34. That is, as Ibn `Abbas understood, none of you would have, all by himself, been led to any good nor saved from any harm, without Allah showing the way (Ibn Jarir).

Imam Razi explains that the term “zaki” is applicable to a person who has obtained a high degree of Allah’s Pleasure (rida). Hence one says,

زكى الزرع

meaning “the crop has attained its fullest growth.”

35. Imam Razi points out (and Alusi seems to agree) that the term “fadl” of “ulu al-fadl” can allude either to this worldly “fadl” or the next-worldly. If we assume that it refers to this worldly “fadl” then, it cannot be rendered as “wealth” or “bounty” because that is already mentioned in “sa`ah” (abundance or wealth). Therefore, it can only be understood as spiritual “grace” or “virtue” of this and the next world. This description fitted well Abu Bakr who was a person of spiritual virtue far more excellent than any other after the Prophet.

36. This was revealed in reference to Abu Bakr swearing over Mistah’s part in the slander on `A’isha. He used to support him materially because he was a cousin to him through his aunt, and because he was a poor immigrant, and one who had participated in the battle of Badr. He swore that he would no more support him financially after the incident. Allah (swt) revealed this verse. Dahhak has said that there were a few others also, from among the Ansar, who had sworn like Abu Bakr (Ibn Jarir, Razi, Ibn Kathir). But the second opinion – about the Ansar – does not seem very sound (Qurtubi).

37. When Abu Bakr heard of this revelation he said, “Indeed, I wish to be forgiven” (Ibn Jarir).

The Prophet expressed the substance of this verse in his words by saying,

من لايرَحم لا يرُحم

“He who doesn’t show mercy, is not shown mercy” (Qurtubi).

38. The translation of “muhsanat” as chaste has Ibn Jarir’s authority behind it.

39. Morally bankrupt people’s languages (in whose culture father mates with daughter, brother marries sister, priest with priest), cannot have words in current usage for expressing such qualities as they deem out of date: chastity, bashfulness, personal purity, etc. Zamakhshari’s definition for the textual “ghafilat” therefore, could perhaps give some sense to those who do not have a single equivalent for “ghafilat.” He defines the term as …but first in Arabic:

السليمات الصدور ، النقيات القلوب ، اللاتي ليس فيهن دهاء ، ولا مكر ، لأنهنّ لم يجربن الأمور ولم يرزن الأحوال ، فلا يفطنّ لما تفطن له المجربات العرافات - الكشاف

We can now attempt a somewhat free translation: "Ghafilat are those women whose breasts are preserved in primordial purity, and hearts clean. Those, who are free of guile and cunning, for they have not yet experienced (some) things, and have not yet tasted (some) affairs; so that, they are not yet conscious of matters that the experienced and the seasoned ones are conscious of."

40. The verse could be applicable to `Abdullah ibn Ubayy and his compatriots who never repented (Alusi and others).

The Prophet added his own emphasis counting slander of chaste women as one of the great seven destroyers. The others being, as in a report of the Sahihayn:

الشِّرْكُ بِاللَّهِ ، وَالسِّحْرُ ، وَقَتْلُ النَّفْسِ الَّتِى حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ ، وَأَكْلُ الرِّبَا ، وَأَكْلُ مَالِ الْيَتِيمِ ، وَالتَّوَلِّى يَوْمَ الزَّحْفِ ، وَقَذْفُ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ الْغَافِلاَتِ

Ascribing partners unto Allah, magic, killing an innocent soul, devouring usury, devouring orphans’ property, running away from the battle-field, and slandering chaste believing women (Ibn Kathir).

41. The rendering of “din” as “just due” tries to be close to the understanding of Ibn `Abbas as in Tabari. He said “dinahum” means “hisabahum.”

42. This is the meaning of “Al-Mubin” that Ibn Jarir prefers as correct. However, “One Who Manifests” is another possible meaning. Zamakhshari is also of the same opinion.

It might also be made note of, adds Zamakhshari, how Allah (swt) dealt with the slander of `A’isha in His revelation. He stated it briefly and then expanded on it, He emphasized on it and then repeated it, and, came with words of threat that He used for the Associaters alone in other parts of the Qur’an. Anyone wishing to know the position of honor that the Prophet (saws) occupied with Allah, might read the passage dealing with `A’isha’s slander. If Allah dealt with it so seriously, it was because `A’isha was his wife.

43. A literal translation should be: Evil (women) are for evil (men) …” but this is not how the great majority of the earliest scholars have understood it.

But rather, the translation as it is now, is how Ibn `Abbas, Mujahid, Ibn Nujayh, Dahhak, Qatadah, Sa`id b. Jubayr and many others of the early scholars have understood. That is, evil words are for evil men; to them they suit most. Whereas, good men are innocent of them. On the contrary, good words are for good men. To them they suit most.

Ibn Jarir also understands this ayah in this manner, yet reports that Zayd b. Aslam thought they meant that good women are for good men .. to the end.

Nuhhas has said that this is the best that has been said about the verse, although he is not against Zayd’s interpretation altogether (Qurtubi).

44. That is, the good ones are quit of what the words the evil ones use (Ibn Jarir).

45. Most commentators agree that the first application of the verse was to `A’isha, a lady of great virtues. The Prophet (saws) said about her:

فَضْلُ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ

“`A’isha’s superiority over other women is like that of mutton-pudding over other dishes” (Alusi). She said about herself, “I have been given preference over others in several things: (a) An angel brought down my photo to the Prophet (before marriage, to say that ‘this is chosen to be your wife’), (b) I was the only virgin the Prophet married, (c) I held the unique position that revelations came to the Prophet while I was with him under the same blanket, (d) my exoneration was sent down from the heavens, (e) the Prophet died in my house, (f) he was buried in my house, (g) I was created pure in the house of the pure, (h) I was promised forgiveness and an honorable provision (Zamakhshari, Alusi, Shafi` and others).

It might be noticed in the above that the woman inside `A’isha makes an important point of being a virgin when the Prophet married her. The Prophet himself however, hardly ever expressed any such sentiment (Au.).