The Quran

Commentaries for 66.10

At Tahrim (Prohibition) - التحريم

66.10 Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
Allah warned 'A'ishah and Hafsah because they hurt the Prophet (pbuh) by mentioning the example of the wives of Noah and Lot, saying: (Allah citeth) Allah explains (an example) a trait (for those who disbelieve) by mentioning the two disbelieving women: (the wife of Noah) Wahilah (and the wife of Lot) Wa'ilah, (who were under two of our righteous slaves) messengers (yet betrayed them) yet opposed them in religion, displaying belief outwardly while hiding their disbelief inwardly, such that they kept their hypocrisy in their hearts; but they did not betray their husbands in the sense that they committed adultery, for no wife of a prophet had ever done this, (so that they the husbands availed them naught) benefited them naught (against Allah) against the chastisement of Allah; i.e. the righteousness of their husbands did not benefit them while they were disbelievers (and it was said (unto them): Enter the Fire) in the Hereafter (along with those who enter) the Fire.
66.10 Jalal - Al-Jalalayn
God has struck a similitude for those who disbelieve: the wife of Noah and the wife of Lot. They were under two of Our righteous servants, yet they betrayed them, in [their] religion, for they both disbelieved — Noah’s wife, called Wāhila, used to say to his people that he was a madman, while Lot’s wife, called Wā‘ila, used to tell his people the whereabouts of his guests when they stayed with him, at night by lighting a fire, and during the day by making smoke. So they, that is, Noah and Lot, did not avail the two women in any way against God, against His chastisement, and it was said, to the two women: ‘Enter, both of you, the Fire along with the incomers’, from among the disbelievers of the peoples of Noah and Lot.
66.9-10 Kathir - Ibn Al Kathir
The Command for Jihad against the Disbelievers and the Hypocrites
Allah the Exalted orders His Messenger to perform Jihad against the disbelievers and hypocrites, the former with weapons and armaments and the later by establishing Allah's legislated penal code,
وَاغْلُظْ عَلَيْهِمْ
(and be severe against them) meaning, in this life,
وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ
(their abode will be Hell, and worst indeed is that destination.) that is, in the Hereafter.
The Disbeliever shall never benefit from His Believing Relative on the Day of Resurrection
Allah the exalted said,
ضَرَبَ اللَّهُ مَثَلاً لِّلَّذِينَ كَفَرُواْ
(Allah sets forth an example for those who disbelieve) meaning, the disbelievers who live together in this life with Muslims, their mixing and mingling with Muslims will not help the disbelievers, nor will it avail them with Allah, until and unless they gain faith in their hearts. Then Allah mentioned the parable, saying,
امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَـلِحَيْنِ
(the wife of Nuh and the wife of Lut. They were under two of our righteous servants,) means, they were the wives of two of Allah's Messengers and were their companions by day and night, eating with them and sleeping with them, as much as any marriage contains of interaction between spouses. However,
(they both betrayed them.) meaning, in the faith, they did not adhere to the faith sent through their husbands nor accepted their message. Therefore, all the intimate knowledge of their husbands neither helped them nor prevented punishment, hence Allah's statement,
فَلَمْ يُغْنِينَا عَنْهُمَا مِنَ اللَّهِ شَيْئاً
(So, they availed them not against Allah) means, because their wives were disbelievers,
(and it was said) meaning, to these wives,
ادْخُلاَ النَّارَ مَعَ الدَخِلِينَ
(Enter the Fire along with those who enter!) The part of the Ayah that reads,
(but they both betrayed them) does not pertain to committing illegal sexual intercourse, but to refusing to accept the religion. Surely, the wives of the Prophets were immune from committing illegal sexual intercourse on account of the honor that Allah has granted His Prophets, as we explained in Surat An-Nur. Al-`Awfi reported from Ibn `Abbas, "They betrayed them by not following their religion. The wife of Prophet Nuh used to expose his secrets, informing his oppressive people whenever any person embraced the faith with Nuh. As for the wife of Prophet Lut, she used to inform the people of the city (Sodom), who committed the awful sexual act (sodomy), whenever a guest was entertained by her husband.'' Ad-Dahhak reported that Ibn `Abbas said, "No wife of a Prophet ever committed adultery and fornication. Rather, they betrayed them by refusing to follow their religion.'' Similar was said by `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak and others.
66.10-12 Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
This betrayal" was not in the sense that they had committed an indecency but in the sense that they did not follow the Prophets Noah and Lot on the way of faith but sided with their enemies against them. Ibn 'Abbas say: “No Prophet's wife has ever been wicked and immoral The betrayal of these two women in fact was in the matter of faith and religion: they did not acknowledge the religion of the Prophets Noah and Lot. The Prophet Noah's wife used to convey news about the believers to the wicked of her people, and the Prophet Lot's wife used to inform the immoral people about those who visited him in his house. "(Ibn Jarir).
From Pharaoh and his work : from the evil end that Pharaoh would meet in consequence of his evil deeds.
It may be that the name of Mary's father was Imran, or she may have been called "daughter of 'Imran" because she belonged to the family of 'Imran.
This is a refutation of the accusation by the Jews that the birth of Jesus was, God forbid, the result of a sin of his mother. Their same accusation has been called a monstrous calumny" in An-Nisa`: 156. (For explanation, see E.N. 190 of An-Niasa').
That is, without her having any connection with a man, Allah breathed into her womb a Spirit from Himself. (For explanation, see E.N.'s 212, 213 of An-Nisa' and E.N. 89 of Al-Anbiya').
For the explanation of the object for which these three kinds of women have been cited as an example, see the Introduction to the Surah.