Surah 33. Al-Ahzab

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Verses [Section]: 1-8[1], 9-20 [2], 21-27 [3], 28-34 [4], 35-40 [5], 41-52 [6], 53-58 [7], 59-68 [8], 69-73 [9]

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Quran Text of Verse 59-68یٰۤاَیُّهَاO ProphetالنَّبِیُّO ProphetقُلْSayلِّاَزْوَاجِكَto your wivesوَ بَنٰتِكَand your daughtersوَ نِسَآءِand (the) womenالْمُؤْمِنِیْنَ(of) the believersیُدْنِیْنَto bring downعَلَیْهِنَّover themselvesمِنْofجَلَابِیْبِهِنَّ ؕtheir outer garmentsذٰلِكَThatاَدْنٰۤی(is) more suitableاَنْthatیُّعْرَفْنَthey should be knownفَلَاand notیُؤْذَیْنَ ؕharmedوَ كَانَAnd isاللّٰهُAllahغَفُوْرًاOft-Forgivingرَّحِیْمًا Most Merciful لَىِٕنْIfلَّمْ(do) notیَنْتَهِceaseالْمُنٰفِقُوْنَthe hypocritesوَ الَّذِیْنَand those whoفِیْinقُلُوْبِهِمْtheir heartsمَّرَضٌ(is) a diseaseوَّ الْمُرْجِفُوْنَand those who spread rumorsفِیinالْمَدِیْنَةِthe cityلَنُغْرِیَنَّكَWe will let you overpower themبِهِمْWe will let you overpower themثُمَّthenلَاnotیُجَاوِرُوْنَكَthey will remain your neighborsفِیْهَاۤthereinاِلَّاexceptقَلِیْلًا(for) a little مَّلْعُوْنِیْنَ ۛۚAccursedاَیْنَمَاwhereverثُقِفُوْۤاthey are foundاُخِذُوْاthey are seizedوَ قُتِّلُوْاand massacred completelyتَقْتِیْلًا and massacred completely سُنَّةَ(Such is the) Wayاللّٰهِ(of) Allahفِیwithالَّذِیْنَthose whoخَلَوْاpassed awayمِنْbeforeقَبْلُ ۚbeforeوَ لَنْand neverتَجِدَyou will findلِسُنَّةِin (the) Wayاللّٰهِ(of) Allahتَبْدِیْلًا any change 33. Al-Ahzab Page 427یَسْـَٔلُكَAsk youالنَّاسُthe peopleعَنِaboutالسَّاعَةِ ؕthe HourقُلْSayاِنَّمَاOnlyعِلْمُهَاits knowledgeعِنْدَ(is) withاللّٰهِ ؕAllahوَ مَاAnd whatیُدْرِیْكَwill make you knowلَعَلَّPerhapsالسَّاعَةَthe Hourتَكُوْنُisقَرِیْبًا near اِنَّIndeedاللّٰهَAllahلَعَنَhas cursedالْكٰفِرِیْنَthe disbelieversوَ اَعَدَّand has preparedلَهُمْfor themسَعِیْرًاۙa Blaze خٰلِدِیْنَAbidingفِیْهَاۤthereinاَبَدًا ۚforeverلَاnotیَجِدُوْنَthey will findوَلِیًّاany protectorوَّ لَاand notنَصِیْرًاۚany helper یَوْمَ(The) Dayتُقَلَّبُwill be turned aboutوُجُوْهُهُمْtheir facesفِیinالنَّارِthe Fireیَقُوْلُوْنَthey will sayیٰلَیْتَنَاۤO we wishاَطَعْنَاwe (had) obeyedاللّٰهَAllahوَ اَطَعْنَاand obeyedالرَّسُوْلَا the Messenger! وَ قَالُوْاAnd they will sayرَبَّنَاۤOur Lord!اِنَّاۤIndeed weاَطَعْنَا[we] obeyedسَادَتَنَاour chiefsوَ كُبَرَآءَنَاand our great menفَاَضَلُّوْنَاand they misled usالسَّبِیْلَا (from) the Way رَبَّنَاۤOur Lord!اٰتِهِمْGive themضِعْفَیْنِdoubleمِنَ[of]الْعَذَابِpunishmentوَ الْعَنْهُمْand curse themلَعْنًا(with) a curseكَبِیْرًا۠great

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Translation of Verse 59-68

(33:59) O Prophet, enjoin your wives and your daughters and the believing women, to draw a part of their outer coverings around them.¹¹⁰ It is likelier that they will be recognised and not molested.¹¹¹ Allah is Most Forgiving, Most Merciful.¹¹²

(33:60) If the hypocrites and those in whose hearts there is a sickness,¹¹³ and the scandal mongers in Madinah¹¹⁴ do not desist from their vile acts, We shall urge you to take action against them, and then they will hardly be able to stay in the city with you.

(33:61) They shall be cursed from all around and they shall be ruthlessly killed wherever they are seized.

(33:62) This has been Allah's Way with those who have gone before, and you shall find no change in Allah's Way.¹¹⁵

(33:63) People ask you concerning the Hour (of Resurrection).¹¹⁶ Say: “Allah alone has knowledge of it. What do you know? Perhaps the Hour is nigh.”

(33:64) Allah has cursed the unbelievers and has prepared for them a Blazing Fire;

(33:65) therein they shall abide for ever. They shall find none to protect or help them.

(33:66) On that Day when their faces shall be turned around in the Fire, they will say: “Would that we had obeyed Allah and obeyed the Messenger.”

(33:67) They will say: “Our Lord, we obeyed our chiefs and our great ones, and they turned us away from the Right Way.

(33:68) Our Lord, mete out to them a double chastisement and lay upon them a mighty curse.”¹¹⁷

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Commentary

110. This verse lays down the injunction: (to draw a part of their outer coverings around them). Here two important words have been used: jalabib sing. (jilbab) and idna’. Now jilbab is the Arabic word that denotes a large sheet used to wrap around the body. As for idna’, it denotes bringing something close and wrapping it around. However, when the preposition ‘ala is affixed to idna’, it denotes letting something down from above. Some modern translators and Qur’an-commentators, under the influence of Western predilections, have translated this injunction to simply denote “to wrap up”. They do so in order to circumvent the requirement to cover the face. Had this, however, been the purpose of the Qur’anic verse, the words would have been yudnina ilayhinna. Anyone who knows the Arabic language will never accept that yudnina ilayhinna can mean simply to wrap a sheet around. The words min jalabibihinna also prevent one from accepting this as the meaning of the relevant words. For the preposition min here indicates that what is _ meant is a part of the sheet, rather than the whole of it. It is also obvious that if a sheet is wrapped around the body it will have to be the whole sheet rather than a part of it. Thus the clear meaning of the injunction is that women should wrap themselves in a sheet and throw a part of it over themselves. This is what is known in Urdu usage as ghunghat dalna (drawing the veil).

In fact, this is how this injunction was understood by people closest to the Prophet's time. According to Ibn Jarir al-Tabari and Ibn al-Mundhir, Muhammad ibn Sirin requested ‘Ubaydah al-Salmani to explain the verse under discussion. (Let us clarify that ‘Ubaydah embraced Islam during the Prophet's time but he could not meet him. It was only during the Caliphate of ‘Umar that he came to Madinah and spent the rest of his life there. He enjoyed the same fame and position as the jurist Qadi Shurayh did.) In answering what this query means, he picked up his sheet and wrapped it around himself, covering his head, forehead, and the whole of his face, leaving open only the area for one of the eyes. This is how he illustrated the thrust of the verse. ‘Abd Allah ibn ‘Abbas also subscribed to almost the same interpretation. On the authority of Ibn Jarir al-Tabari, Ibn Abi Hatim and Ibn Marduwayh, he said: “God has asked women that when they go out of their homes, they should wrap themselves in their over-garments and cover their faces, leaving open only the eyes”.

The same interpretation of the verse is ascribed to Qatadah and Suddi.

(Jassas, Akkam al-Qur’an, comments on verse 59.) All prominent Qur’an-commentators in the age of the Companions and Successors were unanimously of the same opinion. In explicating the thrust of the Qur’anic command directed at Muslim women “to draw a part of their outer coverings around them”, Ibn Jarir al-Tabari points out that decent ladies should not resemble slave girls in their dress.

Their faces and hair should not be uncovered. Rather, they should wear an over-garment so that no wicked person might molest them, (Jami’ al- Bayan, 22:33). In the words of Abu Bakr al-Jassas: “This verse indicates that young women are obliged to keep their faces covered before men unrelated to them. When going out, they should cover themselves and display modesty so as not to arouse any expectations in the hearts of immoral men”, (Jassas, Ahkam al-Qur’an, comments on verse 59). Likewise, Zamakhshari reiterates the same by insisting that women should put on their over-garments on themselves, thus covering their head and face with them, (Zamakhshart, al-Kashshaf, comments on verse 59). According to Nizam al-Din al-Nisaburi, the verse commands women to cover their heads and faces by throwing a part of their over-garments on themselves, (Nisaburi, Ghara‘ib al-Qur’an, comments on verse 59). Razi suggests the following rationale of the command: “Since these women will be dressed in this manner, people will realize that they are not women of loose character. For a woman who keeps her face covered, though it is not one of those parts of the body which must be kept covered, she cannot be expected to uncover other parts of her body that are required to be kept covered. People will recognize them as modest women and with whom they cannot indulge in illicit sex”, (Razi, al-Tafsir al-Kabir, comments on verse 59).

. There is another point implicit in the verse: that the Prophet (peace be on him) had more than one daughter, for the Qur’an says: “O Prophet, enjoin your wives and your daughters ...” (emphasis added), the address clearly being in the plural. The verse, thus, exposes the falsity of the stand of those people, who without any fear of God, contend that Fatimah was the Prophet's only daughter from his own loins, while the rest were his step daughters. Swayed by prejudice, such people fail to realize the enormity of their guilt in denying the Prophet's other daughters his paternity: these people will be subjected to stringent interrogation on the Day of Judgement for their iniquity. All reports unanimously state that the Prophet's wife Khadījah gave birth to four daughters rather than just one. The Prophet's earliest biographer, Ibn Işhāq in his account of the Prophet's marriage with Khadījah, records: "Except Ibrāhīm, Khadījah gave birth to all the children of the Prophet (peace be on him).

The names of his children are: Qäsim, Țāhir, Țayyib, Zaynab, Ruqayyah, · Umm Kulthüm and Fāțimah", (Sirat Ibn Hishām, Vol. 1, p. 174). Hishām ibn Muhammad al-Sa'id al-Kalbī, an authority on genealogy, maintains: "Prior to his designation as Prophet, Qāsim was the first child born to the Prophet (peace be on him), followed by Zaynab, Ruqayyah, and Umm Kulthūm in that order" (Ibn Sa'd, Țabaqāt, Vol. 1, p. 133). Ibn Hazm affirms in his Jawāmi' al-Sīrah that Khadījah gave birth to four daughters. Of them, Zaynab was the eldest, followed by Ruqayyah, Fāțimah and Umm Kulthūm, (Jawāmi' al-Sīrah, pp. 38-39). Țabarī, Ibn Sa'd, Abū Ja'far Muhammad ibn al-Habīb, author of Kitāb al-Muḥabbar, and Ibn 'Abd al-Barr, author of Kitāb al-Istī'āb, state on the authority of authentic sources that before marrying the Prophet (peace be on him), Khadījah had two husbands. Of them, one was Abü Hālah al-Tamīmi, whose offspring was Hind ibn Abī Hālah. Her other husband was 'Atiq ibn 'Ã'idh al-Makhzūmī, whose daughter was also called Hind. After the death of her husband, Khadījah married the Prophet (peace be on him).

The unanimous view of all the genealogists of the time is that Khadījah gave birth to the Prophet's four daughters, whose names have been given above (Țabarī, Ta'rīkh, Vol. 2, p. 411; Ibn Sa'd, Țabaqāt, Vol. 8, pp. 14–15; Ibn al-Habīb, Kitāb al-Muhabbar, pp. 78-79 and al-Isti'āb, Vol. 2, p. 718).

These reports re-echo the Qur'ānic assertion that the Prophet (peace be on him) had several daughters rather than just one.

111. The simple and modest dress of those women will help them to be recognized as decent and chaste women, rather than as dissolute playgirls with regard to whom sexually corrupt men will entertain the expectation of a positive response to their amorous overtones. Furthermore, reference is made to the fact that their demeanor will prevent them from being molested.

Let us reflect a little on the spirit of this injunction. The way it has been expressed speaks volumes for the purpose of the injunction and represents the spirit of Islamic social law. We have already taken note of the Qur’anic command enshrined in Surah al-Nur, 24:31 that believing women should not reveal their adornments except to certain categories of people enumerated in the verse. They are also asked not to stamp their feet on the ground in such a way that their hidden ornaments are revealed. Were we to consider the above injunction in conjunction with the present verse, it becomes evident that the Qur’anic directive is aimed at ensuring that women conceal their charms from men not related to them. Evidently this objective can be realized only when women cover themselves by plain, simple over-garments. For, were they to use any attractive and colorful outer covering, it would undermine the very purpose of the injunction. Furthermore, the Qur’anic command is not confined simply to using an outer covering; rather, it directs women to let down a part of their outer coverings.

The intent of the command is unmistakable: women should keep their faces covered in addition to covering the adornments of their bodies and garments. Moreover, God indicates the rationale underlying this command: that believing women ‘should stand out for their chastity and moral rectitude and thus be spared molestation. Needless to add, this directive is addressed to those women who are subjected to the molestation and amorous overtures of corrupt men, and who are outraged if they are taken as women of dissolute character. Their preference is to live as chaste housewives. Addressing such decent and respectable women, God instructs them that they should not go out attractively dressed, displaying charms that are relished by lustful men. The best way for them is to go out after fully covering themselves by their over garments, and this includes their faces. They should also walk modestly and quietly so that even the tinkling of their ornaments should not draw men’s attention to them. This purpose will be defeated, however, if women dress coquettishly, exposing their charms to men and attracting their lusty gaze. The purpose can be realized though if they cover themselves with a plain, simple outer garment and if they cover their faces with its edge and not let there be any tinkling of ornaments that would attract people. However, there are women who dress up most attractively and put on full make up before they Step out of their threshold. What can be the purpose of all this except to expose their ravishing charms to men, and to invite their attention towards themselves.

One is free to have one’s viewpoint on any issue, and this may or may not be in harmony with the Qur’anic teaching on that issue. In like manner, one has a choice in accepting or rejecting the Qur’an as a code of conduct. However, unless one is bent upon mutilating the message of the Qur’an by deliberately misinterpreting its intent, every forthright person will plainly recognize that what has been said above represents the teaching of the Qur’an. Anyone who acts contrary to this should either concede that his action is contrary to the Qur’anic teaching or that he regards the Qur’anic guidance as flawed.

112. God will forgive the misdeeds of the pre-Islamic period providing people reform their attitude after the communication of His Guidance to them in very clear terms and providing they refrain from willfully flouting His directives.

113. The word “sickness” in the verse refers to the two serious flaws of those who suffer from such sickness. One, they claim to be Muslims but nurse ill-will towards Islam and Muslims. Two, they suffer from militant, licentiousness and a criminal mindset.

114. This refers to those who, from time to time, circulated vile rumors in Madinah in order to create a scare among the Muslims as well as to demoralize them. They also spread reports to the effect that the Muslims had suffered a disgraceful defeat at one place or another, or that a huge army was on its way to crush the Muslims, or that Madinah was about to be invaded. Furthermore, they circulated scandalous stories; about the-Prophet’s family and other Muslims with a view to poisoning the public mind and weakening the Muslims’ moral influence.

115. It is an abiding principle of God’s Law that those who seek to corrupt people are not given the chance to flourish in an Islamic state and society. As the state adheres to the Islamic code of life, it pre-warns all wicked elements to mend their ways. If they fail thereafter in giving up their corrupt ways, they are treated with great severity.

116. Unbelievers and hypocrites often asked the Prophet (peace be on him) when the Day of Reckoning will come to pass. The purpose of their query was not to find out the truth of the matter. Rather, they raised the question as a part of their campaign to ridicule and mock the Prophet (peace be on him). They did not believe in the Hereafter and looked at its whole concept as nothing else than an empty threat. They did not ask about the time of the Hour of Reckoning because they sincerely wanted to mend their behavior out of fear of that awesome Day. Far from it, instead, they wanted to tell the Prophet (peace be on him) that even though they had fiercely opposed him, they had still not been struck by God’s scourge. Hence they mockingly asked the Prophet (peace be on him) to tell them when the Resurrection would take place and when they would be taken to task.

117. For other instances in point see al-A ‘raf 7:187, al-Nazi‘at 79:42-46; Saba’ 34:3-5, al-Mulk 67:24-27; al-Mutaffifin 83:10-17; al-Hijr 15:2-3; al- Furqan 25:27-29 and Ha’ Mim al-Sajdah 41:46-49.