سُوْرَةُ الْاَحْزَابِ
Surah Al-Ahzaab (33) — Ayah 38
مَّا كَانَ عَلَى ٱلنَّبِىِّ مِنْ حَرَجٍ فِيمَا فَرَضَ ٱللَّهُ لَهُۥ ۖ سُنَّةَ ٱللَّهِ فِى ٱلَّذِينَ خَلَوْا۟ مِن قَبْلُ ۚ وَكَانَ أَمْرُ ٱللَّهِ قَدَرًا مَّقْدُورًا ﴿38﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
There is no blame on the Prophet (صلى الله عليه وسلم) in that which Allâh has made legal for him. That has been Allâh’s Way with those who have passed away of (the Prophets of) old. And the Command of Allâh is a decree determined.
Word by Word — Arabic, Transliteration & Meaning
مَّا
mā
Not
كَانَ
kāna
(there can) be
عَلَى
ʿalā
upon
ٱلنَّبِىِّ
l-nabiyi
the Prophet
مِنْ
min
any
حَرَجٍۢ
ḥarajin
discomfort
فِيمَا
fīmā
in what
فَرَضَ
faraḍa
Allah has imposed
ٱللَّهُ
l-lahu
Allah has imposed
لَهُۥ ۖ
lahu
on him
سُنَّةَ
sunnata
(That is the) Way
ٱللَّهِ
l-lahi
(of) Allah
فِى
fī
concerning
ٱلَّذِينَ
alladhīna
those who
خَلَوْا۟
khalaw
passed away
مِن
min
before
قَبْلُ ۚ
qablu
before
وَكَانَ
wakāna
And is
أَمْرُ
amru
(the) Command
ٱللَّهِ
l-lahi
(of) Allah
قَدَرًۭا
qadaran
a decree
مَّقْدُورًا
maqdūran
destined
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 38) ➊ { مَا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ … :} That is, there was never any restriction upon the Prophet in carrying out what Allah had decreed and commanded for him, nor is there now, nor should there ever be in the future. {’’ كَانَ ‘‘} is for the continuity of negation, that is why it is translated as "there is never any restriction." Therefore, he should not care about any criticism, reproach, or blame in conveying or acting upon this matter. From this verse, it is understood that just as Allah decided that an adopted son is not a real son, likewise, He also decreed that the Prophet (peace be upon him) would marry the divorced wife of his adopted son. Therefore, the Prophet (peace be upon him) should not have cared about the criticism of the hypocrites or the Jews in expressing or acting upon this. This is the same thing that Suddī and Zayn al-‘Ābidīn have stated. This verse also shows that for ordinary Muslims, marrying the divorced wife of an adopted son is merely permissible, but due to many benefits and because Allah had decreed it, it was obligatory upon the Prophet (peace be upon him).
➋ { سُنَّةَ اللّٰهِ فِي الَّذِيْنَ خَلَوْا مِنْ قَبْلُ:} The word {’’ سُنَّةَ ‘‘} is in the accusative either because the preposition "ka" is omitted before it, and due to its omission, it is accusative. That is, there is no restriction upon the Prophet (peace be upon him) in carrying out what Allah has decreed for him, just as Allah's way with previous prophets was that whatever He decreed for them, they did not feel any restriction in carrying it out. Or this is the verbal noun of an omitted verb, i.e., {’’سَنَّ اللّٰهُ هٰذَا سُنَّةً فِي الَّذِيْنَ خَلَوْا مِنْ قَبْلُ‘‘} The meaning is the same: that previous prophets also did not feel any restriction in doing those things that were made obligatory upon them by Allah, even if their peoples and the customs of their times were against them.
➌ {وَ كَانَ اَمْرُ اللّٰهِ قَدَرًا مَّقْدُوْرًا :} That is, the commands of Allah are especially based on wisdom and benefit; they are not based on temporary and immediate needs unlike those of worldly rulers, and likewise, their time is also fixed according to which they occur.
➋ { سُنَّةَ اللّٰهِ فِي الَّذِيْنَ خَلَوْا مِنْ قَبْلُ:} The word {’’ سُنَّةَ ‘‘} is in the accusative either because the preposition "ka" is omitted before it, and due to its omission, it is accusative. That is, there is no restriction upon the Prophet (peace be upon him) in carrying out what Allah has decreed for him, just as Allah's way with previous prophets was that whatever He decreed for them, they did not feel any restriction in carrying it out. Or this is the verbal noun of an omitted verb, i.e., {’’سَنَّ اللّٰهُ هٰذَا سُنَّةً فِي الَّذِيْنَ خَلَوْا مِنْ قَبْلُ‘‘} The meaning is the same: that previous prophets also did not feel any restriction in doing those things that were made obligatory upon them by Allah, even if their peoples and the customs of their times were against them.
➌ {وَ كَانَ اَمْرُ اللّٰهِ قَدَرًا مَّقْدُوْرًا :} That is, the commands of Allah are especially based on wisdom and benefit; they are not based on temporary and immediate needs unlike those of worldly rulers, and likewise, their time is also fixed according to which they occur.
