33.51. 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. (Pickthall)
33.51. Du verlegst auf später, wen du willst von ihnen, und du nimmst bei dir auf, wen du willst. Und wen du magst, von denen du dich zurückgezogen hast, - so ist kein Vergehen auf dir. Dies ist näher daran, daß es ihren Augen Trost gibt und sie nicht traurig sind und sie zufrieden sind mit dem, was du ihnen gibst, alle von ihnen, und Allah weiß, was in euren Herzen ist, und Allah ist wissend, milde. (Ahmad v. Denffer)
33.51. Du darfst zurückstellen, wen von ihnen du willst, und du darfst bei dir aufnehmen, wen du willst. Und wenn du doch eine von denjenigen begehrst, die du abgewiesen hast, dann ist das für dich keine Sünde. Das ist eher geeignet, daß sie frohen Mutes, nicht traurig und daß sie alle mit dem zufrieden sind, was du ihnen gibst. Allah weiß, was in euren Herzen ist. Allah ist Allwissend und Nachsichtig. (Bubenheim)
33.51. Du darfst, wen du willst, von ihnen zurückstellen und, wen du willst, zu dir nehmen. Du darfst ohne Bedenken diejenigen, die du zurückgestellt hast, wieder nehmen. Das führt am ehesten dazu, dass sie sich freuen, sich nicht traurig fühlen und mit dem zufrieden sind, was du ihnen allen erweist. Gott weiß, was ihr verborgen haltet. Gottes Wissen und Milde sind unermesslich. (Azhar)
33.51. Du lässt von ihnen warten, die du willst, und du nimmst zu dir, die du willst. Und wenn du verlangst nach einer von denen, die du nicht mehr zu dir nahmst, trifft dich keine Verfehlung. Dies ist näher dazu, dass sie sich freuen, nicht traurig werden und mit dem zufrieden werden, was du ihnen allen zuteil werden ließt. Und ALLAH weiß, was in euren Herzen ist. Und ALLAH ist immer allwissend, allnachsichtig. (Zaidan)
33.51. Du kannst abweisen oder bei dir aufnehmen, wen von den (genannten) Frauen du willst. Und wenn du eine (zur Frau) haben willst, die du (zuerst) weggeschickt hast, ist es keine Sünde für dich (sie nachträglich bei dir aufzunehmen). So ist am ehesten gewährleistet, daß sie frohen Mutes und nicht traurig, und (daß sie) alle mit dem, was du ihnen gegeben hast, zufrieden sind. Allah weiß, was ihr (insgeheim) im Herzen habt. Er weiß Bescheid und ist mild. (Paret)
33.51. Du darfst die von ihnen entlassen, die du (zu entlassen) wünschst, und du darfst die behalten, die du (zu behalten) wünschst; und wenn du eine, die du entlassen hast, wieder aufnehmen willst, dann trifft dich kein Vorwurf. Das ist dazu angetan, daß ihre Blicke Zufriedenheit ausstrahlen und sie sich nicht grämen und sie alle zufrieden sein mögen mit dem, was du ihnen zu geben hast. Und Allah weiß, was in euren Herzen ist; denn Allah ist Allwissend, Nachsichtig. (Rasul)
33.52. La yahillu laka alnnisaomin baAAdu wala an tabaddala bihinna min azwadschinwalaw aAAdschabaka husnuhunna illa ma malakatyamiinuka wakana Allahu AAala kulli schay-inraqiiban
33.52. 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. (Pickthall)
33.52. Es sind dir die Frauen hiernach nicht gestattet, und nicht, daß du sie austauschst gegen andere Gattinnen, und wenn ihre Schönheit in dir Bewunderung erweckt, außer denen in deiner Hand, und Allah ist über alles Wärter. (Ahmad v. Denffer)
33.52. Darüber hinaus ist dir weder erlaubt, Frauen zu heiraten noch sie gegen (andere) Gattinnen einzutauschen, auch wenn ihre Schönheit dir gefallen sollte, mit Aus nahme dessen, was deine rechte Hand (an Sklavinnen) besitzt. Und Allah ist Wächter über alles. (Bubenheim)
33.52. Dir ist nicht mehr erlaubt, andere Frauen zu heiraten, auch nicht, eine neue anstelle einer deiner jetzigen Ehefrauen zu nehmen, auch nicht, wenn ihre Schönheit dir gefällt, es sei denn, es sind Leibeigene, die du besitzt. Gott beobachtet alles genau. (Azhar)
33.52. Für dich sind die (anderen) Frauen nicht mehr halal danach, auch nicht, dass du an ihrer Stelle andere Gattinnen nimmst, selbst dann nicht, sollte ihre Schönheit dir gefallen außer denjenigen, die dir gehören. Und ALLAH ist immer über alles aufmerksam. (Zaidan)
33.52. Künftig sind dir keine (weiteren) Frauen (zur Ehe) erlaubt, und (es ist dir) nicht (erlaubt, neue) Frauen gegen Gattinnen (die du bisher gehabt hast) einzutauschen, auch wenn ihre Schönheit dir gefallen sollte (und du sie deshalb gern heiraten würdest), ausgenommen was du (an Sklavinnen) besitzt. Allah wacht über alle Dinge. (Paret)
33.52. Es ist dir nicht erlaubt, künftig (andere) Frauen (zu heiraten), noch sie gegen (andere) Frauen einzutauschen, auch wenn ihre Schönheit dir gefällt; (davon sind) nur die ausgenommen, die du von Rechts wegen besitzt. Und Allah wacht über alle Dinge. (Rasul)
Tafsir von Maududi für die Ayaat 51 bis 52
You are granted the option that you may keep aside any of your wives you please, and keep to yourself any of them you please, and call back any of them you had set aside: there is no blame on you in this regard. Thus, it is expected that their eyes will be cooled and they will not grieve, and they will all remain well satisfied with whatever you give them. ( 91 ) Allah knows whatever is in your hearts, and Allah is All-Knowing, All-Forbearing. ( 92 ) No other women are lawful to you after this, nor are you allowed to have other wives instead of them, even if their beauty may be very pleasing to you. ( 93 ) You may, however, have slave-girls. ( 94 ) Allah is Watchful over everything.
Desc No: 91 This verse was meant to relieve the Holy Prophet of the domestic worries and anxieties so that he could carry out his duties with full peace of mind. When Allah clearly gave hire the power and the authority to treat any of his wives as he liked, there remained no chance that those believing ladies would trouble him in any way, or would create complications for him by their mutual rivalries and domestic squabbles. But in spite of having this authority from Allah the Holy Prophet meted out full justice to his wives. He did not prefer one to the other and would visit each of them regularly by turns. Only Abu Razin from among the traditionists has said that the Holy Prophet visited only four of his wives (Hadrat 'A'ishah, Hadrat Hafsah, Hadrat Zainab and Hadrat Umm Salamah) by turns and no turn had been fixed for the other wives. But all other traditionists and commentators contradict this and prove by authentic traditions that even after having this authority the Holy Prophet visited all his wives in turn and treated there alike. Bukhari, Muslim, Nasa'i, Abu Da'ud and others have reported on the authority of Hadrat 'A'ishah that even after the revelation of this verse the Holy Prophet's practice was that whenever he wanted to visit any of us, his wives, on the turn of another wife, he would first ask her permission for it. Abu Bakr al-Jassas relates from 'Urwah bin Zubair that Hadrat 'A'ishah told him, "As to our rants the Holy Prophet never preferred any of us to the other, although it seldom happened that he did not visit all his wives on the same day, but he never touched a wife unless it was her day by turn." And this also is a tradition from Hadrat 'A'ishah that during his last illness when it became difficult for him to move about he asked for his other wives' permission to stay with her, and only on their approval he passed his last days in her apartment. Ibn Abi Hatim has cited this from Imam Zuhri that the Holy Prophet is not known to have deprived any of his wives of her turn. To this Hadrat Saudah only was an exception, who on account of her advanced age had willingly surrendered her turn in favour of Hadrat 'A'ishah Here, nobody should entertain the doubt that Allah had, God forbid, shown an undue privilege to His Prophet and deprived his wives of their rights. As a matter of fact, the great objectives for the sake of which the Holy Prophet had been made an exception to the general rule in respect of the number of wives, also demanded that he should be afforded full peace in domestic life and anything that could cause him distraction and embarrassment should be eradicated. It was a unique honour for the holy wives that they were privileged to be the life-partners of the greatest of all men like the Holy Prophet, and by virtue of this they got the opportunity to become his Companions and helpers in the great task of reform and invitation that was to become the means of true success for mankind till the end of time. Just as the Holy Prophet was offering every kind of sacrifice for the sake of this objective and the Companions also were following his example according to their capabilities, so it was the duty of his wives also to display selflessness in every way. Therefore, all the wives accepted Allah's decision with regard to themselves happily and willingly.
Desc No: 92 This is a warning for the Holy Prophet's wives as well as for all other people. For the wives it is a warning in the sense that if after the coming down of this Divine Command they did not feel reconciled to it in their hearts, they would not escape Allah's punishment. And for others the warning is that if they entertained any kind of suspicion in their hearts in regard to the Holy Prophet's matrimonial life, or harboured any misgiving in any recess of their minds, this would not remain hidden from Allah. Along with this Allah's attribute of forbearance also has been mentioned so that one thay know that although even a thought of insolence in regard to the Prophet is also punishable, yet if a person got rid of such a suspicion he might have the hope of His forgiveness.
Desc No: 93 This has two meanings: (1) `No other woman except those made lawful to you in verse 50 above, is any more lawful to you"; and (2) 'when your wives have become pleased and ready to stay with you through every kind of hardship and have rejected the world in preference to the Hereafter, and are satisfied that you may treat them as you please, it is no longer lawful for you that you should divorce any of them and take another wife instead."
Desc No: 94 This verse explains why one is pemitted to have conjugal relations with one's slave-girls besides the wedded wives, and there is no restriction on their number. The same thing has also been stated in Surah An-Nisa': 3, AI-Mu'minun: b, and AI-Ma'arij: 30. In all these verses the slave-girls have been mentioned as a separate class from the wedded wives, and conjugal relations with them have been permitted. Moreover, verse 3 of Surah An-Nisa' lays down the number of the wives as four, but neither has Allah fixed the number of the slave-girls, in that verse nor made any allusion to their number in the other relevant verses. Here, of course, the Holy Prophet is being addressed and told: "It is no more lawful for you to take other women in marriage, or divorce any of the present wives and take another wife in her stead; slave-girls, however, are lawful." This shows that no restriction has been imposed in respect of the slavegirls. This, however, does not mean that the Divine Law has provided the rich an opportunity to purchase as many slave-girls as they tike for their carnal indulgence. This is in fact how the self-seeking people have exploited and abused tire Law. The Law had been made for the convenience of the people; it had not been made to be abused. One could, for instance, similarly abuse the Law concerning marriage. The Shari'ah permits a man to marry up to four wives and also gives him the right to divorce his wife and take another one. This law had been made in view of man's requirements and needs. Now, if a person, merely for the sake of sensual enjoyment, were to adopt the practice of keeping four wives for a time and then divorcing them to be replaced by another company of them, it would be abusing the provisions of the law, for which the person himself would be responsible and not the Shari`ah. Likewise the Shari'ah has allowed that the women who are captured in war and whose people do not exchange them for Muslim prisoners of war nor ransom them, may be kept as slave-girls, and gave the persons to whom they are assigned by the government the right to have conjugal relations with them so that they do not become a moral hazard for the society. Then, as it was not possible to determine the number of the prisoners of war, legally also it could nor be determined how many slave girls a person could keep at a time. The sale of the slaves and slave-girls was also allowed for the reason that if a slave or a slave-girl could not pull on well with a master, he or she could be transferred to another person so that the same person's permanent ownership did not become a cause of unending torture for both the master and the captive. The Shari`ah made all these laws keeping in view human conditions and requirements for the convenience of men. If these have been made a means of sexual enjoyment and luxury by the rich, it is they who are to blame for this and not the Shari'ah .
33.53. Ya ayyuha alladhiina amanuula tadkhuluu buyuuta alnnabiyyi illa an yu/dhanalakum ilataAAamin ghayra nadhiriinainahu walakin idha duAAiitum faodkhuluufa-idhataAAimtum faintaschiruu walamusta/nisiina lihadiithin inna dhalikum kanayu/dhii alnnabiyya fayastahyii minkum waAllahula yastahyii mina alhaqqi wa-idhasaaltumuuhunna mataAAan fais-aluuhunna min wara-ihidschabin dhalikum atharu liquluubikumwaquluubihinna wama kana lakum an tu/dhuurasuula Allahi wala an tankihuu azwadschahumin baAAdihi abadan inna dhalikum kana AAinda AllahiAAadhiiman
33.53. 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. (Pickthall)
33.53. Ihr, die glauben, betretet nicht die Häuser des Propheten, außer daß euch Erlaubnis gegeben ist zu einem Essen, ohne auf seine Zeit zu warten, aber wenn ihr eingeladen seid, so tretet ein, und wenn ihr gegessen habt, so geht auseinander und werdet nicht gesellig in Unterhaltung, das belästigt ja den Propheten, und er ist beschämt vor euch, und Allah ist nicht vor der Wahrheit beschämt, und wenn ihr sie nach etwas Benötigtem fragt, so fragt sie von hinter einer Abtrennung, dies ist reiner für eure Herzen und ihre Herzen, und es ist nicht an euch, daß ihr den Gesandten Allahs verletzt, und nicht, daß ihr seine Gattinnen jemals nach ihm heiratet, dies wäre ja bei Allah gewaltig. (Ahmad v. Denffer)
33.53. O die ihr glaubt, tretet nicht in die Häuser des Propheten ein - außer es wird euch erlaubt - zu(r Teilnahme an) einem Essen, ohne auf die rechte Zeit zu warten. Sondern wenn ihr (herein)gerufen werdet, dann tretet ein, und wenn ihr gegessen habt, dann geht auseinander, und (tut dies,) ohne euch mit geselliger Unterhaltung aufzuhalten. Solches fügt dem Propheten Leid zu, aber er schämt sich vor euch. Allah aber schämt sich nicht vor der Wahrheit. Und wenn ihr sie um einen Gegenstand bittet, so bittet sie hinter einem Vorhang. Das ist reiner für eure Herzen und ihre Herzen. Und es steht euch nicht zu, dem Gesandten Allahs Leid zuzufügen, und auch nicht, jemals seine Gattinnen nach ihm zu heiraten. Gewiß, das wäre bei Allah etwas Ungeheuerliches. (Bubenheim)
33.53. Ihr Gläubigen! Geht nicht in die Häuser des Propheten, es sei denn, er erlaubt euch, zum Essen einzutreten! Ihr sollt dort nicht ohne seine Einladung bis zur Essenszeit warten. Wenn ihr aber eingeladen werdet, dürft ihr eintreten. Nach dem Essen sollt ihr wieder gehen und nicht länger dort verweilen, um euch zu unterhalten. Das ist für den Propheten lästig, aber er scheut sich, es euch zu sagen. Gott aber scheut sich nicht vor der Wahrheit. Wenn ihr die Frauen des Propheten um etwas ersucht, fragt sie hinter einem Vorhang! Das ist für eure Herzen und die ihren lauterer. Ihr dürft den Gesandten Gottes nicht belästigen und niemals seine Frauen nach ihm heiraten. Das wäre bei Gott eine schwerwiegende Sünde. (Azhar)
33.53. Ihr, die den Iman verinnerlicht habt! Betretet nicht die Wohnstätten des Propheten, es sei denn, es wird euch Erlaubnis zu einem Essen gegeben, ohne die Zeit seiner Zubereitung abzuwarten - doch wenn ihr eingeladen werdet, dann tretet ein, und wenn ihr gegessen habt, dann geht auseinander - und ohne es euch bei einer Unterhaltung gemütlich zu machen. Dies belästigt den Propheten, und er ist vor euch beschämt, aber ALLAH findet nichts Beschämendes an der Wahrheit. Und wenn ihr sie (die Ehefrauen des Gesandten) nach einem Verbrauchsgut fragt, dann fragt sie von hinter etwas Trennendem, dies ist reiner für eure Herzen und ihre Herzen. Und es gebührt euch keineswegs, dass ihr ALLAHs Gesandten belästigt, auch nicht dass ihr seine Ehefrauen nach ihm jemals heiratet. Gewiß, dies ist bei ALLAH eine Ungeheuerlichkeit. (Zaidan)
33.53. Ihr Gläubigen! Betretet nicht die Häuser des Propheten, ohne daß man euch (wenn ihr) zu einem Essen (eingeladen seid) Erlaubnis erteilt (einzutreten), und ohne (schon vor der Zeit) zu warten, bis es so weit ist, daß man essen kann (ghaira naaziriena inaahu)! Tretet vielmehr (erst) ein, wenn ihr (herein) gerufen werdet! Und geht wieder eurer Wege, wenn ihr gegessen habt, ohne zum Zweck der Unterhaltung auf Geselligkeit aus zu sein (wa-laa musta'nisiena li-hadiethin) (und sitzen zu bleiben)! Damit fallt ihr dem Propheten (immer wieder) lästig. Er schämt sich aber vor euch (und sagt nichts). Doch Allah schämt sich nicht, (euch hiermit) die Wahrheit zu sagen. Und wenn ihr sie (die Gattinnen des Propheten) um (irgend) etwas bittet, das ihr benötigt (mataa`), dann tut das hinter einem Vorhang! Auf diese Weise bleibt euer Herz und ihr Herz eher rein. Und ihr dürft den Gesandten Allahs nicht belästigen und seine Gattinnen, wenn er (einmal) nicht mehr da ist, in alle Zukunft nicht heiraten. Das (zaalikum) würde bei Allah schwer wiegen. (Paret)
33.53. O ihr, die ihr glaubt! Betretet nicht die Häuser des Propheten, es sei denn, daß euch zu einer Mahlzeit (dazu) Erlaubnis gegeben wurde. Und wartet nicht (erst) auf deren Zubereitung, sondern tretet (zur rechten Zeit) ein, wann immer ihr eingeladen seid. Und wenn ihr gespeist habt, dann geht auseinander und lasset euch nicht aus Geselligkeit in eine weitere Unterhaltung verwickeln. Das verursacht dem Propheten Ungelegenheit, und er ist scheu vor euch, jedoch Allah ist nicht scheu vor der Wahrheit. Und wenn ihr sie (seine Frauen) um irgend etwas zu bitten habt, so bittet sie hinter einem Vorhang. Das ist reiner für eure Herzen und ihre Herzen. Und es geziemt euch nicht, den Gesandten Allahs zu belästigen, noch (geziemt es euch,) seine Frauen jemals nach ihm zu heiraten. Wahrlich, das würde vor Allah eine Ungeheuerlichkeit sein. (Rasul)
33.54. In tubduu schay-an aw tukhfuuhu fa-inna Allahakana bikulli schay-in AAaliiman
33.54. Whether ye divulge a thing or keep it hidden, lo! Allah is ever Knower of all things. (Pickthall)
33.54. Wenn ihr etwas sichtbar macht oder es geheimhaltet, - Allah weiß ja alles. (Ahmad v. Denffer)
33.54. Ob ihr etwas offenlegt oder verbergt, gewiß, Allah weiß über alles Bescheid. (Bubenheim)
33.54. Ob ihr etwas äußert oder geheimhaltet, Gott weiss alles genau. (Azhar)
33.54. Wenn ihr etwas offenlegt oder verheimlicht, da ist ALLAH gewiss über alles allwissend. (Zaidan)
33.54. Ob ihr nun etwas geheimhaltet oder es kundtut, Allah weiß über alles Bescheid. (Paret)
33.54. Ob ihr eine Sache offenkundig tut oder sie verbergt, wahrlich, Allah kennt alle Dinge. (Rasul)
Tafsir von Maududi für die Ayaat 53 bis 54
O you who have believed, do not enter the houses of the Prophet without permission, ( 95 ) nor stay watching for the meal time; but if you are invited to meals, do come, ( 96 ) and when you have taken food, disperse. Do not engage in talk and discussion, ( 97 ) for such behaviour causes trouble to the Prophet but he is shy of saying anything, and Allah does not feel shy in telling the truth. If you have to ask the wives of the Prophet for something, ask for it from behind a curtain. This is a better way for the purity of your as well as their hearts. ( 98 ) It is not at all permissible that you should trouble the Messenger of Allah, ( 99 ) nor is it permissible that you should marry his wives after him. ( 100 ) This is a grave offence in the sight of Allah. Whether you reveal something or conceal it, Allah has full knowledge of everything. ( 101 )
Desc No: 95 This is an introduction to the general Command that was given in Surah An-Nur: 27 about a year later. In the ancient times the Arabs would enter one another's house unceremoniously. If a person had to see another person he did not drink it was necessary to call at the door or take permission for entry, but would enter the house and ask the womenfolk and children whether the master was at home or not, This custom of ignorance was the cause of many evils and would often give rise to some serious evils. Therefore, in the beginning a rule was made in respect of the houses of the Holy Prophet that no person, whether a close friend or a distant relative, could enter them without permission. Then in Surah An-Nur a general command was given to enforce this rule for the houses of all the Muslims.
Desc No: 96 This is the second command in this connection. An uncivilized practice prevalent among the Arabs was that the visitors would call on a friend or acquaintance right at the time of the meals, or would come and prolong their stay till the meals time approached. This would often cause the master of the house great embarrassment. He could neither be so discourteous as to tell the visitors to leave because it was his meals time, nor could feed so many unexpected guests together. For it is not always possible for a person to arrange meals inunediately for as many visitors as happened to call on him at a time. Allah disapproved of this practice and commanded that the visitors should go for meals to a house only when invited. This Command did not in particular apply to the Holy Prophet's house only but the rules were in the beginning enforced in that model household so that they become general rules of etiquette in the houses of the other Muslims as well.
Desc No: 97 This was to reform yet another foolish practice. The guests at a feast, after they had finished eating, would sit down to endless gossip and discussions much to the inconvenience of the people of the house. They would often embarrass the Holy Prophet also by this practice, but he would forbear and forget. At last on the day of the marriage feast of Hadrat Zainab the embarrassment thus caused crossed all limits. According to the Holy Prophet's special attendant, Hadrat Anas bin Malik, the feast was held at night. Most of the people left after taking food but a couple or two of them got engaged jn gossip. Disconcerted the Holy Prophet rose and went round to his wives. When he returned he found the gentlemen still sitting. He turned back and sat in Hadrat 'A'ishah's apartment. When a good deal of the night had passed he came to know that the gentlemen had left. Then he returned and went to the apartment of Hadrat Zainab. After this it became inevitable that Allah Himself should warn. the people of these evil practices. According to Hadrat Anas these verses were sent down on this occasion. (Muslim, Nasa'i Ibn Jarir).
Desc No: 98 This is the verse which is called "the verse of the veil". Bukhari has related on the authority of Hadrat Anas that before the coming down of this verse, Hadrat 'Umar had made a suggestion several times to the Holy Prophet to the effect: "O Messenger of Allah, all sorts of the people, good and bad, come to visit you. Would that you commanded your wives to observe hijab. According to another tradition, once Hadrat 'Umar said to the holy wives, "If what I say concerning you is accepted, my eyes should never see you. " But since the Holy Prophet was not independent in making law, he awaited Divine Revelation. At last, this Command came down that except for the mahram males (as being stated in v. SS below) no other man should enter the Holy Prophet's houses, and whoever had to ask some thing from the ladies, should ask for it from behind a curtain. After this Command curtains were hung at the doors of the apartments of the wives, and since the Holy Prophet's house was a model for the Muslims to follow, they too hung curtains at their doors. The last sentence of the verse itself points out that whoever desire that the hearts of the men and women should remain pure, should adopt this way. Now whosoever has been blessed with understanding by Allah can himself see that the Book which forbids the men and women to talk to each other face to face and commands them to speak from behind a curtain because `this is a better way for the purity of your as well as their hearts," could not possibly permit that the men and women should freely meet in mixed gatherings, educational and democratic institutions and offices, because it did not affect the purity of the hearts in any way. For him who does not want to follow the Qur'an, the best way would be that he should disregard its Commands and should frankly say that he has no desire to follow it. But this would be the height of meanness that he should violate the clear Commandments of the Qur'an and then stubbornly say that he is following the ¦spirit" of Islam which he has extracted. After all, what is that spirit of Islam which these people extract from sources outside the Qur'an and the sunnah?
Desc No: 99 The allusion is to the false allegations that were being made in those days against the Holy Prophet, and some weak-minded Muslims also were joining the disbelievers and the hypocrites in doing this.
Desc No: 100 This is the explanation of what has been said in verse 6:"...the Prophet's wives are mothers of the believers."
Desc No: 101 That is, "If a person entertains an evil thought in his heart against the Holy Prophet, or harbours an evil intention about his wives, it will not remain hidden from Allah, and he will be punished for it. "
33.55. 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. (Pickthall)
33.55. Kein Vergehen ist auf ihnen bei ihren Vätern und nicht bei ihren Söhnen und nicht bei ihren Brüdern und nicht bei den Söhnen ihrer Brüder und nicht bei den Söhnen ihrer Schwestern und nicht bei ihren Frauen und nicht bei denen in ihrer Hand, und fürchtet Allah, Allah ist ja immer über alles Zeuge. (Ahmad v. Denffer)
33.55. Es besteht für sie keine Sünde weder hinsichtlich ihrer Väter, noch ihrer Söhne, noch ihrer Brüder, der Söhne ihrer Brüder, noch der Söhne ihrer Schwestern, noch ihrer Frauen noch derjenigen, die ihre rechte Hand besitzt. Und fürchtet Allah. Gewiß, Allah ist über alles Zeuge. (Bubenheim)
33.55. Die Frauen des Propheten begehen keine Sünde, wenn sie mit ihren Vätern, Söhnen, Brüdern, Neffen, den gläubigen Frauen und Leibeigenen umgehen. Fürchtet Gott (ihr Frauen des Propheten)! Gott ist der beste Zeuge über alles. (Azhar)
33.55. Es trifft sie keine Verfehlung weder hinsichtlich ihrer Väter, noch ihrer Söhne, noch ihrer Brüder, noch der Söhne ihrer Brüder, noch der Söhne ihrer Schwestern, noch ihrer Frauen, noch derjenigen, die ihnen gehören. Und handelt (ihr Frauen des Propheten) Taqwa gemäß ALLAH gegenüber! Gewiß, ALLAH ist immer über alles Zeuge. (Zaidan)
33.55. Es ist keine Sünde für sie (ohne Vorhang oder Scheidewand mit Männern zu verkehren), wenn es sich um ihren Vater, ihre Söhne, ihre Brüder, die Söhne ihrer Brüder und die Söhne ihrer Schwestern, ihre Frauen und ihre Sklavinnen handelt. Fürchtet Allah (ihr Frauen)! Er ist über alles Zeuge. (Paret)
33.55. Es ist kein Vergehen von ihnen, (sich) ihren Vätern (zu zeigen) oder ihren Söhnen oder ihren Brüdern oder den Söhnen ihrer Brüder oder den Söhnen ihrer Schwestern oder ihren Frauen oder denen, die sie von Rechts wegen besitzen. Und fürchtet Allah; wahrlich, Allah ist Zeuge aller Dinge. (Rasul)
Tafsir von Maududi für die Ayaat 55 bis 55
There is no blame on the wives of the Prophet that they are visited in their houses by their fathers, their sons, their brothers, their brothers' sons, their sisters' sons, ( 102 ) their familiar women ( 103 ) and their slaves. ( 104 ) (O women,) you should avoid the disobedience of Allah, for Allah observes everything. ( 105 )
Desc No: 102 For explanation, see E.N.'s 38 to 42 of Surah An-Nur. 'Allama Alusi's commentary in this connection is also noteworthy. He says, "Brothers and sons of brothers and sisters include all those relatives who are unlawful for a woman, whether they are blood relations or foster relations. This list does not mention the paternal and maternal uncles because they are like the parents to the woman, or perhaps they have been left out because there was no need to mention them after mentioning their sons, For the reason for not observing purdah from the brother's son and sister's son is the same as of not observing it from the paternal and maternal uncles." (Ruh al-Ma ani.)
Desc No: 103 For explanation, see E. N. 43 of An-Nur.
Desc No: 104 For explanation, see E. N. 44 of An-Nur.
Desc No: 105 It means this: After the coming down of this absolute Command no person outside the circle of the relatives, who have been made an exception, should be allowed to enter the houses without purdah being observed from them, " Another meaning is: "The woman should never adopt the attitude that they should observe purdah when the husband is present, but should appear without purdah before the other men, when he is away. Such a conduct may remain hidden from the husband but not from Allah.
33.56. Inna Allaha wamala-ikatahu yusalluunaAAala alnnabiyyi ya ayyuha alladhiinaamanuusalluu AAalayhi wasallimuu tasliiman
33.56. 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. (Pickthall)
33.56. Allah und Seine Engel segnen ja den Propheten, ihr, die glauben, segnet ihn und gebt ihm den Friedensgruß als Begrüßung. (Ahmad v. Denffer)
33.56. Gewiß, Allah und Seine Engel sprechen den Segen über den Propheten. O die ihr glaubt, sprecht den Segen über ihn und grüßt ihn mit gehörigem Gruß. (Bubenheim)
33.56. Gott nimmt den Propheten in Seine Barmherzigkeit auf und erweist ihm Seine Huld, und Seine Engel sprechen den Segen über ihn. Ihr Gläubigen, sprecht den Segen über ihn und grüsst ihn, wie es sich ziemt! (Azhar)
33.56. Gewiß, ALLAH gewährt dem Propheten Gnade und die Engel erbitten sie für ihn. Ihr, die den Iman verinnerlicht habt! Macht für ihn Salah und begrüsst (ihn mit) einer Salam-Begrüßung! (Zaidan)
33.56. Allah und seine Engel sprechen den Segen über den Propheten, (yusalluuna `alaa n-nabieyi). Ihr Gläubigen! Sprecht (auch ihr) den Segen über ihn und grüßt (ihn), wie es sich gehört (wa-sallimuu taslieman)! (Paret)
33.56. Wahrlich, Allah sendet Segnungen auf den Propheten, und Seine Engel bitten darum für ihn. O ihr, die ihr glaubt, bittet (auch) ihr für ihn und wünscht ihm Frieden in aller Ehrerbietung. (Rasul)
Tafsir von Maududi für die Ayaat 56 bis 56
Indeed Allah and His angels send blessings on the Prophet. ( 106 ) O you who have believed, you also should ask and send blessings and peace on him. ( 107 )
Desc No: 106 "Allah's sending His blessings on His Prophet" means this: Allah is very kind to His Prophet: He praises him, blesses his work, exalts his name, and showers His mercies on him. " `Blessings of the angels" means: "They love the Prophet most dearly and pray to Allah to bless him with the highest ranks, cause his religion and Shari'ah to flourish and exalt him to the laudable position. " One can clearly see from the context. why this thing has been said here. This was the rime when the enemies of Islam were making all sorts of false allegations against the Holy Prophet in order to satisfy their jealousy on the success of Faith, By sullying him they thought they would destroy his moralinfluence through which Islam and the Muslims were gaining more and more ground every day. Such were the conditions when Allah sent down this verse, as if warn the people: "However Bard the disbelievers and the hypocrites and the polytheists might try to vilify and slander My Prophet with a view to frustrating his mission, they are bound to suffer disgrace and humiliation in the end, for I am kind to him, and the angels, who are administering the entire universe, are his supporters and admirers. His enemies Cannot gain anything by their condemnation of him because I am exalting his name and My angels are adoring him constantly. They cannot harm him by their mean machinations when My mercies and blessings are with him, and My angels pray for hlm day and night to the effect: "O Lord of the worlds, raise Muhammad to even higher ranks and make his Religion flourish and prosper."
Desc No: 107 In other words, it means this: "O people, who have found the right path through Muhammad, the Messenger of Allah, you should recognize his the worth and be grateful to him for his great favours to you. You were lost in the darkness of ignorance: He afforded you the light of knowledge: you had become morally bankrupt: he raised you high on the moral level so that the people now feel envious of you; you had sunk to barbarism and savagery: he adorned you with the most refined haman civilization. The disbelievers everywhere have turned his enemies only because he has done you these favours; otherwise personally he has not done any harm to anyone. Therefore, the inevitable demand of your gratitude to him is that you should regard him with an equal, or even greater love than the malice and grudge these people display against him; that you should show a greater attachment to him than the hatred these people show towards him; that you should praise and adore him even more fervently than they condemn him; that you should wish him well even more heartily than they wish him iII, and pray for him just as the angels do day and night, saying: "O Lord of the worlds: Just as Your Prophet has done us countless and endless favours, so do You also show him endless and limitless mercy: raise him to the highest ranks in the world and bless him with the greatest nearness to Yourself in the hereafter.' In this verse, Muslims have been commanded two things: (1) Sallu alaihi; and (2) sallimu taslima. The word Salat when used with the associating panicle 'ala gives three meanings: (1) To be inclined to some body, to attend to him with love, and to bend over him; (2) to praise somebody; and (3) to pray for somebody. Obviously, when the word is used in regard to Allah, it cannot be in the third meaning, for it is absolutely inconceivable that Allah should pray to someone else; it can only be used in the first two meanings. But when this word is used for the servants, whether angels or men, it will be in all the three meanings. It will contain the sense of love as well as praise and prayer for mercy. Therefore, the meaning of giving the Command of sallu'alaihi to the believers for the Holy Prophet is: 'Be attached to him, praise and adore him and pray for him." The word salam also ' as two meanings: (1) To be secure from every kind of affliction and fault and d efect; and (2) to be at peace and refrain from opposing the other person. Therefore, one meaning of sallimu taslima in regard to the Holy Prophet is: "You should pray for his well-being and security," and another meaning is: "Cooperate with him with all your heart and mind; refrain from opposing him and obey him most faithfully and sincerely." When this Command was sent down, several of the Companions said to the Holy Prophet, "O Messenger of Allah, you have taught us the method of pronouncing salam (i.e.. of saying as-salamu 'alaika ayyuhannabiyyu wa rahmatullahi wa barakat-u-hu in the Prayer, and as-salamu alaika ya Rasul-Allah as a greeting, but what is the method of sending Salat on you ?" In response to this, the methods of pronouncing Salat and darud that the Holy Prophet taught to many people on different occasions are as follows: Ka'b bin'Ujrah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita ala Ibrahima wa ala al-i Ibrahima irmaka Hamidum-Majid, wa barik 'ala Muhammad-in wa ala al-i Muhammad-in kama barakta 'ala Ibrahima wa 'ala al-i Ibrahima innaka Hamid-um-Majid. This darud with a little difference in wording has been reported by Bukhari, Muslim, Abu Da'ud, Tirmidhi, Nasa'i, Ibn Majah, Imam Ahmad, Ibn Abi Shaibah, 'Abdur Razzaq, Ibn Abi Hatim and Ibn Jarir on the authority of Hadrat Ka'b bin 'Ujrah. Ibn 'Abbas: From him also the same darud as given above has been reported with a slight difference. (Ibn Jarir). Abu Humaid Sa'idi:Allahumma salli ala Muhammad-in wa azwaji-hi wa dhurriyati-hi kama sallaita ala Ibrahima wa 'ala al-i Ibrhima wa barik ala Muhammad-in wa azwaji-hi wa dhurriyat-hi kama barakta 'ala al-i Ibrahima irmaka Hamid-um-Majid. (Malik, Ahmad, Bukhari, Muslim, Nasa'i, Abu Da'ud, Ibn Majah). Abu Mas'ud Badri: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita 'ala Ibrahima wa 'ala al-i Ibrahima wa barik ala Muhammad-in wa ala al-i Muhammad-in kama barakta 'ala Ibrahima fil- alamin innaka Hamid-um-Majid (Malik, Muslim, Abu Da'ud, Tirmidhi, Nasa'i Ahmad, Ibn Jarir, Ibn Habban, Hakim). Abu Sa' id Khudri: Allahumma salli ala Muhammad-in abdika wa rasuli-ka kama sallaita 'ala Ibrahima wa barik 'ala Mahammad-in wa 'ala al-i Muhammad-in kama ba rakta ala Ibrahim. (Ahmad, Bukhari, Nasa'i Ibn Majah). Buraidah al-Khuza'i: Allahumm-aj'al Salataka wa rahmataka wa barakati-ka ala Muhammad-in wa ala al-i Muhammad-in kama Ja 'altaha ala Ibrahima innaka Hamid-um-Majid. (Ahmad, 'Abd bin Humaid, Ibn Marduyah). Abu Hurairah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in wa barik ala Muhammad-in wa ala al-i Muhammad-in kama sallaita wa barakta 'ala Ibrahima wa 'ala al-i Ibrahim fil- `alamin innaka Hammid-um-Majid. (Nasai). Talhah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama sallaita `ala Ibrahima innaka Hamid-um-Majid wa barik ala Muhammad-in wa ala al-i Muhammad-in kama barakta ala Ibrahima innaka Hamid-um-Majid. (Ibn Jarir). All these daruds agree in meaning despite the difference in wording. A few points concerning them should be understood clearly: First, in all these the Holy Prophet tells the Muslims that the best way of sending darud and Salat on him is that they should pray to Allah, saying, "O God: send darud on Muhanunad. " Ignorant people who do not possess full understanding of the meaning inunediately raise the objection: 'How strange that Allah commands us to send darud on His Prophet, but we, in return, implore Allah that He should send it." The fact, however, is that the Holy Prophet has instructed the people, as if to say, 'You cannot do full justice to sending of darud and Salat on me even if you want to. Therefore, pray only to Allah to bless me with Salat. " Evidently, the Muslims cannot raise the ranks of the Holy Prophet, Allah only can raise them; the Muslims cannot repay the Holy Prophet for his favours and kindness, Allah only can adequately reward him for this; the Muslims cannot attain any success in exalting the Holy Prophet's name and promoting the cause of religion unless Allah favours them with His help and succour. So much so that the Holy Prophet's love can be impressed in our hearts only by Allah's help; otherwise Satan can turn us away from him by every kind of evil suggestion sand suspicions. May Allah protect us from this! Therefore, there is no other way of doing full justice to sending of darud and salat on the Holy Prophet than that we should supplicate Allah to send salat on him. The person who says: Allahumma salli 'ala Muhammad-in, in fact, admits his helplessness before Allah, and says: "O God: it is not in my power to send salat on Your Prophet as it should be sent. I. therefore, implore You to send it on my behalf and take from me whatever service You will in this regard." Secondly, the Holy Prophet did not want to have this prayer reserved for onlv himself bat included his followers and his wives and offsprings also. The meaning of the wives and offspring is obvious. As for the word al it dces not merely denote the people of the Holy Prophet's household, but it applies to all those people who follow him and adopt his way. Lexically, there is a difference between the words al and ahl. By the al of a person arc understood all those people who are his companions, helpers and followers, whether they are related to him or not, and his ahl are those who are related to him, whether or not they are his companions and followers. The Qur'an has used the word al Fir aun at fourteen places but nowhere has it been used to mean the people of Pharaoh's household only; everywhere it implies all those who sided with him in the conflict against the Prophet Moses. (For example, see Al-Baqarah: 49-50, AI-i-'Imran: 11, AI-A'raf; 130, Al-Mu'min: 46). Thus, from al-Muhammad is excluded every such person who is not on the way of Muhammad (upon whom be Allah's peace and blessings), whether he be a member of his household, and in it is included every such person, who is following in his footsteps, whether he is not even distantly related to him by blood. However, those members of the Prophet's household who arc related to him by blood and are also his followers are most worthy to be regarded as al-Muhammad. Thirdly, the same thing found in all the daruds taught by the Holy Prophet is that he may be blessed with the same kindness with which Abraham and the followers of Abraham have been blessed. The people have found it difficult to understand this. The scholars have given different interpretations of it but none of them is appealing. In my opinion the correct interpretation is this (though the real knowledge is with Allah): Allah blessed the Prophet Abraham in particular with something with which He has blessed no one else in the world, and it is this: AlI those human beings who regard the Prophethood and the Revelation and the Book as the source of guidance are agreed on the leadership of the Prophet Abraham, whether they are Muslims or Christians or Jews. Therefore, what the Holy Prophet means to say is this: "O Allah, just as You have made the Prophet Abraham the refuge of the followers of all the Prophets, so You make me also the refuge, so that no one who is a believer in Prophethood, may remain deprived of the grace of believing in my Prophethood." That it is an Islamic practice to send darud on the Holy Prophet, that it is commendable to pronounce it when the Holy Prophet's name is mentioned, that it is a Sunnah of the Prophet to recite it in the Prayer in particular, is agreed upon by all the scholars. There is also a consensus that it is obligatory to pronounce the darud on the Holy Prophet at least once in a lifetime, because Allah has clearly commanded it, but apart from this there are differences among the scholars regarding it. Imam Shafe' i holds the view that it is obligatory to recite salat on the Prophet during tashahhud in the final sitting of the Prayer, for without it the Prayer would be void. Hadrat Ibn Mas'ud, Abu-Mas'ud Ansari, Ibn 'Umar and Jabir bin 'Abdullah from among the Companions, Sha'bi, Imam Muhammad bin Baqir, Muhammad bin Ka'b al-Qurzi and Muqatil bin Hayyan from among the immediate followers of the Companions, and Ishaq bin Rahwayah from among the jurists also held the same opinion, and Imam Ahmad bin Hanbal also had adopted the same in the end. Imam Abu Hanifah, Imam Malik and the majority of the scholars hold that the pronouncing of the Salat is obligatory only once in a life time. It is just like the Kalimah: whoever affirmed the divinity of Allah and the Prophethood of the Messenger of Allah once in a lifetime carried out his duty. Likewise, the one who pronounced the darud and salat once in his lifetime would be deemed to have done his duty of pronouncing the darud on the Holy Prophet. After it, it is neither obligatory ( fend) to recite the Kalimah nor the darud. Another group holds that it is absolutely wajib to recite it in the Prayer but not necessarily in the tashahhud. Still another group holds the view that it is wajib to pronounce the darrid in every supplication. Some others say that it is wajib to pronounce it whenever the Holy Prophet's name is mentioned, and according to another group recitation of the darrid is wajib only once in an assembly or sitting no matter how often the name of the Holy Prophet is mentioned during it. , These differences only pertain to the darud's being obligatory in status or otherwise. As for its merit and excellence, its being conducive to high spiritual rewards and its being a great righteous act, there is complete unanimity among the Ummah. No one who is a believer in any degree can have any different opinion about it. The darud is the natural supplication of the heart of every Muslim, who realizes that the Holy Prophet Muhammad (upon Whom be Allah's peace) is the Ummah's greatest benefactor after Allah. The greater one's appreciation of Islam and the Faith, the greater will one be appreciative of the favours of the Holy Prophet himself; and the greater one's appreciation of the favours of the Holy Prophet, the more often will he pronounce the darud and salat on him. Thus, in fact, the frequency with which a person pronounces the darud is the measure which shows the depth of his relationship with the Holy Prophet's Religion and the extent of his appreciation of the blessing of the Faith. On this very basis the Holy Prophet has said: "The angels send darud on him who sends darud on me, as long as he does so." (Ahmad, Ibn Majah). "He who sends darud on me once, Allah sends darud on him ten times over." (Muslim) "The one who sends darud on me most often will deserve to remain close to me on the Day of Resurrection" (Tirmidhi). ¦Niggardly is the person who dces not send darud on me when I am mentioned before him." (Tirmidhi) As to whether it is permissible to use the words Allahumma salli ala soand so, or sallallahu alaihi wa sallam, or similar other words for others than the Holy Prophet, it is disputed. One group of the scholars of whom Qadi `Iyad is most prominent holds it as absolutely permissible. Their argument is this: Allah Himself has used the word salat in respect of those who were not prophets at several places in the Qur'an, e.g. in AI-Baqarah; 157, At-Taubah: 103, Al-Ahzab:43. Similarly, the Holy Prophet also prayed for those who were not' prophets using the word sale) on several occasions. For example, he prayed for a Companion, thus: Allahumma salli 'ala al Abi Aufa; on the request of Hadrat Jabir bin 'Abdullah's wife, he said: Sallallahu alaihi wa 'ala zaujiki. Then concerning those who came with the Zakat money, he would say: Allahumma salli 'alaihim. Praying for Hadrat Sa'd bin 'Ubadah he said: Allahumma aj'al salataka wa rahmataka ala al-i Sa'd bin 'Ubadah. And about the soul of the believer the Holy Prophet gave the news that the angels prayed for him, thus: Sallallahu 'alaika wa ala jasadika. However, the majority of the Muslim scholars opine that it was correct for Allah and His Messenger but not so for the Ummah. They say that it has become a convention with the Muslims to use salat-o-salam exclusively for the Prophets. Therefore, it should not be used for those who are not prophets. On this very basis Hadrat 'Umar bin 'Abdul 'Aziz once wrote to one of his governors, saying: "I hear that some preachers have started using the word salat in respect of their patrons and supporters in the manner of salat 'alas-Nabi. As soon as you receive this letter, stop them from this practice and command them to use Salat exclusively for the Prophets and remain content with the prayer for the other Muslims." (Ruh al-Ma'eni). Most scholars also hold that using the words sallallahu alaihi wa sallam for any other Prophet than the Holy Prophet is not correct. "
33.57. 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. (Pickthall)
33.57. Ja, diejenigen, die Allah und Seinen Gesandten verletzen, - Allah hat sie verflucht in dieser Welt und dem Jenseits, und Er hat für sie erniedrigende Strafe vorbereitet, (Ahmad v. Denffer)
33.57. Diejenigen, die Allah und Seinem Gesandten Leid zufügen, verflucht Allah im Diesseits und Jenseits, und für sie hat Er schmachvolle Strafe bereitet. (Bubenheim)
33.57. Diejenigen, die sich Gott und Seinem Gesandten widersetzen, werden von Gott verflucht, sowohl auf Erden wie auch im Jenseits. Gott hat ihnen entehrende Strafen bereitet. (Azhar)
33.57. Gewiß, diejenigen, die ALLAH und Seinen Gesandten kränken wollen, verfluchte ALLAH im Dießeits und im Jenseits und 2 bereitet für sie eine erniedrigende Peinigung. (Zaidan)
33.57. Diejenigen, die Allah und seinem Gesandten Ungemach zufügen (yu'zuuna), hat Allah im Diesseits verflucht und (wird sie ebenso) im Jenseits (verfluchen). Und er hat für sie (im Jenseits) eine erniedrigende Strafe bereit. (Paret)
33.57. Wahrlich, diejenigen, die Allah und Seinen Gesandten Ungemach zufügen - Allah hat sie in dieser Welt und im Jenseits verflucht und hat ihnen eine schmähliche Strafe bereitet. (Rasul)
33.58. And those who malign believing men and believing women undeservedly, they bear the guilt of slander and manifest sin. (Pickthall)
33.58. Und diejenigen, welche die gläubigen Männer und die gläubigen Frauen verletzen, ohne daß sie es verdient haben, so tragen sie schon an Verleumdung und klarer mutwilliger Sünde. (Ahmad v. Denffer)
33.58. Und diejenigen, die den gläubigen Männern und den gläubigen Frauen Leid zufügen für etwas, was sie nicht begangen haben, laden damit Verleumdung und offenkundige Sünde auf sich. (Bubenheim)
33.58. Diejenigen, die die Gläubigen, seien es Männer oder Frauen, belästigen, ohne dass sie ihnen etwas angetan hätten, haben sich die Folgen ihrer Untaten und eine eindeutige Sünde aufgebürdet. (Azhar)
33.58. Und diejenigen, welche die männlichen und die weiblichen Mumin kränken mit dem, was sie nicht bewirkt haben, diese luden auf sich bereits eine Verleumdung und eine klare Verfehlung. (Zaidan)
33.58. Und diejenigen, die gläubigen Männern und Frauen Ungemach zufügen (indem sie sie) wegen etwas (in Verruf bringen), was sie (gar) nicht begangen haben, laden damit (das Vergehen von) Verleumdung und offenkundige Sünde auf sich. (Paret)
33.58. Und diejenigen, die gläubigen Männern und gläubigen Frauen ungerechterweise Ungemach zufügen, laden gewiß (die Schuld) der Verleumdung und eine offenkundige Sünde auf sich. (Rasul)
Tafsir von Maududi für die Ayaat 57 bis 58
Allah has cursed in this world and in the Hereafter those who cause trouble to Allah and His Messenger, and has prepared for them a disgraceful punishment. ( 108 ) And those who cause trouble to the believing men and women for no fault of theirs, have indeed born on their head the burden of a grave slander ( 109 ) and a manifest sin.
Desc No: 108 "To trouble Allah" implies two things: That Allah should be disobeyed, that an attitude of disbelief and shirk and atheism be adopted with regard to Him, and that things made unlawful by Him be made lawful; and (2) that His Messenger be troubled, for just as obedience to the Messenger is obedience to Allah, so is opposition and disobedience of the Messenger opposition and disobedience of Allah.
Desc No: 109 This verse determines the definition of slander. It is to ascribe a fault to a person which he does not have, or an error which he has not committed. The Holy Prophet also has explained it. According to Abu Da'ud and Tirmidhi, when he was asked as to what is ghibat (backbiting), he replied: 'It is to make mention of your brother in a manner derogatory to him. " The questioner said, "And if the fault is there in my brother?" . The Holy Prophet replied: `If the fault that you mentioned is there in him, you backbite him; if it is not there, you slandered him." Such an act is not only a moral sin, which will entail punishment in the Hereafter, but this verse also requires that in the law of an Islamic State also false allegation should be held as a culpable offence.
33.59. Ya ayyuha alnnabiyyuqul li-azwadschika wabanatika wanisa-ialmu/miniina yudniina AAalayhinna min dschalabiibihinna dhalikaadna an yuAArafna fala yu/dhayna wakanaAllahu ghafuuran rahiiman
33.59. 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. (Pickthall)
33.59. Du, der Prophet, sage deinen Gattinnen und deinen Töchtern und den Frauen der Gläubigen, daß sie etwas von ihren Ubergewändern über sich heranziehen, dies ist näher daran, daß sie erkannt werden und nicht belästigt werden, und Allah ist immer verzeihend, barmherzig. (Ahmad v. Denffer)
33.59. O Prophet, sag deinen Gattinnen und deinen Töchtern und den Frauen der Gläubigen, sie sollen etwas von ihrem Überwurf über sich herunterziehen. Das ist eher geeignet, daß sie erkannt und so nicht belästigt werden. Und Allah ist Allver gebend und Barmherzig. (Bubenheim)
33.59. O Prophet! Sage deinen Frauen, Töchtern und den Frauen der Gläubigen, sie sollen einen Teil ihres ?berwurfs über sich herunterziehen. So werden sie eher erkannt und nicht belästigt. Gottes Vergebung und Barmherzigkeit sind unermesslich. (Azhar)
33.59. Prophet! Sag zu deinen Ehefrauen, zu deinen Töchtern und zu den Frauen der Mumin, dass sie von ihren Dschilbab über sich ziehen. Dies ist eher daran, dass sie erkannt und dann nicht belästigt werden. Und ALLAH ist immer allvergebend, allgnädig. (Zaidan)
33.59. Prophet! Sag deinen Gattinnen und Töchtern und den Frauen der Gläubigen, sie sollen (wenn sie austreten) sich etwas von ihrem Gewand (über den Kopf) herunterziehen (yudniena `alaihinna min, dschalaabiebihinna). So ist es am ehesten gewährleistet, daß sie (als ehrbare Frauen) erkannt und daraufhin nicht belästigt werden (fa-laa yu'zaina). Allah aber ist barmherzig und bereit zu vergeben. (Paret)
33.59. O Prophet! Sprich zu deinen Frauen und deinen Töchtern und zu den Frauen der Gläubigen, sie sollen ihre Übergewänder reichlich über sich ziehen. So ist es am ehesten gewährleistet, daß sie (dann) erkannt und nicht belästigt werden. Und Allah ist Allverzeihend, Barmherzig. (Rasul)
Tafsir von Maududi für die Ayaat 59 bis 59
O Prophet, enjoin your wives and daughters and the women of 59 the believers that they should let down over their faces a part of their outer-garments; ( 110 ) it is expected that they will thus be recognized and not molested. ( 111 ) Allah is Forgiving and Merciful. ( 112 )
Desc No: 110 Jilbab is a large sheet and idna' is to draw close and wrap up, but when this word is used with the associating particle ala, it gives the meaning of letting something down from above. Some modern translators, under the influence of the West, have translated this word "to wrap up" so as to avoid somehow the Command about covering of the face. But if Allah had meant what these gentlemen want to consture, He would have said: yudnina ilai-hinna and not yudnina alai-hinna. Anyone who knows Arabic knows that yudnina 'alai-hinna cannot merely mean "wrapping up. " Moreover, the words min jalabib-i hinna also do not permit of this meaning. It is obvious that the preposition min here signifies a part of the sheet, and also that wrapping up is done by means of a whole sheet and not merely by a part of it. The verse, therefore, clearly means : The women should wrap themselves up well in their sheets, and should draw and let down a part of the sheet in front of the face. This same meaning was understood by the major commentators who lived close to the time of the Holy Prophet. Ibn Jarir and Ibn al-Mundhir have related that Muhammad bin Sirin asked Hadrat `Ubaidah as-Salmani the meaning of this verse. (This Hadrat `Ubaidah had become a Muslim in the time of the Holy Prophet but had not been able to visit him. He came to Madinah in the time of Hadrat 'Umar and settled down there. He was recognized as equal in rank with Qadi Shuraih in jurisprudence and judicial matters). Instead of giving a verbal reply Hadrat 'Ubaidah put on his sheet and gave a practical demonstration by covering his head and forehead and face and an eye, leaving only the other eye uncovered. Ibn 'Abbas also has made almost the same commentary. In his statements which have been reported by Ibn Abi Hatim and Ibn Marduyah, he says: "Allah has commanded the women that when they move .out of their houses for an outdoor duty, they should conceal their faces by drawing and letting down aver themselves a part of their sheets, keeping only the eyes uncovered. " The same explanation of this verse has been given by Qatadah and Suddi. All the great commentators who have passed after the period of the Companions and their immediate followers have given the same meaning of this verse. Imam Ibn Jarir Tabari, in his commentary of this verse, says: "The respectable women should not look like the slave-girls from their dress when they move out of their houses, with uncovered faces and loose hair; they should rather draw and Iet down over them a part of their sheets or outer-garments so that no evil person may dare molest them." (Jami'al Bayan, vol. XXII, p. 33). 'Allama Abu Bakr al-Jassas says: "This verse points out that the young woman has been commanded to conceal her face from the other men; when moving out of the house she should cover herself up well to express chastity and purity of character so that people of doubtful character do not cherish any false hope when they see her. " (Ahkam al-Qur'an, vol. III, p. 458). 'Allama Zamakhshari says: "It means that they should Iet down a part of their sheet over themselves, and should cover their faces and wrap up their sides well." (AI-Kashshaf, vol. II, p. 221). 'Allama Nizamuddin Nishapuri says: "That is, they should Iet down a part of the sheet over them: in this verse, the women have been commanded to cover the head and face. " (Ghara'ib al-Qur an, vol. XXII, p. 32). Imam Razi says: "What is mean is that the people may know that they are not promiscuous women. For the woman who covers her face, though the face is not included in the satar, cannot be expected to uncover her satar, which is obligatory to cover before the other man. Thus, everyone will know that they are modest and virtuous women who cannot be expected to do anything indecent." (Tafsir Kabir. vol. VI, p 591) Incidentally, another thing that is proved by this verse is that the Holy Prophet had several daughters, for Allah Himself says: "O Prophet, enjoin your wives and daughters." These words absolutely refute the assertion of those people who without any fear of God make the claim that the Holy Prophet had only one daughter, Hadrat Fatimah, and the other daughters were not froth his own loins but by the former husbands. These people are so blinded by prejudice that they do not even bother to consider what crime they arc committing by denying the parentage of the children of the Holy Prophet, and what severe punishment will await them in the Hereafter. AII authentic traditions concur that from Hadrat Khadijah the Holy Prophet had not one daughter, Hadrat Fatimah, but three other daughters as well. The Holy Prophet's earliest biographer, Muhammad bin Ishaq, after mentioning his marriage with Hadrat Khadijah, says; "She was the mother of all the Holy Prophet's children except Ibrahim, namely Qasim and Tahir and Tayyib and Zainab and Ruqayyah and Umm Kulthum and Fatimah." (Ibn Hisham, vol. I, p. 202). The famous genealogist, Hashim bin Muhammad bin as-Sa'ib al-Kalbi, states: 'The first born child to the, Messenger. of Allah before his call to Prophethood was Qasim; then Zainab was born to him, then Ruqayyah, then Umm Kulthum." (Tabaqat Ibn Sa'd, vol. I, p. 133). Ibn Hazam writes in Jawami' asSirah that from Hadrat Khadijah the Holy Prophet had four daughters, the eldest being Zainab, then Ruqayyah, then Fatimah and then Umm Kulthum (pp. 38-39). Tabari, Ibn Sa'd, Abu Ja'far Muhammad bin Habib (author of Kitab al-Muhabbar) and Ibn 'Abd al-Bart (author of Kitab al-lsti'ab) state on the strength of authentic sources that before her marriage with the Holy Prophet Hadrat Khadijah had two husbands, Abu Halah Tamimi by whom she had a son named Hind bin Abu Halah, and 'Atiq bin 'A'idh Makhzumi, by whom she had a daughter named Hind. Then she was married to the Holy Prophet and all the genealogists agree that from his loins she had the four daughters as stated above. (See Tabari, vol. ll, p. 411: tabaqat Ibn Sa'd, vol. VIII, pp. 14-16; Kitab al-Muhabbar, pp. 78, 79, 452; .9l-Isti'ab, vol. II, p. 718). AII these statements are authenticated by the Qur'anic declaration that the Holy Prophet had not one but several daughters.
Desc No: 111 "... will thus be recognized": will be recognized to be noble and chaste women from their simple and modest dress, and not w omen of iII repute from whom some wicked person could cherish evil hopes. ''.. are not molested": will not be teased but Iet alone. Let us pause here for a while and try to understand what spirit of the social law of Islam is being expressed by this Qur'anic Command and what is its object which Allah Himself has stated. Before this in Surah An-Nur: 31, the women have been forbidden to display their adornments before others except such and such men and women, and "also that they should not stamp their feet on the ground lest their hidden decoration (ornaments) should be known." If that Command is read with this verse of AI-Ahzab it becomes obvious that the intention of the Command for the woman to cover herself well with the sheet here is to conceal her adornments from others. And, evidently, this purpose can be fulfilled only if the sheet or the outer-garment itself is simple; otherwise wrapping up oneself with a decorated and attractive sheet will defeat the purpose itself. Besides, Allah does not onlv command the woman to conceal her adornment by covering herself with the sheet, but also enjoins that she should Iet down a pan of the sheet over herself. No sensible person can take any other meaning of this Command than that it requires to conceal the face along with the concealment of the adonunents of the body and dress. Then, Allah Himself states the reason for enjoining the Command, saying: "This is an appropriate way by adopting which the Muslim women will be recognized and will remain safe from trouble." Evidently, this instruction is being given to those women who regard flirtation and stares and evil advances by men as annoying and troublesome and not as enjoyable, who do not want to be counted among ill-reputed, immodest societygirls, but wish to be known as chaste and modest domestic women. To such noble and pious women Allah says: 'If you really wish to be known as good women, and the men's lustful attention is not pleasurable but embarrassing for you, then you should not come out of your houses in full make-up like the newly-wed brides so as to display your beauty and physical charms before the greedy eyes of the people, but the best way for this would be that you should come out in a simple sheet fully concealing your adormments and covering your face and walking in a manner that even the jingle of your ornaments does not attract attention. The woman who applies herself to make-up and does not step out of the house until she has fully embellished and decorated herself with every adornment cannot have any other intention that to become the center of attention of all the men, whom she herself allures. After this if she complains that the greedy looks of the people cause embarrassment to her, and she dces not wish to be known as a "society woman" and a "popular lady", but wants to live as a chaste house-wife, it will be nothing but a fraud. It is not the word of the mouth of a person that determines his intention, but his real intention is manifested in his act and mode of behavior. Therefore, the act of the woman who appears before the other then attractively itself shows what motivates her behaviour. That is why the mischievous people cherish the same hopes from her as can be cherished from such a woman. The Qur'an tells the women: "You cannot be chaste women and society women at one and the same time. If you want to live as modest, chaste women, you will have to give up the ways that are conducive to becoming society women only, and adopt the way of life that can be helpful in becoming chaste women. " Whether a man's personal opinion is according to the Qur'an or opposed to it, and whether he wants to accept the Qur'anic guidance as a practical guide for himself or not, in any case if he does not wish to be intellectually dishonest in interpreting the Qur'an, he cannot fail to understand its real intention. If he is not a hypocrite he will frankly admit that the Qur'an's intention is what has been stated above. After this if he violates any Command, he will do so with the realization that he is violating the Qur'anic Command, or regards the Qur'anic guidance as wrong.
Desc No: 112 That is, "Allah will forgive the errors and mistakes that were committed in the pre-Islamic days of ignorance, provided that you reform yourselves now when you have received clear guidance, and do not violate it intentionally. "
33.60. La-in lam yantahi almunafiquuna waalladhiinafii quluubihim maradun waalmurdschifuuna fiialmadiinati lanughriyannaka bihim thumma la yudschawiruunakafiiha illa qaliilan
33.60. 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. (Pickthall)
33.60. Bestimmt, wenn die Heuchler und diejenigen, in deren Herzen Krankheit ist und die Unruhestifter in der Stadt nicht aufhören, ganz bestimmt stiften Wir dich an gegen sie, dann sind sie nicht deine Nachbarn dort, nur auf ein wenig, (Ahmad v. Denffer)
33.60. Wenn nicht die Heuchler und diejenigen, in deren Herzen Krankheit ist, und diejenigen, die beunruhigende Gerüchte in der Stadt verbreiten, (damit) aufhören, werden Wir dich ganz gewiß gegen sie antreiben. Hierauf werden sie nur noch kurze Zeit darin deine Nachbarn sein. (Bubenheim)
33.60. Wenn die Heuchler, die Wankelmütigen und die Lügner, die Gerüchte in Medina verbreiten, nicht aufhören, werden Wir dich gegen sie vorgehen lassen, und so werden sie nur kurz in deiner Nähe weilen. (Azhar)
33.60. Wenn die Munafiq, diejenigen, in denen Herzen Krankheit ist, und die Anti-Propagatoren in Madina nicht aufhören, dann werden WIR dich doch gegen sie aufbringen, dann werden sie darin (in Al-madina) nicht mehr mit dir benachbart sein, außer für kurze Zeit. (Zaidan)
33.60. Wenn die Heuchler (munaafiquun) und diejenigen, die in ihrem Herzen eine Krankheit haben, und diejenigen, die in der Stadt (durch falsche Gerüchte) Unruhe stiften, (mit ihren Machenschaften) nicht aufhören, werden wir dich bestimmt veranlassen, gegen sie vorzugehen (la-nughriyannaka bihim), und sie werden dann nur (noch) kurze Zeit in ihr deine Nachbarn sein. (Paret)
33.60. Wenn die Heuchler und diejenigen, in deren Herzen Krankheit ist, und die, welche Gerüchte in der Stadt verbreiten, nicht (von ihrem Tun) ablassen, dann werden Wir dich sicher gegen sie anspornen, dann werden sie nur noch für kurze Zeit in ihr deine Nachbarn sein. (Rasul)
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