Surah 66. At-Tahrim, Ayah 4

Although in the sequence the Prophet is referred to in the third person, it is obvious that it is he who is commanded through revelation to speak thus to his wives Hafsah and 'A'ishah (see note [4]); hence my above interpolation.

Referring to Hafsah, who betrayed the Prophet's confidence, and to 'A'ishah, who by listening contributed to this betrayal (see note [4] above).

Lit., "after that", i.e., in consequence of the fact that God Himself protects him.

There are further lessons. (4) Both the party betraying confidence and that encouraging the betrayal must purge their conduct by repentance. (5) Frank repentance would be what their hearts and conscience themselves would dictate and they must not resist such amends on account of selfish obstinacy. (6) If they were to resist frank repentance and amends, they are only abetting each other's wrong, and they cannot prevail against all the moral forces which will be ranged on the side of the right.

Do not forget the dual meaning: immediate, in application to the holy Prophet, and general, being the lesson which we ought all to learn. The holy Prophet could not be injured by any persons doing anything against him even though they might unconsciously put him in great jeopardy: for Allah, the Angel Gabriel (who was the Messenger to him), and the whole Community, would protect him,-to say nothing of the army of angels or hidden spiritual forces that always guarded him. Cf. xxxiii. 56. The general lemon for us is that the good man's protection is that of the moral forces around him; it is divine protection, against which human weakness or folly will have no power.