Verse:8 Commentary Commentary

تُوبُوا إِلَى اللَّـهِ تَوْبَةً نَّصُوحًا (...turn to Allah with a faithful repentance...66:8). The word taubah, literally, means 'to turn' or 'to return', in the sense of turning or withdrawing from sins. In the terminology of the Qur'an and Sunnah, it signifies 'to regret committing sins in the past and to firmly resolve abstaining from them in future'. Taubah is qualified in the verse by the word نصوح nasuh. If it is taken as the infinitive of nasaha / nasihah, it signifies 'to make pure and sincere'; and if it be derived from nasahah, it signifies 'to repair clothes by sewing'. In terms of the first meaning, the expression nasuh signifies sincere/faithful [ repentance ], free from pretence and hypocrisy. In this interpretation, a sinner is required to regret the sins he has committed and give them up purely for the pleasure of Allah and for fear of Divine chastisement. In terms of the second meaning, nasuh would signify that 'the sinner is required to repair the torn clothes of righteous deeds'. Sayyidna Hasan Basri (رح) says that taubatan nasuha signifies that a person should regret his past evil actions, and make a firm resolve never to repeat them. Kalbi says the phrase taubatan nasuha signifies that a person should pray for pardon with his tongue, regret in his heart, and should prevent the limbs of his body from committing sins in the future.

Sayyidna ` Ali ؓ was asked as to what is 'taubah' and he replied that it consists of six elements: [ 1] to regret one's past evil deeds; [ 2] to carry out Divine duties that were missed; [ 3] to restore the rights that were usurped; [ 4] to ask forgiveness of a person who has been wronged by him physically or verbally; [ 5] to make a firm resolve of avoiding the sin in future; and [ 6] to consume one's self in obedience of Allah as one thus far consumed one's self in His disobedience. [ Mazhari ]. In fact, all of the conditions of 'taubah', put forward by Sayyidna ` Ali ؓ ، are recognized by all the scholars. However, some have described them concisely and others in details.

عَسَىٰ رَ‌بُّكُمْ أَن يُكَفِّرَ‌ عَنكُمْ (It is hoped from your Lord that he will write off your faults...66:8). The verb ` asa means 'it is hoped'. In this context, it purports to mean 'promise', but the expression of 'hope' is used to indicate that taubah or any other righteous deeds are not the just and equal price for the Paradise or the divine forgiveness. In fact, one compensation for man's good deeds has already been given to him in this world in the form of worldly blessings. Therefore, as regards the law of equality, it is not necessary that he is further compensated by the Jannah. It entirely depends on Divine grace and favour as is mentioned in a Hadith which says: 'Your actions alone cannot salvage you.' The Companions inquired: '0 Messenger of Allah, not even you?' He replied: 'No, not even me unless the Divine grace and mercy covers me.' [ Bukhari and Muslim as quoted by Mazhari ] Verse:9 Commentary - - - Verse:10 Commentary ضَرَ‌بَ اللَّـهُ مَثَلًا لِّلَّذِينَ كَفَرُ‌وا امْرَ‌أَتَ نُوحٍ ( Allah has cited for the disbelievers the example of the wife of Nuh (علیہ السلام) and the wife of Lut (علیہ السلام) ...66:10). Towards the end of this Surah, Allah has set forth examples of four women. The first example comprises two women who were the wives of two Holy Prophets (علیہما السلام) .

They, in matters of religion, opposed their husbands and secretly sided with the unbelievers and pagans. As a result, they ended up in the abyss of Hell, and their marital relation with the prophets could not save them from the punishment. The name of the wife of Nuh (علیہ السلام) is said to be Waghilah, while the name of the wife of Lut (علیہ السلام) is said to be Walihah. [ Qurtubi ] Some scholars have attributed other names to them.

The third woman is the one who was the wife of the Pharaoh, the worst disbeliever and claimant of godhead, but she believed in Musa (علیہ السلام) . She was given such a high rank by Allah that she was shown her place in the Paradise, right here in this world, and the infidelity of her husband did not prove to be an impediment in her achieving this high rank.

The fourth woman is Maryam (علیہا السلام) . She was not wife of anyone, but her faith and virtuous deeds earned for her such a high degree that she was invested with perfections of the prophets, even though she was not a prophet according to the majority of scholars. Verse [ 11] serves as a warning to the unbelievers who think that they will attain salvation merely by their companionship with believers, the good company will not rescue them in the Hereafter if they persist in their disbelief. So likewise, a disbeliever's disbelief will not harm a believing relative. Therefore, the auliyas' and ambiyas' wives should not carelessly take for granted that they will attain salvation on account of their husbands nor should the wife of a disbeliever think that his disbelief will harm her. Every person, man or woman, should be concerned about his/her own faith and action. Verse:11 Commentary ضَرَ‌بَ اللَّـهُ مَثَلًا لِّلَّذِينَ آمَنُوا امْرَ‌أَتَ فِرْ‌عَوْنَ إِذْ قَالَتْ رَ‌بِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ (And Allah has cited for the believers the example of the wife of Fir'aun (the Pharaoh), when she said, "My Lord, build for me, near You, a house in the Paradise...66:11) This is the example of the wife of Fir'aun (the Pharaoh) whose name was ` Asiyah bint Muzahim. When Musa (علیہ السلام) accomplished his task in defeating the sorcerers who embraced Mosaic faith, she too embraced the Mosaic faith and became a Muslim. Fir'aun ordered that she should be tortured severely and tormented harshly. According to some reports, her hands and feet were pegged with nails to the ground and a huge rock was placed on her chest, so that she might not be able to move. In this state she supplicated to Allah as mentioned in this verse. According to other reports, it was suggested that a huge rock be dropped on her. They had hardly dropped the rock and she prayed to Allah as quoted in the verse. Allah then showed Sayyidah 'Asiyah ؓ her house in Paradise, and while looking at this vision her soul departed. When the rock fell on her body, it was lifeless. [ Mazhari ]. Verse:12 Commentary وَصَدَّقَتْ بِكَلِمَاتِ رَ‌بِّهَا وَكُتُبِهِ (and she testified to the truth of the words of her Lord and His books, and she was one of the devout....66:12) The phrase 'Words of her Lord' refers to scriptures that were revealed to the Holy Prophets صلى الله عليه وسلم . The word kutub [ Books ] refers to the well-known celestial books - Injil, Zabur and Torah. The concluding statement وَكَانَتْ مِنَ الْقَانِتِينَ (and she was one of the devout....66:12) describes the quality of Sayyidah Maryam (علیہا السلام) . The word qanitin is the plural of qanit and signifies 'devout and obedient'. Sayyidna Abu Musa (علیہ السلام) narrates that the Messenger of Allah صلى الله عليه وسلم said: "Whilst many men have attained spiritual perfection, among women only Sayyidah ` Asiyah ؓ ، wife of Fir'aun, and Sayyidah Maryam, daughter of ` Imran (علیہما السلام) ، achieved this perfection." [ Bukhari and Muslim as quoted by Mazhari ]. Apparently, 'perfection' in this context refers to 'characteristics of Prophethood'. Despite being a woman, she achieved them. [ Mazhari ]. And Allah knows best!

Al-hamdulillah

The Commentary on

Surah At-Tahrim

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