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Surah 33. Al-Ahzab

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33:51
تُرْجِى مَن تَشَآءُ مِنْهُنَّ وَتُـْٔوِىٓ إِلَيْكَ مَن تَشَآءُ ۖ وَمَنِ ٱبْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَا جُنَاحَ عَلَيْكَ ۚ ذَٰلِكَ أَدْنَىٰٓ أَن تَقَرَّ أَعْيُنُهُنَّ وَلَا يَحْزَنَّ وَيَرْضَيْنَ بِمَآ ءَاتَيْتَهُنَّ كُلُّهُنَّ ۚ وَٱللَّهُ يَعْلَمُ مَا فِى قُلُوبِكُمْ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَلِيمًا Turjee man tash a o minhunna watuwee ilayka man tash a o wamani ibtaghayta mimman AAazalta fal a jun ah a AAalayka tha lika adn a an taqarra aAAyunuhunna wal a ya h zanna wayar d ayna bim a a taytahunna kulluhunna wa A ll a hu yaAAlamu m a fee quloobikum wak a na All a hu AAaleeman h aleem a n
[know that] thou mayest put off for a time whichever of them thou pleases", and mayest take unto thee whichever thou pleases"; and [that,] if thou seek out any from whom thou hast kept away [for a time], thou wilt incur no sin [thereby]:62 this will make it more likely that their eyes are gladdened [whenever they see thee],63 and that they do not grieve [whenever they are overlooked], and that all of them may find contentment in whatever thou hast to give them: for God [alone] knows what is in your hearts - and God is indeed all-knowing, forbearing.64
  - Mohammad Asad

Thus, the Prophet was told that he need not observe a strict "rotation" in the conjugal attentions due to his wives, although he himself, impelled by an inborn sense of fairness, always endeavoured to give them a feeling of absolute equality.

I.e., by the inner certainty that whenever he turned to any of them, he did so on impulse, out of genuine affection, and not out of a sense of marital "obligation".

According to a hadith on the authority of A'ishah, recorded in the Musnad of Ibn Hanbal, the Prophet "used to divide his attentions equitably among his wives, and then would pray: 'O God! I am doing whatever is in my power: do not, then, blame me for [failing in] something which is in Thy power [alone], and not in mine!'- thus alluding to his heart, and to loving some [of his wives] more than others."

You may put off any of your wives you please and take to your bed any of them you please, and there is no blame on you if you call back any of them you had temporarily set aside. This is most proper, so that their eyes may be cooled and they may not grieve, and that they will remain satisfied with what you give them. O believers! Allah knows all that is in your hearts; for Allah is All-Knowing, Most Forbearing.
  - Muhammad Farooq-i-Azam Malik
It is up to you 'O Prophet' to delay or receive whoever you please of your wives. There is no blame on you if you call back any of those you have set aside.1 That is more likely that they will be content, not grieved, and satisfied with what you offer them all. Allah 'fully' knows what is in your hearts. And Allah is All-Knowing, Most Forbearing.
  - Mustafa Khattab

 The Prophet’s married life can be classified as follows: Until the age of 25: he was single. Age 25 – 50: he was married only to Khadîjah. Age 50 – 52: he was single after Khadîjah’s death. Age 53 – his death at the age of 63: he had a total of ten wives. Many of these marriages were to widows (who had been left with their children without a provider) and in some cases to foster stronger ties with some of his companions and neighbouring tribes. Of all the women he married, ’Ȃishah was the only virgin.

Thou canst defer whom thou wilt of them and receive unto thee whom thou wilt, and whomsoever thou desirest of those whom thou hast set aside (temporarily), it is no sin for thee (to receive her again); that is better; that they may be comforted and not grieve, and may all be pleased with what thou givest them. Allah knoweth what is in your hearts (O men) and Allah is Forgiving, Clement.
  - Marmaduke Pickthall
Thou mayest defer (the turn of) any of them that thou pleasest and thou mayest receive any thou pleasest: and there is no blame on thee if thou invite one whose (turn) thou hadst set aside. This were nigher to the cooling of their eyes the prevention of their grief and their satisfaction--that of all of them--with that which thou hast to give them: and Allah knows (all) that is in your hearts: and Allah is All-Knowing Most Forbearing. 3749 3750 3751 3752 3753
  - Abdullah Yusuf Ali

In iv. 3 it is laid down that more than one wife is not permissible "if ye fear that ye shall not be able to deal justly with them". In a Muslim household there is no room for a "favourite wife" in the sense that such a wife is recipient of favours denied to other wives. In the special circumstances of the Prophet there were more than one, and he usually observed the rule of equality with them, in other things as well as in the rotation of conjugal rights. But considering that his marriages after he was invested with the Prophetic office were mainly dictated by other than conjugal or personal considerations (see n. 3706. xxxiii. 28), the rotation could not always be observed, though he observed it as much as possible. This verse absolves him from absolute adherence to a fixed rotation. There are other interpretations, but I agree with most of the Commentators in the view I have explained.

Where the rotation was for some reason interfered with, it was permissible, by another interference with the usual rotation, to bring satisfaction to one who had been previously set aside. This was not only permitted, but commended, as tending to remove dissatisfaction and cheer and comfort the eyes and hearts of those who were disappointed in their turn.

Cooling the eyes: an Arabic idiom for cheering and comforting eyes which yearn to see those they love. A verse of Zeb-un-nisaa, daughter of the Mugal Emperor Aurangzeb, may be rendered thus: "My heart is glad whenever lover-wise I dwell upon thy beauties and thy grace! But how can I content my hungry eyes, That ask continually to see thy face?"

There was not much in the way of worldly goods or satisfaction that the Prophet could give them: see xxxiii. 28 above. But he was kind, just, and true;-the best of men to his family, and they all clung to him.

Our human hearts, however good on the whole, may yet, in their motives, have possibly some baser admixture. The feminine hearts are not more immune in this respect than the masculine. But everything is known and understood by Allah, Who will in His mercy make all allowance for our human weaknesses. His title of "Most Forbearing" (Halim) also gives His devoted worshippers the cue: why should we not also forbear with the faults and weaknesses of our neighbours and fellow-creatures?

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33:52
لَّا يَحِلُّ لَكَ ٱلنِّسَآءُ مِنۢ بَعْدُ وَلَآ أَن تَبَدَّلَ بِهِنَّ مِنْ أَزْوَٰجٍ وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ إِلَّا مَا مَلَكَتْ يَمِينُكَ ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ رَّقِيبًا L a ya h illu laka a l nnis a o min baAAdu wal a an tabaddala bihinna min azw a jin walaw aAAjabaka h usnuhunna ill a m a malakat yameenuka wak a na All a hu AAal a kulli shayin raqeeb a n
No [other] women shall henceforth be lawful to thee65 - nor art thou [allowed] to supplant [any of] them by other wives,66 even though their beauty should please thee greatly-: [none shall be lawful to thee] beyond those whom thou [already] hast come to possess.67 And God keeps watch over everything.
  - Mohammad Asad

Some commentators (e.g., Tabari) assume that this restriction relates to the four categories of women enumerated in verse {50} above: it is, however, much more probable that it is a prohibition barring the Prophet from marrying any woman in addition to those to whom he was already married (Baghawi, Zamakhshari). Some of the earliest, most outstanding authorities on the Qur'an, like Ibn 'Abbas, Mujahid, Ad-Dahhak, Qatadah, Ibn Zayd (all of them cited by Ibn Kathir), or Al-Hasan al-Basri (quoted by Tabari in his commentary on verses {28-29}), link this prohibition of further marriages with the choice between the charms of worldly life and the good of the hereafter with which the wives of the Prophet were confronted on the strength of verses {28-29}, and their emphatic option for "God and His Apostle" (cf. note [32] above). All those early authorities describe the revelation of verse {52} - and the assurance which it was meant to convey to the wives of the Prophet - as God's reward, in this world, of their faith and fidelity. Since it is inconceivable that the Prophet could have disregarded the categorical injunction, "No [other] women shall henceforth be lawful to thee", the passage in question cannot have been revealed earlier than the year 7 H., that is, the year in which the conquest of Khaybar and the Prophet's marriage with Safiyyah - his last marriage - took place. Consequently, verses {28-29} (with which, as we have seen, verse {52} is closely connected) must have been revealed at that later period, and not, as some commentators think, in the year 5 H. (i.e., at the time of the Prophet's marriage with Zaynab).

I.e., to divorce any of them with a view to taking another wife in her stead (with the prohibitive accent on the "supplanting" - i.e., divorcing - of any of his wives).

In my opinion, the expression ma malakat yaminuka (lit., "what thy right hand possesses", or "has come to possess") has here the same meaning as in 4:24 , namely, "those whom thou hast come to possess through wedlock" (see surah {4}, note [26]); thus, the above verse is to be understood as limiting the Prophet's marriages to those already contracted.

It shall be unlawful for you, O Muhammad, to marry more women after this or to change your present wives with other women, though their beauty may be pleasing to you, however those ladies whom your right hand possess are an exception. Allah takes cognizance of all things.
  - Muhammad Farooq-i-Azam Malik
It is not lawful for you 'O Prophet' to marry more women after this, nor can you replace any of your present wives with another, even if her beauty may attract you- except those 'bondwomen' in your possession. And Allah is ever Watchful over all things.
  - Mustafa Khattab
It is not allowed thee to take (other) women henceforth nor that thou shouldst change them for other wives even though their beauty pleased thee, save those whom thy right hand possesseth. And Allah is Watcher over all things.
  - Marmaduke Pickthall
It is not lawful for thee (to marry more) women after this nor to change them for (other) wives even though their beauty attract thee except any thy right hand should possess (as handmaidens): and Allah doth watch over all things. 3754
  - Abdullah Yusuf Ali

This was revealed in A.H. 7. After that the Prophet did not marry again, except the handmaiden Mary the Copt, who was sent as a present by the Christian Muqauqas of Egypt. She became the mother of Ibrahim, who died in his infancy.

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33:53
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَدْخُلُوا۟ بُيُوتَ ٱلنَّبِىِّ إِلَّآ أَن يُؤْذَنَ لَكُمْ إِلَىٰ طَعَامٍ غَيْرَ نَـٰظِرِينَ إِنَىٰهُ وَلَـٰكِنْ إِذَا دُعِيتُمْ فَٱدْخُلُوا۟ فَإِذَا طَعِمْتُمْ فَٱنتَشِرُوا۟ وَلَا مُسْتَـْٔنِسِينَ لِحَدِيثٍ ۚ إِنَّ ذَٰلِكُمْ كَانَ يُؤْذِى ٱلنَّبِىَّ فَيَسْتَحْىِۦ مِنكُمْ ۖ وَٱللَّهُ لَا يَسْتَحْىِۦ مِنَ ٱلْحَقِّ ۚ وَإِذَا سَأَلْتُمُوهُنَّ مَتَـٰعًا فَسْـَٔلُوهُنَّ مِن وَرَآءِ حِجَابٍ ۚ ذَٰلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ ۚ وَمَا كَانَ لَكُمْ أَن تُؤْذُوا۟ رَسُولَ ٱللَّهِ وَلَآ أَن تَنكِحُوٓا۟ أَزْوَٰجَهُۥ مِنۢ بَعْدِهِۦٓ أَبَدًا ۚ إِنَّ ذَٰلِكُمْ كَانَ عِندَ ٱللَّهِ عَظِيمًا Y a ayyuh a alla th eena a manoo l a tadkhuloo buyoota a l nnabiyyi ill a an yu th ana lakum il a t aAA a min ghayra n a th ireena in a hu wal a kin i tha duAAeetum fa o dkhuloo fai tha t aAAimtum fa i ntashiroo wal a mustaniseena li h adeethin inna tha likum k a na yu th ee a l nnabiyya fayasta h yee minkum wa A ll a hu l a yasta h yee mina al h aqqi wai tha saaltumoohunna mat a AAan fa i saloohunna min war a i h ij a bin tha likum a t haru liquloobikum waquloobihinna wam a k a na lakum an tu th oo rasoola All a hi wal a an tanki h oo azw a jahu min baAAdihi abadan inna tha likum k a na AAinda All a hi AAa th eem a n
0 YOU who have attained to faith! Do not enter the Prophet's dwellings unless you are given leave; [and when invited] to a meal, do not come [so early as] to wait for it to be readied: but whenever you are invited, enter [at the proper time]; and when you have partaken of the meal, disperse without lingering for the sake of mere talk: that, behold, might give offence to the Prophet, and yet he might feel shy of [asking] you [to leave]: but God is not shy of [teaching you] what is right.68 And [as for the Prophet's wives,] whenever you ask them for anything that you need, ask them from behind a screen:69 this will but deepen the purity of your hearts and theirs. Moreover, it does not behove you to give offence to God's Apostle - just as it would not behove you ever to marry his widows after he has passed away:70 that. verily, would be an enormity in the sight of God.
  - Mohammad Asad

Connecting with the reference, in verses {45-48}, to the Prophet's mission, the above passage is meant to stress his unique position among his contemporaries; but as is so often the case with Qur'anic references to historical events and situations, the ethical principle enunciated here is not restricted to a particular time or environment. By exhorting the Prophet's Companions to revere his person, the Qur'an reminds all believers, at all times, of his exalted status (cf. note [85] on 2:104 ); beyond that, it teaches them certain rules of behaviour bearing on the life of the community as such: rules which, however insignificant they may appear at first glance, are of psychological value in a society that is to be governed by a genuine feeling of brotherhood, mutual consideration, and respect for the sanctity of each other's personality and privacy.

The term hijab denotes anything that intervenes between two things, or conceals, shelters or protects the one from the other; it may be rendered, according to the context, as "barrier", "obstacle", "partition", "screen", "curtain", "veil", etc., in both the concrete and abstract connotations of these words. The prohibition to approach the Prophet's wives otherwise than "from behind a screen" or "curtain" may be taken literally - as indeed it was taken by most of the Companions of the Prophet - or metaphorically, indicating the exceptional reverence due to these "mothers of the faithful".

Lit., "to marry his wives after him".

O believers! Do not enter the houses of the Prophet without permission, nor stay waiting for meal time: but if you are invited to a meal, enter, and when you have eaten disperse and do not seek long conversation. Such behavior annoys the Prophet, he feels shy in asking you to leave, but Allah does not feel shy in telling the truth. If you have to ask his wives for anything, speak to them from behind a curtain. This is more chaste for your hearts and for theirs. It is not proper for you to annoy the Rasool of Allah, nor ever to marry his wives after him; this would be a grievous offence in the sight of Allah.
  - Muhammad Farooq-i-Azam Malik
O believers! Do not enter the homes of the Prophet without permission 'and if invited' for a meal, do not 'come too early and' linger until the meal is ready. But if you are invited, then enter 'on time'. Once you have eaten, then go on your way, and do not stay for casual talk. Such behaviour is truly annoying to the Prophet, yet he is too shy to ask you to leave. But Allah is never shy of the truth. And when you 'believers' ask his wives for something, ask them from behind a barrier. This is purer for your hearts and theirs. And it is not right for you to annoy the Messenger of Allah, nor ever marry his wives after him. This would certainly be a major offence in the sight of Allah.
  - Mustafa Khattab
O ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time, unless permission be granted you. But if ye are invited, enter, and, when your meal is ended, then disperse. Linger not for conversation. Lo! that would cause annoyance to the Prophet, and he would be shy of (asking) you (to go); but Allah is not shy of the truth. And when ye ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. That is purer for your hearts and for their hearts. And it is not for you to cause annoyance to the messenger of Allah, nor that ye should ever marry his wives after him. Lo! that in Allah's sight would be an enormity.
  - Marmaduke Pickthall
O ye who Believe! enter not the Prophet's houses until leave is given you for a meal (and then) not (so early as) to wait for its preparation: but when ye are invited enter; and when ye have taken your meal disperse without seeking familiar talk. Such (behavior) annoys the Prophet: He is ashamed to dismiss you but Allah is not ashamed (to tell you) the truth. And when ye ask (his ladies) for anything ye want ask them from before a screen: that makes for greater purity for your hearts and for theirs. Nor is it right for you that ye should annoy Allah's Apostle or that ye should marry his widows after him at any time. Truly such a thing is in Allah's sight an enormity. 3755 3756 3757 3758
  - Abdullah Yusuf Ali

The rules of refined social ethics is as necessary to teach to-day as it was with the rude Arabs whom the holy Prophet had to teach in his day. Those mentioned in this verse may be briefly recapitulated thus: (1) Enter not a friend's house without permission; (2) if invited to dine, don't go too early; you are asked to dine, not to wait for the preparation of the food; (3) be there at the time appointed, so that you enter when you are expected and invited; (4) after the meal, don't get familiar with your host, especially if there is a great distance between him and you; (5) don't waste time in tittle-tattle, causing inconvenience and perhaps annoyance to your host; (6) understand what is proper behaviour for you: he may be too polite to ask to depart. All this has a social bearng: respect and delicate consideration for others are among the highest virtues.

The actual manner of showing respect to ladies may be different in different circumstances. But it is an essential principle of good society to show the greatest deference to them. To the "Mothers of the Believers" this respect was due in an exceptional degree.

Considering his position, the holy Prophet deserved to be respected before all other men and nothing should be done to cause him the least harm and annoyance. This applied not only during his life-time, but it applies now, because his teaching and personality are alive to us. It was not fitting that his widows, both for their own position and for the position of the Prophet, should be married by other men after him. And this mark of respect was duly observed in history.

"Annoy": Aza (IV) may equally mean: to vex, to cause hurt or injury, to insult, to ill-treat by slander or unseemly conduct, or hurt the feelings of (some one). The Prophet came with a divine mission to teach and reclaim the world, and he is entitied to the respect of all, even of those who do not consciously acknowledge his mission, for his mission works constantly like the forces of nature. In a minor degree the "Mothers of the Believers" are also entitied to respect.

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33:54
إِن تُبْدُوا۟ شَيْـًٔا أَوْ تُخْفُوهُ فَإِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًا In tubdoo shayan aw tukhfoohu fainna All a ha k a na bikulli shayin AAaleem a n
Whether you do anything openly or in secret, [remember that,] verily, God has full knowledge of everything.
  - Mohammad Asad
Whether you reveal anything or conceal it, surely Allah has full knowledge of all things.
  - Muhammad Farooq-i-Azam Malik
Whether you reveal something or conceal it, surely Allah has 'perfect' knowledge of all things.
  - Mustafa Khattab
Whether ye divulge a thing or keep it hidden, lo! Allah is ever Knower of all things.
  - Marmaduke Pickthall
Whether ye reveal anything or conceal it verily Allah has full knowledge of all things. 3759
  - Abdullah Yusuf Ali

Respect or opposition may be shown overtly or in devious hidden ways. All good and evil are open before Allah, and He will take due account of everything.

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33:55
لَّا جُنَاحَ عَلَيْهِنَّ فِىٓ ءَابَآئِهِنَّ وَلَآ أَبْنَآئِهِنَّ وَلَآ إِخْوَٰنِهِنَّ وَلَآ أَبْنَآءِ إِخْوَٰنِهِنَّ وَلَآ أَبْنَآءِ أَخَوَٰتِهِنَّ وَلَا نِسَآئِهِنَّ وَلَا مَا مَلَكَتْ أَيْمَـٰنُهُنَّ ۗ وَٱتَّقِينَ ٱللَّهَ ۚ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدًا L a jun ah a AAalayhinna fee a b a ihinna wal a abn a ihinna wal a ikhw a nihinna wal a abn a i ikhw a nihinna wal a abn a i akhaw a tihinna wal a nis a ihinna wal a m a malakat aym a nuhunna wa i ttaqeena All a ha inna All a ha k a na AAal a kulli shayin shaheed a n
[However,] it is no sin for them71 [to appear freely] before their fathers, or their sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or such [male slaves] as their right hands may possess. But [always, O wives of the Prophet,72 ] remain con-scious of God - for, behold, God is witness unto everything.
  - Mohammad Asad

I.e., the wives of the Prophet (connecting with the injunction, in verse {53} above, that they should be spoken to "from behind a screen").

This interpolation is conditioned by the feminine gender of the subsequent plural imperitive ittaqina.

There is no blame on the ladies if they appear before their fathers, their sons, their brothers, their brothers' sons, their sisters' sons, their familiar women and those whom their right hands possess (slaves). O Ladies! Have fear of Allah: for Allah is a witness to all things.
  - Muhammad Farooq-i-Azam Malik
There is no blame on the Prophet's wives 'if they appear unveiled' before their fathers,1 their sons, their brothers, their brothers' sons, their sisters' sons, their fellow 'Muslim' women, and those 'bondspeople' in their possession. And be mindful of Allah 'O wives of the Prophet!' Surely Allah is a Witness over all things.
  - Mustafa Khattab

 Paternal and maternal uncles are similar to the fathers.

It is no sin for them (thy wives) (to converse freely) with their fathers, or their sons: or their brothers, or their brothers' sons, or the sons of their sisters or of their own women, or their slaves. O women! Keep your duty to Allah. Lo! Allah is Witness over all things.
  - Marmaduke Pickthall
There is no blame (on these ladies if they appear) before their fathers or their sons their brothers or their brothers' sons or their sisters' sons or their women or the (slaves) whom their right hands possess. And (ladies) fear Allah: for Allah is Witness to all things. 3360
  - Abdullah Yusuf Ali

Note how the transition is effected from the happy life of Moses to the new prophetic mission.

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33:56
إِنَّ ٱللَّهَ وَمَلَـٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِىِّ ۚ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ صَلُّوا۟ عَلَيْهِ وَسَلِّمُوا۟ تَسْلِيمًا Inna All a ha wamal a ikatahu yu s alloona AAal a a l nnabiyyi y a ayyuh a alla th eena a manoo s alloo AAalayhi wasallimoo tasleem a n
Verily, God and His angels bless the Prophet: [hence,] O you who have attained to faith, bless him and give yourselves up [to his guidance] in utter self-surrender!
  - Mohammad Asad
Indeed Allah and His angels send blessings on the Prophet. O believers, call for Allah's blessings on him and salute him with all respect.
  - Muhammad Farooq-i-Azam Malik
Indeed, Allah showers His blessings upon the Prophet, and His angels pray for him. O believers! Invoke Allah's blessings upon him, and salute him with worthy greetings of peace.
  - Mustafa Khattab
Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation.
  - Marmaduke Pickthall
Allah and His angels send blessings on the Prophet: O ye that believe! send ye blessings on him and salute him with all respect. 3761
  - Abdullah Yusuf Ali

Allah and His angels honour and bless the holy Prophet as the greatest of men. We are asked to honour and bless him all the more because he took upon himself to suffer the sorrows and afflictions of this life in order to guide us to Allah's Mercy and the highest inner Life.

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33:57
إِنَّ ٱلَّذِينَ يُؤْذُونَ ٱللَّهَ وَرَسُولَهُۥ لَعَنَهُمُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُّهِينًا Inna alla th eena yu th oona All a ha warasoolahu laAAanahumu All a hu fee a l dduny a wa a l a khirati waaAAadda lahum AAa tha ban muheen a n
Verily, as for those who [knowingly] affront God and His Apostle - God will reject them73 in this world and in the life to come; and shameful suffering will He ready for them.
  - Mohammad Asad

In classical Arabic, the term la'nah is more or less synonymous with ib'ad ("removal into distance" or "banishment"); hence, God's la'nah denotes "His rejection of a sinner from all that is good" (Lisan al-'Arab) or "exclusion from His grace" (Manar II, 50). The term mal'un which occurs in verse {61} below signifies, therefore, "one who is bereft of God's grace".

Surely those who annoy Allah and His Rasool, are cursed by Allah in this world and in the hereafter. He has prepared for them a humiliating punishment.
  - Muhammad Farooq-i-Azam Malik
Surely those who offend Allah1 and His Messenger2 are condemned by Allah in this world and the Hereafter. And He has prepared for them a humiliating punishment.
  - Mustafa Khattab

 By attributing children to Him or associating gods with Him in worship.

 By calling him a liar or speaking ill of him and his family.

Lo! those who malign Allah and His messenger, Allah hath cursed them in the world and the Hereafter, and hath prepared for them the doom of the disdained.
  - Marmaduke Pickthall
Those who annoy Allah and his Apostle Allah has cursed them in this world and in the Hereafter and has prepared for them a humiliating Punishment. 3762
  - Abdullah Yusuf Ali

Cf. n. 3758 above.

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33:58
وَٱلَّذِينَ يُؤْذُونَ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ بِغَيْرِ مَا ٱكْتَسَبُوا۟ فَقَدِ ٱحْتَمَلُوا۟ بُهْتَـٰنًا وَإِثْمًا مُّبِينًا Wa a lla th eena yu th oona almumineena wa a lmumin a ti bighayri m a iktasaboo faqadi i h tamaloo buht a nan waithman mubeen a n
And as for those who malign believing men and believing women without their having done any wrong - they surely burden themselves with the guilt of calumny, and [thus] with a flagrant sin!
  - Mohammad Asad
And those who annoy believing men and believing women, for no fault of theirs, shall bear the guilt of slander and an evident sin.
  - Muhammad Farooq-i-Azam Malik
As for those who abuse believing men and women1 unjustifiably, they will definitely bear the guilt of slander and blatant sin.
  - Mustafa Khattab

 By harming them physically or accusing them falsely.

And those who malign believing men and believing women undeservedly, they bear the guilt of slander and manifest sin.
  - Marmaduke Pickthall
And those who annoy believing men and women undeservedly bear (on themselves) a calumny and a glaring sin. 3763
  - Abdullah Yusuf Ali

Cf. iv. 112. In that passage we were told that any one who was himself guilty but accused an innocent man of his guilt, was obviously placing himself in double jeopardy; first, for his own original guilt, and secondly for the guilt of a false accusation. Here we take two classes of men instead of two individuals. The men and women of faith (if they deserve the name) and doing all they can to serve Allah and humanity. If they are insulted, hurt, or annoyed by those whose sins they denounce, the latter suffer the penalties of a double guilt, viz., their sins to start with, and the insults or injuries they offer to those who correct them. Instead of resenting the preaching of Truth, they should welcome it and profit by it.

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33:59
يَـٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ وَبَنَاتِكَ وَنِسَآءِ ٱلْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَـٰبِيبِهِنَّ ۚ ذَٰلِكَ أَدْنَىٰٓ أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا Y a ayyuh a a l nnabiyyu qul liazw a jika waban a tika wanis a i almumineena yudneena AAalayhinna min jal a beebihinna tha lika adn a an yuAArafna fal a yu th ayna wak a na All a hu ghafooran ra h eem a n
O Prophet! Tell thy wives and thy daughters, as well as all [other] believing women, that they should draw over themselves some of their outer garments [when in public]: this will be more con-ducive to their being recognized [as decent women] and not annoyed.74 But [withal,] God is indeed much-forgiving, a dispenser of grace!75
  - Mohammad Asad

Cf. the first two sentences of 24:31 and the corresponding notes [37] and [38].

The specific, time-bound formulation of the above verse (evident in the reference to the wives and daughters of the Prophet), as well as the deliberate vagueness of the recommendation that women "should draw upon themselves some of their outer garments (min jalabibihinna)" when in public, makes it clear that this verse was not meant to be an injunction (hukm) in the general, timeless sense of this term but, rather, a moral guideline to be observed against the ever-changing background of time and social environment. This finding is reinforced by the concluding reference to God's forgiveness and grace.

O Prophet! Enjoin your wives, daughters and the believing women that they should draw their outer garments over their persons. That is more proper, so that they may be recognized and not bothered. Allah is Forgiving, Merciful.
  - Muhammad Farooq-i-Azam Malik
O Prophet! Ask your wives, daughters, and believing women to draw their cloaks over their bodies. In this way it is more likely that they will be recognized 'as virtuous' and not be harassed. And Allah is All-Forgiving, Most Merciful.1
  - Mustafa Khattab

 He has forgiven what Muslim women did in the past because they were not obligated to cover up.

O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, that so they may be recognized and not annoyed. Allah is ever Forgiving, Merciful.
  - Marmaduke Pickthall
O prophet! tell thy wives and daughters and the believing women that they should cast their outer garments over their persons (when abroad): that is most convenient that they should be known (as such) and not molested: and Allah is Oft-Forgiving Most Merciful. 3764 3765 3766 3767
  - Abdullah Yusuf Ali

This is for all Muslim women, those of the Prophet's household, as well as the others. They were asked to cover themselves with outer garments when walking out of doors.

Jilbab, plural Jalabib: an outer garment; a long gown covering the whole body, or a cloak covering the neck and bosom.

The object was not to restrict the liberty of women, but to protect them from harm and molestation. In the East and in the West a distinctive public dress of some sort or another has always been a badge of honour or distinction, both among men and women. This can be traced back on the earliest civilisations. Assyrian Law in its palmiest days (say, 7th century B.C.), enjoined the veiling of married women and forbade the veiling of slaves and women of ill fame: see Cambridge Ancient History, 111. 107.

That is, if a Muslim woman sincerely tries to observe this rule, but owing to human weakness fails short of the ideal, then "Allah is Oft-Forgiving, Most Merciful".

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33:60
لَّئِن لَّمْ يَنتَهِ ٱلْمُنَـٰفِقُونَ وَٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ وَٱلْمُرْجِفُونَ فِى ٱلْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لَا يُجَاوِرُونَكَ فِيهَآ إِلَّا قَلِيلًا Lain lam yantahi almun a fiqoona wa a lla th eena fee quloobihim mara d un wa a lmurjifoona fee almadeenati lanughriyannaka bihim thumma l a yuj a wiroonaka feeh a ill a qaleel a n
THUS IT IS: if 76 the hypocrites, and they in whose hearts is disease,77 and they who, by spreading false rumours, would cause disturbances78 in the City [of the Prophet] desist not [from their hostile doings], We shall indeed give thee mastery over them, [O Muhammad] - and then they will not remain thy neighbours in this [city] for more than a little while:79
  - Mohammad Asad

For my above rendering of la'in, see surah {30}, note [45]. With this passage, the discourse returns to the theme touched upon in verse {1} and more fully dealt with in verses {9-27}: namely, the opposition with which the Prophet and his followers were faced in their early years at Yathrib (which by that time had come to be known as Madinat an-Nabi, "the City of the Prophet").

See note [16] above.

Thus Zamakhshari, explaining the term al-murjifun in the above context.

I.e., "there will be open warfare between thee and them", which will result in their expulsion from Medina: a prediction which was fulfilled in the course of time.

If the hypocrites, those in whose hearts is malice and the scandal mongers of Madinah do not desist; We shall rouse you against them, and their days in the city - as your neighbors - will be numbered.
  - Muhammad Farooq-i-Azam Malik
If the hypocrites, and those with sickness in their hearts, and rumour-mongers in Medina do not desist, We will certainly incite you 'O Prophet' against them, and then they will not be your neighbours there any longer.
  - Mustafa Khattab
If the hypocrites, and those in whose hearts is a disease, and the alarmists in the city do not cease, We verify shall urge thee on against them, then they will be your neighbors in it but a little while.
  - Marmaduke Pickthall
Truly if the Hypocrites and those in whose hearts is a disease and those who stir up sedition in the City desist not We shall certainly stir thee up against them: then will they not be able to stay in it as thy neighbors for any length of time: 3768
  - Abdullah Yusuf Ali

It was necessary to put down all kinds of unseemly conduct in the Prophet's City. And here is the warning in the plainest terms. And the warning had its effect. The "Hypocrites" were men who pretended to be in Islam but whose manners and morals were anti-Islamic. Those "with diseased hearts" may have been the ones that molested innocent women. "Those who stiffed up sedition" put false rumours in circulation to excite the crowd. Alas! we must ask ourselves the question: "Are these conditions present among us to-day?"

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33:61
مَّلْعُونِينَ ۖ أَيْنَمَا ثُقِفُوٓا۟ أُخِذُوا۟ وَقُتِّلُوا۟ تَقْتِيلًا MalAAooneena aynam a thuqifoo okhi th oo waquttiloo taqteel a n
bereft of God's grace, they shall be seized wherever they may be found, and slain one and all.80
  - Mohammad Asad

Lit., "slain with [a great] slaying". See in this connection note [168] on 2:191 . For my rendering of mal'unin as "bereft of God's grace", see note [73] above.

They shall be cursed wherever they are found and they shall be seized and killed mercilessly.
  - Muhammad Farooq-i-Azam Malik
'They deserve to be' condemned. 'If they were to persist,' they would get themselves seized and killed relentlessly wherever they are found!1
  - Mustafa Khattab

 This verse is intended to deter the hypocrites. The Prophet (ﷺ) never killed any hypocrite as long as they did not join the enemy to attack and kill Muslims.

Accursed, they will be seized wherever found and slain with a (fierce) slaughter.
  - Marmaduke Pickthall
They shall have a curse on them: wherever they are found they shall be seized and slain (without mercy). 3769
  - Abdullah Yusuf Ali

They will be deprived of the blessing and guidance of Allah. They sought to cause disorder in Allah's world-moral as well as material; but they will themselves be destroyed. Those who become outlaws, rebels against the Law, will themselves be destroyed by the Law.

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33:62
سُنَّةَ ٱللَّهِ فِى ٱلَّذِينَ خَلَوْا۟ مِن قَبْلُ ۖ وَلَن تَجِدَ لِسُنَّةِ ٱللَّهِ تَبْدِيلًا Sunnata All a hi fee alla th eena khalaw min qablu walan tajida lisunnati All a hi tabdeel a n
Such has been God's way with those who [sinned in like manner and] passed away aforetime - and never wilt thou find any change in God's way!81
  - Mohammad Asad

Cf. {35:42-44}, and particularly the last paragraph of verse {43}.

This has been the Way of Allah regarding such people among those who lived before you, and you will never find any change in the Way of Allah.
  - Muhammad Farooq-i-Azam Malik
That was Allah's way with those 'hypocrites' who have gone before. And you will find no change in Allah's way.
  - Mustafa Khattab
That was the way of Allah in the case of those who passed away of old; thou wilt not find for the way of Allah aught of power to change.
  - Marmaduke Pickthall
(Such was) the practice (approved) of Allah among those who lived aforetime: no change wilt thou find in the practice (approved) of Allah. 3770
  - Abdullah Yusuf Ali

The Jewish law was much more severe: see notes 3703 and 3704 to xxxiii. 26. That severity is mitigated in Islam. But it is a universal principle that any element which deliberately refuses to obey law and aggressively tries to subvert all order in society, secretly and openly, must be effectively suppressed, for the preservation of the life and health of the general community.

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33:63
يَسْـَٔلُكَ ٱلنَّاسُ عَنِ ٱلسَّاعَةِ ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ ٱللَّهِ ۚ وَمَا يُدْرِيكَ لَعَلَّ ٱلسَّاعَةَ تَكُونُ قَرِيبًا Yasaluka a l nn a su AAani a l ss a AAati qul innam a AAilmuh a AAinda All a hi wam a yudreeka laAAalla a l ss a AAata takoonu qareeb a n
PEOPLE will ask thee about the Last Hour. Say: "Knowledge thereof rests with God alone; yet for all thou knowest, the Last Hour may well be near!"82
  - Mohammad Asad

See 7:187 .

People ask you about the Hour of Doom. Tell them: "Allah Alone has the knowledge of it. Who knows? It may be that the Hour is near at hand."
  - Muhammad Farooq-i-Azam Malik
People ask you 'O Prophet' about the Hour. Say, 'That knowledge is only with Allah. You never know, perhaps the Hour is near.'
  - Mustafa Khattab
Men ask you of the Hour. Say: The knowledge of it is with Allah only. What can convey (the knowledge) unto thee? It may be that the Hour is nigh.
  - Marmaduke Pickthall
Men ask thee concerning the Hour: say "The knowledge thereof is with Allah (alone)": and what will make thee understand? Perchance the Hour is nigh! 3771
  - Abdullah Yusuf Ali

Cf. vii. 187 and n. 1159, where the idea is further explained. The knowledge of the Final Hour is with Allah alone. The fact of its coming is certain; the exact time when it will come has not been revealed. If it were, it would disturb our thoughts and life. "Heavy were its burden through the heavens and the earth." But at any given moment it cannot be far distant. In theological language, each individual's death is a Final Hour, a Qiyamat Sugra (Lesser Day of Judgement). In that sense it is not the same for all individuals, and is certainly always near.

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33:64
إِنَّ ٱللَّهَ لَعَنَ ٱلْكَـٰفِرِينَ وَأَعَدَّ لَهُمْ سَعِيرًا Inna All a ha laAAana alk a fireena waaAAadda lahum saAAeer a n
Verily, God has rejected the deniers of the truth, and has readied for them a blazing fire,
  - Mohammad Asad
Surely Allah has laid a curse on the unbelievers and has prepared for them a blazing fire;
  - Muhammad Farooq-i-Azam Malik
Surely Allah condemns the disbelievers, and has prepared for them a blazing Fire,
  - Mustafa Khattab
Lo! Allah hath cursed the disbelievers, and hath prepared for them a flaming fire,
  - Marmaduke Pickthall
Verily Allah has cursed the Unbelievers and prepared for them a Blazing Fire
  - Abdullah Yusuf Ali

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33:65
خَـٰلِدِينَ فِيهَآ أَبَدًا ۖ لَّا يَجِدُونَ وَلِيًّا وَلَا نَصِيرًا Kh a lideena feeh a abadan l a yajidoona waliyyan wal a na s eer a n
therein to abide heyond the count of time: no protec-tor will they find, and none to bring them succour.
  - Mohammad Asad
to live therein forever and they shall find no protector or helper.
  - Muhammad Farooq-i-Azam Malik
to stay there for ever and ever- never will they find any protector or helper.
  - Mustafa Khattab
Wherein they will abide for ever. They will find (then) no protecting friend nor helper.
  - Marmaduke Pickthall
To dwell therein forever: no protector will they find nor helper.
  - Abdullah Yusuf Ali

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