1. As we have mentioned in the introduction to the Surah, these verses were sent down at a time when Zaid had already divorced Zainab. The Prophet (peace be upon him) was himself feeling, and Allah had also inspired him with this, that it was the right time for striking at the root of the tradition and customs of ignorance regarding the adopted relations, and that he should take the initiative and marry the divorced wife of his adopted son (Zaid) so that the custom was completely eradicated. But the reason why he was hesitant in this regard was the fear that this would provide a strong excuse to the disbelievers and the hypocrites; who were already burning with jealousy at his successive victories, to start a propaganda campaign against him. This fear was not due to any apprehension for personal defamation, but for the reason that it would harm Islam; it would cause mistrust of Islam among the people who were inclined towards it; it would make the neutral people to join the enemy; and it would cause the weak minded people among the Muslims to be involved in doubts and suspicions. Therefore, the Prophet (peace be upon him) thought it was unwise to take a step for the eradication of a custom of ignorance, which would harm the greater interests and objectives of Islam.

2. In the very first sentence, in the beginning of the discourse, Allah removed all the apprehensions of the Prophet (peace be upon him), as if to say: “We know better what is useful and beneficial for our religion and what is not. We know what would be wise and what unwise in this regard. Therefore, you should not behave in a manner which would suit the disbelievers and the hypocrites, but you should behave in a manner which is according to Our Will. You should fear Us and not the disbelievers and the hypocrites.”

3. This sentence is addressed to the Prophet (peace be upon him) as well as to the Muslims and the opponents of Islam. It means: “If the Prophet (peace be upon him) earns defamation by acting according to the command of Allah, and bears patiently the attacks of the enemy on his honor, his devoted and sincere services will not remain hidden from Allah. The state of the Muslims who remain steadfast in their loyalty to the Prophet (peace be upon him) and of those who are involved in doubts and suspicions will be known to Allah. And Allah will also not remain unaware of the attempts of the disbelievers and the hypocrites who try to defame the Prophet (peace be upon him).”

4. The addressee of this sentence is again the Prophet (peace be upon him). He is being instructed to the effect: “Carry out the duty that is being entrusted to you with full confidence in Allah, and do not care at all even if the whole world turns hostile against you.” When a man comes to know with certainty that a certain command has been given by Allah, he should have the satisfaction that his whole well being and his good lies in its compliance. Then, it is not for him to see and understand its wisdom, but he should carry it out with full confidence in Allah. Allah is enough for him that the servant should entrust all his affairs to Him. He is enough for his guidance as well as help, and He alone is also responsible that the one working under His guidance should never meet with evil consequences.

5. That is, one and the same person cannot be a believer and a hypocrite, truthful and false, wicked and righteous, at one and the same time. He does not have two hearts in this chest that one should have sincerity in it and the other fearlessness of God. Therefore, a man can have only one kind of character at a time: either he will be a believer or a hypocrite, a disbeliever or a Muslim. Now if you call a believer a hypocrite, or a hypocrite a believer, it will not change the reality. The true character of the person will inevitably remain the same.

6. Zihar is a term in Arabic. In old days when an Arab; in the heat of a domestic quarrel, would say to his wife: “Your back for me is as the back of my mother,” it was thought that the woman was no longer lawful for him because he had compared her to his mother. About this Allah says: “A woman does not become a man’s mother just because he has called her his mother or compared her to his mother. His mother is the woman who bore him. Only his calling his wife his mother cannot change the reality.” See (Surah Al- Mujadilah: Ayats 2-4).

7. This is what is intended to be said. The two preceding sentences are meant to support and emphasize this same point.

8. The first reform introduced in connection with the implementation of this command was that Zaid, the adopted son of the Prophet (peace be upon him), began to be called Zaid bin Harithah, after his real father, instead of Zaid bin Muhammad. Bukhari, Muslim, Tirmidhi and Nasai have related this tradition from Abdullah bin Umar that in the beginning the people called him Zaid bin Muhammad. After the revelation of this verse they began calling him Zaid bin Harithah. Moreover, after this revelation it was forbidden that a person should assign his parentage to any other man than his own real father. Bukhari, Muslim and Abu Daud have related on the authority of Saad bin Abi Waqqas that the Prophet (peace be upon him) said: “Paradise is forbidden for the one who called himself son of another person than his own father.” Other traditions bearing on the subject have been related in Ahadith, which have regarded this as a heinous sin.

9. That is, even in such a case it will not be right to ascribe the parentage of a person to someone else.

10. It means: there is no harm if a person is called a son out of love. Likewise, there is no sin if someone calls another one a mother, or a daughter, or sister or brother, etc. out of affection and regard, but if such a thing is said with the intention that the one being called so will be accorded the same status and position and rights and privileges as actually belong to these relations, it would certainly be objectionable and one will be held answerable for it.”

11. That is, Allah has forgiven the errors already committed in this regard; no one will be called to account for them. Another meaning is: Allah does not call a people to account for actions done unintentionally. He will not punish a person for doing something which he did not do intentionally, although apparently it resembled a forbidden act.