Narrated Az-Zuhri: `Urwa bin Az-Zubair, Sa`id bin Al-Musaiyab, 'Al-Qama bin Waqqas and 'Ubaidullah bin `Abdullah related the narration of `Aisha, the wife the Prophet, when the slanderers had said about her what they had said and Allah later declared her innocence. Each of them related a part of the narration (wherein) the Prophet said (to `Aisha). "If you are innocent, then Allah will declare your innocence: but if you have committed a sin, then ask for Allah's Forgiveness and repent to him." `Aisha said, "By Allah, I find no example for my case except that of Joseph's father (when he said), 'So (for me) patience is most fitting.' " Then Allah revealed the ten Verses:-- "Verily those who spread the slander are a gang amongst you.." (24.11)

Narrated Um Ruman: Who was `Aisha's mother: While I was with `Aisha, `Aisha got fever, whereupon the Prophet said, "Probably her fever is caused by the story related by the people (about her)." I said, "Yes." Then `Aisha sat up and said, "My example and your example is similar to that of Jacob and his sons:--'Nay, but your minds have made up a tale. So (for me) patience is most fitting. It is Allah (alone) Whose help can be sought against that which you assert.' (12.18)

And Ikrimah said «هيت لك» is a word from the Hawrani language, which means "come." Sa'id bin Jubair also said the same.

Narrated Abu Wail: `Abdullah bin Mas`ud recited "Haita laka (Come you)," and added, "We recite it as we were taught it."

Narrated `Abdullah (bin Mas`ud): When the Prophet realized that the Quraish had delayed in embracing Islam, he said, "O Allah! Protect me against their evil by afflicting them with seven (years of famine) like the seven years of (Prophet) Joseph." So they were struck with a year of famine that destroyed everything till they had to eat bones, and till a man would look towards the sky and see something like smoke between him and it. Allah said:-- "Then watch you (O Muhammad) for the day when the sky will produce a kind of smoke plainly visible." (44.10) And Allah further said:-- "Verily! We shall withdraw the punishment a little, Verily you will return (to disbelief)." (44.15) (Will Allah relieve them from torture on the Day of Resurrection?) (The punishment of) the smoke had passed and Al-Baltsha (the destruction of the pagans in the Badr battle) had passed too.

«حاش وحاشا» (with alif) means to declare purity and to make an exception. The meaning of «حصحص» is "became clear."

Narrated Abu Huraira: Allah's Messenger said, "May Allah bestow His Mercy on (Prophet) Lot. (When his nation troubled him) he wished if he could betake himself to some powerful support; and if I were to remain in prison for the period Joseph had remained, I would surely respond to the call; and we shall have more right (to be in doubt) than Abraham: When Allah said to him, "Don't you believe?' Abraham said, 'Yes, (I do believe) but to be stronger in faith; (2.260)

Narrated `Urwa bin Az-Zubair: That when he asked `Aisha about the statement of Allah "Until when the Apostles gave up hope (of their people)." (12.110) she told him (its meaning), `Urwa added, "I said, 'Did they (Apostles) suspect that they were betrayed (by Allah) or that they were treated as liars by (their people)?' `Aisha said, '(They suspected) that they were treated as liars by (their people),' I said, 'But they were sure that their people treated them as liars and it was not a matter of suspicion.' She said, 'Yes, upon my life they were sure about it.' I said to her. 'So they (Apostles) suspected that they were betrayed (by Allah).' She said, "Allah forbid! The Apostles never suspected their Lord of such a thing.' I said, 'What about this Verse then?' She said, 'It is about the Apostles' followers who believed in their Lord and trusted their Apostles, but the period of trials was prolonged and victory was delayed till the Apostles gave up all hope of converting those of the people who disbelieved them and the Apostles thought that their followers treated them as liars; thereupon Allah's help came to them.

Narrated `Urwa: I told her (`Aisha): (Regarding the above narration), they (Apostles) were betrayed (by Allah). She said: Allah forbid or said similarly.

Ibn Abbas (may Allah be pleased with them both) said «كباسط كفيه‏» : This is the example of a polytheist who worships others besides Allah, like a thirsty man who, imagining water, stretches his hand towards it from afar but cannot reach it. Other people said: «سخر‏ا» means "subdued," "subjected." «متجاورات‏» means "joined together," "close to each other." «المثلات‏» is the plural of «مثلة» , meaning "pair" and "similar." And in another verse it is said: «إلا مثل أيام الذين خلوا‏» except for days similar to those of the people who passed before «بمقدار‏» meaning "by estimation," "by joining." «معقبات‏» are the guardian angels who come in succession, one after another; from this comes the word «عقيب‏.‏» . The Arabs say: «عقبت في إثره» meaning "I followed his footprints closely." «المحال» means "punishment." «كباسط كفيه إلى الماء‏» means "one who stretches out both hands to take water." «رابيا‏» is derived from «ربا» , «يربو‏.‏» , meaning "one who rises" or "floats above." «المتاع» means "to make use of something from which you benefit." «جفاء‏» is derived from «أجفأت القدر» , meaning "the pot boils and the foam rises above, then when the pot cools, the foam becomes useless, dries up, and perishes." In the same way, truth is separated from falsehood. «المهاد‏» means "bedding." «يدرءون‏» means "they push away, repel," derived from «درأته» , meaning "I drove it away, repelled it." «سلام عليكم‏» means "the angels will keep saying to the Muslims: 'Peace be upon you.'" «وإليه متاب‏» means "I repent to Him alone." «أفلم ييأس‏» means "Have they not known?" «قارعة‏» means "calamity, affliction." «فأمليت‏» means "I let loose, gave respite," this word is derived from «ملي» and «ملاوة» ‏‏‏‏. From this is derived what is in the hadith of Jibril. «فلبثت مليا» (or in the Quran) «واهجرنى مليا» and the wide, long land is called «ملا» . «أشق‏» , «افعل التفصيل» is the form meaning "with hardship," i.e., very severe. «معقب‏ لا معقب‏ لحكمه» means "unchangeable," and Mujahid said: «متجاورات‏» means that some portions are good and suitable for cultivation, some are bad, salty, and barren. «صنوان‏» means "those date palms whose roots are joined together (standing on a single root)." «غير صنوان‏» means "each on a separate root, but all grow from the same water (in the same air, in the same land)." The example of people is the same: some are good, some are bad, though all are children of one father, Adam. «السحاب الثقال» means "those clouds which are filled with water and are heavy due to the weight of water." «كباسط كفيه‏» means "like the person who, from afar, stretches out his hand and calls water with his tongue, points towards it with his hand; in this case, the water will never come to him." «سالت أودية بقدرها‏» means "the streams flow according to their measure, i.e., filled with water." «زبدا» , «رابيا‏» means "the foam of the flowing water." «زبد مثله» means "the foam of iron, jewelry, etc." The word «معقبات» means "the angels of the night are separate and those of the day are separate."