Tafsir Ibn Kathir — Al-Jumu'ah 62:1 – At-Tahrim 66:12

The Virtues of Surat Al-Jumu'ah Ibn 'Abbas and Abu Hurayrah narrated that Allah's Messenger ﷺ used to recite Surat Al-Jumu'ah and Surat Al-Munafiqin during the Friday Prayer. Muslim collected this Hadith in his Sahih. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ - هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ - وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ - ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ (1. Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah – the King, the Holy, the Almighty, the All-Wise.)(2. He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Ayat, purifying them, and teaching them the Book and the Hikmah. And verily, they had been before in manifest error.)(3. And others among them who have not yet joined them. And He is the Almighty, the All-Wise.)(4. That is the grace of Allah, which He bestows on whom He wills. And Allah is the Owner of mighty grace.) Everything praises and glorifies Allah Allah states that everything in the heavens and the earth glorifies His praises,including all types of living creatures and inanimate objects.Allah the Exalted said in another Ayah, وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ (Glorify Him and there is not a thing but glorifies His praise)(17:44) Allah said, الْمَلِكِ الْقُدُّوسِ (the King, the Holy,) meaning that He is the Owner and King of the heavens and the earth Who has perfect control over their affairs. He is the Holy, free of all shortcomings, His attributes are perfect, الْعَزِيزِ الْحَكِيمِ (the Almighty, the All-Wise.) whose explanation is already discussed in many places. The Favor that Allah granted by sending Muhammad (ﷺ) Allah the Exalted said, هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ (He it is Who sent among the unlettered ones a Messenger from among themselves,) the word 'unlettered' here refers to the Arabs. Allah the Exalted said in another Ayah, وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا ۖ وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ (And say to those who were given the Scripture and those who are illiterates: "Do you submit yourselves? If they do, they are rightly guided; but if they turn away, your duty is only to convey the message; and Allah is All-Seer of (His) servants.)(3:20) Mentioning the unlettered ones in specific here does not mean that Muhammad ﷺ was only sent to them, because the blessing to the Arabs is greater than that of other nations. In another Ayah, Allah said, وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ۖ (And verily, this is indeed a Reminder for you and your people)(43:44). Surely, the Qur'an is also a reminder for those other than Arabs to take heed. Allah the Exalted said, وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.)(26:214) These Ayat do not negate Allah's statements, قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا (Say: "O mankind! verily, I am sent to you all as the Messenger of Allah.)(7:158), and, لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ (that I may therewith warn you and whomsoever it may reach.)(6:19) and in His statement about the Qur'an, وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ ۚ (But those of the groups that reject it, the Fire will be their promised meeting place.)(11:17) There are other Ayat that indicate that his Message is universal. He, may Allah's peace and blessings be upon him, was sent to all people, mankind and the Jinns alike. We mentioned this meaning before in Surat Al-An'am producing various Ayat and Hadiths. All praise and thanks are to due to Allah. This Ayah testifies that Allah has indeed accepted the invocation of His friend Ibrahim when he supplicated Allah to send a Messenger to the people of Makkah from among them their own. One who will recite to them Allah's statements, purify them and teach them the Book and the Hikmah. So, Allah – all praise and thanks be to Him – sent him when the Messengers ceased and the way was obscure. Indeed it was a time when it was most needed. Especially since Allah hated the people of the earth, Arabs and non-Arabs alike, except for a few of the People of the Scripture, who kept to the true faith Allah the Exalted sent to 'Isa bin Maryam, peace be upon him. This is why Allah said, هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ (He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Ayat, purifying them, and teaching them the Book and the Hikmah. And verily, they had been before in manifest error.) In ancient times, the Arabs used to adhere by the religion of Ibrahim, peace be upon him. They later changed, corrupted and contradicted it, choosing polytheism instead of Tawhid and doubts instead of certainty. They invented a religion that Allah did not legislate, just as the People of the Scriptures did when they changed and corrupted their Divine Books. Allah sent Muhammad ﷺ, with a great divine legislation, perfect religion that is suitable for all humans and Jinns. In it, there is guidance and explanations of all that they need in this life and the Hereafter. It draws them closer to Paradise and Allah's pleasure and takes them away from the Fire and earning Allah's anger. In it, there is the final judgement for all types of doubts and suspicion for all major and minor matters of the religion. In Muhammad ﷺ, Allah gathered all the good qualities of the Prophets before him, and gave him what He has never given the earlier and later generations of mankind. May Allah's peace and blessings be on Muhammad until the Day of Judgement. Muhammad (ﷺ) is the Messenger to Arabs and Non-Arabs alike Allah said, وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ (And others among them who have not yet joined them. And He is the Almighty, the All-Wise.) Imam Abu 'Abdullah Al-Bukhari, may Allah have mercy upon him, recorded that Abu Hurayrah said, "We were sitting with the Prophet ﷺ, when Surat Al-Jumu'ah was revealed to him; وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ (And others among them who have not yet joined them.) They said, 'Who are they, O Allah's Messenger?' The Prophet ﷺ did not reply until they repeated the question thrice. At that time, Salman Al-Farisi was with us. So Allah's Messenger ﷺ placed his hand on Salman, saying, لَوْ كَانَ الْإِيمَانُ عِنْدَ الثُّرَيَّا لَنَالَهُ رِجَالٌ - أَوْ رَجُلٌ - مِنْ هٰؤُلَاءِ (If faith were on Ath-Thurayya (Pleiades), even then some men or a man from these people would attain it.)" Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir collected this Hadith. This Hadith indicates that Surat Al-Jumu'ah was revealed in Al-Madinah and that the Messenger's Message is universal. The Prophet ﷺ explained Allah's statement, وَآخَرِينَ مِنْهُمْ (And others among them) by mentioning Persia. This is why the Prophet ﷺ sent messages to the kings of Persia and Rome, among other kings, calling them to Allah the Exalted and to follow what he was sent with. This is why Mujahid and several others said that Allah's statement, وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ (And others among them who have not yet joined them.) refers to all non-Arabs who believe in the truth of the Prophet. Allah's statement, وَهُوَ الْعَزِيزُ الْحَكِيمُ (And He is the Almighty, the All-Wise.) asserts that He is Almighty and All-Wise in His legislation and the destiny He appoints. Allah's statement, ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ (That is the grace of Allah, which He bestows on whom He wills. And Allah is the Owner of mighty grace.) refers to the great prophethood that He granted Muhammad ﷺ and the qualities that He favored his Ummah with, by sending Muhammad ﷺ to them.

The Virtues of Surat Al-Jumu'ah Ibn 'Abbas and Abu Hurayrah narrated that Allah's Messenger ﷺ used to recite Surat Al-Jumu'ah and Surat Al-Munafiqin during the Friday Prayer. Muslim collected this Hadith in his Sahih. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ - هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ - وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ - ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ (1. Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah – the King, the Holy, the Almighty, the All-Wise.)(2. He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Ayat, purifying them, and teaching them the Book and the Hikmah. And verily, they had been before in manifest error.)(3. And others among them who have not yet joined them. And He is the Almighty, the All-Wise.)(4. That is the grace of Allah, which He bestows on whom He wills. And Allah is the Owner of mighty grace.) Everything praises and glorifies Allah Allah states that everything in the heavens and the earth glorifies His praises,including all types of living creatures and inanimate objects.Allah the Exalted said in another Ayah, وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ (Glorify Him and there is not a thing but glorifies His praise)(17:44) Allah said, الْمَلِكِ الْقُدُّوسِ (the King, the Holy,) meaning that He is the Owner and King of the heavens and the earth Who has perfect control over their affairs. He is the Holy, free of all shortcomings, His attributes are perfect, الْعَزِيزِ الْحَكِيمِ (the Almighty, the All-Wise.) whose explanation is already discussed in many places. The Favor that Allah granted by sending Muhammad (ﷺ) Allah the Exalted said, هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ (He it is Who sent among the unlettered ones a Messenger from among themselves,) the word 'unlettered' here refers to the Arabs. Allah the Exalted said in another Ayah, وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا ۖ وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ (And say to those who were given the Scripture and those who are illiterates: "Do you submit yourselves? If they do, they are rightly guided; but if they turn away, your duty is only to convey the message; and Allah is All-Seer of (His) servants.)(3:20) Mentioning the unlettered ones in specific here does not mean that Muhammad ﷺ was only sent to them, because the blessing to the Arabs is greater than that of other nations. In another Ayah, Allah said, وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ۖ (And verily, this is indeed a Reminder for you and your people)(43:44). Surely, the Qur'an is also a reminder for those other than Arabs to take heed. Allah the Exalted said, وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.)(26:214) These Ayat do not negate Allah's statements, قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا (Say: "O mankind! verily, I am sent to you all as the Messenger of Allah.)(7:158), and, لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ (that I may therewith warn you and whomsoever it may reach.)(6:19) and in His statement about the Qur'an, وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ ۚ (But those of the groups that reject it, the Fire will be their promised meeting place.)(11:17) There are other Ayat that indicate that his Message is universal. He, may Allah's peace and blessings be upon him, was sent to all people, mankind and the Jinns alike. We mentioned this meaning before in Surat Al-An'am producing various Ayat and Hadiths. All praise and thanks are to due to Allah. This Ayah testifies that Allah has indeed accepted the invocation of His friend Ibrahim when he supplicated Allah to send a Messenger to the people of Makkah from among them their own. One who will recite to them Allah's statements, purify them and teach them the Book and the Hikmah. So, Allah – all praise and thanks be to Him – sent him when the Messengers ceased and the way was obscure. Indeed it was a time when it was most needed. Especially since Allah hated the people of the earth, Arabs and non-Arabs alike, except for a few of the People of the Scripture, who kept to the true faith Allah the Exalted sent to 'Isa bin Maryam, peace be upon him. This is why Allah said, هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ (He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Ayat, purifying them, and teaching them the Book and the Hikmah. And verily, they had been before in manifest error.) In ancient times, the Arabs used to adhere by the religion of Ibrahim, peace be upon him. They later changed, corrupted and contradicted it, choosing polytheism instead of Tawhid and doubts instead of certainty. They invented a religion that Allah did not legislate, just as the People of the Scriptures did when they changed and corrupted their Divine Books. Allah sent Muhammad ﷺ, with a great divine legislation, perfect religion that is suitable for all humans and Jinns. In it, there is guidance and explanations of all that they need in this life and the Hereafter. It draws them closer to Paradise and Allah's pleasure and takes them away from the Fire and earning Allah's anger. In it, there is the final judgement for all types of doubts and suspicion for all major and minor matters of the religion. In Muhammad ﷺ, Allah gathered all the good qualities of the Prophets before him, and gave him what He has never given the earlier and later generations of mankind. May Allah's peace and blessings be on Muhammad until the Day of Judgement. Muhammad (ﷺ) is the Messenger to Arabs and Non-Arabs alike Allah said, وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ (And others among them who have not yet joined them. And He is the Almighty, the All-Wise.) Imam Abu 'Abdullah Al-Bukhari, may Allah have mercy upon him, recorded that Abu Hurayrah said, "We were sitting with the Prophet ﷺ, when Surat Al-Jumu'ah was revealed to him; وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ (And others among them who have not yet joined them.) They said, 'Who are they, O Allah's Messenger?' The Prophet ﷺ did not reply until they repeated the question thrice. At that time, Salman Al-Farisi was with us. So Allah's Messenger ﷺ placed his hand on Salman, saying, لَوْ كَانَ الْإِيمَانُ عِنْدَ الثُّرَيَّا لَنَالَهُ رِجَالٌ - أَوْ رَجُلٌ - مِنْ هٰؤُلَاءِ (If faith were on Ath-Thurayya (Pleiades), even then some men or a man from these people would attain it.)" Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir collected this Hadith. This Hadith indicates that Surat Al-Jumu'ah was revealed in Al-Madinah and that the Messenger's Message is universal. The Prophet ﷺ explained Allah's statement, وَآخَرِينَ مِنْهُمْ (And others among them) by mentioning Persia. This is why the Prophet ﷺ sent messages to the kings of Persia and Rome, among other kings, calling them to Allah the Exalted and to follow what he was sent with. This is why Mujahid and several others said that Allah's statement, وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ (And others among them who have not yet joined them.) refers to all non-Arabs who believe in the truth of the Prophet. Allah's statement, وَهُوَ الْعَزِيزُ الْحَكِيمُ (And He is the Almighty, the All-Wise.) asserts that He is Almighty and All-Wise in His legislation and the destiny He appoints. Allah's statement, ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ (That is the grace of Allah, which He bestows on whom He wills. And Allah is the Owner of mighty grace.) refers to the great prophethood that He granted Muhammad ﷺ and the qualities that He favored his Ummah with, by sending Muhammad ﷺ to them.

The Virtues of Surat Al-Jumu'ah Ibn 'Abbas and Abu Hurayrah narrated that Allah's Messenger ﷺ used to recite Surat Al-Jumu'ah and Surat Al-Munafiqin during the Friday Prayer. Muslim collected this Hadith in his Sahih. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ - هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ - وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ - ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ (1. Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah – the King, the Holy, the Almighty, the All-Wise.)(2. He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Ayat, purifying them, and teaching them the Book and the Hikmah. And verily, they had been before in manifest error.)(3. And others among them who have not yet joined them. And He is the Almighty, the All-Wise.)(4. That is the grace of Allah, which He bestows on whom He wills. And Allah is the Owner of mighty grace.) Everything praises and glorifies Allah Allah states that everything in the heavens and the earth glorifies His praises,including all types of living creatures and inanimate objects.Allah the Exalted said in another Ayah, وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ (Glorify Him and there is not a thing but glorifies His praise)(17:44) Allah said, الْمَلِكِ الْقُدُّوسِ (the King, the Holy,) meaning that He is the Owner and King of the heavens and the earth Who has perfect control over their affairs. He is the Holy, free of all shortcomings, His attributes are perfect, الْعَزِيزِ الْحَكِيمِ (the Almighty, the All-Wise.) whose explanation is already discussed in many places. The Favor that Allah granted by sending Muhammad (ﷺ) Allah the Exalted said, هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ (He it is Who sent among the unlettered ones a Messenger from among themselves,) the word 'unlettered' here refers to the Arabs. Allah the Exalted said in another Ayah, وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا ۖ وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ (And say to those who were given the Scripture and those who are illiterates: "Do you submit yourselves? If they do, they are rightly guided; but if they turn away, your duty is only to convey the message; and Allah is All-Seer of (His) servants.)(3:20) Mentioning the unlettered ones in specific here does not mean that Muhammad ﷺ was only sent to them, because the blessing to the Arabs is greater than that of other nations. In another Ayah, Allah said, وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ۖ (And verily, this is indeed a Reminder for you and your people)(43:44). Surely, the Qur'an is also a reminder for those other than Arabs to take heed. Allah the Exalted said, وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.)(26:214) These Ayat do not negate Allah's statements, قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا (Say: "O mankind! verily, I am sent to you all as the Messenger of Allah.)(7:158), and, لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ (that I may therewith warn you and whomsoever it may reach.)(6:19) and in His statement about the Qur'an, وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ ۚ (But those of the groups that reject it, the Fire will be their promised meeting place.)(11:17) There are other Ayat that indicate that his Message is universal. He, may Allah's peace and blessings be upon him, was sent to all people, mankind and the Jinns alike. We mentioned this meaning before in Surat Al-An'am producing various Ayat and Hadiths. All praise and thanks are to due to Allah. This Ayah testifies that Allah has indeed accepted the invocation of His friend Ibrahim when he supplicated Allah to send a Messenger to the people of Makkah from among them their own. One who will recite to them Allah's statements, purify them and teach them the Book and the Hikmah. So, Allah – all praise and thanks be to Him – sent him when the Messengers ceased and the way was obscure. Indeed it was a time when it was most needed. Especially since Allah hated the people of the earth, Arabs and non-Arabs alike, except for a few of the People of the Scripture, who kept to the true faith Allah the Exalted sent to 'Isa bin Maryam, peace be upon him. This is why Allah said, هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ (He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Ayat, purifying them, and teaching them the Book and the Hikmah. And verily, they had been before in manifest error.) In ancient times, the Arabs used to adhere by the religion of Ibrahim, peace be upon him. They later changed, corrupted and contradicted it, choosing polytheism instead of Tawhid and doubts instead of certainty. They invented a religion that Allah did not legislate, just as the People of the Scriptures did when they changed and corrupted their Divine Books. Allah sent Muhammad ﷺ, with a great divine legislation, perfect religion that is suitable for all humans and Jinns. In it, there is guidance and explanations of all that they need in this life and the Hereafter. It draws them closer to Paradise and Allah's pleasure and takes them away from the Fire and earning Allah's anger. In it, there is the final judgement for all types of doubts and suspicion for all major and minor matters of the religion. In Muhammad ﷺ, Allah gathered all the good qualities of the Prophets before him, and gave him what He has never given the earlier and later generations of mankind. May Allah's peace and blessings be on Muhammad until the Day of Judgement. Muhammad (ﷺ) is the Messenger to Arabs and Non-Arabs alike Allah said, وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ (And others among them who have not yet joined them. And He is the Almighty, the All-Wise.) Imam Abu 'Abdullah Al-Bukhari, may Allah have mercy upon him, recorded that Abu Hurayrah said, "We were sitting with the Prophet ﷺ, when Surat Al-Jumu'ah was revealed to him; وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ (And others among them who have not yet joined them.) They said, 'Who are they, O Allah's Messenger?' The Prophet ﷺ did not reply until they repeated the question thrice. At that time, Salman Al-Farisi was with us. So Allah's Messenger ﷺ placed his hand on Salman, saying, لَوْ كَانَ الْإِيمَانُ عِنْدَ الثُّرَيَّا لَنَالَهُ رِجَالٌ - أَوْ رَجُلٌ - مِنْ هٰؤُلَاءِ (If faith were on Ath-Thurayya (Pleiades), even then some men or a man from these people would attain it.)" Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir collected this Hadith. This Hadith indicates that Surat Al-Jumu'ah was revealed in Al-Madinah and that the Messenger's Message is universal. The Prophet ﷺ explained Allah's statement, وَآخَرِينَ مِنْهُمْ (And others among them) by mentioning Persia. This is why the Prophet ﷺ sent messages to the kings of Persia and Rome, among other kings, calling them to Allah the Exalted and to follow what he was sent with. This is why Mujahid and several others said that Allah's statement, وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ (And others among them who have not yet joined them.) refers to all non-Arabs who believe in the truth of the Prophet. Allah's statement, وَهُوَ الْعَزِيزُ الْحَكِيمُ (And He is the Almighty, the All-Wise.) asserts that He is Almighty and All-Wise in His legislation and the destiny He appoints. Allah's statement, ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ (That is the grace of Allah, which He bestows on whom He wills. And Allah is the Owner of mighty grace.) refers to the great prophethood that He granted Muhammad ﷺ and the qualities that He favored his Ummah with, by sending Muhammad ﷺ to them.

The Virtues of Surat Al-Jumu'ah Ibn 'Abbas and Abu Hurayrah narrated that Allah's Messenger ﷺ used to recite Surat Al-Jumu'ah and Surat Al-Munafiqin during the Friday Prayer. Muslim collected this Hadith in his Sahih. بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ - هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ - وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ - ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ (1. Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah – the King, the Holy, the Almighty, the All-Wise.)(2. He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Ayat, purifying them, and teaching them the Book and the Hikmah. And verily, they had been before in manifest error.)(3. And others among them who have not yet joined them. And He is the Almighty, the All-Wise.)(4. That is the grace of Allah, which He bestows on whom He wills. And Allah is the Owner of mighty grace.) Everything praises and glorifies Allah Allah states that everything in the heavens and the earth glorifies His praises,including all types of living creatures and inanimate objects.Allah the Exalted said in another Ayah, وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ (Glorify Him and there is not a thing but glorifies His praise)(17:44) Allah said, الْمَلِكِ الْقُدُّوسِ (the King, the Holy,) meaning that He is the Owner and King of the heavens and the earth Who has perfect control over their affairs. He is the Holy, free of all shortcomings, His attributes are perfect, الْعَزِيزِ الْحَكِيمِ (the Almighty, the All-Wise.) whose explanation is already discussed in many places. The Favor that Allah granted by sending Muhammad (ﷺ) Allah the Exalted said, هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ (He it is Who sent among the unlettered ones a Messenger from among themselves,) the word 'unlettered' here refers to the Arabs. Allah the Exalted said in another Ayah, وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا ۖ وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ (And say to those who were given the Scripture and those who are illiterates: "Do you submit yourselves? If they do, they are rightly guided; but if they turn away, your duty is only to convey the message; and Allah is All-Seer of (His) servants.)(3:20) Mentioning the unlettered ones in specific here does not mean that Muhammad ﷺ was only sent to them, because the blessing to the Arabs is greater than that of other nations. In another Ayah, Allah said, وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ۖ (And verily, this is indeed a Reminder for you and your people)(43:44). Surely, the Qur'an is also a reminder for those other than Arabs to take heed. Allah the Exalted said, وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (And warn your tribe of near kindred.)(26:214) These Ayat do not negate Allah's statements, قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا (Say: "O mankind! verily, I am sent to you all as the Messenger of Allah.)(7:158), and, لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ (that I may therewith warn you and whomsoever it may reach.)(6:19) and in His statement about the Qur'an, وَمَنْ يَكْفُرْ بِهِ مِنَ الْأَحْزَابِ فَالنَّارُ مَوْعِدُهُ ۚ (But those of the groups that reject it, the Fire will be their promised meeting place.)(11:17) There are other Ayat that indicate that his Message is universal. He, may Allah's peace and blessings be upon him, was sent to all people, mankind and the Jinns alike. We mentioned this meaning before in Surat Al-An'am producing various Ayat and Hadiths. All praise and thanks are to due to Allah. This Ayah testifies that Allah has indeed accepted the invocation of His friend Ibrahim when he supplicated Allah to send a Messenger to the people of Makkah from among them their own. One who will recite to them Allah's statements, purify them and teach them the Book and the Hikmah. So, Allah – all praise and thanks be to Him – sent him when the Messengers ceased and the way was obscure. Indeed it was a time when it was most needed. Especially since Allah hated the people of the earth, Arabs and non-Arabs alike, except for a few of the People of the Scripture, who kept to the true faith Allah the Exalted sent to 'Isa bin Maryam, peace be upon him. This is why Allah said, هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ (He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Ayat, purifying them, and teaching them the Book and the Hikmah. And verily, they had been before in manifest error.) In ancient times, the Arabs used to adhere by the religion of Ibrahim, peace be upon him. They later changed, corrupted and contradicted it, choosing polytheism instead of Tawhid and doubts instead of certainty. They invented a religion that Allah did not legislate, just as the People of the Scriptures did when they changed and corrupted their Divine Books. Allah sent Muhammad ﷺ, with a great divine legislation, perfect religion that is suitable for all humans and Jinns. In it, there is guidance and explanations of all that they need in this life and the Hereafter. It draws them closer to Paradise and Allah's pleasure and takes them away from the Fire and earning Allah's anger. In it, there is the final judgement for all types of doubts and suspicion for all major and minor matters of the religion. In Muhammad ﷺ, Allah gathered all the good qualities of the Prophets before him, and gave him what He has never given the earlier and later generations of mankind. May Allah's peace and blessings be on Muhammad until the Day of Judgement. Muhammad (ﷺ) is the Messenger to Arabs and Non-Arabs alike Allah said, وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ (And others among them who have not yet joined them. And He is the Almighty, the All-Wise.) Imam Abu 'Abdullah Al-Bukhari, may Allah have mercy upon him, recorded that Abu Hurayrah said, "We were sitting with the Prophet ﷺ, when Surat Al-Jumu'ah was revealed to him; وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ (And others among them who have not yet joined them.) They said, 'Who are they, O Allah's Messenger?' The Prophet ﷺ did not reply until they repeated the question thrice. At that time, Salman Al-Farisi was with us. So Allah's Messenger ﷺ placed his hand on Salman, saying, لَوْ كَانَ الْإِيمَانُ عِنْدَ الثُّرَيَّا لَنَالَهُ رِجَالٌ - أَوْ رَجُلٌ - مِنْ هٰؤُلَاءِ (If faith were on Ath-Thurayya (Pleiades), even then some men or a man from these people would attain it.)" Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim and Ibn Jarir collected this Hadith. This Hadith indicates that Surat Al-Jumu'ah was revealed in Al-Madinah and that the Messenger's Message is universal. The Prophet ﷺ explained Allah's statement, وَآخَرِينَ مِنْهُمْ (And others among them) by mentioning Persia. This is why the Prophet ﷺ sent messages to the kings of Persia and Rome, among other kings, calling them to Allah the Exalted and to follow what he was sent with. This is why Mujahid and several others said that Allah's statement, وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ (And others among them who have not yet joined them.) refers to all non-Arabs who believe in the truth of the Prophet. Allah's statement, وَهُوَ الْعَزِيزُ الْحَكِيمُ (And He is the Almighty, the All-Wise.) asserts that He is Almighty and All-Wise in His legislation and the destiny He appoints. Allah's statement, ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ (That is the grace of Allah, which He bestows on whom He wills. And Allah is the Owner of mighty grace.) refers to the great prophethood that He granted Muhammad ﷺ and the qualities that He favored his Ummah with, by sending Muhammad ﷺ to them.

The likeness of those who were entrusted with the Tawrah, but did not carry it, is as the likeness of a donkey which carries huge burdens of books. How bad is the example of people who deny the Ayat of Allah. And Allah does not guide the people who are wrongdoers (5)Say: "O you Jews! If you pretend that you are friends of Allah, to the exclusion of (all) other people, then long for death if you are truthful. (6)But they will never long for it, because of what their hands have sent before them! And Allah knows well the wrongdoers (7)Say: "Verily, the death from which you flee, will surely meet you, then you will be sent back to the Knower of the unseen and the seen, and He will inform you about what you used to do. (8) Admonishing the Jews and challenging Them to wish for Death Allah the Exalted admonishes the Jews who were entrusted with the Tawrah and were ordered to abide by it. However, they did not abide by it, and this is why Allah resembled them to the donkey that carries volumes of books. Surely, when the donkey carries books, it will not understand what these books contain because it is only carrying these books using its strength. This is the example of those who were entrusted with the Tawrah; they read its letter but did not understand its meanings nor abided by them. Rather, they even corrupted and changed the Tawrah. Therefore, they are worse than the donkey, because the donkey cannot understand. They, on the other hand, could have understood using their minds, but their minds were of no benefit. This is why Allah the Exalted said in another Ayah, أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ (They are like cattle, nay even more astray; those! They are the heedless.)(7:179), and said, بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (How bad is the example of people who deny the Ayat of Allah. And Allah does not guide the people who are wrongdoers.) Allah the Exalted said, قُلْ يَا أَيُّهَا الَّذِينَ هَادُوا إِنْ زَعَمْتُمْ أَنَّكُمْ أَوْلِيَاءُ لِلَّهِ مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ (Say: "O you Jews! If you pretend that you are friends of Allah, to the exclusion of other people, then long for death if you are truthful.") meaning, 'if you claim that you are on the correct guidance and that Muhammad and his Companions are being led astray, then invoke Allah to bring death to the misguided group among the two, if you are truthful in your claim.' Allah said, وَلَا يَتَمَنَّوْنَهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۚ (But they will never long for it, because of what their hands have sent before them!) meaning because of the disbelief, injustice and sins that they commit, وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ (And Allah knows well the wrongdoers.) We mentioned this challenge to the Jews before in Surat Al-Baqarah, where Allah said, قُلْ إِنْ كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِنْدَ اللَّهِ خَالِصَةً مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ - وَلَنْ يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ - وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَىٰ حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُوا ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَنْ يُعَمَّرَ ۗ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ (Say: "If the home of the Hereafter with Allah is indeed for you specially and not for others, of mankind, then long for death if you are truthful." But they will never long for it because of what their hands have sent forth before them. And Allah is Aware of the wrongdoers. And verily, you will find them the greediest of mankind for life and (even greedier) than those who ascribe partners to Allah. One of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment. And Allah is Seer of what they do.)(2:94-96) We explained these meanings there, stating that the challenge was for the Jews to invoke Allah to destroy the misguided group, either they or their enemies. We also mentioned a similar challenge against the Christians in Surah Al 'Imran, فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ (Then whoever disputes with you concerning him ['Isa] after (all this) knowledge that has come to you, say: "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves – then we pray and invoke the curse of Allah upon those who lie.")(3:61) and against the idolators, in Surah Maryam, قُلْ مَنْ كَانَ فِي الضَّلَالَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَٰنُ مَدًّا ۚ (Say whoever is in error, the Most Gracious will extend [circumstances] for him.)(19:75) Imam Ahmad, may Allah be pleased with him recorded that Ibn 'Abbas said, "Abu Jahl, may Allah curse him, said, 'If I see Muhammad praying at the Ka'bah, I will step on his neck.' When the Prophet ﷺ heard of that, he said, لَوْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَةُ عَيَانًا وَلَوْ أَنَّ الْيَهُودَ تَمَنَّوُا الْمَوْتَ لَمَاتُوا وَرَأَوْا مَقَاعِدَهُمْ مِنَ النَّارِ، وَلَوْ خَرَجَ الَّذِينَ يُبَاهِلُونَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَرَجَعُوا لَا يَجِدُونَ أَهْلًا وَلَا مَالًا (Had he done so, the angels would have snatched him away in public. Had the Jews wished for death, they would all have perished and saw their seats in Hellfire. Had those accepted for invoking the curse of Allah with Allah's Messenger, they would not have found families or property when they returned home.)" Al-Bukhari, At-Tirmidhi and An-Nasa'i recorded it. His saying; قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ ۖ ثُمَّ تُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ (Say: "Verily, the death from which you flee will surely meet you, then you will be sent back to the Knower of the unseen and the seen, and He will inform you about what you used to do.") is like His saying in Surat An-Nisa': أَيْنَمَا تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَلَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ ۗ (Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high.)(4:78)

The likeness of those who were entrusted with the Tawrah, but did not carry it, is as the likeness of a donkey which carries huge burdens of books. How bad is the example of people who deny the Ayat of Allah. And Allah does not guide the people who are wrongdoers (5)Say: "O you Jews! If you pretend that you are friends of Allah, to the exclusion of (all) other people, then long for death if you are truthful. (6)But they will never long for it, because of what their hands have sent before them! And Allah knows well the wrongdoers (7)Say: "Verily, the death from which you flee, will surely meet you, then you will be sent back to the Knower of the unseen and the seen, and He will inform you about what you used to do. (8) Admonishing the Jews and challenging Them to wish for Death Allah the Exalted admonishes the Jews who were entrusted with the Tawrah and were ordered to abide by it. However, they did not abide by it, and this is why Allah resembled them to the donkey that carries volumes of books. Surely, when the donkey carries books, it will not understand what these books contain because it is only carrying these books using its strength. This is the example of those who were entrusted with the Tawrah; they read its letter but did not understand its meanings nor abided by them. Rather, they even corrupted and changed the Tawrah. Therefore, they are worse than the donkey, because the donkey cannot understand. They, on the other hand, could have understood using their minds, but their minds were of no benefit. This is why Allah the Exalted said in another Ayah, أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ (They are like cattle, nay even more astray; those! They are the heedless.)(7:179), and said, بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (How bad is the example of people who deny the Ayat of Allah. And Allah does not guide the people who are wrongdoers.) Allah the Exalted said, قُلْ يَا أَيُّهَا الَّذِينَ هَادُوا إِنْ زَعَمْتُمْ أَنَّكُمْ أَوْلِيَاءُ لِلَّهِ مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ (Say: "O you Jews! If you pretend that you are friends of Allah, to the exclusion of other people, then long for death if you are truthful.") meaning, 'if you claim that you are on the correct guidance and that Muhammad and his Companions are being led astray, then invoke Allah to bring death to the misguided group among the two, if you are truthful in your claim.' Allah said, وَلَا يَتَمَنَّوْنَهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۚ (But they will never long for it, because of what their hands have sent before them!) meaning because of the disbelief, injustice and sins that they commit, وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ (And Allah knows well the wrongdoers.) We mentioned this challenge to the Jews before in Surat Al-Baqarah, where Allah said, قُلْ إِنْ كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِنْدَ اللَّهِ خَالِصَةً مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ - وَلَنْ يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ - وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَىٰ حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُوا ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَنْ يُعَمَّرَ ۗ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ (Say: "If the home of the Hereafter with Allah is indeed for you specially and not for others, of mankind, then long for death if you are truthful." But they will never long for it because of what their hands have sent forth before them. And Allah is Aware of the wrongdoers. And verily, you will find them the greediest of mankind for life and (even greedier) than those who ascribe partners to Allah. One of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment. And Allah is Seer of what they do.)(2:94-96) We explained these meanings there, stating that the challenge was for the Jews to invoke Allah to destroy the misguided group, either they or their enemies. We also mentioned a similar challenge against the Christians in Surah Al 'Imran, فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ (Then whoever disputes with you concerning him ['Isa] after (all this) knowledge that has come to you, say: "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves – then we pray and invoke the curse of Allah upon those who lie.")(3:61) and against the idolators, in Surah Maryam, قُلْ مَنْ كَانَ فِي الضَّلَالَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَٰنُ مَدًّا ۚ (Say whoever is in error, the Most Gracious will extend [circumstances] for him.)(19:75) Imam Ahmad, may Allah be pleased with him recorded that Ibn 'Abbas said, "Abu Jahl, may Allah curse him, said, 'If I see Muhammad praying at the Ka'bah, I will step on his neck.' When the Prophet ﷺ heard of that, he said, لَوْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَةُ عَيَانًا وَلَوْ أَنَّ الْيَهُودَ تَمَنَّوُا الْمَوْتَ لَمَاتُوا وَرَأَوْا مَقَاعِدَهُمْ مِنَ النَّارِ، وَلَوْ خَرَجَ الَّذِينَ يُبَاهِلُونَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَرَجَعُوا لَا يَجِدُونَ أَهْلًا وَلَا مَالًا (Had he done so, the angels would have snatched him away in public. Had the Jews wished for death, they would all have perished and saw their seats in Hellfire. Had those accepted for invoking the curse of Allah with Allah's Messenger, they would not have found families or property when they returned home.)" Al-Bukhari, At-Tirmidhi and An-Nasa'i recorded it. His saying; قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ ۖ ثُمَّ تُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ (Say: "Verily, the death from which you flee will surely meet you, then you will be sent back to the Knower of the unseen and the seen, and He will inform you about what you used to do.") is like His saying in Surat An-Nisa': أَيْنَمَا تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَلَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ ۗ (Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high.)(4:78)

The likeness of those who were entrusted with the Tawrah, but did not carry it, is as the likeness of a donkey which carries huge burdens of books. How bad is the example of people who deny the Ayat of Allah. And Allah does not guide the people who are wrongdoers (5)Say: "O you Jews! If you pretend that you are friends of Allah, to the exclusion of (all) other people, then long for death if you are truthful. (6)But they will never long for it, because of what their hands have sent before them! And Allah knows well the wrongdoers (7)Say: "Verily, the death from which you flee, will surely meet you, then you will be sent back to the Knower of the unseen and the seen, and He will inform you about what you used to do. (8) Admonishing the Jews and challenging Them to wish for Death Allah the Exalted admonishes the Jews who were entrusted with the Tawrah and were ordered to abide by it. However, they did not abide by it, and this is why Allah resembled them to the donkey that carries volumes of books. Surely, when the donkey carries books, it will not understand what these books contain because it is only carrying these books using its strength. This is the example of those who were entrusted with the Tawrah; they read its letter but did not understand its meanings nor abided by them. Rather, they even corrupted and changed the Tawrah. Therefore, they are worse than the donkey, because the donkey cannot understand. They, on the other hand, could have understood using their minds, but their minds were of no benefit. This is why Allah the Exalted said in another Ayah, أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ (They are like cattle, nay even more astray; those! They are the heedless.)(7:179), and said, بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (How bad is the example of people who deny the Ayat of Allah. And Allah does not guide the people who are wrongdoers.) Allah the Exalted said, قُلْ يَا أَيُّهَا الَّذِينَ هَادُوا إِنْ زَعَمْتُمْ أَنَّكُمْ أَوْلِيَاءُ لِلَّهِ مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ (Say: "O you Jews! If you pretend that you are friends of Allah, to the exclusion of other people, then long for death if you are truthful.") meaning, 'if you claim that you are on the correct guidance and that Muhammad and his Companions are being led astray, then invoke Allah to bring death to the misguided group among the two, if you are truthful in your claim.' Allah said, وَلَا يَتَمَنَّوْنَهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۚ (But they will never long for it, because of what their hands have sent before them!) meaning because of the disbelief, injustice and sins that they commit, وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ (And Allah knows well the wrongdoers.) We mentioned this challenge to the Jews before in Surat Al-Baqarah, where Allah said, قُلْ إِنْ كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِنْدَ اللَّهِ خَالِصَةً مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ - وَلَنْ يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ - وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَىٰ حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُوا ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَنْ يُعَمَّرَ ۗ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ (Say: "If the home of the Hereafter with Allah is indeed for you specially and not for others, of mankind, then long for death if you are truthful." But they will never long for it because of what their hands have sent forth before them. And Allah is Aware of the wrongdoers. And verily, you will find them the greediest of mankind for life and (even greedier) than those who ascribe partners to Allah. One of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment. And Allah is Seer of what they do.)(2:94-96) We explained these meanings there, stating that the challenge was for the Jews to invoke Allah to destroy the misguided group, either they or their enemies. We also mentioned a similar challenge against the Christians in Surah Al 'Imran, فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ (Then whoever disputes with you concerning him ['Isa] after (all this) knowledge that has come to you, say: "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves – then we pray and invoke the curse of Allah upon those who lie.")(3:61) and against the idolators, in Surah Maryam, قُلْ مَنْ كَانَ فِي الضَّلَالَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَٰنُ مَدًّا ۚ (Say whoever is in error, the Most Gracious will extend [circumstances] for him.)(19:75) Imam Ahmad, may Allah be pleased with him recorded that Ibn 'Abbas said, "Abu Jahl, may Allah curse him, said, 'If I see Muhammad praying at the Ka'bah, I will step on his neck.' When the Prophet ﷺ heard of that, he said, لَوْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَةُ عَيَانًا وَلَوْ أَنَّ الْيَهُودَ تَمَنَّوُا الْمَوْتَ لَمَاتُوا وَرَأَوْا مَقَاعِدَهُمْ مِنَ النَّارِ، وَلَوْ خَرَجَ الَّذِينَ يُبَاهِلُونَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَرَجَعُوا لَا يَجِدُونَ أَهْلًا وَلَا مَالًا (Had he done so, the angels would have snatched him away in public. Had the Jews wished for death, they would all have perished and saw their seats in Hellfire. Had those accepted for invoking the curse of Allah with Allah's Messenger, they would not have found families or property when they returned home.)" Al-Bukhari, At-Tirmidhi and An-Nasa'i recorded it. His saying; قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ ۖ ثُمَّ تُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ (Say: "Verily, the death from which you flee will surely meet you, then you will be sent back to the Knower of the unseen and the seen, and He will inform you about what you used to do.") is like His saying in Surat An-Nisa': أَيْنَمَا تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَلَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ ۗ (Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high.)(4:78)

The likeness of those who were entrusted with the Tawrah, but did not carry it, is as the likeness of a donkey which carries huge burdens of books. How bad is the example of people who deny the Ayat of Allah. And Allah does not guide the people who are wrongdoers (5)Say: "O you Jews! If you pretend that you are friends of Allah, to the exclusion of (all) other people, then long for death if you are truthful. (6)But they will never long for it, because of what their hands have sent before them! And Allah knows well the wrongdoers (7)Say: "Verily, the death from which you flee, will surely meet you, then you will be sent back to the Knower of the unseen and the seen, and He will inform you about what you used to do. (8) Admonishing the Jews and challenging Them to wish for Death Allah the Exalted admonishes the Jews who were entrusted with the Tawrah and were ordered to abide by it. However, they did not abide by it, and this is why Allah resembled them to the donkey that carries volumes of books. Surely, when the donkey carries books, it will not understand what these books contain because it is only carrying these books using its strength. This is the example of those who were entrusted with the Tawrah; they read its letter but did not understand its meanings nor abided by them. Rather, they even corrupted and changed the Tawrah. Therefore, they are worse than the donkey, because the donkey cannot understand. They, on the other hand, could have understood using their minds, but their minds were of no benefit. This is why Allah the Exalted said in another Ayah, أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ ۚ أُولَٰئِكَ هُمُ الْغَافِلُونَ (They are like cattle, nay even more astray; those! They are the heedless.)(7:179), and said, بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ (How bad is the example of people who deny the Ayat of Allah. And Allah does not guide the people who are wrongdoers.) Allah the Exalted said, قُلْ يَا أَيُّهَا الَّذِينَ هَادُوا إِنْ زَعَمْتُمْ أَنَّكُمْ أَوْلِيَاءُ لِلَّهِ مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ (Say: "O you Jews! If you pretend that you are friends of Allah, to the exclusion of other people, then long for death if you are truthful.") meaning, 'if you claim that you are on the correct guidance and that Muhammad and his Companions are being led astray, then invoke Allah to bring death to the misguided group among the two, if you are truthful in your claim.' Allah said, وَلَا يَتَمَنَّوْنَهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۚ (But they will never long for it, because of what their hands have sent before them!) meaning because of the disbelief, injustice and sins that they commit, وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ (And Allah knows well the wrongdoers.) We mentioned this challenge to the Jews before in Surat Al-Baqarah, where Allah said, قُلْ إِنْ كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِنْدَ اللَّهِ خَالِصَةً مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ - وَلَنْ يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ - وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَىٰ حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُوا ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَنْ يُعَمَّرَ ۗ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ (Say: "If the home of the Hereafter with Allah is indeed for you specially and not for others, of mankind, then long for death if you are truthful." But they will never long for it because of what their hands have sent forth before them. And Allah is Aware of the wrongdoers. And verily, you will find them the greediest of mankind for life and (even greedier) than those who ascribe partners to Allah. One of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from punishment. And Allah is Seer of what they do.)(2:94-96) We explained these meanings there, stating that the challenge was for the Jews to invoke Allah to destroy the misguided group, either they or their enemies. We also mentioned a similar challenge against the Christians in Surah Al 'Imran, فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكَاذِبِينَ (Then whoever disputes with you concerning him ['Isa] after (all this) knowledge that has come to you, say: "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves – then we pray and invoke the curse of Allah upon those who lie.")(3:61) and against the idolators, in Surah Maryam, قُلْ مَنْ كَانَ فِي الضَّلَالَةِ فَلْيَمْدُدْ لَهُ الرَّحْمَٰنُ مَدًّا ۚ (Say whoever is in error, the Most Gracious will extend [circumstances] for him.)(19:75) Imam Ahmad, may Allah be pleased with him recorded that Ibn 'Abbas said, "Abu Jahl, may Allah curse him, said, 'If I see Muhammad praying at the Ka'bah, I will step on his neck.' When the Prophet ﷺ heard of that, he said, لَوْ فَعَلَ لَأَخَذَتْهُ الْمَلَائِكَةُ عَيَانًا وَلَوْ أَنَّ الْيَهُودَ تَمَنَّوُا الْمَوْتَ لَمَاتُوا وَرَأَوْا مَقَاعِدَهُمْ مِنَ النَّارِ، وَلَوْ خَرَجَ الَّذِينَ يُبَاهِلُونَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَرَجَعُوا لَا يَجِدُونَ أَهْلًا وَلَا مَالًا (Had he done so, the angels would have snatched him away in public. Had the Jews wished for death, they would all have perished and saw their seats in Hellfire. Had those accepted for invoking the curse of Allah with Allah's Messenger, they would not have found families or property when they returned home.)" Al-Bukhari, At-Tirmidhi and An-Nasa'i recorded it. His saying; قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ ۖ ثُمَّ تُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ (Say: "Verily, the death from which you flee will surely meet you, then you will be sent back to the Knower of the unseen and the seen, and He will inform you about what you used to do.") is like His saying in Surat An-Nisa': أَيْنَمَا تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَلَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ ۗ (Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high.)(4:78)

O you who believe! When the call is proclaimed for the Salah on Al-Jumu'ah (Friday), then hasten (Fas'aw) to the remembrance of Allah and leave off business. That is better for you if you did but know (9)Then when the Salah is complete, you may disperse through the land, and seek the bounty of Allah, and remember Allah much, that you may be successful (10) Al-Jumu'ah (Friday), and the Orders and Etiquette for Friday Friday is called Al-Jumu'ah because it is derived from Al-Jam', literally, gathering. The people of Islam gather weekly, on every Friday in the major places of worship. It was during Friday when Allah finished the creation, the sixth day, during which Allah created the heavens and earth. During Friday, Allah created Adam, and he was placed in Paradise, and ironically, it was a Friday when he was taken out of Paradise. It will be on a Friday when the Last Hour will commence. There is an hour during Friday, wherein no faithful servant asks Allah for something good, but Allah will give him what he asked for. All of this is based upon Hadiths in the authenic collections. In the ancient language Friday was called, 'Arubah. It is a fact that previous nations were informed about Friday, but they were led astray from it. The Jews chose Saturday for their holy day, but Adam was not created on Saturday. The Christians chose Sunday, which is the day the creation was initiated. Allah chose Friday for this Ummah, because it is the day the creation was finished. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ، بَيْدَ أَنَّهُمْ أُوتُوا الْكِتَابَ مِنْ قَبْلِنَا، ثُمَّ إِنَّ هَذَا يَوْمَهُمُ الَّذِي فَرَضَ اللهُ عَلَيْهِمْ فَاخْتَلَفُوا فِيهِ فَهَدَانَا اللهُ لَهُ، فَالنَّاسُ لَنَا فِيهِ تَبَعٌ، الْيَهُودُ غَدًا وَالنَّصَارَى بَعْدَ غَدٍ (We are the last (to come) but the first on the Day of Resurrection, though the former nations were given the Scriptures before us. And this was their day (Friday) the celebration of which was made compulsory for them, but they differed about it. So, Allah gave us guidance to it, and all other people are coming after us: the Jews tomorrow and the Christians the day after tomorrow." This is the wording of Al-Bukhari in another narration of Muslim; أَضَلَّ اللهُ عَنِ الْجُمُعَةِ مَنْ كَانَ قَبْلَنَا، فَكَانَ لِلْيَهُودِ يَوْمُ السَّبْتِ، وَكَانَ لِلنَّصَارَى يَوْمُ الْأَحَدِ، فَجَاءَ اللهُ بِنَا فَهَدَانَا اللهُ لِيَوْمِ الْجُمُعَةِ، فَجَعَلَ الْجُمُعَةَ وَالسَّبْتَ وَالْأَحَدَ، وَكَذَلِكَ هُمْ تَبَعٌ لَنَا يَوْمَ الْقِيَامَةِ نَحْنُ الْآخِرُونَ مِنْ أَهْلِ الدُّنْيَا، وَالْأَوَّلُونَ يَوْمَ الْقِيَامَةِ الْمَقْضِيُّ بَيْنَهُمْ قَبْلَ الْخَلَائِقِ (Allah diverted those who were before us from Friday. For the Jews there was Saturday, and for the Christians there was Sunday. Allah then brought us and guided us to Friday. He made them; Friday, Saturday and Sunday, and it is in this order they will come after us on the Day of Resurrection. We are the last of among the people of this world and the first among the created to be judged on the Day of Resurrection.) Necessity of the Remembrance of Allah on Friday, by attending the Khutbah and the Prayer Allah commanded the believers to gather to worship Him on Friday, يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ (O you who believe! When the call is proclaimed for the Salah on Al-Jumu'ah (Friday), then hasten (Fas'aw) to the remembrance of Allah) meaning, go to it and head for it. The meaning of Sa'y (hasten) here does not refer to walking quickly. It only refers to the importance of it. Umar bin Al-Khattab and Ibn Mas'ud - may Allah be pleased with them - recited it; (فَامْضُوا إِلَى ذِكْرِ اللهِ) ("Then proceed to the remembrance of Allah.") As for walking in haste to the prayer, that was indeed prohibited, since it was recorded in the Two Sahihs from Abu Hurayrah that the Prophet ﷺ said, إِذَا سَمِعْتُمُ الْإِقَامَةَ فَامْشُوا إِلَى الصَّلَاةِ وَعَلَيْكُمُ السَّكِينَةَ وَالْوَقَارَ وَلَا تُسْرِعُوا، فَمَا أَدْرَكْتُمْ فَصَلُّوا وَمَا فَاتَكُمْ فَأَتِمُّوا (When you hear the Iqamah, proceed to offer the prayer with calmness and solemnity and do not rush. And pray whatever you catch, and complete whatever you have missed.) This is the wording with Al-Bukhari. Abu Qatadah said, "While we were praying behind the Messenger of Allah ﷺ he heard commotion. At the end of the prayer, the Prophet ﷺ said; مَا شَأْنُكُمْ (What is the matter with you?) They said, 'We hastened to the prayer.' The Prophet ﷺ said, فَلَا تَفْعَلُوا، إِذَا أَتَيْتُمُ الصَّلَاةَ فَامْشُوا وَعَلَيْكُمُ السَّكِينَةَ فَمَا أَدْرَكْتُمْ فَصَلُّوا وَمَا فَاتَكُمْ فَأَتِمُّوا (Don't do that. When you come for prayer, there should be tranquility upon you. Pray what remains of the prayer and complete what you have missed.)" The Two Sahihs collected this Hadith. Al-Hasan commented, "By Allah! Hastening to the prayer is not accomplished by the feet. Indeed they were prohibited from coming to prayer without tranquility and dignity. Rather it is about the hearts, the intention, and the submission." Qatadah said, فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ "(then hasten to the remembrance of Allah) means that you have to hasten to the prayer with your heart and actions, and walk to it." It is recommended for those coming to the Friday prayer to perform Ghusl (taking bath) before they come. It is collected in the Two Sahihs that 'Abdullah bin 'Umar said that Allah's Messenger ﷺ said, إِذَا جَاءَ أَحَدُكُمُ الْجُمُعَةَ فَلْيَغْتَسِلْ (When one of you comes to the Friday prayer, then let him perform bath.) The Two Sahihs recorded that Abu Sa'id said that the Messenger of Allah ﷺ said, غُسْلُ يَوْمِ الْجُمُعَةِ وَاجِبٌ عَلىٰ كُلِّ مُحْتَلِمٍ (Ghusl on the day of Jumu'ah is Wajib (required) from every Muhtalim.) Abu Hurayrah narrated that Allah's Messenger ﷺ said, حَقٌّ لله عَلىٰ كُلِّ مُسْلِمٍ أَنْ يَغْتَسِلَ فِي كُلِّ سَبْعَةِ أَيَّامٍ، يَغْسِلُ رَأْسَهُ وَجَسَدَهُ (It is Allah's right on every Muslim to bathe during every seven days, by washing his head and body.) Muslim collected this Hadith. Jabir narrated that Allah's Messenger ﷺ said, عَلىٰ كُلِّ رَجُلٍ مُسْلِمٍ فِي كُلِّ سَبْعَةِ أَيَّامٍ غُسْلُ يَوْمٍ وَهُوَ يَوْمُ الْجُمُعَةِ (Within every seven days, every Muslim man has the obligation to perform Ghusl at least one day, the day of Jumu'ah.) Ahmad, An-Nasa'i and Ibn Hibban collected this Hadith. Virtues of Jumu'ah Imam Ahmad recorded that 'Aws bin 'Aws Ath-Thaqafi said that he heard Allah's Messenger ﷺ say, مَنْ غَسَّلَ وَاغْتَسَلَ يَوْمَ الْجُمُعَةِ وَبَكَّرَ وَابْتَكَرَ وَمَشَى وَلَمْ يَرْكَبْ، وَدَنَا مِنَ الْإِمَامِ وَاسْتَمَعَ وَلَمْ يَلْغُ، كَانَ لَهُ بِكُلِّ خُطْوَةٍ أَجْرُ سَنَةٍ صِيَامُهَا وَقِيَامُهَا (Whoever performs Ghusl (well) on the day of Jumu'ah, leaves early, walking not riding, and sits close to the Imam and listens without talking, will earn the reward of fasting and performing standing (in prayer) for an entire year for every step he takes.) This Hadith has various chains of narration, the compilers of the Four Sunan collected it, and At-Tirmidhi graded it Hasan. The Two Sahihs also recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةِ غُسْلَ الْجَنَابَةِ ثُمَّ رَاحَ فِي السَّاعَةِ الْأُولَى فَكَأَنَّمَا قَرَّبَ بَدَنَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الثَّانِيَةِ فَكَأَنَّمَا قَرَّبَ بَقَرَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الثَّالِثَةِ فَكَأَنَّمَا قَرَّبَ كَبْشًا أَقْرَنَ، وَمَنْ رَاحَ فِي السَّاعَةِ الرَّابِعَةِ فَكَأَنَّمَا قَرَّبَ دَجَاجَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الْخَامِسَةِ فَكَأَنَّمَا قَرَّبَ بَيْضَةً، فَإِذَا خَرَجَ الْإِمَامُ حَضَرَتِ الْمَلَائِكَةُ يَسْتَمِعُونَ الذِّكْرَ (Any person who takes a bath on Friday like the bath for sexual impurity and then goes for the prayer in the first hour, it is as if he had sacrificed a camel. Whoever goes in the second hour, it is as if he had sacrificed a cow. Whoever goes in the third hour, then it is as if he had sacrificed a horned ram. If one goes in the fourth hour, then it is as if he had sacrificed a hen. Whoever goes in the fifth hour, then it is as if he had offered an egg. When the Imam appears, the angels present themselves to listen to Allah's remembrance.) It is recommended that one cleans his body, performs Ghusl, wears his best clothes, applies perfume and uses Siwak (tooth stick) for Jumu'ah. We mentioned that Abu Sa'id narrated that the Messenger of Allah ﷺ said, غُسْلُ يَوْمِ الْجُمُعَةِ وَاجِبٌ عَلىٰ كُلِّ مُحْتَلِمٍ وَالسِّوَاكُ وَأَنْ يَمَسَّ مِنْ طِيبِ أَهْلِهِ (Ghusl on the day of Jumu'ah is Wajib (required) from every Muhtalim and also using Siwak and applying some of his household's perfume.) Imam Ahmad recorded that Abu Ayyub Al-Ansari said that he heard the Messenger of Allah ﷺ say, مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةِ وَمَسَّ مِنْ طِيبِ أَهْلِهِ إِنْ كَانَ عِنْدَهُ وَلَبِسَ مِنْ أَحْسَنِ ثِيَابِهِ ثُمَّ خَرَجَ حَتّٰى يَأْتِيَ الْمَسْجِدَ فَيَرْكَعَ إِنْ بَدَا لَهُ وَلَمْ يُؤْذِ أَحَدًا، ثُمَّ أَنْصَتَ إِذَا خَرَجَ إِمَامُهُ حَتّٰى يُصَلِّيَ كَانَتْ كَفَّارَةً لِمَا بَيْنَهَا وَبَيْنَ الْجُمُعَةِ الْأُخْرَى (Whoever performs Ghusl on Friday and applies perfume, if he has any, wears his best clothes, then goes to the Masjid and performs voluntary prayer, if he wishes, does not bother anyone, listens when the Imam appears until he starts the prayer. Then all of this will be an expiation for whatever occurs between that Friday and the next Friday.) Abu Dawud and Ibn Majah recorded in their Sunans that 'Abdullah bin Salam said that he heard the Messenger of Allah ﷺ say, while on the Minbar: مَا عَلَى أَحَدِكُمْ لَوِ اشْتَرَى ثَوْبَيْنِ لِيَوْمِ الْجُمُعَةِ سِوَى ثَوْبَيْ مِهْنَتِهِ (What harm would it cause if one of you bought two garments for the day of Jumu'ah, other than the garment he wears daily?) A'ishah said that during a speech he gave on a Friday when he saw people wearing Nimar garments, the Messenger of Allah ﷺ said, مَا عَلَى أَحَدِكُمْ إِنْ وَجَدَ سَعَةً أَنْ يَتَّخِذَ ثَوْبَيْنِ لِجُمُعَتِهِ سِوَى ثَوْبَيْ مِهْنَتِهِ (When one of you has wealth, he should keep two garments for Friday, other than the two garments he has for his daily wear.) Ibn Majah collected this Hadith. The Meaning of the Call in the Ayah is the Adhan that precedes the Khutbah Allah said, إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ (When the call is proclaimed for the Salah on Friday,) referring to the Adhan which was called, during the time of the Prophet ﷺ, when he came out of his house and sat on the Minbar. The Adhan would be called before the Prophet ﷺ near the door of the Masjid. As for the earlier Adhan that the Leader of the faithful, 'Uthman bin Affan added, it was done because the Muslims increased in number during his time. Al-Bukhari recorded that As-Sa'ib bin Yazid said, "In the lifetime of the Prophet ﷺ, Abu Bakr and 'Umar, the Adhan for the Friday prayer was pronounced while the Imam sat on the pulpit. But during 'Uthman's later time when the Muslims increased in number, an additional call was pronouced upon Az-Zawra', meaning the Adhan was called upon the house which was called Az-Zawra." Az-Zawra' was the tallest house in Al-Madinah near the Masjid. Prohibiting buying and selling after the Call on Friday, and the Exhortation to seek Provisions after it Allah said, وَذَرُوا الْبَيْعَ (and leave off business.) means, hastening to the remembrance of Allah and abandoning business, when the call to the Friday prayer is made. Therefore, the scholars of Islam agree, it is prohibited for Muslims to engage in business transactions after the second Adhan. Allah's statement, ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ (That is better for you if you did but know!) means, 'your abandoning buying and selling, and instead, corcentrating your attention to Allah's remembrance and the prayer are better for you in this life and the Hereafter, if you but knew.' Allah's statement, فَإِذَا قُضِيَتِ الصَّلَاةُ (Then when the Salah is complete,) means, when the Friday prayer is finished, فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِ (you may disperse through the land, and seek the bounty of Allah,) After Allah forbade Muslims from working after hearing the Adhan and ordered them to gather for the Friday prayer, He allowed them to spread throughout the earth and seek bounty after the prayer is finished. Ibn Abi Hatim recorded that when the Friday prayer finished, 'Irak bin Malik would stand by the gate of the Masjid and invoke Allah, saying, "O Allah! I have accepted and complied with Your Call, performed the prayer You ordered and dispersed as You ordered me. Therefore, grant me of Your favor and You are the best of those who grant provisions." Allah's statement, وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ (and remember Allah much, that you may be successful.) means, while you are buying and selling, giving and taking, remember Allah much and do not let this life busy you from what benefits you in the Hereafter. There is a Hadith that states, مَنْ دَخَلَ سُوقًا مِنَ الْأَسْوَاقِ فَقَالَ: لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، كَتَبَ اللهُ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ وَمَحَا عَنْهُ أَلْفَ أَلْفِ سَيِّئَةٍ (Whoever enters a marketplace and says, "La ilaha illallah, He is alone without partners, His is the sovreignty and His is the praise, and He is Able to do all things." Then Allah will record a thousand-thousand (a million) good deeds for him and will erase a thousand-thousand evil deeds.) Mujahid said, "A servant (of Allah) will not be among those who remember Allah often, until he does so while standing, sitting and lying down."

O you who believe! When the call is proclaimed for the Salah on Al-Jumu'ah (Friday), then hasten (Fas'aw) to the remembrance of Allah and leave off business. That is better for you if you did but know (9)Then when the Salah is complete, you may disperse through the land, and seek the bounty of Allah, and remember Allah much, that you may be successful (10) Al-Jumu'ah (Friday), and the Orders and Etiquette for Friday Friday is called Al-Jumu'ah because it is derived from Al-Jam', literally, gathering. The people of Islam gather weekly, on every Friday in the major places of worship. It was during Friday when Allah finished the creation, the sixth day, during which Allah created the heavens and earth. During Friday, Allah created Adam, and he was placed in Paradise, and ironically, it was a Friday when he was taken out of Paradise. It will be on a Friday when the Last Hour will commence. There is an hour during Friday, wherein no faithful servant asks Allah for something good, but Allah will give him what he asked for. All of this is based upon Hadiths in the authenic collections. In the ancient language Friday was called, 'Arubah. It is a fact that previous nations were informed about Friday, but they were led astray from it. The Jews chose Saturday for their holy day, but Adam was not created on Saturday. The Christians chose Sunday, which is the day the creation was initiated. Allah chose Friday for this Ummah, because it is the day the creation was finished. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ، بَيْدَ أَنَّهُمْ أُوتُوا الْكِتَابَ مِنْ قَبْلِنَا، ثُمَّ إِنَّ هَذَا يَوْمَهُمُ الَّذِي فَرَضَ اللهُ عَلَيْهِمْ فَاخْتَلَفُوا فِيهِ فَهَدَانَا اللهُ لَهُ، فَالنَّاسُ لَنَا فِيهِ تَبَعٌ، الْيَهُودُ غَدًا وَالنَّصَارَى بَعْدَ غَدٍ (We are the last (to come) but the first on the Day of Resurrection, though the former nations were given the Scriptures before us. And this was their day (Friday) the celebration of which was made compulsory for them, but they differed about it. So, Allah gave us guidance to it, and all other people are coming after us: the Jews tomorrow and the Christians the day after tomorrow." This is the wording of Al-Bukhari in another narration of Muslim; أَضَلَّ اللهُ عَنِ الْجُمُعَةِ مَنْ كَانَ قَبْلَنَا، فَكَانَ لِلْيَهُودِ يَوْمُ السَّبْتِ، وَكَانَ لِلنَّصَارَى يَوْمُ الْأَحَدِ، فَجَاءَ اللهُ بِنَا فَهَدَانَا اللهُ لِيَوْمِ الْجُمُعَةِ، فَجَعَلَ الْجُمُعَةَ وَالسَّبْتَ وَالْأَحَدَ، وَكَذَلِكَ هُمْ تَبَعٌ لَنَا يَوْمَ الْقِيَامَةِ نَحْنُ الْآخِرُونَ مِنْ أَهْلِ الدُّنْيَا، وَالْأَوَّلُونَ يَوْمَ الْقِيَامَةِ الْمَقْضِيُّ بَيْنَهُمْ قَبْلَ الْخَلَائِقِ (Allah diverted those who were before us from Friday. For the Jews there was Saturday, and for the Christians there was Sunday. Allah then brought us and guided us to Friday. He made them; Friday, Saturday and Sunday, and it is in this order they will come after us on the Day of Resurrection. We are the last of among the people of this world and the first among the created to be judged on the Day of Resurrection.) Necessity of the Remembrance of Allah on Friday, by attending the Khutbah and the Prayer Allah commanded the believers to gather to worship Him on Friday, يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِنْ يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ (O you who believe! When the call is proclaimed for the Salah on Al-Jumu'ah (Friday), then hasten (Fas'aw) to the remembrance of Allah) meaning, go to it and head for it. The meaning of Sa'y (hasten) here does not refer to walking quickly. It only refers to the importance of it. Umar bin Al-Khattab and Ibn Mas'ud - may Allah be pleased with them - recited it; (فَامْضُوا إِلَى ذِكْرِ اللهِ) ("Then proceed to the remembrance of Allah.") As for walking in haste to the prayer, that was indeed prohibited, since it was recorded in the Two Sahihs from Abu Hurayrah that the Prophet ﷺ said, إِذَا سَمِعْتُمُ الْإِقَامَةَ فَامْشُوا إِلَى الصَّلَاةِ وَعَلَيْكُمُ السَّكِينَةَ وَالْوَقَارَ وَلَا تُسْرِعُوا، فَمَا أَدْرَكْتُمْ فَصَلُّوا وَمَا فَاتَكُمْ فَأَتِمُّوا (When you hear the Iqamah, proceed to offer the prayer with calmness and solemnity and do not rush. And pray whatever you catch, and complete whatever you have missed.) This is the wording with Al-Bukhari. Abu Qatadah said, "While we were praying behind the Messenger of Allah ﷺ he heard commotion. At the end of the prayer, the Prophet ﷺ said; مَا شَأْنُكُمْ (What is the matter with you?) They said, 'We hastened to the prayer.' The Prophet ﷺ said, فَلَا تَفْعَلُوا، إِذَا أَتَيْتُمُ الصَّلَاةَ فَامْشُوا وَعَلَيْكُمُ السَّكِينَةَ فَمَا أَدْرَكْتُمْ فَصَلُّوا وَمَا فَاتَكُمْ فَأَتِمُّوا (Don't do that. When you come for prayer, there should be tranquility upon you. Pray what remains of the prayer and complete what you have missed.)" The Two Sahihs collected this Hadith. Al-Hasan commented, "By Allah! Hastening to the prayer is not accomplished by the feet. Indeed they were prohibited from coming to prayer without tranquility and dignity. Rather it is about the hearts, the intention, and the submission." Qatadah said, فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ "(then hasten to the remembrance of Allah) means that you have to hasten to the prayer with your heart and actions, and walk to it." It is recommended for those coming to the Friday prayer to perform Ghusl (taking bath) before they come. It is collected in the Two Sahihs that 'Abdullah bin 'Umar said that Allah's Messenger ﷺ said, إِذَا جَاءَ أَحَدُكُمُ الْجُمُعَةَ فَلْيَغْتَسِلْ (When one of you comes to the Friday prayer, then let him perform bath.) The Two Sahihs recorded that Abu Sa'id said that the Messenger of Allah ﷺ said, غُسْلُ يَوْمِ الْجُمُعَةِ وَاجِبٌ عَلىٰ كُلِّ مُحْتَلِمٍ (Ghusl on the day of Jumu'ah is Wajib (required) from every Muhtalim.) Abu Hurayrah narrated that Allah's Messenger ﷺ said, حَقٌّ لله عَلىٰ كُلِّ مُسْلِمٍ أَنْ يَغْتَسِلَ فِي كُلِّ سَبْعَةِ أَيَّامٍ، يَغْسِلُ رَأْسَهُ وَجَسَدَهُ (It is Allah's right on every Muslim to bathe during every seven days, by washing his head and body.) Muslim collected this Hadith. Jabir narrated that Allah's Messenger ﷺ said, عَلىٰ كُلِّ رَجُلٍ مُسْلِمٍ فِي كُلِّ سَبْعَةِ أَيَّامٍ غُسْلُ يَوْمٍ وَهُوَ يَوْمُ الْجُمُعَةِ (Within every seven days, every Muslim man has the obligation to perform Ghusl at least one day, the day of Jumu'ah.) Ahmad, An-Nasa'i and Ibn Hibban collected this Hadith. Virtues of Jumu'ah Imam Ahmad recorded that 'Aws bin 'Aws Ath-Thaqafi said that he heard Allah's Messenger ﷺ say, مَنْ غَسَّلَ وَاغْتَسَلَ يَوْمَ الْجُمُعَةِ وَبَكَّرَ وَابْتَكَرَ وَمَشَى وَلَمْ يَرْكَبْ، وَدَنَا مِنَ الْإِمَامِ وَاسْتَمَعَ وَلَمْ يَلْغُ، كَانَ لَهُ بِكُلِّ خُطْوَةٍ أَجْرُ سَنَةٍ صِيَامُهَا وَقِيَامُهَا (Whoever performs Ghusl (well) on the day of Jumu'ah, leaves early, walking not riding, and sits close to the Imam and listens without talking, will earn the reward of fasting and performing standing (in prayer) for an entire year for every step he takes.) This Hadith has various chains of narration, the compilers of the Four Sunan collected it, and At-Tirmidhi graded it Hasan. The Two Sahihs also recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةِ غُسْلَ الْجَنَابَةِ ثُمَّ رَاحَ فِي السَّاعَةِ الْأُولَى فَكَأَنَّمَا قَرَّبَ بَدَنَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الثَّانِيَةِ فَكَأَنَّمَا قَرَّبَ بَقَرَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الثَّالِثَةِ فَكَأَنَّمَا قَرَّبَ كَبْشًا أَقْرَنَ، وَمَنْ رَاحَ فِي السَّاعَةِ الرَّابِعَةِ فَكَأَنَّمَا قَرَّبَ دَجَاجَةً، وَمَنْ رَاحَ فِي السَّاعَةِ الْخَامِسَةِ فَكَأَنَّمَا قَرَّبَ بَيْضَةً، فَإِذَا خَرَجَ الْإِمَامُ حَضَرَتِ الْمَلَائِكَةُ يَسْتَمِعُونَ الذِّكْرَ (Any person who takes a bath on Friday like the bath for sexual impurity and then goes for the prayer in the first hour, it is as if he had sacrificed a camel. Whoever goes in the second hour, it is as if he had sacrificed a cow. Whoever goes in the third hour, then it is as if he had sacrificed a horned ram. If one goes in the fourth hour, then it is as if he had sacrificed a hen. Whoever goes in the fifth hour, then it is as if he had offered an egg. When the Imam appears, the angels present themselves to listen to Allah's remembrance.) It is recommended that one cleans his body, performs Ghusl, wears his best clothes, applies perfume and uses Siwak (tooth stick) for Jumu'ah. We mentioned that Abu Sa'id narrated that the Messenger of Allah ﷺ said, غُسْلُ يَوْمِ الْجُمُعَةِ وَاجِبٌ عَلىٰ كُلِّ مُحْتَلِمٍ وَالسِّوَاكُ وَأَنْ يَمَسَّ مِنْ طِيبِ أَهْلِهِ (Ghusl on the day of Jumu'ah is Wajib (required) from every Muhtalim and also using Siwak and applying some of his household's perfume.) Imam Ahmad recorded that Abu Ayyub Al-Ansari said that he heard the Messenger of Allah ﷺ say, مَنِ اغْتَسَلَ يَوْمَ الْجُمُعَةِ وَمَسَّ مِنْ طِيبِ أَهْلِهِ إِنْ كَانَ عِنْدَهُ وَلَبِسَ مِنْ أَحْسَنِ ثِيَابِهِ ثُمَّ خَرَجَ حَتّٰى يَأْتِيَ الْمَسْجِدَ فَيَرْكَعَ إِنْ بَدَا لَهُ وَلَمْ يُؤْذِ أَحَدًا، ثُمَّ أَنْصَتَ إِذَا خَرَجَ إِمَامُهُ حَتّٰى يُصَلِّيَ كَانَتْ كَفَّارَةً لِمَا بَيْنَهَا وَبَيْنَ الْجُمُعَةِ الْأُخْرَى (Whoever performs Ghusl on Friday and applies perfume, if he has any, wears his best clothes, then goes to the Masjid and performs voluntary prayer, if he wishes, does not bother anyone, listens when the Imam appears until he starts the prayer. Then all of this will be an expiation for whatever occurs between that Friday and the next Friday.) Abu Dawud and Ibn Majah recorded in their Sunans that 'Abdullah bin Salam said that he heard the Messenger of Allah ﷺ say, while on the Minbar: مَا عَلَى أَحَدِكُمْ لَوِ اشْتَرَى ثَوْبَيْنِ لِيَوْمِ الْجُمُعَةِ سِوَى ثَوْبَيْ مِهْنَتِهِ (What harm would it cause if one of you bought two garments for the day of Jumu'ah, other than the garment he wears daily?) A'ishah said that during a speech he gave on a Friday when he saw people wearing Nimar garments, the Messenger of Allah ﷺ said, مَا عَلَى أَحَدِكُمْ إِنْ وَجَدَ سَعَةً أَنْ يَتَّخِذَ ثَوْبَيْنِ لِجُمُعَتِهِ سِوَى ثَوْبَيْ مِهْنَتِهِ (When one of you has wealth, he should keep two garments for Friday, other than the two garments he has for his daily wear.) Ibn Majah collected this Hadith. The Meaning of the Call in the Ayah is the Adhan that precedes the Khutbah Allah said, إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ (When the call is proclaimed for the Salah on Friday,) referring to the Adhan which was called, during the time of the Prophet ﷺ, when he came out of his house and sat on the Minbar. The Adhan would be called before the Prophet ﷺ near the door of the Masjid. As for the earlier Adhan that the Leader of the faithful, 'Uthman bin Affan added, it was done because the Muslims increased in number during his time. Al-Bukhari recorded that As-Sa'ib bin Yazid said, "In the lifetime of the Prophet ﷺ, Abu Bakr and 'Umar, the Adhan for the Friday prayer was pronounced while the Imam sat on the pulpit. But during 'Uthman's later time when the Muslims increased in number, an additional call was pronouced upon Az-Zawra', meaning the Adhan was called upon the house which was called Az-Zawra." Az-Zawra' was the tallest house in Al-Madinah near the Masjid. Prohibiting buying and selling after the Call on Friday, and the Exhortation to seek Provisions after it Allah said, وَذَرُوا الْبَيْعَ (and leave off business.) means, hastening to the remembrance of Allah and abandoning business, when the call to the Friday prayer is made. Therefore, the scholars of Islam agree, it is prohibited for Muslims to engage in business transactions after the second Adhan. Allah's statement, ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ (That is better for you if you did but know!) means, 'your abandoning buying and selling, and instead, corcentrating your attention to Allah's remembrance and the prayer are better for you in this life and the Hereafter, if you but knew.' Allah's statement, فَإِذَا قُضِيَتِ الصَّلَاةُ (Then when the Salah is complete,) means, when the Friday prayer is finished, فَانْتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِنْ فَضْلِ اللَّهِ (you may disperse through the land, and seek the bounty of Allah,) After Allah forbade Muslims from working after hearing the Adhan and ordered them to gather for the Friday prayer, He allowed them to spread throughout the earth and seek bounty after the prayer is finished. Ibn Abi Hatim recorded that when the Friday prayer finished, 'Irak bin Malik would stand by the gate of the Masjid and invoke Allah, saying, "O Allah! I have accepted and complied with Your Call, performed the prayer You ordered and dispersed as You ordered me. Therefore, grant me of Your favor and You are the best of those who grant provisions." Allah's statement, وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ (and remember Allah much, that you may be successful.) means, while you are buying and selling, giving and taking, remember Allah much and do not let this life busy you from what benefits you in the Hereafter. There is a Hadith that states, مَنْ دَخَلَ سُوقًا مِنَ الْأَسْوَاقِ فَقَالَ: لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ، كَتَبَ اللهُ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ وَمَحَا عَنْهُ أَلْفَ أَلْفِ سَيِّئَةٍ (Whoever enters a marketplace and says, "La ilaha illallah, He is alone without partners, His is the sovreignty and His is the praise, and He is Able to do all things." Then Allah will record a thousand-thousand (a million) good deeds for him and will erase a thousand-thousand evil deeds.) Mujahid said, "A servant (of Allah) will not be among those who remember Allah often, until he does so while standing, sitting and lying down."

And when they see some merchandise or some amusement, they disperse headlong to it, and leave you standing. Say: "That which Allah has is better than any amusement or merchandise! And Allah is the best of providers. (11) The Prohibition of leaving the Masjid while the Imam is delivering the Friday Sermon Allah criticizes what happened during one Friday sermon, when a caravan arrived at Al-Madinah and the people rushed out to the merchandise. Allah said, وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا ۚ (And when they see some merchandise or some amusement, they disperse headlong to it, and leave you standing.) meaning, on the Minbar, delivering the Khutbah. Several of the Tabi'in said this, such as Abu Al-'Aliyah, Al-Hasan, Zayd bin Aslam and Qatadah. Muqatil bin Hayyan said that the caravan belonged to Dihyah bin Khalifah before he became a Muslim, and there were drums accompanying it. So they rushed to the caravan and left Allah's Messenger ﷺ standing on the Minbar. Only a few remained, according to the authentic Hadith that Imam Ahmad recorded that Jabir said, "Once, a caravan arrived at Al-Madinah while Allah's Messenger ﷺ was giving a Khutbah. So, the people left, and only twelve men remained [with the Messenger ﷺ]. Then Allah sent down this Ayah, وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انْفَضُّوا إِلَيْهَا (And when they see some merchandise or some amusement, they disperse headlong to it,)" The Two Sahihs also recorded this Hadith. Allah's statement, وَتَرَكُوكَ قَائِمًا (And leave you standing.) proves that the Imam should deliver the speech on Friday while standing. In his Sahih, Imam Muslim recorded that Jabir bin Samurah said, "(During Jumu'ah,) the Prophet ﷺ gave two speeches, and he used to sit between them. The Prophet ﷺ would recite the Qur'an and remind the people (of Allah)." Allah's statement, قُلْ مَا عِنْدَ اللَّهِ (Say: "That which Allah has...") means the reward that is with Allah in the Hereafter, خَيْرٌ مِنَ اللَّهْوِ وَمِنَ التِّجَارَةِ ۚ وَاللَّهُ خَيْرُ الرَّازِقِينَ (is better than any amusement or merchandise! And Allah is the best of providers.) means, for those who trust in Him and seek His provisions when they are allowed to do so. This is the end of the Tafsir of Surat Al-Jumu'ah. All praise and thanks are due to Allah and from Him comes the success and immunity from error.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ - اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ - ذَٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ - وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ ۖ كَأَنَّهُمْ خُشُبٌ مُسَنَّدَةٌ ۖ يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ ۚ هُمُ الْعَدُوُّ فَاحْذَرْهُمْ ۚ قَاتَلَهُمُ اللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ (1. When the hypocrites come to you, they say: "We bear witness that you are indeed the Messenger of Allah." Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are liars indeed.)(2. They have made their oaths a screen. Thus they hinder (others) from the path of Allah. Verily, evil is what they used to do.)(3. That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not.)(4. And when you look at them, their bodies please you; and when they speak, you listen to their words. They are as blocks of wood propped up. They think that every cry is against them. They are the enemies, so beware of them. May Allah curse them! How are they denying the right path?) The Case of the Hypocrites and their Behavior Allah the Exalted states that the hypocrites pretended to be Muslims when they went to the Prophet ﷺ. In reality, they were not Muslims, but rather the opposite. This is why Allah the Exalted said, إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ (When the hypocrites come to you, they say: "We bear witness that you are indeed the Messenger of Allah.") meaning, 'when the hypocrites come to you, they announce this statement and pretend to believe in it.' Allah informs that there is no substance to their statement, and this is why He said, وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ (Allah knows that you are indeed His Messenger,) then said, وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ (And Allah bears witness that the hypocrites are liars indeed.) meaning, their claims, even though it is true about the Prophet. But they did not believe inwardly in what they declared outwardly, and this is why Allah declared their falsehood about their creed. Allah's statement, اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ ۚ (They have made their oaths a screen. Thus they hinder (others) from the path of Allah.) meaning, the hypocrites shield themselves from Muslims when they falsely and sinfully swear to be what they are not in reality. Some Muslims were deceived because they did not know their falsehood, and thus, thought that they were Muslims. Some Muslims believed what hypocrites say and even imitated them in their outward behavior. However, inwardly, hypocrites seek the destruction of Islam and its people, and this is why trusting them might bring great harm to many people. This is why Allah said next, فَصَدُّوا عَنْ سَبِيلِ اللَّهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ (Thus they hinder (others) from the path of Allah. Verily, evil is what they used to do.) Allah said, ذَٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ (That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not.) meaning, He has decreed them to be hypocrites because they reverted from faith to disbelief and exchanged guidance for misguidance. Therefore, Allah stamped and sealed their hearts and because of it, they cannot comprehend the guidance, nor any goodness can reach their hearts. Truly, their hearts neither understand, nor attain guidance. Allah said, وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ (And when you look at them, their bodies please you; and when they speak, you listen to their words.) meaning, hypocrites have a graceful outer appearance and are eloquent. When one hears them speak, he will listen to their eloquent words, even though hypocrites are truly weak and feeble, full of fear, fright and cowardice. Allah's statement, يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ ۚ (They think that every cry is against them.) means, every time an incident occurs or something frightening happens, they think that it is headed their way. This is indicative of their cowardice, just as Allah said about them, أَشِحَّةً عَلَيْكُمْ ۖ فَإِذَا جَاءَ الْخَوْفُ رَأَيْتَهُمْ يَنْظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَىٰ عَلَيْهِ مِنَ الْمَوْتِ ۖ فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُمْ بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى الْخَيْرِ ۚ أُولَٰئِكَ لَمْ يُؤْمِنُوا فَأَحْبَطَ اللَّهُ أَعْمَالَهُمْ ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا (Being miserly towards you then when fear comes, you will see them looking to you, their eyes revolving like (those of) one over whom hovers death; but when the fear departs, they will smite you with sharp tongues, miserly towards good. Such have not believed. Therefore Allah makes their deeds fruitless and that is ever easy for Allah.)(33:19) They are shapes that do not have much substance, and this is why Allah said, هُمُ الْعَدُوُّ فَاحْذَرْهُمْ ۚ قَاتَلَهُمُ اللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ (They are the enemies, so beware of them. May Allah curse them! How are they denying the right path?) means, how they are being led astray to the misguidance, away from the guidance. Imam Ahmad recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ لِلْمُنَافِقِينَ عَلَامَاتٍ يُعْرَفُونَ بِهَا: تَحِيَّتُهُمْ لَعْنَةٌ وَطَعَامُهُمْ نُهْبَةٌ وَغَنِيمَتُهُمْ غُلُولٌ لَا يَقْرَبُونَ الْمَسَاجِدَ إِلَّا هَجْرًا، وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا دَبْرًا، مُسْتَكْبِرِينَ لَا يَأْلَفُونَ وَلَا يُؤْلَفُونَ، خُشُبٌ بِاللَّيْلِ صُخُبٌ بِالنَّهَارِ - وفِي رِوَايَةٍ - سُخُبٌ بِالنَّهَارِ (Hypocrites have certain signs that they are known by. Their greeting is really a curse, their food is from stealing and the war booty they collect is from theft. They shun the Masjid and they do not come to the prayer but at its end. They are arrogant; it is neither easy for them to blend in, nor it is easy for people to blend with them. They are like pieces of wood by night and are noisy by day.)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ - اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ - ذَٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ - وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ ۖ كَأَنَّهُمْ خُشُبٌ مُسَنَّدَةٌ ۖ يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ ۚ هُمُ الْعَدُوُّ فَاحْذَرْهُمْ ۚ قَاتَلَهُمُ اللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ (1. When the hypocrites come to you, they say: "We bear witness that you are indeed the Messenger of Allah." Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are liars indeed.)(2. They have made their oaths a screen. Thus they hinder (others) from the path of Allah. Verily, evil is what they used to do.)(3. That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not.)(4. And when you look at them, their bodies please you; and when they speak, you listen to their words. They are as blocks of wood propped up. They think that every cry is against them. They are the enemies, so beware of them. May Allah curse them! How are they denying the right path?) The Case of the Hypocrites and their Behavior Allah the Exalted states that the hypocrites pretended to be Muslims when they went to the Prophet ﷺ. In reality, they were not Muslims, but rather the opposite. This is why Allah the Exalted said, إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ (When the hypocrites come to you, they say: "We bear witness that you are indeed the Messenger of Allah.") meaning, 'when the hypocrites come to you, they announce this statement and pretend to believe in it.' Allah informs that there is no substance to their statement, and this is why He said, وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ (Allah knows that you are indeed His Messenger,) then said, وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ (And Allah bears witness that the hypocrites are liars indeed.) meaning, their claims, even though it is true about the Prophet. But they did not believe inwardly in what they declared outwardly, and this is why Allah declared their falsehood about their creed. Allah's statement, اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ ۚ (They have made their oaths a screen. Thus they hinder (others) from the path of Allah.) meaning, the hypocrites shield themselves from Muslims when they falsely and sinfully swear to be what they are not in reality. Some Muslims were deceived because they did not know their falsehood, and thus, thought that they were Muslims. Some Muslims believed what hypocrites say and even imitated them in their outward behavior. However, inwardly, hypocrites seek the destruction of Islam and its people, and this is why trusting them might bring great harm to many people. This is why Allah said next, فَصَدُّوا عَنْ سَبِيلِ اللَّهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ (Thus they hinder (others) from the path of Allah. Verily, evil is what they used to do.) Allah said, ذَٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ (That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not.) meaning, He has decreed them to be hypocrites because they reverted from faith to disbelief and exchanged guidance for misguidance. Therefore, Allah stamped and sealed their hearts and because of it, they cannot comprehend the guidance, nor any goodness can reach their hearts. Truly, their hearts neither understand, nor attain guidance. Allah said, وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ (And when you look at them, their bodies please you; and when they speak, you listen to their words.) meaning, hypocrites have a graceful outer appearance and are eloquent. When one hears them speak, he will listen to their eloquent words, even though hypocrites are truly weak and feeble, full of fear, fright and cowardice. Allah's statement, يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ ۚ (They think that every cry is against them.) means, every time an incident occurs or something frightening happens, they think that it is headed their way. This is indicative of their cowardice, just as Allah said about them, أَشِحَّةً عَلَيْكُمْ ۖ فَإِذَا جَاءَ الْخَوْفُ رَأَيْتَهُمْ يَنْظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَىٰ عَلَيْهِ مِنَ الْمَوْتِ ۖ فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُمْ بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى الْخَيْرِ ۚ أُولَٰئِكَ لَمْ يُؤْمِنُوا فَأَحْبَطَ اللَّهُ أَعْمَالَهُمْ ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا (Being miserly towards you then when fear comes, you will see them looking to you, their eyes revolving like (those of) one over whom hovers death; but when the fear departs, they will smite you with sharp tongues, miserly towards good. Such have not believed. Therefore Allah makes their deeds fruitless and that is ever easy for Allah.)(33:19) They are shapes that do not have much substance, and this is why Allah said, هُمُ الْعَدُوُّ فَاحْذَرْهُمْ ۚ قَاتَلَهُمُ اللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ (They are the enemies, so beware of them. May Allah curse them! How are they denying the right path?) means, how they are being led astray to the misguidance, away from the guidance. Imam Ahmad recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ لِلْمُنَافِقِينَ عَلَامَاتٍ يُعْرَفُونَ بِهَا: تَحِيَّتُهُمْ لَعْنَةٌ وَطَعَامُهُمْ نُهْبَةٌ وَغَنِيمَتُهُمْ غُلُولٌ لَا يَقْرَبُونَ الْمَسَاجِدَ إِلَّا هَجْرًا، وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا دَبْرًا، مُسْتَكْبِرِينَ لَا يَأْلَفُونَ وَلَا يُؤْلَفُونَ، خُشُبٌ بِاللَّيْلِ صُخُبٌ بِالنَّهَارِ - وفِي رِوَايَةٍ - سُخُبٌ بِالنَّهَارِ (Hypocrites have certain signs that they are known by. Their greeting is really a curse, their food is from stealing and the war booty they collect is from theft. They shun the Masjid and they do not come to the prayer but at its end. They are arrogant; it is neither easy for them to blend in, nor it is easy for people to blend with them. They are like pieces of wood by night and are noisy by day.)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ - اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ - ذَٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ - وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ ۖ كَأَنَّهُمْ خُشُبٌ مُسَنَّدَةٌ ۖ يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ ۚ هُمُ الْعَدُوُّ فَاحْذَرْهُمْ ۚ قَاتَلَهُمُ اللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ (1. When the hypocrites come to you, they say: "We bear witness that you are indeed the Messenger of Allah." Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are liars indeed.)(2. They have made their oaths a screen. Thus they hinder (others) from the path of Allah. Verily, evil is what they used to do.)(3. That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not.)(4. And when you look at them, their bodies please you; and when they speak, you listen to their words. They are as blocks of wood propped up. They think that every cry is against them. They are the enemies, so beware of them. May Allah curse them! How are they denying the right path?) The Case of the Hypocrites and their Behavior Allah the Exalted states that the hypocrites pretended to be Muslims when they went to the Prophet ﷺ. In reality, they were not Muslims, but rather the opposite. This is why Allah the Exalted said, إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ (When the hypocrites come to you, they say: "We bear witness that you are indeed the Messenger of Allah.") meaning, 'when the hypocrites come to you, they announce this statement and pretend to believe in it.' Allah informs that there is no substance to their statement, and this is why He said, وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ (Allah knows that you are indeed His Messenger,) then said, وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ (And Allah bears witness that the hypocrites are liars indeed.) meaning, their claims, even though it is true about the Prophet. But they did not believe inwardly in what they declared outwardly, and this is why Allah declared their falsehood about their creed. Allah's statement, اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ ۚ (They have made their oaths a screen. Thus they hinder (others) from the path of Allah.) meaning, the hypocrites shield themselves from Muslims when they falsely and sinfully swear to be what they are not in reality. Some Muslims were deceived because they did not know their falsehood, and thus, thought that they were Muslims. Some Muslims believed what hypocrites say and even imitated them in their outward behavior. However, inwardly, hypocrites seek the destruction of Islam and its people, and this is why trusting them might bring great harm to many people. This is why Allah said next, فَصَدُّوا عَنْ سَبِيلِ اللَّهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ (Thus they hinder (others) from the path of Allah. Verily, evil is what they used to do.) Allah said, ذَٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ (That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not.) meaning, He has decreed them to be hypocrites because they reverted from faith to disbelief and exchanged guidance for misguidance. Therefore, Allah stamped and sealed their hearts and because of it, they cannot comprehend the guidance, nor any goodness can reach their hearts. Truly, their hearts neither understand, nor attain guidance. Allah said, وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ (And when you look at them, their bodies please you; and when they speak, you listen to their words.) meaning, hypocrites have a graceful outer appearance and are eloquent. When one hears them speak, he will listen to their eloquent words, even though hypocrites are truly weak and feeble, full of fear, fright and cowardice. Allah's statement, يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ ۚ (They think that every cry is against them.) means, every time an incident occurs or something frightening happens, they think that it is headed their way. This is indicative of their cowardice, just as Allah said about them, أَشِحَّةً عَلَيْكُمْ ۖ فَإِذَا جَاءَ الْخَوْفُ رَأَيْتَهُمْ يَنْظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَىٰ عَلَيْهِ مِنَ الْمَوْتِ ۖ فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُمْ بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى الْخَيْرِ ۚ أُولَٰئِكَ لَمْ يُؤْمِنُوا فَأَحْبَطَ اللَّهُ أَعْمَالَهُمْ ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا (Being miserly towards you then when fear comes, you will see them looking to you, their eyes revolving like (those of) one over whom hovers death; but when the fear departs, they will smite you with sharp tongues, miserly towards good. Such have not believed. Therefore Allah makes their deeds fruitless and that is ever easy for Allah.)(33:19) They are shapes that do not have much substance, and this is why Allah said, هُمُ الْعَدُوُّ فَاحْذَرْهُمْ ۚ قَاتَلَهُمُ اللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ (They are the enemies, so beware of them. May Allah curse them! How are they denying the right path?) means, how they are being led astray to the misguidance, away from the guidance. Imam Ahmad recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ لِلْمُنَافِقِينَ عَلَامَاتٍ يُعْرَفُونَ بِهَا: تَحِيَّتُهُمْ لَعْنَةٌ وَطَعَامُهُمْ نُهْبَةٌ وَغَنِيمَتُهُمْ غُلُولٌ لَا يَقْرَبُونَ الْمَسَاجِدَ إِلَّا هَجْرًا، وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا دَبْرًا، مُسْتَكْبِرِينَ لَا يَأْلَفُونَ وَلَا يُؤْلَفُونَ، خُشُبٌ بِاللَّيْلِ صُخُبٌ بِالنَّهَارِ - وفِي رِوَايَةٍ - سُخُبٌ بِالنَّهَارِ (Hypocrites have certain signs that they are known by. Their greeting is really a curse, their food is from stealing and the war booty they collect is from theft. They shun the Masjid and they do not come to the prayer but at its end. They are arrogant; it is neither easy for them to blend in, nor it is easy for people to blend with them. They are like pieces of wood by night and are noisy by day.)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ - اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ - ذَٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ - وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ ۖ كَأَنَّهُمْ خُشُبٌ مُسَنَّدَةٌ ۖ يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ ۚ هُمُ الْعَدُوُّ فَاحْذَرْهُمْ ۚ قَاتَلَهُمُ اللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ (1. When the hypocrites come to you, they say: "We bear witness that you are indeed the Messenger of Allah." Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are liars indeed.)(2. They have made their oaths a screen. Thus they hinder (others) from the path of Allah. Verily, evil is what they used to do.)(3. That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not.)(4. And when you look at them, their bodies please you; and when they speak, you listen to their words. They are as blocks of wood propped up. They think that every cry is against them. They are the enemies, so beware of them. May Allah curse them! How are they denying the right path?) The Case of the Hypocrites and their Behavior Allah the Exalted states that the hypocrites pretended to be Muslims when they went to the Prophet ﷺ. In reality, they were not Muslims, but rather the opposite. This is why Allah the Exalted said, إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ (When the hypocrites come to you, they say: "We bear witness that you are indeed the Messenger of Allah.") meaning, 'when the hypocrites come to you, they announce this statement and pretend to believe in it.' Allah informs that there is no substance to their statement, and this is why He said, وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ (Allah knows that you are indeed His Messenger,) then said, وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ (And Allah bears witness that the hypocrites are liars indeed.) meaning, their claims, even though it is true about the Prophet. But they did not believe inwardly in what they declared outwardly, and this is why Allah declared their falsehood about their creed. Allah's statement, اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ ۚ (They have made their oaths a screen. Thus they hinder (others) from the path of Allah.) meaning, the hypocrites shield themselves from Muslims when they falsely and sinfully swear to be what they are not in reality. Some Muslims were deceived because they did not know their falsehood, and thus, thought that they were Muslims. Some Muslims believed what hypocrites say and even imitated them in their outward behavior. However, inwardly, hypocrites seek the destruction of Islam and its people, and this is why trusting them might bring great harm to many people. This is why Allah said next, فَصَدُّوا عَنْ سَبِيلِ اللَّهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ (Thus they hinder (others) from the path of Allah. Verily, evil is what they used to do.) Allah said, ذَٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ (That is because they believed, and then disbelieved; therefore their hearts are sealed, so they understand not.) meaning, He has decreed them to be hypocrites because they reverted from faith to disbelief and exchanged guidance for misguidance. Therefore, Allah stamped and sealed their hearts and because of it, they cannot comprehend the guidance, nor any goodness can reach their hearts. Truly, their hearts neither understand, nor attain guidance. Allah said, وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِنْ يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ (And when you look at them, their bodies please you; and when they speak, you listen to their words.) meaning, hypocrites have a graceful outer appearance and are eloquent. When one hears them speak, he will listen to their eloquent words, even though hypocrites are truly weak and feeble, full of fear, fright and cowardice. Allah's statement, يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ ۚ (They think that every cry is against them.) means, every time an incident occurs or something frightening happens, they think that it is headed their way. This is indicative of their cowardice, just as Allah said about them, أَشِحَّةً عَلَيْكُمْ ۖ فَإِذَا جَاءَ الْخَوْفُ رَأَيْتَهُمْ يَنْظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَىٰ عَلَيْهِ مِنَ الْمَوْتِ ۖ فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُمْ بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى الْخَيْرِ ۚ أُولَٰئِكَ لَمْ يُؤْمِنُوا فَأَحْبَطَ اللَّهُ أَعْمَالَهُمْ ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا (Being miserly towards you then when fear comes, you will see them looking to you, their eyes revolving like (those of) one over whom hovers death; but when the fear departs, they will smite you with sharp tongues, miserly towards good. Such have not believed. Therefore Allah makes their deeds fruitless and that is ever easy for Allah.)(33:19) They are shapes that do not have much substance, and this is why Allah said, هُمُ الْعَدُوُّ فَاحْذَرْهُمْ ۚ قَاتَلَهُمُ اللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ (They are the enemies, so beware of them. May Allah curse them! How are they denying the right path?) means, how they are being led astray to the misguidance, away from the guidance. Imam Ahmad recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ لِلْمُنَافِقِينَ عَلَامَاتٍ يُعْرَفُونَ بِهَا: تَحِيَّتُهُمْ لَعْنَةٌ وَطَعَامُهُمْ نُهْبَةٌ وَغَنِيمَتُهُمْ غُلُولٌ لَا يَقْرَبُونَ الْمَسَاجِدَ إِلَّا هَجْرًا، وَلَا يَأْتُونَ الصَّلَاةَ إِلَّا دَبْرًا، مُسْتَكْبِرِينَ لَا يَأْلَفُونَ وَلَا يُؤْلَفُونَ، خُشُبٌ بِاللَّيْلِ صُخُبٌ بِالنَّهَارِ - وفِي رِوَايَةٍ - سُخُبٌ بِالنَّهَارِ (Hypocrites have certain signs that they are known by. Their greeting is really a curse, their food is from stealing and the war booty they collect is from theft. They shun the Masjid and they do not come to the prayer but at its end. They are arrogant; it is neither easy for them to blend in, nor it is easy for people to blend with them. They are like pieces of wood by night and are noisy by day.)

And when it is said to them: "Come, so that the Messenger of Allah may ask forgiveness from Allah for you," they twist their heads, and you would see them turning away their faces in pride (5)It is equal to them whether you ask forgiveness or ask not forgiveness for them, Allah will never forgive them. Verily, Allah guides not the people who are the rebellious (6)They are the ones who say: "Spend not on those who are with Allah's Messenger, until they desert him." And to Allah belong the treasures of the heavens and the earth, but the hypocrites comprehend not (7)They say: "If we return to Al-Madinah, indeed the more honorable will expel therefrom the weaker." But Al-'Izzah belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not (8) Hypocrites are not interested to ask the prophet (ﷺ) to ask Allah to forgive Them Allah the Exalted states about the hypocrites, may Allah curse them, وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُءُوسَهُمْ (And when it is said to them: "Come, so that the Messenger of Allah may ask forgiveness from Allah for you," they twist their heads,) meaning, they turn away, ignoring this call in arrogance, belittling what they are invited to. This is why Allah the Exalted said, وَرَأَيْتَهُمْ يَصُدُّونَ وَهُمْ مُسْتَكْبِرُونَ (and you would see them turning away their faces in pride.) Allah punished them for this behavior, saying, سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ ۚ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ (It is equal to them whether you ask forgiveness or ask not forgiveness for them, Allah will never forgive them. Verily, Allah guides not the people who are the rebellious.) As Allah said in Surat Bara'ah, and a discussion preceded there, and here we will present some of the Hadiths reported that are related to it. Several of the Salaf mentioned that this entire passage was revealed in the case of 'Abdullah bin Ubay bin Salul, as we will soon mention, Allah willing and our trust and reliance are on Him. In his book, As-Sirah, Muhammad bin Ishaq said, "After the battle of Uhud ended, the Prophet ﷺ returned to Al-Madinah. 'Abdullah bin Ubay bin Salul – as Ibn Shihab narrated to me – would stand up every Friday, without objection from anyone because he was a chief of his people, when the Prophet ﷺ would sit on the Minbar, just before he delivered the Jumu'ah Khutbah to the people. 'Abdullah bin Ubay would say, 'O people! This is the Messenger of Allah ﷺ with you. Allah has honored us by sending him and gave you might through him. Support him, honor him and listen to and obey him.' He would then sit down. So after the battle of Uhud, even after he did what he did, that is, returning to Al-Madinah with a third of the army, he stood up to say the same words. But the Muslims held on to his clothes and said to him, 'Sit down, O enemy of Allah! You are not worthy to stand after you did what you did.' 'Abdullah went out of the Masjid crossing people's lines and saying, 'By Allah, it is as if I said something awful when I wanted to support him.' Some men from Al-Ansar met him at the gate of the Masjid and asked him what happened. He said, 'I just stood up to support him and some men, his Companions, jumped at me, pulled me back and admonished me, as if what I said was an awful thing; I merely wanted to support him.' They said to him, 'Woe to you! Go back so that Allah's Messenger ﷺ asks Allah to forgive you.' He said, 'By Allah, I do not wish that he ask Allah to forgive me.'" Qatadah and As-Suddi said, "This Ayah was revealed about 'Abdullah bin Ubay. A young relative of his went to Allah's Messenger ﷺ and conveyed to him an awful statement that 'Abdullah said. The Messenger ﷺ called 'Abdullah, who swore by Allah that he did not say anything. The Ansar went to that boy and admonished him. However, Allah sent down what you hear about 'Abdullah's case and Allah's enemy was told, 'Go to Allah's Messenger,' but he turned his head away, saying that he will not do it." Muhammad bin Ishaq said that Muhammad bin Yahya bin Hibban, 'Abdullah bin Abi Bakr and 'Asim bin 'Umar bin Qatadah narrated to him the story of Bani Al-Mustaliq. They said that while the Messenger of Allah ﷺ was in that area, Jahjah bin Sa'id Al-Ghifari, a hired hand for 'Umar, and Sinan bin Wabr fought over the water source. Sinan called out, "O Ansar", while Al-Jahjah called, "O Muhajirin!" Zayd bin Arqam and several Ansar men were sitting with 'Abdullah bin Ubay bin Salul at that time. When 'Abdullah heard what happened, he said, "They are bothering us in our land. By Allah, the parable of us and these foolish Quraysh men, is the parable that goes, 'Feed your dog until it becomes strong, and it will eat you.' By Allah, when we go back to Al-Madinah, the most mighty will expel the weak from it." He then addressed his people who were sitting with him, saying to them, "What have you done to yourselves? You let them settle in your land and shared your wealth with them. By Allah, if you abandon them, they will have to move to another area other than yours." Zayd bin Arqam heard these words and conveyed them to Allah's Messenger ﷺ. Zayd was a young boy then. 'Umar bin Al-Khattab was with the Messenger and he said, "O Allah's Messenger! Order 'Abbad bin Bishr to cut off his head at his neck." The Prophet ﷺ replied, فَكَيْفَ إِذَا تَحَدَّثَ النَّاسُ يَا عُمَرُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ، لَا، وَلَكِنْ نَادِ يَا عُمَرُ الرَّحِيلَ (What if people started saying that Muhammad kills his companions, O 'Umar? No. However, order the people to start the journey (back to Al-Madinah).) When 'Abdullah bin Ubay bin Salul was told that his statement reached Allah's Prophet ﷺ, he went to him and denied saying it. He swore by Allah that he did not utter the statement that Zayd bin Arqam conveyed. 'Abdullah bin Ubay was a chief of his people and they said, "O Allah's Messenger! May be the young boy merely guessed and did not hear what was said correctly." Allah's Messenger ﷺ started the journey at an unusual hour of the day and was met by Usayd bin Al-Hudayr, who greeted him acknowledging his prophethood. Usayd said, "By Allah! You are about to begin the journey at an unusual time." The Prophet ﷺ said, أَمَا بَلَغَكَ مَا قَالَ صَاحِبُكَ ابْنُ أُبَيٍّ؟ زَعَمَ أَنَّهُ إِذَا قَدِمَ الْمَدِينَةَ سَيُخْرِجُ الْأَعَزُّ مِنْهَا الْأَذَلَّ (Did not the statement of your friend, Ibn Ubay reach you? He claimed that when he returns to Al-Madinah, the mighty one will expel the weak one out of it.) Usayd said, "Indeed, you are the mighty one, O Allah's Messenger, and he is the disgraced one." Usayd said, "Take it easy with him, O Allah's Messenger! By Allah, when Allah brought you to us, we were about to gather the pearls (of a crown) so that we appoint him king over us. He thinks that you have rid him of his kingship." The Messenger of Allah ﷺ traveled with the people until the night fell, then the rest of the night until the beginning of the next day and then set camp with the people. He wanted to busy them from talking about what had happened. The minute people felt the ground under their feet, they went to sleep and Surat Al-Munafiqin was revealed. Al-Hafiz Abu Bakr Al-Bayhaqi recorded that Jabir bin 'Abdullah said, "We were in a battle with Allah's Messenger ﷺ and a man from the Emigrants kicked an Ansari man. The Ansari man called out, 'O Ansar!' and the Emigrant called out, 'O Emigrants!' Allah's Messenger ﷺ heard that and said, مَا بَالُ دَعْوَى الْجَاهِلِيَّةِ؟ دَعُوهَا فَإِنَّهَا مُنْتِنَةٌ (What is this call of Jahiliyyah? Abandon it because it is offensive.) Abdullah bin Ubay heard that and said, 'Have they (the Emigrants) done so? By Allah, if we return to Al-Madinah, surely, the more honorable will expel therefrom the meaner.' The Ansar at that time, were more numerous that the Emigrants when the Messenger of Allah ﷺ came to Al-Madinah, but later on the Emigrants imcreased in number. When this statement reached the Prophet ﷺ, 'Umar got up and said, 'O Allah's Messenger! Let me chop off the head of this hypocrite!' The Prophet ﷺ said: دَعْهُ، لَا يَتَحَدَّثُ النَّاسُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ (Leave him, lest the people say that Muhammad kills his companions.)" Imam Ahmad, Al-Bukhari and Muslim collected this Hadith. Ikrimah and Ibn Zayd and others said that when the Prophet ﷺ and his Companions went back to Al-Madinah, 'Abdullah, the son of 'Abdullah bin Ubay bin Salul, remained by the gate of Al-Madinah holding his sword. People passed by him as they returned to Al-Madinah, and then his father came. 'Abdullah, son of 'Abdullah, said to his father, "Stay where you are," and his father asked what the matter was His son said, "By Allah! You will enter through here until the Messenger of Allah allows you to do so, for he is the honorable one and you are the disgraced." When the Messenger of Allah ﷺ came by, and he used to be in the last lines, 'Abdullah bin Ubay complained to him about his son and his son said, "By Allah, O Allah's Messenger! He will not enter it until you say so." The Messenger ﷺ gave his permission to 'Abdullah bin Ubay and his son said, "Enter, now that the Messenger of Allah ﷺ gave you his permission." In his Musnad, Abu Bakr 'Abdullah bin Az-Zubayr Al-Humaydi recorded from Abu Harun Al-Madani that 'Abdullah, the son of 'Abdullah bin Ubay bin Salul, said to his father, "You will never enter Al-Madinah unless and until you say, 'Allah's Messenger ﷺ is the honorable one and I am the disgraced." When the Prophet ﷺ came, 'Abdullah, son of 'Abdullah bin Ubay bin Salul said to him, "O Allah's Messenger! I was told that you have decided to have my father executed. By He Who has sent you with Truth, I never looked straight to his face out of respect for him. But if you wish, I will bring you his head, because I would hate to see the killer of my father."

And when it is said to them: "Come, so that the Messenger of Allah may ask forgiveness from Allah for you," they twist their heads, and you would see them turning away their faces in pride (5)It is equal to them whether you ask forgiveness or ask not forgiveness for them, Allah will never forgive them. Verily, Allah guides not the people who are the rebellious (6)They are the ones who say: "Spend not on those who are with Allah's Messenger, until they desert him." And to Allah belong the treasures of the heavens and the earth, but the hypocrites comprehend not (7)They say: "If we return to Al-Madinah, indeed the more honorable will expel therefrom the weaker." But Al-'Izzah belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not (8) Hypocrites are not interested to ask the prophet (ﷺ) to ask Allah to forgive Them Allah the Exalted states about the hypocrites, may Allah curse them, وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُءُوسَهُمْ (And when it is said to them: "Come, so that the Messenger of Allah may ask forgiveness from Allah for you," they twist their heads,) meaning, they turn away, ignoring this call in arrogance, belittling what they are invited to. This is why Allah the Exalted said, وَرَأَيْتَهُمْ يَصُدُّونَ وَهُمْ مُسْتَكْبِرُونَ (and you would see them turning away their faces in pride.) Allah punished them for this behavior, saying, سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ ۚ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ (It is equal to them whether you ask forgiveness or ask not forgiveness for them, Allah will never forgive them. Verily, Allah guides not the people who are the rebellious.) As Allah said in Surat Bara'ah, and a discussion preceded there, and here we will present some of the Hadiths reported that are related to it. Several of the Salaf mentioned that this entire passage was revealed in the case of 'Abdullah bin Ubay bin Salul, as we will soon mention, Allah willing and our trust and reliance are on Him. In his book, As-Sirah, Muhammad bin Ishaq said, "After the battle of Uhud ended, the Prophet ﷺ returned to Al-Madinah. 'Abdullah bin Ubay bin Salul – as Ibn Shihab narrated to me – would stand up every Friday, without objection from anyone because he was a chief of his people, when the Prophet ﷺ would sit on the Minbar, just before he delivered the Jumu'ah Khutbah to the people. 'Abdullah bin Ubay would say, 'O people! This is the Messenger of Allah ﷺ with you. Allah has honored us by sending him and gave you might through him. Support him, honor him and listen to and obey him.' He would then sit down. So after the battle of Uhud, even after he did what he did, that is, returning to Al-Madinah with a third of the army, he stood up to say the same words. But the Muslims held on to his clothes and said to him, 'Sit down, O enemy of Allah! You are not worthy to stand after you did what you did.' 'Abdullah went out of the Masjid crossing people's lines and saying, 'By Allah, it is as if I said something awful when I wanted to support him.' Some men from Al-Ansar met him at the gate of the Masjid and asked him what happened. He said, 'I just stood up to support him and some men, his Companions, jumped at me, pulled me back and admonished me, as if what I said was an awful thing; I merely wanted to support him.' They said to him, 'Woe to you! Go back so that Allah's Messenger ﷺ asks Allah to forgive you.' He said, 'By Allah, I do not wish that he ask Allah to forgive me.'" Qatadah and As-Suddi said, "This Ayah was revealed about 'Abdullah bin Ubay. A young relative of his went to Allah's Messenger ﷺ and conveyed to him an awful statement that 'Abdullah said. The Messenger ﷺ called 'Abdullah, who swore by Allah that he did not say anything. The Ansar went to that boy and admonished him. However, Allah sent down what you hear about 'Abdullah's case and Allah's enemy was told, 'Go to Allah's Messenger,' but he turned his head away, saying that he will not do it." Muhammad bin Ishaq said that Muhammad bin Yahya bin Hibban, 'Abdullah bin Abi Bakr and 'Asim bin 'Umar bin Qatadah narrated to him the story of Bani Al-Mustaliq. They said that while the Messenger of Allah ﷺ was in that area, Jahjah bin Sa'id Al-Ghifari, a hired hand for 'Umar, and Sinan bin Wabr fought over the water source. Sinan called out, "O Ansar", while Al-Jahjah called, "O Muhajirin!" Zayd bin Arqam and several Ansar men were sitting with 'Abdullah bin Ubay bin Salul at that time. When 'Abdullah heard what happened, he said, "They are bothering us in our land. By Allah, the parable of us and these foolish Quraysh men, is the parable that goes, 'Feed your dog until it becomes strong, and it will eat you.' By Allah, when we go back to Al-Madinah, the most mighty will expel the weak from it." He then addressed his people who were sitting with him, saying to them, "What have you done to yourselves? You let them settle in your land and shared your wealth with them. By Allah, if you abandon them, they will have to move to another area other than yours." Zayd bin Arqam heard these words and conveyed them to Allah's Messenger ﷺ. Zayd was a young boy then. 'Umar bin Al-Khattab was with the Messenger and he said, "O Allah's Messenger! Order 'Abbad bin Bishr to cut off his head at his neck." The Prophet ﷺ replied, فَكَيْفَ إِذَا تَحَدَّثَ النَّاسُ يَا عُمَرُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ، لَا، وَلَكِنْ نَادِ يَا عُمَرُ الرَّحِيلَ (What if people started saying that Muhammad kills his companions, O 'Umar? No. However, order the people to start the journey (back to Al-Madinah).) When 'Abdullah bin Ubay bin Salul was told that his statement reached Allah's Prophet ﷺ, he went to him and denied saying it. He swore by Allah that he did not utter the statement that Zayd bin Arqam conveyed. 'Abdullah bin Ubay was a chief of his people and they said, "O Allah's Messenger! May be the young boy merely guessed and did not hear what was said correctly." Allah's Messenger ﷺ started the journey at an unusual hour of the day and was met by Usayd bin Al-Hudayr, who greeted him acknowledging his prophethood. Usayd said, "By Allah! You are about to begin the journey at an unusual time." The Prophet ﷺ said, أَمَا بَلَغَكَ مَا قَالَ صَاحِبُكَ ابْنُ أُبَيٍّ؟ زَعَمَ أَنَّهُ إِذَا قَدِمَ الْمَدِينَةَ سَيُخْرِجُ الْأَعَزُّ مِنْهَا الْأَذَلَّ (Did not the statement of your friend, Ibn Ubay reach you? He claimed that when he returns to Al-Madinah, the mighty one will expel the weak one out of it.) Usayd said, "Indeed, you are the mighty one, O Allah's Messenger, and he is the disgraced one." Usayd said, "Take it easy with him, O Allah's Messenger! By Allah, when Allah brought you to us, we were about to gather the pearls (of a crown) so that we appoint him king over us. He thinks that you have rid him of his kingship." The Messenger of Allah ﷺ traveled with the people until the night fell, then the rest of the night until the beginning of the next day and then set camp with the people. He wanted to busy them from talking about what had happened. The minute people felt the ground under their feet, they went to sleep and Surat Al-Munafiqin was revealed. Al-Hafiz Abu Bakr Al-Bayhaqi recorded that Jabir bin 'Abdullah said, "We were in a battle with Allah's Messenger ﷺ and a man from the Emigrants kicked an Ansari man. The Ansari man called out, 'O Ansar!' and the Emigrant called out, 'O Emigrants!' Allah's Messenger ﷺ heard that and said, مَا بَالُ دَعْوَى الْجَاهِلِيَّةِ؟ دَعُوهَا فَإِنَّهَا مُنْتِنَةٌ (What is this call of Jahiliyyah? Abandon it because it is offensive.) Abdullah bin Ubay heard that and said, 'Have they (the Emigrants) done so? By Allah, if we return to Al-Madinah, surely, the more honorable will expel therefrom the meaner.' The Ansar at that time, were more numerous that the Emigrants when the Messenger of Allah ﷺ came to Al-Madinah, but later on the Emigrants imcreased in number. When this statement reached the Prophet ﷺ, 'Umar got up and said, 'O Allah's Messenger! Let me chop off the head of this hypocrite!' The Prophet ﷺ said: دَعْهُ، لَا يَتَحَدَّثُ النَّاسُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ (Leave him, lest the people say that Muhammad kills his companions.)" Imam Ahmad, Al-Bukhari and Muslim collected this Hadith. Ikrimah and Ibn Zayd and others said that when the Prophet ﷺ and his Companions went back to Al-Madinah, 'Abdullah, the son of 'Abdullah bin Ubay bin Salul, remained by the gate of Al-Madinah holding his sword. People passed by him as they returned to Al-Madinah, and then his father came. 'Abdullah, son of 'Abdullah, said to his father, "Stay where you are," and his father asked what the matter was His son said, "By Allah! You will enter through here until the Messenger of Allah allows you to do so, for he is the honorable one and you are the disgraced." When the Messenger of Allah ﷺ came by, and he used to be in the last lines, 'Abdullah bin Ubay complained to him about his son and his son said, "By Allah, O Allah's Messenger! He will not enter it until you say so." The Messenger ﷺ gave his permission to 'Abdullah bin Ubay and his son said, "Enter, now that the Messenger of Allah ﷺ gave you his permission." In his Musnad, Abu Bakr 'Abdullah bin Az-Zubayr Al-Humaydi recorded from Abu Harun Al-Madani that 'Abdullah, the son of 'Abdullah bin Ubay bin Salul, said to his father, "You will never enter Al-Madinah unless and until you say, 'Allah's Messenger ﷺ is the honorable one and I am the disgraced." When the Prophet ﷺ came, 'Abdullah, son of 'Abdullah bin Ubay bin Salul said to him, "O Allah's Messenger! I was told that you have decided to have my father executed. By He Who has sent you with Truth, I never looked straight to his face out of respect for him. But if you wish, I will bring you his head, because I would hate to see the killer of my father."

And when it is said to them: "Come, so that the Messenger of Allah may ask forgiveness from Allah for you," they twist their heads, and you would see them turning away their faces in pride (5)It is equal to them whether you ask forgiveness or ask not forgiveness for them, Allah will never forgive them. Verily, Allah guides not the people who are the rebellious (6)They are the ones who say: "Spend not on those who are with Allah's Messenger, until they desert him." And to Allah belong the treasures of the heavens and the earth, but the hypocrites comprehend not (7)They say: "If we return to Al-Madinah, indeed the more honorable will expel therefrom the weaker." But Al-'Izzah belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not (8) Hypocrites are not interested to ask the prophet (ﷺ) to ask Allah to forgive Them Allah the Exalted states about the hypocrites, may Allah curse them, وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُءُوسَهُمْ (And when it is said to them: "Come, so that the Messenger of Allah may ask forgiveness from Allah for you," they twist their heads,) meaning, they turn away, ignoring this call in arrogance, belittling what they are invited to. This is why Allah the Exalted said, وَرَأَيْتَهُمْ يَصُدُّونَ وَهُمْ مُسْتَكْبِرُونَ (and you would see them turning away their faces in pride.) Allah punished them for this behavior, saying, سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ ۚ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ (It is equal to them whether you ask forgiveness or ask not forgiveness for them, Allah will never forgive them. Verily, Allah guides not the people who are the rebellious.) As Allah said in Surat Bara'ah, and a discussion preceded there, and here we will present some of the Hadiths reported that are related to it. Several of the Salaf mentioned that this entire passage was revealed in the case of 'Abdullah bin Ubay bin Salul, as we will soon mention, Allah willing and our trust and reliance are on Him. In his book, As-Sirah, Muhammad bin Ishaq said, "After the battle of Uhud ended, the Prophet ﷺ returned to Al-Madinah. 'Abdullah bin Ubay bin Salul – as Ibn Shihab narrated to me – would stand up every Friday, without objection from anyone because he was a chief of his people, when the Prophet ﷺ would sit on the Minbar, just before he delivered the Jumu'ah Khutbah to the people. 'Abdullah bin Ubay would say, 'O people! This is the Messenger of Allah ﷺ with you. Allah has honored us by sending him and gave you might through him. Support him, honor him and listen to and obey him.' He would then sit down. So after the battle of Uhud, even after he did what he did, that is, returning to Al-Madinah with a third of the army, he stood up to say the same words. But the Muslims held on to his clothes and said to him, 'Sit down, O enemy of Allah! You are not worthy to stand after you did what you did.' 'Abdullah went out of the Masjid crossing people's lines and saying, 'By Allah, it is as if I said something awful when I wanted to support him.' Some men from Al-Ansar met him at the gate of the Masjid and asked him what happened. He said, 'I just stood up to support him and some men, his Companions, jumped at me, pulled me back and admonished me, as if what I said was an awful thing; I merely wanted to support him.' They said to him, 'Woe to you! Go back so that Allah's Messenger ﷺ asks Allah to forgive you.' He said, 'By Allah, I do not wish that he ask Allah to forgive me.'" Qatadah and As-Suddi said, "This Ayah was revealed about 'Abdullah bin Ubay. A young relative of his went to Allah's Messenger ﷺ and conveyed to him an awful statement that 'Abdullah said. The Messenger ﷺ called 'Abdullah, who swore by Allah that he did not say anything. The Ansar went to that boy and admonished him. However, Allah sent down what you hear about 'Abdullah's case and Allah's enemy was told, 'Go to Allah's Messenger,' but he turned his head away, saying that he will not do it." Muhammad bin Ishaq said that Muhammad bin Yahya bin Hibban, 'Abdullah bin Abi Bakr and 'Asim bin 'Umar bin Qatadah narrated to him the story of Bani Al-Mustaliq. They said that while the Messenger of Allah ﷺ was in that area, Jahjah bin Sa'id Al-Ghifari, a hired hand for 'Umar, and Sinan bin Wabr fought over the water source. Sinan called out, "O Ansar", while Al-Jahjah called, "O Muhajirin!" Zayd bin Arqam and several Ansar men were sitting with 'Abdullah bin Ubay bin Salul at that time. When 'Abdullah heard what happened, he said, "They are bothering us in our land. By Allah, the parable of us and these foolish Quraysh men, is the parable that goes, 'Feed your dog until it becomes strong, and it will eat you.' By Allah, when we go back to Al-Madinah, the most mighty will expel the weak from it." He then addressed his people who were sitting with him, saying to them, "What have you done to yourselves? You let them settle in your land and shared your wealth with them. By Allah, if you abandon them, they will have to move to another area other than yours." Zayd bin Arqam heard these words and conveyed them to Allah's Messenger ﷺ. Zayd was a young boy then. 'Umar bin Al-Khattab was with the Messenger and he said, "O Allah's Messenger! Order 'Abbad bin Bishr to cut off his head at his neck." The Prophet ﷺ replied, فَكَيْفَ إِذَا تَحَدَّثَ النَّاسُ يَا عُمَرُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ، لَا، وَلَكِنْ نَادِ يَا عُمَرُ الرَّحِيلَ (What if people started saying that Muhammad kills his companions, O 'Umar? No. However, order the people to start the journey (back to Al-Madinah).) When 'Abdullah bin Ubay bin Salul was told that his statement reached Allah's Prophet ﷺ, he went to him and denied saying it. He swore by Allah that he did not utter the statement that Zayd bin Arqam conveyed. 'Abdullah bin Ubay was a chief of his people and they said, "O Allah's Messenger! May be the young boy merely guessed and did not hear what was said correctly." Allah's Messenger ﷺ started the journey at an unusual hour of the day and was met by Usayd bin Al-Hudayr, who greeted him acknowledging his prophethood. Usayd said, "By Allah! You are about to begin the journey at an unusual time." The Prophet ﷺ said, أَمَا بَلَغَكَ مَا قَالَ صَاحِبُكَ ابْنُ أُبَيٍّ؟ زَعَمَ أَنَّهُ إِذَا قَدِمَ الْمَدِينَةَ سَيُخْرِجُ الْأَعَزُّ مِنْهَا الْأَذَلَّ (Did not the statement of your friend, Ibn Ubay reach you? He claimed that when he returns to Al-Madinah, the mighty one will expel the weak one out of it.) Usayd said, "Indeed, you are the mighty one, O Allah's Messenger, and he is the disgraced one." Usayd said, "Take it easy with him, O Allah's Messenger! By Allah, when Allah brought you to us, we were about to gather the pearls (of a crown) so that we appoint him king over us. He thinks that you have rid him of his kingship." The Messenger of Allah ﷺ traveled with the people until the night fell, then the rest of the night until the beginning of the next day and then set camp with the people. He wanted to busy them from talking about what had happened. The minute people felt the ground under their feet, they went to sleep and Surat Al-Munafiqin was revealed. Al-Hafiz Abu Bakr Al-Bayhaqi recorded that Jabir bin 'Abdullah said, "We were in a battle with Allah's Messenger ﷺ and a man from the Emigrants kicked an Ansari man. The Ansari man called out, 'O Ansar!' and the Emigrant called out, 'O Emigrants!' Allah's Messenger ﷺ heard that and said, مَا بَالُ دَعْوَى الْجَاهِلِيَّةِ؟ دَعُوهَا فَإِنَّهَا مُنْتِنَةٌ (What is this call of Jahiliyyah? Abandon it because it is offensive.) Abdullah bin Ubay heard that and said, 'Have they (the Emigrants) done so? By Allah, if we return to Al-Madinah, surely, the more honorable will expel therefrom the meaner.' The Ansar at that time, were more numerous that the Emigrants when the Messenger of Allah ﷺ came to Al-Madinah, but later on the Emigrants imcreased in number. When this statement reached the Prophet ﷺ, 'Umar got up and said, 'O Allah's Messenger! Let me chop off the head of this hypocrite!' The Prophet ﷺ said: دَعْهُ، لَا يَتَحَدَّثُ النَّاسُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ (Leave him, lest the people say that Muhammad kills his companions.)" Imam Ahmad, Al-Bukhari and Muslim collected this Hadith. Ikrimah and Ibn Zayd and others said that when the Prophet ﷺ and his Companions went back to Al-Madinah, 'Abdullah, the son of 'Abdullah bin Ubay bin Salul, remained by the gate of Al-Madinah holding his sword. People passed by him as they returned to Al-Madinah, and then his father came. 'Abdullah, son of 'Abdullah, said to his father, "Stay where you are," and his father asked what the matter was His son said, "By Allah! You will enter through here until the Messenger of Allah allows you to do so, for he is the honorable one and you are the disgraced." When the Messenger of Allah ﷺ came by, and he used to be in the last lines, 'Abdullah bin Ubay complained to him about his son and his son said, "By Allah, O Allah's Messenger! He will not enter it until you say so." The Messenger ﷺ gave his permission to 'Abdullah bin Ubay and his son said, "Enter, now that the Messenger of Allah ﷺ gave you his permission." In his Musnad, Abu Bakr 'Abdullah bin Az-Zubayr Al-Humaydi recorded from Abu Harun Al-Madani that 'Abdullah, the son of 'Abdullah bin Ubay bin Salul, said to his father, "You will never enter Al-Madinah unless and until you say, 'Allah's Messenger ﷺ is the honorable one and I am the disgraced." When the Prophet ﷺ came, 'Abdullah, son of 'Abdullah bin Ubay bin Salul said to him, "O Allah's Messenger! I was told that you have decided to have my father executed. By He Who has sent you with Truth, I never looked straight to his face out of respect for him. But if you wish, I will bring you his head, because I would hate to see the killer of my father."

And when it is said to them: "Come, so that the Messenger of Allah may ask forgiveness from Allah for you," they twist their heads, and you would see them turning away their faces in pride (5)It is equal to them whether you ask forgiveness or ask not forgiveness for them, Allah will never forgive them. Verily, Allah guides not the people who are the rebellious (6)They are the ones who say: "Spend not on those who are with Allah's Messenger, until they desert him." And to Allah belong the treasures of the heavens and the earth, but the hypocrites comprehend not (7)They say: "If we return to Al-Madinah, indeed the more honorable will expel therefrom the weaker." But Al-'Izzah belongs to Allah, and to His Messenger, and to the believers, but the hypocrites know not (8) Hypocrites are not interested to ask the prophet (ﷺ) to ask Allah to forgive Them Allah the Exalted states about the hypocrites, may Allah curse them, وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُءُوسَهُمْ (And when it is said to them: "Come, so that the Messenger of Allah may ask forgiveness from Allah for you," they twist their heads,) meaning, they turn away, ignoring this call in arrogance, belittling what they are invited to. This is why Allah the Exalted said, وَرَأَيْتَهُمْ يَصُدُّونَ وَهُمْ مُسْتَكْبِرُونَ (and you would see them turning away their faces in pride.) Allah punished them for this behavior, saying, سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ ۚ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ (It is equal to them whether you ask forgiveness or ask not forgiveness for them, Allah will never forgive them. Verily, Allah guides not the people who are the rebellious.) As Allah said in Surat Bara'ah, and a discussion preceded there, and here we will present some of the Hadiths reported that are related to it. Several of the Salaf mentioned that this entire passage was revealed in the case of 'Abdullah bin Ubay bin Salul, as we will soon mention, Allah willing and our trust and reliance are on Him. In his book, As-Sirah, Muhammad bin Ishaq said, "After the battle of Uhud ended, the Prophet ﷺ returned to Al-Madinah. 'Abdullah bin Ubay bin Salul – as Ibn Shihab narrated to me – would stand up every Friday, without objection from anyone because he was a chief of his people, when the Prophet ﷺ would sit on the Minbar, just before he delivered the Jumu'ah Khutbah to the people. 'Abdullah bin Ubay would say, 'O people! This is the Messenger of Allah ﷺ with you. Allah has honored us by sending him and gave you might through him. Support him, honor him and listen to and obey him.' He would then sit down. So after the battle of Uhud, even after he did what he did, that is, returning to Al-Madinah with a third of the army, he stood up to say the same words. But the Muslims held on to his clothes and said to him, 'Sit down, O enemy of Allah! You are not worthy to stand after you did what you did.' 'Abdullah went out of the Masjid crossing people's lines and saying, 'By Allah, it is as if I said something awful when I wanted to support him.' Some men from Al-Ansar met him at the gate of the Masjid and asked him what happened. He said, 'I just stood up to support him and some men, his Companions, jumped at me, pulled me back and admonished me, as if what I said was an awful thing; I merely wanted to support him.' They said to him, 'Woe to you! Go back so that Allah's Messenger ﷺ asks Allah to forgive you.' He said, 'By Allah, I do not wish that he ask Allah to forgive me.'" Qatadah and As-Suddi said, "This Ayah was revealed about 'Abdullah bin Ubay. A young relative of his went to Allah's Messenger ﷺ and conveyed to him an awful statement that 'Abdullah said. The Messenger ﷺ called 'Abdullah, who swore by Allah that he did not say anything. The Ansar went to that boy and admonished him. However, Allah sent down what you hear about 'Abdullah's case and Allah's enemy was told, 'Go to Allah's Messenger,' but he turned his head away, saying that he will not do it." Muhammad bin Ishaq said that Muhammad bin Yahya bin Hibban, 'Abdullah bin Abi Bakr and 'Asim bin 'Umar bin Qatadah narrated to him the story of Bani Al-Mustaliq. They said that while the Messenger of Allah ﷺ was in that area, Jahjah bin Sa'id Al-Ghifari, a hired hand for 'Umar, and Sinan bin Wabr fought over the water source. Sinan called out, "O Ansar", while Al-Jahjah called, "O Muhajirin!" Zayd bin Arqam and several Ansar men were sitting with 'Abdullah bin Ubay bin Salul at that time. When 'Abdullah heard what happened, he said, "They are bothering us in our land. By Allah, the parable of us and these foolish Quraysh men, is the parable that goes, 'Feed your dog until it becomes strong, and it will eat you.' By Allah, when we go back to Al-Madinah, the most mighty will expel the weak from it." He then addressed his people who were sitting with him, saying to them, "What have you done to yourselves? You let them settle in your land and shared your wealth with them. By Allah, if you abandon them, they will have to move to another area other than yours." Zayd bin Arqam heard these words and conveyed them to Allah's Messenger ﷺ. Zayd was a young boy then. 'Umar bin Al-Khattab was with the Messenger and he said, "O Allah's Messenger! Order 'Abbad bin Bishr to cut off his head at his neck." The Prophet ﷺ replied, فَكَيْفَ إِذَا تَحَدَّثَ النَّاسُ يَا عُمَرُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ، لَا، وَلَكِنْ نَادِ يَا عُمَرُ الرَّحِيلَ (What if people started saying that Muhammad kills his companions, O 'Umar? No. However, order the people to start the journey (back to Al-Madinah).) When 'Abdullah bin Ubay bin Salul was told that his statement reached Allah's Prophet ﷺ, he went to him and denied saying it. He swore by Allah that he did not utter the statement that Zayd bin Arqam conveyed. 'Abdullah bin Ubay was a chief of his people and they said, "O Allah's Messenger! May be the young boy merely guessed and did not hear what was said correctly." Allah's Messenger ﷺ started the journey at an unusual hour of the day and was met by Usayd bin Al-Hudayr, who greeted him acknowledging his prophethood. Usayd said, "By Allah! You are about to begin the journey at an unusual time." The Prophet ﷺ said, أَمَا بَلَغَكَ مَا قَالَ صَاحِبُكَ ابْنُ أُبَيٍّ؟ زَعَمَ أَنَّهُ إِذَا قَدِمَ الْمَدِينَةَ سَيُخْرِجُ الْأَعَزُّ مِنْهَا الْأَذَلَّ (Did not the statement of your friend, Ibn Ubay reach you? He claimed that when he returns to Al-Madinah, the mighty one will expel the weak one out of it.) Usayd said, "Indeed, you are the mighty one, O Allah's Messenger, and he is the disgraced one." Usayd said, "Take it easy with him, O Allah's Messenger! By Allah, when Allah brought you to us, we were about to gather the pearls (of a crown) so that we appoint him king over us. He thinks that you have rid him of his kingship." The Messenger of Allah ﷺ traveled with the people until the night fell, then the rest of the night until the beginning of the next day and then set camp with the people. He wanted to busy them from talking about what had happened. The minute people felt the ground under their feet, they went to sleep and Surat Al-Munafiqin was revealed. Al-Hafiz Abu Bakr Al-Bayhaqi recorded that Jabir bin 'Abdullah said, "We were in a battle with Allah's Messenger ﷺ and a man from the Emigrants kicked an Ansari man. The Ansari man called out, 'O Ansar!' and the Emigrant called out, 'O Emigrants!' Allah's Messenger ﷺ heard that and said, مَا بَالُ دَعْوَى الْجَاهِلِيَّةِ؟ دَعُوهَا فَإِنَّهَا مُنْتِنَةٌ (What is this call of Jahiliyyah? Abandon it because it is offensive.) Abdullah bin Ubay heard that and said, 'Have they (the Emigrants) done so? By Allah, if we return to Al-Madinah, surely, the more honorable will expel therefrom the meaner.' The Ansar at that time, were more numerous that the Emigrants when the Messenger of Allah ﷺ came to Al-Madinah, but later on the Emigrants imcreased in number. When this statement reached the Prophet ﷺ, 'Umar got up and said, 'O Allah's Messenger! Let me chop off the head of this hypocrite!' The Prophet ﷺ said: دَعْهُ، لَا يَتَحَدَّثُ النَّاسُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ (Leave him, lest the people say that Muhammad kills his companions.)" Imam Ahmad, Al-Bukhari and Muslim collected this Hadith. Ikrimah and Ibn Zayd and others said that when the Prophet ﷺ and his Companions went back to Al-Madinah, 'Abdullah, the son of 'Abdullah bin Ubay bin Salul, remained by the gate of Al-Madinah holding his sword. People passed by him as they returned to Al-Madinah, and then his father came. 'Abdullah, son of 'Abdullah, said to his father, "Stay where you are," and his father asked what the matter was His son said, "By Allah! You will enter through here until the Messenger of Allah allows you to do so, for he is the honorable one and you are the disgraced." When the Messenger of Allah ﷺ came by, and he used to be in the last lines, 'Abdullah bin Ubay complained to him about his son and his son said, "By Allah, O Allah's Messenger! He will not enter it until you say so." The Messenger ﷺ gave his permission to 'Abdullah bin Ubay and his son said, "Enter, now that the Messenger of Allah ﷺ gave you his permission." In his Musnad, Abu Bakr 'Abdullah bin Az-Zubayr Al-Humaydi recorded from Abu Harun Al-Madani that 'Abdullah, the son of 'Abdullah bin Ubay bin Salul, said to his father, "You will never enter Al-Madinah unless and until you say, 'Allah's Messenger ﷺ is the honorable one and I am the disgraced." When the Prophet ﷺ came, 'Abdullah, son of 'Abdullah bin Ubay bin Salul said to him, "O Allah's Messenger! I was told that you have decided to have my father executed. By He Who has sent you with Truth, I never looked straight to his face out of respect for him. But if you wish, I will bring you his head, because I would hate to see the killer of my father."

O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers (9)And spend of that with which We have provided you before death comes to one of you, and he says: "My Lord! If only You would give me respite for a little while, then I should give Sadaqah from my wealth, and be among the righteous (10)And Allah grants respite to none when his appointed time comes. And Allah is All-Aware of what you do (11) The Importance of not being too concerned with the Matters of the Worldly Life, and being Charitable before Death Allah the Exalted orders His faithful servants to remember Him frequently and to refrain from being distracted from His remembrance by indulging in their properties and children excessively. Allah informs them that those who engage in this life, its delights and attributes and were busied from the obedience and remembrance of Allah, for which they were created, will be among the losers. They will lose themselves and their families on the Day of Resurrection. Allah encourages the believers to spend in His cause, وَأَنْفِقُوا مِنْ مَا رَزَقْنَاكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ أَحَدَكُمُ الْمَوْتُ فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَىٰ أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُنْ مِنَ الصَّالِحِينَ (And spend of that with which We have provided you before death comes to one of you, and he says: "My Lord! If only You would give me respite for a little while, then I should give Sadaqah from my wealth, and be among the righteous.) Surely, every person who fell into shortcomings will regret it by the time of his death and will ask for respite, even a short period, so that he does better and attains what he missed. No, rather what occurred, has occurred and what is coming, shall indeed come. Each will be held accountable for his mistakes. As for the disbelievers, they will be as Allah said about them, وَأَنْذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ الَّذِينَ ظَلَمُوا رَبَّنَا أَخِّرْنَا إِلَىٰ أَجَلٍ قَرِيبٍ نُجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ ۗ أَوَلَمْ تَكُونُوا أَقْسَمْتُمْ مِنْ قَبْلُ مَا لَكُمْ مِنْ زَوَالٍ (And warn mankind of the Day when the torment will come unto them; then the wrongdoers will say:"Our Lord! Respite us for a little while, we will answer Your call and follow the Messengers!" (It will be said): "Had you not sworn aforetime that you would not leave.")(14:44), and, حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ - لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ ۚ كَلَّا ۚ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ۖ وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ (Until, when death comes to one of them, he says: "My Lord! send me back. So that I may do good in that which I have left behind!" No! It is but a word that he speaks; and behind them is Barzakh (a barrier) until the Day when they will be resurrected.)(23:99-100) Then Allah said; وَلَنْ يُؤَخِّرَ اللَّهُ نَفْسًا إِذَا جَاءَ أَجَلُهَا ۚ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ (And Allah grants respite to none when his appointed time comes. And Allah is All-Aware of what you do.) meaning, when the time of death comes, no one will be granted respite. Surely, HSe is the Most Knowledgeable and t an what they did before. Allah said, وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ (And Allah is All-Aware of what you do.) This is the end of the Tafsir of Surat Al-Munafiqun. All praise and thanks are due to Allah, and all success and immunity from error come from Him.

O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers (9)And spend of that with which We have provided you before death comes to one of you, and he says: "My Lord! If only You would give me respite for a little while, then I should give Sadaqah from my wealth, and be among the righteous (10)And Allah grants respite to none when his appointed time comes. And Allah is All-Aware of what you do (11) The Importance of not being too concerned with the Matters of the Worldly Life, and being Charitable before Death Allah the Exalted orders His faithful servants to remember Him frequently and to refrain from being distracted from His remembrance by indulging in their properties and children excessively. Allah informs them that those who engage in this life, its delights and attributes and were busied from the obedience and remembrance of Allah, for which they were created, will be among the losers. They will lose themselves and their families on the Day of Resurrection. Allah encourages the believers to spend in His cause, وَأَنْفِقُوا مِنْ مَا رَزَقْنَاكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ أَحَدَكُمُ الْمَوْتُ فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَىٰ أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُنْ مِنَ الصَّالِحِينَ (And spend of that with which We have provided you before death comes to one of you, and he says: "My Lord! If only You would give me respite for a little while, then I should give Sadaqah from my wealth, and be among the righteous.) Surely, every person who fell into shortcomings will regret it by the time of his death and will ask for respite, even a short period, so that he does better and attains what he missed. No, rather what occurred, has occurred and what is coming, shall indeed come. Each will be held accountable for his mistakes. As for the disbelievers, they will be as Allah said about them, وَأَنْذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ الَّذِينَ ظَلَمُوا رَبَّنَا أَخِّرْنَا إِلَىٰ أَجَلٍ قَرِيبٍ نُجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ ۗ أَوَلَمْ تَكُونُوا أَقْسَمْتُمْ مِنْ قَبْلُ مَا لَكُمْ مِنْ زَوَالٍ (And warn mankind of the Day when the torment will come unto them; then the wrongdoers will say:"Our Lord! Respite us for a little while, we will answer Your call and follow the Messengers!" (It will be said): "Had you not sworn aforetime that you would not leave.")(14:44), and, حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ - لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ ۚ كَلَّا ۚ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ۖ وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ (Until, when death comes to one of them, he says: "My Lord! send me back. So that I may do good in that which I have left behind!" No! It is but a word that he speaks; and behind them is Barzakh (a barrier) until the Day when they will be resurrected.)(23:99-100) Then Allah said; وَلَنْ يُؤَخِّرَ اللَّهُ نَفْسًا إِذَا جَاءَ أَجَلُهَا ۚ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ (And Allah grants respite to none when his appointed time comes. And Allah is All-Aware of what you do.) meaning, when the time of death comes, no one will be granted respite. Surely, HSe is the Most Knowledgeable and t an what they did before. Allah said, وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ (And Allah is All-Aware of what you do.) This is the end of the Tafsir of Surat Al-Munafiqun. All praise and thanks are due to Allah, and all success and immunity from error come from Him.

O you who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers (9)And spend of that with which We have provided you before death comes to one of you, and he says: "My Lord! If only You would give me respite for a little while, then I should give Sadaqah from my wealth, and be among the righteous (10)And Allah grants respite to none when his appointed time comes. And Allah is All-Aware of what you do (11) The Importance of not being too concerned with the Matters of the Worldly Life, and being Charitable before Death Allah the Exalted orders His faithful servants to remember Him frequently and to refrain from being distracted from His remembrance by indulging in their properties and children excessively. Allah informs them that those who engage in this life, its delights and attributes and were busied from the obedience and remembrance of Allah, for which they were created, will be among the losers. They will lose themselves and their families on the Day of Resurrection. Allah encourages the believers to spend in His cause, وَأَنْفِقُوا مِنْ مَا رَزَقْنَاكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ أَحَدَكُمُ الْمَوْتُ فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَىٰ أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُنْ مِنَ الصَّالِحِينَ (And spend of that with which We have provided you before death comes to one of you, and he says: "My Lord! If only You would give me respite for a little while, then I should give Sadaqah from my wealth, and be among the righteous.) Surely, every person who fell into shortcomings will regret it by the time of his death and will ask for respite, even a short period, so that he does better and attains what he missed. No, rather what occurred, has occurred and what is coming, shall indeed come. Each will be held accountable for his mistakes. As for the disbelievers, they will be as Allah said about them, وَأَنْذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ الَّذِينَ ظَلَمُوا رَبَّنَا أَخِّرْنَا إِلَىٰ أَجَلٍ قَرِيبٍ نُجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ ۗ أَوَلَمْ تَكُونُوا أَقْسَمْتُمْ مِنْ قَبْلُ مَا لَكُمْ مِنْ زَوَالٍ (And warn mankind of the Day when the torment will come unto them; then the wrongdoers will say:"Our Lord! Respite us for a little while, we will answer Your call and follow the Messengers!" (It will be said): "Had you not sworn aforetime that you would not leave.")(14:44), and, حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ - لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُ ۚ كَلَّا ۚ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا ۖ وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ (Until, when death comes to one of them, he says: "My Lord! send me back. So that I may do good in that which I have left behind!" No! It is but a word that he speaks; and behind them is Barzakh (a barrier) until the Day when they will be resurrected.)(23:99-100) Then Allah said; وَلَنْ يُؤَخِّرَ اللَّهُ نَفْسًا إِذَا جَاءَ أَجَلُهَا ۚ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ (And Allah grants respite to none when his appointed time comes. And Allah is All-Aware of what you do.) meaning, when the time of death comes, no one will be granted respite. Surely, HSe is the Most Knowledgeable and t an what they did before. Allah said, وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ (And Allah is All-Aware of what you do.) This is the end of the Tafsir of Surat Al-Munafiqun. All praise and thanks are due to Allah, and all success and immunity from error come from Him.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ - هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كَافِرٌ وَمِنْكُمْ مُؤْمِنٌ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ - خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ وَإِلَيْهِ الْمَصِيرُ - يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (1. Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah. His is the dominion, and to Him belongs the praise, and He is Able to do all things.)(2. He it is Who created you, then some of you are disbelievers and some of you are believers. And Allah is All-Seer of what you do.)(3. He has created the heavens and the earth with truth, and He shaped you and made good your shapes. And to Him is the return.)(4. He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah is the All-Knower of what is in the breasts.) Praising Allah and mentioning His Creation and Knowledge This is the last Surah among Al-Musabbihat. We mentioned before that all creatures praise the glory of Allah, their Creator and Owner. Allah the Exalted said, لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ۖ (His is the dominion, and to Him belongs the praise,) meaning, He is the One Who has control over all creation, the One praised for all He created and decreed. Allah's statement, وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (and He is Able to do all things.) means that whatever He wills occurs without resistance, and whatever He does not will, never occurs. Allah said, هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كَافِرٌ وَمِنْكُمْ مُؤْمِنٌ ۚ (He it is Who created you, then some of you are disbelievers and some of you are believers.) meaning, Allah created you with these characteristics and He willed that for you. Therefore, there will be believers and disbelievers. Surely, Allah is the One Who sees those who deserve guidance and those who deserve misguidance. He is the Witness over His servant's deeds and He will completely recompense them. This is why Allah the Exalted said, وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ (And Allah is All-Seer of what you do.) Allah said, خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ (He has created the heavens and the earth with truth,) with equity and wisdom, وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ (and He shaped you and made good your shapes.) He made you in the best shapes and forms. Allah the Exalted said, يَا أَيُّهَا الْإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ - الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ - فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ (O man! What has made you careless about your Lord, the most Generous? Who created you, fashioned you perfectly and gave you due proportion; in whatever form He willed, He put you together.)(82:6-8) And His saying, اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ قَرَارًا وَالسَّمَاءَ بِنَاءً وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ ۚ (Allah, it is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you with good things.)(40:64) and His saying; وَإِلَيْهِ الْمَصِيرُ (And to Him is the return.) means the return and final destination. Allah then informs of His knowledge of all that there is in the heavens, in the earth and in the souls, He said: يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah is the All-Knower of what is in the breasts.)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ - هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كَافِرٌ وَمِنْكُمْ مُؤْمِنٌ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ - خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ وَإِلَيْهِ الْمَصِيرُ - يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (1. Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah. His is the dominion, and to Him belongs the praise, and He is Able to do all things.)(2. He it is Who created you, then some of you are disbelievers and some of you are believers. And Allah is All-Seer of what you do.)(3. He has created the heavens and the earth with truth, and He shaped you and made good your shapes. And to Him is the return.)(4. He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah is the All-Knower of what is in the breasts.) Praising Allah and mentioning His Creation and Knowledge This is the last Surah among Al-Musabbihat. We mentioned before that all creatures praise the glory of Allah, their Creator and Owner. Allah the Exalted said, لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ۖ (His is the dominion, and to Him belongs the praise,) meaning, He is the One Who has control over all creation, the One praised for all He created and decreed. Allah's statement, وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (and He is Able to do all things.) means that whatever He wills occurs without resistance, and whatever He does not will, never occurs. Allah said, هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كَافِرٌ وَمِنْكُمْ مُؤْمِنٌ ۚ (He it is Who created you, then some of you are disbelievers and some of you are believers.) meaning, Allah created you with these characteristics and He willed that for you. Therefore, there will be believers and disbelievers. Surely, Allah is the One Who sees those who deserve guidance and those who deserve misguidance. He is the Witness over His servant's deeds and He will completely recompense them. This is why Allah the Exalted said, وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ (And Allah is All-Seer of what you do.) Allah said, خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ (He has created the heavens and the earth with truth,) with equity and wisdom, وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ (and He shaped you and made good your shapes.) He made you in the best shapes and forms. Allah the Exalted said, يَا أَيُّهَا الْإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ - الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ - فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ (O man! What has made you careless about your Lord, the most Generous? Who created you, fashioned you perfectly and gave you due proportion; in whatever form He willed, He put you together.)(82:6-8) And His saying, اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ قَرَارًا وَالسَّمَاءَ بِنَاءً وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ ۚ (Allah, it is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you with good things.)(40:64) and His saying; وَإِلَيْهِ الْمَصِيرُ (And to Him is the return.) means the return and final destination. Allah then informs of His knowledge of all that there is in the heavens, in the earth and in the souls, He said: يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah is the All-Knower of what is in the breasts.)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ - هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كَافِرٌ وَمِنْكُمْ مُؤْمِنٌ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ - خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ وَإِلَيْهِ الْمَصِيرُ - يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (1. Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah. His is the dominion, and to Him belongs the praise, and He is Able to do all things.)(2. He it is Who created you, then some of you are disbelievers and some of you are believers. And Allah is All-Seer of what you do.)(3. He has created the heavens and the earth with truth, and He shaped you and made good your shapes. And to Him is the return.)(4. He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah is the All-Knower of what is in the breasts.) Praising Allah and mentioning His Creation and Knowledge This is the last Surah among Al-Musabbihat. We mentioned before that all creatures praise the glory of Allah, their Creator and Owner. Allah the Exalted said, لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ۖ (His is the dominion, and to Him belongs the praise,) meaning, He is the One Who has control over all creation, the One praised for all He created and decreed. Allah's statement, وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (and He is Able to do all things.) means that whatever He wills occurs without resistance, and whatever He does not will, never occurs. Allah said, هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كَافِرٌ وَمِنْكُمْ مُؤْمِنٌ ۚ (He it is Who created you, then some of you are disbelievers and some of you are believers.) meaning, Allah created you with these characteristics and He willed that for you. Therefore, there will be believers and disbelievers. Surely, Allah is the One Who sees those who deserve guidance and those who deserve misguidance. He is the Witness over His servant's deeds and He will completely recompense them. This is why Allah the Exalted said, وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ (And Allah is All-Seer of what you do.) Allah said, خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ (He has created the heavens and the earth with truth,) with equity and wisdom, وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ (and He shaped you and made good your shapes.) He made you in the best shapes and forms. Allah the Exalted said, يَا أَيُّهَا الْإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ - الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ - فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ (O man! What has made you careless about your Lord, the most Generous? Who created you, fashioned you perfectly and gave you due proportion; in whatever form He willed, He put you together.)(82:6-8) And His saying, اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ قَرَارًا وَالسَّمَاءَ بِنَاءً وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ ۚ (Allah, it is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you with good things.)(40:64) and His saying; وَإِلَيْهِ الْمَصِيرُ (And to Him is the return.) means the return and final destination. Allah then informs of His knowledge of all that there is in the heavens, in the earth and in the souls, He said: يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah is the All-Knower of what is in the breasts.)

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ - هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كَافِرٌ وَمِنْكُمْ مُؤْمِنٌ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ - خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ وَإِلَيْهِ الْمَصِيرُ - يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (1. Whatsoever is in the heavens and whatsoever is on the earth glorifies Allah. His is the dominion, and to Him belongs the praise, and He is Able to do all things.)(2. He it is Who created you, then some of you are disbelievers and some of you are believers. And Allah is All-Seer of what you do.)(3. He has created the heavens and the earth with truth, and He shaped you and made good your shapes. And to Him is the return.)(4. He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah is the All-Knower of what is in the breasts.) Praising Allah and mentioning His Creation and Knowledge This is the last Surah among Al-Musabbihat. We mentioned before that all creatures praise the glory of Allah, their Creator and Owner. Allah the Exalted said, لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ۖ (His is the dominion, and to Him belongs the praise,) meaning, He is the One Who has control over all creation, the One praised for all He created and decreed. Allah's statement, وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (and He is Able to do all things.) means that whatever He wills occurs without resistance, and whatever He does not will, never occurs. Allah said, هُوَ الَّذِي خَلَقَكُمْ فَمِنْكُمْ كَافِرٌ وَمِنْكُمْ مُؤْمِنٌ ۚ (He it is Who created you, then some of you are disbelievers and some of you are believers.) meaning, Allah created you with these characteristics and He willed that for you. Therefore, there will be believers and disbelievers. Surely, Allah is the One Who sees those who deserve guidance and those who deserve misguidance. He is the Witness over His servant's deeds and He will completely recompense them. This is why Allah the Exalted said, وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ (And Allah is All-Seer of what you do.) Allah said, خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ (He has created the heavens and the earth with truth,) with equity and wisdom, وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ (and He shaped you and made good your shapes.) He made you in the best shapes and forms. Allah the Exalted said, يَا أَيُّهَا الْإِنْسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ - الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ - فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ (O man! What has made you careless about your Lord, the most Generous? Who created you, fashioned you perfectly and gave you due proportion; in whatever form He willed, He put you together.)(82:6-8) And His saying, اللَّهُ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ قَرَارًا وَالسَّمَاءَ بِنَاءً وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ ۚ (Allah, it is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you with good things.)(40:64) and His saying; وَإِلَيْهِ الْمَصِيرُ (And to Him is the return.) means the return and final destination. Allah then informs of His knowledge of all that there is in the heavens, in the earth and in the souls, He said: يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ (He knows what is in the heavens and on earth, and He knows what you conceal and what you reveal. And Allah is the All-Knower of what is in the breasts.)

Has not the news reached you of those who disbelieved aforetime? And so they tasted the evil result of their disbelief, and theirs will be a painful torment (5)That was because there came to them their Messengers with Bayyinat, but they said: "Shall mere men guide us?" So they disbelieved and turned away. But Allah was not in need. And Allah is not in need, Worthy of all praise (6) A Warning delivered through mentioning the End of the Disbelieving Nations Informing about the past nations and the torment and disciplinary lessons that they suffered because of opposing the Messengers and denying the truth. Allah says; أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ كَفَرُوا مِنْ قَبْلُ (Has not the news reached you of those who disbelieved aforetime?) meaning, information about them and what happened to them, فَذَاقُوا وَبَالَ أَمْرِهِمْ (And so they tasted the evil result of their disbelief.) They tasted the evil consequences of their denial and sinful actions. And it refers to the punishment and humiliation they received in the life of the world, وَلَهُمْ عَذَابٌ أَلِيمٌ (and theirs will be a painful torment.) in the Hereafter, added to the torment they received in this life. Allah explained why; ذَٰلِكَ بِأَنَّهُ كَانَتْ تَأْتِيهِمْ رُسُلُهُمْ بِالْبَيِّنَاتِ (That was because there came to them their Messengers with Bayyinat,) supporting arguments, evidence, and clear proofs, فَقَالُوا أَبَشَرٌ يَهْدُونَنَا (but they said:"Shall mere men guide us?") They discounted and dismissed the possibility that the Message would be sent to a human and that their guidance would come by the hands of a man like themselves, فَكَفَرُوا وَتَوَلَّوْا (So they disbelieved and turned away.) they denied the truth and turned away from abiding by it, وَاسْتَغْنَى اللَّهُ ۚ (But Allah was not in need.) of them, وَاللَّهُ غَنِيٌّ حَمِيدٌ (And Allah is not need, Worthy of all praise.)

Has not the news reached you of those who disbelieved aforetime? And so they tasted the evil result of their disbelief, and theirs will be a painful torment (5)That was because there came to them their Messengers with Bayyinat, but they said: "Shall mere men guide us?" So they disbelieved and turned away. But Allah was not in need. And Allah is not in need, Worthy of all praise (6) A Warning delivered through mentioning the End of the Disbelieving Nations Informing about the past nations and the torment and disciplinary lessons that they suffered because of opposing the Messengers and denying the truth. Allah says; أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ كَفَرُوا مِنْ قَبْلُ (Has not the news reached you of those who disbelieved aforetime?) meaning, information about them and what happened to them, فَذَاقُوا وَبَالَ أَمْرِهِمْ (And so they tasted the evil result of their disbelief.) They tasted the evil consequences of their denial and sinful actions. And it refers to the punishment and humiliation they received in the life of the world, وَلَهُمْ عَذَابٌ أَلِيمٌ (and theirs will be a painful torment.) in the Hereafter, added to the torment they received in this life. Allah explained why; ذَٰلِكَ بِأَنَّهُ كَانَتْ تَأْتِيهِمْ رُسُلُهُمْ بِالْبَيِّنَاتِ (That was because there came to them their Messengers with Bayyinat,) supporting arguments, evidence, and clear proofs, فَقَالُوا أَبَشَرٌ يَهْدُونَنَا (but they said:"Shall mere men guide us?") They discounted and dismissed the possibility that the Message would be sent to a human and that their guidance would come by the hands of a man like themselves, فَكَفَرُوا وَتَوَلَّوْا (So they disbelieved and turned away.) they denied the truth and turned away from abiding by it, وَاسْتَغْنَى اللَّهُ ۚ (But Allah was not in need.) of them, وَاللَّهُ غَنِيٌّ حَمِيدٌ (And Allah is not need, Worthy of all praise.)

The disbelievers pretend that they will never be resurrected. Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah. (7)Therefore, believe in Allah and His Messenger and in the Light which We have sent down. And Allah is All-Aware of what you do (8)The Day when He will gather you on the Day of Gathering, that will be the Day of At-Taghabun. And whosoever believes in Allah and performs righteous deeds, He will expiate from him his sins, and will admit him to Gardens beneath which rivers flow, to dwell therein forever; that will be the great success (9)But those who disbelieved and denied Our Ayat, they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination (10) Life after Death is True Allah the Exalted informs about the disbelievers, idolators and the atheists that they claim that they will not be resurrected, قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ (Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did...") meaning, 'you will be informed of all of your actions, whether major or minor, big or small,' وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (and that is easy for Allah.) 'resurrecting and recompensing you is easy for Allah.' This is the third Ayah in which Allah orders His Messenger ﷺ to swear by His Lord, the Exalted and Most Honored, that Resurrection occurs. The first is in Surah Yunus, وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ ۖ وَمَا أَنْتُمْ بِمُعْجِزِينَ (And they ask you to inform them: "Is it true?" Say: "Yes! By my Lord! It is the very truth! and you can not escape it!")(10:53), The second is in Surah Saba', وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ ۖ قُلْ بَلَىٰ وَرَبِّي لَتَأْتِيَنَّكُمْ (Those who disbelieve say: "The hour will not come to us." Say: "Yes, by my Lord, it will come to you...")(34:3), and the third is this Ayah, زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا ۚ قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (The disbelievers pretend that they will never be resurrected. Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah.") Allah the Exalted said, فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِي أَنْزَلْنَا ۚ (Therefore, believe in Allah and in His Messenger and in the Light which We have sent down.) that is, the Qur'an, وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (And Allah is All-Aware of what you do.) none of your deeds ever escapes His knowledge. The Day of At-Taghabun Allah said, يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ ۖ (The Day when He will gather you on the Day of Gathering,) meaning the Day of Resurrection. This is the Day when the earlier and later generations will all be gathered in one area, a caller would be heard by them all, and one's vision would easily see them all. Allah said, ذَٰلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَذَٰلِكَ يَوْمٌ مَشْهُودٌ (That is the Day whereon mankind will be gathered together, that is a Day when all will be present.)(11:103), and, قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ - لَمَجْمُوعُونَ إِلَىٰ مِيقَاتِ يَوْمٍ مَعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.")(56:49-50) Allah's statement, ذَٰلِكَ يَوْمُ التَّغَابُنِ ۗ (that will be the Day of At-Taghabun) Ibn 'Abbas said, "It is one of the names of the Day of Judgement, and that is because the people of Paradise will have gained over the people of the Fire." Qatadah and Mujahid said similarly. Muqatil bin Hayyan said, "There is no mutual loss and gain greater than these entering Paradise and those being taken to the Fire." Allah explained His statement saying; وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ - وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ خَالِدِينَ فِيهَا ۖ وَبِئْسَ الْمَصِيرُ (And whosoever believes in Allah and performs righteous deeds, He will expiate from him his sins, and will admit him to Gardens beneath which rivers flow (Paradise), to dwell therein forever; that will be the great success. But those who disbelieved and denied Our Ayat, they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination.) We explained these meanings several times before.

The disbelievers pretend that they will never be resurrected. Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah. (7)Therefore, believe in Allah and His Messenger and in the Light which We have sent down. And Allah is All-Aware of what you do (8)The Day when He will gather you on the Day of Gathering, that will be the Day of At-Taghabun. And whosoever believes in Allah and performs righteous deeds, He will expiate from him his sins, and will admit him to Gardens beneath which rivers flow, to dwell therein forever; that will be the great success (9)But those who disbelieved and denied Our Ayat, they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination (10) Life after Death is True Allah the Exalted informs about the disbelievers, idolators and the atheists that they claim that they will not be resurrected, قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ (Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did...") meaning, 'you will be informed of all of your actions, whether major or minor, big or small,' وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (and that is easy for Allah.) 'resurrecting and recompensing you is easy for Allah.' This is the third Ayah in which Allah orders His Messenger ﷺ to swear by His Lord, the Exalted and Most Honored, that Resurrection occurs. The first is in Surah Yunus, وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ ۖ وَمَا أَنْتُمْ بِمُعْجِزِينَ (And they ask you to inform them: "Is it true?" Say: "Yes! By my Lord! It is the very truth! and you can not escape it!")(10:53), The second is in Surah Saba', وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ ۖ قُلْ بَلَىٰ وَرَبِّي لَتَأْتِيَنَّكُمْ (Those who disbelieve say: "The hour will not come to us." Say: "Yes, by my Lord, it will come to you...")(34:3), and the third is this Ayah, زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا ۚ قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (The disbelievers pretend that they will never be resurrected. Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah.") Allah the Exalted said, فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِي أَنْزَلْنَا ۚ (Therefore, believe in Allah and in His Messenger and in the Light which We have sent down.) that is, the Qur'an, وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (And Allah is All-Aware of what you do.) none of your deeds ever escapes His knowledge. The Day of At-Taghabun Allah said, يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ ۖ (The Day when He will gather you on the Day of Gathering,) meaning the Day of Resurrection. This is the Day when the earlier and later generations will all be gathered in one area, a caller would be heard by them all, and one's vision would easily see them all. Allah said, ذَٰلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَذَٰلِكَ يَوْمٌ مَشْهُودٌ (That is the Day whereon mankind will be gathered together, that is a Day when all will be present.)(11:103), and, قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ - لَمَجْمُوعُونَ إِلَىٰ مِيقَاتِ يَوْمٍ مَعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.")(56:49-50) Allah's statement, ذَٰلِكَ يَوْمُ التَّغَابُنِ ۗ (that will be the Day of At-Taghabun) Ibn 'Abbas said, "It is one of the names of the Day of Judgement, and that is because the people of Paradise will have gained over the people of the Fire." Qatadah and Mujahid said similarly. Muqatil bin Hayyan said, "There is no mutual loss and gain greater than these entering Paradise and those being taken to the Fire." Allah explained His statement saying; وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ - وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ خَالِدِينَ فِيهَا ۖ وَبِئْسَ الْمَصِيرُ (And whosoever believes in Allah and performs righteous deeds, He will expiate from him his sins, and will admit him to Gardens beneath which rivers flow (Paradise), to dwell therein forever; that will be the great success. But those who disbelieved and denied Our Ayat, they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination.) We explained these meanings several times before.

The disbelievers pretend that they will never be resurrected. Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah. (7)Therefore, believe in Allah and His Messenger and in the Light which We have sent down. And Allah is All-Aware of what you do (8)The Day when He will gather you on the Day of Gathering, that will be the Day of At-Taghabun. And whosoever believes in Allah and performs righteous deeds, He will expiate from him his sins, and will admit him to Gardens beneath which rivers flow, to dwell therein forever; that will be the great success (9)But those who disbelieved and denied Our Ayat, they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination (10) Life after Death is True Allah the Exalted informs about the disbelievers, idolators and the atheists that they claim that they will not be resurrected, قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ (Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did...") meaning, 'you will be informed of all of your actions, whether major or minor, big or small,' وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (and that is easy for Allah.) 'resurrecting and recompensing you is easy for Allah.' This is the third Ayah in which Allah orders His Messenger ﷺ to swear by His Lord, the Exalted and Most Honored, that Resurrection occurs. The first is in Surah Yunus, وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ ۖ وَمَا أَنْتُمْ بِمُعْجِزِينَ (And they ask you to inform them: "Is it true?" Say: "Yes! By my Lord! It is the very truth! and you can not escape it!")(10:53), The second is in Surah Saba', وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ ۖ قُلْ بَلَىٰ وَرَبِّي لَتَأْتِيَنَّكُمْ (Those who disbelieve say: "The hour will not come to us." Say: "Yes, by my Lord, it will come to you...")(34:3), and the third is this Ayah, زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا ۚ قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (The disbelievers pretend that they will never be resurrected. Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah.") Allah the Exalted said, فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِي أَنْزَلْنَا ۚ (Therefore, believe in Allah and in His Messenger and in the Light which We have sent down.) that is, the Qur'an, وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (And Allah is All-Aware of what you do.) none of your deeds ever escapes His knowledge. The Day of At-Taghabun Allah said, يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ ۖ (The Day when He will gather you on the Day of Gathering,) meaning the Day of Resurrection. This is the Day when the earlier and later generations will all be gathered in one area, a caller would be heard by them all, and one's vision would easily see them all. Allah said, ذَٰلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَذَٰلِكَ يَوْمٌ مَشْهُودٌ (That is the Day whereon mankind will be gathered together, that is a Day when all will be present.)(11:103), and, قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ - لَمَجْمُوعُونَ إِلَىٰ مِيقَاتِ يَوْمٍ مَعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.")(56:49-50) Allah's statement, ذَٰلِكَ يَوْمُ التَّغَابُنِ ۗ (that will be the Day of At-Taghabun) Ibn 'Abbas said, "It is one of the names of the Day of Judgement, and that is because the people of Paradise will have gained over the people of the Fire." Qatadah and Mujahid said similarly. Muqatil bin Hayyan said, "There is no mutual loss and gain greater than these entering Paradise and those being taken to the Fire." Allah explained His statement saying; وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ - وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ خَالِدِينَ فِيهَا ۖ وَبِئْسَ الْمَصِيرُ (And whosoever believes in Allah and performs righteous deeds, He will expiate from him his sins, and will admit him to Gardens beneath which rivers flow (Paradise), to dwell therein forever; that will be the great success. But those who disbelieved and denied Our Ayat, they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination.) We explained these meanings several times before.

The disbelievers pretend that they will never be resurrected. Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah. (7)Therefore, believe in Allah and His Messenger and in the Light which We have sent down. And Allah is All-Aware of what you do (8)The Day when He will gather you on the Day of Gathering, that will be the Day of At-Taghabun. And whosoever believes in Allah and performs righteous deeds, He will expiate from him his sins, and will admit him to Gardens beneath which rivers flow, to dwell therein forever; that will be the great success (9)But those who disbelieved and denied Our Ayat, they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination (10) Life after Death is True Allah the Exalted informs about the disbelievers, idolators and the atheists that they claim that they will not be resurrected, قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ (Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did...") meaning, 'you will be informed of all of your actions, whether major or minor, big or small,' وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (and that is easy for Allah.) 'resurrecting and recompensing you is easy for Allah.' This is the third Ayah in which Allah orders His Messenger ﷺ to swear by His Lord, the Exalted and Most Honored, that Resurrection occurs. The first is in Surah Yunus, وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ ۖ قُلْ إِي وَرَبِّي إِنَّهُ لَحَقٌّ ۖ وَمَا أَنْتُمْ بِمُعْجِزِينَ (And they ask you to inform them: "Is it true?" Say: "Yes! By my Lord! It is the very truth! and you can not escape it!")(10:53), The second is in Surah Saba', وَقَالَ الَّذِينَ كَفَرُوا لَا تَأْتِينَا السَّاعَةُ ۖ قُلْ بَلَىٰ وَرَبِّي لَتَأْتِيَنَّكُمْ (Those who disbelieve say: "The hour will not come to us." Say: "Yes, by my Lord, it will come to you...")(34:3), and the third is this Ayah, زَعَمَ الَّذِينَ كَفَرُوا أَنْ لَنْ يُبْعَثُوا ۚ قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (The disbelievers pretend that they will never be resurrected. Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah.") Allah the Exalted said, فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِي أَنْزَلْنَا ۚ (Therefore, believe in Allah and in His Messenger and in the Light which We have sent down.) that is, the Qur'an, وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (And Allah is All-Aware of what you do.) none of your deeds ever escapes His knowledge. The Day of At-Taghabun Allah said, يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ ۖ (The Day when He will gather you on the Day of Gathering,) meaning the Day of Resurrection. This is the Day when the earlier and later generations will all be gathered in one area, a caller would be heard by them all, and one's vision would easily see them all. Allah said, ذَٰلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَذَٰلِكَ يَوْمٌ مَشْهُودٌ (That is the Day whereon mankind will be gathered together, that is a Day when all will be present.)(11:103), and, قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ - لَمَجْمُوعُونَ إِلَىٰ مِيقَاتِ يَوْمٍ مَعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.")(56:49-50) Allah's statement, ذَٰلِكَ يَوْمُ التَّغَابُنِ ۗ (that will be the Day of At-Taghabun) Ibn 'Abbas said, "It is one of the names of the Day of Judgement, and that is because the people of Paradise will have gained over the people of the Fire." Qatadah and Mujahid said similarly. Muqatil bin Hayyan said, "There is no mutual loss and gain greater than these entering Paradise and those being taken to the Fire." Allah explained His statement saying; وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ - وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ خَالِدِينَ فِيهَا ۖ وَبِئْسَ الْمَصِيرُ (And whosoever believes in Allah and performs righteous deeds, He will expiate from him his sins, and will admit him to Gardens beneath which rivers flow (Paradise), to dwell therein forever; that will be the great success. But those who disbelieved and denied Our Ayat, they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination.) We explained these meanings several times before.

No calamity occurs, but by the permission of Allah, and whosoever believes in Allah, He guides his heart. And Allah is the All-Knower of everything (11)Obey Allah, and obey the Messenger; but if you turn away, then the duty of Our Messenger is only to convey clearly (12)Allah! La ilaha illa Huwa. And in Allah therefore let the believers put their trust (13) All that occurs to Mankind is by Allah's Permission Allah informs us as He did in Surat Al-Hadid, مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنْفُسِكُمْ إِلَّا فِي كِتَابٍ مِنْ قَبْلِ أَنْ نَبْرَأَهَا ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (No calamity occurs on the earth or in yourselves but it is inscribed in a record before We bring it into existence. Verily, that is easy for Allah.)(57:22) Allah said here, مَا أَصَابَ مِنْ مُصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ ۗ (No calamity occurs, but by the permission of Allah,) Ibn 'Abbas said; "By the command of Allah," meaning from His decree and will. وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ ۚ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ (and whosoever believes in Allah, He guides his heart. And Allah is the All-Knower of everything.) meaning, whoever suffered an affliction and he knew that it occurred by Allah's judgement and decree, and he patiently abides, awaiting Allah's reward, then Allah guides his heart, and will compensate him for his loss in this life by granting guidance to his heart and certainty in faith. Allah will replace whatever he lost for Him with the same or what is better. 'Ali bin Abi Talhah reported from Ibn 'Abbas, وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ (and whosoever believes in Allah, He guides his heart.) "Allah will guide his heart to certainty. Therefore, he will know that what reached him would not have missed him and what has missed him would not have reached him." There is an agreed upon Hadith [that Al-Bukhari and Muslim collected and] which states, عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَلَيْسَ ذَلِكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِنِ (Amazing is the believer: There is no decree that Allah writes for him, but is better for him. If an affliction strikes him, he is patient and this is better for him. If a bounty is granted to him, he is thankful and this is better for him. This trait is only for the faithful believer.) The Order to obey Allah and His Messenger (ﷺ) Allah said, وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ ۚ (Obey Allah, and obey the Messenger;) Allah commands obedience to Him and to His Messenger ﷺ in all that His legislates and in implementing His orders. Allah also forbids one from all that His Messenger ﷺ forbids and prohibits. Allah the Exalted said, فَإِنْ تَوَلَّيْتُمْ فَإِنَّمَا عَلَىٰ رَسُولِنَا الْبَلَاغُ الْمُبِينُ (but if you turn away, then the duty of Our Messenger is only to convey clearly.) meaning, 'if you refrain from abiding by the faith, then the Messenger's mission is to convey and your mission is to hear and obey. 'Az-Zuhri said, "From Allah comes the Message, its deliverance is up to the Messenger, and the adherence is up to us." Tawhid Allah states that He is the One, Whom all creations need and seek, the One other than Whom there is no (true) God. اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ (Allah! La ilaha illa Huwa. And in Allah therefore let the believers put their trust.) So, He first informs about Tawhid and its meaning. The implied meaning is to single Him out for deification, being purely devoted to Him, and relying upon Him, as He said; رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (The Lord of the east and the west; La ilaha illa Huwa. So take Him alone as Trustee.)(73:9)

No calamity occurs, but by the permission of Allah, and whosoever believes in Allah, He guides his heart. And Allah is the All-Knower of everything (11)Obey Allah, and obey the Messenger; but if you turn away, then the duty of Our Messenger is only to convey clearly (12)Allah! La ilaha illa Huwa. And in Allah therefore let the believers put their trust (13) All that occurs to Mankind is by Allah's Permission Allah informs us as He did in Surat Al-Hadid, مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنْفُسِكُمْ إِلَّا فِي كِتَابٍ مِنْ قَبْلِ أَنْ نَبْرَأَهَا ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (No calamity occurs on the earth or in yourselves but it is inscribed in a record before We bring it into existence. Verily, that is easy for Allah.)(57:22) Allah said here, مَا أَصَابَ مِنْ مُصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ ۗ (No calamity occurs, but by the permission of Allah,) Ibn 'Abbas said; "By the command of Allah," meaning from His decree and will. وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ ۚ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ (and whosoever believes in Allah, He guides his heart. And Allah is the All-Knower of everything.) meaning, whoever suffered an affliction and he knew that it occurred by Allah's judgement and decree, and he patiently abides, awaiting Allah's reward, then Allah guides his heart, and will compensate him for his loss in this life by granting guidance to his heart and certainty in faith. Allah will replace whatever he lost for Him with the same or what is better. 'Ali bin Abi Talhah reported from Ibn 'Abbas, وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ (and whosoever believes in Allah, He guides his heart.) "Allah will guide his heart to certainty. Therefore, he will know that what reached him would not have missed him and what has missed him would not have reached him." There is an agreed upon Hadith [that Al-Bukhari and Muslim collected and] which states, عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَلَيْسَ ذَلِكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِنِ (Amazing is the believer: There is no decree that Allah writes for him, but is better for him. If an affliction strikes him, he is patient and this is better for him. If a bounty is granted to him, he is thankful and this is better for him. This trait is only for the faithful believer.) The Order to obey Allah and His Messenger (ﷺ) Allah said, وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ ۚ (Obey Allah, and obey the Messenger;) Allah commands obedience to Him and to His Messenger ﷺ in all that His legislates and in implementing His orders. Allah also forbids one from all that His Messenger ﷺ forbids and prohibits. Allah the Exalted said, فَإِنْ تَوَلَّيْتُمْ فَإِنَّمَا عَلَىٰ رَسُولِنَا الْبَلَاغُ الْمُبِينُ (but if you turn away, then the duty of Our Messenger is only to convey clearly.) meaning, 'if you refrain from abiding by the faith, then the Messenger's mission is to convey and your mission is to hear and obey. 'Az-Zuhri said, "From Allah comes the Message, its deliverance is up to the Messenger, and the adherence is up to us." Tawhid Allah states that He is the One, Whom all creations need and seek, the One other than Whom there is no (true) God. اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ (Allah! La ilaha illa Huwa. And in Allah therefore let the believers put their trust.) So, He first informs about Tawhid and its meaning. The implied meaning is to single Him out for deification, being purely devoted to Him, and relying upon Him, as He said; رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (The Lord of the east and the west; La ilaha illa Huwa. So take Him alone as Trustee.)(73:9)

No calamity occurs, but by the permission of Allah, and whosoever believes in Allah, He guides his heart. And Allah is the All-Knower of everything (11)Obey Allah, and obey the Messenger; but if you turn away, then the duty of Our Messenger is only to convey clearly (12)Allah! La ilaha illa Huwa. And in Allah therefore let the believers put their trust (13) All that occurs to Mankind is by Allah's Permission Allah informs us as He did in Surat Al-Hadid, مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنْفُسِكُمْ إِلَّا فِي كِتَابٍ مِنْ قَبْلِ أَنْ نَبْرَأَهَا ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (No calamity occurs on the earth or in yourselves but it is inscribed in a record before We bring it into existence. Verily, that is easy for Allah.)(57:22) Allah said here, مَا أَصَابَ مِنْ مُصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ ۗ (No calamity occurs, but by the permission of Allah,) Ibn 'Abbas said; "By the command of Allah," meaning from His decree and will. وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ ۚ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ (and whosoever believes in Allah, He guides his heart. And Allah is the All-Knower of everything.) meaning, whoever suffered an affliction and he knew that it occurred by Allah's judgement and decree, and he patiently abides, awaiting Allah's reward, then Allah guides his heart, and will compensate him for his loss in this life by granting guidance to his heart and certainty in faith. Allah will replace whatever he lost for Him with the same or what is better. 'Ali bin Abi Talhah reported from Ibn 'Abbas, وَمَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ (and whosoever believes in Allah, He guides his heart.) "Allah will guide his heart to certainty. Therefore, he will know that what reached him would not have missed him and what has missed him would not have reached him." There is an agreed upon Hadith [that Al-Bukhari and Muslim collected and] which states, عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَلَيْسَ ذَلِكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِنِ (Amazing is the believer: There is no decree that Allah writes for him, but is better for him. If an affliction strikes him, he is patient and this is better for him. If a bounty is granted to him, he is thankful and this is better for him. This trait is only for the faithful believer.) The Order to obey Allah and His Messenger (ﷺ) Allah said, وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ ۚ (Obey Allah, and obey the Messenger;) Allah commands obedience to Him and to His Messenger ﷺ in all that His legislates and in implementing His orders. Allah also forbids one from all that His Messenger ﷺ forbids and prohibits. Allah the Exalted said, فَإِنْ تَوَلَّيْتُمْ فَإِنَّمَا عَلَىٰ رَسُولِنَا الْبَلَاغُ الْمُبِينُ (but if you turn away, then the duty of Our Messenger is only to convey clearly.) meaning, 'if you refrain from abiding by the faith, then the Messenger's mission is to convey and your mission is to hear and obey. 'Az-Zuhri said, "From Allah comes the Message, its deliverance is up to the Messenger, and the adherence is up to us." Tawhid Allah states that He is the One, Whom all creations need and seek, the One other than Whom there is no (true) God. اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ (Allah! La ilaha illa Huwa. And in Allah therefore let the believers put their trust.) So, He first informs about Tawhid and its meaning. The implied meaning is to single Him out for deification, being purely devoted to Him, and relying upon Him, as He said; رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا (The Lord of the east and the west; La ilaha illa Huwa. So take Him alone as Trustee.)(73:9)

O you who believe! Verily, among your wives and your children there are enemies for you; therefore beware of them! But if you pardon (them) and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most Merciful (14)Your wealth and your children are only a Fitnah, whereas Allah! With Him is a great reward (15)So have Taqwa of Allah as much as you can; listen and obey, and spend in charity; that is better for yourselves. And whosoever is saved from his own greed, then they are the successful ones (16)If you lend to Allah a handsome loan, He will double it for you, and will forgive you. And Allah is Shakur, Halim (17)All-Knower of the unseen and seen, the Almighty, the All-Wise (18) Warning against the Fitnah of Spouses and Offspring Allah states that some wives and children are enemies to their husbands and fathers, in that they might be busied with them rather than with performing the good deeds. Allah said in another Ayah, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللَّهِ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ (O you who believe! Let not your properties or you children divert you from the remembrance of Allah. And whosoever does that then they are the losers.)(63:9) Allah the Exalted said here, فَاحْذَرُوهُمْ (therefore, beware of them!) for your religion, according to Ibn Zayd. Mujahid explained the Ayah , إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ (Verily, among your wives and your children there are enemies for you;) by saying, "They might direct the man to sever his relation or disobey his Lord. The man, who loves his wives and children, might obey them in this case." Ibn Abi Hatim recorded that Ibn 'Abbas said to a man who asked him about this Ayah, يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ فَاحْذَرُوهُمْ ۚ (O you who believe! Verily, among your wives and your children there are enemies for you; therefore beware of them!) "There were men who embraced Islam in Makkah and wanted to migrate to Allah's Messenger ﷺ. However, their wives and children refused to allow them. Later when they joined Allah's Messenger ﷺ, they found that those who were with him (the Companions) have gained knowledge in the religion, so they were about to punish their wives and children. Allah the Exalted sent down this Ayah, وَإِنْ تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (But if you pardon (them) and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most Merciful.)" At-Tirmidhi collected this Hadith and said that it is Hasan Sahih. Allah's statement, إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ (Your wealth and your children are only a Fintah, whereas Allah! With Him is a great reward.) Allah said that the wealth and children are a test and trial from Allah the Exalted for His creatures, so that He knows those who obey Him and those who disobey Him. Allah's statement, وَاللَّهُ عِنْدَهُ (whereas Allah! With Him) meaning, on the Day of Resurrection, أَجْرٌ عَظِيمٌ (is a great reward.) As Allah said; زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ (Beautified for men is the love of things they covet; women children, Qanatir Al-Muqantarah of gold and silver, branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allah has the excellent return with him.)(3:14), and the Ayah after it. Imam Ahmad recorded that Buraydah said, "The Messenger of Allah ﷺ was giving a speech and Al-Hasan and Husayn came in wearing red shirts, walking and tripping. The Messenger ﷺ descended from the Minbar, held them and placed them in front of them and said, صَدَقَ اللهُ وَرَسُولُهُ إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ، نَظَرْتُ إِلَىٰ هَذَيْنِ الصَّبِيَّيْنِ يَمْشِيَانِ وَيَعْثُرَانِ، فَلَمْ أَصْبِرْ حَتّٰى قَطَعْتُ حَدِيثِي وَرَفَعْتُهُمَا (Allah and His Messenger said the truth,'Verily, your wealth and your children are a Fitnah.' I saw these two boys walking and tripping and could not be patient until I stopped my speech and picked them up.)" This was recorded by the Sunan compilers, and At-Tirmidhi said, "Hasan Gharib." The Order for Taqwa, as much as One is Capable Allah said, فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ (So have Taqwa of Allah as much as you can;) meaning, as much as you are able and can bear or endure. The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِذَا أَمَرْتُكُمْ بِأَمْرٍ فَائْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَمَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوهُ (When I command you to do something, do as much as you can of it, and whatever I forbid for you, then avoid it.) Allah's statement, وَاسْمَعُوا وَأَطِيعُوا (listen and obey,) means, obey what Allah and His Messenger ﷺ command you to do and do not stray from it to the right or left. Do not utter a statement or make a decision before Allah and His Messenger ﷺ issue a statement or decision. Do not ignore what you were ordered to do, nor commit what you were forbidden from doing. Encouraging Charity Allah the Exalted said, وَأَنْفِقُوا خَيْرًا لِأَنْفُسِكُمْ (and spend in charity; that is better for yourselves.) meaning, give from what Allah has granted you to your relatives, the poor, the needy and the weak. Be kind to Allah's creatures, just as Allah was and still is kind with you. This will be better for you in this life and the Hereafter. Otherwise, if you do not do it, it will be worse for you in this life and the Hereafter. Allah said; وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ (And whosoever is saved from his own greed, then they are the successful ones.) This was explained with a similar Ayah in Surat Al-Hashr, where we also mentioned the relevant Hadiths. Therefore, we do not need to repeat them here, all praise and gratitude is due to Allah. Allah the Exalted said, إِنْ تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ ۚ (If you lend to Allah a handsome loan, He will double it for you, and will forgive you.) meaning, whatever you spend, then Allah will replace it, and on Him will be the reward of whatever you give away in charity. Allah considered giving charity as if it is a loan to Him, just as Allah said in a Qudsi Hadith, مَنْ يُقْرِضُ غَيْرَ ظَلُومٍ وَلَا عَدِيمٍ ("Who will give a loan to He Who is neither unjust nor poor?") This is why Allah the Exalted said in Surat Al-Baqarah, فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً (So that He may multiply it to him many times)(2:245) Allah said; وَيَغْفِرْ لَكُمْ (and will forgive you.) meaning, He will erase your mistakes, وَاللَّهُ شَكُورٌ (And Allah is Shakur) meaning, He gives abundantly in return for what was little, حَلِيمٌ (Halim) means, He forgives, pardons, covers and absolves the sins, mistakes, errors and shortcomings, عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الْحَكِيمُ (All-Knower of the unseen and seen, the Almighty, the All-Wise.) Its explanation has already preceded several times. This is the end of the Tafsir of Surat At-Taghabun, all the praise and appreciation is due to Allah.

O you who believe! Verily, among your wives and your children there are enemies for you; therefore beware of them! But if you pardon (them) and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most Merciful (14)Your wealth and your children are only a Fitnah, whereas Allah! With Him is a great reward (15)So have Taqwa of Allah as much as you can; listen and obey, and spend in charity; that is better for yourselves. And whosoever is saved from his own greed, then they are the successful ones (16)If you lend to Allah a handsome loan, He will double it for you, and will forgive you. And Allah is Shakur, Halim (17)All-Knower of the unseen and seen, the Almighty, the All-Wise (18) Warning against the Fitnah of Spouses and Offspring Allah states that some wives and children are enemies to their husbands and fathers, in that they might be busied with them rather than with performing the good deeds. Allah said in another Ayah, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللَّهِ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ (O you who believe! Let not your properties or you children divert you from the remembrance of Allah. And whosoever does that then they are the losers.)(63:9) Allah the Exalted said here, فَاحْذَرُوهُمْ (therefore, beware of them!) for your religion, according to Ibn Zayd. Mujahid explained the Ayah , إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ (Verily, among your wives and your children there are enemies for you;) by saying, "They might direct the man to sever his relation or disobey his Lord. The man, who loves his wives and children, might obey them in this case." Ibn Abi Hatim recorded that Ibn 'Abbas said to a man who asked him about this Ayah, يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ فَاحْذَرُوهُمْ ۚ (O you who believe! Verily, among your wives and your children there are enemies for you; therefore beware of them!) "There were men who embraced Islam in Makkah and wanted to migrate to Allah's Messenger ﷺ. However, their wives and children refused to allow them. Later when they joined Allah's Messenger ﷺ, they found that those who were with him (the Companions) have gained knowledge in the religion, so they were about to punish their wives and children. Allah the Exalted sent down this Ayah, وَإِنْ تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (But if you pardon (them) and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most Merciful.)" At-Tirmidhi collected this Hadith and said that it is Hasan Sahih. Allah's statement, إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ (Your wealth and your children are only a Fintah, whereas Allah! With Him is a great reward.) Allah said that the wealth and children are a test and trial from Allah the Exalted for His creatures, so that He knows those who obey Him and those who disobey Him. Allah's statement, وَاللَّهُ عِنْدَهُ (whereas Allah! With Him) meaning, on the Day of Resurrection, أَجْرٌ عَظِيمٌ (is a great reward.) As Allah said; زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ (Beautified for men is the love of things they covet; women children, Qanatir Al-Muqantarah of gold and silver, branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allah has the excellent return with him.)(3:14), and the Ayah after it. Imam Ahmad recorded that Buraydah said, "The Messenger of Allah ﷺ was giving a speech and Al-Hasan and Husayn came in wearing red shirts, walking and tripping. The Messenger ﷺ descended from the Minbar, held them and placed them in front of them and said, صَدَقَ اللهُ وَرَسُولُهُ إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ، نَظَرْتُ إِلَىٰ هَذَيْنِ الصَّبِيَّيْنِ يَمْشِيَانِ وَيَعْثُرَانِ، فَلَمْ أَصْبِرْ حَتّٰى قَطَعْتُ حَدِيثِي وَرَفَعْتُهُمَا (Allah and His Messenger said the truth,'Verily, your wealth and your children are a Fitnah.' I saw these two boys walking and tripping and could not be patient until I stopped my speech and picked them up.)" This was recorded by the Sunan compilers, and At-Tirmidhi said, "Hasan Gharib." The Order for Taqwa, as much as One is Capable Allah said, فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ (So have Taqwa of Allah as much as you can;) meaning, as much as you are able and can bear or endure. The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِذَا أَمَرْتُكُمْ بِأَمْرٍ فَائْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَمَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوهُ (When I command you to do something, do as much as you can of it, and whatever I forbid for you, then avoid it.) Allah's statement, وَاسْمَعُوا وَأَطِيعُوا (listen and obey,) means, obey what Allah and His Messenger ﷺ command you to do and do not stray from it to the right or left. Do not utter a statement or make a decision before Allah and His Messenger ﷺ issue a statement or decision. Do not ignore what you were ordered to do, nor commit what you were forbidden from doing. Encouraging Charity Allah the Exalted said, وَأَنْفِقُوا خَيْرًا لِأَنْفُسِكُمْ (and spend in charity; that is better for yourselves.) meaning, give from what Allah has granted you to your relatives, the poor, the needy and the weak. Be kind to Allah's creatures, just as Allah was and still is kind with you. This will be better for you in this life and the Hereafter. Otherwise, if you do not do it, it will be worse for you in this life and the Hereafter. Allah said; وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ (And whosoever is saved from his own greed, then they are the successful ones.) This was explained with a similar Ayah in Surat Al-Hashr, where we also mentioned the relevant Hadiths. Therefore, we do not need to repeat them here, all praise and gratitude is due to Allah. Allah the Exalted said, إِنْ تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ ۚ (If you lend to Allah a handsome loan, He will double it for you, and will forgive you.) meaning, whatever you spend, then Allah will replace it, and on Him will be the reward of whatever you give away in charity. Allah considered giving charity as if it is a loan to Him, just as Allah said in a Qudsi Hadith, مَنْ يُقْرِضُ غَيْرَ ظَلُومٍ وَلَا عَدِيمٍ ("Who will give a loan to He Who is neither unjust nor poor?") This is why Allah the Exalted said in Surat Al-Baqarah, فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً (So that He may multiply it to him many times)(2:245) Allah said; وَيَغْفِرْ لَكُمْ (and will forgive you.) meaning, He will erase your mistakes, وَاللَّهُ شَكُورٌ (And Allah is Shakur) meaning, He gives abundantly in return for what was little, حَلِيمٌ (Halim) means, He forgives, pardons, covers and absolves the sins, mistakes, errors and shortcomings, عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الْحَكِيمُ (All-Knower of the unseen and seen, the Almighty, the All-Wise.) Its explanation has already preceded several times. This is the end of the Tafsir of Surat At-Taghabun, all the praise and appreciation is due to Allah.

O you who believe! Verily, among your wives and your children there are enemies for you; therefore beware of them! But if you pardon (them) and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most Merciful (14)Your wealth and your children are only a Fitnah, whereas Allah! With Him is a great reward (15)So have Taqwa of Allah as much as you can; listen and obey, and spend in charity; that is better for yourselves. And whosoever is saved from his own greed, then they are the successful ones (16)If you lend to Allah a handsome loan, He will double it for you, and will forgive you. And Allah is Shakur, Halim (17)All-Knower of the unseen and seen, the Almighty, the All-Wise (18) Warning against the Fitnah of Spouses and Offspring Allah states that some wives and children are enemies to their husbands and fathers, in that they might be busied with them rather than with performing the good deeds. Allah said in another Ayah, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللَّهِ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ (O you who believe! Let not your properties or you children divert you from the remembrance of Allah. And whosoever does that then they are the losers.)(63:9) Allah the Exalted said here, فَاحْذَرُوهُمْ (therefore, beware of them!) for your religion, according to Ibn Zayd. Mujahid explained the Ayah , إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ (Verily, among your wives and your children there are enemies for you;) by saying, "They might direct the man to sever his relation or disobey his Lord. The man, who loves his wives and children, might obey them in this case." Ibn Abi Hatim recorded that Ibn 'Abbas said to a man who asked him about this Ayah, يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ فَاحْذَرُوهُمْ ۚ (O you who believe! Verily, among your wives and your children there are enemies for you; therefore beware of them!) "There were men who embraced Islam in Makkah and wanted to migrate to Allah's Messenger ﷺ. However, their wives and children refused to allow them. Later when they joined Allah's Messenger ﷺ, they found that those who were with him (the Companions) have gained knowledge in the religion, so they were about to punish their wives and children. Allah the Exalted sent down this Ayah, وَإِنْ تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (But if you pardon (them) and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most Merciful.)" At-Tirmidhi collected this Hadith and said that it is Hasan Sahih. Allah's statement, إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ (Your wealth and your children are only a Fintah, whereas Allah! With Him is a great reward.) Allah said that the wealth and children are a test and trial from Allah the Exalted for His creatures, so that He knows those who obey Him and those who disobey Him. Allah's statement, وَاللَّهُ عِنْدَهُ (whereas Allah! With Him) meaning, on the Day of Resurrection, أَجْرٌ عَظِيمٌ (is a great reward.) As Allah said; زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ (Beautified for men is the love of things they covet; women children, Qanatir Al-Muqantarah of gold and silver, branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allah has the excellent return with him.)(3:14), and the Ayah after it. Imam Ahmad recorded that Buraydah said, "The Messenger of Allah ﷺ was giving a speech and Al-Hasan and Husayn came in wearing red shirts, walking and tripping. The Messenger ﷺ descended from the Minbar, held them and placed them in front of them and said, صَدَقَ اللهُ وَرَسُولُهُ إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ، نَظَرْتُ إِلَىٰ هَذَيْنِ الصَّبِيَّيْنِ يَمْشِيَانِ وَيَعْثُرَانِ، فَلَمْ أَصْبِرْ حَتّٰى قَطَعْتُ حَدِيثِي وَرَفَعْتُهُمَا (Allah and His Messenger said the truth,'Verily, your wealth and your children are a Fitnah.' I saw these two boys walking and tripping and could not be patient until I stopped my speech and picked them up.)" This was recorded by the Sunan compilers, and At-Tirmidhi said, "Hasan Gharib." The Order for Taqwa, as much as One is Capable Allah said, فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ (So have Taqwa of Allah as much as you can;) meaning, as much as you are able and can bear or endure. The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِذَا أَمَرْتُكُمْ بِأَمْرٍ فَائْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَمَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوهُ (When I command you to do something, do as much as you can of it, and whatever I forbid for you, then avoid it.) Allah's statement, وَاسْمَعُوا وَأَطِيعُوا (listen and obey,) means, obey what Allah and His Messenger ﷺ command you to do and do not stray from it to the right or left. Do not utter a statement or make a decision before Allah and His Messenger ﷺ issue a statement or decision. Do not ignore what you were ordered to do, nor commit what you were forbidden from doing. Encouraging Charity Allah the Exalted said, وَأَنْفِقُوا خَيْرًا لِأَنْفُسِكُمْ (and spend in charity; that is better for yourselves.) meaning, give from what Allah has granted you to your relatives, the poor, the needy and the weak. Be kind to Allah's creatures, just as Allah was and still is kind with you. This will be better for you in this life and the Hereafter. Otherwise, if you do not do it, it will be worse for you in this life and the Hereafter. Allah said; وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ (And whosoever is saved from his own greed, then they are the successful ones.) This was explained with a similar Ayah in Surat Al-Hashr, where we also mentioned the relevant Hadiths. Therefore, we do not need to repeat them here, all praise and gratitude is due to Allah. Allah the Exalted said, إِنْ تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ ۚ (If you lend to Allah a handsome loan, He will double it for you, and will forgive you.) meaning, whatever you spend, then Allah will replace it, and on Him will be the reward of whatever you give away in charity. Allah considered giving charity as if it is a loan to Him, just as Allah said in a Qudsi Hadith, مَنْ يُقْرِضُ غَيْرَ ظَلُومٍ وَلَا عَدِيمٍ ("Who will give a loan to He Who is neither unjust nor poor?") This is why Allah the Exalted said in Surat Al-Baqarah, فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً (So that He may multiply it to him many times)(2:245) Allah said; وَيَغْفِرْ لَكُمْ (and will forgive you.) meaning, He will erase your mistakes, وَاللَّهُ شَكُورٌ (And Allah is Shakur) meaning, He gives abundantly in return for what was little, حَلِيمٌ (Halim) means, He forgives, pardons, covers and absolves the sins, mistakes, errors and shortcomings, عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الْحَكِيمُ (All-Knower of the unseen and seen, the Almighty, the All-Wise.) Its explanation has already preceded several times. This is the end of the Tafsir of Surat At-Taghabun, all the praise and appreciation is due to Allah.

O you who believe! Verily, among your wives and your children there are enemies for you; therefore beware of them! But if you pardon (them) and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most Merciful (14)Your wealth and your children are only a Fitnah, whereas Allah! With Him is a great reward (15)So have Taqwa of Allah as much as you can; listen and obey, and spend in charity; that is better for yourselves. And whosoever is saved from his own greed, then they are the successful ones (16)If you lend to Allah a handsome loan, He will double it for you, and will forgive you. And Allah is Shakur, Halim (17)All-Knower of the unseen and seen, the Almighty, the All-Wise (18) Warning against the Fitnah of Spouses and Offspring Allah states that some wives and children are enemies to their husbands and fathers, in that they might be busied with them rather than with performing the good deeds. Allah said in another Ayah, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللَّهِ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ (O you who believe! Let not your properties or you children divert you from the remembrance of Allah. And whosoever does that then they are the losers.)(63:9) Allah the Exalted said here, فَاحْذَرُوهُمْ (therefore, beware of them!) for your religion, according to Ibn Zayd. Mujahid explained the Ayah , إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ (Verily, among your wives and your children there are enemies for you;) by saying, "They might direct the man to sever his relation or disobey his Lord. The man, who loves his wives and children, might obey them in this case." Ibn Abi Hatim recorded that Ibn 'Abbas said to a man who asked him about this Ayah, يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ فَاحْذَرُوهُمْ ۚ (O you who believe! Verily, among your wives and your children there are enemies for you; therefore beware of them!) "There were men who embraced Islam in Makkah and wanted to migrate to Allah's Messenger ﷺ. However, their wives and children refused to allow them. Later when they joined Allah's Messenger ﷺ, they found that those who were with him (the Companions) have gained knowledge in the religion, so they were about to punish their wives and children. Allah the Exalted sent down this Ayah, وَإِنْ تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (But if you pardon (them) and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most Merciful.)" At-Tirmidhi collected this Hadith and said that it is Hasan Sahih. Allah's statement, إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ (Your wealth and your children are only a Fintah, whereas Allah! With Him is a great reward.) Allah said that the wealth and children are a test and trial from Allah the Exalted for His creatures, so that He knows those who obey Him and those who disobey Him. Allah's statement, وَاللَّهُ عِنْدَهُ (whereas Allah! With Him) meaning, on the Day of Resurrection, أَجْرٌ عَظِيمٌ (is a great reward.) As Allah said; زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ (Beautified for men is the love of things they covet; women children, Qanatir Al-Muqantarah of gold and silver, branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allah has the excellent return with him.)(3:14), and the Ayah after it. Imam Ahmad recorded that Buraydah said, "The Messenger of Allah ﷺ was giving a speech and Al-Hasan and Husayn came in wearing red shirts, walking and tripping. The Messenger ﷺ descended from the Minbar, held them and placed them in front of them and said, صَدَقَ اللهُ وَرَسُولُهُ إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ، نَظَرْتُ إِلَىٰ هَذَيْنِ الصَّبِيَّيْنِ يَمْشِيَانِ وَيَعْثُرَانِ، فَلَمْ أَصْبِرْ حَتّٰى قَطَعْتُ حَدِيثِي وَرَفَعْتُهُمَا (Allah and His Messenger said the truth,'Verily, your wealth and your children are a Fitnah.' I saw these two boys walking and tripping and could not be patient until I stopped my speech and picked them up.)" This was recorded by the Sunan compilers, and At-Tirmidhi said, "Hasan Gharib." The Order for Taqwa, as much as One is Capable Allah said, فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ (So have Taqwa of Allah as much as you can;) meaning, as much as you are able and can bear or endure. The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِذَا أَمَرْتُكُمْ بِأَمْرٍ فَائْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَمَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوهُ (When I command you to do something, do as much as you can of it, and whatever I forbid for you, then avoid it.) Allah's statement, وَاسْمَعُوا وَأَطِيعُوا (listen and obey,) means, obey what Allah and His Messenger ﷺ command you to do and do not stray from it to the right or left. Do not utter a statement or make a decision before Allah and His Messenger ﷺ issue a statement or decision. Do not ignore what you were ordered to do, nor commit what you were forbidden from doing. Encouraging Charity Allah the Exalted said, وَأَنْفِقُوا خَيْرًا لِأَنْفُسِكُمْ (and spend in charity; that is better for yourselves.) meaning, give from what Allah has granted you to your relatives, the poor, the needy and the weak. Be kind to Allah's creatures, just as Allah was and still is kind with you. This will be better for you in this life and the Hereafter. Otherwise, if you do not do it, it will be worse for you in this life and the Hereafter. Allah said; وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ (And whosoever is saved from his own greed, then they are the successful ones.) This was explained with a similar Ayah in Surat Al-Hashr, where we also mentioned the relevant Hadiths. Therefore, we do not need to repeat them here, all praise and gratitude is due to Allah. Allah the Exalted said, إِنْ تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ ۚ (If you lend to Allah a handsome loan, He will double it for you, and will forgive you.) meaning, whatever you spend, then Allah will replace it, and on Him will be the reward of whatever you give away in charity. Allah considered giving charity as if it is a loan to Him, just as Allah said in a Qudsi Hadith, مَنْ يُقْرِضُ غَيْرَ ظَلُومٍ وَلَا عَدِيمٍ ("Who will give a loan to He Who is neither unjust nor poor?") This is why Allah the Exalted said in Surat Al-Baqarah, فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً (So that He may multiply it to him many times)(2:245) Allah said; وَيَغْفِرْ لَكُمْ (and will forgive you.) meaning, He will erase your mistakes, وَاللَّهُ شَكُورٌ (And Allah is Shakur) meaning, He gives abundantly in return for what was little, حَلِيمٌ (Halim) means, He forgives, pardons, covers and absolves the sins, mistakes, errors and shortcomings, عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الْحَكِيمُ (All-Knower of the unseen and seen, the Almighty, the All-Wise.) Its explanation has already preceded several times. This is the end of the Tafsir of Surat At-Taghabun, all the praise and appreciation is due to Allah.

O you who believe! Verily, among your wives and your children there are enemies for you; therefore beware of them! But if you pardon (them) and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most Merciful (14)Your wealth and your children are only a Fitnah, whereas Allah! With Him is a great reward (15)So have Taqwa of Allah as much as you can; listen and obey, and spend in charity; that is better for yourselves. And whosoever is saved from his own greed, then they are the successful ones (16)If you lend to Allah a handsome loan, He will double it for you, and will forgive you. And Allah is Shakur, Halim (17)All-Knower of the unseen and seen, the Almighty, the All-Wise (18) Warning against the Fitnah of Spouses and Offspring Allah states that some wives and children are enemies to their husbands and fathers, in that they might be busied with them rather than with performing the good deeds. Allah said in another Ayah, يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللَّهِ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ (O you who believe! Let not your properties or you children divert you from the remembrance of Allah. And whosoever does that then they are the losers.)(63:9) Allah the Exalted said here, فَاحْذَرُوهُمْ (therefore, beware of them!) for your religion, according to Ibn Zayd. Mujahid explained the Ayah , إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ (Verily, among your wives and your children there are enemies for you;) by saying, "They might direct the man to sever his relation or disobey his Lord. The man, who loves his wives and children, might obey them in this case." Ibn Abi Hatim recorded that Ibn 'Abbas said to a man who asked him about this Ayah, يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ فَاحْذَرُوهُمْ ۚ (O you who believe! Verily, among your wives and your children there are enemies for you; therefore beware of them!) "There were men who embraced Islam in Makkah and wanted to migrate to Allah's Messenger ﷺ. However, their wives and children refused to allow them. Later when they joined Allah's Messenger ﷺ, they found that those who were with him (the Companions) have gained knowledge in the religion, so they were about to punish their wives and children. Allah the Exalted sent down this Ayah, وَإِنْ تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (But if you pardon (them) and overlook, and forgive, then verily, Allah is Oft-Forgiving, Most Merciful.)" At-Tirmidhi collected this Hadith and said that it is Hasan Sahih. Allah's statement, إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ (Your wealth and your children are only a Fintah, whereas Allah! With Him is a great reward.) Allah said that the wealth and children are a test and trial from Allah the Exalted for His creatures, so that He knows those who obey Him and those who disobey Him. Allah's statement, وَاللَّهُ عِنْدَهُ (whereas Allah! With Him) meaning, on the Day of Resurrection, أَجْرٌ عَظِيمٌ (is a great reward.) As Allah said; زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ (Beautified for men is the love of things they covet; women children, Qanatir Al-Muqantarah of gold and silver, branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world's life; but Allah has the excellent return with him.)(3:14), and the Ayah after it. Imam Ahmad recorded that Buraydah said, "The Messenger of Allah ﷺ was giving a speech and Al-Hasan and Husayn came in wearing red shirts, walking and tripping. The Messenger ﷺ descended from the Minbar, held them and placed them in front of them and said, صَدَقَ اللهُ وَرَسُولُهُ إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ، نَظَرْتُ إِلَىٰ هَذَيْنِ الصَّبِيَّيْنِ يَمْشِيَانِ وَيَعْثُرَانِ، فَلَمْ أَصْبِرْ حَتّٰى قَطَعْتُ حَدِيثِي وَرَفَعْتُهُمَا (Allah and His Messenger said the truth,'Verily, your wealth and your children are a Fitnah.' I saw these two boys walking and tripping and could not be patient until I stopped my speech and picked them up.)" This was recorded by the Sunan compilers, and At-Tirmidhi said, "Hasan Gharib." The Order for Taqwa, as much as One is Capable Allah said, فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ (So have Taqwa of Allah as much as you can;) meaning, as much as you are able and can bear or endure. The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِذَا أَمَرْتُكُمْ بِأَمْرٍ فَائْتُوا مِنْهُ مَا اسْتَطَعْتُمْ، وَمَا نَهَيْتُكُمْ عَنْهُ فَاجْتَنِبُوهُ (When I command you to do something, do as much as you can of it, and whatever I forbid for you, then avoid it.) Allah's statement, وَاسْمَعُوا وَأَطِيعُوا (listen and obey,) means, obey what Allah and His Messenger ﷺ command you to do and do not stray from it to the right or left. Do not utter a statement or make a decision before Allah and His Messenger ﷺ issue a statement or decision. Do not ignore what you were ordered to do, nor commit what you were forbidden from doing. Encouraging Charity Allah the Exalted said, وَأَنْفِقُوا خَيْرًا لِأَنْفُسِكُمْ (and spend in charity; that is better for yourselves.) meaning, give from what Allah has granted you to your relatives, the poor, the needy and the weak. Be kind to Allah's creatures, just as Allah was and still is kind with you. This will be better for you in this life and the Hereafter. Otherwise, if you do not do it, it will be worse for you in this life and the Hereafter. Allah said; وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ (And whosoever is saved from his own greed, then they are the successful ones.) This was explained with a similar Ayah in Surat Al-Hashr, where we also mentioned the relevant Hadiths. Therefore, we do not need to repeat them here, all praise and gratitude is due to Allah. Allah the Exalted said, إِنْ تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ ۚ (If you lend to Allah a handsome loan, He will double it for you, and will forgive you.) meaning, whatever you spend, then Allah will replace it, and on Him will be the reward of whatever you give away in charity. Allah considered giving charity as if it is a loan to Him, just as Allah said in a Qudsi Hadith, مَنْ يُقْرِضُ غَيْرَ ظَلُومٍ وَلَا عَدِيمٍ ("Who will give a loan to He Who is neither unjust nor poor?") This is why Allah the Exalted said in Surat Al-Baqarah, فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً (So that He may multiply it to him many times)(2:245) Allah said; وَيَغْفِرْ لَكُمْ (and will forgive you.) meaning, He will erase your mistakes, وَاللَّهُ شَكُورٌ (And Allah is Shakur) meaning, He gives abundantly in return for what was little, حَلِيمٌ (Halim) means, He forgives, pardons, covers and absolves the sins, mistakes, errors and shortcomings, عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الْحَكِيمُ (All-Knower of the unseen and seen, the Almighty, the All-Wise.) Its explanation has already preceded several times. This is the end of the Tafsir of Surat At-Taghabun, all the praise and appreciation is due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا الْعِدَّةَ ۖ وَاتَّقُوا اللَّهَ رَبَّكُمْ ۖ لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلَا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ ۚ وَتِلْكَ حُدُودُ اللَّهِ ۚ وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَقَدْ ظَلَمَ نَفْسَهُ ۚ لَا تَدْرِي لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا (1. O Prophet! When you divorce women, divorce them at their 'Iddah and count their 'Iddah. And have Taqwa of Allah, your Lord. And turn them not out of their homes nor shall they leave, except in case they are guilty of Fahishah Mubayyinah. And those are the set limits of Allah. And whosoever transgresses the set limits of Allah, then indeed he has wronged himself. You know not, it may be that Allah will afterward bring some new thing to pass.) There is a Period during which Divorced Women remain in Their Homes The Prophet ﷺ was addressed first in this Ayah, to honor him, even though his Ummah is also being addressed in Allah's statement, يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ (O Prophet! When you divorce women, divorce them at their 'Iddah) Al-Bukhari recorded that 'Abdullah bin 'Umar divorced his wife, during the lifetime of Allah's Messenger ﷺ, while she was menstruating. 'Umar bin Al-Khattab mentioned that to Allah's Messenger . Allah's Messenger ﷺ became angry and said, لِيُرَاجِعْهَا ثُمَّ يُمْسِكْهَا حَتّٰى تَطْهُرَ، ثُمَّ تَحِيضَ فَتَطْهُرَ، فَإِنْ بَدَا لَهُ أَنْ يُطَلِّقَهَا، فَلْيُطَلِّقْهَا طَاهِرًا قَبْلَ أَنْ يَمَسَّهَا، فَتِلْكَ الْعِدَّةُ الَّتِي أَمَرَ بِهَا اللهُ عَزَّ وَجَلَّ (Order him to take her back and keep her until she is clean from her menses, and then to wait until she gets her next period and becomes clean again. Then, if he wishes to divorce her, he can divorce her when she is clean from her menses, before he has sexual intercourse with her. This is the 'Iddah which Allah the Exalted and Most Honored has fixed.) Al-Bukhari recorded this Hadith in several parts of his Sahih. Muslim collected this Hadith and his narration uses these words, فَتِلْكَ الْعِدَّةُ الَّتِي أَمَرَ اللهُ أَنْ يُطَلَّقَ لَهَا النِّسَاءُ (This is the 'Iddah which Allah has fixed for the women being divorced.) In his Sahih, Muslim has recorded a Hadith which is a more appropriate version from a narration of Ibn Jurayj who said that Abu Az-Zubayr informed him that he heard 'Abdur-Rahman bin Ayman, the freed slave of 'Azzah, questioning 'Abdullah bin 'Umar. And Abu Az-Zubayr heard the question, "What about a man who divorces his wife while she is still on her menses?" 'Abdullah answered, "During the time of Allah's Messenger ﷺ, 'Abdullah bin 'Umar divorced his wife who was menstruating in the life time of Allah's Messenger ﷺ. So Allah's Messenger ﷺ said: لِيُرَاجِعْهَا (Let him take her back.) so she returned and he ﷺ said: إِذَا طَهُرَتْ فَلْيُطَلِّقْ أَوْ يُمْسِكْ (When she is pure, then either divorce or keep her.) 'Abdullah bin 'Umar said, "Allah's Messenger ﷺ recited this Ayah: يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ (O Prophet! When you divorce women, divorce them at their 'Iddah) And 'Abdullah (Ibn Mas'ud) commented on Allah's statement, فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ (divorce them at their 'Iddah) He said, "Purity without intercourse." Similar was reported from Ibn 'Umar, 'Ata', Mujahid, Al-Hasan, Ibn Sirin, Qatadah, Maymun bin Mihran and Muqatil bin Hayyan. It is also reported from 'Ikrimah and Ad-Dahhak.'Ali bin Abi Talhah reported from Ibn 'Abbas about the Ayah; فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ (divorce them at their 'Iddah), "He does not divorce her while she is on her menses nor while she is pure if he has had intercourse during that (purity). Rather, he leaves her until she has her menses and after the menses ends, then he divorces her once." And 'Ikrimah said about فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ (divorce them at their 'Iddah), "The 'Iddah is made up of cleanliness and the menstrual period." So he divorces her while it is clear that she is pregnant, or he does not due to having sex, or since he does not know if she is pregnant or not. This is why the scholars said that there are two types of divorce, one that conforms to the Sunnah and another innovated. The divorce that conforms to the Sunnah is one where the husband pronounces one divorce to his wife when she is not having her menses and without having had sexual intercourse with her after the menses ended. One could divorce his wife when it is clear that she is pregnant. As for the innovated divorce, it occurs when one divorces his wife when she is having her menses, or after the menses ends, has sexual intercourse with her and then divorces her, even though he does not know if she became pregnant or not. There is a third type of divorce, which is neither a Sunnah nor an innovation where one divorces a young wife who has not begun to have menses, the wife who is beyond the age of having menses, and divorcing one's wife before the marriage was consummated. Allah said, وَأَحْصُوا الْعِدَّةَ (and count their 'Iddah.) meaning, count for it and know its beginning and end, so that the 'Iddah does not become prolonged for the woman and she cannot get married again, وَاتَّقُوا اللَّهَ رَبَّكُمْ ۖ (And have Taqwa of Allah, your Lord.) in this matter. Spending and Housing is up to the Husband during the Revocable 'Iddah Period Allah said, لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلَا يَخْرُجْنَ (And turn them not out of their homes nor shall they leave,) meaning, during the duration of the 'Iddah, she has the right to housing from her husband, as long as the 'Iddah period continues. Therefore, the husband does not have the right to force her out of her house, nor is she allowed to leave his house, because she is still tied to the marriage contract. Allah said, إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ (except in case they are guilty of Fahishah Mubayyinah.) meaning that the divorced wife is not to abandon her husband's house unless she commits Fahishah Mubayyinah, in which case, she vacates her husband's house. For example, Fahishah Mubayyinah implies adultery, according to 'Abdullah bin Mas'ud, Ibn 'Abbas, Sa'id bin Al-Musayyib, Ash-Sha'bi, Al-Hasan, Ibn Sirin, Mujahid, 'Ikrimah, Sa'id bin Jubayr, Abu Qilabah, Abu Salih, Ad-Dahhak, Zayd bin Aslam, 'Ata' Al-Khurasani, As-Suddi, Sa'id bin Hilal and others. Fahishah Mubayyinah implies disobeying her husband openly or when she abuses her husband's family in words and actions, according to Ubay bin Ka'b, Ibn 'Abbas, 'Ikrimah and others. Allah's statement, وَتِلْكَ حُدُودُ اللَّهِ ۚ (And those are the set limits of Allah.) means, these are from His legislation and prohibitions, وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ (And whosoever transgresses the set limits of Allah,) meaning, whoever violates these limits, transgresses them and implements anything else besides them, فَقَدْ ظَلَمَ نَفْسَهُ (then indeed he has wronged himself.) by doing so. The Wisdom of 'Iddah at the Husband's House Allah said, لَا تَدْرِي لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا (You know not, it may be that Allah will afterward bring some new thing to pass.) meaning, 'We commanded that the divorced wife remains in her husband's house during the 'Iddah period, so that the husband might regret his action and Allah decides that the husband feels in his heart for the marriage to continue.' This way, returning to his wife will be easier for him. Az-Zuhri said that 'Ubaydullah bin 'Abdullah said that Fatimah bint Qays said about Allah's statement, لَا تَدْرِي لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا (You know not, it may be that Allah will afterward bring some new thing to pass.) "Taking her back." Similar was said by Ash-Sha'bi, 'Ata', Qatadah, Ad-Dahhak, Muqatil bin Hayyan and Ath-Thawri. The Irrevocably Divorced Woman does not have a Right to Provisions and Accommodations from the Husband Here the view of the scholars of the Salaf and those who follow them is that housing is not obligatory in the case of the irrevocably divorced woman. They also relied on the Hadith of Fatimah bint Qays Al-Fihriyah when her husband Abu 'Amr bin Hafs divorced her the third and final time. He was away from her in Yemen at the time, and he sent her his decision to divorce her. He also sent some barley with his messenger, but she did not like the amount or method of compensation. He said, "By Allah I am not obligated to spend upon you." So, she went to Allah's Messenger ﷺ, who said, لَيْسَ لَكِ عَلَيْهِ نَفَقَةٌ (There is no obligation on him to spend on you.) Muslim added in his narration, وَلَا سُكْنَى (nor housing.) And he ordered her to finish her 'Iddah period in the house of Umm Sharik. He then said, تِلْكَ امْرَأَةٌ يَغْشَاهَا أَصْحَابِي، اعْتَدِّي عِنْدَ ابْنِ أُمِّ مَكْتُومٍ، فَإِنَّهُ رَجُلٌ أَعْمَىٰ تَضَعِينَ ثِيَابَكِ (She is a woman my Companions visit. Spend this period in the house of Ibn Umm Maktum, for he is a blind man; [he cannot see you if] you take off your garments.) Imam Ahmad collected this Hadith using another chain of narration. In his narration, the Messenger of Allah ﷺ said, انْظُرِي يَا بِنْتَ آلِ قَيْسٍ إِنَّمَا النَّفَقَةُ وَالسُّكْنَى لِلْمَرْأَةِ عَلَى زَوْجِهَا، مَا كَانَتْ لَهُ عَلَيْهَا رَجْعَةٌ، فَإِذَا لَمْ يَكُنْ لَهُ عَلَيْهَا رَجْعَةٌ فَلَا نَفَقَةَ وَلَا سُكْنَى،اخْرُجِي فَانْزِلِي عَلَى فُلَانَةَ (Look O daughter of the family of Qays! Spending and housing are required from the husband who can return to his wife. So if he does not have the right to return to her, then she does not have the right to spending and housing. So leave his house and go to so-and-so woman.) He then said, إِنَّهُ يُتَحَدَّثُ إِلَيْهَا، انْزِلِي عَلَى ابْنِ أُمِّ مَكْتُومٍ فَإِنَّهُ أَعْمَىٰ لَا يَرَاكِ (They speak to her. Therefore, go to Ibn Umm Maktum, for he is a blind man and cannot see you.) Abu Al-Qasim At-Tabarani recorded that 'Amir Ash-Sha'bi went to Fatimah bint Qays, sister of Ad-Dahhak bin Qays, from the tribe of Quraysh. Fatimah was married to Abu 'Amr bin Hafs bin Al-Mughirah, from Bani Makhzum. She said, "Abu 'Amr bin Hafs sent me his decision to divorce me while he was in an army that had gone to Yemen. I asked his friends to provide me with financial provisions and housing. They said, 'He did not send us anything for that, nor did he request it from us.' I went to Allah's Messenger ﷺ and said to him, 'O Allah's Messenger! Abu 'Amr bin Hafs divorced me, and I asked his friends to provide me with spending and housing and they said that he did not send them anything for that.' Allah's Messenger ﷺ said, إِنَّمَا السُّكْنَى وَالنَّفَقَةُ لِلْمَرْأَةِ إِذَا كَانَ لِزَوْجِهَا عَلَيْهَا رَجْعَةٌ، فَإِذَا كَانَتْ لَا تَحِلُّ لَهُ حَتّٰى تَنْكِحَ زَوْجًا غَيْرَهُ:فَلَا نَفَقَةَ لَهَا وَلَا سُكْنَى (Spending and housing are required from the husband for his divorced wife if he can return to her. If she is not permitted for him anymore, until she marries another husband, then he does not have to provide her with spending and housing.)" An-Nasa'i also recorded this narration.

Then when they are about to attain their term appointed, either take them back in a good manner or part with them in a good manner. And take as witness two just persons from among you. And establish the testimony for Allah. That will be an admonition given to him who believes in Allah and the Last Day. And whosoever has Taqwa of Allah, He will make a way for him to get out (2)And He will provide him from where he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things (3) Ordaining Kindness towards Divorced Women Allah the Exalted says that when the woman who is in her 'Iddah nears the end of the 'Iddah term, the husband must decide to reconcile with her, thus keeping their marriage together, بِمَعْرُوفٍ (in a good manner) while being kind to her in their companionship. Otherwise, he must decide to divorce her on good terms, without abusing, cursing, or admonishing her. To the contrary, he should divorce her on good terms, observing kindness and good manners. The Command to have Witnesses for the Return Allah said, وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ (And take as witness two just persons from among you.) meaning when taking her back, if this is your decision. Abu Dawud and Ibn Majah recorded that 'Imran bin Husayn was asked about a man who divorced his wife and then had sexual intercourse with her, without notifying witnesses of when he divorced her and when he took her back. 'Imran said, "His divorce and taking her back was in contradiction to the Sunnah. Incorporate the presence of witnesses for divorcing her and taking her back, and do not repeat your conduct." Ibn Jurayj said that 'Ata' commented on the Ayah, وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ (And take as witness two just persons from among you.) "It is not permissible to marry, divorce or take back the divorced wife except with two just witnesses, just as Allah the Exalted has said, except when there is a valid excuse." Allah's statement, ذَٰلِكُمْ يُوعَظُ بِهِ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ (That will be an admonition given to him who believes in Allah and the Last Day.) means, 'this, Our command to you to have witnesses in such cases and to establish the witness, is implemented by those who believe in Allah and the Last Day.' This legislation is meant to benefit those who fear Allah's punishment in the Hereafter. Allah provides, suffices, and makes a Way out of Every Hardship for Those Who have Taqwa Allah said, وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا - وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ (And whosoever has Taqwa of Allah, He will make a way for him to get out. And He will provide him from where he never could imagine.) meaning, whoever has Taqwa of Allah in what He has commanded and avoids what He has forbidden, then Allah will make a way out for him from every difficulty and will provide for him from resources he never anticipated or thought about. Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud said, "The most comprehensive Ayah in the Qur'an is, إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ (Verily, Allah enjoins Al-'Adl (justice) and Al-Ihsan (doing good)(16:90). The greatest Ayah in the Qur'an that contains relief is, وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا (And whosoever has Taqwa of Allah, He will make a way for him to get out.)" Ikrimah also commented on the Ayah, "Whoever divorces as Allah commanded him, then Allah will make a way out for him." Similar was reported from Ibn 'Abbas and Ad-Dahhak.'Abdullah bin Mas'ud and Masruq commented on the Ayah, وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا (And whosoever has Taqwa of Allah, He will make a way for him to get out.) "It pertains to when one knows that if Allah wills He gives, and if He wills He deprives, مِنْ حَيْثُ لَا يَحْتَسِبُ (from where he never could imagine.) from resources he did not anticipate" Qatadah said, وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا (And whosoever has Taqwa of Allah, He will make a way for him to get out.) "meaning, from every doubt and the horrors experienced at the time of death, وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ (And He will provide him from where he never could imagine) from where he never thought of or anticipated." Allah said, وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ (And whosoever puts his trust in Allah, then He will suffice him.) Imam Ahmad recorded that Ibn 'Abbas said that he rode the Prophet's camel while sitting behind the Prophet , and the Messenger of Allah ﷺ said to him, يَا غُلَامُ! إِنِّي مُعَلِّمُكَ كَلِمَاتٍ: احْفَظِ اللهَ يَحْفَظْكَ، احْفَظِ اللهَ تَجِدْهُ تُجَاهَكَ، وَإِذَا سَأَلْتَ فَاسْأَلِ اللهَ، وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللهِ، وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَى أَنْ يَنْفَعُوكَ لَمْ يَنْفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللهُ لَكَ، وَلَوِ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ لَمْ يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللهُ عَلَيْكَ، رُفِعَتِ الْأَقْلَامُ وَجَفَّتِ الصُّحُفُ (O boy! I will teach you words [so learn them]. Be mindful of Allah and He will protect you, be mindful of Allah and He will be on your side. If you ask, ask Allah, and if you seek help, seek it from Allah. Know that if the Ummah gather their strength to bring you benefit, they will never bring you benefit, except that which Allah has decreed for you. Know that if they gather their strength to harm you, they will never harm you, except with that which Allah has decreed against you. The pens have been raised and the pages are dry.) At-Tirmidhi collected this Hadith and said: "Hasan Sahih." Allah's statement, إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ (Verily, Allah will accomplish his purpose.) meaning, Allah will execute His decisions and judgement that He made for him, in whatever way He wills and chooses, قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا (Indeed Allah has set a measure for all things.) This is like His saying: وَكُلُّ شَيْءٍ عِنْدَهُ بِمِقْدَارٍ (Everything with Him is in (due) proportion.)(13:8)

Then when they are about to attain their term appointed, either take them back in a good manner or part with them in a good manner. And take as witness two just persons from among you. And establish the testimony for Allah. That will be an admonition given to him who believes in Allah and the Last Day. And whosoever has Taqwa of Allah, He will make a way for him to get out (2)And He will provide him from where he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things (3) Ordaining Kindness towards Divorced Women Allah the Exalted says that when the woman who is in her 'Iddah nears the end of the 'Iddah term, the husband must decide to reconcile with her, thus keeping their marriage together, بِمَعْرُوفٍ (in a good manner) while being kind to her in their companionship. Otherwise, he must decide to divorce her on good terms, without abusing, cursing, or admonishing her. To the contrary, he should divorce her on good terms, observing kindness and good manners. The Command to have Witnesses for the Return Allah said, وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ (And take as witness two just persons from among you.) meaning when taking her back, if this is your decision. Abu Dawud and Ibn Majah recorded that 'Imran bin Husayn was asked about a man who divorced his wife and then had sexual intercourse with her, without notifying witnesses of when he divorced her and when he took her back. 'Imran said, "His divorce and taking her back was in contradiction to the Sunnah. Incorporate the presence of witnesses for divorcing her and taking her back, and do not repeat your conduct." Ibn Jurayj said that 'Ata' commented on the Ayah, وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ (And take as witness two just persons from among you.) "It is not permissible to marry, divorce or take back the divorced wife except with two just witnesses, just as Allah the Exalted has said, except when there is a valid excuse." Allah's statement, ذَٰلِكُمْ يُوعَظُ بِهِ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ (That will be an admonition given to him who believes in Allah and the Last Day.) means, 'this, Our command to you to have witnesses in such cases and to establish the witness, is implemented by those who believe in Allah and the Last Day.' This legislation is meant to benefit those who fear Allah's punishment in the Hereafter. Allah provides, suffices, and makes a Way out of Every Hardship for Those Who have Taqwa Allah said, وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا - وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ (And whosoever has Taqwa of Allah, He will make a way for him to get out. And He will provide him from where he never could imagine.) meaning, whoever has Taqwa of Allah in what He has commanded and avoids what He has forbidden, then Allah will make a way out for him from every difficulty and will provide for him from resources he never anticipated or thought about. Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud said, "The most comprehensive Ayah in the Qur'an is, إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ (Verily, Allah enjoins Al-'Adl (justice) and Al-Ihsan (doing good)(16:90). The greatest Ayah in the Qur'an that contains relief is, وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا (And whosoever has Taqwa of Allah, He will make a way for him to get out.)" Ikrimah also commented on the Ayah, "Whoever divorces as Allah commanded him, then Allah will make a way out for him." Similar was reported from Ibn 'Abbas and Ad-Dahhak.'Abdullah bin Mas'ud and Masruq commented on the Ayah, وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا (And whosoever has Taqwa of Allah, He will make a way for him to get out.) "It pertains to when one knows that if Allah wills He gives, and if He wills He deprives, مِنْ حَيْثُ لَا يَحْتَسِبُ (from where he never could imagine.) from resources he did not anticipate" Qatadah said, وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا (And whosoever has Taqwa of Allah, He will make a way for him to get out.) "meaning, from every doubt and the horrors experienced at the time of death, وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ (And He will provide him from where he never could imagine) from where he never thought of or anticipated." Allah said, وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ (And whosoever puts his trust in Allah, then He will suffice him.) Imam Ahmad recorded that Ibn 'Abbas said that he rode the Prophet's camel while sitting behind the Prophet , and the Messenger of Allah ﷺ said to him, يَا غُلَامُ! إِنِّي مُعَلِّمُكَ كَلِمَاتٍ: احْفَظِ اللهَ يَحْفَظْكَ، احْفَظِ اللهَ تَجِدْهُ تُجَاهَكَ، وَإِذَا سَأَلْتَ فَاسْأَلِ اللهَ، وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللهِ، وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَى أَنْ يَنْفَعُوكَ لَمْ يَنْفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللهُ لَكَ، وَلَوِ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ لَمْ يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللهُ عَلَيْكَ، رُفِعَتِ الْأَقْلَامُ وَجَفَّتِ الصُّحُفُ (O boy! I will teach you words [so learn them]. Be mindful of Allah and He will protect you, be mindful of Allah and He will be on your side. If you ask, ask Allah, and if you seek help, seek it from Allah. Know that if the Ummah gather their strength to bring you benefit, they will never bring you benefit, except that which Allah has decreed for you. Know that if they gather their strength to harm you, they will never harm you, except with that which Allah has decreed against you. The pens have been raised and the pages are dry.) At-Tirmidhi collected this Hadith and said: "Hasan Sahih." Allah's statement, إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ (Verily, Allah will accomplish his purpose.) meaning, Allah will execute His decisions and judgement that He made for him, in whatever way He wills and chooses, قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا (Indeed Allah has set a measure for all things.) This is like His saying: وَكُلُّ شَيْءٍ عِنْدَهُ بِمِقْدَارٍ (Everything with Him is in (due) proportion.)(13:8)

Those in menopause among your women, for them the 'Iddah, if you have doubt, is three months; and for those who have no courses. And for those who are pregnant, their 'Iddah is until they lay down their burden; and whosoever has Taqwa of Allah, He will make his matter easy for him (4)That is the command of Allah, which He has sent down to you; and whosoever has Taqwa of Allah, He will expiate from him his sins, and will increase his reward (5) The 'Iddah of Those in Menopause and Those Who do not have Menses Allah the Exalted clarifies the waiting period of the woman in menopause. And that is the one whose menstruation has stopped due to her older age. Her 'Iddah is three months instead of the three monthly cycles for those who menstruate, which is based upon the Ayah in (Surat) Al-Baqarah. [see 2:228] The same for the young, who have not reached the years of menstruation. Their 'Iddah is three months like those in menopause. This is the meaning of His saying; وَاللَّائِي لَمْ يَحِضْنَ (and for those who have no courses...) as for His saying; إِنِ ارْتَبْتُمْ (if you have doubt...) There are two opinions: First, is the saying of a group of the Salaf, like Mujahid, Az-Zuhri and Ibn Zayd. That is, if they see blood and there is doubt if it was menstrual blood or not. The second, is that if you do not know the ruling in this case, then know that their 'Iddah is three months. This has been reported from Sa'id bin Jubayr and it is the view preferred by Ibn Jarir. And this is the more obvious meaning. Supporting this view is what is reported from Ubay bin Ka'b that he said, "O Allah's Messenger! Some women were not mentioned in the Qur'an, the young, the old and the pregnant." Allah the Exalted and Most Honored sent down this Ayah, وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ ۚ وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ۚ (Those in menopause among your women, for them the 'Iddah, if you have doubt, is three months; and for those who have no courses. And for those who are pregnant, their 'Iddah is until they lay down their burden.) Ibn Abi Hatim recorded a simpler narration than this one from Ubay bin Ka'b who said, "O Allah's Messenger! When the Ayah in Surat Al-Baqarah was revealed prescribing the 'Iddah of divorce, some people in Al-Madinah said, 'There are still some women whose 'Iddah has not been mentioned in the Qur'an. There are the young, the old whose menstruation is discontinued, and the pregnant.' Later on, this Ayah was revealed, وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ ۚ (Those in menopause among your women, for them the 'Iddah, if you have doubt, is three months; and for those who have no courses.)" Iddah of Pregnant Women Allah's statement, وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ۚ (And for those who are pregnant, their 'Iddah is until they lay down their burden;) Allah says: the pregnant woman's 'Iddah ends when she gives birth, whether in the case of divorce or death of the husband, according to the agreement of the majority of scholars of the Salaf and later generations. This is based upon this honorable Ayah and what is mentioned in the Prophetic Sunnah. Al-Bukhari recorded that Abu Salamah said, "A man came to Ibn 'Abbas while Abu Hurayrah was sitting with him and said, 'Give me your verdict regarding a lady who delivered a baby forty days after the death of her husband.' Ibn 'Abbas said,' [Her 'Iddah period lasts until] the end of the longest among the two prescribed periods.' I recited, وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ۚ (For those who are pregnant, their prescribed period is until they deliver their burdens;) Abu Hurayrah said, 'I agree with my cousin (Abu Salamah).' Then Ibn 'Abbas sent his slave Kurayb to Umm Salamah to ask her. She replied, 'The husband of Subay'ah Al-Aslamiyyah was killed while she was pregnant, and she delivered a baby forty days after his death. Then she received a marriage proposal and Allah's Messenger ﷺ married her to somebody. Abu As-Sanabil was one of those who proposed to her." Al-Bukhari collected this short form of the Hadith, which Muslim and other scholars of Hadith collected using its longer form. Imam Ahmad recorded that Al-Miswar bin Makhramah said, "Subay'ah Al-Aslamiyyah gave birth to a child a few days after the death of her husband. When she finished the postdelivery term, she was proposed to. So she sought the permission of Allah's Messenger ﷺ for the marriage, and he permitted her to marry, so she got married." Al-Bukhari collected this narration, as did Muslim, Abu Dawud, An-Nasa'i and Ibn Majah with a different chain of narration from the Hadith of Subay'ah. Muslim bin Al-Hajjaj recorded that 'Ubaydullah bin 'Abdullah bin 'Utbah said that his father wrote to 'Umar bin 'Abdullah bin Al-Arqam Az-Zuhri, requesting that he go to Subay'ah bint Al-Harith Al-Aslamiyyah to ask her about the matter in question, and about what Allah's Messenger ﷺ said to her when she sought his verdict. Umar bin 'Abdullah wrote to 'Ubaydullah bin 'Abdullah bin 'Utbah informing him that Subay'ah told him that she had been married to Sa'd bin Khawlah, and he was one of those who participated in the battle of Badr. He died during the Farewell Pilgrimage, while she was pregnant. Soon after his death, she gave birth. When she passed the postnatal term, she beautified herself for those who might propose to her. Abu As-Sanabil bin Ba'kak came to her and said, 'Why do I see you have beautified yourself? Do you wish to remarry? By Allah, you cannot marry unless four months and ten days have passed." Subay'ah said, "When he said that, I dressed myself in the evening and went to Allah's Messenger ﷺ and asked him about his verdict. He gave me a religious verdict that I was allowed to marry after I had given birth to my child, saying I could marry if I wish." This is the narration that Muslim collected. Al-Bukhari collected this Hadith in a shorter form. Allah's statement, وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا (and whosoever has Taqwa of Allah, He will make his matter easy for him.) means, Allah will make his matters lenient for him and will soon bring forth relief and a quick way out, ذَٰلِكَ أَمْرُ اللَّهِ أَنْزَلَهُ إِلَيْكُمْ ۚ (That is the command of Allah, which He has sent down to you;) meaning, this is His commandment and legislation that He sent down to you through His Messenger ﷺ, وَمَنْ يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا (and whosoever has Taqwa of Allah, He will expiate from him his sins, and will increase his reward.) means, Allah will prevent what he fears and multiply his reward even for the little good he does.

Those in menopause among your women, for them the 'Iddah, if you have doubt, is three months; and for those who have no courses. And for those who are pregnant, their 'Iddah is until they lay down their burden; and whosoever has Taqwa of Allah, He will make his matter easy for him (4)That is the command of Allah, which He has sent down to you; and whosoever has Taqwa of Allah, He will expiate from him his sins, and will increase his reward (5) The 'Iddah of Those in Menopause and Those Who do not have Menses Allah the Exalted clarifies the waiting period of the woman in menopause. And that is the one whose menstruation has stopped due to her older age. Her 'Iddah is three months instead of the three monthly cycles for those who menstruate, which is based upon the Ayah in (Surat) Al-Baqarah. [see 2:228] The same for the young, who have not reached the years of menstruation. Their 'Iddah is three months like those in menopause. This is the meaning of His saying; وَاللَّائِي لَمْ يَحِضْنَ (and for those who have no courses...) as for His saying; إِنِ ارْتَبْتُمْ (if you have doubt...) There are two opinions: First, is the saying of a group of the Salaf, like Mujahid, Az-Zuhri and Ibn Zayd. That is, if they see blood and there is doubt if it was menstrual blood or not. The second, is that if you do not know the ruling in this case, then know that their 'Iddah is three months. This has been reported from Sa'id bin Jubayr and it is the view preferred by Ibn Jarir. And this is the more obvious meaning. Supporting this view is what is reported from Ubay bin Ka'b that he said, "O Allah's Messenger! Some women were not mentioned in the Qur'an, the young, the old and the pregnant." Allah the Exalted and Most Honored sent down this Ayah, وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ ۚ وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ۚ (Those in menopause among your women, for them the 'Iddah, if you have doubt, is three months; and for those who have no courses. And for those who are pregnant, their 'Iddah is until they lay down their burden.) Ibn Abi Hatim recorded a simpler narration than this one from Ubay bin Ka'b who said, "O Allah's Messenger! When the Ayah in Surat Al-Baqarah was revealed prescribing the 'Iddah of divorce, some people in Al-Madinah said, 'There are still some women whose 'Iddah has not been mentioned in the Qur'an. There are the young, the old whose menstruation is discontinued, and the pregnant.' Later on, this Ayah was revealed, وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ ۚ (Those in menopause among your women, for them the 'Iddah, if you have doubt, is three months; and for those who have no courses.)" Iddah of Pregnant Women Allah's statement, وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ۚ (And for those who are pregnant, their 'Iddah is until they lay down their burden;) Allah says: the pregnant woman's 'Iddah ends when she gives birth, whether in the case of divorce or death of the husband, according to the agreement of the majority of scholars of the Salaf and later generations. This is based upon this honorable Ayah and what is mentioned in the Prophetic Sunnah. Al-Bukhari recorded that Abu Salamah said, "A man came to Ibn 'Abbas while Abu Hurayrah was sitting with him and said, 'Give me your verdict regarding a lady who delivered a baby forty days after the death of her husband.' Ibn 'Abbas said,' [Her 'Iddah period lasts until] the end of the longest among the two prescribed periods.' I recited, وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ۚ (For those who are pregnant, their prescribed period is until they deliver their burdens;) Abu Hurayrah said, 'I agree with my cousin (Abu Salamah).' Then Ibn 'Abbas sent his slave Kurayb to Umm Salamah to ask her. She replied, 'The husband of Subay'ah Al-Aslamiyyah was killed while she was pregnant, and she delivered a baby forty days after his death. Then she received a marriage proposal and Allah's Messenger ﷺ married her to somebody. Abu As-Sanabil was one of those who proposed to her." Al-Bukhari collected this short form of the Hadith, which Muslim and other scholars of Hadith collected using its longer form. Imam Ahmad recorded that Al-Miswar bin Makhramah said, "Subay'ah Al-Aslamiyyah gave birth to a child a few days after the death of her husband. When she finished the postdelivery term, she was proposed to. So she sought the permission of Allah's Messenger ﷺ for the marriage, and he permitted her to marry, so she got married." Al-Bukhari collected this narration, as did Muslim, Abu Dawud, An-Nasa'i and Ibn Majah with a different chain of narration from the Hadith of Subay'ah. Muslim bin Al-Hajjaj recorded that 'Ubaydullah bin 'Abdullah bin 'Utbah said that his father wrote to 'Umar bin 'Abdullah bin Al-Arqam Az-Zuhri, requesting that he go to Subay'ah bint Al-Harith Al-Aslamiyyah to ask her about the matter in question, and about what Allah's Messenger ﷺ said to her when she sought his verdict. Umar bin 'Abdullah wrote to 'Ubaydullah bin 'Abdullah bin 'Utbah informing him that Subay'ah told him that she had been married to Sa'd bin Khawlah, and he was one of those who participated in the battle of Badr. He died during the Farewell Pilgrimage, while she was pregnant. Soon after his death, she gave birth. When she passed the postnatal term, she beautified herself for those who might propose to her. Abu As-Sanabil bin Ba'kak came to her and said, 'Why do I see you have beautified yourself? Do you wish to remarry? By Allah, you cannot marry unless four months and ten days have passed." Subay'ah said, "When he said that, I dressed myself in the evening and went to Allah's Messenger ﷺ and asked him about his verdict. He gave me a religious verdict that I was allowed to marry after I had given birth to my child, saying I could marry if I wish." This is the narration that Muslim collected. Al-Bukhari collected this Hadith in a shorter form. Allah's statement, وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا (and whosoever has Taqwa of Allah, He will make his matter easy for him.) means, Allah will make his matters lenient for him and will soon bring forth relief and a quick way out, ذَٰلِكَ أَمْرُ اللَّهِ أَنْزَلَهُ إِلَيْكُمْ ۚ (That is the command of Allah, which He has sent down to you;) meaning, this is His commandment and legislation that He sent down to you through His Messenger ﷺ, وَمَنْ يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا (and whosoever has Taqwa of Allah, He will expiate from him his sins, and will increase his reward.) means, Allah will prevent what he fears and multiply his reward even for the little good he does.

Lodge them where you dwell, according to what you have, and do not harm them so as to suppress them. And if they are pregnant, then spend on them till they lay down their burden. Then if they suckle the children for you, give them their due payment, and let each of you deal with each other in a mannerly way. But if you make difficulties for one another, then some other woman may suckle for him (6)Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease (7) The Divorced Woman has the Right to Decent Accommodations, and what is Reasonable Allah the Exalted orders His faithful servants that when one of them divorces his wife, he should provide housing for her until the end of her 'Iddah period, أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنْتُمْ (Lodge them where you dwell,) means, with you, مِنْ وُجْدِكُمْ (according to what you have,) Ibn 'Abbas, Mujahid and several others said, it refers to "Your ability." Qatadah said, "If you can only afford to accommodate her in a corner of your house, then do so." Forbidding Ill-Treatment of Divorced Women Allah's statement, وَلَا تُضَارُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ (and do not harm them in order to suppress them.) Muqatil bin Hayyan said, "meaning, do not annoy her to force her to pay her way out nor expel her from your house." Ath-Thawri said from Mansur, from Abu Ad-Duha: وَلَا تُضَارُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ (and do not harm them in order to suppress them) "He divorces her, and when a few days remain, he takes her back." The Irrevocable Divorced Pregnant Woman has the Right of Support (Maintenance) from Her Husband until she gives Birth Allah said, وَإِنْ كُنَّ أُولَاتِ حَمْلٍ فَأَنْفِقُوا عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ ۚ (And if they are pregnant, then spend on them till they lay down their burden.) This is about the woman who is irrevocably divorced. If she is pregnant, then she is to be spent on her until she lays down her burden. This is supported due to the fact that if she is revocably divorced, the she has then right to receive her support (maintenance) whether she is pregnant or not. The Divorced Mother may take Compensation for suckling Her Child Allah said, فَإِنْ أَرْضَعْنَ لَكُمْ (Then if they suckle them for you,) meaning, when pregnant women give birth and they are irrevocably divorced by the expiration of the 'Iddah, then at that time they may either suckle the child or not. But that is only after she nourishes him with the milk, that is the early on milk which the infant's well-being depends upon. Then, if she suckles, she has the right to compensation for it. She is allowed to enter into a contract with the father or his representative in return for whatever payment they agree to. This is why Allah the Exalted said, فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ ۖ (Then if they suckle the children for you, give them their due payment,) Allah said, وَأْتَمِرُوا بَيْنَكُمْ بِمَعْرُوفٍ ۖ (and let each of you deal with each other in a mannerly way.) meaning, the affairs of the divorced couple should be managed in a just way without causing harm to either one of them, just as Allah the Exalted said in Surat Al-Baqarah, لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَهُ بِوَلَدِهِ ۚ (No mother shall be treated unfairly on account of her child, nor father on account of child.)(2:233) Allah said, وَإِنْ تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَىٰ (But if you make difficulties for one another, then some other woman may suckle for him.) meaning, if the divorced couple disagrees, because the woman asks for an unreasonable fee for suckling their child, and the father refuses to pay the amount or offers an unreasonable amount, he may find another woman to suckle his child. If the mother agrees to accept the amount that was to be paid to the woman who agreed to suckle the child, then she has more right to suckle her own child. Allah's statement, لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ ۖ (Let the rich man spend according to his means;) means, the wealthy father or his representative should spend on the child according to his means, وَمَنْ قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنْفِقْ مِمَّا آتَاهُ اللَّهُ ۚ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا آتَاهَا ۚ (and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him.) This is as Allah said, لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ (Allah does not burden a person beyond what He can bear.)(2:286) A Story of a Woman who had Taqwa Allah's statement; سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْرًا (Allah will grant after hardship, ease.) This is a sure promise from Him, and indeed, Allah's promises are true and He never breaks them, This is an Allah's saying; فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا (Verily, along with every hardship is relief. Verily, along with every hardship is relief.)(94:5-6) There is a relevant Hadith that we should mention here. Imam Ahmad recorded that Abu Hurayrah said, "A man and his wife from an earlier generation were poor. Once when the man came back from a journey, he went to his wife saying to her, while feeling hunger and fatigued, 'Do you have anything to eat?' She said, 'Yes, receive the good news of Allah's provisions.' He again said to her, 'If you have anything to eat, bring it to me.' She said, 'Wait a little longer.' She was awaiting Allah's mercy. When the matter was prolonged, he said to her, 'Get up and bring me whatever you have to eat, because I am real hungry and fatigued.' She said, 'I will. Soon I will open the oven's cover, so do not be hasty.' When he was busy and refrained from insisting for a while, she said to herself, 'I should look in my oven.' So she got up and looked in her oven and found it full of the meat of a lamb, and her mortar and pestle was full of seed grains; it was crushing the seeds on its own. So, she took out what was in the mortar and pestle, after shaking it to remove everything from inside, and also took the meat out that she found in the oven." Abu Hurayrah added, "By He in Whose Hand is the life of Abu Al-Qasim (Prophet Muhammad ﷺ)! This is the same statement that Muhammad ﷺ said, لَوْ أَخَذَتْ مَا فِي رَحْيَيْهَا وَلَمْ تَنْفُضْهَا (لَطَحَنَتْهَا) إِلىٰ يَوْمِ الْقِيَامَةِ (Had she taken out what was in her mortar and not emptied it fully by shaking it, it would have continued crushing the seeds until the Day of Resurrection.)"

Lodge them where you dwell, according to what you have, and do not harm them so as to suppress them. And if they are pregnant, then spend on them till they lay down their burden. Then if they suckle the children for you, give them their due payment, and let each of you deal with each other in a mannerly way. But if you make difficulties for one another, then some other woman may suckle for him (6)Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease (7) The Divorced Woman has the Right to Decent Accommodations, and what is Reasonable Allah the Exalted orders His faithful servants that when one of them divorces his wife, he should provide housing for her until the end of her 'Iddah period, أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنْتُمْ (Lodge them where you dwell,) means, with you, مِنْ وُجْدِكُمْ (according to what you have,) Ibn 'Abbas, Mujahid and several others said, it refers to "Your ability." Qatadah said, "If you can only afford to accommodate her in a corner of your house, then do so." Forbidding Ill-Treatment of Divorced Women Allah's statement, وَلَا تُضَارُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ (and do not harm them in order to suppress them.) Muqatil bin Hayyan said, "meaning, do not annoy her to force her to pay her way out nor expel her from your house." Ath-Thawri said from Mansur, from Abu Ad-Duha: وَلَا تُضَارُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ (and do not harm them in order to suppress them) "He divorces her, and when a few days remain, he takes her back." The Irrevocable Divorced Pregnant Woman has the Right of Support (Maintenance) from Her Husband until she gives Birth Allah said, وَإِنْ كُنَّ أُولَاتِ حَمْلٍ فَأَنْفِقُوا عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ ۚ (And if they are pregnant, then spend on them till they lay down their burden.) This is about the woman who is irrevocably divorced. If she is pregnant, then she is to be spent on her until she lays down her burden. This is supported due to the fact that if she is revocably divorced, the she has then right to receive her support (maintenance) whether she is pregnant or not. The Divorced Mother may take Compensation for suckling Her Child Allah said, فَإِنْ أَرْضَعْنَ لَكُمْ (Then if they suckle them for you,) meaning, when pregnant women give birth and they are irrevocably divorced by the expiration of the 'Iddah, then at that time they may either suckle the child or not. But that is only after she nourishes him with the milk, that is the early on milk which the infant's well-being depends upon. Then, if she suckles, she has the right to compensation for it. She is allowed to enter into a contract with the father or his representative in return for whatever payment they agree to. This is why Allah the Exalted said, فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ ۖ (Then if they suckle the children for you, give them their due payment,) Allah said, وَأْتَمِرُوا بَيْنَكُمْ بِمَعْرُوفٍ ۖ (and let each of you deal with each other in a mannerly way.) meaning, the affairs of the divorced couple should be managed in a just way without causing harm to either one of them, just as Allah the Exalted said in Surat Al-Baqarah, لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَهُ بِوَلَدِهِ ۚ (No mother shall be treated unfairly on account of her child, nor father on account of child.)(2:233) Allah said, وَإِنْ تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَىٰ (But if you make difficulties for one another, then some other woman may suckle for him.) meaning, if the divorced couple disagrees, because the woman asks for an unreasonable fee for suckling their child, and the father refuses to pay the amount or offers an unreasonable amount, he may find another woman to suckle his child. If the mother agrees to accept the amount that was to be paid to the woman who agreed to suckle the child, then she has more right to suckle her own child. Allah's statement, لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ ۖ (Let the rich man spend according to his means;) means, the wealthy father or his representative should spend on the child according to his means, وَمَنْ قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنْفِقْ مِمَّا آتَاهُ اللَّهُ ۚ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا آتَاهَا ۚ (and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him.) This is as Allah said, لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ (Allah does not burden a person beyond what He can bear.)(2:286) A Story of a Woman who had Taqwa Allah's statement; سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْرًا (Allah will grant after hardship, ease.) This is a sure promise from Him, and indeed, Allah's promises are true and He never breaks them, This is an Allah's saying; فَإِنَّ مَعَ الْعُسْرِ يُسْرًا - إِنَّ مَعَ الْعُسْرِ يُسْرًا (Verily, along with every hardship is relief. Verily, along with every hardship is relief.)(94:5-6) There is a relevant Hadith that we should mention here. Imam Ahmad recorded that Abu Hurayrah said, "A man and his wife from an earlier generation were poor. Once when the man came back from a journey, he went to his wife saying to her, while feeling hunger and fatigued, 'Do you have anything to eat?' She said, 'Yes, receive the good news of Allah's provisions.' He again said to her, 'If you have anything to eat, bring it to me.' She said, 'Wait a little longer.' She was awaiting Allah's mercy. When the matter was prolonged, he said to her, 'Get up and bring me whatever you have to eat, because I am real hungry and fatigued.' She said, 'I will. Soon I will open the oven's cover, so do not be hasty.' When he was busy and refrained from insisting for a while, she said to herself, 'I should look in my oven.' So she got up and looked in her oven and found it full of the meat of a lamb, and her mortar and pestle was full of seed grains; it was crushing the seeds on its own. So, she took out what was in the mortar and pestle, after shaking it to remove everything from inside, and also took the meat out that she found in the oven." Abu Hurayrah added, "By He in Whose Hand is the life of Abu Al-Qasim (Prophet Muhammad ﷺ)! This is the same statement that Muhammad ﷺ said, لَوْ أَخَذَتْ مَا فِي رَحْيَيْهَا وَلَمْ تَنْفُضْهَا (لَطَحَنَتْهَا) إِلىٰ يَوْمِ الْقِيَامَةِ (Had she taken out what was in her mortar and not emptied it fully by shaking it, it would have continued crushing the seeds until the Day of Resurrection.)"

And many a town revolted against the command of its Lord and His Messengers; and We called it to a severe account, and We shall punish it with a horrible torment (8)So it tasted the evil result of its affair, and the consequence of its affair was loss (9)Allah has prepared for them a severe torment. So have Taqwa of Allah, O men of understanding, those who believe! Allah has indeed sent down to you a Reminder (10)A Messenger, who recites to you the Ayat of Allah containing clear explanations, that He may take out those who believe and do righteous good deeds, from the darkness to the light. And whosoever believes in Allah and performs righteous deeds, He will admit him into Gardens under which rivers flow, to dwell therein forever. Allah has indeed granted for him an excellent provision (11) Punishment for defying Allah's Commandments Allah the Exalted threatens those who defy His commands, deny His Messengers and contradict His legislation, by informing them of the end that earlier nations met who did the same, وَكَأَيِّنْ مِنْ قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ (And many a town revolted against the command of its Lord and His Messengers;) meaning, they rebelled, rejected and arrogantly refused to obey Allah and they would not follow His Messengers, فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُكْرًا (and We called it to a severe account, and We shall punish it with a horrible torment.) meaning, horrendous and terrifying, فَذَاقَتْ وَبَالَ أَمْرِهَا (So it tasted the evil result of its affair,) meaning, they tasted the evil consequences of defiance and they regretted their actions when regret does not avail, وَكَانَ عَاقِبَةُ أَمْرِهَا خُسْرًا - أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا ۖ (and the consequence of its affair was loss. And Allah has prepared for them a severe torment.) means, in the Hereafter, added to the torment that was sent down on them in this life. Allah the Exalted said, after mentioning what happened to the disbelieving nations, فَاتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ (So have Taqwa of Allah, O men of understanding,) meaning, 'O you who have sound understanding, do not be like them because if you do, you will suffer what they suffered, O people of comprehension,' الَّذِينَ آمَنُوا (who believe) meaning, in Allah and His Messengers, قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْرًا (Allah has indeed sent down to you a Reminder.) meaning, this Qur'an. Allah also said, إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (Verily, We, it is We Who have sent down the Dhikr and surely, We will preserve it.)(15:9) The Qualities of the Messenger (ﷺ) Allah's statement, رَسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ (A Messenger, who recites to you the Ayat of Allah containing clear explanations,) Some said that the Messenger is the subject of what is being sent [as a reminder] because the Messenger is the one that conveys the Dhikr. Ibn Jarir said that what is correct is that the Messenger explains the Dhikr. This is why Allah the Exalted said here, رَسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ (A Messenger, who recites to you the Ayat of Allah containing clear explanations,) meaning, plain and apparent. The statement of Allah; لِيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنَ الظُّلُمَاتِ إِلَى النُّورِ (that He may take out those who believe and do righteous good deeds, from the darkness to the light.) Allah's is like saying; كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ (A Book which We have revealed unto you in order that you might lead mankind out of darkness)(14:1), and, اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ (Allah is the Guardian of those who believe. He brings them out from darkness into light.)(2:257) meaning, out of the darkness of disbelief and ignorance into the light of faith and knowledge. Allah the Exalted called the revelation that He has sent down, light, on account of the guidance that it brings. Allah also called it Ruh, in that, it brings life to the hearts, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ (And thus We have sent to you Ruh of our command. You knew not what is the book, nor what is faith? But We have made it a light wherewith we guide whosoever of Our servants We will. And verily, you are indeed guiding to the straight path.)(42:52) Allah's statement, وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا (And whosoever believes in Allah and performs righteous good deeds, He will admit him into Gardens under which rivers flow, to dwell therein forever. Allah has indeed granted for him an excellent provision.) was explained several times before, and therefore, we do not need to repeat its explanation here. All the thanks and praises are due to Allah.

And many a town revolted against the command of its Lord and His Messengers; and We called it to a severe account, and We shall punish it with a horrible torment (8)So it tasted the evil result of its affair, and the consequence of its affair was loss (9)Allah has prepared for them a severe torment. So have Taqwa of Allah, O men of understanding, those who believe! Allah has indeed sent down to you a Reminder (10)A Messenger, who recites to you the Ayat of Allah containing clear explanations, that He may take out those who believe and do righteous good deeds, from the darkness to the light. And whosoever believes in Allah and performs righteous deeds, He will admit him into Gardens under which rivers flow, to dwell therein forever. Allah has indeed granted for him an excellent provision (11) Punishment for defying Allah's Commandments Allah the Exalted threatens those who defy His commands, deny His Messengers and contradict His legislation, by informing them of the end that earlier nations met who did the same, وَكَأَيِّنْ مِنْ قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ (And many a town revolted against the command of its Lord and His Messengers;) meaning, they rebelled, rejected and arrogantly refused to obey Allah and they would not follow His Messengers, فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُكْرًا (and We called it to a severe account, and We shall punish it with a horrible torment.) meaning, horrendous and terrifying, فَذَاقَتْ وَبَالَ أَمْرِهَا (So it tasted the evil result of its affair,) meaning, they tasted the evil consequences of defiance and they regretted their actions when regret does not avail, وَكَانَ عَاقِبَةُ أَمْرِهَا خُسْرًا - أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا ۖ (and the consequence of its affair was loss. And Allah has prepared for them a severe torment.) means, in the Hereafter, added to the torment that was sent down on them in this life. Allah the Exalted said, after mentioning what happened to the disbelieving nations, فَاتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ (So have Taqwa of Allah, O men of understanding,) meaning, 'O you who have sound understanding, do not be like them because if you do, you will suffer what they suffered, O people of comprehension,' الَّذِينَ آمَنُوا (who believe) meaning, in Allah and His Messengers, قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْرًا (Allah has indeed sent down to you a Reminder.) meaning, this Qur'an. Allah also said, إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (Verily, We, it is We Who have sent down the Dhikr and surely, We will preserve it.)(15:9) The Qualities of the Messenger (ﷺ) Allah's statement, رَسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ (A Messenger, who recites to you the Ayat of Allah containing clear explanations,) Some said that the Messenger is the subject of what is being sent [as a reminder] because the Messenger is the one that conveys the Dhikr. Ibn Jarir said that what is correct is that the Messenger explains the Dhikr. This is why Allah the Exalted said here, رَسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ (A Messenger, who recites to you the Ayat of Allah containing clear explanations,) meaning, plain and apparent. The statement of Allah; لِيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنَ الظُّلُمَاتِ إِلَى النُّورِ (that He may take out those who believe and do righteous good deeds, from the darkness to the light.) Allah's is like saying; كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ (A Book which We have revealed unto you in order that you might lead mankind out of darkness)(14:1), and, اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ (Allah is the Guardian of those who believe. He brings them out from darkness into light.)(2:257) meaning, out of the darkness of disbelief and ignorance into the light of faith and knowledge. Allah the Exalted called the revelation that He has sent down, light, on account of the guidance that it brings. Allah also called it Ruh, in that, it brings life to the hearts, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ (And thus We have sent to you Ruh of our command. You knew not what is the book, nor what is faith? But We have made it a light wherewith we guide whosoever of Our servants We will. And verily, you are indeed guiding to the straight path.)(42:52) Allah's statement, وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا (And whosoever believes in Allah and performs righteous good deeds, He will admit him into Gardens under which rivers flow, to dwell therein forever. Allah has indeed granted for him an excellent provision.) was explained several times before, and therefore, we do not need to repeat its explanation here. All the thanks and praises are due to Allah.

And many a town revolted against the command of its Lord and His Messengers; and We called it to a severe account, and We shall punish it with a horrible torment (8)So it tasted the evil result of its affair, and the consequence of its affair was loss (9)Allah has prepared for them a severe torment. So have Taqwa of Allah, O men of understanding, those who believe! Allah has indeed sent down to you a Reminder (10)A Messenger, who recites to you the Ayat of Allah containing clear explanations, that He may take out those who believe and do righteous good deeds, from the darkness to the light. And whosoever believes in Allah and performs righteous deeds, He will admit him into Gardens under which rivers flow, to dwell therein forever. Allah has indeed granted for him an excellent provision (11) Punishment for defying Allah's Commandments Allah the Exalted threatens those who defy His commands, deny His Messengers and contradict His legislation, by informing them of the end that earlier nations met who did the same, وَكَأَيِّنْ مِنْ قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ (And many a town revolted against the command of its Lord and His Messengers;) meaning, they rebelled, rejected and arrogantly refused to obey Allah and they would not follow His Messengers, فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُكْرًا (and We called it to a severe account, and We shall punish it with a horrible torment.) meaning, horrendous and terrifying, فَذَاقَتْ وَبَالَ أَمْرِهَا (So it tasted the evil result of its affair,) meaning, they tasted the evil consequences of defiance and they regretted their actions when regret does not avail, وَكَانَ عَاقِبَةُ أَمْرِهَا خُسْرًا - أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا ۖ (and the consequence of its affair was loss. And Allah has prepared for them a severe torment.) means, in the Hereafter, added to the torment that was sent down on them in this life. Allah the Exalted said, after mentioning what happened to the disbelieving nations, فَاتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ (So have Taqwa of Allah, O men of understanding,) meaning, 'O you who have sound understanding, do not be like them because if you do, you will suffer what they suffered, O people of comprehension,' الَّذِينَ آمَنُوا (who believe) meaning, in Allah and His Messengers, قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْرًا (Allah has indeed sent down to you a Reminder.) meaning, this Qur'an. Allah also said, إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (Verily, We, it is We Who have sent down the Dhikr and surely, We will preserve it.)(15:9) The Qualities of the Messenger (ﷺ) Allah's statement, رَسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ (A Messenger, who recites to you the Ayat of Allah containing clear explanations,) Some said that the Messenger is the subject of what is being sent [as a reminder] because the Messenger is the one that conveys the Dhikr. Ibn Jarir said that what is correct is that the Messenger explains the Dhikr. This is why Allah the Exalted said here, رَسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ (A Messenger, who recites to you the Ayat of Allah containing clear explanations,) meaning, plain and apparent. The statement of Allah; لِيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنَ الظُّلُمَاتِ إِلَى النُّورِ (that He may take out those who believe and do righteous good deeds, from the darkness to the light.) Allah's is like saying; كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ (A Book which We have revealed unto you in order that you might lead mankind out of darkness)(14:1), and, اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ (Allah is the Guardian of those who believe. He brings them out from darkness into light.)(2:257) meaning, out of the darkness of disbelief and ignorance into the light of faith and knowledge. Allah the Exalted called the revelation that He has sent down, light, on account of the guidance that it brings. Allah also called it Ruh, in that, it brings life to the hearts, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ (And thus We have sent to you Ruh of our command. You knew not what is the book, nor what is faith? But We have made it a light wherewith we guide whosoever of Our servants We will. And verily, you are indeed guiding to the straight path.)(42:52) Allah's statement, وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا (And whosoever believes in Allah and performs righteous good deeds, He will admit him into Gardens under which rivers flow, to dwell therein forever. Allah has indeed granted for him an excellent provision.) was explained several times before, and therefore, we do not need to repeat its explanation here. All the thanks and praises are due to Allah.

And many a town revolted against the command of its Lord and His Messengers; and We called it to a severe account, and We shall punish it with a horrible torment (8)So it tasted the evil result of its affair, and the consequence of its affair was loss (9)Allah has prepared for them a severe torment. So have Taqwa of Allah, O men of understanding, those who believe! Allah has indeed sent down to you a Reminder (10)A Messenger, who recites to you the Ayat of Allah containing clear explanations, that He may take out those who believe and do righteous good deeds, from the darkness to the light. And whosoever believes in Allah and performs righteous deeds, He will admit him into Gardens under which rivers flow, to dwell therein forever. Allah has indeed granted for him an excellent provision (11) Punishment for defying Allah's Commandments Allah the Exalted threatens those who defy His commands, deny His Messengers and contradict His legislation, by informing them of the end that earlier nations met who did the same, وَكَأَيِّنْ مِنْ قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ (And many a town revolted against the command of its Lord and His Messengers;) meaning, they rebelled, rejected and arrogantly refused to obey Allah and they would not follow His Messengers, فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُكْرًا (and We called it to a severe account, and We shall punish it with a horrible torment.) meaning, horrendous and terrifying, فَذَاقَتْ وَبَالَ أَمْرِهَا (So it tasted the evil result of its affair,) meaning, they tasted the evil consequences of defiance and they regretted their actions when regret does not avail, وَكَانَ عَاقِبَةُ أَمْرِهَا خُسْرًا - أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا ۖ (and the consequence of its affair was loss. And Allah has prepared for them a severe torment.) means, in the Hereafter, added to the torment that was sent down on them in this life. Allah the Exalted said, after mentioning what happened to the disbelieving nations, فَاتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ (So have Taqwa of Allah, O men of understanding,) meaning, 'O you who have sound understanding, do not be like them because if you do, you will suffer what they suffered, O people of comprehension,' الَّذِينَ آمَنُوا (who believe) meaning, in Allah and His Messengers, قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْرًا (Allah has indeed sent down to you a Reminder.) meaning, this Qur'an. Allah also said, إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ (Verily, We, it is We Who have sent down the Dhikr and surely, We will preserve it.)(15:9) The Qualities of the Messenger (ﷺ) Allah's statement, رَسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ (A Messenger, who recites to you the Ayat of Allah containing clear explanations,) Some said that the Messenger is the subject of what is being sent [as a reminder] because the Messenger is the one that conveys the Dhikr. Ibn Jarir said that what is correct is that the Messenger explains the Dhikr. This is why Allah the Exalted said here, رَسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ (A Messenger, who recites to you the Ayat of Allah containing clear explanations,) meaning, plain and apparent. The statement of Allah; لِيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنَ الظُّلُمَاتِ إِلَى النُّورِ (that He may take out those who believe and do righteous good deeds, from the darkness to the light.) Allah's is like saying; كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ (A Book which We have revealed unto you in order that you might lead mankind out of darkness)(14:1), and, اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ (Allah is the Guardian of those who believe. He brings them out from darkness into light.)(2:257) meaning, out of the darkness of disbelief and ignorance into the light of faith and knowledge. Allah the Exalted called the revelation that He has sent down, light, on account of the guidance that it brings. Allah also called it Ruh, in that, it brings life to the hearts, وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا ۚ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ (And thus We have sent to you Ruh of our command. You knew not what is the book, nor what is faith? But We have made it a light wherewith we guide whosoever of Our servants We will. And verily, you are indeed guiding to the straight path.)(42:52) Allah's statement, وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا (And whosoever believes in Allah and performs righteous good deeds, He will admit him into Gardens under which rivers flow, to dwell therein forever. Allah has indeed granted for him an excellent provision.) was explained several times before, and therefore, we do not need to repeat its explanation here. All the thanks and praises are due to Allah.

It is Allah Who has created seven heavens and of the earth the like thereof. His command descends between them, that you may know that Allah has power over all things, and that Allah surrounds all things with (His) knowledge (12) Allah's Perfect Power Allah the Exalted asserts His perfect power and infinite greatness, so that the great religion that He has legislated is honored and implemented, اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ (It is Allah Who has created seven heavens) Allah said in similar Ayat, like what Prophet Nuh said to his people, أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا (See you not how Allah has created the seven heavens one above another?)(71:15), and, تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيهِنَّ ۚ (The seven heavens and the earth and all that is therein, glorify him.)(17:44) Allah's statement, وَمِنَ الْأَرْضِ مِثْلَهُنَّ (and of the earth the like thereof.) means, He created seven earths. In the Two Sahihs, there is a Hadith that states, مَنْ ظَلَمَ قِيدَ شِبْرٍ مِنَ الْأَرْضِ طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ (Whoever usurps the land of somebody unjustly, even if it was a mere hand span, then his neck will be encircled with it down to the seven earths.) And in Sahih Al-Bukhari the wording is: خُسِفَ بِهِ إِلَى سَبْعِ أَرَضِينَ (...he will sink down to the seven earths.) In the beginning of my book, Al-Bidayah wan-Nihayah, I mentioned the various narrations for this Hadith when I narrated the story of the creation of the earth. All the thanks and praise is due to Allah. Those who explained this Hadith to mean the seven continents have brought an implausible explanation that contradicts the letter of the Qur'an and the Hadith without having proof. This is the end of the Tafsir of Surat At-Talaq, all the thanks and praise is due to Allah.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ - قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ ۚ وَاللَّهُ مَوْلَاكُمْ ۖ وَهُوَ الْعَلِيمُ الْحَكِيمُ - وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَنْ بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنْبَأَكَ هَٰذَا ۖ قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ - إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ - عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ مُسْلِمَاتٍ مُؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا (1. O Prophet! Why do you forbid that which Allah has allowed to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful.)(2. Allah has already ordained for you (O men) the absolution from your oaths. And Allah is your Protector and He is the All-Knower, the All-Wise.)(3. And (remember) when the Prophet disclosed a matter in confidence to one of his wives, then she told it. And Allah made it known to him; he informed part thereof and left a part. Then when he told her thereof, she said: "Who told you this?" He said: "The All-Knower, the All-Aware has told me.")(4. If you two turn in repentance to Allah, your hearts are indeed so inclined; but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.)(5. Maybe his Lord, if he divorces you, will give him instead of you, wives better than you - submitting, believers, obedient, turning to Allah in repentance, worshipping Allah sincerely, Sā'iḥāt, previously married, and virgins.) Allah censures His Prophet (ﷺ) for Prohibiting Himself from what He has allowed for Him In the Book of Vows, Al-Bukhari recorded that 'Ubayd bin 'Umayr said that he heard 'A'ishah claiming that Allah's Messenger ﷺ used to stay for a period in the house of Zaynab bint Jahsh and drink honey in her house. (She said) "Hafsah and I decided that when the Prophet ﷺ entered upon either of us, we would say, 'I smell Maghafir on you. Have you eaten Maghafir?' When he entered upon one of us, she said that to him. He replied (to her), لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ وَلَنْ أَعُودَ لَهُ (No, but I drank honey in the house of Zaynab bint Jahsh, and I will never drink it again.)" Then the following was revealed; يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ (O Prophet! Why do you fobid that which Allah has allowed to you?) up to, إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ (If you both turn in repentance to Allah, your hearts are indeed so inclined;) in reference to 'A'ishah and Hafsah. وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا (And (remember) when the Prophet disclosed a matter in confidence to one of his wives,) which refers to this saying, بَلْ شَرِبْتُ عَسَلًا (But I have drunk honey.) Ibrahim bin Musa said that Hisham said that it also meant his saying, وَلَنْ أَعُودَ لَهُ وَقَدْ حَلَفْتُ فَلَا تُخْبِرِي بِذَلِكِ أَحَدًا (I will not drink it anymore, I have taken an oath to that. Therefore, do not inform anybody about it.) Al-Bukhari also recorded this Hadith in the Book of Divorce; then he said, "Al-Maghafir is a type of sap, and in Ar-Rimth (a type of citrus) its taste is sweet..." Al-Jawhari said, "The 'Urfut is a tree of the shrub variety, which secretes Maghfur." Muslim collected this Hadith from 'A'ishah in the Book of Divorce in his Sahih, and his wording is the same as Al-Bukhari in the Book of Vows. In the Book of Divorce, Al-Bukhari recorded that 'A'ishah said, "Allah's Messenger ﷺ liked sweets and honey. After performing the 'Asr prayer, he used to visit his wives, going close to them. So he went to Hafsah, daughter of 'Umar, and stayed with her more than his usual stay. I ('A'ishah) became jealous and asked about that. It was said to me, 'A woman of her family sent her a small vessel of honey as a gift, and she gave a drink to Allah's Messenger made from it.' I said, 'By Allah, we will contrive a plot against him.' I said to Sawdah bint Zam'ah, 'When the Messenger visits you and draws close to you, say to him, 'Have you eaten Maghafir?' And when he says to you, 'No', then ask him, 'What is this odor?' He will say to you, 'Hafsah has given me a drink of honey.' Then you should say to him, 'The honeybees might have eaten from Urfut, and I will also say the same to him. Safiyyah, you should also say this.' Sawdah later said, 'It was under compulsion that I had decided to state that which you told me; soon, by Allah, he was standing at my door.' So when Allah's Messenger ﷺ came near her, she said, 'O Messenger of Allah! Did you eat Maghafir?' He said, 'No.' She again said, 'Then what is this odor?' He said, سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَلٍ (Hafsah gave me honey to drink.) She said, 'The honeybees might have eaten from 'Urfut.')" A'ishah continued, "When he came to me I said the same to him. He then visited Safiyyah and she also said similar to him. When he again visited Hafsah, she said, 'O Messenger of Allah, should I not give you that (drink)?' He said, لَا حَاجَةَ لِي فِيهِ (I do not need it.) Sawdah said, 'By Allah! We have prevented him from drinking honey.' I said to her, 'Keep quiet!'" Muslim also recorded this Hadith, but this wording is from Al-Bukhari. In the narration of Muslim, 'A'ishah said, "The Messenger of Allah ﷺ used to hate to have a bad odor coming from him." This is why they suggested to him that he ate Maghafir, because it causes a bad odor. When he said, بَلْ شَرِبْتُ عَسَلًا (No, I had some honey.) They said that the bees ate from a tree that is called Al-'Urfut, which has Maghafir gum, suggesting that this is the reason behind the bad odor they claimed was coming from him. The latter narration, collected through 'Urwah from 'A'ishah, mentions that it was Hafsah who gave the Prophet ﷺ the honey. In another narration collected from 'Ubayd bin 'Umayr, from 'A'ishah, it was Zaynab bint Jahsh who gave the honey to the Prophet ﷺ, while 'A'ishah and Hafsah were the plotters. Allah knows best. Some might say that they were two separate incidents. However, it is not likely that the Ayat were revealed about both incidents, if indeed they were two separate incidents. Allah knows best. A Hadith that Imam Ahmad collected in the Musnad mentions that 'A'ishah and Hafsah were the plotters. Imam Ahmad recorded that Ibn 'Abbas said, "I was eager to ask 'Umar about the two ladies among the wives of the Prophet ﷺ, about whom Allah said, إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ (If you two turn in repentance to Allah your hearts are indeed so inclined;) Then I performed Hajj along with 'Umar, and on our way back from Hajj he went aside (to relieve himself). I also went aside along with him carrying a tumbler of water. When he finished and returned, I poured water on his hands from the tumbler and he performed ablution. I said, 'O Commander of the faithful! Who were the two ladies among the wives of the Prophet ﷺ, to whom Allah said, إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ (If you two turn in repentance to Allah your hearts are indeed so inclined)?' ‘Umar said, ‘I am astonished at your question, O Ibn ‘Abbas.''' - Az-Zuhri (a subnarrator) said that ‘Umar did not like the question, but he still answered it, saying that they were ‘A'ishah and Hafsah. "Then ‘Umar went on relating the story and said, ‘We, the people of Quraysh, used to have authority over our women. But when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women. At that time, I was residing at the house of Umayyah bin Zayd, in Al-’Awali. Once I got angry with my wife, and she talked back to me; I disliked her answering me back. She said, ‘Why do you dislike me talking back to you? By Allah, the wives of the Prophet ﷺ talk back to him, and some of them may not speak with him for the whole day, until nightfall.' Then I went to Hafsah and asked her, ‘Do you talk back to Allah's Messenger?' She said, ‘Yes.' I asked, ‘Does any of you keep Allah's Messenger angry all day long, until night?' She replied, ‘Yes.' I said, ‘Whoever among you does this is a ruined, losing person! Doesn't she fear that Allah may get angry for the anger of His Messenger and, thus, she will be ruined? Don't ask Allah's Messenger too many things, and don't retort him in any case. Demand from me whatever you like, and don't be tempted to imitate your neighbor, for she is more beautiful than you, and more beloved to Allah's Messenger than you.' He meant ‘A'ishah. I, and an Ansari neighbor of mine used to visit the Prophet ﷺ in turns. He used to go one day, and I another day. When I went I would bring him the news of what had happened that day regarding the revelation and when he went, he used to do the same for me. In those days it was rumored that the Ghassan (tribe) were preparing their horses to invade us. My companion went and returned to us at night and knocked at my door. I came out to him. He said that a grave thing happened. I asked him, ‘What is it? Have Ghassan come?' He replied that it was worse and more serious than that, adding that Allah's Messenger ﷺ had divorced all his wives. I said, ‘Hafsah is a ruined loser! I expected that would happen some day.' So I dressed myself and I performed the Subh prayer. I went to Hafsah and found her weeping. I asked her, ‘Has Allah's Messenger divorced all of you?' She replied, ‘I don't know. He is there alone in the upper room.' I went to the upper room and asked a black slave of the Prophet ﷺ to ask for his permission to see me, and the boy went in and then came out saying, ‘I mentioned you to him and he remained silent.' I then went out and came to the Minbar and found a group of people around it and some of them were weeping. I sat with them for some time, but could not endure the situation. So, I requested to the boy, ‘Will you get the permission for ‘Umar?' He went in and then came out saying, ‘I mentioned you to him, but he did not reply.' So, I went to Minbar and sat with the people who were sitting by the Minbar, but I could not bear the situation, so I went to the boy again and said, ‘Will you get the permission for ‘Umar?' He went in and brought the same reply as before. When I was leaving, behold, he called me saying, ‘Allah's Messenger has granted you permission.' So, I entered the Prophet's room, greeted him with the Salam and saw him lying on a mat without bedding on it, and the mat had left its mark on the body of the Prophet ﷺ. I said, ‘Have you divorced your wives, O Allah's Messenger?' He raised his eyes to me and replied no. I said, ‘Allahu Akbar. O Allah's Messenger! We, the people of Quraysh used to have the upper hand over our women. But when we came to Al-Madinah, we found a people whose women had the upper hand over them. Our women started learning this behavior from them. Once, I got angry with my wife, and she talked back to me. I disliked that behavior from her and she said, ‘Why do you dislike that I talk back to you? By Allah, the Prophet's wives talk back to him and one of them would ignore him the whole day, until the night.' I said to her, ‘Whoever does this among them is the ruined loser! Does she feel safe from Allah getting angry with her on account of His Messenger's anger? In that case, she would be ruined.' On that the Prophet ﷺ smiled. I then said, ‘O Allah's Messenger! I went to Hafsah and said to her, ‘Do not be tempted to imitate your companion (‘A'ishah) for she is more beautiful than you and more beloved to the Prophet.' The Prophet ﷺ smiled again. When I saw him smiling, I said, ‘Does the Messenger feel calm?' He said, ‘Yes.' So, I sat down and cast a glance at the room, and by Allah, I couldn't see anything of importance, except three hides. I said, ‘Invoke Allah, O Allah's Messenger, to make your followers prosperous, for the Persians and the Byzantines have been made prosperous and given worldly luxuries, even though they do not worship Allah.' The Prophet ﷺ sat upright and said, أَفِي شَكٍّ أَنْتَ يَا ابْنَ الْخَطَّابِ! أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا (O Ibn Al-Khattab! Do you have any doubt? These people have been given rewards of their good deeds in this world only.) I asked the Prophet ﷺ, 'Please beg Allah's forgiveness for me, O Allah's Messenger.' The Prophet ﷺ swore that he would not go to his wives for one month, because of his severe anger towards them, until Allah the Exalted and Most Honored censured him." Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i also collected this Hadith using various chains of narration. Al-Bukhari and Muslim also collected it from Ibn 'Abbas, who said, "For a whole year, I was eager to ask 'Umar bin Al-Khattab about an Ayah. However, I hesitated out of respect for him. Once, he went on a Hajj trip and I accompanied him. On our way back, he stopped to relieve himself behind some trees of Arak. I stopped until he finished and then walked along with him and asked him, 'O Leader of the believers! Who are the two women who helped each other (or plotted) against the Prophet ﷺ?'" This is the narration that Al-Bukhari collected, while Muslim recorded that Ibn 'Abbas asked, "Who are the two women about whom Allah the Exalted said, وَإِنْ تَظَاهَرَا عَلَيْهِ (but if you help one another against him,)?" 'Umar replied, "A'ishah and Hafsah." Muslim mentioned the rest of the Hadith. Muslim also recorded that Ibn 'Abbas said that 'Umar bin Al-Khattab said to him, "When Allah's Messenger ﷺ stayed away from his wives, I entered the Masjid and found people striking the ground with pebbles. They said, 'Allah's Messenger has divorced his wives.' That occurred before Hijab was commanded. I said to myself, 'I must investigate this news today.'" So he mentioned the Hadith in which he went to 'A'ishah and Hafsah and admonished them. He then said, 'I went in and found Rabah, the servant of Allah's Messenger ﷺ, sitting on a window sill. I called, 'O Rabah, seek permission for me from Allah's Messenger.'" He then mentioned the story as we mentioned above. 'Umar continued, "I said, 'O Messenger of Allah, what trouble do you feel from your wives? If you have divorced them, verily Allah is with you, His angels, Jibril, Mikal, I, Abu Bakr and the rest of believers are with you.' Often, when I talked, all praise is due to Allah, I hoped that Allah would testify to the words that I uttered. And so the Ayat of option was revealed. Allah said, عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ (Maybe his Lord, if he divorces you, will give him in your place wives better than you,) and, وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ (but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.) I said, 'Messenger of Allah, have you divorced them?' He said, 'No.' I stood at the door of the Masjid and called out at the top of my voice, 'The Messenger of Allah has not divorced his wives.' It was on this occasion that this Ayah was revealed, وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ ۗ (When any matter pertaining to peace or alarm comes to them, they broadcast it; whereas, if they would refer it to the Messenger and those who have been entrusted with authority among them, those of them who are engaged in obtaining intelligence would indeed know (what to do with) it.)(4:83) It was I who understood (and properly investigated) this matter." Similar was said by Sa'id bin Jubayr, 'Ikrimah, Muqatil bin Hayyan, Ad-Dahhak and others. The Ayah, وَصَالِحُ الْمُؤْمِنِينَ (and the righteous among the believers;) refers to Abu Bakr and 'Umar. Al-Hasan Al-Basri added 'Uthman to them. Layth bin Abi Sulaym said from Mujahid: وَصَالِحُ الْمُؤْمِنِينَ (and the righteous among the believers;) includes 'Ali bin Abi Talib also. Al-Bukhari recorded that Anas said, "'Umar said, 'The wives of the Prophet ﷺ were all jealous for his affection, and I said to them, عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ (Maybe his Lord, if he divorces you, will give him instead of you, wives better than you.) Thereafter, this Ayah was revealed.'" We mentioned before that 'Umar said statements that were confirmed by the Qur'an, such as about the revelation about Hijab [see 33:53] and the captive idolators after the battle of Badr [see 8:67]. 'Umar's suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah; وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى (And take you the Maqam (station) of Ibrahim as a place of prayer.)(2:125) Ibn Abi Hatim recorded that Anas said that 'Umar bin Al-Khattab said, "I heard news that the Mothers of the faithful had a dispute with the Prophet ﷺ. So I advised them, saying, 'Either stop bothering Allah's Messenger or Allah might provide him better wives than you. When I was talking to the last one among the Mothers of the faithful, she said, 'O 'Umar! Is it that the Messenger of Allah cannot advise his wives, so that you interfere between him and them?' I stopped upon hearing this from her, but Allah revealed: عَسَىٰ رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِّنكُنَّ مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا (Maybe his Lord, if he divorces you, will give him instead of you, wives better than you, Muslims, believers, obedient (to Allah), turning to Allah in repentance, worshipping Allah sincerely, Sā'iḥāt, previously married and virgins.) The wife mentioned here was Umm Salamah, and she is the one who advised 'Umar to stop interfering between the Prophet ﷺ and his wives, as is confirmed in Sahih Al-Bukhari. Allah's statement, مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ (Muslims, believers, obedient (to Allah), turning to Allah in repentance, worshipping Allah sincerely) is clear in its implications,while, سَائِحَاتٍ (Sā'iḥāt) means, fasting, according to Abu Hurayrah, 'A'ishah, Ibn 'Abbas, Ikrimah, Mujahid, Sa'id bin Jubayr, 'Ata', Muhammad bin ka'b Al-Qurazi, Abu Abdur-Rahman As-Sulami, Abu Malik,Ibrahim An-Nakhai, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi' bin Anas, As-Suddi, and others.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ - قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ ۚ وَاللَّهُ مَوْلَاكُمْ ۖ وَهُوَ الْعَلِيمُ الْحَكِيمُ - وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَنْ بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنْبَأَكَ هَٰذَا ۖ قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ - إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ - عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ مُسْلِمَاتٍ مُؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا (1. O Prophet! Why do you forbid that which Allah has allowed to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful.)(2. Allah has already ordained for you (O men) the absolution from your oaths. And Allah is your Protector and He is the All-Knower, the All-Wise.)(3. And (remember) when the Prophet disclosed a matter in confidence to one of his wives, then she told it. And Allah made it known to him; he informed part thereof and left a part. Then when he told her thereof, she said: "Who told you this?" He said: "The All-Knower, the All-Aware has told me.")(4. If you two turn in repentance to Allah, your hearts are indeed so inclined; but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.)(5. Maybe his Lord, if he divorces you, will give him instead of you, wives better than you - submitting, believers, obedient, turning to Allah in repentance, worshipping Allah sincerely, Sā'iḥāt, previously married, and virgins.) Allah censures His Prophet (ﷺ) for Prohibiting Himself from what He has allowed for Him In the Book of Vows, Al-Bukhari recorded that 'Ubayd bin 'Umayr said that he heard 'A'ishah claiming that Allah's Messenger ﷺ used to stay for a period in the house of Zaynab bint Jahsh and drink honey in her house. (She said) "Hafsah and I decided that when the Prophet ﷺ entered upon either of us, we would say, 'I smell Maghafir on you. Have you eaten Maghafir?' When he entered upon one of us, she said that to him. He replied (to her), لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ وَلَنْ أَعُودَ لَهُ (No, but I drank honey in the house of Zaynab bint Jahsh, and I will never drink it again.)" Then the following was revealed; يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ (O Prophet! Why do you fobid that which Allah has allowed to you?) up to, إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ (If you both turn in repentance to Allah, your hearts are indeed so inclined;) in reference to 'A'ishah and Hafsah. وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا (And (remember) when the Prophet disclosed a matter in confidence to one of his wives,) which refers to this saying, بَلْ شَرِبْتُ عَسَلًا (But I have drunk honey.) Ibrahim bin Musa said that Hisham said that it also meant his saying, وَلَنْ أَعُودَ لَهُ وَقَدْ حَلَفْتُ فَلَا تُخْبِرِي بِذَلِكِ أَحَدًا (I will not drink it anymore, I have taken an oath to that. Therefore, do not inform anybody about it.) Al-Bukhari also recorded this Hadith in the Book of Divorce; then he said, "Al-Maghafir is a type of sap, and in Ar-Rimth (a type of citrus) its taste is sweet..." Al-Jawhari said, "The 'Urfut is a tree of the shrub variety, which secretes Maghfur." Muslim collected this Hadith from 'A'ishah in the Book of Divorce in his Sahih, and his wording is the same as Al-Bukhari in the Book of Vows. In the Book of Divorce, Al-Bukhari recorded that 'A'ishah said, "Allah's Messenger ﷺ liked sweets and honey. After performing the 'Asr prayer, he used to visit his wives, going close to them. So he went to Hafsah, daughter of 'Umar, and stayed with her more than his usual stay. I ('A'ishah) became jealous and asked about that. It was said to me, 'A woman of her family sent her a small vessel of honey as a gift, and she gave a drink to Allah's Messenger made from it.' I said, 'By Allah, we will contrive a plot against him.' I said to Sawdah bint Zam'ah, 'When the Messenger visits you and draws close to you, say to him, 'Have you eaten Maghafir?' And when he says to you, 'No', then ask him, 'What is this odor?' He will say to you, 'Hafsah has given me a drink of honey.' Then you should say to him, 'The honeybees might have eaten from Urfut, and I will also say the same to him. Safiyyah, you should also say this.' Sawdah later said, 'It was under compulsion that I had decided to state that which you told me; soon, by Allah, he was standing at my door.' So when Allah's Messenger ﷺ came near her, she said, 'O Messenger of Allah! Did you eat Maghafir?' He said, 'No.' She again said, 'Then what is this odor?' He said, سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَلٍ (Hafsah gave me honey to drink.) She said, 'The honeybees might have eaten from 'Urfut.')" A'ishah continued, "When he came to me I said the same to him. He then visited Safiyyah and she also said similar to him. When he again visited Hafsah, she said, 'O Messenger of Allah, should I not give you that (drink)?' He said, لَا حَاجَةَ لِي فِيهِ (I do not need it.) Sawdah said, 'By Allah! We have prevented him from drinking honey.' I said to her, 'Keep quiet!'" Muslim also recorded this Hadith, but this wording is from Al-Bukhari. In the narration of Muslim, 'A'ishah said, "The Messenger of Allah ﷺ used to hate to have a bad odor coming from him." This is why they suggested to him that he ate Maghafir, because it causes a bad odor. When he said, بَلْ شَرِبْتُ عَسَلًا (No, I had some honey.) They said that the bees ate from a tree that is called Al-'Urfut, which has Maghafir gum, suggesting that this is the reason behind the bad odor they claimed was coming from him. The latter narration, collected through 'Urwah from 'A'ishah, mentions that it was Hafsah who gave the Prophet ﷺ the honey. In another narration collected from 'Ubayd bin 'Umayr, from 'A'ishah, it was Zaynab bint Jahsh who gave the honey to the Prophet ﷺ, while 'A'ishah and Hafsah were the plotters. Allah knows best. Some might say that they were two separate incidents. However, it is not likely that the Ayat were revealed about both incidents, if indeed they were two separate incidents. Allah knows best. A Hadith that Imam Ahmad collected in the Musnad mentions that 'A'ishah and Hafsah were the plotters. Imam Ahmad recorded that Ibn 'Abbas said, "I was eager to ask 'Umar about the two ladies among the wives of the Prophet ﷺ, about whom Allah said, إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ (If you two turn in repentance to Allah your hearts are indeed so inclined;) Then I performed Hajj along with 'Umar, and on our way back from Hajj he went aside (to relieve himself). I also went aside along with him carrying a tumbler of water. When he finished and returned, I poured water on his hands from the tumbler and he performed ablution. I said, 'O Commander of the faithful! Who were the two ladies among the wives of the Prophet ﷺ, to whom Allah said, إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ (If you two turn in repentance to Allah your hearts are indeed so inclined)?' ‘Umar said, ‘I am astonished at your question, O Ibn ‘Abbas.''' - Az-Zuhri (a subnarrator) said that ‘Umar did not like the question, but he still answered it, saying that they were ‘A'ishah and Hafsah. "Then ‘Umar went on relating the story and said, ‘We, the people of Quraysh, used to have authority over our women. But when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women. At that time, I was residing at the house of Umayyah bin Zayd, in Al-’Awali. Once I got angry with my wife, and she talked back to me; I disliked her answering me back. She said, ‘Why do you dislike me talking back to you? By Allah, the wives of the Prophet ﷺ talk back to him, and some of them may not speak with him for the whole day, until nightfall.' Then I went to Hafsah and asked her, ‘Do you talk back to Allah's Messenger?' She said, ‘Yes.' I asked, ‘Does any of you keep Allah's Messenger angry all day long, until night?' She replied, ‘Yes.' I said, ‘Whoever among you does this is a ruined, losing person! Doesn't she fear that Allah may get angry for the anger of His Messenger and, thus, she will be ruined? Don't ask Allah's Messenger too many things, and don't retort him in any case. Demand from me whatever you like, and don't be tempted to imitate your neighbor, for she is more beautiful than you, and more beloved to Allah's Messenger than you.' He meant ‘A'ishah. I, and an Ansari neighbor of mine used to visit the Prophet ﷺ in turns. He used to go one day, and I another day. When I went I would bring him the news of what had happened that day regarding the revelation and when he went, he used to do the same for me. In those days it was rumored that the Ghassan (tribe) were preparing their horses to invade us. My companion went and returned to us at night and knocked at my door. I came out to him. He said that a grave thing happened. I asked him, ‘What is it? Have Ghassan come?' He replied that it was worse and more serious than that, adding that Allah's Messenger ﷺ had divorced all his wives. I said, ‘Hafsah is a ruined loser! I expected that would happen some day.' So I dressed myself and I performed the Subh prayer. I went to Hafsah and found her weeping. I asked her, ‘Has Allah's Messenger divorced all of you?' She replied, ‘I don't know. He is there alone in the upper room.' I went to the upper room and asked a black slave of the Prophet ﷺ to ask for his permission to see me, and the boy went in and then came out saying, ‘I mentioned you to him and he remained silent.' I then went out and came to the Minbar and found a group of people around it and some of them were weeping. I sat with them for some time, but could not endure the situation. So, I requested to the boy, ‘Will you get the permission for ‘Umar?' He went in and then came out saying, ‘I mentioned you to him, but he did not reply.' So, I went to Minbar and sat with the people who were sitting by the Minbar, but I could not bear the situation, so I went to the boy again and said, ‘Will you get the permission for ‘Umar?' He went in and brought the same reply as before. When I was leaving, behold, he called me saying, ‘Allah's Messenger has granted you permission.' So, I entered the Prophet's room, greeted him with the Salam and saw him lying on a mat without bedding on it, and the mat had left its mark on the body of the Prophet ﷺ. I said, ‘Have you divorced your wives, O Allah's Messenger?' He raised his eyes to me and replied no. I said, ‘Allahu Akbar. O Allah's Messenger! We, the people of Quraysh used to have the upper hand over our women. But when we came to Al-Madinah, we found a people whose women had the upper hand over them. Our women started learning this behavior from them. Once, I got angry with my wife, and she talked back to me. I disliked that behavior from her and she said, ‘Why do you dislike that I talk back to you? By Allah, the Prophet's wives talk back to him and one of them would ignore him the whole day, until the night.' I said to her, ‘Whoever does this among them is the ruined loser! Does she feel safe from Allah getting angry with her on account of His Messenger's anger? In that case, she would be ruined.' On that the Prophet ﷺ smiled. I then said, ‘O Allah's Messenger! I went to Hafsah and said to her, ‘Do not be tempted to imitate your companion (‘A'ishah) for she is more beautiful than you and more beloved to the Prophet.' The Prophet ﷺ smiled again. When I saw him smiling, I said, ‘Does the Messenger feel calm?' He said, ‘Yes.' So, I sat down and cast a glance at the room, and by Allah, I couldn't see anything of importance, except three hides. I said, ‘Invoke Allah, O Allah's Messenger, to make your followers prosperous, for the Persians and the Byzantines have been made prosperous and given worldly luxuries, even though they do not worship Allah.' The Prophet ﷺ sat upright and said, أَفِي شَكٍّ أَنْتَ يَا ابْنَ الْخَطَّابِ! أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا (O Ibn Al-Khattab! Do you have any doubt? These people have been given rewards of their good deeds in this world only.) I asked the Prophet ﷺ, 'Please beg Allah's forgiveness for me, O Allah's Messenger.' The Prophet ﷺ swore that he would not go to his wives for one month, because of his severe anger towards them, until Allah the Exalted and Most Honored censured him." Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i also collected this Hadith using various chains of narration. Al-Bukhari and Muslim also collected it from Ibn 'Abbas, who said, "For a whole year, I was eager to ask 'Umar bin Al-Khattab about an Ayah. However, I hesitated out of respect for him. Once, he went on a Hajj trip and I accompanied him. On our way back, he stopped to relieve himself behind some trees of Arak. I stopped until he finished and then walked along with him and asked him, 'O Leader of the believers! Who are the two women who helped each other (or plotted) against the Prophet ﷺ?'" This is the narration that Al-Bukhari collected, while Muslim recorded that Ibn 'Abbas asked, "Who are the two women about whom Allah the Exalted said, وَإِنْ تَظَاهَرَا عَلَيْهِ (but if you help one another against him,)?" 'Umar replied, "A'ishah and Hafsah." Muslim mentioned the rest of the Hadith. Muslim also recorded that Ibn 'Abbas said that 'Umar bin Al-Khattab said to him, "When Allah's Messenger ﷺ stayed away from his wives, I entered the Masjid and found people striking the ground with pebbles. They said, 'Allah's Messenger has divorced his wives.' That occurred before Hijab was commanded. I said to myself, 'I must investigate this news today.'" So he mentioned the Hadith in which he went to 'A'ishah and Hafsah and admonished them. He then said, 'I went in and found Rabah, the servant of Allah's Messenger ﷺ, sitting on a window sill. I called, 'O Rabah, seek permission for me from Allah's Messenger.'" He then mentioned the story as we mentioned above. 'Umar continued, "I said, 'O Messenger of Allah, what trouble do you feel from your wives? If you have divorced them, verily Allah is with you, His angels, Jibril, Mikal, I, Abu Bakr and the rest of believers are with you.' Often, when I talked, all praise is due to Allah, I hoped that Allah would testify to the words that I uttered. And so the Ayat of option was revealed. Allah said, عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ (Maybe his Lord, if he divorces you, will give him in your place wives better than you,) and, وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ (but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.) I said, 'Messenger of Allah, have you divorced them?' He said, 'No.' I stood at the door of the Masjid and called out at the top of my voice, 'The Messenger of Allah has not divorced his wives.' It was on this occasion that this Ayah was revealed, وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ ۗ (When any matter pertaining to peace or alarm comes to them, they broadcast it; whereas, if they would refer it to the Messenger and those who have been entrusted with authority among them, those of them who are engaged in obtaining intelligence would indeed know (what to do with) it.)(4:83) It was I who understood (and properly investigated) this matter." Similar was said by Sa'id bin Jubayr, 'Ikrimah, Muqatil bin Hayyan, Ad-Dahhak and others. The Ayah, وَصَالِحُ الْمُؤْمِنِينَ (and the righteous among the believers;) refers to Abu Bakr and 'Umar. Al-Hasan Al-Basri added 'Uthman to them. Layth bin Abi Sulaym said from Mujahid: وَصَالِحُ الْمُؤْمِنِينَ (and the righteous among the believers;) includes 'Ali bin Abi Talib also. Al-Bukhari recorded that Anas said, "'Umar said, 'The wives of the Prophet ﷺ were all jealous for his affection, and I said to them, عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ (Maybe his Lord, if he divorces you, will give him instead of you, wives better than you.) Thereafter, this Ayah was revealed.'" We mentioned before that 'Umar said statements that were confirmed by the Qur'an, such as about the revelation about Hijab [see 33:53] and the captive idolators after the battle of Badr [see 8:67]. 'Umar's suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah; وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى (And take you the Maqam (station) of Ibrahim as a place of prayer.)(2:125) Ibn Abi Hatim recorded that Anas said that 'Umar bin Al-Khattab said, "I heard news that the Mothers of the faithful had a dispute with the Prophet ﷺ. So I advised them, saying, 'Either stop bothering Allah's Messenger or Allah might provide him better wives than you. When I was talking to the last one among the Mothers of the faithful, she said, 'O 'Umar! Is it that the Messenger of Allah cannot advise his wives, so that you interfere between him and them?' I stopped upon hearing this from her, but Allah revealed: عَسَىٰ رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِّنكُنَّ مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا (Maybe his Lord, if he divorces you, will give him instead of you, wives better than you, Muslims, believers, obedient (to Allah), turning to Allah in repentance, worshipping Allah sincerely, Sā'iḥāt, previously married and virgins.) The wife mentioned here was Umm Salamah, and she is the one who advised 'Umar to stop interfering between the Prophet ﷺ and his wives, as is confirmed in Sahih Al-Bukhari. Allah's statement, مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ (Muslims, believers, obedient (to Allah), turning to Allah in repentance, worshipping Allah sincerely) is clear in its implications,while, سَائِحَاتٍ (Sā'iḥāt) means, fasting, according to Abu Hurayrah, 'A'ishah, Ibn 'Abbas, Ikrimah, Mujahid, Sa'id bin Jubayr, 'Ata', Muhammad bin ka'b Al-Qurazi, Abu Abdur-Rahman As-Sulami, Abu Malik,Ibrahim An-Nakhai, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi' bin Anas, As-Suddi, and others.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ - قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ ۚ وَاللَّهُ مَوْلَاكُمْ ۖ وَهُوَ الْعَلِيمُ الْحَكِيمُ - وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَنْ بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنْبَأَكَ هَٰذَا ۖ قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ - إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ - عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ مُسْلِمَاتٍ مُؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا (1. O Prophet! Why do you forbid that which Allah has allowed to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful.)(2. Allah has already ordained for you (O men) the absolution from your oaths. And Allah is your Protector and He is the All-Knower, the All-Wise.)(3. And (remember) when the Prophet disclosed a matter in confidence to one of his wives, then she told it. And Allah made it known to him; he informed part thereof and left a part. Then when he told her thereof, she said: "Who told you this?" He said: "The All-Knower, the All-Aware has told me.")(4. If you two turn in repentance to Allah, your hearts are indeed so inclined; but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.)(5. Maybe his Lord, if he divorces you, will give him instead of you, wives better than you - submitting, believers, obedient, turning to Allah in repentance, worshipping Allah sincerely, Sā'iḥāt, previously married, and virgins.) Allah censures His Prophet (ﷺ) for Prohibiting Himself from what He has allowed for Him In the Book of Vows, Al-Bukhari recorded that 'Ubayd bin 'Umayr said that he heard 'A'ishah claiming that Allah's Messenger ﷺ used to stay for a period in the house of Zaynab bint Jahsh and drink honey in her house. (She said) "Hafsah and I decided that when the Prophet ﷺ entered upon either of us, we would say, 'I smell Maghafir on you. Have you eaten Maghafir?' When he entered upon one of us, she said that to him. He replied (to her), لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ وَلَنْ أَعُودَ لَهُ (No, but I drank honey in the house of Zaynab bint Jahsh, and I will never drink it again.)" Then the following was revealed; يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ (O Prophet! Why do you fobid that which Allah has allowed to you?) up to, إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ (If you both turn in repentance to Allah, your hearts are indeed so inclined;) in reference to 'A'ishah and Hafsah. وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا (And (remember) when the Prophet disclosed a matter in confidence to one of his wives,) which refers to this saying, بَلْ شَرِبْتُ عَسَلًا (But I have drunk honey.) Ibrahim bin Musa said that Hisham said that it also meant his saying, وَلَنْ أَعُودَ لَهُ وَقَدْ حَلَفْتُ فَلَا تُخْبِرِي بِذَلِكِ أَحَدًا (I will not drink it anymore, I have taken an oath to that. Therefore, do not inform anybody about it.) Al-Bukhari also recorded this Hadith in the Book of Divorce; then he said, "Al-Maghafir is a type of sap, and in Ar-Rimth (a type of citrus) its taste is sweet..." Al-Jawhari said, "The 'Urfut is a tree of the shrub variety, which secretes Maghfur." Muslim collected this Hadith from 'A'ishah in the Book of Divorce in his Sahih, and his wording is the same as Al-Bukhari in the Book of Vows. In the Book of Divorce, Al-Bukhari recorded that 'A'ishah said, "Allah's Messenger ﷺ liked sweets and honey. After performing the 'Asr prayer, he used to visit his wives, going close to them. So he went to Hafsah, daughter of 'Umar, and stayed with her more than his usual stay. I ('A'ishah) became jealous and asked about that. It was said to me, 'A woman of her family sent her a small vessel of honey as a gift, and she gave a drink to Allah's Messenger made from it.' I said, 'By Allah, we will contrive a plot against him.' I said to Sawdah bint Zam'ah, 'When the Messenger visits you and draws close to you, say to him, 'Have you eaten Maghafir?' And when he says to you, 'No', then ask him, 'What is this odor?' He will say to you, 'Hafsah has given me a drink of honey.' Then you should say to him, 'The honeybees might have eaten from Urfut, and I will also say the same to him. Safiyyah, you should also say this.' Sawdah later said, 'It was under compulsion that I had decided to state that which you told me; soon, by Allah, he was standing at my door.' So when Allah's Messenger ﷺ came near her, she said, 'O Messenger of Allah! Did you eat Maghafir?' He said, 'No.' She again said, 'Then what is this odor?' He said, سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَلٍ (Hafsah gave me honey to drink.) She said, 'The honeybees might have eaten from 'Urfut.')" A'ishah continued, "When he came to me I said the same to him. He then visited Safiyyah and she also said similar to him. When he again visited Hafsah, she said, 'O Messenger of Allah, should I not give you that (drink)?' He said, لَا حَاجَةَ لِي فِيهِ (I do not need it.) Sawdah said, 'By Allah! We have prevented him from drinking honey.' I said to her, 'Keep quiet!'" Muslim also recorded this Hadith, but this wording is from Al-Bukhari. In the narration of Muslim, 'A'ishah said, "The Messenger of Allah ﷺ used to hate to have a bad odor coming from him." This is why they suggested to him that he ate Maghafir, because it causes a bad odor. When he said, بَلْ شَرِبْتُ عَسَلًا (No, I had some honey.) They said that the bees ate from a tree that is called Al-'Urfut, which has Maghafir gum, suggesting that this is the reason behind the bad odor they claimed was coming from him. The latter narration, collected through 'Urwah from 'A'ishah, mentions that it was Hafsah who gave the Prophet ﷺ the honey. In another narration collected from 'Ubayd bin 'Umayr, from 'A'ishah, it was Zaynab bint Jahsh who gave the honey to the Prophet ﷺ, while 'A'ishah and Hafsah were the plotters. Allah knows best. Some might say that they were two separate incidents. However, it is not likely that the Ayat were revealed about both incidents, if indeed they were two separate incidents. Allah knows best. A Hadith that Imam Ahmad collected in the Musnad mentions that 'A'ishah and Hafsah were the plotters. Imam Ahmad recorded that Ibn 'Abbas said, "I was eager to ask 'Umar about the two ladies among the wives of the Prophet ﷺ, about whom Allah said, إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ (If you two turn in repentance to Allah your hearts are indeed so inclined;) Then I performed Hajj along with 'Umar, and on our way back from Hajj he went aside (to relieve himself). I also went aside along with him carrying a tumbler of water. When he finished and returned, I poured water on his hands from the tumbler and he performed ablution. I said, 'O Commander of the faithful! Who were the two ladies among the wives of the Prophet ﷺ, to whom Allah said, إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ (If you two turn in repentance to Allah your hearts are indeed so inclined)?' ‘Umar said, ‘I am astonished at your question, O Ibn ‘Abbas.''' - Az-Zuhri (a subnarrator) said that ‘Umar did not like the question, but he still answered it, saying that they were ‘A'ishah and Hafsah. "Then ‘Umar went on relating the story and said, ‘We, the people of Quraysh, used to have authority over our women. But when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women. At that time, I was residing at the house of Umayyah bin Zayd, in Al-’Awali. Once I got angry with my wife, and she talked back to me; I disliked her answering me back. She said, ‘Why do you dislike me talking back to you? By Allah, the wives of the Prophet ﷺ talk back to him, and some of them may not speak with him for the whole day, until nightfall.' Then I went to Hafsah and asked her, ‘Do you talk back to Allah's Messenger?' She said, ‘Yes.' I asked, ‘Does any of you keep Allah's Messenger angry all day long, until night?' She replied, ‘Yes.' I said, ‘Whoever among you does this is a ruined, losing person! Doesn't she fear that Allah may get angry for the anger of His Messenger and, thus, she will be ruined? Don't ask Allah's Messenger too many things, and don't retort him in any case. Demand from me whatever you like, and don't be tempted to imitate your neighbor, for she is more beautiful than you, and more beloved to Allah's Messenger than you.' He meant ‘A'ishah. I, and an Ansari neighbor of mine used to visit the Prophet ﷺ in turns. He used to go one day, and I another day. When I went I would bring him the news of what had happened that day regarding the revelation and when he went, he used to do the same for me. In those days it was rumored that the Ghassan (tribe) were preparing their horses to invade us. My companion went and returned to us at night and knocked at my door. I came out to him. He said that a grave thing happened. I asked him, ‘What is it? Have Ghassan come?' He replied that it was worse and more serious than that, adding that Allah's Messenger ﷺ had divorced all his wives. I said, ‘Hafsah is a ruined loser! I expected that would happen some day.' So I dressed myself and I performed the Subh prayer. I went to Hafsah and found her weeping. I asked her, ‘Has Allah's Messenger divorced all of you?' She replied, ‘I don't know. He is there alone in the upper room.' I went to the upper room and asked a black slave of the Prophet ﷺ to ask for his permission to see me, and the boy went in and then came out saying, ‘I mentioned you to him and he remained silent.' I then went out and came to the Minbar and found a group of people around it and some of them were weeping. I sat with them for some time, but could not endure the situation. So, I requested to the boy, ‘Will you get the permission for ‘Umar?' He went in and then came out saying, ‘I mentioned you to him, but he did not reply.' So, I went to Minbar and sat with the people who were sitting by the Minbar, but I could not bear the situation, so I went to the boy again and said, ‘Will you get the permission for ‘Umar?' He went in and brought the same reply as before. When I was leaving, behold, he called me saying, ‘Allah's Messenger has granted you permission.' So, I entered the Prophet's room, greeted him with the Salam and saw him lying on a mat without bedding on it, and the mat had left its mark on the body of the Prophet ﷺ. I said, ‘Have you divorced your wives, O Allah's Messenger?' He raised his eyes to me and replied no. I said, ‘Allahu Akbar. O Allah's Messenger! We, the people of Quraysh used to have the upper hand over our women. But when we came to Al-Madinah, we found a people whose women had the upper hand over them. Our women started learning this behavior from them. Once, I got angry with my wife, and she talked back to me. I disliked that behavior from her and she said, ‘Why do you dislike that I talk back to you? By Allah, the Prophet's wives talk back to him and one of them would ignore him the whole day, until the night.' I said to her, ‘Whoever does this among them is the ruined loser! Does she feel safe from Allah getting angry with her on account of His Messenger's anger? In that case, she would be ruined.' On that the Prophet ﷺ smiled. I then said, ‘O Allah's Messenger! I went to Hafsah and said to her, ‘Do not be tempted to imitate your companion (‘A'ishah) for she is more beautiful than you and more beloved to the Prophet.' The Prophet ﷺ smiled again. When I saw him smiling, I said, ‘Does the Messenger feel calm?' He said, ‘Yes.' So, I sat down and cast a glance at the room, and by Allah, I couldn't see anything of importance, except three hides. I said, ‘Invoke Allah, O Allah's Messenger, to make your followers prosperous, for the Persians and the Byzantines have been made prosperous and given worldly luxuries, even though they do not worship Allah.' The Prophet ﷺ sat upright and said, أَفِي شَكٍّ أَنْتَ يَا ابْنَ الْخَطَّابِ! أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا (O Ibn Al-Khattab! Do you have any doubt? These people have been given rewards of their good deeds in this world only.) I asked the Prophet ﷺ, 'Please beg Allah's forgiveness for me, O Allah's Messenger.' The Prophet ﷺ swore that he would not go to his wives for one month, because of his severe anger towards them, until Allah the Exalted and Most Honored censured him." Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i also collected this Hadith using various chains of narration. Al-Bukhari and Muslim also collected it from Ibn 'Abbas, who said, "For a whole year, I was eager to ask 'Umar bin Al-Khattab about an Ayah. However, I hesitated out of respect for him. Once, he went on a Hajj trip and I accompanied him. On our way back, he stopped to relieve himself behind some trees of Arak. I stopped until he finished and then walked along with him and asked him, 'O Leader of the believers! Who are the two women who helped each other (or plotted) against the Prophet ﷺ?'" This is the narration that Al-Bukhari collected, while Muslim recorded that Ibn 'Abbas asked, "Who are the two women about whom Allah the Exalted said, وَإِنْ تَظَاهَرَا عَلَيْهِ (but if you help one another against him,)?" 'Umar replied, "A'ishah and Hafsah." Muslim mentioned the rest of the Hadith. Muslim also recorded that Ibn 'Abbas said that 'Umar bin Al-Khattab said to him, "When Allah's Messenger ﷺ stayed away from his wives, I entered the Masjid and found people striking the ground with pebbles. They said, 'Allah's Messenger has divorced his wives.' That occurred before Hijab was commanded. I said to myself, 'I must investigate this news today.'" So he mentioned the Hadith in which he went to 'A'ishah and Hafsah and admonished them. He then said, 'I went in and found Rabah, the servant of Allah's Messenger ﷺ, sitting on a window sill. I called, 'O Rabah, seek permission for me from Allah's Messenger.'" He then mentioned the story as we mentioned above. 'Umar continued, "I said, 'O Messenger of Allah, what trouble do you feel from your wives? If you have divorced them, verily Allah is with you, His angels, Jibril, Mikal, I, Abu Bakr and the rest of believers are with you.' Often, when I talked, all praise is due to Allah, I hoped that Allah would testify to the words that I uttered. And so the Ayat of option was revealed. Allah said, عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ (Maybe his Lord, if he divorces you, will give him in your place wives better than you,) and, وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ (but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.) I said, 'Messenger of Allah, have you divorced them?' He said, 'No.' I stood at the door of the Masjid and called out at the top of my voice, 'The Messenger of Allah has not divorced his wives.' It was on this occasion that this Ayah was revealed, وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ ۗ (When any matter pertaining to peace or alarm comes to them, they broadcast it; whereas, if they would refer it to the Messenger and those who have been entrusted with authority among them, those of them who are engaged in obtaining intelligence would indeed know (what to do with) it.)(4:83) It was I who understood (and properly investigated) this matter." Similar was said by Sa'id bin Jubayr, 'Ikrimah, Muqatil bin Hayyan, Ad-Dahhak and others. The Ayah, وَصَالِحُ الْمُؤْمِنِينَ (and the righteous among the believers;) refers to Abu Bakr and 'Umar. Al-Hasan Al-Basri added 'Uthman to them. Layth bin Abi Sulaym said from Mujahid: وَصَالِحُ الْمُؤْمِنِينَ (and the righteous among the believers;) includes 'Ali bin Abi Talib also. Al-Bukhari recorded that Anas said, "'Umar said, 'The wives of the Prophet ﷺ were all jealous for his affection, and I said to them, عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ (Maybe his Lord, if he divorces you, will give him instead of you, wives better than you.) Thereafter, this Ayah was revealed.'" We mentioned before that 'Umar said statements that were confirmed by the Qur'an, such as about the revelation about Hijab [see 33:53] and the captive idolators after the battle of Badr [see 8:67]. 'Umar's suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah; وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى (And take you the Maqam (station) of Ibrahim as a place of prayer.)(2:125) Ibn Abi Hatim recorded that Anas said that 'Umar bin Al-Khattab said, "I heard news that the Mothers of the faithful had a dispute with the Prophet ﷺ. So I advised them, saying, 'Either stop bothering Allah's Messenger or Allah might provide him better wives than you. When I was talking to the last one among the Mothers of the faithful, she said, 'O 'Umar! Is it that the Messenger of Allah cannot advise his wives, so that you interfere between him and them?' I stopped upon hearing this from her, but Allah revealed: عَسَىٰ رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِّنكُنَّ مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا (Maybe his Lord, if he divorces you, will give him instead of you, wives better than you, Muslims, believers, obedient (to Allah), turning to Allah in repentance, worshipping Allah sincerely, Sā'iḥāt, previously married and virgins.) The wife mentioned here was Umm Salamah, and she is the one who advised 'Umar to stop interfering between the Prophet ﷺ and his wives, as is confirmed in Sahih Al-Bukhari. Allah's statement, مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ (Muslims, believers, obedient (to Allah), turning to Allah in repentance, worshipping Allah sincerely) is clear in its implications,while, سَائِحَاتٍ (Sā'iḥāt) means, fasting, according to Abu Hurayrah, 'A'ishah, Ibn 'Abbas, Ikrimah, Mujahid, Sa'id bin Jubayr, 'Ata', Muhammad bin ka'b Al-Qurazi, Abu Abdur-Rahman As-Sulami, Abu Malik,Ibrahim An-Nakhai, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi' bin Anas, As-Suddi, and others.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ - قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ ۚ وَاللَّهُ مَوْلَاكُمْ ۖ وَهُوَ الْعَلِيمُ الْحَكِيمُ - وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَنْ بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنْبَأَكَ هَٰذَا ۖ قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ - إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ - عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ مُسْلِمَاتٍ مُؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا (1. O Prophet! Why do you forbid that which Allah has allowed to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful.)(2. Allah has already ordained for you (O men) the absolution from your oaths. And Allah is your Protector and He is the All-Knower, the All-Wise.)(3. And (remember) when the Prophet disclosed a matter in confidence to one of his wives, then she told it. And Allah made it known to him; he informed part thereof and left a part. Then when he told her thereof, she said: "Who told you this?" He said: "The All-Knower, the All-Aware has told me.")(4. If you two turn in repentance to Allah, your hearts are indeed so inclined; but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.)(5. Maybe his Lord, if he divorces you, will give him instead of you, wives better than you - submitting, believers, obedient, turning to Allah in repentance, worshipping Allah sincerely, Sā'iḥāt, previously married, and virgins.) Allah censures His Prophet (ﷺ) for Prohibiting Himself from what He has allowed for Him In the Book of Vows, Al-Bukhari recorded that 'Ubayd bin 'Umayr said that he heard 'A'ishah claiming that Allah's Messenger ﷺ used to stay for a period in the house of Zaynab bint Jahsh and drink honey in her house. (She said) "Hafsah and I decided that when the Prophet ﷺ entered upon either of us, we would say, 'I smell Maghafir on you. Have you eaten Maghafir?' When he entered upon one of us, she said that to him. He replied (to her), لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ وَلَنْ أَعُودَ لَهُ (No, but I drank honey in the house of Zaynab bint Jahsh, and I will never drink it again.)" Then the following was revealed; يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ (O Prophet! Why do you fobid that which Allah has allowed to you?) up to, إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ (If you both turn in repentance to Allah, your hearts are indeed so inclined;) in reference to 'A'ishah and Hafsah. وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا (And (remember) when the Prophet disclosed a matter in confidence to one of his wives,) which refers to this saying, بَلْ شَرِبْتُ عَسَلًا (But I have drunk honey.) Ibrahim bin Musa said that Hisham said that it also meant his saying, وَلَنْ أَعُودَ لَهُ وَقَدْ حَلَفْتُ فَلَا تُخْبِرِي بِذَلِكِ أَحَدًا (I will not drink it anymore, I have taken an oath to that. Therefore, do not inform anybody about it.) Al-Bukhari also recorded this Hadith in the Book of Divorce; then he said, "Al-Maghafir is a type of sap, and in Ar-Rimth (a type of citrus) its taste is sweet..." Al-Jawhari said, "The 'Urfut is a tree of the shrub variety, which secretes Maghfur." Muslim collected this Hadith from 'A'ishah in the Book of Divorce in his Sahih, and his wording is the same as Al-Bukhari in the Book of Vows. In the Book of Divorce, Al-Bukhari recorded that 'A'ishah said, "Allah's Messenger ﷺ liked sweets and honey. After performing the 'Asr prayer, he used to visit his wives, going close to them. So he went to Hafsah, daughter of 'Umar, and stayed with her more than his usual stay. I ('A'ishah) became jealous and asked about that. It was said to me, 'A woman of her family sent her a small vessel of honey as a gift, and she gave a drink to Allah's Messenger made from it.' I said, 'By Allah, we will contrive a plot against him.' I said to Sawdah bint Zam'ah, 'When the Messenger visits you and draws close to you, say to him, 'Have you eaten Maghafir?' And when he says to you, 'No', then ask him, 'What is this odor?' He will say to you, 'Hafsah has given me a drink of honey.' Then you should say to him, 'The honeybees might have eaten from Urfut, and I will also say the same to him. Safiyyah, you should also say this.' Sawdah later said, 'It was under compulsion that I had decided to state that which you told me; soon, by Allah, he was standing at my door.' So when Allah's Messenger ﷺ came near her, she said, 'O Messenger of Allah! Did you eat Maghafir?' He said, 'No.' She again said, 'Then what is this odor?' He said, سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَلٍ (Hafsah gave me honey to drink.) She said, 'The honeybees might have eaten from 'Urfut.')" A'ishah continued, "When he came to me I said the same to him. He then visited Safiyyah and she also said similar to him. When he again visited Hafsah, she said, 'O Messenger of Allah, should I not give you that (drink)?' He said, لَا حَاجَةَ لِي فِيهِ (I do not need it.) Sawdah said, 'By Allah! We have prevented him from drinking honey.' I said to her, 'Keep quiet!'" Muslim also recorded this Hadith, but this wording is from Al-Bukhari. In the narration of Muslim, 'A'ishah said, "The Messenger of Allah ﷺ used to hate to have a bad odor coming from him." This is why they suggested to him that he ate Maghafir, because it causes a bad odor. When he said, بَلْ شَرِبْتُ عَسَلًا (No, I had some honey.) They said that the bees ate from a tree that is called Al-'Urfut, which has Maghafir gum, suggesting that this is the reason behind the bad odor they claimed was coming from him. The latter narration, collected through 'Urwah from 'A'ishah, mentions that it was Hafsah who gave the Prophet ﷺ the honey. In another narration collected from 'Ubayd bin 'Umayr, from 'A'ishah, it was Zaynab bint Jahsh who gave the honey to the Prophet ﷺ, while 'A'ishah and Hafsah were the plotters. Allah knows best. Some might say that they were two separate incidents. However, it is not likely that the Ayat were revealed about both incidents, if indeed they were two separate incidents. Allah knows best. A Hadith that Imam Ahmad collected in the Musnad mentions that 'A'ishah and Hafsah were the plotters. Imam Ahmad recorded that Ibn 'Abbas said, "I was eager to ask 'Umar about the two ladies among the wives of the Prophet ﷺ, about whom Allah said, إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ (If you two turn in repentance to Allah your hearts are indeed so inclined;) Then I performed Hajj along with 'Umar, and on our way back from Hajj he went aside (to relieve himself). I also went aside along with him carrying a tumbler of water. When he finished and returned, I poured water on his hands from the tumbler and he performed ablution. I said, 'O Commander of the faithful! Who were the two ladies among the wives of the Prophet ﷺ, to whom Allah said, إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ (If you two turn in repentance to Allah your hearts are indeed so inclined)?' ‘Umar said, ‘I am astonished at your question, O Ibn ‘Abbas.''' - Az-Zuhri (a subnarrator) said that ‘Umar did not like the question, but he still answered it, saying that they were ‘A'ishah and Hafsah. "Then ‘Umar went on relating the story and said, ‘We, the people of Quraysh, used to have authority over our women. But when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women. At that time, I was residing at the house of Umayyah bin Zayd, in Al-’Awali. Once I got angry with my wife, and she talked back to me; I disliked her answering me back. She said, ‘Why do you dislike me talking back to you? By Allah, the wives of the Prophet ﷺ talk back to him, and some of them may not speak with him for the whole day, until nightfall.' Then I went to Hafsah and asked her, ‘Do you talk back to Allah's Messenger?' She said, ‘Yes.' I asked, ‘Does any of you keep Allah's Messenger angry all day long, until night?' She replied, ‘Yes.' I said, ‘Whoever among you does this is a ruined, losing person! Doesn't she fear that Allah may get angry for the anger of His Messenger and, thus, she will be ruined? Don't ask Allah's Messenger too many things, and don't retort him in any case. Demand from me whatever you like, and don't be tempted to imitate your neighbor, for she is more beautiful than you, and more beloved to Allah's Messenger than you.' He meant ‘A'ishah. I, and an Ansari neighbor of mine used to visit the Prophet ﷺ in turns. He used to go one day, and I another day. When I went I would bring him the news of what had happened that day regarding the revelation and when he went, he used to do the same for me. In those days it was rumored that the Ghassan (tribe) were preparing their horses to invade us. My companion went and returned to us at night and knocked at my door. I came out to him. He said that a grave thing happened. I asked him, ‘What is it? Have Ghassan come?' He replied that it was worse and more serious than that, adding that Allah's Messenger ﷺ had divorced all his wives. I said, ‘Hafsah is a ruined loser! I expected that would happen some day.' So I dressed myself and I performed the Subh prayer. I went to Hafsah and found her weeping. I asked her, ‘Has Allah's Messenger divorced all of you?' She replied, ‘I don't know. He is there alone in the upper room.' I went to the upper room and asked a black slave of the Prophet ﷺ to ask for his permission to see me, and the boy went in and then came out saying, ‘I mentioned you to him and he remained silent.' I then went out and came to the Minbar and found a group of people around it and some of them were weeping. I sat with them for some time, but could not endure the situation. So, I requested to the boy, ‘Will you get the permission for ‘Umar?' He went in and then came out saying, ‘I mentioned you to him, but he did not reply.' So, I went to Minbar and sat with the people who were sitting by the Minbar, but I could not bear the situation, so I went to the boy again and said, ‘Will you get the permission for ‘Umar?' He went in and brought the same reply as before. When I was leaving, behold, he called me saying, ‘Allah's Messenger has granted you permission.' So, I entered the Prophet's room, greeted him with the Salam and saw him lying on a mat without bedding on it, and the mat had left its mark on the body of the Prophet ﷺ. I said, ‘Have you divorced your wives, O Allah's Messenger?' He raised his eyes to me and replied no. I said, ‘Allahu Akbar. O Allah's Messenger! We, the people of Quraysh used to have the upper hand over our women. But when we came to Al-Madinah, we found a people whose women had the upper hand over them. Our women started learning this behavior from them. Once, I got angry with my wife, and she talked back to me. I disliked that behavior from her and she said, ‘Why do you dislike that I talk back to you? By Allah, the Prophet's wives talk back to him and one of them would ignore him the whole day, until the night.' I said to her, ‘Whoever does this among them is the ruined loser! Does she feel safe from Allah getting angry with her on account of His Messenger's anger? In that case, she would be ruined.' On that the Prophet ﷺ smiled. I then said, ‘O Allah's Messenger! I went to Hafsah and said to her, ‘Do not be tempted to imitate your companion (‘A'ishah) for she is more beautiful than you and more beloved to the Prophet.' The Prophet ﷺ smiled again. When I saw him smiling, I said, ‘Does the Messenger feel calm?' He said, ‘Yes.' So, I sat down and cast a glance at the room, and by Allah, I couldn't see anything of importance, except three hides. I said, ‘Invoke Allah, O Allah's Messenger, to make your followers prosperous, for the Persians and the Byzantines have been made prosperous and given worldly luxuries, even though they do not worship Allah.' The Prophet ﷺ sat upright and said, أَفِي شَكٍّ أَنْتَ يَا ابْنَ الْخَطَّابِ! أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا (O Ibn Al-Khattab! Do you have any doubt? These people have been given rewards of their good deeds in this world only.) I asked the Prophet ﷺ, 'Please beg Allah's forgiveness for me, O Allah's Messenger.' The Prophet ﷺ swore that he would not go to his wives for one month, because of his severe anger towards them, until Allah the Exalted and Most Honored censured him." Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i also collected this Hadith using various chains of narration. Al-Bukhari and Muslim also collected it from Ibn 'Abbas, who said, "For a whole year, I was eager to ask 'Umar bin Al-Khattab about an Ayah. However, I hesitated out of respect for him. Once, he went on a Hajj trip and I accompanied him. On our way back, he stopped to relieve himself behind some trees of Arak. I stopped until he finished and then walked along with him and asked him, 'O Leader of the believers! Who are the two women who helped each other (or plotted) against the Prophet ﷺ?'" This is the narration that Al-Bukhari collected, while Muslim recorded that Ibn 'Abbas asked, "Who are the two women about whom Allah the Exalted said, وَإِنْ تَظَاهَرَا عَلَيْهِ (but if you help one another against him,)?" 'Umar replied, "A'ishah and Hafsah." Muslim mentioned the rest of the Hadith. Muslim also recorded that Ibn 'Abbas said that 'Umar bin Al-Khattab said to him, "When Allah's Messenger ﷺ stayed away from his wives, I entered the Masjid and found people striking the ground with pebbles. They said, 'Allah's Messenger has divorced his wives.' That occurred before Hijab was commanded. I said to myself, 'I must investigate this news today.'" So he mentioned the Hadith in which he went to 'A'ishah and Hafsah and admonished them. He then said, 'I went in and found Rabah, the servant of Allah's Messenger ﷺ, sitting on a window sill. I called, 'O Rabah, seek permission for me from Allah's Messenger.'" He then mentioned the story as we mentioned above. 'Umar continued, "I said, 'O Messenger of Allah, what trouble do you feel from your wives? If you have divorced them, verily Allah is with you, His angels, Jibril, Mikal, I, Abu Bakr and the rest of believers are with you.' Often, when I talked, all praise is due to Allah, I hoped that Allah would testify to the words that I uttered. And so the Ayat of option was revealed. Allah said, عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ (Maybe his Lord, if he divorces you, will give him in your place wives better than you,) and, وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ (but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.) I said, 'Messenger of Allah, have you divorced them?' He said, 'No.' I stood at the door of the Masjid and called out at the top of my voice, 'The Messenger of Allah has not divorced his wives.' It was on this occasion that this Ayah was revealed, وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ ۗ (When any matter pertaining to peace or alarm comes to them, they broadcast it; whereas, if they would refer it to the Messenger and those who have been entrusted with authority among them, those of them who are engaged in obtaining intelligence would indeed know (what to do with) it.)(4:83) It was I who understood (and properly investigated) this matter." Similar was said by Sa'id bin Jubayr, 'Ikrimah, Muqatil bin Hayyan, Ad-Dahhak and others. The Ayah, وَصَالِحُ الْمُؤْمِنِينَ (and the righteous among the believers;) refers to Abu Bakr and 'Umar. Al-Hasan Al-Basri added 'Uthman to them. Layth bin Abi Sulaym said from Mujahid: وَصَالِحُ الْمُؤْمِنِينَ (and the righteous among the believers;) includes 'Ali bin Abi Talib also. Al-Bukhari recorded that Anas said, "'Umar said, 'The wives of the Prophet ﷺ were all jealous for his affection, and I said to them, عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ (Maybe his Lord, if he divorces you, will give him instead of you, wives better than you.) Thereafter, this Ayah was revealed.'" We mentioned before that 'Umar said statements that were confirmed by the Qur'an, such as about the revelation about Hijab [see 33:53] and the captive idolators after the battle of Badr [see 8:67]. 'Umar's suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah; وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى (And take you the Maqam (station) of Ibrahim as a place of prayer.)(2:125) Ibn Abi Hatim recorded that Anas said that 'Umar bin Al-Khattab said, "I heard news that the Mothers of the faithful had a dispute with the Prophet ﷺ. So I advised them, saying, 'Either stop bothering Allah's Messenger or Allah might provide him better wives than you. When I was talking to the last one among the Mothers of the faithful, she said, 'O 'Umar! Is it that the Messenger of Allah cannot advise his wives, so that you interfere between him and them?' I stopped upon hearing this from her, but Allah revealed: عَسَىٰ رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِّنكُنَّ مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا (Maybe his Lord, if he divorces you, will give him instead of you, wives better than you, Muslims, believers, obedient (to Allah), turning to Allah in repentance, worshipping Allah sincerely, Sā'iḥāt, previously married and virgins.) The wife mentioned here was Umm Salamah, and she is the one who advised 'Umar to stop interfering between the Prophet ﷺ and his wives, as is confirmed in Sahih Al-Bukhari. Allah's statement, مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ (Muslims, believers, obedient (to Allah), turning to Allah in repentance, worshipping Allah sincerely) is clear in its implications,while, سَائِحَاتٍ (Sā'iḥāt) means, fasting, according to Abu Hurayrah, 'A'ishah, Ibn 'Abbas, Ikrimah, Mujahid, Sa'id bin Jubayr, 'Ata', Muhammad bin ka'b Al-Qurazi, Abu Abdur-Rahman As-Sulami, Abu Malik,Ibrahim An-Nakhai, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi' bin Anas, As-Suddi, and others.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ - قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ ۚ وَاللَّهُ مَوْلَاكُمْ ۖ وَهُوَ الْعَلِيمُ الْحَكِيمُ - وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَنْ بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنْبَأَكَ هَٰذَا ۖ قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ - إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ - عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ مُسْلِمَاتٍ مُؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا (1. O Prophet! Why do you forbid that which Allah has allowed to you, seeking to please your wives? And Allah is Oft-Forgiving, Most Merciful.)(2. Allah has already ordained for you (O men) the absolution from your oaths. And Allah is your Protector and He is the All-Knower, the All-Wise.)(3. And (remember) when the Prophet disclosed a matter in confidence to one of his wives, then she told it. And Allah made it known to him; he informed part thereof and left a part. Then when he told her thereof, she said: "Who told you this?" He said: "The All-Knower, the All-Aware has told me.")(4. If you two turn in repentance to Allah, your hearts are indeed so inclined; but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.)(5. Maybe his Lord, if he divorces you, will give him instead of you, wives better than you - submitting, believers, obedient, turning to Allah in repentance, worshipping Allah sincerely, Sā'iḥāt, previously married, and virgins.) Allah censures His Prophet (ﷺ) for Prohibiting Himself from what He has allowed for Him In the Book of Vows, Al-Bukhari recorded that 'Ubayd bin 'Umayr said that he heard 'A'ishah claiming that Allah's Messenger ﷺ used to stay for a period in the house of Zaynab bint Jahsh and drink honey in her house. (She said) "Hafsah and I decided that when the Prophet ﷺ entered upon either of us, we would say, 'I smell Maghafir on you. Have you eaten Maghafir?' When he entered upon one of us, she said that to him. He replied (to her), لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ وَلَنْ أَعُودَ لَهُ (No, but I drank honey in the house of Zaynab bint Jahsh, and I will never drink it again.)" Then the following was revealed; يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ (O Prophet! Why do you fobid that which Allah has allowed to you?) up to, إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ (If you both turn in repentance to Allah, your hearts are indeed so inclined;) in reference to 'A'ishah and Hafsah. وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا (And (remember) when the Prophet disclosed a matter in confidence to one of his wives,) which refers to this saying, بَلْ شَرِبْتُ عَسَلًا (But I have drunk honey.) Ibrahim bin Musa said that Hisham said that it also meant his saying, وَلَنْ أَعُودَ لَهُ وَقَدْ حَلَفْتُ فَلَا تُخْبِرِي بِذَلِكِ أَحَدًا (I will not drink it anymore, I have taken an oath to that. Therefore, do not inform anybody about it.) Al-Bukhari also recorded this Hadith in the Book of Divorce; then he said, "Al-Maghafir is a type of sap, and in Ar-Rimth (a type of citrus) its taste is sweet..." Al-Jawhari said, "The 'Urfut is a tree of the shrub variety, which secretes Maghfur." Muslim collected this Hadith from 'A'ishah in the Book of Divorce in his Sahih, and his wording is the same as Al-Bukhari in the Book of Vows. In the Book of Divorce, Al-Bukhari recorded that 'A'ishah said, "Allah's Messenger ﷺ liked sweets and honey. After performing the 'Asr prayer, he used to visit his wives, going close to them. So he went to Hafsah, daughter of 'Umar, and stayed with her more than his usual stay. I ('A'ishah) became jealous and asked about that. It was said to me, 'A woman of her family sent her a small vessel of honey as a gift, and she gave a drink to Allah's Messenger made from it.' I said, 'By Allah, we will contrive a plot against him.' I said to Sawdah bint Zam'ah, 'When the Messenger visits you and draws close to you, say to him, 'Have you eaten Maghafir?' And when he says to you, 'No', then ask him, 'What is this odor?' He will say to you, 'Hafsah has given me a drink of honey.' Then you should say to him, 'The honeybees might have eaten from Urfut, and I will also say the same to him. Safiyyah, you should also say this.' Sawdah later said, 'It was under compulsion that I had decided to state that which you told me; soon, by Allah, he was standing at my door.' So when Allah's Messenger ﷺ came near her, she said, 'O Messenger of Allah! Did you eat Maghafir?' He said, 'No.' She again said, 'Then what is this odor?' He said, سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَلٍ (Hafsah gave me honey to drink.) She said, 'The honeybees might have eaten from 'Urfut.')" A'ishah continued, "When he came to me I said the same to him. He then visited Safiyyah and she also said similar to him. When he again visited Hafsah, she said, 'O Messenger of Allah, should I not give you that (drink)?' He said, لَا حَاجَةَ لِي فِيهِ (I do not need it.) Sawdah said, 'By Allah! We have prevented him from drinking honey.' I said to her, 'Keep quiet!'" Muslim also recorded this Hadith, but this wording is from Al-Bukhari. In the narration of Muslim, 'A'ishah said, "The Messenger of Allah ﷺ used to hate to have a bad odor coming from him." This is why they suggested to him that he ate Maghafir, because it causes a bad odor. When he said, بَلْ شَرِبْتُ عَسَلًا (No, I had some honey.) They said that the bees ate from a tree that is called Al-'Urfut, which has Maghafir gum, suggesting that this is the reason behind the bad odor they claimed was coming from him. The latter narration, collected through 'Urwah from 'A'ishah, mentions that it was Hafsah who gave the Prophet ﷺ the honey. In another narration collected from 'Ubayd bin 'Umayr, from 'A'ishah, it was Zaynab bint Jahsh who gave the honey to the Prophet ﷺ, while 'A'ishah and Hafsah were the plotters. Allah knows best. Some might say that they were two separate incidents. However, it is not likely that the Ayat were revealed about both incidents, if indeed they were two separate incidents. Allah knows best. A Hadith that Imam Ahmad collected in the Musnad mentions that 'A'ishah and Hafsah were the plotters. Imam Ahmad recorded that Ibn 'Abbas said, "I was eager to ask 'Umar about the two ladies among the wives of the Prophet ﷺ, about whom Allah said, إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ (If you two turn in repentance to Allah your hearts are indeed so inclined;) Then I performed Hajj along with 'Umar, and on our way back from Hajj he went aside (to relieve himself). I also went aside along with him carrying a tumbler of water. When he finished and returned, I poured water on his hands from the tumbler and he performed ablution. I said, 'O Commander of the faithful! Who were the two ladies among the wives of the Prophet ﷺ, to whom Allah said, إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ (If you two turn in repentance to Allah your hearts are indeed so inclined)?' ‘Umar said, ‘I am astonished at your question, O Ibn ‘Abbas.''' - Az-Zuhri (a subnarrator) said that ‘Umar did not like the question, but he still answered it, saying that they were ‘A'ishah and Hafsah. "Then ‘Umar went on relating the story and said, ‘We, the people of Quraysh, used to have authority over our women. But when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women. At that time, I was residing at the house of Umayyah bin Zayd, in Al-’Awali. Once I got angry with my wife, and she talked back to me; I disliked her answering me back. She said, ‘Why do you dislike me talking back to you? By Allah, the wives of the Prophet ﷺ talk back to him, and some of them may not speak with him for the whole day, until nightfall.' Then I went to Hafsah and asked her, ‘Do you talk back to Allah's Messenger?' She said, ‘Yes.' I asked, ‘Does any of you keep Allah's Messenger angry all day long, until night?' She replied, ‘Yes.' I said, ‘Whoever among you does this is a ruined, losing person! Doesn't she fear that Allah may get angry for the anger of His Messenger and, thus, she will be ruined? Don't ask Allah's Messenger too many things, and don't retort him in any case. Demand from me whatever you like, and don't be tempted to imitate your neighbor, for she is more beautiful than you, and more beloved to Allah's Messenger than you.' He meant ‘A'ishah. I, and an Ansari neighbor of mine used to visit the Prophet ﷺ in turns. He used to go one day, and I another day. When I went I would bring him the news of what had happened that day regarding the revelation and when he went, he used to do the same for me. In those days it was rumored that the Ghassan (tribe) were preparing their horses to invade us. My companion went and returned to us at night and knocked at my door. I came out to him. He said that a grave thing happened. I asked him, ‘What is it? Have Ghassan come?' He replied that it was worse and more serious than that, adding that Allah's Messenger ﷺ had divorced all his wives. I said, ‘Hafsah is a ruined loser! I expected that would happen some day.' So I dressed myself and I performed the Subh prayer. I went to Hafsah and found her weeping. I asked her, ‘Has Allah's Messenger divorced all of you?' She replied, ‘I don't know. He is there alone in the upper room.' I went to the upper room and asked a black slave of the Prophet ﷺ to ask for his permission to see me, and the boy went in and then came out saying, ‘I mentioned you to him and he remained silent.' I then went out and came to the Minbar and found a group of people around it and some of them were weeping. I sat with them for some time, but could not endure the situation. So, I requested to the boy, ‘Will you get the permission for ‘Umar?' He went in and then came out saying, ‘I mentioned you to him, but he did not reply.' So, I went to Minbar and sat with the people who were sitting by the Minbar, but I could not bear the situation, so I went to the boy again and said, ‘Will you get the permission for ‘Umar?' He went in and brought the same reply as before. When I was leaving, behold, he called me saying, ‘Allah's Messenger has granted you permission.' So, I entered the Prophet's room, greeted him with the Salam and saw him lying on a mat without bedding on it, and the mat had left its mark on the body of the Prophet ﷺ. I said, ‘Have you divorced your wives, O Allah's Messenger?' He raised his eyes to me and replied no. I said, ‘Allahu Akbar. O Allah's Messenger! We, the people of Quraysh used to have the upper hand over our women. But when we came to Al-Madinah, we found a people whose women had the upper hand over them. Our women started learning this behavior from them. Once, I got angry with my wife, and she talked back to me. I disliked that behavior from her and she said, ‘Why do you dislike that I talk back to you? By Allah, the Prophet's wives talk back to him and one of them would ignore him the whole day, until the night.' I said to her, ‘Whoever does this among them is the ruined loser! Does she feel safe from Allah getting angry with her on account of His Messenger's anger? In that case, she would be ruined.' On that the Prophet ﷺ smiled. I then said, ‘O Allah's Messenger! I went to Hafsah and said to her, ‘Do not be tempted to imitate your companion (‘A'ishah) for she is more beautiful than you and more beloved to the Prophet.' The Prophet ﷺ smiled again. When I saw him smiling, I said, ‘Does the Messenger feel calm?' He said, ‘Yes.' So, I sat down and cast a glance at the room, and by Allah, I couldn't see anything of importance, except three hides. I said, ‘Invoke Allah, O Allah's Messenger, to make your followers prosperous, for the Persians and the Byzantines have been made prosperous and given worldly luxuries, even though they do not worship Allah.' The Prophet ﷺ sat upright and said, أَفِي شَكٍّ أَنْتَ يَا ابْنَ الْخَطَّابِ! أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا (O Ibn Al-Khattab! Do you have any doubt? These people have been given rewards of their good deeds in this world only.) I asked the Prophet ﷺ, 'Please beg Allah's forgiveness for me, O Allah's Messenger.' The Prophet ﷺ swore that he would not go to his wives for one month, because of his severe anger towards them, until Allah the Exalted and Most Honored censured him." Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i also collected this Hadith using various chains of narration. Al-Bukhari and Muslim also collected it from Ibn 'Abbas, who said, "For a whole year, I was eager to ask 'Umar bin Al-Khattab about an Ayah. However, I hesitated out of respect for him. Once, he went on a Hajj trip and I accompanied him. On our way back, he stopped to relieve himself behind some trees of Arak. I stopped until he finished and then walked along with him and asked him, 'O Leader of the believers! Who are the two women who helped each other (or plotted) against the Prophet ﷺ?'" This is the narration that Al-Bukhari collected, while Muslim recorded that Ibn 'Abbas asked, "Who are the two women about whom Allah the Exalted said, وَإِنْ تَظَاهَرَا عَلَيْهِ (but if you help one another against him,)?" 'Umar replied, "A'ishah and Hafsah." Muslim mentioned the rest of the Hadith. Muslim also recorded that Ibn 'Abbas said that 'Umar bin Al-Khattab said to him, "When Allah's Messenger ﷺ stayed away from his wives, I entered the Masjid and found people striking the ground with pebbles. They said, 'Allah's Messenger has divorced his wives.' That occurred before Hijab was commanded. I said to myself, 'I must investigate this news today.'" So he mentioned the Hadith in which he went to 'A'ishah and Hafsah and admonished them. He then said, 'I went in and found Rabah, the servant of Allah's Messenger ﷺ, sitting on a window sill. I called, 'O Rabah, seek permission for me from Allah's Messenger.'" He then mentioned the story as we mentioned above. 'Umar continued, "I said, 'O Messenger of Allah, what trouble do you feel from your wives? If you have divorced them, verily Allah is with you, His angels, Jibril, Mikal, I, Abu Bakr and the rest of believers are with you.' Often, when I talked, all praise is due to Allah, I hoped that Allah would testify to the words that I uttered. And so the Ayat of option was revealed. Allah said, عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ (Maybe his Lord, if he divorces you, will give him in your place wives better than you,) and, وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ (but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.) I said, 'Messenger of Allah, have you divorced them?' He said, 'No.' I stood at the door of the Masjid and called out at the top of my voice, 'The Messenger of Allah has not divorced his wives.' It was on this occasion that this Ayah was revealed, وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ ۗ (When any matter pertaining to peace or alarm comes to them, they broadcast it; whereas, if they would refer it to the Messenger and those who have been entrusted with authority among them, those of them who are engaged in obtaining intelligence would indeed know (what to do with) it.)(4:83) It was I who understood (and properly investigated) this matter." Similar was said by Sa'id bin Jubayr, 'Ikrimah, Muqatil bin Hayyan, Ad-Dahhak and others. The Ayah, وَصَالِحُ الْمُؤْمِنِينَ (and the righteous among the believers;) refers to Abu Bakr and 'Umar. Al-Hasan Al-Basri added 'Uthman to them. Layth bin Abi Sulaym said from Mujahid: وَصَالِحُ الْمُؤْمِنِينَ (and the righteous among the believers;) includes 'Ali bin Abi Talib also. Al-Bukhari recorded that Anas said, "'Umar said, 'The wives of the Prophet ﷺ were all jealous for his affection, and I said to them, عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ (Maybe his Lord, if he divorces you, will give him instead of you, wives better than you.) Thereafter, this Ayah was revealed.'" We mentioned before that 'Umar said statements that were confirmed by the Qur'an, such as about the revelation about Hijab [see 33:53] and the captive idolators after the battle of Badr [see 8:67]. 'Umar's suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah; وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى (And take you the Maqam (station) of Ibrahim as a place of prayer.)(2:125) Ibn Abi Hatim recorded that Anas said that 'Umar bin Al-Khattab said, "I heard news that the Mothers of the faithful had a dispute with the Prophet ﷺ. So I advised them, saying, 'Either stop bothering Allah's Messenger or Allah might provide him better wives than you. When I was talking to the last one among the Mothers of the faithful, she said, 'O 'Umar! Is it that the Messenger of Allah cannot advise his wives, so that you interfere between him and them?' I stopped upon hearing this from her, but Allah revealed: عَسَىٰ رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِّنكُنَّ مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا (Maybe his Lord, if he divorces you, will give him instead of you, wives better than you, Muslims, believers, obedient (to Allah), turning to Allah in repentance, worshipping Allah sincerely, Sā'iḥāt, previously married and virgins.) The wife mentioned here was Umm Salamah, and she is the one who advised 'Umar to stop interfering between the Prophet ﷺ and his wives, as is confirmed in Sahih Al-Bukhari. Allah's statement, مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ (Muslims, believers, obedient (to Allah), turning to Allah in repentance, worshipping Allah sincerely) is clear in its implications,while, سَائِحَاتٍ (Sā'iḥāt) means, fasting, according to Abu Hurayrah, 'A'ishah, Ibn 'Abbas, Ikrimah, Mujahid, Sa'id bin Jubayr, 'Ata', Muhammad bin ka'b Al-Qurazi, Abu Abdur-Rahman As-Sulami, Abu Malik,Ibrahim An-Nakhai, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi' bin Anas, As-Suddi, and others.

O you who believe! Protect yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not the commands they receive from Allah, but do that which they are commanded (6)(It will be said in the Hereafter) O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do (7)O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow – the Day that Allah will not disgrace the Prophet and those who believe with him. Their light will run forward before them and in their right hands. They will say: "Our Lord! Keep perfect our light for us and grant us forgiveness. Verily, You are Able to do all things. (8) Teaching One's Family the Religion and Good Behavior Ali bin Abi Talhah reported from Ibn 'Abbas; قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا (Protect yourselves and your families against a Fire (Hell)) He said, "Work in the obedience of Allah, avoid disobedience of Allah and order your families to remember Allah, then Allah will save you from the Fire." Mujahid also commented on: قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا (Protect yourselves and your families against a Fire (Hell)) saying, "Have Taqwa of Allah and order your family to have Taqwa of Him." Qatadah said, "He commands obedience to Allah, to not disobey Allah, he orders his family to obey His orders and helps them to act upon His orders. When one sees disobedience, he stops them and forbids them from doing it." Similar was said by Ad-Dahhak and Muqatil; "It is an obligation for the Muslim to teach his near family members, and his male and female slaves what Allah has made obligatory for them and what Allah has forbidden for them." There is a Hadith that confirms the meaning of this Ayah. Ahmad, Abu Dawud and At-Tirmidhi recorded that Ar-Rabi' bin Sabrah said that his father said that the Messenger of Allah ﷺ said, مُرُوا الصَّبِيَّ بِالصَّلَاةِ إِذَا بَلَغَ سَبْعَ سِنِينَ، فَإِذَا بَلَغَ عَشْرَ سِنِينَ فَاضْرِبُوهُ عَلَيْهَا (Order the children to pray when they reach the age of seven and when they reach the age of ten, discipline them for (not performing) it.) This is the narration that Abu Dawud collected; At-Tirmidhi said, "This Hadith is Hasan." Fuel for Hell and a Description of its Angels Allah said, وَقُودُهَا النَّاسُ وَالْحِجَارَةُ (whose fuel is men and stones,) indicating that the Children of Adam will be fuel for the Fire that will feed it, وَالْحِجَارَةُ (and stones) in reference to the idols that were worshipped, just as Allah said in another Ayah, إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ (Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!)(21:98) Abdullah bin Mas'ud, Mujahid, Abu Ja'far Al-Baqir and As-Suddi said that these are sulfur stones that are more putrid than rotten corpses, according to Mujahid. Allah's statement, عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ (over which are (appointed) angels stern (and) severe,) means, their nature of behavior is stern, because the mercy has been taken out of their hearts for those who disbelieve in Allah, شِدَادٌ (severe) meaning, their structure is powerful, strong and frightening, لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ (who disobey not the commands they receive from Allah, but do that which they are commanded.) meaning, whatever Allah commands them, they rush to obey Him, without delay for even a twinkling of an eye. They are able to fulfill the command; they are called Az-Zabaniyah, meaning, the keepers and guards of Hell, may Allah give us shelter from them. No Excuse will be accepted from the Disbeliever on the Day of Resurrection Allah said, يَا أَيُّهَا الَّذِينَ كَفَرُوا لَا تَعْتَذِرُوا الْيَوْمَ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do.) meaning, on the Day of Resurrection, the disbeliever will be told, "Do not offer any excuse this Day, because it will not be accepted from you; you will only be recompensed for what you used to do. Today, you will receive the punishment for your actions." Encouraging sincere Repentance Allah the Exalted said, يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا (O you who believe! Turn to Allah with sincere repentance!) meaning, a true, firm repentance that erases the evil sins that preceded it and mend the shortcoming of the repenting person, encouraging and directing him to quit the evil that he used to do. Allah said, عَسَىٰ رَبُّكُمْ أَنْ يُكَفِّرَ عَنْكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ (It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow) And when Allah says, "it may be," it means He shall. يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ (the Day that Allah will not disgrace the Prophet and those who believe with him) meaning, on the Day of Resurrection, Allah will not disgrace those who believed in the Prophet ﷺ, نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ (Their light will run forward before them and in their right hands.) as we explained in Surat Al-Hadid, يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (They will say:"Our Lord! Keep perfect our light for us and grant us forgiveness. Verily, You are Able to do all things.") Mujahid, Ad-Dahhak and Al-Hasan Al-Basri and other said, "This is the statement that the believers will say on the Day of Resurrection, when they witness the light of the hypocrites being extinguished." Imam Ahmad recorded that a man from the tribe of Banu Kinanah said, "I prayed behind the Messenger of Allah ﷺ during the year of the Conquest (of Makkah), and heard him say, اللّٰهُمَّ لَا تُخْزِنِي يَوْمَ الْقِيَامَةِ (O Allah! Please, do not disgrace me on the Day of Resurrection.)"

O you who believe! Protect yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not the commands they receive from Allah, but do that which they are commanded (6)(It will be said in the Hereafter) O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do (7)O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow – the Day that Allah will not disgrace the Prophet and those who believe with him. Their light will run forward before them and in their right hands. They will say: "Our Lord! Keep perfect our light for us and grant us forgiveness. Verily, You are Able to do all things. (8) Teaching One's Family the Religion and Good Behavior Ali bin Abi Talhah reported from Ibn 'Abbas; قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا (Protect yourselves and your families against a Fire (Hell)) He said, "Work in the obedience of Allah, avoid disobedience of Allah and order your families to remember Allah, then Allah will save you from the Fire." Mujahid also commented on: قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا (Protect yourselves and your families against a Fire (Hell)) saying, "Have Taqwa of Allah and order your family to have Taqwa of Him." Qatadah said, "He commands obedience to Allah, to not disobey Allah, he orders his family to obey His orders and helps them to act upon His orders. When one sees disobedience, he stops them and forbids them from doing it." Similar was said by Ad-Dahhak and Muqatil; "It is an obligation for the Muslim to teach his near family members, and his male and female slaves what Allah has made obligatory for them and what Allah has forbidden for them." There is a Hadith that confirms the meaning of this Ayah. Ahmad, Abu Dawud and At-Tirmidhi recorded that Ar-Rabi' bin Sabrah said that his father said that the Messenger of Allah ﷺ said, مُرُوا الصَّبِيَّ بِالصَّلَاةِ إِذَا بَلَغَ سَبْعَ سِنِينَ، فَإِذَا بَلَغَ عَشْرَ سِنِينَ فَاضْرِبُوهُ عَلَيْهَا (Order the children to pray when they reach the age of seven and when they reach the age of ten, discipline them for (not performing) it.) This is the narration that Abu Dawud collected; At-Tirmidhi said, "This Hadith is Hasan." Fuel for Hell and a Description of its Angels Allah said, وَقُودُهَا النَّاسُ وَالْحِجَارَةُ (whose fuel is men and stones,) indicating that the Children of Adam will be fuel for the Fire that will feed it, وَالْحِجَارَةُ (and stones) in reference to the idols that were worshipped, just as Allah said in another Ayah, إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ (Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!)(21:98) Abdullah bin Mas'ud, Mujahid, Abu Ja'far Al-Baqir and As-Suddi said that these are sulfur stones that are more putrid than rotten corpses, according to Mujahid. Allah's statement, عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ (over which are (appointed) angels stern (and) severe,) means, their nature of behavior is stern, because the mercy has been taken out of their hearts for those who disbelieve in Allah, شِدَادٌ (severe) meaning, their structure is powerful, strong and frightening, لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ (who disobey not the commands they receive from Allah, but do that which they are commanded.) meaning, whatever Allah commands them, they rush to obey Him, without delay for even a twinkling of an eye. They are able to fulfill the command; they are called Az-Zabaniyah, meaning, the keepers and guards of Hell, may Allah give us shelter from them. No Excuse will be accepted from the Disbeliever on the Day of Resurrection Allah said, يَا أَيُّهَا الَّذِينَ كَفَرُوا لَا تَعْتَذِرُوا الْيَوْمَ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do.) meaning, on the Day of Resurrection, the disbeliever will be told, "Do not offer any excuse this Day, because it will not be accepted from you; you will only be recompensed for what you used to do. Today, you will receive the punishment for your actions." Encouraging sincere Repentance Allah the Exalted said, يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا (O you who believe! Turn to Allah with sincere repentance!) meaning, a true, firm repentance that erases the evil sins that preceded it and mend the shortcoming of the repenting person, encouraging and directing him to quit the evil that he used to do. Allah said, عَسَىٰ رَبُّكُمْ أَنْ يُكَفِّرَ عَنْكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ (It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow) And when Allah says, "it may be," it means He shall. يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ (the Day that Allah will not disgrace the Prophet and those who believe with him) meaning, on the Day of Resurrection, Allah will not disgrace those who believed in the Prophet ﷺ, نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ (Their light will run forward before them and in their right hands.) as we explained in Surat Al-Hadid, يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (They will say:"Our Lord! Keep perfect our light for us and grant us forgiveness. Verily, You are Able to do all things.") Mujahid, Ad-Dahhak and Al-Hasan Al-Basri and other said, "This is the statement that the believers will say on the Day of Resurrection, when they witness the light of the hypocrites being extinguished." Imam Ahmad recorded that a man from the tribe of Banu Kinanah said, "I prayed behind the Messenger of Allah ﷺ during the year of the Conquest (of Makkah), and heard him say, اللّٰهُمَّ لَا تُخْزِنِي يَوْمَ الْقِيَامَةِ (O Allah! Please, do not disgrace me on the Day of Resurrection.)"

O you who believe! Protect yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not the commands they receive from Allah, but do that which they are commanded (6)(It will be said in the Hereafter) O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do (7)O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow – the Day that Allah will not disgrace the Prophet and those who believe with him. Their light will run forward before them and in their right hands. They will say: "Our Lord! Keep perfect our light for us and grant us forgiveness. Verily, You are Able to do all things. (8) Teaching One's Family the Religion and Good Behavior Ali bin Abi Talhah reported from Ibn 'Abbas; قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا (Protect yourselves and your families against a Fire (Hell)) He said, "Work in the obedience of Allah, avoid disobedience of Allah and order your families to remember Allah, then Allah will save you from the Fire." Mujahid also commented on: قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا (Protect yourselves and your families against a Fire (Hell)) saying, "Have Taqwa of Allah and order your family to have Taqwa of Him." Qatadah said, "He commands obedience to Allah, to not disobey Allah, he orders his family to obey His orders and helps them to act upon His orders. When one sees disobedience, he stops them and forbids them from doing it." Similar was said by Ad-Dahhak and Muqatil; "It is an obligation for the Muslim to teach his near family members, and his male and female slaves what Allah has made obligatory for them and what Allah has forbidden for them." There is a Hadith that confirms the meaning of this Ayah. Ahmad, Abu Dawud and At-Tirmidhi recorded that Ar-Rabi' bin Sabrah said that his father said that the Messenger of Allah ﷺ said, مُرُوا الصَّبِيَّ بِالصَّلَاةِ إِذَا بَلَغَ سَبْعَ سِنِينَ، فَإِذَا بَلَغَ عَشْرَ سِنِينَ فَاضْرِبُوهُ عَلَيْهَا (Order the children to pray when they reach the age of seven and when they reach the age of ten, discipline them for (not performing) it.) This is the narration that Abu Dawud collected; At-Tirmidhi said, "This Hadith is Hasan." Fuel for Hell and a Description of its Angels Allah said, وَقُودُهَا النَّاسُ وَالْحِجَارَةُ (whose fuel is men and stones,) indicating that the Children of Adam will be fuel for the Fire that will feed it, وَالْحِجَارَةُ (and stones) in reference to the idols that were worshipped, just as Allah said in another Ayah, إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ (Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!)(21:98) Abdullah bin Mas'ud, Mujahid, Abu Ja'far Al-Baqir and As-Suddi said that these are sulfur stones that are more putrid than rotten corpses, according to Mujahid. Allah's statement, عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ (over which are (appointed) angels stern (and) severe,) means, their nature of behavior is stern, because the mercy has been taken out of their hearts for those who disbelieve in Allah, شِدَادٌ (severe) meaning, their structure is powerful, strong and frightening, لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ (who disobey not the commands they receive from Allah, but do that which they are commanded.) meaning, whatever Allah commands them, they rush to obey Him, without delay for even a twinkling of an eye. They are able to fulfill the command; they are called Az-Zabaniyah, meaning, the keepers and guards of Hell, may Allah give us shelter from them. No Excuse will be accepted from the Disbeliever on the Day of Resurrection Allah said, يَا أَيُّهَا الَّذِينَ كَفَرُوا لَا تَعْتَذِرُوا الْيَوْمَ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do.) meaning, on the Day of Resurrection, the disbeliever will be told, "Do not offer any excuse this Day, because it will not be accepted from you; you will only be recompensed for what you used to do. Today, you will receive the punishment for your actions." Encouraging sincere Repentance Allah the Exalted said, يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحًا (O you who believe! Turn to Allah with sincere repentance!) meaning, a true, firm repentance that erases the evil sins that preceded it and mend the shortcoming of the repenting person, encouraging and directing him to quit the evil that he used to do. Allah said, عَسَىٰ رَبُّكُمْ أَنْ يُكَفِّرَ عَنْكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ (It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow) And when Allah says, "it may be," it means He shall. يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ (the Day that Allah will not disgrace the Prophet and those who believe with him) meaning, on the Day of Resurrection, Allah will not disgrace those who believed in the Prophet ﷺ, نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ (Their light will run forward before them and in their right hands.) as we explained in Surat Al-Hadid, يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (They will say:"Our Lord! Keep perfect our light for us and grant us forgiveness. Verily, You are Able to do all things.") Mujahid, Ad-Dahhak and Al-Hasan Al-Basri and other said, "This is the statement that the believers will say on the Day of Resurrection, when they witness the light of the hypocrites being extinguished." Imam Ahmad recorded that a man from the tribe of Banu Kinanah said, "I prayed behind the Messenger of Allah ﷺ during the year of the Conquest (of Makkah), and heard him say, اللّٰهُمَّ لَا تُخْزِنِي يَوْمَ الْقِيَامَةِ (O Allah! Please, do not disgrace me on the Day of Resurrection.)"

O Prophet! Strive hard against the disbelievers and the hypocrites, and be severe against them; their abode will be Hell, and worst indeed is that destination (9)Allah sets forth an example for those who disbelieve: the wife of Nuh and the wife of Lut. They were under two of our righteous servants, but they both betrayed them. So, they availed them not against Allah and it was said: "Enter the Fire along with those who enter! (10) The Command for Jihad against the Disbelievers and the Hypocrites Allah the Exalted orders His Messenger ﷺ to perform Jihad against the disbelievers and hypocrites, the former with weapons and armaments and the later by establishing Allah's legislated penal code, وَاغْلُظْ عَلَيْهِمْ (and be severe against them) meaning, in this life, وَمَأْوَاهُمْ جَهَنَّمُ ۖ وَبِئْسَ الْمَصِيرُ (their abode will be Hell, and worst indeed is that destination.) that is, in the Hereafter. The Disbeliever shall never benefit from His Believing Relative on the Day of Resurrection Allah the exalted said, ضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ كَفَرُوا (Allah sets forth an example for those who disbelieve) meaning, the disbelievers who live together in this life with Muslims, their mixing and mingling with Muslims will not help the disbelievers, nor will it avail them with Allah, until and unless they gain faith in their hearts. Then Allah mentioned the parable, saying, امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ ۖ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ (the wife of Nuh and the wife of Lut. They were under two of our righteous servants,) means, they were the wives of two of Allah's Messengers and were their companions by day and night, eating with them and sleeping with them, as much as any marriage contains of interaction between spouses. However, فَخَانَتَاهُمَا (they both betrayed them.) meaning, in the faith, they did not adhere to the faith sent through their husbands nor accepted their message. Therefore, all the intimate knowledge of their husbands neither helped them nor prevented punishment, hence Allah's statement, فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا (So, they availed them not against Allah) means, because their wives were disbelievers, وَقِيلَ (and it was said) meaning, to these wives, ادْخُلَا النَّارَ مَعَ الدَّاخِلِينَ (Enter the Fire along with those who enter!) The part of the Ayah that reads, فَخَانَتَاهُمَا (but they both betrayed them) does not pertain to committing illegal sexual intercourse, but to refusing to accept the religion. Surely, the wives of the Prophets were immune from committing illegal sexual intercourse on account of the honor that Allah has granted His Prophets, as we explained in Surat An-Nur. Al-'Awfi reported from Ibn 'Abbas, "They betrayed them by not following their religion. The wife of Prophet Nuh used to expose his secrets, informing his oppressive people whenever any person embraced the faith with Nuh. As for the wife of Prophet Lut, she used to inform the people of the city (Sodom), who committed the awful sexual act (sodomy), whenever a guest was entertained by her husband." Ad-Dahhak reported that Ibn 'Abbas said, "No wife of a Prophet ever committed adultery and fornication. Rather, they betrayed them by refusing to follow their religion." Similar was said by 'Ikrimah, Sa'id bin Jubayr, Ad-Dahhak and others.

O Prophet! Strive hard against the disbelievers and the hypocrites, and be severe against them; their abode will be Hell, and worst indeed is that destination (9)Allah sets forth an example for those who disbelieve: the wife of Nuh and the wife of Lut. They were under two of our righteous servants, but they both betrayed them. So, they availed them not against Allah and it was said: "Enter the Fire along with those who enter! (10) The Command for Jihad against the Disbelievers and the Hypocrites Allah the Exalted orders His Messenger ﷺ to perform Jihad against the disbelievers and hypocrites, the former with weapons and armaments and the later by establishing Allah's legislated penal code, وَاغْلُظْ عَلَيْهِمْ (and be severe against them) meaning, in this life, وَمَأْوَاهُمْ جَهَنَّمُ ۖ وَبِئْسَ الْمَصِيرُ (their abode will be Hell, and worst indeed is that destination.) that is, in the Hereafter. The Disbeliever shall never benefit from His Believing Relative on the Day of Resurrection Allah the exalted said, ضَرَبَ اللَّهُ مَثَلًا لِلَّذِينَ كَفَرُوا (Allah sets forth an example for those who disbelieve) meaning, the disbelievers who live together in this life with Muslims, their mixing and mingling with Muslims will not help the disbelievers, nor will it avail them with Allah, until and unless they gain faith in their hearts. Then Allah mentioned the parable, saying, امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ ۖ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ (the wife of Nuh and the wife of Lut. They were under two of our righteous servants,) means, they were the wives of two of Allah's Messengers and were their companions by day and night, eating with them and sleeping with them, as much as any marriage contains of interaction between spouses. However, فَخَانَتَاهُمَا (they both betrayed them.) meaning, in the faith, they did not adhere to the faith sent through their husbands nor accepted their message. Therefore, all the intimate knowledge of their husbands neither helped them nor prevented punishment, hence Allah's statement, فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا (So, they availed them not against Allah) means, because their wives were disbelievers, وَقِيلَ (and it was said) meaning, to these wives, ادْخُلَا النَّارَ مَعَ الدَّاخِلِينَ (Enter the Fire along with those who enter!) The part of the Ayah that reads, فَخَانَتَاهُمَا (but they both betrayed them) does not pertain to committing illegal sexual intercourse, but to refusing to accept the religion. Surely, the wives of the Prophets were immune from committing illegal sexual intercourse on account of the honor that Allah has granted His Prophets, as we explained in Surat An-Nur. Al-'Awfi reported from Ibn 'Abbas, "They betrayed them by not following their religion. The wife of Prophet Nuh used to expose his secrets, informing his oppressive people whenever any person embraced the faith with Nuh. As for the wife of Prophet Lut, she used to inform the people of the city (Sodom), who committed the awful sexual act (sodomy), whenever a guest was entertained by her husband." Ad-Dahhak reported that Ibn 'Abbas said, "No wife of a Prophet ever committed adultery and fornication. Rather, they betrayed them by refusing to follow their religion." Similar was said by 'Ikrimah, Sa'id bin Jubayr, Ad-Dahhak and others.

And Allah has set forth an example for those who believe: the wife of Fir'awn, when she said: "My Lord! Build for me a home with You in Paradise, and save me from Fir'awn and his work, and save me from the people who are wrongdoers (11)And Maryam, the daughter of 'Imran who guarded her chastity (private part). And We breathed into it through Our Ruh, and she testified to the truth of her Lords Kalimat, and His Kutub, and she was of the Qanitin (12) The Disbelievers can cause no Harm to the Believers This is a parable that Allah made of the believers, in that, if they needed to, their association with the disbelievers will not harm them. Allah the Exalted said, لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۖ وَمَنْ يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً ۗ (Let not the believers take the disbelievers as protecting friends instead of the believers, and whoever does that, will never be helped by Allah in any way, except you indeed fear a danger from them.)(3:28) Qatadah said, "Fir'awn was the most tyrannical among the people of the earth and the most disbelieving. By Allah! His wife was not affected by her husband's disbelief, because she obeyed her Lord. Therefore, let it be known that Allah is the Just Judge Who will not punish anyone except for their own sins." Ibn Jarir recorded that Sulayman said, "The wife of Fir'awn was tortured under the sun and when Fir'awn would finish the torture session, the angels would shade her with their wings. She was shown her house in Paradise." Ibn Jarir said that Al-Qasim bin Abi Bazzah said, "Fir'awn's wife used to ask, 'Who prevailed?' When she was told, 'Musa and Harun prevailed', she said, 'I believe in the Lord of Musa and Harun.' Fir'awn sent his aides to her and said to them, 'Find the biggest stone. If she insists on keeping her faith, throw the stone on her, otherwise she is my wife. When they came to her, she looked up to the sky and was able to see her house in Paradise. She persisted on the faith and her soul was then captured. The stone was thrown on her lifeless body." This is the meaning of her statement, رَبِّ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِنْ فِرْعَوْنَ وَعَمَلِهِ (My Lord! Build for me a home with You in Paradise, and save me from Fir'awn and his work,) means, 'deliver me from him, because I am innocent of his actions,' وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ (and save me from the people who are wrongdoers.) Her name was Asiyah bint Muzahim, may Allah be pleased with her. Allah said, وَمَرْيَمَ ابْنَتَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا (And Maryam, the daughter of 'Imran who guarded her chastity (private part).) meaning, who protected and purified her honor, by being chaste and free of immorality, فَنَفَخْنَا فِيهِ مِنْ رُوحِنَا (And We breathed into it (private part) through Our Ruh,) meaning, through the angel Jibril. Allah sent the angel Jibril to Maryam, and he came to her in the shape of a man in every respect. Allah commanded him to blow into a gap of her garment and that breath went into her womb through her private part; this is how 'Isa was conceived. This is why Allah said here, فَنَفَخْنَا فِيهِ مِنْ رُوحِنَا وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا وَكُتُبِهِ (And We breathed into it through Our Ruh, and she testified to the truth of her Lords Kalimat, and His Kutub,) meaning His decree and His legislation. وَكَانَتْ مِنَ الْقَانِتِينَ (and she was of the Qanitin.) Imam Ahmad recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ drew four lines on the ground and said, أَتَدْرُونَ مَا هَذَا؟ (Do you know what these lines represent?) They said, 'Allah and His Messenger know best.' He ﷺ said, أَفْضَلُ نِسَاءِ أَهْلِ الْجَنَّةِ: خَدِيجَةُ بِنْتُ خُوَيْلِدٍ، وَفَاطِمَةُ بِنْتُ مُحَمَّدٍ، وَمَرْيَمُ ابْنَةُ عِمْرَانَ، وَآسِيَةُ بِنْتُ مُزَاحِمٍ امْرَأَةُ فِرْعَوْنَ (The best among the women of Paradise are Khadijah bint Khuwaylid, Fatimah bint Muhammad, Maryam bint 'Imran and Asiyah bint Muzahim, wife of Fir'awn.) It is confirmed in the Two Sahihs from Abu Musa Al-Ash'ari that the Messenger of Allah ﷺ said, كَمُلَ مِنَ الرِّجَالِ كَثِيرٌ وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا آسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَمَرْيَمُ ابْنَةُ عِمْرَانَ، وَخَدِيجَةُ بِنْتُ خُوَيْلِدٍ، وَإِنَّ فَضْلَ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ (Many men have reached the level of perfection, but none among women have reached this level except Asiyah – Fir'awn's wife, Maryam–the daughter of 'Imran, and Khadijah–the daughter of Khuwaylid. And no doubt, the superiority of 'A'ishah to other women is like the superiority of Tharid to other meals.) In my book, Al-Bidayah wan-Nihayah, I have mentioned these Hadiths using their various chains of narration in relating the story of Prophet 'Isa and his mother Maryam, peace be upon them, all praise be to Allah. This is the end of the Tafsir of Surat At-Tahrim, all thanks and praise are due to Allah.

And Allah has set forth an example for those who believe: the wife of Fir'awn, when she said: "My Lord! Build for me a home with You in Paradise, and save me from Fir'awn and his work, and save me from the people who are wrongdoers (11)And Maryam, the daughter of 'Imran who guarded her chastity (private part). And We breathed into it through Our Ruh, and she testified to the truth of her Lords Kalimat, and His Kutub, and she was of the Qanitin (12) The Disbelievers can cause no Harm to the Believers This is a parable that Allah made of the believers, in that, if they needed to, their association with the disbelievers will not harm them. Allah the Exalted said, لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۖ وَمَنْ يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً ۗ (Let not the believers take the disbelievers as protecting friends instead of the believers, and whoever does that, will never be helped by Allah in any way, except you indeed fear a danger from them.)(3:28) Qatadah said, "Fir'awn was the most tyrannical among the people of the earth and the most disbelieving. By Allah! His wife was not affected by her husband's disbelief, because she obeyed her Lord. Therefore, let it be known that Allah is the Just Judge Who will not punish anyone except for their own sins." Ibn Jarir recorded that Sulayman said, "The wife of Fir'awn was tortured under the sun and when Fir'awn would finish the torture session, the angels would shade her with their wings. She was shown her house in Paradise." Ibn Jarir said that Al-Qasim bin Abi Bazzah said, "Fir'awn's wife used to ask, 'Who prevailed?' When she was told, 'Musa and Harun prevailed', she said, 'I believe in the Lord of Musa and Harun.' Fir'awn sent his aides to her and said to them, 'Find the biggest stone. If she insists on keeping her faith, throw the stone on her, otherwise she is my wife. When they came to her, she looked up to the sky and was able to see her house in Paradise. She persisted on the faith and her soul was then captured. The stone was thrown on her lifeless body." This is the meaning of her statement, رَبِّ ابْنِ لِي عِنْدَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِنْ فِرْعَوْنَ وَعَمَلِهِ (My Lord! Build for me a home with You in Paradise, and save me from Fir'awn and his work,) means, 'deliver me from him, because I am innocent of his actions,' وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ (and save me from the people who are wrongdoers.) Her name was Asiyah bint Muzahim, may Allah be pleased with her. Allah said, وَمَرْيَمَ ابْنَتَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا (And Maryam, the daughter of 'Imran who guarded her chastity (private part).) meaning, who protected and purified her honor, by being chaste and free of immorality, فَنَفَخْنَا فِيهِ مِنْ رُوحِنَا (And We breathed into it (private part) through Our Ruh,) meaning, through the angel Jibril. Allah sent the angel Jibril to Maryam, and he came to her in the shape of a man in every respect. Allah commanded him to blow into a gap of her garment and that breath went into her womb through her private part; this is how 'Isa was conceived. This is why Allah said here, فَنَفَخْنَا فِيهِ مِنْ رُوحِنَا وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا وَكُتُبِهِ (And We breathed into it through Our Ruh, and she testified to the truth of her Lords Kalimat, and His Kutub,) meaning His decree and His legislation. وَكَانَتْ مِنَ الْقَانِتِينَ (and she was of the Qanitin.) Imam Ahmad recorded that Ibn 'Abbas said, "The Messenger of Allah ﷺ drew four lines on the ground and said, أَتَدْرُونَ مَا هَذَا؟ (Do you know what these lines represent?) They said, 'Allah and His Messenger know best.' He ﷺ said, أَفْضَلُ نِسَاءِ أَهْلِ الْجَنَّةِ: خَدِيجَةُ بِنْتُ خُوَيْلِدٍ، وَفَاطِمَةُ بِنْتُ مُحَمَّدٍ، وَمَرْيَمُ ابْنَةُ عِمْرَانَ، وَآسِيَةُ بِنْتُ مُزَاحِمٍ امْرَأَةُ فِرْعَوْنَ (The best among the women of Paradise are Khadijah bint Khuwaylid, Fatimah bint Muhammad, Maryam bint 'Imran and Asiyah bint Muzahim, wife of Fir'awn.) It is confirmed in the Two Sahihs from Abu Musa Al-Ash'ari that the Messenger of Allah ﷺ said, كَمُلَ مِنَ الرِّجَالِ كَثِيرٌ وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا آسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَمَرْيَمُ ابْنَةُ عِمْرَانَ، وَخَدِيجَةُ بِنْتُ خُوَيْلِدٍ، وَإِنَّ فَضْلَ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ (Many men have reached the level of perfection, but none among women have reached this level except Asiyah – Fir'awn's wife, Maryam–the daughter of 'Imran, and Khadijah–the daughter of Khuwaylid. And no doubt, the superiority of 'A'ishah to other women is like the superiority of Tharid to other meals.) In my book, Al-Bidayah wan-Nihayah, I have mentioned these Hadiths using their various chains of narration in relating the story of Prophet 'Isa and his mother Maryam, peace be upon them, all praise be to Allah. This is the end of the Tafsir of Surat At-Tahrim, all thanks and praise are due to Allah.