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Quran 33:33 – Context And Historical Background
Can anyone explain the context of this verse?
Settle in your homes, and do not display
yourselves as women did in the days of ˹pre-Islamic˺ ignorance. Establish
prayer, pay alms-tax, and obey Allah and His Messenger. Allah only intends to
keep ˹the causes of˺ evil away from you and purify you completely, O
members of the ˹Prophet’s˺ family! (QS 33:33)From this verse, I would like to ask several questions;
1. What is the context of this verse?
2. “Do not appear as women did in the days of ignorance” how did women dress in the past that it was forbidden like this?
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16 Replies
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Quran 33:33 – Context And Historical Background
updated 1 week, 4 days ago
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Replies
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Here I am sharing the context and explanation of this verse from Molana Amin Ahsan Islahi’s tafsir Tadabbur-e-Qur’an.
In this same context, further instructions were given whose purpose was to protect the wives of the Prophet from the mischief of hypocritical men and women and to engage them in the tasks that were befitting for them and for which Allah had chosen them. To properly understand the nature of these instructions, one should recall the point mentioned earlier: hypocritical women were trying to create similar desires in the hearts of the wives of the Prophet as those present in their own hearts. For example, they would say that if these wives were freed from the “confinement” of Muhammad (peace be upon him), then the great chiefs of the time would send them marriage proposals, and they too would go out adorned and decorated for shopping and outings just as the wives of the elites used to do.
The Qur’an, alluding to these hidden whisperings and corrupt suggestions of the hypocritical women, advised the wives of the Prophet to remain settled in their homes and not to display their adornment like the women of the age of ignorance. This instruction is similar to the way a well-intentioned father advises his virtuous child when he learns that some bad people are trying to mislead the child. If he tells his good son to focus on his studies and not roam around shouting slogans in the streets like hooligans, it does not mean that the son was actually behaving like them or that there was real fear that he would do so. Rather, it is a warning meant to criticize the hooligans and to protect the child from their influence.
In the same way, this guidance was given to the wives of the Prophet. In reality, it is a criticism and humiliation of the behavior of the women of the elite class of that society. Instead of addressing those women directly, the Qur’an addressed the wives of the Prophet. Otherwise, among the Mothers of the Believers there was no one about whom it could even be suspected that she desired to wander outside the home or display her adornment like the women of ignorance.
Because the word “ignorance” is qualified by “former” (al-ūlā), some commentators interpreted it as referring to the period of ignorance during the time of Prophet Noah or Prophet Idris. However, such interpretation is unnecessary. In this tafsir, it is understood as a very eloquent reference to the end of the ignorant civilization which the hypocrites still cherished in their hearts and hoped would survive despite the rise of Islam. The Qur’an called it the “former ignorance” to indicate that it should now be considered a thing of the past. Its era has ended. Those who still dream of its revival are living in a fool’s paradise. Islam and Islamic civilization have already weakened its roots, and even if some traces remain, they will soon disappear. Those who are guarding this collapsing structure are like watchmen of a ruined house; when it finally falls, they will be buried beneath it if they do not change their ways.
“Establish prayer, give zakah, and obey Allah and His Messenger.” This means that the real work to be done is not what the women representing the ignorant culture are doing. Rather, it is to establish prayer, give zakah, and remain fully loyal in obedience to Allah and His Messenger. Prayer, zakah, and obedience here represent the comprehensive principles of religion. The meaning is that within their sphere of activity, that is, within their homes, they should spread the same light that the Prophet and his companions were spreading in the outside world.
“Indeed, Allah only intends to remove impurity from you, O people of the household, and to purify you completely.” By addressing the people of the household with special emphasis, the verse comforts them in a tone of affection and kindness. It clarifies that these instructions were not meant to imprison their lives but that Allah intended to keep the household of the Prophet free from every kind of impurity and to train them in the highest manner so that they would be worthy of companionship with the Messenger in both this world and the hereafter.
The word “rijs” (impurity) here contains an implicit criticism of the luxurious adornments of elite women, implying that these are not true adornments but rather a burden of impurity that they carry. Allah wishes to keep the household of His Prophet free from such impurity.
Although the main teaching of the verse has already been explained, a few further points deserve attention. One is that the primary sphere of activity for a woman is her home, and her main engagements should remain within it. If she needs to step outside the limits of her home, she must observe the guidelines that are detailed later in this same surah. Another point is that women going out of their homes adorned and beautified is not a sign of cultural progress but rather a return to the earlier ignorance. A third point is that the honor of being the household of the Prophet primarily belongs to his wives. This verse serves as a decisive textual proof in this matter. The Qur’an contains similar examples elsewhere. Here, the term “people of the household” refers specifically to the wives of the Prophet, and there is no room to include anyone else as the primary meaning. Others may be included only secondarily or by extension. For this reason, the reasoning of certain extremist sects is difficult to understand, as they reject the primary meaning yet raise great disputes about secondary matters.-
So, in conclusion, this verse does refer to the Prophet’s wives. It does not refer to ordinary women in general, does it?
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Yes, exactly. But the point is that these were somewhat strict instructions and were specifically for the purified wives of the Prophet. That is why the Messenger of Allah, by Allah’s command, asked them whether they wished to remain as the Prophet’s wives and follow these instructions, or whether they preferred to be released in a gracious manner. This was because they were not like ordinary women; they were the wives of the Messenger. However, they are still a model and example for us.
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Hmm, I see…
Yes, I asked about this verse because….. many scholars I have seen use this verse for other ordinary women as well. They say, “Because she is the Prophet’s wife, it is even more clear that we must follow her example,” and because of this, many scholars say that a woman who does not wear a hijab or burqa is considered tabarruj and in accordance with the above verse. My point is…….how can that be? That’s why I want to find out the context of this verse and what kind of clothing style caused women in the past to be called tabarruj?
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As for “tabarruj,” in the Arabic language it does not simply mean that a woman has not covered her head. Rather, its real meaning is that a woman displays her beauty, adornment, or physical attractiveness in such a way that it draws people’s attention toward her. In the period of pre-Islamic ignorance (Jahiliyyah), some women would go out in a manner where their clothing highlighted their adornment, jewelry was openly displayed, and their manner of walking was also meant to attract attention. Some reports also mention that even when the head was covered, the scarf would be worn in a way that the neck and upper chest remained visible. This type of style was referred to as “tabarruj of the former Jahiliyyah (tabarruj al-jahiliyyah al-ula).”
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So that’s how it is…
This is similar to prostitutes who display their beauty to attract customers.
I understand a little about this behavior of tabarruj. Simply put, it’s not just about displaying beauty. Displaying beauty is fine, even if the clothes worn may not seem fashionable, such as not covering parts of the body that are close to private areas. It all depends on the situation, place, and context in which the beauty is displayed.
For example, using perfume excessively to seduce men is clearly tabarruj.
Wearing excessive jewelry and walking through the market so that the sound of the jewelry can be heard (this is done to seduce the men around her). This is also tabarruj.
However, the context would be different if this were done in a different situation, such as at an art event featuring dance performances, where the dancers wear jewelry like bracelets and excessive makeup. Since the context is dance art and not seducing men, this is not tabarruj.
Is my understanding correct?
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Your understanding is absolutely correct, but I find it hard to believe that in the last point you seemed to contradict the things you mentioned earlier. I mean the point where you said:“However, the context would be different if this were done in a different situation, such as at an art event featuring dance performances, where the dancers wear jewelry like bracelets and excessive makeup. Since the context is dance art and not seducing men, this is not tabarruj.”In my view, this act itself cannot be considered right at all, because women dancing in this way is clearly open immodesty.Do you consider dancing to be permissible?
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This outfit is certainly inappropriate and will undoubtedly lead to minor sins, but since it is worn in a place that is in accordance with local norms and does not lead to major sins, it is acceptable. As for dancing, you also have to look at the context in which it is done. If it is just dancing for an art performance, then it is fine. However, if the dancing is done to seduce men, like strippers in clubs, then it is clearly wrong.
As I mentioned above, the issue is not about displaying beauty, but rather how the woman displays her beauty to seduce men or not. Examples such as prostitution or hookers who display their beauty to seduce men into adultery, as well as animals such as female cats in heat, are examples of this. That is my opinion.
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Dancing, whether presented as art, culture, or performance, is haram in all cases because it involves a woman displaying her beauty or adornment in front of non-mahrams, and showing beauty to a non-mahram is always forbidden. Are you agree with this point.?
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No, I disagree. The example I presented above is indeed a bit extreme because it causes minor sins. But what about this rule? Are all types of dancing forbidden because there are women in them? In my opinion, that rule has no basis in the Quran! Mr. Ghamidi has explained that everything related to human activities is covered in Surah Al-A’raf verse 33. If something is not mentioned in Surah Al-A’raf verse 33, how can it be forbidden?
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There is a big mistake here. In Surah Al-A’raf, the five things mentioned do not include food and drink, and out of the five things, one is dancing. Because dancing displays adornment or beauty.
In the Qur’an, Allah Almighty commands women not to display their beauty and adornment as was common during the pre-Islamic period of ignorance:
“…and do not display your beauty like that of the former ignorance…”
(i.e., Allah commands that women should not engage in tabarruj, openly showing their beauty and adornment, as it was done in the age of Jahiliyyah).
In the Hadith as well, there are strong statements about tabarruj. In one narration, the Prophet ﷺ said:
“The worst among you are the women who display their beauty and shine with pride; they are hypocrites, and among them, whoever is granted Paradise will enter it as rarely as you see a red-beaked crow.” — (Sunan al-Kubra of Imam an-Nasa’i)
This Hadith strongly condemns tabarruj and compares those who display their beauty and adornment before non-mahrams in an arrogant manner—not just simple adornment but in a prominent and attention-seeking way.
From these texts, it is clear that in Islam, displaying beauty or adornment as tabarruj is not only disliked but severely reprimanded, especially when the intention is to attract attention or create desire in non-mahrams
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I never talk about food. Clearly, Al-A’raf verse 33 is not about food. What I am talking about is human activity, which means that food and drink are not included. And regarding tabarruj, I have already explained my opinion above, and I still stand by my opinion. This is not just about displaying beauty, but displaying beauty that is intended to seduce men. If it is not to seduce men, then it is not tabarruj. If simply displaying beauty is considered tabarruj, then what about brides who wear heavy makeup? Are they considered tabarruj?
And there is nothing wrong with the hadith that you explained either. It is explained there that “women who display their beauty and shine with pride.” From this hadith alone, it is explained that the issue is not displaying beauty, but displaying beauty with arrogance. It is this factor of arrogance that is the problem. Although I do not know whether arrogance is a factor of tabarruj or not, arrogance is considered a major sin. So even if it is not tabarruj, this trait alone is wrong.
and also check out this forum, which is also related to beauty and jewelry
Discussion 99940 • Reply 99941
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Hmm, thank you for sharing the discussion, but it takes a lot of time, which I don’t have right now. Still, I will definitely read it.
Now I understand that we are talking about different things. For my point, a different term would be used rather than tabarruj. Well, our discussion about tabarruj has become clear.
But my question is, in your view, can a woman display her adornment in front of a non-mahram? Right now, I am not talking about tabarruj.-
If she does it not to seduce men, or if her actions do not lead to grave sin, even though there will certainly be activities that lead to minor sins, but because it is not sarkashi, then it is okay.
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Okay, now I understand. You consider it a sin, but a minor sin.
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Yes
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