سُوْرَةُ الْاَحْزَابِ
Surah Al-Ahzaab (33) — Ayah 21
لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْـَٔاخِرَ وَذَكَرَ ٱللَّهَ كَثِيرًا ﴿21﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow for him who hopes for (the Meeting with) Allâh and the Last Day, and remembers Allâh much.
Word by Word — Arabic, Transliteration & Meaning
لَّقَدْ
laqad
Certainly
كَانَ
kāna
is
لَكُمْ
lakum
for you
فِى
fī
in
رَسُولِ
rasūli
(the) Messenger
ٱللَّهِ
l-lahi
(of) Allah
أُسْوَةٌ
us'watun
an excellent example
حَسَنَةٌۭ
ḥasanatun
an excellent example
لِّمَن
liman
for (one) who
كَانَ
kāna
has
يَرْجُوا۟
yarjū
hope
ٱللَّهَ
l-laha
(in) Allah
وَٱلْيَوْمَ
wal-yawma
and the Day
ٱلْـَٔاخِرَ
l-ākhira
the Last
وَذَكَرَ
wadhakara
and remembers
ٱللَّهَ
l-laha
Allah
كَثِيرًۭا
kathīran
much
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.
21-1. That is, O Muslims! And O hypocrites! For all of you, in the person of the Messenger of Allah ﷺ, there is the best example, so follow him in jihad and in patience and steadfastness. Our Prophet remained hungry in jihad to the extent that he had to tie stones to his stomach, his face was wounded, his incisor tooth was broken, he dug the trench with his own hands, and for almost a month he stood firm before the enemy. Although this verse was revealed in the context of the Battle of Ahzab, in which, especially at the time of war, the exemplary conduct of the Messenger of Allah ﷺ was to be kept in view and followed, this command is general, meaning that in all sayings, actions, and conditions of the Prophet ﷺ, it is necessary for Muslims to follow him, whether they relate to worship, social life, economy, or politics; in every aspect of life, his instructions are obligatory to follow. (ۭ وَمَآ اٰتٰىكُمُ الرَّسُوْلُ فَخُذُوْهُ ۤ وَمَا نَهٰىكُمْ عَنْهُ فَانْتَهُوْا) 59. Al-Hashr:7) (اِنْ كُنْتُمْ تُحِبُّوْنَ اللّٰهَ فَاتَّبِعُوْنِيْ يُحْبِبْكُمُ اللّٰهُ وَيَغْفِرْ لَكُمْ ذُنُوْبَكُمْ ۭوَاللّٰهُ غَفُوْرٌ رَّحِيْمٌ) 3. Aal-e-Imran:31), also have the same implication.
21-2. From this, it becomes clear that only he will adopt the example of the Messenger who believes in meeting Allah in the Hereafter and remembers Allah abundantly. Nowadays, Muslims in general are deprived of both these qualities, which is why the example of the Messenger holds no importance in their hearts. Among them, those who are religious have their leaders as pirs and mashayikh, and those who are worldly and political have their guides and leaders as the masters of the West. There are many verbal claims of devotion to the Messenger of Allah, but none of them are willing to accept him ﷺ as their guide and leader. So to Allah is the complaint.
21-2. From this, it becomes clear that only he will adopt the example of the Messenger who believes in meeting Allah in the Hereafter and remembers Allah abundantly. Nowadays, Muslims in general are deprived of both these qualities, which is why the example of the Messenger holds no importance in their hearts. Among them, those who are religious have their leaders as pirs and mashayikh, and those who are worldly and political have their guides and leaders as the masters of the West. There are many verbal claims of devotion to the Messenger of Allah, but none of them are willing to accept him ﷺ as their guide and leader. So to Allah is the complaint.
