Wama kana limu'minin wala mu'minatin itha qada Allahu warasooluhu amran an yakoona (surah Ahzab: 36)

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(33:36) It *65 does not behove a believer, male or female, that when Allah and His Messenger have decided an affair they should exercise their choice. And whoever disobeys Allah and His Messenger has strayed to manifest error. *66

Wa maa kaana limu`mininw wa laa mu`minatin izaa qadal laahu wa Rasooluhooo amran ai yakoona lahumul khiyaratu min amrihim; wa mai ya`sil laaha wa Rasoolahoo faqad dalla dalaalam mubeenaa

*65) From here begin the verses which were sent down in connection with the Holy Prophet's marriage with Hadrat Zainab.
*66) Ibn 'Abbas, Qatadah, 'Ikrimah and Muqatil bin Hayyan say that this verse was sent down at the time when the Holy Prophet proposed Hadrat Zainab for Hadrat Zaid, and Zainab and her relatives did not agree. According to Ibn 'Abbas, when the Holy Prophet made the proposal, Hadrat Zainab said, "I am better than him in lineage." Ibn Sa'd says that she also said, "I do not approve him for myself. I am a Quraishite by birth. " The same sort of disapproval was expressed by her brother, 'Abdullah bin Jahsh, because Hadrat Zaid was a freed slave of the Holy Prophet and Hadrat Zainab was the daughter of his paternal aunt, Umaimah bint 'Abdul Muttalib. They did not like the Holy Prophet to propose a girl of a noble Quraishite family, who was none other than his own first cousin, for his freed slave. At this, this verse was sent down and on hearing it Hadrat Zainab and all her relatives yielded to the proposal at once. Then the Holy Prophet married them, paid ten diners and 60 dirhams from his own pocket as dower on behalf of Zaid, provided the bridal dress and sent some articles of food for domestic use.
Though this verse was sent down on g special occasion, the injunction given in it is the cardinal principle of the constitutional law of Islam, and it applies to the entire Islamic system of life. According to it no Muslim individual or nation, or institution, or court or parliament or state, is entitled to use its own freedom of opinion in a matter in which Allah and His Prophet have already given a dceision. To be a Muslim means to surrender one's freedom of opinion and action before Allah and His Messenger. It would be a contradiction in terms if a person or a nation claimed to be Muslim and then reserved for itself the freedom of choice and action. No sensible person can think of combining the two contradictory attitudes together. The one who desires to remain a Muslim will inevitably have to bow down to the Command of Allah and His Prophet, and the one who is not inclined to bow will have to admit that he is not a Muslim. If he does not admit he will be regarded as a hypocrite both by God and by the people even though he might proclaim to be a Muslim at the top of his voice.