بسم الله الرحمن الرحيم
Bismi Allahi alrrahmani alrraheemi
In the name of God, the Gracious, the Compassionate.
In the name of God, the Almighty, the Merciful.
In the name of God, The Most Gracious, The Dispenser of Grace:
In the name of GOD, Most Gracious, Most Merciful. ,
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Bismillâhir rahmânir rahîm.
Rahman, Rahim Allah'ın ismiyle
Rahman ve Rahim Allah'ın adıyla...
RAHMÂN, RAHÎM ALLAH ADINA
Rahman ve Rahim olan Allah'ın adıyla
33:1 Ya ayyuha alnnabiyyuittaqi Allaha wala tutiAAi alkafireenawaalmunafiqeena inna Allaha kanaAAaleeman hakeeman
33:1 O you prophet, you shall be aware of God, and do not obey the ingrates and the hypocrites. God is Knowledgeable, Wise.
33:1 O prophet, you shall be aware of God, and do not obey the rejecters and the hypocrites. God is Knowledgeable, Wise.
33:1 PROPHET! Remain conscious of God, and defer not to the deniers of the truth and the hypocrites: for God is truly all-knowing, wise.1
Lit., "what is revealed to thee from thy Sustainer" - indicating that He is the source of all revelation.
33:1 O you prophet, you shall reverence GOD and do not obey the disbelievers and the hypocrites. GOD is Omniscient, Most Wise.,
33:1 O Prophet! Be mindful of God and do not heed the deniers of the truth and the hypocrites. Surely, God is Knower, Wise.1
This is the 33rd Surah of the Qur’an. It has 73 verses. The Surah derives its name from different Clans of Madinah and places around it as well as the Makkans all of whom made a coalition to eliminate the believers once and for all. They laid a siege around Madinah in 627 CE where the Prophet had sought asylum since July 16, 622. In order to defend the City, the exalted Prophet, in consultation with his noble companions had dug a trench. Hence, this defense tactic gave it the name of the Battle of the Trench in addition to the Battle of Ahzab (Clans). The Surah defines social responsibilities and etiquette of men and women. As usual it embraces other concepts and, most importantly declares that the exalted Prophet Muhammad is the last message-bearer to mankind. Let us walk through the meadow.
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
Knower, Wise: Adopt His attributes in your human capacity. 2:138
33:2 WaittabiAA ma yoohailayka min rabbika inna Allaha kana bimataAAmaloona khabeeran
33:2 Follow what is being revealed to you by your Lord. God is fully aware of all that you do.
33:2 And follow what is being inspired to you by your Lord. God is fully aware of all that you do.
33:2 And follow [but] that which comes unto thee through revelation from thy Sustainer:* for God is truly aware of all that you do, [O men].
33:2 Follow what is revealed to you from your Lord. GOD is fully Cognizant of everything you all do.,
33:2 And follow what is revealed to you from your Lord. God is Aware of all you do.
33:3 Watawakkal AAala Allahi wakafabiAllahi wakeelan
33:3 Put your trust in God. God suffices as an advocate.
33:3 And put your trust in God. God suffices as an advocate.
33:3 And place thy trust in God [alone]: for none is as worthy of trust as God.
33:3 And put your trust in GOD. GOD suffices as an advocate.,
33:3 And put your trust in God, for, God is Sufficient as Guardian.
33:4 Ma jaAAala Allahu lirajulin minqalbayni fee jawfihi wama jaAAala azwajakumu alla-eetuthahiroona minhunna ommahatikum wamajaAAala adAAiyaakum abnaakum thalikumqawlukum bi-afwahikum waAllahu yaqoolu alhaqqawahuwa yahdee alssabeela
33:4 God did not make any man with two hearts in his body. Nor did He make your wives whom you estrange to be as your mothers. Nor did He make your adopted children to be your sons. Such is what you claim with your mouths, but God speaks the truth, and He guides to the path.1
Reflecting on the context of this verse, which reminds us that reality does not change just because people say something, we can deduce that during the time of revelation some people believed that they had two hearts. The Quran rejects these superstitions. From the implication of the verse we may understand the following too: Heart is a word used for the center of acknowledging the truth, and love. Hearts should be dedicated to the beautiful attributes of God alone. God is the only Lord and Master.
33:4 God did not make any man with two hearts in his body. Nor did He make your wives whom you make estranged to be your mothers. Nor did He make your adopted children to be your sons. Such is what you claim with your mouths, but God speaks the truth, and He guides to the path.
33:4 NEVER has God endowed any man with two hearts in one body:2 and [just as] He has never made your wives whom you may have declared to be as unlawful to you as your mothers' bodies" [truly] your mothers,3 so, too, has He never made your adopted sons [truly] your sons:4 these are but [figures of] speech uttered by your mouths - whereas God speaks the [absolute] truth:5 and it is He alone who can show [you] the right path.
Lit., "within him". In the first instance, this connects with the preceding passage, implying that man cannot be truly conscious of God and at the same time defer to the views of "the deniers of the truth and the hypocrites" (Razi). Beyond this, however, the above sentence forms a conceptual link with the sequence, which states that it is against the God-willed laws of nature - and, therefore, unreasonable and morally inadmissible - to attribute to one and the same person two mutually incompatible roles within the framework of human relationships (Zamakhshari).
This is a reference to the pre-Islamic Arabian custom called zihar, whereby a husband could divorce his wife by simply declaring, "Thou art [henceforth as unlawful] to me as my mother's back", the term zahr ("back") being in this case a metonym for "body". In pagan Arab society, this mode of divorce was considered final and irrevocable; but a woman thus divorced was not allowed to remarry, and had to remain forever in her former husband's custody. As is evident from the first four verses of surah 58 (Al-Mujadalah) - which was revealed somewhat earlier than the present surah - this cruel pagan custom had already been abolished by the time of the revelation of the above verse, and is mentioned here only as an illustration of the subsequent dictum that the "figures of speech [lit., "your sayings"] which you utter with your mouths" do not necessarily coincide with the reality of human relations.
I.e., in the sense of blood relationship: hence, the marriage restrictions applying to real sons - and, by obvious implication, daughters as well - do not apply to adoptive children. This statement has a definite bearing on verses 37 ff. below.
Sc., by bringing into being the factual, biological relationship of parent and child in distinction from all man-made, social relationships like husband and wife, or foster-parent and adoptive child. In this connection it should be borne in mind that the Qur'an frequently uses the metaphor of God's "speech" to express His creative activity.
Devotion to God Is Indivisible33:4 GOD did not give any man two hearts in his chest. Nor did He turn your wives whom you estrange (according to your custom) into your mothers. Nor did He turn your adopted children into genetic offspring. All these are mere utterances that you have invented. GOD speaks the truth, and He guides in the (right) path.1 ,
It was a custom in Arabia to estrange the wife by declaring that she was like the husband's mother. Such an unfair practice is abrogatedherein.
33:4 God did not give any man two hearts in his chest. (One cannot be a believer and a disbeliever at the same time.) And He never regards your wives as your mothers because of your senseless utterances, such as your declaring them as your mothers. Nor does He regard your adopted sons as your biological sons. These are mere words that you utter with your mouths, but God declares the truth and shows the way. [2:226, 58:2-4]
33:5 OdAAoohum li-aba-ihim huwa aqsatuAAinda Allahi fa-in lam taAAlamoo abaahumfa-ikhwanukum fee alddeeni wamawaleekumwalaysa AAalaykum junahun feema akhta/tumbihi walakin ma taAAammadat quloobukum wakanaAllahu ghafooran raheeman
33:5 Call them by their father's name. That is more just with God. But if you do not know their fathers, then, as your brothers in the system and members of your family. There is no sin upon you if you make a mistake in this respect; but you will be responsible for what your hearts deliberately intend. God is Forgiver, Compassionate.
33:5 Name them by their fathers. That is more just with God. But if you do not know their fathers, then, name them as your brothers in the system and your patrons. There is no sin upon you for what mistake you make in this respect; but you will be responsible for what your hearts deliberately intend. God is Forgiver, Merciful.
33:5 [As for your adopted children,] call them by their [real] fathers' names: this is more equitable in the sight of God; and if you know not who their fathers were, [call them] your brethren in faith and your friends.6 However, you will incur no sin if you err in this respect:7 [what really matters is] but what your hearts intend - for God is indeed much-forgiving, a dispenser of grace!
I.e., "make it clear that your relationship is an adoptive one, and do not create the impression that they are your real children" - thus safeguarding their true identity.
I.e., by making a mistake in the attribution of the child's parentage, or by calling him or her, out of love, "my son" or "my daughter".
Do Not Change Your Names33:5 You shall give your adopted children names that preserve their relationship to their genetic parents. This is more equitable in the sight of GOD. If you do not know their parents, then, as your brethren in religion, you shall treat them as members of your family. You do not commit a sin if you make a mistake in this respect; you are responsible for your purposeful intentions. GOD is Forgiver, Most Merciful.,
33:5 Name and call your adopted children after their fathers. That is more just in the Sight of God. If you do not know who their ancestors were, then they are your brothers and sisters in Faith. You shall treat them as family members. There is no blame on you for an unintentional mistake. What counts is the intentions of your hearts, for, God is Forgiving, Merciful.2
Unintentional mistake: For example, coming to know their real parents rather early. Will that instantly render them “strangers”? 2:220
33:6 Alnnabiyyu awla bialmu/mineenamin anfusihim waazwajuhu ommahatuhum waoloo al-arhamibaAAduhum awla bibaAAdin fee kitabiAllahi mina almu/mineena waalmuhajireena illaan tafAAaloo ila awliya-ikum maAAroofan kanathalika fee alkitabi mastooran
33:6 The prophet is closer to those who acknowledge than themselves, and his wives are mothers to them. God's decree to those who acknowledge and the emigrants is that before they help their relatives, they have taken care of their own families first. Such has been decreed in the book.
33:6 The prophet is closer to the believers than themselves, and his wives are mothers to them. And the decree of God to the believers and the emigrants is that before they help their relatives, they have taken care of their own families first. Such has been decreed in the Book.
33:6 The Prophet has a higher claim on the believers than [they have on] their own selves, [seeing that he is as a father to them] and his wives are their mothers:8 and they who are [thus] closely related have, in accordance with God's decree, a higher claim upon one another than [was even the case between] the believers [of Yathrib] and those who had migrated [there for the sake of God].9 None the less, you are to act with utmost goodness towards your [other] close friends as well:10 this [too] is written down in God's decree.
Thus, connecting with the preceding mention of voluntary, elective relationships (as contrasted with those by blood), this verse points to the highest manifestation of an elective, spiritual relationship: that of the God-inspired Prophet and the person who freely chooses to follow him. The Prophet himself is reported to have said: "None of you has real faith unless I am dearer unto him than his father, and his child, and all mankind" (Bukhari and Muslim, on the authority of Anas, with several almost identical versions in other compilations). The Companions invariably regarded the Prophet as the spiritual father of his community. Some of them - e.g., Ibn Mas'ud (as quoted by Zamakhshari) or Ubayy ibn Ka'b, Ibn Abbas and Mu'awiyah (as quoted by Ibn Kathir) - hardly ever recited the above verse without adding, by way of explanation, "seeing that he is [as] a father to them"; and many of the tabi'in including Mujahid, Qatadah, lkrimah and Al-Hasan (cf. Tabari and Ibn Kathir) - did the same: hence my interpolation, between brackets, of this phrase. (However, see also verse 40 of this surah and the corresponding note 50.) As regards the status of the Prophet's wives as the "mothers of the believers", this arises primarily from the fact of their having shared the life of God's Apostle in its most intimate aspect. Consequently, they could not remarry after his death (see verse 53 below), since all the believers were, spiritually, their "children
See note 86 on the last but one sentence of 8:75. As explained in that note, neither of these two passages (8:75 and ) can be satisfactorily interpreted as bearing on the laws of inheritance: all endeavours to interpret them in that sense only do violence to the logical build-up and inner cohesion of the Quranic discourse. On the other hand, it is obvious that both passages have basically a similar (namely, spiritual) import - with the difference only that whereas the concluding sentences of Al-Anfal refer to the brotherhood of all believers in general, the present passage lays stress on the yet deeper, special relationship between every true believer and God's Apostle.
I.e., towards all other believers, as stressed so often in the Qur'an, and particularly in 8:75 (see preceding note): in other words, a believer's exalted love for the Prophet should not blind him to the fact that "all believers are brethren" (49:10). The extremely complex term ma'ruf rendered by me in this context as "innermost goodness", may be defined as "any act [or attitude] the goodness whereof is evident to reason" (Raghib).
33:6 The prophet is closer to the believers than they are to each other, and his wives are like mothers to them. The relatives ought to take care of one another in accordance with GOD's scripture. Thus, the believers shall take care of their relatives who immigrate to them, provided they have taken care of their own families first. These are commandments of this scripture.,
33:6 The Prophet is closer to the believers than their own selves, and his wives are their mothers. Relatives have rights on one another in accordance with the Book of God. Thus, the believers shall take care of their relatives who immigrate to them, while they have taken care of their immediate family members first. And you shall treat your friends in all kindness. Such is the writing in this Book (of God).3
33:7 Wa-ith akhathna mina alnnabiyyeenameethaqahum waminka wamin noohin wa-ibraheemawamoosa waAAeesa ibni maryama waakhathnaminhum meethaqan ghaleethan
33:7 When We took from the prophets their covenant. From you, and from Noah, and Abraham, and Moses, and Jesus the son of Mary; We took from them a strong covenant.2
33:7 And when We took from the prophets their covenant. And from you, and from Noah, and Abraham, and Moses, and Jesus, son of Mary; We took from them a solemn covenant.
33:7 AND LO! We did accept a solemn pledge from all the prophets11 from thee, [O Muhammad,] as well as from Noah, and Abraham, and Moses, and Jesus the son of Mary -: for We accepted a most weighty, solemn pledge from [all of] them,
This parenthetic passage connects with verses 1-3 above, and relates to every prophet's "pledge" - i.e., sacred duty - to convey God's message to man, and thus to act as "a bearer of glad tidings and a warner".(for my rendering of idh, in this contest, as "lo", see surah 2, note 21).
Muhammad Pledges to Support God's Messenger of the Covenant33:7 Recall that we took from the prophets their covenant, including you (O Muhammad), Noah, Abraham, Moses, and Jesus the son of Mary. We took from them a solemn pledge.2 *,
The covenant is detailed in 3:81. God tooka covenant from the prophets that they shall support His Messenger of theCovenant who would come after Muhammad to purify and unify their messages.The Covenant was made before the earth's creation, and was fulfilled in MeccaZul-Hijja 3, 1391 (December 21, 1971 ). The sum of the Islamic month (12),plus the day (3), plus the year (1391) gives 1406, 19x74. Overwhelming proofidentifying God's Messenger of the Covenant as Rashad Khalifa is providedthroughout the Quran (Appendices2 &26).
33:7 And remember, We did take a solemn pledge from all the Prophets, and from you (O Prophet), as well as from Noah, and Abraham, and Moses, and Jesus son of Mary. We took from them a very solemn pledge,4
33:8 Liyas-ala alssadiqeena AAan sidqihimwaaAAadda lilkafireena AAathaban aleeman
33:8 So that the truthful may be asked about their truthfulness, and He has prepared for the ingrates a painful retribution.
33:8 So that the truthful may be asked about their truthfulness, and He has prepared for the rejecters a painful retribution.
33:8 so that [at the end of time] He might ask those men of truth as to [what response] their truthfulness [had received on earth].12 And grievous suffering has He readied for all who deny the truth!
33:8 Subsequently, He will surely question the truthful about their truthfulness, and has prepared for the disbelievers (in this Quranic fact) a painful retribution.,
33:8 That God may ask the truthful about their truthfulness (how people received it). And He has readied an awful suffering for the deniers of the truth.5
In the Hereafter, the truthful shall stand as witnesses how the Prophets conveyed their messages and how their people received them. Also see 3:81. The Covenant: Each Prophet will clearly convey the revelation to his people, live by the revelation and try to establish the System. And that he would support the mission of the previous Prophets. 2:83, 3:81, 3:187, 5:7, 7:169, 42:13. Since there will be no Prophet after Muhammad S, his people will be questioned how well they conveyed the Qur’an
33:9 Ya ayyuha allatheena amanooothkuroo niAAmata Allahi AAalaykum ith jaatkumjunoodun faarsalna AAalayhim reehan wajunoodan lamtarawha wakana Allahu bimataAAmaloona baseeran
Muslims Defend Themselves Against Aggressors33:9 O you who acknowledge, remember God's favor upon you when soldiers attacked you and We sent upon them a wind and invisible soldiers. God is Seer of everything you do.
33:9 O you who believe, remember the grace of God upon you when soldiers attacked you and We sent upon them a wind and invisible soldiers. God is Seer of what you do.
33:9 O YOU who have attained to faith! Call to mind the blessings which God bestowed on you (at the time) when [enemy] hosts came down upon you, whereupon We let loose against them a storm wind and [heavenly] hosts that you could not see:13 yet God saw all that you did.
Cf. 3:124 and the corresponding note. The present passage (verses 9-27) relates to the War of the Confederates (al -ahzab) - also called the War of the Trench (al -khandaq) - which took place in 5 H. AAt the instigation of the Jewish tribe of Banu'n-Nadir, who had been expelled from Yathrib (Medina) after they had broken the treaty binding them to the Muslims, several of the most powerful Arabian tribes formed a confederacy with a view to overcoming, once and for all, the threat posed by Islam to the beliefs and many of the customs of pagan Arabia. In the month of Shawwal, 5 H., a force of well over 12,000 men, composed of the Quraysh and their allies - the Banu Kinanah, Banu Asad and the people of the coastlands (the Tihamah), as well as the great Najdi tribe of Ghatafan and its allies, the Hawazin (or Banu Amir) and Banu Sulaym - converged upon Medina. Forewarned of their coming, the Prophet had ordered a deep trench to be dug around the town - a defensive measure unknown in pre-Islamic Arabia - and thus brought the assault of the Confederates to a halt. At that point, however, another danger arose for the Muslims: the Jewish tribe of Banu Qurayzah, who lived in the outskirts of Medina and until then had been allied with the Muslims, broke the treaty of alliance and openly joined the Confederates. Nevertheless, during a siege lasting several weeks all the attempts of the latter to cross the trench - manned by the numerically much weaker and less well-armed Muslims - were repulsed with heavy losses to the attackers; dissensions, based on mutual distrust, gradually undermined the much-vaunted alliance between the Jewish and the pagan Arab tribes; in the month of Dhu l-Qadah their frustration became complete when a bitterly-cold storm wind raged for several days, making life unbearable even for hardened warriors. And so, finally, the siege was raised and the Confederates dispersed, thus ending the last attempt of the pagans to destroy the Prophet and his community.
The Battle of the Parties33:9 O you who believe, remember GOD's blessing upon you; when soldiers attacked you, we sent upon them violent wind and invisible soldiers. GOD is Seer of everything you do.,
33:9 O You who have chosen to be graced with belief! Remember God's blessing on you, when there came down on you armies (from different clans laying siege around Madinah). But We sent against them a violent wind, and forces that you did not see (courage, resolve, steadfastness and discipline). God is ever Seer of whatever you do.
33:10 Ith jaookum min fawqikum waminasfala minkum wa-ith zaghati al-absaruwabalaghati alquloobu alhanajira watathunnoonabiAllahi alththunoona
33:10 For they came from above you, and from beneath you; and your eyes were terrified, and the hearts reached to the throat, and you harbored doubts about God.
33:10 For they came from above you, and from beneath you; and your eyes were terrified, and the hearts reached to the throat, and you harbored doubts about God.
33:10 [Remember what you felt] when they came upon you from above you and from below you,14 and when [your] eyes became dim and [your] hearts came up to [your] throats, and [when] most conflicting thoughts about God passed through your minds:15
The Ghatafan group tried to take the trench by assault from the upper, eastern part of the Medina plain, while the Quraysh and their allies launched an attack from its lower, i.e., western part (Zamakhshari), and this obviously in consonance with their original lines of approach - the Ghatafan having come from the highlands (Najd), and the Quraysh from the coastal lowlands (the Tihamah.
Lit., "[when] you thought all [manner of] thoughts about God": i.e., "whether He would save you or allow your enemies to triumph".
33:10 When they came from above you, and from beneath you, your eyes were terrified, your hearts ran out of patience, and you harbored unbefitting thoughts about GOD.,
33:10 They came upon you from above you and from below you, and when eyes were terrified, and hearts quivered to throats, and you began to entertain doubts about God. [2:214, 3:141, 9:16, 29:2]
33:11 Hunalika ibtuliya almu-minoonawazulziloo zilzalan shadeedan
33:11 That is when those who acknowledge were truly tested; they were severely shaken up.
33:11 That is when the believers were truly tested; they were severely shaken up.
33:11 [for] there and then were the believers tried, and shaken with a shock severe.
33:11 That is when the believers were truly tested; they were severely shaken up.,
33:11 There and then were the believers tried, and shaken with a mighty shock.
33:12 Wa-ith yaqoolu almunafiqoonawaallatheena fee quloobihim maradun mawaAAadana Allahu warasooluhu illa ghurooran
Hypocrites among Companions of the Prophet33:12 The hypocrites and those who have a sickness in their hearts said, "God and His messenger promised us nothing but illusions!"3
In Sunni literature, the view of infallible or saint-like companions of Prophet Muhammed is predominant. Sunni literature tries to establish a taboo on discussing or criticizing any companion (sahaba, plural ashab) whose names are listed in the so-called authentic books as narrators. In a hadith falsely attributed to Muhammed, his companions are likened to stars and following any of them would be sufficient for guidance. The Quran, however, gives us a very different picture of Muhammed's companions. The Quran uses the word sahaba and its plural ashab for all companions of Muhammed, including his opponents, hypocrites, and muslims (34:46; 53:2; 81:22). The Quran informs us about the existence of hypocrites among Muhammed's companions; nevertheless, their names are not exposed to the public. The reason for not exposing the name of the hypocrites is God's will to implement the test freely on earth.
As it is the case in most religious matters, Sunnis prefer fabricated hadiths to the Quran. In Sunni teaching there is a hierarchy of righteousness, starting from the stars of the sky to the next generation and the next generation. Through this myth, they craftily established ancestor-worship, one of the versions of polytheism categorically rejected by the Quran. Shiites, on the other hand, have a stricter rule for creating idol stars from dead people. They require Muhammed's or Ali's genes as a pre-requisite for sainthood. Idolizing early generations was a natural consequence of their theology: the authority of hadiths solely relies on the credibility and superiority of sahaba, and subsequent generations (tabeen, etba tabeen...), whose names have been sanctified in the lists of narrators of hearsay. They found it imperative to create a blanket protection for all companions, since allowing one to be scrutinized or questioned would create a slippery slope that would ultimately expose the human nature of the superhuman, ideal, angelic characters. Nevertheless, numerous works by Sunni scholars have challenged the mainstream position.
Even if their history books point at some of those "holy men" killing other "holy men," the Sunnis claim that all will go to heaven; both the murderers and the victims. Sunni sources refuse even to condemn Muawiya and his governor Marwan who committed many atrocities. Though they express their grievances for the brutal murdering of Hassan and Hussain, prophet Muhammed's grandchildren, Sunnis again, refuse to criticize, let alone condemn the murderers, who happened to be Muhammed's companions when he was alive, or the companions of his companions! Sahaba-worship is one of the main teachings of Sunni sects. Shiites, on the other hand, condemn anyone who somehow participated in the conflict against anyone related to Muhammed through Ali and Fatima's lineage. Shiites, rather than using the universal criteria of justice and truth, use genes as their compass to hell or heaven. They worship only those ashab (plural of sahaba) who either supported Muhammed's son in-law Ali or his children. In brief, the historical animosity between Sunnis and Shiites originates from the differences in the list of their idols. All other differences are secondary, and can be found plentiful among their own subjects.
33:12 And the hypocrites and those who have a sickness in their hearts said: "God and His messenger promised us nothing but delusion!"
33:12 And [remember how it was] when the hypocrites and those with hearts diseased16 said [to one another], God and His Apostle have promised us nothing but delusions!"17
This phrase obviously denotes here the weak of faith among the believers.
This is a reference to Muhammad's prophetic vision, at the time of digging the trench, of the future Muslim conquest of the whole Arabian Peninsula as well as of the Persian and Byzantine Empires (Tabari). Several authentic Traditions testify to the Prophet's announcement of this vision at the time in question.
33:12 The hypocrites and those with doubts in their hearts said, "What GOD and His messenger promised us was no more than an illusion!",
33:12 And recall when the hypocrites and those who had doubt in their hearts, said to one another, “God and His Messenger promised us nothing but delusion.”
33:13 Wa-ith qalat ta-ifatunminhum ya ahla yathriba la muqama lakum fairjiAAoowayasta/thinu fareequn minhumu alnnabiyyayaqooloona inna buyootana AAawratun wama hiyabiAAawratin in yureedoona illa firaran
33:13 A group of them said, "O people of Yathrib, you cannot make a stand; therefore, retreat." A small party of them sought permission from the prophet, saying: "Our homes are exposed," while they were not exposed. They just wanted to flee.4
Yathrib was the name of the city that Muhammed and his supporters immigrated to and there they established a constitutional federal system accommodating a multi-religious and multi-racial diverse population. But now we cannot find the name of Yathrib on the map. The followers of hadith and sunna changed the name of the city after Muhammed just as they changed many other things. Since hadith is the product of later generations who started calling Yathrib with the word Medina (City), Muslims abandoned the original name, the name that is mentioned in the Quran and was used by Muhammed and his companions. This is one of the many evidences that prove our assertion that "Muslims" have deserted the Quran and are following hearsay as their guide (25:30).
33:13 And a group of them said: "O people of Yathrib, there is no station for you, so come back." And a small party of them sought permission from the prophet, saying: "Our homes are exposed," while they were not exposed. They just wanted to flee.
33:13 and when some of them said, O you people of Yathrib! You cannot withstand [the enemy] here:18 hence, go back [to your homes]!" Whereupon a party from among them asked leave of the Prophet, saying, Behold, our houses are exposed [to attack]!" The while they were not [really] exposed: they wanted nothing but to flee.
I.e., outside the city, defending the trench.
33:13 A group of them said, "O people of Yathrib, you cannot attain victory; go back." Others made up excuses to the prophet: "Our homes are vulnerable," when they were not vulnerable. They just wanted to flee.,
33:13 A group among them said, "O You people of Yathrib! There is no stand possible for you, so, go back." And some of them even sought permission of the Prophet, saying, “Our homes are exposed (to the enemy)." (With the believers firmly entrenched around the town) their homes were not exposed to danger. They wanted nothing but to flee.6
Yathrib = Madinah
33:14 Walaw dukhilat AAalayhim min aqtarihathumma su-iloo alfitnata laatawha wamatalabbathoo biha illa yaseeran
33:14 If the enemy had entered at them from all sides, and then they were asked to betray, they would do so with very little hesitation.
33:14 And if the enemy had entered at them from all sides, and then they were asked to betray, they would do so with very little hesitation.
33:14 Now if their town had been stormed,19 and they had been asked [by the enemy] to commit apostasy, [the hypocrites] would have done so without much delay20
Lit., "if entry to them had been forced".
Lit., "and would not have tarried more than a little [while]".
33:14 Had the enemy invaded and asked them to join, they would have joined the enemy without hesitation.,
33:14 If the enemy had invaded the town from all sides and these hypocrites were asked to inflict harm on the believers, they would have done so without hesitation.
33:15 Walaqad kanoo AAahadoo Allahamin qablu la yuwalloona al-adbara wakanaAAahdu Allahi mas-oolan
33:15 Indeed they had pledged to God before this that they would not turn around and flee. Making a pledge to God brings great responsibility.
33:15 And indeed they had pledged to God before this that they would not turn around and flee; and making a pledge to God brings great responsibility.
33:15 although ere that they had vowed before God that they would never turn their backs [on His message]: and a vow made to God must surely be answered for!
33:15 They had pledged to GOD in the past that they would not turn around and flee; making a pledge with GOD involves a great responsibility.,
33:15 Although before that they had pledged to God that they would not turn their backs (to faith and against invasion). And a pledge to God must be answered for.
33:16 Qul lan yanfaAAakumu alfiraru infarartum mina almawti awi alqatli wa-ithan latumattaAAoona illa qaleelan
33:16 Say, "It will not benefit you to flee away from death or from being killed, for you will only have the enjoyment for a short while."
33:16 Say: "It will not benefit you to flee away from death or from being killed, for you will only have the enjoyment for a short while."
33:16 Say: Whether you flee from [natural] death or from being slain [in battle], flight will not profit you - for, however you fare,21 you are not [allowed] to enjoy life for more than a little while!"
Lit., "for then" or "in that case" (idhan), signifying here "however it may be".
33:16 Say, "If you flee, you can never flee from death or from being killed. No matter what happens, you only live a short while longer.",
33:16 Say, "Flight will not avail you if you flee from death or from being killed. You may enjoy life but for a little while.”
33:17 Qul man tha allathee yaAAsimukummina Allahi in arada bikum soo-an aw aradabikum rahmatan wala yajidoona lahum min dooni Allahiwaliyyan wala naseeran
33:17 Say, "Who can protect you from God if He intends to harm you, or He intends any blessing for you?" They will never find besides God any ally or victor.
33:17 Say: "Who can protect you from God if He intends to harm you, or He intends any blessing for you?" They will never find besides God any ally or victor.
33:17 Say: Who is there that could keep you away from God if it be His will to harm you, or if it be His will to show you mercy?" For, [do they not know that] besides God they can find none to protect them, and none to bring them succour?
33:17 Say, "Who would protect you from GOD if He willed any adversity, or willed any blessing for you?" They can never find, beside GOD, any other lord and master.,
33:17 Say, "Who can prevent if God intends any adversity for you, or if He intends any blessing for you?" And they will find for themselves no patron or helper other than God.
33:18 Qad yaAAlamu Allahu almuAAawwiqeenaminkum waalqa-ileena li-ikhwanihim halummailayna wala ya/toona alba/sa illa qaleelan
33:18 God already knows which of you are the hinderers, and those who say to their brothers: "Come and stay with us." Rarely do they mobilize for battle.
33:18 God already knows which of you are the hinderers, and those who say to their brothers: "Come and stay with us." Rarely do they mobilize for battle.
33:18 God is indeed aware of those of you who would divert others [from fighting in His cause], as well as of those who say to their brethren, Come hither to us [and face the enemy]!" The while they [themselves] join battle but seldom,
33:18 GOD is fully aware of the hinderers among you, and those who say to their comrades, "Let us all stay behind." Rarely do they mobilize for defense.,
33:18 God already knows those of you who hinder, and those who say to their groups, “Come here to us!” And rarely do they mobilize for defense.
33:19 Ashihhatan AAalaykum fa-itha jaaalkhawfu raaytahum yanthuroona ilayka tadooruaAAyunuhum kaallathee yughsha AAalayhi minaalmawti fa-itha thahaba alkhawfu salaqookumbi-alsinatin hidadin ashihhatan AAalaalkhayri ola-ika lam yu/minoo faahbata AllahuaAAmalahum wakana thalika AAala Allahiyaseeran
33:19 They are miserable towards you. Then, when fear comes, you see their eyes rolling, as if death had already come to them. But once the fear is gone, they lash out at you with sharp tongues. They are miserable towards doing any good. These have not acknowledged, so God nullifies their works. This is easy for God to do.
33:19 They are miserable towards you. Then, when fear comes, you see their eyes rolling, as if death had already come to them. But once the fear is gone, they lash-out at you with sharp tongues. They are miserable towards doing any good. These have not believed, so God nullifies their works. This is easy for God to do.
33:19 begrudging you all help. But then, when danger threatens, thou canst see them looking to thee [for help, O Prophet], their eyes rolling [in terror] like [the eyes of] one who is overshadowed by death: yet as soon as the danger has passed, they will assail you [believers] with sharp tongues, begrudging you all that is good! [People like] these have never known faith - and therefore God will cause all their works to come to nought: for this is indeed easy for God.
33:19 Also, they are too stingy when dealing with you. If anything threatens the community, you see their eyes rolling with fear, as if death had already come to them. Once the crisis is over, they whip you with sharp tongues. They are too stingy with their wealth. These are not believers, and, consequently, GOD has nullified their works. This is easy for GOD to do.,
33:19 They are miserly in dealing with you (believers). But when danger threatens, you can see them looking to you (for help, O Prophet), their eyes rolling in fear like one who is overshadowed by death. Yet, once the fear has gone, they assail you believers with sharp tongues in their greed for wealth (from the spoil of war). These have never known belief, and, therefore, God makes all their deeds fruitless. That is easy for God.7
His Law of Requital is ever vigilant
33:20 Yahsaboona al-ahzabalam yathhaboo wa-in ya/ti al-ahzabu yawaddoolaw annahum badoona fee al-aAArabi yas-aloona AAananba-ikum walaw kanoo feekum ma qatalooilla qaleelan
33:20 They thought that the opponents had not yet mobilized. If the opponents do appear, they wish that they were out in the desert, seeking out news for you. Even if they were among you, they would not have fought except very little.
33:20 They thought that the Confederates had not yet mobilized. And if the Confederates do appear, they wish that they were out with the Nomads, seeking out news for you. Even if they were among you, they would not have fought except very little.
33:20 They think that the Confederates have not [really] withdrawn;22 and should the Confederates return, these [hypocrites] would prefer to be in the desert, among the bedouin, asking for news about you, [O believers, from far away;] and even were they to find themselves in your midst, they would but make a pretence at fighting [by your side].23
Sc., "but would come back in force and resume the siege".
Lit., "they would not fight except a little".
33:20 They thought that the parties might come back. In that case, they would wish that they were lost in the desert, asking about your news from afar. Had the parties attacked you while they were with you, they would rarely support you.,
33:20 They think that the enemy clans have not withdrawn. And if the confederate clans come back, these (hypocrites) would prefer to be in the desert with the Bedouins, asking for news about you, from far away. And if they were among you, they would only pretend to fight.
33:21 Laqad kana lakum fee rasooli Allahioswatun hasanatun liman kana yarjoo Allahawaalyawma al-akhira wathakara Allahakatheeran
Muhammed's Exemplary Courage in the Battlefield33:21 Indeed, in the messenger of God a good example has been set for he who seeks God and the Last day and thinks constantly about God.5
Those who idolized Muhammed have taken the verse out of its context and have abused it to justify volumes of stories presented as Muhammed's actions (sunna). The verse refers to Muhammed's bravery and constant remembrance of God during the war. The Quran refers to some other good leadership qualities of Muhammed (3:121, 159; 9:40) as well as some of his weaknesses (33:37; 80:1). Those who deserted the Quran (25:30), instead of following the progressive teaching of the Quran, extended this good example to irrelevant individual or cultural behavior. They introduced numerous rules to be mimicked, such as Muhammed's clothing, diet, toothbrush, beard, walk, sleep, and even urination. They sanctified growing beards and wearing turbans, ignoring the fact that the Meccan idol worshipers, such as Abu Jahl and Walid b. Mugiyra also had long beards and wore turbans. They adopted a whole concoction of medieval Arabic, Jewish and Byzantine cultures as God's religion. They regressed to monkeys like previous generations (2:65; 5:60; 7:166).
What is worse, the actions and words ascribed to prophet Muhammed have depicted him with a character that is far from exemplary. The Hadith books portray the prophet as a phantasmagoric character with multiple personalities. That character is more fictitious than mythological gods and goddesses, such as Hermes, Pan, Poseidon and Aphrodite. He is a pendulous character, both bouncing up to deity, and down to the lowest degree. He is both wise and a moron. He is sometimes more merciful than God and sometimes a cruel torturer. He is both perfect and criminal, humble and arrogant, chaste and a sex maniac, trustworthy and a cheater, illiterate and an educator, rich and poor, a nepotistic and a democratic leader, caring and a male chauvinist, a believer and a disbeliever, prohibiting Hadith and promoting Hadith. You can find numerous conflicting personalities presented as an exemplary figure. Choose whichever you like. This peculiar aspect of Hadith collection is well-described by the prophetic verses of the Quran (68:35).
Furthermore, a similar statement is made about Abraham: "A good example has been set for you by Abraham and those with him" (60:4, 6). If verse 33:21 requires Muhammed's hadith, then why would the verses 60:4 not also require Abraham's hadith? Which books narrate hadiths from Abraham? Obviously, the only reliable source for both examples is the Book of God, which narrates the relevant exemplary actions. It also warns us not to repeat the mistakes committed by Muhammed (33:37; 80: 1-10). See 3:18; 3:159; 60:4. 42:21.
33:21 Indeed, in the messenger of God a good example has been set for you for he who seeks God and the Last Day and thinks constantly about God.
33:21 VERILY, in the Apostle of God you have a good example for everyone who looks forward [with hope and awe] to God and the Last Day, and remembers God unceasingly.24
[This verse (and the passage that follows) connects with verses 9-11 above, and especially with verse 11 - "there and then were the believers tried, and shaken with a shock severe" - which summarizes, as it were, their experiences during the critical days and weeks of the War of the Trench. Although it is addressed, in the first instance, to those early defenders of Medina who were thus exhorted to emulate the Prophet's faith, courage and steadfastness, the above verse is timeless in its import and its validity for all situations and conditions. Since the verb rajawa, as well as the noun-forms rajw, rujuww and raja derived from it, carry the connotation of both "hope" and "fear" (or "awe"), I have rendered yarju accordingly.
The Prophet's Courage33:21 The messenger of GOD has set up a good example for those among you who seek GOD and the Last Day, and constantly think about GOD.3 ,
Satan took this verse out of context, and relied on the people's idolization of the prophet Muhammad to innovate a whole set of unauthorizedand unreasonable regulations called ``Sunna of the Prophet.'' This createda totally different religion (see42:21and Appendix 18).
33:21 In the Messenger of God you have a most excellent example, for him who rests his hope in God and the Last Day, and remembers His commands much. [60:4]
33:22 Walamma raa almu/minoona al-ahzabaqaloo hatha ma waAAadana Allahuwarasooluhu wasadaqa Allahu warasooluhu wamazadahum illa eemanan watasleeman
33:22 When those who acknowledge saw the opponents, they said, "This is what God and His messenger have promised us, and God and His messenger are truthful." This only increased their acknowledgement and their peacefully surrender.*
33:22 And when the believers saw the Confederates, they said: "This is what God and His messenger have promised us, and God and His messenger are truthful." This only increased their faith and their submission.
33:22 And [so,] when the believers saw the Confederates [advancing against them], they said, This is what God and His Apostle have promised us!"- and, Truly spoke God and His Apostle !25 and all this but increased their faith and their readiness to surrender themselves unto God.
33:22 When the true believers saw the parties (ready to attack), they said, "This is what GOD and His messenger have promised us, and GOD and His messenger are truthful." This (dangerous situation) only strengthened their faith and augmented their submission.,
33:22 And when the believers saw the clans, they said, "This is what God and His Messenger had promised us, and God and His Messenger told us what was true." And it only increased their faith and their zeal in submission.
33:23 Mina almu/mineena rijalun sadaqooma AAahadoo Allaha AAalayhi faminhum man qadanahbahu waminhum man yantathiru wamabaddaloo tabdeelan
33:23 From among those who acknowledge are men who fulfilled their pledge to God. Thus, some of them died, while some are still waiting; but they never altered in the least.
33:23 From among the believers are men who fulfilled their pledge to God. Thus, some of them have passed away, while some are still waiting; but they never altered in the least.
33:23 Among the believers are men who have [always] been true to what they have vowed before God;26 and among them are such as have [already] redeemed their pledge by death, and such as yet await [its fulfillment] without having changed [their resolve] in the least.
Specifically, this verse is said to apply to certain of the Companions who vowed, at the time of the early campaigns, that they would fight until death at the Prophet's side (Zamakhshari); in its wider sense, however, it relates to all efforts involving a supreme sacrifice in God's cause.
33:23 Among the believers there are people who fulfill their pledges with GOD. Some of them died, while others stand ready, never wavering.,
33:23 Among believers there are men who have been true in what they pledged with God. Some of them have fulfilled their vow by laying their lives, and some of them stand ready, unwavering. [9:111]
33:24 Liyajziya Allahu alssadiqeenabisidqihim wayuAAaththiba almunafiqeena inshaa aw yatooba AAalayhim inna Allaha kanaghafooran raheeman
33:24 That God may recompense the truthful for their truthfulness, and punish the hypocrites if He so wills, or accepts their repentance. God is Forgiver, Compassionate.
33:24 That God may recompense the truthful for their truthfulness, and punish the hypocrites if He so wills, or accepts their repentance. God is Forgiver, Merciful.
33:24 [Such trials are imposed upon man] so that God may reward the truthful for having been true to their word, and cause the hypocrites to suffer - if that be His will - or [if they repent,] accept their repentance:27 for, verily, God is indeed much-forgiving, a dispenser of grace!
Cf. 6:12 "God, who has willed upon Himself the law of grace and mercy" - and the corresponding note 10.
33:24 GOD will surely recompense the truthful for their truthfulness, and will punish the hypocrites, if He so wills, or redeem them. GOD is Forgiver, Most Merciful.,
33:24 That God may reward the truthful for having been true to their word, and cause the hypocrites to suffer – or accept their repentance according to His laws. God is Forgiving, Merciful. [33:8]
33:25 Waradda Allahu allatheenakafaroo bighaythihim lam yanaloo khayranwakafa Allahu almu/mineena alqitala wakanaAllahu qawiyyan AAazeezan
33:25 God drove back those who rejected with their rage, they left empty handed. God thus spared those who acknowledge any fighting. God is Powerful, Noble.
33:25 And God drove back those who disbelieved with their rage, they left empty handed. God thus spared the believers any fighting. God is Powerful, Noble.
33:25 Thus, for all their fury, God repulsed those who were bent on denying the truth;28 no advantage did they gain, since God was enough to [protect] the believers in battle - seeing that God is most powerful, almighty;
I.e., the pagans among the Confederates (see note 13 on verse 9 above); their Jewish allies are mentioned separately in the next verse.
During Muhammad's Time33:25 GOD repulsed those who disbelieved with their rage, and they left empty-handed. GOD thus spared the believers any fighting. GOD is Powerful, Almighty.,
33:25 And God repulsed the disbelievers in their fury and they gained no advantage. God sufficed the believers in the battle. God is Strong, Almighty.
33:26 Waanzala allatheena thaharoohummin ahli alkitabi min sayaseehim waqathafafee quloobihimu alrruAAba fareeqan taqtuloona wata/siroonafareeqan
33:26 He also brought down those who helped support them among the people of the book from their secure positions, and He threw fear into their hearts. Some of them you killed, and some you took captive.
33:26 And He also brought down those who helped support them from among the people of the Book from their secure positions, and He threw terror into their hearts. Some of them you killed, and some you took captive.
33:26 and He brought down from their strongholds those of the followers of earlier revelation who had aided the aggressors,29 and cast terror into their hearts: some you slew, and some you made captive;
Lit., "them", i.e., the tribes allied against Muhammad and his community. The "followers of earlier revelation" (ahl al-kitab) referred to here were the Jews of the tribe of Banu Qurayzah, who despite their monotheistic faith had betrayed the Muslims and made common cause with the pagan Confederates. After the dismal rout of the latter, the Banu Qurayzah, anticipating the vengeance of the community which they had betrayed, withdrew to their fortresses in the vicinity of Medina. After a siege lasting twenty-five days they surrendered to the Muslims, forfeiting all that they possessed.
33:26 He also brought down their allies among the people of the scripture from their secure positions, and threw terror into their hearts. Some of them you killed, and some you took captive.,
33:26 Those People of the Scripture who allied with the clans (despite having a treaty with you), He took them down from their forts, and cast panic in their hearts. Some of them you killed (in hostilities) and some you made captives of war.8
The Jewish tribe, Bani Quraizah had violated the treaty. Other Jewish tribes, Bani Nadhir/Nuzair too had been among the confederates and they were exiled to Khyber
33:27 Waawrathakum ardahum wadiyarahumwaamwalahum waardan lam tataooha wakanaAllahu AAala kulli shay-in qadeeran
33:27 He inherited you their land, their homes, their money, and lands you had never stepped on. God is able to do all things.
33:27 And He made you inherit their lands, and their homes, and their money, and lands you had never stepped on; and God is able to do all things.
33:27 and He made you heirs to their lands, and their houses, and their goods - and [promised you] lands on which you had never yet set foot:30 for God has indeed the power to will anything.
I.e., lands which the Muslims were to conquer and hold in the future. This clause - with its allusion to yet more prosperous times to come - provides a connection between the present passage and the next.
33:27 He made you inherit their land, their homes, their money, and lands you had never stepped on. GOD is in full control of all things.,
33:27 And He made you inherit their lands, their houses, and their wealth and land you have not trodden. God has Supreme Control over all things, and all events take place according to His laws. [24:55]
33:28 Ya ayyuha alnnabiyyuqul li-azwajika in kuntunna turidna alhayataalddunya wazeenataha fataAAalaynaomattiAAkunna waosarrihkunna sarahan jameelan
Public Figures Have More Responsibility33:28 O prophet, say to your wives: "If you are seeking this worldly life and its vanities, then come, I will make a provision for you and release you in an amicable manner."
33:28 O prophet, say to your wives: "If you are seeking this worldly life and its vanities, then come, I will make a provision for you and release you in an amicable manner."
33:28 O PROPHET! Say unto thy wives: If you desire [but] the life of this world and its charms - well, then, I shall provide for you and release you in a becoming manner;31
By the time this verse was revealed (see note 65 on verse 52 of this surah) the Muslims had conquered the rich agricultural region of Khaybar, and the community had grown more prosperous. But while life was becoming easier for most of its members, this ease was not reflected in the household of the Prophet who, as before, allowed himself and his family only the absolute minimum necessary for the most simple living. In view of the changed circumstances, it was no more than natural that his wives were longing for a share in the comparative luxuries which other Muslim women could now enjoy: but an acquiescence by Muhammad to their demand would have conflicted with the principle, observed by him throughout his life, that the standard of living of God's Apostle and his family should not be higher than that of the poorest of the believers.
Special Responsibility For Being Close33:28 O prophet, say to your wives, "If you are seeking this life and its vanities, then let me compensate you and allow you to go amicably.,
33:28 O Prophet! Tell your wives, “If you desire the life of this world and its glitter – well, then, I shall provide you to your contentment and let you go in a becoming manner.”9
The Prophet had chosen to keep a standard of living of the poorest of Madinah, and the mothers of believers were seeing other women living in relative affluence
33:29 Wa-in kuntunna turidna Allahawarasoolahu waalddara al-akhirata fa-innaAllaha aAAadda lilmuhsinati minkunna ajranAAatheeman
33:29 "But if you are seeking God and His messenger, and the abode of the Hereafter, then God has prepared for the righteous among you a great reward."
33:29 "But if you are seeking God and His messenger, and the abode of the Hereafter, then God has prepared for the righteous among you a great reward."
33:29 but if you desire God and His Apostle, and [thus the good of] the life in the hereafter, then [know that], verily, for the doers of good among you God has readied a mighty reward!"32
When, immediately after their revelation, the Prophet recited the above two verses to his wives, all of them emphatically rejected all thought of separation and declared that they had chosen "God and His Apostle and the [good of the] hereafter" (recorded in several compilations of ahadith, among them Bukhari and Muslim). Some of the earliest Islamic scholars (e.g., Qatadah and Al-Hasan, as quoted by Tabari) held that the subsequent revelation of verse 52 of this surah constituted God's reward, as it were, for this attitude.
33:29 "But if you are seeking GOD and His messenger, and the abode of the Hereafter, then GOD has prepared for the righteous among you a great recompense.",
33:29 “But if you desire God and His Messenger, and the Home of the Hereafter, then certainly, God has prepared for those among you who benefit humanity, an immense reward.”
33:30 Ya nisaa alnnabiyyi manya/ti minkunna bifahishatin mubayyinatin yudaAAaflaha alAAathabu diAAfayni wakana thalikaAAala Allahi yaseeran
33:30 O wives of the prophet, if any of you commits evident lewdness, then the retribution will be doubled for her. This is easy for God to do.
33:30 O women of the prophet, if any of you commits evident immorality, then her retribution will be doubled. This is easy for God to do.
33:30 O wives of the Prophet! If any of you were to become guilty of manifestly immoral conduct,33 double [that of other sinners] would be her suffering [in the hereafter]: for that is indeed easy for God.
Regarding this connotation of the term fahishah, see surah 4, note 14 on verse 16. According to Zamakhshari, in his commentary on the present verse, this term comprises all that may be described as a "gross sin" (kabirah).
Special Responsibility33:30 O wives of the prophet, if any of you commits a gross sin, the retribution will be doubled for her. This is easy for GOD to do.,
33:30 O Wives of the Prophet! (You will be seen as role models for other women, therefore), if any of you shows unseemly conduct, double would be her suffering, for, that is easy for God.
33:31 Waman yaqnut minkunna lillahiwarasoolihi wataAAmal salihan nu/tiha ajrahamarratayni waaAAtadna laha rizqan kareeman
33:31 Any whosoever of you is obedient to God and His messenger, and does good works, We will grant her double the recompense, and We have prepared for her a generous provision.
33:31 And any of you who is dutiful to God and His messenger, and does good works, We will grant her double the recompense, and We have prepared for her a generous provision.
33:31 But if any of you devoutly obeys God and His Apostle and does good deeds, on her shall We bestow her reward twice-over: for We shall have readied for her a most excellent sustenance [in the life to come].34
See note 5 on 8:4.
33:31 Any one of you who obeys GOD and His messenger, and leads a righteous life, we will grant her double the recompense, and we have prepared for her a generous provision.,
33:31 And whoever of you is devoted in the service of God and His Messenger, and helps improve the society, We will give her reward twice over. We have readied for her a most excellent sustenance.
33:32 Ya nisaa alnnabiyyilastunna kaahadin mina alnnisa-i iniittaqaytunna fala takhdaAAna bialqawli fayatmaAAaallathee fee qalbihi maradun waqulna qawlanmaAAroofan
33:32 O wives of the prophet, you are not like any other women. If you are righteous, then do not speak too softly, lest those with disease in their hearts will move with desire; you shall speak in an honorable manner.6
Prophet Muhammed was one of the most successful political and military leaders in history. His revolutionary leadership in theology, philosophy, culture, economy and politics, put him on top of the list of a prominent Western historian, Michael Hart, in the "History's 100 Most Influential People." Muhammed received a great opposition from the oligarchy of the Meccan theocracy. He had also some opposition in his own city-state. Besides violent campaigns to eliminate him and his supporters, he would occasionally become the target of defamation campaigns. Many conspired to embarrass and defame him through his wives. Indeed, this verse distinguishes Muhammed's wives from other Muslim women. Muhammed's wives were asked to be more careful not to provide ammunition for the negative propaganda of regressive forces who wished to stop the progressive movement that started with the light of the Quran.
33:32 O women of the prophet, you are not like any other women. If you are righteous, then do not speak too softly, lest those with disease in their hearts will move with desire; you shall speak in an honorable manner.
33:32 O wives of the Prophet! You are not like any of the [other] women, provided that you remain [truly] conscious of God.35 Hence, be not over-soft in your speech, lest any whose heart is diseased should be moved to desire [you]: but, withal, speak in a kindly way.
Sc., "and, thus, conscious of your special position as the consorts of God's Apostle and mothers of the believers".
Setting the Example33:32 O wives of the prophet, you are not the same as any other women, if you observe righteousness. (You have a greater responsibility.) Therefore, you shall not speak too softly, lest those with disease in their hearts may get the wrong ideas; you shall speak only righteousness.,
33:32 O Wives of the Prophet! You are not like other women. If you seek to live upright, then, be not overly soft in speech, lest he in whose heart is a disease aspire (to you). But speak in customary kindness.
33:33 Waqarna fee buyootikunna walatabarrajna tabarruja aljahiliyyati al-oola waaqimnaalssalata waateena alzzakatawaatiAAna Allaha warasoolahu innama yureeduAllahu liyuthhiba AAankumu alrrijsa ahlaalbayti wayutahhirakum tatheeran
33:33 You shall settle down in your homes, and do not be about like the olden days of ignorance. You shall hold the contact prayer, and contribute towards betterment, and obey God and His messenger. God wishes to remove any affliction from you, O people of the sanctuary, and to purify you completely.7
One of the verbs in this verse can be understood in two ways, depending on the inclusion or exclusion of the letter W. Traditional commentators read it "wa QaRna" (and they should settle), derived from the root QRR, meaning to settle, sit down, etc. They translate the phrase as "sit in your homes." This translation followed by generalization of the instruction has been used as one of the reasons for why Muslim women should be confined in her homes. We prefer reading it as WaQaRna, which comes from the root WQR, which means acting in an honorable, kind, and dignified manner. (See 48:9; 71:13). Our reading would not be accurate if the verb was spelled, QaRaRna, from the root QRR. (See 7:143; 14:26; 22:5; 23:13; 27:61; 38:60; 40:39). It is evident that Muhammed's wives had their separate income and wealth.
33:33 You shall be content in your homes, and do not show off like in the old days of ignorance. You shall hold the contact prayer, and contribute towards purification, and obey God and His messenger. God wishes to remove any taint from you, O people of the Sanctuary, and to purify you completely.
33:33 And abide quietly in your homes, and do not flaunt your charms as they used to flaunt them in the old days of pagan ignorance;36 and be constant in prayer, and render the purifying dues, and pay heed unto God and His Apostle: for God only wants to remove from you all that might be loathsome, O you members of the [Prophet's] household, and to purify you to utmost purity.
The term jahiliyyah denotes the period of a people's - or civilization's - moral ignorance between the obliteration of one prophetic teaching and the emergence of another; and, more specifically, the period of Arabian paganism before the advent of Muhammad. Apart from these historical connotations, however, the term describes the state of moral ignorance or unconsciousness in its general sense, irrespective of time or social environment. (See also note 71 on 5:50.)
33:33 You shall settle down in your homes, and do not mingle with the people excessively, like you used to do in the old days of ignorance. You shall observe the Contact Prayers (Salat), and give the obligatory charity (Zakat), and obey GOD and His messenger. GOD wishes to remove all unholiness from you, O you who live around the Sacred Shrine, and to purify you completely.,
33:33 And when you abide in your homes, do so in quiet dignity, and do not make a dazzling display like that of the former Times of Ignorance. Help establish the Divine System and the Just Economic Order, and obey God and His Messenger. God wishes to keep away vice from you, O Members of the Household! And to purify you to utmost purity (of character).
33:34 Waothkurna ma yutlafee buyootikunna min ayati Allahi waalhikmatiinna Allaha kana lateefan khabeeran
33:34 Mention all that is being recited in your homes of God's signs and the wisdom. God is Sublime, Ever-aware.
33:34 And recall all that is being recited in your homes of the revelations of God and the wisdom. God is Sublime, Expert.
33:34 And bear in mind all that is recited in your homes of God's messages and [His] wisdom: for God is unfathomable [in His wisdom], all-aware.37
For the meaning of the term latif as applied to God, especially in combination with the term khabir, see note 89 on 6:103.
33:34 Remember what is being recited in your homes of GOD's revelations and the wisdom inherent therein. GOD is Sublime, Cognizant.,
33:34 And bear in mind all that is recited in your homes of God’s verses and wisdom, for, God is Sublime, Aware.
33:35 ان المسلمين والمسلمت والمؤمنين والمؤمنت والقنتين والقنتت والصدقين والصدقت والصبرين والصبرت والخشعين والخشعت والمتصدقين والمتصدقت والصئمين والصئمت والحفظين فروجهم والحفظت والذكرين الله كثيرا والذكرت اعد الله لهم مغفرة واجرا عظيما
33:35 Inna almuslimeena waalmuslimatiwaalmu/mineena waalmu/minati waalqaniteenawaalqanitati waalssadiqeena waalssadiqatiwaalssabireena waalssabiratiwaalkhashiAAeena waalkhashiAAatiwaalmutasaddiqeena waalmutasaddiqatiwaalssa-imeena waalssa-imatiwaalhafitheena furoojahum waalhafithatiwaalththakireena Allaha katheeran waalththakiratiaAAadda Allahu lahum maghfiratan waajran AAatheeman
Equal Qualities for Both Genders33:35 Surely, the peacefully surrendering men, and the peacefully surrendering women, the acknowledging men, and the acknowledging women, the obedient men, and the obedient women, the truthful men, and the truthful women, the patient men, and the patient women, the humble men, and the humble women, the charitable men, and the charitable women, the fasting men, and the fasting women, the men who guard their private parts, and the women who similarly guard, and the men who commemorate God frequently, and the commemorating women; God has prepared for them a forgiveness and a great recompense.
33:35 Surely, the submitting males, and the submitting females, the believing males, and the believing females, the dutiful males, and the dutiful females, the truthful males, and the truthful females, the patient males, and the patient females, the humble males, and the humble females, the charitable males, and the charitable females, the fasting males, and the fasting females, the males who keep covered their private parts, and the females who similarly keep covered, and the males who commemorate God frequently, and the commemorating females; God has prepared for them a forgiveness and a great recompense.
33:35 VERILY, for all men and women who have surrendered themselves unto God, and all believing men and believing women, and all truly devout men and truly devout women, and all men and women who are true to their word, and all men and women who are patient in adversity, and all men and women who humble themselves [before God], and all men and women who give in charity, and all self-denying men and self-denying women,38 and all men and women who are mindful of their chastity,39 and all men and women who remember God unceasingly: for [all of] them has God readied forgiveness of sins and a mighty reward.
The term sa'im, usually rendered as "fasting", has here its primary connotation of "one who abstains [from anything]" or "denies to himself [anything]": cf. 19:26, where the noun sawm denotes "abstinence from speech".
Lit., "the men who guard their private parts and the women who guard [them]": see note 36 on 24:30.
Equality of Men and Women33:35 The submitting men, the submitting women, the believing men, the believing women, the obedient men, the obedient women, the truthful men, the truthful women, the steadfast men, the steadfast women, the reverent men, the reverent women, the charitable men, the charitable women, the fasting men, the fasting women, the chaste men, the chaste women, and the men who commemorate GOD frequently, and the commemorating women; GOD has prepared for them forgiveness and a great recompense.,
33:35 Surely, for Muslim men and Muslim women, believing men and believing women, devoted men and devoted women, truthful men and truthful women, steadfast men and steadfast women, humble men and humble women, charitable men and charitable women, abstinent men and abstinent women (abstaining from all vices), chaste men and chaste women, men who remain mindful of God and women who remain mindful (of God), for them, God has readied forgiveness and an immense reward.10
33:36 Wama kana limu/minin walamu/minatin itha qada Allahu warasooluhuamran an yakoona lahumu alkhiyaratu min amrihim waman yaAAsiAllaha warasoolahu faqad dalla dalalanmubeenan
33:36 It is not for an acknowledging man or acknowledging woman, if God and His messenger issue any command, that they have any choice in their decision. Anyone who disobeys God and His messenger, he has gone far astray.
33:36 It is not for a believing male or believing female, if God and His messenger issue any command, that they have any choice in their decision. And anyone who disobeys God and His messenger, he has gone far astray.
33:36 Now whenever God and His Apostle have decided a matter,40 it is not for a believing man or a believing woman to claim freedom of choice insofar as they themselves are concerned:41 for he who [thus] rebels against God and His Apostle has already, most obviously, gone astray.
I.e., whenever a specific law has been formulated as such in the Qur'an or in an injunction promulgated by the Prophet.
Lit., "to have a choice in their concern (min amrihim)" - i.e., to let their attitude or course of action be determined, not by the relevant law, but by their personal interests or predilections.
Major Error Committed by Muhammad Muhammad the Man Disobeys Muhammad the Messenger33:36 No believing man or believing woman, if GOD and His messenger issue any command, has any choice regarding that command. Anyone who disobeys GOD and His messenger has gone far astray.,
33:36 It is not fitting for a believing man or a believing woman, when a matter has been decided by God and His Messenger, to claim freedom of choice concerning themselves. And whoever disobeys God and His Messenger, he has obviously gone astray.
33:37 واذ تقول للذى انعم الله عليه وانعمت عليه امسك عليك زوجك واتق الله وتخفى فى نفسك ما الله مبديه وتخشى الناس والله احق ان تخشىه فلما قضى زيد منها وطرا زوجنكها لكى لا يكون على المؤمنين حرج فى ازوج ادعيائهم اذا قضوا منهن وطرا وكان امر الله مفعولا
33:37 Wa-ith taqoolu lillatheeanAAama Allahu AAalayhi waanAAamta AAalayhi amsik AAalaykazawjaka waittaqi Allaha watukhfee fee nafsika maAllahu mubdeehi watakhsha alnnasa waAllahuahaqqu an takhshahu falamma qadazaydun minha wataran zawwajnakahalikay la yakoona AAala almu/mineena harajunfee azwaji adAAiya-ihim itha qadawminhunna wataran wakana amru Allahi mafAAoolan
Muhammed Tested33:37 You said to the one who was blessed by God, and blessed by you: "Keep your wife and revere God," and you hid inside yourself what God wished to proclaim. You feared the people, while it was God you were supposed to fear. So when Zayd ended his relationship with his wife, We had you marry her, to establish that there is no wrongdoing for those who acknowledge marrying the wives of their adopted sons if their relationship is ended. God's command is always done.
33:37 And you said to the one who was blessed by God, and blessed by you: "Keep your wife and reverence God," and you hid inside yourself what God wished to proclaim. And you were concerned with the people, while God was more deserving that you be concerned with. So when Zayd ended his relationship with his wife, We had you marry her, to establish that there is no wrongdoing for the believers in marrying the wives of their adopted sons if their relationship is ended. And the command of God is always done.
33:37 AND LO,42 [O Muhammad,] thou didst say unto the one to whom God had shown favour and to whom thou hadst shown favour,43 Hold on to thy wife, and remain conscious of God!" And [thus] wouldst thou hide within thyself something that God was about to bring to light44 for thou didst stand in awe of [what] people [might think], whereas it was God alone of whom thou shouldst have stood in awe!45 [But] then, when Zayd had come to the end of his union with her,46 We gave her to thee in marriage, so that [in future] no blame should attach to the believers for [marrying] the spouses of their adopted children when the latter have come to the end of their union with them.47 And [thus] God's will was done.
For this rendering of particle idh, see surah 2, note 21. With the next verse, the discourse returns to the problem of "elective" relationships touched upon in verses 4 ff. Several years before Muhammad's call to prophethood, his wife Khadijah made him a present of a young slave, Zayd ibn Harithah, a descendant of the North-Arabian tribe of Banu Kalb, who had been taken captive as a child in the course of one of the many tribal wars and then sold into slavery at Mecca. As soon as he became the boy's owner, Muhammad freed him, and shortly afterwards adopted him as his son; and Zayd, in his turn, was among the first to embrace Islam. Years later, impelled by the desire to break down the ancient Arabian prejudice against slaves or even a freedman's marrying a "free-born" woman, the Prophet persuaded Zayd to marry his (Muhammad's) own cousin, Zaynab bint Jahsh, who, without his being aware of it, had been in love with Muhammad ever since her childhood. Hence, she consented to the proposed marriage with great reluctance, and only in deference to the authority of the Prophet. Since Zayd, too, was not at all keen on this alliance (being already happily married to another freed slave, Umm Ayman, the mother of his son Usamah), it was not surprising that the marriage did not bring happiness to either Zaynab or Zayd. On several occasions the latter was about to divorce his new wife who, on her part, did not make any secret of her dislike of Zayd; and each time they were persuaded by the Prophet to persevere in patience and not to separate. In the end, however, the marriage proved untenable, and Zayd divorced Zaynab in the year 5 H. Shortly afterwards the Prophet married her in order to redeem what he considered to be his moral responsibility for her past unhappiness and to demonstrate that divorcee of ex-slave was worthy of being a wife of the prophet and thus one of the "mother of believers". This marriage was also meant to exemplify a point of canon law as described below.
I.e., Zayd ibn Harithah, whom God had caused to become one of the earliest believers, and whom the Prophet had adopted as his son.
Namely, that the marriage of Zayd and Zaynab, which had been sponsored by Muhammad himself, and on which he had so strongly insisted, was a total failure and could only end in divorce (see also next note).
Lit., "whereas God was more worthy (ahaqq) that thou shouldst stand in awe of Him". Referring to this divine reprimand (which, in itself, disproves the allegation that the Qur'an was "composed by Muhammad"), Aishah is reliably quoted as having said, "Had the Apostle of God been inclined to suppress anything of what was revealed to him, he would surely have suppressed this verse" (Bukhari and Muslim).
Lit., "ended his want of [or "claim on"] her", sc., by divorcing her (Zamakhshari).
Thus, apart from the Prophet's desire to make amends for Zaynab's past unhappiness, the divine purpose in causing him to marry the former wife of his adopted son (stressed in the phrase, "We gave her to thee in marriage") was to show that - contrary to what the pagan Arabs believed - an adoptive relationship does not involve any of the marriage-restrictions which result from actual, biological parent-and-child relations (cf. note 3 on verse 4 of this surah).
33:37 Recall that you said to the one who was blessed by GOD, and blessed by you, "Keep your wife and reverence GOD," and you hid inside yourself what GOD wished to proclaim. Thus, you feared the people, when you were supposed to fear only GOD. When Zeid was completely through with his wife, we had you marry her, in order to establish the precedent that a man may marry the divorced wife of his adopted son. GOD's commands shall be done.,
33:37 (In personal matters you may respectfully disagree with Muhammad in the capacity of a human being 3:79. As an example) Recall that you did tell the one to whom God had blessed and you had blessed, “Hold on to your wife and be mindful of God. You seek to conceal within yourself what God intends to reveal. You fear people whereas it is more appropriate to fear God.” But when Zaid had concluded the marriage and divorced her, We gave her to you in marriage, so that henceforth there may be no blame on the believers in respect of marrying the spouses of their adopted children when they have come to the dissolution of their union. The directive of God is always fulfilled.
33:38 Ma kana AAala alnnabiyyimin harajin feema farada Allahu lahusunnata Allahi fee allatheena khalaw min qablu wakanaamru Allahi qadaran maqdooran
God's Law33:38 There is no blame on the prophet in doing anything that God has decreed upon him. Such was God's sunna with the people of old. God's command is a determined duty.8
When the Quran uses the word hadith (word; saying; narration) for something other than itself, it usually uses it in negative way or context (7:185; 12:111; 31:6; 33:53; 45:6; 52:34; 66:3; 77:50). Since God knew that that Sunni and Shiite mushriks would create other authorities besides God in their religion and call them hadith and sunna of prophet Muhammed, the Quran uses the word sunna (law) in conjunction with God, as in Sunnatullah (God's law), which depicts the social, political and echological consequences for rejecting God's message (33:38; 35:43; 40:85; 48:23; 8:38; 15:13; 17:77; 18:55; 3:137; 4:26). There is only one valid sunna (law, way) and it is God's sunna. Those who follow Muhammed's sunna or, more accurately, a man-made sunna falsely attributed to him, will be convicted to the sunna mentioned in 35:43. The singular word sunna is never used for other than God to denote a positive path; but its plural, sunan, is used once in a positive sense in connection to previous generations (4:26). More interesting, the third fabricated religious authority or idol is called ijma (consensus) and whenever this word or its derivatives are used in the Quran for other than God, they are always negative (20:60; 70:18; 104:2; 3:173; 3:157; 10:58; 43:32; 26:38; 12:15; 10:71; 20:64; 17:88; 22:73; 54:45; 28:78; 7:48; 26:39; 26:56; 54:44…). The same is true for the fourth word sharia (law) (42:21). The same is true for the word salaf (43:56) and for the word ashab (53:2). Are all of these a coincidence? Since the followers of hadith and sunna do not translate these words, to expose the nature of their teachings we preferred not to translate some of those words too. This would not only expose their evil scheme, but would also highlight one of the prophetic features of the Quran. Faced with these prophetic Quranic challenges, later Sunni and Shiite scholars tried to hijack one of the attributes of the Quran, hikma (wisdom) or hakim (wise), for their hadiths; but they failed. The abundance of nonsense in hadith books did not accept or deserve such a description; they could not market donkey's braying as music, except to the deaf; they could not portray camels as penguins, except to the blind. See 6:112; 17:39; 36:1; 39:18; 53:2; 66:3. Also, see 49:1.
33:38 There is no blame on the prophet in doing anything that God has decreed upon him. Such was the way of God with the people of old. And the command of God is a determined duty.
33:38 [Hence,] no blame whatever attaches to the Prophet for [having done] what God has ordained for him.48 [Indeed, such was] God's way with those that have passed away aforetime49 and [remember that] God's will is always destiny absolute-;
I.e., his marriage with Zaynab, which was meant to exemplify a point of canon law as well as to satisfy what the Prophet regarded as his personal moral duty.
I.e., the prophets who preceded Muhammad, in all of whom, as in him, all personal desires coincided with their willingness to surrender themselves to God: an inborn, harmonious disposition of the spirit which characterizes God's elect and - as the subsequent, parenthetic clause declares - is their "destiny absolute" (qadar maqdur).
33:38 The prophet is not committing an error by doing anything that is made lawful by GOD. Such is GOD's system since the early generations. GOD's command is a sacred duty.,
33:38 There could be no difficulty to any Prophet in what God has assigned to him as a duty. That was God’s law for those who passed on before. And the commandment of God is a determined decree.11
God helps His Messengers and they consider none of their duties difficult in spite of all the strife involved. Sunnatillah= Laws of God. In the World of Command He makes laws as He wills. Then He implements these laws in the World of Creation the Universe. And then He neither changes them, nor makes any exceptions. 7:54, 17:77, 33:38, 33:62, 35:43, 40:85, 48:23
33:39 Allatheena yuballighoona risalatiAllahi wayakhshawnahu wala yakhshawna ahadanilla Allaha wakafa biAllahi haseeban
33:39 Those who deliver God's messages, and revere Him, and they do not revere anyone but God. God suffices as a Reckoner.
33:39 Those who deliver the messages of God, and are concerned towards Him, and they are not concerned towards anyone except God. God suffices as a Reckoner.
33:39 [and such will always be His way with] those who convey God's messages [to the world], and stand in awe of Him, and hold none but God in awe: for none can take count [of man's doings] as God does!
33:39 Those who deliver GOD's messages, and who reverence Him alone, shall never fear anyone but GOD. GOD is the most efficient reckoner.,
33:39 (And such will be His way with all) those who convey the messages of God and fear Him, and fear none but God. (They know that) none can take account as God does.
33:40 Ma kana muhammadun abaahadin min rijalikum walakin rasoola Allahiwakhatama alnnabiyyeena wakana Allahubikulli shay-in AAaleeman
Muhammed the Final Prophet33:40 Muhammed was not the father of any man among you, but he was the messenger of God and the seal of the prophets. God is fully aware of all things.
33:40 Mohammed is not the father of any of your men, but he is the messenger of God and the seal of the prophets. And God is fully aware of all things.
33:40 [And know, O believers, that] Muhammad is not the father of any one of your men,50 but is God's Apostle and the Seal of all Prophets.51 And God has indeed full knowledge of everything.
I.e., he is the spiritual "father" of the whole community (cf. note 8 on verse 6 of this surah), and not of any one person or particular persons - thus, incidentally, refuting the erroneous idea that physical descent from a prophet confers, by itself, any merit on the persons concerned.
I.e., the last of the prophets, just as a seal (khatam) marks the end of a document; apart from this, the term khatam is also synonymous with khitam, the "end" or "conclusion" of a thing: from which it follows that the message revealed through Muhammad - the Qur'an - must be regarded as the culmination and the end of all prophetic revelation (cf. note on the first sentence of the second paragraph of 5:48, and note 126 on 7:158). See also note 102 on 21:107.
Not The Final Messenger33:40 Muhammad was not the father of any man among you. He was a messenger of GOD and the final prophet. GOD is fully aware of all things.4 ,
Despite this clear definition of Muhammad, most Muslims insist that he was the last prophet and also the last messenger. This is a tragic humantrait as we see in40:34. Those who readilybelieve God realize that God sent His purifying and consolidating Messengerof the Covenant after the final prophet Muhammad(3:81:7).
33:40 Muhammad is not the father of any man among you, but he is God’s Messenger and the closing seal of all Prophets. God is Knower of all things.
33:41 Ya ayyuha allatheena amanooothkuroo Allaha thikran katheeran
Remember God Frequently33:41 O you who acknowledge, you shall remember God frequently.
33:41 O you who believe, you shall remember God frequently.
33:41 O YOU who have attained to faith! Remember God with unceasing remembrance,
33:41 O you who believe, you shall remember GOD frequently.,5
Your god is whatever occupies your thoughts most of the time. Hence the commandment to commemorate God and glorify Himday and night. See Appendix 27.
33:42 Wasabbihoohu bukratan waaseelan
33:42 Glorify Him morning and evening.
33:42 And glorify Him morning and evening.
33:42 and extol His limitless glory from morn to evening.52
Lit., "at morn and evening", i.e., at all times.
33:42 You shall glorify Him day and night.,
33:42 And strive to establish His glory on earth morning and night. [48:9]
33:43 Huwa allathee yusalleeAAalaykum wamala-ikatuhu liyukhrijakum mina alththulumatiila alnnoori wakana bialmu/mineena raheeman
33:43 He is the One who supports you, along with His controllers, to lead you out of darkness into the light. He is ever Compassionate towards those who acknowledge.
33:43 He is the One who makes contact with you, along with His angels, to bring you out of darkness and into the light. And He is ever Merciful towards the believers.
33:43 He it is who bestows His blessings upon you, with His angels [echoing Him], so that He might take you out of the depths of darkness into the light. And, indeed, a dispenser of grace is He unto the believers.
33:43 He is the One who helps you, together with His angels, to lead you out of darkness into the light. He is Most Merciful towards the believers.,
33:43 He is the One Who bestows His blessings upon you, as do His angels, that He may bring you forth from the depths of darkness into the light. And He is Compassionate to those who choose to believe. [2:155-157, 9:103, 14:1, 14:15, 33:56]
33:44 Tahiyyatuhum yawma yalqawnahu salamunwaaAAadda lahum ajran kareeman
33:44 Their greeting the day they meet Him is: "Peace" and He has prepared for them a generous recompense.
33:44 Their greeting the Day they meet Him is: "Peace" and He has prepared for them a generous recompense.
33:44 On the Day when they meet Him, they will be welcomed with the greeting, Peace"; and He will have readied for them a most excellent reward.
33:44 Their greeting the day they meet Him is, "Peace," and He has prepared for them a generous recompense.,
33:44 Their salutation on the Day they meet Him is, "Peace!" And He has readied for them a generous reward.
33:45 Ya ayyuha alnnabiyyuinna arsalnaka shahidan wamubashshiran wanatheeran
33:45 O prophet, We have sent you as a witness, and a bearer of good news, and a warner.
33:45 O prophet, We have sent you as a witness, and a bearer of good news, and a warner.
33:45 [And as for thee,] O Prophet - behold, We have sent thee as a witness [to the truth], and as a herald of glad tidings and a warner,
33:45 O prophet, we have sent you as a witness, a bearer of good news, as well as a warner.,
33:45 O Prophet! We have sent you as a witness and a herald of good news and a warner.13
The Divine System that you establish will be a watcher over humanity to ensure international justice and peace. Give them the good news of what the System can accomplish, and warn them of the harm otherwise. 2:143
33:46 WadaAAiyan ila Allahibi-ithnihi wasirajan muneeran
33:46 Inviting to God, by His leave, and a guiding beacon.
33:46 Inviting to God, with His permission, and an illuminating lamp.
33:46 and as one who summons [all men] to God by His leave,53 and as a light-giving beacon.
I.e., at His behest (Tabari).
33:46 Inviting to GOD, in accordance with His will, and a guiding beacon.,
33:46 And as one who invites to God by His Leave, and as a beacon of light.
33:47 Wabashshiri almu/mineena bi-anna lahum minaAllahi fadlan kabeeran
33:47 Give good news to those who acknowledge, that they have deserved from God a great blessing.
33:47 And give good news to the believers, that they have deserved from God a great blessing.
33:47 And [so,] convey to the believers the glad tiding that a great bounty from God awaits them;
33:47 Deliver good news to the believers, that they have deserved from GOD a great blessing.,
33:47 So, convey the glad tiding to the believers that they will have a great bounty from God.
33:48 Wala tutiAAi alkafireenawaalmunafiqeena wadaAA athahum watawakkalAAala Allahi wakafa biAllahiwakeelan
33:48 Do not obey the ingrates and the hypocrites, and ignore their insults, put your trust in God; God suffices as an advocate.
33:48 And do not obey the rejecters and the hypocrites, and ignore their insults, and put your trust in God; for God suffices as an advocate.
33:48 and defer not to [the likes and dislikes of] the deniers of the truth and the hypocrites, and disregard their hurtful talk,54 and place thy trust in God: for none is as worthy of trust as God.
Or: "yet [withal,] abstain from injuring them" (Zamakhshari - depending on whether adhahum is taken to mean "the hurt caused by them" or "done to them".
33:48 Do not obey the disbelievers and the hypocrites, disregard their insults, and put your trust in GOD; GOD suffices as an advocate.,
33:48 And heed not the deniers and the hypocrites. Disregard their insults, and put your trust in God. God is Sufficient as Guardian.
33:49 Ya ayyuha allatheena amanooitha nakahtumu almu/minati thumma tallaqtumoohunnamin qabli an tamassoohunna fama lakum AAalayhinna minAAiddatin taAAtaddoonaha famattiAAoohunna wasarrihoohunnasarahan jameelan
Marriage Laws and Etiquette Rules33:49 O you who acknowledge, if you married the acknowledging women and then divorced them before having intercourse with them, then there is no interim required of them. You shall compensate them, and let them go in an amicable manner.
33:49 O you who believe, if you marry the believing females, then divorce them before having intercourse with them, then there is no interim required of them. You shall compensate them, and let them go in an amicable manner.
33:49 O YOU who have attained to faith! If you marry believing women and then divorce them ere you have touched them, you have no reason to expect, and to calculate, any waiting period on their part:55 hence, make [at once] provision for them, and release them in a becoming manner.56
Lit., "you have no waiting-period whatever upon them which you should count" - i.e., "which either of you should take into account as an obligation": cf. the first part of 2:228, and the corresponding note 215. Since the question of pregnancy does not arise if the marriage has not been consummated, a waiting-period on the part of the divorced wife would be meaningless and of no benefit either to her or to her former husband.
This injunction, relating to certain marital problems which affect the believers in general, forms an introduction, as it were, to resumption, in the next verse, of the discourse on the marital laws applying exclusively to the Prophet: thus, it connects with the passage beginning with the words, "O wives of the Prophet! You are not like any of the [other] women" (verse 32), as well as with the subsequent reference to his marriage with Zaynab (verses 37 f.).
Marriage Laws33:49 O you who believe, if you married believing women, then divorced them before having intercourse with them, they do not owe you any waiting interim (before marrying another man). You shall compensate them equitably, and let them go amicably.,
33:49 O You who have chosen to be graced with belief! When you wed believing women, and divorce them before you have intimately touched them, then there is no waiting period for them (to marry another man). Make decent provision for them and let them go in a becoming manner. [2:228-241, 4:3, 4:19, 4:35, 4:128, 33:49, 58:1 65:1-4]
33:50 يايها النبى انا احللنا لك ازوجك التى ءاتيت اجورهن وما ملكت يمينك مما افاء الله عليك وبنات عمك وبنات عمتك وبنات خالك وبنات خلتك التى هاجرن معك وامراة مؤمنة ان وهبت نفسها للنبى ان اراد النبى ان يستنكحها خالصة لك من دون المؤمنين قد علمنا ما فرضنا عليهم فى ازوجهم وما ملكت ايمنهم لكيلا يكون عليك حرج وكان الله غفورا رحيما
33:50 Ya ayyuha alnnabiyyuinna ahlalna laka azwajaka allateeatayta ojoorahunna wama malakat yameenuka mimmaafaa Allahu AAalayka wabanati AAammika wabanatiAAammatika wabanati khalika wabanatikhalatika allatee hajarna maAAaka waimraatanmu/minatan in wahabat nafsaha lilnnabiyyi in aradaalnnabiyyu an yastankihaha khalisatanlaka min dooni almu/mineena qad AAalimna ma faradnaAAalayhim fee azwajihim wama malakat aymanuhumlikayla yakoona AAalayka harajun wakana Allahughafooran raheeman
33:50 O prophet, We have made lawful for you the wives to whom you have already given their dowry, and the one who is committed to you by oath, as granted to you by God, and the daughters of your father's brothers, and the daughters of your father's sisters, and the daughters of your mother's brothers, and the daughters of your mother's sisters, of whom they have emigrated with you. Also, the acknowledging woman who had decreed herself to the prophet, the prophet may marry her if he wishes, as a privilege given only to you and not to those who acknowledge. We have already decreed their rights in regard to their spouses and those who are still dependants. This is to spare you any hardship. God is Forgiver, Compassionate.
33:50 O prophet, We have made lawful for you the wives to whom you have already given their dowries, and those who are maintained by your oath, as granted to you by God; and the daughters of the brothers of your father, and the daughters of the sisters of your father, and the daughters of the brothers of your mother, and the daughters of the sisters of your mother - those who emigrated with you. Also, the believing woman who had decreed herself to the prophet, the prophet may marry her if he wishes, as a privilege given only to you and not to the believers. We have already decreed their rights in regard to their spouses and those who are maintained by their oaths. This is to spare you any hardship. God is Forgiver, Merciful.
33:50 O PROPHET! Behold, We have made lawful to thee thy wives unto whom thou hast paid their dowers,57 as well as those whom thy right hand has come to possess from among the captives of war whom God has bestowed upon thee.58 And [We have made lawful to thee] the daughters of thy paternal uncles and aunts, and the daughters of thy maternal uncles and aunts, who have migrated with thee [to Yathrib];59 and any believing woman who offers herself freely to the Prophet and whom the Prophet might be willing to wed:60 [this latter being but] a privilege for thee, and not for other believers - [seeing that] We have already made known what We have enjoined upon them with regard to their wives and those whom their right hands may possess.61 [And] in order that thou be not burdened with [undue] anxiety - for God is indeed much-forgiving, a dispenser of grace
The term ajr is in this context synonymous with faridah in its specific sense of "dower" (mahr): see surah 2 note 224.
As pointed out in several places (see, in particular, note 32 on 4:25), Islam does not countenance any form of concubinage, and categorically prohibits sexual relations between a man and a woman unless they are lawfully married to one another. In this respect, the only difference between a "free" woman and a slave is that whereas the former must receive a dower from her husband, no such obligation is imposed on a man who marries his rightfully owned slave (lit., "one whom his right hand possesses") - that is, a woman taken captive in a "holy war" (jihad) waged in defense of the Faith or of liberty (note 167 on 2:190 and note 72 on 8:67) -: for, in such a case, the freedom conferred upon the bride by the very act of marriage is considered to be equivalent to a dower.
This was - in addition to his not being allowed to divorce any of his wives (see verse 52 below) - a further restriction imposed on the Prophet in the matter of marriage: whereas all other Muslims are free to marry any of their paternal or maternal cousins, the Prophet was allowed to marry only such from among them as had proved their strong, early attachment to Islam by having accompanied him on his exodus (the hijrah) from Mecca to Medina. In the opinion of Baghawi - an opinion obviously based on the corresponding, ancient Arabian usage - the term "daughters of thy paternal uncles and aunts" comprises in this context not only the actual paternal cousins but, in general, all women of the tribe of Quraysh, to which Muhammad's father belonged, while the term "daughters of thy maternal uncles and aunts" comprises all women of his mother's tribe, the Banu Zuhrah.
The relevant clause reads, literally, "if she offered herself as a gift (in wahabat nafsaha) to the Prophet". Most of the classical commentators take this to mean "without demanding or expecting a dower (mahr)", which, as far as ordinary Muslims are concerned, is an essential item in a marriage agreement (cf. 4:4 and 24, and the corresponding notes; also surah 2 note 224.
33:50 O prophet, we made lawful for you your wives to whom you have paid their due dowry, or what you already have, as granted to you by GOD. Also lawful for you in marriage are the daughters of your father's brothers, the daughters of your father's sisters, the daughters of your mother's brothers, the daughters of your mother's sisters, who have emigrated with you. Also, if a believing woman gave herself to the prophet - by forfeiting the dowry - the prophet may marry her without a dowry, if he so wishes. However, her forfeiting of the dowry applies only to the prophet, and not to the other believers. We have already decreed their rights in regard to their spouses or what they already have. This is to spare you any embarrassment. GOD is Forgiver, Most Merciful.,
33:50 O Prophet! We have made lawful to you your wives to whom you have given their due share of property, and those women who have sought asylum with you and signed the marital contract (60:10). Also lawful for you in marriage were daughters of your paternal uncles and aunts, and the daughters of your maternal uncles and aunts who had migrated with you. And lawful is a believing woman who wishes to marry the Prophet, forfeiting her due share and the Prophet is willing to marry her. This forfeiting of dowry applies to you only, and not to other believers. We have already decreed their rights regarding their wives and women who have sought asylum in their homes. This arrangement is designed to ease any social difficulties on you (as Head of the State). God is Absolver of imperfections, Clement.
33:51 Turjee man tashao minhunna watu/weeilayka man tashao wamani ibtaghayta mimman AAazalta falajunaha AAalayka thalika adna an taqarraaAAyunuhunna wala yahzanna wayardayna bimaataytahunna kulluhunna waAllahu yaAAlamu mafee quloobikum wakana Allahu AAaleeman haleeman
33:51 You may postpone whom you will of them, and you may receive whom you will. Whomsoever you seek of those whom you have set aside then there is no sin upon you. Such is best that they may be comforted and not grieve, and may all be pleased with what you give them. God knows what is in your hearts. God is Knowledgeable, Compassionate.
33:51 You may postpone whom you will of them, and you may receive whom you will. And whomsoever you seek of those whom you have set aside then there is no sin upon you. Such is best that they may be comforted and not grieve, and that they may all be pleased with what you give them. And God knows what is in your hearts. And God is Knowledgeable, Compassionate.
33:51 [know that] thou mayest put off for a time whichever of them thou pleasest, and mayest take unto thee whichever thou pleasest; and [that,] if thou seek out any from whom thou hast kept away [for a time], thou wilt incur no sin [thereby]:62 this will make it more likely that their eyes are gladdened [whenever they see thee],63 and that they do not grieve [whenever they are overlooked], and that all of them may find contentment in whatever thou hast to give them: for God [alone] knows what is in your hearts - and God is indeed all-knowing, forbearing.64
Thus, the Prophet was told that he need not observe a strict "rotation" in the conjugal attentions due to his wives, although he himself, impelled by an inborn sense of fairness, always endeavoured to give them a feeling of absolute equality.
I.e., by the inner certainty that whenever he turned to any of them, he did so on impulse, out of genuine affection, and not out of a sense of marital "obligation".
According to a hadith on the authority of A'ishah, recorded in the Musnad of Ibn Hanbal, the Prophet "used to divide his attentions equitably among his wives, and then would pray: 'O God! I am doing whatever is in my power: do not, then, blame me for [failing in] something which is in Thy power [alone], and not in mine!'- thus alluding to his heart, and to loving some [of his wives] more than others."
33:51 You may gently shun any one of them, and you may bring closer to you any one of them. If you reconcile with any one you had estranged, you commit no error. In this way, they will be pleased, will have no grief, and will be content with what you equitably offer to all of them. GOD knows what is in your hearts. GOD is Omniscient, Clement.,
33:51 You may let any of your wives leave amicably if they so wish, and likewise you may keep close those who accept the extra responsibilities as the mothers of believers. If you reconcile with anyone you had estranged, you commit no error. This will gladden their eyes, their grief will disappear and all of them will be content with whatever you give them. God alone knows what is in your hearts, and God is Knower, Clement. [33:6, 33:28]
33:52 La yahillu laka alnnisaomin baAAdu wala an tabaddala bihinna min azwajinwalaw aAAjabaka husnuhunna illa ma malakatyameenuka wakana Allahu AAala kulli shay-inraqeeban
33:52 No women are lawful to you beyond this, nor that you change them for other wives, even though you may be attracted by their beauty, except those to whom you are committed by oaths. God is watchful over all things.9
Those who traded the progressive precepts of the Quran with the misogynistic culture of the medieval Pagan, Jewish and Christian communities covered women from head to toe while stripping them of their identities. Why do these people not reflect on this verse and acknowledge it?
The verse refers to physical attraction. What is it? Is it subjective or is there a universal or measurable factor in our perception of beauty? Beauty, specifically facial attractiveness, has been a subject attracting the curiosity of philosophers and scientists. The issue received a scientific explanation with the computerized studies in the 1990s. In one of those studies, the scientists took the pictures of 96 college students and made their computer-generated composites by mathematically averaging their pixels in key points. They later asked 300 judges to rate them on a 5-point scale, 1 being very unattractive and 5 being very attractive. The composite faces consisting of higher component faces received the highest scores. In other words, our brain considers the average face of the population in which we live as the most attractive. There are interesting genetic, social and cognitive implications of this study. See 12:31; 30:21.
33:52 No women are lawful to you beyond this, nor that you change them for other wives, even though you may be attracted by their beauty, except what is maintained by your oath. And God is Watcher over all things.
33:52 No [other] women shall henceforth be lawful to thee65 nor art thou [allowed] to supplant [any of] them by other wives,66 even though their beauty should please thee greatly -: [none shall be lawful to thee] beyond those whom thou [already] hast come to possess.67 And God keeps watch over everything.
Some commentators (e.g., Tabari) assume that this restriction relates to the four categories of women enumerated in verse 50 above: it is, however, much more probable that it is a prohibition barring the Prophet from marrying any woman in addition to those to whom he was already married (Baghawi, Zamakhshari). Some of the earliest, most outstanding authorities on the Qur'an, like Ibn Abbas, Mujahid, Ad-Dahhak, Qatadah, Ibn Zayd (all of them cited by Ibn Kathir), or Al-Hasan al-Basri (quoted by Tabari in his commentary on verses 28-29), link this prohibition of further marriages with the choice between the charms of worldly life and the good of the hereafter with which the wives of the Prophet were confronted on the strength of verses 28-29, and their emphatic option for "God and His Apostle" (cf. note 32 above). All those early authorities describe the revelation of verse 52 and the assurance which it was meant to convey to the wives of the Prophet - as God's reward, in this world, of their faith and fidelity. Since it is inconceivable that the Prophet could have disregarded the categorical injunction, "No [other] women shall henceforth be lawful to thee", the passage in question cannot have been revealed earlier than the year 7 H., that is, the year in which the conquest of Khaybar and the Prophet's marriage with Safiyyah - his last marriage - took place. Consequently, verses 28-29 (with which, as we have seen, verse 52 is closely connected) must have been revealed at that later period, and not, as some commentators think, in the year 5 H. (i.e., at the time of the Prophet's marriage with Zaynab).
I.e., to divorce any of them with a view to taking another wife in her stead (with the prohibitive accent on the "supplanting"- i.e., divorcing - of any of his wives).
In my opinion, the expression ma malakat yaminuka (lit., "what thy right hand possesses", or has come to possess") has here the same meaning as in 4:24, namely, "those whom thou hast come to possess through wedlock" (see surah 4 note 26); thus, the above verse is to be understood as limiting the Prophet's marriages to those already contracted.
33:52 Beyond the categories described to you, you are enjoined from marrying any other women, nor can you substitute a new wife (from the prohibited categories), no matter how much you admire their beauty. You must be content with those already made lawful to you. GOD is watchful over all things.,
33:52 Henceforth, no other women shall be lawful to you (O Prophet), nor can you substitute anyone with other wives even if you find them attractive. None beyond those you already have. Surely, God is Watchful over all things.
33:53 يايها الذين ءامنوا لا تدخلوا بيوت النبى الا ان يؤذن لكم الى طعام غير نظرين انىه ولكن اذا دعيتم فادخلوا فاذا طعمتم فانتشروا ولا مستنسين لحديث ان ذلكم كان يؤذى النبى فيستحى منكم والله لا يستحى من الحق واذا سالتموهن متعا فسلوهن من وراء حجاب ذلكم اطهر لقلوبكم وقلوبهن وما كان لكم ان تؤذوا رسول الله ولا ان تنكحوا ازوجه من بعده ابدا ان ذلكم كان عند الله عظيما
33:53 Ya ayyuha allatheena amanoola tadkhuloo buyoota alnnabiyyi illa an yu/thanalakum ila taAAamin ghayra nathireenainahu walakin itha duAAeetum faodkhuloofa-itha taAAimtum faintashiroo walamusta/niseena lihadeethin inna thalikum kanayu/thee alnnabiyya fayastahyee minkum waAllahula yastahyee mina alhaqqi wa-ithasaaltumoohunna mataAAan fais-aloohunna min wara-ihijabin thalikum atharu liquloobikumwaquloobihinna wama kana lakum an tu/thoorasoola Allahi wala an tankihoo azwajahumin baAAdihi abadan inna thalikum kana AAinda AllahiAAatheeman
33:53 O you who acknowledge, do not enter the prophet's homes except if you are invited to a meal, without you forcing such an invitation. But if you are invited, you may enter. When you finish eating, you shall leave, without staying to wait for a hadith. This used to annoy the prophet, and he was shy to tell you. But God does not shy away from the truth. If you ask his wives for something, ask them from behind a barrier. This is purer for your hearts and their hearts. It is not for you to harm God's messenger, nor you should marry his wives after him. This is a gross offence with God.10
33:53 O you who believe, do not enter the homes of the prophet unless you are invited to a meal, without you forcing such an invitation. But if you are invited, you may enter. And when you finish eating, you shall leave, without staying to wait for a narrative. This used to bother the prophet, and he was shy to tell you. But God does not shy away from the truth. And if you ask his wives for something, ask them from behind a barrier. This is purer for your hearts and their hearts. And it is not for you to harm the messenger of God, nor that you should marry his wives after him. This is indeed a gross offence with God.
33:53 O YOU who have attained to faith! Do not enter the Prophet's dwellings unless you are given leave; [and when invited] to a meal, do not come [so early as] to wait for it to be readied: but whenever you are invited, enter [at the proper time]; and when you have partaken of the meal, disperse without lingering for the sake of mere talk: that, behold, might give offence to the Prophet, and yet he might feel shy of [asking] you [to leave]: but God is not shy of [teaching you] what is right.68 And [as for the Prophet's wives,] whenever you ask them for anything that you need, ask them from behind a screen:69 this will but deepen the purity of your hearts and theirs. Moreover, it does not behove you to give offence to God's Apostle - just as it would not behove you ever to marry his widows after he has passed away:70 that, verily, would be an enormity in the sight of God.
Connecting with the reference, in verses 45-48, to the Prophet's mission, the above passage is meant to stress his unique position among his contemporaries; but as is so often the case with Quranic references to historical events and situations, the ethical principle enunciated here is not restricted to a particular time or environment. By exhorting the Prophet's Companions to revere his person, the Qur'an reminds all believers, at all times, of his exalted status (cf. note 85 on 2:104); beyond that, it teaches them certain rules of behaviour bearing on the life of the community as such: rules which, however insignificant they may appear at first glance, are of psychological value in a society that is to be governed by a genuine feeling of brotherhood, mutual consideration, and respect for the sanctity of each other's personality and privacy.
The term hijab denotes anything that intervenes between two things, or conceals, shelters or protects the one from the other; it may be rendered, according to the context, as "barrier", "obstacle", "partition", "screen", "curtain", "veil", etc., in both the concrete and abstract connotations of these words. The prohibition to approach the Prophet's wives otherwise than "from behind a screen" or "curtain" may be taken literally - as indeed it was taken by most of the Companions of the Prophet - or metaphorically, indicating the exceptional reverence due to these "mothers of the faithful".
Lit., "to marry his wives after him.
Etiquette33:53 O you who believe, do not enter the prophet's homes unless you are given permission to eat, nor shall you force such an invitation in any manner. If you are invited, you may enter. When you finish eating, you shall leave; do not engage him in lengthy conversations. This used to hurt the prophet, and he was too shy to tell you. But GOD does not shy away from the truth. If you have to ask his wives for something, ask them from behind a barrier. This is purer for your hearts and their hearts. You are not to hurt the messenger of GOD. You shall not marry his wives after him, for this would be a gross offense in the sight of GOD.,6
We are enjoined in 4:22 from marryingwomen who were previously married to our fathers. Nor can the father marrythe divorced wife of his genetic son (4:23).This divine commandment preserves our respect for our fathers and their mostprivate affairs. Similarly, the prophet was a father figure to the believersof his time. For the good of those believers, God enjoined them from marryingwomen who were previously married to the prophet. Marriage is a sacred andvery private relationship, and the prophet's private life was better keptprivate.
33:53 O You who have chosen to be graced with belief! Do not enter the Prophet's homes until permission is given to you. When invited to dine, do not arrive too early waiting for preparation of the meal. When you are invited, come at the appointed time and enter. When you have taken your meal, disperse, without waiting in quest for Hadith (vain talk). This causes inconvenience to the Prophet but he is shy to tell you. But God does not shy away from the truth. If you have to ask his ladies for something, ask them from behind a curtain. This is respectful for your hearts and for theirs. It is not for you to inconvenience the Messenger of God. And you shall not ever marry his wives after him. For, this would be a great offense in the Sight of God.14
They are the mothers of believers. 33:6. When did the busiest man on earth, the exalted Prophet, have time to be a story teller that the Muhaddithin have collected a huge bundle of 1.4 million narratives of Ahadith in his name? ‘Athar’ = Purer = Better = Respectful
33:54 In tubdoo shay-an aw tukhfoohu fa-inna Allahakana bikulli shay-in AAaleeman
33:54 If you reveal anything, or hide it, God is fully aware of all things.
33:54 If you reveal anything, or hide it, God is fully aware of all things.
33:54 Whether you do anything openly or in secret, [remember that,] verily, God has full knowledge of everything.
33:54 Whether you declare anything, or hide it, GOD is fully aware of all things.,
33:54 Whether you reveal anything or conceal it, God is Knower of all things and events.
33:55 La junaha AAalayhinna fee aba-ihinnawala abna-ihinna wala ikhwanihinnawala abna-i ikhwanihinna wala abna-iakhawatihinna wala nisa-ihinna wala mamalakat aymanuhunna waittaqeena Allaha innaAllaha kana AAala kulli shay-in shaheedan
33:55 There is no sin upon them before their fathers, or their sons, or their brothers, or the sons of their brothers, or the sons of their sisters, or their offspring yet to come, or their women, or those who are still their dependants. Be aware of God, for God is witness over all things.
33:55 There is no sin upon them before their fathers, or their sons, or their brothers, or the sons of their brothers, or the sons of their sisters, or their women, or those who are maintained by their oaths. And be aware of God, for God is witness over all things.
33:55 [However,] it is no sin for them71 [to appear freely] before their fathers, or their sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or such [male slaves] as their right hands may possess. But [always, O wives of the Prophet,]72 remain conscious of God - for, behold, God is witness unto everything.
I.e., the wives of the Prophet (connecting with the injunction, in verse 53 above, that they should be spoken to "from behind a screen").
This interpolation is conditioned by the feminine gender of the subsequent plural imperative ittaqina.
33:55 The women may relax (their dress code) around their fathers, their sons, their brothers, the sons of their brothers, the sons of their sisters, the other women, and their (female) servants. They shall reverence GOD. GOD witnesses all things.,
33:55 There is no blame on women to relax their dress code around their fathers, their sons, their brothers, sons of their brothers, sons of their sisters, their women, or their servants. But, O Women! Be mindful of God. God is Witness to everything. [24:31]
33:56 Inna Allaha wamala-ikatahu yusalloonaAAala alnnabiyyi ya ayyuha allatheenaamanoo salloo AAalayhi wasallimoo tasleeman
God and His Controllers Supported the Prophet33:56 God and His controllers support the prophet. O you who acknowledge, you shall support him, and yield completely.11
This verse is one of the most distorted and abused verses. We translated the word salli ala as "support/encourage." The same word occurs at 33:43 and 9:99. When these verses are studied comparatively, the traditional abuse and distortion becomes evident. Through this distortion, Muslim masses are led to commemorate and praise Muhammed's name day and night, rather than his Lord's and Master's name (33:41). Also, see 2:157; 2:136; and 3:84.
33:56 God and His angels make contact with the prophet. O you who believe, you shall make contact with him, and comply completely.
33:56 Verily, God and His angels bless the Prophet: [hence,] O you who have attained to faith, bless him and give yourselves up [to his guidance] in utter self-surrender!
During the Prophet's Life33:56 GOD and His angels help and support the prophet. O you who believe, you shall help and support him, and regard him as he should be regarded.7 ,
The word ``prophet'' (Nabi) consistently refers to Muhammad only when he was alive. Satan used this verse to entice the Muslims into commemoratingMuhammad, constantly, instead of commemorating God as enjoined in33:41-42.
33:56 Verily, God and His angels shower blessings on the Prophet and support his Mission. O You who have chosen to be graced with belief! Salute him and give yourself up to him and his Mission in complete submission.15
33:57 Inna allatheena yu/thoona Allahawarasoolahu laAAanahumu Allahu fee alddunyawaal-akhirati waaAAadda lahum AAathabanmuheenan
33:57 Surely those who harm God and His messenger, God will curse them in this life and in the Hereafter; and He has prepared for them a shameful retribution.
33:57 Surely those who harm God and His messenger, God will curse them in this world and in the Hereafter; and He has prepared for them a shameful retribution.
33:57 Verily, as for those who [knowingly] affront God and His Apostle - God will reject73 them in this world and in the life to come; and shameful suffering will He ready for them.
In classical Arabic, the term la'nah is more or less synonymous with ib'ad ("removal into distance" or "banishment"); hence. God's la'nah denotes "His rejection of a sinner from all that is good" (Lisan al-Arab) or "exclusion from His grace" (Manar II, 50). The term mal'un which occurs in verse 61 below signifies, therefore, "one who is bereft of God's grace".
33:57 Surely, those who oppose GOD and His messenger, GOD afflicts them with a curse in this life, and in the Hereafter; He has prepared for them a shameful retribution.,
33:57 Surely, those who malign God and His Messenger, God will deprive them of His grace in this world and in the Hereafter. He has readied for them a humiliating punishment.
33:58 Waallatheena yu/thoonaalmu/mineena waalmu/minati bighayri maiktasaboo faqadi ihtamaloo buhtanan wa-ithmanmubeenan
33:58 Those who harm the acknowledging men and the acknowledging women, with no just reason, they have brought upon themselves a slander and a gross sin.
33:58 And those who harm the believing males and the believing females, with no just reason, they have brought upon themselves a slander and a gross sin.
33:58 And as for those who malign believing men and believing women without their having done any wrong - they surely burden themselves with the guilt of calumny, and [thus] with a flagrant sin!
33:58 Those who persecute the believing men and the believing women, who did not do anything wrong, have committed not only a falsehood, but also a gross sin.,
33:58 And those who malign the believing men and the believing women undeservedly, they bear the guilt of slander and manifestly drag down their own humanity.
33:59 Ya ayyuha alnnabiyyuqul li-azwajika wabanatika wanisa-ialmu/mineena yudneena AAalayhinna min jalabeebihinna thalikaadna an yuAArafna fala yu/thayna wakanaAllahu ghafooran raheeman
Advice to Women who are Harassed by Men: Distinguish yourselves from Prostitutes33:59 O prophet, tell your wives, your daughters, and the wives of those who acknowledge that they should lengthen upon themselves their outer garments. That is better so that they would be recognized and not harmed. God is Forgiver, Compassionate.
33:59 O prophet, tell your wives, your daughters, and the women of the believers that they should lengthen upon themselves their outer garments. That is better so that they will not be recognized and harmed. God is Forgiver, Merciful.
33:59 O Prophet! Tell thy wives and thy daughters, as well as all [other] believing women, that they should draw over themselves some of their outer garments [when in public]: this will be more conducive to their being recognized [as decent women] and not annoyed.74 But [withal,] God is indeed much- forgiving, a dispenser of grace!75
Cf. the first two sentences of 24:31 and the corresponding notes 37 and 38.
The specific, time-bound formulation of the above verse (evident in the reference to the wives and daughters of the Prophet), as well as the deliberate vagueness of the recommendation that women "should draw upon themselves some of their outer garments min jalabibihinna)" when in public, makes it clear that this verse was not meant to be an injunction (hukm) in the general, timeless sense of this term but, rather, a moral guideline to be observed against the ever-changing background of time and social environment. This finding is reinforced by the concluding reference to God's forgiveness and grace.
Dress Code for Women33:59 O prophet, tell your wives, your daughters, and the wives of the believers that they shall lengthen their garments. Thus, they will be recognized (as righteous women) and avoid being insulted. GOD is Forgiver, Most Merciful.,
33:59 O Prophet! Tell your wives, your daughters, and women of the believers that they should draw their outer garments around their body (when outdoors). This is easy and proper so that they may be recognized (as decent women) and not bothered. God is Absolver of imperfections, Merciful. (24:31)
33:60 La-in lam yantahi almunafiqoona waallatheenafee quloobihim maradun waalmurjifoona feealmadeenati lanughriyannaka bihim thumma la yujawiroonakafeeha illa qaleelan
33:60 If the hypocrites, and those with disease in their hearts and those who spread lies in the city do not refrain, then We will let you overpower them, then they will not be able to remain as your neighbors except for a short while.
33:60 If the hypocrites and those with disease in their hearts and those who spread lies in the city do not refrain, then We will let you overpower them, then they will not be able to remain as your neighbors except for a short while.
33:60 THUS IT IS: if76 the hypocrites, and they in whose hearts is disease,77 and they who, by spreading false rumours, would cause disturbances78 in the City [of the Prophet] desist not [from their hostile doings]. We shall indeed give thee mastery over them, [O Muhammad] - and then they will not remain thy neighbours in this [city] for more than a little while:79
For my above rendering of la'in see surah 30 note 45. With this passage, the discourse returns to the theme touched upon in verse 1 and more fully dealt with in verses 9-27 namely, the opposition with which the Prophet and his followers were faced in their early years at Yathrib (which by that time had come to be known as Madinat an-Nabi, "the City of the Prophet").
see note 16 above.
Thus Zamakhshari, explaining the term al-murjifun in the above context.
I.e., "there will be open warfare between thee and them", which will result in their expulsion from Medina: a prediction which was fulfilled in the course of time.
33:60 Unless the hypocrites, and those with disease in their hearts, and the vicious liars of the city refrain (from persecuting you), we will surely grant you the upper hand, then they will be forced to leave within a short while.,
33:60 Thus it is: If the hypocrites, and those in whose hearts is disease, and those who create turmoil in the City do not desist (from harassing women), We shall give you control over them (O Prophet). And then they will be your neighbors for no more than a short while.16
See context 33:59
33:61 MalAAooneena ayna ma thuqifoo okhithoowaquttiloo taqteelan
33:61 They are cursed wherever they are found, and they are taken and killed in numbers.
33:61 They are cursed wherever they are encountered, and they are taken and killed in numbers.
33:61 bereft of God's grace, they shall be seized wherever they may be found, and slain one and all.80
Lit., "slain with [a great] slaying". See in this connection note 168 on 2:191. For my rendering of mal'unin as "bereft of God's grace", see note 73 above.
33:61 They have incurred condemnation wherever they go; (unless they stop attacking you,) they may be taken and killed.,
33:61 Accursed, they shall be seized wherever found and slain one and all.17
This is the penalty for men who keep annoying innocent women on the street, assault them or rape them
33:62 Sunnata Allahi fee allatheenakhalaw min qablu walan tajida lisunnati Allahi tabdeelan
33:62 This is God's way with those who have passed away before, and you will not find any change in God's way.12
The only valid sunna is God's sunna. See 33:38.
33:62 This is the way of God with those who have passed away before, and you will not find any change in the way of God.
33:62 Such has been God's way with those who [sinned in like manner and] passed away aforetime - and never wilt thou find any change in God's way!81
Cf. 35:42, and particularly the last paragraph of verse 43.
33:62 This is GOD's eternal system, and you will find that GOD's system is unchangeable.,
33:62 That was the way of God among those who lived before. And never will you find any change in God’s way.
33:63 Yas-aluka alnnasu AAani alssaAAatiqul innama AAilmuha AAinda Allahi wamayudreeka laAAalla alssaAAata takoonu qareeban
The Moment33:63 The people ask you regarding the moment. Say, "Its knowledge is with God. For all that you know the moment may be near!"13
We may learn some of the things that God knows. See 20:15.
33:63 The people ask you regarding the Hour. Say: "Its knowledge is with God. And for all that you know the Hour may be near!"
33:63 PEOPLE will ask thee about the Last Hour. Say: Knowledge thereof rests with God alone; yet for all thou knowest, the Last Hour may well be near!"82
End of the World Revealed33:63 The people ask you about the Hour (end of the world). Say, "The knowledge thereof is only with GOD. For all that you know, the Hour may be close."8 ,
Less than a century ago, only God possessed knowledge about television and space satellites, for example. He revealed thisknowledge at the predetermined time. Similarly, God has revealed the timeappointed for the end of this world (Appendix25).
33:63 People ask you about the Hour. Say, "The knowledge of the Hour is with God alone. Yet for your purposes, the Hour may be near."
33:64 Inna Allaha laAAana alkafireenawaaAAadda lahum saAAeeran
33:64 God has cursed the ingrates, and He has prepared for them hell.
33:64 God has cursed the rejecters, and He has prepared for them Hell.
33:64 Verily, God has rejected the deniers of the truth, and has readied for them a blazing fire,
The Followers Turn On Their Leaders33:64 GOD has condemned the disbelievers, and has prepared for them Hell.,
33:64 Surely, God rejects those who reject the truth, and has readied for them a Blazing Fire.
33:65 Khalideena feeha abadan layajidoona waliyyan wala naseeran
33:65 Eternally they abide therein. They will find no ally, or victor.
33:65 Abiding therein eternally. They will find no ally, or victor.
33:65 therein to abide beyond the count of time: no protector will they find, and none to bring them succour.
33:65 Eternally they abide therein. They will find no lord, nor a supporter.,
33:65 Therein to abide forever, they will find then no patron nor helper.
33:66 Yawma tuqallabu wujoohuhum fee alnnariyaqooloona ya laytana ataAAna AllahawaataAAna alrrasoola
33:66 On the day when their faces will be turned over in the fire, they will say, "Oh, we wish we had obeyed God, and obeyed the messenger"
33:66 On the Day when their faces will be turned over in the Fire, they will say: "Oh, we wish we had obeyed God, and obeyed the messenger"
33:66 On the Day when their faces shall be tossed about in the fire,83 they will exclaim, Oh, would that we had paid heed unto God, and paid heed unto the Apostle!"
As in several other instances in the Qur'an, the "face", being the noblest and most expressive part of a human person, represents here man's "personality" in its entirety; and its being "tossed about in the fire" is symbolic of the annihilation of the sinner's will and his reduction to utter passivity.
33:66 The day they are thrown into Hell, they will say, "Oh, we wish we obeyed GOD, and obeyed the messenger.",
33:66 On the Day when their faces shall be tossed about in the fire, they will say, “Oh, We wish we had obeyed God, and obeyed the Messenger!”
33:67 Waqaloo rabbana inna ataAAnasadatana wakubaraana faadalloonaalssabeela
33:67 They will say, "Our Lord, we have obeyed our leaders and our learned ones, but they misled us from the path."
33:67 And they will say: "Our Lord, we have obeyed our leaders and our learned ones, but they misled us from the path."
33:67 And they will say: O our Sustainer! Behold, we paid heed unto our leaders and our great men, and it is they who have led us astray from the right path!
33:67 They will also say, "Our Lord, we have obeyed our masters and leaders, but they led us astray.,
33:67 And they will say, "Our Lord! We obeyed our clergy and the leaders and it is those who led us astray from the path."18
Saadatana = Our masters = Our clergy = Our saints
33:68 Rabbana atihim diAAfaynimina alAAathabi wailAAanhum laAAnan kabeeran
33:68 "Our Lord, give them double the retribution, and curse them with a mighty curse."
33:68 "Our Lord, give them double the retribution, and curse them with a mighty curse."
33:68 O our Sustainer! Give them double suffering, and banish them utterly from Thy grace!"84
Lit., "reject them (il'anhum) with a great rejection", i.e., "from Thy grace".
33:68 "Our Lord, give them double the retribution, and curse them a tremendous curse.",
33:68 “Our Lord! Give them double punishment and banish them from your grace.” [14:28, 16:25, 34:31-33]
33:69 Ya ayyuha allatheena amanoola takoonoo kaallatheena athaw moosafabarraahu Allahu mimma qaloo wakanaAAinda Allahi wajeehan
33:69 O you who acknowledge, do not be like those who harmed Moses, but then God cleared him of all they said, and he was honorable before God.
33:69 O you who believe, do not be like those who harmed Moses, but then God cleared him of all they said, and he was honorable before God.
33:69 O YOU who have attained to faith! Be not like those [children of Israel] who gave offence to Moses, and [remember that] God showed him to be innocent of whatever they alleged [against him or demanded of him]:85 for of great honour was he in the sight of God.
This is an allusion to the aspersions occasionally cast upon Moses by some of his followers and mentioned in the Old Testament (e.g., Numbers xii, 1-13), as well as to the blasphemous demands of which the Qur'an speaks - e.g., "O Moses, indeed we shall not believe thee until we see God face to face" (2:55) or, "Go forth, thou and thy Sustainer, and fight, both of you!" (5:24). These instances are paralleled here with the frequently cited accusations that Muhammad had "invented" the Qur'an and then falsely attributed it to God, that he was a madman, and so forth, as well as with frivolous demands to prove his prophethood by bringing about miracles or - as is re-stated in verse 63 of this surah - by predicting the date of the Last Hour.
33:69 O you who believe, do not be like those who hurt Moses, then GOD absolved him of what they said. He was, in the sight of GOD, honorable.,
33:69 O You who have chosen to be graced with belief! Never be like those who hurt Moses. Then God proved his innocence of what they alleged. He was honorable in the Sight of God.19
33:70 Ya ayyuha allatheena amanooittaqoo Allaha waqooloo qawlan sadeedan
33:70 O you who acknowledge, be aware of God and speak only the truth.
33:70 O you who believe, be aware of God and speak only the truth.
33:70 O you who have attained to faith! Remain conscious of God, and [always] speak with a will to bring out [only] what is just and true -86
The expression qawl sadid signifies, literally, "a saying that hits the mark", i.e., is truthful, relevant and to the point. In the only other instance where this expression is used in the Qur'an (at the end of 4:9) it may be appropriately rendered as "speaking in a just manner"; in the present instance, however, it obviously relates to speaking of others in a manner devoid of all hidden meanings, insinuations and frivolous suspicions, aiming at no more and no less than the truth.
33:70 O you who believe, reverence GOD and utter only the correct utterances.,
33:70 O You who have chosen to be graced with belief! Be mindful of God and speak words straight to the point.
33:71 Yuslih lakum aAAmalakumwayaghfir lakum thunoobakum waman yutiAAi Allahawarasoolahu faqad faza fawzan AAatheeman
33:71 He will then direct your works, and forgive your sins. Whosoever obeys God and His messenger has attained a great triumph.
33:71 He will then direct your works, and forgive your sins. And whoever obeys God and His messenger has triumphed a great triumph.
33:71 [whereupon] He will cause your deeds to be virtuous, and will forgive you your sins. And [know that] whoever pays heed unto God and His Apostle has already attained to a mighty triumph.
33:71 He will then fix your works, and forgive your sins. Those who obey GOD and His messenger have triumphed a great triumph.,
33:71 He will adjust your works for you, and protect you from trailing behind in humanity. Surely, one who obeys God and His Messenger has gained a signal victory. [4:31, 42:37, 53:32]
33:72 Inna AAaradna al-amanataAAala alssamawati waal-ardiwaaljibali faabayna an yahmilnahawaashfaqna minha wahamalaha al-insanuinnahu kana thalooman jahoolan
33:72 We have offered the trust to the heavens and the earth, and the mountains, but they refused to bear it, and were fearful of it. But the human being accepted it; he was transgressing, ignorant.14
33:72 We have offered the trust to the heavens and the earth, and the mountains, but they refused to bear it, and were fearful of it. But man accepted it; he was transgressing, ignorant.
33:72 Verily, We did offer the trust [of reason and volition] to the heavens, and the earth, and the mountains:87 but they refused to bear it because they were afraid of it. Yet man took it up -88 for, verily, he has always been prone to be most wicked, most foolish.
The classical commentators give all kinds of laborious explanations to the term amanah ("trust") occurring in this parable, but the most convincing of them (mentioned in Lane I, 102, with reference to the above verse) are "reason", or "intellect", and "the faculty of volition" - i.e., the ability to choose between two or more possible courses of action or modes of behaviour, and thus between good and evil.
Sc., "and then failed to measure up to the moral responsibility arising from the reason and the comparative free will with which he has been endowed" (Zamakhshari. This obviously applies to the human race as such and not necessarily to all of its individuals.
Freedom of Choice33:72 We have offered the responsibility (freedom of choice) to the heavens and the earth, and the mountains, but they refused to bear it, and were afraid of it. But the human being accepted it; he was transgressing, ignorant.,9
The animals, trees, stars, etc. took advantage of this most gracious offer. See Appendix7."
33:72 Surely, We did offer the trust of compliance to the heavens and the earth, and the mountains and they, being fearful, breach not what is entrusted upon them. Yet man, with his free will, is the only one who breaches this trust of compliance. He wrongs himself without knowing it.20
Haml = Accept = Bear = Interestingly, also the opposite meaning: Betraying the trust. This can compare well with Haraam = Forbidden = And the opposite, Sacred. A good example in English is the word CLIP meaning cutting as well as joining!
33:73 LiyuAAaththiba Allahu almunafiqeenawaalmunafiqati waalmushrikeena waalmushrikatiwayatooba Allahu AAala almu/mineena waalmu/minatiwakana Allahu ghafooran raheeman
33:73 So that God may punish the hypocrite men and the hypocrite women, and the men who set up partners and the women who set up partners. God redeems the acknowledging men and the acknowledging women. God is Forgiver, Compassionate.15
The fabricators of hadith stating that Muhammed's followers would split into 73 factions (ahzab) were most likely inspired by the number of verses in this chapter, which is traditionally named Factions. Since that hadith, the number of sects, cults, and orders is in the thousands. See: 6:153; 30:32; 98:4; 21:92; 23:52; 2:285.
33:73 So that God may punish the hypocrite males and the hypocrite females, and the polytheist males and the polytheist females. And God redeems the believing males and the believing females. And God is Forgiver, Merciful.
33:73 [And so it is] that God imposes suffering on the hypocrites, both men and women, as well as on the men and women who ascribe divinity to aught beside Him.89 And [so, too, it is] that God turns in His mercy unto the believing men and believing women: for God is indeed much-forgiving, a dispenser of grace!
In other words, on those who offend against what their own reason and conscience would have them do. This suffering, whether in this world or in the hereafter, is but a causal consequence - as the lam al-aqibah at the beginning of this sentence shows - of man's moral failure, and not an arbitrary act of God. (Cf. in this connection note 7 on 2:7. which speaks of God's "sealing" the hearts of those who are bent on denying the truth.)
33:73 For GOD will inevitably punish the hypocrite men and the hypocrite women, and the idol worshipping men and the idol worshipping women. GOD redeems the believing men and the believing women. GOD is Forgiver, Most Merciful.,
33:73 And so it is. (After making the laws clear, and giving them the free will, God holds mankind accountable for their actions.) God imposes suffering on the hypocrite men and hypocrite women, and the idolaters and idolatresses. And so it is, God pardons believing men and believing women, and God is Forgiving, Merciful.