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Surah 33. Al-Ahzab

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33:21
لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْـَٔاخِرَ وَذَكَرَ ٱللَّهَ كَثِيرًا Laqad k a na lakum fee rasooli All a hi oswatun h asanatun liman k a na yarjoo All a ha wa a lyawma al a khira wa th akara All a ha katheer a n
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
  - Mohammad Asad

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.

You have indeed, in the life of Rasool-Allah, the 'Best Model' for him whose hope is in Allah and the Day of the Hereafter, and who engages himself much in the remembrance of Allah.
  - Muhammad Farooq-i-Azam Malik
Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often.
  - Mustafa Khattab
Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the last Day, and remembereth Allah much.
  - Marmaduke Pickthall
Ye have indeed in the Apostle of Allah a beautiful pattern of (conduct) for anyone whose hope is in Allah and the Final Day and who engages much in the praise of Allah. 3694 3695
  - Abdullah Yusuf Ali

We now have the psychology of the Believers,-God-fearing men, led by that pattern of men and of leaders, Muhammad Al-Mustafa.

Cf. xxvi. 227: see especially the last clause of that verse in a Makkan Sura, which was amply fulfilled in Madinah.

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33:22
وَلَمَّا رَءَا ٱلْمُؤْمِنُونَ ٱلْأَحْزَابَ قَالُوا۟ هَـٰذَا مَا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥ وَصَدَقَ ٱللَّهُ وَرَسُولُهُۥ ۚ وَمَا زَادَهُمْ إِلَّآ إِيمَـٰنًا وَتَسْلِيمًا Walamm a ra a almuminoona ala h z a ba q a loo h atha m a waAAadan a All a hu warasooluhu wa s adaqa All a hu warasooluhu wam a z a dahum ill a eem a nan watasleem a n
And [so,] when the believers saw the Con-federates [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.
  - Mohammad Asad

These seem to be allusions to 29:2 (which may have been one of the last Meccan revelations) as well as to 2:155 and {214} (i.e., verses of the first surah of the Medina period).

When the true believers saw the confederate forces they said: "This is what Allah and His Rasool had promised us: Allah and his Rasool were absolutely true." This increased them all the more in their faith and their zeal in obedience.
  - Muhammad Farooq-i-Azam Malik
When the believers saw the enemy alliance, they said, 'This is what Allah and His Messenger had promised us. The promise of Allah and His Messenger has come true.' And this only increased them in faith and submission.
  - Mustafa Khattab
And when the true believers saw the clans, they said: This is that which Allah and His messenger promised us. Allah and His messenger are true. It did but confirm them in their faith and resignation.
  - Marmaduke Pickthall
When the Believers saw the Confederate forces they said: "This is what Allah and His Apostle had promised us and Allah and his Apostle told us what was true." And it only added to their faith and their zeal in obedience. 3696
  - Abdullah Yusuf Ali

This is in contrast to what the Hypocrites said in verse 12 above. The divine promise of help and success is contigent upon our striving and faith. Nothing comes to the poltroon and the sceptical idler. Dangers and difficulties, and conflict with Evil, are foretold us, and we must meet them with fortitude and courage.

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33:23
مِّنَ ٱلْمُؤْمِنِينَ رِجَالٌ صَدَقُوا۟ مَا عَـٰهَدُوا۟ ٱللَّهَ عَلَيْهِ ۖ فَمِنْهُم مَّن قَضَىٰ نَحْبَهُۥ وَمِنْهُم مَّن يَنتَظِرُ ۖ وَمَا بَدَّلُوا۟ تَبْدِيلًا Mina almumineena rij a lun s adaqoo m a AA a hadoo All a ha AAalayhi faminhum man qa da na h bahu waminhum man yanta th iru wam a baddaloo tabdeel a n
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 fulfilment] without having changed [their resolve] in the least.
  - Mohammad Asad

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.

Among the believers there are men who have been true to their covenant with Allah: of them some have completed their vow through sacrificing their lives, and some others are waiting for it, and have not changed their determination in the least.
  - Muhammad Farooq-i-Azam Malik
Among the believers are men who have proven true to what they pledged to Allah.1 Some of them have fulfilled their pledge 'with their lives', others are waiting 'their turn'. They have never changed 'their commitment' in the least.
  - Mustafa Khattab

  See footnote for 7:46.

Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least;
  - Marmaduke Pickthall
Among the Believers are men who have been true to their Covenant with Allah: of them some have completed their vow to (the extreme) and some (still) wait: but they have never changed (their determination) in the least: 3697
  - Abdullah Yusuf Ali

In the fight for truth were (and are) many who sacrificed their all-resources, knowledge, influence, life itself-in the Cause, and never wavered. If they won the crown of martyrdom, they were blessed. Such a one was Sad ibn Mu'az, the chief of the Aus tribe, the intrepid standard-bearer of Islam, who died of a wound he had received in the Battle of the Trench. Other heroes fought valiantly and lived, always ready to lay down their lives. Both classes were staunch: they never changed or wavered.

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33:24
لِّيَجْزِىَ ٱللَّهُ ٱلصَّـٰدِقِينَ بِصِدْقِهِمْ وَيُعَذِّبَ ٱلْمُنَـٰفِقِينَ إِن شَآءَ أَوْ يَتُوبَ عَلَيْهِمْ ۚ إِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا Liyajziya All a hu a l ssa diqeena bi s idqihim wayuAAa thth iba almun a fiqeena in sh a a aw yatooba AAalayhim inna All a ha k a na ghafooran ra h eem a n
[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 repen-tance:27 for, verily, God is indeed much-forgiving, a dispenser of grace!
  - Mohammad Asad

Cf. 6:12 - "God, who has willed upon Himself the law of grace and mercy" - and the corresponding note [10].

All this happens so that Allah may reward the truthful for their truth and punish the hypocrites or accept their repentance if He wills: for Allah is Forgiving, Merciful.
  - Muhammad Farooq-i-Azam Malik
'It all happened' so Allah may reward the faithful for their faithfulness, and punish the hypocrites if He wills or turn to them 'in mercy'. Surely Allah is All-Forgiving, Most Merciful.
  - Mustafa Khattab
That Allah may reward the true men for their truth, and punish the hypocrites if He will, or relent toward them (if He will). Lo! Allah is Forgiving, Merciful.
  - Marmaduke Pickthall
That Allah may reward the men of Truth for their Truth and punish the Hypocrites if that be His Will or turn to them in Mercy: for Allah is Oft-Forgiving Most Merciful. 3698
  - Abdullah Yusuf Ali

Before Allah's Mercy there is always room for repentance and forgiveness, even after treason and crime; but the forgiveness will be according to Allah's Will and Plan, which will judge the penitent's sincerity and capacity for good to the nicest degree in his favour. Cf. also xxxiii. 17 above.

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33:25
وَرَدَّ ٱللَّهُ ٱلَّذِينَ كَفَرُوا۟ بِغَيْظِهِمْ لَمْ يَنَالُوا۟ خَيْرًا ۚ وَكَفَى ٱللَّهُ ٱلْمُؤْمِنِينَ ٱلْقِتَالَ ۚ وَكَانَ ٱللَّهُ قَوِيًّا عَزِيزًا Waradda All a hu alla th eena kafaroo bighay th ihim lam yan a loo khayran wakaf a All a hu almumineena alqit a la wak a na All a hu qawiyyan AAazeez a n
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-;
  - Mohammad Asad

I.e., the pagans among the Confederates (see note [13] above); their Jewish allies are mentioned separately in the next verse.

Allah turned back the unbelievers; they retreated in their rage without gaining any advantage, and Allah was sufficient to fight on behalf of the believers; for Allah is All-Powerful, All-Mighty.
  - Muhammad Farooq-i-Azam Malik
And Allah drove back the disbelievers in their rage, totally empty-handed. And Allah spared the believers from fighting. For Allah is All-Powerful, Almighty.
  - Mustafa Khattab
And Allah repulsed the disbelievers in their wrath; they gained no good. Allah averted their attack from the believers. Allah is Strong, Mighty.
  - Marmaduke Pickthall
And Allah turned back the Unbelievers for (all) their fury: no advantage did they gain and enough is Allah for the Believers in their fight. And Allah is full of Strength Able to enforce His Will. 3699 3700
  - Abdullah Yusuf Ali

In spite of the mighty preparations and the great forces which the Makkans in concert with the Central Arabian Bedouins, the discontented Jews, and the treacherous Hypocrites, brought to the siege of Madinah, all their plans were frustrated. Their fury availed them nothing. They departed in hot haste. This was their last and dying effort. The initiative thereafter lay with the forces of Islam.

For the meaning of Aziz, see n. 2818 to xxii. 40

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33:26
وَأَنزَلَ ٱلَّذِينَ ظَـٰهَرُوهُم مِّنْ أَهْلِ ٱلْكِتَـٰبِ مِن صَيَاصِيهِمْ وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا Waanzala alla th eena th a haroohum min ahli alkit a bi min s ay as eehim waqa th afa fee quloobihimu a l rruAAba fareeqan taqtuloona watasiroona fareeq a n
and He brought down from their strongholds those of the followers of earlier reve-lation who had aided the aggressors,29 and cast terror into their hearts: some you slew, and some you made captive;
  - Mohammad Asad

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.

And brought down, from their fortresses, those people of the Book (The Jews of Bani Qurayzah) who supported the invaders, and cast terror into their hearts. As a result, some of them you slew and some you took as prisoners.
  - Muhammad Farooq-i-Azam Malik
And He brought down those from the People of the Book1 who supported the enemy alliance from their own strongholds, and cast horror into their hearts. You 'believers' killed some, and took others captive.
  - Mustafa Khattab

 The Jews of Banu Quraiẓah who had violated their treaty with the Muslims and sided with the enemy alliance. The Prophet (ﷺ) asked how they wished to be judged, and they chose to be judged by their book, the Torah—in which the penalty for treason is death.

And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew, and ye made captive some.
  - Marmaduke Pickthall
And those of the people of the Book who aided them Allah did take them down from their strongholds and cast terror into their hearts (so that) some ye slew and some ye made prisoners. 3701 3702 3703 3704
  - Abdullah Yusuf Ali

The reference is to the Jewish tribe of the Banu Quraiza. They counted among the citizens of Madinah and were bound by solemn engagements to help in the defence of the City. But on the occasion of the Confederate siege by the Quraish and their allies they intrigued with the enemies and treacherously aided them. Immediately after the siege was raised and the Confederates had fled in hot haste, the Prophet turned his attention to these treacherous "friends" who had betrayed his City in the hour of danger.

The Banu Quraiza (see last note) were filled with terror and dismay when Madinah was free from the Quraish danger. They shut themselves up in their castles about three or four miles to the east (or north east) of Madinah, and sustained a siege of 25 days, after which they surrendered, stipulating that they would abide by the decision of their fate at the hands of Sad ibn Mu'az, chief of the Aus tribe, with which they had been in alliance.

Sad applied to them the Jewish Law of the Old Testament, not as strictly as the case warranted. In Deut. xx. 10-18, the treatment of a city "which is very far off from thee" is prescribed to be comparatively more lenient than the treatment of a city "of those people, which the Lord thy God does give thee for an inheritance," i.e., which is near enough to corrupt the religion of the Jewish people. The punishment for these is total annihilation: "thou shalt save alive nothing that breatheth" (Deut. xx. 16). The more lenient treatment for far-off cities is described in the next note. According to the Jewish standard, then, the Banu Quraiza deserved total extermination-of men, women, and children. They were in the territory of Madinah itself, and further they had broken their engagements and helped the enemy.

Sad adjudged them the milder treatment of the "far-off" cities which is thus described in the Jewish Law: "Thou shalt smite every male thereof with the edge of the sword: but the women and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself, and thou shalt eat the spoil of thine enemies, which the Lord thy God hath given thee" (Deut. xx. 13-14). The men of the Quraiza were slain: the women were sold as captives of war; and their lands and properties were divided among the Muhijirs.

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33:27
وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَـٰرَهُمْ وَأَمْوَٰلَهُمْ وَأَرْضًا لَّمْ تَطَـُٔوهَا ۚ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرًا Waawrathakum ar d ahum wadiy a rahum waamw a lahum waar d an lam ta t aooh a wak a na All a hu AAal a kulli shayin qadeer a n
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 Dower to will anvthine.
  - Mohammad Asad

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.

Thus He made you heirs of their lands, their houses and their goods, and also the land (Khayber) on which you had never set your foot before. Truly, Allah has power over all things.
  - Muhammad Farooq-i-Azam Malik
He has also caused you to take over their lands, homes, and wealth, as well as lands you have not yet set foot on. And Allah is Most Capable of everything.
  - Mustafa Khattab
And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is Able to do all things.
  - Marmaduke Pickthall
And He made you heirs of their lands their houses and their goods and of a land which ye had not frequented (before). And Allah has power over all things. 3705
  - Abdullah Yusuf Ali

This part of the Sura is considered a prophecy. It may refer to the conquest of Khaibar. Khaibar is a Harrat or volcanic tract, well-watered with many springs issuing from its basaltic rocks. It has a good irrigation system and produces good harvests of grain and dates in its wet valleys, while the outcrop of rocks in the high ground affords sites for numerous fortresses. In the holy Prophet's time there were Jewish colonies settled here, but they were a source of constant trouble especially after Siege of Madinah. It became a nest of all the hostile Jewish elements expelled for their treachery from elsewhere. Its capital, Khaibar, is about 90 miles due north of Madinah. Its inhabitants offered some resistance, and Hadhrat 'Ali, though he had just risen from a bed of illness, performed prodigies of valour. After its surrender, a land settlement was made, which retained the cultivators of the soil on the land, but brought them under control, so that no further focus of active hostility should remain near Madinah. The terms of the settlement will be found in Waqidi.

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33:28
يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ إِن كُنتُنَّ تُرِدْنَ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا Y a ayyuh a a l nnabiyyu qul liazw a jika in kuntunna turidna al h ay a ta a l dduny a wazeenatah a fataAA a layna omattiAAkunna waosarri h kunna sar ah an jameel a n
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
  - Mohammad Asad

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.

O Prophet! Say to your wives: "If you desire the life of this world and its glitter, then come, I shall give you of these and let you go in an honorable way."
  - Muhammad Farooq-i-Azam Malik
O Prophet! Say to your wives, 'If you desire the life of this world and its luxury, then come, I will give you a 'suitable' compensation 'for divorce' and let you go graciously.
  - Mustafa Khattab
O Prophet! Say unto thy wives: If ye desire the world's life and its adornment, come! I will content you and will release you with a fair release.
  - Marmaduke Pickthall
O Prophet! say to thy Consorts: "If it be that ye desire the life of this world and its glitter then come! I will provide for your enjoyment and set you free in a handsome manner." 3706
  - Abdullah Yusuf Ali

We now come to the subject of the position of the Consorts of Purity (azwaj mutahharat), the wives of the holy Prophet. Their position was not like that of ordinary women or ordinary wives. They had special duties and responsibilities. The only youthful marriage of the holy Prophet was his first marriage-that with Hadhrat Khadija, the best of women and the best of wives. He married her fifteen years before he received his call to Prophethood; their married life lasted for twenty-five years, and their mutual devotion was of the noblest, judged by spiritual as well as social standards. During her life he had no other wife, which was unusual for a man of his standing among his people. When she died, his age was 50, and but for two considerations, he would probably never have married again, as he was most abstemious in his physical life. The two considerations which governed his later marriages were: (1) compassion and clemency, as when he wanted to provide for suffering widows, who could not be provided for in any other way in that stage of society; some of them, like Sauda, had issue by their former marriage, requiring protection; (2) help in his duties of leadership, with women, who had to be instructed and kept together in the large Muslim family, where women and men had similar social rights. Hadhrat Aisha, daughter of Hadhrat Abu Bakr, was clever and learned, and in Hadith she is an important authority on the life of the Prophet. Hadhrat Zainab, daughter of Khuzaima, was specially devoted to the poor; she was called the "Mother of the Poor". The other Zainab, daughter of Jahsh, also worked for the poor, for whom she provided from the proceeds of her manual work, as she was skillful in leather work. But all the Consorts in their high position had to work and assist as Mothers of the Ummat. Theirs were not idle lives, like those of Odalisques, either for their own pleasure or the pleasure of their husband. They are told here that they had no place in the sacred Household if they merely wished for ease or worldly glitter. If such were the case, they could be divorced and amply provided for.

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33:29
وَإِن كُنتُنَّ تُرِدْنَ ٱللَّهَ وَرَسُولَهُۥ وَٱلدَّارَ ٱلْـَٔاخِرَةَ فَإِنَّ ٱللَّهَ أَعَدَّ لِلْمُحْسِنَـٰتِ مِنكُنَّ أَجْرًا عَظِيمًا Wain kuntunna turidna All a ha warasoolahu wa al dd a ra al a khirata fainna All a ha aAAadda lilmu h sin a ti minkunna ajran AAa th eem a n
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
  - Mohammad Asad

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.

But if you seek Allah and His Rasool and the home of the hereafter, then you should rest assured that Allah has prepared a great reward for those of you who are good.
  - Muhammad Farooq-i-Azam Malik
But if you desire Allah and His Messenger and the 'everlasting' Home of the Hereafter, then Surely Allah has prepared a great reward for those of you who do good.'
  - Mustafa Khattab
But if ye desire Allah and His messenger and the abode of the Hereafter, then lo! Allah hath prepared for the good among you an immense reward.
  - Marmaduke Pickthall
But if ye seek Allah and His Apostle and the Home of the Hereafter verily Allah has prepared for the well-doers amongst you a great reward. 3707
  - Abdullah Yusuf Ali

They were all well-doers. But being in their exalted position, they had extra responsibility, and they had to be specially careful to discharge it. In the same way their reward would be "great", for higher services bring higher spiritual satisfaction, though they were asked to deny themselves some of the ordinary indulgences of this life.

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33:30
يَـٰنِسَآءَ ٱلنَّبِىِّ مَن يَأْتِ مِنكُنَّ بِفَـٰحِشَةٍ مُّبَيِّنَةٍ يُضَـٰعَفْ لَهَا ٱلْعَذَابُ ضِعْفَيْنِ ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا Y a nis a a a l nnabiyyi man yati minkunna bif ah ishatin mubayyinatin yu da AAaf lah a alAAa tha bu d iAAfayni wak a na tha lika AAal a All a hi yaseer a n
O wives of the Prophet! If any of you were to become guilty of manifestly immoral con luct,33 double [that of other sinners] would be her suffering [in the hereafter]: for that is indeed easy for God.
  - Mohammad Asad

Regarding this connotation of the term fahishah, see surah {4}, note [14]. According to Zamakhshari, in his commentary on the present verse, this term comprises all that may be described as a "gross sin" (kabirah).

O wives of the Prophet! If any of you were guilty of open indecency, her punishment will be increased to double and this is easy for Allah.
  - Muhammad Farooq-i-Azam Malik
O wives of the Prophet! If any of you were to commit a blatant misconduct, the punishment would be doubled for her. And that is easy for Allah.
  - Mustafa Khattab
O ye wives of the Prophet! Whosoever of you committeth manifest lewdness, the punishment for her will be doubled, and that is easy for Allah.
  - Marmaduke Pickthall
O Consorts of the Prophet! if any of you were guilty of evident unseemly conduct the Punishment would be doubled to her and that is easy for Allah. 3708 3709
  - Abdullah Yusuf Ali

"Evident unseemly conduct" i.e., proved misconduct, as opposed to false slanders from enemies. Such slanders were of no account, but if any of them had behaved in an unseemly manner, it would have been a worse offence than in the case of ordinary women, on account of their special position. Of course none of them were in the least guilty.

Cf. xxxiii. 19 and n. 3692. The punishment in this life for a married woman's unchastity is very severe: for fornication, public flogging with a hundred stripes, under xxiv. 2; or for lewdness (see iv. 15) imprisonment; or stoning to death for adultery, according to certain precedents established in Canon Law. But here the question is not about this kind of punishment or this kind of offence. Even minor indiscretions, in the case of women who were patterns of decorum, would have been reprehensible; and the punishment in the Hereafter is on a higher plane, which we can scarcely understand.

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33:31
وَمَن يَقْنُتْ مِنكُنَّ لِلَّهِ وَرَسُولِهِۦ وَتَعْمَلْ صَـٰلِحًا نُّؤْتِهَآ أَجْرَهَا مَرَّتَيْنِ وَأَعْتَدْنَا لَهَا رِزْقًا كَرِيمًا Waman yaqnut minkunna lill a hi warasoolihi wataAAmal sa li h an nutih a ajrah a marratayni waaAAtadn a lah a rizqan kareem a n
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 ccle].34
  - Mohammad Asad

See note [5] on 8:4 .

JUZ (PART): 22 Those of you (O wives of the Prophet Muhammad) who obey Allah and His Rasool and practice righteousness, shall be granted double reward, and for them We have prepared a generous provision.
  - Muhammad Farooq-i-Azam Malik
And whoever of you devoutly obeys Allah and His Messenger and does good, We will grant her double the reward, and We have prepared for her an honourable provision.
  - Mustafa Khattab
And whosoever of you is submissive unto Allah and His messenger and doeth right, We shall give her reward twice over, and We have prepared for her a rich provision.
  - Marmaduke Pickthall
But any of you that is devout in the service of Allah and His Apostle and works righteousness to her shall We grant her reward twice: and We have prepared for her a generous Sustenance. 3710 3711
  - Abdullah Yusuf Ali

Twice, i.e., once as a righteous woman, and again as a Mother of the Believers, serving the believing women and thus showing her devotion to Allah and His Apostle.

Sustenance: all that is necessary to sustain her in happiness in her future life.

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33:32
يَـٰنِسَآءَ ٱلنَّبِىِّ لَسْتُنَّ كَأَحَدٍ مِّنَ ٱلنِّسَآءِ ۚ إِنِ ٱتَّقَيْتُنَّ فَلَا تَخْضَعْنَ بِٱلْقَوْلِ فَيَطْمَعَ ٱلَّذِى فِى قَلْبِهِۦ مَرَضٌ وَقُلْنَ قَوْلًا مَّعْرُوفًا Y a nis a a a l nnabiyyi lastunna kaa h adin mina a l nnis a i ini ittaqaytunna fal a takh d aAAna bi a lqawli faya t maAAa alla th ee fee qalbihi mara d un waqulna qawlan maAAroof a n
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.
  - Mohammad Asad

Sc., "and, thus, conscious of your special position as the consorts of God's Apostle and mothers of the believers".

O wives of the Prophet! You are not like the other women: if you fear Allah, then you should not be complaisant while talking to the men who are not closely related to you, lest the one in whose heart is a disease may thereby be encouraged, and speak using suitable good words.
  - Muhammad Farooq-i-Azam Malik
O wives of the Prophet! You are not like any other women: if you are mindful 'of Allah', then do not be overly effeminate in speech 'with men' or those with sickness in their hearts may be tempted, but speak in a moderate tone.
  - Mustafa Khattab
O ye wives of the Prophet! Ye are not like any other women. If ye keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech.
  - Marmaduke Pickthall
O Consorts of the Prophet! ye are not like any of the (other) women: if ye do fear (Allah) be not too complaisant of speech lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just. 3712 3713
  - Abdullah Yusuf Ali

This is the core of the whole passage. The Prophet's Consorts were not like ordinary women, nor was their marriage an ordinary marriage, in which only personal or social considerations enter. They had a special position and special responsibilities, in the matter of guiding and instructing women who came into the fold of Islam. Islam is a Way of Life, and the Muslims are a family: women have as much place in Islam as men, and their intimate instruction must obviously be through women.

While they were to be kind and gentle to all, they were to be guarded on account of their special position lest people might misunderstand or take advantage of their kindness. They were to make no vulgar worldly displays as in the times of Paganism.

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33:33
وَقَرْنَ فِى بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ ٱلْجَـٰهِلِيَّةِ ٱلْأُولَىٰ ۖ وَأَقِمْنَ ٱلصَّلَوٰةَ وَءَاتِينَ ٱلزَّكَوٰةَ وَأَطِعْنَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُمُ ٱلرِّجْسَ أَهْلَ ٱلْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا Waqarna fee buyootikunna wal a tabarrajna tabarruja alj a hiliyyati alool a waaqimna a l ss al a ta wa a teena a l zzak a ta waa t iAAna All a ha warasoolahu innam a yureedu All a hu liyu th hiba AAankumu a l rrijsa ahla albayti wayu t ahhirakum ta t heer a n
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.
  - Mohammad Asad

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 .)

Stay in your homes and do not display your finery as women used to do in the days of ignorance (pre-Islamic days); establish Salah, pay Zakah, and obey Allah and His Rasool. O women of the household of Rasool, Allah only intends to remove uncleanliness from you and to purify you completely.
  - Muhammad Farooq-i-Azam Malik
Settle in your homes, and do not display yourselves as women did in the days of 'pre-Islamic' ignorance. Establish prayer, pay alms-tax, and obey Allah and His Messenger. Allah only intends to keep 'the causes of' evil away from you and purify you completely, O members of the 'Prophet's' family!
  - Mustafa Khattab
And stay in your houses. Bedizen not yourselves with the bedizenment of the Time of ignorance. Be regular in prayer, and pay the poor due, and obey Allah and His messenger. Allah's wish is but to remove uncleanness far from you, O Folk of the Household, and cleanse you with a thorough cleansing.
  - Marmaduke Pickthall
And stay quietly in your houses and make not a dazzling display like that of the former Times of Ignorance; and establish regular Prayer and give regular Charity; and obey Allah and His Apostle. And Allah only wishes to remove all abomination from you ye Members of the Family and to make you pure and spotless. 3714 3715
  - Abdullah Yusuf Ali

Obedience to Allah's Law sums up all duties. Regular Prayer (seeking nearness to Allah) and Regular Charity (doing good to fellow-creatures) are mentioned as special features of our Religion.

Ahl al-Bait: i.e. the household of the Prophet (S.A.S) which includes his wives as well as his daughter Fatima, his son-in-law Ali and his grandsons, Hasan and Husain generally in accordance with the narrative of Umm Salama.

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33:34
وَٱذْكُرْنَ مَا يُتْلَىٰ فِى بُيُوتِكُنَّ مِنْ ءَايَـٰتِ ٱللَّهِ وَٱلْحِكْمَةِ ۚ إِنَّ ٱللَّهَ كَانَ لَطِيفًا خَبِيرًا Wa o th kurna m a yutl a fee buyootikunna min a y a ti All a hi wa a l h ikmati inna All a ha k a na la t eefan khabeer a n
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
  - Mohammad Asad

For the meaning of the term latif as applied to God, especially in combination with the term khabir, see note [89] on 6:103 .

Remember the revelations of Allah and wise sayings which are recited in your homes, surely Allah is aware of even the finest mysteries.
  - Muhammad Farooq-i-Azam Malik
'Always' remember what is recited in your homes of Allah's revelations and 'prophetic' wisdom.1 Surely Allah is Most Subtle, All-Aware.
  - Mustafa Khattab

 Allah’s revelations refers to verses of the Quran whereas prophetic wisdom refers to the sayings and teachings of the Prophet (ﷺ), known collectively as ḥadîth.

And bear in mind that which is recited in your houses of the revelations of Allah and wisdom. Lo! Allah is Subtile, Aware.
  - Marmaduke Pickthall
And recite what is rehearsed to you in your homes of the Signs of Allah and His wisdom: for Allah understands the finest mysteries and is well-acquainted (with them). 3716 3717
  - Abdullah Yusuf Ali

The verb is uzkurna, feminine gender, as referring to the Azwaj again. It means not only "remember", but "recite", "teach", "make known", "publish", the Message which ye learn at home from the holy Prophet, the fountain of spiritual knowledge. The "Signs of Allah" refer specially to the verses of the Qur-an, and Wisdom to the resulting Instruction derived therefrom.

Cf. xxii. 63 and n. 2844. Allah's understanding is perfect in every detail, however minute. Therefore use His Revelation for every phase of life.

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33:35
إِنَّ ٱلْمُسْلِمِينَ وَٱلْمُسْلِمَـٰتِ وَٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ وَٱلْقَـٰنِتِينَ وَٱلْقَـٰنِتَـٰتِ وَٱلصَّـٰدِقِينَ وَٱلصَّـٰدِقَـٰتِ وَٱلصَّـٰبِرِينَ وَٱلصَّـٰبِرَٰتِ وَٱلْخَـٰشِعِينَ وَٱلْخَـٰشِعَـٰتِ وَٱلْمُتَصَدِّقِينَ وَٱلْمُتَصَدِّقَـٰتِ وَٱلصَّـٰٓئِمِينَ وَٱلصَّـٰٓئِمَـٰتِ وَٱلْحَـٰفِظِينَ فُرُوجَهُمْ وَٱلْحَـٰفِظَـٰتِ وَٱلذَّٰكِرِينَ ٱللَّهَ كَثِيرًا وَٱلذَّٰكِرَٰتِ أَعَدَّ ٱللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا Inna almuslimeena wa a lmuslim a ti wa a lmumineena wa a lmumin a ti wa a lq a niteena wa a lq a nit a ti wa al ssa diqeena wa al ssa diq a ti wa al ssa bireena wa al ssa bir a ti wa a lkh a shiAAeena wa a lkh a shiAA a ti wa a lmuta s addiqeena wa a lmuta s addiq a ti wa al ssa imeena wa al ssa im a ti wa a l ha fi th eena furoojahum wa a l ha fi th a ti wa al ththa kireena All a ha katheeran wa al ththa kir a ti aAAadda All a hu lahum maghfiratan waajran AAa th eem a n
VERILY, for all men and women who have sur-rendered 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.
  - Mohammad Asad

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 .

Surely the Muslim men and the Muslim women, the believing men and the believing women, the devout men and the devout women, the truthful men and the truthful women, the patient men and the patient women, the humble men and humble women, the charitable men and the charitable women, the fasting men and the fasting women, the men who guard their chastity and the women who guard their chastity, and the men who remember Allah much and the women who remember Allah much - for all those, Allah has prepared forgiveness and a great reward.
  - Muhammad Farooq-i-Azam Malik
Surely 'for' Muslim men and women, believing men and women,1 devout men and women, truthful men and women, patient men and women, humble men and women, charitable men and women, fasting men and women, men and women who guard their chastity, and men and women who remember Allah often- for 'all of' them Allah has prepared forgiveness and a great reward.
  - Mustafa Khattab

 Though Islam and Îmân are sometimes used interchangeably in the Quran, Îmân is a higher state of Islam. A Muslim is someone who observes the five pillars of Islam, but a believer is someone with strong faith, who does everything purely for the sake of Allah, and is mindful of Allah in everything they say or do. Every Mu'min (believer/faithful) is a Muslim, but not every Muslim is a Mu'min. See 49:14.

Lo! men who surrender unto Allah, and women who surrender, and men who believe and women who believe, and men who obey and women who obey, and men who speak the truth and women who speak the truth, and men who persevere (in righteousness) and women who persevere, and men who are humble and women who are humble, and men who give alms and women who give alms, and men who fast and women who fast, and men who guard their modesty and women who guard (their modesty), and men who remember Allah much and women who remember--Allah hath prepared for them forgiveness and a vast reward.
  - Marmaduke Pickthall
For Muslim men and women for believing men and women for devout men and women for true men and women for men and women who are patient and constant for men and women who humble themselves for men and women who give in charity for men and women who fast (and deny themselves) for men and women who guard their chastity and for men and women who engage much in Allah's praise for them has Allah prepared forgiveness and great reward. 3718 3719 3720
  - Abdullah Yusuf Ali

Islam, or submitting our will to Allah's Will, includes all the virtues, as particularly specified in this verse. See n. 3720.

A number of Muslim virtues are specified here, but the chief stress is laid on the fact that these virtues are as necessary to women as to men. Both sexes have spiritual as well as human rights and duties in an equal degree, and the future "reward" of the Hereafter.

The virtues referred to are: (1) Faith, hope, and trust in Allah, and in His benevolent government of the world; (2) devotion and service in practical life; (3) love and practice of truth, in thought and intention, word and deed; (4) patience and constancy, in suffering and in right endeavour; (5) humility, the avoidance of an attitude of arrogance and superiority; (6) charity, i.e., help to the poor and unfortunate ones in life, a special virtue arising out of the general duty of service (No. 2); (7) self-control, typically in food, but generally in all appetites; (8) chastity, purity in sex life, purity in motive, thought, word, and deed; and (9) constant attention to Allah's Message, and cultivation of the desire to get nearer to Allah.

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