Tafsir Al-Maturidi Ta'wilat Ahl Al-Sunna – Tafsir Of The Holy Quran – Volume 28 – Juz 28

“The one who ignores the Reminder will inevitably taste the consequences of forgetfulness.”

This links back to Surah Hashr:

"Do not be like those who forgot Allah, so He made them forget themselves."

Maturidi's Insights

1. The verse contrasts two destinies

• Rebels: punishment prepared

• Believers: revelation sent

One group receives justice, the other mercy.

This is deliberate positioning.

2. The highest use of intellect is recognising consequences

When Allah addresses “people of understanding,” He is reminding:

• consequences are real.

• justice is certain,

• obedience protects,

• arrogance destroys.

"True intellect sees the end of the path before taking the first step."

3. Taqwa is the foundation of all wisdom

After describing severe consequences, the lesson is:

“So fear Allah.”

Not:

• increase knowledge,

- increase arguments,

• increase worldly protections.

But increase taqwa, the interior shield of the believer.

This is perfectly in line with the entire Surah al-Talaq, which repeatedly states:

• “whoever fears Allah, He will make a way out,”

• “He will provide from where he never expected,”

• “He will make matters easy,”

• “He will erase sins,”

• “He will increase reward.”

4. The Reminder is a mercy, not a burden

Maturidi says:

“Allah mentions punishment only to increase gratitude for the blessing of revelation."

The Qur'an protects believers by showing the consequences before they happen.

Thus the “dhikr” is:

warning.

• guidance,

· healing,

• safeguarding.

5. Intellect and revelation are not rivals — they complete each other

A central Maturidi belief:

• Aql recognises the truth of revelation

- Revelation perfects what aql cannot reach alone

Thus this verse is one of the foundations of Maturidi epistemology:

"Fear Allah, O people of intellect...

Indeed Allah has sent down to you a Reminder."

Meaning:

- use intellect to obey,

- use revelation to perfect intellect.

Cross-References

• 65:2 to 3 — whoever fears Allah, He will make a way out

• 8:29 — taqwa grants furqan (clarity)

2:231 — do not take Allah's verses lightly

• 7:52 — the Book was sent as guidance and mercy

• 39:9 — are the knowledgeable equal to the ignorant?

Maturidi concludes:

1. Divine punishment is real — but avoidable.

2. The wise (ulü al-albâb) are those who fear Allah.

3. Revelation is the greatest mercy — use it.

4. Taqwa is the path to safety, dignity, and provision.

5. The believer thinks ahead — the rebel reacts only when it is too late.

Surah at-Talaq – Verse 11

Arabic

Arabic textً يَثَلُArabic textَلَيْكُمْ عَلَيْتِ Arabic textِنْتَدِّبَ لِلْخُرْجَ Arabic textَّهِ فَأَنْيَ عَArabic textْArabic textَعَمَلِArabic textَّلَحَArabic textِبَ مِنْ Arabic textْطَأْلَمَArabic textِ إِلَArabic textْأُوْرَArabic textَمَArabic textُؤْمِنُ وَأَArabic textَّهَ وَيَعَمْلَ صَArabic textَهَArabic textُحْلَمَهَArabic textَArabic textِبَ تَحْمَرِArabic textِنْ تَحْتِهِمَArabic textْأَنْهَArabic textَ خَلَArabic textِArabic textَ فِيَهَArabic textَبِيَّ مَهْدَ فَأَحْسَنَ Arabic textَّهُ لَهُ رَبِّ فَأَهَ

Tafsir

"A Messenger who recites to you the clear signs of Allah."

to bring those who believe and do righteous deeds

out of darknesses into light.

And whoever believes in Allah and does righteous deeds, He will admit him into Gardens beneath which rivers flow,

abiding therein forever. Allah has indeed perfected provision for him."

Maturidi Explains

This verse is the continuation and completion of the previous one.

Verse 10 said:

"Allah has sent down to you a Reminder."

Verse 11 explains how that Reminder reaches the people: through a Messenger reciting the clear signs of Allah.

This verse is a comprehensive summary of:

• revelation.

• prophethood,

• moral transformation.

• spiritual ascent,

• ultimate reward.

1. “A Messenger...”

رُسُوُArabic text The indefinite form (rasulan) indicates:

• honour,

• magnificence,

• exalted status.

Maturidi teaches:

"The Messenger is the greatest mercy by which the Reminder becomes understood."

Allah did not simply send a Book.

He sent a living teacher, a perfect exemplar, and the mercy to all creation.

2. "... who recites to you the clear signs of Allah."

Arabic text The Messenger does four things:

1. Recites — the Qur'an is delivered perfectly without distortion.

2. Clarifies — the meaning is explained with wisdom.

3. Demonstrates — the Sunnah embodies every command.

4. Purifies — his presence elevates hearts.

"Mubayyinat" =

• manifest,

• illuminating,

• perfectly clear,

• decisive.

- removing confusion.

Maturidi explains:

“The clarity of revelation comes from Allah;

the accessibility and embodiment of that clarity comes from the Messenger."

3. "To bring those who believe and do righteous deeds out of darknesses into light."

Code summary: The provided content is a snippet of text rather than functional code or an algorithm, consisting of a phrase that describes a transition from darkness into light.

This is one of the greatest Qur'anic descriptions of prophethood.

Darknesses (zulumat) = plural:

ignorance,

• disbelief.

• injustice,

• hypocrisy,

• arrogance,

• oppression,

• spiritual blindness,

• ego,

• desire,

• misguidance.

Light (nur) = singular:

• truth.

• guidance,

• revelation.

• justice,

• sincerity,

• taqwa,

• clarity,

• salvation.

Maturidi notes the theological beauty:

"Darknesses are many because falsehood takes countless forms."

Light is one because truth is one."

And:

“No one escapes darkness except through the Messenger, and no one reaches light except through revelation.”

4. "And whoever believes in Allah and does righteous deeds..."

Arabic text A foundational Maturidi principle:

Faith alone is not enough. It must be followed by righteous action.

But righteous action is meaningless without faith.

Thus, Maturidi affirms:

• belief is the foundation,

• deeds are the fruit,

• salvation requires the union of both.

5. "... He will admit him into Gardens beneath which rivers flow..."

يُذِخِلُهَ جَArabic textٌ تَجُرِArabic textِنَ تَحْتِهَِArabic textَوْ أَهْرَ This is the Qur'an's most common description of Paradise.

Maturidi explains:

• Gardens = abundance

• Rivers = continuity

• Beneath them = stability

• Flowing = renewal, life, eternity

Every image signals: unending, effortless, serene bliss.

6. "... abiding therein forever."

Arabic textًا Maturidi states:

• There is no interruption,

• no fear of death,

no anxiety of loss,

no cycle of decline.

The soul finds perfect permanence.

7. "Allah has indeed perfected provision for him."

Arabic text This is a profound phrase.

Maturidi explains:

"Ahsana" means Allah beautified, perfected, completed, expanded, and purified his provision.

This refers to:

• provision in the world (rizq in dunya),

• and provision in the afterlife (rizq in Jannah).

It also includes:

• guidance,

• tranquility,

• forgiveness,

• purification.

• mercy.

The “perfected provision” is: living with revelation in the dunya and living with reward in the akhirah.

1. Prophethood is the link between divine mercy and human understanding.

Revelation alone could be misunderstood; a messenger alone could be doubted.

Together:

- the Qur'an explains truth,

• the Prophet embodies truth.

This duality is essential.

2. The primary mission of the Prophet is transformation.

Not: _ _

• political power,

• philosophy,

• social engineering.

But:

removing darkness, bringing light.

This is the Maturidi model of salvation:

• knowledge (ma'rifah),

• purification (tazkiyah),

• action ('amal),

faith (iman).

3. Light cannot be reached through intellect alone.

A key Maturidi point:

“Aql can recognise the need for light, but only revelation provides the light.”

Thus:

- reason identifies its own limits.

- revelation completes what reason cannot reach.

4. Paradise is not merely reward — it is the flowering of faith and action.

The one:

• who believed.

• who acted,

• who endured,

• who submitted

now receives beautified, perfected provision.

This is divine justice.

5. Darkness is not merely disbelief — it is a state of the heart.

Every sin creates a shadow.

Every act of taqwa brings light.

Thus “zulumat” includes:

• arrogance.

• greed,

• dishonesty,

• oppression.

• breaking Allah's limits (Hudud),

- injustice in family matters.

Cross-References

• 2:257 — Allah brings believers from darkness into light.

- 14:1 – the Qur'an was revealed to bring people from darkness into light.

- 33:45 to 46 — the Prophet is “a light-giving lamp.”

- 7:157 — he recites Allah's signs, purifies, and teaches.

• 39:69 — the earth will shine with the light of its Lord.

Spiritual Lesson

Maturidi concludes:

1. Revelation is the rope.

2. The Messenger is the guide.

3. Taqwa is the path.

4. Light is the destination.

5. Paradise is the completion.

And Allah has perfected provision for whoever walks this path sincerely.

Surah at-Talaq – Verse 12

Arabic

Arabic textَيْنَهُمْ لَتَعَمْمُArabic textَنَّ Arabic textُ عَلَArabic textَلْ شَيْءِ قَدِArabic textٍ وَأَنَّ Arabic textَّهَ قَدْ أَحَArabic textَ بِكَلَّنَ شَيْءٍ عَلَArabic textً

Tafsir

"Allah is the One who created seven heavens, and of the earth the like of them. The command descends between them, so that you may know that Allah is powerful over all things and that Allah encompasses all things in knowledge."

Maturidi Explains

This verse concludes Surah at-Talaq with a universal cosmological declaration of:

• Allah's creative power (qudrah),

His comprehensive decree (amr),

• and His perfect knowledge ('ilm).

It connects the laws of divorce and family justice to the magnificence of divine creation, showing:

The One who created the universe is the same One who legislated these laws, they must be obeyed with full submission.

1. "Allah is the One who created seven heavens..." Arabic text

- “He created” (khalaqa) indicates precise, deliberate, ordered creation.

- “Seven heavens” refers to seven levels or realms above, known only fully to Allah.

- The number “seven” signifies completeness and perfection in Qur'anic usage.

Maturidi emphasises:

"The command of Allah in revelation is as perfect as His command in creation."

Just as the heavens are perfectly ordered and without flaw, so too the laws in this surah such as marital justice, rights of women, rights of children and {taqwa} , which are all divinely structured.

2. "... and of the earth the like of them."

Image summary: This figure is a text-based image. It contains a short phrase written in Arabic script with full vocalization marks. The content consists of a sequence of words that translate to a statement about the earth and similarities. The image serves as a calligraphic representation of a specific linguistic expression, conveying a meaning related to natural parallels.

This is a deeply discussed phrase among early scholars.

Maturidi explains:

• It may refer to seven earthly realms, or

• seven layers, or

• seven categories of earth.

- or simply that the earth mirrors the heavens through divine order, structure, and decree.

He stresses that the meaning is:

“Just as the heavens are His creation, so too is the earth completely under His will.”

• no place,

• no law,

no reality,

is outside divine sovereignty.

3. “The command descends between them...”

يَتْتَزِلُ Arabic textْأَمْرِ بَيْنَهُمَا

This is one of the most profound theological phrases in the Qur'an.

“The command” (al-amr) refers to:

1. Revelation

- the Qur'an - prophetic law - divine guidance

2. Decree

- – what Allah ordains – what He allows – what He commands

3. Management of the universe

- – angels descending – affairs being directed – destinies unfolding

Maturidi emphasises:

“The same divine command that governs the planets governs the household.”

Meaning:

- The divorce laws are not cultural— they are manifestations of cosmic order.

- Family justice is part of divine command.

• Obeying these laws is obeying the One who governs the heavens.

4. "So that you may know..."

Arabic textَعَمَّمَأْ This reveals the purpose of all this:

• revelation.

creation.

• decree.

• law.

Everything leads the believer towards:

• knowledge of Allah.

recognition of His power,

understanding of His knowledge.

Knowledge is not accidental, it is the purpose of existence.

5. "... that Allah is powerful over all things."

Arabic text This affirms divine omnipotence.

Maturidi explains:

- Nothing escapes His control.

- Nothing resists His will.

- Nothing limits His ability.

- His power is eternal and infinite.

- His will manifests in creation and in law.

This is also a direct reminder: If He can create seven heavens, He can provide for the divorced woman as promised in earlier verses.

6. "... and that Allah has encompassed all things in knowledge."

وَأَنَّ Arabic textَّهَ قَدْ أَحَArabic textَ بِكَلَّكَ شَArabic textٍ عَلَمَا

This is one of the strongest statements of Allah's infinite knowledge:

• encompassing,

• surrounding,

• penetrating,

• absolute,

• without limit,

• without beginning,

• without end.

Maturidi highlights:

"His knowledge covers the heavens and the earth, and covers the hidden thoughts of the heart."

This is a refutation of all sects (such as certain Mu'tazili philosophers) who claimed Allah only knows universals, not particulars.

• Allah knows every atom,

• every tear,

• every injustice,

• every right withheld.

• every intention in family matters,

• every violation of His limits.

This links directly to the theme of the surah:

Nothing done to one's spouse or family is hidden from Allah.

Maturidi's Insights

1. Family law is tied to cosmic law

The placement of this verse at the end of a surah on divorce is intentional.

Maturidi says:

“He who created the heavens commands you to uphold justice in your homes.”

This means:

Marriage is sacred.

Divorce is regulated by divine order.

• Every right and every duty is part of cosmic harmony.

2. Creation reveals Allah's power; revelation reveals His will

Two realms:

• Created: heavens and earth

• Commanded: the Qur'an and divine law

The believer must read both.

3. "Descending command" means constant divine involvement

Allah is not distant.

His decree continuously:

• sustains life,

• governs affairs.

• guides hearts,

• protects believers.

• manages the unseen.

This contradicts the belief of those who imagine Allah created the universe and left it.

No — His amr is ongoing.

4. Knowledge of Allah is the purpose of law

The divine laws of this surah — regarding justice, taqwa, financial support — all lead to:

• knowing Allah's wisdom,

• knowing His power,

• knowing His knowledge.

Family law is a path to ma'rifah (deep recognition of Allah).

5. Divine knowledge guarantees perfect justice

If Allah knows everything:

- no act of oppression escapes Him,

- no right lost goes unreturned,

- no tear shed is forgotten.

This comfort is essential for the divorced woman, the single mother, the vulnerable spouse.

Cross-References

- 57:4 – Allah created the heavens and earth and manages all affairs.

- 65:2 to 3 — whoever fears Allah, He will make a way out.

• 67:3 to 4 — the perfection of creation.

- 42:52 to 53 — revelation brings from darkness to light.

- 2:231 — do not take Allah's verses in jest.

Spiritual Lesson

Maturidi closes Surah at-Talaq with three ultimate truths:

1. Allah's power governs the universe and your life.

2. Allah's decree descends constantly, guiding, sustaining, commanding.

3. Allah's knowledge encompasses every detail, including every act of justice or injustice in the home.

Thus, the believer obeys these laws knowing:

- they come from the Creator of the heavens.

- they are sustained by His ongoing command.

- and they are recorded by His perfect knowledge.

This transforms family law from social rules into a pathway towards:

• taqwa,

• certainty,

• tranquility,

• and nearness to Allah.

Tafsir

Surah at-Tahrim – Verse 1

Arabic

يَArabic textُArabic textَ Arabic textَّبِيَّ لَمْ يُحْرَمُ مَArabic textَحْلُ Arabic textُ لَكَ تَبْغِArabic textَرْضَArabic textِ أَرْوَجَكَ وَأَلَّهُ غَفُArabic textٌ رَحِArabic textٌ "O Prophet! Why do you prohibit what Allah has made lawful for you, seeking the pleasure of your wives?"

And Allah is Forgiving, Merciful."

Maturidi Explains

This verse opens the surah by addressing the Prophet directly — not with rebuke, but with Divine correction infused with honour, mercy, and gentleness.

It concerns an incident in which the Prophet — out of kindness, consideration, and refinement of character —

forbade himself something permissible,

intending to ease the feelings of some of his wives.

Allah corrects him lovingly, teaching the Ummah several core principles.

1. "O Prophet!"

Image summary: This figure is a text-based graphic. It contains a short phrase written in Arabic calligraphy with accompanying diacritical marks. The text represents a formal address, typically used in religious or classical contexts, translating to a call directed toward a prophet.

Maturidi highlights:

- This title affirms honour, rank, and closeness.

- The address is dignified — unlike “O Muhammad,” which is never used in the Qur'an.

- The correction that follows is framed within prophetic dignity.

Allah addresses him not as “husband,” nor as “leader,” but as His Prophet, establishing that the lesson is both personal and universal.

2. "Why do you prohibit what Allah made lawful for you...?"

لَمْ يُحْرَمُ مَArabic textَحْلُ Arabic textُ لَكَ The Prophet peace be upon him voluntarily abstained from something halal:

• not as legislation

• not as new law

- not as prohibition for others

But simply: an act of personal self-restraint to please his wives.

Maturidi is emphatic:

"The Prophet cannot prohibit what Allah made lawful, but he may choose for himself ascetic restraint, out of mercy, gentleness, or good character."

Thus the issue was not sin, nor error, but excessive courtesy.

Allah corrects him out of love. not reprimand, because the Prophet's role includes preserving the balance of divine law.

Even his private acts become instructional.

3. “Seeking the pleasure of your wives”

ثَتَّArabic textَرْضَArabic textَرْوَجَكَ This phrase reveals:

- the Prophet's extraordinary gentleness,

• his sensitivity to emotion,

• his desire not to cause pain,

- his willingness to restrain himself for harmony.

Maturidi notes:

“The Prophet's nature was to prefer the comfort of others over himself.”

This was not weakness, but refined khuluq.

Yet Allah teaches:

Do not compromise what Allah made lawful even for noble intentions.

This is a universal principle.

4. "And Allah is Forgiving, Merciful."

وَArabic textَفُArabic textٌ رَجِArabic textٌ Why forgiveness?

Not because the Prophet committed sin — far from it.

Maturidi explains:

"Forgiving' here refers to Allah's covering and lifting the burden the Prophet had placed upon himself."

And: “'Merciful' refers to removing the difficulty and returning him to ease.”

This expresses:

• divine affection.

• divine honour.

divine gentleness toward His Messenger

Maturidi's Insights

1. The Prophet's personal choices are corrected to protect the Ummah from excess

If the Prophet permanently abstained from the lawful, the Ummah might imitate him and assume such abstention is desired by Allah.

• balance is preserved.

- the halal remains halal,

- no new severity enters the religion.

This aligns with the Maturidi principle:

"Religion is ease, not self-imposed hardship."

2. Pleasing others is virtuous — but not at the cost of divine boundaries

Human relationships must be guided by revelation.

Even noble motives cannot justify altering:

halal,

• haram,

• duties,

• limits.

3. No one — not even the Prophet — legislates from himself

All legislation returns to Allah.

This verse protects:

- the integrity of divine law,

- the boundaries of revelation,

- the universality of halal/haram.

This is central in Maturidi theology:

“Revelation, not emotion, is the source of law.”

4. The Prophet's ascetic self-denial is not blameworthy — it is excessive kindness

The correction is:

• gentle,

• honouring.

affectionate.

Allah's tone signals:

- the Prophet's noble motive,

- the Prophet's extraordinary compassion,

- the elevation of his character.

5. The Ummah must learn moderation

The verses that follow (2 to 5) expand the lesson:

do not prohibit what Allah made lawful,

• do not exceed bounds.

do not oppress yourself or others by unnecessary restriction.

Maturidi insists:

The lawful is a mercy; refusing mercy is not piety.

Cross-References

• 5:87 — “Do not prohibit the good things Allah has made lawful.”

- 4:128 — harmony in marriage requires balance, not self-imposed hardship.

• 7:32 — Allah created lawful enjoyments as blessings.

- 33:21 — the Prophet ☐ is the perfect example — including moderation.

Maturidi summarises the verse with three truths:

1. Mercy does not require self-harm.

The Prophet restrained himself out of kindness; Allah lifted that burden.

2. Revelation stands above emotion.

Even noble motives cannot override divine boundaries.

3. Allah's correction is mercy, not criticism.

He protects His Prophet ☐ and preserves the balance of the religion.

This verse teaches:

• balance,

mercy,

• moderation,

• respect for divine limits,

• and the beauty of prophetic character.

Surah at-Tahrim – Verse 2 قَدْ فَرَضُ Arabic textُ لَكُمْ تَجَلَّهَArabic textَيْمَArabic textِكُمْ وَArabic textُ مَوْلِكُمْ مَئُArabic textُ Arabic textَّهَ Arabic textَّيْمِ Arabic textْحَكِArabic textِ

"Allah has already prescribed for you the lawful way to dissolve your oaths.

And Allah is your Protector,

and He is the All-Knowing, the All-Wise."

Maturidi Explains

This verse follows immediately after Allah corrected the Prophet ☎ for making something lawful into something personally binding upon himself.

Now Allah establishes the legal principle for the entire Ummah:

When you bind yourselves with an oath, and that oath leads to hardship, imbalance, or detriment, Allah has legislated a lawful way out.

This is divine mercy and wisdom.

1. "Allah has already prescribed for you..."

Arabic textَكُم Maturidi highlights:

• “Farada” = ordained, legislated, established.

• Allah Himself sets the rules and the solutions.

Nothing regarding oaths is left to mere human reasoning.

This emphasises:

Just as Allah ordains commands, He ordains pathways of release.

Religion is not a trap — it is a balanced system.

2. "...the lawful way to dissolve your oaths."

Image summary: This figure is a text-based image. It contains a short phrase written in Arabic script with accompanying vowel markings. The content consists of a few words written in a calligraphic style, representing a specific linguistic expression.

This refers to kaffarat al-yamin, the expiation for broken oaths.

Maturidi explains the background:

• The Prophet had taken an oath of self-restraint.

• Allah declared: such self-imposed hardship is not required.

• Instead: there is a lawful mechanism to lift that oath.

For the Ummah, this means:

Oaths are serious

• Self-harm or excessive restraint is not piety

• Breaking an oath for a better or more righteous action is allowed

But must be followed by the legislated expiation

This is consistent with the verse:

"Do not make Allah a barrier in your oaths to prevent you from doing good" (2:224).

And the Prophet said:

"If you swear an oath and later see something better,"

break your oath and offer the expiation and do that which is better."

— Sahih Muslim

Maturidi emphasises this tradition strongly.

3. "And Allah is your Protector (Mawla)."

وَArabic textَ مَؤْلِنَكُمْ This is a profound theological term.

Mawla means:

• protector,

• patron.

• guardian,

• helper,

• ally,

- the One who brings you out of hardship.

Maturidi explains:

"Allah lifts burdens from His servants, while servants often impose burdens on themselves."

The verse teaches:

• Allah protects from self-imposed hardship.

• Allah protects from extremism.

• Allah protects from guilt and confusion.

• Allah protects from making religion difficult.

Thus, Allah is your Mawla

— protecting you from yourself, your emotions, and your excesses.

4. "And He is the All-Knowing, the All-Wise."

وَهَوَ Arabic textْعَلَيْمِ Arabic textْحَكِArabic textِ Maturidi highlights:

Al-Alim — Allah knows:

• your intentions,

• your weakness,

• your emotions.

• your limits,

• your capacity.

Al-Hakim — Allah's laws are:

• perfectly balanced.

• full of benefit,

• never too harsh,

• never too lenient.

perfectly measured.

Thus, when Allah gives you a way out of an oath, it is not loophole, it is wisdom and mercy combined.

Maturidi's Insights

1. Religion prohibits extremism and self-injury

The Prophet ✄ forbade himself something lawful out of noble gentleness.

Allah responded by teaching:

- no self-imposed deprivation,

- no turning a personal preference into legislation,

- no harming oneself for emotion.

"Tashdid (self-hardening) leads to collapse, not piety."

2. The system of oaths is regulated to prevent imbalance

Oaths must not be used to:

• prohibit the lawful,

• avoid obligations,

• harm relationships,

• manipulate outcomes.

Thus Allah provides:

• structure (oath has weight),

• flexibility (expiation),

• mercy (permission to break harmful oaths).

3. Divine law encourages ease — not hardship

The sequence of the verses is important:

- Verse 1: do not prohibit the halal

- Verse 2: and if you did so via an oath, Allah gives you a lawful way out

This demonstrates the divine objective: religion must remain balanced, humane, rational, and merciful.

4. Allah is your Mawla — the One who rescues you from your own excess

Maturidi beautifully notes:

"The human being binds himself."

Allah unbinds him."

This surah teaches:

- the danger of over-restriction,

- the harm of self-imposed oaths.

- the necessity of divine boundaries.

5. Divine wisdom governs both legislation and release

Maturidi stresses:

- The same wisdom that commands

• also eases

• and forgives

• and provides escape routes.

This is the difference between:

• human systems (rigid, unforgiving)

• and divine law (balanced, compassionate, perfect).

Cross-References

5:89 — full law of expiation for broken oaths

• 2:224 to 225 — do not use oaths to block good

• 7:157 — the Prophet removes burdens

• 22:78 — “He placed no hardship upon you in religion”

4:28 — Allah wishes to lighten your burdens

Maturidi summarises Verse 2 with three transformative points:

1. Allah does not want you imprisoned by your own words.

He gives you a path to correction, not punishment.

2. Mercy is the heart of divine law.

Ease is not compromise — it is Allah's design.

3. Allah protects you from extremism.

He is your Mawla — the One who lifts burdens and lights the path.

Surah at-Tahrim – Verse 3

Arabic

Arabic textّArabic textَArabic textًArabic textِArabic textِArabic text

Tafsir

"And when the Prophet confided a matter to one of his wives;

then when she disclosed it, and Allah made it known to him,

he made known part of it and overlooked part.

Then when he informed her of it, she said:

'Who informed you of this?'

He said: 'The All-Knowing, the All-Aware informed me.'"

This verse details a confidential moment within the Prophet's household that became a lesson in:

- the sanctity of trust,

- the consequences of disclosure,

- the perfection of prophetic knowledge through revelation,

• and Allah's protection of His Messenger

The incident:

The Prophet ✎ entrusted a secret to one of his wives (commonly understood by early commentators as Hafsah, daughter of Umar). She disclosed it to another wife (commonly understood as Aisha). Allah informed the Prophet ✎ of the breach of trust.

Maturidi emphasises:

The issue is not sin on the part of the wives, but the heightened standard required near the Prophet.

1. "And when the Prophet confided a matter to one of his wives..."

وَأَذَ أَسْرَّ Arabic textْأَنْبَىُّ Arabic textْأَArabic textِعَضِ أَرْوَجِهِ خَدِArabic textًا Key insight:

• The Prophet ☁ is the most trustworthy of creation.

- His confidential words carry sanctity and weight.

- Even private household matters become part of divine instruction.

Maturidi says:

"What the Prophet entrusts is a manah (a trust). Betrayal of amanah is corruption (fasad)."

2. "Then when she disclosed it..." Arabic text “Nabba'at” means:

• she informed someone else,

• without malice,

- but without due caution.

Important:

The verse does not accuse her of malicious intent.

Rather:

- it highlights the sensitivity of prophetic trust.

- and the gravity of revealing what was meant to remain confidential.

3. "And Allah made it known to him..."

Arabic text This phrase is astonishing.

It means:

Allah revealed to the Prophet the exact confidential information that was disclosed even though no human informed him.

Maturidi emphasises:

• This is proof of prophetic revelation.

- proof of divine protection,

- and proof that the Prophet's knowledge is sustained by Allah, not by human sources.

This directly refutes any sect claiming the Prophet gained knowledge only through human means.

4. “He made known part of it and overlooked part.”

Arabic text This is a magnificent display of prophetic character.

Maturidi explains:

• “'Arrafa ba'dahu” – he informed her of some details, gently.

- “A'rada 'an ba'd” – he concealed, overlooked, and forgave the rest.

Why?

• To protect her dignity.

• To avoid embarrassment.

• To maintain harmony.

• To teach that leadership requires mercy.

• To show that even correction must be compassionate.

This is part of the Prophet's khuluq 'azim (exalted character).

Maturidi states:

“He disclosed enough to correct, but concealed enough to protect.”

5. "Then when he informed her of it, she said: 'Who informed you of this?'"

Arabic text This shows:

• her surprise.

• her innocence,

- the miraculous nature of the knowledge the Prophet ☎ possessed,

• and the educational purpose of the event.

She genuinely wondered:

• Who told the Prophet four thirds?

• Which person conveyed this information?

She did not expect revelation to be involved in a household matter.

6. "He said: 'The All-Knowing, the All-Aware informed me.'"

Image summary: This figure is a text-based image. It contains a short phrase written in Arabic script with full vocalization marks. The text translates to a statement regarding being informed by the All-Knowing, All-Aware. The content indicates a religious or spiritual context, emphasizing divine knowledge and revelation.

A majestic response.

Two divine names: al-Alim — the All-Knowing al-Khabir — the All-Aware, who knows the hidden Maturidi explains:

• “Al-'Alim” = Allah knows everything in general.

• “Al-Khabir” = Allah knows everything in detail, depth, and secrecy.

This affirms:

• Allah revealed the matter directly.

• Human secrecy cannot conceal anything from divine knowledge.

• Prophetic awareness is guided by revelation.

• The Prophet receives news of both worldly and unseen matters.

• Nothing escapes divine knowledge.

1. This event was not recorded to blame the wives — but to teach the Ummah

Nearness to the Prophet section brings elevated expectations.

This verse teaches:

• guarding privacy,

• respecting trust,

- avoiding unnecessary disclosure,

- recognising the sacredness of prophetic speech.

2. Prophetic knowledge is divinely supported

This is a foundational Maturidi belief:

"The Prophet knows of the unseen only what Allah informs him."

This verse is one of the evidences.

It refutes:

- those who deny any special prophetic knowledge,

- those who exaggerate his knowledge beyond revelation.

Maturidi keeps the balance:

He knows through Allah, not independent of Allah.

3. Leadership requires both correction and mercy

The Prophet:

- corrected without humiliating,

- confronted without aggression,

• guided without harshness.

This is the perfect model of reconciliation.

4. Secrecy is an amanh

The Qur'an is teaching Muslims:

• private matters are not to be spread.

• secrecy is a moral responsibility,

• betrayal of trust harms relationships.

Even if disclosure is not malicious, it can have consequences.

5. Allah protects the Prophet from harm and deception

Maturidi notes:

"If Allah informs him of private household issues, then surely He protects him in all matters of religion."

Thus, prophetic infallibility ('ismah):

• includes protection from deception,

• protection from misinformation,

• protection from error in conveying revelation.

Cross-References

• 66:4 to 5 — continuation of the same household incident.

4:113 — Allah prevented harm from reaching the Prophet ☒ and revealed hidden matters to him.

• 2:255 — Allah's knowledge encompasses all secrets.

33:21 — the Prophet's character is the perfect example.

• 49:12 — guarding privacy and avoiding suspicion.

Maturidi concludes:

1. Trust is sacred — protect what is confided to you.

Breaking it leads to disharmony.

2. Allah knows every secret — guard your heart.

Before words betray, the heart betrays.

3. The Prophet is protected — revelation is his shield.

4. Correct gently, forgive generously.

This was the Sunnah of the Messenger.

5. The heart closest to the Prophet must be the most refined.

Those near him are held to a higher standard.

Surah at-Tahrim – Verse 4 Arabic إِArabic textُشُوَArabic textَ إِلَArabic textِ فَقَدْ صَغَثَ فَلْوَبَكُمَArabic textِهِ وَإِArabic textَطَArabic textْرًArabic textَلَيْهِ فَقَArabic textَ Arabic textِ هُوَ مَؤْلَهُ وَجِبِرِArabic textَ وَصَلَArabic textِ Arabic textْمُؤْمِنِArabic textَ Tafsir “If the two of you turn in repentance to Allah — then your hearts have indeed inclined (away).

But if you support each other against him (the Prophet),

then surely Allah is his Protector,

and Jibril, and the righteous believers,

and the angels thereafter are his supporters."

Maturidi Explains

This verse continues addressing the private household incident mentioned in Verses 1 to 3.

It contains:

- a gentle call to repentance,

- a correction of attitude,

- a warning against forming alliances against the Prophet

- a declaration of Allah's protection of His Messenger,

• and the honouring of the righteous believers and the angels.

Maturidi emphasises:

"These verses reveal the Prophet's sanctity, the seriousness of opposing him even emotionally, and Allah's immense defence of His Messenger."

1. "If the two of you turn in repentance to Allah..."

Arabic textً Arabic text “Two” refers to:

• Hafsah bint 'Umar

• 'A'ishah bint Abi Bakr

(according to the majority of early mufassirun)

The call to repentance is gentle, not accusatory.

Maturidi explains:

- Their action was not sinful in the major sense,

- but it did require reorientation of the heart,

- due to the unique status of the Prophet ☑.

Allah invites them softly, not condemningly.

2. "... for your hearts have indeed inclined (away)."

Arabic text “$aghat” means:

• leaned.

• tilted,

- inclined slightly away from the ideal state.

Maturidi notes:

- This is not an accusation of hypocrisy.

• Nor of major sin.

- Nor of rebellion.

- Rather: an emotional leaning that needed correction.

This teaches:

Those closest to the Prophet are expected to maintain the highest purity of intention.

Their “inclination” was:

• jealousy,

• emotional reaction.

• or revealing a secret,

—not disbelief or wrongdoing.

Thus Allah corrects gently, lovingly.

3. "But if you support each other against him (the Prophet)..."

Arabic textَظِهَرًArabic textَلَيْهِ “Tazahara”=

• to mutually support,

• to join in alliance,

• to reinforce each other's stance.

Even a minor domestic alliance against the Prophet trademark is treated as serious.

Maturidi emphasises:

“Opposing the Prophet — even through emotional alliance, is a grave matter because it challenges divine authority indirectly.”

This is not describing treachery, but illustrating the gravity of the Prophet's status.

4. "Then surely Allah is his Protector..."

Arabic textّ Arabic text A majestic declaration.

Allah alone is:

• his Mawla (Protector),

• his Guardian,

• his Ally,

• his Supporter,

- the One who strengthens him,

- the One who defends him.

Maturidi comments:

"This is the highest honour that Allah Himself declares, His direct protection of the Prophet."

5. "And Jibril..."

Arabic text Jibrîl specifically mentioned:

- the greatest of angels,

- the bringer of revelation,

- the commander of heavenly hosts.

This signals:

"If you oppose him, you oppose the one whom even Jibril supports."

This shows the cosmic dimension of the Prophet's status.

6. "And the righteous believers..."

Arabic text Maturidi explains:

- These are the elite of the Ummah.

- Those closest to Allah through righteousness,

- Those with pure hearts and sound actions.

Their inclusion shows:

The Prophet is supported not only by heaven, but by the best of the Ummah on earth.

Classical commentators note:

• Some said: Abu Bakr and 'Umar specifically.

- Others: all righteous believers.

- Maturidi prefers the more general meaning — not restricting it.

7. "And the angels thereafter are his supporters."

وَArabic textْمَلَكَةُ بَعَدُ ذَلِكَ ظُهِArabic textٌ "Zahir" = supporters, helpers, reinforcements.

Meaning:

• after Allah,

• after Jibril.

• after the righteous believers,

the entire angelic host supports the Prophet ☒.

Maturidi emphasises:

“No human alliance can ever overcome the divine and angelic support given to the Prophet.”

This is the most powerful declaration of protection in the surah.

Maturidi's Insights

1. Emotional lapses are corrected gently in those closest to the Prophet

Their error was:

emotional.

• subtle,

• momentary.

But the correction is:

• firm,

• gentle,

• dignified.

2. Even minor opposition to the Prophet carries spiritual gravity Because:

- he represents divine authority,

- he embodies revelation.

- he is the axis of guidance.

Thus Allah protects him even in domestic matters.

3. Prophetic honour is defended by heaven and earth

Four layers of protection:

1. Allah — the Mawla

2. Jibril — the greatest angel

3. the righteous believers

4. the angels collectively

No other human being in history receives such a declaration.

4. The wives of the Prophet are honoured by direct divine address

Allah:

• corrects them,

• purifies them.

• guides them.

This is honour, not humiliation.

They are:

• Mothers of the Believers,

• closest to the Prophet,

• under divine refinement.

5. The verse teaches that alliances should be based on truth, not emotion

Even good people can form emotional alliances.

Allah teaches:

- do not let emotion override justice,

- do not let loyalty override truth,

- do not let domestic ties override divine alignment.

Cross-References

• 66:3 — the confidential incident

• 33:21 — the Prophet's character is the perfect example

- 58:22 — Allah supports His Messenger

• 4:65 — faith requires full submission to the Prophet's judgment

• 2:285 — angels support revelation

- 3:31 — loving Allah requires following the Prophet

Maturidi concludes:

1. The heart must be aligned with the Prophet — even in emotion.

2. Allah protects His Messenger from every harm, from enemies and even minor domestic tensions.

3. Divine correction is a mercy that purifies the closest hearts.

4. The Prophet stands with the support of Allah.

Jibril, the righteous, and the angels.

5. Alliances must always be on the side of truth, not emotion.

This verse teaches profound lessons about:

• reverence for the Prophet

sincerity of heart,

• spiritual refinement,

• and divine protection.

Surah at-Tahrim – Verse 5 عَسَArabic textَبِّ بِهِ Arabic textَأَقَكَثُ أَArabic textَبِدَلَهُ أَرْوَجَArabic textَيْرًArabic textِنْكُمْ لَArabic textُسْلِمَتٌّ مُمْوَمَArabic textٌ فَقَArabic textَArabic textٌ تَتَّأَبَArabic textٌ عَلَيْدٌ تَسْأَخِبَArabic textٌ ثَيَثِبَArabic textٌ وَأَبَكَArabic textَا

"It may be that if he divorces you, his Lord will give him wives better than you, submissive to Allah, believing, devoutly obedient, repentant, worshipping, travelling (or fasting) for Allah, previously married and virgins."

Maturidi Explains

This verse continues the divine address to the Prophet's wives but shifts the tone from gentle correction (verse 4) to serious warning.

It is not condemnation.

It is not humiliation.

It is not divine anger.

Rather, it is:

- a reminder of their elevated responsibility,

• a warning against causing distress to the Prophet 耆

- a statement of the Prophet's status,

• and a declaration of Allah's ability to replace.

Maturidi emphasises:

“This verse honours the Prophet ☎ by showing that the highest moral and spiritual qualities are required in those closest to him.”

1. "Perhaps ('asa) his Lord — if he divorces you..."

عُسُArabic textَبِّبَهَ Arabic textَArabic textَكَ “'Asa” (perhaps) from Allah means certainty, not possibility.

It is used here:

• to soften the warning.

• to preserve dignity,

• to avoid harshness.

Maturidi notes:

"Allah uses gentle language even when delivering severe truths."

The phrase “if he divorces you” is hypothetical, but serious in meaning.

2. "... He will replace you with wives better than you."

Arabic text This is not because the wives are evil.

The Qur'an praises them elsewhere.

Rather, the meaning is:

• If they remain in conflict,

- If they repeatedly cause prophetic distress,

- If they do not rise to the spiritual station required,

— then Allah has the power to bring others with the qualities suited to supporting a Prophet.

Maturidi emphasises:

"The verse protects the Prophet's emotional and divine mission, not to disparage his wives."

This is a lesson in the spiritual weight of proximity to prophethood.

3. The Qualities of the Ideal Wives of a Prophet

Allah lists seven spiritual traits of women befitting the household of the Messenger Each is a station of the heart:

(1) Muslimat — submissive to Allah

Image summary: This figure is a text-based image. It displays a word written in Arabic script with accompanying vowel marks and diacritics. The content represents a specific term in the Arabic language, indicating a female believer or Muslim. The presence of the feminine plural ending suggests the word refers to a group of Muslim women.

Submission in action:

• obeying Allah.

- aligning behaviour with divine command,

• humility.

(2) Mu'minat — believing

Image summary: This figure is a text-based graphic. It displays a single word written in Arabic script with accompanying diacritical marks. The text represents a specific term, indicating a female believer in a religious context.

Submission in creed:

• certainty,

• inner conviction.

• spiritual anchoring.

Maturidi distinguishes:

Islam is external action Iman is internal illumination.

Both are required.

(3) Qanitat — devoutly obedient

Image summary: This figure is a text-based image. It displays a word written in Arabic script with accompanying diacritical marks. The image presents a specific linguistic term, indicating the use of a right-to-left writing system characteristic of the Arabic language.

“Qunut”= long-standing devotion, deep obedience, tranquility in worship.

These women:

obey Allah.

• obey His Messenger superscript 瑩,

• obey truth over emotion.

(4) Ta'ibat — repentant

Image summary: This figure is a text-based image. It contains a word written in Arabic script with various diacritical marks and vowels positioned above and below the main characters. The image displays a specific linguistic term or phrase, illustrating the complex orthography and phonetic markers characteristic of the Arabic writing system.

Constantly returning to Allah:

• through humility,

• through introspection.

• through immediate correction of mistakes.

Maturidi says:

“Repentance elevates the heart above its inclinations.”

(5) Abidat — worshipping

Image summary: This figure is a text-based image. It displays a word written in Arabic script with accompanying diacritical marks. The image presents a specific linguistic term, indicating a focused representation of a single word in its written form.

Not occasional worship, but women whose essence is connected to Allah:

salah,

• du'a'

• night worship,

• consistent devotion.

(6) Sa'ihat — Travelling or Fasting

Image summary: This figure is a text-based image containing a word written in Arabic script. The content consists of a single word with associated diacritical marks used for pronunciation and grammatical inflection. The presence of these marks indicates that the text is a formal or religious transcription, likely from a classical source, intended to ensure precise recitation.

Two classical meanings:

(a) Travelling for obedience:

• hijrah.

- seeking knowledge,

- accompanying the Prophet,

- serving the religion.

(b) Fasting:

A common early interpretation, because the Arabs used "siyahah" metaphorically for fasting.

Maturidi accepts both, not restricting the verse to one meaning.

(7) “Previously married and virgins”

Arabic text Allah indicates:

- the Prophet could have wives from diverse backgrounds,

- both previously married and virgins can be spiritually excellent.

• spiritual worth is not tied to marital status.

"Piety is not in virginity or non-virginity. Piety is in the heart."

This statement destroys pre-Islamic prejudices.

1. Proximity to the Prophet requires higher character

The same actions that are ordinary for others carry greater spiritual weight for those in his household.

2. The verse elevates the Prophet's status, not degrades his wives

It says:

• his rank is unmatched,

- his mission cannot be obstructed.

• Allah protects his emotional and spiritual space.

3. Allah uses warning as purification

This verse:

• corrects,

• purifies,

• elevates,

• guides.

The wives of the Prophet ultimately rose to this station and became Mothers of the Believers.

4. The listed qualities are the qualities of ideal believers

These seven traits are a blueprint for Muslim women (and men):

• Islam

• Im an

• Qunut

• Tawbah

• 'Ibadah

Siyahah / Sawm

• Spiritual maturity

5. Allah emphasises that replacement is possible, but He chooses mercy first

Before mentioning the possibility of divorce, He calls them to repentance (v.4).

Cross-References

- 33:28 to 29 — Allah gave the Prophet's wives a choice between dunya and akhirah.

• 33:6 — the Prophet's wives are mothers of the believers.

- 3:31 — loving Allah means following the Messenger

• 9:112 — similar list of righteous qualities.

• 4:128 — reconciliation requires humility and repentance.

Maturidi closes with 4 spiritual reflections:

1. Greatness demands proximity to the Prophet in heart and character.

2. The qualities listed are the true beauty of a believer.

3. Allah protects the Prophet's emotional world — this is an honour unmatched.

4. Repentance elevates, warning purifies, and divine mercy embraces.

This verse is not about threat, it is about refinement, honour, and spiritual ascension for the Mothers of the Believers.

Surah at-Tahrim – Verse 6 Arabic يَأَيْهَArabic textَلَذِArabic textَ عَArabic textْئُArabic textَنْفَسْكُمْ وَأَهْلِكُمْ تَArabic textَأَ وَقُوْدُهَArabic textْأَسَArabic textَArabic textْحَجَArabic textِهِ سُعَلَيْهَArabic textَلَئَكُمْ غِArabic textَظُ شُدَArabic textِ لَArabic textَعْصُنُArabic textَ Arabic textَArabic textَمْرِهُمْ وَيَفَعَلُArabic textْ مَArabic textَوْمِرُArabic textَ

Tafsir

"O you who believe! Protect yourselves and your families from a Fire whose fuel is people and stones.

Over it are angels, stern and severe. who do not disobey Allah in what He commands them and who carry out precisely what they are ordered."

Maturidi Explains

This verse shifts back from the private household lesson to a universal command for all believers.

It is among the most foundational verses in Islamic theology, ethics, and family responsibility.

It teaches:

• individual accountability,

• family leadership,

• spiritual guardianship.

- the reality of Hellfire,

• the nature of its guardians,

• and divine justice.

Maturidi emphasises:

"This verse establishes the believer as shepherd over himself and his household, spiritually, morally, and legally."

1. "O you who believe! Protect yourselves..."

يَArabic textُهَArabic textَلْذِArabic textَ عَArabic textْنُوَArabic textُوَArabic textَنْفِسَكُمْ The command "quu" (protect, shield) is:

• direct,

• urgent,

personal.

It means:

• Guard your heart

• Guard your actions

• Guard your beliefs

• Guard your repentance

• Guard your sincerity

• Guard your path

Maturidi explains:

"The first responsibility of a believer is to his own soul to prevent it from falling into destruction."

2. "... and your families..."

Arabic text This includes:

• spouse,

• children,

• dependants,

• household,

• those under one's care.

This establishes the duty of:

• teaching,

• guiding,

• advising.

warning.

modelling righteousness.

It is the Qur'anic foundation for:

• parental responsibility,

family leadership,

• domestic ethics.

“The believer is shepherd over those in his household.”

Their salvation is partly tied to his effort."

3. "...from a Fire whose fuel is people and stones." Arabic textَقُوَدَArabic textَArabic textَArabic textْجَArabic textَهُ A terrifying description.

“Fuel is people”

— those who reject truth, commit injustice, or abandon repentance.

"And stones"

Classical interpretations:

1. Idols

— the stones worshipped by the mushrikin become fuel in Hell.

2. Black sulphur-like stones

- — the most flammable and foul-smelling material.

Maturidi explains:

"Those who gave their hearts to lifeless idols find that lifeless stones share in their punishment."

This contrast is deliberate:

- The righteous protect themselves and families from fire.

• The unrighteous become fuel for it.

4. “Over it are angels — stern and severe...”

عَلَيْهَArabic textَلَئَكَهُ غَArabic textَطُ شَدَArabic textٍ These are the Zabaniyah, the guardians of Hell.

Characteristics:

• “Ghilaz” – harsh in nature, firm, unyielding.

• “Shidad” — strong, mighty, fearsome.

Maturidi clarifies:

- Their harshness is not due to cruelty,

- but due to perfect obedience and justice.

They are not emotional. They act according to divine command alone.

5. “Who do not disobey Allah in what He commands them...”

Arabic textّArabic text They cannot:

• hesitate,

• soften,

• pity,

• negotiate,

• delay,

question.

Because:

Their nature is obedience, not emotion.

This shows:

• Hellfire is real.

- punishment is executed without flaw,

• divine justice is perfect.

6. "... and they do exactly what they are ordered."

Arabic text This repetition reinforces:

• absolute obedience.

• absolute precision.

• total harmony with divine decree.

Maturidi highlights:

“If these angels never disobey, then what of humans who disobey despite weakness and desire?”

This is meant to evoke:

• repentance,

• humility,

• fear of Allah.

• urgency in protecting one's family.

Maturidi's Insights

1. The believer is commanded to be the spiritual guardian of his home

Protection means:

- teaching them the Qur'an,

• ensuring they pray,

- correcting with gentleness,

• advising with sincerity,

• preventing moral collapse,

- maintaining a righteous environment.

This is not authoritarianism. It is responsibility.

2. Salvation is a household project

Families rise and fall together.

Maturidi notes:

“The head of a household is accountable for the environment he permits.”

3. Hellfire is real, and its fuel includes humans

This is not metaphorical.

It is stark, literal, and terrifying.

The purpose is:

• not despair,

• but awakening.

4. Angels execute divine justice with full obedience

Unlike humans:

• they do not argue,

• they do not violate boundaries,

• they do not follow desire.

Their obedience emphasizes the gravity of human disobedience.

5. Allah balances warning with previous verses of mercy

The earlier verses gave:

• repentance

• forgiveness

• divine protection

• honour

• refinement

Now Allah gives:

warning.

• accountability.

• consequences.

This balance is the heart of Maturidi theology.

Cross-References

• 20:132 — command your family to pray.

• 31:17 — Luqman's advice to his son.

• 8:28 — your families are a test.

• 66:7 — stern warning to disbelievers.

• 74:31 — angels of Hell as guardians.

• 4:9 — fear leaving behind weak dependants.

Spiritual Lesson

Maturidi summarises with four central truths:

1. The believer must save himself — and then his family.

2. Guidance begins at home.

3. Hellfire is real, its guardians unyielding, its warning sincere.

4. Spiritual responsibility is not optional – it is the duty of every believer.

This verse stands as one of the greatest ethical commands in the Qur'an.

Tafsir

Surah at-Tahrim – Verse 7 Arabic يَأَهْيَArabic textَلْذِArabic textَ كَفْرُArabic textَArabic textَعَقِذِرُArabic textَّيْوَمَّ مَثَلِ Arabic textْأَنَّمَArabic textَحْجِزُArabic textَ مَArabic textَنْتَمْ تَعَمْلُArabic textَ

"O you who disbelieved!"

Do not make excuses today.

You are only being recompensed for what you used to do."

Maturidi Explains

This verse is addressed to the deniers and hypocrites on the Day of Judgment.

It is one of the most severe verses in the Qur'an regarding the futility of excuses after truth becomes manifest.

Maturidi notes that:

- The verse shifts from warning the believers (v.6) to warning the deniers (v.7).

- It emphasises that when accountability begins, excuses end.

The scene is Yawm al-Qiyamah, the moment the veil is lifted, and truth is undeniable.

1. "O you who disbelieved!"

يَArabic textَيُّهَArabic textَّذِArabic textَ كَفَرُArabic text A direct, confrontational address.

Maturidi explains:

This speech occurs inside the Hereafter.

• after judgment begins,

when faith is no longer possible.

Unlike the world.

where invitation and mercy dominate, this is the realm of justice.

2. "Do not make excuses today."

Arabic text This is the divine closure of all:

• arguments,

• justifications,

• false claims.

• oaths,

• self-defence.

Maturidi emphasises:

• The hypocrites will try to lie,

• deny their actions.

• claim innocence,

• blame others.

But:

On that Day, excuses have no weight, because evidence speaks.

3. "You are only being recompensed for what you used to do."

إِنَّمَArabic textُجْزِرُArabic textَ مَArabic textَArabic textْتُArabic textَعَمْلُArabic textَ

This establishes the Maturidi principle of:

al-jaza' bi'l-a'mal

(recompense according to deeds)

Key points:

- The punishment is not arbitrary.

• It is proportionate.

- It is based on knowledge and intention.

• It is a reflection of one's choices.

Maturidi says:

“Allah neither punishes without cause, nor rewards without reason.”

Thus:

• Rejecting guidance to consequence.

• Persisting in hypocrisy to consequence.

• Mocking revelation to consequence.

• Knowing the truth yet refusing leads to consequence.

The Maturidi Theological Points

1. The door of excuses closes forever

In dunya:

• excuses matter.

• repentance is accepted,

- reasoning is heard,

- mercy is open-ended.

In akhirah:

• the trial is over,

- the record is sealed.

- judgment begins,

• excuses are worthless.

2. Divine justice is perfect and proportionate

Maturidi emphasises:

• Allah's recompense is based on knowledge.

• accountability is exact.

• there is no injustice,

• no unfair burden.

no arbitrary punishment.

This verse refutes:

• Jabriyyah fatalism — “humans have no choice,”

- Qadariyyah absolutism — “Allah does not know particulars,”

• Mu'tazilite exaggeration — regarding rational necessity.

The verse states clearly:

"You did."

Therefore you are recompensed."

3. Excuses on that Day are signs of humiliation

In several verses, hypocrites are shown:

• swearing by Allah.

denying wrongdoing,

• fabricating stories.

• lying even in front of the All-Knowing.

Maturidi notes:

“The greatest humiliation is trying to deceive, the One who knows the unseen.”

4. The verse connects to the previous verse

Verse 6:

Believers must save themselves from the Fire.

Verse 7:

Disbelievers cannot save themselves with excuses.

This contrast reinforces:

• responsibility,

• urgency,

• sincerity,

• moral seriousness.

Cross-References

- 6:23 — disbelievers will lie and say, “By Allah, we were not idolaters.”

• 4:42 — they will wish to disappear when their deeds expose them.

• 99:7 to 8 — every atom's weight is recompensed.

- 36:65 — limbs testify when the tongue lies.

- 52:21 — recompense follows actual deeds.

All support the same Maturidi doctrine: judgment is exact and truthful.

Spiritual Lesson

Excuses belong to the dunya; truth belongs to the äkhirah.

This verse calls the believer to:

• be truthful now,

• repent now,

- correct himself now,

• avoid hypocrisy now,

• avoid delaying repentance.

In the world:

• excuses may work on people, but they never work on Allah.

On the Day of Judgment:

even the tongue will be silenced.

• hands and feet will testify,

• records will open.

• and justice will speak.

Surah at-Tahrim – Verse 8

Arabic

يَأْتَArabic textَArabic textَلَذِArabic textَ عَArabic textْمُArabic textُوْبَيَArabic textِلَArabic textِ تُوْيَثِمُ نَصْوَحًاٌ عَسَArabic textَبِّكُمْ أَArabic textُكُفَArabic textَنْكُمْ سِتَArabic textِArabic textُ وَيُخْلَكُمْ جَتْتُ تَجُرَArabic textِنْ تَحْتَArabic textَّذَArabic textَArabic textُحْمَرُ بِهِ لَArabic textُحْمَرُ Arabic textَّذَArabic textَArabic textُحْمَرُ Arabic textَّذَArabic textَArabic textُحْمَرُ عَلَيْهِ سُّئُArabic textُهُمْ يَسْعَArabic textَيْنَ أَبِArabic textِهِمْ وَيَتْمَArabic textِهِمْ يَحْمَرُ بِهِ لَArabic textُحْمَمُ لَArabic textُسْمِهٌ فَلَArabic textُتْرَمَArabic textَأَعْمُرُ لَArabic textُحْمَمُ بِهِ كَلَArabic textَيْءٌ فِArabic textِArabic textٌ

Tafsir

"O you who believe!"

Turn to Allah in sincere repentance.

Perhaps your Lord will erase from you your sins and admit you into Gardens beneath which rivers flow, on the Day when Allah will not disgrace the Prophet 🌍 nor those who believe with him. Their light will run before them and on their right.

They will say:

'Our Lord! Perfect for us our light and forgive us.

Indeed, You are powerful over all things."

Maturidi Explains

This verse offers one of the most expansive and hope-filled commands in the Qur'an.

After warnings, after consequences, after the scenes of Hell and rejection — Allah now opens a door that can never be closed:

The door of tawbah (repentance).

Not just any repentance (tawbah nasuhah), the repentance that is pure, truthful and complete.

Maturidi notes that the entire theology of salvation finds its heart here.

1. "O you who believe! Repent to Allah..."

Arabic text Repentance is:

- a command,

• a necessity,

• a mercy,

• a cure,

• a fortress,

• the believer's renewal.

Maturidi emphasises:

"Every believer lives between fear and repentance.

Whoever abandons tawbah becomes arrogant."

2. “... a repentance that is nasuhah.”

Image summary: This figure is a text-based image. It contains a short phrase written in Arabic calligraphy with full vocalization marks. The text represents a religious or spiritual expression regarding sincere repentance.

A phrase of immense depth.

Maturidi cites early definitions:

• A repentance that leaves no trace of the sin.

• A repentance that reforms the heart and behaviour.

• A repentance not followed by return to the sin.

• A repentance free of deception and insincerity.

The root nasaha means:

• purity,

sincerity,

• repairing something torn,

• cleansing honey of wax,

• stitching a garment.

Thus:

Tawbah nasuhah is the repentance that “stitches” the soul back together.

It heals what sin tore.

3. "Perhaps your Lord will erase your sins..." Arabic textَبَّمَأْ أَنْ يُكَفَArabic textَنْكُمْ سِArabic textَArabic textِArabic text The word “ a dot under a sa” from Allah means: certainty, not doubt.

Maturidi explains:

"When 'asa' is from Allah,"

it expresses promised generosity, not uncertainty."

“Yukaffir” means:

• cover the sins,

• erase their guilt.

- remove their consequences.

- clean the record.

This is the Qur'anic definition of forgiveness.

4. "... and admit you to Gardens beneath which rivers flow."

Arabic textَتَأْتُ Arabic textَحْتِهَِArabic textَوْ أَهْرَ Maturidi notes:

- Paradise is not earned; it is given.

- Tawbah is the path to divine generosity.

• Forgiveness leads to Hannah without delay.

The rivers signify:

- eternal freshness.

• purity,

• abundance,

• light without decay.

5. “On the Day Allah will not disgrace the Prophet nor those who believed with him.” Arabic text Maturidi emphasises:

This is honour for the Prophet and for those who:

• followed him,

• loved him.

• obeyed him.

• defended him.

upheld his message.

They will not face:

• humiliation.

• rejection,

• shame,

• exposure.

This is the opposite of the fate described in verse 7.

6. “Their light will run before them and on their right.”

Arabic text One of the most beautiful scenes of the Qur'an.

Maturidi explains:

• The “nur” is the light of faith,

- the light of deeds,

- the light given on the Sirat,

• and the light that distinguishes believers from hypocrites.

It runs:

• before them (leading them),

- on their right (testifying for them).

This contrasts with Surah al-Hadid, where hypocrites are left in darkness.

7. "They will say: Our Lord, complete our light..." رَبَّنَArabic textَثْمَعُ لَنَArabic textُArabic textَArabic text Even in Paradise, the believer remains humble.

“Their request to perfect their light shows that the people of faith never stop seeking Allah's grace, even after salvation.”

8. "... and forgive us — You have power over all things."

Arabic textِنَّكَ Arabic text Forgiveness remains the summit:

• of du'a',

• of hope,

• of spiritual aspiration.

Even with light, even with Paradise, they still seek forgiveness.

This is the humility of the true believer.

Maturidi's Insights

1. Tawbah is continuous, not occasional

The believer does not repent once; he repents throughout life.

Tawbah is:

• renewal,

• purification.

• elevation.

2. Tawbah nasuhah links heart, intention, and action For Maturidi:

- sincere regret,

- ceasing the sin,

- resolving not to return,

• repairing harms.

- replacing sin with good.

This is the formula of true repentance.

3. Allah's refusal to disgrace the Prophet = honour for his Ummah

This verse contains one of the greatest gifts:

The Prophet cannot be disgraced on the Day of Judgment.

Therefore:

His Ummah, his lovers, his followers; cannot be disgraced either.

4. The believers' light is the proof of their deeds

Their nữ is their:

• truthfulness.

• prayer,

• charity,

• fasting,

• Qur'an,

• remembrance.

• sincerity.

Their deeds become light.

5. The du'a' at the end is a summary of salvation

• Perfect our light

• Forgive us

• You can do all things

Maturidi says:

“This du'a' is the du'a' of those who have been saved, yet still fear falling short.”

It is a du'a' every believer should recite.

Cross-References

- 57:12 to 13 — light separating believers and hypocrites.

• 39:53 — Allah forgives all sins.

• 25:70 — sins turned into good deeds for repentant.

- 4:17 — repentance accepted from sincere.

• 66:5 — warning to wives, followed by mercy to believers.

• 66:9 — command for struggle against hypocrisy.

Spiritual Lesson

Repentance is the greatest gift Allah gave to the believer.

It:

• lifts sins,

- heals the heart.

• renews the spirit.

• brings honour on the Day of Judgment.

• creates light for the believer.

• leads to Paradise.

The believer's journey is:

sine leads to repentance leads to light leads to Paradise.

This verse encapsulates the entire path.

Tafsir

Surah at-Tahrim – Verse 9

Arabic

يَArabic textُّArabic textَ Arabic textَّذِArabic textَ جَArabic textِدَ Arabic textْكَفَArabic textَ وَArabic textْمَنْفَقِArabic textَ وَاَغْلِظُ عَلَيْهِمْ وَمَاْوَلَهُمْ جَهَنَّمَ وَبِسْمِ Arabic textْمَصِArabic textِ

"O Prophet!

Strive against the disbelievers and the hypocrites,

and be firm against them.

Their refuge is Hell and what an evil destination."

Maturidi Explains

This verse commands the Prophet — and through him, the believing community — to adopt three modes of struggle depending on the group:

1. Against disbelievers (kuffär): physical and defensive struggle

2. Against hypocrites (munafiqun): moral, verbal, legal, and political struggle

3. Against both: firmness, not softness, when truth is threatened

Maturidi notes that this verse mirrors a recurring Qur'anic pattern:

• mercy inside the community,

• firmness against hostility,

wisdom in differentiating contexts.

The Prophet ☐ is commanded to lead the Ummah with balance between compassion and justice.

1. “O Prophet! Strive (jahid) against the disbelievers...”

Image summary: This figure is a text-based image. It contains a short phrase written in Arabic script with accompanying vowel marks. The content consists of two distinct words that convey a specific religious or linguistic meaning. Based on the script, it can be inferred that the image is intended to communicate a specific term or concept within the Arabic language.

The word jahid comes from juhd and ijtihad:

• using energy,

effort,

• endurance,

• sacrifice.

Maturidi explains:

Jihad against disbelievers is:

• defensive combat when they attack,

• protection of the community,

• preservation of religion,

• establishing justice.

It is never aggression. It is never coercion in faith.

2. "... and the hypocrites."

Arabic text Maturidi gives a detailed distinction:

• Hypocrites live inside the Muslim community.

• They are not fought with the sword.

- Their danger is internal, not external.

- Their weapon is deception, not armies.

Thus, the Prophet's jihad against them is:

• exposing lies

• correcting falsehood

• preventing corruption

• confronting deceit

• applying legal measures when necessary

This is jihad with truth, not jihad with weapons.

The Maturidi school greatly emphasises this distinction.

3. "...and be firm against them." Arabic textُ Arabic textِArabic text This command does not mean brutality.

Rather:

Firmness in:

• boundaries,

• law,

• refusal to compromise truth,

- refusing to tolerate rebellion or treachery.

It is the Qur'an's equivalent of:

"Do not be naïve with those who plot against the truth."

Maturidi notes:

"Gentleness is for the receptive; firmness is for the rebellious."

This is divine wisdom in governance.

4. “Their refuge is Hell...”

Image summary: This figure is a text-based image containing calligraphic script. It displays a short phrase written in Arabic with accompanying diacritical marks. The content is a religious or literary excerpt, indicating a specific linguistic and cultural origin. The presence of these marks suggests a formal and precise method of pronunciation and meaning, characteristic of classical script.

“Ma'wa” means:

• final resting place,

• permanent abode,

- inevitable destination.

This is not temporary. It is permanent for those who die in disbelief or hardened hypocrisy.

5. "... and how evil a destination."

Image summary: This figure is a text-based image. It contains a phrase written in Arabic script with accompanying vowel marks. The text represents a religious or literary expression, concluding that a particular destination or outcome is wretched or evil.

A universal Qur'anic refrain describing the horror of Hell:

• its humiliation.

• its fire,

• its permanence,

• its justice.

1. Firmness is contextual, not universal

Maturidi emphasises that firmness (ghilzah) is not a permanent attitude.

It applies only:

- in the face of treachery,

• when the truth is under threat,

• when hypocrisy becomes destructive,

• when disbelief takes the form of aggression.

Otherwise:

• mercy dominates.

• gentleness is the rule,

• compassion is the default.

This reflects the Maturidi principle: context defines rulings.

2. Different groups require different methods

Against disbelievers: defensive physical protection (when necessary).

Against hypocrites: argument, exposure, advice, admonition, legal measures.

Against both: firmness without cruelty.

Maturidi sees this as proof that Islam is not monolithic in approach. It is calibrated, wise, and precise.

3. The Prophet must embody both mercy and firmness

Earlier verses emphasised:

mercy,

• repentance,

• forgiveness.

This verse shows:

leadership.

• justice,

• protection of the Ummah.

These qualities together form the complete Prophetic model.

4. The verse exposes the danger of hypocrisy

Hypocrisy threatens:

• unity,

• trust,

• morality,

• communal stability.

Hence, Allah commands firmness.

Hypocrites weaken the internal structure, often more than external enemies.

5. Divine justice is the final consequence

Those who:

• fight truth.

• corrupt faith,

• betray the believers,

• undermine revelation,

receive:

• humiliation in dunya,

• Hellfire in akhirah.

Not because of divine arbitrariness, but because of persistent rebellion.

Cross-References

- 9:73 — identical command to strive against disbelievers and hypocrites.

- 48:29 — believers are “firm against disbelievers, merciful among themselves.”

• 4:145 — hypocrites are in the lowest depths of Hell.

• 3:159 — gentleness for believers, firmness when necessary.

• 33:60 to 61 — strong action against hypocritical disruption.

This verse teaches the believer:

1. Mercy is the rule — but firmness is required when truth is under attack.

2. Falsehood must be confronted, not accommodated.

3. Leadership requires courage and clarity.

4. The path of Allah is defended by both compassion and strength.

5. Those who oppose divine truth harm only themselves.

It is a verse of balance: strength without aggression, discipline without injustice.

Surah at-Tahrim – Verse 10

Arabic

Arabic textّArabic textّArabic textًArabic textًArabic textً Arabic text

Tafsir

"Allah presents an example for those who disbelieve:

the wife of Nuh and the wife of Lut.

They were under two of Our righteous servants,

yet they betrayed them.

But their husbands could not benefit them at all before Allah.

And it was said to them:

'Enter the Fire with those who enter.'"

This verse moves from commands and warnings to teaching through parable (mathal).

Allah gives a powerful example to show:

• Faith is personal.

- lineage does not save.

• proximity to prophets does not benefit,

• betrayal of truth negates every worldly connection.

Maturidi emphasises:

"This verse destroys the illusion that family, status, or association can substitute for faith."

1. "Allah strikes an example for those who disbelieve..."

Arabic textً Arabic text Maturidi explains:

- Mathal is a teaching device that reveals truth clearly.

- Here it is directed not only at historical disbelievers, but also at hypocrites, and anyone who relies on lineage or association instead of sincerity.

It is an example for them, but also about them.

2. "The wife of Nuh and the wife of Lut."

Math summary: This expression contains non-mathematical text and does not perform a computation. It consists of descriptive names rather than numerical operations or variables.

Two of the most famous prophets, each facing betrayal from within their own home.

- These women were not guilty of sexual immorality.

- Their betrayal was betrayal of faith:

- o rejection of the message,

- o aiding the enemies of truth,

- o undermining the prophetic mission.

This is a crucial interpretive point.

3. “They were under two righteous servants...”

Arabic textّArabic text This confirms:

- Their husbands were prophets,

• perfect in righteousness,

• perfect in sincerity,

• receiving revelation.

Their wives lived:

• in their homes,

• under their protection.

• witnessing miracles,

- hearing divine speech indirectly.

Yet none of this saved them.

4. "But they betrayed them."

Arabic text Maturidi explains the meaning of khiyanah (betrayal):

• inner betrayal of truth

• siding with the unbelievers

• supporting opposition

• disclosing secrets

• rejecting the prophetic message

It does not mean indecency, for the wives of prophets are never depicted as immoral.

Rather, their betrayal was religious and ideological.

They rejected guidance from within the household of guidance.

5. “Their husbands could not benefit them at all before Allah.”

فَأَكْمَعًArabic textِArabic textْأَهْرَArabic textِ عَنْهُمَArabic textِنْ أَخِArabic textِ شَيْءًا This is the heart of the verse.

Maturidi draws several laws from it:

1. No one is saved by lineage

- Not prophets' wives,

- not prophets' sons (compare Nuh's son in 11:46),

- not families of the righteous.

2. No intercession without faith

Even prophets cannot intercede for those who reject Allah.

3. No association can replace belief

Being near truth does not equal accepting truth.

4. Accountability is individual

Each soul is judged by its own stance:

• belief or disbelief,

• sincerity or hypocrisy,

• loyalty or betrayal.

6. "And it was said: Enter the Fire with those who enter."

Arabic textّArabic textَArabic textُArabic text This is the final verdict.

Maturidi notes:

• “Qila” (it was said)

- indicates the decree is final and unchangeable.

- Their punishment is the same as other disbelievers despite their proximity to prophets.

- Their example is a warning to hypocrites in the Ummah of Muhammad who imagine that outward association can compensate for inward rejection.

Maturidi's Insights

1. Family ties do not benefit without faith

This example refutes every false idea that:

• "I am safe because of my lineage."

• “I am safe because I belong to a righteous family.”

• “I am safe because I associate with scholars.”

• “I am safe because I live among believers.”

"If the wife of a prophet is not saved by proximity,"

then who can imagine salvation through mere association?"

2. Hypocrisy is betrayal

Khyanah here refers to:

• supporting enemies of truth,

- undermining the da'wah,

- opposing revelation.

This is the essence of hypocrisy.

3. Prophetic righteousness does not shield others

Prophets possess:

• guidance,

• purity,

• truth.

But they do not have the power to override another person's free will.

This is a major Maturidi principle:

Human responsibility (təklif) is real and personal.

4. Being close to truth increases responsibility

Those who lived inside households of prophets had no excuse.

Likewise:

those who live among Muslims,

• who have access to Qur'an,

• who hear guidance,

cannot claim ignorance.

Proximity strengthens proof, not protection.

5. Betrayal of faith leads to ultimate disgrace

The command:

"Enter the Fire with those who enter" emphasises:

- no special status.

- no exception,

• no privilege,

- no intercession,

for those who knowingly reject truth.

Cross-References

• 11:46 – Nüh's son not saved by lineage.

• 9:80 — Prophet cannot intercede for hypocrites.

• 26:101 — “We have no intercessors and no close friend.”

• 39:15 — losers are those who lose themselves and their families.

66:11 — the next verse gives the opposite example (Asiyah).

Faith is personal.

Lineage is irrelevant. Proximity means nothing without sincerity.

This verse is a mirror:

• your teacher cannot save you,

• your family cannot save you,

• your righteous friends cannot save you,

• your community cannot save you.

Only your own imán, your own truthfulness, your own loyalty to Allah, determines your fate.

It is a warning wrapped in divine wisdom.

Surah at-Tahrim – Verse 11

Arabic Arabic textَبِّ Arabic textْArabic textَيْنَArabic textَعُنَ وَعَمَلِهِ وَArabic textَنِArabic textِنَ Arabic textْقَوْمِ Arabic textْطَArabic textِArabic textِ

Tafsir

"And Allah presents an example for those who believe:"

the wife of Pharaoh,

when she said: 'My Lord! Build for me, near You, a house in Paradise,

and save me from Pharaoh and his deeds,

and save me from the wrongdoing people."

After presenting the worst example for disbelievers in verse 10 (the wives of Nuh and Lut), Allah now presents the highest example of faith for believers:

Asiyah, the wife of Pharaoh; a woman of purity, spiritual strength, courage, and magnificent iman.

Her example stands as the mirror opposite of the previous verse.

Maturidi highlights:

“These two examples together establish that neither disbelief harms a believer, nor belief benefits a disbeliever, even if they share one household.”

1. "Allah presents an example for the believers..."

Arabic textً Arabic text This parable is a gift to:

• every believer,

• every oppressed person,

• every seeker of Allah,

• every heart facing hardship.

While the previous example warned, this one inspires.

2. "The wife of Pharaoh..." Arabic text Asiyah lived:

- in the palace of the most tyrannical man in human history,

• surrounded by luxury yet devoid of spiritual safety,

- externally honoured but internally persecuted.

Maturidi emphasises:

- She possessed no outward power,

• no safety,

• no worldly support.

Yet she possessed the greatest treasure: unshakeable imän.

Her marriage to the worst tyrant did not dim her heart's light.

Where the wives of Nuh and Lut disbelieved despite living with prophets, Asiyah believed despite living with a false-god tyrant.

3. "She said: My Lord! Build for me, near You, a house in Paradise." Arabic textِّ أَبْنَ Arabic textَArabic textَيْنَArabic textْجَنَّة This du'a' reveals the depth of her sincerity.

a. "My Lord" — Rabbi

She speaks with intimacy, certainty, and reliance.

b. "Build for me a house"

She asks for permanence, stability, belonging – all of which she lacked in Pharaoh's palace.

c. "Near You" (indaka)

Maturidi says this is the core of the supplication.

Asiyah does not merely want Jannah; she wants nearness to Allah.

Proximity to Allah greater than Proximity to any palace.

d. “In Paradise”

Its reassurance cures every wound.

She saw beyond her suffering; she saw eternity.

4. “Save me from Pharaoh and his deeds...”

Arabic textَجَArabic textِArabic textَرَعُArabic textَعَمَلَ She fears:

• his tyranny,

• his corruption,

• his disbelief,

• his injustice,

• his influence on hearts.

She asks for salvation not only from Pharaoh, but from Pharaoh-ness, the moral evil embedded in his actions.

Maturidi comments:

“She did not fear his body; she feared his path."

5. "And save me from the wrongdoing people."

Arabic text She seeks:

• physical escape,

• spiritual immunity,

• moral distance,

• protection from a society built on cruelty.

Maturidi explains:

Her heart detached from the world

long before her body left it.

This is the essence of true faith.

Maturidi's Insights

1. Faith can flourish even in the house of a tyrant

Whereas disbelief destroyed the homes of prophets (v.10), faith illuminated the darkest palace on earth (v.11).

This teaches:

• environments influence,

• but do not determine,

destiny.

Even in difficulty, Allah raises saints.

2. Sincerity is more powerful than circumstance

Asiyah's rank comes from:

• her sincerity,

• her du'a,

• her courage,

• her trust in Allah.

Not from lineage, position, or marriage.

This refutes all fatalistic thinking.

3. She asked not for dunya, but for Allah

Her supplication prioritised:

• nearness to Allah,

• a home in Hannah,

• salvation from oppression.

She never asked for:

• comfort,

• wealth.

• status,

revenge.

“The heart that seeks Allah, finds every other need fulfilled.”

4. Faith protects even when the world collapses

Pharaoh tortured her.

Yet her final words were:

"My Lord! Build for me near You a house in Paradise."

Her body weakened; her heart ascended.

She died a martyr, but lived forever in honour.

5. Contrasting the two examples reveals the central lesson

- In verse 10: disbelieving wives destroyed themselves despite prophets.

• In verse 11: believing Asiyah saved herself despite Pharaoh.

Thus:

Faith alone saves, and disbelief alone destroys. Nothing else.

Cross-References

- 28:38 – Pharaoh's arrogance: “I know no god for you other than myself.”

• 79:24 — “I am your lord most high.”

- 40:28 to 45 — believers in Pharaoh's court.

• 26:10 to 68 — Moses vs Pharaoh.

• 3:195 — Allah saves the oppressed.

- 4:97 — the oppressed are given divine relief.

Asiyah is the model of iman under oppression,

of purity in corruption and clarity in darkness.

Her prayer teaches every believer:

• Seek Allah above all.

- A house near Allah is worth more than every palace.

• Faith survives any environment.

• Salvation is personal.

• True honour comes from Allah alone.

Her story is the greatest consolation for those facing hardship, injustice, or isolation.

Surah at-Tahrim – Verse 12

Arabic

وَمَرْيَمْ أَبْنَتْ عَمْرَنَ Arabic textَّتِArabic textَحْصَدَنْتَ فَزَجَArabic textَقَفَخَArabic textِArabic textِ مِArabic textُوَجْنَArabic textَصَدَقَتْ بِكَلَمَArabic textِ رَبَّيْنَArabic textَكَثِبِهِ وَكَArabic textَّثْ مِنْ

Tafsir

"And [Allah also presents the example of]

Maryam, the daughter of 'Imran,

who guarded her chastity.

So We breethd into it from Our Spirit.

and she believed in the words of her Lord and His scriptures,

and she was among the devoutly obedient."

With this verse, Allah completes the three parables of Surah al-Tahrim:

1. The disbelieving wives of prophets (verse 10) leads to the worst example

2. Asiyah the believer under tyranny (verse 11) leads to the heroic example

3. Maryam the pure, obedient servant (verse 12) to the perfected example

Maryam embodies:

• purity of body,

• purity of heart,

• purity of belief.

• purity of obedience.

Maturidi emphasises:

"Maryam is an example of how Allah elevates those whose faith is sincere even without prophetic office."

She is honoured in both the Qur'an and earlier revelation.

1. “Maryam, the daughter of 'Imran...”

وَمَرْيَمْ أَبَArabic textَ عَمْرَنَ Naming her father:

• establishes honour,

• emphasises lineage of righteousness.

distinguishes her among all women.

The Qur'an praises her in multiple surahs (Al 'Imran, Maryam, al-Anbiya', etcetera).

Maturidi notes that her mention here completes the moral arc:

Those closest to prophets may disbelieve (v.10)

• Those closest to tyrants may believe (v.11)

• And those without husband or protector may be honoured (v.12)

Maryam stands as proof that Allah elevates whom He wills.

2. “who guarded her chastity...”

Arabic textَّتَArabic textَخِصَتُكَ فَرَجَArabic text This describes:

• her complete moral discipline,

• her spiritual strength,

- her protection of herself from any indecency.

For Maturidi:

This is not merely physical chastity. It is chastity of heart and soul.

Maryam is the embodiment of taqwa and purity (safa').

3. “So We breethd into it from Our Spirit.”

فَقَحَArabic textَ فِArabic textِ مِنْ رُوَجْنَا One of the most theologically rich expressions in the Qur'an.

Maturidi clarifies:

• “Our Spirit” does not mean a part of Allah.

Allah is utterly transcendent and indivisible.

• It refers to the created spirit of Jibril,

who, by Allah's command, blew the soul of 'Isa into Maryam.

• It is an honouring expression.

like “the House of Allah” (Ka'bah) or “the she-camel of Allah.”

Meaning:

- the act is purely divine,

- the miracle is purely divine,

- the origin of Isa's creation is purely divine.

Maryam is the locus of a miracle that defies nature while affirming God's creative power.

4. "She believed in the words of her Lord..."

Arabic textَدَقَثْ بِكَلَمَArabic textْ رَبَّArabic text Maturidi defines “words” as:

divine decrees (ahkam),

• promises (wa'd),

• commands and prohibitions,

• and especially the revelation given to earlier prophets.

She believed in the truth of:

• prophethood,

• divine law.

• miraculous creation.

Her faith was not passive; it was active and steadfast.

5. "... and His scriptures."

وَكَثُّبَهَا Meaning:

• the Torah.

- the Scrolls of earlier prophets,

- all revelation sent before the Qur'an.

Maryam accepted divine revelation in full, affirming everything Allah had revealed.

For Maturidi:

“Maryam is an example of pure acceptance of revelation without doubt or resistance.”

6. “and she was among the devoutly obedient.”

Arabic text al-Qanitin means:

• deeply obedient.

• consistently devoted.

• steadfast in worship,

• humble before Allah,

• persevering in prayer,

- submissive in heart.

Maturidi highlights:

• The Qur'an rarely uses this title.

• It is a rank labelled by Allah Himself.

- It places Maryam spiritually among prophets, though not a prophet.

She is a model of devotion for both men and women.

Maturidi's Insights

1. Maryam's honour is from her sincerity, not her social circumstance. She had:

• no husband,

• no protector,

- no worldly status.

Yet Allah elevated her above entire generations.

This demonstrates:

True nobility comes from iman and piety.

2. Her chastity reflects not only physical purity, but inner purity

Maturidi repeatedly emphasises:

• taqwa,

• humility,

• reverence.

• trust in Allah.

She guarded not only her body but her intention.

3. Divine miracles occur through divine command alone

The phrase “Our Spirit” affirms:

• God creates life directly,

• without means or partners,

even in situations beyond human possibility.

This is a theological cornerstone against:

• Trinitarian interpretations,

• claims of divinity for Isa,

• philosophical denial of miracles.

4. Pure belief precedes pure action

Maryam:

• believed profoundly,

• obeyed consistently.

• submitted wholeheartedly.

Her actions flowed from faith.

This is the Maturidi model of iman: tasdiq (belief) implies itaʳah (obedience)

5. She is a model of worship for all believers

Maturidi emphasises that Allah does not list her:

• lineage first,

• nor her miracle first.

He lists: her chastity, her belief and her obedience.

This is divine commentary on what truly matters.

Contrast With the Previous Examples

Table summary: The table outlines specific biblical or quranic figures and the corresponding spiritual lessons derived from their stories, contrasting how disbelief leads to destruction regardless of family ties while faith and purity lead to salvation and high spiritual standing regardless of environment.

Together they form a triad of divine pedagogy:

Disbelief harms implies Faith saves implies Purity perfects

Cross-References

• 3:42 to 43 — Maryam chosen above all women.

19:16 to 36 — her purity and miracle of 'Isa.

21:91 — “We breethd into her from Our Spirit.”

• 23:50 — Maryam and her son as a sign.

4:171 — theological clarification of “Spirit.”

3:59 — creation of 'Isa like Adam.

Maryam teaches the believer:

• Purity is strength.

• Obedience is freedom.

• Faith is honour.

• Nearness to Allah is greater than every worldly protection.

• Sincerity elevates above every trial.

Her life is the final note of Surah al-Tahrim:

A believer rises by faith even when the world collapses around them.

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