SURAH (33) 'AHZAAB (AYA 1 to 10)

Sura (33) ‘AHZAAB (The Confederates) Aya 1 to 73 in 9 Sections

Revealed in Madinah

The name of the Surah has been drawn from the name given to the huge attack upon the Muslims jointly by all the tribes of the Jews and the heathens. The Muslims to defend themselves, was naturally an impossibility, for the enemy was ten times stronger than the few ill-armed Muslims. The encounter with enemy in the battle of the ‘ditch’ (Khandaq) or ‘Ahzab’ (the Allies) was nothing but a Trial and the success was due to heaven’s help which drove away the enemy in such chaos, confusion and in such a disheartened state that they could never again think of any organised attack upon the Muslims.

This is one of the historic events which was nothing but heaven’s plan to prove beyond all doubts as to how much the companions of the Holy Prophet, were sincere in their faith in ALLAH (SWT) and their attachment to the Holy Prophet for, when the enemy challenged for a combat, none stirred from their place excepting Ali ibne Abi Talib. The first decisive and disheartening blow to the enemy was by Ali, the Lion of ALLAH (SWT), at which the Holy Prophet declared:- “Zarbata Aliyyin Yaumal khandaq afzalo min idradatuth thagalan”, i.e., the one stroke of Ali on that day of the ‘Ditch’, is superior to the supplication of both the worlds, (i.e., the seenand the unseen) but for which, Islam would have been wiped out of existence, once for all.

Mere verbal or traditional or conventional consideration about the relationship like the adoption of anyone as one’s son, has no actual value as the real relationship as such. Wives could not be deserted by the husbands for merely having called them as their mothers---Such customs which were in vogue, were abolished by Islam forever.  The attack of the confederates was for an utter annihilation of Islam and the Muslims. The Jews were punished for their treachery. Objection against the Holy Prophet’s private life refuted---The sincerity of wives in their attachment or devotion to the Holy Prophet was proved in their worrying and teasing him for providing them with comforts and luxuries and the Holy Prophet’s offering them to release them from the wedlock if they liked to go out seeking their fortune elsewhere which tendency and conduct on their part proved the justification of their exclusion from theterm Ahlul Bait, forthey could be discarded at anytime, and could join someone else in matrimony. To call the Holy Prophet, a voluptuary is nothing but a betrayal of one’s ignorance of the facts about the Holy Prophet’s marriage with Zainab. This chapter gives out the unique and exclusive facts about the Ahlul Bait as having been purified by ALLAH (SWT) Himself---Rules of the personal                         conduct of man, in his reminded of the trust he has undertaken, as a trustee of the covenant he has entered into with ALLAH (SWT) --- Reward for the faithful discharge of the Trust and the punishment for failure to discharge the Trust is announced. ALLAH (SWT)’s grace and mercy is ready for those who are entitled to have it.

This chapter deals with the number of educative factors regarding the matrimonial connections which the Holy Prophet had to contract under the circumstances, peculiar to each case of the alliances, which he had to unavoidably agree to. This gives a very useful information, especially for our non-muslim brethren more particularly those belonging to the Christian church who, not knowing the facts, level all sorts of unreasonable and maliciously fabricated blasphemies against the Holy Prophet.

This chapter contains some very important verses viz. verse 33 which, if properly studied and correctly understood, would be of very greatleading and vital value to the student of the Holy Qur’an, in knowing the proper scource of the correct knowledge of the Holy Qur’an. Unless one chooses the correct guide, on e could never expect to reach the correct destination. Every sincere student of the Holy Qur’an needs to know as to whothe Holy Prophet, during his absence from this world.

SECTION 1

The Prophet’s Muhammad claim

upon the souls of the believers

Relationship by assertion or adoption not real but only verbal – The Prophet Muhammad’s claim upon the souls of the believers – Rights of the near relations – Covenants taken from every prophet and also from Prophet Muhammad.

يَا أَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ وَلَا تُطِعِ الْكَافِرِينَ وَالْمُنَافِقِينَ ۗ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا {33:1}

[Q33:1] Yaa aiyuhan Nabiyyut taqiL Laaha wa laa tuti'il kaafireena wal munaafiqeen; innaL Laaha kaana 'aleeman Hakeemaa. 
[Q33:1] O Prophet! Be careful of (your duty to) ALLAH (SWT) and do not comply with (the wishes of) the unbelievers and the hypocrites; surely ALLAH (SWT) is Knowing, Wise;

[Q33:1] Wahai Nabi! Tetaplah bertakwa kepada ALLAH (SwT) dan janganlah engkau patuhi kehendak orang-orang kafir dan orang-orang munafik. Sesungguhnya ALLAH (SwT) adalah Maha Mengetahui, lagi Maha Bijaksana.

"FEAR ALLAH (SWT) (safeguard yourselves against evil with the help of the divine laws made by ALLAH (SWT)) AND DO NOT OBEY, HEARKEN OR FOLLOW THE DISBELIEVERS AND THE HYPOCRITES" is addressed to the followers of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) through him.

The fifth year of Hijra was a critical year in the history of early Islam. The pagans of Makka, the Jews and bedouin Arabs entered into an unholy alliance against Islam, and came with a force of 10,000 men in the month of Shawwal and besieged Madina.

v  The hypocrites among the Muslims in Madina were in secret league with the invading army. Please refer to the commentary of al Baqarah 2:6 to 20 and Ali Imran 3:121, 122, 128, 140 to 142, 144, 151 to 156, 159, 166 to 168; Nisa 4:65; Anfal 7:16 and Bara-at 9:25 to 27 and 86 and 87 to know about the role played by the hypocrites among the Muslims to stop the march of Islam.

v  As to the battle of Khandaq which took place when the allied forces of the disbelievers besieged the city of Madina, refer to the commentary of al Baqarah 2:214 and 251 and verses 9 and 10 to 20, 21, 22 and 25 of this surah.

The huge army of the infidels and the mischief making of the hypocrites created despondency among the Muslims, SO they have been asked to remain steadfast on the religion of ALLAH (SWT) revealed to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) AND rely upon ALLAH (SWT), AND not to pay attention to the schemes hatched by the hypocrites in league with the disbelievers.

Ü  THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) FOLLOWS ONLY THAT WHICH IS REVEALED TO HIM AS HAS ALSO BEEN CONFIRMED IN VERSES 53:1 to 9 of An Najm. The verb ta-maluna ("what you do") in plural, confirms this interpretation.

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(33:1) O Prophet, *1 fear Allah and do not obey the unbelievers and the hypocrites. Verily Allah is All-Knowing, Most Wise. *2

*1 As 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.
*2 In the first very sentence, in the beginning of the discourse, AIlah removed all the apprehensions of the Holy Prophet, as if to say: "We know better what is useful and beneficial for our 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." 

                                                     

وَاتَّبِعْ مَا يُوحَىٰ إِلَيْكَ مِنْ رَبِّكَ ۚ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا {33:2}

[Q33:2] Wattabi' maa yoohaaa ilaika mir Rabbik; innaL Laaha kaana bimaa ta'maloona khabeeraa. 
[Q33:2] And follow what is revealed to you from your Lord; surely ALLAH (SWT) is Aware of what you do;

[Q33:2] Dan turutlah akan apa yang diwahyukan kepadamu dari Tuhanmu, (dan janganlah menurut adat resam Jahiliah); sesungguhnya ALLAH (SwT) sentiasa Mengetahui dengan mendalam akan apa yang kamu lakukan. 

(see commentary for verse 1)

[Hafsa……..daughter of Umar bin Khattab.]

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(33:2) Follow that which is revealed to you from your Lord. Verily Allah is fully aware of all that you do. *3

*3 This 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 honour, 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 AIlah will also not remain unaware of the attempts of the disbelievers and the hypocrites who try to defame the Prophet."

وَتَوَكَّلْ عَلَى اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا {33:3}

[Q33:3] Wa tawakkal 'alaL Laah; wa kafaa biLLaahi Wakeelaa. 
[Q33:3] And rely on ALLAH (SWT); and ALLAH (SWT) is sufficient for a Protector.

[Q33:3] Dan berserahlah kepada ALLAH (SwT) (dan janganlah menumpukan harapanmu kepada yang lain), kerana cukuplah ALLAH (SwT) menjadi Pentadbir urusanmu.  

(see commentary for verse 1)

[Ummi Habiba……. daughter of Abu Sufyan.]

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(33:3) Put your trust in Allah: Allah is sufficient as Guardian. *4

*4 The 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.

مَا جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ ۚ وَمَا جَعَلَ أَزْوَاجَكُمُ اللَّائِي تُظَاهِرُونَ مِنْهُنَّ أُمَّهَاتِكُمْ ۚ وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ ۚ ذَٰلِكُمْ قَوْلُكُمْ بِأَفْوَاهِكُمْ ۖ وَاللَّهُ يَقُولُ الْحَقَّ وَهُوَ يَهْدِي السَّبِيلَ {4}

[Q33:4] Maa ja'alaL Laahu lirajulim min qalbaini fee jawfih; wa maa ja'ala azwaajakumul laaa'ee tuzaahiroona minhunna ummahaatikum; wa maa ja'ala ad'iyaaa'akum abnaaa'akum; zaalikum qawlukum bi afwaa hikum waLLaahu yaqoolul haqqa wa Huwa yahdis Sabeel. 
[Q33:4] ALLAH (SWT) has not made for any man two hearts within him; nor has He made your wives whose backs you liken to the backs of your mothers as your mothers, nor has He made those whom you assert to be your sons your real sons; these are the words of your mouths; and ALLAH (SWT) speaks the truth and He guides to the way.

[Q33:4] (Diperintahkan dengan yang demikian kerana) ALLAH (SwT) tidak sekali-kali menjadikan seseorang mempunyai dua hati dalam rongga dadanya dan Dia tidak menjadikan isteri-isteri yang kamu "zihar" kan itu sebagai ibu kamu dan Dia juga tidak menjadikan anak-anak angkat kamu, sebagai anak kamu sendiri. Segala yang kamu dakwakan mengenai perkara-perkara) yang tersebut itu hanyalah perkataan kamu dengan mulut kamu sahaja dan (ingatlah) ALLAH (SwT) menerangkan yang benar dan Dialah jua yang memimpin ke jalan yang betul. 

"Two hearts in one breast" means two inconsistent attitudes: [1] Serving ALLAH (SWT) and His prophet AND ALSO [2] Subscribing to the theories and actions of the disbelievers and the hypocrites. Such a phenomenon is against ALLAH (SWT)'s command and will.

·         Imam Ali ibne Abi Talib said:

"The love of the Ahlul Bayt can never coexist with allegiance to their enemies, because there are not two hearts in one breast. He who is a friend of our enemies is not our friend, even if he claims to be attached with us, nor do we accept him as our ally and follower."

·         Imam Jafar bin Muhammad as Sadiq said:

"If the heart of a person is wrapped up in the fascination of anything other than the presence of ALLAH (SWT) at the time of prayer he is to be considered as worshipping that thing, not ALLAH (SWT)."

Abu Mu-mur Jamil bin Uwaris, an idol worshipper of Makka, was known among the disbelievers as the "man with two hearts" because he claimed that on account of his vast knowledge and wisdom he could understand men and matters more clearly and correctly than the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad); BUT after the battle of Badr, while running away from the battlefield Abu Sufyan noticed that he had one of his shoes in his hand to which fact he drew his attention. Abu Mu-mur realized his folly because all the time he was thinking that both the shoes were on his feet. THEN the myth of his "two hearts in one breast" was broken and people came to know that he was an ordinary man.

In the market of Akkaz Zayd bin Harith was being sold as a slave. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) purchased him and adopted him as his son. The father of Zayd was a man of means. When he came to know that his kidnapped son was sold as a slave, he approached Abu Talib to obtain the freedom of Zayd from his nephew.   

         The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) at once set him free and gave him permission to go with his father, but Zayd decided to remain with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

         The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) asked the people to bear witness that from that day Zayd was his son and he was his father. Then he married his cousin Zaynab, a very beautiful young woman, to Zayd. It so happened that they could not live happily together. Zayd divorced Zaynab.

         To save Zaynab from the misery of a divorcee ALLAH (SWT) commanded the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to marry Zaynab. According to pagan formula when a man wanted to get rid of his wife without making her free to remarry, he simply said to her: "You are to me as the back of my mother."

LIKEWISE an adopted son was treated as a natural son. It was this crudity of the pagan morals that, upon the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s marrying the divorced wife of his freed man Zayd, who was also his adopted son, gave rise to a great deal of hostile criticism. Islam abolished these widespread foolish customs.

µ  IN ISLAM, according to verse 4:23 of Nisa, those who have been "wives of your sons proceeding from your loins" are within the prohibited degrees of marriage, AND this does not apply to adopted sons.

µ  Adoption in the technical sense is not allowed in Muslim law.

IF THERE IS ABSOLUTE SUBMISSION TO THE WILL OF ALLAH (SWT) IN THE HEART OF A MAN, THERE CANNOT BE ANY ROOM FOR GHAYRALLAH (SWT) (OTHER THAN ALLAH (SWT)) IN IT.

[Sawda…….daughter of Zum-a.]

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(33:4) Allah has never put two hearts within one person’s body; *5 nor has He made your wives, whom you compare to your mothers’ backs (to divorce them), *6 your true mothers; nor has He made those whom you adopt as sons your own sons. *7 These are only words that you utter with your mouths. But Allah proclaims the Truth and directs you to the Right Path.

*5 That 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."
*6 Zihar 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 Calling his wife his mother cannot change the reality." (For the Islamic Law concerning Zihar, see Surah Mujadalah: 2-a).
*7 This is what is intended to be said. The two preceding sentences are meant to support and emphasize this same point. 

ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ ۚ فَإِنْ لَمْ تَعْلَمُوا آبَاءَهُمْ فَإِخْوَانُكُمْ فِي الدِّينِ وَمَوَالِيكُمْ ۚ وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَا أَخْطَأْتُمْ بِهِ وَلَٰكِنْ مَا تَعَمَّدَتْ قُلُوبُكُمْ ۚ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا {33:5}

[Q33:5] Ud'oohum li aabaaa'ihim huwa aqsatu 'indaL Laah; fa illam ta'lamooo aabaaa'ahum fa ikhwaanukum fid deeni wa mawaaleekum; wa laisa 'alaikum junaahun feemaaa akhtaatum bihee wa laakim maa ta'ammadat quloobukum; wa kaanaL Laahu Ghafoorar Raheemaa. 
[Q33:5] Assert their relationship to their fathers; this is more equitable with ALLAH (SWT); but if you do not know their fathers, then they are your brethren in faith and your friends; and there is no blame on you concerning that in which you made a mistake, but (concerning) that which your hearts do purposely (blame may rest on you), and ALLAH (SWT) is Forgiving, Merciful.

[Q33:5] Panggilah anak-anak angkat itu dengan ber"bin"kan kepada bapa-bapa mereka sendiri; cara itulah yang lebih adil di sisi ALLAH (SwT). Dalam pada itu, jika kamu tidak mengetahui bapa-bapa mereka, maka panggilah mereka sebagai saudara-saudara kamu yang seagama dan sebagai "maula-maula" kamu dan kamu pula tidak dikira berdosa dalam perkara yang kamu tersilap melakukannya, tetapi (yang dikira berdosa itu ialah perbuatan) yang disengajakan oleh hati kamu melakukannya dan (ingatlah ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani.

CALL THE ADOPTED SONS BY THEIR NATURAL FATHERS AND NOT BY THOSE WHO HAVE ADOPTED THEM which corresponds with truth and reality.

IT IS BETTER to call them brothers in faith or friends, because brotherhood is used in a wider sense than fatherhood and is not likely to be misunderstood.

[Ummi Salima…….daughter of Abi Ummya.]

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(33:5) Call your adopted sons after their true fathers; that is more equitable in the sight of Allah. *8 But if you do not know their true fathers, then regard them as your brethren in faith and as allies. *9 You will not be taken to task for your mistaken utterances, but you will be taken to task for what you say deliberately. *10 Allah is Most Forgiving, Most Compassionate. *11

*8 The 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.
*9 That is, even in such a case it will not be right to ascribe the parentage of a person to someone else. 
*10 It 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."
*11 That 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." 

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ۖ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ ۗ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ إِلَّا أَنْ تَفْعَلُوا إِلَىٰ أَوْلِيَائِكُمْ مَعْرُوفًا ۚ كَانَ ذَٰلِكَ فِي الْكِتَابِ مَسْطُورًا {33:6}

[Q33:6] An-Nabiyyu awlaa bil mu'mineena min anfusihim wa azwaajuhoo ummahatuhum wa ulul arbaami ba'duhum awlaa biba'din fee KitaabiL Laahi minal mu'meneena wal Muhaajireena illaaa an taf'alooo ilaaa awliyaaa'ikum ma'roofaa; kaana zaalika fil kitaabi mastooraa. 
[Q33:6] The Prophet has a greater claim on the faithful than they have on themselves, and his wives are (as) their mothers; and the possessors of relationship have the better claim in the ordinance of ALLAH (SWT) to inheritance, one with respect to another, than (other) believers, and (than) those who have fled (their homes), except that you do some good to your friends; this is written in the Book.

[Q33:6] Nabi itu lebih menolong dan lebih menjaga kebaikan orang-orang yang beriman daripada diri mereka sendiri dan isteri-isterinya adalah menjadi ibu mereka. Dan orang-orang yang mempunyai pertalian kerabat, setengahnya lebih berhak (mewarisi) akan setengahnya yang lain menurut (hukum) Kitab ALLAH (SwT) daripada orang-orang yang beriman dan orang-orang Muhajirin (yang bukan kerabatnya), kecuali kalau kamu hendak berbuat baik kepada sahabat-sahabat karib kamu. Hukum yang demikian itu adalah tertulis dalam Kitab ALLAH (SwT).

This verse was revealed WHEN SOME OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD)'S COMPANIONS MADE EXCUSES TO AVOID THE MARCH THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) ORDERED TO MEET THE ENEMY AT TABUK.

ä  This is a very important verse. It gives a definite guiding note to the muslims [1] About the basic factor with which one must be guided about the unique postion of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) [2] As well solves the question of the right of succession to him.

ä  This verse is definite in its declaration THAT THE HOLY PROPHET MUHAMMAD (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) IS SUPERIOR IN AUTHORITY OVER THE SELVES OR THE SOULS OF THE BELIEVERS. It means that the spiritual authority the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is endowed with, is higher in respect and consideration of one’s own self and that of even the nearest of the blood relatives like the father and mother.

WHEREVER there seems any conflict of the duties, one has to follow the word, command or the will of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) AND NEVER his own or even that of one’s own father, mother or the other relations.

THUS THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) SAID IS NEARER, CLOSER, TO OUR SOULS AND OUR PERSONAL INTEREST, BE THAT SECULAR OR SPIRITUAL.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said that there was no believer over whose soul, and in whose matters of this world and the hereafter he did not hold authority, more than the individual himself and said: “None among you could ever be in fact also a believer unless he holds me as the master over his own self more than himself.”

THE WIVES OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) have been declared to be the mothers of the believers WHICH AUTOMATICALLY means that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is the father of the believers. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: “I and Ali are the two fathers of this nation (i.e., the muslims).”

It is said that the hypocrites murmured saying that: “the Holy Prophet marries our women and we are forbidden forever to marry his wives.” The position of the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was announced through this verse.

Someone asked the Holy Imam of this case (Muhammad ibnul Hasan al-Mahadi) ---“what did the Holy Prophet mean by giving the authority to Ali to pronounce divorce to any of his wives (i.e., of the Holy Prophet).” In reply the Holy Imam said that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) told Ali: “O’ Abul-Hasan, ALLAH (SwT) has bestowed special honour upon wives until they remain obedient to ALLAH (SWT) abiding by His laws and when they disobey the laws of ALLAH (SwT), they forfeit this grace. O’ Ali, if after me they rebel against thee, thou pronounce the divorce to them.”

Ü  This could be a prophecy of one of his wives marching against Ali at the head of an army which was fulfilled in the enactment of the battle of Jamal 9the Camel).

ON THE DAY OF GHADEER-E-KHUM AT THE REVELATION OF VERSE 5:67 the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) first got the acknowledgement of his unique position and the authority over souls of the muslims saying: “Am I not in authority over your souls more than your own selves?” the huge crowds unanimously declared “Yes!” O’ Apostle of ALLAH (SwT), Yes!” THEN he raised Ali with his miraculous strength of his apostolic hands and declared “Of whomsoever I am the Lord this Ali is his Lord!” THUS Ali has to be obeyed as the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) should be.

The Arabic term which the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) used on the occasion was ‘Maula’ which has no suitable equivalent in the English language to convey the meaning of the term in its fullness than the word Lord or Master. Thus one could not help using the word ‘Lord’ or ‘Master’. The word ‘Maula’ ‘Lord’ is far more superior and more comprehensive in its meaning then the word ‘Kalif.’

Ì  HOWEVER, an attempt has been made to misinterpret the word ‘maula’ (which actually means Lord) into a ‘Friend’. Even then the logical answer to such a misinterpretation would be that Ali would have to be taken in the same sense, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) would be to his followers.

Ì  THUS ACCORDING to the proclamation of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), made at Ghadeer-e-Khum the Holy Imam Ali has been vested with the authority over the believers as the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) himself held it.

Ì  It should be noted that the word ‘Maula’ has been used for ALLAH (SwT) Himself ‘Ne’mal Maula wa Ne’man Naseer.’

When the Muslims migrated to Medina, the ‘Mohajir’, i.e., the emigrants from Makka and the ‘Ansar’, i.e., the helpers, i.e., the people of Madina, were bound by the bonds of brotherhood---by which the emigrants and the helpers both became brothers of each other. See verse 8:75. And each of the two were so united with the brotherhood that according to old Arabic custom, they were also entitled to inherit a share in the property of the other, at his death.

±  By this verse the custom is abolished. The brotherhood in faith is allowed only a gift not exceeding one third of the legacy after the death of the other BUT AS REGARDS THE INHERITANCE BY RIGHT ONLY THOSE WITH THE NATURAL BLOOD RELATIONSHIP ARE ENTITLED TO INHERIT.

±  This verse also establishes the right of inheritance or the ‘Aulaviat’, i.e., Guardianship, i.e., ‘Vilayat’ or ‘Imamat’ of Ali ibne Abi Talib for the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), when he united the emigrants with the bonds of brotherhood, declared brotherhood between himself and Ali, and he was also the nearest to Ali in the actual blood relationship whereas none else among the emigrants had any blood relationship.

The literal translation of this verse is that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is nearer and closer to the believers than their own selves or souls, the result of which is the translation given in the text and in this respect vide verse 8:24---and this is the basis of the ‘Vilayat’ or ‘Imamat’ and the absolute authority and hold of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and whom he has declared to have the same status as that of himself---over the believers---vide the event of Ghadeer-e-Khum.

THIS IS THE BASIC PRINCIPLE OF THE INHERITANCE IN ISLAM, i.e., of the relatives whosoever is closer and nearer to the deceased, will inherit him. The one who is closer and nearer in character will be his Spritual Heir and the one who is closer and nearer to him in blood will inherit his property and the persons property, i.e., all that is left by the deceased.

This is only the honorary status conferred to the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) which bears no legal significance whatsoever except what is mentioned in the last portion of verse 33:53 (of this Surah) ----that none should marry any of the wives after him. If it had not any other significance the verse relating to veil---verse 53---would not hace been revealed.   

[Safiya……..daughter of Hayy ibn Akhtab.]

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(33:6) Surely the Prophet has a greater claim over the believers than they have over each other, *12 and his wives are their mothers. *13 According to the Book of Allah, blood relatives have greater claim over each other than the rest of the believers and the Emigrants (in the cause of Allah), except that you may do some good to your allies (if you so wish). *14 This is inscribed in the Book of Allah.

*12 That 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 alI 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 judgement 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. " 
*13 On 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 centre 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 honour 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 honour 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 authorise 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 honour and reverence of the Holy Prophet himself; and even for the Divine Law.
*14 The 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. 

وَإِذْ أَخَذْنَا مِنَ النَّبِيِّينَ مِيثَاقَهُمْ وَمِنْكَ وَمِنْ نُوحٍ وَإِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَى ابْنِ مَرْيَمَ ۖ وَأَخَذْنَا مِنْهُمْ مِيثَاقًا غَلِيظًا {33:7}

[Q33:7] Wa iz akhaznaa minan Nabiyyeena meesaaqahum wa minka wa min Noohinw wa Ibraaheema wa Moosaa wa Eesab-ni-Maryama wa akhaznaa minhum meesaaqan ghaleezaa; 
[Q33:7] And when We made a covenant with the prophets and with you, and with Nuh and Ibrahim and Musa and Isa, son of Marium, and We made with them a strong covenant.

[Q33:7] (Teruslah bertakwa kepada Kami) dan (ingatlah) ketika Kami mengambil dari Nabi-nabi (umumnya): Perjanjian setia mereka dan (khasnya) dari engkau sendiri (wahai Muhammad) dan dari Nabi Nuh dan Nabi Ibrahim dan Nabi Musa, serta. Nabi Isa Ibni Mariam dan Kami telah mengambil dari mereka: Perjanjian setia yang teguh (bagi menyempurnakan apa yang ditugaskan kepada mereka);

When the Scriptures were given to the Apostles of ALLAH (SWT) and [1] They were commissioned with the ministry, AND [2] They were also asked if they undertake the mission AND [3] They all undertook the task they were charged with---see verse 3:30.

ä  AND THE COVERNANT ENTERED INTO WITH THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WAS TO TESTIFY THAT WHICH WAS ALREADY REVEALED THROUGH ALL THE APOSTLE PRECEEDING HIM. See verses 2:85, 2:136; 3:4, 3:83; 4:41, 4:79, 4:136, 4:152; 61:6; 7:158; 16:84; 34:28 and 61:6.

The Covernants with previous Apostles of ALLAH (SWT) were not only to fulfil the duties of their own ministry BUT also to keep mankind informed of the advent of (Muhammad) the Last of the apostles with the Final Word of ALLAH (SWT) whom everyone of the human race shall listen to and those who would not do it, shall be destroyed. See Acts 3:22-24 and 7:37 and John 16:7, 8, 12 and 13.

[Maymuna……daughter of Harith Hilah.]

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(33:7) And call to mind, (O Prophet), when We took the covenant from all Prophets; and also from you and Noah and Abraham, Moses, and Jesus the son of Mary. We took from them a solemn covenant *15

*15 Allah 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. 

لِيَسْأَلَ الصَّادِقِينَ عَنْ صِدْقِهِمْ ۚ وَأَعَدَّ لِلْكَافِرِينَ عَذَابًا أَلِيمًا {33:8}

[Q33:8] Liyas'alas saadiqeena 'an sidqihim; wa a'adda lilkaa fireena 'azaaban aleemaa aleemaa. 
[Q33:8] That He may question the truthful of their truth, and He has prepared for the unbelievers a painful punishment.

[Q33:8] (Tuhan berbuat demikian) supaya Dia menyoal orang-orang yang benar beriman tentang kebenaran iman mereka (untuk menyempurnakan balasan baik mereka) dan (sebaliknya) Dia telah menyediakan bagi orang-orang yang kafir, azab seksa yang tidak terperi sakitnya. 

Every apostle would be asked on the Day of Judgment about [**] his discharging the duties assigned to him AND [**] the respond he received from his people AND [++] THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WOULD BE CALLED TO BEAR WITNESS UPON THE STATEMENTS OF ALL THE OTHER APOSTLES---see verses 4:41 and 16:89.

Ø  THIS DISLOSES A VERY GREAT MYSTIC FACTOR that if the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was not present OR had not witnessed the ministries of his predecessor apostles, HOW COULD he reasonably be a witness over them.

µ  THUS THIS DISLOSES THE UNIQUE POSITION OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AS THE FIRST OF ALLAH (SWT)’S CREATION AS HE DECLARED: ‘Kanto Nabiyyan wa Aadama bainal Maa’e watteen’--- I was the prophet when Adam had not yet been created.

The Covenant mentioned here is that which was taken from the prophet and the covernant referred to in verse 3:81, IS THAT WHICH was taken from the people about the prophets---AND the subjects of the two covernants are different.

[Zaynab…..daughter of Jahsh Asadi.]

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(33:8) so that (their Lord) may question the truthful about their truthfulness. *16 As for the unbelievers, He has kept a painful chastisement in store for them. *17

*16 That 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. " 
*17 To understand the theme of vv. 1-8 well these should be read together with vv. 36-41 of this Surah. 

SECTION 2

The treachery of the hypocrites exposed.

Reference to the heavenly help rendered to the muslims through invinsible forces---The treachery of the hypocrites and the wavering minds among the converts and their treacherous intentions, exposed.

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَمْ تَرَوْهَا ۚ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا {33:9}

[Q33:9] Yaaa aiyuhal lazeena aamanuz kuroo ni'mataL Laahi 'alaikum iz jaaa'atkum junoodun fa arsalnaa 'alaihim reehanw wa junoodal lam tarawhaa; wa kaanaL Laahu bimaa ta'maloona Baseeraa. 
[Q33:9] O you who believe! Call to mind the favor of ALLAH (SWT) to you when there came down upon you hosts, so We sent against them a strong wind and hosts, that you saw not, and ALLAH (SWT) is Seeing what you do.

[Q33:9] Wahai orang-orang yang beriman, kenangkanlah nikmat ALLAH (SwT) yang dilimpahkanNya kepada kamu. Semasa kamu didatangi tentera (Al-Ahzaab), lalu Kami hantarkan kepada mereka angin ribut (yang kencang) serta angkatan tentera (dari malaikat) yang kamu tidak dapat melihatnya dan (ingatlah) ALLAH (SwT) sentiasa melihat apa yang kamu lakukan.

VERSES 20, 22 AND 23 and this verse refer to the BATTLE OF KHANDAQ. The surah Al Ahzab takes its name from the army of the allied clans which came against the Muslims in the month of Shawwal 5th year of the Hijrah (February 627 AD). The pagans of Makka, the Jews and Bedouin Arabs entered into an unholy alliance came with a force of 10,000 men and besieged the Muslim community in Madina. This battle has been described in detail in the commentary of Baqarah 2:214 and 251.

A trench (khandaq) was dug round Madina, as advised by Salman, by the order of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). WHEN ALI IBNE ABI TALIB KILLED AMR BIN ABDWUD IN SINGLE COMBAT THE WHOLE ARMY OF 10,000 MEN WENT BACK TO MAKKA WITHOUT FURTHER FIGHTING. This type of unique retreat after the defeat of one warrior never happened in the history except in the time of Prophet Dawud when he killed Jalut. ALI'S TRIUMPH BECAME SO DECISIVE THAT THE PAGANS OF MAKKA OR THEIR ALLIES NEVER MADE ANY ATTEMPT THEREAFTER TO ATTACK MUSLIMS IN MADINA.

õ  It is reported that at the time of digging the trench a stone in the earth was found which neither could be removed nor broken. The people went to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to seek his help. He came and struck it thrice with an axe, each time a flashing spark sparkled from the stone and people saw the glimpses of Syria, Madina and Yeman one after another. The stone was broken. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) told them ALLAH (SWT) would grant the Muslims victories over those towns. The weak in faith and the hypocrites, who were expecting certain end of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), openly accused him of telling morale boasting lies to keep the people in delusion.

õ  There was no food in the city. Jabir bin Abdullah had a lamb and a little quantity of corn. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) asked him to prepare whatever food he could from those provisions. The people were invited to eat the prepared food in batches of ten. They all came as advised and ate to their full satisfaction, yet the quantity remained as it was.

During the nearly 3 weeks blockade the hypocrites left no stone unturned to demoralise the people through rumours and to convince them that the best course was to go to their homes and save themselves from utter annihilation.

¥  The enemy was struck dumb with astonishment because this mode of defense was not known to the Arabs, and they were at a loss to understand how to overcome the difficulty. At length a select party of the besiegers' horsemen found out a narrow part of the ditch which was not guarded. Amr bin Abdwud, Nawafal bin Abdullah, Darar bin Khattab and Ikrima bin Abu Jahl succeeded in leaping over the trench. Amr, reining forward towards the Muslims, challenged them to single combat. What followed after this challenge has been mentioned in the commentary of al Baqarah 2:214 and 251.

¥  When Ali and Amr stood face to face Amr said to Ali: "By ALLAH (SWT), I do not like to put you to death because your father was my friend, and I enjoyed many a feast at his dinner table." Ali replied: "There could be no friendship between belief and disbelief, so by ALLAH (SWT), I am here to kill you."

Amr was described by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as the personification of infidelity, nevertheless even such a person had a moral sense to give respect and have consideration for the son of the man who treated him well, BUT the so-called followers of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who not only guided them to the right path but also took them out from the darkness of ignorance and depths of degradation to the light of civilisation, harassed, persecuted and killed his children in Karbala AND AFTER Karbala till his last son and inheritor Imam Mahdi al Qa-im was taken up by ALLAH (SwT), as Isa was taken up to heaven, to make him invisible. The Holy Prophet said: "It is a struggle between faith and infidelity, the embodiment of faith shall crush the entirety of infidelity."

¥  At last the voice of Ali, pronouncing Allahu Akbar, was heard, which was a signal of his victory. The divine decree (There is no ALLAH (SWT) save ALLAH (SWT); Muhammad (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is the messenger of ALLAH (SWT) and Ali is his supporter) which the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) saw inscribed in letters of celestial light on heavens in the night of mi-raj (see commentary of Bani Israil 17:1) was found by him fulfilled on every such occasion. Beholding the fate of their renowned champion, his comrades in the enterprise rushed back to escape, spurred their horses and crossed the ditch except Nawfal who fell in the ditch.

The HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) said: "The victory of Ali on the day of the ditch is much more in worth than the devotional worship performed by the created beings of both the worlds (seen and unseen) till the Day of Judgment."

¥  Then there was a piercing blast of the cold east wind, the enemy's tents were torn up, their fires were extinguished, the sand and rain beat in their faces, and they were terrified by the signs against them.

ALL THE ABOVE noted events and those mentioned in the commentary of al Baqarah 2:214 and 251 are mentioned in Tarikh al Khamis; Madarij al Nabuwah; Mustadrak of Hakim, Firduws al Akhbar Rawdat al Ahbab; Izalatal Khifa and Habib al Siyar and the histories by Ibn Athir and Abul Fida.

Ø  It is reported that Abu Bakr and Umar bin Khattab had expressed their displeasure to their daughters and reprimanded them for their unjustified demands and their insolent behaviour. Once Ali tried to put fear of ALLAH (SWT) in their hearts but A-isha lost her temper and used harsh words to insult him. Then and there the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) gave authority to Ali to divorce any of his wives on his behalf. See commentary of At-Tahrim 66:1 to 5.

Ø  Bukhari in his commentary of Tahrim in his Sahih record several traditions as related by Umar stating that the two women who were insolent and haughty towards the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) were A-isha and Hafsa. It refers to her address to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad): "I smell maghafir (a kind of flower having a very bad odour) from you." She said this in order to prevent him from visiting the house of Zaynab and eating honey there.

Ø  When some malevolent persons falsely accused Mariyah mother of Ibrahim, A-isha supported the accusers and tried in vain to confirm the false blame, BUT ALLAH (SWT) absolved them (the Prophet and Mariyah) and saved them from injustice through Imam Ali. Those who want to know the details of the unhappy incident should refer to the account of Mariyah in Hakim's Mustadrak, vol. 4, p. 30; or Dhahabi's Talkhis al Mustadrak.

DUE TO THE UNBECOMING, ENVIOUS AND AVARICIOUS BEHAVIOUR OF THE WIVES REFERRED TO IN VERSES 28 TO 34 OF THIS SURAH THEY HAVE NOT BEEN INCLUDED IN THE CLAUSE OF PURIFICATION OF AHLUL BAYT IN VERSE 33, IN WHICH THE HIGHEST DEGREE OF PURIFICATION HAS BEEN BESTOWED ONLY ON THE AHLUL BAYT. THIS IS THE REASON THAT IN ALL THESE VERSES THE WIVES OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) ARE REFERRED TO IN PERSONAL PLURAL PRONOUN IN FEMININE GENDER, BUT IN THE CLAUSE OF PURIFICATION THE PRONOUN IS PLURAL IN MASCULINE GENDER, JUST AS IN VERSE 11:73 OF HUD.

v  In verse 66:5 of at Tahrim it is stated that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had discretionary power to divorce any of his wife, and if he did so ALLAH (SWT) would give him better women as his wives in place of the existing wives. When evident unbecoming misconduct has been proved against the wives, the element of rijs (pollution) is established, therefore as they could be divorced and no more be the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s wives, they were not included in the Ahlul Bayt.

v  As the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) they were expected not only to display refinement, decency and decorum BUT ALSO imbibe moral and spiritual excellence in their character BECAUSE of their close and constant association with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad); and if they did not, their punishment in the hereafter would be doubled (greater in degree), because as the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) they should have been models of piety for other women. Refer to the commentary of Nur 24:26.

TO THE GOOD AND OBEDIENT WIVES ALLAH (SWT) WILL GIVE DOUBLE REWARD AND HONOURABLE SUSTENANCE. It has been made clear to the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) THAT MERE ASSOCIATION with him does not give them any privilege UNLESS they obey the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) and safeguard themselves against evil. Although they have been declared "the mothers of the believers", yet they are warned not to be too friendly lest someone is moved with desire. In this there is guidance for all women that they should keep all men at arm's length---not to give even a slight unconscious indication of possible complaisance.

[Juwari-ah --- daughter of Harith Mustalaqa.]

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(33:9) Believers, *18 call to mind Allah’s favour to you when enemy hosts invaded you. Then We sent against them a wind and hosts that you did not see although *19 Allah was observing all that you were then doing.

*18 In vv. 9-27 an appraisal has been made of the Battle of the Trench and the raid against the Bani Quraiz, ah 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.
*19 The 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. 

إِذْ جَاءُوكُمْ مِنْ فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنْكُمْ وَإِذْ زَاغَتِ الْأَبْصَارُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَا {33:10}

[Q33:10] Iz jaaa'ookum min fawqikum wa min asfala minkum wa iz zaaghatil absaaru wa balaghatil quloobul hanaajira wa tazunnoona biLLaahiz zunoonaa. 
[Q33:10] When they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, and you began to think diverse thoughts of ALLAH (SWT).

[Q33:10] Masa itu ialah masa tentera musuh datang melanggar kamu dari sebelah hulu dan dari sebelah hilir (tempat pertahanan) kamu dan masa itu ialah masa pemandangan mata kamu tidak berketentuan arah (kerana gempar dan bingung) serta hati pun resah gelisah (kerana cemas takut) dan kamu masing-masing pula menyangka terhadap ALLAH (SwT) dengan berbagai-bagai sangkaan.

The sight of the enemy who surrounded the city round the trench was frightful. All the Muslims save the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), his Ahlul Bayt and their followers feared that they might not be able to stand the trial and would be slaughtered and destroyed.

ù  "The hearts jumped to the throats" is expressive of cowardice. "They came on you from above you" refers to the heathens and "from below you" refers to the hypocrites and the weak-hearted wavering converts.

ì  The word ‘muminin’ in VERSE 11 refers to those who posed themselves as believers BUT were not in fact true faithful. THEIR INSINCERITY AND FALSE GUISE BECAME KNOWN when Amr threw an open challenge BUT none of the companions came forward to meet him in single combat because they were shaken by a frightening terror.

Ó  As stated in the commentary of verse 9 the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had seen clear signs of victory, BUT the hypocrites and the insincere believers accused him and the true believers of keeping the Muslims in delusive hopes.

(VERSES 12 to 20)

The disaffected hypocrites and the insincere spread defeatist rumours and persuaded the Muslims to leave the scene of the impending battle and withdraw for the defense of their homes, although their homes were not exposed to enemy attack. So prone and ever-ready were they to every act of hostility against Islam THAT IF the enemy had been able to penetrate into the city, they, sitting on the fence, would have joined the forces of the invaders at once, although, after the battle of Uhad, certain men who had deserted the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), made a covenant with ALLAH (SWT) and His Prophet that they would behave better next time. See commentary of Ali Imran 3:121, 122, 128, 140 to 142, 144, 151 to 156, 159, 166 to 168 and Anfal 8:16.

Imam Ali said: "On which day (can) I run away from death? The day which is decreed (or) the day which is not decreed!"

Ù  Most of the companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who were weak in faith fell easy prey to the machination of the clever hypocrites, as they did in the battles of Badr and Uhad (see verses of Ali Imran and Anfal noted above) and afterwards in Hunayn (see commentary of Bara-at 9:25 to 27). In times of danger they would look to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and Ali for protection, and keep themselves snugly away from the fight. When the danger is past, they would come and brag and wrangle and show their covetousness and greed for gains. EVEN ANY GOOD THEY MIGHT HAVE DONE WAS OBLITERATED BECAUSE THERE WAS NO SINCERE MOTIVE BEHIND IT EXCEPT ENVY, GREED AND COWARDICE.

ê  Verse 20 gives a vivid picture of the psychology of the most of the companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). Even when the enemy had gone they were so much confused in their minds that they secretly decided to run away from the city and take refuge in the desert if the enemy made another attack.

"They would fight but little" shows that the companions made almost no contribution to the mission of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

µ  Even a commentator like Yusuf Ali (who has not mentioned the Ahlul Bayt at all in his entire commentary) admits in his note (3685) that "Ali particularly distinguished himself in many fights, wearing the prophet's own sword and armour."

[Yathrib……is the ancient name of Madina.]

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(33:10) When they came upon you from above you and from below you, *20 when your eyes were stupefied with horror and your hearts leapt to your throats, and you began to entertain diverse thoughts about Allah.

*20 It 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."