Tafsir of Al-Ahzab 33:33

{وَقَرْنَ} (Wa-qarna):

• With a kasrah on the qāf: Derived from qarra, yaqirru, waqāran (to settle/remain). Or, it is from qarra, yaqirru (to settle), where the first of the two rā’s was elided (aqrirna), and its kasrah was transferred to the qāf, similar to how one says ẓilina.
• With a fatḥah on the qāf: Its origin is aqrirna; the rā’ was elided and its fatḥah was cast onto the preceding letter, similar to ẓalna.
• Abū al-Fatḥ al-Hamadhānī mentioned another perspective in al-Tibyān: He said it is from qāra, yuqāru (to gather/assemble). From this comes al-qārah (a group), due to their gathering. Do you not see the saying of ‘Aḍal and al-Daysha‘: "Gather together and become a qārah (a group)."

{وَالْجَاهِلِيَّةَ الْأُولَىٰ} (The former ignorance):

• It is the ancient one, referred to as al-jāhiliyyah al-jahla’ (the era of profound ignorance). It is the time when Abraham (peace be upon him) was born, during which a woman would wear a garment of pearls and walk in the middle of the road, displaying herself to men.
• It is also said: It is the time between Adam and Noah.
• It is also said: Between Idris and Noah.
• It is also said: The time of David and Solomon.
• Al-jāhiliyyah al-ukhrā (the other ignorance) is the time between Jesus and Muhammad (peace and blessings be upon them).
• It is also permissible that al-jāhiliyyah al-ūlā refers to the ignorance of disbelief before Islam, and al-jāhiliyyah al-ukhrā refers to the ignorance of immorality and wickedness within Islam. The meaning would be: "Do not commit the display of ignorance while in Islam, imitating the people of the ignorance of disbelief." This is supported by the narration that the Messenger of Allah (peace and blessings be upon him) said to Abū al-Dardā’ (may Allah be pleased with him): "Indeed, there is in you jāhiliyyah." He asked: "Is it the jāhiliyyah of disbelief or Islam?" He replied: "Rather, it is the jāhiliyyah of disbelief."

{وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ} (And establish prayer and give zakah): He commanded them specifically with prayer and zakah, then followed it with a general command for all acts of obedience. This is because these two acts—the physical and the financial—are the foundation of all other acts of obedience. Whoever attends to them with due care will be led by them to everything beyond them.

{إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا} (Allah intends only to remove from you the impurity, O people of the [Prophet's] household, and to purify you with [extensive] purification): He explained that He only forbade them, commanded them, and exhorted them so that the people of the Prophet’s household would not commit sins, and so they might be protected from them through piety. He used the metaphor of al-rijs (impurity) for sins, and al-ṭuhr (purity) for piety, because the reputation of one who commits ugly deeds becomes polluted and defiled by them, just as one’s body is polluted by filth. As for the righteous, their reputation remains pure and protected, like a clean garment. In this metaphor is that which repels the people of intellect from what Allah has disliked for His servants and forbidden them, and encourages them toward what He has approved for them and commanded them.

{أَهْلَ الْبَيْتِ} (O people of the household): It is in the accusative case (naṣb) as a vocative (nidā’) or as a commendation (madḥ). This is clear evidence that the wives of the Prophet (peace and blessings be upon him) are among the people of his household.

{وَاذْكُرْنَ مَا يُتْلَىٰ فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ ۚ إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا} (And remember what is recited in your houses of the verses of Allah and wisdom. Indeed, Allah is ever Subtle and Acquainted [with all things]).