النص المفهرس

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Surah al-Ahzab : 33: 56
time when no prophet or angel could dare intercede on behalf of anyone,
it was right at that time that he was blessed with the celebrated station of
intercession called: >>pl. (Al-magam-ul- mahmud: Praised Station).
Given the interpretation that Allah's Salah in favour of the Holy
Prophet
means praise, someone may raise a doubt that, according to
the narrations of Hadith, Salah and Salam are also offered to the family
and companions of the Holy Prophet $5. If so, how can anyone other than
him be made to share in the honor bestowed and praise done by Allah
Ta'ala? This doubt has been answered in Ruh-ul-Ma'ani etc. by saying
that the degrees of such honor and praise are many. The Holy Prophet
has it at its highest, while his family and companions and believers in
general are included with him only to a certain degree.
As for the word: (Salam), it is an infinitive in the sense of audi
(as-salamah) and means staying in peace. And Sexasí (As-sala
mu-'alaik: conveniently taken as 'peace on you') means: May the state of
peace and security from losses, defects and calamities be with you. And
since, according to the rule of Arabic grammar, this is not the occasion to
use the word: ' ('ala: on, upon), but since the word 'Salam' implies
praise, hence the word: ' ('ala) is appended with it.
And some other early commentators have taken the word: Salam here
to mean the sacred Being of Allah Ta'ala, because Salam is among the
beautiful names of Allah Ta'ala. According to this view the sentence will
mean that Allah is enough to take care of your security and well-being.
The method of Salah and Salam
There appears a Hadith in the Sahih of Bukhari and Muslim, as well
as in other books of Hadith, where Sayyidna Ka'b Ibn 'Ujrah
has been
reported to have said: '(When this verse was revealed), someone asked the
Holy Prophet % "(The verse orders us to do two things, Salah and salam.)
السَّلامُ عَلَيْكَ أَيُّهَا النَّبِىُّ We already know the method of saying salam, (being
that is, may peace and safety be on you. O Prophet) now tell us the
method of Salah also." He said: Say these words:
اللّهُمَّ صَلّ عَلى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبُرْهِيُمَ وَعَلَى آلِ إِبْرِهِيْمَ
إِنَّكَ حَمِيْدٌ مَّجِيْدٌ،
اَللَّهُمَّ بَارِكُ عَلى مُحَمَّدٍ وَعَلَى الِ مُحَمَّدٍ كَمَا بَارَكُتَ عَلَى إِبُرْهِيْمَ وَعَلَى آلِ إِبْرِهِيْمَ

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Sūrah al-Aķzab : 33: 56
إِنَّكَ حَمِيْدٌ مَّجِيْدٌ.
"O Allah, send mercy on Muhammad and on the progeny of
Muhammad, as You sent mercy on Ibrahim and on the progeny
of Ibrahim. Verily, You are Praised, Glorious. O Allah, send
blessings on Muhammad and on the progeny of Muhammad as
You sent blessings on Ibrahim and on the progeny of Ibrahim.
Verily, You are Praised, Glorious."
Some other words in this respect have also been reported in other
narrations of Hadith.
As for the reason why the noble Sahabah asked this question,
perhaps it is that they had already been taught the method of offering
their Salam in the ja : (tashahhud or saying of Eli : At-tahiyyat)
where it is said: "السَّلامُ عَلَيْكَ أَيُّهَا النَّبِىُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُه (as-salamu 'alaika
aiyuhannabiyyu wa rahmatullahi wa barakatuh: Peace and safety on
you, O Prophet, and the mercy of Allah and His blessings). Therefore,
they did not like to determine, on their own, the precise words in the case
of the saying of Salah. Instead of that, they wanted the exact words of
saying the Salah to be determined by the Holy Prophet g himself. It is
for this reason that & o (Salah) has generally been adopted in these very
words as part of the prescribed prayers, Namaz or Salah. But, it does not
mean that the obligation of sending Salah (durud) is restricted to these
specific words, because many different forms of Salah (durud), have been
authentically reported from the Holy Prophet himself. The
requirement of sending Salah and Salam can be fulfilled by every such
sentence that has the words of Salah and Salam in it. Then, it is also not
necessary that those words should have been reported exactly as said by
the Holy Prophet . In fact, the obligation may be discharged and the
reward of sending Salah may be achieved by any style of address that
conveys the words of Salah and Salam. But, it is obvious that the exact
words reported from the Holy Prophet ag are certainly much more blessed
and are the cause of bringing many more rewards. It was for this very
reason that the noble Sahabah had asked the Holy Prophet
himself to
determine the words of ö'sle (Salah).
In the Qa'dah (sitting position) of the prescribed prayer (Salah or
Namaz), the saying of the words of Salah and Salam exactly in the
manner reported above is masnun (per Sunnah) right up to the last day

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of Qiyamah, (even though these words are meant to address the Holy
Prophet g by saying ' Salam on you, O prophet') As for occasions outside
the prescribed prayers (Salah or Namaz), these exact words should have
been employed when the Holy Prophet was addressed during his
lifetime. When, after his departure from this mortal world, one has the
good fortune of standing before the sacred Rawdah (the holy tomb) of the
Holy Prophet
and submitting his Salam to him, then, there too, it is
masnun to employ the form of second person: Klaus (as-salamu
'alaik). Other than that, wherever Salah and Salam is recited in absentia,
then, the use of the third person form has been reported from the
Şahabah, Tabi'in and the Imams of the Muslim Ummah - for example: ...
(sallallahu 'alaihi wa sallam i.e.May Allah send mercy and peace to
him .- as fully demonstrated by books of Hadith at large.
The wisdom behind the aforesaid method of Salah and Salam
The outcome of the method of Salah and Salam which stands proved
from the blessed words spoken by him and demonstrated practically
through his deeds is no other but that all of us in the Muslim Ummah
should pray to Allah Ta'ala for mercy, peace and safety for him. At this
point, a question is worth noting. Is it not that the verse required us to
personally fulfill the right of the Holy Prophet ; that he be revered and
honored, but the method proposed was that we pray to Allah? Embedded
here is the hint that fulfilling the due right of honoring and obeying the
Holy Prophet was not within the power and control of any of us,
therefore, it was made mandatory for us that we should supplicate before
Allah Ta'ala. (Ruh-ul- Ma'ani)
The injunctions of Salah and Salam
In the last Qa'dah (sitting position) of the prescribed prayers, (namaz
or Șalah), the saying of >,>> (Salah, that is, the noble durud) is
Sunnah Mu'akkadah (emphasized Sunnah) according to the majority of
the Imams. But, with Imam Shafii and Imam Ahmad Ibn Hanbal, it is
wajib (necessary). If abandoned, it becomes necessary, according to them,
to make namaz or Şalah all over again.
Related Rulings
1. When someone mentions the name of the Holy Prophet 23, or
hears someone mentioning it, reciting the words of sending Salah (the
noble durud) becomes wajib (obligatory) on him or her. This is a point of

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consensus among the majority of Muslim jurists. The reason is that there
are warnings in Hadith against not reciting the noble durud when his
blessed name is being referred. According to Jami' of Tirmidhi, the Holy
Prophet said : ◌َّرَغِمَ اَنُفُ رَجُلٍ ذُكِرْتُ عِنْدَهُ، فَلَمْ يُصَلّ عَلَى :"Disgraced is the man
before whom I am mentioned, yet he does not send Salah (Durud) on me".
(Tirmidhi calls this Hadith 'Hasan', and Ibn-us- Sunni reports it with
strong authorities).
And in another Hadith it has been said: ◌َّالْبَخِيُلُ مَنْ ذُكِرُتُ عِنْدَهُ فَلَمْ يُصَلّ عَلَى "A
miser is he before whom I am mentioned yet he does not send Salah
(Durud) on me". (reported by Tirmidhi who rated it as 'Hasan Sahih').
2. If his blessed mention is made repeatedly in a single sitting,
reciting the Salah (Durud) only once may discharge the obligation. But,
the desirable (mustahabb) thing is to recite the noble Durud every time
one makes his blessed mention himself, or hears someone else make it.
Who can claim to mention the name of the Holy Prophet
more
frequently than the scholars of the Hadith? Their function is nothing but
to narrate the ahadith of the Holy Prophet
in which they have to
mention his name repeatedly. Still, their consistent practice was to recite
or write the Salah each and every time. All books of Hadith bear
testimony to this fact. In doing so, they never bothered about this
incidence of repetition of Salah and Salam which would increase the
volume of the book in a sizable measure, because fairly often, there come
very short ahadith in which his blessed name finds mention after every
one or two lines - and at places, it appears more than once within one
single line - still, these respected scholars and experts of Hadith never
abandon or ignore Salah and Salam anywhere.
3. The way it is Wajib (necessary) to say Salah and Salam vocally at
the time one makes his blessed mention verbally, similarly, it is also wajib
to write Salah and Salam with the pen when one uses it at the time of
writing. In this case, there are people who would abbreviate its words and
get away by writing (of which, "SAW" is a counterpart). This is not
enough. One should write the full Salah and Salam (that is: le Ul
: Sallallahu 'alaihi wa sallam).
4. At the time his blessed mention is being made, the better, higher
and more desirable choice is no other but that both Salah and Salam be

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recited and written. But, should someone take one of these, that is, only
Salah or only Salam, as sufficient, then, it is no sin in the sight of the
majority of Muslim jurists. Shaykh-ul-Islam Nawawi and others have
declared it as makrüh (reprehensible) to take only one as sufficient. Ibn
Hajar Al-Haithami said that by Karahah (reprehensibility) they mean its
being Khilaf-ul-awla (contrary to the preferred choice) which is known as
Makruh Tanzihi (not desirable). And the consistent practice of the
'ulama' of the Muslim Ummah bears testimony to the fact that they
invariably put these together while, on some occasions, they would go by
only one as well.
5. Using the word: 8' (Salah) for anyone other than prophets le
XuJI is not permissible in the sight of the majority of 'Ulama'. In his
Sunan, Imam Baihaqi has reported the fatwa of Sayyidna Ibn 'Abbas de
لاَيُصَلَّى عَلى أَحَدٍ إِلاَّ عَلَى النَّبِيِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِكِنُ يدعىْ لِلْمُسْلِمِيْنَ وَالْمُسْلِمت: as follows
le yu (Salah is not sent upon any one except the Holy Prophet but
prayer is made for Muslim men and Muslim women to seek forgiveness for
them.)
With Imam Shafii, using the word: ale (Salah) for any one other
than a prophet is perennially Makruh (reprehensible, repugnant). Imam
Abu Hanifah and his pupils also hold the same view. However, it is
permissible that after saying Salah for the Holy Prophet, some other
people are also included in the same sentence, like his family members
('Al), Companions and all believers.
And Imam Juwaini said that the rule about the word: "',Lo (Salah) is
the same as the rule about the word: (Salam), since it is not correct to
use it for someone other than a prophet - except that one says leaf
(as-salamu-'alaikum) as a greeting while addressing someone. This is
permissible, and Masnun. But, saying or writing: . JI Ale ('alaihissalam)
with the name of someone absent is not correct in the case of someone
other than a prophet (Al-khasā'is-ul-kubra, by Suyuți, v.2, p. 262)
'Allamah Liqa'I has quoted Qadi 'Iyad saying: Major authentic
scholars of the Muslim Ummah have gone by this view, and this is the
view of Imam Malik, Sufyan and many Muslim jurists who hold that its
use is not permissible for anyone other than a prophet. This is similar to
the case of the use of الله سُبُحَانَه وتعالى (Subhanahu wa Ta'ala) which is

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Surah al-Aḥzab : 33 : 57 - 58
particular to Almighty Allah. Thus, in the case of common Muslims - with
the exception of prophets - there should be a prayer for forgiveness and
رَضِىَ اللهُ عَنُهُمْ وَرَضُوا :pleasure from Allah. This is as it appears in the Qur'an
&'s (Allah is pleased with them and they are pleased with Him - 5:119,
9:100, 28:22, 98:8). (Rūp-ul- Ma'ani)
A detailed discussion about the injunctions of Salah and Salam
appears in the treatise Tanqih-ul-kalam fi Ahkam-is-Salah was-salam
written by this humble author. It was published as part of the
commentary on Surah Al-Ahzab in the major work Ahkam-ul- Qur'an in
Arabic.
Verses 57 - 58
إِنَّ الَّذِيْنَ يُؤْذُوْنَ اللّهَ وَرَسُوْلَهُ لَعَنَهُمُ اللهُ فِى الدُّنْيَا وَالْآخِرَةِ
وَاَعَدَّلَهُمْ عَذَابًا مُّهِيْنًا ﴿٥٧﴾ وَالَّذِيْنَ يُؤْذُوْنَ الْمُؤْمِنِيْنَ وَالْمُؤُمِنْتِ
بِغَيْرِ مَا اكُتَسَبُوْا فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثُمَّا مُّبِيْنًا ﴿1﴾
Surely, those who annoy Allah and His Messenger are
cursed by Allah in this world and the Hereafter, and He
has prepared for them a humiliating punishment. [57]
And those who hurt believing men and believing women
without their having done anything (wrong), they shall
bear the burden of slander and a manifest sin. [58]
Commentary
In the previous verses, Muslims were warned against doing what
caused pain to the Holy Prophet 5. But, some Muslims used to get
involved into doing such things unintentionally simply because of their
lack of knowledge or attention. For example, walking into his living
quarters without having been invited or, in the event of an invitation to
eat at the house, coming in and sitting there much earlier than the time
set for it or, once the meals were over, just keep hanging at the house
talking to each other and keep delaying their due departure. Upon this, a
warning has been served in the verse:ّيَأَيُّهَا الَّذِيْنَ امَنُوا لَا تَدُخُلُوا بُيُوتَ النَّبِي (O those
who believe, do not enter the houses of the Prophet - 33:53). This was the
pain caused to the Holy Prophet & without any volition or intention,
simply by negligence. On this, only a warning was considered sufficient.

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Mentioned in the two verses cited above is the pain that was caused to
him intentionally by the disbelievers and hypocrites. It is for this reason
that Maulana Ashraf 'Ali Thanavi has parenthetically added the word:
Lai (gasdan: intentionally) at this place in his abridged summary which
includes many a physical pain caused to him at the hands of disbelievers
on different occasions as well as the emotional ones that were caused to
him in the form of taunts and insults and false accusations against his
blessed wives. The cited verses also gives a warning of Divine curse and
punishment to those who cause such pains to him by intention.
Although, in the beginning of the verse, warning is given to those
who cause pain to Allah (Surely, those who cause pain to Allah ... 33:57),
while Allah Ta'ala is beyond any effect or impression, and no one can
cause pain to Him in real terms, yet the deeds that usually cause pain to
others have been referred to as 'causing pain to Allah.'
Leading authorities of Tafsir, however, differ in defining the acts that
are termed here as 'causing pain to Allah'. Some of them have maintained
that these are the words and deeds about which it has been specifically
declared in the spoken ahadith of the Holy Prophet
that they cause
pain to Allah Ta'ala. For example, it is mentioned in a Hadith that those
who curse the 'time' cause pain to Allah. The background of this Hadith is
that the people in the days of ignorance used to blame the 'time' for all
sorts of accidents and sufferings, because they believed that the 'time' is
the real cause of all happenings in this world. Therefore whenever they
faced a suffering, they used to curse and hurl abuses to the 'time', while
in fact the real doer of all acts is none but Allah Ta'ala, and in this context
their curse and abuses would turn to Him. It is therefore mentioned in the
of Divine curse and punishment Hadith that this behavior causes pain to
Allah Ta'ala. Moreover, as it appears in Hadith narrations, making
pictures of living creatures cause pain to Allah Ta'ala. the expression of
'causing pain to Allah' would be referring to these very words and deeds.
And other authorities of Tafsir said that the real purpose at this place
is to warn against causing pain to the Holy Prophet 5 . But, it has been
termed in the verse as causing pain to Allah Ta'ala, because causing pain
to the Prophet ag is tantamount to causing pain to Allah Ta'ala Himself.
This interpretation is supported by the context of the Qur'an, because it is
the subject of causing pain to the Holy Prophet of that was mentioned in

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the text earlier and the same subject is repeated again in the forthcoming
words. And that the pain caused to the Holy Prophet & turns out to be
pain for Allah Ta'ala stands proved from the narration of Sayyidna
'Abdur-Rahman Ibn Mughaffal al-Muzani 4ee given below:
قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: اللهَ اللهَ فِى أَصْحَابِىُ لاَتَتَّخِذُوُهُمُ غَرَضًا مِنْ
بَعْدِىُ فَمَنْ أَحَبَّهُمُ فَبِحُبِىُ أَحَبَّهُمُ وَمَنْ أَبْغَضَهُمُ فَبِيُغْضِىُ أَبْغَضَهُمُ وَمَنُ أذْبُهُمُ فَقَدْ
أَذَانِىُ وَمَنْ أَذَانِىُ فَقَدُ أَذَى اللّهَ وَمَنْ أَذَى اللّهَ يُؤْشِكُّ أَنْ يَّأْخُذَ (ترمدى)
The Holy Prophet % said: "Fear Allah, fear Allah in the matter
of my Companions. Do not make them the target of your
objections and criticisms because whoever loves them loves
them because of his love for me, and whoever dislikes them
dislikes them because of his disliking against me, and whoever
caused pain to them has definitely caused pain to me and
whoever caused pain to me has definitely caused pain to Allah,
and whoever caused pain to Allah, it is likely that he will be
seized by Him .- (Tirmidhi)
Just as this Hadith tells us that the pain inflicted on the Holy Prophet
causes pain to Allah Ta'ala, very similarly, it also tells us that inflicting
pain on any of the noble Companions or being audacious enough as to
speak ill of them becomes pain caused to the Holy Prophet .
There are several narrations relating to the background in which this
verse was revealed. According to some of these, it was revealed about the
false accusation made against Sayyidah 'A'ishah Que Ul >). For example,
a narration from Sayyidna Ibn 'Abbas de says: When false accusation
was made against Sayyidah 'A'ishah رضى الله عنها, some people gathered at
the home of the hypocrite, 'Abdullah Ibn 'Ubayy and indulged in the
conspiracy of giving currency to this false accusation. At that time, the
Holy Prophet
" complained before his noble Companions saying that the
man was causing pain to him - (Mazharī).
According to some other narrations, this verse was revealed when
some hypocrites had thrown taunts at the time of the marriage of
Sayyidah Safiyyah رضى الله عنها.However, the the fact of the matter is that
this verse has been revealed concerning each such case which caused
pain to the Holy Prophet . Thus, included here is the false accusation
made against Sayyidah 'A'ishah 4 ), the taunts thrown by the

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hypocrites on the occasion of the marriages of Sayyidah Safiyyah and
Zainab رضى الله عنها as well as calling other noble Companions bad, passing
ill remarks against them or maligning them in any other way, public or
private , (tabarra').
Causing pain to the Holy Prophet
in any form or manner is
kufr (infidelity)
Ruling
A person who inflicts any pain on the Holy Prophet , suggests any
fault in his person or attributes, whether expressly or in an implied
manner, becomes a kafir - and according to this verse (57), the curse of
Allah Ta'ala will be upon him in this world as well as in the Hereafter. (As
stated by Qadi Thana'ullah in at-Tafsir al-Mazhari).
The second verse has declared that causing pain to any believer is also
forbidden (haram) as being a grave sin a manifest slander, but in the case
of common believers the prohibition of causing pain is subjected to a
condition that they should not have deserved it by committing a wrongful
act. This is because, in their case it is possible that they have done
something as a consequence of which causing pain to them is permissible
under the dictates of the Shari'ah, while in the case of the Allah and the
Holy Prophet
it is simply impossible that causing pain to Allah and His
Messenger may be justified on any ground. Therefore, no such condition
is mentioned in verse 57.
Hurting or causing pain to any Muslim without a valid Islamic
legal justification is forbidden (Haram)
It stands proved from the cited verse (58): ◌َالَّذِينَ يُؤُذُوُنَ الْمُؤْمِنِين (And those
who hurt believing men and believing women without their having done
anything (wrong), they shall bear the burden of slander and a manifest
sin.) that it is forbidden (Haram) to cause any pain, harm or hurt any
Muslim without a justification recognized by Shari'ah. The Holy Prophet
has said:
الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ وَالْمُؤْمِنُ مَنْ آَمِنَهُ النَّاسُ عَلَى دِمَآئِهِمْ
وَأَمْوَ الِهِمْ، رواه الترمذى عن أبى هريرةٌ (مظهرى)
A (true) Muslim is the one from whose tongue and hands all Muslims
remain unharmed and safe. And a (true) mu'min (believer) is the one

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from whom people remain unaffected and safe in the matter of their lives
(lit., bloods) and their properties (being his or her duty to ensure that so
these do) - reported by Tirmidhi from Sayyidna Abu Hurairah 40.
(Mazharī)
Verses 59 - 62
◌َيُّهَا النَّبِىُّ قُلْ لَأَزْوَاجِكَ وَبَنْتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِيْنَ عَلَيْهِنَّ
مِنْ جَلاَبِيِهِنَّه ذلِكَ أَدْنَى أَنْ يُعُرَفْنَ فَلَا يُؤْذَيْنَ ﴿ وَكَانَ اللّهُ غَفُورًا
رَّحِيمًا ﴿٥٩﴾ لَئِنُ لَّمُ يَنْتَهِ الْمُنْفِقُونَ وَالَّذِيْنَ فِىُ قُلُوُبِهِمُ مَّرَضٌ
وَالْمُرْجِفُونَ فِى الْمَدِيْنَةِ لَنُغْرِيَنَّكَ بِهِمْ ثُمَّ لَايُجَاوِرُوْنَكَ فِيُهَا إِلَّ
قَلِيلاً (٦٠) مَّلْعُوُنِيْنَ " أَيْنَمَا تُقِفُوْآ أُخِذُوًا وَقُتِلُوا تَقْتِيْلاً ﴿٦١) سُنَّةَ
اللّهِ فِىُ الَّذِيْنَ خَلَوْا مِنْ قَبُلُ ، وَلَنُ تَجِدَ لِسُنَّةِ اللّهِ تَبْدِيُلاً ﴿٦٢﴾
O prophet, tell your wives and your daughters and the
women of the believers that they should draw down
their shawls over them. That will make it more likely
that they are recognized, hence not teased. And Allah is
Most-Forgiving, Very-Merciful. [59] If the hypocrites and
those having malady in their hearts and the ones who
spread rumors in Madinah do not stop (their evil
deeds), We will certainly stir you up against them, then
they shall no longer live in it as your neighbors, but for
a little while, [60] (and that too in a state of being)
accursed. Wherever they are found, they shall be seized,
and shall be killed thoroughly. [61] - a consistent
practice of Allah in the matter of those who have gone
before. And you will never find a change in Allah's
consistent practice. [62]
Commentary
The previous verses have maintained that causing pain to any
Muslim, man or woman, is forbidden and is a major sin, and in particular,
inflicting pain on the Holy Prophet
is an act of infidelity, liable to
Allah's curse. Now, there were two kinds of pain caused by the hypocrites
to all Muslims and to the Holy Prophet . Preventive measures against
these have been provided in the verses cited above. As a corollary, stated

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there are a few additional injunctions in a certain congruity to be
unfolded later on. One of these two kinds of pain caused was at the hands
of vagabonds from among the general run of hypocrites who used to
molest bondwomen from Muslim homes when they came out to take care
of family chores. Then on occasions, they would mistreat free women
under the impression that they were bondwomen because of which pain
was caused to Muslims at large and to the Holy Prophet 5.
On the other hand, the Shari'ah of Islam has maintained a difference
between free women and bondwomen in the matter of Hijab. The limits of
Hijab prescribed for bondwomen are the limits observed by the free
women before their mahrams (marriage with whom is forbidden), for
example, as leaving the face open before their mahrams is permissible for
free women, the same was permissible for bondwomen even when they
went out of their homes, because their very job was to serve their masters,
an occupation that took them out of the home repeatedly which made it
difficult for them to keep their face and hands hidden. This is contrary to
the case of free women who, even if they have to go out for some need,
would be doing so rarely, an eventuality in which the observance of full
Hijab should not be difficult. Therefore, the command given to free
women was that the long sheet with which they cover themselves when
going out should be pulled from over their head downwards before their
face, so that it does not get exposed before male strangers. Two things
were accomplished thereby. It made their own Hijab come out perfect
while covering their faces served another purpose of distinguishing them
from bondwomen, because of which they automatically became safe from
being teased by wicked people. As for the arrangements made to keep
bondwomen protected, the hypocrites were served with a warning to the
effect that, should they fail to abstain from their low behavior, (the
torment of the Hereafter aside) Allah Ta'ala would have them punished
at the hands of His Prophet and Muslims in this world as well.
The words used in the command about the Hijab of free women in the
verse under study (59) appear as follows: ◌َّيُدُنِيْنَ عَلَيْهِنَّ مِنْ جَلابِيبِهِن in which the
word:
' (yudnina) has been derived from: Us! (idna) which literally
means to draw, pull or make come closer. The second word: Jel
('alaihinn) means 'on' or 'over themselves' (hanging as a screen for the
face) . The third word : جَلاَبيب (jalabib) in :جِلْبَاب (jalabibihinn) is the plural

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form of: u (jilbab) which is the name of a particular long sheet.
Sayyidna Ibn Mas'ud Age identified the form of this sheet as the one that
is worn over the scarf (Ibn Kathir) and Sayyidna Ibn 'Abbas are described
its form in the words given below:
آمَرَ اللهُ نِسَآءَ الْمُؤْمِنِينَ إِذَا خَرَجُنَ مِنْ بُيُوتِهِنَّ فِىْ حَاجَةٍ أَنْ يُغَطِيْنَ وُجُوْهَهُنَّ مِنْ
فَوْقِ رُؤُسِهِنَّ بِالْجَلاَبِيْبِ وَيُبْدِيْنَ عَيْنَا وَاحِدَةً (ابن كثير)
"Allah Ta'ala commanded women of the believers that, when
they go out of their homes to take care of some need, they hide
their faces with the long sheet (hanging down) from over their
heads leaving only one eye open (to see the way)." - (Ibn Kathir)
And Imam Muhammad Ibn Sirin says: 'When I asked 'Ubaidah
Salmani % about the meaning of this verse and the nature of Hijab, he
demonstrated it by hiding his face with the long sheet pulled from the top
of his head and left to hang in front of it - and thus, by keeping only his
left eye open to see, he explained the words: idna': (bring close) and:
jilbab (long sheet or shawl) practically .'
'To have the long sheet come from over the head and hand on, or in
front of, the face' which appears in the statement of Sayyidna Ibn 'Abbas
and 'Ubaidah Salmani Ju Ul >, is the explanation (Tafsir) of the
ais
Qur'anic word: Jul ('alaihinn: over them), that is, the sense of bringing
the sheet close over them is to let the sheet come from over the head and
hang on, or in front of, the face.
This verse commands the hiding of the face with ample clarity which
comprehensively supports what has been stated under the commentary
on the first verse of Hijab appearing earlier. There it was said that,
though the face and the palms of the hands are not included under satr
as such but, under the apprehension of fitnah, hiding these too is
necessary. Only situations of compulsion stand exempted.
A necessary point of clarification
This verse instructs free women to observe Hijab in a particular
manner, that is, they should hide their face by bringing the sheet from
over the head to hang on, or in front of, the face so that they could be
recognized as distinct from bondwomen in general, and thus could stay
protected from the fitnah of wicked people. The statement referred to
immediately earlier has already made it very clear that it never means

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that Islam has allowed some difference to exist between free women and
bondwomen in the matter of providing protection to the chastity and
honor, and has protected free women and left bondwomen (to fend for
themselves). Instead, the truth of the matter is that this difference was
made by these wicked and low people themselves, as they simply did not
dare act high-handedly against free women, but chose to tease
bondwomen. The Shari'ah of Islam took a functional advantage from this
difference put into practice by them by ordering the free women to
distinguish themselves, so that the majority of women becomes
automatically protected through their own standing conduct in this
matter. As far as the matter of bondwomen is concerned, the protection of
their chastity and honor is as much necessary in Islam as that of free
women. But, it could not be carried out except by using the legal
authority. So, the next verse spells out that those who violate the law will
not be forgiven - in fact, as and where they are found, they will be caught
and killed. This is what provided a security shield for the chastity and
honor of bondwomen as well.
This submission makes it clear that the interpretation offered in this
verse by 'Allamah Ibn Hazm and others - as different from the majority of
scholars and in an effort to escape the doubt mentioned above - is
something just no necessary. A doubt could have come up only when no
arrangement was made for the protection of bondwomen.
A person who turns an apostate (murtadd) after having embraced
Islam is killed in punishment
Two mischiefs made by the hypocrites have been mentioned in the
cited verse and it has been said that should they fail to abstain from
indulging in these any further, the punishment they shall face will be:
Wherever they are found, they shall be) مَلْعُوُنِينَ أَيْنَمَا تُقِفُوا أُخِذُوا وَقُتِلُوا تَقْتِيلاً
seized, and shall be killed thoroughly - 61). This punishment is not meant
for disbelievers at large. Numerous textual authorities from the Qur'an
and Sunnah bear it out that this is not the law of the Shari'ah of Islam
for disbelievers. In fact, the law is that they should first be invited to
embrace Islam along with sincere efforts to remove any doubts they may
have. If, even then, they elect not to enter the fold of Islam, they should
be asked to live as Dhimmi subjects of the Muslim state. If they accept
that, the protection of their life, property and honor becomes obligatory on
Muslims very much like that of Muslims themselves. Yes, if there are

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those who do not accept this too, and choose the option of fighting, then,
the command is to fight back against them.
The reason why this punishment to seize and kill them has been
awarded in an absolute sense in the present verse is because this matter
related to the hypocrites who used to call themselves Muslims - and when
a Muslim starts demonstrating open hostility to and denial of Islam, such
a person is called: Murtadd: apostate) in the terminology of the Shari'ah.
With such a man, there is no compromise in the Shari'ah of Islam - except
that he repents and reverts to Islam and accepts the injunctions of Islam
in word and deed. Otherwise, this person will be killed as it stands proved
from clear statements of the Holy Prophet 2 and the collective practice of
the noble Sahabah. The Jihad waged against the Liar Musaylimah and
his cohorts with the collective approval of the Sahabah and the
consequent killing of Musaylimah is sufficient as its proof. Then, in the
last verse as well (62), this has been cited as the customary law and
practice of Allah Ta'ala which tells us that the punishment of an apostate
(murtadd) in the religious laws of past prophets was no other but killing.
Some Rulings:
This verse proves that:
(1) When women have to go out of the house to take care of some
need, they should go with their whole body covered with a long sheet and
walk face-hidden with this sheet brought from over the head to hang on,
or in front of, the face. The common 'burqa' also serves the same purpose.
(2) Spreading rumors among Muslims that subject them to anxiety or
worry or cause harm is haram (forbidden, unlawful).
Verses 63 - 68
يَسْئَلُكَ النَّاسُ عَنِ السَّاعَةِ ﴿ قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللّهِ* وَمَا يُدْرِيُكَ
لَعَلَّ السَّاعَةَ تَكُوْنُ قَرِيْبًا ﴿٦٣﴾ إِنَّ اللّهَ لَعَنَ الْكُفِرِيْنَ وَاَعَدَّلَهُمُ
سَعِيْرًا ﴿٤﴾ خلِدِينَ فِيْهَآ أَبَدًاٌ لَا يَجِدُونَ وَلِيَّ وَّلَا نَصِيرًا ﴿٢٥°﴾
يَوْمَ تُقَلَّبُ وُجُوُهُهُمُ فِى النَّارِ يَقُوْلُوْنَ يِلَيْتَنَآ أَطَعْنَا اللّهَ وَأَطَعْنَا
الرَّسُوْلَا ﴿٦٦﴾ وَقَالُوا رَبَّنَآ إِنَّا أَطَعُنَا سَادَتَنَا وَكُبَرَآءَنَا فَضَلُّوُنَا

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Surah al-Aḥzab : 33 : 69 - 71
السَّبَيْلاَ ﴿٦٧﴾ رَبَّنَآَ اتِهِمُ ضِعُفَيْنٍ مِنَ الْعَذَابِ وَالْعَنْهُمُ لَعُنَّا كَبِيْرًا
ع
People ask you about the Hour (i.e.the Day of
Judgment). Say," Its knowledge is only with Allah." And
what can let you know? It may be that the Hour is near.
[63]
Surely, Allah has cursed the infidels, and has prepared
for them a flaming fire, [64] wherein they will live for
ever, finding no one to protect or to help. [65] The Day
their faces will be rolled in the fire, they will say, " Oh,
would that we had obeyed Allah and obeyed the
Messenger !". [66] And they will say, " Our Lord, we
obeyed our chiefs and our elders, and they made us go
astray from the path. [67] Our Lord, give them twice the
punishment, and send a curse on them, an enormous
curse. [68]
Commentary
Those hostile to Allah and the Messenger were warned of and alerted
to curse and punishment in the present world and in the Hereafter while
many factions among the disbelievers, in their own place, simply denied
the eventuality of any Qiyamah (Doomsday) or 'Akhirah (Hereafter) and,
because of their denial, used to mockingly ask: When would that
Qiyamah come? An answer to their question has been given in the cited
verse, that the Doomsday may be in near future. It has been said so
because nobody knows the exact date of the Doomsday, and therefore
everyone should be prepared for it as if it were very close. Another reason
for its being declared as close is that after facing the horrible incidents of
Qiyamah the entire worldly life of thousands of years will seem to be very
short (and the Qiyamah very close to it).
Verses 69 - 71
يَيُّهَا الَّذِيْنَ آمَنُوا لَاتَكُوْنُوا كَالَّذِيْنَ أَذَوْا مُوسَى فَبَرََّهُ اللهُ مِمَّا
قَالُوا، وَكَانَ عِنْدَ اللَّهِ وَحِيْهًا ﴿٦٩ٌ﴾ ◌َأيُّهَا الَّذِيْنَ آمَنُوا اتَّقُوا اللّهَ
وَقُوْلُوا قَوْلًا سَدِيْدًا (٧٠) يُصُلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْلَكُمُ

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Surah al-Ahzab : 33 : 69 - 71
ذُنُوبَكُمُ﴿ وَمَنْ يُطِعِ اللّهَ وَرَسُوْلَهُ، فَقَدُ فَازَ فَوُزًا عَظِيمًا ﴿٧١)
O those who believe, do not be like those who caused
pain to Musa, then Allah cleared him of what they said.
And he was honorable in the sight of Allah. [69] O those
who believe, fear Allah, and speak what is straight
forward. [70] Allah will correct your deeds for your
benefit, and forgive for you your sins. And whoever
obeys Allah and His Messenger achieves a great success.
[71]
Commentary
That causing pain to Allah and His Messenger brings fatal
consequences was the subject of the previous verse. The present verse
instructs Muslims that they should particularly guard against falling into
any stance of hostility to Allah and His Messenger because it causes pain
to them.
In the first verse (69), by mentioning an event relating to Sayyidna
Musa Sell, an event in which his people had caused pain to him, Muslims
have been warned that they should never do something like that. From
this, it does not necessarily follow that Muslims may have actually done
so. Instead of that, by relating this incident, they have been forewarned
as a matter of precaution. As for the incident of some Şahabah reported in
a narration, it is likely that they would have not realized at that time that
the word being said would cause pain to the Holy Prophet . That a
Sahabi would intentionally cause pain to the Holy Prophet = is not
possible. Whatever incidents of intentional causing of pain there are, they
all relate to hypocrites. Then, by citing the incident relating to Sayyidna
Musa CHI, the Holy Prophet @ has himself explained the meaning of
this verse as it has been reported by Imam al-Bukhari from Sayyidna
Abu Hurairah
in Kitabut-Tafsir and Kitabul-Anbiya'. There it is said
that Sayyidna Musa aus was a man of modesty and very particular in
keeping his body properly covered. No one had the occasion to see his
body uncovered. Whenever he needed a bath, he would take it inside a
screened place. Conversely, his people, the Bani Isra'il, had a common
custom of their own. Among them, men would bathe naked before
everybody. So, some of them started saying that the reason why
Sayyidna Musa Mall would not take a bath before anyone is that he had

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some defect in his body, either leprosy or enlarged testicles or some other
evil-fated deformity because of which he preferred to remain hidden.
Allah Ta'ala willed that Sayyidna Musa Meal be cleared from the
attribution of such defects. On a certain day, Sayyidna Musa Neal went in
for a bath in private while he put off his clothes and placed these on a
rock. When done with his bath, he moved to pick up his clothes from the
rock. At that time, this rock (moving under Divine command) started
running away. Sayyidna Musa Meal, with his staff in hand, went after
the rock saying : ◌ُثَوُبِىُ حَجَرُ ثَوُبِىُ حَجَر (Orock, my clothes! O rock, my clothes!).
But the rock kept moving until it stopped at a place crowded with the
people of Bani Isra'il. At that time, when the Bani Isra'il saw Sayyidna
Musa Meal undressed from the head to the feet, they saw a body that was
perfect (having no defect attributed by them). Thus, Allah Ta'ala made it
clear before everyone that Sayyidna Musa & was free from these
supposed defects. The rock had stopped at this place. Once Sayyidna
Musa Xky
had picked up his clothes and put these on, he started beating
up the rock with his staff. "By Allah," said the Holy Prophet = "the
strikes of Sayyidna Musa Meal against the rock left some three or four or
five traces on it!"
After having recounted this event, the Holy Prophet
said: This is
what this verse of the Qur'an means, that is, the verse under study: Ju
+4 1;3) (Like those who caused pain to Musa .. - 33:69). The explanation of
the pain caused to Sayyidna Musa & in this incident has been reported
from the Holy Prophet
himself. There is yet another story relating to
the pain caused to Sayyidna Musa Sua reported from the noble Sahabah
which is also necessarily appended to it. But, the weightier Tafsir or
explanation is the the one that is present in the Hadith reported from the
Holy Prophet % himself.
At the end of verse 69, it was said:
And he was) وَكَانَ عِنْدَا للهِ وَ جیھًا
honorable in the sight of Allah). The Arabic word used for Sayyidna Musa
Skel wajih denotes the honor and elegance of someone who deserves
regard and consideration. When used with: 'indallah: in the sight of
Allah), it would mean a person whose prayer is answered by Allah Ta'ala
and whose wish He does not turn down. Hence, the station of Sayyidna
Musa Med as a person whose prayers were answered (popularly known
as: mustajab-ud-da'awat) is proved from many events mentioned in the

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Surah al-Aḥzab : 33 : 69 - 71
Qur'an where he prayed to Allah for something and He answered it the
way he wanted it to be. Most unique of these is the prayer he made about
Sayyidna Harun (Aaron) Me where he wished that he be made a
prophet. Allah Ta'ala accepted his prayer and made him a co-prophet with
Sayyidna Musa full - although, the high office of prophethood is not
given to someone on someone's recommendation. (Ibn Kathir)
Customarily, Allah Ta'ala keeps prophets free from physical
defects causing aversion
In this event, Allah Ta'ala has demonstrated such unusual concern to
have Sayyidna Musa & absolved of the blame imputed to him by his
people which took no less than a miracle whereby a rock ran away with
Sayyidna Musa's clothes and he, compelled by circumstances beyond his
control, came out undressed before the people. This extra-ordinary care
shown by Allah Ta'ala to free his prophet from this blame points out to
the fact that Allah Ta'ala keeps even the bodies of His prophets generally
free and pure from defects that appear repulsive and undignified - as it
stands proved from the Hadith of Bukhari that all prophets are lineally
high-born. The reason is that it would be hard to agree to listen to, accept
and follow someone from the line and family regarded by people as
customarily low. Similarly, the history of prophets does not bear out that
any prophet was blind, deaf, dumb or handicapped. As for the case of
Sayyidna Ayyub &el, it cannot be used to raise any objection, for what
happened to him was the dictate of Divine wisdom, a particular trial, a
temporary discomfort which was eliminated later on. Allah knows best.
◌َأَيُّهَا الَّذِيْنَ امَنُوا اتَّقُوا اللهَ وَقُوْلُوا قَوْلًا سَدِيْدًا ﴿٧٠﴾ يُصْلِحُ لَكُمُ اَعْمَالَكُمُ
وَيَغْفِرْلَكُمْ ذُنُوبَكُمْ
O those who believe, fear Allah, and speak what is straight
forward. Allah will correct your deeds for your benefit, and
forgive for you your sins. (33:70-71)
The original word used in the text for "what is straight forward" is
'sadid' which has been explained by some exegetes as what is the truth.
Others explain it as straight, while still others, as correct. Quoting all of
these, Ibn Kathir calls all these true (on the beam hitting the target). The
Holy Qur'an has chosen this word, instead of sadiq or mustaqim, because
the present word holds all these attributes of ideal speech within itself. It

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Surah al-Aḥzab : 33 : 69 - 71
was for this reason that Kashifi said in Ruh-ul-Bayan: Qawl Sadid is the
saying of what is true having no trace of falsity; correct having no trace of
error, right thing being no joke or fun; spoken softly, not harshly.
Correct use of one's power of speech is an effective source of
correcting all deeds issuing forth from other parts of the body
The basic command given to all Muslims in this verse is: QUI (Take
to taqwa, that is, fear Allah and act accordingly). The reality of taqwa lies
in one's total obedience to all Divine injunctions whereby one carries out
everything enjoined and abstains from everything declared prohibited
and repugnant. And it is obvious that doing so is no easy task for human
beings. Therefore, immediately after the main guideline of al.
(ittaqullah: Fear Allah and act accordingly), there appears an instruction
to start doing something particular, that is, the correction and reform of
one's speech. Though, this too is nothing but a part of taqwa itself, yet it
is one such part of it that, should this thing come under control, all other
remaining components of the comprehensive requirement of taqwa would
start becoming achievable automatically, as the verse itself has promised
that, as a result of one's making his or her speech truthful and straight,
Allah will correct his deeds. In other words it means that, 'should you
succeed in holding your tongue and avoiding errors of speech and get
used to saying what is correct, straight and right, Allah Ta'ala will correct
every other deed you do and make all of them better.' Then, concluding
the verse, another promise was made and it was said: ◌ْيُصُلِحُ لَكُمُ أَعْمَالَكُم (and
He will forgive for you your sins). It means: 'One who gains control over
his tongue, learns to harness his or her power of speech and becomes used
to saying what is true and right, then, Allah Ta'ala will take care of the
rest of his or her deeds, have them corrected and made better as well as
forgive any errors or slips made therein.'
Injunctions of the Qur'an were made easy to follow
Deliberation in the general style of the noble Qur'an shows that at a
place where acting upon a Qura'nic injunction seems to be difficult, a
method has also been suggested along with it to make it easy. And since
taqwa is the essence of the entire religion of Islam and fulfilling its
dictates on all counts is very hard indeed, therefore, speaking generally,
wherever the command to observe taqwa ('ittaqullah') has been given,
there appears soon after, the suggestion to do something that facilitates

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Surah al-Aņzab : 33 : 72 - 73
acting in accordance with the rest of the elements of Taqwa, something
that comes from the side of Allah as His grace and taufiq. An apt and
ready at hand example of it lies in this very verse where the suggestion
اتَّقُوا : say the right thing) follows soon after the command of) قُوُلُوا قَوْلاً سَدِيْدًا: of
QUI (ittaqullah: Fear Allah). And immediately earlier too, in verse 69, after
saying: ittaqullah:( Fear Allah), it was said: "Do not be like those who
caused pain to Musa) whereby people were reminded that causing pain to
righteous and favoured servants of Allah is the most serious impediment
in the achievement of taqwa and, once this impediment was removed, the
way to taqwa will become easy.
Similarly in another verse the command to observe Taqwa has been
supplemented by the direction of having the company of 'truthful persons'
(9.118) which means that the easiest way to acquire the quality of taqwa is
to remain in the company of righteous people. At another place the
command of taqwa is followed by the direction of pondering on what one
has sent ahead for the Hereafter, because it leads one to observe Taqwa
(59.18).
Saying what is right leads to doing what is right both here and
Hereinafter
Shah 'Abdul-Qadir of Delhi Ju All das, has translated this verse in a
way that leads to the conclusion that the promise of correction and
betterment of deeds made to those who get used to speaking in straight
forward manner is not restricted to religious deeds alone. In fact,
everything one does in this material world is also included therein.
Anyone who gets used to saying the right thing - that is, never lies,
speaks with deliberation without erring or wavering, does not deceive
anyone and does not say what would hurt - shall find his spiritual deeds
for his eternal life in the Hereafter, also come out right for him. As for the
things he must do to live in this mortal world, these too will turn for the
better. (The Urdu speaking readers should refer to the original translation
of Shah Abdul Qadir to have a taste of its sweetness-editor)
Verses 72 - 73
إِنَّا عَرَضُنَا الْآَمَانَةَ عَلَى السَّمُوتِ وَالْأَرْضِ وَالْجِبَالِ فَابَيْنَ أَنْ يَّحْمِلْنَهَا