Asbab Al-Nuzul by Al-Wahidi
Asbab Al-Nuzul by Al-Wahidi
الأحزاب
Al-Ahzab
73 versets
۞تُرۡجِي مَن تَشَآءُ مِنۡهُنَّ وَتُـٔۡوِيٓ إِلَيۡكَ مَن تَشَآءُۖ وَمَنِ ٱبۡتَغَيۡتَ مِمَّنۡ عَزَلۡتَ فَلَا جُنَاحَ عَلَيۡكَۚ ذَٰلِكَ أَدۡنَىٰٓ أَن تَقَرَّ أَعۡيُنُهُنَّ وَلَا يَحۡزَنَّ وَيَرۡضَيۡنَ بِمَآ ءَاتَيۡتَهُنَّ كُلُّهُنَّۚ وَٱللَّهُ يَعۡلَمُ مَا فِي قُلُوبِكُمۡۚ وَكَانَ ٱللَّهُ عَلِيمًا حَلِيمٗا
Tu fais attendre qui tu veux d'entre elles, et tu héberges chez toi qui tu veux. Puis il ne t'est fait aucun grief si tu invites chez toi l'une de celles que tu avais écartées. Voilà ce qui est le plus propre à les réjouir, à leur éviter tout chagrin et à leur faire accepter de bon cœur ce que tu leur as donné à toutes. Allah sait, cependant, ce qui est en vos cœurs. Et Allah est Omniscient et Indulgent
Asbab Al-Nuzul by Al-Wahidi — Asbab Al-Nuzul by Al-Wahidi
(Thou canst defer whom thou wilt of them�) [33:51]. The commentators of the Qur�an said: �This verse was revealed when some of the wives of the Prophet, Allah bless him and give him peace, felt jealous [of other co-wives] so much so that they harmed him and asked for increase in their maintenance. The Messenger of Allah, Allah bless him and give him peace, did not sleep with them in the same bed for a month until the verse of choice [33:29] was revealed. Allah, exalted is He, commanded him to ask them to choose between this worldly life and the Afterlife. He was commanded to divorce those who chose this worldly life and keep whoever among them chose Allah, glorified is He, and His Messenger as mothers of the believers who will never marry after him. He was also given permission to receive anyone of them he wanted to receive and defer anyone he wanted to defer; they had to be content whether or not he apportioned something for them, and regardless of whether or not he prefers some over the others with regard to the apportioning of provision and the time spent with them. It was all up to him to do as he wished. All of them accepted these terms. However, the Messenger of Allah, Allah bless him and give him peace, gave an equal part of maintenance to all his wives, even though Allah, exalted is He, had granted him wide compass [in his dealings with them]�. Abu �Abd Allah Muhammad ibn Ibrahim al-Muzakki informed us> �Abd al-Malik ibn al-Hasan ibn Yusuf al-Saqati> Ahmad ibn Yahya al-Halwani> Yahya ibn Ma�in> �Abbad ibn �Abbad> �Asim al-Ahwal> Mu�adhah> �A�ishah who said: �After the verse (Thou canst defer whom thou wilt of them�) was revealed, the Messenger of Allah, Allah bless him and give him peace, used to seek permission from us [to go to another of his wives] when it was the turn of one of us [to spend time with him]�. Mu�adhah asked her: �What did you use to say?� I used to say: �If this is my turn, I would not prefer anyone else to have you instead of me!� This was narrated by Bukhari> Hibban ibn Musa> Ibn al-Mubarak and also by Muslim> Shurayh ibn Yunus> �Abbad; and both �Abbad and Ibn al-Mubarak related it from �Asim.
لَّا يَحِلُّ لَكَ ٱلنِّسَآءُ مِنۢ بَعۡدُ وَلَآ أَن تَبَدَّلَ بِهِنَّ مِنۡ أَزۡوَٰجٖ وَلَوۡ أَعۡجَبَكَ حُسۡنُهُنَّ إِلَّا مَا مَلَكَتۡ يَمِينُكَۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ رَّقِيبٗا
Il ne t'est plus permis désormais de prendre [d'autres] femmes, ni de changer d'épouses, même si leur beauté te plaît; - à l'exception des esclaves que tu possèdes. Et Allah observe toute chose
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يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَدۡخُلُواْ بُيُوتَ ٱلنَّبِيِّ إِلَّآ أَن يُؤۡذَنَ لَكُمۡ إِلَىٰ طَعَامٍ غَيۡرَ نَٰظِرِينَ إِنَىٰهُ وَلَٰكِنۡ إِذَا دُعِيتُمۡ فَٱدۡخُلُواْ فَإِذَا طَعِمۡتُمۡ فَٱنتَشِرُواْ وَلَا مُسۡتَـٔۡنِسِينَ لِحَدِيثٍۚ إِنَّ ذَٰلِكُمۡ كَانَ يُؤۡذِي ٱلنَّبِيَّ فَيَسۡتَحۡيِۦ مِنكُمۡۖ وَٱللَّهُ لَا يَسۡتَحۡيِۦ مِنَ ٱلۡحَقِّۚ وَإِذَا سَأَلۡتُمُوهُنَّ مَتَٰعٗا فَسۡـَٔلُوهُنَّ مِن وَرَآءِ حِجَابٖۚ ذَٰلِكُمۡ أَطۡهَرُ لِقُلُوبِكُمۡ وَقُلُوبِهِنَّۚ وَمَا كَانَ لَكُمۡ أَن تُؤۡذُواْ رَسُولَ ٱللَّهِ وَلَآ أَن تَنكِحُوٓاْ أَزۡوَٰجَهُۥ مِنۢ بَعۡدِهِۦٓ أَبَدًاۚ إِنَّ ذَٰلِكُمۡ كَانَ عِندَ ٱللَّهِ عَظِيمًا
O vous qui croyez! N'entrez pas dans les demeures du Prophète, à moins qu'invitation ne vous soit faite à un repas, sans être là à attendre sa cuisson. Mais lorsqu'on vous appelle, alors, entrez. Puis, quand vous aurez mangé, dispersez-vous, sans chercher à vous rendre familiers pour causer. Cela faisait de la peine au Prophète, mais il se gênait de vous (congédier), alors qu'Allah ne se gêne pas de la vérité. Et si vous leur demandez (à ses femmes) quelque objet, demandez-le leur derrière un rideau: c'est plus pur pour vos cœurs et leurs cœurs; vous ne devez pas faire de la peine au Messager d'Allah, ni jamais vous marier avec ses épouses après lui; ce serait, auprès d'Allah, un énorme péché
Asbab Al-Nuzul by Al-Wahidi — Asbab Al-Nuzul by Al-Wahidi
(O Ye who believe! Enter not the dwellings of the Prophet�) [33:53]. Most of the commentators of the Qur�an said: �When the Messenger of Allah, Allah bless him and give him peace, married Zaynab bint Jahsh, he organised a wedding feast in which was offered dates and a mush of wheat and he slaughtered a sheep. Anas said: �My mother Umm Sulaym sent him a container made of stone. The Prophet, Allah bless him and give him peace, then commanded me to invite his Companions to eat and so I did. Groups of people came, ate and then left. I said: �O Prophet of Allah, I have invited everybody and there is no one else to invite�. He said: �Take away your food�. They took away the food and people left, except for three people who stayed in the room talking among themselves. They stayed so long that they annoyed the Messenger of Allah, Allah bless him and give him peace, who was extremely bashful [such that he could not ask them to leave]. And so this verse was revealed, and the Messenger of Allah, Allah bless him and give him peace, drew a veil between him and me� �. Muhammad ibn �Abd al-Rahman al-Faqih informed us> Abu Umar Muhammad ibn Ahmad al-Hiri> �Imran ibn Musa ibn Mujashi�> �Abd al-A�la ibn Hammad al-Nursi> al-Mu�tamir ibn Sulayman> his father> Abu Majlaz> Anas ibn Malik who said: �When the Messenger of Allah, Allah bless him and give him peace, married Zaynab ibn Jahsh, he invited people to a wedding ceremony. People ate and then remained in their seats talking to each other. The Prophet made as if he was preparing himself to leave but people did not get the hint. He then left the room and people left with him, except for three people who remained sitting. When the Prophet, Allah bless him and give him peace, returned and found them still sitting, he went out again. When they saw this, the three men left. I went and informed the Messenger of Allah, Allah bless him and give him peace, that they had left. He returned and entered his room. I wanted to enter with him but he drew the curtain between him and me. Allah, exalted is He, then revealed (O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time�) up to His words (Lo! that in Allah�s sight would be an enormity)�.
إِن تُبۡدُواْ شَيۡـًٔا أَوۡ تُخۡفُوهُ فَإِنَّ ٱللَّهَ كَانَ بِكُلِّ شَيۡءٍ عَلِيمٗا
Que vous divulguiez une chose ou que vous la cachiez,... Allah demeure Omniscient
Asbab Al-Nuzul by Al-Wahidi — Asbab Al-Nuzul by Al-Wahidi
If you show something or hide it, surely God is knower of everything. Since you know that the Real is aware of your deeds and states, that He knows and sees both what you hide and what you show, well then, always be at His threshold. Keep your activity rectified by following knowledge, eating permitted food, and constant devotions. Discipline your words by recitation of the Qur'an, constant apology, and giving good advice. Keep your character traits pure from everything that is dust on the religion's road and blockage of the well-trodden path of the Tariqah, such as niggardliness, eye-service, rancor, avarice, and covetousness. A great man was asked, “What is the precondition of servanthood?” He said, “Purity and truthfulness. Purity from every defilement, and truthfulness in every adornment.” The defilements are niggardliness, eye-service, and craving. The adornments are generosity, trust, and contentment. The sentence, “No god but God,” includes both statements. No god is the negation of defilement, but God is the affirmation of adornment. When the servant says “No god,” he uproots every defilement and every veil of the road. Then the beauty of the words “but God” shows its face and adorns the servant with the attributes of adornment. Then he is taken, adorned and trimmed, before MuṣṬafā so that he may receive him with “My community!” If the influence of No god does not appear to MuṣṬafā and if he does not see the beauty of the robe of but God, he will not receive him with “My community!” Rather, he will say, “Away with you, away!”
لَّا جُنَاحَ عَلَيۡهِنَّ فِيٓ ءَابَآئِهِنَّ وَلَآ أَبۡنَآئِهِنَّ وَلَآ إِخۡوَٰنِهِنَّ وَلَآ أَبۡنَآءِ إِخۡوَٰنِهِنَّ وَلَآ أَبۡنَآءِ أَخَوَٰتِهِنَّ وَلَا نِسَآئِهِنَّ وَلَا مَا مَلَكَتۡ أَيۡمَٰنُهُنَّۗ وَٱتَّقِينَ ٱللَّهَۚ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَيۡءٖ شَهِيدًا
Nul grief sur elles au sujet de leurs pères, leurs fils, leurs frères, les fils de leurs frères, les fils de leurs sœurs, leurs femmes [de suite] et les esclaves qu'elles possèdent. Et craignez Allah. Car Allah est témoin de toute chose
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