Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah At-Tahrim

1. Abkārā (أَبْكَارًا) – Virgins

Linguistic Root & Etymology

The root is B-K-R (ب-ك-ر). Bikr refers to a virgin, someone who has not had sexual intercourse. Abkār is the plural form.

Classical Exegesis (Tafsir)

In Surah At-Tahrim (66:5), as a stern admonition to some of the Prophet’s wives, a conditional statement is made: “Perhaps his Lord, if he divorced you, would substitute for him wives better than you… virgins (abkārā) and previously married.” The commentators explain that this list of virtues is a description of the ideal qualities of a believing woman. The mention of both “previously married” (thayyibāt) and “virgins” is a statement of God’s power and ability to provide the Prophet with righteous wives from any background. It also serves to show that a woman’s value is not determined solely by her marital status, but by her piety.

Thematic Context

This connects to the surah’s theme of the conditional nature of honor. The surah is a powerful reminder that even the immense honor of being a wife of the Prophet is not a guarantee of salvation. Honor is tied to one’s own faith and conduct. The hypothetical list of “better wives” is a powerful rhetorical tool to encourage the current wives to live up to the high standard of their station. The inclusion of both categories of women emphasizes the comprehensiveness of God’s power.

Modern & Comparative Lens

This verse is significant in its equal mention of both “virgins” and “previously married” women in a list of ideal qualities. It is a powerful statement against the cultural stigma that can sometimes be attached to divorced or widowed women. The verse makes it clear that in the divine scale, a woman’s worth is based on her character and her faith, not on whether she has been married before. This provides a strong basis for a more inclusive and less judgmental view of women’s marital status.

Practical Reflection & Application

This verse encourages us to look beyond superficial labels and to value people based on their inner qualities of faith and righteousness. The practical application is to reject cultural prejudices related to marital status and to honor both unmarried and previously married individuals for their piety. It is a call to a more just and compassionate social outlook, based on the divine criteria of worth.

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2. Aʿraḍa ʿan baʿḍ (وَأَعْرَضَ عَن بَعْضٍ) – And he disregarded a part

Linguistic Root & Etymology

Aʿraḍa means he turned away from or disregarded. ʿAn baʿḍ means “from a part.”

Classical Exegesis (Tafsir)

In Surah At-Tahrim (66:3), after one of the Prophet’s wives divulged a secret he had entrusted to her, the verse says, “He made known part of it and disregarded a part.” The commentators explain that when the Prophet confronted his wife, he did not expose every single detail of what she had said. He only mentioned “a part” of it, enough to let her know that he was aware of her breach of confidence through divine revelation. He “disregarded the rest” out of his noble character, his kindness, and his desire to not cause her excessive embarrassment. It was an act of profound magnanimity.

Thematic Context

This connects to the theme of the surah as a lesson in the noble character of the Prophet, especially in the most intimate and difficult of domestic situations. The surah is a guide to marital relations, and this verse is a powerful practical example. The theme is one of kindness and forbearance, even when one has been wronged. The Prophet’s action is presented as a model of how to handle a delicate situation with a balance of firmness and grace.

Modern & Comparative Lens

This is a profound lesson in the art of communication and conflict resolution. The principle of not “bringing up everything” in an argument and of “disregarding a part” of the other person’s mistake for the sake of reconciliation is a sign of great wisdom and emotional intelligence. It is the opposite of the destructive tendency to “keep score” or to use every piece of information one has as a weapon. The Prophet’s example is a masterclass in compassionate confrontation.

Practical Reflection & Application

This verse gives us a beautiful and practical tool for our own relationships. When a loved one has made a mistake and we need to address it, we should emulate the Prophet’s example. The practical application is to be firm about the main issue, but to “disregard a part” of the offense. We should not seek to completely humiliate the other person by listing their every single fault. This noble act of “disregarding” is a powerful way to preserve the other’s dignity and to keep the door open for a loving reconciliation.

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3. Aḥṣanat farjahā (أَحْصَنَتْ فَرْجَهَا) – She guarded her chastity

Linguistic Root & Etymology

Aḥṣanat (root: Ḥ-Ṣ-N (х-с-н)) means she guarded or she made something into a fortress (ḥiṣn). Farjahā means her private part or her chastity.

Classical Exegesis (Tafsir)

In Surah At-Tahrim (66:12), this is the defining characteristic of Mary, the daughter of ‘Imran. “And Mary… who guarded her chastity.” The commentators explain that this is the highest praise of her moral and spiritual purity. She was a woman who lived a life of complete and unwavering chastity, preserving her honor and her devotion for God alone. Her act of “guarding” her chastity like a fortress is what made her a worthy vessel for the great miracle of the virgin birth.

Thematic Context

The story of Mary is the second of the two positive role models for women presented at the end of the surah. It connects to the theme of the ultimate triumph of sincere faith, even in the face of immense social trials. The theme is that a woman’s true honor is not in her marital status or her wealth, but in her piety and her purity. Mary is presented as the ultimate model of a woman whose devotion to God was so complete that He chose her for one of the greatest honors in human history.

Modern & Comparative Lens

Mary is a figure of immense reverence in both Islam and Christianity. The Qur’an’s emphasis on her as one who “guarded her chastity” is a central part of her identity. This verse is a powerful statement on the virtue of chastity. In a modern world that often devalues or mocks this virtue, the story of Mary is a powerful and timeless reminder of its spiritual and honorable station.

Practical Reflection & Application

The example of Mary is a source of profound inspiration, for both men and women. The practical application is to strive to emulate her in her commitment to purity and modesty (ḥayāʾ). We should “guard” our own chastity, not just in our physical actions, but also in our gaze, our speech, and our thoughts. It is a call to a life of profound integrity and purity, with Mary as our ultimate role model.

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4. Al-ʿAlīm al-Ḥakīm (الْعَلِيمُ الْحَكِيمُ) – The All-Knowing, the All-Wise

Linguistic Root & Etymology

Al-ʿAlīm is The All-Knowing. Al-Ḥakīm is The All-Wise.

Classical Exegesis (Tafsir)

In Surah At-Tahrim (66:2), after God provides the legal solution for the expiation of oaths, the verse concludes, “And Allah is your protector, and He is the All-Knowing, the All-Wise.” The commentators explain that these attributes are the guarantee of the perfection of the divine law. The law comes from a source that is “All-Knowing,” so it is based on a perfect knowledge of the human condition. And it comes from a source that is “All-Wise,” so its rulings are the embodiment of perfect wisdom and justice. The believers are called to trust in the law precisely because they trust in the attributes of the lawgiver.

Thematic Context

This connects to the theme of the surah as a source of divine legislation and guidance. The surah is dealing with sensitive and complex issues of family law. The mention of these names is a powerful reminder that these rulings are not arbitrary or human-made, but are a direct product of the perfect knowledge and wisdom of God. The theme is to have a deep and abiding trust in the wisdom that underlies all of the divine commands.

Modern & Comparative Lens

The pairing of divine Knowledge and Wisdom is a key concept in theology. It presents a vision of a God who is not just a cosmic database of information, but is a wise and purposeful being who uses His knowledge to create a just and perfectly ordered system of guidance. It is the basis for a faith that is grounded in a deep trust in the wisdom of the Creator.

Practical Reflection & Application

Reflecting on these names should increase our confidence and our contentment with the rulings of the Sharīʿah. The practical application is to obey the commands of God with the full and certain confidence that they are coming from a source of perfect knowledge and perfect wisdom. Even if we do not fully understand the wisdom behind a particular ruling, we should trust in the wisdom of the one who gave the ruling. This is the essence of submission.

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5. ʿĀbidātin (عَابِدَاتٍ) – Worshipping women

Linguistic Root & Etymology

The root is ʿ-B-D (ع-б-д), which means to worship or to be a servant. ʿĀbidāt is the feminine plural active participle, meaning “women who are worshippers.”

Classical Exegesis (Tafsir)

In the list of ideal qualities for a wife in Surah At-Tahrim (66:5), this is a central characteristic. The commentators explain that a primary and essential quality of a righteous wife is that she is a devoted “worshipper” of God. Her life is centered around her servitude to her Creator. This quality is mentioned alongside her being a “believer” and a “submitter,” showing that her worship is the practical manifestation of her inner state of faith.

Thematic Context

This connects to the surah’s theme of the importance of individual piety. The surah is a powerful reminder that every soul is responsible for its own relationship with God. Even in the context of marriage, the first and most important quality that is praised is not her relationship with her husband, but her relationship with her Lord. The theme is that a righteous marriage is one that is built on the foundation of the shared piety and “worship” of both spouses.

Modern & Comparative Lens

This verse provides a powerful and beautiful description of the ideal female character in Islam. It is a holistic one that combines the spiritual (Muslim, believer, worshipper, repenter), the physical (virgin, previously married), and the active (fasting/migrating). The emphasis on being an “ʿābidah” is a powerful statement that a woman’s primary identity and source of honor is in her own personal relationship with God.

Practical Reflection & Application

This verse is a call for all believing women to strive to be true “worshippers.” The practical application is to make the worship of God the central and organizing principle of our lives. This means being diligent in our prayers, our fasting, and all the other acts of worship. It is a call to a life that is, in its very essence, an act of loving servitude to God.

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6. ʿAsā (عَسَىٰ) – Perhaps / It may be

Linguistic Root & Etymology

ʿAsā is a particle of hope and expectation, meaning “perhaps,” “it may be,” or “it is likely.” When used by God in the Qur’an, it is understood by the commentators to signify a certain promise.

Classical Exegesis (Tafsir)

This word is used twice in Surah At-Tahrim in a powerful way. First, God says, “Perhaps his Lord, if he divorced you, will substitute for him wives better than you” (66:5). Second, He says to the believers, “Perhaps your Lord will remove from you your misdeeds” (66:8). The commentators explain that when this word of “perhaps” is used by God, it is not an expression of doubt, but is a divine promise expressed in a gentle and appealing way. It is a promise that is conditional upon the repentance and the sincerity of the servant. It is a powerful way of giving hope.

Thematic Context

This connects to the theme of the surah as a call to repentance and reform. The word “perhaps” is a key part of the surah’s merciful tone. The surah has delivered a stern warning, but it immediately opens the door of hope. The theme is that the possibility of forgiveness and of receiving something better is always there for the one who turns back to God. The “perhaps” of God is a certainty for the sincere.

Modern & Comparative Lens

The use of “perhaps” is a beautiful literary and psychological device. It is a gentle and non-coercive way of encouraging a change in behavior. It is a call to hope and a motivation for action. It suggests that a better future is a real “possibility” if we are willing to make the necessary changes. It is a powerful way of inspiring hope without creating a false sense of automatic entitlement.

Practical Reflection & Application

This word should fill our hearts with a profound sense of hope in God’s mercy. When we repent, we should do so with the full confidence that “perhaps” our Lord will forgive us, and we should understand that His “perhaps” is a promise. The practical application is to live in a state that is balanced between fear of His justice and a powerful and active “hope” in His promises. This hope is the engine of the spiritual life.

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7. ʿAbdayni min ʿibādinā ṣāliḥayn (عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ) – Two servants from among Our righteous servants

Linguistic Root & Etymology

ʿAbdayn is the dual of “servant.” Min ʿibādinā is “from Our servants.” Ṣāliḥayn is the dual of “righteous.”

Classical Exegesis (Tafsir)

In the powerful parable at the end of Surah At-Tahrim (66:10), the wives of Noah and Lot are described as being “under two servants from among Our righteous servants.” The commentators explain that this is a statement of the immense honor of their husbands and the profound tragedy of their own failure. They were married to two of the most “righteous servants” of God, the prophets Noah and Lot. They had the closest possible access to the means of guidance, yet they chose the path of betrayal.

Thematic Context

This connects to the central theme of the surah: individual accountability. The surah is a powerful refutation of the idea that one can be saved by one’s associations. The theme is that even being the wife of a great prophet is of no benefit if one is not personally righteous. The story of these two women is the ultimate negative example, a stark and timeless warning that our own faith and our own deeds are the only things that will matter in the end.

Modern & Comparative Lens

The concept that “God has no grandchildren” is a powerful one in theology. It is a rejection of any form of salvation based on lineage or association. This Qur’anic verse is one of the most powerful statements of this principle. It is a radical call to a personal and individual faith. It is a timeless warning against a “second-hand” or a “proxy” religion.

Practical Reflection & Application

This verse is a profound and sobering reminder for all of us. We must never become complacent in our faith because we come from a righteous family or because we are associated with a righteous community. The practical application is to take full and personal responsibility for our own spiritual journey. We must strive to be a “righteous servant” in our own right, and not rely on the piety of our fathers, our mothers, or our spouses to save us.

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8. Fa-khānatāhumā (فَخَانَتَاهُمَا) – But they betrayed them

Linguistic Root & Etymology

The root is KH-W-N (х-у-н), which means to betray a trust. The verb fakhānatāhumā is the dual feminine form, “so they both betrayed them both.”

Classical Exegesis (Tafsir)

In the parable of the wives of Noah and Lot in Surah At-Tahrim (66:10), this is the description of their great sin. The commentators are in unanimous agreement that their “betrayal” was not a marital infidelity in the physical sense, as this would be unfitting for the household of a prophet. Rather, their betrayal was a “betrayal of faith.” They did not believe in their husbands’ prophetic message. They secretly sided with the disbelieving people and would divulge the secrets of their husbands’ mission to the enemies. It was an act of religious and ideological treason.

Thematic Context

This connects to the theme of the clear and decisive lines of allegiance. The surah is a call to a sincere and uncompromising faith. The “betrayal” of these two women is the ultimate example of a failed allegiance. They were in the closest possible proximity to the source of guidance, yet their hearts were with the enemy. The theme is a powerful and tragic lesson in the consequences of a divided and treacherous heart.

Modern & Comparative Lens

The concept of “betrayal” is one of the most painful of all human experiences. This verse uses this powerful concept to describe the sin of these two women. Their story is a timeless archetype of the “enemy within,” the person who is part of a household or a community but is secretly working against it. It is a powerful warning about the danger of ideological and spiritual betrayal.

Practical Reflection & Application

This verse is a profound warning against all forms of “betrayal.” The practical application is to be people of the utmost loyalty and integrity in our commitments, especially our commitment to God, His Messenger, and the community of believers. We must be vigilant that our hearts are always aligned with the truth, and that we are never, even in secret, on the side of those who oppose it. It is a call to a life of absolute and uncompromising faithfulness.

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9. Faraḍa Allāh (فَرَضَ اللَّهُ) – Allah has ordained

Linguistic Root & Etymology

The root is F-R-Ḍ (ф-р-д), which means to ordain, to prescribe, or to make something obligatory. Farḍ is an obligatory duty.

Classical Exegesis (Tafsir)

In Surah At-Tahrim (66:2), after the opening admonition to the Prophet, the verse says, “Allah has already ordained for you [believers] the dissolution of your oaths.” The commentators explain that this refers to the general Islamic principle of the expiation of oaths (kaffārat al-ymān), which is detailed elsewhere in the Qur’an. If a person makes an oath to do something that is harmful or to refrain from something that is good (as in the Prophet’s case), the divine law has “ordained” a way out. One should break the harmful oath and perform a prescribed act of expiation (such as feeding or clothing the poor).

Thematic Context

This connects to the theme of the surah as a source of practical and merciful legislation. The surah begins with a personal problem related to an oath, and it immediately provides the divinely “ordained” solution. The theme is that the divine law is not a rigid and unbreakable trap. It is a wise and compassionate system that provides a merciful “dissolution” for our human mistakes. It is a law that is based on facilitating ease, not on creating hardship.

Modern & Comparative Lens

The concept of an “expiation” for a broken oath is a sophisticated legal and spiritual one. It is a recognition of human fallibility. It provides a structured and redemptive way to correct a mistake, rather than leaving a person trapped by a rashly made vow. This is a powerful principle of restorative justice, where the focus is on rectifying the wrong and moving forward.

Practical Reflection & Application

This verse is a reminder of the mercy that is embedded in the divine law. The practical application is that if we have made a harmful or an unwise oath, we should not feel trapped by it. We should follow the path that God has “ordained”: we should break the oath, do what is right, and then perform the prescribed expiation. It is a call to a life that is governed by the wise and merciful solutions of the Sharīʿah, not by our own rash promises.

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10. Ghilāẓun shidād (غِلَاظٌ شِدَادٌ) – Harsh and severe

Linguistic Root & Etymology

Ghilāẓ is the plural of a word meaning harsh, stern, or severe in character. Shidād is the plural of a word meaning strong, powerful, and severe in action.

Classical Exegesis (Tafsir)

In Surah At-Tahrim (66:6), this is the description of the angelic guardians of Hellfire. “Over it are angels, harsh and severe, who do not disobey Allah in what He commands them but do what they are commanded.” The commentators explain that this is a terrifying description. The angels of Hell have been created without any mercy or compassion in their nature. They are “harsh” in their character and “severe” in their meting out of the punishment. Their only nature is to implement the command of God with perfect and unrelenting precision.

Thematic Context

This connects to the theme of the reality and the terror of the punishment of Hell. The surah has commanded the believers to “save themselves and their families from a Fire.” This verse describes the nature of that Fire’s guardians to give the warning its full weight. The theme is one of the perfect and inescapable nature of divine justice. The punishment is carried out by beings who are perfectly obedient and who are immune to any pleas for mercy.

Modern & Comparative Lens

The depiction of the “angels of Hell” as stern and powerful enforcers of divine justice is a powerful archetype. It is a personification of the impersonal and unyielding nature of the law of consequences. Their description as being perfectly obedient (“they do what they are commanded”) is crucial. They are not malevolent demons who delight in torture; they are the pure and powerful instruments of a just and divine decree.

Practical Reflection & Application

This verse is a profound and sobering warning. The practical application is to take the threat of the Hellfire with the utmost seriousness. We should strive to live a life that makes us worthy of the company of the merciful angels of Paradise, not the “harsh and severe” guardians of the Fire. It is a powerful motivation to adhere to the commands of God, just as these angels do with perfect submission.

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11. Ighfir lanā (اغْفِرْ لَنَا) – Forgive us

Linguistic Root & Etymology

This is a command/plea from the root GH-F-R (г-ф-р), meaning to forgive. Lanā means “for us.”

Classical Exegesis (Tafsir)

In the beautiful prayer of the believers on the Day of Judgment in Surah At-Tahrim (66:8), they will say, “Our Lord, perfect for us our light and forgive us.” The commentators explain that even in their state of success, with their light shining before them, the believers’ ultimate and final plea is for “forgiveness.” This is a sign of their profound humility and their recognition that their entry into Paradise is not based on the merit of their own deeds, but on the foundation of God’s forgiveness and mercy. It is their final and most beautiful expression of their own neediness before their Lord.

Thematic Context

This connects to the theme of the central importance of humility and repentance. The surah is a call to “sincere repentance.” This verse shows that the need for forgiveness is a constant one, even for the greatest of believers on the Day of their ultimate triumph. The theme is that the relationship between the servant and the Lord is always one of a needy servant seeking the forgiveness of a merciful Master. This is the essence of servitude (ʿubūdiyyah).

Modern & Comparative Lens

The prayer for “forgiveness” is the central and most universal of all human prayers. This verse is a particularly beautiful and poignant example of this. The fact that this plea is made by the successful believers, even after their salvation is apparent, is a profound lesson in the nature of spiritual humility. It is a rejection of any form of self-righteousness. The greatest of saints is the one who is most aware of their need for God’s forgiveness.

Practical Reflection & Application

This verse gives us the perfect words and the perfect attitude for our own supplications. The practical application is to make the seeking of forgiveness (istighfār) a central and a constant part of our lives. We should never feel that we are “too good” to need forgiveness. We should emulate the people of light and constantly say, “Our Lord, forgive us,” with the full and humble recognition that His forgiveness is our only true and ultimate hope.

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12. Imraʾata Firʿawn (امْرَأَتَ فِرْعَوْنَ) – The wife of Pharaoh

Linguistic Root & Etymology

Imraʾah means a woman or a wife. Firʿawn is Pharaoh.

Classical Exegesis (Tafsir)

In Surah At-Tahrim (66:11), the “wife of Pharaoh” is presented as the first of the two great, positive role models for the believers. “And Allah presents an example of those who believed: the wife of Pharaoh, when she said, ‘My Lord, build for me near You a house in Paradise…'” The commentators identify her as Asiyah. She is the ultimate example of a person who maintained a pure and sincere faith in the most corrupt and the most dangerous of all possible environments: the very household of the greatest tyrant, who was claiming to be God Himself. Her faith was a secret, but her prayer reveals the depth of her yearning for God.

Thematic Context

This connects to the theme of individual accountability and the power of sincere faith. The surah has just presented the negative examples of the wives of Noah and Lot, who were not saved by their husbands’ piety. The wife of Pharaoh is the perfect and direct counterpart. Her husband’s profound disbelief did not harm her in the slightest. The theme is a powerful and liberating one: our salvation is dependent on our own choices, and a sincere faith can flourish and be saved even in the most toxic of environments.

Modern & Comparative Lens

The wife of Pharaoh is a powerful and universal symbol of spiritual resistance against tyranny. She is an archetype of the “believer in the enemy’s camp,” the one who maintains their integrity in the heart of corruption. She is a particularly powerful role model for women, showing that a woman can achieve the highest of spiritual stations through her own faith and courage, regardless of the state of her husband.

Practical Reflection & Application

The story of the wife of Pharaoh is a source of immense strength and inspiration for anyone who is living in a difficult or a corrupt environment. The practical application is to emulate her in her steadfastness and her focus on the ultimate prize. Her beautiful prayer is a model for us all. We should ask God for a “house near Him in Paradise” and for salvation from our own “Pharaohs,” whether they be external oppressors or the internal tyrant of our own ego.

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13. Jāhid al-kuffār wa-l-munāfiqīn (جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ) – Strive against the disbelievers and the hypocrites

Linguistic Root & Etymology

Jāhid is a command to strive or to struggle against. Al-Kuffār are the disbelievers. Al-Munāfiqīn are the hypocrites.

Classical Exegesis (Tafsir)

In Surah At-Tahrim (66:9), the Prophet is given this direct and comprehensive command. The commentators explain that the “striving” (jihād) against the open “disbelievers” was primarily with the sword and the physical struggle. The “striving” against the “hypocrites,” who were the internal enemy, was primarily with the tongue and the establishment of the clear proofs of the religion. It is a command to be active and to struggle against both the external and the internal enemies of the faith.

Thematic Context

This connects to the surah’s theme of the clear and necessary distinction between the party of faith and the parties of falsehood. The surah has dealt with the internal, domestic challenges in the Prophet’s household, and it now turns to the external, political challenges. The theme is that a believer cannot be passive in the face of disbelief and hypocrisy. A sincere faith requires an active “striving” to establish the truth and to counter the forces that seek to undermine it.

Modern & Comparative Lens

The command to “strive” against disbelief and hypocrisy is a central one in Islam. The modern understanding of this “jihad” emphasizes its comprehensive nature. The primary jihad is the jihad of the pen and the tongue—the intellectual and ideological struggle to present the truth of Islam with clarity and to refute the arguments of its opponents. The physical struggle is a last resort, governed by strict ethical rules, to defend the community from active aggression.

Practical Reflection & Application

This verse is a call to be active and engaged believers. We should not be passive in our faith. The practical application is to engage in our own form of “jihad.” We should strive to educate ourselves about our faith so that we can be a part of the intellectual “jihad” to defend it from misconceptions. We should strive with our wealth to support the cause of truth. And we should strive against the “hypocrisy” in our own hearts. It is a call to a life of active and purposeful effort.

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14. Jibrīl (جِبْرِيلُ) – Gabriel

Linguistic Root & Etymology

Jibrīl is the Arabic name for the Archangel Gabriel, the angel of revelation.

Classical Exegesis (Tafsir)

In a powerful statement of divine support for the Prophet in Surah At-Tahrim (66:4), God says, “But if you two cooperate against him, then indeed, Allah is his protector, and Gabriel, and the righteous of the believers, and the angels, moreover, are [his] assistants.” The commentators explain that this is a formidable list of allies. In the face of the domestic plotting of two of his wives, God declares that the Prophet’s true alliance is a cosmic one. It is led by God Himself, and it includes the greatest of all the angels, Gabriel, as well as all the righteous believers and all the other angels. The two women are being warned that their plot is not against a mere man, but against one who has the entire host of heaven on his side.

Thematic Context

This connects to the theme of the immense honor and the divine protection of the Prophet. The surah has opened with a gentle admonition to him, but this verse makes it clear that his station is of the highest degree. The theme is a powerful reassurance to the Prophet and a stern warning to anyone who would oppose him. To be against the Prophet is to be against God, Gabriel, and the entire company of the righteous.

Modern & Comparative Lens

The angel Gabriel is a central figure in all the Abrahamic traditions, the primary messenger between God and the prophets. This verse is a powerful statement of his role not just as a messenger, but as an active “protector” and “assistant” of the Prophet Muhammad. It creates a sense of a powerful, living, and supportive relationship between the heavenly and the earthly messengers.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of awe for the station of our Prophet and a deep sense of security in our faith. We are the followers of a Prophet whose allies are God and the host of heaven. The practical application is to be a part of this blessed alliance. We should strive to be among the “righteous of the believers” who are the “assistants” of the Prophet’s cause by living by and spreading his beautiful teachings.

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15. Khayran minkunn (خَيْرًا مِّنكُنَّ) – Better than you

Linguistic Root & Etymology

Khayr means “better.” Minkunn means “than you” (feminine plural).

Classical Exegesis (Tafsir)

In the stern admonition to the wives of the Prophet in Surah At-Tahrim (66:5), this is the description of the potential wives that God could substitute for them. “Perhaps his Lord, if he divorced you, would substitute for him wives better than you.” The commentators explain that this is a powerful psychological and spiritual warning. The verse is reminding the wives that their immense honor of being married to the Prophet is not an unconditional guarantee. If they do not live up to the high standard of that station, God has the absolute power to replace them with others who are “better” in their faith and their character. The list of virtues that follows is a description of what “better” means.

Thematic Context

This connects to the surah’s central theme that honor is conditional upon piety, not upon association. The theme is a powerful one of accountability. No one, not even the wives of the Prophet, is above the divine law. The verse is a call to them to strive for the qualities that will make them truly “good” and “better,” and to not rely on their status alone.

Modern & Comparative Lens

The concept of “conditional honor” is a powerful one. It is a rejection of a static or an inherited aristocracy. This verse is a radical statement of spiritual meritocracy. “Better” is not defined by lineage or by beauty, but by a list of dynamic spiritual and moral virtues: being a submitter, a believer, a worshipper, a repenter, etc. This provides a clear and accessible roadmap for what it means to be a “better” person in the sight of God.

Practical Reflection & Application

This verse, while addressed to the wives of the Prophet, is a profound lesson for all of us. We should never become complacent in our faith. The practical application is to constantly strive to be “better.” We should look at the list of virtues in this verse and use it as a personal checklist for our own character development. It is a call to a life of continuous spiritual and moral self-improvement.

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16. Lā taʿtadhirū al-yawm (لَا تَعْتَذِرُوا الْيَوْمَ) – Make no excuses this Day

Linguistic Root & Etymology

Lā taʿtadhirū is a prohibition, “Do not make excuses.” Al-Yawm is “this Day.”

Classical Exegesis (Tafsir)

In Surah At-Tahrim (66:7), this is the statement that will be made to the disbelievers on the Day of Judgment. “O you who have disbelieved, make no excuses this Day. You are only being recompensed for what you used to do.” The commentators explain that on that Day, the time for excuses will be over. The evidence against them will be so clear and their own deeds will be so manifest that any attempt to make an excuse or to justify their disbelief will be completely futile. It is a declaration of the finality of their state.

Thematic Context

This connects to the theme of the finality and the perfect justice of the Day of Judgment. The surah is a call to repent and to make amends *now*, in this life. This verse is a stark reminder that this opportunity is a temporary one. The theme is that the Hereafter is the realm of consequences, not the realm of excuses. The judgment will be based on the reality of “what you used to do,” not on the excuses you will try to make.

Modern & Comparative Lens

The concept of a final “day of no excuses” is a powerful one. It is a statement of absolute accountability. In a world where people are often adept at making excuses and avoiding responsibility for their actions, this verse posits a final reality where such evasion is impossible. It is a powerful call to a life of integrity and personal responsibility.

Practical Reflection & Application

This verse is a profound and urgent warning. The practical application is to make our “excuses” now, in the form of sincere repentance to God. We should not wait for the Day when excuses will be of no avail. When we commit a sin, we should not try to justify it to ourselves. We should admit our fault, turn to God in repentance, and change our ways. This is the only way to avoid the terrible moment when we will be told, “Make no excuses this Day.”

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17. Lā yukhzī Allāh al-nabiyya (لَا يُخْزِي اللَّهُ النَّبِيَّ) – Allah will not disgrace the Prophet

Linguistic Root & Etymology

Lā yukhzī (root: KH-Z-Y (х-з-й)) means “He will not disgrace” or “He will not humiliate.” Al-Nabiyya is “the Prophet.”

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah At-Tahrim (66:8), a beautiful promise is made. “On the Day when Allah will not disgrace the Prophet and those who believed with him.” The commentators explain that this is a promise of ultimate and complete honor on the Day of Judgment. While the disbelievers and the hypocrites will be subjected to a “humiliating punishment,” the Prophet and the true believers will be completely protected from any form of disgrace or humiliation. Their faces will be shining with light, and they will be honored in the presence of all of creation.

Thematic Context

This connects to the theme of the ultimate vindication and the triumph of the believers. The surah has described the difficulties and the plots that the Prophet faced in his own household and from the hypocrites. This verse is the promise of his final and complete victory. The theme is that the temporary hardships of this world will be replaced by the eternal and manifest honor of the Hereafter for those who are patient and sincere.

Modern & Comparative Lens

The concept of a final “vindication” of the righteous is a central element of the theology of hope in the Abrahamic traditions. This verse is a powerful and direct promise of this. It is a statement that the moral order of the universe is such that those who align themselves with the truth will ultimately be honored, and those who oppose it will ultimately be disgraced. It is a promise of a final and perfect justice.

Practical Reflection & Application

This verse is a source of immense hope and a powerful motivation to be among the sincere followers of the Prophet. The practical application is to live a life of faith and integrity, with the full and certain confidence that if we are truly “with him,” we will share in his honor and will be protected from all disgrace on that great Day. It is a call to a life that is worthy of being honored in the divine presence.

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18. Malāʾikatun ghilāẓun shidād (مَلَائِكَةٌ غِلَاظٌ شِدَادٌ) – Angels, harsh and severe

Linguistic Root & Etymology

Malāʾikah are angels. Ghilāẓ is the plural of a word meaning harsh or stern. Shidād is the plural of a word meaning strong or severe.

Classical Exegesis (Tafsir)

In Surah At-Tahrim (66:6), this is the description of the angelic guardians of Hellfire. “Over it are angels, harsh and severe…” The commentators explain that this is a terrifying description of their nature. They have been created without any mercy or compassion. They are “harsh” in their character and “severe” in their meting out of the punishment. Their sole purpose is to implement the command of God’s justice with perfect and unrelenting precision.

Thematic Context

This connects to the theme of the reality and the terror of the punishment of Hell. The surah has commanded the believers to “save themselves and their families from a Fire.” This verse describes the nature of that Fire’s guardians to give the warning its full weight. The theme is one of the perfect and inescapable nature of divine justice. The punishment is carried out by beings who are perfectly obedient and who are immune to any pleas for mercy.

Modern & Comparative Lens

The depiction of the “angels of Hell” as stern and powerful enforcers of divine justice is a powerful archetype. It is a personification of the impersonal and unyielding nature of the law of consequences. Their description as being perfectly obedient (“they do what they are commanded”) is crucial. They are not malevolent demons who delight in torture; they are the pure and powerful instruments of a just and divine decree.

Practical Reflection & Application

This verse is a profound and sobering warning. The practical application is to take the threat of the Hellfire with the utmost seriousness. We should strive to live a life that makes us worthy of the company of the merciful angels of Paradise, not the “harsh and severe” guardians of the Fire. It is a powerful motivation to adhere to the commands of God, just as these angels do with perfect submission.

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19. Marḍāta azwājik (مَرْضَاتَ أَزْوَاجِكَ) – The pleasure of your wives

Linguistic Root & Etymology

Marḍāt (root: R-Ḍ-Y (р-д-й)) is the good pleasure or the contentment. Azwājik is “your wives.”

Classical Exegesis (Tafsir)

The opening verse of Surah At-Tahrim (66:1) is a gentle and loving admonition to the Prophet. “O Prophet, why do you prohibit what Allah has made lawful for you, seeking the pleasure of your wives?” The commentators explain that this was revealed concerning an incident where the Prophet, to please some of his wives, made a personal oath to abstain from something that was lawful for him (often identified as honey or a specific concubine). The verse is not a rebuke for a sin, but a gentle correction. It is a reminder to the Prophet that his primary concern should be the pleasure of God, and that he should not make his own life difficult by prohibiting a lawful blessing simply to please his family.

Thematic Context

This connects to the theme of the surah as a guide to the proper balance in family life. The surah opens with this very personal, domestic incident to derive a universal lesson. The theme is that while seeking to please one’s spouse is a good thing, it must never be done at the expense of the divine law or by making the lawful into the unlawful. The ultimate priority must always be the “pleasure of Allah.”

Modern & Comparative Lens

This verse is a profound and intimate glimpse into the human reality of the Prophet. It shows him as a loving husband who was deeply concerned with the happiness of his wives. It is also a powerful statement on the nature of religious legislation. The power to make something lawful (ḥalāl) or unlawful (ḥarām) belongs to God alone. Not even the Prophet himself has the authority to prohibit what God has made permissible.

Practical Reflection & Application

This verse is a powerful lesson in maintaining our priorities within our own marriages. We should strive to please our spouses, but this should always be done within the beautiful and balanced framework of the divine law. The practical application is to not fall into the trap of either being harsh with our families or of being so eager to please them that we compromise our religious principles. It is a call to a balanced and God-centered family life.

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20. Maryam ibnat ʿImrān (وَمَرْيَمَ ابْنَتَ عِمْرَانَ) – And Mary, the daughter of ‘Imran

Linguistic Root & Etymology

Maryam is Mary. Ibnat is “daughter of.” ʿImrān is her father’s name.

Classical Exegesis (Tafsir)

In Surah At-Tahrim (66:12), Mary is presented as the second of the two great, positive role models for the believers. The commentators explain that she is the ultimate example of purity, chastity, and a faith that is so profound that it is based on a direct and complete acceptance of the “words of her Lord.” She is the model of a woman whose life of worship was so sincere that she was chosen for the greatest of all miracles and was counted among the “devoutly obedient” (al-qānitīn).

Thematic Context

The story of Mary is the final, beautiful conclusion to the surah’s theme of individual accountability. She stands as the ultimate positive counterpart to the wives of Noah and Lot. Her example proves that a woman can achieve the highest of all spiritual stations through her own personal piety and her unwavering faith. The theme is one of spiritual empowerment and a celebration of the ultimate model of female sainthood.

Modern & Comparative Lens

Mary is a figure of immense reverence in both Islam and Christianity. The Qur’an’s portrayal of her is one of the highest honor. She is the only woman to be mentioned by name in the entire Qur’an. This verse, in presenting her as an “example for those who believe,” makes her a universal role model for all believers, both men and women. She is the epitome of a life of purity, trust, and submission to the divine word.

Practical Reflection & Application

The example of Mary is a profound source of inspiration. The practical application is to strive to emulate her in her great qualities. We should seek to have her purity of heart, her unwavering trust in God in the face of immense social pressure, and, most importantly, her deep and sincere belief in the “words of her Lord.” She is a timeless and universal model of a life that is completely and beautifully submitted to God.

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21. Mawlākum (مَوْلَاكُمُ) – Your protector

Linguistic Root & Etymology

The root is W-L-Y (у-л-й), which means to be near. A mawlā is a close ally, a patron, a protector, or a master.

Classical Exegesis (Tafsir)

In Surah At-Tahrim (66:2), after providing the legal way out of a difficult oath, the verse concludes, “And Allah is your protector (mawlākum).” The commentators explain that this is a statement of ultimate security and reassurance. The believers are being reminded that in all their affairs, their ultimate patron and protector is God Himself. He is the one who guides them, who provides them with merciful legal solutions, and who is their ultimate ally. To be under His protection is to be in the ultimate state of safety.

Thematic Context

This connects to the theme of the surah as a guide to navigating the complexities of life. The surah has delved into a difficult domestic issue. This phrase is a reminder that the solution to our problems is not just in the legal rulings, but in our relationship with our “Protector.” The theme is that a true believer is one who recognizes God as their “Mawlā” and who turns to Him for guidance and protection in all of their affairs, both big and small.

Modern & Comparative Lens

The concept of a divine “patron” or “protector” is a key element of a personal relationship with God. It transforms the relationship from one of a distant king and subject to one of a close patron and client. The term mawlā implies a relationship of mutual loyalty and support. This provides a powerful source of spiritual security and confidence.

Practical Reflection & Application

This verse should fill our hearts with immense comfort and confidence. By virtue of our faith, we have entered into the protection of the greatest possible ally. The practical application is to live like someone who knows they are protected by the ultimate Mawlā. This means facing our struggles with courage, not being intimidated by our problems, and placing our full trust in the protection and the guidance of our Lord.

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22. Muslimātin, muʾminātin, qānitātin… (مُّسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ…) – Submissive, believing, devoutly obedient…

Linguistic Root & Etymology

This is a series of feminine plural participles describing the ideal qualities of a righteous woman: Muslimāt (those who submit), Muʾmināt (those who believe), Qānitāt (those who are devoutly obedient), Tāʾibāt (those who repent), ʿĀbidāt (those who worship), Sāʾiḥāt (those who fast/travel for worship).

Classical Exegesis (Tafsir)

In the stern admonition to the wives of the Prophet in Surah At-Tahrim (66:5), this is the detailed description of the “better wives” that God could substitute for them. The commentators explain that this is a comprehensive and beautiful list of the core virtues that make up the character of an ideal believing woman. It is a holistic portrait that includes her submission, her deep faith, her constant obedience, her habit of repentance, her devotion in worship, and her spiritual discipline. It is a complete curriculum for female spiritual development.

Thematic Context

This connects to the surah’s theme of the conditional nature of honor. The verse is a powerful reminder that true “goodness” in a woman is not defined by her marital status or her beauty, but by this collection of profound spiritual and moral virtues. The theme is a call to all believing women to strive to embody these qualities and to make them the centerpiece of their own character.

Modern & Comparative Lens

This list of virtues is a powerful statement on the spiritual potential of women in Islam. It is a direct and detailed description of the qualities of a female saint. It is a comprehensive and holistic vision of female piety that is both inward (believing, repenting) and outward (submissive, obedient, worshipping, fasting). This verse is a central text for understanding the Qur’anic vision of the ideal female personality.

Practical Reflection & Application

This verse is a beautiful and inspiring roadmap for every believing woman. The practical application is to take this list of virtues and to use it as a mirror for our own self-examination and a guide for our own character development. We should strive to be women who are true in our submission, deep in our faith, constant in our obedience, quick in our repentance, devoted in our worship, and disciplined in our spiritual striving. This is the path to becoming “better” in the sight of God.

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23. Najjinī (نَجِّنِي) – Save me

Linguistic Root & Etymology

The root is N-J-W (н-ж-у), which means to be saved or to escape. The command najjinī is a plea, “Save me!”

Classical Exegesis (Tafsir)

In the beautiful prayer of the wife of Pharaoh in Surah At-Tahrim (66:11), she makes a twofold plea for salvation. “My Lord… save me (najjinī) from Pharaoh and his work, and save me (najjinī) from the wrongdoing people.” The commentators explain that this is a comprehensive prayer for deliverance. She asks to be saved not just from the person of the tyrant, but from his evil “work” or his corrupt system. She also asks to be saved from the corrupt society that supported him. It is a plea for a complete and total rescue from an environment of disbelief and injustice.

Thematic Context

This connects to the theme of the surah as a call to disassociate from evil. The wife of Pharaoh is the ultimate example of a person who, while living in the heart of evil, completely disassociated her heart from it. Her prayer is the verbal manifestation of this disavowal. The theme is that true faith requires a desire to be “saved” from the corrupting influence of a godless society, and this desire is expressed through a sincere plea to God.

Modern & Comparative Lens

The prayer “Save me!” is the universal cry of the human soul in distress. The prayer of the wife of Pharaoh is a particularly sophisticated and powerful one. It is not just a plea for physical safety, but for a complete spiritual and social deliverance. It is the prayer of a person who is seeking not just an escape, but a new and righteous home, a “house near You in Paradise.”

Practical Reflection & Application

This verse gives us the perfect words to use when we feel trapped in a corrupt or a harmful environment. The practical application is to turn to God with this same, comprehensive prayer. We should ask Him to “save us” not just from the evil people around us, but from the evil “work” and the corrupt systems that they promote. It is a call to seek our ultimate refuge and our ultimate “salvation” in God alone.

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24. Nūruhum yasʿā (نُورُهُمْ يَسْعَىٰ) – Their light will race

Linguistic Root & Etymology

Nūruhum is “their light.” Yasʿā means to race or to hasten.

Classical Exegesis (Tafsir)

In Surah At-Tahrim (66:8), this is the description of the believers on the Day of Judgment. “On the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will race before them and on their right.” The commentators explain that on the Day of Judgment, which will be a day of profound darkness, the believers will be granted a special “light.” This light is the physical manifestation of the faith (īmān) and the good deeds that they had in their hearts and performed in this life. This light will guide them through the darkness towards Paradise. The “racing” of the light signifies its power and its eagerness to lead them to their blessed destination.

Thematic Context

This connects to the central theme of the surah: the ultimate and manifest triumph of the believers. The surah contrasts the fate of the believers with the fate of the disbelievers. This “light” is the key differentiator. The believers have their own, intrinsic light which is the fruit of their faith. The theme is that the faith we cultivate in this life will become our literal “light” in the next, a light that is both our guide and our honor.

Modern & Comparative Lens

The metaphor of faith as a “light” that guides one through the darkness is a powerful and universal one, found in many spiritual traditions. This verse gives this metaphor a vivid, eschatological reality. The light is not just a figure of speech; it is a real, tangible energy that will be granted to the believers. It is a beautiful and powerful image of the ultimate reward for a life of sincere faith.

Practical Reflection & Application

This verse should be a powerful motivation for us to increase our “light” in this life. The practical application is to engage in the actions that generate this spiritual light: sincere faith, the five daily prayers (which the Prophet described as a “light”), the recitation of the Qur’an, and all other righteous deeds. We should strive to be people of light in this world, so that on the Day of darkness, our light will “race before us” and guide us to our eternal home.

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25. Qānitātin (قَانِتَاتٍ) – Devoutly obedient women

Linguistic Root & Etymology

This is the feminine plural of a word from the root Q-N-T (қ-н-т), meaning to be devoutly obedient, humble, and constant in worship.

Classical Exegesis (Tafsir)

In the list of ideal qualities for a wife in Surah At-Tahrim (66:5), this is a central characteristic. The commentators explain that a “qānitah” is a woman who is not just obedient, but is “devoutly” and “constantly” obedient to God. Her obedience is a state of being, a deep and humble submission of the heart that is manifested in her consistent worship and her good conduct. It is a quality of profound piety.

Thematic Context

This connects to the surah’s theme of the importance of individual piety. The surah presents a holistic portrait of the ideal believing woman, and this quality of “devout obedience” is at the very heart of it. It is also significant that in the final verse of the surah, Mary herself is described as being “of the devoutly obedient (min al-qānitīn).” This frames the entire surah with this beautiful virtue. The ideal woman at the beginning of the surah is a “qānitah,” and the ultimate role model at the end, Mary, is the perfect embodiment of this quality.

Modern & Comparative Lens

The virtue of “devout obedience” is a central element of the religious life. The Qur’anic term “qunūt” is a rich and profound one. It is not a blind or a forced obedience, but a humble, willing, and constant submission that is born of a deep faith and love for God. It is the quality of a heart that has found its peace in aligning its will with the divine will.

Practical Reflection & Application

This verse is a call for all believing women to strive to be “qānitāt.” The practical application is to cultivate a state of humble and willing obedience to the commands of God in all aspects of our lives. This means being constant in our prayers, obedient in what He has commanded, and submissive to His decree with a peaceful and contented heart. This is the path to becoming “better” in the sight of God and to emulating the great women of faith, like Mary.

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26. Qū anfusakum wa ahlīkum nāran (قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا) – Save yourselves and your families from a Fire

Linguistic Root & Etymology

Qū is a command from the root W-Q-Y (у-қ-й), which means to protect or to guard. It is the command form of taqwā. Anfusakum is “yourselves.” Ahlīkum is “your families.” Nāran is “a Fire.”

Classical Exegesis (Tafsir)

In a pivotal verse in Surah At-Tahrim (66:6), a direct and weighty command is given to the believers. “O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones.” The commentators explain that this is a statement of fundamental personal and familial responsibility. A believer’s duty is not just to save their own self, but to actively work to “protect” their family—their spouse, their children—from the path that leads to the Hellfire. This is done by teaching them their religion, by commanding them to do good, by forbidding them from evil, and by being a righteous role model for them.

Thematic Context

This is a central theme of the surah. The surah has dealt with the complexities and the trials of family life in the household of the Prophet. This verse universalizes the lesson. The theme is that the family is not just a social unit; it is a unit of spiritual responsibility. The head of the household has a sacred duty to be a guardian and a guide for their family, to steer them towards Paradise and away from the Fire. The surah is a call to a responsible, faith-centered family life.

Modern & Comparative Lens

The concept of “family responsibility” is a universal one. This verse gives it a profound and ultimate spiritual dimension. The greatest and most important duty of a parent is not just to provide for the worldly needs of their children, but to provide for their spiritual well-being. This is a powerful statement on the importance of religious education and character-building within the home.

Practical Reflection & Application

This verse is a direct and heavy command that should be a constant focus for every believing parent and spouse. The practical application is to take the Islamic upbringing of our families with the utmost seriousness. This means creating a home environment that is centered on the remembrance of God, teaching our children the Qur’an and the Sunnah, and, most importantly, being a living example of the faith we wish to instill in them. This is how we fulfill our great duty to “protect our families from the Fire.”

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27. Ṣaddaqat (صَدَّقَتْ) – She believed in the truth of

Linguistic Root & Etymology

The root is Ṣ-D-Q (ص-д-қ), meaning to be truthful. The verb ṣaddaqat (Form II) is an intensive form, meaning she affirmed the truth of, she believed in completely, or she testified to the truth of.

Classical Exegesis (Tafsir)

In the final verse of Surah At-Tahrim (66:12), this is the praise given to Mary. “…and she affirmed the truth of the words of her Lord and His scriptures, and she was of the devoutly obedient.” The commentators explain that this is a description of the profound nature of her faith. Her belief was not a simple or a wavering one. She had a deep, sincere, and complete conviction in the “words of her Lord” (both the revealed scriptures and His creative command, “Be!”) and in all of His “scriptures.” Her outward piety was a direct result of this deep and all-encompassing inner state of affirmation.

Thematic Context

This connects to the surah’s theme of the nature of true and sincere faith. The surah has presented a number of models of belief and disbelief. Mary is presented as the ultimate positive model. The theme is that the ideal believer is one whose heart is in a state of complete and unwavering “affirmation” of the divine truth in all its forms. This is the faith that leads to the highest of all spiritual stations.

Modern & Comparative Lens

The concept of “affirmation” is a powerful one. It is more than just a passive belief; it is an active and heartfelt testimony to the truth. Mary is the model of this. Her entire life was an “affirmation” of the truth of God’s word, even in the face of the most extreme and difficult of trials. She is a universal symbol of a faith that is both deeply personal and courageously lived.

Practical Reflection & Application

This verse encourages us to strive for a faith that is one of deep and sincere “affirmation.” The practical application is to move beyond a faith of doubt or of mere cultural inheritance to a faith of deep and personal conviction. We can do this by studying the “words of our Lord” (the Qur’an) and reflecting on them until they become a source of deep and unshakeable certainty in our hearts, just as they were for the noble Mary.

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28. Ṣaghat qulūbukumā (صَغَتْ قُلُوبُكُمَا) – Your hearts have inclined

Linguistic Root & Etymology

The root is Ṣ-GH-W (ص-г-у), which means to incline, to lean, or to deviate. Qulūbukumā is the dual form, “the hearts of you two.”

Classical Exegesis (Tafsir)

In Surah At-Tahrim (66:4), this is the divine diagnosis of the state of the two wives who had cooperated against the Prophet. “If you two repent to Allah, [it is best], for your hearts have already inclined.” The commentators explain that their “inclining” was their deviation from the perfect and straight path of etiquette with the Prophet. By cooperating in a matter that displeased him and by divulging his secret, their hearts had “leaned” towards a wrongful action. The verse is a call to them to correct this “inclining” of the heart through sincere repentance.

Thematic Context

This connects to the surah’s central theme of the importance of the state of the heart. The surah is a call to maintain a heart that is upright and is in perfect alignment with the will of God and His Messenger. This verse is a powerful insight into the nature of sin. A sin is an “inclining” of the heart away from the straight path. The theme is that the cure for this deviation is to immediately “incline” the heart back towards God through repentance.

Modern & Comparative Lens

The metaphor of the “inclined heart” is a powerful one for a state of moral or spiritual deviation. It is not a complete break, but a “leaning” in the wrong direction. This is a very subtle and psychologically astute description of the beginning of a spiritual problem. The verse is a call for an immediate course correction before this “inclining” becomes a permanent state.

Practical Reflection & Application

This verse is a call to be mindful of the “inclinations” of our own hearts. The practical application is to be engaged in a constant process of self-monitoring. When we feel our heart “inclining” towards a sin—towards envy, towards anger, towards disobedience—we should immediately catch ourselves and make the conscious choice to “incline” it back towards God through remembrance and seeking forgiveness. This is the key to maintaining a straight and balanced spiritual path.

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29. Ṣāliḥ al-muʾminīn (وَصَالِحُ الْمُؤْمِنِينَ) – And the righteous of the believers

Linguistic Root & Etymology

Ṣāliḥ is one who is righteous. Al-Muʾminīn are the believers.

Classical Exegesis (Tafsir)

In the powerful statement of divine support for the Prophet in Surah At-Tahrim (66:4), this is a key part of his alliance. “…then indeed, Allah is his protector, and Gabriel, and the righteous of the believers…” The commentators have explained that the “righteous of the believers” refers to the best and the most sincere of the Prophet’s companions, such as Abu Bakr and ‘Umar, and by extension, all of the sincere and righteous believers until the Day of Judgment. The verse is a statement that the Prophet’s support system is not just divine and angelic, but is also composed of the best of the human community.

Thematic Context

This connects to the theme of the community of faith as a source of support. The surah is a call to a cohesive and mutually supportive community. This verse is a powerful statement of this. The theme is that the righteous believers are not just a random collection of individuals; they are a key part of the alliance of the “Party of Allah,” who stand in support of God’s Messenger and His cause. To be a “righteous believer” is to be an “assistant” to the Prophet.

Modern & Comparative Lens

The concept of a “communion of saints” or a spiritual community of the righteous is a feature of many traditions. This verse is a powerful Qur’anic expression of this. It establishes a powerful and honored role for the “righteous believers” in the divine plan. They are not just passive recipients of guidance; they are active supporters and key allies in the great project of the truth.

Practical Reflection & Application

This verse should inspire in us a deep desire to be counted among the “righteous of the believers.” The practical application is to strive to be a source of support for the legacy of our Prophet. We can do this by learning his Sunnah, by teaching it to others, by defending it from misconceptions, and by embodying its beautiful character in our own lives. It is a call to be an active and supportive member of the prophetic community.

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30. Taẓāharā ʿalayh (تَظَاهَرَا عَلَيْهِ) – You two cooperate against him

Linguistic Root & Etymology

The root is Ẓ-H-R (ظ-ه-р), which means the back. The verb taẓāhara (Form VI) means to support one another or to cooperate, as if by lending one’s “back” to another. In this context, it has a negative meaning: to cooperate against someone or to form an alliance against them.

Classical Exegesis (Tafsir)

In the admonition to the two wives of the Prophet in Surah At-Tahrim (66:4), this is the description of their action. “If you two repent to Allah… But if you two cooperate against him…” The commentators explain that this refers to the two wives (generally identified as Hafsah and ‘A’ishah) cooperating in a matter that caused grief to the Prophet. Their “cooperation” against him, even in a domestic matter, is treated with the utmost seriousness by the surah, because of his high and sacred station.

Thematic Context

This connects to the theme of the immense gravity of the believers’ conduct towards the Prophet. The surah is a detailed lesson in the proper adab (etiquette). The use of the powerful verb “cooperate against him” shows that even a small, domestic plot is seen, in the divine scale, as a serious act of opposition. The theme is a call to an absolute and uncompromising loyalty and support for the Prophet, both in public and in private.

Modern & Comparative Lens

The story is a powerful and very human one about the complexities of a large and prominent family. It is a timeless lesson on the dangers of jealousy and conspiracy within a household. The surah does not shy away from these difficult human realities, even in the household of the Prophet, but uses them as a basis for timeless moral and legal guidance.

Practical Reflection & Application

This verse is a profound warning against all forms of cooperation in sin. The practical application is that we must never “cooperate” with anyone against another person, especially when it involves injustice, gossip, or causing harm. Our cooperation should always be for the cause of righteousness and piety (al-birr wa-l-taqwā), not for the cause of sin and transgression.

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31. At-Tahrim (التَّحْرِيم) – The Prohibition

Linguistic Root & Etymology

The root is Ḥ-R-M (х-р-м), which means to be sacred or forbidden. Taḥrīm is the verbal noun, meaning the act of making something forbidden or prohibited.

Classical Exegesis (Tafsir)

This word gives the surah its name and refers to the action of the Prophet that is gently admonished in the opening verse (66:1). “O Prophet, why do you prohibit (tuḥarrimu) what Allah has made lawful for you…?” The commentators explain that the Prophet, to please his wives, made a personal oath to prohibit himself from something that was permissible. The surah is named after this act of “prohibition” because the entire chapter flows from this initial incident. It is a powerful lesson on the nature of what is lawful and unlawful, and the source of the authority to make such a declaration.

Thematic Context

The theme of “prohibition” is central to the surah. The surah makes it clear that the right to make things prohibited (taḥrīm) or permitted (taḥlīl) belongs to God alone. Not even the Prophet has the authority to prohibit what God has made lawful. This establishes a foundational principle of Islamic jurisprudence. The surah is a call to adhere to the true, divine “prohibitions,” not the ones that are innovated by human beings.

Modern & Comparative Lens

The issue of who has the authority to legislate in matters of religion is a central one in all faith traditions. This verse is a powerful statement of the Islamic principle that God is the sole legislator. In modern times, this is a profound critique of any religious figure or institution that claims the right to prohibit what God has permitted or to permit what He has prohibited. It is a call to a faith that is based on the divine text, not on human additions.

Practical Reflection & Application

This verse is a powerful reminder to be balanced in our own religious practice. The practical application is to adhere strictly to what God has made forbidden, and to not burden ourselves or others by prohibiting the good and lawful things that He has permitted. It is a call to embrace the ease and the balance of the Sharīʿah, and to avoid all forms of self-imposed and innovative extremism.

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32. Tawbatan naṣūḥan (تَوْبَةً نَّصُوحًا) – A sincere repentance

Linguistic Root & Etymology

Tawbah is repentance. Naṣūḥ (root: N-Ṣ-Ḥ (н-с-х)) is an intensive form meaning that which is pure, sincere, and serves as a good counsel.

Classical Exegesis (Tafsir)

In Surah At-Tahrim (66:8), a direct command is given to the believers: “O you who have believed, repent to Allah with a sincere repentance.” The commentators have explained the qualities of a “tawbatan naṣūḥan” in detail. It is a repentance that is sincere and is purely for the sake of God. It is a repentance that is comprehensive, covering all sins. It is a repentance that is decisive, followed by a firm resolve to not return to the sin. And it is a repentance that “counsels” the soul, mending its past and setting it on a new, righteous course. It is the highest and most perfect form of repentance.

Thematic Context

This connects to the surah’s central theme of repentance and reform. The surah began by addressing the need for repentance in the Prophet’s household, and it now universalizes that call to all believers. The theme is that the path to salvation and to having one’s sins expiated is through this “sincere repentance.” It is the key that unlocks the door to the gardens of Paradise and the “light” of the Day of Judgment.

Modern & Comparative Lens

The concept of a “sincere” or “transformative” repentance is a central element of the spiritual life. This Qur’anic term is a particularly rich and comprehensive one. It is not just a feeling of regret, but a complete process of self-reform. It is a forward-looking repentance that is designed to “counsel” and to build a better future, not just to lament the past. This is a very positive and empowering model of spiritual change.

Practical Reflection & Application

This verse is a direct and merciful invitation to us all. The practical application is to strive to make our own repentance a “tawbatan naṣūḥan.” When we turn back to God, we should do so with a sincerity that is free from any other motive. We should feel a deep regret, we should abandon the sin completely, we should resolve to never return to it, and, if it involves the rights of others, we should restore those rights. This is the path to a true and transformative forgiveness.

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33. Thayyibātin (ثَيِّبَاتٍ) – Previously married women

Linguistic Root & Etymology

A thayyib is a woman who has been previously married (i.e., a widow or a divorcée).

Classical Exegesis (Tafsir)

In the list of ideal qualities for a wife in Surah At-Tahrim (66:5), this is mentioned alongside “virgins” (abkārā). The commentators explain that this is a statement of God’s power and a sign of the inclusiveness of the divine ideal. God could provide the Prophet with righteous wives who are “previously married” or who are “virgins.” The verse makes it clear that both are equally capable of possessing the high spiritual and moral qualities that are truly valuable in the sight of God.

Thematic Context

This connects to the surah’s theme of the true criteria for honor. The surah is a powerful rejection of the superficial, pre-Islamic standards of worth. By placing “previously married women” on an equal footing with “virgins” in this list of ideal qualities, the verse is a direct and powerful refutation of any cultural stigma that might be attached to divorcees or widows. The theme is that a woman’s worth is in her piety, not in her marital history.

Modern & Comparative Lens

The equal and honorable mention of “previously married women” is a remarkably progressive and compassionate statement, especially in the context of the 7th century. It is a powerful statement against the social and cultural “shaming” of women who are divorced or widowed. The verse provides a strong Qur’anic basis for a culture that honors and respects women regardless of their marital status.

Practical Reflection & Application

This verse encourages us to look beyond superficial labels and to value people based on their inner qualities of faith and righteousness. The practical application is to reject cultural prejudices against divorced or widowed women. We should honor them, support them, and recognize that they are equally capable of being among the most righteous and the most beloved of servants to God. It is a call to a more just and compassionate social outlook.

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34. Yafʿalūna mā yuʾmarūn (وَيَفْعَلُونَ مَا يُؤْمَرُونَ) – And they do what they are commanded

Linguistic Root & Etymology

Yafʿalūn means “they do.” Mā yuʾmarūn means “what they are commanded.”

Classical Exegesis (Tafsir)

In the description of the angelic guardians of Hell in Surah At-Tahrim (66:6), this is the final and most terrifying part of their description. “…They do not disobey Allah in what He commands them but do what they are commanded.” The commentators explain that this is a statement of their perfect and machine-like obedience. They have no capacity for mercy or for independent judgment. Their will is completely subsumed in the will of God. They will carry out the command of punishment with absolute and unerring precision, without any possibility of being swayed by pleas or excuses.

Thematic Context

This connects to the theme of the absolute and inescapable nature of the divine justice. The surah has warned the believers to save themselves from a Fire. This verse describes the nature of the enforcers of that punishment to give the warning its full weight. The theme is that on the Day of Judgment, the law of consequences is absolute. The agents of that law are perfectly and unyieldingly obedient.

Modern & Comparative Lens

The concept of angels as beings of perfect and unwavering obedience is a central tenet of Islamic angelology. This is contrasted with the nature of humans and jinn, who have been given free will. The description of the angels of Hell is a powerful and terrifying one. They are the personification of a justice that is completely free from the human emotions of pity or doubt.

Practical Reflection & Application

This verse should instill in us a profound sense of awe and a healthy fear of the Day of Judgment. It is also a powerful, albeit terrifying, model of perfect obedience. The practical application is to strive to be among those who, like the angels, are quick to obey the command of God. While we have free will, our goal should be to align our will with His will, so that our lives become a reflection of the beautiful and willing submission that characterizes the best of His creation.

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35. Yughniyā ʿanhumā (يُغْنِيَا عَنْهُمَا) – They could avail them

Linguistic Root & Etymology

The root is GH-N-Y (г-н-й), which means to be rich or self-sufficient. The verb yughniyā means “they could avail” or “they could benefit.”

Classical Exegesis (Tafsir)

In the parable of the wives of Noah and Lot in Surah At-Tahrim (66:10), the verse states that their husbands’ righteousness “did not avail them against Allah at all.” The commentators explain that this is a powerful statement on the absolute nature of individual accountability. Despite being married to two of the greatest prophets, the disbelief and the betrayal of these two women was so great that their husbands’ high station could not benefit them in the slightest on the Day of Judgment. Their family connection was completely and utterly useless.

Thematic Context

This is the central lesson of the two negative role models in the surah. It connects to the overarching theme of the surah: that salvation is a personal matter that is based on one’s own faith and deeds. The theme is a powerful and direct refutation of any belief in a salvation that is based on lineage, association, or the intercession of a righteous relative. The justice of God is perfect and individual.

Modern & Comparative Lens

The concept that “God has no grandchildren” is a powerful theological principle that emphasizes a direct and personal relationship with the divine. This Qur’anic verse is one of the most stark and powerful expressions of this. It is a timeless warning against a “second-hand faith” or a reliance on the spirituality of one’s family or one’s community for one’s own salvation.

Practical Reflection & Application

This verse is a profound and sobering reminder for all of us. We must never become complacent in our faith because we come from a righteous family or because we are associated with a righteous community. The practical application is to take full and personal responsibility for our own spiritual journey. We must strive to be righteous in our own right, and not rely on the piety of our fathers, our mothers, or our spouses to save us. In the end, we will all stand before God alone.

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36. Ẓahīr (ظَهِير) – An assistant

Linguistic Root & Etymology

The root is Ẓ-H-R (ظ-ه-р), which means the back. A ẓahīr is a supporter or an assistant, one who lends their “back” or their strength to another.

Classical Exegesis (Tafsir)

In the powerful statement of divine support for the Prophet in Surah At-Tahrim (66:4), after mentioning Allah, Gabriel, and the righteous believers as his protectors, the verse concludes, “and the angels, moreover, are [his] assistants (ẓahīr).” The commentators explain that this is a statement of the overwhelming and cosmic scale of the support system for the Prophet. It is not just a few angels; it is the entire angelic host who are his “assistants” and supporters. The verse is designed to show the utter futility of any plot against him.

Thematic Context

This connects to the theme of the immense honor and the divine protection of the Prophet. The surah has dealt with a domestic difficulty, and this verse is a powerful reminder of the Prophet’s true station. The theme is that the believer who stands for the truth is never truly alone. They are part of a grand alliance, a “Party of God” that includes the angels themselves. This is a source of immense strength and reassurance.

Modern & Comparative Lens

The concept of an “unseen support system” or a “cloud of witnesses” is a powerful source of spiritual strength. This verse is a magnificent and detailed Qur’anic expression of this. It presents a vision of a cosmos that is not neutral, but is actively aligned in support of the cause of truth. It is a powerful antidote to feelings of isolation and weakness in the struggle for good.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of security and confidence in our faith. We are the followers of a Prophet whose “assistants” are the very angels of heaven. The practical application is to be a worthy member of this grand alliance. We should strive to be “assistants” to the cause of our Prophet in our own small way, with the full confidence that we are being supported by unseen forces that are far greater than any opposition we may face.