33. Sūrat al-Aḥzāb

٣٣۔ سُورَةُ الأحزَاب

33.2 By word of mouth neither your wives become your mothers nor adopted sons become your real sons.

٣٣۔٢ مقطع في سُورَةُ الأحزَاب

quran:33:4

Allah has not made for a man two hearts in his interior. And He has not made your wives whom you declare unlawful your mothers. And he has not made your adopted sons your ˹true˺ sons. That is ˹merely˺ your saying by your mouths, but Allah says the truth, and He guides to the ˹right˺ way.  

God has not placed two hearts inside any man: ˹this was revealed˺ in order to refute those disbelievers who said that they each had two hearts with which they could reason better than Muhammad’s single mind; nor has He made your wives whom (read as allā’ī, or allā’) you repudiate by zihār (read tazzahharūna, or tuzāhirūna; the original tā’ ˹of tatazāharūna˺ has been assimilated with the zā’) — a man would say to his wife for example, ‘You are for me as ˹untouchable as˺ my mother’s back’ — your mothers, in other words, ˹He has not made you wives˺ like ˹your˺ mothers, so that they are illicit ˹for conjugality˺ in that respect, ˹a practice˺ which in pre-Islamic times was considered a ˹valid form of˺ divorce. An atonement with ˹necessary˺ conditions is necessary in such a case, as mentioned in sūrat al-Mujādila ˹Q. 58:2-3˺. Nor has He made those whom you claim as ˹adopted˺ sons (ad‘iyā’, the plural of da‘iyy, which is one claimed as the son of one who is not his ˹biological˺ father) your sons, in reality. That is a mere utterance of your mouths, namely, ˹of˺ the Jews and the hypocrites. When the Prophet (s) married Zaynab bt. Jahsh, who had been Zayd b. Hāritha’s wife, the adopted son of the Prophet (s), they said, ‘Muhammad married his son’s wife!’, and so God proved them liars in this. But God speaks the truth, in this ˹matter˺, and He guides to the way, the way of truth.
القرآن:٣٣:٤

مَا جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ ۚ وَمَا جَعَلَ أَزْوَاجَكُمُ اللَّائِي تُظَاهِرُونَ مِنْهُنَّ أُمَّهَاتِكُمْ ۚ وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ ۚ ذَٰلِكُمْ قَوْلُكُمْ بِأَفْوَاهِكُمْ ۖ وَاللَّهُ يَقُولُ الْحَقَّ وَهُوَ يَهْدِي السَّبِيلَ  

{ما جعل الله لرجل من قلبين في جوفه} ردا على من قال من الكفار إن له قلبين يعقل بكل منهما أفضل من عقل محمد {وما جعل أزواجكم اللائي} بهمزة وياء وبلا ياء {تَظَّهَّروُنَ} بلا ألف قبل الهاء وبها والتاء الثانية في الأصل مدغمة في الظاء {منهن} يقول الواحد مثلا لزوجته أنت على كظهر أمي {أمهاتكم} أي كالأمهات في تحريمها بذلك المعد في الجاهلية طلاقا، وإنما تجب به الكفارة بشرطه كما ذكر في سورة المجادلة {وما جعل أدعياءَكم} جمع دعي وهو من يدعي لغير أبيه أبنا له {أبناءَكم} حقيقة {ذلكم قولكم بأفواهكم} أي اليهود والمنافقين قالوا لما تزوج النبي ﷺ زينب بنت جحش التي كانت امرأة زيد بن حارثة الذي تبناه النبي ﷺ قالوا: تزوج محمد امرأة ابنه فأكذبهم الله تعالى في ذلك {والله يقول الحق} في ذلك {وهو يهدي السبيل} سبيل الحق.
quran:33:5

Call them by ˹the names of˺ their fathers; it is more just in the sight of Allah. But if you do not know their fathers - then they are ˹still˺ your brothers in religion and those entrusted to you. And there is no blame upon you for that in which you have erred but ˹only for˺ what your hearts intended. And ever is Allah Forgiving and Merciful.  

Instead, attribute them to their ˹true˺ fathers. That is more equitable, ˹that is˺ more just, in the sight of God. If you do not know their ˹true˺ fathers, then they are your brethren in religion and ˹as˺ your associates. And you would not be at fault for any mistake you make, in this respect, except, in, what your hearts may premeditate, after the prohibition ˹has been issued˺. And God is Forgiving, of whatever you said before the prohibition ˹was issued˺, Merciful, to you in this respect.
القرآن:٣٣:٥

ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ ۚ فَإِنْ لَمْ تَعْلَمُوا آبَاءَهُمْ فَإِخْوَانُكُمْ فِي الدِّينِ وَمَوَالِيكُمْ ۚ وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ وَلَٰكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ ۚ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا  

لكن {ادعوهم لآبائهم هو أقسطُ} أعدل {عند الله، فإن لم تعلموا آباءهم فإخوانكم في الدين ومواليكم} بنو عمكم {وليس عليكم جناح فيما أخطأتم به} في ذلك {ولكن} في {ما تعمدت قلوبكم} فيه أي بعد النهي {وكان الله غفورا} لما كان من قولكم قبل النهي {رحيما} بكم في ذلك.