ﱹ ﱺ ﱻ ﱼ ﱽ ﱾ ﱿ ﲀ ﲁ ﲂ ﲃ ﲄ ﲅ ﲆ ﲇ ﲈ ﲉ ﲊ ﲋ
O you who have believed, indeed, among your wives and your children are enemies to you, so beware of them. But if you pardon and overlook and forgive - then indeed, Allah is Forgiving and Merciful.
Tafsir
Verse range: 64:14
"O you who have believed, indeed, among your wives and your children are enemies to you, so beware of them. But if you pardon and overlook and forgive, then indeed, Allah is Forgiving and Merciful."
Context and Interpretation (Tafsir):
Al-Kalbi said: When a man intended to perform the Hijra (migration), his sons and wife would cling to him, saying: "You are going and leaving us lost." Some of them would obey their families and stay behind. Thus, Allah warned them against obeying their wives and children.
Others would not obey and would say: "By Allah, if we do not migrate and Allah does not gather us with you in the abode of Hijra, we will never benefit you at all." When Allah gathered them (in Medina), He commanded them to spend (on their families), to be good to them, and to show favor.
Muslim al-Khorasani said this verse was revealed concerning 'Awf ibn Malik al-Ashja'i, whose family and children discouraged him from migrating and striving (Jihad).
Ibn 'Abbas (may Allah be pleased with him) was asked about this verse. He replied: "These are men from Mecca who embraced Islam and intended to come to Medina, but their wives and children prevented them. This is why it is said: 'are enemies to you, so beware of them'—meaning, beware of obeying them and abandoning the Hijra."
Regarding His statement, "But if you pardon and overlook and forgive," Ibn 'Abbas said: This refers to a man among them who, after migrating, saw that people had preceded him in Hijra and gained deeper understanding in religion. He might feel inclined to punish his wife and children who prevented him from migrating, perhaps by withholding sustenance from them even if they later joined him in the abode of Hijra. So, the verse was revealed: "{But if you pardon and overlook and forgive}"—meaning, some of your wives and children are enemies to you; they forbid Islam and discourage (others from it), and they are among the disbelievers, so beware of them.
It is clear that this enmity is due to disbelief (Kufr) and prohibition of faith (Iman), and it does not occur between believers. Their believing wives and children are not enemies to them.
Concerning these wives and children who prevented migration, the verse "{Your wealth and your children are but a trial (Fitnah)}" was revealed. Ibn 'Abbas said: "Do not obey them in disobedience to Allah." Fitnah here means affliction and distraction from the Hereafter.
It is also said that Allah Almighty informed that wealth and children are a source of trial in general, encompassing all children. A person is tested (afflicted) by his child because he might disobey Allah because of him or commit a forbidden act for his sake, such as usurping the property of others or similar actions.
"{And Allah—with Him is a great reward}": Meaning, abundant recompense, which is Paradise. He informed that He has a great reward so that they may bear the great burden (of separation/hardship). The meaning is: Do not commit sins because of your children, nor prefer them over what is with Allah of great reward.
Regarding His statement, "{So fear Allah as much as you are able}": Muqatil said: Meaning, as much as you can manage. The believer strives in fearing Allah to the extent of his ability. Qatadah said: This verse was abrogated by His statement, "{Fear Allah as He should be feared}" (Al 'Imran: 102). Some scholars objected to this view, saying it is not sound because the statement "{Fear Allah as He should be feared}" does not imply fearing Him in what is beyond one's capacity and ability.
"{And listen}": To Allah, His Messenger, and His Book. Or, listen to what Allah and His Messenger command you.
"{And obey Allah}": Obey Allah in what He commands you.
"{And spend}": From your wealth for the sake of Allah; it is better for yourselves. The accusative case (Nasb) for "{And spend}" suggests an implied command: And present good for yourselves. This is like His statement: "{O people, indeed...}" (An-Nisa: 170).
Regarding His statement, "{And whoever is protected from the stinginess of his soul}": Shuhh (stinginess/avarice) is miserliness, and it encompasses wealth and other things. It is said: "So-and-so is shahiih (stingy) with wealth, shahiih with status, and shahiih with kindness." It is also said that Shuhh means injustice (dhulm). Whoever is safe from Shuhh is among the successful ones.
If one argues: "{Your wealth and your children are but a trial}" indicates that all wealth and children are enemies, while "{Indeed, among your wives and your children are enemies}" indicates that some of them are enemies and not others.
We reply: This is a valid point (in the context of restriction). It does not necessitate that the part mentioned (children) must be from the whole group previously mentioned. Rather, among the children, some prevent (migration) and some do not, so some of them are enemies while others are not.
Verse 15:
"{If you lend Allah a good loan, He will multiply it for you and forgive you. And Allah is Most Appreciative, Most Forbearing,}"
"{Knower of the unseen and the witnessed, the Almighty, the Wise.}"
