Day 27
+/- 5 Minutes read

TWENTY-EIGHT PÂRA
Sûrah Mujâdilah

This is a Madanî sûrah. It consists of 22 verses and 3 rukûs. As in other Madanî sûrahs, mention is made of certain shar’î regulations and of the hypocrites. In the beginning of the sûrah, there is reference to the incident of Hadhrat Khawla Binte Tha’lab رضي الله عنها who came to complain about her husband Hadhrat Aws Ibn Sâmit رَضِيَ اللهُ عَنْهُ who had made zihâr with her. (Zihâr - to regard one’s wife to be harâm upon one’s self like one’s mother). Her complaints were done in such a manner that it seemed as though she was arguing. Thus she is referred to as mujâdilah (the woman who argued). This sûrah has also been named as Mujâdilah keeping in view this incident. During the days of ignorance, zihâr fell under same law of divorce. Due to it, the wife would become forbidden for her husband forever. The Qur’ân-e-Karîm laid down a limit for this action which would come to an end by kaffârah (expiation). (1-4)

Other important subject matter found in Sûrah Mujâdilah are as follows :

(1) This sûrah mentions the laws of whispering i.e. if two or more people begin speaking in each others ears in front of others, then what is the command? In a Hadîth Sharîf it is mentioned that in the case where there are 3 people, it is against the etiquettes of the gathering for two to converse quietly since the third person may gain the wrong impression that perhaps these two are conversing about me. However here, prohibition is made of that whispering which was the habit of the Jews. Just to anger the Muslims, they would whisper to each other and when greeting Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, they would change the form of their face and say السام عليك يا ابا القاسم (Death be unto you, O Abul-Qâsim). In these verses, they are rebuked for their evil actions. However, permission has been given for whispering and private discussions which are held regarding piety and good actions.

(2) From amongst the social etiquettes, one etiquette of a gathering is that when you are asked to make space in the gathering, or if you are commanded to wake up from the gathering, then comply. (11) This command is not specific with the gathering of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, but it is for every respectable gathering which takes place with regards to any branch of dîn. However, this is not compulsory, but mustahab (preferred). If a person was sitting first in the masjid or in another gathering, then he has a greater right to sit in that place. However, if it is possible, then he should create space for his Muslim brothers who come afterwards.

(3) This sûrah also mentions those hypocrites who befriended the Jews on one hand and took oaths of their being believers on the other hand. Inspite of their huge claims, Allâh سُبْحَانَهُ وَتَعَالَى regards them as Hizbush-Shaytân (the party of Shaytân). Allâh سُبْحَانَهُ وَتَعَالَى then mentions four blessings for those fortunate souls who do not befriend the enemies of Allâh سُبْحَانَهُ وَتَعَالَى and Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم in any way, whether it be their parents, children, brothers or fellow tribesmen. (1) Allâh سُبْحَانَهُ وَتَعَالَى has established îmân in their hearts. (2) There is unseen assistance for them. (3) They will be entered into Jannah. (4) Allâh سُبْحَانَهُ وَتَعَالَى is pleased with them and they are pleased with the favours of Allâh سُبْحَانَهُ وَتَعَالَى. (14-22)

Sûrah Hashr

This is a Madanî sûrah, comprising of 24 verses and 3 rukûs. The important points mentioned in this sûrah are :
(1) In the beginning, we are informed that everything in the universe glorifies and praises Allâh سُبْحَانَهُ وَتَعَالَى and testifies to His oneness, power and majesty.

(2) Thereafter this sûrah discusses some signs and living proofs of Allâh سُبْحَانَهُ وَتَعَالَى’s power. From amongst them, one was that the Jews who had been living for a long time in Madînah Munawwarah, had constructed strong forts for their protection. All the economic power was in their hands. They had tied the people of Madînah in the golden chains of interest-bearing loans. They thought that none could remove them from there. However, due to their evil actions, the punishment of Allâh سُبْحَانَهُ وَتَعَالَى descended on them and twice they were expelled.

The first expulsion was from Madînah Munawwarah to Khaybar and the second expulsion was when Hadhrat Umar رَضِيَ اللهُ عَنْهُ forced them to leave Khaybar and go to Shâm. The Jews leaving Madînah and Khaybar was such an incident that never mind the Jews, even the Muslims were completely taken by surprise. Due to their economic well-being, defence systems and strong social structure, none could ever imagine that they would be forced to leave Madînah Munawwarah and Khaybar with so much of disgrace and humiliation. However, when Allâh سُبْحَانَهُ وَتَعَالَى passed judgment of their expulsion due to their breaking of pacts, rejection, pride, rebellion, then outward means could not benefit them in the least bit. Allâh سُبْحَانَهُ وَتَعَالَى’s judgment definitely comes to pass. (2-5)

(3) When the Jewish tribe of Banû Nadhîr were driven out of Madînah Munawwarah then a lot of booty fell into the hands of the Muslims. That booty which is gained without actual fighting is known as “fay”. Regarding this wealth, the command was given that the warriors (mujâhidîn) have no rights in it. Only Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم has the right to distribute it. He will distribute it amongst the poor, weak ones, those in need and family members. Even though mention is made here of the distribution of the wealth of “fay”, an important philosophy of Islâmic economics is mentioned here and that is Islâm does not like that “wealth circulates in the hands of a few rich individuals” but Islâm desires to spread this money in society so that no person or branch of society remains deprived.
In the distribution of zakât, sadaqât, inheritance and khums (a form of land tax) etc. this frame of thought is found. Besides this great economical philosophy, the basis and foundation of law is explained and that is, “That which the Rasûl grants you, then take it and whatever he prevents you from, then abstain from it.” (7) It is compulsory to follow all the laws, principles and matters which Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم has brought from Allâh سُبْحَانَهُ وَتَعَالَى, whether it be in the form of the Qur’ân or in the form of the established Sunnah. To prescribe any form of law, not bearing in mind the Qur’ân and Sunnat, is not permissible.

(4) In Sûrah Hashr, where on one side Allâh سُبْحَانَهُ وَتَعَالَى praises the muhâjirîn, the ansâr and those who follow them till Qiyâmah because of them giving preference to the happiness of Allâh سُبْحَانَهُ وَتَعَالَى over everything, He also condemns the hypocrites who continued to convince the Jews of their assistance in difficult times. Allâh سُبْحَانَهُ وَتَعَالَى states, “The plight of these two groups (the Jews and hypocrites) is that they will be in the Fire of Jahannum, residing therein forever. And that is the punishment of the oppressors.” (9-17) In the final rukû of Sûrah Hashr, the people of îmân are commanded to fear Allâh سُبْحَانَهُ وَتَعَالَى. They are commanded not to become like the Jews and Christians who forgot the rights of Allâh سُبْحَانَهُ وَتَعَالَى. The punishment of this was that Allâh سُبْحَانَهُ وَتَعَالَى made them forget the rights of their own selves and the hereafter, resulting in them being engaged in fulfilling their carnal desires like animals.

To turn the attention of the people of îmân to the greatness of the book of Allâh سُبْحَانَهُ وَتَعَالَى, Allâh سُبْحَانَهُ وَتَعَالَى informs us that if the mountains had been given perception and intelligence by Allâh سُبْحَانَهُ وَتَعَالَى and then He revealed the Qur’ân unto them, they would have shattered into pieces due to the fear of Allâh سُبْحَانَهُ وَتَعَالَى. How lamentable is it that man is unaware of the greatness of this unique book, and does not fulfil its rights! At the end of the sûrah, the grandeur and majesty of Allâh سُبْحَانَهُ وَتَعَالَى is portrayed in His beautiful names. The last verse repeats those words which were found at the beginning “Whatever is found in the heavens and earth glorifies Allâh سُبْحَانَهُ وَتَعَالَى. He is the Mighty, the Wise”

Sûrah Mumtahinah

This is a Madanî sûrah, comprising of 13 verses in 2 rukûs. The beginning portion was revealed regarding Hadhrat Hâtib Ibn Abi-Balta’ah رَضِيَ اللهُ عَنْهُ who attempted to secretly send a massage to Makkah Mukarramah to warn the people of Makkah of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s coming so that they would be indebted to him (and look after his family. Translator). He had participated in the Battle of Badr and he was a sincere Sahâbî, but he committed this serious error which was disliked by Allâh سُبْحَانَهُ وَتَعَالَى and Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم. Thereafter he regretted his actions and repented with a sincere heart. This repentance was accepted. In these circumstances, these verses were revealed in which Allâh سُبْحَانَهُ وَتَعَالَى commanded the people of îmân not to take the disbelievers as friends, those people who are in fact Allâh سُبْحَانَهُ وَتَعَالَى’s enemies and the enemies of the Muslims. Those were hard-hearted people who had made life difficult for the believers in Makkah Mukarramah, eventually forcing them to emigrate. Today also, their hearts brim with the fire of anger and they do not allow any opportunity to pass by without causing harm and pain to the Muslims, whether it be verbally or physically. Those family relations which you regard as important, and inspite of your accepting îmân, you keep their benefit in mind, on the Day of Qiyâmah, they will not benefit you at all. There, father and son, and brothers will be separated. When this is the condition of these relations, then where is there intelligence in being disloyal to Allâh سُبْحَانَهُ وَتَعَالَى and His Rasûl صَلَّى اللهُ عَلَيْهِ وَسَلَّم for their sake and to reveal the secrets of the Muslim group.

In corroboration with this message, the incident of Hadhrat Ibrâhîm عَلَيْهِ السَّلَام is mentioned who openly distanced himself from his polytheistic nation for the sake of Allâh سُبْحَانَهُ وَتَعَالَى. It is thus compulsory for his followers and adherents, that if they love anyone, then it should only be for the sake of Allâh سُبْحَانَهُ وَتَعَالَى and if they turn away from anyone, then too, it should be for the sake of Allâh سُبْحَانَهُ وَتَعَالَى. (1-6)

When Allâh سُبْحَانَهُ وَتَعَالَى commanded the Muslims to cut off ties with the disbelievers, they did not delay in fulfilling this command. Fathers broke off relations with their sons and brothers broke off relations with their brothers. Thus the truthfulness of their claims of Îmân became completely clear. However blood-relations and one’s homeland are such things that Allâh سُبْحَانَهُ وَتَعَالَى has placed love and inclination for them in one’s nature. The Qur’ân, taking into consideration man’s natural feelings, mentions one glad-tiding and gives permission in one matter. The glad-tiding announced is, “Perhaps Allâh سُبْحَانَهُ وَتَعَالَى will create love between you and your enemies. Allâh سُبْحَانَهُ وَتَعَالَى is All-Powerful and Allâh سُبْحَانَهُ وَتَعَالَى is All-Forgiving, Most Merciful,” i.e. it is possible that your family members will be granted the ability to accept îmân, then your enemies of today will become your friends of tomorrow. And so it happened. Countless mushrikîn (polytheists) were granted the ability of submitting in front of the truthfulness of Islâm. (7)

The matter in which permission was given was that the Muslims were not prevented from showing good character to those who had not fought against the Muslims, due to their acceptance of îmân and (these mushrikîn) had not expelled them from their houses. (8) Islâm actually is a religion of love and peace. It does not give permission for war unnecessarily and without valid religious reasons. It actually encourages assistance and good character with non-Muslims who dislike war and wish to live in peace.

Sûrah Mumtahinah also gives guidance regarding those women who after accepting îmân had migrated and came to Madînah Munawwarah. The command given regarding them is that they should be tested. After testing to see if they truly emigrated due to îmân, and satisfaction is felt, then they should not be returned to the disbelievers. (The sûrah has been called Mumtahinah due to imtihân (test) having been mentioned). The Mufassirîn have written that this command was revealed when Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s severest enemy Uqbah Ibn Muît’s daughter, Umme-Kulthûm رضي الله عنها migrated to Madînah Munawwarah. Her father, came to Madînah Munawwarah to take her back, according to the Treaty of Hudaibiyah. Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم sent him back empty-handed saying that the treaty only referred to returning Muslim men and not women. At the end of this sûrah, emphasis is again placed, “O people of îmân, do not befriend such people with whom Allâh سُبْحَانَهُ وَتَعَالَى is angry, and who have lost hope in the hereafter just as the disbelievers in the grave have lost hope.”

Sûrah Saff

Sûrah Saff is a Madanî sûrah in which there are 14 verses in 2 rukûs. The subject matter of this sûrah is jihâd and qitâl (fighting in the path of Allâh سُبْحَانَهُ وَتَعَالَى). After mentioning the praises and purity of Allâh سُبْحَانَهُ وَتَعَالَى, the Muslims have been severely warned to remain firm on their pacts and to practically demonstrate what they say with their tongues. Thereafter, in encouraging the Muslims to make jihad, this sûrah instructs us to stand united and firm like a leaden wall in opposition to the enemies and in protecting the unity of the Muslim ummah. (1-4) Thereafter the Banî Isrâ’îl are mentioned, who opposed Hadhrat Mûsa عَلَيْهِ السَّلَام when he commanded them to wage jihâd against the Amâlîqah. Hadhrat Îsâ عَلَيْهِ السَّلَام conveyed to them the glad-tidings of the coming Nabî and commanded them to follow him, but the Banî Isrâ’îl did not obey this command. (5-6)

This sûrah also conveys glad-tidings that Islâm will overpower all other religions. With regards to proof, from day one, Islâm has attained this dominance. That day is not far when Islâm will definitely gain dominance over the whole world monetarily, politically and outwardly. (9) In the following verse, Sûrah Saff invites the Muslims to such a business deal in which there is no possibility of loss, because the other party in this business is Allâh سُبْحَانَهُ وَتَعَالَى, Who is such that whoever deals with Him, will never incur a loss. The business is to believe in Allâh سُبْحَانَهُ وَتَعَالَى, His Rasûl صَلَّى اللهُ عَلَيْهِ وَسَلَّم and to make jihâd with one’s wealth and life. The expected profits are forgiveness of sins, entrance into Jannah, Allâh سُبْحَانَهُ وَتَعَالَى’s assistance and dominance over the disbelievers in this world. O if only the Muslims drowning in worldly benefit and loss, and material trade could engage in this business also! They will see that their disgrace will be replaced with respect and their being dominated will be replaced by their dominance. At the end of the sûrah, the people of îmân are encouraged to stand up to assist and to call towards the dîn (religion) of Allâh سُبْحَانَهُ وَتَعَالَى just as the hawâriyyîn (disciples) stood up to assist Hadhrat Îsâ عَلَيْهِ السَّلَام. In the beginning of the sûrah we have been prohibited from uttering empty words and making hollow claims and at the end we are commanded to be ready to assist the dîn of Allâh سُبْحَانَهُ وَتَعَالَى and to practically engage ourselves to do something. In this way a complete connection is found between the beginning and ending of this sûrah.

Sûrah Jumu’ah

This is a Madanî sûrah. It contains 11 verses and 2 rukûs. The axis of this sûrah upon which the entire sûrah revolves, is the trust that was placed on the shoulders of the Banî Isrâ’îl. However they could not fulfil it. Their example is that of a donkey upon which very blessed and intellectual books are placed. Due to its weight, the donkey’s back becomes bent. However it is completely unaware of the knowledge, pearls and secrets found in these books and thus does not take any benefit from them. Sûrah Jumu’ah commences with the praises and purity of Allâh سُبْحَانَهُ وَتَعَالَى. Thereafter Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم’s qualities and the purpose of him being sent are mentioned i.e. tilâwat of the Qur’ân, tazkiyah (purification of the nafs), teaching of the Qur’ân and hikmah (Sunnah). (1-3)

The Jews, who due to not practicing on the laws of the heavenly revelation i.e. the Tawrât, are compared to a donkey upon which blessed books are loaded. The Jews are challenged that if they are in fact the friends of Allâh سُبْحَانَهُ وَتَعَالَى, then they should desire death because this world is a prison for the friends of Allâh سُبْحَانَهُ وَتَعَالَى and in the hereafter, there is every form of bounties, favours and enjoyments. The prophecy is also given that they will never desire death. (5-7) This prediction has proven itself to be completely true. The sûrah ends with mention of the compulsion of Jumu’ah. The command is given that as soon as the azân is called out, every type of business dealing and trade should be stopped and all should hasten towards the remembrance of Allâh سُبْحَانَهُ وَتَعَالَى. However, after completion, there is permissibility to once again engage in earning one’s sustenance.

Sûrah Munâfiqûn

This is a Madanî sûrah comprising of 11 verses in 2 rukûs. In this sûrah, the character of the hypocrites as well as their lies, plotting and hatred for the Muslims and the complete contrast between their external and internal character has been mentioned. The ugly face and despicable qualities of the hypocrites have been mentioned in other sûrahs also, but it seems as if this sûrah has been especially reserved for rebuking them. The sûrah commences with mention of the qualities of the hypocrites, the most conspicuous being their lies, deception, plotting and the contrast of their external and internal i.e. there is one thing in their hearts and another on their tongues. (1-3) O sincere friends who are studying this book! While reading over these qualities of the hypocrites, ponder for a moment and close your physical eyes. Open the eyes of your heart and take a stock of yourselves, your leaders and the entire Ummah. Are these conspicuous qualities not found in us? Do we not see the filth of deception and lies all around us? Is the conflict between external and internal, and action and words not the biggest problem today? The lectures are eloquent, the writings are enjoyable and words are powerful, but there is no practise. There are only empty drums which are being beaten and whose frightening noises are reaching far-off distances. However, if one tears the hearts open, one will find it completely bare! There is no îmân, no yaqîn (conviction), no trust, no love, no recognition of Allâh سُبْحَانَهُ وَتَعَالَى, no sacrificing for others, no kindness and no fear. There are no qualities of îmân whereas hypocrisy continues oozing like the filth of gutters.

Thereafter we are informed that the hypocrites outwardly are full of attraction, they are strong in physique, there is eloquence on their tongues i.e. they know the way of speaking very well, but inside they are hollow. They are so cowardly that if they hear a loud sound, they become perplexed thinking that death is about to befall them. (4) In front of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم and the Muslims they do not tire in praising them, but behind their backs they utter such foul words (May Allâh سُبْحَانَهُ وَتَعَالَى protect us!). (7-8) At the end of the sûrah, the Muslims are warned that they should not become so preoccupied with their wealth and children like the hypocrites, that they become unmindful of the remembrance of Allâh سُبْحَانَهُ وَتَعَالَى and His obedience. They are encouraged to spend their wealth before death comes because after death, nothing remains besides regrets. (How regrettable it is that Muslims have discarded this advice and console themselves by saying that this is not in criticism of us and is not regarding us but is a criticism of people like Abdullah Ibn Ubay who lived 1400 years ago, as if some verses and sûrahs of the Qur’ân have no relationship with today’s times).

Sûrah Taghâbun

Sûrah Taghâbun is a Madanî sûrah comprising of 18 verses in 2 rukûs. Even though this is a Madanî sûrah, it is more characteristic of the Makkî sûrahs. In the beginning of the sûrah, after being informed that everything in the universe glorifies and praises Allâh سُبْحَانَهُ وَتَعَالَى, we learn that man has been divided into two groups i.e. those who appreciate the favours of Allâh سُبْحَانَهُ وَتَعَالَى and those who are ungrateful. (1-2) Thereafter, mention is made of past nations who did not believe in the messengers of Allâh سُبْحَانَهُ وَتَعَالَى, the result being that they were forced to taste the punishment of Allâh سُبْحَانَهُ وَتَعَالَى. (5-6) This sûrah also mentions the deniers of the Day of Qiyâmah, and then takes an oath that definitely Qiyâmah is coming, whether anyone believes it or not. The matters of life after death are true and definite. (7) In this sûrah, the day of Qiyâmah is referred to as Yaumut-taghâbun i.e. the day of loss. On the Day of Qiyâmah, never mind the disbelievers who will see their great loss, even the Muslims and worshippers will regret that, “O, if only I had been more obedient and if only I engaged in more worship.” (9)

This sûrah warns the people of îmân of the trial of their wealth, children and spouses, and advises them to be wary with regards to these matters. Sometimes, man destroys his life in the hereafter due to them. Due to their love, he cares not for halâl and harâm (permissible and impermissible), nor does he take care to fulfil his religious rights and obligations. Due to love for them, he remains deprived of jihâd and hijrat (migration). At the end of the sûrah, the people of îmân are commanded to fear Allâh سُبْحَانَهُ وَتَعَالَى, spend in His path and to abstain from miserliness. (16-17)

Sûrah Talâq

This is a Madanî sûrah comprising of 12 verses in 2 rukûs. In line with the general temperament of Madanî sûrahs, some shar’î laws have been expounded, especially those laws relating to marital and family life. Most of the forms of divorce as well as other such laws relating to the iddat (waiting period for the woman), maintenance and place of residence which follows as a result of divorce, is found in this sûrah. In the beginning of the sûrah, the shar’î manner of divorce is mentioned. If it becomes difficult to sustain one’s marriage and there is no other way out besides divorce, then one should give his wife one talâq-e-raj’î (revocable divorce) and then leave her. This divorce should be given during the period of purity when one did not have sexual relations with her. After divorce, she should be left till the end of her iddat (waiting period). This is called “talâq-e-sunnî”. These conditions and restrictions point to the fact, that divorce is an action which is severely disliked by Allâh سُبْحَانَهُ وَتَعَالَى. If it had not been for some cases of exception, the sharî’at would not have given permission at all, because divorce causes cracks in the foundations of families, whereas Islâm emphasises strong family units. Thereafter, Sûrah Talâq clearly outlines the iddat of different types of divorced women i.e. yâis – an old lady who does not get her monthly menses; saghîrah – a young girl who got married before becoming mature; and a pregnant woman who was given divorce during her pregnancy.

Besides the duration of iddat, the laws regarding their maintenance expenses, and the laws regarding where they will reside during their iddat have also been mentioned here. (1-7) While mentioning these laws, the word taqwâ (fear of Allâh سُبْحَانَهُ وَتَعَالَى) is mentioned four times.
1- And fear Allâh سُبْحَانَهُ وَتَعَالَى who is your Rabb (creator and sustainer).
2- And who fears Allâh سُبْحَانَهُ وَتَعَالَى, Allâh سُبْحَانَهُ وَتَعَالَى will make a way out for him (from his difficulties).
3- And he who fears Allâh سُبْحَانَهُ وَتَعَالَى, Allâh سُبْحَانَهُ وَتَعَالَى will create easiness for him in his matters.
4- And he who fears Allâh سُبْحَانَهُ وَتَعَالَى, Allâh سُبْحَانَهُ وَتَعَالَى will forgive his sins and will grant him a great reward. (1-2-4-5)

From here, we can judge and see how much importance Allâh سُبْحَانَهُ وَتَعَالَى gives to taqwâ and how different the style of the Qur’ân is from other books. This is not a dry book of laws. There are, in many places, encouragement and warnings to urge one to practise on its laws. At the end of the sûrah, a severe warning is given not to disobey and go against Allâh سُبْحَانَهُ وَتَعَالَى’s revealed laws. As a lesson, those nations have been mentioned who chose disobedience, thus becoming worthy of exemplary punishment. (8-10) In the last verse, there is an indication towards the power of Allâh سُبْحَانَهُ وَتَعَالَى in the creation of the heavens and earth. (12)

Sûrah Tahrîm

This is a Madanî sûrah, comprising of 12 verses in 2 rukûs. Most of the laws mentioned in this sûrah relate to the pure wives of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, the mothers of the believersرضي الله عنهن . The first verse refers to an incident which took place with Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم when he made his slave girl Mâriah Qibtiyyah, or honey forbidden for himself. Thus a reproach is given in a very loving manner, “O Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم! In seeking the pleasure of your wives, why do you declare unlawful that which Allâh سُبْحَانَهُ وَتَعَالَى has made lawful for you? And Allâh سُبْحَانَهُ وَتَعَالَى is Most forgiving, Most merciful.” (1)

When Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم informed one of his pure wives (Hadhrat Hafsahرضي الله عنها ) of the secret of this prohibition, she disclosed it to Hadhrat Ayeshaرضي الله عنها causing such severe anguish to Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم that he intended to divorce some of his pure wives. (However this did not take place). Allâh سُبْحَانَهُ وَتَعَالَى warning the pure wives stated, “If Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم divorces you, then there is nothing to be surprised if your Rabb grants him better wives than you.” (5) Thereafter this sûrah commands the people of îmân, “Save yourselves and your families from the fire of Jahannum,” and “Repent to Allâh سُبْحَانَهُ وَتَعَالَى with a clean heart.” (8) At the end of the sûrah, two examples are given. The first example is of disbelieving wives married to pious husbands i.e. Hadhrat Nûh and Lût عليهما السلام. The second is of a believing woman married to a disbeliever i.e. Fir’awn. By these two examples, it is clear that if a person is not a believer and pious, then the close family lineage of any believer will not benefit him. (10-11)