سُوْرَةُ الْاَحْزَابِ
Surah Al-Ahzaab (33) — Ayah 34
وَٱذْكُرْنَ مَا يُتْلَىٰ فِى بُيُوتِكُنَّ مِنْ ءَايَـٰتِ ٱللَّهِ وَٱلْحِكْمَةِ ۚ إِنَّ ٱللَّهَ كَانَ لَطِيفًا خَبِيرًا ﴿34﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
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 Allâh and Al-Hikmah (i.e. Prophet’s Sunnah - legal ways, so give your thanks to Allâh and glorify His Praises for this Qur’ân and the Sunnah ). Verily, Allâh is Ever Most Courteous, Well-Acquainted with all things.
Word by Word — Arabic, Transliteration & Meaning
وَٱذْكُرْنَ
wa-udh'kur'na
And remember
مَا
mā
what
يُتْلَىٰ
yut'lā
is recited
فِى
fī
in
بُيُوتِكُنَّ
buyūtikunna
your houses
مِنْ
min
of
ءَايَـٰتِ
āyāti
(the) Verses
ٱللَّهِ
l-lahi
(of) Allah
وَٱلْحِكْمَةِ ۚ
wal-ḥik'mati
and the wisdom
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
كَانَ
kāna
is
لَطِيفًا
laṭīfan
All-Subtle
خَبِيرًا
khabīran
All-Aware
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 34) ➊ { وَ اذْكُرْنَ مَا يُتْلٰى فِيْ بُيُوْتِكُنَّ … :} In the previous verses, the Mothers of the Believers were commanded to act, which included abstaining from certain things and performing certain duties. Now they are commanded to acquire knowledge and convey it further. {’’ اذْكُرْنَ ‘‘ ’’ذِكْرٌ‘‘} is derived from, which means to remember in the heart and also to recite something with the tongue. That is, remember and keep in mind the verses of Allah and wisdom that are recited in your homes, never be heedless of them, and mention them before others and convey them to them. Because it was the responsibility of the Messenger of Allah (peace and blessings be upon him) to convey Allah’s commands to the Ummah. His duty was fulfilled by conveying a command to one man or one woman, then it became the duty of that man or woman to convey it further, as Abdullah bin Amr (may Allah be pleased with them both) narrated that the Prophet (peace and blessings be upon him) said: [ بَلِّغُوْا عَنِّيْ وَلَوْ آيَةً ] [ بخاري، أحادیث الأنبیاء، باب ما ذکر عن بني إسرائیل : ۳۴۶۱ ] “Convey from me, even if it is a single verse.” It was neither his responsibility nor possible for him to convey every command to every individual of the Ummah personally. Since many of the sayings, actions, and states of the Messenger of Allah (peace and blessings be upon him) were related to domestic life and only the purified wives had knowledge of them, they were commanded to remember the verses and wisdom, to keep them in mind, and to mention them before people. The Mothers of the Believers fulfilled this duty with great grace and full responsibility. Thus, a large portion of religious matters has reached the Ummah through them. Whenever the noble Companions (may Allah be pleased with them) faced any difficulty, they would ask them, and they would find a satisfactory solution from them, especially from Aisha (may Allah be pleased with her).
➋ This verse is a clear proof for teaching religion to women; just as it is obligatory for men, it is also obligatory for them to acquire knowledge of the Qur’an and Hadith and to convey it further.
➌ {’’ اٰيٰتِ اللّٰهِ ‘‘} refers to the verses of the Noble Qur’an. The literal meaning of {’’ الْحِكْمَةِ ‘‘} is wisdom and words of intellect; what is meant by it are the sciences and meanings of the Qur’an which the Messenger of Allah (peace and blessings be upon him) used to explain. Similarly, it includes all the sayings, actions, and states of the Messenger of Allah (peace and blessings be upon him), because they were also the practical exegesis of the Qur’an, as Aisha (may Allah be pleased with her) said: [ كَانَ خُلُقُهُ الْقُرْآنَ ] [ مسند أحمد : 91/6، ح : ۲۴۶۵۵ ] “The Qur’an was his character.” That is, the Qur’an had become his natural habit so that every action of his was automatically in accordance with the Noble Qur’an. Therefore, Imam Shafi’i and other Imams have proven from many evidences that {’’ الْحِكْمَةِ ‘‘} means the Sunnah. Some people raise the objection that this means the Sunnah was recited like the Qur’an, but this objection is baseless, because restricting the word “recitation” only to the recitation of the Qur’an is a later technical usage. In the Qur’an, this word is not used as a technical term. In Surah Al-Baqarah, the same word is used regarding the words of magic which the devils used to recite to people attributing them to Solomon (peace be upon him), as He said: «{ وَ اتَّبَعُوْا مَا تَتْلُوا الشَّيٰطِيْنُ عَلٰى مُلْكِ سُلَيْمٰنَ }» [ البقرۃ : ۱۰۲ ] “And they followed what the devils used to recite during the reign of Solomon.” Obviously, there “recitation” means that they used to recite it to people. In any case, reciting the Hadith of the Messenger for memorization is also a virtuous act, and one who memorizes Hadith has to recite it repeatedly. Yes, there is certainly a difference in the manner of recitation.
➍ This verse is also a clear proof that the purified wives are the Ahl al-Bayt, because in {’’ فِيْ بُيُوْتِكُنَّ ‘‘} the houses of the Messenger of Allah (peace and blessings be upon him) are called their houses.
➎ In the word { اِنَّ اللّٰهَ كَانَ لَطِيْفًا خَبِيْرًا : ’’ لَطِيْفًا ‘‘} there is the meaning of performing an act with extreme kindness, subtlety, and in a hidden manner. Mentioning both these attributes here points to several things, for example, Allah Almighty choosing the purified wives from among all women for the companionship of the Prophet (peace and blessings be upon him), taking care of their purity, granting them the opportunity to attain perfection in knowledge and action, is the result of His being aware of the most hidden matters, His being extremely kind, and His being fully aware of everything. That is why He considered them worthy and chose them for this rank. There is also an indication that since these verses were revealed regarding the demand for an increase in the expenses of the purified wives, the meaning is that although the circumstances apparently seem difficult for you, if you give preference to Allah, His Messenger, and the Hereafter, then along with the blessings of the Hereafter, worldly prosperity is not far either. Allah Almighty brings about whatever He wills in such subtle ways that no one can even imagine. He is Subtle and All-Aware; He made those who were indifferent to the adornments of the world the owners of the east and west of the earth, and those who were seekers of the world and whose entire effort was for the world, He made them slaves.
➋ This verse is a clear proof for teaching religion to women; just as it is obligatory for men, it is also obligatory for them to acquire knowledge of the Qur’an and Hadith and to convey it further.
➌ {’’ اٰيٰتِ اللّٰهِ ‘‘} refers to the verses of the Noble Qur’an. The literal meaning of {’’ الْحِكْمَةِ ‘‘} is wisdom and words of intellect; what is meant by it are the sciences and meanings of the Qur’an which the Messenger of Allah (peace and blessings be upon him) used to explain. Similarly, it includes all the sayings, actions, and states of the Messenger of Allah (peace and blessings be upon him), because they were also the practical exegesis of the Qur’an, as Aisha (may Allah be pleased with her) said: [ كَانَ خُلُقُهُ الْقُرْآنَ ] [ مسند أحمد : 91/6، ح : ۲۴۶۵۵ ] “The Qur’an was his character.” That is, the Qur’an had become his natural habit so that every action of his was automatically in accordance with the Noble Qur’an. Therefore, Imam Shafi’i and other Imams have proven from many evidences that {’’ الْحِكْمَةِ ‘‘} means the Sunnah. Some people raise the objection that this means the Sunnah was recited like the Qur’an, but this objection is baseless, because restricting the word “recitation” only to the recitation of the Qur’an is a later technical usage. In the Qur’an, this word is not used as a technical term. In Surah Al-Baqarah, the same word is used regarding the words of magic which the devils used to recite to people attributing them to Solomon (peace be upon him), as He said: «{ وَ اتَّبَعُوْا مَا تَتْلُوا الشَّيٰطِيْنُ عَلٰى مُلْكِ سُلَيْمٰنَ }» [ البقرۃ : ۱۰۲ ] “And they followed what the devils used to recite during the reign of Solomon.” Obviously, there “recitation” means that they used to recite it to people. In any case, reciting the Hadith of the Messenger for memorization is also a virtuous act, and one who memorizes Hadith has to recite it repeatedly. Yes, there is certainly a difference in the manner of recitation.
➍ This verse is also a clear proof that the purified wives are the Ahl al-Bayt, because in {’’ فِيْ بُيُوْتِكُنَّ ‘‘} the houses of the Messenger of Allah (peace and blessings be upon him) are called their houses.
➎ In the word { اِنَّ اللّٰهَ كَانَ لَطِيْفًا خَبِيْرًا : ’’ لَطِيْفًا ‘‘} there is the meaning of performing an act with extreme kindness, subtlety, and in a hidden manner. Mentioning both these attributes here points to several things, for example, Allah Almighty choosing the purified wives from among all women for the companionship of the Prophet (peace and blessings be upon him), taking care of their purity, granting them the opportunity to attain perfection in knowledge and action, is the result of His being aware of the most hidden matters, His being extremely kind, and His being fully aware of everything. That is why He considered them worthy and chose them for this rank. There is also an indication that since these verses were revealed regarding the demand for an increase in the expenses of the purified wives, the meaning is that although the circumstances apparently seem difficult for you, if you give preference to Allah, His Messenger, and the Hereafter, then along with the blessings of the Hereafter, worldly prosperity is not far either. Allah Almighty brings about whatever He wills in such subtle ways that no one can even imagine. He is Subtle and All-Aware; He made those who were indifferent to the adornments of the world the owners of the east and west of the earth, and those who were seekers of the world and whose entire effort was for the world, He made them slaves.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
34-1. That is, act upon them. By "wisdom" is meant the Ahadith. Based on this, some scholars have said that Hadith can also be recited with the intention of reward, just like the Qur'an. Furthermore, this verse also indicates that the pure wives are included among the Ahl al-Bayt, because the revelation, which is mentioned in this verse, used to descend in the houses of the pure wives, especially in the house of Hazrat Aisha (may Allah be pleased with her), as is mentioned in the Ahadith.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
34. And remember what is recited in your homes of the verses of Allah and wisdom [52] [53]. Surely Allah is Subtle and All-Aware.
[52]
What is Wisdom:
The meaning of wisdom is simply intelligence or words of intelligence. Then it has two types: one is theoretical wisdom, i.e., deductions and ijtihad from the verses of the Quran; the other is practical wisdom, i.e., the method of practically implementing the divine commands. In countless places in the Quran, the words "Book and Wisdom" appear together. And Imam Shafi'i, through numerous proofs, has established that by wisdom is meant the Sunnah of the Prophet. That is, whether you verbally explain and interpret any verse to the Ummah or demonstrate any command by acting upon it for the Ummah to see, all of this is included in the concept of wisdom. But this does not mean that all wisdom is confined only to the Sunnah of the Prophet; rather, it is also present in the Quran, which is why it is called "Al-Qur'an Al-Hakim." Now, since the deniers of Hadith do not accept the authority of Hadith, one of their representatives, Hafiz Aslam Sahib Jeerajpuri, raised an objection to this verse: Were the sayings of the Messenger of Allah ﷺ also recited in the houses of the pure wives besides the verses of Allah? [مقام حديث ص 12 مطبوعه اداره طلوع اسلام، لاهور]
An Objection of the Deniers of Hadith and Its Answer:
In this objection, Hafiz Sahib has tried to mislead. Imam Shafi'i has interpreted wisdom as the Sunnah of the Prophet, not as Hadith. And there are several differences between Hadith and Sunnah in many respects, the details of which are not appropriate here. (For details, see "Aina Parveziyat.") Therefore, I will suffice with just one or two indications. For example, in the Quran, there are about seven hundred places where the command to perform prayer is given, but its complete procedure is not mentioned anywhere. We only learned this from the way you performed prayer. This is wisdom and practical wisdom, but this wisdom is not mentioned in the Quran. And according to the narration of Abdullah bin Mas'ud ؓ, you used to teach and make the Companions memorize the tashahhud in the same way as you taught the verses of the Quran, and these forms of both theoretical and practical wisdom are not mentioned in the Quran. The same is the case with all other commands. Thus, despite the Quran being "Hakim," a large part of wisdom has become known to us through the Sunnah of the Prophet.
[53]
The Role of the Wives in the Propagation of Religion:
The word ﴿واذْكُرْنَ﴾ has two meanings: one is "remember," and the other is "narrate." According to the first meaning, it would mean: O wives of the Prophet! Your house is the house from which the teachings of the verses of Allah and wisdom and intelligence are imparted to the whole world. Therefore, you should remember this well and firmly keep in mind that your responsibility in this matter is very great. You must perform every action according to the will of Allah and His Messenger ﷺ. And according to the second meaning, it would mean: Whatever you hear and see of the verses of Allah and words of wisdom, narrate it to the people. Because there are an important aspect of life or matters related to domestic life that cannot be known through any other means except you.
[52]
What is Wisdom:
The meaning of wisdom is simply intelligence or words of intelligence. Then it has two types: one is theoretical wisdom, i.e., deductions and ijtihad from the verses of the Quran; the other is practical wisdom, i.e., the method of practically implementing the divine commands. In countless places in the Quran, the words "Book and Wisdom" appear together. And Imam Shafi'i, through numerous proofs, has established that by wisdom is meant the Sunnah of the Prophet. That is, whether you verbally explain and interpret any verse to the Ummah or demonstrate any command by acting upon it for the Ummah to see, all of this is included in the concept of wisdom. But this does not mean that all wisdom is confined only to the Sunnah of the Prophet; rather, it is also present in the Quran, which is why it is called "Al-Qur'an Al-Hakim." Now, since the deniers of Hadith do not accept the authority of Hadith, one of their representatives, Hafiz Aslam Sahib Jeerajpuri, raised an objection to this verse: Were the sayings of the Messenger of Allah ﷺ also recited in the houses of the pure wives besides the verses of Allah? [مقام حديث ص 12 مطبوعه اداره طلوع اسلام، لاهور]
An Objection of the Deniers of Hadith and Its Answer:
In this objection, Hafiz Sahib has tried to mislead. Imam Shafi'i has interpreted wisdom as the Sunnah of the Prophet, not as Hadith. And there are several differences between Hadith and Sunnah in many respects, the details of which are not appropriate here. (For details, see "Aina Parveziyat.") Therefore, I will suffice with just one or two indications. For example, in the Quran, there are about seven hundred places where the command to perform prayer is given, but its complete procedure is not mentioned anywhere. We only learned this from the way you performed prayer. This is wisdom and practical wisdom, but this wisdom is not mentioned in the Quran. And according to the narration of Abdullah bin Mas'ud ؓ, you used to teach and make the Companions memorize the tashahhud in the same way as you taught the verses of the Quran, and these forms of both theoretical and practical wisdom are not mentioned in the Quran. The same is the case with all other commands. Thus, despite the Quran being "Hakim," a large part of wisdom has become known to us through the Sunnah of the Prophet.
[53]
The Role of the Wives in the Propagation of Religion:
The word ﴿واذْكُرْنَ﴾ has two meanings: one is "remember," and the other is "narrate." According to the first meaning, it would mean: O wives of the Prophet! Your house is the house from which the teachings of the verses of Allah and wisdom and intelligence are imparted to the whole world. Therefore, you should remember this well and firmly keep in mind that your responsibility in this matter is very great. You must perform every action according to the will of Allah and His Messenger ﷺ. And according to the second meaning, it would mean: Whatever you hear and see of the verses of Allah and words of wisdom, narrate it to the people. Because there are an important aspect of life or matters related to domestic life that cannot be known through any other means except you.
