Soora 33


[1] (In the name of God, Most Gracious, Most Merciful)


The meaning


More explanation

[The beginning of this soora was revealed concerning Abu Sufyan the son of Harb, Ikrima the son of Abu Jahl and Abu Aawar As Salmi; they came to Medina city and were the guest of Abdullah the son of Ubay, following the Battle of the Trench, with safety permission of Gods messenger, in order to talk to him.

They went to him together with Abdullah the son of Ubay, Abdullah the son of Saad the son of Abu Sarh and Toma the son of Abayriq; they came to Gods messenger and said:

Mohammed, leave us be to our gods, and we too should leave you and your Lord; so that you will not mention them badly, and we should not mention you badly.

Therefore, this aya was revealed:]

[2] 1. O prophet, [be steadfast to] ward off [the punishment of] God, and obey not the unbelievers and the hypocrites a.

Surely God is All-Knowingb, Most Wise c.


[3] 2. But follow what is revealed to you from your Lord d; surely God is Most Aware of that you [all] doe.


[4] 3. And put [O prophet] your trust in Godf; and enough is God as a guardian [over youg.]



1 a About what they invite you to leave them be to their religion and their worshipping the idols, but teach and acquaint them that the idols can neither harm nor profit; and anyone worship them will be a loser.

1 b About their purpose before their travelled to you.

1 c With what He bid you with and forbid you from.

Similar to this aya in meaning is His saying be glorified in the Quran 68: 9, which means:

(They wish that you should compromise, so that they may also compromise.)

The meaning: They wish that you would leave them and their gods, and so they will leave you be.









2 d To forsake and break up the idols.

2 e So He will reward you in the Next Life according to your acts.





3 f To propagate your religion; but do not pay attention to the words of the associaters, and God will help you against them.

3 g To help you against your enemies.



[Then God be glorified addressed the associaters, and said:]

[5] 4. God did not make to any man two hearts within his body a,

nor has He made your wives whom you divorce by saying: "Be as my mother's back" truly your mothers; b

neither has He made your adopted sons your [true] sons c.

These are only your own words coming out of your [spiritual] mouths d.

But God does tell [you] the truth e and He does show the [right] way [of the truth f.]


[6] 5. Relate their [names] to their [true] fathers [who begot them]; that is juster in the sight of God.

And in case you [Muslims] do not know their fathers [identities in order to relate their names to their fathers], then [they are] your brothers in religion [so call him: "My brother!"] and your friends.

There is no blame on you if you make mistakes g [therein], but [what counts] is only the intention of your hearts [about it];

God is Most Forgiving [for the one doing mistake], Most Merciful [to you, when he taught you the details of your religion.]


4 a So that you might turn one of his hearts to love the idols, and the other one to love God; but He made to every man one heart in order that you should turn your hearts to Him and fill your hearts with His love.

Then God be glorified dispraised other customs which were familiar to them, and He said:

4 b The Arab, in the time of the Pre-Islam Ignorance or Jahiliyah, used to divorce their wives with such words; that is to say to her: You are to me as is the back of my mother.

Then when the Islam came, they were forbidden from that, and an expiation was due of anyone used such way of divorce for his wife; it means: the wife is not the mother, and their mothers in fact are those who gave birth to them.

4 c Whom they ascribed them by name to those [adopting them] not to their true fathers.

Example: The messenger of God adopted Zayd, the son of Haritha, before his prophet-hood; for Zayd was a captive, then Hakiem, the son of Hizam, bought him and offered him to his aunt Khadija the Prophets wife, who in turn offered him to the Prophet.

Later on, his father and uncle came and demanded him from Gods messenger, who said: Let him choose: if he chooses you take him, but if he chooses me leave him with me.

They said: We agree.

Then when they asked him, he chose Gods messenger, and said: I received of him something which none may receive of his parents.

So Haritha said: Quraish tribesmen, be witnesses that he is not any longer my son.
The Prophet salam to him said: Be witnesses that he is my son.

Therefore, he was named: Zayd, the son of Mohammed.

Afterwards, when the Prophet married Zaynab, the daughter of Jahsh, after Zayd the son of Haritha had divorced her, the hypocrites said: He married the wife of his son, while he forbids people from doing that.

Therefore, God be glorified said: The one whom you name as [his] son, he is not [his true] son in fact.

4 d Without any true fact in reality.

[The words in fact come from the spiritual mouth of the soul, but through the material mouth of the body, will become audible words. The speaking and the uttering ]

4 e So that the wife will not be any mother by such of your words when you say to her You are to me as is the back of my mother; neither will the adopted son be a true son [in lineage.]

4 f i.e. He tells and guides to the truth.



5 g Before its forbidding, or after it by forgetting or it comes by your tongue.



[When the Prophet salam to him prepared for the campaign of Tabook, and ordered people to go forth, some of them said: We shall ask permission of our fathers and mothers about that.

Therefore, this aya was revealed:]

[7] 6. For the believers, the Prophet is more worthy [to be obeyed] than their own selves a; his wives are their mothers;

and blood relations are more worthy of one another [concerning the inheritance] according to the Scripture of God b than the believers and the emigrants are c.

Nevertheless you may do charity to those your relatives [who communicate kindly with you, although being associaters] d; that [statement] stands inscribed in the Scripturee.


6 a So he is more worthy, to be asked for permission, than their fathers are.

6 b i.e. in the past and in the following books of God; it means: in the Torah and the Quran.

6 c It means: On condition that all of them are believers, so the relatives or the kindred will inherit each other. Therefore, the Muslim shall inherit the associater, but the associater shall not inherit the Muslim.

6 d It means: Unless one of your relatives is an associater, and he show friendliness towards you, and he does not show enmity to you, and he is poor and you like to give him a sum of money, then it is OK. But concerning the inheritance, he does not receive inheritance.

6 e It means: As had We prescribed it in the past heavenly books, We have also prescribed it to you [in the Quran.]



[8] 7. And call to mind when We took from the prophets their covenant a, and from you [Mohammedb], and from Noah and Abraham, and Moses and Jesus, son of Mary, and We indeed, took from them a solemn covenant [to discard the idols.]


[9] 8. That [God] may question the truthful [prophets] about their truthfulness c; and for the disbelievers, He has prepared a painful chastisement d.


7 a We took their covenant and compact that they should not associate anything with God, and to guide their people to worship God alone, to forsake and break up the idols and to teach them the details of their religion.

7 b We also took the covenant concerning that.




8 c God be glorified will ask the prophets on Judgment Day about what they were sent with, and will say to them:

Did you convey to your people the message with which you were sent? And did you give the glad tidings of Paradise and warned of Hell?

They will say: Yes, our Lord, we gave the glad tidings and warned.

He will say: What was the response to you?

They will say: Glory be to You! We do not know the exact truth: for some of them believed and others disbelieved.

This is confirmed by His saying be glorified in the Quran 5: 109, which means:

(The Day [of Judgment] when God shall gather the messengers and say: "How did [your people] react towards you?" They shall say: "We do not know; but it is You Who knows every secret.")

In fact, God be glorified will ask them about that, in order no argument will remain for associater lest they should say: You did not send to us someone to guide us to worship You, and to warn us against worshipping those apart from You.

So the prophets will be witnesses against the disbelievers and associaters, that they warned them against worshipping the idols and statues but they did not listen to their words.

8 d So the believers will be judged and questioned, on Judgment Day, while disbelievers and associaters will not be judged but go into Hell without judgment.



[10] 9. O believers, remember God's favor on you, when there came against you hosts [of the associaters] a, and We sent against them a wind and hosts [of angelsb] whom you could not see, and God is All-Seeing what you [believers] do. c


[11] 10. When they came against you from above you[r valley, from the east d] and from below you[r valley, from the west] e, and when [your] sights f swerved [towards the enemy] and [your] hearts reached [your] throats [from fear] g, while you thought thoughts about God h.


[12] 11. Then i were the believers sorely tried j, and they were shaken with a violent shaking [by the fear.]


[13] 12. And when the hypocrites, and those in whose hearts is a [psychological] disease [of doubting], were saying: "God and His messenger only promised us [victory] in a way of deception."


[14] 13. And when a group of [the hypocrites] said: "O people of Yathrib [: the city of Medina], it's useless that you stay here [in this place]; so go back [to the city of Medina k.]"

And a party of them asked permission of the prophet [to go back to the city] saying: "Now, our houses are exposed l [to the enemy]"; but, actually, [their houses] were not exposed; only they intended to run away [of the struggling, and they feared of the killing.]


[15] 14. And if [the city] had been invaded [by the enemy] from all sides m, and [these hypocrites] had been asked to apostatize, they would certainly have done son, and would not have stayed as such [with their apostasy] but only brieflyo.


[16] 15. They had covenanted with God before that [Battle of the Trench] that they would not turn their backs [to the enemy, at fighting p]; and God's covenant shall be enquired of. q


[17] 16. Say [O Mohammed, to them r]: "It will not be useful to you to escape, in case you escape from death or slaying s; for then t you will live in comfort but a little while u."


[18] 17. Say, [Mohammed, to them]: 'Who is he that shall defend you from God, if He intends to punish or to favor you [with victory or grace?] v " Neither will they have apart from God any patron w nor any helper x.


9 a They were those who allied against the messenger of God, the days of digging the trench, and they intended to attack the city of Medina, but were prevented by the trench from crossing to it.
Therefore, they settled near the trench so as to besiege the [city of Medina], and they stayed for many days there without being able to do anything.

Some limited clashes took place between them and the Muslims, in which Ali, the son of Abu Talib, killed Amr, the son of Abd Wad Al-Aamiry.

Afterwards, God sent against them a violent stormy wind which turned over their pots, uprooted their tents and destroyed them; so they returned to their families with their failure and frustration.

9 b Whom God sent to help the believers.

9 c So remember that event, and thank God for helping you.

That battle occurred in the fifth year after the Hijra or Emigration of the Prophet, in the lunar month of Shawwal [the tenth month of the Arabic lunar calendar.]

The leader of Quraish tribe was Abu Sufyan, the leader of Ghatafan tribe was Uyayna the son of Hisn, in addition to the Jewish tribe of Beni Nadhier who stirred such confederates because of their exiling from Medina to Khaybar; their leader was Hayiy the son of Akhtab, because of whom the Jewish tirbe of Bani Quraizha broke their covenant with Gods messenger, and so they cooperated with them.

They were about twelve thousands. And the Prophet, together with three thousands, sallied forth to meet them. And about one month passed while they were throwing each other with arrows and stones, until God sent on them a stormy wind, in a cold night, which carried dust into their faces, extinguished their fires and uprooted their tents, and their horses were troubled; so they returned to their homes with failure and frustration.




10 d They were Ghatafan and who followed them: the people of Najd, [the Jewish tirbe of] Beni Nadhier and [the Jewish tirbe of] Beni Quraizha.

10 e From the direction of Mecca; they were the tribe of Quraish and who allied with them.

10 f i.e. the sights of Muslims swerved away from everything and directed towards the enemy.

10 g This is a parable implying the extreme fear.

10 h Some of you thought the associaters, because of their large number, would overcome the Muslims, some of you thought he would be killed, and others thought it is the believers that will be victorious.




11 i i.e. in that place and in that time.

11 j i.e. We tried them in order to expose to you their good belief and their patience; so that it became clear to you who of them was firm in belief and who was weak in his belief.




13 k In order to safeguard yourselves in your homes and keep safe your families. That is because the army of Muslims was outside the city near the trench.

13 l i.e. they are not fortified, and we fear of the enemy for them; therefore, God exposed their lies and said:




14 m It means: If you give them permission to return to their home in Medina then some of the Confederates who fight you, came and told them to leave you and to accompany them to fight against you, then they will do that, because they follow the majority.

14 n It means: if some of your enemies had told them to apostatize from you and to leave helping you, they would have done that and would have gone with the Confederates.

14 o i.e. they would not have stayed with their apostasy but only for a little time, and they would have been defeated as were the Confederates defeated, and they would have then returned with failure and frustration. Then they will lose the two parties: they have no way to return to you, and they will not get benefit of the Confederates, therefore, they will stay wavering in between [the disbelief and the Islam]: neither belonging to these [disbelievers] nor to you.




15 p And that they should stand firm at fighting the disbelievers.

15 q That was on the day of the Battle of Uhud, when they came back, after the defeat, to the Prophet; they covenanted with him that they would not flee afterwards, and they would stand firm in the face of the enemy.




16 r Those who ask of you leave to go back to their homes.

16 s Because death is inevitable: either by the angel of death or by killing at a stated time; and anyone who is not killed, will certainly die.

16 t If you forsake the struggling in the way of God and leave His messenger without any acceptable excuse, you will lose the Next Life, and

16 u In the World, then you will die and lose both the life of the World and the Next Life.




17 v The meaning: None apart from God can avert the harm from you, neither can anyone apart from God bring profit to you; therefore, you should comply with His commands in order to succeed and prosper.

17 w To take care about them and their affairs.

17 x Other than God to help them.



[19] 18. Surely, God knows those [hypocrites a] among you [Muslims] who keep [men] back, and [He knows also] those [Jews] who say to their brothers [in hypocrisy]: "Come with us [and leave Mohammed] b "; and, to the fight, they come not but only for just a little while c.


[20] 19. Being niggardly towards you[r help.] When fear [of the war] comes d, you [Mohammed] see them looking at you [with pleading looks e], their eyes rolling [from side to side f ] like one who swoons of death g.

But when the fear [of war] disappears h, they assail you with sharp tongues i, being niggardly to give [any sum of] money j.

Those have never believed k; God had made their works fruitless l; and that m is [quite] easy for God n.


[21] 20. They think the 'Allies' [or Confederates] have not withdrawn o; and if the 'Allies' come [to fight once again in another place], they p will wish that they were in the desert among the Bedouins [as long as there is fighting between the Allies and the Muslims] asking for news [coming from] you q.

If they were among you [in another battle], they would not fight save a little [number of them.]


18 a They are the hypocrites who bar and frustrate others from struggling together with the messenger of God.

18 b They are the Jews who said to Abdullah, the son of Ubay, the chief of the hypocrites, Come to us, together with your companions, and get rid of the killing; for Mohammed and his companions are not more than a little meat of the head, and had they been any meat, then Abu Sufyan and these Confederates would have devoured them.

18 c To delude you that they fight together with you.




19 d They will then humble, submit themselves and plead and you see them

19 e So that you should not turn them to the battle field.

19 f Because of their extreme fear.

19 g It means: like one whose death appointment approaches and the means of death overwhelm him.

19 h And security settles.

19 i i.e. they hurt you with their words, and dispute with you with their sharp and impudent tongues to injure your feelings.

The meaning: At the time of fear, they humiliate themselves and plead, but at the time of peace and safety, they speak harshly and are impudent with you.

19 j They are niggardly and stingy at the time of expenditure, when you ask them anything of that for the war, for the poor or for other [ways of expenditure.]

19 k With their hearts, but they became Muslims with words of their tongues only.

19 l And will punish them according to their acts.

19 m Punishment and rewarding them with it.

This points out to His saying in the previous aya 33: 17 which means:

('Who is he that shall defend you from God, if He intends to punish or to favor you [with victory or grace?]")

19 n Without any difficulty.




20 o i.e. these hypocrites think that the Allies or Confederates have not gone to their people in reality, but that they did this as a trick against the Muslims and that they will return to fight them once again.

20 p i.e. the hypocrites.

20 q In order to know what the outcome is, and who will overcome: the Muslims or the allies.



[22] 21. [O believers,] the messenger of God is to you a good example a, to him who looks for God and the Final Day b, and who mentions God in the supplication and prayers and glorification] very much.


[23] 22. When the believers saw the 'Allies' [withdrawn], they said: "This is [the victory] that God and His messenger promised us with c; God did tell [us] the truth [with His promise to us] and His messenger."

And [this event] only added more to their faith [in God] and compliance [to His messenger.]


[24] 23. Among the believers there are men who have been true to their covenant with God d:

some of them have fulfilled their covenant [by being killed in the battle and becoming martyrs],

and some of them are waiting [for their appointed hour of death],

but never have they changed [their obligation to their covenant e] in the least.


[25] 24. That God may recompense the truthful f according to their truthfulness,

and punish the hypocrites if He will g or turn towards them [if they repent];

surely, God is ever Most Forgiving h, Most Merciful i.


21 a Of patience, of standing firmly and of struggling in Gods way.

21 b i.e. your struggling is for the families of Muslims and for defending them; those who looked for Gods help against their enemies in the life of the World, and for the reward of the Next Life.




22 c It has now been fulfilled, and they will never come back on us.









23 d To stand steadfast and firm in fighting the associaters.

23 e As did the hypocrites change.













24 f Those who kept their covenant.

24 g It means: If they do not repent from their hypocrisy.

24 h To those who repent.

24 i To those who regret.



[26] 25. And God turned back the unbelievers a for [all] their fury b; no advantage [of plundering and robbery] did they gain [from the Muslims]; and God [by means of the storms] spared the believers of the fighting. And God is Ever-Powerfulc, All-Mighty d.


25 a i.e. the Confederates or the Allies.

25 b i.e. with their rancor and grief.

25 c With His army and His hosts whom none can resist.

25 d In His kingdom, so that none can overcome Him.



[Then God be glorified mentioned about what He did to the Jewish tribe of Bani Quraizha, and He said:]

[27] 26. And He brought down those of the People of the Scripture a who supported b them from their fortresses, and cast terror in their hearts; [that O believers,] some [of them] you slew c, and some you took captive d.


[28] 27. And He made you inherit their land and their houses and their wealth, and a land you [believers] have not trodden [yet] e; God is Most Able over all things. f


26 a i.e. the Jewish tribe of Bani Quraizha.

26 b i.e. those who supported the Confederates in fighting and broke their covenant with Gods messenger that they would not help against him any of his enemies.

26 c It means: you slew the men.

26 d i.e. the women and the offspring.




27 e Which God will conquer for you in the future, that is Khaibar, which God conquered for the Muslims afterwards.

27 f This battle occurred after the withdrawal of the Confederates away from the Muslims, when Gods messenger together with his companions set out for the tribe of Bani Quraizha and besieged them for more than twenty days, so they accepted the decision of Saad the son of Muaz.

Therefore, the Prophet sent to him, while he was in the city of Medina treated of his wound, and he sentenced them that the fighters among them should be killed, and they were more than six hundred men; and sentenced the captivity of the women and the progeny, and their homes for the emigrants [from Mecca] in particular.

So Gods messenger cried: Allahu Akbar! God is the Most Great!

And he said to Saad: You have sentenced them according to Gods sentence.



[When wealth increased according to the large number of campaigns, in the ninth year after the Hijrah (or the Emigration), the wives of the Prophet gathered around him, and asked for prosperity of the World more than the required or assigned expenditure for them; they said: We demand what women desire of jewels, striped clothes, long fine clothes and the excellent Yemeni dresses.

So the Prophet was angry with them on account of their demanding the stuffs of the World, and he deserted them for one month. Then this aya of the Option was revealed to him:]

[29] 28. O prophet, say to your [nine] wives: "If you want the Worldly life and its welfare a, then come, I shall give you provision b, [and then divorce] and release you [to your families] with fair releasing c."


[30] 29. "But if you [wives of the prophet] want [to obey] God and His messenger [in the life of the World] and [so to have prosperity in] the Home of the Next Life, then [know that] God has prepared a great reward for those among you who do charity."


[31] 30. Wives of the prophet, whosoever among you commits an obvious disobedience, for her the chastisement shall be doubled d [in the Next Life]; and such [chastisement] is easy for God e.


[32] 31. And whosoever among you devotes herself to [worship] God and [obey] His messenger, and does good [work], We shall give her her recompense [in the Next Life] twice over, and We have prepared for her a generous provision [in Paradise.]


[33] 32. Wives of the prophet, you are not as other women in piety and God-fearing f, then be not soft in your speech [to men] g, lest he in whose heart is a [psychological] disease h be lustful [about you], but speak [to anyone asking you about the statements of the religion] honorable words [without violence or submission.]


[34] 33. And stay in your houses [with dignity], and display not your finery like [the manner of the Arab in] the 'former Ignorance' [time.] i

And perform the prayers, give the Zakat [alms] and obey God and His messenger.

God wants [with such instructions] only to remove the abomination j from you, household [of the Prophet], and to purify you [from filth] with thorough purification.


[35] 34. And remember k what is rehearsed in your houses of the revelations l of God, and the admonition m; surely, God is Most Kind n, Most Awareo.








28 a i.e. the prosperity and abundant wealth.

28 b Of the World.

28 c Without any harming, beating or humiliation.











30 d i.e. two folds of what others deserve; because the [wives of the Prophet] know about Gods religion more than others do.

30 e Without any difficulty.







32 f But your God-fearing should be more than the God-fearing of other women, because the teacher and the guide is your husband, and the revelation came down in your homes.

32 g Do not address men with soft weak speech.

32 h i.e. in whose heart is doubt about the religion.





33 i Do not go out as did the women in the time of the Pre-Islam ignorance (or Jahiliah); and do not show off your ornamentation as did women in the past do.

[This is about the Former Ignorance], while the Later Ignorance will be before the coming of the Mahdi [: the Comforter or Elia or Elijah of the Last Days.] This is now its due time: when woman exposed her arm and her legs and she exceeded in the nakedness and the make-up more than the Former Ignorance.

God be glorified pointed out to this time in His saying in the Quran 68: 42, which means:

(On the day [of the sovereignty of the Awaited Mahdi: the Comforter] when the leg [of women] shall be bared, and they will be invited [by the Mahdi: the Comforter] to prostrate themselves [to God] but they cannot [comply.])

33 j i.e. the psychological and corporeal diseases.





34 k When your souls suggest to you to incline to the ornamentation and alluring of the World.

34 l It means: the Quran.

34 m The meaning: If anyone of you desires for the wealth and ornament of the World, let her remember the Quran revelations concerning the dispraise of the life of the World and the praise of the Next Life, and also to remember the admonitions about that in order that her soul will calm and her desire about the World and its ornamentation will abate, and she will not be deceived with it.

34 n With His servants, when He revealed to them the Quran to guide them to the correct way.

34 o About their acts and deeds, so that He will reward them accordingly in the Next Life.



[36] 35. Surely, men who submit [themselves to God] and women who submit,

men who believe [in God and His messengers] and women who believe,

men who devote [themselves to worship God] and women who devote a,

men who are true [of words and covenant] and women who are true,

men who persevere patiently [in adversity and affliction]and women who persevere,

men who are humble [to God, in their prayers,] and women who are humble,

men who pay alms [to the poor and needy] and women who pay alms,

men who fast [the month of Ramadan] and women who fast,

men who guard their chastity [from the adultery and homosexuality] and women who guard [their chastity],

and men who remember [and mention] God much b and women who remember [and mention God much]

God has prepared for them [in the Next Life] forgiveness and a great reward.






35 a So the submission is the first grade, the believing is the second grade and the third degree of escalation is the devotion to God, apart from people, with obedience and worship.


35 b When they stand up, sit down and recline in bed.



[37] 36. It is not for any man who believes neither is it for any woman who believes, when God and His messenger have decreed a matter, to have the choice in the matter. a

Whosoever rebels against God and His messenger has indeed gone into manifest error.


[38] 37. When you [Mohammed] said to [Zayd, the son of Haritha, whom you adopted and] whom God had favored [by guiding to the Islam] and you [Mohammed] had favored [by freeing him from slavery, and you said to him when he wanted to divorce his wife]: "Keep your wife to yourself and ward off [the punishment of] God [that you want to divorce her while she did not do any offense to you.]"

And you [Mohammed] hid within yourself that b which God is about to disclose c, fearing people d whereas God is More Worthy that you should fear Him.

So when Zayd had satisfied his desire of her [and he divorced her and her due time of the Idda elapsed], We gave her in marriage to you [Mohammed],

in order that e there should not be any fault in believers [when they marry] the wives of their adopted sons, when these have satisfied their desire of them f;

and Gods decree does inevitably take place.


36 a i.e. they have not the option about their affairs: so that if they like they may do it, and if they do not like they may not do it. But they must comply with Gods command, and work according to it without any delay or hesitation.




37 b i.e. your desiring her.

37 c Because it is God Who cast in your heart the desire for her.

37 d That they may criticize you.

37 e It means: We cast the desire for her in your heart, and We cast the matter of divorcing her in the heart of Zayd in order that Zayd will divorce her and you yourself will marry her, and that was for a purpose to which We aim, which is:

37 f It means: Lest they should not forbid the marrying of the divorced woman of whom they adopt; so that they will then say: Our Prophet married the divorced wife of Zayd, so why shouldnt we marry the divorced wives of those whom we adopt?

I say: God tries His loyal servants to see the extent of their piety and patience about the forbidden things.

Therefore, He tried Joseph with Zulaykha the wife of the police captain, and He found him having patience and firm will to withhold his lust.

He also tried David with the wife of Uria, and He found him impatient, and having no firm will to control himself.

And He examined Mohammed by the wife of Zayd, and He found him patiently forbearing, with a firm will to control himself about the forbidden things, so that he did not do anything when he saw her, other than that he said: (Blessed be God: the Best To Create.)

So God gave him what himself desired in lawful way, not unlawfully.

And God tried all those [prophets] with some married wives, because there is no way to get her unless her husband divorces her with his own will without forcing him to do so.

While the virgin can be demanded from her father in marriage; but if she is married, what will he do if her love is cast in his heart? Will he commit adultery with her and will be sinful, or will he control himself about the forbidden things and be patient? So this was the trial with which God examined his three prophets.



[Then God be glorified said:]

[39] 38. There is no blame on the prophet [about his marriages], concerning what God has ordained for him a.

Such was God's way with those [prophets] who passed away before b;

and Gods decree is ever an inevitable destiny c.


[Then God started to praise the prophets and messengers, and said:]

[40] 39. [The prophets and messengers] who deliver [to people] the messages of God, and fear Him d and fear not [concerning their message conveyance] anyone except God, and Enough is God to reward [them e.]


[41] 40. Mohammed is not the father of any of your men f, but God's messenger [to you] and the Seal of prophets [among you]; God is All-Knowing about everything [of the religion g.]


38 a i.e. He decreed for him since the day of his birth, that he would marry nine wives.

38 b When He allowed His past prophets to marry many wives: for David married seven wives in addition to his ninety two concubines. While Solomon married many women in addition to his three hundred concubines. Refer to the Torah collection [: the Bible], First Book of Kings, chapter 11.

And Gideon, the son of Joash, who was one of the chiefs and judges of the Children of Israel; he also married many wives.

Moreover, David obliged the husband of Michal, the daughter of Saul, to divorce her, and then he married her, because she was his fiance before her marriage, but her father broke the covenant with David and gave her in marriage to another one; then after Saul was killed, David came to demand his fiance until he took her by force. Refer to the Torah collection [: the Bible], 2 Samuel, chapter 3.

38 c It means: Gods decree, concerning the Prophet marrying of nine wives, was an inevitable decree; it means: it is prescribed and decreed from the day of his birth.


39 d If they feel any negligence on their part.

39 e For their forbearance of the hurt for their delivering the message.




40 f So that you object for him, his marriage to Zaynab the daughter of Jahsh, the divorced wife of Zayd.

40 g So He acquaints you with them in order to complete your religion.



[42] 41. Believers, mention God [in celebration] with much mentioning.


[43] 42. And celebrate His praises, morning and evening. a


[44] 43. It is [God] Who sends [blessings and mercy] on you b [believers] as do His angels c, to bring you forth from the depths of the darkness into light; God is Most Merciful to believersd.


[45] 44. Their salutation on the day when they will meet Him [after their death] will be "Peace! [: Salam!]" e; and He has prepared for them a good [precious] reward [in Paradise.]


42 a The meaning: Glorify Him continuously: day and night. It means: You should remember Him at every time, and when you see any codmic sign and when you see any marvelous creature.

Therefore, God commanded us to remember and glorify Him continuously, but in this time, most people forsook Gods remembrance and started to remember and mention the sheikhs, imams and patrons.

Obviously this is the association: so they mention them when they stand up and sit down, mention them in their delights and in their distresses, in their birthdays and their death days, they mention them to request their needs out of them; they forgot about God, Who then made them forget about their own souls; certainly such people are the disbelievers.



43 b i.e. He communicates with you: by sending His blessings and mercy on you.

43 c By bringing the revelation to your prophet, by helping you against your enemies and by guiding you to the righteous way.

This is because the revelation is of two kinds: the first is from God to the prophet directly without any means, and the second is when some of the angels brings it down.

The purpose of sending down the revelation and conveying it to you, is in order to bring you forth from the depths of the darkness into light.

Therefore, contemplate this word, for God be glorified did not say: He communicates with you because you are pious, but He said that is in order to bring you forth from the depths of the darkness into light; i.e. from the darkness of the ignorance to the light of the knowledge and guidance.

Hence, He means, by the Arabic word in the aya, the communication.

43 d So as that He communicates to them with His blessings and bounties.



44 e It means: On the day when they die and go to the world of souls, the angels will salute and give them the glad tidings of Paradise.




[46] 45. O prophet, We have sent you [to people] as a witness [of them], a bearer of glad tidings [to those of them who believe], and a warner [of punishment to any who denies and does not believe],


[47] 46. And as a preacher to God [s worship a] by His leave b, and [the Quran is] a lamp that gives light c.


[48] 47. And give glad tidings to the believers, that [in the Next Life] there awaits them with God a great favor [more than the reward which they deserve.]


[49] 48. And obey not the disbelievers d and the hypocrites e, and disregard their insolence f, and put [O prophet] your trust in God g; and enough is God as a Guardian [over you h.]











46 a And to discard the idols and the worshipping of idols.

46 b In fact the Quran is permission from God to the Prophet and a command of God.

The meaning: We have sent you with the Quran which is a permission for you to preach to God.

46 c For any who receives its light.




48 d Concerning that to which they invite you.

48 e Concerning that with which they advise you.

This in fact has been explained in the beginning of this soora.

48 f i.e. disregard their hurt, and I will vouchsafe you against their evil.

48 g To propagate the religion, and do not pay attention to anyone.

48 h i.e. to protect you.



[50] 49. O believers, when you marry believing women and then divorce them before you contact them [sexually], you to reckon no period against them a; so give provision to them and release them [to their families] with fair releasing [without quarrelling or harming.] b


49 a [The idda is the period of the woman abstinence from marriage.]

Therefore, God be glorified did not command any idda for the wife whose husband divorces without having contacted her sexually [or he did not do sexual intercourse with her], so that whenever she likes to marry another one, she is allowed to marry without such idda.

49 b Such provision is for the one having no dowry: like the woman given in substitution [This is a woman given in marriage in substitution: that is to give them your daughter as a wife for their son, and take from them a woman as a wife for your son], and is also for the offered woman; but the one having a stated dowry, she deserves half of it.



[51] 50. O prophet, We have made lawful for you your wives to whom you have paid their dowries,

and those [concubines] whom you possess out of [the spoils of war a] that God has offered to you,

and [We have made lawful for you without dowry] daughters of your paternal uncle[s] and daughters of your paternal aunts, and daughters of your maternal uncle[s] and daughters of your maternal aunts who have migrated together with you [to the city of Medina],

and a believing woman who has offered herself to the prophet [without dowry] if the prophet likes to marry her b;

a privilege this for you but not for the rest of believers c.

We know [the profit of the dowry] that We have prescribed for them concerning their wives d, and [the rights of their concubines] that they possess e;

so that there should be no difficulty for you f ;

and God is Most Forgiving [for you], Most Merciful [to you.] g


[52] 51. You [prophet] can defer h [and isolate] out of them whom you will, and receive to you [in bed] whom [of them] you will, and whomsoever you desire of those whom you have set aside [temporarily], it is no sin for you [to receive her again].

That i is better; that they may be comforted and not grieve j, and may all k of them be pleased with what you give them.

God knows what l is in your hearts [O members of the families of the wives of the prophet], and God is All-Knowing m, Most Clement. n


[Then when the Prophet had nine wives in total, this aya was revealed to him:]

[53] 52. Henceforth you [prophet] are not allowed [to marry other] women o,

nor that you change them for other wives p, eventhough their beauty may please you,

save those [concubines] whom you possess.

And God is Watchful over everything. q



50 a Of these were Maria the Coptic, the mother of his son Abraham, and Safiya and Juwairiah whom he freed and married.

50 b So do not prevent her from that, O family of the woman.

50 c It means: this statement is special for you apart from the rest of Muslims; therefore, Muslims must give the dowry, eventhough she be his cousin, but God allowed the prophet to marry these girls without dowry, as may he also marry the offered without dowry.

50 d While We have exclusively allowed that exclusively for you alone, as a mitigation or alleviation for you.

50 e That We prescribed for them that it is not lawful to anyone of them to sell her if he marries her, and then if he wants to divorce her, he must give her some provision and free her.

50 f Concerning your many wives [: the polygamy], and that you may choose out of the concubines whom you like.

50 g So that He removed the difficulty from you.













51 h From her turn and her night.

51 i It points out to the aya of the Option or the Choice; 33: 28 which means: (O prophet, say to your [nine] wives: "If you want the Worldly life and its welfare etc.)

The meaning: That option is better for them that they may be delighted and be content with the reward and recompense which God has prepared for them on account of their obeying God and His messenger and the satisfaction with what God allowed for His messenger, and with what the messenger chooses out of them for himself.

51 j For missing anything on their behalf, because they know about the reward and prosperity of the Next Life.

51 k The deferred, the received, the isolated and the desired.

51 l Good pleasure about the Prophet or blaming him about that; for it is God Who allowed him that.

51 m About the advantages of the Prophet and his wives.

51 n Concerning what He allowed for him and stated for his wives.






52 o It means: after these nine women.

52 p It means: nor that you may divorce one of them to marry another one in order to complete nine.

52 q So that He watches your acts and does what is good for you.



[When the Prophet married Zaynab, he made a banquet for his companions, who started to eat and go out, except three of them who ate and sat after eating to talk among themselves; therefore, this aya was revealed concerning them:]

[54] 53. O believers, enter not the houses of the prophet, unless permission is given to you for a meal a, without waiting [for the prophet, in order to go out with him b.]

But when you are invited, then enter; and when you have had the meal, then leavec [after the eating],

neither [should you stay] lingering for any idle talk [among yourselves];

That d is hurtful to the prophet, and he is shy [to dismiss] you; but God is not shy of the truth e.

And when you ask [his wives] for any object [of the World], ask them from behind a screen f; that is purer for your hearts and theirs [from doubts and from the suggestions of Satan.]

It is not for you to hurt God's messenger [with anything of that], neither to marry his wives after his [death], ever g;

surely, that would be, in God's sight, a monstrous thing [so avoid it.]


[55] 54. Whether you [men] expose anything [of that you are forbidden] or hide it [within yourselves], surely God is All-Knowing of everything [and will punish you about it.]



53 a i.e. to eat food.

53 b But you should go out when you finish the eating.

53 c It means: Go out of his house after finishing the eating.

53 d Waiting and lingering for talks in his house.

53 e i.e. He does not consider that shameful.

53 f Lest your sights may fall on them.

53 g Because his wives have become your mothers.



[When the aya of the screen 33: 53 in this soora was revealed, their fathers and brothers said: And we too should speak to them from behind a screen! Therefore, this aya was revealed:]

[56] 55. There is no blame on the [wives of the prophet, if they speak without screen] to their fathers, or their sons, or their brothers' sons, or their sisters' sons a,

or their womenfolk, or what [slaves and handmaidens] they possess b;

so, [wives of the prophet,] ward off God [s punishment] c surely, God is Witness over all things d.



55 a It means: they may not screen themselves from them.

55 b They are allowed to speak to the [Prophets wives] without screen.

55 c Concerning the speaking with strangers [other than those stated in the aya] without screen.

55 d He hears and sees.



[57] 56. God and His angels do communicate a with the prophet [in the way of inspiring and helping him.]

O believers, do communicate with him [to learn about your religion, and do obey his order], and submit [yourselves to him] with compliance b.


56 a The meaning: God and His angels communicate with the Prophet: with revelation, blessings, helping him against the disbelievers, telling him about the plights of the associaters and their cunning so that he may beware of them.

56 b So do not object to his decision and his commands.

The indication of this is His saying be glorified in the Quran 4: 65, which means:

(But never [is there any belief in their hearts, other than only their mere saying: "We believe]",

By your Lord [O Mohammed]! They will not [truly] believe until they refer all that is in discord between them, to your judgment,

and then will find within themselves no [embarrassment and] dislike of your decision, and submit [to your decision] with full submission.)

The meaning: Until they submit themselves to your decision and do not object to it.

Therefore, God be glorified commanded the Muslims to communicate with the Prophet and learn from him the details of their religion and hear his words, and work according to his orders; this was during his life time, while today, the Prophet is not present among us in order to communicate with him, so we should say:

Our God, give salam to Mohammed as did You give salam to Abraham, You are Most Laudable, Most Glorious!

Our God, bless Mohammed as did You bless Abraham, You are Most Laudable, Most Glorious!

For God taught us to salute to His prophets and to say salam to them, when He Himself started to say salam to them; as in His saying be glorified in the Quran 37: 109, which means: ("Salam be for Abraham.")

And He said in the aya 37: 130, which means:

(Salam to Elias [and his believing companions.])

And it has been explained about Elias [: Prophet Isaiah] in the interpretation of the Quran 6: 85.

And God be glorified said in the aya 37: 120, which means:

([Say if you mention them:] "Salam be for Moses and Aaron!")

And He said in the Quran 37: 79, which means:

("Salam be to Noah" among the worlds.)

And God be glorified said in the Quran 11: 73, which means:

(The mercy of God and His blessings be upon you, O members of the family of the house [of Abraham]! Surely, He is All-Laudable, All-Glorious.)

And God be glorified said in the Quran 27: 59, which means:

(Say [O Mohammed]: "Praise be to God [Who destroyed the disbelieving nations], and [say] peace be to His servants whom He chose.)

Therefore, when one of the prophets is mentioned before you, then say: Peace [or Salam] to him!

And it is meaningless that anyone may say: Prayer be on him!



[58] 57. Those who annoy God and His messenger a God [will] curse them in this World b and in the Next Life c, and prepare for them a humiliating chastisement.


[59] 58. And those [hypocrites] who annoy believing men and believing women, while these have not done any offense [against them] d, bear [on themselves] a calumny and a flagrant sin.


57 a i.e. those who annoy them with bad words; i.e. with blasphemy, reviling and mockery.

57 b i.e. God diverts them away from His mercy.

57 c He diverts them from His Paradise.



58 d It means: Those hypocrites who speak with lies, obscenity and reviling against the believers without any offense of the believers against them.



[60] 59. O prophet, tell your wives and daughters, and the women of the believers, that they should cast their outer cloaks a over their persons.

That is most convenient b, in order that they should not be recognized and so not annoyed c. And God is Most Forgiving d, Most Merciful e.


59 a Such cloak is to cover the body of the woman, and with which Jewish women used to wrap themselves, as do Iranian women also wrap themselves with, and which they call Chadre.

It means: they put the cloak on their faces and wrap their bodies with it, lest they should be known by the Jews, dwelling in the city of Medina, and the hypocrites: know that they are Muslims, and so may speak against them with improper words among themselves and backbite them

59 b More close to the veiling, honor, righteousness and better outcome.

59 c It means: If the woman is wrapped with her cloak, none of Jews and hypocrites may recognize her, and so she will be safe of their mockery and hurt.

59 d Concerning their past act of forsaking the Hijab [: the veil and cloak.]

59 e To them when He commanded them with the Hijab [: the veil and cloak], in order that they may not be recognized.



[Then God be glorified started to threaten the Jews and hypocrites who hurt the believers, and He said:]

[61] 60. Surely, if the hypocrites do not give over [their hypocrisy], and those in whose hearts is a [psychological] disease a and those that make commotion b in the city [of Medina], We shall assuredly stir you [prophet] against them c, then will they not be able to dwell with you in [the city] more than a little while.


[62] 61. [They were] driven away with curse, wherever they were foundd, were overtaken [with torment] and slain [without mercy.] e


[63] 62. [As such was] God's way [of dealing] with those [wrong-doers] who passed away before f; you can never find any changing in [such] God's way [of dealing. g]


60 a If they do not desist from their rancor and enmity towards the Muslims.

60 b i.e. those who frighten the Muslims by some false news which they broadcast among people that the associaters defeated the Muslims in the battle field, and so on of the false news and words.

60 c The meaning: If they do not desist from their words and acts, We will acquaint you with them and their names, and you will command the believers to boycott them and forsake the trafficking with them and do not speak to them; then they will regret because of the shame, disgrace and difficult livelihood, and then they will go to another city.

The Arabic word in the aya has been explained in the interpretation of the Quran 5: 14, which means:

(So We have stirred up enmity and hatred among them [and they divided into many sects.])




61 d Because of their bad manners of behavior, their indecent acts and vile words, and therefore, wherever they were found

61 e It means: For this reason, We overtook them with punishment, so We set on them the king of Babylon Nabuchodonosor who killed them without mercy, took the rest captives to Babylon to torture them with hard labor; as such did [the Assyrian] king Assure: king of Nineveh took them captives to Nineveh and tortured them with hard labor; as had Pharaoh before tortured them.



62 f It means: As such was Gods way of dealing with the past nations, by setting on the hypocrites and wrong-doers, some others more than they were in doing wrong, so that they took revenge on them, tortured and captured them, plundered their women and enslaved their progeny.

62 g It means: Gods way of dealing does not change in the present and in the future; so that as was it in the past, it is the same at present and will also be the same in the future.



[Some associaters asked the Prophet salam to him and said: If you are a messenger (or an apostle) as you claim, then tell us when we shall die!

Therefore this aya was revealed:]

[64] 63. The people ask you [Mohammed] about the hour [of their death appointment a.]

Say [answering them]: "The knowledge about it is only with God. b

But you [Mohammed] do not know, [neither do they] perhaps the hour [of death of some of them] may be imminent."


[Then God be glorified said:]

[65] 64. God has rejected the disbelievers c, and has prepared for them a blazing [fire.]


[66] 65. Wherein they will abide forever; they [then] will have neither any patron d nor any helper e.


[67] 66. On the day when their faces [and sides] are turned over in the fire f; they say: "Would that we had obeyed God and had obeyed the messenger g."


[68] 67. And they [will] say: "Our Lord, we obeyed our masters and chiefs, and they misled us from the [right] way." h


[69] 68. "Our Lord, give them double of the chastisement and curse them with a great curse. i "








63 a It means: about the hour in which they will die.

63 b And I myself do not know about the time of your death appointments.










64 c i.e. He has diverted them away from His mercy.






65 d To take care about their affairs and to save them from it.

65 e To help and save them from the punishment.





66 f The meaning: they are turned over in the fire, one time to the right, another time to the left and still another time on their faces.

66 g As had the believers obeyed, and so have they been saved of the punishment.





67 h i.e. they diverted us from the way of the truth to the way of the falsehood.

67 i i.e. the news of which may reach to the end of the world.



[When the battle of Bani Quraizha took place, some of the hypocrites said: The Prophet killed them in order to take their wealth; therefore, this aya was revealed:]

[70] 69. O believers, be not [with your Prophet] as those [the Children of Israel] who hurt Moses a, but God declared him quit of what they said b; and, before God, [Moses] is honorable c.


[71] 70. O believers, ward off [the punishment of] God d, and say sound words e.


[72] 71. [And then] God will [in the future] correct your works for you [if you say sound words], and forgive you your sins [if you do not say the words of falsehood]; and anyone obeys God and His messenger, has [indeed] attained a great success [with the prosperity of Paradise.]


69 a When they said: He cleft the earth open with Karon [Korah] in order to take his treasuries.

69 b So that He cleft the earth open with his treasuries also, lest they should ascribe to Moses the coveting of the wealth.

69 c i.e. having honor and respect.





70 d And beware of saying the words of falsehood.

70 e And do not ascribe the coveting of wealth to the messenger of God.

This sentence has been explained in the interpretation of the Quran 4: 9.



[73] 72. We did expose the heavens and the earth a and the mountains b to [bear] the 'deposition in trust' c, and they refused to bear its [sin] and were afraid of the sin of the betrayal [in case they betray], but man has borne the [sin of its betrayald]; surely he is ever a wrong-doer [of himself and others] and ignorant [about consequences of affairs.]


[74] 73. That God will chastise the hypocrites: men and women, and the associaters: men and women e; and [that] God will turn [in forgiveness] towards the believers: men and women f; for God is Most Forgiving g, Most Mercifulh.

72 a i.e. the planets including the earth.

72 b God be glorified in fact separated the mentioning of the mountains from mentioning the earth, because some of the mountains were outside the earth [and were not part of it], and they were meteorites which fell on the earth and became the mountains on it.

72 c The 'deposition in trust' which God exposed to the planets and the mountains at the start of their formation was the seed of life.

God be glorified in fact said that He (exposed the heavens and the earth and the mountains to [bear] the 'deposition in trust'), but He did not say (cast); because the chlorophyll substance is scattered in the space, as is the water vapor (the rain) in addition to that the dust falling from the space bears living cells; because the origin of the dust is from some planets that were inhabited in the ancient time, then when its life ended and its Doomsday occurred, they tore up and became meteorites, then those meteorites tore up and dispersed in the space as scattered dust.

In addition, the present planets including the earth circle around the sun, and on account of their circling, they will be exposed to these three substances: the chlorophyll, the water vapor and the cells falling together with the dust or together with the meteorites which fell on the earth and became mountains.

So for this reason, God be glorified said that (We exposed the heavens and the earth and the mountains to [bear] the 'deposition in trust'))

But He did not say: We cast the deposition in trust.

Therefore, the planets did not betray the deposition in trust, to destroy those seeds, but they preserved them, so they grew and reproduced and so life spread on them and on their mountains.

72 d So he betrayed the deposit which God trusted him with: it is the word of monotheism; for God recommended men by the tongue of His prophets and messengers (or apostles) to worship Him alone without ascribing any associate with Him in the worship, and that fathers should recommend their sons: a generation after another with such recommendation, and He made it a deposit in trust with them.

God in fact so frequently commanded the Children of Israel in the Torah with such commandments, as did He emphasized that in the Quran, but most people betrayed the deposit in trust, and worshipped various kinds of creatures and bore the sin of the betrayal, when they wronged themselves and threw themselves in Hell, because of their ignorance about the consequences of affairs.

The first one, in the time of Adam, to betray the trust was Cain: that was when Adam went to pilgrimage, he recommended Cain to take care about his brother Abel, and he said: He is a deposit in trust with you, until I return back from the pilgrimage.

But he betrayed the trust and killed his brother Abel.




73 e Who betrayed the trust and worshipped the created beings beside the Creator.

73 f Who fulfilled the trust and did not associate anything with God.
73 g To the repenting.
73 h To the regretting.

By God's help, the interpretation of the soora 33 of the Quran is completed;

So (praise be to God: Lord of the worlds.)


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