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Qur'an 33:60

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Qur'an 33:60
Verse's Information
Suraal-Ahzab (Qur'an 33)
Verse60
Juz'22
Content Information
Place of
Revelation		Medina
AboutThreatening the conspirators of Medina


Qur'an 33:60 issues a stern warning to three groups in Medina who engaged in conspiracies, corruption, and rumor-mongering against the Muslim community. God threatens that if they do not desist from their behavior, the Prophet of Islam (s) will gain power over them and confront them, and they will be exiled from Medina after a short time. Verse 61 also describes them as "accursed."

Shi'a exegetes have interpreted these verses as referring to the organized and collective activities of these groups rather than individual acts. Muhammad Husayn Fadlallah, a Shi'a exegete, considers confronting and exiling such conspirators a binding religious ruling on the basis of this verse.

The verse identifies three groups: the hypocrites, those whose hearts are diseased, and those who spread rumors. Some exegetes regard these descriptions as referring to three distinct groups, while others interpret them as different characteristics of a single movement. The hypocrites secretly harassed Muslims; the second group was accused of moral laxity, particularly in its conduct toward women; and the third group sought to undermine Muslim morale by spreading rumors, including false reports that the Prophet had been killed or captured.

Warning to Conspirators and Rumor-Mongers

Qur'an 33:60 begins with an oath[1] and issues a warning[2] to certain groups in Medina that if they do not refrain from their actions,[3] the Prophet (s) will take action against them, and they will be expelled from the city after a short time.[4] Subsequently, in Qur'an 33:61 individuals are described as accursed.[5] Nasir Makarim Shirazi, a Shi'a exegete, inferred from the tone of the verse that these three groups were engaged in sabotage in Medina, which had become a program and a movement, not necessarily having a personal or individual aspect.[6] Sayyid Muhammad Husayn Fadlallah, a Shi'a exegete, believes that based on this verse, confronting and exiling conspirators and rumour-mongers who plan to execute the enemies' plots against Islam and Muslims is a necessary religious ruling.[7]

Qur'an 33:60 mentions two punishments and threats for the criminals.[8] First, it refers to the Prophet's gaining control over them[9] and fighting them.[10] It then mentions their exile,[11] indicating that they would be allowed to remain in Medina for only a short period, after which they would have to leave.[12]

Text and Translation

Three Conspiring Groups against Muslims

Qur'an 33:60 mentions three expressions which are considered to refer to three groups.[13] It is also possible that these three descriptions refer to a single subject (one group with three traits),[14] and that God in this verse seeks to separate the attributes from each other, not the persons.[15]

The first group mentioned in the verse are the hypocrites, who are considered to be individuals seeking to cause harm in secret.[16]

The second group is considered in relation to the previous verse; in the preceding verse, God commands faithful women to observe hijab, and then, in line with the same issue, Verse 60 addresses those "in whose hearts is a disease."[17] These individuals have been regarded as those who, in their interactions with women and in harassing them, show no adherence to the religion of God.[18] The reason this statement appears in continuation of the subject of women's hijab has been explained as follows: hijab has two aspects; one pertains to women, and the other to men, whose duty is to lower their gaze.[19]

The third group were individuals who engaged in spreading rumours in Medina[20] and making claims against the Prophet (s) and his Companions.[21] When the Prophet (s) and his companions went out of Medina for war, these individuals would start rumours that Muhammad had been killed or captured, thereby distressing the Muslims.[22]

Notes

  1. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 340.
  2. ↑ Mughniyya, al-Tafsīr al-kāshif, vol. 6, p. 240.
  3. ↑ Ṭūsī, al-Tibyān, vol. 8, p. 361.
  4. ↑ Qarāʾatī, Tafsīr-i nūr, vol. 7, p. 400.
  5. ↑ Rāzī, Rawḍ al-jinān, vol. 16, p. 22.
  6. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 17, p. 430.
  7. ↑ Faḍlallāh, Min waḥy al-Qurʾān, vol. 18, p. 351.
  8. ↑ Mughniyya, al-Tafsīr al-kāshif, vol. 6, p. 240.
  9. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 580.
  10. ↑ Fayḍ al-Kāshānī, Tafsīr al-ṣāfī, vol. 4, p. 204.
  11. ↑ Ṭūsī, al-Tibyān, vol. 8, p. 361.
  12. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 340.
  13. ↑ Makārim Shīrāzī, Akhlāq dar Qurʾān, vol. 3, p. 433.
  14. ↑ Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, vol. 14, p. 245.
  15. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 17, p. 430.
  16. ↑ Fakhr al-Rāzī, Mafātīḥ al-ghayb, vol. 25, p. 184.
  17. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 17, p. 429.
  18. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 580.
  19. ↑ Mudarrisī, Min hudā al-Qurʾān, vol. 10, p. 388.
  20. ↑ Ṭūsī, al-Tibyān, vol. 8, p. 361.
  21. ↑ Mughniyya, al-Tafsīr al-kāshif, vol. 6, p. 240.
  22. ↑ Qummī, Tafsīr al-Qummī, vol. 2, p. 197; Ibn Abī Zamanīn, Tafsīr Ibn Abī Zamanīn, p. 172.

References

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  • Fakhr al-Rāzī, Muḥammad b. ʿUmar. Mafātīḥ al-ghayb. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 3rd ed., 1420 AH.
  • Fayḍ al-Kāshānī, Mullā Muḥsin. Tafsīr al-ṣāfī. Edited by Ḥusayn Aʿlamī. Tehran, Intishārāt-i al-Ṣadr, 2nd ed., 1415 AH.
  • Ibn Abī Zamanīn, Yaḥyā b. Salām. Tafsīr Ibn Abī Zamanīn. Edited by Muḥammad Ḥasan Ismāʿīl Shāfiʿī & Aḥmad Farīd Mazīdī. Beirut, Dār al-Kutub al-ʿIlmiyya, 2003.
  • Makārim Shīrāzī, Nāṣir. Akhlāq dar Qurʾān. Qom, Madrasat al-Imām ʿAlī b. Abī Ṭālib, 1377 Sh.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 1st ed., 1374 Sh.
  • Mudarrisī, Sayyid Muḥammad Taqī. Min hudā al-Qurʾān. Tehran, Dār Muḥibbī al-Ḥusayn, 1st ed., 1419 AH.
  • Mughniyya, Muḥammad Jawād. Al-Tafsīr al-kāshif. Tehran, Dār al-Kutub al-Islāmiyya, 1st ed., 1424 AH.
  • Qarāʾatī, Muḥsin. Tafsīr-i nūr. Tehran, Markaz-i Farhangī-yi Dars-hāyī az Qurʾān, 1388 Sh.
  • Qummī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qummī. Edited by Sayyid Ṭayyib Mūsawī Jazāyirī. Qom, Dār al-Kitāb, 3rd ed., 1404 AH.
  • Qurṭubī, Muḥammad b. Aḥmad al-. Al-Jāmiʿ li-aḥkām al-Qurʾān. Tehran, Intishārāt-i Nāṣir Khusraw, 1st ed., 1364 Sh.
  • Rāzī, Ḥusayn b. ʿAlī Abū l-Futūḥ al-. Rawḍ al-jinān wa rawḥ al-jinān fī tafsīr al-Qurʾān. Edited by Muḥammad Jaʿfar Yāḥaqqī & Muḥammad Mahdī Nāṣiḥ. Mashhad, Bunyād-i Pazhūhish-hā-yi Islāmī-yi Āstān-i Quds-i Raḍawī, 1408 AH.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Qom, Daftar-i Intishārāt-i Islāmī, 5th ed., 1417 AH.
  • Ṭabarī, Muḥammad b. Jarīr al-. Jāmiʿ al-bayān fī tafsīr al-Qurʾān. Beirut, Dār al-Maʿrifa, 1st ed., 1412 AH.
  • Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Introduction by Muḥammad Jawād Balāghī. Tehran, Nāṣir Khusraw, 3rd ed., 1372 Sh.
  • Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān. Introduction by Āghā Buzurg Tihrānī. Edited by Aḥmad Qaṣīr ʿĀmilī. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
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