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  5. Ayah 38
Medinan · Surah 33 of 114

Al-Ahzaab 33:38

The Clans · ayah 38 of 73

مَّا كَانَ عَلَى ٱلنَّبِىِّ مِنْ حَرَجٍۢ فِيمَا فَرَضَ ٱللَّهُ لَهُۥ ۖ سُنَّةَ ٱللَّهِ فِى ٱلَّذِينَ خَلَوْا۟ مِن قَبْلُ ۚ وَكَانَ أَمْرُ ٱللَّهِ قَدَرًۭا مَّقْدُورًا

Ma kana AAala annabiyyimin harajin feema farada Allahu lahusunnata Allahi fee allatheena khalaw min qablu wakanaamru Allahi qadaran maqdoora

"There is not to be upon the Prophet any discomfort concerning that which Allāh has imposed upon him. [This is] the established way of Allāh with those [prophets] who have passed on before. And ever is the command of Allāh a destiny decreed."

Saheeh International translation

Recitation by Mishary Alafasy
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Other English translations

Abdel Haleem (Oxford)+

"the Prophet is not at fault for what God has ordained for him. This was God’s practice with those who went before- God’s command must be fulfilled-"

Pickthall (classic)+

"There is no reproach for the Prophet in that which Allah maketh his due. That was Allah's way with those who passed away of old - and the commandment of Allah is certain destiny -"

Yusuf Ali (classic)+

"There can be no difficulty to the Prophet in what Allah has indicated to him as a duty. It was the practice (approved) of Allah amongst those of old that have passed away. And the command of Allah is a decree determined."

Tafsīr · classical commentary

Ibn Kathir

Abridged English, public domain

+
مَّا كَانَ عَلَى النَّبِىِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ

(There is no blame on the Prophet in that which Allah has made legal for him.) means, in that which has been permitted for him and which he has been commanded to do, i.e. his marrying Zaynab, may Allah be pleased with her,, who had been divorced by his adopted son Zayd bin Harithah,

سُنَّةَ اللَّهِ فِى الَّذِينَ خَلَوْاْ مِن قَبْلُ

(That has been Allah's way with those who have passed away of old.) means this is the ruling of Allah for the Prophets who came before him. Allah would not command them to do anything for which they might be blamed. This is a refutation of those hypocrites who imagined that there was anything wrong with his marrying the ex-wife of Zayd, his freed slave and adopted son.

وَكَانَ أَمْرُ اللَّهِ قَدَراً مَّقْدُوراً

(And the command of Allah is a decree determined.) means, His command which He has decreed must inevitably come to pass; nothing can prevent it or avert it, for whatever He wills happens, and whatever He does not decree, does not happen.

Tafsir Saʿdi

English translation, public domain

+
Всевышний избавил Посланника, да благословит его Аллах и приветствует, от обвинений тех, кто порицает его за многоженство. Воистину, эти обвинения безосновательны, потому что посланник Аллаха, да благословит его Аллах и приветствует, не несет ответственности за то, что Аллах разрешил ему жениться на нескольких женщинах. Таково было предписание Господне и для прежних пророков и посланников. Воистину, Его веление непременно исполняется.

Maʿārif al-Qur'ān

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Mufti Shafi Usmani, English

+

Prefacing an answer to doubts and objections

The opening sentence of verse 38: سُنَّةَ اللَّـهِ فِي الَّذِينَ خَلَوْا مِن قَبْلُ ۚ وَكَانَ أَمْرُ‌ اللَّـهِ قَدَرً‌ا مَّقْدُورً‌ا (a customary practice of Allah in the case of those who have gone before--- And Allah's command is pre-determined by destiny - 38) is a preface to doubts to be encountered in the wake of this marriage, particularly about why so much concern was shown in the case of this marriage despite there being other wives in the household. It was said: 'This is a sunnah of Allah (His customary practice not restricted to Muhammad al-Mustafa t. It has continued to be so in the case of earlier prophets as well, that is, under the dictate of beneficial religious considerations, permission was given for multiple marriages. Well recognized among them are Sayyidna Dawud (علیہ السلام) and Sayyidna Sulaiman Sayyidna Dawud (علیہ السلام) had one hundred wives in his nikah and Sayyidna Sulaiman (علیہ السلام) ، three hundred. Now, if permission came for the Holy Prophet ﷺ to have several marriages under beneficial religious considerations - this nikah being included therein - why should it be taken as something far-fetched? Neither is it contrary to the dignity and status of a prophet and messenger of Allah, nor against the norms of zuhd and taqwa. In the last sentence, it was also said that the matter of nikah (marriage) too, like that of rizq or sustenance, is Divinely decided as to who will be married to whom. That which is written in the eternal destiny has to occur. In this event relating to Sayyidna Zayd ؓ and Sayyidah Zainab ؓ the factors of their mutual temperamental difference, the displeasure of Sayyidna Zayd ؓ and then his resolve to divorce her were all chains of this very creational and destined imperative.

Tafsīr sourced from quran.com's open API. These are classical commentaries; for personal rulings consult a qualified scholar.

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