people, Moses sought to kill him. (3) He was a victim of leprosy and syphilis; and (4) Samiri charged him with idolatry. (5) His own sister brought false accusations against him.

2374. Hamala al-Amanata means, he took upon himself or accepted the trust; he betrayed it. Zalum is the intensive form of Zalim which is active participle from Zalama; which means; he put the thing in a wrong place; and Zalama-hu means, he imposed upon himself a burden which it was beyond his power or ability to bear. Jahul is the intensive form of Jahil which means, neglectful; foolish; heedless (Lane). Man is gifted with great natural capacities and powers to assimilate and manifest in his person Divine attributes and to become the image of his Creator (2:31). This is, indeed, a great trust which man, alone of all the universe, was found capable of discharging; other beings and things-the angels, the heavens, the earth and the mountains being quite unequal to it. They refused, as it were; to bear it. Man accepted this responsibility because he alone could discharge it. He is capable of being Zalum (unjust to himself) and Jahul (neglectful of himself) i.e., he could be unjust to himself in the sense that he could bear any hardship and undergo any sacrifice for the sake of his Creator, and he is capable of being neglectful or heedless in the sense that in the discharge of his great and sacred trust he could be neglectful of his own interest and desire for a life of ease and comfort. (2) Taking al-Amanat (trust) in the sense of the Law of the Qur'an and al-lnsan signifying the perfect man, i.e., the Holy Prophet, the verse would mean that of all the denizens of the heavens and the earth, the Holy Prophet alone was found to be capable of being entrusted with the revelation of the most perfect and final Law-the Qur'an, because no other man or being was endowed with those great qualities which were indispensable for the full and adequate discharge of this great responsibility. (3) Taking Hamala in the sense of betraying or proving false to a trust, the verse would mean that the trust of the Divine Law was imposed upon man and other terrestrial and celestial beings. All of them with the exception of man refused to betray this trust, that is, they carried out fully and faithfully all the laws to which they were made subject. The whole nature was true to its laws and the angels also carried out their duties loyally and faithfully (16:50, 5 1). It is man alone who having been endowed with discretion and volition, defies and violates
Divine commandments because he is unjust and neglects and ignores his duties and responsibilities. This meaning of the verse is supported by 41:12.