33.3. And put thy trust in Allah, for Allah is sufficient as Trustee. (Pickthall)
33.3. Und vertraue auf Allah, und Allah genügt als Sachwalter. (Ahmad v. Denffer)
33.3. Und verlasse dich auf Allah. Allah genügt als Sachwalter. (Bubenheim)
33.3. Verlaß dich auf Gott allein! Gott genügt als Hüter. (Azhar)
33.3. Und übe Tawakkul ALLAH gegenüber! Und ALLAH genügt als Wakil. (Zaidan)
33.3. Und vertrau auf Allah! Er genügt als Sachwalter. (Paret)
33.3. Und vertraue auf Allah; denn Allah genügt als Beschützer. (Rasul)
Tafsir von Maududi für die Ayaat 1 bis 3
O Prophet, ( 1 ) fear Allah and do not obey the disbelievers and the hypocrites; in fact, Allah alone is All-Knowing, All-Wise. ( 2 ) Follow that which you are being inspired with from your Lord: Allah is aware of whatever you do. ( 3 ) Have trust in Allah, for Allah alone is sufficient as a Guardian. ( 4 )
Desc No: 1 As we have mentioned in the introduction to the Surah, these verses were sent down at a time when Hadrat Zaid had already divorced Hadrat Zainab. , Then the Holy Prophet himself was feeling, and Allah also had inspired him with this, that that was the right time for striking at the root of the tradition and customs of ignorance regarding the adopted relations, and that he should take the initiative and marry the divorced wife of his adopted son (Zaid) so that the custom was completely eradicated. But the reason why he was hesitant in this regard was the fear that this would provide a strong excuse to the disbelievers and the hypocrites; who were already burning with jealousy at his successive victories, to start a propaganda campaign against him. This fear was not due to any apprehension for personal defamation, but for the reason that it would harm Islam; it would cause mistrust of Islam among the people who were inclined towards it; it would make the neutral people to join the enemy; and it would cause the weak-minded people among the Muslims themselves to be involved in doubts and suspicions. Therefore, the Holy Prophet thought it was unwise to take a step for the eradication of a custom of ignorance, which would harm the greater interests and objectives of Islam.
Desc No: 2 In the first very sentence, in the beginning of the discourse, Allah removed all the apprehensions of the Holy Prophet, as if to say: "We know better what is useful and beneficial for ow Religion and what is not. We know what would be wise and what unwise in this regard. Therefore, you should not behave in a manner which would suit the disbelievers and the hypocrites, but you should behave in a manner which is according to Our W ill. You should fear Us and not the disbelievers and the hypocrites."
Desc No: 3 This sentence is addressed to the Holy Prophet as well as to the Muslims and the opponents of Islam. It means : "If the Prophet earns defamation by acting according to the Command of Allah, and bears patiently the attacks of the enemy on his honour, his devoted and sincere services will not remain hidden from Allah. . The state of the Muslims who remain steadfast in their loyalty to the Prophet and of those who are involved in doubts and suspicions will be known to Allah. And Allah will also not remain unaware of the attempts of the disbelievers and the hypocrites who try to defame the Prophet."
Desc No: 4 The addressee of this sentence is again the Holy Prophet. He is being instructed to the effect "Carry out the duty that is being entrusted to you with full confidence in Allah, and do not care at all even if the whole world turns hostile to you." When a man comes to know with certainty that a certain Command has been given by Allah, he should have the satisfaction that his whole well-being and his good lies in its compliance. Then, it is not for him to see and understand its wisdom, but he should carry it out with full confidence in Allah. Allah is enough for him that the servant should entrust all his affairs to Him. He is enough for his guidance as well as help, and He alone is also responsible that the one working under His guidance should never meet with evil consequences.
33.4. Allah hath not assigned unto any man two hearts within his body, nor hath he made your wives whom ye declare (to be your mothers) your mothers, nor hath he made those whom ye claim (to be your sons) your sons. This is but a saying of your mouths. But Allah sayeth the truth and He soweth the way. (Pickthall)
33.4. Es hat Allah nicht für einen Mann in seinem Inneren zwei Herzen gemacht, und Er hat nicht eure Gattinnen, von denen ihr euch "als Rücken eurer Mütter” scheidet, eure Mütter gemacht, und Er hat nicht die von euch so Gerufenen eure Söhne gemacht, das ist euer Wort mit euren Mündern, und Allah spricht die Wahrheit, und Er leitet recht den Weg. (Ahmad v. Denffer)
33.4. Allah hat keinem Mann zwei Herzen in seinem Inneren gemacht. Und Er hat eure Gattinnen, von denen ihr euch durch den Rückenschwur trennt, nicht (wirklich) zu euren Müttern gemacht. Und Er hat eure angenommenen Söhne nicht (wirklich) zu euren Söhnen gemacht. Das sind eure Worte aus eurem (eigenen) Mund. Aber Allah sagt die Wahrheit, und Er leitet den (rechten) Weg. (Bubenheim)
33.4. Gott hat keinem Menschen zwei Herzen in seiner Brust gegeben. Er hat eure Ehefrauen, zu denen ihr sagt: "Ihr seid mir verwehrt wie der Rücken meiner Mutter", nicht zu euren Müttern gemacht. Auch eure angenommenen Söhne hat er nicht zu euren leiblichen Söhnen gemacht. Das sind leere ?usserungen, die ihr so dahinsagt. Nur Gott sagt die Wahrheit, und Er leitet zum rechten Weg. (Azhar)
33.4. ALLAH setzte keinem Mann zwei Herzen in seinem Innern ein. Und ER machte eure Ehefrauen, denen ihr (die Formel von) Zihar außprecht, nicht zu euren Müttern. Ebenfalls machte ER die nach euch Genannten nicht zu euren Söhnen. Dies ist euer Wort aus euren Mündern. Und ALLAH sagt dasWahre und ER leitet zum wahren Weg recht. (Zaidan)
33.4. Allah hat keinem Mann zwei Herzen in seinem Innern gemacht. Und er hat eure Gattinnen, von denen ihr euch scheidet mit der Formel, sie seien euch verwehrt wie der Rücken eurer Mutter (allaa' ie tuzaahiruuna minhunna), nicht zu euren (wirklichen) Müttern gemacht (so daß ihr zwei Mütter hättet). Und er hat eure Nennsöhne (ad`iyaa'akum) nicht zu euren (wirklichen) Söhne gemacht (so daß sie zwei Väter hätten). Das sagt ihr nur so obenhin (ohne daß damit ein realer Sachverhalt gegeben wäre). Allah aber sagt die Wahrheit. Er führt den (rechten) Weg. (Paret)
33.4. Allah hat keinem Manne zwei Herzen in seinem Inneren gegeben, noch hat Er jene unter euren Frauen, von denen ihr euch scheidet mit der Formel, sie seien euch verwehrt wie der Rücken eurer Mütter, zu euren (wirklichen) Müttern gemacht, noch hat Er eure adoptierten Söhne zu euren (wirklichen) Söhnen gemacht. Das ist (nur) Gerede aus euren Mündern; Allah aber spricht die Wahrheit, und Er zeigt (euch) den Weg. (Rasul)
33.5. Proclaim their real parentage. That will be more equitable in the sight of Allah. And if ye know not their fathers, then (they are) your brethren in the faith, and your clients. And there is no sin for you in the mistakes that ye make unintentionally, but what your hearts purpose (that will be a sin for you). Allah is Forgiving, Merciful. (Pickthall)
33.5. Ruft sie nach ihren Vätern, das ist richtiger bei Allah, und wenn ihr ihre Väter nicht kennt, so eure Brüder in der Religion und eure Schützlinge, und auf euch ist kein Vergehen in dem, was ihr davon überschritten habt, sondern was eure Herzen absichtlich tun, und Allah ist immer verzeihend, barmherzig. (Ahmad v. Denffer)
33.5. Nennt sie nach ihren Vätern; das ist gerechter vor Allah. Wenn ihr ihre Väter nicht kennt, dann sind sie eure Brüder in der Religion und eure Schützlinge. Es ist für euch keine Sünde in dem, was ihr an Fehlern begeht, sondern was eure Herzen vorsätzlich anstreben. Und Allah ist Allvergebend und Barmherzig. (Bubenheim)
33.5. Nennt jeden nach seinem leiblichen Vater, denn das ist gerechter vor Gott. Wenn ihr jedoch den leiblichen Vater nicht kennt, dann sind es doch eure Glaubensbrüder und Schützlinge. Gott belangt euch nicht wegen unbeabsichtigter Fehler, sondern wegen vorsätzlicher Vergehen. Gott ist voller Vergebung und Erbarmen. (Azhar)
33.5. Nennt sie nach ihren (leiblichen) Vätern! Dies ist gerechter vor ALLAH. Und solltet ihr für sie keine Väter kennen, so sind sie eure Brüder im Din und eure Maula. Und euch trifft keine Verfehlung in dem, wo ihr Fehler schon gemacht habt, sondern nur da, wo eure Herzen es beabsichtigten. Und ALLAH ist immer allvergebend, allgnädig. (Zaidan)
33.5. Nennt sie nach ihrem Vater! Das ist, so dünkt es Allah, am ehesten gerecht gehandelt (aqsatu). Wenn ihr aber nicht wißt, wer ihr Vater ist, sollen sie als eure Glaubensbrüder und Schutzbefohlene (mawaalie) gelten. Und es ist keine Sünde für euch, wenn ihr etwas (Derartiges) versehentlich tut, sondern nur, wenn ihr es vorsätzlich tut. Allah ist barmherzig und bereit zu vergeben. (Paret)
33.5. Nennt sie (eure Adoptivsöhne) nach ihren Vätern. Das ist gerechter vor Allah. Wenn ihr jedoch ihre Väter nicht kennt, so sind sie eure Brüder im Glauben und eure Schützlinge. Und wenn ihr versehentlich darin gefehlt habt, so ist das keine Sünde von euch, sondern (Sünde ist) nur das, was eure Herzen vorsätzlich tun. Und Allah ist wahrlich Allverzeihend, Barmherzig. (Rasul)
Tafsir von Maududi für die Ayaat 4 bis 5
Allah has not put two hearts in a person's body, ( 5 ) nor has He made those wives of yours whom you divorce by Zihar your mothers, ( 6 ) nor has made your adopted sons your real sons. ( 7 ) These are the things which you utter from your mouths, but Allah says that which is based on the reality and He alone guides to the Right Way. Call your adopted sons after their fathers' names: this is more just in the sight of Allah. ( 8 ) And if you do not know who their fathers are, then they are your brothers in faith and your friends. ( 9 ) There is no blame on you if you say something unintentionally, but you will surely be to blame for what you say with the intention of your hearts. ( 10 ) Allah is Forgiving and Merciful." ( 11 )
Desc No: 5 That is, "One and the same person cannot be a believer and a hypocrite, truthful and false, wicked and righteous, at one and the same time. He dces not have two hearts in this chest that one should have sincerity in it and the other fearlessness of God. Therefore, a man can have only one kind of character. at a time: either he will be a believer or a hypocrite, a disbeliever or a Muslim. Now if you call a believer a hypocrite, or a hypocrite a believer, it will not change the reality. The true character of the person will inevitably remain the same."
Desc No: 6 Zihar is a term in Arabic. In old days when an Arab; in the heat of a domestic quarrel, would say to his wife: "Your back for me is as the back of my mother," it was thought that the woman was no longer lawful for him because he had compared her to his mother. About this Allah says: "A woman does not become a man's mother just because he has called her his mother or compared her to his mother. His mother is the woman who bore him. Only his Balling his wife his mother cannot change the reality." (For the Islamic Law concerning Zihar, see Surah Mujadalah: 2-a).
Desc No: 7 This is what is intended to be said. The two preceding sentences are meant to support and emphasize this same point.
Desc No: 8 The first reform introduced in connection with the implementation of this Command was that Zaid, the adopted son of the Holy Prophet, began to be .called Zaid bin Harithah, after his real father, instead of Zaid bin Muhammad. Bukhari, Muslim, Tirmidhi and Nasa'i have related this tradition from Hadrat 'Abdullah bin `Umar that in the beginning the people called Zaid bin Harithah Zaid bin Muhammad. After the revelation of this verse they began calling him Zaid bin Harithah. Moreover, after this Revelation it was forbidden that a person should assign his parentage to any other man than his own real father. Bukhari, Muslim and Abu Da'ud have related on the authority of Hadrat Sa'd bin Abi Waqqas that the Holy Prophet said: "Paradise is forbidden for the one who called himself son of another person than his own father. " Other traditions bearing on the subject have been related in Ahadith, which have regarded this as a heinous sin.
Desc No: 9 That is, even in such a case it will not be right to ascribe the parentage of a person to someone else.
Desc No: 10 It means: "There is no harm if a person is called a son out of love. Likewise, there is no sin if someone calls another one a mother, or a daughter, or sister or brother, etc. out of affection and regard, but if such a thing is said with the intention that the one being called so will be accorded the same status and position and rights and privileges as actually belong to these relations, it would certainly be objectionable and one will be held answerable for it. "
Desc No: 11 That is, 'Allah has forgiven the errors already committed in this regard; no one will be called to account for them." Another meaning is: "Allah does not call a people to account for actions done unintentionally. He will not punish a person for doing something which he did not do intentionally although it resembled a forbidden act apparently."
33.6. The Prophet is closer to the believers than their selves, and his wives are (as) their mothers. And the owners of kinship are closer one to another in the ordinance of Allah than (other) believers and the fugitives (who fled from Mecca) except that ye should do kindness to your friends. This is written in the Book (of nature). (Pickthall)
33.6. Der Prophet ist den Gläubigen näher als sie sich selbst, und seine Gattinnen sind ihre Mütter, und die leiblichen Verwandten sind einander näher in der Schrift Allahs als den Gläubigen und den Auswanderern, außer daß ihr euren Schutzfreunden Rechtes tut, dies ist in der Schrift niedergeschrieben. (Ahmad v. Denffer)
33.6. Der Prophet steht den Gläubigen näher als sie sich selbst, und seine Gattinnen sind ihre Mütter. Und die Blutsverwandten stehen nach dem Buch Allahs einander näher als die Gläubigen und Auswanderer, außer, daß ihr euren Schützlingen Gutes tun solltet. Dies steht im Buch verzeichnet. (Bubenheim)
33.6. Der Prophet steht den Gläubigen näher als sie sich selbst, und seine Frauen sind ihre Mütter. Die Blutsverwandten stehen einander gemäß dem Buche Gottes näher als die Gläubigen und die Auswanderer, (was die Erbschaft anbelangt,) es sei denn, es geht um Glaubensfreunde, die ihr mit einer milden Spende bedenken wollt. Das (durch Blutsverwandtschaft bestimmte Erbrecht) steht in Gottes Buch unveränderlich fest. (Azhar)
33.6. Der Prophet steht den Mumin näher als deren Selbst, und seine Ehefrauen sind ihre Mütter. Und diejenigen von der Verwandtschaft, die einen von ihnen stehen den anderen näher nach ALLAHs Schrift (hinsichtlich der Erbschaft) vor den (anderen) Mumin und den Hidschra- Unternehmenden, außer dass ihr euren Wali etwas Gebilligtes (im Testament) zukommen lassen wollt. Dies war in der Schrift niedergeschrieben. (Zaidan)
33.6. Der Prophet steht den Gläubigen näher, als sie selber (untereinander), und seine Gattinnen sind (gleichsam) ihre Mütter. Aber die Blutsverwandten stehen (sonst, so wie es) in der Schrift Allahs (festgelegt ist) einander näher als die (nicht miteinander blutsverwandten) Gläubigen und Ausgewanderte (untereinander). Ihr mögt allerdings euren (nicht mit euch blutsverwandten) Glaubensfreunden Gutes (ma`ruufan) antun. Das ist in der Schrift verzeichnet. (Paret)
33.6. Der Prophet steht den Gläubigen näher als sie sich selber, und seine Frauen sind ihre Mütter. Und Blutsverwandte sind einander näher als die (übrigen) Gläubigen und die Ausgewanderten - gemäß dem Buche Allahs -, es sei denn, daß ihr euren Schützlingen Güte erweist. Das ist in dem Buche niedergeschrieben. (Rasul)
Tafsir von Maududi für die Ayaat 6 bis 6
Indeed, the Prophet is preferable for the believers to their own selves, ( 12 ) and the Prophet's wives are their mothers. ( 13 ) But, according to the Book of Allah, the blood relations have a greater right on one another than the other believers and the migrants. However, you may do any good (you wish) to your friends. ( 14 ) This is written in the Divine Book.
Desc No: 12 That is, "The relationship of the Holy Prophet with the Muslims and of the Muslims with the Holy Prophet is of a superior nature, over and above all human relationships. No other relationship is in any way comparable with the relationship that exists between the Holy Prophet and the believers. The Holy Prophet (may Allah's peace and blessings be upon him) is more compassionate and affectionate and a greater well-wisher of the Muslims than their own parents, even theft own selves. Their parents and their wives and children can harm them, can treat them in a selfish manner and mislead them, can make them commit errors and mistakes, can push them into Hell, but the Holy Prophet's cast is different: he will do for them only that which results in and leads to their eternal well-being and enduring happiness. They can commit follies resulting in their own ruin and disaster, but the Holy Prophet will wish for them only that which is beneficial and useful for them. And when it is so, the Holy Prophet also has a right on the Muslims that they should regard him dearer than their own parents, their own children, even their own selves. They should lout him more than anything and anybody else in the world; should prefer his judgement and opinion to their own and should submit to every command that he gives. The same thing has been said by the Holy Prophet in a Hadith, which Bukhari and Muslim and others have related with a little difference in wording: "No one of you can be a believer until I become dearer to him than his own father and his own children and all mankind. "
Desc No: 13 On the basis of the special relationship mentioned above, another characteristic of the Holy Prophet is that his wives are forbidden to the Muslims just like their own real mothers although their adopted mothers are in no sense their real mothers. This thing is peculiar only to the person of the Holy Prophet and of no other man in the world. In this connection, one should also know that the wives of the Holy Prophet are mothers of the believers only in the sense that the Muslims are under obligation to have reverence and respect for them, and no Muslim could marry them. As for other matters they are not like the mothers. For example, apart from their real relatives, all other Muslims were non-mahram for them from whom they had to observe Purdah; their daughters were not like real sisters for the Muslims, so that no Muslim could marry them; their brothers and sisters were not like the maternal uncles and aunts for the Muslims; they could not be inherited by a Muslim, unless a close relative, as a mother is inherited by her son. Another noteworthy point in this connection is that according to the Qur'an, this status accrues to all the wives of the Holy Prophet among whom Hadrat 'A'ishah is also included. But, when a section (of the Muslims) made Hadrat `AIi and Fatimah (may Allah be pleased with them) and their children the centre of their Faith and made the whole system of religion revolve around them, and made Hadrat `A'ishah also, along with many other Companions, the target of curse and abuse, this verse became a hindrance for them, for according to it every person who claims to be a believer has to acknowledge her as his mother. Consequently, to overcome this difficulty a strange claim was made to the effect: The Holy Prophet had given Hadrat 'Ali the authority that after his death he could allow any of his wives he liked to retain her position of the holy wife and divorce any other on his behalf. Abu Mansur Ahmad bin Abu Talib Tabrasi has written this in Kitab al-Ihtijaj and Suleman bin `Abdullah al-Bahrani has related that the Holy Prophet said to Hadrat `Ali "O Abul Hasan: this honour will last till the time that we remain steadfast on obedience to Allah. Therefore, you may divorce any of my wives, who after me disobeys Allah by revolting against you, and deprive her of the honour that belongs to the mothers of the faithful. " This is a false -tradition even according to the principles of reporting Hadith. But if one studies vv. 28-29 and 51-52 of this very Surah Al-Ahzab itself, one finds that this tradition goes against the Qur'an as well. For after the revelation of the "verse of the option" (v. 29), the Holy Prophet's right of divorce against those of his wives who chose to remain with him through every difficulty had been curtailed. For further explanation, see E.N.'s 42 and 93 below. Moreover, if an unbiased person only uses his common sense and considers this tradition carefully, he will find that it is utterly absurd and highly derogatory in respect to the Holy Prophet. The rank and position of the Messenger of Allah is very high and exalted. It cannot even be expected of an ordinary man that he would think of divorcing his wife after his death and on leaving the world would authorise his son-in-law to divorce her on his behalf if there arose a dispute between him and her in the future. This shows what regard these sectarians have for the honour and reverence of the Holy Prophet himself; and even for the Divine Law.
Desc No: 14 The verse means this: As for the' Holy Prophet the nature of the Muslims' relationship with him is unique. Hut as far as the common Muslims are concerned, their mutual relationship will be based on the principle that the rights of the relatives on one another are given priority over the rights of others. No charity is right if a person overlooks the needs and requirements of his own parents and children and brothers and sisters, and gives away charities to others: The Zakat money also will be used first of all to help one's own poor relatives and then the other needy people. The inheritance will necessarily be divided among those who are nearest in relation to the deceased. As for others, the dying person may give them a part of his wealth as a gift or by trust and will. But in no case is he allowed to deprive his rightful heirs and give away everything to others. After this Divine Command the system of "Brotherhood" that had been established between the Muhajirin and the Ansar after the Hijrah also became abolished, for according to it the Muhajirin and the Ansar became heirs to one another only on the basis of their relationship of being the brethren in faith. Allah enjoined the law that inheritance will be divided only on the basis of blood relationship; however, a person could help his brother-in-faith by making him a gift or through a will if he so liked.
33.7. Wa-idh akhadhna mina alnnabiyyiinamiithaqahum waminka wamin nuuhin wa-ibrahiimawamuusa waAAiisa ibni maryama waakhadhnaminhum miithaqan ghaliidhan
33.7. And when We exacted a covenant from the Prophets, and from thee (O Muhammad) and from Noah and Abraham and Moses and Jesus son of Mary. We took from them a solemn covenant; (Pickthall)
33.7. Und als Wir mit den Propheten ihren Vertrag geschlossen haben und mit (Ahmad v. Denffer)
33.7. Und (gedenke,) als Wir von den Propheten ihr Versprechen abnahmen, und auch von dir und von Nuh, Ibrahim, Musa und ´Isa, dem Sohn Maryams; Wir nahmen ihnen ein festes Versprechen ab, (Bubenheim)
33.7. Einst haben Wir von den früheren Propheten Gelöbnisse entgegengenommen genauso wie von dir, desgleichen von Noah, Abraham, Moses und Jesus, Marias Sohn. Von ihnen haben Wir ein festes Gelöbnis entgegengenommen, (Azhar)
33.7. Und (erinnere daran), als WIR von den Propheten ihr Gelöbnis entgegennahmen, von dir und von Nuh, Ibrahim, Musa und 'Isa Ibnu-Maryam - und WIR nahmen von ihnen ein äußerst verbindliches Gelöbnis entgegen - (Zaidan)
33.7. Und (damals) als wir von den Propheten ihre Verpflichtung entgegennahmen, und von dir, und von Noah, Abraham, Moses und Jesus, dem Sohn der Maria! Wir nahmen von ihnen eine feste Verpflichtung entgegen. (Paret)
33.7. Und dann gingen Wir mit den Propheten den Bund ein und mit dir und mit Noah und Abraham und Moses und mit Jesus, dem Sohn der Maria. Und Wir gingen mit ihnen einen gewaltigen Bund ein , (Rasul)
33.8. That He may ask the loyal of their loyalty. And He hath prepared a painful doom for the unfaithful. (Pickthall)
33.8. Damit Er die Wahrhaften nach ihrer Wahrhaftigkeit fragt, und Er hat für diet Glaubensverweigerer eine schmerzende Strafe vorbereitet. (Ahmad v. Denffer)
33.8. damit Er die Wahrhaftigen nach ihrer Wahrhaftigkeit frage. Und Er hat für die Ungläubigen schmerzhafte Strafe bereitet. (Bubenheim)
33.8. damit Er am Jüngsten Tag die Wahrheitsverkünder nach der Verkündigung der Wahrheit befrage. Für die Ungläubigen hat Er eine qualvolle Strafe bereitet. (Azhar)
33.8. damit ER die Wahrhaftigen nach der Wahrhaftigkeit ihnen gegenüber fragt. Und ER bereitete für die Kafir eine qualvolle Peinigung. (Zaidan)
33.8. Allah wird ja nun (am Tag des Gerichts) die wahrhaftigen fragen, ob sie (auch wirklich) wahrhaftig gewesen sind (und ihre Verpflichtung ihm gegenüber erfüllt haben, um sie dann dafür zu belohnen). Und für die Ungläubigen hat er eine schmerzhafte Strafe bereit. (Paret)
33.8. auf daß Er die Wahrhaftigen nach ihrer Wahrhaftigkeit befrage. Und für die Ungläubigen hat Er eine schmerzliche Strafe bereitet. (Rasul)
Tafsir von Maududi für die Ayaat 7 bis 8
And (O Prophet,) remember the Covenant that We took from all the Prophets-from you as well as from Noah and Abraham and Moses and Jesus son of Mary. We took a solemn Covenant from all of theme ( 15 ) so that (their Lord) may question the truthful about their truth; ( 16 ) as for the disbelievers, He has indeed reserved a painful punishment for them. ( 17 )
Desc No: 15 Allah in this verse has reminded the Holy Prophet that, like all other Prophets, He has taken from him too a solemn covenant which he should abide by strictly. A study of the preceding verse shows that the Covenant implies: "The Prophet will first himself obey and follow every Command received from Allah, and then make others also to obey and follow it: he will convey Allah's Commands intact to others and will show no laxity in the struggle to enforce them practically." This Covenant has been mentioned at several other places in the Quran, e.g. (1)"He has appointed for you the same way of life whim he appointed for Noah and which (O Muhammad,) We have now revealed to you, and which We had already enjoined on Abraham and Moses and Jesus, stressing : `Establish this Way and be not divided in it." (Ash-Shura:13). (2) "And remember that Allah had made the Covenant with the people who had been given the Scripture, and enjoined: `You shall spread the teachings of the Book among the people and shall not conceal them. " (Al`Imran: 187). (3)"Remember that We made a solemn Covenant with the children of Israel to the effect: `Worship (and submit to) none save Allah." (AI-Baqarah: 83). (4) "Has not the Covenant of the Book been taken from them.. .: `Hold fast the Book We have given you, and keep in mind what it contains: it is expected that you will refrain from wrong ways." (Al-A'raf: 169-171). (5) "Keep in mind the blessing Allah has bestowed on you and do not forget the solemn Covenant which He made with you, when you said, `We have heard and submitted.' " (A1-Ma`idah: 7) The reason why Allah is reminding of this Covenant in this context is that the Holy Prophet was feeling hesitant to break the custom of ignorance in respect of the adopted relations due to the apprehension that the enemies of Islam would put him to a disadvantage. He was feeling shy time and again at the thought: The question is of marrying a woman. I may take this initiative with the purest intention only for the sake of a social reform, but the enemies will certainly say that I have done so for the purpose of satisfying my sensual desires, and I am in fact trying to deceive others under the guise of a reformer. That is why Allah assures him, saying: "You arc a Prophet appointed by Us. Like all other Prophets, you also are bound in the Covenant that you will carry out whatever Command We give yourself and command others to follow it. Therefore, you should not bother at all about taunts and derision by others, do dot be afraid and fight shy of others, and carry out without hesitation the service that We want to take from you." A section of the people think that this Covenant is the covenant that was taken from all the Prophets and their communities, who came before the Holy Prophet, to the effect that they would believe in the Prophet who came afterwards and cooperate with him. On the basis of this interpretation they claim that the door to Prophethood is still open after the Holy Prophet and this covenant has been taken from the Holy Prophet too, that his followers will believe in the prophet who will come after him. But the context in which the verse occurs is explicit that this interpretation is absolutely wrong, There is no occasion whatever in the context to indicate that other prophets will come also after the Holy Prophet and his followers should believe in them. If the verse is read in this sense, it becomes irrelevant and incoherent. Moreover, there is no indication in the words of the verse to show which covenant is implied here. Therefore, to find out the nature of the covenant, we shall have to turn to other verses of the Qur'an in which mention has been made of the covenants taken from the Prophets. Now, if only one sort of the covenants had been mentioned in the entire Qur'an, i.e., the covenant that the people shall believe in the prophets coming afterwards, it would be correct to think that here also the covenant implied the same covenant. But anyone who has studied the Qur'an with an open mind knows that it has mentioned many covenants, which were taken from the Prophets and their followers. Therefore, only that covenant from among the different covenant would be implied here, which fitted in with the context here, and not the one which was altogether irrelevant. Such wrong interpretations reveal the mentality of the people who wish to draw no guidance from the Qur'an but want to reinterpret it instead.
Desc No: 16 That is, "Allah has not just taken the covenant but will also question as to how far it has been kept. Then only those who will have kept Allah's Covenant faithfully, will be declared to be the truthful. "
Desc No: 17 To understand the theme of vv. 1-8 well these should be read together with vv. 36-41 of this Surah. "
33.9. O ye who believe Remember Allah ' s favor unto you when there came against you hosts, and We sent against them a great wind and hosts ye could not see. And Allah is ever Seer of what ye do. (Pickthall)
33.9. Ihr, die glauben, erinnert euch an die Gunst Allahs gegen euch, als zu euch Heerscharen kamen, und Wir haben auf sie einen Wind gesandt und Heerscharen, die ihr nicht seht, und Allah hat im Blick, was ihr tut, (Ahmad v. Denffer)
33.9. O die ihr glaubt, gedenkt der Gunst Allahs an euch, als Heerscharen zu euch kamen´. Da sandten Wir gegen sie einen Wind und Heerscharen, die ihr nicht saht. Und was ihr tut, sieht Allah wohl. (Bubenheim)
33.9. O ihr Gläubigen! Gedenkt der Huld Gottes, die Er euch erwies, als Heerscharen wider euch loszogen. Wir setzten gegen sie einen Sturmwind und unsichtbare Streiter ein. Gott sieht alles, was ihr tut. (Azhar)
33.9. Ihr, die den Iman verinnerlicht habt! Gedenkt ALLAHs Wohltat euch gegenüber, als zu euch Soldaten kamen, und WIR dann gegen sie einen Wind und Soldaten entsandten, die ihr nicht gesehen habt. Und ALLAH ist immer dessen, was ihr tut, allsehend. (Zaidan)
33.9. Ihr Gläubigen! Gedenket der Gnade, die Allah euch erwiesen hat! (Damals im Grabenkrieg) als (feindliche) Truppen zu euch kamen, worauf wir einen (starken) Wind gegen sie sandten, und (zu eurer Unterstützung vom Himmel herab) Truppen, die ihr nicht sahet! Allah durchschaut wohl, was ihr tut. (Paret)
33.9. O ihr, die ihr glaubt! Gedenkt der Gnade Allahs gegen euch, als Heerscharen gegen euch heranrückten; und Wir sandten gegen sie einen Wind und Heerscharen, die ihr nicht gesehen hattet. Und Allah sieht, was ihr tut. (Rasul)
33.10. When they came upon you from above you and from below you, and when eyes grew wild and hearts reached to the throats, and ye were imagining vain thoughts concerning Allah. (Pickthall)
33.10. Als sie zu euch kamen, von über euch und von unter euch, und als die Blicke abwichen und die Herzen die Kehlen erreichten, und ihr über Allah Vermutungen angestellt habt, (Ahmad v. Denffer)
33.10. Als sie von oben zu euch kamen und von unten her, und als die Blicke unsicher wurden und die Herzen die Kehle erreichten und ihr von Allah verschiedene Meinungen hattet. (Bubenheim)
33.10. Sie kamen von oben und von unten auf euch zu. Eure Blicke schweiften ab, und eure Herzen bebten vor Angst, so dass es euch bis zum Halse schlug. Da machtet ihr euch ungebührliche Gedanken über Gott. (Azhar)
33.10. Als sie zu euch von über euch und von unter euch kamen, und als die Blicke abgeirrt und die Herzen die Kehlen erreicht haben und ihr von ALLAH doch manches gedachtet habt, (Zaidan)
33.10. (Damals) als sie von oben und von unten her zu euch kamen, und als (euch) der Blick unsicher wurde und das Herz (vor Angst) bis zur Kehle (hoch) kam und ihr über Allah Mutmaßungen anstelltet. (Paret)
33.10. Als sie von oben und von unten her über euch kamen, und als die Augen rollten und die Herzen in die Kehle stiegen und ihr verschiedene Gedanken über Allah hegtet : (Rasul)
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