This passage represents another stage in reorganizing the Muslim community on the basis of Islamic teachings, addressing in particular the adoption system o which reference was made at the beginning of the sūrah and annulling its effects. God has willed that His Messenger, Muĥammad (peace be upon him), be the one who undertakes in practice the annulment of this tradition. The Arabs used o treat the divorcee of an adopted son in the same way as if he was one’s own son, i.e. she was permanently forbidden in marriage to the father. They could not accept that a woman who had previously been married to an adopted son was lawful for them to marry and this situation held until there was a precedent giving practical application to the new rule. Hence, the Prophet was chosen o undertake this new responsibility in addition to his burden of delivering God’s message. When we examine this more closely, it is immediately apparent that no one other than the Prophet could have discharged this very heavy responsibility, facing as he did the community with an action that challenged its accepted norms. We also see that the Qur’ānic comment on this situation is long, stressing the believers’ bond with God and His Messenger and clarifying the role of the Prophet in their community. All this is stated so as to make things easier for people to accept and make them more willing to implement God’s orders outlining this new social system.

Before this specific case is discussed, a rule is put in place giving God and His Messenger all authority over the Muslims’ lives. Once God and His Messenger decide a matter, a believer has no choice but to submit to that order and carry it out.

This again demonstrates just how difficult it was to take an action that was contrary to tradition.

Whenever God and His Messenger have decided a matter, it is not for a believing man or a believing woman to claim freedom of choice in that matter. Whoever disobeys God and His Messenger strays far into error. (Verse 36)

Reports suggest that this verse was revealed in respect of Zaynab bint Jaĥsh when the Prophet wanted to remove all social considerations dividing people into different social classes. These strata were inherited by the Muslim community from their pre- Islamic days. The Prophet now, however, wanted to emphasize the full equality of all people, making the only factor that distinguishes between them their fear of God and good action. Up until this point, former slaves that had been freed were placed in a class lower than that of their masters. One such former slave was Zayd ibn Ĥārithah whom the Prophet had adopted.

The Prophet wanted to establish the full equality among people by giving Zayd a wife of noble birth, one from his own Hāshimite clan, and his own cousin, Zaynab bint Jaĥsh. In this way, the Prophet himself would remove class distinction within his own family. He had realized that class distinctions were so deeply entrenched in society that they could only be removed by his own practical example. His action would be the catalyst enabling humanity to follow in his footsteps.

In his discussion of this verse Ibn Kathīr quotes Ibn `Abbās’s report: “The Prophet wanted to choose a wife for Zayd ibn Ĥārithah, and he went into Zaynab bint Jaĥsh’s home and proposed to her that she married him. She said: I do not wish to marry him.’ The Prophet said: ‘Do not say that. Marry him.’ She said: ‘Messenger of God! I will consider it.’ As they were engaged in conversation God revealed this verse to His Messenger: ‘Whenever God and His Messenger have decided a matter, it is not for a believing man or a believing woman to claim freedom of choice in that matter.’ (Verse 36)

She asked the Prophet: ‘Messenger of God! Are you happy for me to marry him?’ He replied: ‘Yes.’ She said: ‘Then I will not disobey God’s Messenger. I will marry him.” Another report by Ibn `Abbās mentions that Zaynab had a sharp element in her character and that when the Prophet proposed to her that she marry Zayd, she replied: ‘I belong to a nobler family than his.’ Then God revealed this verse in full.

Other early scholars, for example, Mujāhid, Qatādah and Muqātil also confirm that this verse was revealed in connection with Zaynab’s marriage to Zayd.

Ibn Kathīr includes in his commentary a different report attributed to `Abd al- Raĥmān ibn Zayd ibn Aslam: “This verse was revealed in connection with the case of Umm Kulthūm bint `Uqbah ibn Abī Mu`ayţ who was the first woman to migrate to Madinah after the signing of the al-Ĥudaybiyah Peace Treaty. She offered herself to the Prophet as a gift. He said, ‘I accept,’ then he married her to Zayd ibn Ĥārithah[most probably after he had divorced Zaynab], but she and her brothers were displeased. Her brother said: ‘We wanted her to be married to God’s Messenger, but he married her to his former slave.’ This verse was then revealed:

However, the import of the verse is much wider than just any one case. This because it also relates o the annulment of the effects of adoption, the permission to marry the divorcees of formerly adopted sons, and the Prophet’s marriage to Zaynab after Zayd divorced her. This last situation attracted much talk at the time. In fact, some people who are hostile to Islam still use it to criticize the Prophet (peace be upon him) and to fabricate legends about him. Whether the verse was revealed in connection with the cases mentioned earlier or with the Prophet’s own marriage to Zaynab, it nonetheless states a rule which is far more general than any specific case and one which has a profound effect on Muslims’ lives.

This principle of the Islamic faith was, as a result, clearly established and deeply rooted in the hearts of the Muslim community, and it moulded their feelings. In essence, this rule is such that Muslims have no control over anything that belongs to them. They and all that they own belong o God, and He chooses for them whatever He pleases. Each and every individual is only a tiny part of the universe which follows the overall law God has set for it. The Creator of the universe who controls it determines their affairs and assigns to them their roles in the drama, stipulating all their actions on this universal stage. They cannot choose the role they play, because they do not know the full extent of the drama. Nor can they choose an action they prefer, because this may not fit in with the overall role assigned to them. They neither wrote the play nor do they own the stage. They are merely commissioned actors who earn their wages for their actions. The end result, however, is not their concern.

When this element of the Islamic faith had been established in the hearts of the first Muslim community, they surrendered themselves truly and completely to God, leaving nothing for themselves. This gave them harmony with the nature of the universe, and brought their actions into line with its course. Thus, they moved in their own orbits, just like stars and planets in theirs, never trying to move out, accelerate or slow down. They willingly accepted everything God willed for them, realizing deep down that it is God’s will that determines every event and every situation. This acceptance gave them comfort and reassurance. Gradually they stopped being surprised or shocked when something happened to them by God’s will. They neither felt panic which needs reassurance, nor pain which needs patience.

They simply received God’s will as something they expected, causing them neither astonishment nor taking them aback.

They no longer wished to hasten the turn of events so as to accomplish something they desired, not even when their desires focused on achieving victory for their faith.

They simply accepted that God’s will would take them wherever He willed, while they remained content and satisfied. They laid down their lives, strove hard and sacrificed their wealth, willingly, patiently, pressing no favours and feeling no sorrow, firmly believing that they were only doing what God willed them to do and that ultimately what took place was only what God willed, and further that everything occurs at the right time. Thus they submitted themselves completely to God, letting His hand lead them along the way, feeling safe, secure and trusting that whatever the outcome it would be the right one.

The sūrah then refers to the Prophet’s marriage to Zaynab bint Jaĥsh and the rulings and directives that preceded or followed it:

You did say to the one to whom God had shown favour and you had shown favour, ‘Hold on to your wife and have fear of God.’ And thus you would hide in your heart that which God wanted to bring to light. You stood in awe of people, whereas it was God alone of whom you should have stood in awe. Then, when Zayd had come to the end of his union with her, We gave her to you in marriage, so that no blame should attach to the believers for marrying the spouses of their adopted sons when the latter have come to the end of their union with them. God’s will must be fulfilled. No blame whatsoever attaches to the Prophet for doing what God has ordained for him. Such was God’s way with those who went before him. God’s will is always destiny absolute.

Those are the ones who convey God’s messages and stand in awe of Him, and hold none but God in awe. Sufficient is God to reckon all things. Muĥammad is not the father of any one of your men, but is God’s Messenger and the seal of all prophets. God has indeed fill knowledge of everything. (Verses 37-40)

Clear orders were given early in the sūrah prohibiting adoption and requiring that adopted children be called by their own fathers’ names, returning family relations to their normal structure: “He does not make your adopted sons truly your sons. These are only words you utter with your mouths, but God says the truth and He alone shows the right path. Call them by their fathers’ names; that is more just in God’s sight. If do not know who their fathers are, then treat them as your brethren in faith and your proteges. You shall not be blamed if you make a mistake, but for what your hearts intend. God is indeed Much- Forgiving, Merciful.” (Verses 4-5) However, adoption had its effects in the practical life of the Arabian society, and the annulment of these practical effects was not going to be as easy as the prohibition of adoption. Social traditions have a strong hold on people. Hence why practical examples are needed to serve as precedents. Initially too such precedents meet with a hostile reception.

We have already stated that the Prophet married his formerly adopted son, Zayd ibn Ĥārithah, who used to be called Zayd ibn Muĥammad, to Zaynab bint Jaĥsh, whose mother was the Prophet’s own paternal aunt. The Prophet wanted to achieve through this marriage the removal of class distinctions as also implementation of the Qur’ānic principle: “Truly, the noblest of you in the sight of God is the one who is most genuinely God-fearing.” (49: 13) He wanted to give this new Islamic value practical endorsement.

God’s will then dictated that the Prophet should undertake the annulment of the effects of adoption himself, by marrying Zayd’s divorcee. He was to confront society with this action, which no man could undertake despite the earlier prohibition against adoption. Therefore, God informed His Messenger that Zayd would be divorcing Zaynab and that he would marry her, and all to fulfil God’s purpose. By this time, relations between Zayd and Zaynab were troubled, the parties themselves aware that their marriage would not last long.

The sūrah goes on to establish this last meaning in the hearts of believers, keeping alive their relation with God who ordained whatever He willed for His Messenger and chose for the Muslim community what brought about their every good, replacing the darkness with light:

Believers! Remember God always, and glorify Him morning and evening. It is He who bestows His blessings upon you, with His angels, so that He might take you out of the depths of darkness into the light. He is truly merciful to the believers. On the day when they meet Him, they will he greeted with ‘Peace; and He will have prepared for them a most generous reward. (Verses 41-44)

Remembering God means that one’s heart is alive to God’s remembrance, not the mere mention of His name. One should always be careful in whatever one does so as to remain within what God permits. To attend regularly to prayer is part of remembering God. In fact there are many aĥādīth and reports that almost equate God’s remembrance with attending to prayer. The Prophet is quoted as saying: “If a man wakes his wife up at night and they offer two rak`ahs of night prayer, they will be considered that night as among those who remember God always.” [Related by Abū Dāwūd, Al-Nasā’ī and Ibn Mājah.] God’s remembrance though is broader than prayer. It includes every way in which a person is fully conscious of his Lord, whether his tongue moves to mention Him or not. What we are referring to here is a consciousness that motivates to action. A human heart remains lost or perplexed until it establishes its link with God, remembering Him and feeling secure in His care. It then knows the way to follow, the method to implement, and how to go about all this. It is for this reason that the Qur’ān and the Sunnah repeatedly urge people to remember God. The Qur’ān often links this to different times and situations in which man finds himself, so that these serve as reminders for him not to neglect this duty: “Believers! Remember God always, and glorify Him morning and evening.” (Verses 41-42)

The early morning and the end of the day have much that urges human hearts to maintain their ties with God, who changes times and situations, without ever changing Himself. Yet everything else changes and disappears.

At the same time, people are reminded of God’s grace and the care He takes of His creation and the favours He bestows on them. Yet He is in no need of them while they need His care and blessings: “It is He who bestows His blessings upon you, with His angels, so that He might take you out of the depths of darkness into the light. He is truly merciful to the believers.” (Verse 43)

All glory to God who bestows great favours and doubles them over and over again. Yet He also remembers His weak servants who have no real power of their own and whose life is only transitory. He remembers them, taking care of them and blessing them together with His angels. When He mentions them in good terms among those on high, the entire universe echoes their mention, as the Prophet states:

“God says: Whoever of My servants mentions Me to himself, I mention him to Myself; and whoever mentions Me in the presence of a group, I mention him in the presence of a better group.” [Related by al-Bukhārī.] This is indeed profound. One can hardly imagine it, when one knows that the whole earth with all the creatures living on and in it is no more than a tiny particle in relation to the great galaxies of the universe. Yet all these galaxies and what they contain of creatures are no more than a portion of the universe which God has willed to exist, saying to it, ‘Be,’ and it came into being.

The Prophet who delivers to them what God has chosen, and shows them by practical example how to implement the laws God has enacted for them, is here given an outline of his own role. His position in relation o the believers is also explained.

Prophet! We have sent you as a witness, a bearer of good news and a warner; one who calls people to God by His leave and a light-giving beacon. Give to the believers the good news that a great bounty from God awaits them. Do not yield to the unbelievers and the hypocrites, and disregard their hurting actions. Place your trust in God; for God alone is worthy of all trust. (Verses 45-48)

The Prophet’s position among them is that of a witness. They should, then, work o improve the testimony he gives, as it will state the facts, changing nothing and containing nothing that is false. He is also the ‘bearer of good news, explaining what awaits those who work hard and well of God’s grace, forgiveness of sins, honour and reward. Moreover, he is ‘a warner’ to those who overlook their duties, telling them of what awaits the wrongdoers of punishment and suffering. Thus, they are not taken unawares. Furthermore, he is one who Calls people to God, not to worldly glory, national pride, personal gain or position. He only calls to God in a consistent way that leads to Him ‘by His leave’. He does not invent anything, nor does he say anything of his own volition. He fulfils his task by God’s leave, as He has commanded him. He is indeed ‘light-giving beacon’. He dispels darkness, removes doubts and enlightens the way. He is a beacon that gives light to guide people aright, like a lamp that dispels darkness on the road.

Such was Muĥammad, God’s Messenger, (peace be upon him), and such was the light he gave. He gave to people a clear and lucid concept of existence, of their relation with God and their position in relation to the universe and its Creator. He gave us a clear value system, one which is essential for the right existence of the universe and man’s life therein. He also gave us a clear and decisive explanation of the origin of life and its end, the goal it serves and the course by which it is served.

No ambiguity is found in anything he has given. His is a style that addresses human nature directly, using its wider gates and the most effective of ways.

The sūrah repeats once more the Prophet’s task of giving good news to the believers, expressing this in more detail: “Give to the believers the good news that a great bounty from God awaits them.” (Verse 47) This gives flesh to something it mentioned in general a little earlier on: “Prophet! We have sent you as a witness, a bearer of good news and a warner.” (Verse 45) Thus, the details serve to further explain God’s favours bestowed on the believers.

This address o the Prophet concludes with an order to him not o pay any heed to the unbelievers and hypocrites, not to care about their actions or whether these may hurt him or his followers, and to always place his trust in God: “Do not yield to the unbelievers and the hypocrites, and disregard their hurting actions. Place your trust in God; for God alone is worthy of all trust.” (Verse 48) It is the same address given at the outset of the sūrah, before it outlines any legislation for social reorganization. The Prophet is further instructed not o care for their hurting actions. He must not try to spare himself such hurt by relenting to them in anything, or relying on them in any way.