33: The Allies (Al-Ahzab)
Revealed at Makkah
By the Allies are meant the Quraish, allied with other idolatrous tribes and tribes of the Jews, who besieged Madinah in 4 A.H. That battle is known as the battle of the Allies, and this chapter deals with it. It begins by referring to the spiritual relationship of the Holy Prophet Muhammad with the faithful, and then covers the topic of the attack of the Allies on the Muslims. It goes on to deal with the Holy Prophet’s domestic life and shows that, despite becoming a ruler of his people, he and his wives lived in the utmost simplicity and he told his wives that to stay with him they would have to give up worldly comforts. Then it refutes some objections relating to his domestic life and teaches Muslims certain rules of conduct in domestic relations. Finally, it denounces those who spread evil reports against innocent persons and teaches Muslims to avoid such behaviour. Most of this chapter was revealed in 4 A.H. while some verses were revealed later, up to 7 A.H.
Section 1 (Verses 33:1–33:8): Spiritual and Physical Relationship
33:1
یٰۤاَیُّہَا النَّبِیُّ اتَّقِ اللّٰہَ وَ لَا تُطِعِ الۡکٰفِرِیۡنَ وَ الۡمُنٰفِقِیۡنَ ؕ اِنَّ اللّٰہَ کَانَ عَلِیۡمًا حَکِیۡمًا ۙ﴿۱﴾
O Prophet, keep your duty to Allah and do not obey the disbelievers and the hypocrites. Surely Allah is ever Knowing, Wise;
The chapter was revealed at a time when the powerful and combined forces of the Arabian tribes threatened Madinah from without and the hypocrites and the Jews assisted them from within to crush the Muslims. It was necessary at such a critical time that the Muslims, who are really addressed here through the Prophet, should not in any way be compliant to their deadly enemies. Or, the meaning is that the Holy Prophet should not be troubled by his critics, for their object was only to carp, and one course of action was as well calculated to give them occasion for carping as another.
33:2
وَّ اتَّبِعۡ مَا یُوۡحٰۤی اِلَیۡکَ مِنۡ رَّبِّکَ ؕ اِنَّ اللّٰہَ کَانَ بِمَا تَعۡمَلُوۡنَ خَبِیۡرًا ۙ﴿۲﴾
and follow what is revealed to you from your Lord. Surely Allah is ever Aware of what you do;
33:3
وَّ تَوَکَّلۡ عَلَی اللّٰہِ ؕ وَ کَفٰی بِاللّٰہِ وَکِیۡلًا ﴿۳﴾
and trust in Allah. And Allah is enough as having charge (of affairs).
33:4
مَا جَعَلَ اللّٰہُ لِرَجُلٍ مِّنۡ قَلۡبَیۡنِ فِیۡ جَوۡفِہٖ ۚ وَ مَا جَعَلَ اَزۡوَاجَکُمُ الِّٰٓیۡٔ تُظٰہِرُوۡنَ مِنۡہُنَّ اُمَّہٰتِکُمۡ ۚ وَ مَا جَعَلَ اَدۡعِیَآءَکُمۡ اَبۡنَآءَکُمۡ ؕ ذٰلِکُمۡ قَوۡلُکُمۡ بِاَفۡوَاہِکُمۡ ؕ وَ اللّٰہُ یَقُوۡلُ الۡحَقَّ وَ ہُوَ یَہۡدِی السَّبِیۡلَ ﴿۴﴾
Allah has not made for any man two hearts within him; nor has He made your wives whom you desert by Ẓihār, your mothers, nor has He made those whom you assert (to be your sons) your sons. These are the words of your mouths. And Allah speaks the truth and He shows the way.
This passage does not relate to what follows but sums up what is said in the previous verse. The Prophet is there told not to be compliant to the disbelievers and the hypocrites, but to trust in Allah alone, because the same heart cannot simultaneously entertain love for Allah and love for His enemies.
33:5
اُدۡعُوۡہُمۡ لِاٰبَآئِہِمۡ ہُوَ اَقۡسَطُ عِنۡدَ اللّٰہِ ۚ فَاِنۡ لَّمۡ تَعۡلَمُوۡۤا اٰبَآءَہُمۡ فَاِخۡوَانُکُمۡ فِی الدِّیۡنِ وَ مَوَالِیۡکُمۡ ؕ وَ لَیۡسَ عَلَیۡکُمۡ جُنَاحٌ فِیۡمَاۤ اَخۡطَاۡتُمۡ بِہٖ ۙ وَ لٰکِنۡ مَّا تَعَمَّدَتۡ قُلُوۡبُکُمۡ ؕ وَ کَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا ﴿۵﴾
Call them by (the names of) their fathers; this is more equitable with Allah; but if you do not know their fathers, then they are your brethren in faith and your friends. And there is no blame on you in that about which you make a mistake, but (you are answerable for) what your hearts intend. And Allah is ever Forgiving, Merciful.
33:6
اَلنَّبِیُّ اَوۡلٰی بِالۡمُؤۡمِنِیۡنَ مِنۡ اَنۡفُسِہِمۡ وَ اَزۡوَاجُہٗۤ اُمَّہٰتُہُمۡ ؕ وَ اُولُوا الۡاَرۡحَامِ بَعۡضُہُمۡ اَوۡلٰی بِبَعۡضٍ فِیۡ کِتٰبِ اللّٰہِ مِنَ الۡمُؤۡمِنِیۡنَ وَ الۡمُہٰجِرِیۡنَ اِلَّاۤ اَنۡ تَفۡعَلُوۡۤا اِلٰۤی اَوۡلِیٰٓئِکُمۡ مَّعۡرُوۡفًا ؕ کَانَ ذٰلِکَ فِی الۡکِتٰبِ مَسۡطُوۡرًا ﴿۶﴾
The Prophet is closer to the faithful than their own selves, and his wives are (as) their mothers. And the possessors of relationship are closer to one another in the ordinance of Allah than (other) believers, and those who fled (their homes), except that you do some good to your friends. This is written in the Book.
The Prophet was indeed much more than a father to the believers. He had raised them to the dignity of manhood from a state of savagery, consequently the tie of love which united them to him was stronger than the ordinary ties of love and friendship. The statement that his wives are their mothers has reference to spiritual relationship, because they were helpful in bringing up the faithful spiritually; see v. 33 and 34.
33:7
وَ اِذۡ اَخَذۡنَا مِنَ النَّبِیّٖنَ مِیۡثَاقَہُمۡ وَ مِنۡکَ وَ مِنۡ نُّوۡحٍ وَّ اِبۡرٰہِیۡمَ وَ مُوۡسٰی وَ عِیۡسَی ابۡنِ مَرۡیَمَ ۪ وَ اَخَذۡنَا مِنۡہُمۡ مِّیۡثَاقًا غَلِیۡظًا ۙ﴿۷﴾
And when We took a covenant from the prophets and from you, and from Noah and Abraham and Moses and Jesus, son of Mary, and We took from them a solemn covenant,
The covenant referred to here may be in relation to the delivery of the message with which the prophets are entrusted. But see 3:81, which speaks of a covenant with the prophets with regard to the advent of the Holy Prophet. The covenant spoken of as having been made with the Holy Prophet evidently refers to the Prophet’s verifying all previous revelation. Noah, Abraham, Moses and Jesus are specially mentioned by name on account of their importance.
33:8
لِّیَسۡـَٔلَ الصّٰدِقِیۡنَ عَنۡ صِدۡقِہِمۡ ۚ وَ اَعَدَّ لِلۡکٰفِرِیۡنَ عَذَابًا اَلِیۡمًا ٪﴿۸﴾
that He may question the truthful of their truth, and He has prepared for the disbelievers a painful punishment.
Section 2 (Verses 33:9–33:20): The Allies’ Attack on Madinah
33:9
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اذۡکُرُوۡا نِعۡمَۃَ اللّٰہِ عَلَیۡکُمۡ اِذۡ جَآءَتۡکُمۡ جُنُوۡدٌ فَاَرۡسَلۡنَا عَلَیۡہِمۡ رِیۡحًا وَّ جُنُوۡدًا لَّمۡ تَرَوۡہَا ؕ وَ کَانَ اللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرًا ۚ﴿۹﴾
O you who believe, call to mind the favour of Allah to you when armies came against you, so We sent against them a strong wind and forces that you did not see. And Allah is ever Seer of what you do.
The events narrated here relate to the siege of Madinah by the combined forces of the Quraish and their allies, aided by the Jewish tribe of the Bani Nadir and the Bani Quraizah, the latter of whom had made a treaty of alliance with the Muslims — the entire forces numbering from ten to twenty thousand according to different versions, while the Muslims were only about thirteen or fourteen hundred. The Prophet decided to remain within the town and a ditch was dug as a protective measure against the onrush of the powerful force. The battle continued for several days, the enemy eventually taking to flight on a stormy night without being able to inflict any loss upon the Muslims.
33:10
اِذۡ جَآءُوۡکُمۡ مِّنۡ فَوۡقِکُمۡ وَ مِنۡ اَسۡفَلَ مِنۡکُمۡ وَ اِذۡ زَاغَتِ الۡاَبۡصَارُ وَ بَلَغَتِ الۡقُلُوۡبُ الۡحَنَاجِرَ وَ تَظُنُّوۡنَ بِاللّٰہِ الظُّنُوۡنَا ﴿۱۰﴾
When they came upon you from above you and from below you, and when the eyes turned dull and the hearts rose up to the throats, and you began to think diverse thoughts about Allah.
One allied tribe pitched on the east side of the town, on the higher part of the valley, and the Quraish on the west side, on the lower part.
33:11
ہُنَالِکَ ابۡتُلِیَ الۡمُؤۡمِنُوۡنَ وَ زُلۡزِلُوۡا زِلۡزَالًا شَدِیۡدًا ﴿۱۱﴾
There were the believers tried and they were shaken with a severe shaking.
33:12
وَ اِذۡ یَقُوۡلُ الۡمُنٰفِقُوۡنَ وَ الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ مَّا وَعَدَنَا اللّٰہُ وَ رَسُوۡلُہٗۤ اِلَّا غُرُوۡرًا ﴿۱۲﴾
And when the hypocrites and those in whose hearts was a disease began to say: Allah and His Messenger promised us (victory) only to deceive.
There was an unmistakable promise of victory, but the circumstances were decidedly against the fulfilment of that promise, and hence the weak-hearted said that the promise of victory was given only to deceive them.
33:13
وَ اِذۡ قَالَتۡ طَّآئِفَۃٌ مِّنۡہُمۡ یٰۤاَہۡلَ یَثۡرِبَ لَا مُقَامَ لَکُمۡ فَارۡجِعُوۡا ۚ وَ یَسۡتَاۡذِنُ فَرِیۡقٌ مِّنۡہُمُ النَّبِیَّ یَقُوۡلُوۡنَ اِنَّ بُیُوۡتَنَا عَوۡرَۃٌ ؕۛ وَ مَا ہِیَ بِعَوۡرَۃٍ ۚۛ اِنۡ یُّرِیۡدُوۡنَ اِلَّا فِرَارًا ﴿۱۳﴾
And when a group of them said: People of Yathrib, you cannot make a stand, so go back. And a party of them asked permission of the Prophet, saying, Our houses are exposed. And they were not exposed. They only desired to run away.
Yathrib was the name by which Madinah was known before the Prophet’s flight to that city. On the Prophet’s flight there, it received the name of Madīnat al-Nabī or the City of the Prophet, or simply Madinah.
33:14
وَ لَوۡ دُخِلَتۡ عَلَیۡہِمۡ مِّنۡ اَقۡطَارِہَا ثُمَّ سُئِلُوا الۡفِتۡنَۃَ لَاٰتَوۡہَا وَ مَا تَلَبَّثُوۡا بِہَاۤ اِلَّا یَسِیۡرًا ﴿۱۴﴾
And if an entry were made upon them from the outlying parts of it, then they were asked to wage war (against the Muslims), they would certainly have done it, and they would not have stayed in it but a little while.
These verses describe the condition of the hypocrites, who advanced excuses for not fighting against the opponents of the Muslims. If an enemy had entered into the city from another side and invited them to join hands with him to fight against the Muslims, they would have been ready to fight. The concluding words show that they would have even left Madinah to attack the Muslims and would not then have cared for the protection of their houses.
33:15
وَ لَقَدۡ کَانُوۡا عَاہَدُوا اللّٰہَ مِنۡ قَبۡلُ لَا یُوَلُّوۡنَ الۡاَدۡبَارَ ؕ وَ کَانَ عَہۡدُ اللّٰہِ مَسۡـُٔوۡلًا ﴿۱۵﴾
And they had indeed made a covenant with Allah before, (that) they would not turn (their) backs. And a covenant with Allah must be answered for.
33:16
قُلۡ لَّنۡ یَّنۡفَعَکُمُ الۡفِرَارُ اِنۡ فَرَرۡتُمۡ مِّنَ الۡمَوۡتِ اَوِ الۡقَتۡلِ وَ اِذًا لَّا تُمَتَّعُوۡنَ اِلَّا قَلِیۡلًا ﴿۱۶﴾
Say: Running away will not benefit you, if you run away from death or slaughter, and then you will not be allowed to enjoy yourselves but a little.
33:17
قُلۡ مَنۡ ذَا الَّذِیۡ یَعۡصِمُکُمۡ مِّنَ اللّٰہِ اِنۡ اَرَادَ بِکُمۡ سُوۡٓءًا اَوۡ اَرَادَ بِکُمۡ رَحۡمَۃً ؕ وَ لَا یَجِدُوۡنَ لَہُمۡ مِّنۡ دُوۡنِ اللّٰہِ وَلِیًّا وَّ لَا نَصِیۡرًا ﴿۱۷﴾
Say: Who is it that can protect you from Allah, if He intends harm for you or He intends to show you mercy? And they will not find for themselves a guardian or a helper besides Allah.
33:18
قَدۡ یَعۡلَمُ اللّٰہُ الۡمُعَوِّقِیۡنَ مِنۡکُمۡ وَ الۡقَآئِلِیۡنَ لِاِخۡوَانِہِمۡ ہَلُمَّ اِلَیۡنَا ۚ وَ لَا یَاۡتُوۡنَ الۡبَاۡسَ اِلَّا قَلِیۡلًا ﴿ۙ۱۸﴾
Allah indeed knows those among you who hinder others and those who say to their brethren, Come to us. And they do not come to the fight but a little,
33:19
اَشِحَّۃً عَلَیۡکُمۡ ۚۖ فَاِذَا جَآءَ الۡخَوۡفُ رَاَیۡتَہُمۡ یَنۡظُرُوۡنَ اِلَیۡکَ تَدُوۡرُ اَعۡیُنُہُمۡ کَالَّذِیۡ یُغۡشٰی عَلَیۡہِ مِنَ الۡمَوۡتِ ۚ فَاِذَا ذَہَبَ الۡخَوۡفُ سَلَقُوۡکُمۡ بِاَلۡسِنَۃٍ حِدَادٍ اَشِحَّۃً عَلَی الۡخَیۡرِ ؕ اُولٰٓئِکَ لَمۡ یُؤۡمِنُوۡا فَاَحۡبَطَ اللّٰہُ اَعۡمَالَہُمۡ ؕ وَ کَانَ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرًا ﴿۱۹﴾
being miserly with regard to you. But when fear comes, you will see them looking to you, their eyes rolling like one fainting because of death. But when fear is gone they strike you with sharp tongues, being greedy for wealth. These have not believed, so Allah makes their deeds fruitless. And that is easy for Allah.
33:20
یَحۡسَبُوۡنَ الۡاَحۡزَابَ لَمۡ یَذۡہَبُوۡا ۚ وَ اِنۡ یَّاۡتِ الۡاَحۡزَابُ یَوَدُّوۡا لَوۡ اَنَّہُمۡ بَادُوۡنَ فِی الۡاَعۡرَابِ یَسۡاَلُوۡنَ عَنۡ اَنۡۢبَآئِکُمۡ ؕ وَ لَوۡ کَانُوۡا فِیۡکُمۡ مَّا قٰتَلُوۡۤا اِلَّا قَلِیۡلًا ﴿٪۲۰﴾
They think the allies are not gone, and if the allies should come (again), they would wish to be in the deserts with the dwellers of the desert, asking for news about you. And if they were among you, they would not fight but a little.
Section 3 (Verses 33:21–33:27): Allies’ Flight
33:21
لَقَدۡ کَانَ لَکُمۡ فِیۡ رَسُوۡلِ اللّٰہِ اُسۡوَۃٌ حَسَنَۃٌ لِّمَنۡ کَانَ یَرۡجُوا اللّٰہَ وَ الۡیَوۡمَ الۡاٰخِرَ وَ ذَکَرَ اللّٰہَ کَثِیۡرًا ﴿ؕ۲۱﴾
Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the Last Day, and remembers Allah much.
This verse states that the Holy Prophet Muhammad is the best exemplar and the highest model of virtue for the faithful under all circumstances. He was a general, soldier, lawmaker, judge, husband and father. He punished tyrants for wrongs they had inflicted on innocent persons, forgave his persecuting enemies after overcoming them, and overlooked the faults of his followers. Hence he was an excellent exemplar and a perfect model in all walks of life, and he not only gave practical rules of guidance, but gave by his life a practical illustration of all those rules. The occasion on which his being an exemplar for the faithful is pointed out is one on which he showed the greatest firmness in utmost danger, confidence in Divine assistance, and steadfastness in the hardest trials, and the believers are told that they must not lose heart, but follow the example of the Holy Prophet.
33:22
وَ لَمَّا رَاَ الۡمُؤۡمِنُوۡنَ الۡاَحۡزَابَ ۙ قَالُوۡا ہٰذَا مَا وَعَدَنَا اللّٰہُ وَ رَسُوۡلُہٗ وَ صَدَقَ اللّٰہُ وَ رَسُوۡلُہٗ ۫ وَ مَا زَادَہُمۡ اِلَّاۤ اِیۡمَانًا وَّ تَسۡلِیۡمًا ﴿ؕ۲۲﴾
And when the believers saw the allies, they said: This is what Allah and His Messenger promised us, and Allah and His Messenger spoke the truth. And it only added to their faith and submission.
The reference here is to the Divine promise that a time would come when the combined forces of Arabia would be put to flight. This promise was given long before, at a time when the Holy Prophet and his few followers were being severely persecuted at Makkah. So when the combined forces attacked Madinah, the words of the prophecy were in the heart of every true Muslim. They rejoiced because they were certain that the combined forces of the enemy would be put to flight. It was only the hypocrites who had misgivings.
33:23
مِنَ الۡمُؤۡمِنِیۡنَ رِجَالٌ صَدَقُوۡا مَا عَاہَدُوا اللّٰہَ عَلَیۡہِ ۚ فَمِنۡہُمۡ مَّنۡ قَضٰی نَحۡبَہٗ وَ مِنۡہُمۡ مَّنۡ یَّنۡتَظِرُ ۫ۖ وَ مَا بَدَّلُوۡا تَبۡدِیۡلًا ﴿ۙ۲۳﴾
Among the believers are men who are true to the covenant they made with Allah; so some of them have accomplished their vow, and some of them yet wait, and they have not changed in the least —
33:24
لِّیَجۡزِیَ اللّٰہُ الصّٰدِقِیۡنَ بِصِدۡقِہِمۡ وَ یُعَذِّبَ الۡمُنٰفِقِیۡنَ اِنۡ شَآءَ اَوۡ یَتُوۡبَ عَلَیۡہِمۡ ؕ اِنَّ اللّٰہَ کَانَ غَفُوۡرًا رَّحِیۡمًا ﴿ۚ۲۴﴾
that Allah may reward the truthful for their truth, and punish the hypocrites, if He please, or turn to them (mercifully). Surely Allah is ever Forgiving, Merciful.
It is clearly stated here, as also in v. 17, that all the hypocrites would not be punished, but that Allah would be merciful to them, punishing only such as deserved to be punished. Thus it happened that most of them became afterwards sincere converts to Islam.
33:25
وَ رَدَّ اللّٰہُ الَّذِیۡنَ کَفَرُوۡا بِغَیۡظِہِمۡ لَمۡ یَنَالُوۡا خَیۡرًا ؕ وَ کَفَی اللّٰہُ الۡمُؤۡمِنِیۡنَ الۡقِتَالَ ؕ وَ کَانَ اللّٰہُ قَوِیًّا عَزِیۡزًا ﴿ۚ۲۵﴾
And Allah turned back the disbelievers in their rage — they gained no advantage. And Allah was sufficient for the believers in fighting. And Allah is ever Strong, Mighty.
33:26
وَ اَنۡزَلَ الَّذِیۡنَ ظَاہَرُوۡہُمۡ مِّنۡ اَہۡلِ الۡکِتٰبِ مِنۡ صَیَاصِیۡہِمۡ وَ قَذَفَ فِیۡ قُلُوۡبِہِمُ الرُّعۡبَ فَرِیۡقًا تَقۡتُلُوۡنَ وَ تَاۡسِرُوۡنَ فَرِیۡقًا ﴿ۚ۲۶﴾
And He drove down those of the People of the Book who backed them from their fortresses and He cast awe into their hearts; some you killed and you took captive some.
The Jewish tribe of Bani Quraizah were in alliance with the Holy Prophet, and when the enemy laid siege to Madinah they should have repelled the attack. Instead of this they sided with the invading army. When the enemy army took to flight and the Quraizah returned to their fortress, it was besieged by the Holy Prophet. They surrendered by stipulating the condition that they would submit to the judgment of Sa‘d ibn Mu‘adh, formerly their ally. The reference here is to the punishment awarded by him, in accordance with the Jewish law in Deuteronomy, 20:12–14.
33:27
وَ اَوۡرَثَکُمۡ اَرۡضَہُمۡ وَ دِیَارَہُمۡ وَ اَمۡوَالَہُمۡ وَ اَرۡضًا لَّمۡ تَطَـُٔوۡہَا ؕ وَ کَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرًا ﴿٪۲۷﴾
And He made you heirs to their land and their dwellings and their property, and (to) a land which you have not yet trodden. And Allah is ever Powerful over all things.
The land which you have not yet trodden refers to the foreign lands which are here promised to the Muslims and which they conquered later.
Section 4 (Verses 33:28–33:34): Prophet’s Domestic Simplicity
33:28
یٰۤاَیُّہَا النَّبِیُّ قُلۡ لِّاَزۡوَاجِکَ اِنۡ کُنۡـتُنَّ تُرِدۡنَ الۡحَیٰوۃَ الدُّنۡیَا وَ زِیۡنَتَہَا فَتَعَالَیۡنَ اُمَتِّعۡکُنَّ وَ اُسَرِّحۡکُنَّ سَرَاحًا جَمِیۡلًا ﴿۲۸﴾
O Prophet, say to your wives: If you desire this world’s life and its adornment, come, I will give you a provision and allow you to depart in a gracious manner.
Muslims were now growing powerful and wealthier. It was natural, in the circumstances, that the wives of the Prophet should desire to be furnished with better necessities of life than they had previously enjoyed. But just at this time we find a revelation enjoining the strictest simplicity upon them. If the Prophet had allowed his wives to share in the general prosperity of the community, there could not have been the least objection. But he received a revelation which deprived him and those most nearly related to him of those material benefits which others could easily acquire. The splendours of this world were not forbidden to any Muslim, but such transitory vanities were not to be admitted into the household of God’s Prophet. As he possessed the means, his wives would be allowed to depart with rich and ample gifts, if such was their desire. This passage also shows that the object of the Prophet’s marriages was not sensual enjoyment, for he would not have been ready to sacrifice the ease and comforts attendant upon mere carnal desire, and retain the simplicity enjoined upon his household.
33:29
وَ اِنۡ کُنۡـتُنَّ تُرِدۡنَ اللّٰہَ وَ رَسُوۡلَہٗ وَ الدَّارَ الۡاٰخِرَۃَ فَاِنَّ اللّٰہَ اَعَدَّ لِلۡمُحۡسِنٰتِ مِنۡکُنَّ اَجۡرًا عَظِیۡمًا ﴿۲۹﴾
And if you desire Allah and His Messenger and the abode of the Hereafter, then surely Allah has prepared for the doers of good among you a mighty reward.
33:30
یٰنِسَآءَ النَّبِیِّ مَنۡ یَّاۡتِ مِنۡکُنَّ بِفَاحِشَۃٍ مُّبَیِّنَۃٍ یُّضٰعَفۡ لَہَا الۡعَذَابُ ضِعۡفَیۡنِ ؕ وَ کَانَ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرًا ﴿۳۰﴾
O wives of the Prophet, whoever of you is guilty of manifestly improper conduct, the punishment will be doubled for her. And this is easy for Allah.
Not only are the Prophet’s wives denied the comforts of life which were available to other Muslim women, but any unseemly conduct on their part brought double the ordinary punishment. Could this be the work of an impostor? In their case the punishment is increased because, being in the Prophet’s house, they had a better chance to be guided aright and to pass their lives in the greatest purity. It should be noted that there is no actual occurrence of the least indecency on the part of any of the Prophet’s wives.
33:31
وَ مَنۡ یَّقۡنُتۡ مِنۡکُنَّ لِلّٰہِ وَ رَسُوۡلِہٖ وَ تَعۡمَلۡ صَالِحًا نُّؤۡتِہَاۤ اَجۡرَہَا مَرَّتَیۡنِ ۙ وَ اَعۡتَدۡنَا لَہَا رِزۡقًا کَرِیۡمًا ﴿۳۱﴾
And whoever of you is obedient to Allah and His Messenger and does good, We shall give her a double reward, and We have prepared for her an honourable sustenance.
Double reward means only greater reward, as the words honourable sustenance show. The greater reward is due to their having denied themselves the ordinary comforts of life by remaining in the Prophet’s house.
33:32
یٰنِسَآءَ النَّبِیِّ لَسۡتُنَّ کَاَحَدٍ مِّنَ النِّسَآءِ اِنِ اتَّقَیۡتُنَّ فَلَا تَخۡضَعۡنَ بِالۡقَوۡلِ فَیَطۡمَعَ الَّذِیۡ فِیۡ قَلۡبِہٖ مَرَضٌ وَّ قُلۡنَ قَوۡلًا مَّعۡرُوۡفًا ﴿ۚ۳۲﴾
O wives of the Prophet, you are not like any other women. If you would keep your duty, do not be soft in speech, in case he in whose heart is a disease yearn; and speak a word of goodness.
The wives of the Prophet are here told that they were not like other women, as they had to come in contact with large numbers of people, who would come to them to learn the treasures of wisdom which they received from the Prophet. An allusion to this is contained in the words: and speak a word of goodness. As a safeguard against possible inclination of the heart to evil thoughts, they are told not to indulge in soft and amorous conversation with the opposite sex. It is really a rule of life for all Muslim women, and promotes purity of heart and chastity in the relations between the sexes.
33:33
وَ قَرۡنَ فِیۡ بُیُوۡتِکُنَّ وَ لَا تَبَرَّجۡنَ تَبَرُّجَ الۡجَاہِلِیَّۃِ الۡاُوۡلٰی وَ اَقِمۡنَ الصَّلٰوۃَ وَ اٰتِیۡنَ الزَّکٰوۃَ وَ اَطِعۡنَ اللّٰہَ وَ رَسُوۡلَہٗ ؕ اِنَّمَا یُرِیۡدُ اللّٰہُ لِیُذۡہِبَ عَنۡکُمُ الرِّجۡسَ اَہۡلَ الۡبَیۡتِ وَ یُطَہِّرَکُمۡ تَطۡہِیۡرًا ﴿ۚ۳۳﴾
And stay in your houses and do not display (your beauty) like the displaying of the earlier (days of) ignorance; and keep up prayer, and give the due charity, and obey Allah and His Messenger. Allah only desires to take away uncleanness from you, O people of the household, and to purify you a (thorough) purifying.
The means of purification are suggested in the preceding text: to observe the utmost simplicity of life, to avoid every indecency, and not to display their beauty to others. The uncleanness which Allah will thus take away is the uncleanness of the desire for worldly riches. As the Prophet himself was an exemplar to the faithful, so was his household to be an example of simplicity and purity to Muslim women; hence they are called mothers of the faithful; see v. 6. Not only did the wives of the Prophet retain the utmost simplicity of life in his lifetime, but even after his death, when the Muslims grew a very wealthy nation and big stipends were paid to the Prophet’s wives, they did not allow wealth to accumulate in their houses but distributed it to deserving people. Of Aishah especially it is related that she was so generous in giving away what came to her that she would sometimes be left without the means for an evening meal.
33:34
وَ اذۡکُرۡنَ مَا یُتۡلٰی فِیۡ بُیُوۡتِکُنَّ مِنۡ اٰیٰتِ اللّٰہِ وَ الۡحِکۡمَۃِ ؕ اِنَّ اللّٰہَ کَانَ لَطِیۡفًا خَبِیۡرًا ﴿٪۳۴﴾
And remember what is recited in your houses of the messages of Allah and the Wisdom. Surely Allah is ever Knower of subtleties, Aware.
The wives of the Prophet were not only to serve as models of virtue to the faithful, men as well as women, but they were also required to teach the precepts of religion to the faithful. Hence they are told that they must remember not only the injunctions of the Quran — the messages of Allah — but also the wisdom which the Prophet taught by his practice and word, i.e., the Sunna.
Section 5 (Verses 33:35–33:40): Prophet’s Marriage with Zainab
33:35
اِنَّ الۡمُسۡلِمِیۡنَ وَ الۡمُسۡلِمٰتِ وَ الۡمُؤۡمِنِیۡنَ وَ الۡمُؤۡمِنٰتِ وَ الۡقٰنِتِیۡنَ وَ الۡقٰنِتٰتِ وَ الصّٰدِقِیۡنَ وَ الصّٰدِقٰتِ وَ الصّٰبِرِیۡنَ وَ الصّٰبِرٰتِ وَ الۡخٰشِعِیۡنَ وَ الۡخٰشِعٰتِ وَ الۡمُتَصَدِّقِیۡنَ وَ الۡمُتَصَدِّقٰتِ وَ الصَّآئِمِیۡنَ وَ الصّٰٓئِمٰتِ وَ الۡحٰفِظِیۡنَ فُرُوۡجَہُمۡ وَ الۡحٰفِظٰتِ وَ الذّٰکِرِیۡنَ اللّٰہَ کَثِیۡرًا وَّ الذّٰکِرٰتِ ۙ اَعَدَّ اللّٰہُ لَہُمۡ مَّغۡفِرَۃً وَّ اَجۡرًا عَظِیۡمًا ﴿۳۵﴾
Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women, and the charitable men and the charitable women, and the fasting men and the fasting women, and the men who guard their (own) chastity and the women who guard, and the men who remember Allah much and the women who remember — Allah has prepared for them forgiveness and a mighty reward.
This verse repeats ten times that women can attain every good quality to which men can have access and settles it conclusively that according to the Quran women stand on the same spiritual level as men.
33:36
وَ مَا کَانَ لِمُؤۡمِنٍ وَّ لَا مُؤۡمِنَۃٍ اِذَا قَضَی اللّٰہُ وَ رَسُوۡلُہٗۤ اَمۡرًا اَنۡ یَّکُوۡنَ لَہُمُ الۡخِیَرَۃُ مِنۡ اَمۡرِہِمۡ ؕ وَ مَنۡ یَّعۡصِ اللّٰہَ وَ رَسُوۡلَہٗ فَقَدۡ ضَلَّ ضَلٰلًا مُّبِیۡنًا ﴿ؕ۳۶﴾
And it does not befit a believing man or a believing woman, when Allah and His Messenger have decided an affair, to exercise a choice in their matter. And whoever disobeys Allah and His Messenger, he surely strays off to manifest error.
This refers to the marriage of Zainab, first cousin of the Holy Prophet through his paternal aunt, with Zaid, his freed slave and adopted son. Zainab and her relations wished for her marriage to the Holy Prophet. But he insisted that she marry Zaid. In deference to his wishes, she accepted marriage with Zaid.
33:37
وَ اِذۡ تَقُوۡلُ لِلَّذِیۡۤ اَنۡعَمَ اللّٰہُ عَلَیۡہِ وَ اَنۡعَمۡتَ عَلَیۡہِ اَمۡسِکۡ عَلَیۡکَ زَوۡجَکَ وَ اتَّقِ اللّٰہَ وَ تُخۡفِیۡ فِیۡ نَفۡسِکَ مَا اللّٰہُ مُبۡدِیۡہِ وَ تَخۡشَی النَّاسَ ۚ وَ اللّٰہُ اَحَقُّ اَنۡ تَخۡشٰہُ ؕ فَلَمَّا قَضٰی زَیۡدٌ مِّنۡہَا وَطَرًا زَوَّجۡنٰکَہَا لِکَیۡ لَا یَکُوۡنَ عَلَی الۡمُؤۡمِنِیۡنَ حَرَجٌ فِیۡۤ اَزۡوَاجِ اَدۡعِیَآئِہِمۡ اِذَا قَضَوۡا مِنۡہُنَّ وَطَرًا ؕ وَ کَانَ اَمۡرُ اللّٰہِ مَفۡعُوۡلًا ﴿۳۷﴾
And when you said to him (Zaid) to whom Allah had shown favour and to whom you had shown a favour: Keep your wife to yourself and keep your duty to Allah; and you concealed in your heart what Allah would bring to light, and you feared people, while Allah has a greater right that you should fear Him. So when Zaid dissolved her marriage-tie, We gave her to you as a wife, so that there should be no difficulty for the believers about the wives of their adopted sons, when they have dissolved their (wives’) marriage-tie. And Allah’s command is ever performed.
The marriage was not happy and Zaid expressed a desire to the Holy Prophet of divorcing Zainab. The news was grieving for the Prophet, for it was he who had insisted upon the marriage, and he therefore advised Zaid not to divorce her. According to one interpretation, the subsequent words “and you concealed in your heart” to “Allah has a greater right that you should fear Him” are a continuation of the Holy Prophet’s advice to Zaid not to divorce Zainab. (Editor’s Note: In this interpretation, “you feared people” is also said to refer to Zaid’s fear that, as the social standing of Zainab was much higher than his own, people would think he was not giving Zainab sufficient respect.)
33:38
مَا کَانَ عَلَی النَّبِیِّ مِنۡ حَرَجٍ فِیۡمَا فَرَضَ اللّٰہُ لَہٗ ؕ سُنَّۃَ اللّٰہِ فِی الَّذِیۡنَ خَلَوۡا مِنۡ قَبۡلُ ؕ وَ کَانَ اَمۡرُ اللّٰہِ قَدَرًا مَّقۡدُوۡرَۨا ﴿۫ۙ۳۸﴾
There is no harm for the Prophet in what Allah has ordained for him. Such has been the way of Allah with those who have gone before. And the command of Allah is a decree that is made absolute —
33:39
الَّذِیۡنَ یُبَلِّغُوۡنَ رِسٰلٰتِ اللّٰہِ وَ یَخۡشَوۡنَہٗ وَ لَا یَخۡشَوۡنَ اَحَدًا اِلَّا اللّٰہَ ؕ وَ کَفٰی بِاللّٰہِ حَسِیۡبًا ﴿۳۹﴾
those who deliver the messages of Allah and fear Him, and fear none but Allah. And Allah is sufficient to take account.
33:40
مَا کَانَ مُحَمَّدٌ اَبَاۤ اَحَدٍ مِّنۡ رِّجَالِکُمۡ وَ لٰکِنۡ رَّسُوۡلَ اللّٰہِ وَ خَاتَمَ النَّبِیّٖنَ ؕ وَ کَانَ اللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمًا ﴿٪۴۰﴾
Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the prophets. And Allah is ever Knower of all things.
The word khātam means a seal or the last part or portion of a thing, the latter being the primary significance of the word khātim. The words khātam al-qaum always means the last of the people — ākhiru-hum. Though the Holy Prophet was admittedly the last of the prophets, and even history shows that no prophet appeared after him in the world, yet the Quran has adopted the word khātam and not khātim, because a deeper significance is carried in the phrase Seal of the prophets than mere finality. It indicates finality combined with perfection of prophethood, along with a continuance among his followers of certain blessings of prophethood. He is the Seal of the prophets because with him the object of prophethood, the manifestation of Divine will in Laws which should guide humanity, was finally accomplished in the revelation of a perfect law in the Holy Quran, and he is also the Seal of the prophets because certain favours bestowed on prophets were forever to continue among his followers. The office of the prophet was only necessary to guide people, either by giving them a law or by removing the imperfections of a previously existing law, or by giving certain new directions to meet the requirements of the time or place. Hence prophets were constantly raised. But through the Holy Prophet a perfect law was given, suiting the requirements of all ages and all countries, and this law was guarded against all corruption, and the office of the prophet was therefore no more required. But this did not mean that the Divine favours bestowed on His chosen servants were to be denied to the chosen ones among the Muslims. The highest of these favours is Divine inspiration, and it is recognized by Islam that the Divine Being speaks to His chosen ones now as He spoke in the past, but such people are not prophets in the real sense of the word. According to a most reliable hadith, the Prophet said “there will be in my community”, i.e., among the Muslims, “men who will be spoken to (by God), though they will not be prophets” (Bukhari, 62:6). According to another version of the same hadith, such people are given the name muḥaddath. There is also a saying of the Holy Prophet: Nothing has remained of prophethood except mubashsharāt, i.e., good news. And being asked what was meant by mubashsharāt, or good news, he said: “True visions” (Bukhari, 91:5). According to another hadith: “The vision of the believer is one of the forty-six parts of prophethood” (Bukhari, 91:4). Prophethood itself has gone, but one of its blessings remains, and will exist forever among the followers of the Holy Prophet.
Section 6 (Verses 33:41–33:52): The Prophet’s Marriages
33:41
یٰۤاَیُّہَاالَّذِیۡنَ اٰمَنُوا اذۡکُرُوا اللّٰہَ ذِکۡرًا کَثِیۡرًا﴿ۙ۴۱﴾
O you who believe, remember Allah with much remembrance,
33:43
ہُوَ الَّذِیۡ یُصَلِّیۡ عَلَیۡکُمۡ وَ مَلٰٓئِکَتُہٗ لِیُخۡرِجَکُمۡ مِّنَ الظُّلُمٰتِ اِلَی النُّوۡرِ ؕ وَ کَانَ بِالۡمُؤۡمِنِیۡنَ رَحِیۡمًا ﴿۴۳﴾
He it is Who sends blessings on you, and (so do) His angels, that He may bring you forth out of darkness into light. And He is ever Merciful to the believers.
This section deals with the marriages of the Holy Prophet and fittingly opens with a statement showing how he had made God the greatest force in the lives of a people who had never known God. Again it was by means of the transformation wrought by him that his companions were led out of the darkness of ignorance. How could it be that the man who purified others was himself impure? Could a sensual man, a slave of his passions, turn a nation of idolatrous and ignorant men into a godly people? This argument is then further expanded.
33:44
تَحِیَّتُہُمۡ یَوۡمَ یَلۡقَوۡنَہٗ سَلٰمٌ ۖۚ وَ اَعَدَّ لَہُمۡ اَجۡرًا کَرِیۡمًا ﴿۴۴﴾
Their greeting on the day they meet Him will be, Peace! and He has prepared for them an honourable reward.
33:45
یٰۤاَیُّہَا النَّبِیُّ اِنَّاۤ اَرۡسَلۡنٰکَ شَاہِدًا وَّ مُبَشِّرًا وَّ نَذِیۡرًا ﴿ۙ۴۵﴾
O Prophet, surely We have sent you as a witness, and a bearer of good news and a warner,
33:46
وَّ دَاعِیًا اِلَی اللّٰہِ بِاِذۡنِہٖ وَ سِرَاجًا مُّنِیۡرًا ﴿۴۶﴾
and as an inviter to Allah by His permission, and as a light-giving sun.
The words imply that one who could give light to others and raise them from the depth of vice and immorality to the height of purity and perfection could not himself be in the darkness of impurity. The Prophet is here spoken of first as one bearing witness to lost humanity, to people who had lost all idea of God-consciousness, that there is a God. More than that he was a bearer of good news to humanity that God still remembered mankind, and that He had sent His Prophet to make this fallen humanity rise to spiritual eminence, but he was also a warner, and told them that, if they persisted in their evil ways, they would suffer evil consequences; thus he was an Inviter to Allah and the Sun of righteousness.
33:47
وَ بَشِّرِ الۡمُؤۡمِنِیۡنَ بِاَنَّ لَہُمۡ مِّنَ اللّٰہِ فَضۡلًا کَبِیۡرًا ﴿۴۷﴾
And give the believers the good news that they will have great grace from Allah.
33:48
وَ لَا تُطِعِ الۡکٰفِرِیۡنَ وَ الۡمُنٰفِقِیۡنَ وَ دَعۡ اَذٰىہُمۡ وَ تَوَکَّلۡ عَلَی اللّٰہِ ؕ وَ کَفٰی بِاللّٰہِ وَکِیۡلًا ﴿۴۸﴾
And do not obey the disbelievers and the hypocrites, and disregard their annoying talk, and rely on Allah. And Allah is sufficient as having charge of affairs.
In the mention of annoying talk there is a clear reference to the carpings of his petty-minded critics, who try to misrepresent the greatest source of righteousness which the world has ever witnessed, as an evil. The Prophet is told to disregard this annoying talk, as the time would come when the question would be asked: how is it that the Prophet illumined the world and opened the flood-gates of light to a benighted world, if it was darkness that reigned supreme in his own mind? (Editor’s Note: “Disregard their annoying talk” also shows that a Muslim must not become inflamed by verbal abuse of his religion, and if his reply has no effect on the abuser then he should simply ignore the hurtful comments.)
33:49
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا نَکَحۡتُمُ الۡمُؤۡمِنٰتِ ثُمَّ طَلَّقۡتُمُوۡہُنَّ مِنۡ قَبۡلِ اَنۡ تَمَسُّوۡہُنَّ فَمَا لَکُمۡ عَلَیۡہِنَّ مِنۡ عِدَّۃٍ تَعۡتَدُّوۡنَہَا ۚ فَمَتِّعُوۡہُنَّ وَ سَرِّحُوۡہُنَّ سَرَاحًا جَمِیۡلًا ﴿۴۹﴾
O you who believe, when you marry believing women, then divorce them before you touch them, you have in their case no term which you should reckon. But make provision for them and let them go in a gracious manner.
33:50
یٰۤاَیُّہَا النَّبِیُّ اِنَّاۤ اَحۡلَلۡنَا لَکَ اَزۡوَاجَکَ الّٰتِیۡۤ اٰتَیۡتَ اُجُوۡرَہُنَّ وَ مَا مَلَکَتۡ یَمِیۡنُکَ مِمَّاۤ اَفَآءَ اللّٰہُ عَلَیۡکَ وَ بَنٰتِ عَمِّکَ وَ بَنٰتِ عَمّٰتِکَ وَ بَنٰتِ خَالِکَ وَ بَنٰتِ خٰلٰتِکَ الّٰتِیۡ ہَاجَرۡنَ مَعَکَ ۫ وَ امۡرَاَۃً مُّؤۡمِنَۃً اِنۡ وَّہَبَتۡ نَفۡسَہَا لِلنَّبِیِّ اِنۡ اَرَادَ النَّبِیُّ اَنۡ یَّسۡتَنۡکِحَہَا ٭ خَالِصَۃً لَّکَ مِنۡ دُوۡنِ الۡمُؤۡمِنِیۡنَ ؕ قَدۡ عَلِمۡنَا مَا فَرَضۡنَا عَلَیۡہِمۡ فِیۡۤ اَزۡوَاجِہِمۡ وَ مَا مَلَکَتۡ اَیۡمَانُہُمۡ لِکَیۡلَا یَکُوۡنَ عَلَیۡکَ حَرَجٌ ؕ وَ کَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا ﴿۵۰﴾
O Prophet, We have made lawful to you your wives whom you have given their dowries, and those whom your right hand possesses, out of those whom Allah has given you as prisoners of war, and the daughters of your paternal uncle and the daughters of your paternal aunts, and the daughters of your maternal uncle and the daughters of your maternal aunts who migrated with you; and a believing woman, if she gives herself to the Prophet, if the Prophet desires to marry her. (It is) especially for you, not for the believers — We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you. And Allah is ever Forgiving, Merciful.
This revelation came after 4:3, which limits the number of wives a man can take under exceptional circumstances to four. The Prophet was, however, told that he should not divorce the excess number for this reason. The marriages of the Holy Prophet have furnished his critics with the chief implement of attack on him. Therefore we give some details about them below. (1) Up to the age of 25, the Holy Prophet lived a celibate life, a life of transcendent purity among a people who prided themselves on loose sexual relations. (2) At the age of 25, he married a widow, Khadijah, who was 40 years old, and passed all the years of his youth and manhood with her as his only wife till she passed away when he reached the age of 50. Then while still at Makkah he married Saudah, a widow of advanced age. He also married Aishah, his only virgin wife, while still at Makkah, but her marriage was consummated five years afterwards in the 2nd year of the Hijra. (3) From the age of 54 to 60, after the emigration to Madinah, he contracted several marriages at the same time. The women he married were mostly widows of his followers who had been killed in battle or otherwise died. Besides these widows whom it fell to his lot to take under his protection, the Prophet took three widows of his enemies in marriage, and in each case this step led to the union and pacification of a whole tribe. The marriage with Zainab has already been mentioned; she was a divorced woman. (4) The last period was when war came to an end; a reference to this is contained in v. 52: “It is not allowed to you to take wives after this”. Thus it will be seen that all these marriages of the Prophet were due either to feelings of compassion for the widows of his faithful followers or to put a stop to bloodshed and ensure union with some tribe.
33:51
تُرۡجِیۡ مَنۡ تَشَآءُ مِنۡہُنَّ وَ تُــٔۡوِیۡۤ اِلَیۡکَ مَنۡ تَشَآءُ ؕ وَ مَنِ ابۡتَغَیۡتَ مِمَّنۡ عَزَلۡتَ فَلَا جُنَاحَ عَلَیۡکَ ؕ ذٰلِکَ اَدۡنٰۤی اَنۡ تَقَرَّ اَعۡیُنُہُنَّ وَ لَا یَحۡزَنَّ وَ یَرۡضَیۡنَ بِمَاۤ اٰتَیۡتَہُنَّ کُلُّہُنَّ ؕ وَ اللّٰہُ یَعۡلَمُ مَا فِیۡ قُلُوۡبِکُمۡ ؕ وَ کَانَ اللّٰہُ عَلِیۡمًا حَلِیۡمًا ﴿۵۱﴾
You may put off (by divorce) whom you please of them, and take to yourself whom you please. And whom you desire of those whom you had separated provisionally, no blame attaches to you. This is most proper so that they may be comforted and they may not grieve, and that they should be pleased, all of them, with what you give them. And Allah knows what is in your hearts. And Allah is ever Knowing, Forbearing.
This verse must be read along with verses 28 and 29, where a choice is given to the Prophet’s wives to remain with him or to depart. A similar choice is given here to the Prophet. And when his wives preferred to lead simple lives with him rather than seek worldly goods by leaving him, the Prophet was no less considerate for their feelings; for despite the choice given to him to retain such of his wives as he liked, he did not exercise this choice to the disadvantage of anyone of them, but retained them all, as they had chosen to remain with him. A reference is, indeed, contained to verses 28 and 29 in the words that they should be pleased, all of them, with what you give them, which indicate that this was altogether a new arrangement in which both parties were given free choice and both sacrificed all other considerations to the sanctity of the marriage-tie.
33:52
لَا یَحِلُّ لَکَ النِّسَآءُ مِنۡۢ بَعۡدُ وَ لَاۤ اَنۡ تَبَدَّلَ بِہِنَّ مِنۡ اَزۡوَاجٍ وَّ لَوۡ اَعۡجَبَکَ حُسۡنُہُنَّ اِلَّا مَا مَلَکَتۡ یَمِیۡنُکَ ؕ وَ کَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ رَّقِیۡبًا ﴿٪۵۲﴾
It is not allowed to you to take wives after this, nor to change them for other wives, though their beauty be pleasing to you, except those whom your right hand (already) possesses. And Allah is ever Watchful over all things.
When the Prophet’s wives chose to remain with him, the limitation was placed upon the Holy Prophet that he should not take any other wife nor should he divorce anyone of those who had chosen to remain with him.
Section 7 (Verses 33:53–33:58): Rules of Conduct in Domestic Relations
33:53
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَدۡخُلُوۡا بُیُوۡتَ النَّبِیِّ اِلَّاۤ اَنۡ یُّؤۡذَنَ لَکُمۡ اِلٰی طَعَامٍ غَیۡرَ نٰظِرِیۡنَ اِنٰىہُ ۙ وَ لٰکِنۡ اِذَا دُعِیۡتُمۡ فَادۡخُلُوۡا فَاِذَا طَعِمۡتُمۡ فَانۡتَشِرُوۡا وَ لَا مُسۡتَاۡنِسِیۡنَ لِحَدِیۡثٍ ؕ اِنَّ ذٰلِکُمۡ کَانَ یُؤۡذِی النَّبِیَّ فَیَسۡتَحۡیٖ مِنۡکُمۡ ۫ وَ اللّٰہُ لَا یَسۡتَحۡیٖ مِنَ الۡحَقِّ ؕ وَ اِذَا سَاَلۡتُمُوۡہُنَّ مَتَاعًا فَسۡـَٔلُوۡہُنَّ مِنۡ وَّرَآءِ حِجَابٍ ؕ ذٰلِکُمۡ اَطۡہَرُ لِقُلُوۡبِکُمۡ وَ قُلُوۡبِہِنَّ ؕ وَ مَا کَانَ لَکُمۡ اَنۡ تُؤۡذُوۡا رَسُوۡلَ اللّٰہِ وَ لَاۤ اَنۡ تَنۡکِحُوۡۤا اَزۡوَاجَہٗ مِنۡۢ بَعۡدِہٖۤ اَبَدًا ؕ اِنَّ ذٰلِکُمۡ کَانَ عِنۡدَ اللّٰہِ عَظِیۡمًا ﴿۵۳﴾
O you who believe, do not enter the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking to be finished — but when you are invited, enter, and when you have taken food, disperse — not seeking to listen to talk. Surely this gives the Prophet trouble, but he forbears from you, and Allah does not forbear from the truth. And when you ask of them any goods, ask of them from behind a curtain. This is purer for your hearts and their hearts. And it is not fitting for you to give trouble to the Messenger of Allah, nor to marry his wives after him ever. Surely this is grievous in the sight of Allah.
Any rule of conduct to be observed in relation to the Holy Prophet is really a rule that must be observed in all social relations. The Quran teaches not only high morals, but also good manners, for it is meant for everyone. In this verse it disparages the custom of giving trouble to the owner of a house who invites his friends to a dinner by coming before the appointed time or staying after dinner to indulge in idle talk. This is a rule which the Muslims were desired to observe towards one another as well as towards the Holy Prophet.
33:54
اِنۡ تُبۡدُوۡا شَیۡئًا اَوۡ تُخۡفُوۡہُ فَاِنَّ اللّٰہَ کَانَ بِکُلِّ شَیۡءٍ عَلِیۡمًا ﴿۵۴﴾
If you do a thing openly or do it in secret, then surely Allah is ever Knower of all things.
33:55
لَا جُنَاحَ عَلَیۡہِنَّ فِیۡۤ اٰبَآئِہِنَّ وَ لَاۤ اَبۡنَآئِہِنَّ وَ لَاۤ اِخۡوَانِہِنَّ وَ لَاۤ اَبۡنَآءِ اِخۡوَانِہِنَّ وَ لَاۤ اَبۡنَآءِ اَخَوٰتِہِنَّ وَ لَا نِسَآئِہِنَّ وَ لَا مَا مَلَکَتۡ اَیۡمَانُہُنَّ ۚ وَ اتَّقِیۡنَ اللّٰہَ ؕ اِنَّ اللّٰہَ کَانَ عَلٰی کُلِّ شَیۡءٍ شَہِیۡدًا ﴿۵۵﴾
There is no blame on them in respect of their fathers, nor their sons, nor their brothers, nor their brothers’ sons, nor their sisters’ sons, nor their own women, nor of what their right hands possess — and (O you women) keep your duty to Allah. Surely Allah is ever Witness over all things.
33:56
اِنَّ اللّٰہَ وَ مَلٰٓئِکَتَہٗ یُصَلُّوۡنَ عَلَی النَّبِیِّ ؕ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا صَلُّوۡا عَلَیۡہِ وَ سَلِّمُوۡا تَسۡلِیۡمًا ﴿۵۶﴾
Surely Allah and His angels bless the Prophet. O you who believe, call for blessings on him and salute him with a (becoming) salutation.
The invocation of Divine blessings on the Holy Prophet is mentioned in connection with the false imputations against him as regards his marital relations, the implication being that all such imputations would be brought to naught by the blessings which Allah would shower on him, showing that he is pure and holds communion with the fountain-head of purity.
33:57
اِنَّ الَّذِیۡنَ یُؤۡذُوۡنَ اللّٰہَ وَ رَسُوۡلَہٗ لَعَنَہُمُ اللّٰہُ فِی الدُّنۡیَا وَ الۡاٰخِرَۃِ وَ اَعَدَّ لَہُمۡ عَذَابًا مُّہِیۡنًا ﴿۵۷﴾
Surely those who malign Allah and His Messenger, Allah has cursed them in this world and the Hereafter, and He has prepared for them a humiliating punishment.
The word translated as “malign” is from the root adha and it refers here to the false imputations of the disbelievers and the hypocrites against the Holy Prophet. This sense of the word is made clear in the next verse, where the same word is used about the believers, and is explained at the end of the verse as indicating a false accusation against them.
33:58
وَ الَّذِیۡنَ یُؤۡذُوۡنَ الۡمُؤۡمِنِیۡنَ وَ الۡمُؤۡمِنٰتِ بِغَیۡرِ مَا اکۡتَسَبُوۡا فَقَدِ احۡتَمَلُوۡا بُہۡتَانًا وَّ اِثۡمًا مُّبِیۡنًا ﴿٪۵۸﴾
And those who malign believing men and believing women undeservedly, they bear the guilt of slander and manifest sin.
Section 8 (Verses 33:59–33:68): Those who Spread Evil Reports
33:59
یٰۤاَیُّہَا النَّبِیُّ قُلۡ لِّاَزۡوَاجِکَ وَ بَنٰتِکَ وَ نِسَآءِ الۡمُؤۡمِنِیۡنَ یُدۡنِیۡنَ عَلَیۡہِنَّ مِنۡ جَلَابِیۡبِہِنَّ ؕ ذٰلِکَ اَدۡنٰۤی اَنۡ یُّعۡرَفۡنَ فَلَا یُؤۡذَیۡنَ ؕ وَ کَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا ﴿۵۹﴾
O Prophet, tell your wives and your daughters and the women of believers to let down upon them their over-garments. This is more proper, so that they may be known, and not be given trouble. And Allah is ever Forgiving, Merciful.
The injunction to wear an over-garment is here given with the object that women may not be annoyed and followed by men inclined to evil, who would come to know by this mark of distinction that these were pure and chaste women who would not tolerate insult or ill-treatment.
33:60
لَئِنۡ لَّمۡ یَنۡتَہِ الۡمُنٰفِقُوۡنَ وَ الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ وَّ الۡمُرۡجِفُوۡنَ فِی الۡمَدِیۡنَۃِ لَنُغۡرِیَنَّکَ بِہِمۡ ثُمَّ لَا یُجَاوِرُوۡنَکَ فِیۡہَاۤ اِلَّا قَلِیۡلًا ﴿ۖۛۚ۶۰﴾
If the hypocrites and those in whose hearts is a disease and the agitators in Madinah do not stop, We shall certainly urge you on against them, then they shall not be your neighbours in it but for a little while —
33:61
مَّلۡعُوۡنِیۡنَ ۚۛ اَیۡنَمَا ثُقِفُوۡۤا اُخِذُوۡا وَ قُتِّلُوۡا تَقۡتِیۡلًا ﴿۶۱﴾
accursed, wherever they are found they will be seized and killed.
33:62
سُنَّۃَ اللّٰہِ فِی الَّذِیۡنَ خَلَوۡا مِنۡ قَبۡلُ ۚ وَ لَنۡ تَجِدَ لِسُنَّۃِ اللّٰہِ تَبۡدِیۡلًا ﴿۶۲﴾
That was the way of Allah concerning those who have gone before; and you will find no change in the way of Allah.
33:63
یَسۡـَٔلُکَ النَّاسُ عَنِ السَّاعَۃِ ؕ قُلۡ اِنَّمَا عِلۡمُہَا عِنۡدَ اللّٰہِ ؕ وَ مَا یُدۡرِیۡکَ لَعَلَّ السَّاعَۃَ تَکُوۡنُ قَرِیۡبًا ﴿۶۳﴾
People ask you about the Hour. Say: The knowledge of it is only with Allah. And what will make you comprehend that the Hour may be near?
By the Hour is meant the hour of their doom, as prophesied in the previous verses.
33:64
اِنَّ اللّٰہَ لَعَنَ الۡکٰفِرِیۡنَ وَ اَعَدَّ لَہُمۡ سَعِیۡرًا ﴿ۙ۶۴﴾
Surely Allah has cursed the disbelievers and prepared for them a burning Fire,
33:65
خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۚ لَا یَجِدُوۡنَ وَلِیًّا وَّ لَا نَصِیۡرًا ﴿ۚ۶۵﴾
to abide in it for a long time; they will find no protector nor helper.
33:66
یَوۡمَ تُقَلَّبُ وُجُوۡہُہُمۡ فِی النَّارِ یَقُوۡلُوۡنَ یٰلَیۡتَنَاۤ اَطَعۡنَا اللّٰہَ وَ اَطَعۡنَا الرَّسُوۡلَا ﴿۶۶﴾
On the day when their leaders are turned back into the Fire, they say: If only we had obeyed Allah and obeyed the Messenger!
33:67
وَ قَالُوۡا رَبَّنَاۤ اِنَّاۤ اَطَعۡنَا سَادَتَنَا وَ کُبَرَآءَنَا فَاَضَلُّوۡنَا السَّبِیۡلَا ﴿۶۷﴾
And they say: Our Lord, we only obeyed our leaders and our great men, so they led us astray from the path.
33:68
رَبَّنَاۤ اٰتِہِمۡ ضِعۡفَیۡنِ مِنَ الۡعَذَابِ وَ الۡعَنۡہُمۡ لَعۡنًا کَبِیۡرًا ﴿٪۶۸﴾
Our Lord, give them a double punishment and curse them with a great curse.
Section 9 (Verses 33:69–33:73): An Exhortation to the Faithful
33:69
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَکُوۡنُوۡا کَالَّذِیۡنَ اٰذَوۡا مُوۡسٰی فَبَرَّاَہُ اللّٰہُ مِمَّا قَالُوۡا ؕ وَ کَانَ عِنۡدَ اللّٰہِ وَجِیۡہًا ﴿ؕ۶۹﴾
O you who believe, do not be like those who maligned Moses, but Allah cleared him of what they said. And he was worthy of regard with Allah.
For a false imputation against Moses by his own people, and even his own sister, see the book of Numbers, ch. 12. As this chapter deals with false imputations, the case of a false imputation against the prophet in whose likeness the Holy Prophet came is cited, and attention is drawn to the fate of those who had taken part in the accusation. The false accusations against the Holy Prophet are all forged by his opponents.
33:70
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ وَ قُوۡلُوۡا قَوۡلًا سَدِیۡدًا ﴿ۙ۷۰﴾
O you who believe, keep your duty to Allah and speak straight words:
33:71
یُّصۡلِحۡ لَکُمۡ اَعۡمَالَکُمۡ وَ یَغۡفِرۡ لَکُمۡ ذُنُوۡبَکُمۡ ؕ وَ مَنۡ یُّطِعِ اللّٰہَ وَ رَسُوۡلَہٗ فَقَدۡ فَازَ فَوۡزًا عَظِیۡمًا ﴿۷۱﴾
He will put your deeds into a right state for you, and forgive you your sins. And whoever obeys Allah and His Messenger, he indeed achieves a mighty success.
33:72
اِنَّا عَرَضۡنَا الۡاَمَانَۃَ عَلَی السَّمٰوٰتِ وَ الۡاَرۡضِ وَ الۡجِبَالِ فَاَبَیۡنَ اَنۡ یَّحۡمِلۡنَہَا وَ اَشۡفَقۡنَ مِنۡہَا وَ حَمَلَہَا الۡاِنۡسَانُ ؕ اِنَّہٗ کَانَ ظَلُوۡمًا جَہُوۡلًا ﴿ۙ۷۲﴾
Surely We offered the trust to the heavens and the earth and the mountains, but they refused to be unfaithful to it and feared from it, and man has turned unfaithful to it. Surely he is ever unjust, ignorant —
The words translated as “unfaithful” to the trust literally mean bear the trust. Not bearing the trust signifies paying it back, and bearing the trust means being unfaithful to it. The meaning is that nature is true to its laws which bring about its evolution, but man is not true to the laws on which depends his real happiness. (Editor’s Note: “Trust” here may be the spirit or soul breathed into the human body by God as stated in 15:29. It is quite different from the animal life which a human shares with all animals, along with his physical body. All experiences, actions and even thoughts of a human being during his life are imprinted on the soul and they make it into an individual personality called nafs by the Quran. This nafs is taken away at death, as stated in 39:42, and appears before its Creator (50:21) to account for the way the trust placed in him by God was discharged. This grave responsibility, if properly discharged, gives it scope wider than the earth, higher than the heavens and stronger than the mountains referred to in this verse. This is proved by 59:21 as the revelation of the Quran came to the Holy Prophet Muhammad without his heart crumbling down.)
33:73
لِّیُعَذِّبَ اللّٰہُ الۡمُنٰفِقِیۡنَ وَ الۡمُنٰفِقٰتِ وَ الۡمُشۡرِکِیۡنَ وَ الۡمُشۡرِکٰتِ وَ یَتُوۡبَ اللّٰہُ عَلَی الۡمُؤۡمِنِیۡنَ وَ الۡمُؤۡمِنٰتِ ؕ وَ کَانَ اللّٰہُ غَفُوۡرًا رَّحِیۡمًا ﴿٪۷۳﴾
that Allah may punish the hypocritical men and the hypocritical women, and the men and the women who set up partners (with Allah), and Allah will turn (mercifully) to the believing men and the believing women. And Allah is ever Forgiving, Merciful.