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The Surah derived its name from the words lima tuharrimu of the very first verse. This too is not a title of its subject matter, but the name implies that it is the Surah in which the incident of tahrim (prohibition, forbiddance) has been mentioned.

<h2>Name</h2>
The Surah derived its name from the words lima tuharrimu of the very <a href=/66/1>first verse</a>. This too is not a title of its subject matter, but the name implies that it is the Surah in which the incident of tahrim (prohibition, forbiddance) has been mentioned.
<h2>Period of Revelation</h2>
In connection with the incident of tahrim referred to in this Surah, the traditions of the Hadith mention two ladies who were among the wives of the Holy Prophet (upon whom be peace) at that time Hadrat Safiyyah and Hadrat Mariyah Qibtiyyah. The former (i. e. Hadrat Safiyyah) was taken to wife by the Holy Prophet after the conquest of Khaiber, and Khaiber was conquered, as has been unanimously reported, in A. H. 7. The other lady, Hadrat Mariyah, had been presented to the Holy Prophet by Muqawqis, the ruler of Egypt, in A. H. 7 and she had borne him his son, Ibrahim, in Dhil-Hijjah, A. H. 8.These historical events almost precisely determine that this Surah was sent down some time during A.H. 7 or A. H 8.
<h2>Theme and Topics</h2>
This is a very important Surah in which light has been thrown on some questions of grave significance with reference to some incidents concerning the wives of the Holy Prophet (upon whom be Allah's peace).
First, that the powers to prescribe the bounds of the lawful and the unlawful, the permissible and the forbidden, are entirely and absolutely in the hand of Allah and nothing has been delegated even to the Prophet of Allah himself, not to speak of any other man. The Prophet as such can declare something lawful or unlawful only if he receives an inspiration from Allah to do so whether that inspiration is embodied in the Qur'an, or imparted to, him secretly. However, even the Prophet is not authorized to declare anything made permissible by Allah unlawful by himself, much less to say of another man.
Second, that in any society the position of a Prophet is very delicate. A minor incident experienced by an ordinary man in his life may not be of any consequence, but it assumes the status of law when experienced by a Prophet. That is why the lives of the Prophets have been kept under close supervision by Allah so that none of their acts, not even a most trivial one, may deviate from Divine Will. Whenever such an act has emanated from a Prophet, it was rectified and rectified immediately so that the Islamic law and its principles should reach the people in their absolute purity not only through the Divine Book but also through the excellent example of the Prophet, and they should include nothing which may be in disagreement with Divine Will,
Thirdly, and this automatically follows from the above mentioned point, that when the Holy Prophet (upon whom be peace) was checked on a minor thing, which was not only corrected but also recorded, it gives us complete satisfaction that whatever actions and commands and instructions we now find in the pure life of the Holy Prophet concerning which there is nothing on record in the nature of criticism or correction from Allah, they are wholly based on truth, are in complete conformity with Divine Will and we can draw guidance from them with full confidence and peace of mind.
The fourth thing that we learn from this discourse is that about the Holy Messenger himself, whose reverence and respect Allah Himself has enjoined as a necessary part of the Faith of His servants, it has been stated in this Surah that once during his sacred life he made a thing declared lawful by Allah unlawful for himself only to please his wives; then Allah has severely reproved for their errors those very wives of the Holy Prophet, whom He Himself has declared as mothers of the faithful and worthy of the highest esteem and honor by them. Then, this criticism of the Prophet and the administration of the warning to the wives also has not been made secretly but included in the Book, which the entire Ummah has to read and recite for ever. Obviously, neither the intention of making mention of it in the Book of Allah was, nor it could be, that Allah wanted to degrade His Messenger and the mothers of the faithful in the eyes of the believers; and this also is obvious that
no Muslim has lost respect for them, in his heart after reading this Surah of the Qur'an. Now, there cannot be any other reason of mentioning this thing in the Qur'an than that Allah wants to acquaint the believers with the correct manner of reverence for their great personalities. The Prophet is a Prophet, not God, that he may commit no error. Respect of the Prophet has not been enjoined because he is infallible, but because he is a perfect representative of Divine Will, and Allah has not permitted any of his errors to pass by unnoticed. This gives us the satisfaction that the noble pattern of life left by the Prophet wholly and fully represents the will of Allah. Likewise, the Companions of the holy wives of the Prophet, were human, not angels or super men. They could commit mistakes. Whatever ranks they achieved became possible only because the guidance given by Allah and the training imparted by Allah's Messenger had moulded them into the finest models. Whatever esteem and
reverence they deserve is on this very basis and not on the presumption that they were infallible. For this reason, whenever in the sacred lifetime of the Prophet (upon him be peace) the Companions or holy wives happened to commit an error due to human weakness, they were checked. Some of their errors were corrected by the Holy Prophet, as has been mentioned at many places in the Hadith ; some other errors were mentioned in the Qur'an and Allah Himself corrected them so that the Muslims might not form any exaggerated notion of the respect and reverence of their elders and great men, which might raise them from humanity to the position of gods and goddesses. If one studies the Quran carefully, one will see instances of this one after the other. In Surah Al-Imran, in connection with the Battle of Uhud, the Companions have been addressed and told:
"Allah did fulfill His promise (of help) to you : in the initial stage of the battle, it was you who were killing them by Allah's leave until you lost heart and disputed about your duty and disobeyed your leader, when Allah showed you what (the spoils) you coveted for there were among you sortie who hankered after the life of this world, and others: who cherished the life after death. Then Allah caused your retreat before the disbelievers in order to test you, but the fact is that even then Allah pardoned you, for Allah is very gracious to the believers." (<a href=/3/152>v. 152</a>).
In surah An-Nur, in connection with the Slander against Hadrat Aisha, the Companions were told,
"When you heard of it, why did not the believing men and the believing women have a good opinion of themselves, and why did they not say: this is a manifest slander?......Were it not for Allah's grace and mercy towards you in this world and in the Hereafter, a painful scourge would have visited you because of the slander. (Just consider) when you passed this lie on from one tongue to the other and uttered with your mouths that of which you had no knowledge. You took it as a trifling matter whereas it was a grave offense in the sight of Allah. Why did you not, as soon as you heard of it, say 'It is not proper for us to utter such a thing? Glory be to Allah! This is a great slander'."Allah admonishes you that in future you should never repeat anything like this, if you are true believers." (<a href=/24/12-17>vv. 12-17</a>).
In surah Al-Ahzab, the holy wives have been addressed thus: "O Prophet, say to your wives If you seek the world and its adornments, come, I shall give you of these and send you off in a good way. But if you seek Allah and His Messenger and the abode of the Hereafter, you should rest assured that Allah has prepared a great reward for those of you, who do good." (<a href=/33/28-29>vv. 28-29</a>).
In Surah Jumu'ah about the Companions it was said:
"And when they saw some merchandise and amusement they broke off to it and left you (O Prophet) standing (in the course of the Sermon). Say to them : that which is with Allah is far better than amusement and merchandise, and Allah is the best of all providers." (<a href=/62/11>v. 11</a>).
In Surah Al-Mumtahinah, Hadrat Hatib bin Abi Balta'ah, a Companion who had fought at Badr, was severely taken to task because he had sent secret information to the disbelieving Quraish about the Holy Prophet's invasion before the conquest of Makkah.
All these instances are found in the Qur'an itself, in the same Qur'an in which Allah Himself has paid tribute to the Companions and the holy wives for their great merits, and granted them the certificate of His good pleasure, saying: "Allah became well pleased with them and they with Allah." It was this same moderate and balanced teaching of the reverence and esteem of the great men, which saved the Muslims from falling into the pit of man worship in which the Jews and the Christians fell, and it is a result of the same that in the books that the eminent followers of the Sunnah have compiled on the subjects of the Hadith, Commentary of the Qur'an and History, not only have the excellences and great merits of the Companions and holy wives and other illustrious men been mentioned, but also no hesitance has been shown in mentioning the incidents relating to their weaknesses, errors and mistakes, whereas those scholars were more appreciative of the merits and
excellences of the great men and understood the bounds and limits of reverence better than those who claim to be the upholders of reverence for the elders today.
The fifth thing that has been explicitly mentioned in this Surah is that Allah's Religion is absolutely fair and just. It has for every person just that of which he becomes worthy on the basis of his faith and works. No relationship or connection even with the most righteous person can be beneficial for him in any way and no relationship or connection with the most evil and wicked person can be harmful for him in any way. In this connection three kinds of women have been cited as examples before the holy wives in particular. One example is of the wives of the Prophets Noah and Lot, who, if they had believed and cooperated with their illustrious husbands, would have occupied the same rank and position in the Muslim community. which is enjoyed by the wives of the Holy Prophet Muhammad (upon whom be Allah's peace and blessings). But since they were disbelievers, their being the wives of the Prophets did not help them and they fell into Hell. The second example is of the wife of
Pharaoh, who in spite of being the wife of a staunch enemy of God believed and chose a path of action separate from that followed by the Pharaoh's people, and her being the wife of a staunch disbeliever did not cause her any harm, and Allah made her worthy of Paradise. The third example is of Hadrat Maryam (Mary) (peace be upon her), who attained to the high rank because she submitted to the severe test to which Allah had decided to put her. Apart from Mary no other chaste and righteous girl in the world ever has been put to such a hard test that in spite of being unmarried, she might have been made pregnant miraculously by Allah's command and informed what service her Lord willed to take from her. When Hadrat Maryam accepted this decision, and agreed to bear, like a true believer, everything that she inevitably had to bear in order to fulfill Allah's will, then did Allah exalt her to the noble rank of Sayyidatu an-nisa' fil- Jannah : "Leader of the women in Paradise"
(Musnad Ahmad).
Besides, another truth that we learn from this Surah is that the Holy Prophet (upon whom be peace) did not receive from Allah only that knowledge which is included and recorded in the Qur'an, but he was given information about other things also by revelation, which has not been recorded in the Qur'an. Its clear proof is <a href=/66/3>verse 3</a> of this Surah. In it we are told that the Holy Prophet (upon whom be peace) confided a secret to one of his wives, and she told it to another. Allah informed the Holy Prophet of this secret. Then, when the Holy Prophet warned his particular wife on the mistake of disclosure and she said:"Who has informed you of this mistake of mine7" he replied: "I have been informed of it by Him Who knows everything and is All Aware." Now, the question is where in the Qur'an is the verse in which Allah has said "O Prophet, the secret that you had confided to one of your wives, has been disclosed by her to another person, or to so and so?If there is no such verse in the
Qur'an, and obviously there is none, this is an express proof of the fact that revelation descended on the Holy Prophet besides the Qur'an as well. This refutes the claim of the deniers of Hadith, who allege that nothing was sent down to the Holy Prophet (upon whom be peace) apart from the Qur'an.

يا ايها النبي لم تحرم ما احل الله لك تبتغي مرضات ازواجك والله غفور رحيم

 يَـٰٓأَيُّهَا ٱلنَّبِىُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ ٱللَّهُ لَكَ ۖ تَبْتَغِى مَرْضَاتَ أَزْوَٰجِكَ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

قد فرض الله لكم تحلة ايمانكم والله مولاكم وهو العليم الحكيم

قَدْ فَرَضَ ٱللَّهُ لَكُمْ تَحِلَّةَ أَيْمَـٰنِكُمْ ۚ وَٱللَّهُ مَوْلَىٰكُمْ ۖ وَهُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ

واذ اسر النبي الى بعض ازواجه حديثا فلما نبات به واظهره الله عليه عرف بعضه واعرض عن بعض فلما نباها به قالت من انباك هذا قال نباني العليم الخبير

وَإِذْ أَسَرَّ ٱلنَّبِىُّ إِلَىٰ بَعْضِ أَزْوَٰجِهِۦ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِۦ وَأَظْهَرَهُ ٱللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُۥ وَأَعْرَضَ عَنۢ بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِۦ قَالَتْ مَنْ أَنۢبَأَكَ هَـٰذَا ۖ قَالَ نَبَّأَنِىَ ٱلْعَلِيمُ ٱلْخَبِيرُ

ان تتوبا الى الله فقد صغت قلوبكما وان تظاهرا عليه فان الله هو مولاه وجبريل وصالح المؤمنين والملائكة بعد ذلك ظهير

إِن تَتُوبَآ إِلَى ٱللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِن تَظَـٰهَرَا عَلَيْهِ فَإِنَّ ٱللَّهَ هُوَ مَوْلَىٰهُ وَجِبْرِيلُ وَصَـٰلِحُ ٱلْمُؤْمِنِينَ ۖ وَٱلْمَلَـٰٓئِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ

عسى ربه ان طلقكن ان يبدله ازواجا خيرا منكن مسلمات مؤمنات قانتات تائبات عابدات سائحات ثيبات وابكارا

عَسَىٰ رَبُّهُۥٓ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُۥٓ أَزْوَٰجًا خَيْرًا مِّنكُنَّ مُسْلِمَـٰتٍ مُّؤْمِنَـٰتٍ قَـٰنِتَـٰتٍ تَـٰٓئِبَـٰتٍ عَـٰبِدَٰتٍ سَـٰٓئِحَـٰتٍ ثَيِّبَـٰتٍ وَأَبْكَارًا

يا ايها الذين امنوا قوا انفسكم واهليكم نارا وقودها الناس والحجارة عليها ملائكة غلاظ شداد لا يعصون الله ما امرهم ويفعلون ما يؤمرون

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ قُوٓا۟ أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ عَلَيْهَا مَلَـٰٓئِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

يا ايها الذين كفروا لا تعتذروا اليوم انما تجزون ما كنتم تعملون

يَـٰٓأَيُّهَا ٱلَّذِينَ كَفَرُوا۟ لَا تَعْتَذِرُوا۟ ٱلْيَوْمَ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ

يا ايها الذين امنوا توبوا الى الله توبة نصوحا عسى ربكم ان يكفر عنكم سيئاتكم ويدخلكم جنات تجري من تحتها الانهار يوم لا يخزي الله النبي والذين امنوا معه نورهم يسعى بين ايديهم وبايمانهم يقولون ربنا اتمم لنا نورنا واغفر لنا انك على كل شيء قدير

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ تُوبُوٓا۟ إِلَى ٱللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّـَٔاتِكُمْ وَيُدْخِلَكُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ يَوْمَ لَا يُخْزِى ٱللَّهُ ٱلنَّبِىَّ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ ۖ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَـٰنِهِمْ يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَٱغْفِرْ لَنَآ ۖ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

يا ايها النبي جاهد الكفار والمنافقين واغلظ عليهم وماواهم جهنم وبئس المصير

يَـٰٓأَيُّهَا ٱلنَّبِىُّ جَـٰهِدِ ٱلْكُفَّارَ وَٱلْمُنَـٰفِقِينَ وَٱغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمَصِيرُ

ضرب الله مثلا للذين كفروا امرات نوح وامرات لوط كانتا تحت عبدين من عبادنا صالحين فخانتاهما فلم يغنيا عنهما من الله شيئا وقيل ادخلا النار مع الداخلين

ضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا۟ ٱمْرَأَتَ نُوحٍ وَٱمْرَأَتَ لُوطٍ ۖ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَـٰلِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ ٱللَّهِ شَيْـًٔا وَقِيلَ ٱدْخُلَا ٱلنَّارَ مَعَ ٱلدَّٰخِلِينَ

وضرب الله مثلا للذين امنوا امرات فرعون اذ قالت رب ابن لي عندك بيتا في الجنة ونجني من فرعون وعمله ونجني من القوم الظالمين

وَضَرَبَ ٱللَّهُ مَثَلًا لِّلَّذِينَ ءَامَنُوا۟ ٱمْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ٱبْنِ لِى عِندَكَ بَيْتًا فِى ٱلْجَنَّةِ وَنَجِّنِى مِن فِرْعَوْنَ وَعَمَلِهِۦ وَنَجِّنِى مِنَ ٱلْقَوْمِ ٱلظَّـٰلِمِينَ

ومريم ابنت عمران التي احصنت فرجها فنفخنا فيه من روحنا وصدقت بكلمات ربها وكتبه وكانت من القانتين

وَمَرْيَمَ ٱبْنَتَ عِمْرَٰنَ ٱلَّتِىٓ أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَـٰتِ رَبِّهَا وَكُتُبِهِۦ وَكَانَتْ مِنَ ٱلْقَـٰنِتِينَ

SEXTIOSJÄTTE SURAN
AT-TAHRIM (FÖRBUDET)
Medina-perioden
DENNA sura, som uppenbarades under den senare hälften av Medinaperioden
– sannolikt år 7 H. – har ibland betecknats som ”Profetens
sura” (Zamakhshari), eftersom dess första hälft berör vissa aspekter av
hans personliga förhållanden och familjeliv.

Koranens Budskap

Koranensbudskap.se

At-Tahrim

Vid något tillfälle under senare hälften av Medina-perioden förklarade Profeten under ed att han i en månads tid skulle avhålla sig från allt umgänge med sina
hustrur. Om skälet eller skälen till detta beslut föreligger flera ”traditioner”, som
emellertid på väsentliga punkter är motstridiga och därför som helhet knappast
kan tillmätas större värde. Även om det exakta skälet inte med säkerhet kan fastställas, framgår det icke desto mindre av dessa ”traditioner” att bakgrunden till
detta emotionella, tillfälliga avbrytande av det äktenskapliga samlivet var en
uppblossande svartsjuka mellan några av hustrurna. Hur det än förhöll sig med
detta, bör Koranens anspelning på denna händelse inte uppfattas som en ren
personhistorisk upplysning; den torde snarare syfta till att förmedla en för människan allmängiltig moralisk lärdom, i det den pekar på det otillåtliga i att betrakta något som förbjudet (haram) som Gud har förklarat vara legitimt (halal),
även om det sker för att vara en annan människa till lags. På ett annat plan belyser den det faktum – som Koranen oupphörligt framhåller – att Profeten inte var
mer än människa och därför underkastad mänskliga sinnesrörelser och att han
ibland kunde göra fel (vilket undantagslöst påpekades för honom i uppenbarelserna så att felen kunde rättas till).

Se 2:224 och därtill fogad not 212, där det framgår att eder i vissa fall måste
brytas och edsbrottet sonas; ordet tahillah i versen ovan täcker båda dessa aspekter. — I 5:89 föreskrivs hur edsbrott skall sonas (ö.a.).


Ordagr.: ”höll tillbaka [el. ’undvek’] något därav”. Det finns ingen tillförlitlig
”tradition” som rör den i förtroende meddelade nyheten. Några av de första
kommentatorerna vill här se en beslöjad förutsägelse av Profeten att Abu Bakr
och Umar ibn al-Khattab skulle efterträda honom som ledare för det muslimska samfundet; Hafsah, Umars dotter, sägs vara den som tog emot nyheten och
Aishah, dotter till Abu Bakr, den som Hafsah förde den vidare till (Baghawi,
som åberopar Ibn Abbas och Al-Kalbi, samt Zamakhshari). Om denna version
är riktig förklarar den varför Profeten ”nämnde något om det [till andra] men
undanhöll [en del]”: sedan det som varit en förutsägelse, meddelad i en förtrolig
stund, väl hade kommit utanför en trängre krets, såg han inte längre någon mening i att förtiga det inför de troende; men han talade om det i avsiktligt vaga
ordalag, kanske för att undvika intrycket att han genom att utpeka Abu Bakr och
Umar ville instifta en av honom själv sanktionerad ”succession”, och så lämna
möjligheten öppen för samfundets medlemmar att fritt träffa sitt val i enlighet
med den i Koranen nedlagda principen amruhum shura baynahum (se 42:38).


Nämligen att hon hade svikit Profetens förtroende.


Trots att den följande texten nämner Profeten i tredje person, kan texten uppfattas så att det är han som genom uppenbarelsen får befallningen att tala hustrurna Hafsah och Aishah till rätta.

Ordagr.: ”efter detta” – dvs. av det faktum att Gud själv beskyddar honom följer att Gabriel, uppenbarelsens ängel, alla troende och änglaskaran i dess helhet bistår honom.


Ordagr.: ”de rättfärdiga av de troende (salihu l-muminin)”. As-Sabuni citerar
Ibn Abbas som skall ha förklarat att med detta uttryck avsågs Abu Bakr och
Umar (ö.a.).


Detta gäller Hafsah, som svek Profetens förtroende, och Aishah, som genom att lyssna fullbordade sveket.

Beträffande ordet saihat se not 148 till 9:112, där det står i maskulinum med syftning på både män och kvinnor.

Dvs. som fallet var med Profetens dåvarande hustrur, varav en (Aishah) var
en liten flicka när hon förmäldes med Profeten, en (Zaynab bint Djahsh) var
skild och alla övriga var änkor. Anspelningen på möjligheten av skilsmässa jämte det faktum att Profeten inte försköt någon av sina hustrur visar, liksom också
den helt hypotetiska formuleringen av detta stycke, att det är avsett som en indirekt förmaning till Profetens hustrur som, trots att de ibland begick samma fel
och visade samma brister som varje människa, ägde de i versen ovan angivna
dygderna. I ett större sammanhang förefaller versens maning vara riktad till alla
troende, män såväl som kvinnor, och bildar därigenom en brygga till nästa avsnitt.

Ordagr.: ”era familjer” eller ”ert folk”; ordet ahl betecknar också människor
av samma ras, religion, yrke osv. som en själv och även människor som man har
ansvar för i ordets vidaste bemärkelse (Djawhari, Raghib; se även Mughni).


Se 74:27ff. och dit fogade noter, särskilt noterna 15 och 16, där ett försök
görs att förklara den allegoriska mening som kan ligga i det anförda avsnittet.


Dvs. dessa ”änglar” (el. ”andliga krafter”) är underkastade den av Gud instiftade lagen om orsak och verkan, som styr andens värld lika väl som den fysiska världen.


Dvs. ”försök inte med förnuftsskäl rättfärdiga ert överlagda förnekande av
sanningen”; elementet av uppsåt ligger antytt i frasen alladhina kafaru med verbet i tempus för fullbordad handling (se not 6 till 2:6) — och har i översättningen uttryckts med frasen ”ni envisa förnekare …”. — Kommentatorerna tolkar allmänt denna vers som helvetesvakternas välkomstord till de fördömda, därav ciationstecknen (ö.a.).


Här bör förstås ”eftersom ingen människa, hur djup hennes tro än är, kan förbli helt felfri”.

Härmed antyds att långtifrån att ”låta skam komma vid” Profeten och hans
skaror, skall Gud tvärtom upphöja och ära dem – en retorisk figur av liknande
slag som ordvändningen ”jag skall låta er veta något som inte kommer att skada
er”, liktydigt med ”något som kommer att vara er till stor nytta”.


Jfr 57:12 och den därtill fogade noten 12.


Ordagr.: ”fullkomna för oss vårt ljus”.


Se not 101 till 9:73, vars lydelse är identisk med versen ovan.

Berättelsen om Lots hustru och hur hon i andligt avseende svek sin man berörs på många ställen i Koranen; se särskilt 7:83 med not 64 och 11:81 med not
113. Vad Noas hustru beträffar, är detta den enda uttryckliga hänvisningen till
hennes svek mot mannen; det framgår alltså här att den uteslutning som anges i
11:40 med orden ”dem över vilka domen redan fallit”, inkluderar utöver sonen
(som verserna 42– 43 och 45– 47 handlar om) även hans mor.


Ordagr.: ”med dem som går in” (ö.a.). – Av dessa två exempel (mathal) framgår för det första att inte ens den intimaste kontakt med en verkligt rättfärdig
människa – och till och med en profet – kan rädda en förhärdad syndare från
följderna av hans synd; och för det andra att en sann troende måste ta avstånd
från allt samröre med ”dem som förnekar sanningen”, hur nära de än står honom
(jfr 11:46).


Detta betyder att hon tillhörde Imrans ätt (jfr senare delen av not 22 till 3:33).

Ordagr.: ”i den” [el. ”det”]; enligt Razi skulle detta syfta på det ofödda barnet. – I not 86 till 21:91 ges en förklaring till den ofta missförstådda och misstolkade frasen ”Vi andades in något av Vår ande”. — Jfr den parallella texten i
vers 21:91, som tydligt syftar på Maria fastän hon där inte nämns vid namn, och
som säger: ”Vi andades in i henne (fiha) något av Vår ande”, medan det ovan
heter ”Vi andades in i den [el. ’det ’] (fihi) något …” etc. Andra kommentatorer
än Razi, bland dem Ibn Kathir, förklarar texten så att något av Guds ande, buret
av ängeln Gabriel, inandades i Marias kropp och att det var så som Jesus skapades. Som visas i den förut citerade noten 86 till denna vers betecknar emellertid
orden ”Vi andades in … något av Vår ande” inte avlelsen utan inplanterandet av
själen (eller livsfunktionen) i den nya varelsen. (Ö.a.)


Se not 28 till 3:39 angående innebörden av Guds ”ord” (kalimat).