There is no constraint on the Prophet in what God has decreed for him. This has been the way of God with (apostles) who have gone before you, and God's command is a determined act.
There is no blame upon the Prophet regarding the matter that Allah has decreed for him; it has been Allah’s tradition in those who passed before; and the command of Allah is a certain destiny.
There is no fault in the Prophet, touching what God has ordained for him -- God's wont with those who passed away before; and God's commandment is doom decreed;
[Hence,] no blame whatever attaches to the Prophet for [having done] what God has ordained for him. [Indeed, such was] God’s way with those that have passed away aforetime and [remember that] God’s will is always destiny absolute-;
No blame there is upon the Prophet in that which Allah hath decreed for him. That hath been Allah's dispensation with those who have passed away afore - and the ordinance of Allah hath been a destiny destined
There is no blame on the Prophet (SAW) in that which Allah has made legal for him. That has been Allah's Way with those who have passed away of (the Prophets of) old. And the Command of Allah is a decree determined.
There is no blame on the Prophet regarding what God has ordained for him. Such is the pattern of God among those who passed before. The command of God is an absolute decree.
There could be no hindrance to the Prophet regarding what Allah ordained for him. Such has been Allah's Way (with the Prophets) who went before. Allah's command is a decree firmly determined.
There is no blame on the Prophet in that which Allah has made legal for him. That has been Allah's way with those who have passed away of old. And the command of Allah is a decree determined.
There is no reproach for the Prophet in that which Allah maketh his due. That was Allah's way with those who passed away of old - and the commandment of Allah is certain destiny -
There is no blame on the Prophet in respect of that which Allah has made lawful for him: Allah’s precedent with those who passed away earlier (and Allah’s commands are ordained by a precise ordaining),
No fault shall be attached to the Prophet for doing what Allah has obligated for him. Such was the way of Allah with those who passed away before the decree of Allah is a decree determined
There is not to be upon the Prophet any discomfort concerning that which Allah has imposed upon him. [This is] the established way of Allah with those [prophets] who have passed on before. And ever is the command of Allah a destiny decreed.
The Prophet cannot be blamed for carrying out the commands of God. It was the tradition of God with those who lived before. The command of God has already been decreed and ordained.
There is no harm in the Prophet doing that which Allah has ordained for him; such has been the course of Allah with respect to those who have gone before; and the command of Allah is a decree that is made absolute:
M<u>a</u> k<u>a</u>na AAal<u>a</u> a<b>l</b>nnabiyyi min <u>h</u>arajin feem<u>a</u> fara<u>d</u>a All<u>a</u>hu lahu sunnata All<u>a</u>hi fee alla<u>th</u>eena khalaw min qablu wak<u>a</u>na amru All<u>a</u>hi qadaran maqdoor<u>a</u><b>n</b>
No blame shall be attached to the Prophet for doing what is sanctioned for him by God. This was God's way with those who went before him -- and the command of God is a decree determined.
There can be no difficulty to the Prophet in what Allah has indicated to him as a duty. It was the practice (approved) of Allah amongst those of old that have passed away. And the command of Allah is a decree determined.
مَّا كَانَ عَلَى ٱلنَّبِىِّ مِنْ حَرَجٍ فِيمَا فَرَضَ ٱللَّهُ لَهُۥ سُنَّةَ ٱللَّهِ فِى ٱلَّذِينَ خَلَوْا۟ مِن قَبْلُ وَكَانَ أَمْرُ ٱللَّهِ قَدَرًا مَّقْدُورًا
There is no sin or oppression on the Prophet (peace be upon him) in his marriage to the wife of his adopted son which Allah made permissible for him. In fact, in doing so, he is following in the way of the Prophets before him; he is not any different to the messengers in that regard. The Prophet had no choice in the completion of this marriage and nullifying of adoption that Allah decreed; it was a decree which was to pass, there was no one who could overturn it.
There is no sin or oppression on the Prophet (peace be upon him) in his marriage to the wife of his adopted son which Allah made permissible for him. In fact, in doing so, he is following in the way of the Prophets before him; he is not any different to the messengers in that regard. The Prophet had no choice in the completion of this marriage and nullifying of adoption that Allah decreed; it was a decree which was to pass, there was no one who could overturn it.
<p>Prefacing an answer to doubts and objections</p><p>The opening sentence of verse 38: سُنَّةَ اللَّـهِ فِي الَّذِينَ خَلَوْا مِن قَبْلُ ۚ وَكَانَ أَمْرُ‌ اللَّـهِ قَدَرً‌ا مَّقْدُورً‌ا (a customary practice of Allah in the case of those who have gone before--- And Allah's command is pre-determined by destiny - 38) is a preface to doubts to be encountered in the wake of this marriage, particularly about why so much concern was shown in the case of this marriage despite there being other wives in the household. It was said: 'This is a sunnah of Allah (His customary practice not restricted to Muhammad al-Mustafa t. It has continued to be so in the case of earlier prophets as well, that is, under the dictate of beneficial religious considerations, permission was given for multiple marriages. Well recognized among them are Sayyidna Dawud (علیہ السلام) and Sayyidna Sulaiman Sayyidna Dawud (علیہ السلام) had one hundred wives in his nikah and Sayyidna Sulaiman (علیہ السلام) ، three hundred. Now, if permission came for the Holy Prophet ﷺ to have several marriages under beneficial religious considerations - this nikah being included therein - why should it be taken as something far-fetched? Neither is it contrary to the dignity and status of a prophet and messenger of Allah, nor against the norms of zuhd and taqwa. In the last sentence, it was also said that the matter of nikah (marriage) too, like that of rizq or sustenance, is Divinely decided as to who will be married to whom. That which is written in the eternal destiny has to occur. In this event relating to Sayyidna Zayd ؓ and Sayyidah Zainab ؓ the factors of their mutual temperamental difference, the displeasure of Sayyidna Zayd ؓ and then his resolve to divorce her were all chains of this very creational and destined imperative.</p>
Prefacing an answer to doubts and objectionsThe opening sentence of verse 38: سُنَّةَ اللَّـهِ فِي الَّذِينَ خَلَوْا مِن قَبْلُ ۚ وَكَانَ أَمْرُ‌ اللَّـهِ قَدَرً‌ا مَّقْدُورً‌ا (a customary practice of Allah in the case of those who have gone before--- And Allah's command is pre-determined by destiny - 38) is a preface to doubts to be encountered in the wake of this marriage, particularly about why so much concern was shown in the case of this marriage despite there being other wives in the household. It was said: 'This is a sunnah of Allah (His customary practice not restricted to Muhammad al-Mustafa t. It has continued to be so in the case of earlier prophets as well, that is, under the dictate of beneficial religious considerations, permission was given for multiple marriages. Well recognized among them are Sayyidna Dawud (علیہ السلام) and Sayyidna Sulaiman Sayyidna Dawud (علیہ السلام) had one hundred wives in his nikah and Sayyidna Sulaiman (علیہ السلام) ، three hundred. Now, if permission came for the Holy Prophet ﷺ to have several marriages under beneficial religious considerations - this nikah being included therein - why should it be taken as something far-fetched? Neither is it contrary to the dignity and status of a prophet and messenger of Allah, nor against the norms of zuhd and taqwa. In the last sentence, it was also said that the matter of nikah (marriage) too, like that of rizq or sustenance, is Divinely decided as to who will be married to whom. That which is written in the eternal destiny has to occur. In this event relating to Sayyidna Zayd ؓ and Sayyidah Zainab ؓ the factors of their mutual temperamental difference, the displeasure of Sayyidna Zayd ؓ and then his resolve to divorce her were all chains of this very creational and destined imperative.
<div class="text_uthmani arabic">مَّا كَانَ عَلَى النَّبِىِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ</div><p>(There is no blame on the Prophet in that which Allah has made legal for him.) means, in that which has been permitted for him and which he has been commanded to do, i.e. his marrying Zaynab, may Allah be pleased with her,, who had been divorced by his adopted son Zayd bin Harithah,</p><div class="text_uthmani arabic">سُنَّةَ اللَّهِ فِى الَّذِينَ خَلَوْاْ مِن قَبْلُ</div><p>(That has been Allah's way with those who have passed away of old.) means this is the ruling of Allah for the Prophets who came before him. Allah would not command them to do anything for which they might be blamed. This is a refutation of those hypocrites who imagined that there was anything wrong with his marrying the ex-wife of Zayd, his freed slave and adopted son.</p><div class="text_uthmani arabic">وَكَانَ أَمْرُ اللَّهِ قَدَراً مَّقْدُوراً</div><p>(And the command of Allah is a decree determined.) means, His command which He has decreed must inevitably come to pass; nothing can prevent it or avert it, for whatever He wills happens, and whatever He does not decree, does not happen.</p>
مَّا كَانَ عَلَى النَّبِىِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ(There is no blame on the Prophet in that which Allah has made legal for him.) means, in that which has been permitted for him and which he has been commanded to do, i.e. his marrying Zaynab, may Allah be pleased with her,, who had been divorced by his adopted son Zayd bin Harithah,سُنَّةَ اللَّهِ فِى الَّذِينَ خَلَوْاْ مِن قَبْلُ(That has been Allah's way with those who have passed away of old.) means this is the ruling of Allah for the Prophets who came before him. Allah would not command them to do anything for which they might be blamed. This is a refutation of those hypocrites who imagined that there was anything wrong with his marrying the ex-wife of Zayd, his freed slave and adopted son.وَكَانَ أَمْرُ اللَّهِ قَدَراً مَّقْدُوراً(And the command of Allah is a decree determined.) means, His command which He has decreed must inevitably come to pass; nothing can prevent it or avert it, for whatever He wills happens, and whatever He does not decree, does not happen.