33.
Surah Al Ahzab (The Clans)بسم الله الرحمن الرحيم
Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an
33.
Surah Al Ahzab (The Clans)
The Surah derives its name Al-Ahzab from verse 20.
The Surah discusses three important events which are: the Battle of the Trench (or Al-Ahzab: the Clans), which took place in Shawwal, A. H. 5; the raid on Bani Quraizah, which was made in Dhil-Qa'dah, A. H. 5; and the Holy Prophet's marriage with Hadrat Zainab, which also was contracted in Dhil-Qa'dah, A. H. 5. These historical events accurately determine the period of the revelation of this Surah.
The Islamic army's setback in the Battle of Uhud (A. H. 3) that resulted from the error of the archers appointed by the Holy Prophet so boosted up the morale of the Arab pagans and the Jews and the hypocrites that they started entertaining the hope that they would soon be able to exterminate Islam and the Muslims completely. Their high state of morale can be judged from the events that occurred in the first year after Uhud. Hardly two months had passed then the tribe of Bani Asad of Najd began to make preparations for a raid on Madinah, and the Holy Prophet had to dispatch an expedition under Abu Salamah to counteract them. In Safar A. H. 4 some people of the tribes of Adal and Qarah asked the Holy Prophet to send some men to instruct them in Islam. Accordingly six of the Companions were allowed to accompany them for the purpose. But when they reached Raji (a place between Rabigh and Jeddah), they summoned Hudhail against them, who killed four of the Companions, and took the other two (Hadrat Khubaib bin Adi and Hadrat Zaid bin ad-Dathinnah) to Makkah and sold them to the enemy. Then in the same month of Safar, on the request of a chief of Bani Amir, the Holy Prophet sent another deputation of 40 (according to others, 70) preachers, consisting of the Ansar young men, to Najd. But they were also betrayed. The people of Usayyah and Ri'l and Dhakwan, tribes of Bani Sulaim, surrounded them suddenly at Bir Maunah and slew all of them. Meanwhile the Jewish tribe of Bani an-Nadir of Madinah, getting encouragement, continued to commit breaches of the treaties; so much so that in Rabi'ul Awwal, A.H. 4, they plotted against the life of the Holy Prophet himself. Then in Jamadi al-Ula, A. H. 4, Bani Thalbah and Bani Muharib, the two tribes of Bani Ghatafan, started making preparations to attack Madinah and the Holy Prophet had to go to punish them. Thus, after their setback at Uhud, the Muslims went on encountering repercussions continuously for seven to eight months.
However, it was the Holy Prophet's determination and wisdom and his great Companions' spirit of sacrifice that changed these adverse conditions completely within a short span of time. The economic boycott by the Arabs had made life hard for the people of Madinah. All the polytheistic tribes around Madinah were becoming rebellious. Inside Madinah itself the Jews and the hypocrites were beat upon mischief. But the successive steps taken by a handful of the sincere Muslims, under the leadership of the Holy Prophet, not only restored the image of strength of Islam in Arabia but also increased it manifold.
The first such step was taken immediately after the Battle of Uhud. The very next day when quite a large number of Muslims lay wounded and the martyrdom of the near and dear ones was being mourned in many houses, and the Holy Prophet himself was injured and sad at the martyrdom of his uncle, Hadrat Hamzah, he called out to the devoted servants of Islam to accompany him in pursuit of the pagans so as to deter them from returning and attacking Madinah again. The Holy Prophet's assessment was absolutely correct. He knew that, although the Quraish had retreated without taking any advantage of their almost complete victory, they would certainly regret their folly when they would halt and consider the whole matter coolly on the way, and would return to attack Madinah again. Therefore, he decided to go in pursuit of them, and 630 of of the Muslims at once volunteered to accompany him. When they reached Hamra al-Asad on the way to Makkah and camped there for three days, the Holy Prophet came to know through a sympathetic non- Muslim that Abu Sufyan had stayed at Ar-Rauha, 36 miles short of Madinah, with an army 2,978 strong: they were regretting their error and were, in fact, planning to return and attack Madinah once agaln. But when they heard that the Holy Prophet was coming in pursuit of them with an army, they lost heart and gave up their plan. Thus, not only were the Quraish deterred by this action but the other enemies living around Madinah also realized that the Muslims were being led by a person, who was highly well informed, wise and resolute, and that the Muslims were ever ready to lay down their lives at his command.(For further details, see Introduction to Surah Al-i-`Imran and E.N. 122 thereof).
Then as soon as the Bani Asad started making Preparations for a raid on Madinah, the Holy Prophet's secret agents gave him timely information about their intention. Thus, before they could come in force to attack Madinah, he sent an army 150 strong, under Hadrat Abu Salamah (the first husband of Hadrat Umm Salamah) to punish them. They took Bani Asad by surprise, who fled in panic leaving all their possessions behind, which fell into the Muslim hands.
After this came the turn of the Bani an-Nadir. The day they plotted against the life of the Holy Prophet, and the secret was disclosed, the Holy Prophet ordered them to leave Madinah within ten days and warned that anyone who remained behind after that would be put to death. Abdullah bin Ubayy, the chief of the hypocrites of Madinah, encouraged them to defy the order and refuse to leave Madinah. He even promised to help them with 2,000 men, and assured them that the Bani Ghatafan from Najd also would come to their aid. Accordingly, the Bani an- Nadir sent word that they would not leave no matter what the Holy Prophet might do.
As soon as the time limit of ten days come to an end, the Holy Prophet laid siege to their quarters, but none of their supporters had the courage to come to their rescue. At last, they surrendered on condition that every three of them would be allowed to load a camel with whatever they could carry and go away leaving the rest of their possessions behind. Thus, the whole suburbs of the city which were inhabited by the Bani an-Nadir, and their gardens and their fortresses and other properties fell to the Muslims, and the people of this treacherous tribe became scattered in Khyber, Wad il Qura and Syria.
Then the Holy Prophet turned his attention to the Bani Ghatafan, who were preparing for a war against Madinah. He took 400 of the Muslims and overtook them at Dhat ar-Riqa. They were so taken by surprise that they fled their houses without a struggle and took refuge in the mountains.
After this in Shaban A. H. 4, the Holy Prophet went forth to Badr to fight Abu Sufyan. At the end of the Battle of Uhud, he had challenged the Holy Prophet and the Muslims, saying, "We shall again meet you in combat at Badr next year." In reply the Holy Prophet announced through a Companion: "All right: we accept your challenge." Accordingly, at the appointed time he reached Badr with 1,500 of the Muslims. From the other side, Abu Sufyan left Makkah with an army of 2,000 men, but could not have the courage to march beyond Marr-az-Zahran (modern, Wadi Fatimah). The Holy Prophet waited for him at Badr for eight days; the Muslims during these days did profitable business with a trading party. This incident help- ed more than restore the image of strength of the Muslims that had been tarnished at Uhud. It also made the whole of Arabia realize that the Quraish alone could no longer resist Muhammad (upon whom be Allah's peace and blessings). (Please also refer to E.N. 124 of Al-i-`Imran).
This image and position of the Muslims was further strengthened by another event. Dumat al-Jandal (modern, Al-Jauf) was an important place at the border between Arabia and Syria. When the caravans of the Arabs, trading between Iraq in the south and Syria and Egypt in the north, passed that way, they were harassed and looted by the natives. In Rabi al- Awwal, A. H. 5, the Holy Prophet himself went to punish them with an army of 1,000 men. They could not muster up courage to come out and fight him and, therefore, fled the place. This caused the whole of northern Arabia to dread the power of Islam, and the tribes began to realize that the great power emerging from Al-Madinah was formidable and could no longer be resisted by one or a few of the tribes.
Such were the conditions when the Battle of the Trench took place. It was in fact a combined raid by many of the Arab tribes, who wanted to crush the power of Madinah. It had been instigated by the leaders of the Bani an-Nadir, who had settled in Khyber after their banishment from Madinah. They went round to the Quraish and Ghatafan and Hudhail and many other tribes and induced them to gather all their forces together and attack Madinah jointly. Thus, in Shawwal, A. H. 5, an unprecedentedly large army of the Arab tribes marched against the small city of Madinah. From the north came Jews of Bani an-Nadir and Bani Qainuqa who after their banishment from Madinah, had settled in Khaiber and Wad il Qura. From the east advanced the tribes of Ghatafan, Bani Sulaim, Fazarah, Murrah, Ashja, Sad, Asad, etc. and from the south the Quraish, along with a large force of their allies. Together they numbered from ten to twelve thousand men.
Had it been a sudden attack, it would have been disastrous. But the Holy Prophet was not unaware of this in Madinah. His intelligence men and the sympathizers of the Islamic movement and the people influenced by it were present in every tribe, who kept him informed of the enemy's movements. Even before the enemy could reach his city, he got a trench dug out on the north-west of Madinah in six days, and having the Mount Salat their back, took up a defensive position with 3,000 men in the protection of the Trench. To the south of Madinah there were many gardens (even now there are) so that it could not be attacked from that side. To the east there are lava rocks which are impassable for a large army. The same is the case with the south western side. The attack, therefore, could be made only from the eastern and western sides of the Uhud, which the Holy Prophet had secured by digging a trench. The disbelievers were not at all aware that they would have to counter the trench outside Madinah. This kind of a defensive stratagem was unknown to the Arabs. Thus, they had to lay a long siege in winter for which they had not come prepared.
After this, only one alternative remained with the disbelievers: to incite the Jewish tribe of Bani Quraizah, who inhabited the south eastern part of the city, to rebellion. As the Muslims had entered a treaty with them that in case of an attack on Madinah they would defend the city along with them, the Muslims had made no defensive arrangement there and had even sent their families to take shelter in the forts situated on that side. The invaders perceived this weakness of the Islamic defenses. They sent Huyayy bin Akhtab, the Jewish leader of the Bani an-Nadir, to the Bani Quraizah so as to induce them to break the treaty and join the war. In the beginning, they refused to oblige and said that they had a treaty with Muhammad (upon whom be Allah's peace) who had faithfully abided by it and given them no cause for complaint. But when Ibn Akhtab said to them, "Look, I have summoned the united force of entire Arabia against him: this is a perfect opportunity to get rid of him. If you lose it, you will never have another opportunity," the anti Islamic Jewish mind prevailed over every moral consideration and the Bani Quraizah were persuaded to break the treaty.
The Holy Prophet received news of this. He at once told Sad bin Ubadah, Sad bin Muadh, Abdullah bin Rawahah and Khawwat bin Jubair, chiefs of the Ansar, to go and find out the truth. He advised them that if they found Bani Quraizah still loyal to the treaty, they should return and say so openly before the Muslim army; however, if they found that they were bent upon treachery they should only inform him so that the common Muslims would not be disheartened. On reaching there the Companions found the Bani Quraizah fully bent on mischief They told the Companions openly, "There is no agreement and no treaty between us and Muhammad." At this they returned to the Islamic army and submitted their report to the Holy Prophet, saying, "'Adal and Qarah." That is, "The Quraizah are bent upon doing what the Adal and Qarah had done with the preachers of Islam at Raji."
This news spread among the Muslims and caused great consternation among them, for they had been encircled and their city had been endangered on the side where there existed no defensive arrangement and where they had also sent their families to take shelter in the forts. This further increased the activities of the hypocrites and they started making psychological attacks to break the morale of the Muslims. One said, "How strange! We were being foretold that the lands of Caesar and Chosroes would fall to us, but here we are that not one of us can go out even to relieve himself." Another one asked for permission to leave his post at the Trench so that he could go and protect his own house which was in danger. Another one started making secret propaganda to the effect: "Settle your affair with the invaders yourselves and hand over Muhammad to them." This was a highly critical hour of trial, which exposed every person who harbored any hypocrisy in his heart. Only the true and sincere Muslims remained firm and steadfast in their resolve and devotion.
In the meantime Nuaim bin Masud, a member of the Ashja branch of the Ghatafan tribe, became a Muslim and came before the Holy Prophet and submitted: "No one as yet knows that I have embraced Islam: You can take from me whatever service you please." The Holy Prophet replied: "Go and sow the seeds of discord among the enemy."' So, first of all, Nu'aim went to the Quraizah with whom he was on friendly terms, and said to them, "The Quraish and the Ghatafan can become wearied of the siege and go back, and they will lose nothing, but you have to live here with the Muslims. Just consider what will be your position if the matter turns that way. Therefore, I would advise you not to join the enemy until the outsiders should send some of their prominent men as hostages to you." This had the desired effect upon the Bani Quraizah and they decided to demand hostages from the united front of the tribes. Then he went to the chiefs of the Quraish and the Ghatafan and said to them, "The Bani Quraizah seem to be slack and irresolute. May be they demand some men as hostage from you, and then hand them over to Muhammad (upon whom be Allah's peace) to settle their affair with him. Therefore, be very firm and cautious in your dealing with them." This made the leaders of the united front suspicious of Bani Quraizah. and they sent them a message, saying, "We are tired of the long siege; let there be a decisive battle; let us, therefore, make a general assault simultaneously from both the sides." The Bani Quraizah sent back the word, saying, "We cannot afford to join the war unless you hand over some of your prominent men to us as hostages." The leaders of the united front became convinced that what Nuaim had said was true. They refused to send hostages. And the Bani Quraizah, on the other side, also felt that Nuaim had given them the correct counsel. Thus, the strategy worked: it divided the enemy against itself.
The siege was prolonged for more than 25 days. It was winter. The supply of food and water and forage was becoming more and more scarce everyday and division in the camp was also a great strain on the state of morale of the besiegers. Then, suddenly one night a severe windstorm accompanied by thunder and lightning hit the camp. It added to the cold and darkness. The wind overthrew the tents and put the enemy in disarray. They could not stand this severe blow of nature. They left the battleground even during the night and returned to their homes. When the Muslims awoke in the morning, there was not a single enemy soldier to be seen on the battlefield. The Holy Prophet, finding the battlefield completely empty, said: "The Quraish will never be able to attack you after this: now you will take the offensive." This was a correct assessment of the situation. Not only the Quraish but the united front of all the enemy tribes had made their final assault against Islam and had failed. Now they could no longer dare invade Madinah; now the Muslims were on the offensive.
When the Holy Prophet returned from the Trench, Gabriel came to him in the early afternoon with the Divine Command the the Muslims should not lay aside the arms yet but should deal with the Bani Quraizah as well. On receipt of this Command, the Holy Prophet got announced: "Everyone who is steadfast in obedience should not offer his Asr Prayer till he reaches the locality of the Bani Quraizah." Immediately after this, he dispatched Hadrat Ali with a contingent of soldiers as vanguard towards the Quraizah. When they reached there, the Jews climbed on to their roof tops and started hurling abuses on the Holy Prophet and the Muslims, but their invectives could not save them from the consequences of their treachery. They had committed breach of the treaty right at the most critical moment of the war, joined hands with the invaders and endangered the entire population of Madinah. When they saw the contingent of Hadrat Ali, they thought that they had come only to overawe them. But when the whole Islamic army arrived under the command of the Holy Prophet himself and laid siege to their quarters, they were very frightened. They could not stand the severity of the siege for more than two or three weeks. At last, they surrendered themselves to the Holy Prophet on the condition that they would accept whatever decision Hadrat Sad bin Muadh, the chief of the Aus, would give. They had accepted Hadrat Sad as their judge because in the pre-Islamic days the Aus and the Quraizah had been confederates and they hoped that in view of the past ties he would help them quit Madinah as had happened in the case of the Bani Qainuqa and the Bani an-Nadir before. The people of the Aus themselves wished that Hadrat Sad treat their previous allies leniently. But Hadrat Sad had just experienced and seen how the two Jewish tribes who had been allowed to leave Madinah previously had instigated the other tribes living around Madinah and summoned the united front of ten to twelve thousand men against the Muslims. He was also aware how treacherously this last Jewish tribe had behaved right on the occasion when the city was under attack from outside and threatened the safety of the whole of its population. Therefore, he decreed that all the male members of the Quraizah should be put to death, their women and children taken prisoners, and their properties distributed among the Muslims. The sentence was carried out duly. When the Muslims entered their strongholds they found that the treacherous people had collected 1,500 swords, 300 coats of mail, 2,000 spears and 1,500 shields in order to join the war. If Allah's succor had not reached the Muslims, all this military equipment would have been used to attack Madinah from the rear right at the time when the polytheists were making preparations for a general assault on the Muslims after crossing the Trench. After this disclosure there remained no doubt that the decision of Hadrat Sad concerning those people was absolutely correct.
Though the period of two years between the Battles of Uhud and the Trench was a period of disturbance and turmoil and the Holy Prophet and his Companions could hardly relax in peace and security even for a day, the work of reform as a whole and the reconstruction of the Muslim society continued uninterrupted. This was the time when the Islamic laws pertaining to marriage and divorce were complemented; the law of inheritance was introduced, drinking and gambling were prohibited, and the new laws and regulations concerning many other aspects of the economic and social life were enforced.
In this connection, an important thing that needed to be reformed was the question of the adoption of a son. Whoever was adopted by the Arabs as a son was regarded as one of their own offspring: he got share in inheritance; he was treated like a real son and real brother by the adopted mother and the adopted sister; he could not marry the daughter of his adopted father and his widow after his death. And the same was the case if the adopted son died or divorced a wife. The adopted father regarded the woman as his real daughter-in-law. This custom clashed in every detail with the laws of marriage and divorce and inheritance enjoined by Allah in Surahs Al-Baqarah and An-Nisa. It made a person who could get no share in inheritance entitled to it at the expense of those who were really entitled to it. It prohibited marriage between the men and the women who could contract marriage perfectly lawfully. And, above all, it helped spread the immoralities which the Islamic Law wanted to eradicate. For a real mother and a real sister and a real daughter cannot be like the adopted mother and the adopted sister and the adopted daughter, however one may try to sanctify the adopted relations as a custom. When the artificial relations endued with customary sanctity are allowed to mix freely like the real relations, it cannot but produce evil results. That is why the Islamic law of marriage and divorce, the law of inheritance and the law of the prohibition of adultery required that the concept and custom of regarding the adopted son as the real son should be eradicated completely.
This concept, however, could not be rooted out by merely passing a legal order, saying, The adopted son is not the real son. The centuries old prejudices and superstitions cannot be changed by mere word of mouth. Even if the people had accepted the command that these relations were not the real relations, they would still have looked upon marriage between the adopted mother and the adopted son, the adopted brother and the sister, the adopted father and the daughter, and the adopted father- in-law and the daughter-in- law odious and detestable. Moreover, there would still exist some freedom of mixing together freely. Therefore, it was inevitable that the custom should be eradicated practically, and through the Holy Prophet himself. For no Muslim could ever conceive that a thing done by the Holy Prophet himself, and done by him under Allah's Command, could be detestable. Therefore, a little before the Battle of the Trench, the Holy Prophet was inspired by Allah that he should marry the divorced wife of his adopted son, Zaid bin Harithah (may Allah be pleased with him), and he acted on this Command during the siege of the Bani Quraizah. (The delay probably was caused for the reason that the prescribed waiting period had not yet ended, and in the meantime the Holy Prophet had to become busy in the preparation for war).
As soon as the marriage was contracted, there arose a storm of propaganda against the Holy Prophet. The polytheists, the hypocrites and the Jews, all were burning with jealousy at his triumphs which followed one after the other. The way they had been humbled within two years after Uhud, in the Battle of the Trench, and in the affair of the Quraizah, had made them sore at heart. They had also lost hope that they could ever subdue him on the battlefield. Therefore, they seized the question of this marriage as a god send for themselves and thought they would put an end to his moral superiority, which was the real secret of his power and success. Therefore, stories were concocted that Muhammad, God forbid, had fallen in love with his daughter-in-law, and when the son had come to know of this, he divorced his wife, and the father married his daughter-in-law. The propaganda, however, was absurd on the face of it. Hadrat Zainab was the Holy Prophet's first cousin. He had known her from childhood to youth. So, there could be no question of his falling in love with her at first sight. Then he himself had arranged her marriage with Hadrat Zaid under his personal influence, although her whole family had opposed it. They did not like that a daughter of the noble Quraish should be given in marriage to a freed slave. Hadrat Zainab herself was not happy at this arrangement. But everyone had to submit to the Holy Prophet's command. The marriage was solemnized and a precedent was set in Arabia that Islam had raised a freed slave to the status of the Quraishite nobility. If the Holy Prophet had in reality any desire for Hadrat Zainab, there was no need of marrying her to Hadrat Zaid; he himself could have married her. But in spite of all this, the shameless opponents invented stories of love, spread them with great exaggeration and publicized them so vehemently that even some Muslims also began to accept them as true.
The fact that the tales invented by the enemies also became topics of conversation among the Muslims was a clear sign that the element of sensuality in society had crossed all limits. If this malady had not been there, it was not possible that minds would have paid any attention whatever to such absurd and disgusting stories about a righteous and pure person like the Holy Prophet. This was precisely the occasion when the reformative Commandments pertaining to the law of Hijab or Purdah were first enforced in the Islamic society. These reforms were introduced in this Surah and complemented a year later in Surah An-Nur, when a slander was made on the honor of Hadrat Aishah.(For further details, see Introduction to Surah An-Nur).
There were two other problems which needed attention at that time. Though apparently they pertained to the Holy Prophet's domestic life, it was necessary to resolve them for the domestic and mental peace of the person, who was exerting every effort to promote the cause of Allah's Religion and was day and night absorbed in this great mission. Therefore, Allah took these two problems also officially in His own hand.
The first problem was that economically the Holy Prophet at that time was in straitened circumstances. During the first four years he had no source of income whatever. In 4 A. H. after the banishment of the Bani an-Nadir, a portion of their evacuated lands was reserved for his use by the Command of Allah, but it was not enough for his family requirements. On the other hand, the duties of the office of Prophethood were so onerous that they were absorbing all his energies of the mind and body and heart and every moment of his time, and he could not make any effort at all for earning his livelihood. In conditions such as these when his wives happened to disturb his mental peace because of economic hardships he would feel doubly strained and taxed.
The other problem was that before marrying Hadrat Zainab, he had four wives already in the houses: Hadrat Saudah, Hadrat Aishah, Hadrat Hafsah, and Hadrat Umm Salamah. Hadrat Zainab was his fifth wife. At this the opponents raised the objection, and the Muslims also started entertaining doubts, that as for others it had been forbidden to keep more than four wives at a time, but how the Holy Prophet himself had taken a fifth wife also.
These were the questions that were engaging the attention of the Holy Prophet and the Muslims at the time Surah Al-Ahzab was revealed, and replies to the same form the subject matter of this Surah.
A perusal of the theme and the background shows that the Surah is not a single discourse which was sent down in one piece but it consists of several injunctions and commandments and discourses, which were sent down, one after the other, in connection with the important events of the time, and then were put together in one Surah. Its following parts stand out clearly distinguished from one another:
Verses 1-8 seem to have been sent down before the Battle of the Trench. Their perusal, keeping the historical background in view, shows that at the time of their revelation Hadrat Zaid had already divorced Hadrat Zainab. The Holy Prophet was feeling the necessity that the concepts and customs and superstitions of ignorance concerning the adoption of the son should be eradicated, and he was also feeling that the delicate and deep sentiments the people cherished about the adopted relations merely on emotional grounds would not be rooted out until he himself took the initiative to eradicate the custom practically. But at the same time he was hesitant and considering seriously that if he married the divorced wife of Hadrat Zaid then, the hypocrites and the Jews and the mushriks who were already bent on mischief would get a fresh excuse to start a propaganda campaign against Islam. This was the occasion of the revelation of vv. 1-8.
In verses 9-27 an appraisal has been made of the Battle of the Trench and the raid against the Bani Quraizah. This is a clear proof that these verses were sent down after these events.
The discourse contained in vv. 28-35 consists of two parts. In the first part, Allah has given a notice to the wives of the Holy Prophet, who were being impatient of the straitened circumstances, to the effect:"Choose between the world and its adornments, and Allah, His Prophet and the Hereafter. If you seek the former, you should say so openly: you will not be kept back in hardship even for a day, but will be sent off gracefully. And if you seek the latter, you should cooperate with Allah and His messenger and bear patiently." In the second part, initial steps were taken towards the social reforms whose need was being felt by the minds moulded in the Islamic pattern themselves. In this regard, reform was started from the house of the Holy Prophet himself and his wives were commanded to avoid behaving and conducting themselves in the ways of the pre Islamic days of ignorance, ,to remain in their houses with dignity, and to exercise great caution in their conversation with the other men. This was the beginning of the Commandments of Purdah.
Verses 36-48 deal with the Holy Prophet's marriage with Hadrat Zainab. In this section the opponents' objection about this marriage have been answered; the doubts that were being created in the minds of the Muslims have been removed; the Muslims have been acquainted with the Holy Prophet's position and status; and the Holy Prophet himself has been counseled to exercise patience on the false propaganda of the disbelievers and the hypocrites.
In verse 49 a clause of the law of divorce has been laid down. This is a unique verse which was sent down on some occasion probably in connection with the same events.
In verses 50-52 a special regulation of marriage has been laid down for the Holy Prophet, which points out that he is an exception to the several restrictions that have been imposed on the other Muslims in regard to marital life.
In verses 53-55 the second step was taken towards social reform. It consists of the following injunctions: Restriction on the other men to visit the houses of the Holy Prophet's wives; Islamic etiquette concerning visits and invitations; the law that only the near relatives could visit the holy wives in their houses; as for the other men, they could speak to or ask them a thing from behind a curtain; the injunction that the Holy Prophet's wives were forbidden for the Muslims like their mothers; and none could marry any of them after him.
In verses 56-57 warning was given to stop criticizing the Holy Prophet's marriage and his domestic life, and the believers instructed not to indulge in fault finding like the enemies of Islam, but to invoke the blessings of Allah for their Prophet; moreover, they were instructed that they should avoid falsely accusing one another even among themselves, not to speak of the person of the Prophet.
In verse 59 the third step for social reform was taken. All the Muslim women were commanded that they should come out well covered with the outer garments and covering their faces whenever they came out of their houses for a genuine need.
After this till the end of the Surah the hypocrites and other foolish and mean people have been rebuked for the propaganda that they were carrying on at that time against Islam and the Muslims.
In the name of Allah, the Compassionate, the Merciful.
[1-3] O Prophet,1 fear Allah and do not obey the disbelievers and the hypocrites; in fact, Allah alone is All-Knowing, All-Wise.2 Follow that which you are being inspired with from your Lord: Allah is aware of whatever you do.3 Have trust in Allah, for Allah alone is sufficient as a Guardian.4
[4-5] Allah has not put two hearts in a person's body,5 nor has He made those wives of yours whom you divorce by Zihar your mothers,6 nor has made your adopted sons your real sons.7 These are the things which you utter from your mouths, but Allah says that which is based on the reality and He alone guides to the Right Way. Call your adopted sons after their fathers' names: this is more just in the sight of Allah.8 And if you do not know who their fathers are, then they are your brothers in faith and your friends.9 There is no blame on you if you say something unintentionally, but you will surely be to blame for what you say with the intention of your hearts.10 Allah is Forgiving and Merciful.11
[6] Indeed, the Prophet is preferable for the believers to their own selves,12 and the Prophet's wives are their mothers.13 But, according to the Book of Allah, the blood relations have a greater right on one another than the other believers and the migrants. However, you may do any good (you wish) to your friends.14 This is written in the Divine Book.
[7-8] And (O Prophet,) remember the Covenant that We took from all the Prophets-from you as well as from Noah and Abraham and Moses and Jesus son of Mary. We took a solemn Covenant from all of theme15 so that (their Lord) may question the truthful about their truth;16 as for the disbelievers, He has indeed reserved a painful punishment for them.17
[9-11] O people18 who have believed! Remember the bounty of Allah, which He has (just now) shown you. When the hosts came down on you, We sent against them a violent wind and the armies which you could not see.19 Allah was watching all that you were doing. When the enemies came upon you from above and from below you?20 when eyes were petrified due to fear and the hearts leapt up to the throats, and you began to entertain all sorts of doubts about Allah, the believers then were thoroughly tested and severely shaken.21
[12-15] Remember the time when the hypocrites and all those whose hearts were diseased were openly saying that the promises Allah and His Prophet had made with them22 were nothing but a delusion; when a party of them said, "O people of Yathrib, you have no chance to stay, so go back,"23 when a section of them sought leave of the Prophet, saying, "Our homes are insecure,"24 whereas they were not insecure.25 in fact, they wished to flee (the battle front). If the enemies had made entry from all sides of the city, and these people had been urged to treachery,26 they would have committed it, and would have little hesitated .to become partners in it. They had indeed already made a pledge with Allah that they would not show their backs; and the pledge made with Allah had to be questioned.27
[16-17] O Prophet, say to them, "If you flee from death or slaughter, your flight will avail you nothing; after that you will enjoy life but for a little while only."28 Ask them, "Who can protect you from Allah if He intends harm for you? And who can prevent Him if He intends to show you mercy?" In fact, they cannot find a protector and helper against Allah.
[18-20] Allah knows very well those among you, who create hindrances (in the war efforts), who say to their brothers, "Come to us,"29 who take part in the fighting only to be counted in, who are ever reluctant to join you.30 When there is danger, they look towards you, their eyes rolling like the one who is fainting, being on the point of death. But when the danger is gone, they come out to greet you with their scissor-like sharp tongues in greed for gains.31 These people have not believed at all; so Allah has made all their works fruitless,32 and this is an easy thing for Allah.33 They think that the invading hosts are not yet gone, and if they should attack again they would (rather) wish to be in the desert among the Bedouins and seek information about you from there. However, even if they remained among you, they would take but little part in the fighting.
[21-24] There was indeed the best model for you in the Messenger of Allah,34 for every such person who looks forward to Allah and the Last Day, and remembers Allah much.35 And when the true believers (at that time)36 saw the invading hosts, they cried out, "This is what Allah and His Messenger had promised us: Allah and His Messenger were absolutely true."37 This increased them all the more in faith and resignation.38 There are among the believers those who have been true in their pledge to Allah: some one of them has fulfilled his vow, and some other is waiting for it,39 they have made no change in their attitude. (All this happened) so that Allah may reward the truthful for their truthfulness, and punish the hypocrites, or accept their repentance as He will. Indeed Allah is All-Forgiving, All-Merciful.
[25-27] Allah turned back the disbelievers: they retreated in their rage without gaining any advantage, and Allah was sufficient to fight on behalf of the believers: Allah is All-Powerful, All-Mighty. Allah brought down from their fortresses those of the people of the Book, who had joined forces with the invaders40 and created such terror in their hearts that some of them you are slaying today and some taking as prisoners. He made you heirs. of their land and their dwellings and their wealth and gave you that land which you had never trodden before. Allah is All-Powerful.
[28-29] O Prophet,41 say to your wives, "If you seek the world and its adornments, come, I shall give you of these and send you off in a good way. But if you seek Allah and His Messenger and the abode of the Hereafter, you should rest assured that Allah has prepared a great reward for those of you who do good."42
[30-31] Wives of the Prophet, whoever among you commits a manifest indecency, will be doubly punished.43 This is an easy thing for Allah.44 And whoever among you obeys Allah and His Prophet, and does good works, We shall doubly reward her,45 and for her We have prepared an honorable provision.
[32-34] Wives of the Prophet, you are not like the other women.46 If you are God fearing, do not talk in a soft voice lest the man of the diseased heart should cherish false hopes from you, but speak in an unaffected manner.47 Stay in your houses,48 and do not go about displaying your fineries as women used to do in the days of ignorance.49 Establish the Salat, pay the Zakat, and obey Allah and His Messenger. Allah only intends to remove uncleanliness from you, O people of the Prophet's household, and purify you completely.50 Remember the Revelations of Allah and the wise sayings which are recited in your houses.51 Surely, Allah is the Knower of everything52 and is All-Aware.
[35] Most surely53 the men and the women who have surrendered themselves to Allah;54 who are believing,55 obedient,56 truthful,57 and patient;58 who bow down before Allah,59 practice charity,60 observe the fasts,61 guard their private parts62 and remember Allah much.63 Allah has prepared for them forgiveness and a vast reward.64
[36] It65 does not behoove a believing man and a believing woman that when Allah and His Messenger have given their decision in a matter, they should exercise an option in that matter of theirs; and whoever disobeys Allah and His Prophet, has indeed strayed into manifest error.66
[37] O Prophet,67 remember the time when you were saying to the man,68 whom Allah as well as you had favored,"Keep your wife and fear Allah."69 You were at that time keeping hidden in your heart that which Allah intended to reveal: you were fearing the people, whereas Allah has a greater right that you should fear Him.70 So, when Zaid had fulfilled his desire of her,71 We married (the divorced woman) to you72 so that there remains no hindrance for the believers in regard to the wives of their adopted sons when they have fulfilled their desire of them.73 And Allah's Command had to be carried out.
[38-39] There is no harm for the Prophet to do a thing which Allah has " ordained for him.74 The same has been the Way of Allah with regard to all the Prophets who have gone before, and Allah's Command is an absolutely settled decree.75 (This is the Way of Allah for those) who convey His messages, who fear Him alone and fear none but One God: Allah is enough to take account.76
[40] (O people) Muhammad is not the father of any of your men, but he is the Messenger of Allah and the last of the Prophets and Allah is the Knower of everything.77
[41-44] O you who have believed, remember Allah much and glorify Him morning and evening.78 He it is Who blesses you, and His angels pray for His blessings for you, so that He may bring you out of darkness into light: He is very Kind to the believers.79 Their salutation on the day they meet Him will be "Peace",80 and Allah has prepared for them an honorable reward.
[45-48] O Prophet,81 We have sent you as a witness,82 a bearer of good news and a warner,83 an inviter to Allah by His leave84 and a luminous lamp. Give good news to those who have believed (in you) that there are great bounties in store for them from Allah, so do not yield to the disbelievers and the hypocrites, disregard their persecution and put your trust in Allah: for Allah is sufficient for being entrusted with all one's affairs.
[49] O you who have believed, when you marry the believing women, and then divorce them before you have touched them,85 they do not have to fulfill a waiting term, whose completion you may demand of them; so provide them with something and send them off gracefully.86
[50] O Prophet, We have made lawful to you those of your wives, whose dowers you have paid,87 and those women who come into your possession out of the slave girls granted by Allah, and the daughters of your paternal uncles and aunts, and of your maternal uncles and aunts, who have migrated with you, and the believing woman who gives herself to the Prophet if the Prophet may desire to marry her.88 This privilege is for you only, not for the other believers.89 We know what restrictions We have imposed on the other believers concerning their wives and slave girls. (You have been made an exception) so that there may be no hindrance to you;90 and Allah is All Forgiving, All Merciful.
[51-52] You are granted the option that you may keep aside any of your wives you please, and keep to yourself any of them you please, and call back any of them you had set aside: there is no blame on you in this regard. Thus, it is expected that their eyes will be cooled and they will not grieve, and they will all remain well satisfied with whatever you give them.91 Allah knows whatever is in your hearts, and Allah is All-Knowing, All-Forbearing.92 No other women are lawful to you after this, nor are you allowed to have other wives instead of them, even if their beauty may be very pleasing to you.93 You may, however, have slave-girls.94 Allah is Watchful over everything.
[53-54] O you who have believed, do not enter the houses of the Prophet without permission,95 nor stay watching for the meal time; but if you are invited to meals, do come,96 and when you have taken food, disperse. Do not engage in talk and discussion,97 for such behavior causes trouble to the Prophet but he is shy of saying anything, and Allah does not feel shy in telling the truth. If you have to ask the wives of the Prophet for something, ask for it from behind a curtain. This is a better way for the purity of your as well as their hearts.98 It is not at all permissible that you should trouble the Messenger of Allah,99 nor is it permissible that you should marry his wives after him.100 This is a grave offense in the sight of Allah. Whether you reveal something or conceal it, Allah has full knowledge of everything.101
[55] There is no blame on the wives of the Prophet that they are visited in their houses by their fathers, their sons, their brothers, their brothers' sons, their sisters' sons,102 their familiar women103 and their slaves.104 (O women,) you should avoid the disobedience of Allah, for Allah observes everything.105
[56] Indeed Allah and His angels send blessings on the Prophet.106 O you who have believed, you also should ask and send blessings and peace on him.107
[57-58] Allah has cursed in this world and in the Hereafter those who cause trouble to Allah and His Messenger, and has prepared for them a disgraceful punishment.108 And those who cause trouble to the believing men and women for no fault of theirs, have indeed born on their head the burden of a grave slander109 and a manifest sin.
[59] O Prophet, enjoin your wives and daughters and the women of the believers that they should let down over their faces a part of their outer-garments;110 it is expected that they will thus be recognized and not molested.111 Allah is Forgiving and Merciful.112
[60-62] If the hypocrites and those whose hearts are diseased113 and the scandal-mongers in Madinah114 do not desist, We shall stir you up to take action against them; then they will hardly be able to live in this city as your neighbors. They will be cursed from every side and will be seized wherever they are found and killed mercilessly. This has been the Way of Allah with regard to such people before, and you will never find any change in the Way of Allah.115
[63-68] The people ask you as to when will Resurrection take place.116 Say, "The knowledge of it is with Allah alone: you may not know that it may well be near at hand. In any case, it is certain that Allah has laid curse on the disbelievers and has prepared for them a blazing Fire, in which they will live for ever and will have no protector and helper. On, the Day their faces are rolled about on the Fire, they will say, "Would that we had obeyed Allah and His Messenger!" And (they) will say, "Our Lord, we obeyed our chiefs and our great men, and they led us astray from the right path. Lord, give them a double chastisement and curse them severely."117
[69-71] O you who have believed,118 do not be like those who had realigned Moses; then Allah cleared him of what they said of him, and he was honorable in the sight of Allah.119 O believers fear Allah and say the right thing: Allah will adorn your deeds and will overlook your errors Whoever obeys Allah and His Messenger, has indeed attained a great success.
[72-73] We offered this trust to the heavens and the earth and the mountains but they refused to bear it and were afraid of it, the but man undertook to bear it. Indeed, he is unjust and ignorant.120 (The inevitable result of bearing the burden of the trust is) that Allah should Punish the hypocritical men and women and mushrik men and women, and accept the repentance of the believing men and women: Allah is indeed Forgiving and Merciful.
1As we have mentioned in the introduction to the Surah, these verses were sent down at a time when Hadrat Zaid had already divorced Hadrat Zainab. , Then the Holy Prophet himself was feeling, and Allah also had inspired him with this, that that was the right time for striking at the root of the tradition and customs of ignorance regarding the adopted relations, and that he should take the initiative and marry the divorced wife of his adopted son (Zaid) so that the custom was completely eradicated. But the reason why he was hesitant in this regard was the fear that this would provide a strong excuse to the disbelievers and the hypocrites; who were already burning with jealousy at his successive victories, to start a propaganda campaign against him. This fear was not due to any apprehension for personal defamation, but for the reason that it would harm Islam; it would cause mistrust of Islam among the people who were inclined towards it; it would make the neutral people to join the enemy; and it would cause the weak-minded people among the Muslims themselves to be involved in doubts and suspicions. Therefore, the Holy Prophet thought it was unwise to take a step for the eradication of a custom of ignorance, which would harm the greater interests and objectives of Islam.
2In the first very sentence, in the beginning of the discourse, Allah removed all the apprehensions of the Holy Prophet, as if to say: "We know better what is useful and beneficial for ow Religion and what is not. We know what would be wise and what unwise in this regard. Therefore, you should not behave in a manner which would suit the disbelievers and the hypocrites, but you should behave in a manner which is according to Our W ill. You should fear Us and not the disbelievers and the hypocrites."
3This sentence is addressed to the Holy Prophet as well as to the Muslims and the opponents of Islam. It means : "If the Prophet earns defamation by acting according to the Command of Allah, and bears patiently the attacks of the enemy on his honor, his devoted and sincere services will not remain hidden from Allah. . The state of the Muslims who remain steadfast in their loyalty to the Prophet and of those who are involved in doubts and suspicions will be known to Allah. And Allah will also not remain unaware of the attempts of the disbelievers and the hypocrites who try to defame the Prophet."
4The addressee of this sentence is again the Holy Prophet. He is being instructed to the effect "Carry out the duty that is being entrusted to you with full confidence in Allah, and do not care at all even if the whole world turns hostile to you." When a man comes to know with certainty that a certain Command has been given by Allah, he should have the satisfaction that his whole well-being and his good lies in its compliance. Then, it is not for him to see and understand its wisdom, but he should carry it out with full confidence in Allah. Allah is enough for him that the servant should entrust all his affairs to Him. He is enough for his guidance as well as help, and He alone is also responsible that the one working under His guidance should never meet with evil consequences.
5That is, "One and the same person cannot be a believer and a hypocrite, truthful and false, wicked and righteous, at one and the same time. He does not have two hearts in this chest that one should have sincerity in it and the other fearlessness of God. Therefore, a man can have only one kind of character. at a time: either he will be a believer or a hypocrite, a disbeliever or a Muslim. Now if you call a believer a hypocrite, or a hypocrite a believer, it will not change the reality. The true character of the person will inevitably remain the same."
6Zihar is a term in Arabic. In old days when an Arab; in the heat of a domestic quarrel, would say to his wife: "Your back for me is as the back of my mother," it was thought that the woman was no longer lawful for him because he had compared her to his mother. About this Allah says: "A woman does not become a man's mother just because he has called her his mother or compared her to his mother. His mother is the woman who bore him. Only his Balling his wife his mother cannot change the reality." (For the Islamic Law concerning Zihar, see Surah Mujadalah: 2-a).
7This is what is intended to be said. The two preceding sentences are meant to support and emphasize this same point.
8The first reform introduced in connection with the implementation of this Command was that Zaid, the adopted son of the Holy Prophet, began to be .called Zaid bin Harithah, after his real father, instead of Zaid bin Muhammad. Bukhari, Muslim, Tirmidhi and Nasa'i have related this tradition from Hadrat 'Abdullah bin `Umar that in the beginning the people called Zaid bin Harithah Zaid bin Muhammad. After the revelation of this verse they began calling him Zaid bin Harithah. Moreover, after this Revelation it was forbidden that a person should assign his parentage to any other man than his own real father. Bukhari, Muslim and Abu Da'ud have related on the authority of Hadrat Sa'd bin Abi Waqqas that the Holy Prophet said: "Paradise is forbidden for the one who called himself son of another person than his own father. " Other traditions bearing on the subject have been related in Ahadith, which have regarded this as a heinous sin.
9That is, even in such a case it will not be right to ascribe the parentage of a person to someone else.
10It means: "There is no harm if a person is called a son out of love. Likewise, there is no sin if someone calls another one a mother, or a daughter, or sister or brother, etc. out of affection and regard, but if such a thing is said with the intention that the one being called so will be accorded the same status and position and rights and privileges as actually belong to these relations, it would certainly be objectionable and one will be held answerable for it. "
11That is, 'Allah has forgiven the errors already committed in this regard; no one will be called to account for them." Another meaning is: "Allah does not call a people to account for actions done unintentionally. He will not punish a person for doing something which he did not do intentionally although it resembled a forbidden act apparently."
12That is, "The relationship of the Holy Prophet with the Muslims and of the Muslims with the Holy Prophet is of a superior nature, over and above all human relationships. No other relationship is in any way comparable with the relationship that exists between the Holy Prophet and the believers. The Holy Prophet (may Allah's peace and blessings be upon him) is more compassionate and affectionate and a greater well-wisher of the Muslims than their own parents, even theft own selves. Their parents and their wives and children can harm them, can treat them in a selfish manner and mislead them, can make them commit errors and mistakes, can push them into Hell, but the Holy Prophet's cast is different: he will do for them only that which results in and leads to their eternal well-being and enduring happiness. They can commit follies resulting in their own ruin and disaster, but the Holy Prophet will wish for them only that which is beneficial and useful for them. And when it is so, the Holy Prophet also has a right on the Muslims that they should regard him dearer than their own parents, their own children, even their own selves. They should lout him more than anything and anybody else in the world; should prefer his judgment and opinion to their own and should submit to every command that he gives.
The same thing has been said by the Holy Prophet in a Hadith, which Bukhari and Muslim and others have related with a little difference in wording: "No one of you can be a believer until I become dearer to him than his own father and his own children and all mankind. "
13On the basis of the special relationship mentioned above, another characteristic of the Holy Prophet is that his wives are forbidden to the Muslims just like their own real mothers although their adopted mothers are in no sense their real mothers. This thing is peculiar only to the person of the Holy Prophet and of no other man in the world.
In this connection, one should also know that the wives of the Holy Prophet are mothers of the believers only in the sense that the Muslims are under obligation to have reverence and respect for them, and no Muslim could marry them. As for other matters they are not like the mothers. For example, apart from their real relatives, all other Muslims were non-mahram for them from whom they had to observe Purdah; their daughters were not like real sisters for the Muslims, so that no Muslim could marry them; their brothers and sisters were not like the maternal uncles and aunts for the Muslims; they could not be inherited by a Muslim, unless a close relative, as a mother is inherited by her son.
Another noteworthy point in this connection is that according to the Qur'an, this status accrues to all the wives of the Holy Prophet among whom Hadrat 'A'ishah is also included. But, when a section (of the Muslims) made Hadrat `AIi and Fatimah (may Allah be pleased with them) and their children the center of their Faith and made the whole system of religion revolve around them, and made Hadrat `A'ishah also, along with many other Companions, the target of curse and abuse, this verse became a hindrance for them, for according to it every person who claims to be a believer has to acknowledge her as his mother. Consequently, to overcome this difficulty a strange claim was made to the effect: The Holy Prophet had given Hadrat 'Ali the authority that after his death he could allow any of his wives he liked to retain her position of the holy wife and divorce any other on his behalf. Abu Mansur Ahmad bin Abu Talib Tabrasi has written this in Kitab al-Ihtijaj and Suleman bin `Abdullah al-Bahrani has related that the Holy Prophet said to Hadrat `Ali "O Abul Hasan: this honor will last till the time that we remain steadfast on obedience to Allah. Therefore, you may divorce any of my wives, who after me disobeys Allah by revolting against you, and deprive her of the honor that belongs to the mothers of the faithful. "
This is a false -tradition even according to the principles of reporting Hadith. But if one studies vv. 28-29 and 51-52 of this very Surah Al-Ahzab itself, one finds that this tradition goes against the Qur'an as well. For after the revelation of the "verse of the option" (v. 29), the Holy Prophet's right of divorce against those of his wives who chose to remain with him through every difficulty had been curtailed. For further explanation, see E.N.'s 42 and 93 below.
Moreover, if an unbiased person only uses his common sense and considers this tradition carefully, he will find that it is utterly absurd and highly derogatory in respect to the Holy Prophet. The rank and position of the Messenger of Allah is very high and exalted. It cannot even be expected of an ordinary man that he would think of divorcing his wife after his death and on leaving the world would authorize his son-in-law to divorce her on his behalf if there arose a dispute between him and her in the future. This shows what regard these sectarians have for the honor and reverence of the Holy Prophet himself; and even for the Divine Law.
14The verse means this: As for the' Holy Prophet the nature of the Muslims' relationship with him is unique. Hut as far as the common Muslims are concerned, their mutual relationship will be based on the principle that the rights of the relatives on one another are given priority over the rights of others. No charity is right if a person overlooks the needs and requirements of his own parents and children and brothers and sisters, and gives away charities to others: The Zakat money also will be used first of all to help one's own poor relatives and then the other needy people. The inheritance will necessarily be divided among those who are nearest in relation to the deceased. As for others, the dying person may give them a part of his wealth as a gift or by trust and will. But in no case is he allowed to deprive his rightful heirs and give away everything to others. After this Divine Command the system of "Brotherhood" that had been established between the Muhajirin and the Ansar after the Hijrah also became abolished, for according to it the Muhajirin and the Ansar became heirs to one another only on the basis of their relationship of being the brethren in faith. Allah enjoined the law that inheritance will be divided only on the basis of blood relationship; however, a person could help his brother-in-faith by making him a gift or through a will if he so liked.
15Allah in this verse has reminded the Holy Prophet that, like all other Prophets, He has taken from him too a solemn covenant which he should abide by strictly. A study of the preceding verse shows that the Covenant implies: "The Prophet will first himself obey and follow every Command received from Allah, and then make others also to obey and follow it: he will convey Allah's Commands intact to others and will show no laxity in the struggle to enforce them practically." This Covenant has been mentioned at several other places in the Quran, e.g.
(1)"He has appointed for you the same way of life whim he appointed for Noah and which (O Muhammad,) We have now revealed to you, and which We had already enjoined on Abraham and Moses and Jesus, stressing : `Establish this Way and be not divided in it." (Ash-Shura:13).
(2) "And remember that Allah had made the Covenant with the people who had been given the Scripture, and enjoined: `You shall spread the teachings of the Book among the people and shall not conceal them. " (Al`Imran: 187).
(3)"Remember that We made a solemn Covenant with the children of Israel to the effect: `Worship (and submit to) none save Allah." (AI-Baqarah: 83).
(4) "Has not the Covenant of the Book been taken from them.. .: `Hold fast the Book We have given you, and keep in mind what it contains: it is expected that you will refrain from wrong ways." (Al-A'raf: 169-171).
(5) "Keep in mind the blessing Allah has bestowed on you and do not forget the solemn Covenant which He made with you, when you said, `We have heard and submitted.' " (A1-Ma`idah: 7)
The reason why Allah is reminding of this Covenant in this context is that the Holy Prophet was feeling hesitant to break the custom of ignorance in respect of the adopted relations due to the apprehension that the enemies of Islam would put him to a disadvantage. He was feeling shy time and again at the thought: The question is of marrying a woman. I may take this initiative with the purest intention only for the sake of a social reform, but the enemies will certainly say that I have done so for the purpose of satisfying my sensual desires, and I am in fact trying to deceive others under the guise of a reformer. That is why Allah assures him, saying: "You arc a Prophet appointed by Us. Like all other Prophets, you also are bound in the Covenant that you will carry out whatever Command We give yourself and command others to follow it. Therefore, you should not bother at all about taunts and derision by others, do dot be afraid and fight shy of others, and carry out without hesitation the service that We want to take from you."
A section of the people think that this Covenant is the covenant that was taken from all the Prophets and their communities, who came before the Holy Prophet, to the effect that they would believe in the Prophet who came afterwards and cooperate with him. On the basis of this interpretation they claim that the door to Prophethood is still open after the Holy Prophet and this covenant has been taken from the Holy Prophet too, that his followers will believe in the prophet who will come after him. But the context in which the verse occurs is explicit that this interpretation is absolutely wrong, There is no occasion whatever in the context to indicate that other prophets will come also after the Holy Prophet and his followers should believe in them. If the verse is read in this sense, it becomes irrelevant and incoherent. Moreover, there is no indication in the words of the verse to show which covenant is implied here. Therefore, to find out the nature of the covenant, we shall have to turn to other verses of the Qur'an in which mention has been made of the covenants taken from the Prophets. Now, if only one sort of the covenants had been mentioned in the entire Qur'an, i.e., the covenant that the people shall believe in the prophets coming afterwards, it would be correct to think that here also the covenant implied the same covenant. But anyone who has studied the Qur'an with an open mind knows that it has mentioned many covenants, which were taken from the Prophets and their followers. Therefore, only that covenant from among the different covenant would be implied here, which fitted in with the context here, and not the one which was altogether irrelevant. Such wrong interpretations reveal the mentality of the people who wish to draw no guidance from the Qur'an but want to reinterpret it instead.
16That is, "Allah has not just taken the covenant but will also question as to how far it has been kept. Then only those who will have kept Allah's Covenant faithfully, will be declared to be the truthful. "
17To understand the theme of vv. 1-8 well these should be read together with vv. 36-41 of this Surah.
18In vv. 9-27 an appraisal has been made of the Battle of the Trench and the raid against the Bani Quraizah and were revealed at the end of the raid. One should keep the details of these events in view as given in the Introduction above.
19The windstorm did not lash the enemy hordes immediately on their arrival but it occurred when the siege of Madinah had lasted about a month. "Armies which you could not see" implies the hidden powers which operate in the affairs of men under Allah's Command and of which men are wholly unaware. Man regards the occurrence of events and incidents as resulting from apparent causes and does not take into account the hidden forces at work, whereas in most cases these very hidden forces play the decisive role. As these forces function under the Command of Allah's angels, the "armies" may imply the angels as well though there is no indication here of sending the armies of the angels.
20It may mean: "The enemies came upon you from every side, and also that those coming from Najd and Khaiber came from above and those coming from Makkah from below you."
21"The believers" : All those who accepted the Holy Prophet as Allah's Messenger and became included among his followers, which comprised both the true believers and the hypocrites. In this paragraph Allah has made mention of the Muslim community as a whole. In the following three paragraphs the attitude of the hypocrites has been commented upon, and the next two deal with the Holy Prophet and the true believers.
22That is, "Promises to the effect that the believers will get Allah's support and succor and will be helped to attain victory in the end. "
23This sentence has two meanings: The apparent meaning is that there is no chance for them to stay at the Trench against the polytheists; therefore, they should return to the city. And the hidden meaning is that there is no chance for them to remain in Islam; therefore, they should return to their ancestral religion, so that they might escape the danger in which they had involved themselves by earning the hostility of the whole of Arabia. The hypocrites uttered such mischievous things so that they could make the one who would listen to them understand the intended hidden meaning, but in case someone took exception to their words, they could say they had been misunderstood.
24That is, "When the Bani Quraizah also joined the invaders, the hypocrites had a good excuse for defection and they started asking the Holy Prophet for leave to go and protect their houses and families, which, they said, had been endangered, whereas at that time the Holy Prophet was responsible for the defense and protection of all the people of Madinah. After the treachery of the Quraizah it was for the Holy Prophet to devise plans for the protection of the city and its people and not of the soldiers of the army individually."
25That is, "The Holy Prophet had already made arrangements for protection against the danger, which were a part of the collective scheme of defense being implemented by him as Commander of the Islamic forces. Therefore, there was no immediate danger in the face of which these people could justifiably make such an excuse. "
26"Urged to treachery": Urged by the disbelievers to join them to vanquish the Muslims after entering the city as conquerors.
27That is, "They had felt regret at the weakness they had shown on the occasion of the Battle of Uhud and pledged to Allah that they would compensate for their error in any trial that they would confront in the future. But Allah cannot be deceived by empty words. He puts to one or the other test everyone who makes a pledge with Him so that his sincerity of intention or otherwise is found out. Therefore, just after two years of the Battle of Uhud, He made them confront an even more serious danger and discovered how far they were sincere in their pledge."
28That is, "This flight of yours will not add anything to your life. In no case will you live for ever and gain the whole wealth of the world. Hardly a few years will you live after your flight and enjoy life only as long as it is destined for you.
29That is, "Abandon this Prophet and do not become involved in dangers and afflictions only for the sake of the Faith and Truth. Live a life of ease and comfort as we do."
30"Who are ever reluctant...: "Who are not at all willing to spend their energies, their time, their wealth, etc. in any way in which the true believers are expending whatever they have. Not to speak of exerting themselves and braving the dangers, they do not want to cooperate with the believers in anything with an open heart. "
31Lexically, this verse has two meanings:
(1) "When you return victorious from a war, they receive you warmly, and try to impress you with a glib tongue that they too are sincere believers and they too have made their contribution to promote the cause of Islam, and therefore, they too deserve a share from the booty."
(2) "If victory is attained these people show great powers of the tongue at the time of the division of the spoils and make great demands for their shares, recounting their services to the cause of Islam."
32That is, "Allah will make null and void all the prayers that they offered, all the fasts that they observed, the Zakat that they paid, and other good works that they did after embracing Islam, and will give them no reward for these. For Allah does not judge actions and deeds according to their external form but on the basis of the faith and sincerity underlying them. When the actions are altogether devoid of this quality, there will be mere show and, therefore, meaningless. Here, one thing is especially noteworthy. A clear verdict has been given about the people who professed to believe in Allah and His Messenger, offered the Prayers, observed the fast, gave the Zakat and co-operated with the Muslims in other good works, to the effect that they did not believe at all. This verdict has been given because when they were put to the test during the conflict between Islam and un-Islam, they showed double-facedness, preferred selfish interests above the interests of the Faith, and shirked offering their selves and their wealth and their energies for the protection of Islam. This shows that the real criterion of the judgment are not the apparent deeds but the loyalties of man. If a person is not loyal to God and His Way, his profession of the Faith and his worship and other good deeds are worthless."
33That is, "As their deeds and actions do not carry any value, Allah renders them fruitless without the slightest hesitation; and as they do not have any power to resist Allah has no difficulty in destroying their deeds altogether."
34In view of the context in which this verse occurs, the object of presenting the Holy Prophet's conduct and way of life as a model was to teach a lesson to the people, who had been motivated by considerations of selfish interests and personal safety on the occasion of the Battle of the Trench. They are being addressed, as if to say: "You claimed to be the believers and Muslims and followers of the Holy Messenger. You should have seen how the Messenger whose followers you claimed to be conducted himself on the occasion. If the leader of a group is himself a seeker of personal security, is lazy and indolent, gives preference to personal interests to everything else, and is ever ready to flee danger, it would be reasonable to expect manifestation of such weakness from his followers. But here the case was different. The Holy Prophet endured along with others every toil and labor that he asked others to endure, and endured better than others; there was no trouble which others might have experienced and he himself did. not. He was among those who dug the trench, and endured hunger and other afflictions just as the common Muslims did. He did not leave the battlefront even for a moment during the siege nor retreated an inch. After the betrayal of the Bani Quraizah his own family had also been exposed to danger even as the families of the other Muslims were. He did not make any special arrangement for his own and his family's protection, which did not exist for others. He was always in the forefront to offer maximum sacrifices for the great objectives for which he was constantly asking others to make sacrifices. Therefore, whoever made a claim of being his follower should have followed the practical example set by the leader.
This is the meaning of the verse in the context here. But its words are general and there is no reason why it should be confined to these meanings only. Allah does not. say that only in this respect His Messenger's life is a model for the Muslims to follow, but has regarded it as a model absolutely. Therefore, the verse demands that the Muslims should take the Holy Prophet's life as a model for themselves in every affair of life and should mold their character and personality according to it.
35That is, "The Prophet's life is no model for the person who is forgetful of God, but it certainly is a model for him who remembers Allah much and consistently and not only occasionally just by chance. Likewise, this life is no model for him who has no hope from Allah and does not expect Resurrection to take place, but it is most surely a model for the person who is hopeful of Allah's grace and His favors, and who is also mindful that the Day of Judgment will come when his well-being will wholly depend on how closely his conduct resembled the conduct and character of the Messenger of Allah in this world. "
36After drawing attention to the model of the Holy Prophet, Allah now presents the model of his Companions so that the character of the false claimants to faith and of the sincere followers of the Messenger is clearly contrasted.
Although both were alike apparently in the affirmation of the faith, both were counted as Muslims, and both attended at the Prayers, they were separated from each other as soon as the time of the trial approached, and it became clear who were loyal to Allah and His Messenger and who were Muslims only in name.
37Here, one should keep verse 12 in view. There it was said that when the hypocrites and the people with diseased hearts found themselves surrounded by a huge force of ten to twelve thousand men from the front and by the Bani Quraizah from behind, they openly started saying: "The promises that Allah and His Messenger had made with us were nothing but a delusion. We were promised that if we believed in Allah's religion, His succor would be at our back and we would rule Arabia and the world outside and all the wealth of Caesar and Chosroes will be ours, but here we are that the whole of Arabia is bent upon exterminating us, and there is no sign yet of the armies of the angels in sight, who would save us and protect us against this grave calamity." Now they are being told: "One meaning of the promise of Allah and His Messenger was that which was understood by these false claimants to faith. The other meaning is that which is understood by the sincere and true Muslims. When they saw the storms of danger gathering, they too remembered the promises of Allah, but these promises did not mean that as soon as they affirmed the faith they would overwhelm and subdue the whole world without the slightest effort, and the angels would come to perform their coronation, but the promises actually meant that they would have to pass through severe trials, endure extreme hardships and afflictions, offer supreme sacrifices; then only will Allah bless them with His grace and they will be granted successes of the world and the Hereafter, which Allah has promised His believing servants.
"Do you think that you will enter Paradise without undergoing such trials as were experienced by the believers before you? They met with adversity and afflictions and were so shaken by trials that the Prophet of the time and his followers cried out: `When will Allah's help come?" - "Yes, Allah's help is near." (AI-Baqarah: 214).
"Do the people think that they will be left alone after they have once said, `We have believed', and they will not be tested ? The fact is that We have put to the test all those who have gone before them. Surely, Allah has to see who are the truthful and who the liars. " (AI-`Ankabut: 2-3).
38That is, "On seeing the hard, times of affliction approaching they did not waver in their faith but were strengthened in it all the mote, and instead of giving up Allah's obedience they became re