Here are verses 57 and 58 from Surah Al-Ahzab (Chapter 33) with translations and a detailed Tafseer (explanation) from Tafheem-ul-Quran by the renowned Islamic scholar, Sayyid Abul Ala Maududi.
The Verses in Arabic
إِنَّ ٱلَّذِينَ يُؤْذُونَ ٱللَّهَ وَرَسُولَهُۥ لَعَنَهُمُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُّهِينًا
- 33:57: Verily, those who annoy Allah and His Messenger (Muhammad) Allah has cursed them in this world and in the Hereafter, and has prepared for them a humiliating torment.
Detailed Explanation of Verse 33:57
“Indeed, those who annoy Allah and His Messenger…”
- “Who annoy Allah and His Messenger”: This refers to any speech or action that causes hurt or dishonor to the Prophet (ﷺ). This includes:
- Insulting or using abusive language towards him.
- Mocking or ridiculing him.
- Spreading slander and false accusations about him.
- Showing disrespect towards his Sunnah (traditions) and his exalted status.
- “Allah has cursed them in this world and the Hereafter…”
- Curse (La’nah): Means being banished and expelled from Allah’s Mercy. It is the opposite of blessing (Salat).
- In this world: The curse manifests as a life of misguidance, hard-heartedness, and being deprived of the light of faith. Their efforts lead to failure and disgrace.
- In the Hereafter: The ultimate manifestation of the curse is the eternal punishment of Hellfire, where they will be completely deprived of Allah’s mercy.
“…and has prepared for them a humiliating punishment.”
- Humiliating Punishment (‘Adhabun Muhin): The punishment is not only painful but is specifically designed to dishonor and disgrace them. This humiliation is a direct consequence of their attempt to humiliate Allah’s Messenger. It underscores that their crime was not just against a man, but against the Divine message itself.
Summary from Tafheem-ul-Quran
Maududi explains that these two verses are placed together to present a stark contrast:
- The Path of Honor: For the believers, there is a command to honor and respect the Prophet (ﷺ) through Salawat and Salam, which connects them to the blessings of Allah and His angels.
- The Path of Disgrace: For the enemies and mockers, there is a severe warning of a curse in both worlds and a humiliating punishment, as their actions constitute a direct offense against Allah and His chosen Messenger.
This establishes the unassailable status of the Prophet (ﷺ) in Islam and makes love and respect for him an integral part of faith, while showing that enmity towards him is a crime of the highest magnitude.
Surah Al-Ahzab (33:57)
Arabic Text:
إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُقِيمًا
English Translation by Sayyid Abul Ala Maududi:
Indeed, those who abuse Allah and His Messenger, Allah has cursed them in this world and the Hereafter and has prepared for them a painful punishment. 1
Tafseer (Commentary/Explanation):
To trouble Allah implies two things: That Allah should be disobeyed, that an attitude of disbelief and shirk and atheism be adopted with regard to Him, and that things made unlawful by Him be made lawful; and (2) that His Messenger be troubled, for just as obedience to the Messenger is obedience to Allah, so is opposition and disobedience of the Messenger opposition and disobedience of Allah. 1
Surah Al-Ahzab (33:58)
Arabic Text:
وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثْمًا مُبِينًا
English Translation by Sayyid Abul Ala Maududi:
And those who abuse the believing men and believing women without their having earned it have certainly brought upon themselves slander and manifest sin. 1
Tafseer (Commentary/Explanation):
This verse determines the definition of slander. It is to ascribe a fault to a person which he does not have, or an error which he has not committed. The Holy Prophet also has explained it. According to Abu Da’ud and Tirmidhi, when he was asked as to what is ghibat (backbiting), he replied: ‘It is to make mention of your brother in a manner derogatory to him.’ The questioner said, ‘And if the fault is there in my brother?’ The Holy Prophet replied: ‘If the fault that you mentioned is there in him, you backbite him; if it is not there, you slandered him.’ Such an act is not only a moral sin, which will entail punishment in the Hereafter, but this verse also requires that in the law of an Islamic State also false allegation should be held as a culpable offense. 1
TAFSEER IBN KATHEER
Surah Al-Ahzab (33:57)
Arabic Text:
إِنَّ ٱلَّذِينَ يُؤْذُونَ ٱللَّهَ وَرَسُولَهُۥ لَعَنَهُمُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًۭا مُّهِينًۭا
English Translation by Yusuf Ali (commonly used in Ibn Kathir contexts):
Verily, those who annoy Allah and His Messenger, Allah has cursed them in this world and the Hereafter, and has prepared for them a humiliating punishment. 20
Tafseer (Commentary/Explanation) by Ibn Kathir:
Allah warns and threatens those who annoy Him by going against His commands and doing that which He has forbidden, and who persist in doing so, and those who annoy His Messenger by accusing him of having faults or shortcomings—Allah forbid. `Abbas said that the Ayah was revealed about those who slandered the Prophet over his marriage to Safiyyah bint Huyay bin Akhtab. The Ayah appears to be general in meaning and to apply to all those who annoy him in any way, because whoever annoys him annoys Allah, just as whoever obeys him obeys Allah. 20
Surah Al-Ahzab (33:58)
Arabic Text:
وَٱلَّذِينَ يُؤْذُونَ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ بِغَيْرِ مَا ٱكْتَسَبُوا۟ فَقَدِ ٱحْتَمَلُوا۟ بُهْتَـٰنًۭا وَإِثْمًۭا مُّبِينًۭا
English Translation by Yusuf Ali:
And those who annoy believing men and believing women undeservedly, they bear the crime of slander and plain sin. 20
Tafseer (Commentary/Explanation) by Ibn Kathir:
Means, they attribute to them things of which they are innocent, which they do not know and do not do. They bear the crime of slander and plain sin. This is the most serious slander, to tell or transmit things about the believing men and women that they have not done, in order to bring shame upon them and accuse them of shortcomings. Among those to whom the description most applies are those who disbelieve in Allah and His Messengers, followed by the Rafidites who accuse the Companions of shortcomings and faults of which Allah has stated that they are innocent, and describe them as the opposite of what Allah has said about them. Allah, may He be exalted, has told us that He is pleased with the Migrants and Ansar, and has praised them, but these foolish and ignorant people inveigh against them and accuse them of shortcomings, and say things about them that they did not do and could never have done. In reality, their hearts are misguided, for they condemn those who deserve praise and praise those who deserve condemnation. Abu Dawud recorded that Abu Hurayrah said that it was said: “O Messenger of Allah, what is backbiting (Ghibah)?” He said, “It is when you mention something about your brother that he dislikes.” It was asked, “But what if what I say about my brother is true?” He said, “If it is true, then you have committed backbiting (Ghibah) about him, and if it is not true, then you have slandered him.” This was also recorded by At-Tirmidhi, who said, “Hasan Sahih.” 20
Comparison Between Tafheemul Quran (Maududi) and Ibn Kathir
Similarities:
- Core Interpretation of Annoying Allah and the Messenger (Verse 57): Both scholars emphasize that annoying Allah involves disobedience to His commands, while annoying the Messenger is equivalent to annoying Allah due to the inseparable link between obedience to God and His Prophet. They both highlight the severe consequences, including curses in this world and the Hereafter.
- Definition of Slander (Verse 58): Both provide a similar explanation of slander as falsely attributing faults to believers. They reference the Prophet’s hadith (from Abu Da’ud and Tirmidhi) distinguishing between backbiting (ghibah) if true and slander if false, underscoring it as a major sin with moral and potential legal implications.
- General Applicability: The commentaries agree that these verses apply broadly to actions like disbelief, shirk, and false accusations, serving as warnings against harming the faithful community.
Messages from Quran 