33.21. Laqad kana lakum fii rasuuli Allahioswatun hasanatun liman kana yardschuu Allahawaalyawma al-akhira wadhakara Allahakathiiran
33.21. 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. (Pickthall)
33.21. Es ist schon für euch im Gesandten Allahs ein gutes Beispiel für den, der auf Allah hofft und den Letzten Tag und sich viel an Allah erinnert. (Ahmad v. Denffer)
33.21. Ihr habt ja im Gesandten Allahs ein schönes Vorbild, (und zwar) für einen jeden, der auf Allah und den Jüngsten Tag hofft und Allahs viel gedenkt. (Bubenheim)
33.21. Ihr habt im Propheten ein schönes Vorbild für den wahren Gläubigen, der Gottes Huld und die Belohnung des Jenseits anstrebt und Gottes häufig gedenkt. (Azhar)
33.21. Gewiß, bereits gab es für euch mit dem Gesandten ALLAHs doch ein hervorragendes Vorbild für jeden, der auf ALLAH und den jenseitigen Tag hofft und ALLAHs öfters gedenkt. (Zaidan)
33.21. Im Gesandten Allahs habt ihr doch ein schönes Beispiel - (alle haben in ihm ein schönes Beispiel), die auf Allah hoffen und sich auf den jüngsten Tag gefaßt machen und unablässig Allahs gedenken. (Paret)
33.21. Wahrlich, ihr habt an dem Gesandten Allahs ein schönes Vorbild für jeden, der auf Allah und den Letzten Tag hofft und Allahs häufig gedenkt. (Rasul)
33.22. 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. (Pickthall)
33.22. Und als die Gläubigen die Gruppierungen sahen, sagten sie: "Dies ist es, was Allah und Sein Gesandter uns versprochen haben, und Allah hat die Wahrheit gesprochen und Sein Gesandter", und es hat nur ihren Glauben und ihre Ergebenheit gemehrt. (Ahmad v. Denffer)
33.22. Und als die Gläubigen die Gruppierungen sahen, sagten sie: "Das ist, was Allah und Sein Gesandter uns versprochen haben; Allah und Sein Gesandter sagen die Wahrheit." Und es mehrte ihnen nur den Glauben und die Ergebung. (Bubenheim)
33.22. Als die Gläubigen die feindlichen Verbände erblickten, sprachen sie: "Das ist das, was Gott und Sein Gesandter uns verheißen haben." Gott und Sein Gesandter sagen die Wahrheit. Ihr Glaube und ihre Gottergebenheit sind nur noch stärker geworden. (Azhar)
33.22. Und als die Mumin Al-ahzab sahen, sagten sie: „Dies ist das, was uns ALLAH und Seine Gesandten versprachen, und ALLAH und Sein Gesandter sagten die Wahrheit.“ Und dies ließ sie nur noch mehr Iman und Ergebenheit gewinnen. (Zaidan)
33.22. Und als die Gläubigen die Gruppen (der Verbündeten der Mekkaner) (al-ahzaab) sahen, sagten sie: "Das ist das, was Allah und sein Gesandter uns versprochen haben. Allah und sein Gesandter sagen die Wahrheit." Und es bestärkte sie nur noch in ihrem Glauben und ihrer Ergebenheit (taslieman). (Paret)
33.22. Und als die Gläubigen die Verbündeten sahen, da sagten sie: "Das ist es, was Allah und Sein Gesandter uns verheißen haben; und Allah und Sein Gesandter sprachen die Wahrheit." Und es verstärkte nur ihren Glauben und ihre Ergebung. (Rasul)
33.23. Mina almu/miniina ridschalun sadaquuma AAahaduu Allaha AAalayhi faminhum man qadanahbahu waminhum man yantadhiru wamabaddaluu tabdiilan
33.23. 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; (Pickthall)
33.23. Unter den Gläubigen sind Männer, die wahrmachen, worüber sie mit Allah eine Abmachung getroffen haben, und unter ihnen ist mancher, der sein Gelübde eingelöst hat, und unter ihnen ist mancher, der es erwartet, und sie haben gar nichts geändert, (Ahmad v. Denffer)
33.23. Unter den Gläubigen gibt es Männer, die das wahr gemacht haben, wozu sie sich Allah gegenüber verpflichteten. Unter ihnen gibt es manche, die ihr Gelübde er füllt haben; und unter ihnen gibt es manche, die noch warten (müssen). Und sie haben keine Änderung vorgenommen; (Bubenheim)
33.23. Unter den Gläubigen gibt es Männer, die ihr Gelöbnis Gott gegenüber einhielten. Einige sind gefallen, und andere warten noch standhaft darauf. Sie haben sich nicht geändert. (Azhar)
33.23. Und unter den Mumin sind Männer, die wahrhaftig waren dem gegenüber, was sie ALLAH gelobten. Manche von ihnen starben und manche von ihnen warten noch darauf. Doch sie haben nichts (von ihrem Versprechen) abgeändert. (Zaidan)
33.23. Unter den Gläubigen gibt es Männer, die wahr gemacht haben, wozu sie sich Allah gegenüber verpflichtet hatten. Die einen von ihnen haben schon das Zeitliche gesegnet, die anderen haben noch zuzuwarten. Und sie haben nichts verfälscht. (Paret)
33.23. Unter den Gläubigen sind Leute, die dem Bündnis, das sie mit Allah geschlossen hatten, die Treue hielten. Es sind welche unter ihnen, die ihr Gelübde erfüllt haben, und welche, die noch warten, und sie haben nichts verändert, nicht im geringsten. (Rasul)
33.24. Liyadschziya Allahu alssadiqiinabisidqihim wayuAAadhdhiba almunafiqiina inschaa aw yatuuba AAalayhim inna Allaha kanaghafuuran rahiiman
33.24. 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. (Pickthall)
33.24. Damit Allah den Wahrhaftigen ihre Wahrhaftigkeit vergilt, und Er die Heuchler straft, wenn Er will, oder Er sich ihnen vergebend zuwendet, Allah ist ja immer verzeihend, barmherzig. (Ahmad v. Denffer)
33.24. damit Allah den Wahrhaftigen ihre Wahrhaftigkeit vergelte und die Heuchler strafe, wenn Er will, oder sich ihnen Reue-Annehmend zuwende. Gewiß, Allah ist Allvergebend und Barmherzig. (Bubenheim)
33.24. So wird Gott die Aufrichtigen für ihre Aufrichtigkeit belohnen, die Heuchler aber bestrafen, wenn Er will, oder ihre Reue annehmen. Er ist voller Vergebung und Barmherzigkeit. (Azhar)
33.24. (Es geschah so), damit ALLAH den Wahrhaftigen für ihreWahrhaftigkeit vergilt und die Munafiq peinigt, wenn ER will, oder ER vergibt ihnen. Gewiß, ALLAH ist 2 immer allvergebend, allgnädig. (Zaidan)
33.24. Allah wird nun ja den Wahrhaftigen dafür, daß sie wahrhaftig gewesen sind, (dereinst mit paradiesischem Lohn) vergelten, die Heuchler (munaafiquun) aber, wenn er will, bestrafen, oder sich ihnen (gnädig) wieder zuwenden. Er ist barmherzig und bereit zu vergeben. (Paret)
33.24. Allah belohne die Wahrhaftigen für ihre Wahrhaftigkeit und bestrafe die Heuchler, wenn Er will, oder wende Sich ihnen in Barmherzigkeit zu. Wahrlich, Allah ist Allverzeihend, Barmherzig. (Rasul)
Tafsir von Maududi für die Ayaat 21 bis 24
There was indeed the best model for you in the Messenger of Allah, ( 34 ) for every such person who looks forward to Allah and the Last Day, and remembers Allah much. ( 35 ) And when the true believers (at that time) ( 36 ) saw the invading hosts, they cried out, "This is what Allah and His Messenger had promised us: Allah and His Messenger were absolutely true. " ( 37 ) This increased them all the more in faith and resignation. ( 38 ) There are among the believers those who have been true in their pledge to Allah: some one of them has fulfilled his vow, and some other is waiting for it: ( 39 ) they have made no change in their attitude. (All this happened) so that Allah may reward the truthful for their ruthfulness, and punish the hypocrites, or accept their repentance as He will. Indeed Allah is All-Forgiving, All-Merciful.
Desc No: 34 In view of the context in which this verse occurs, the object of presenting the Holy Prophet's conduct and way of life as a model was to teach a lesson to the people, who had been motivated by considerations of selfish interests and personal safety on the occasion of the Battle of the Trench. They are being addressed, as if to say: "You claimed to be the believers and Muslims and followers of the Holy Messenger. You should have seen how the Messenger whose followers you claimed to be conducted himself on the occasion. If the leader of a group is himself a seeker of personal security, is lazy and indolent, gives preference to personal interests to everything else, and is ever ready to flee danger, it would be reasonable to expect manifestation of such weakness from his followers. But here the case was different. The Holy Prophet endured along with others every toil and labour that he asked others to endure, and endured better than others; there was no trouble which others might have experienced and he himself did. not. He was among those who dug the trench, and endured hunger and other afflictions just as the common Muslims did. He did not leave the battlefront even for a moment during the siege nor retreated an inch. After the betrayal of the Bani Quraizah his own family had also been exposed to danger even as the families of the other Muslims were. He did not make any special arrangement for his own and his family's protection, which did not exist for others. He was always in the forefront to offer maximum sacrifices for the great objectives for which he was constantly asking others to make sacrifices. Therefore, whoever made a claim of being his follower should have followed the practical example set by the leader. This is the meaning of the verse in the context here. But its words are general and there is no reason why it should be confined to these meanings only. Allah dces not. say that only in this respect His Messenger's life is a model for the Muslims to follow, but has regarded it as a model absolutely. Therefore, the verse demands that the Muslims should take the Holy Prophet's life as a model for themselves in every affair of life and should mould their character and personality according to it.
Desc No: 35 That is, "The Prophet's life is no model for the person who is forgetful of God, but it certainly is a model for him who remembers Allah much and consistently and not only occasionally just by chance. Likewise, this life is no model for him who has no hope from Allah and does not expect Resurrection to take place, but it is most surely a model for the person who is hopeful of Allah's grace and His favors, and who is also mindful that the Day of Judgement will come when his well-being will wholly depend on how closely his conduct resembled the conduct and character of the Messenger of Allah in this world. "
Desc No: 36 After drawing attention to the model of the Holy Prophet, Allah now presents the model of his Companions so that the character of the false claimants to faith and of the sincere followers of the Messenger is clearly contrasted. Although both were alike apparently in the affirmation of the faith, both were counted as Muslims, and both attended at the Prayers, they were separated from each other as soon as the time of the trial approached, and it became clear who were loyal to Allah and His Messenger and who were Muslims only in name.
Desc No: 37 Here, one should keep verse 12 in view. There it was said that when the hypocrites and the people with diseased hearts found themselves surrounded by a huge force of ten to twelve thousand men from the front and by the Bani Quraizah from behind, they openly started saying: "The promises that Allah and His Messenger had made with us were nothing but a delusion. We were promised that if we believed in Allah's religion, His succour would be at our back and we would rule Arabia and the world outside and all the wealth of Caesar and Chosroes will be ours, but here we are that the whole of Arabia is bent upon exterminating us, and there is no sign yet of the armies of the angels in sight, who would save us and protect us against this grave calamity." Now they are being told: "One meaning of the promise of Allah and His Messenger was that which was understood by these false claimants to faith. The other meaning is that which is understood by the sincere and true Muslims. When they saw the storms of danger gathering, they too remembered the promises of Allah, but these promises did not mean that as soon as they affirmed the faith they would overwhelm and subdue the whole world without the slightest effort, and the angels would come to perform their coronation, but the promises actually meant that they would have to pass through severe trials, endure extreme hardships and afflictions, offer supreme sacrifices; then only will Allah bless them with His grace and they will be granted successes of the world and the Hereafter, which Allah has promised His believing servants. "Do you think that you will enter Paradise without undergoing such trials as were experienced by the believers before you? They met with adversity and afflictions and were so shaken by trials that the Prophet of the time and his followers cried out: `When will Allah's help come?" - "Yes, Allah's help is near." (AI-Baqarah: 214). "Do the people think that they will be left alone after they have once said, `We have believed', and they will not be tested ? The fact is that We have put to the test all those who have gone before them. Surely, Allah has to see who are the truthful and who the liars. " (AI-`Ankabut: 2-3).
Desc No: 38 That is, "On seeing the hard, times of affliction approaching they did not waver in their faith but were strengthened in it all the mote, and instead of giving uP Allah's obedience they became ready to resign and surrender to Him whatever they had with complete conviction and satisfaction of the heart. " Here, one should fully understand that faith and resignation is indeed a quality of the self which is put to trial and test at every command and demand of the Faith. At every step in life man comes across situations where the Faith either enjoins something or forbids something, or requires one to make sacrifices of life and wealth and time and desires of the self. At every such occasion the faith and conviction of the person who deviates from obedience will suffer decline and the faith and conviction of him who submits to the command and demand will be strengthened and enhanced. Although in the beginning a man becomes a believer and Muslim only by embracing the fundamental creed (Kalimah) of Islam, yet his state of faith does not remain static but is open to both deterioration and development. Decline in sincerity and the spirit of obedience causes it to deteriorate; so much so that constant retrogression may cause the person to reach the last limits of the faith where the slightest move backward may turn him from a believer to a hypocrite. Contrary to this, the more sincere a person is, the more perfect his obedience and the greater his devotion and dedication to the cause of the true Faith, the stronger and more sound will he grow in faith and may even attain the supreme rank of the truthful. But this increase and decrease in the faith has only the moral significance which can be judged and reckoned by none but Allah. As for the man, faith is simply the act of affirmation by which a Muslim enters Islam and is regarded as a Muslim as long as he remains steadfast to it. In this regard we cannot say that so and so is half a Muslim, or one-third a Muslim, and another one double a Muslim or triple a Muslim. Likewise, in legal rights the Muslims are equal and alike. It cannot be that one is regarded a greater believer and given more rights and another one a lesser believer and given less rights. In these aspects there can be no question of the increase and decrease in the faith, and in fact, in this very sense has Imam Abu Hanifah said: "Faith in Islam neither increases nor decreases. "
Desc No: 39 That is, "Someone has already offered his life in the way of Allah, and someone is awaiting the time when he will offer it for the sake of his Faith. " "
33.25. And Allah repulsed the disbelievers in their wrath; they gained no good. Allah averted their attack from the believers. Allah is Strong, Mighty. (Pickthall)
33.25. Und Allah hat diejenigen, die den Glauben verweigern, mit ihrer Wut zurückgeworfen, und sie haben nichts Gutes erreicht, und es hat Allah den Gläubigen beim Kampf genügt, und Allah ist immer stark, mächtig. (Ahmad v. Denffer)
33.25. Und Allah wies diejenigen, die ungläubig waren, mit ihrem Grimm zurück, ohne daß sie etwas Gutes erlangt hätten. Und Allah ersparte den Gläubigen den Kampf. Allah ist Stark und Allmächtig. (Bubenheim)
33.25. Gott ließ die Ungläubigen in ihrer Wut zurückweichen, ohne dass sie ein Ergebnis erreicht hätten. Er nahm den Gläubigen die Mühe des Kampfes ab. Gottes Macht und Gewalt sind unermesslich. (Azhar)
33.25. Und ALLAH wehrte diejenigen, die Kufr betrieben haben, mit ihrer Wut ab. Sie erreichten nichts Gutes. Und ALLAH ersparte den Mumin den Kampf. Und ALLAH ist immer allkraftvoll, allwürdig. (Zaidan)
33.25. Und Allah schickte die Ungläubigen mit(samt) ihrem Groll zurück, ohne daß sie (von ihrem Unternehmen) einen Vorteil gehabt hätten. Und er verschonte die Gläubigen damit, zu kämpfen. Allah ist stark und mächtig. (Paret)
33.25. Und Allah schlug die Ungläubigen in ihrem Grimm zurück; sie erlangten keinen Vorteil. Und Allah ersparte den Gläubigen den Kampf. Und Allah ist Allmächtig, Erhaben. (Rasul)
33.26. Waanzala alladhiina dhaharuuhummin ahli alkitabi min sayasiihim waqadhafafii quluubihimu alrruAAba fariiqan taqtuluuna wata/siruunafariiqan
33.26. 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. (Pickthall)
33.26. Und Er hat diejenigen von den Leuten der Schrift, die ihren Rücken stärkten, herabgesandt aus ihren Wehrbauten, und Er hat den Schrecken in ihre Herzen geworfen, - einen Teil habt ihr erschlagen, und einen Teil habt ihr gefangen genommen, (Ahmad v. Denffer)
33.26. Und Er ließ diejenigen von den Leuten der Schrift, die ihnen beigestanden hatten, aus ihren Burgen heruntersteigen. Und Er jagte in ihre Herzen Schrecken; eine Gruppe (von ihnen) habt ihr getötet und eine Gruppe gefangengenommen. (Bubenheim)
33.26. Er ließ die den Ungläubigen beistehenden Schriftbesitzer von ihren Festungen herunter kommen und jagte ihnen Schrecken ein. So habt ihr sie teils erschlagen, teils gefangengenommen. (Azhar)
33.26. Und ALLAH ließ diejenigen von den Schriftbesitzern, die ihnen (Al-ahzab) den Rücken stärkten, von ihren Burgen heruntersteigen, und ER jagte Schrecken in ihre Herzen ein - eine Gruppe habt ihr getötet und eine Gruppe habt ihr gefangen genommen. (Zaidan)
33.26. Und er ließ diejenigen von den Leuten der Schrift, die sie unterstützt hatten, aus ihren Burgen (sayaasie) herunterkommen und jagte ihnen Schrecken ein, so daß ihr sie (in eure Gewalt bekamet und) zum Teil töten, zum Teil gefangennehmen konntet. (Paret)
33.26. Und Er brachte die aus dem Volk der Schrift, die ihnen halfen, von ihren Burgen herunter und warf Schrecken in ihre Herzen. Einen Teil tötetet ihr, und einen Teil nahmt ihr gefangen. (Rasul)
33.27. 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. (Pickthall)
33.27. Und Er ließ euch ihr Land erben und ihre Heimstätten und ihre Vermögensgüter und Land, das ihr nie betreten habt, und Allah ist zu allem imstande. (Ahmad v. Denffer)
33.27. Und Er gab euch zum Erbe ihr Land, ihre Wohnstätten und ihren Besitz und auch ein Land, das ihr (vorher) nicht betreten hattet. Und Allah hat zu allem die Macht. (Bubenheim)
33.27. Er machte euch zu ihren Erben und gab euch ihr Land, ihre Wohnstätten, ihr Vermögen und Gebiete, die ihr vorher nicht betreten hattet. Gottes Allmacht ist unermesslich. (Azhar)
33.27. Und ER ließ euch ihr Land, ihre Wohnstätten und ihr Vermögen beerben sowie ein Land, das ihr noch nicht betreten habt. Und ALLAH ist immer über alles allmächtig. (Zaidan)
33.27. Und er gab euch ihr Land, ihre Wohnungen und ihr Vermögen zum Erbe, und (dazu) Land, das ihr (bis dahin noch) nicht betreten hattet. Allah hat zu allem die Macht. (Paret)
33.27. Und Er ließ euch ihr Land erben und ihre Häuser und ihren Besitz und ein Land, in das ihr nie den Fuß gesetzt hattet. Und Allah hat Macht über alle Dinge. (Rasul)
Tafsir von Maududi für die Ayaat 25 bis 27
Allah turned back the disbelievers: they retreated in their rage without gaining any advantage, and Allah was sufficient to fight on behalf of the believers: Allah is All-Powerful, All-Mighty. Allah brought down from their fortresses those of the people of the Book, who had joined forces with the invaders ( 40 ) and created such terror in their hearts that some of them you are slaying today and some taking as prisoners. He made you heirs. of their land and their dwellings acid their wealth and gave you that land which you had never trodden before. Allah is All-Powerful.
33.28. Ya ayyuha alnnabiyyuqul li-azwadschika in kuntunna turidna alhayataalddunya waziinataha fataAAalaynaomattiAAkunna waosarrihkunna sarahan dschamiilan
33.28. 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. (Pickthall)
33.28. Du, der Prophet, sage zu deinen Gattinnen: Wenn ihr das Leben dieser Welt möchtet und seinen Schmuck, so kommt her, ich finde euch ab und entlasse euch in wohlanstehender Entlassung, (Ahmad v. Denffer)
33.28. O Prophet, sag zu deinen Gattinnen: Wenn ihr das diesseitige Leben und seinen Schmuck haben wollt, dann kommt her, ich werde euch eine Abfindung gewähren und euch auf schöne Weise freigeben. (Bubenheim)
33.28. O Prophet! Sage deinen Ehefrauen: "Wenn ihr das irdische Leben und seinen Prunk haben wollt, so sagt es, und ich werde euch eine Scheidungs-Abfindung geben und euch im Guten gehen lassen. (Azhar)
33.28. Prophet! Sag deinen Ehefrauen: ‚Wenn ihr das dießeitige Leben und dessen Schmuck anstrebt, dann kommt, dann gebe ich euch von den Verbrauchsgütern und lasse mich von euch auf gütige Weise scheiden. (Zaidan)
33.28. Prophet! Sag zu deinen Gattinnen: Wenn euch der Sinn nach dem diesseitigen Leben und seinem Flitter steht, dann kommt her, damit ich euch ausstatte und auf eine ordentliche Weise freigebe! (Paret)
33.28. O Prophet! Sprich zu deinen Frauen: "Wenn ihr das Leben in dieser Welt und seinen Schmuck begehrt, so kommt, ich will euch eine Gabe reichen und euch dann auf schöne Art entlassen. (Rasul)
33.29. 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. (Pickthall)
33.29. Und wenn ihr Allah und Seinen Gesandten möchtet und die Heimstätte des Jenseits, so hat Allah ja für die guthandelnden Frauen von euch gewaltige Belohnung vorbereitet. (Ahmad v. Denffer)
33.29. Wenn ihr aber Allah und Seinen Gesandten und die jenseitige Wohnstätte haben wollt, so hat Allah für diejenigen von euch, die Gutes tun, großartigen Lohn berei tet. (Bubenheim)
33.29. Wenn ihr aber Gott, Seinen Gesandten und das Jenseits vorzieht, so hat Gott für die Rechtschaffenen unter euch unermessliche Belohnung bereitet." (Azhar)
33.29. Und wenn ihr ALLAH, Seinen Gesandten und die jenseitige Wohnstätte anstrebt, so bereitete ALLAH für die Muhsin unter euch eine gewaltige Belohnung. (Zaidan)
33.29. Wenn euch aber der Sinn nach Allah und seinem Gesandten und der jenseitigen Behausung steht (habt ihr den besseren Teil erwählt). Allah hat für diejenigen von euch (Frauen), die fromm sind (al-muhsinaat), gewaltigen Lohn bereit. (Paret)
33.29. Doch wenn ihr Allah und Seinen Gesandten und die Wohnstatt des Jenseits begehrt, dann wahrlich, hat Allah für die unter euch, die Gutes tun, einen herrlichen Lohn bereitet." (Rasul)
Tafsir von Maududi für die Ayaat 28 bis 29
O Prophet, ( 41 ) say to your wives, "If you seek the world and its adornments, come, I shall give you of these and send you off in a good way. But if you seek Allah and His Messenger and the abode of the Hereafter, you should rest assured that Allah has prepared a great reward for those of you who do good. " ( 42 )
Desc No: 41 The verses from here to 35 were sent down in the period contiguous to the Battle of the Trench and the raid on Bani Quraizah, whose background we have touched upon in the Introduction to this Surah. According to a tradition related in Muslim on the authority of Hadrat Jabir bin `Abdullah, "One day when Hadrat Abu Bakr and Hadrat 'Umar visited the Holy Prophet, they saw that his wives were sitting around him and he was quiet. Addressing Hadrat `Umar, he said: `They are sitting around me as you see: they are asking for money for household expenditure'." At this both the Companions rebuked their daughters and said, "Why do you embarrass the Holy Prophet and demand from him that which he does not have." This event shows how hard pressed the Holy Prophct was economically at that time and how distressed and embarrassed he was feeling at his wives' demand for domestic expenditure during the period when a bitter conflict was going on between Islam and paganism.
Desc No: 42 At the time when this verse was sent down, the Holy Prophct had four wives with him: Hadrat Saudah, Hadrat 'A'ishah, Hadrat Hafsah and Hadrat Umm Salamah. He had not yet married Hadrat Zainab. (Ibn `Arabia Ahkam ai-Qur an. Egyptian Edition, 1958, vol. III, pp. 512-13). When this verse was revealed, he first spoke to Hadrat 'A'ishah, and said: "I ask you a thing; do not be hasty in answering; consult your parents, then decide." Then he told her of Allah's Command and recited this verse. She replied: "Should I consult my parents about this?-I seek Allah and His Messenger and the Hereafter. After this he went to each of his wives and asked the same thing and each one gave the same reply as had been given by Hadrat `A'ishah. (Musnad Ahmad, Muslim, Nasa'i). This is termed takhyir, i. e. to give the wife the option to decide for herself whether she would stay in wedlock or would separate from the husband. This was obligatory for the Holy Prophet because he had been commanded by Allah to offer such an option to his wives. If a lady from among the holy wives had opted to separate she would not have separated automatically but would have been separated by the Holy Prophet, as is clear from the words: " . . . I shall give you of these and send you off gracefully." But the Holy Prophet would certainly have separt red her because as a Prophct it would not behove him not to honour the word. After divorce apparently the lady would have stood excluded from the category of the holy wives, and she would not be forbidden to any other Muslim; for she would have chosen divorce from the Holy Prophet only for the sake of the world and its adornments of which she had been given the choice, and obviously the option could not be exercised in case she was forbidden to re-marry. On the other hand, the intention of the verse also seems that the Holy Prophet was not left with any authority to divorce the wives who chose Allah and His Messenger and the Hereafter in preference to the world. For takhyir had only two sides: if a wife opted for the world, she would be divorced; if she opted for Allah and His Messenger and the Hereafter, she would not be divorced. Obviously, if a lady chose one alternative, the other would become forbidden in her case by itself. In Islamic Law takhyir. in fact, amounts to delegation of the right to obtain divorce. The husband himself gives the wife the choice to stay in wedlock with him or be separated. Here are briefly the injunctions which the jurists have derived from the Qur'an and Sunnah in this regard: (1) Once a husband has given this choice to a wife, he can neither withdraw it nor stop her from exercising it. However, it is not necessary that the woman must exercise it. She may choose to remain in wedlock with the husband, or may prefer to separate, or may opt nothing and let the right of divorce be annulled. (2) There are two conditions of this choice being transferred to the woman: (a) The husband should have given her the right of divorce in clear words, or if there was no clear mention of the divorce, he should have had the intention of giving this right; e.g. if he says, "You have the choice" or "your business is in your own hand," such indirect words will not transfer the right of divorce to the woman without the intention of the husband. If the woman claims it and the husband states on oath that he had no intention of giving the right of divorce, his statement will be admitted, unless the woman produces evidence to the effect that those words were said during a dispute, or in connection with divorce, because in that context delegation of the right would mean that the husband had the intention of giving the right of divorce. (b) The woman knows that she has been given the right of divorce. If she was absent, she should receive information of this, and if she is present, she should hear the words. Unless she hears the words, or receives the news, the right will not be transferred to her. (3) As to the time limit within which the wife has to exercise her right if the husband gives it her absolutely without specifying any limit, there is a difference of opinion among the jurists. Some jurists have expressed the opinion that the woman can exercise the right at the same sitting at which the husband gave it her; if she leaves the place without making a response, or turns her attention to something else which indicates that she does not want to make a response, she forfeits the right invested in her and her choice no longer remains. This is the opinion of Hadrat `Umar, Hadrat `Uthman, Hadrat Ibn. Mas`ud, Hadrat Jabir bin `Abdullah, `Atta, Jabir bin Zaid, Mujahid, Sha'bi, Nakha`i, Imam Malik, Imam Abu Hanifah, Imam Shafe`i, Imam Auza`i, Sufyan Thauri `and Abu Thaur. The other opinion is that her exercise of the choice is not confined to that sitting but she can exercise it even afterwards. This opinion is held by Hadrat Hasan Basri, Qatadah and Zuhri. (4) If the husband specifies a time limit and says, for instance, "You have the option for a month or a year, or your business is in your own hand for so long," the wife would enjoy the option only for that long. However, if he says, "You can exercise this option as and when you like," her option would be unlimited. (5) If the woman intends to obtain separation, she should express her intention clearly and definitely. Vague words which do not express the intention clearly will have no effect. (6) Legally, the husband can give the option to the waft in three forms: (a) He may say, "Your business is in your own hand;" or (b) he may say: "You have the option; " or (c) "You are divorced if you so please. " The legal consequences of each arc separate as explained below: (a) If the husband has said: "Your business is in your own hand," and the woman responds clearly to the effect that she would opt for separation, it would amount to an irreversible divorce according to the Hanafites. That is, after this the husband will forfeit his right to have her back as his wife. However, they can remarry if they so like after the expiry of the waiting period. And if the husband said, "Your affair is in your own hand to the extent of one divorce," this will be regarded as the first reversible divorce. That is, the husband can take her back as his wife within the waiting-period. But if the husband had the intention of all the three divorces at the time of delegating to the woman the right of divorce, or mentioned this specifically, the woman's exercise of the option in such a case would amount to divorce no matter whether she pronounces divorce thrice on herself or says only once that she has chosen separation or divorced herself. (b) If the husband gives the woman the option to separate with the words: "You have the option," and the woman opts for separation in clear words, it will amount to one reversible divorce according to the Hanafites even if the husband had the intention of giving option for three divorces. However, if the husband has clearly given option for three divorces, the three divorces will take place only on the woman's exercise of the option for divorce. According to Imam Shafe'i, if at the time of giving the option, the husband had the intention of divorce, and the woman opts for separation, it will amount to one reversible divorce. According to Imam Malik, it will amount to three divorces in case the wife had been enjoyed; in case she had not been enjoyed, the husband's claim to have intended only one divorce will be admitted. (c) In case the words "You are divorced if you so please" have been used and the woman has opted for divorce, it will be a reversible divorce and not an irreversible one. (7) If after the husband has given the option for separation, the woman chooses to remain in wedlock, no divorce will take place at all. This is the opinion of Hadrat 'Umar, Hadrat 'Abdullah bin Mas'ud, Hadrat 'A'ishah, Hadrat Abu ad-Darda, Ibn `Abbas and Ibn `Umar, and the same has been adopted by majority of the jurists. When Masruq asked Hadrat `A'ishah about this, she replied: "The Holy Prophet had given his wives the option and they chose to continue to live as his wives. Then, was it deemed to be a divorce?" The opinion of Hadrat `Ali and Zaid bin Thabit that has been reported in this regard is that one reversible divorce will take place. But according to another tradition these two great Companions also held the opinion that no divorce will take place at all. "
33.30. 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. (Pickthall)
33.30. Ihr, die Frauen des Propheten, wer von euch mit einer klargemachten Abscheulichkeit kommt, der wird ihre Strafe zweifach vervielfacht, und das ist für Allah leicht, (Ahmad v. Denffer)
33.30. O Frauen des Propheten, wer von euch etwas klar Abscheuliches begeht, derjenigen wird die Strafe verzweifacht. Und das ist Allah ein leichtes. (Bubenheim)
33.30. O ihr Frauen des Propheten! Wer von euch eine bewiesene abscheuliche Tat begeht, für sie wird die Strafe noch um das Doppelte gesteigert. Für Gott ist das ein leichtes. (Azhar)
33.30. Ehefrauen des Propheten! Welche von euch eine bewiesene Abscheulichkeit vollbringt, für diese wird die Peinigung verzweifacht. Und dies ist für ALLAH immer ein Leichtes. (Zaidan)
33.30. Ihr Frauen des Propheten! Wenn eine von euch etwas ausgesprochen Abscheuliches begeht, wird ihr die Strafe verdoppelt. Dies (wahr zu machen) ist Allah ein leichtes. (Paret)
33.30. O Frauen des Propheten! Wenn eine von euch eine offenkundige Schändlichkeit begeht, so wird ihr die Strafe verdoppelt. Und das ist für Allah ein leichtes. (Rasul)
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