سُوْرَةُ الْاَحْزَابِ

Surah Al-Ahzaab (33) — Ayah 55

The Clans · Medinan · Juz 22 · Page 426

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لَّا جُنَاحَ عَلَيْهِنَّ فِىٓ ءَابَآئِهِنَّ وَلَآ أَبْنَآئِهِنَّ وَلَآ إِخْوَٰنِهِنَّ وَلَآ أَبْنَآءِ إِخْوَٰنِهِنَّ وَلَآ أَبْنَآءِ أَخَوَٰتِهِنَّ وَلَا نِسَآئِهِنَّ وَلَا مَا مَلَكَتْ أَيْمَـٰنُهُنَّ ۗ وَٱتَّقِينَ ٱللَّهَ ۚ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدًا ﴿55﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

It is no sin on them (the Prophet’s wives, if they appear unveiled) before their fathers, or their sons, or their brothers, or their brother’s sons, or the sons of their sisters, or their own (believing) women, or their (female) slaves. And (O ladies), fear (keep your duty to) Allâh. Verily, Allâh is Ever All-Witness over everything.

Word by Word — Arabic, Transliteration & Meaning

لَّا lā (There is) no
جُنَاحَ junāḥa blame
عَلَيْهِنَّ ʿalayhinna upon them
فِىٓ fī concerning
ءَابَآئِهِنَّ ābāihinna their fathers
وَلَآ walā and not
أَبْنَآئِهِنَّ abnāihinna their sons
وَلَآ walā and not
إِخْوَٰنِهِنَّ ikh'wānihinna their brothers
وَلَآ walā and not
أَبْنَآءِ abnāi sons
إِخْوَٰنِهِنَّ ikh'wānihinna (of) their brothers
وَلَآ walā and not
أَبْنَآءِ abnāi sons
أَخَوَٰتِهِنَّ akhawātihinna (of) their sisters
وَلَا walā and not
نِسَآئِهِنَّ nisāihinna their women
وَلَا walā and not
مَا mā what
مَلَكَتْ malakat they rightfully possess
أَيْمَـٰنُهُنَّ ۗ aymānuhunna they rightfully possess
وَٱتَّقِينَ wa-ittaqīna And fear
ٱللَّهَ ۚ l-laha Allah
إِنَّ inna Indeed
ٱللَّهَ l-laha Allah
كَانَ kāna is
عَلَىٰ ʿalā over
كُلِّ kulli all
شَىْءٍۢ shayin things
شَهِيدًا shahīdan a Witness

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 55) {لَا جُنَاحَ عَلَيْهِنَّ فِيْۤ اٰبَآىِٕهِنَّ … :} That is, there is no harm in appearing before these relatives and speaking without hijab. The same ruling applies to other mahram relatives as well, whether by lineage or by breastfeeding. The ruling regarding hijab for the Mothers of the Believers is the same as that for ordinary Muslim women. For details, see the commentary of Surah An-Nur, Ayah (31).

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.

55. 1. When the command of hijab for women was revealed, then a question arose regarding the relatives present in the house or those relatives who come and go frequently: should hijab be observed from them or not? Thus, in this verse, those relatives are mentioned from whom there is no need for hijab. Its details have also been mentioned in (وَقُلْ لِّلْمُؤْمِنٰتِ يَغْضُضْنَ مِنْ اَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوْجَهُنَّ وَلَا يُبْدِيْنَ زِيْنَتَهُنَّ اِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلٰي جُيُوْبِهِنَّ ۠ وَلَا يُبْدِيْنَ زِيْنَتَهُنَّ اِلَّا لِبُعُوْلَتِهِنَّ اَوْ اٰبَاۗىِٕهِنَّ اَوْ اٰبَاۗءِ بُعُوْلَتِهِنَّ اَوْ اَبْنَاۗىِٕهِنَّ اَوْ اَبْنَاۗءِ بُعُوْلَتِهِنَّ اَوْ اِخْوَانِهِنَّ اَوْ بَنِيْٓ اِخْوَانِهِنَّ اَوْ بَنِيْٓ اَخَوٰتِهِنَّ اَوْ نِسَاۗىِٕهِنَّ اَوْ مَا مَلَكَتْ اَيْمَانُهُنَّ اَوِ التّٰبِعِيْنَ غَيْرِ اُولِي الْاِرْبَةِ مِنَ الرِّجَالِ اَوِ الطِّفْلِ الَّذِيْنَ لَمْ يَظْهَرُوْا عَلٰي عَوْرٰتِ النِّسَاۗءِ ۠ وَلَا يَضْرِبْنَ بِاَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِيْنَ مِنْ زِيْنَتِهِنَّ ۭ وَتُوْبُوْٓا اِلَى اللّٰهِ جَمِيْعًا اَيُّهَ الْمُؤْمِنُوْنَ لَعَلَّكُمْ تُفْلِحُوْنَ) 24. An-Nur:31); please refer to it.

55. 2. At this point, by commanding women to have taqwa, it has been made clear that if there is taqwa in your hearts, then the real purpose of hijab—purity of heart and gaze, and protection of chastity—will certainly be achieved by you. Otherwise, the outward restrictions of hijab will not be able to save you from getting involved in sin.

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.

55. There is no blame upon them (the wives of the Prophet) if their fathers, their sons, their brothers, their brothers’ sons, their sisters’ sons, their women [94], or those whom their right hands possess enter their houses. And (O women!) fear Allah. Surely, Allah is Witness over all things [95].

[94]
Which Relatives Are Mahram?

In this verse, those mahram relatives are mentioned who can come into the house of the Prophet and with whom there is no need for veiling. Or slave women, slaves, etc., and their details have already been discussed under the commentary of verse 31 of Surah An-Nur. Then, foster relationships are also included among them, as is made clear by the following hadiths. Sayyidah Aisha ؓ says that after the command of veiling was revealed, Aflaḥ, the brother of Abu Al-Qais (who was my foster uncle), asked permission to enter upon me. I replied that I could not give permission without asking the Prophet ﷺ, because it was not Abu Al-Qais who had nursed me, but his wife. When the Prophet ﷺ came, I said: O Messenger of Allah ﷺ! The brother of Abu Al-Qais, Aflaḥ, asked permission to enter upon me, so I told him that I could not give permission until I asked you. The Prophet ﷺ said: "Why did you not give permission to your uncle?" I said: "O Messenger of Allah ﷺ! It was not a man who nursed me, it was the wife of Abu Al-Qais who nursed me." The Prophet ﷺ said: "May your hands be dusted! Give him permission to enter, he is your uncle." 'Urwah bin Zubair (the nephew of Sayyidah Aisha ؓ) says that for this reason, Sayyidah Aisha ؓ used to say: "All the relationships that are forbidden due to blood are also forbidden due to milk." [بخاري۔ كتاب التفسير]

[95] That is, Allah is watching to what extent you act upon the commands regarding veiling that have been given to you, out of fear of Allah.
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