Al-Quran Surah 33. Al-Ahzab, Ayah 6

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النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ۖ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ ۗ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ إِلَّا أَنْ تَفْعَلُوا إِلَىٰ أَوْلِيَائِكُمْ مَعْرُوفًا ۚ كَانَ ذَٰلِكَ فِي الْكِتَابِ مَسْطُورًا


Asad : 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 havein accordance wuth God's decree, a higher claim upon one another than [was even the case between] the believers [of Yathrib] and those who had magrated [there for the sake of Good].9 none the less, you are to act wth utmost goodness towards your [other] close friends as well:10 this [too] is written down in God's decree.
Khattab :

The Prophet has a stronger affinity to the believers than they do themselves. And his wives are their mothers. As ordained by Allah, blood relatives are more entitled ˹to inheritance˺ than ˹other˺ believers and immigrants, unless you ˹want to˺ show kindness to your ˹close˺ associates ˹through bequest˺.1 This is decreed in the Record.2 

Malik : The Prophet is closer to the believers than their own selves and his wives are as their mothers. Blood relatives have a greater claim on one another than the other believers and the Muhajirin (early Muslims who migrated from Makkah to Madinah) according to the Book of Allah: although you are permitted to some good (through leaving bequests) for your friends . This has been written in the Book of Allah.
Pickthall : The Prophet is closer to the believers than their selves, and his wives are (as) their mothers. And the owners of kinship are closer one to another in the ordinance of Allah than (other) believers and the fugitives (who fled from Mecca) except that ye should do kindness to your friends. This is written in the Book (of nature).
Yusuf Ali : The Prophet is closer to the Believers than their own selves and his wives are their mothers. Blood-relations among each other have closer personal ties in the Decree of Allah than (the Brotherhood of) Believers and Muhajirs: nevertheless do ye what is just to your closest friends: such is the writing in the Decree (of Allah). 3674 3675 3676
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  Ifrah Naz    
  2 years 6 weeks ago
SubhanAllah,very well explained.. It helped me in understanding Ayah 6 of Surah AlAhzab in my school syllabus .. Each explaintion cleared my concept about this Ayah .. Thankyou,may God bless you All
Asad   
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Asad 8 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, 'Ikrimah 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".
Asad   
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Asad 9 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 33:6) 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 Qur'anic 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.
Asad   
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Asad 10 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).

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Yusuf Ali   
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Yusuf Ali 3674 In human relationship the Prophet is entitled to more respect and consideration than blood-relations. The Believers should follow him rather than their fathers or mothers or brothers, where there is conflict of duties. He is even nearer-closer to our real interests-than our own selves.
Yusuf Ali   
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Yusuf Ali 3675 See last note. This Sura establishes the dignity and position of the Holy Prophet's wives, who had a special mission and responsibility as Mothers of the Believers. They were not to be like ordinary women: they had to instruct women in religious matters visit and minister to those who were ill or in distress, and do other kindly offices in aid of the Prophet's mission.
Yusuf Ali   
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Yusuf Ali 3676 In the early Madinah period, there was a bond of brotherhood between its inhabitants and the Muslims who migrated. This bond was the reason for mutual inheritance between them. Once the stability of Muslim Ummah was established, the law of inheritance according to blood relationship was revealed superceding the previous brotherhood relationship. This verse and verse No. 75 of Sura 8 abrogate the earlier arrangement.
   
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29638

 This verse confirms a ruling mentioned in 8:75 which ended a previous ruling that allowed inheritance between Muslims from Mecca (Al-Muhâjirûn, the Emigrants) and Muslims from Medina (Al-Anṣâr, the Helpers). Now, only relatives can inherit from one another, whereas non-heirs can receive a share through bequest, up to one third of the estate. See 4:7, 11-13, 32-33, and 176.

   
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29639

 See footnote for 27:75.

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