| بِسْم ِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ | | Ayah First 1 الأية الأولي |
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Tafseer
O Prophet! Fear God, remain in fear of Him, and do not obey the disbelievers and
the hypocrites, [and so follow them] in what contravenes your Law. Truly God is Knower, of what will
happens before it happens, Wise, in what He creates.
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Tafseer
And follow what is revealed to you from your Lord, namely, the Qurâān. Truly God
is Aware of what you do (taâmalūna; a variant reading has yaâmalūna, â[what] they doâ).
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Tafseer
And put your trust in God, regarding this affair of yours; and God suffices as
Guardian, to preserve you. And [the members of] his [the Prophetâs] community are subject to the same
[admonitions] in all of the above.
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Tafseer
God has not placed two hearts inside any man:
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| Ayah this was revealed] in order to
refute those disbelievers who said that they each had two hearts with which they could reason better than
Muhammadâs single mind; nor has He made your wives whom (read as allāâī, or allāâ) you repudiate by zihār
(read tazzahharūna, or tuzāhirūna; the original tāâ [of tatazāharūna] has been assimilated with the
zāâ) â a man would say to his wife for example, âYou are for me as [untouchable as] my motherâs backâ â your
mothers, in other words, [He has not made you wives] like [your] mothers, so that they are illicit [for
conjugality] in that respect, [a practice] which in pre-Islamic times was considered a [valid form of] divorce.
An atonement with [necessary] conditions is necessary in such a case, as mentioned in sūrat
al-Mujādila [Q. 58:2-3]. Nor has He made those whom you claim as [adopted] sons (adâiyāâ, the plural of daâiyy,
which is one claimed as the son of one who is not his [biological] father) your sons, in reality. That is a
mere utterance of your mouths, namely, [of] the Jews and the hypocrites. When the Prophet (s) married Zaynab
bt. Jahsh, who had been Zayd b. Hārithaâs wife, the adopted son of the Prophet (s), they said, âMuhammad
married his sonâs wife!â, and so God proved them liars in this. But God speaks the truth, in this
[matter], and He guides to the way, the way of truth.
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Tafseer
Instead, attribute them to their [true] fathers. That is more equitable, [that
is] more just, in the sight of God. If you do not know their [true] fathers, then they are your brethren in
religion and [as] your associates. And you would not be at fault for any mistake you make, in this
respect, except, in, what your hearts may premeditate, after the prohibition [has been issued]. And God is
Forgiving, of whatever you said 478 before the prohibition [was issued], Merciful, to you in this respect.
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Tafseer
The Prophet is closer to the believers than their [own] souls, in terms of what
he calls them to and what their own souls have called them to contravene, and his wives are their mothers,
insofar as they [the believers] are forbidden to marry them. And those related by blood, kinsmen, are
more entitled, to inherit [from], one another in the Book of God than the [other] believers and the
Emigrants, in other words, than inheriting on account of [their sharing] faith and the Emigration, which had
been the case at the beginning of Islam but was then abrogated; barring any favour you may do your friends, by
[making] a bequest, which is permissible. This, namely, the abrogation of inheritance on account of
[shared] faith and Emigration by the inheritance on account of kinship, is written in the Book â in both
instances al-kitāb, âthe Bookâ, denotes the Preserved Tablet (al-lawh al-mahfūz).
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Tafseer
And, mention, when We took a pledge from the prophets, at the point when they
were brought forth from the loins of Adam, the size of atoms, and from you, and from Noah and Abraham
and Moses and Jesus son of Mary, that they worship [only] God and call others to worship Him (the
mention of the five [names] is an instance of supplementing the specific to the general). And We took from them a
solemn pledge, a solid [one], that they fulfil what they have been charged with, and this was
[effected] by [swearing] an oath to God, after which the pledge was consummated;
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Tafseer
that He, God, may question the truthful about their truthfulness, in delivering
the Message, as a way thereby to [justifiably] reproach the disbelievers; and He, exalted be He, has prepared
for those who disbelieve, in them, a painful chastisement (âadhāban alīman is a supplement to akhadhnā, âWe
tookâ).
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Tafseer
O you who believe! Remember Godâs favour to you when hosts, of disbelievers,
came against you, as confederates, at the time the Ditch (al-khandaq) was being dug, and We unleashed
against them a [great] wind and hosts, of angels, you did not see. And God is ever Seer of what you do
(read taâmalūna to imply âin the way of [your] digging of the ditchâ; or read yaâmalūna, â[of what] they doâ,
to imply âthe idolatersâ forming of a confederationâ).
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Tafseer
When they came at you from above you and from below you, in other words, from
the higher side of the valley and from its lower side, from the east and from the west, and when the
eyes turned away [in fear], from everything, to [gaze at] their enemies [approaching] from every side, and
the hearts lept to the throats (hanājir, the plural of hunjura, which lies at the bottom of the gullet) out of
intense fear, while you entertained all sorts of, different, thoughts concerning God, [some] of
assistance, some of despair;
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Tafseer
it was there that the believers were [sorely] tried, [there] they were tested,
to distinguish the sincere individual from the one otherwise, and were shaken with a mighty shock, because
of the severity of the terror.
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Tafseer
And, mention, when the hypocrites, and those in whose hearts is sickness,
namely, weakness of conviction, were saying, âWhat God and His Messenger promised us, of assistance [to
victory], was [nothing] but delusionâ, falsehood. 479
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Tafseer
And when a party of them, namely, the hypocrites, said, âO people of Yathrib!,
namely, the region of Medina (it [Yathriba] is a diptote because of its being a proper noun and because of
the [morphological similarity it bears to a] verbal form) there is not a stand [possible] (read muqām or maqām)
for you [here], in other words, no place to stay and no [strategic] position, so turn back, to your
dwellings in Medina â they had set out with the Prophet (s) towards the foot of a mountain outside Medina for
battle. And a group of them [even] sought the permission of the Prophet, to turn back, saying, âOur homes
are exposed, unprotected and we fear for themâ. God, exalted be He, says: although they were not exposed.
They only sought to flee, from battle.
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Tafseer
And had they been invaded in it, namely, Medina, from all sides and had they
been exhorted, in other words, had the invaders exhorted them, to treachery, [a return to] idolatrous
ways, they would have committed it (read la-ātawhā, or la-atawhā, meaning, âthey would have offered
itâ, or âthey would have committed itâ [respectively]) and would have hesitated thereupon but a little.
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Tafseer
Though they had assuredly pledged to God before that, that they would not turn
their backs [to flee]; and a pledge given to God must be answered for, regarding whether it was fulfilled [or
not].
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Tafseer
Say: âFlight will not avail you should you flee from death or [from] being
slain, and then, if you were to flee, you would not be extended comfort, in this world, after you have fled, except a
littleâ, [except for] the remainder of your terms [of life]. 1756381685
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Tafseer
Say: âWho is it that can protect you, grant you sanctuary, from God should He
desire [to cause] you ill, [whether it be] destruction or defeat, or, [who is it that] can cause you ill,
should He, God, desire for you mercy?â, good. And they shall not find for themselves besides God, in other
words, other than God, any protector, to avail them, or helper, to ward off harm from them.
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Tafseer
Indeed God already knows the hinderers among you and those who say to their
brethren, âCome to usâ, and they do not engage in the battle except a little, for show and for [the sake of
their] reputation,
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Tafseer
grudging to you, in their help (ashihha, âgrudgingâ, is the plural of shahīh,
and is a circumstantial qualifier referring to the subject [of the verb] yaâtūna, âthey engageâ). And when there
is a panic, you see them looking at you, their eyes rolling like one, that is, like the look of one, or
the rolling of one, fainting at death, in other words, [one] in the throes thereof; but when the panic subsides, and
the spoils have been secured, they scald you, they hurt you, or they smite you, with [their] sharp tongues, in
their greed for the riches, in other words, for the spoils, which they demand [greedily]. Those, they never
believed, really. Therefore God has invalidated their works, and that, invalidation, is easy for God, by His
will.
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Tafseer
They suppose that the confederates, of disbelievers, have not [yet] departed, to
Mecca, because of their fear of them, and were the confederates to come, a second time, they would wish
that they were in the 480 desert with the Bedouins asking about your news, your encounters with the
disbelievers. And if they were among you, this second time, they would fight but a little, for show and for
fear of being reviled.
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Tafseer
Verily there is for you a good example (read iswa or uswa) in the Messenger of
God, to emulate in combat and in holding oneâs ground [therein], for whoever (li-man substitutes for
lakum, âfor youâ) hopes for [the encounter with] God, fears Him, and the Last Day, and remembers God often, in
contrast to those who do not.
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Tafseer
And when the believers saw the confederates, of disbelievers, they said, âThis
is what God and His Messenger promised us, in the way of trial and [assistance to] victory, and God
and His Messenger were truthfulâ, about the promise. And that only increased them in faith, in belief
in Godâs promise, and submission, to His command.
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Tafseer
Among the believers are men who are true to the covenant they made with God, in
steadfastly remaining alongside the Prophet (s). Some of them have fulfilled their vow, having died or
been killed [fighting] for Godâs cause, and some are still awaiting, for this [fate], and they have not
changed, [their commitment to] the covenant, in the least, and they stand in contrast to the situation with the
hypocrites;
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Tafseer
that God may reward the truthful for their truthfulness and chastise the
hypocrites, if He will, by causing them to die in [a state of] hypocrisy, or relent to them. Surely God is
Forgiving, to he who repents, Merciful, to him.
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Tafseer
And God repulsed those who were disbelievers, namely, the confederates, in their
rage, without their attaining any good, [without achieving] their desire in any way to triumph over
the believers. And God spared the believers from fighting, by [unleashing] the wind and the angels. And
truly God is Strong, in bringing about what He wants, Mighty, prevailing with His way.
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Tafseer
And He brought down those of the People of the Scripture, namely, the [Banū]
Qurayza, who had supported them from their strongholds (sayāsī is the plural of sīsa, and is that in which
one fortifies himself [against an enemy]) and He cast terror into their hearts, [so that] some, of them, you slew,
and these were the combatants, and some, of them, you took captive, namely, their children.
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Tafseer
And He made you inherit their land and their homes and their possessions, and a
land you had not trodden, thitherto, and this was [the territory of] Khaybar, which was captured after
[that of] Qurayza. And God has power over all things.
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Tafseer
O Prophet! Say to your wives: â who were nine, and they had asked him for some
of the adornments of this world, which he did not possess â âIf you desire the life of this world and
its adornment, come [now], I will provide for you, in other words, the compensation [to be provided] for
divorce, and release you in a gracious manner, I will divorce you and will not coerce [you to stay]. 481
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