سُوْرَةُ الْاَحْزَابِ
Surah Al-Ahzaab (33) — Ayah 33
وَقَرْنَ فِى بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ ٱلْجَـٰهِلِيَّةِ ٱلْأُولَىٰ ۖ وَأَقِمْنَ ٱلصَّلَوٰةَ وَءَاتِينَ ٱلزَّكَوٰةَ وَأَطِعْنَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُمُ ٱلرِّجْسَ أَهْلَ ٱلْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا ﴿33﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salât (Iqamât-as-Salât), and give Zakât and obey Allâh and His Messenger. Allâh wishes only to remove Ar-Rijs (evil deeds and sins) from you, O members of the family (of the Prophet صلى الله عليه وسلم), and to purify you with a thorough purification.
Word by Word — Arabic, Transliteration & Meaning
وَقَرْنَ
waqarna
And stay
فِى
fī
in
بُيُوتِكُنَّ
buyūtikunna
your houses
وَلَا
walā
and (do) not
تَبَرَّجْنَ
tabarrajna
display yourselves
تَبَرُّجَ
tabarruja
(as was the) display
ٱلْجَـٰهِلِيَّةِ
l-jāhiliyati
(of the times of) ignorance
ٱلْأُولَىٰ ۖ
l-ūlā
the former
وَأَقِمْنَ
wa-aqim'na
And establish
ٱلصَّلَوٰةَ
l-ṣalata
the prayer
وَءَاتِينَ
waātīna
and give
ٱلزَّكَوٰةَ
l-zakata
zakah
وَأَطِعْنَ
wa-aṭiʿ'na
and obey
ٱللَّهَ
l-laha
Allah
وَرَسُولَهُۥٓ ۚ
warasūlahu
and His Messenger
إِنَّمَا
innamā
Only
يُرِيدُ
yurīdu
Allah wishes
ٱللَّهُ
l-lahu
Allah wishes
لِيُذْهِبَ
liyudh'hiba
to remove
عَنكُمُ
ʿankumu
from you
ٱلرِّجْسَ
l-rij'sa
the impurity
أَهْلَ
ahla
(O) People
ٱلْبَيْتِ
l-bayti
(of) the House
وَيُطَهِّرَكُمْ
wayuṭahhirakum
And to purify you
تَطْهِيرًۭا
taṭhīran
(with thorough) purification
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.
33-1. That is, remain steadfast and do not leave the house without a necessary need. It has been clarified that a woman's sphere of activity is not political affairs or world leadership, nor economic entanglements, but rather to stay within the four walls of the home and carry out household duties.
33-2. In this, the etiquettes of going outside the house have been explained: if there is a need to go out, do not go out adorned or in such a manner that your adornment becomes apparent. For example, do not go unveiled so that your head, face, arms, and chest, etc., invite people to gaze at you; rather, go out without applying fragrance, dressed simply, and with proper covering. Tabarruj refers to unveiling and displaying beauty and adornment. The Quran has made it clear that this tabarruj is that of Jahiliyyah that existed before Islam, and whenever it is adopted in the future, it will still be Jahiliyyah. It has nothing to do with Islam, no matter how attractive or appealing a name is given to it.
33-3. The previous guidance was related to abstaining from evil; this guidance is related to adopting goodness.
33-4. Who are meant by Ahl al-Bayt? There is some difference of opinion regarding its determination. Some have taken it to mean the pure wives, as is clear from the context of the Quran here; the Quran has called the pure wives Ahl al-Bayt here. In other places in the Quran, the wife has also been called Ahl al-Bayt. According to the spirit of some narrations, the only referents of Ahl al-Bayt are considered to be Hazrat Ali, Hazrat Fatimah, and Hazrat Hasan and Husayn (may Allah be pleased with them), and the pure wives are considered excluded from this. Whereas the former exclude these four companions from it. However, the path of moderation and the middle point is that both are Ahl al-Bayt: the pure wives due to this Quranic text, and the son-in-law and children due to those narrations which are proven by authentic chains, in which the Prophet ﷺ took them under his cloak and said, "O Allah, these are my Ahl al-Bayt," which would mean that these are also from my Ahl al-Bayt, or it is a supplication that, "O Allah, include them also among my Ahl al-Bayt like the pure wives." In this way, all the evidences are reconciled. (For further details, see Fath al-Qadeer, by Al-Shawkani)
33-2. In this, the etiquettes of going outside the house have been explained: if there is a need to go out, do not go out adorned or in such a manner that your adornment becomes apparent. For example, do not go unveiled so that your head, face, arms, and chest, etc., invite people to gaze at you; rather, go out without applying fragrance, dressed simply, and with proper covering. Tabarruj refers to unveiling and displaying beauty and adornment. The Quran has made it clear that this tabarruj is that of Jahiliyyah that existed before Islam, and whenever it is adopted in the future, it will still be Jahiliyyah. It has nothing to do with Islam, no matter how attractive or appealing a name is given to it.
33-3. The previous guidance was related to abstaining from evil; this guidance is related to adopting goodness.
33-4. Who are meant by Ahl al-Bayt? There is some difference of opinion regarding its determination. Some have taken it to mean the pure wives, as is clear from the context of the Quran here; the Quran has called the pure wives Ahl al-Bayt here. In other places in the Quran, the wife has also been called Ahl al-Bayt. According to the spirit of some narrations, the only referents of Ahl al-Bayt are considered to be Hazrat Ali, Hazrat Fatimah, and Hazrat Hasan and Husayn (may Allah be pleased with them), and the pure wives are considered excluded from this. Whereas the former exclude these four companions from it. However, the path of moderation and the middle point is that both are Ahl al-Bayt: the pure wives due to this Quranic text, and the son-in-law and children due to those narrations which are proven by authentic chains, in which the Prophet ﷺ took them under his cloak and said, "O Allah, these are my Ahl al-Bayt," which would mean that these are also from my Ahl al-Bayt, or it is a supplication that, "O Allah, include them also among my Ahl al-Bayt like the pure wives." In this way, all the evidences are reconciled. (For further details, see Fath al-Qadeer, by Al-Shawkani)
