Quran Surah 33 Ayat 36 in Hindi | 2024

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وَقَرۡنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجۡنَ تَبَرُّجَ ٱلۡجَٰهِلِيَّةِ ٱلۡأُولَىٰۖ وَأَقِمۡنَ ٱلصَّلَوٰةَ وَءَاتِينَ ٱلزَّكَوٰةَ وَأَطِعۡنَ ٱللَّهَ وَرَسُولَهُۥٓۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذۡهِبَ عَنكُمُ ٱلرِّجۡسَ أَهۡلَ ٱلۡبَيۡتِ وَيُطَهِّرَكُمۡ تَطۡهِيرٗا

Wa qarna fee bu yoo tikunna wa laa tabarrajna tabarrujal Jaahiliyyatil oolaa wa aqimnas Salaata wa aaateenaz Zakaata wa ati’nal laaha wa Rasoolah; innamaa yureedul laahu liyuzhiba ‘ankumur rijsa Ahlal Bayti wa yutahhirakum tatheeraa

ENGLISH TRANSLATION

The verse you quoted, Surah Al-Ahzab (33:33) from the Qur’an, does indeed guide the wives of Prophet Muhammad – peace be upon him – and contains general principles for all Muslim women about modesty, devotion to faith, and obedience to God and His Messenger.

Now, I am going to discuss these points briefly.

Stay in your houses: This is a very great lesson about privacy and dignity for the wives of the Prophet. The command is to stay within their houses, not to go out unnecessarily unless it really is going to serve a public or private interest.

And not to reveal their adornment as it used to be shown of old in the time of ignorance: The latter part of this verse simply refers to the type of etiquette or customs displayed during the pre-Islamic period of ignorance, which was usually marked by boasts of wealth, status, and physical beauty. Here, modest dressing and humility of speech and conduct are called for.

Practice their religion: The verse addresses the wives of the Prophet, and by extension, other Muslim women, with the call to practice worship in the form of prayer and giving charity, or zakat, and adherence to the teachings and guidance of Islam as revealed in the word of God and the practice of His Messenger.

Exegetical Interpretations and Jurisprudential Applications:

Some scholars understand it as a special injunction for the wives of the Prophet, in view of their exceptional status and responsibilities as exemplary characters in Islam.

Others take it as a general principle concerning all Muslim women, wherein lies emphasized the prime place of dignity, modesty, and faithfulness in their lives.

It is relevant to note that meanings can differ among scholars as well as between different traditions in Islam itself.

Some Additional Considerations on the Meaning:

Islam identifies modesty and piety as leading virtues, and this includes not only ladies but their male counterparts as well. Both should be advised to behave and dress with modesty, without extravagance, and in a manner that avoids immodesty.

Islamic stipulations about modesty would involve clothing, behavior, speech, and interactions between people.

Practices may be different based on cultures, personal preferences, or religious arguments over modesty that Muslims may make.

If you have further questions regarding this verse or Islamic teachings on modesty in general, or wish to know it in a deeper context, discussing and referring to such points by turning to the scholars and sources of knowledge known for their authenticity can be quite helpful.

Check Out: INSPIRATIONAL QURAN QUOTES IN MALAYALAM | 2024

QURAN 33 VERSE 33 EXPLANATION

This is commentary from Ibn Kathir and Ala Maududi on verse 33 of Surah Ahzab. Briefly we will read these interpretations:

This verse is addressed to the Prophet’sﷺ wives. It commands them to stay in their homes and not to lead an undisciplined life like that of the pre-Islamic woman but to observe the proper ways of worship.

“This verse refers to a sin or actions of misconduct. We wish to remove all eventual evil from you and to purify you with a perfect purification.” denotes that word. The sin or misconduct is the thing that Allah is willing to distance from the Prophet’s household. He wants to do so by making them practice a modest and p.

Both commentators view modesty in women as very important. However, their views on how this fits into the modern world diverge slightly.

Ibn Kathir’s opinion is somewhat more constraining. He believes that a woman should remain at home most of the time and that it is generally impermissible to engage in other activities outside the home.

Maududi is a little more nuanced. He concedes that there might be cause for women to go out, but even then, they are to dress modestly and not display their beauty.

Quran With Tafsir (Commentary) : For many translations of the القرآن‎ it gives one the ability to see specific commentary from scholars which can help one understand the verse in different contexts.

Islamic websites or scholars: There are so many websites and Islamic scholars who could guide us through the studies of Islam in relevancy to women-related or modesty issues.

Ultimately, the most important thing is to find an interpretation that works for you and that allows you to practice your faith in a meaningful way.

SURAH AHZAB AYAT 34 IN ARABIC TEXT

وَٱذۡكُرۡنَ مَا يُتۡلَىٰ فِي بُيُوتِكُنَّ مِنۡ ءَايَٰتِ ٱللَّهِ وَٱلۡحِكۡمَةِۚ إِنَّ ٱللَّهَ كَانَ لَطِيفًا خَبِيرًا

Wazkurna maa yutlaa fee bu yootikunna min aayaatil laahi wal Hikmah; innal laaha kaana lateefan Khabeera (section 4)

ENGLISH TRANSLATION

Of course! Below are some translations of verse 34:

Sahih International: “And remember what is recited in your houses of the verses of Allah and wisdom. Indeed, Allah is ever Subtle and Acquainted [with all things].”

Yusuf Ali: “And recite what is rehearsed to you in your homes, of the Signs of Allah and His Wisdom: for Allah understands the finest mysteries and is well-acquainted (with them).”

Abul Ala Maududi: “Remember the Signs of Allah and the words of wisdom which are rehearsed in your homes. Verily Allah is All-Subtle, All-Aware.”

Muhsin Khan: “And remember O you the members of the Prophet’s family, the Graces of your Lord that which is recited in your houses of the Verses of Allah and AlHikmah i.e. Prophet’s Sunnah legal ways, etc. so give your thanks to Allah and glorify with His Praises for this Quran and the Sunnah. Verily, Allah is Ever Most Courteous, Well-Acquainted with all things.”

Pickthall: “And keep in remembrance that which is recited in your houses of the revelations of Allah and wisdom. Lo! Allah is Subtle, Aware.”

Dr. Ghali: “And remember what is recited in your homes of the signs of Allah and (the) Wisdom; surely Allah has been Ever-Kind, Ever-Cognizant.”

Abdel Haleem: “Remember what is recited in your houses of God’s revelations and wisdom, for God is all subtle, all aware.”

Muhammad Junagarhi: “And continue to recite the verses of Allah and the traditions of the Prophet being recited in your houses, for indeed Allah is gentle and ever-aware.”

In order for us to understand Surah Ahzab-verse 34, I draw below the explanations given by two well-accepted Tafaseer: Abul Ala Maududi and Ibn Kathir.

Abul Ala Maududi’s explanation is about the very gist of the verse: that there was an aspect of education through which the wives of the Prophet taught the people in a home from where divine revelations and wisdom were made known to them. “Wadhkurna” in Arabic means literally both remembrance and mentioning. In the first understanding of the verse, it is a reprimand to the Prophet’s wives not to lose sight that ignorance cannot be manifested inside the house of a Prophet, which is a source of divine teachings. The second one is an exhortation for them to spread about what they witness and learn since with better access and proximity to the Prophet, much insight is at their disposal that others cannot easily gain access to.

This verse then showed two basics in this respect, the revelations of Allah and wisdom. Where the former were the verses of the Quran, the latter comprised the broader concept along with wise counsel through the Prophet Muhammad. According to Maududi, the term “hikmat” encompasses within it “ilm al-hikmah,” inculcated not only by the Quranic teachings but by the exemplary character and oral teachings of the Prophet. Also, some people, based on the application of the word “ma yutla”, limit the term to the recitation of the Quran itself. Again, a wrong presumption, as the Quran itself applies the word more generally. For example, in Surah Al-Baqarah, it applies the same word to the recitation of magical formulas attributed to Prophet Solomon. Thus, the “recitation” itself is hardly limited to only the verses of the Quran but refers to a broader number of teachings and guidance held by the prophet.

In effect, an explanation by Abul Ala Maududi reiterates that Prophet’s wives have a shared responsibility of sanctifying their house as a sacred place where to the divine commands are followed and disseminated to others, as the Prophet himself did. He also argues against the restriction of the word ‘recitation’ to the Qur’anic Word alone and insists that, in the present instance, it has been used in the original sense given to it by the Qur’an.

Innal muslimeena wal muslimaati wal mu’mineena wal mu’minaati walqaaniteena walqaanitaati wassaadiqeena wassaadiqaati waaa’imaati walhaafizeena furoojahum walhaafizaati waz zaakireenal laaha kaseeranw waz zaakiraati a’addal laahu lahum maghfiratanw wa ajran ‘azeemaa

ENGLISH TRANSLATION

Indeed, Allah has prepared forgiveness and a great reward for Muslim men and women, believing men and women, obedient men and women, truthful men and women, patient men and women, humble men and women, charitable men and women, fasting men and women, men and women who guard their private parts and men and women who remember Allah often.

And for all Muslim men and women, believing men and women, obedient men and women, truthful men and women, patient men and women, humble men and women, charitable men and women, fasting men and women, chaste men and women, and men and women who remember Allah abundantly, Allah has prepared forgiveness and a wonderful reward.

Indeed, the submitting men, and the submitting women, to the believing men, and the believing women, to the obedient men, and the obedient women, to the truthful men, and the truthful women, to the patient men, and the patient women, to the humble men and the humble. The men who give alms and the women who give alms, to the fasting men and the fasting women, to the men who guard their privacies and the women who guard, and the men who remember Allah much and the women: Allah has prepared for them forgiveness and a mighty reward.

Verily Allah has prepared forgiveness and a mighty reward for the Muslims, men and women, for the believers, men and women who testify to the Oneness of God when they believe in the Oneness of Allah, and the evidences of Allah’s Lordship and His Names and Attributes, submissive unto Allah, for the women who submit themselves unto Allah in obedience, truthful men and truthful women in their speech and their belief, patient men and patient women in all that they face in this world in obeying Allah and keeping away from what He has forbidden, humble men and humble women who humble themselves in obedience to their Lord, the men who give in charity and the women who give in charity, the men who fast and the women who fast, the men who guard their chastity and the women who guard their chastity, the men who remember Allah much and the women who remember Allah much—prepare for them the forgiveness of sins, the unlimited good of Paradise, a great reward of Paradise, gardens beneath which rivers flow—to stay therein and a goodly dwelling in the Garden of Eternity, in the company of the pure wives—the women of Jinn with straight, beautiful eyes and the women of mankind who were neither of the world nor of the Hereafter. Allah has won their forgiveness and a great bounty.

This is undoubtedly a call of great significance; surely, Allah has prepared for them forgiveness and a great reward: And submit men, and submit women, and believing men, and believing women, and obedient men, and obedient women, truthful men, and truthful women, patient men, and patient women, humble men, and humble women, almsgiving men and almsgiving women, men who fast and women who fast, men who guard their private parts and women who guard, men who remember Allah much and women remember – 3:31.32, tr.

Surely, for the men who submit and for the women who submit, for the true believers who are men and for the true believers who are women, for the men who are patient and for the women who are patient, for the men who humble themselves and for the women who humble themselves, for the men who give alms and for the women who give alms, for the men who fast and for the women who fast, for the men who guard their chastity and for the women who guard their chastity, for the men who engage abundantly in the remembrance of Allah and for the women who do so, for all of them has Allah prepared forgiveness and a great reward.

The men who Submit themselves to Allah and the believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humbly submissive men and the humbly submissive women, the charitable men and charitable women, the fasting men and fasting women, the chaste men and chaste women, multiplying in the remembrance of Allah-for such Allah has prepared forgiveness and a great reward.

بےشک، اللہ تعالیٰ نے مسلمان مرد اور مسلمان عورتوں، مومن مرد اور مومن عورتوں، فرماں بردار مرد اور فرمانبردار عورتوں، راست باز مرد اور راست باز عورتوں، صبر کرنے والے مرد اور صبر کرنے والی عورتوں، عاجزی کرنے والے مرد اور عاجزی کرنے والی عورتوں، خیرات کرنے والے مرد اور خیرات کرنے والی عورتوں، روزے رکھنے والے مرد اور روزے رکھنے والی عورتوں، اپنی شرمگاہ کی حفاظت کرنے والے مرد اور حفاظت کرنے والی عورتوں، اور اللہ کی بہت زیادہ یاد کرنے والے مرد اور یاد کرنے والی عورتوں کے لئے اللہ تعالیٰ نے (وسیع) مغفرت اور بڑا ﺛواب تیار کر رکھا ہے۔

QURAN 33 VERSE 35 EXPLANATION

An explanation of Surah Ahzab, verse 35, can be taken from the following commentary from two Tafseer works that are considerably respected by many: Abul Ala Maududi and Ibn Kathir.

The explanation of this verse by Abul Ala Maududi explains that the broader principles laid down and served by specifying the wives of the Prophet relate to the entire Muslim community. Obedience to Allah, faith, obedience, truthfulness, and perseverance; meekness, charity, fasting, and chastity; and to be ever-mindful of Allah-this appeal follows immediately after the mention of the wives of the Prophet, and it is therefore not confined to them alone but embraces all other believing Muslims also. It shows that this religion’s adherents must possess these traits for establishing a model of virtuous society based upon these patterns of character.

Maududi goes on to explain that “submit” means those who have wholeheartedly accepted Islam and are loyally following its injunctions. “Believers” denotes faith that is thorough, unflinching, and accepting the dictates of Islam as absolute truth, with no tendency to seek plea-bargaining for concession of its fundamentals. He insists upon practical obedience, which comes when belief is translated into actions, not merely words or beliefs that are isolated from action.

How through this, Maududi encapsulates the total approach of faith and submission to Allah—which contains heartfelt belief as well as undertaking actions. He stresses the true observance of the teachings of Islam to help mold individual character and build a righteous society.

This commentary by Abul Ala Maududi assures that the verse was profound and notable, not just with regard to the wives of the Prophet but applicable to all Muslims trying to lead pragmatic lives in adherence to the principles of faith, obedience, and righteousness.

You can let me know if you would like me to incorporate the commentary by Ibn Kathir as well.

This refers to people who generally live a life of truthfulness in words and deeds. They do not tell lies, deceptions, frauds, and forgeries. Honesty governs their words so that their conscience speaks out what they believe to be the truth. They carry themselves in righteousness and truth, keeping honesty in all their doings and dealings with others.

This means those who persevere and are serious in the face of adversities, hazards, hardships, and losses that are suffered in the way of Allah and His Messenger (peace be upon him). And they cling to the religion of Allah with great vigor, in spite of fear, tempting prospects, and self-desires that keep knocking it off-course.

They are humble, void of pride, vanity, and haughtiness. They consider themselves as servants of Allah and they submit before Him absolutely. Their hearts and bodies are submissive before Allah, made up of God’s fear. Such people generally lack the pride found in those void of the fear of Allah.

This goes further than just giving obligatory charity (Zakat), but contributing to general charity also. They sincerely give of their wealth in the path of Allah, giving aid to orphans, the ailing, the needy, and the oppressed. The care they show spreads to those who are in want, and they are not afraid to help in promoting Allah’s religion.

This involves both obligatory and voluntary fasting, and by this act, demonstrating dedication to spiritual workouts of self-denial for the sake of Allah.

This involves abstaining from adultery and covering the private parts of the body. It extends really far beyond just nudity to clothes showing the contours of the body or being too transparent.

Remembering Allah much is saying the name of Allah frequently in all paths of life. It is a natural sense of being mindful of God, instilled in the heart and mind. They are those people who never forget to recite the name of Allah in thanks to Allah or in making supplication from Allah for mercy or repentance in every matter.

This continuous remembrance of Allah is the reason for Islamic life, which is above and beyond any acts of worship at certain times. It establishes a continuous relation with Allah that soaks all actions in life with holiness and remembrance.

This verse makes a further allusion to the virtues appreciated by Allah and includes such attributes as sincerity, obedience, honesty, patience, modesty, charity, fasting, and chastity with remembrance of Allah. These attributes do not relate to any gender but are requirements both for man and woman and the foundation of those godly principles which make life pious.

Please let me know if you want more elucidation of these points.

SURAH AHZAB AYAT 36 ARABIC TEXT

وَمَا كَانَ لِمُؤۡمِ

Wa maa kaana limu’mininw wa laa mu’minatin izaa qadal laahu wa Rasooluhooo amran ai yakoona lahumul khiyaratu min amrihim; wa mai ya’sil laaha wa Rasoolahoo faqad dalla dalaalam mubeenaa

ENGLISH TRANSLATION

These three verses reiterate and stress the fact that Allah and His Messenger make a decision, the need for complete obedience to them and surrender. Whether the decision relates to the collective good or the individual, it is incumbent upon all believing men and women, and neither of them has a choice or an escape route.

The emphasis has been repeated only for the reason that the fact of seriousness of deviation from the commands of Allah and the guidance of His Messenger has been boldly stated. This leaves no doubt that to deviate from the commandments prescribed by Allah and His Messenger could definitely guide one towards an open path of error and deviation from the right path.

The verses also highlight that it is not appropriate for any believer, male or female, to have a choice in a matter once it has been determined by Allah and His Messenger. The call for submission and adherence to the divine authority is a recurrent factor in these verses that presses upon the believers the need for submission to any injunction decreed by Allah and His Messenger.

These all verses hint at the believers that obedience, submission, and acceptance of divine authority in life is imperative. They express severity and consequences of a boundary crossing attack that consists of Allah and His Messenger, about the decisions they make.

اور (دیکھو) کسی مومن مرد و عورت کو اللہ اور اس کے رسول کا فیصلہ کے بعد اپنے کسی امر کا کوئی اختیار باقی نہیں رہتا، (یاد رکھو) اللہ تعالیٰ اور اس کے رسول کی جو بھی نافرمانی کرے گا وه صریح گمراہی میں پڑے گا

QURAN 33 VERSE 36 EXPLANATION

Surah Ahzab, verse 36, deals with the principle that where Allah and His Messenger have decided on a matter, it does not behoove a believing man or woman to have an option of their own choice. Whosoever acts in defiance to Allah and His Messenger is indeed perceptibly misguided.

The background of this verse was that Zainab’s marriage was proposed to the Prophet Muhammad for Zaid. Zainab and her relatives were unwilling at first because Zaid was socially low in status compared to Zainab. With this revelation, they submitted to the decision, and the marriage took place.

Ibn Abbas says that Zainab did not welcome this at all. She took pride in her noble lineage, and Zaid had been a slave, so he did not have as high a status as she did. Her brother Abdullah bin Jahsh did not have different feelings. Both of them accepted on hearing this verse, vested in the acceptance of Allah and His Messenger’s authority.

This marriage was consummated, and the bridal expenses were borne by the Prophet Muhammad ﷺ from his pocket. The incident again focuses on the primacy of submission before the decree of Allah, which might be contrary to liking or to social environing.

Although the surah was revealed in this specific context, it expresses a general principle of Islamic law. It states that no person at all, neither individual nor authority, private or public, belonging as he may to parliaments, or congresses, ministries, courts, nor to any organization within or outside the state, or of whatever class he may be, has any inherent right to their contrary opinion within this particular community. To be Muslim means to submit one’s freedom of opinion and action to the command of Allah and His Messenger.

If anyone says, ‘I am a Muslim,’ yet in his own heart makes any sort of reservation about free choice and action, his declaration is in direct opposition to the true profession of faith. Simultaneously, it is impossible to bring together two totally conflicting attitudes. A real Muslim is bound to obey each and every command of Allah and His Messenger. Whoever is not ready to submit himself to Divine authority can lay no claim whatsoever to having any vestige of faith in Islam. That kind of person would be considered a hypocrite by God and men alike, no matter how much faith one might proclaim with one’s lips.

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