See ayat 5 for tafseer.
See ayat 5 for tafseer.
See ayat 5 for tafseer.
See ayat 5 for tafseer.
Numerous reports have been transmitted in the exegetical, ḥadīth, and historical literature of both Shīʿī and Sunnī traditions concerning the occasion of revelation (shaʾn al-nuzūl) of the preceding verses. Among them, the most well‑known and contextually appropriate account is as follows. The Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) would at times visit (one of his wives), Zaynab bint Jaḥsh, and she would invite him to remain for a while and offer him honey that was available to her. When this reached ʿĀʾishah, it caused her considerable distress. She reports that she consulted with Ḥafṣah (another wife of the Prophet), and they agreed that whenever the Prophet came to either of them, they would say: “Have you eaten maghāfīr?” (a type of gum extracted from a tree known as ʿurfut, having an unpleasant odor). The Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) was particularly careful that no unpleasant odor should emanate from his mouth or clothing; on the contrary, he consistently used fragrance. Thus, when the Prophet came to Ḥafṣah, she addressed him accordingly. The Prophet replied that he had not eaten maghāfīr, but rather had consumed honey at the house of Zaynab bint Jaḥsh, and then declared that he would refrain from drinking that honey thereafter, even taking an oath to this effect. He further instructed that this matter should not be disclosed to anyone. However, the matter was eventually divulged, and it subsequently became apparent that the situation had originated as a form of contrived arrangement. This caused the Prophet distress, whereupon the relevant verses were revealed, resolving the matter in such a way that similar occurrences did not recur within the Prophet’s household. It is also reported in some narrations that, following this incident, the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) withdrew from his wives for approximately one month. During this period, news spread that he might divorce them, leading to distress and anxiety among them, and ultimately to their remorse over the incident.
There is no doubt that the Prophet of Islam (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam), as an eminent and universal figure, did not pertain merely to his own person, but was intrinsically connected to the entire Islamic community and to humanity at large. Accordingly, if conspiratorial behavior were to arise within his household—even if apparently minor—it could not be overlooked. The status and مقام of the Prophet must never, God forbid, be reduced to a matter of trivial manipulation. Hence, such situations required decisive and firm response. The verse under discussion represents a conclusive and explicit directive from God in safeguarding the dignity and position of His Prophet. It first addresses the Prophet directly: “O Prophet, why do you forbid what Allah has made lawful for you, seeking the pleasure of your wives?” (یا أَیُّہَا النَّبِیُّ لِمَ تُحَرِّمُ ما أَحَلَّ اللَّہُ لَکَ تَبْتَغی مَرْضاتَ أَزْواجِکَ). It is evident that this was not a formal legal prohibition but, as clarified in the subsequent verse, an oath undertaken by the Prophet. The act of refraining from permissible matters through an oath is not itself sinful. Thus, the expression “لِمَ تُحَرِّمُ” does not constitute reproach; rather, it conveys a sense of compassion and concern, as when one questions another for subjecting himself unnecessarily to hardship. The concluding phrase, “وَاللَّہُ غَفُورٌ رَحِیمٌ,” indicates divine mercy, particularly in relation to those whose actions occasioned the situation, suggesting that repentance remains open to them. The following verse states: “Allah has prescribed for you the dissolution of your oaths” (قَدْ فَرَضَ اللَّہُ لَکُمْ تَحِلَّةَ أَیْمانِکُمْ). This signifies that, in certain circumstances, it is permissible to expiate and release oneself from an oath. Where an oath pertains to refraining from something preferable or beneficial, it is appropriate to break it and offer expiation. God, moreover, is described as “مَوْلَاکُمْ” and “الْعَلِیمُ الْحَکِیمُ,” indicating that such provisions are grounded in divine knowledge and wisdom. Narrative accounts suggest that, upon the revelation of this verse, the Prophet expiated his oath and resumed what he had previously restrained. The subsequent verse explains the incident further: “And when the Prophet confided a matter to one of his wives, and she disclosed it, and Allah made it known to him, he made known part of it and withheld part” (وَإِذْ أَسَرَّ النَّبِیُّ إِلَى بَعْضِ أَزْوَاجِهِ حَدِیثًا…). According to the reported context, the confidential matter included reference to drinking honey and the Prophet’s resolution to refrain from it. The disclosure of this information illustrates a lapse in confidentiality—an important moral quality expected within intimate relationships. When informed of the disclosure, the one concerned asked: “Who informed you of this?” to which the Prophet replied: “The All-Knowing, the All-Aware informed me” (قَالَ نَبَّأَنِیَ الْعَلِیمُ الْخَبِیرُ). Despite the breach, the Prophet exhibited restraint by disclosing only part of the matter. Such conduct exemplifies forbearance, as reflected in the statement attributed to ʿAlī ibn Abī Ṭālib (ʿalayhi al-salām): that a noble person does not pursue the full extent of grievance, as indicated in “عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ.” The verse then addresses two of the Prophet’s wives: “If you both repent to Allah, then indeed your hearts have inclined…” (ان تَتُوبا اِلَی اللَّہِ فَقَدْ صَغَتْ قُلُوبُکُما), indicating deviation from the proper course. It further declares: “If you support one another against him, then indeed Allah is his protector, as are Jibrīl and صالح المؤمنین and the angels thereafter” (وَإِن تَظَاهَرَا عَلَیْهِ…). This expression underscores the gravity of the situation and affirms divine and celestial support for the Prophet. Finally, the verse concludes with a warning: “If he divorces you, perhaps his Lord will give him in exchange wives better than you—مسلمات، مؤمنات، قانتات، تائبات، عابدات، سائحات، ثیبات و أبکاراً” (عَسَى رَبُّهُ إِن طَلَّقَكُنَّ…). This statement emphasizes that the continuity of such conduct could result in the loss of the honor associated with being the Prophet’s spouse and replacement by those who embody superior moral and spiritual qualities. Thus, the passage collectively reinforces the principles of accountability, moral discipline, respect for prophetic authority, and the primacy of spiritual qualities over mere association.
Here the Quran has set forth six attributes for a good wife, so that they may serve as a model for all Muslims in the selection of a spouse. The first attribute is "islam," and thereafter "iman" — that is, a conviction that penetrates into the very depths of the human heart. After this comes "qunut," meaning humility, submissiveness, and obedience toward the husband. Then follows "tawbah" — meaning that if some wrongful act is committed by her, she should seek forgiveness and not persist in her error. Thereafter the worship of God is mentioned — a worship that refines her soul and spirit and renders her pure and wholesome — and after this, obedience to the command of God and abstention from every form of sin. It is noteworthy that many exegetes have interpreted "sa'ihat" — the plural of "sa'ihah" — in the sense of "sa'imah" (one who fasts). However, as Raghib states in al-Mufradat, fasting is of two kinds: the real fast, which consists of abstaining from eating, drinking, and sexual relations; and the "hukmi fast," which signifies protecting the limbs and members of the body from sins — and it is the second meaning that is intended here. (Raghib's statement appears most apt in light of the contextual propriety of the passage. It should also be noted that exegetes have interpreted "sa'ih" as one who journeys along the path of obedience to God.) (Explanatory Note: "Sa'ih" — from the root "siyahah" — originally denotes those travellers and wayfarers who set out without provisions and sustenance and subsist through the assistance of others. Since the person who fasts restrains himself from food until the time of breaking the fast, this bears resemblance to the condition of such travellers — and for this reason the word has been applied to the "sa'im," that is, the one who fasts.) It is also noteworthy that the Quran has not placed any emphasis upon whether the woman is a virgin or not, and has accorded this matter no particular significance — for in comparison with the aforementioned moral and spiritual attributes, this question is not of great importance.
There is no doubt that "salih al-mu'minin" carries a broad meaning encompassing all righteous, God-fearing, and perfected believers. Although "salih" here is singular rather than plural, since it carries the sense of a genus, a general meaning is derived from it. (Explanatory Note: Some have understood "salih" here as a plural, on the basis that the waw of "salihuna" is elided upon the addition of the genitive construction and therefore does not appear in the Quranic orthography either. However, this meaning appears remote.) As for who constitutes the most complete and perfect instance of this expression — numerous traditions indicate that it refers to Amir al-Mu'minin 'Ali — peace be upon him. In one tradition narrated from Imam al-Baqir — peace be upon him: لَقَدْ عَرَّفَ رَسُولُ اللَّهِ (ص) عَلِيًّا (ع) أَصْحَابَهُ مَرَّتَيْنِ: أَمَّا مَرَّةٌ فَحَيْثُ قَالَ: مَن كُنتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ، وَأَمَّا الثَّانِيَةُ فَحَيْثُ نَزَلَتْ هَٰذِهِ الْآيَةُ: فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ... أَخَذَ رَسُولُ اللَّهِ (ص) بِيَدِ عَلِيٍّ (ع) فَقَالَ: أَيُّهَا النَّاسُ هَٰذَا صَالِحُ الْمُؤْمِنِينَ The Messenger of God — peace and blessings of God be upon him and his family — introduced 'Ali — peace be upon him — to his companions explicitly on two occasions: the first was when he declared at Ghadir Khumm: مَن كُنتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ — whoever has me as his master, 'Ali is his master; and the second was when the verse فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ... was revealed, whereupon the Messenger of God — peace and blessings of God be upon him and his family — took the hand of 'Ali — peace be upon him — and said: O people, this is salih al-mu'minin. (Reference: Tafsir Majma' al-Bayan, Vol. 10, p. 316.) This meaning has also been transmitted by numerous scholars of the Ahl al-Sunnah in their works, among them 'Allamah Tha'labi, 'Allamah Ganji, Abu Hayyan al-Andalusi, and Sibt ibn al-Jawzi. (Explanatory Note: For further elaboration, refer to Ihqaq al-Haqq, Vol. 3, p. 311.) Many exegetes — among them Suyuti in al-Durr al-Manthur, Qurtubi in his well-known tafsir, and likewise Alusi in Ruh al-Ma'ani — have transmitted this tradition in their commentaries on this verse. The author of Ruh al-Bayan, after transmitting this tradition from Mujahid, states: "This hadith is corroborated by the well-known hadith al-manzilah, in which the Prophet — peace and blessings of God be upon him and his family — said to Imam 'Ali — peace be upon him: أَنتَ مِنِّي بِمَنزِلَةِ هَارُونَ مِن مُوسَىٰ — for in the Quran the title of 'salihin' has been applied to the prophets, among them in verse 72 of Surah al-Anbiya': وَكُلًّا جَعَلْنَا صَالِحِينَ, and in verse 101 of Surah Yusuf: أَلْحِقْنِي بِالصَّالِحِينَ." (In the first verse the title 'salih' is applied to a group of prophets, and in the second to Joseph — peace be upon him.) And since 'Ali — peace be upon him — is in the station of Aaron — peace be upon him — he too constitutes an instance of 'salih.' Reflect carefully. In sum, the traditions on this subject are very numerous. The distinguished exegete and traditionist Bahrani, in Tafsir al-Burhan, after transmitting one tradition on this matter, cites from Muhammad ibn 'Abbas (Explanatory Note: It appears that Muhammad ibn 'Abbas is none other than 'Abdullah, known as Ibn al-Hajjam, the author of the work Ma Nazala min al-Qur'an fi Ahl al-Bayt 'alayhim al-salam. Concerning this work, a group of scholars has stated that no comparable work has yet been compiled — see Jami' al-Ruwat, Vol. 2, p. 134) that he had compiled fifty-two traditions on this subject through both Shia and Sunni chains of transmission, whereupon Bahrani proceeds to transmit several of those traditions. (Reference: Tafsir al-Burhan, Vol. 4, p. 353, under hadith 2.)
Throughout history, there have been many distinguished individuals whose wives were not commensurate with their status and, lacking the requisite qualities, caused them hardship. Some examples concerning great prophets are presented in the Noble Qur’an. The preceding verses indicate that the situation of the Prophet of Islam (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) was, in certain respects, similar with regard to some of his wives. Due to mutual rivalries, they at times caused distress to the pure spirit of the Prophet; occasionally they raised objections or disclosed his confidential matters, to the extent that God reproached them, defended His Prophet, and issued emphatic warnings, even including the threat of divorce. As previously noted, following the incident mentioned in the verses, the Prophet remained displeased with his wives for nearly a month, perhaps in order that they might reform themselves. In principle, the life of the Prophet indicates that some of his wives did not fully comprehend the necessary and essential rank of prophethood; at times they even addressed him as an ordinary individual, and occasionally, God forbid, acted in ways that could be construed as disrespectful. In light of the explicit content of the verses, insisting that all of them were entirely virtuous and perfect appears to lack sufficient basis. Islamic history, particularly events after the Prophet—such as the episode of the Battle of Jamal—demonstrates that such tendencies were not confined to his lifetime but persisted thereafter, even in relation to his successors. However, a detailed discussion of these matters lies beyond the present scope. Fundamentally, the expression in the preceding verses—“If the Prophet were to divorce you, God would replace you with wives better than you, possessing the qualities mentioned”—indicates that at least some of the Prophet’s wives did not fully embody those attributes. Reference to the verses of Sūrah al-Aḥzāb regarding the wives of the Prophet also supports this perspective.
Confidentiality is not only among the attributes of true believers, but every honorable and dignified individual is required to observe discretion in all matters. This principle acquires even greater significance within close relationships, particularly among intimate friends and between spouses. As has been observed in the preceding verses, when certain wives of the Prophet failed to preserve confidentiality, they were subjected to severe reproach and admonition. Amīr al-Muʾminīn ʿAlī (ʿalayhi al-salām) states in a ḥadīth: “جمع خیر الدنیا والٰاخرة فی کتمان السر و مصادقة الاخیار، و جمع الشر فی الاذاعة و مواخاة الاشرار” “All the good of this world and the Hereafter is contained in two things: concealing secrets and maintaining companionship with the righteous; and all evil lies in two things: disclosing secrets and forming associations with the wicked.”
The matters that God has declared lawful or unlawful are all based upon wisdom and underlying considerations. On this basis, there remains no scope for a person to declare something lawful as unlawful for himself, or something unlawful as lawful, even if he were to bind himself by an oath in this regard; rather, as indicated in the preceding verses, such an oath may be broken. However, if a permissible (mubāḥ) act, regarding whose abandonment an oath has been taken, is in itself makrūh or its abandonment is preferable from some perspective, then in such a case it is appropriate to adhere to the oath.
See ayat 8 for tafseer.
See ayat 8 for tafseer.
Following the warning and reproach addressed to certain wives of the Prophet, the verses under consideration turn to all the believers and set forth certain injunctions regarding the education and moral formation of wives, children, and members of the household. It is first stated: "O you who have believed, protect yourselves and your families from a fire whose fuel is human beings and stones" (يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ). Protecting oneself is achieved through the abandonment of sins and through refusing to submit to rebellious desires, while protecting the members of the household is achieved through education and moral formation, through the enjoining of good and the forbidding of evil, and through establishing a pure environment free from every form of corruption within the home and household. This is the course of action that must commence from the very preliminaries of the household's foundation — namely, the prerequisites of marriage — and from the first moment of a child's birth. A correct programme of conduct must be formulated across all these stages and implemented with full dedication. In other words, the rights of a wife and children are not discharged merely by providing for their material necessities, shelter, and sustenance. Far more important than these is the provision of nourishment for their soul and spirit and the implementation of correct principles of education and moral formation. It is noteworthy that the expression "qu" (protect) points to the fact that if you abandon them to their own condition, they shall inevitably gravitate toward the fire of Hell — only you are capable of protecting them from falling into it. "Waqud" — on the measure of "kabud" — as has been noted previously, carries the meaning of combustible material capable of catching fire, that is, fuel — not in the sense of an igniting agent such as a match, which the Arabs term "zanad" (flint). In this respect the fire of Hell is unlike worldly fire: its flames are kindled from within the very being of the human person (and from within stones as well) — not merely from sulphurous stone as certain exegetes have indicated, but from every kind of stone, since the expression of the verse is absolute. In the present age it is known that every piece of stone is composed of billions of atomic particles, and if the energy stored within them were to be released, it would generate a fire of staggering magnitude. Some exegetes have interpreted "hijarah" (stones) here as idols, which were fashioned from stone and worshipped by the polytheists. It then further states: "Over this fire are appointed angels who are harsh and severe; they do not disobey God in what He commands them, and they execute whatever they are commanded" (عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ). There is therefore neither any path of escape nor any efficacy in weeping, pleading, supplication, or lamentation. It is evident that every person appointed to any task possesses temperamental qualities suited to that task. Those appointed to the administration of punishment must therefore naturally be harsh and severe — for Hell is not a centre of mercy but a centre of the wrath and indignation of God. Nevertheless, those appointed agents shall never transgress the limits of justice and shall execute the divine command without diminution or excess. At this point a group of exegetes has raised the question: how is the expression of non-disobedience in the above verse compatible with the principle of the absence of taklif (obligation) in the Resurrection? It should be noted, however, that the obedience of the angels and their abandonment of disobedience constitutes a form of takwini (ontological) obedience rather than tashri'i (legislative) obedience, and takwini obedience is ever-present. In other words, they are created in such a way that they execute divine commands with complete willingness, eagerness, and full exercise of their capacity. In the subsequent verse, addressing the unbelievers and describing the conditions of that Day, it states: "O you who have disbelieved, make no excuses today — you shall be recompensed only for what you used to do" (يَا أَيُّهَا الَّذِينَ كَفَرُوا لَا تَعْتَذِرُوا الْيَوْمَ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ). The placement of this verse after the preceding verse — in which the believers were addressed — is an allusion to the reality that if you fail to attend to the condition of your wives, children, and household members, it is possible that your own situation may reach the point where you are addressed by this very address on the Day of Resurrection. The expression إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ once again affirms the reality that the recompense of the sinful on the Day of Resurrection consists of their very own deeds, which shall be made manifest before them and shall accompany them. The expression in the preceding verse — that the fire of Hell shall be kindled from within the human person himself — corroborates this same meaning. It is also noteworthy that the non-acceptance of excuses in that realm is on the basis that the offering of excuses constitutes a form of repentance, and repentance is possible only in this world — there is no scope for repentance after entry into Hell in the next world. The subsequent verse in reality indicates the path of deliverance from the fire of Hell: "O you who have believed, turn to God in repentance — a sincere repentance" (يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا). The first step toward deliverance is repentance from sin — a repentance that is sincere in every respect; a repentance whose motivating force is the command of God and the fear of sin, not dread of the social and worldly consequences of sin; a repentance that separates the person from disobedience and transgression permanently, without subsequent return to sin. It is known that the essence of repentance is remorse and contrition over one's sin. This necessarily entails a firm resolve not to sin in the future; if the matter is one that admits of restitution, an effort must be made to make restitution. The seeking of forgiveness (istighfar) also expresses this same meaning. Thus the pillars of repentance may be summarised in five points: (1) abandonment of sin; (2) remorse; (3) firm resolve not to sin in the future; (4) restitution for past sins; and (5) istighfar. "Nasuh" is from the root "nasr" — on the measure of "salh" — originally carrying the meaning of pure and sincere well-wishing. It is for this reason that pure honey is termed "nasih." Since genuine and real well-wishing must be accompanied by firmness, the word "nasr" sometimes also carries this meaning. On this basis, a firmly constructed building is termed "nasah" — on the measure of "kitab" — and a seamstress is termed "nasih." Both meanings — namely "being pure" and "being firm" — must therefore be united in "tawbah nasuh." (Explanatory Note: Some hold that "nasuh" is the name of a particular person, and have transmitted in this connection a detailed narrative under the title of "tawbah-i nasuh." It should be noted, however, that Nasuh is not a personal name but rather a technical meaning, although it is possible that the well-known narrative in question may be authentic.) Regarding what constitutes tawbah nasuh, the exegetes have offered a very large number of interpretations — some have placed their number at twenty-three (Reference: Tafsir al-Qurtubi, Vol. 10, p. 6766) — but all of those interpretations return to a single reality, or represent different varieties and different attributes of repentance. Among them: tawbah nasuh is that which possesses four attributes and conditions — (1) remorse of the heart; (2) istighfar of the tongue; (3) abandonment of sin; and (4) firm resolve to abandon sin in the future. Some have said that tawbah nasuh is that which possesses three conditions — (1) fear that it may not be accepted; (2) hope that it will be accepted; and (3) steadfastness in obedience to God. Or: tawbah nasuh is to keep one's sin perpetually before one's eyes and to remain ashamed on account of it. Or: tawbah nasuh is to return what was unjustly taken to its rightful owners, to seek forgiveness from those who were wronged, and to remain committed to the obedience of God. Or: tawbah nasuh is that which possesses three conditions — (1) speaking little; (2) eating little; and (3) sleeping little. Or: tawbah nasuh is that which is accompanied by a weeping eye and a heart averse to sin — and other matters of this kind, all of which are branches and leaves of a single reality, and constitute complete and perfect repentance. In a tradition narrated from the Noble Prophet — peace and blessings of God be upon him and his family — when Mu'adh ibn Jabal asked about tawbah nasuh, the Prophet replied: أَن يَتُوبَ التَّائِبُ ثُمَّ لَا يَرْجِعَ فِي ذَنْبٍ كَمَا لَا يَعُودُ اللَّبَنُ إِلَى الضَّرْعِ Tawbah nasuh is that the one who repents does not in any manner return to sin, just as milk never returns to the udder. (Reference: Majma' al-Bayan, Vol. 10, p. 318.) This elegant expression conveys the reality that tawbah nasuh brings about such a revolution within the human person that the path of return to his former condition is completely and entirely closed — just as the return of milk to the udder is absolutely impossible. This meaning, which also appears in other traditions, in reality describes the highest degree of tawbah nasuh — otherwise at the lower levels it is possible that a return to sin may occur, and after repeated repentance the person may ultimately arrive at permanent abandonment. Thereafter, pointing to the effects of tawbah nasuh, it further states: "It may be that on account of this your Lord shall expiate your sins and conceal them" (عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ). "And shall admit you into gardens of Paradise beneath whose trees rivers flow" (وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ). "This shall occur on a Day when God shall not disgrace the Prophet and those who have believed with him" (يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ). "This shall be while their light — of faith and righteous action — runs before them and on their right, illuminating the plain of the Resurrection and opening their path toward Paradise" (نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ). This is the station at which, turning toward the divine court, they shall say: "Our Lord, complete our light for us and forgive us — for You have power over all things" (يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ). In reality, tawbah nasuh bears five great fruits. The first: the forgiveness and expiation of evil deeds and sins. The second: entry into the Paradise of divine blessings. The third: freedom from disgrace and humiliation on that Day when all veils are lifted and the false are destroyed, disgraced, and humiliated — for on that Day the Prophet — peace and blessings of God be upon him and his family — and the believers shall be honoured, since what they proclaimed shall have become reality. The fourth: their light of faith and righteous action shall run before them and on their right, illuminating their path toward Paradise. (Some exegetes have understood this light that proceeds before them as the light of righteous action — a further interpretation has also been presented in Vol. 22 of Tafsir-i Namunah under verse 12 of Surah al-Hadid.) The fifth: their attention toward God shall intensify — and they shall accordingly turn toward the divine court and beseech Him for the completion of their light and the complete forgiveness of their sins.
The injunction of amr bi’l-maʿrūf wa nahy ʿan al-munkar is a general command incumbent upon all Muslims toward one another. However, from the preceding verses and the narrations transmitted in Islamic sources regarding the rights of children and family members, it becomes clear that a person bears a particularly weighty responsibility toward his spouse and offspring. This responsibility entails striving, to the extent possible, in their education and moral training, restraining them from sin, and inviting them toward righteousness, rather than contenting oneself merely with providing for their physical needs such as food. In reality, a great society is composed of smaller units known as the family. When these smaller units—whose management and reform are comparatively easier—are rectified, the entire society is consequently reformed. This responsibility rests primarily upon the shoulders of parents. Particularly in the present age, when destructive forces of فساد exert strong influence beyond the confines of the home, it becomes essential to devise more fundamental and precise methods of familial training in order to counteract such influences. Not only is the Fire of the Hereafter relevant in this context, but even the fire of this world originates from within human beings themselves. Therefore, it is the duty of every individual to protect his family from this fire. It is reported in a ḥadīth that when this verse was revealed, one of the companions asked the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam): how can we protect our families from the Fire? He replied: “تأمرھم بما امراللہ، و تنھاھم عما نھاھم اللہ ان اطاعوک کنت قد و قیتھم، و ان عصوک کنت قد قضیت ما علیک۔” “Command them with what God has commanded them and forbid them from what God has forbidden. If they obey you, you have protected them from the Fire; and if they disobey you, you have fulfilled your duty.” (baḥawālah: Nūr al-Thaqalayn, vol. 5, p. 372). In another comprehensive ḥadīth, the Messenger of God (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) states: “الا کلکم راع، و کلکم مسئول عن رعیتہ، فالامیر علی الناس راع، و ھو مسئول عن رعیتہ، و الرجل راع علی اھل بیتہ و ھو مسئول عنھم فالمرئة راعیة علی اھل بیت بعلھا وولدہ و ھی مسئولة عنھُم، الا فکلکم راع و کلکم مسئول عن رعیتہ۔” “Indeed, all of you are shepherds, and all of you are responsible for those under your care. The leader is a shepherd over the people and is responsible for them; the man is a shepherd over his household and is responsible for them; the woman is a shepherd over her husband’s household and children and is responsible for them. Indeed, all of you are shepherds, and all of you are responsible for your charges.” (baḥawālah: Majmūʿa Wurrām, vol. 1). We conclude this discussion with a statement of Amīr al-Muʾminīn ʿAlī (ʿalayhi al-salām), who, in interpreting this verse, said: “علموا انفسکم و اھلیکم الخیر و ادبوھم۔” “Teach yourselves and your families goodness, and discipline them.” (baḥawālah: al-Durr al-Manthūr, vol. 6, p. 244).
It often occurs that human beings—particularly at the initial stages of moral training and spiritual wayfaring (sulūk ilá Allāh)—commit many lapses. If, at such a juncture, the doors of repentance and return were closed to them, they would fall into despair and deviate permanently from the straight path. For this reason, within the educational system of Islam, repentance (tawbah) is presented as a foundational pedagogical principle of the utmost importance, and all sinners are invited to enter through this door in order to reform themselves and compensate for their past shortcomings. Imām ʿAlī ibn al-Ḥusayn (ʿalayhi al-salām), in his supplication of the repentant, addresses God as follows: “الھٰی انت الذی فتحت لعبادک باباً الیٰ عفوک سمیتہ التوبة، فقلت توبوا الی اللہ توبة نصوحاً، فما عذر من اغفل دخول الباب بعد فتحہ۔” “O my God, You are the One who has opened for Your servants a gate toward Your pardon, which You have named repentance. You have said: ‘Return to Allah with sincere repentance.’ What excuse remains for one who neglects to enter through this gate after it has been opened?” (baḥawālah: Bihār al-Anwār, vol. 94, p. 142). In another narration, Imām al-Bāqir (ʿalayhi al-salām) states: “ان اللہ تعالیٰ اشد فرحاً بتوبة عبدہ من رجل اضل راحلتہ و زادہ فی لیلة ظلماء، فوجدھا۔” “God takes greater joy in the repentance of His servant than a person who loses his mount and provisions in a dark night and then finds them.” (baḥawālah: Uṣūl al-Kāfī, vol. 2, Bāb al-Tawbah, ḥadīth 8). Such profound and elevated expressions serve to emphasize the vital importance of repentance in human life. However, it must be noted that repentance is not merely a matter of verbal utterance or the repetition of astaghfir Allāh upon the tongue; rather, it possesses specific conditions and essential elements, to which reference has been made in the explanation of tawbah naṣūḥ. When repentance is undertaken in accordance with these conditions, it exerts such an effect that it eradicates sin and its آثار entirely from the human soul. Thus, in a ḥadīth from Imām al-Bāqir (ʿalayhi al-salām), it is stated: “التائب من الذنب کمن لاذنب لہ، والمقیم علی الذنب و ھو مستغفر منہ کالمستھزء۔” “The one who repents from sin is like one who has no sin at all, whereas the one who persists in sin while seeking forgiveness is like one who mocks.” (baḥawālah: Uṣūl al-Kāfī, vol. 2, Bāb al-Tawbah, ḥadīth 10). Further detailed discussions on repentance have been presented elsewhere, including in the commentary on Sūrah al-Nisāʾ, verse 17, and Sūrah al-Zumar, verse 53.
See ayat 12 for tafseer.
See ayat 12 for tafseer.
See ayat 12 for tafseer.
Since the hypocrites were pleased with the disclosure of the internal affairs of the Prophet’s household and the emergence of disagreements among his wives—as was indicated in the preceding verses—and indeed encouraged such developments, the first of the present verses, in this context, commands a firm stance against them, stating: “O Prophet, strive against the disbelievers and the hypocrites, and be severe with them; their abode is Hell, and it is an evil destination” (یا أَیُّہَا النَّبِیُّ جاہِدِ الْکُفَّارَ وَ الْمُنافِقینَ وَ اغْلُظْ عَلَیْہِمْ وَ مَأْواہُمْ جَہَنَّمُ وَ بِئْسَ الْمَصیرُ). The struggle (jihād) against the disbelievers may be armed or unarmed; however, with regard to the hypocrites, it is evident that this does not refer to armed struggle, for there is no historical report that the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) engaged in armed conflict against them. In a narration from Imām Jaʿfar al-Ṣādiq (ʿalayhi al-salām), it is stated: “ان رسول اللہ لم یقاتل منافقاً قط انما کان یتألفھم” “The Messenger of God never fought any hypocrite; rather, he sought to win their hearts.” Accordingly, striving against them signifies reproach, admonition, warning, exposure, and, in some cases, efforts at conciliation, for jihād encompasses all forms of exertion and effort. The phrase “وَ اغْلُظْ عَلَیْہِمْ” refers to firmness in speech, disclosure of their reality, admonition, and threat. This approach reflects the fact that the hypocrites outwardly professed Islam and remained fully integrated among the المسلمين, making it inappropriate to treat them in the same manner as open disbelievers. However, this was contingent upon their refraining from armed rebellion; had they taken up arms, they would have assumed the status of muḥārib, warranting reciprocal opposition. Although such a situation did not arise during the lifetime of the Prophet, it did occur after him, particularly during the time of Amīr al-Muʾminīn, who confronted opponents through armed conflict. It has also been suggested that the term “striving against the hypocrites” refers to the enforcement of legal punishments, on the grounds that those upon whom such punishments were carried out were often hypocrites. However, there is no clear evidence for this interpretation. The same verse also appears identically in Sūrah al-Tawbah, verse 73. Thereafter, the discourse returns to the matter of the Prophet’s wives, presenting instructive examples. It first offers two models of women who were unfaithful despite being associated with great prophets: “Allah sets forth an example for those who disbelieve: the wife of Nūḥ and the wife of Lūṭ” (ضَرَبَ اللَّہُ مَثَلاً لِلَّذینَ کَفَرُوا امْرَأَتَ نُوحٍ وَ امْرَأَتَ لُوط). “They were under two of Our righteous servants, but they betrayed them” (كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَخَانَتَاهُمَا). “Their association with these prophets did not avail them before God, and it was said: Enter the Fire along with those who enter” (فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلَا النَّارَ مَعَ الدَّاخِلِينَ). Thus, the wives of the Prophet are warned that mere association with a prophet does not ensure salvation. The betrayal referred to here is not moral impropriety, for it is explicitly stated: “ما بغت امراة النتی قط,” meaning no prophet’s wife ever engaged in immorality; rather, their betrayal lay in supporting the enemies of the prophets and disclosing their secrets. Following this, two examples of faithful women are provided. First: “Allah sets forth an example for those who believe: the wife of Firʿawn” (وَضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ). She prayed: “رَبِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِن فِرْعَوْنَ وَعَمَلِهِ وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ.” Despite living within the grandeur and oppression of Firʿawn’s court, she repudiated him and remained steadfast in faith. Her prayer reflects both the desire for spiritual قرب to God and deliverance from tyranny. A ḥadīth reports that among the most excellent women of Paradise are Khadījah bint Khuwaylid, Fāṭimah bint Muḥammad, Maryam bint ʿImrān, and Āsiyah bint Muzāḥim (reported in al-Durr al-Manthūr). The second example is Maryam, daughter of ʿImrān: “وَمَرْيَمَ ابْنَتَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا” and “فَنَفَخْنَا فِيهِ مِن رُّوحِنَا.” She confirmed the words of her Lord and His scriptures and was among the obedient (وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا وَكُتُبِهِ وَكَانَتْ مِنَ الْقَانِتِينَ). Her purity, faith, and obedience are emphasized, and she is described as “ṣiddīqah” in other Qur’anic verses. The expression “فَنَفَخْنَا فِيهِ مِن رُّوحِنَا” denotes a spirit honored by attribution to God, indicating exalted status. Through these examples, the Qur’an establishes that neither lineage nor environment guarantees salvation; rather, faith and righteous action are decisive. Thus, the passage concludes by affirming principles of accountability, faith, and moral responsibility, independent of external associations.
