SURAH (33) AL-'AHZAAB (AYA 11 to 30)

هُنَالِكَ ابْتُلِيَ الْمُؤْمِنُونَ وَزُلْزِلُوا زِلْزَالًا شَدِيدًا {33:11}

[Q33:11] Hunaalikab tuliyal mu'minoona wa zulziloo zilzaalan shadeedaa. 
[Q33:11] There the believers were tried and they were shaken with severe shaking.

[Q33:11] Pada saat itulah diuji orang-orang yang beriman dan digoncangkan perasaan dan pendiriannya dengan goncangan yang amat dahsyat. 

(see commentary for verse 10)

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(33:11) The believers were then put to a severe test and were most violently convulsed. *21

*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.

وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا {33:12}

[Q33:12] Wa iz yaqoolul munaafiqoona wallazeena fee quloobihim maradum maa wa'adanaL Laahu wa Rasooluhooo illaa ghurooraa. 
[Q33:12] And when the hypocrites and those in whose hearts was a disease began to say: ALLAH (SWT) and His Messenger did not promise us (victory) but only to deceive.

[Q33:12] Dan lagi masa itu ialah masa orang-orang munafik dan orang-orang yang tidak sihat dan tidak kuat iman dalam hatinya berkata: ALLAH (SwT) dan RasulNya tidak menjanjikan kepada kita melainkan perkara yang memperdayakan sahaja. 

(see commentary for verse 10)

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(33:12) And call to mind when the hypocrites and all those with diseased hearts said: “All that Allah and His Messenger had promised us *22 was nothing but deceit.”

*22 That is, "Promises to the effect that the believers will get Allah's support and succour and will be helped to attain victory in the end."

وَإِذْ قَالَتْ طَائِفَةٌ مِنْهُمْ يَا أَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَارْجِعُوا ۚ وَيَسْتَأْذِنُ فَرِيقٌ مِنْهُمُ النَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ ۖ إِنْ يُرِيدُونَ إِلَّا فِرَارًا {33:13}

[Q33:13] Wa iz qaalat taaa'ifatum minhum yaaa ahla Yasriba laa muqaamaa lakum farji'oo; wa yastaazina fareequm minhumun Nabiyya yaqooloona inna buyootanaa 'awrah; wa maa hiya bi'awratin iny yureedoona illaa firaaraa. 
[Q33:13] And when a party of them said: O people of Yasrib! There is no place to stand for you (here), therefore go back; and a party of them asked permission of the prophet, saying. Surely our houses are exposed; and they were not exposed; they only desired to fly away.

[Q33:13] Dan juga masa itu ialah masa segolongan di antara mereka berkata: Wahai penduduk Yathrib, tempat ini bukan tempat bagi kamu (untuk berjuang di sini), oleh itu baliklah dan sebahagian dari mereka pula meminta izin kepada Nabi (hendak balik) sambil berkata: Sesungguhnya rumah-rumah kami memerlukan perlindungan, pada hal dia tidak memerlukan perlindungan. Mereka hanya bertujuan hendak melarikan diri (dari berjuang menegakkan Islam).  

(see commentary for verse 10)

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(33:13) And when a section of them said: “(O people of Yathrib), now there is no place for you to stay, so turn back.” *23 (And call to mind) when a section of them was seeking permission from the Prophet to leave, saying: “Our houses are exposed (to attack),” *24 although they were not exposed (to attack); *25 they only wished to flee (from the battle-front).

*23 This 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.
*24 THAT 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 defence 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." 
*25 THAT IS, "The Holy Prophet had already made arrangements for protection against the danger, which were a part of the collective scheme of defence being implemented by him as Commander of the Islamic forces. Therefore, there was no jmmediate danger in the face of which these people could justifiably make such an excuse. " 

وَلَوْ دُخِلَتْ عَلَيْهِمْ مِنْ أَقْطَارِهَا ثُمَّ سُئِلُوا الْفِتْنَةَ لَآتَوْهَا وَمَا تَلَبَّثُوا بِهَا إِلَّا يَسِيرًا {33:14}

[Q33:14] wa law dukhilat 'alaihim min aqtaarihaa summa su'ilul fitnata la aatawhaa wa maa talabbasoo bihaaa illaa yaseeraa. 
[Q33:14] And if an entry were made upon them from the outlying parts of it, then they were asked to wage war, they would certainly have done it, and they would not have stayed in it but a little while.

[Q33:14] Dan kalaulah tempat-tempat kediaman mereka itu diserang oleh musuh dari segala penjurunya, kemudian mereka diajak berpaling tadah menentang Islam, sudah tentu mereka akan melakukannya dan mereka tidak bertangguh lagi tentang itu melainkan sebentar sahaja. 

(see commentary for verse 10)

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(33:14) If the enemy were to enter the town from various directions, and they were summoned to act treacherously, *26 they would have succumbed to it and would have shown little reluctance in doing so.

*26 "Urged to treachery": Urged by the disbelievers to join them to vanquish the Muslims after entering the city as conquerors.

وَلَقَدْ كَانُوا عَاهَدُوا اللَّهَ مِنْ قَبْلُ لَا يُوَلُّونَ الْأَدْبَارَ ۚ وَكَانَ عَهْدُ اللَّهِ مَسْئُولًا {33:15}

[Q33:15] Wa laqad kaanoo 'aahaduL Laaha min qablu laa yuwal loonal adbaar; wa kaana 'ahduL Laahi mas‘oolaa. 
[Q33:15] And certainly they had made a covenant with ALLAH (SWT) before, that they would not turn (their) backs; and ALLAH (SWT)'s covenant shall be inquired of.

[Q33:15] Pada hal sesungguhnya mereka telahpun mengikat janji dengan ALLAH (SwT) sebelum itu, iaitu mereka tidak akan berpaling undur (dari medan perang yang mereka hadiri). Dan (ingatlah) janji setia dengan ALLAH (SwT) itu akan ditanya kelak (tentang penyempurnaannya).  

(see commentary for verse 10)

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(33:15) They had earlier covenanted with Allah that they would not turn their backs in flight. And a covenant made with Allah must needs be answered for. *27

*27 THAT 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."

قُلْ لَنْ يَنْفَعَكُمُ الْفِرَارُ إِنْ فَرَرْتُمْ مِنَ الْمَوْتِ أَوِ الْقَتْلِ وَإِذًا لَا تُمَتَّعُونَ إِلَّا قَلِيلًا {33:16}

[Q33:16] Qul lany yanfa'akumul firaaru in farartum minal mawti awil qatli wa izal laa tumatta'oona illaa qaleelaa. 
[Q33:16] Say: Flight shall not do you any good if you fly from death or slaughter, and in that case you will not be allowed to enjoy yourselves but a little.

[Q33:16] Katakanlah (wahai Muhammad): Kalaulah kamu melarikan diri dari kematian atau dari pembunuhan maka perbuatan melarikan diri itu tidak sekali-kali mendatangkan faedah kepada kamu dan kalaulah kamu pada hari ini terlepas sekalipun, maka kamu tidak juga akan menikmati kesenangan hidup melainkan sedikit masa sahaja. 

(see commentary for verse 10)

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(33:16) (O Prophet), tell them: “If you run away from death or slaying, this flight will not avail you. You will have little time after that to enjoy *28 (the pleasures of life).”

*28 THAT 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.

قُلْ مَنْ ذَا الَّذِي يَعْصِمُكُمْ مِنَ اللَّهِ إِنْ أَرَادَ بِكُمْ سُوءًا أَوْ أَرَادَ بِكُمْ رَحْمَةً ۚ وَلَا يَجِدُونَ لَهُمْ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا{33:17}

[Q33:17] Qul man zal lazee ya'simukum minaL Laahi in araada bikum sooo'an aw araada bikum rahmah; wa laa yajidoona lahum min dooniL Laahi waliyyanw wa laa naseeraa. 
[Q33:17] Say: Who is it that can withhold you from ALLAH (SWT) if He intends to do you evil, rather He intends to show you mercy? And they will not find for themselves besides ALLAH (SWT) any guardian or a helper.

[Q33:17] Katakanlah: Siapakah yang dapat melindungi kamu dari kemurkaan ALLAH (SwT) jika Ia mahu menimpakan bala bencana kepada kamu atau (siapakah yang dapat menahan kemurahan ALLAH (SwT)) jika Dia hendak memberikan rahmat kepada kamu? Dan (ingatkanlah) mereka (yang munafik) itu: Bahawa mereka tidak akan beroleh sesiapapun yang lain dari ALLAH (SwT) yang akan menjadi pelindung atau penolong mereka.  

(see commentary for verse 10)

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(33:17) Say (to them): “Who can protect you from Allah if He desires an evil for you? And who can prevent Him if He desires to show mercy to you?” They shall find none other than Allah to be their protector or helper.

قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ مِنْكُمْ وَالْقَائِلِينَ لِإِخْوَانِهِمْ هَلُمَّ إِلَيْنَا ۖ وَلَا يَأْتُونَ الْبَأْسَ إِلَّا قَلِيلًا {18}

[Q33:18] Qad ya'lamul laahul mu'awwiqeena minkum walqaaa'ileena li ikhwaanihim hahumma ilainaa, wa laa yaatoonal baasa illaa qaleelaa, 
[Q33:18] ALLAH (SWT) knows indeed those among you who hinder others and those who say to their brethren: Come to us; and they come not to the fight but a little,

[Q33:18] Sesungguhnya ALLAH (SwT) mengetahui akan orang-orang (munafik) yang menghalangi di antara kamu dan orang-orang yang berkata kepada saudara-saudaranya: Marilah bersatu dengan kami, sedang mereka tidak turut berperang melainkan sebentar sahaja.  

(see commentary for verse 10)

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(33:18) Allah knows well those of you who create obstructions (in war efforts) and say to their brethren: “Come and join us.” *29 They hardly take any part in battle.

*29 THAT 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." 

أَشِحَّةً عَلَيْكُمْ ۖ فَإِذَا جَاءَ الْخَوْفُ رَأَيْتَهُمْ يَنْظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَىٰ عَلَيْهِ مِنَ الْمَوْتِ ۖ فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُمْ بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى الْخَيْرِ ۚ أُولَٰئِكَ لَمْ يُؤْمِنُوا فَأَحْبَطَ اللَّهُ أَعْمَالَهُمْ ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا {33:19}

[Q33:19] Ashihhatan 'alaikum faizaa jaaa'al khawfu ra aytahum yanzuroona ilaika tadooru a'yunuhum kallazee yughshaa 'alaihi minal mawti fa izaa zahabal khawfu salqookum bi alsinatin hidaadin ashibbatan 'alal khayr; ulaaa'ika lam yu'minoo fa ahbataL Laahu a'maalahum; wa kaana zaalika 'alaL Laahi yaseeraa. 
[Q33:19] Being niggardly with respect to you; but when fear comes, you will see them looking to you, their eyes rolling like one swooning because of death; but when the fear is gone they smite you with sharp tongues, being niggardly of the good things. These have not believed, therefore ALLAH (SWT) has made their doing naught; and this is easy to ALLAH (SWT).

[Q33:19] Mereka bersikap bakhil kedekut terhadap kamu (wahai orang-orang mukmin untuk memberikan sebarang pertolongan); dalam pada itu apabila datang (ancaman musuh yang menimbulkan) ketakutan, engkau melihat mereka memandang kepadamu (wahai Muhammad, meminta pertolonganmu) dengan keadaan mata mereka berputar seperti orang yang pengsan semasa hampir mati. Kemudian apabila hilang perasaan takut itu, mereka mencela kamu dengan lidah yang tajam, sambil mereka tamakkan kebaikan (yang diberikan ALLAH (SwT) kepada kamu). Mereka itu tidak beriman, lalu ALLAH (SwT) gugurkan amal-amal mereka dan yang demikian itu adalah mudah bagi ALLAH (SwT) melaksanakannya.  

THIS WAS THE ACTUAL POSTION OF THE COMPANIONS OF THE HOLY PROPHET WHOSE WEAKNESS IN FAITH AND HYPOCRISY WAS CLEARLY PROVED ON SEVERAL OCCASIONS WHEN ISLAM HAD TO FIGHT FOR ITS EXISTENCE, the examples of such companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) could be found in the battles of Badr, Ohud, Khandaq and Honain.

The concluding words of this verse clearly give out that however much such hypocrites and the time-serves had only been seemingly righteous. Their piety being only hollow without the genunine faith in ALLAH (SWT) and faithfulness to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), ALLAH (SWT) HAS ANNULLED THEIR SEEMINGLY GOOD DEEDS.

It is clear guidance to every sincere student of the Holy Qur’an THAT HE MUST NOT BE GUIDED BY MERE DEEDS OF RIGHTEOUSNESS OF ANY PEOPLE AND THEIR CLAIMS TO ANY POSITION POLITICAL OR SOCIAL AMONG THE MUSLIMS BUT MUST judge and assess each individual [1] according to his steadfastness in the hours of trail AND [2] his actual services to save faith when it was endeavouring hard for its very life against the onslaughts from the world of infidelity around it.

THE DEEDS OF VENTURE AND VALOUR WHEN ISLAM HAD BEEN FIRMLY ESTABLISHED AND THE MUSLIMS HAD BEEN GIVEN SETTLED STATES TO RULE IS QUITE DIFFERENT FROM THE ACTS OF SACRIFICE IN THE SITUATIONS WITHOUT ANY HOPE OF SURVIVAL.

It would be seen from the history of the birth of Islam and its gradual growth that none BUT Ali ibne Abi Talib was the greatest hero of the truth who was the foremost in defending the faith and the faithful AND Ali and none else was the dauntless champion of the cause of ALLAH (SWT), who was ever vistories.

There is not a single battle in which any of the companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had ever fared successfully OR by themselves had won even a single victory for Islam. On the other hand they were of those who reapetedly deserted the Islamic ranks.

IT IS WORTH IMAGINING for a while as to what would have been the fate of Islam and the Muslims, IF Ali had not met Amr bin Abdwud in ‘Ahzab’ or Khandaq and at Khaibar, if Ali had not led the muslim army to success after the successive retreats by his predecessors and what fate the muslims would have met if at ‘Honain’ Ali had not played his role as he did when the companions with the others of the muslims had fled away.

On this occasion it has been said that some of the companions were so frightened when Amr bin Abdwud ---crossed the ditch and challenged the muslims to meet him---they said “Who can face the man who fought a single-handed battle “Yalyal”---against a force thousand strong with a young camel held by him as ashield.” And it is said that those people were accustomed to draw their sword first to kill the enemy wherever brought as helpless captives, just to show their eagerness for good deeds.

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(33:19) They are utterly niggardly *30 (in coming to your aid). Whenever there is danger, you will see them looking at you, their eyes rolling as though they were on the verge of fainting at the approach of death. But when the danger passes away, their greed for wealth prompts them to greet you with their sharp, scissor-like tongues. *31 These are the ones who never truly believed, and so Allah has caused their deeds to be reduced to naught. *32 That is easy enough for Allah. *33

*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."
*31 Lexically, 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." 
*32 THAT 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 JUDGEMENT 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." 
*33 THAT 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." 

يَحْسَبُونَ الْأَحْزَابَ لَمْ يَذْهَبُوا ۖ وَإِنْ يَأْتِ الْأَحْزَابُ يَوَدُّوا لَوْ أَنَّهُمْ بَادُونَ فِي الْأَعْرَابِ يَسْأَلُونَ عَنْ أَنْبَائِكُمْ ۖ وَلَوْ كَانُوا فِيكُمْ مَا قَاتَلُوا إِلَّا قَلِيلًا {33:20}

[Q33:20] Yahsaboonal Ahzaaba lam yazhaboo wa iny yaatil Ahzaabu yawaddoo law annahum baadoona fil A'raabi yasaloona 'an ambaaa'ikum wa law kaanoo feekum maa qaatalooo illaa qaleela. 
[Q33:20] They think the allies are not gone, and if the allies should come (again) they would fain be in the deserts with the desert Arabs asking for news about you, and if they were among you they would not fight save a little.

[Q33:20] Mereka menyangka bahawa tentera "Al-Ahzaab" itu belum pergi dan kalaulah tentera Al-Ahzaab datang semula, tentulah mereka suka kalau mereka tinggal jauh di desa-desa bersama-sama orang-orang Arab Badwi sambil bertanyakan berita mengenai kamu; dan kalaulah mereka ada bersama-sama kamu (pada ketika itu), mereka tidak akan turut berperang melainkan sebentar sahaja. 

This verse draws a vivid picture of the state of mortal fright that had dawned on the hypocrites.

§  The description starts from verse 12 in which it is said that they were so much awe-strickens by the formidable strength of the enemy that even before the actual conflict, they thought that all was over.

§  They were not only themselves disloyal BUT ALSO infected the others and prepared them to withdraw from the ranks (verse 13).

§  If the enemy had even entered the city they would have already yielded and joined them to fight against the Muslims. They totally forgot their solemn promises of fidelity and never again to betray their faith (verse 15).

§   (verse 18 and 19).

AND EVEN WHEN the enemy had gone away the minds of the hypocrites were so much confused by horror of a defeat, that they were still in a terrorised state and believed the enemy to be there OR what would happen if the enemy returned to attack in which case they would only run away into the desert and spy on the city from a safe distance and if caught in the city they would not resist much.

***IN THESE VERSES QUR’AN ASSERTS THE FACT THAT ISLAM IN ITS TRIUMPH DURING THE LIFE OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) OWES VERY LITTLE TO THE COMPANIONS.***

It was only due to the Will of ALLAH (SWT) which manifested in the firmness of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) himself and a very few of the devotees of his, who stood fast with him as depicted in the following verse 21.

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(33:20) They think that the invading confederates have not yet gone. But if the confederates were to mount another assault, they would wish to be in the desert among the bedouins and keep themselves informed about you from there. But even if they remained in your midst, hardly would they fight.

SECTION 3

An excellent pattern in the Apostle Muhammad

For those who hope in ALLAH (SWT) and in the hereafter, there is an excellent pattern for them in the Holy Prophet Muhammad---The faithfulness of the true believers and their readiness to fulfil their covernant, commended---ALLAH (SWT)’s help to the believers.

لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا {33:21}

[Q33:21] Laqad kaana lakum fee Rasoolil laahi uswatun hasanatul liman kaana yarjul laaha wal yawmal Aakhira wa azkaral laaha kaseeraa. 
[Q33:21] Certainly you have in the Messenger of ALLAH (SWT) an excellent exemplar for him who hopes in ALLAH (SWT) and the latter day and remembers ALLAH (SWT) much.

[Q33:21] Demi sesungguhnya, adalah bagi kamu pada diri Rasulullah itu contoh ikutan yang baik, iaitu bagi orang yang sentiasa mengharapkan (keredaan) ALLAH (SwT) dan (balasan baik) hari akhirat, serta dia pula menyebut dan mengingati ALLAH (SwT) banyak-banyak (dalam masa susah dan senang) 

From this verse STARTS THE DESCRIPTION OF THE MINDS OF THE SINCERE BELIEVERS. IN THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), ALLAH (SWT) HAD PRESENTED A BEAUTIFUL PATTERN OF CONDUCT AND CHARACTER FOR THE ONE WHO ASPIRES FOR THE MERCY OF THE LORD AND THE HOPES OF THE SUCCESS OR VICTORY IN THE ULTIMATE.

When the enemy advanced towards Madina, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) told the muslims never to get frightened by the huge number of the enemy AND assured them of the victory in the ultimate which promise or prophecy was doubtedly the hypocrites to be a deceptive plan only to encourage them to fight the most formidable forces of the enemy.

v  This verse gives out a very important guiding factor for those who sincerely long for guidance towards the right course of the journey through this world. THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) HAD BEEN SENT INTO THIS WORLD AS THE GREATEST EXAMPLAR AND THE PERFECT MODEL AND THE BEST PATTERN OF A FLAWLESS RIGHTEOUS LIFE ON EARTH. WHATEVER points the blind critics have presented as their objection and attack on the holy personality of this apostle of ALLAH (SWT), are in fact the factors of real excellence and the matchless beauty of his divinely moulded conduct and character. The critics helpless against the miraculous success with which the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) could conclude his ministry, could only say that he fought battles, contracted marriages and did similar acts which in their view of the sentimentalists and idealists had better not been done.

BUT the prejudice on the part of a critic, blinds him with the selfish motive of somehow levelling some charge or the other, be that just OR unjust, true OR false, reasonable OR unreasonable.

ONE HAS TO JUDGE THE EVENT IN THE CONTEXT OF THE CIRCUMSTANCES. The object of his advent was not to merely preach some impractical ideals and serve the sentimentalists, advocating some ideal precepts, useless in the practical life of human race on the earth, BUT to prescribe fully practical laws, rules and regulations for the guidance of men in the various speres of life on earth AND to illustrate them by excellent and noble examples of his own. IF HE HAD NOT DONE SO HE WOULD NOT HAVE FULFILLED THE OBJECT OF HIS ADVENT AND THE PURPOSE OF HIS MINISTRY WOULD NOT HAVE BEEN SERVED AT ALL. Comparing the most perfect and most practical life of this Great God-sent Examplar to that of the ascetic life of Jesus and Buddha, is nothing BUT betraying the reasonability of one’s own conscience.

     LET US SEE TODAY in out own life on earth **how many of the Christians follow the ideal of turning the other cheek when one is smitten, **how many of our brethren who profess to follow Christ, give away their shirts also when their cloaks are taken away; and **how many could totally and really discard alliance with women and in fact practise celibacy following the example of Jesus? **How many could renounce the world and resort to the aecertic life in the jungles as did Buddha?

     WHATEVER IS PREACHED BY ISLAM, IS ALO PRACTISED AND THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND HIS AHLUL BAIT HAD BEEN THE BEST EXAMPLARS FOR THE PURPOSE.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) never in his life [**] took any initiative in waging any war and [**] never committed more than his own life, the truth which to establish and propagate he had been sent, for, otherwise the object of his very advent would have been lost. BY LEADING THE ARMIES, *he served the best example of a controlled and a fully disciplined warfare, restricted strictly to the object of establishing justice and peace. *He himself took part in the defensive expeditions to set an example of pledging one’s own life and identifying one’s self with the common cause of truth. *He prescribed laws and enforced them, himself subjecting his own self the most impartial judge AND THUS WAS THE GREATEST SOURCE THE DIVINE LIGHT OF GUIDANCE FOR THOSE WHO JUDGE THE AFFAIRS OF OTHERS.

     POLYGAMY was already in vogue in the world from time immemorial. *The great apostles of ALLAH (SWT) preceding him were polygamous and *even the great religious heads in India, all of them were not monogamous.

     The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was *the first to control and restrict it, *binding it tight with the bonds of the personal ability to be equitable to the partners in life. By contracting marriages, he presented practical guidance to those in the matrimonial life, himself serving as the best and the perfect model of a just and an affectionate husband and a loving father. As an apostle of ALLAH (SWT), he showed the ways of acquiring the spiritual elevations ranging to divinity.

      ASCENTICISM, is running away from the control and the discipline of life and is a defeatist action against the temptations of this world. BUT Islam not only denounces BUT also forbids ascetic life for it wants man and woman to live in this world, not as one personally likes to do BUT duly controlled by the will of the Lord expressed through the laws prescribed by Him.

The concluding words of this verse CLEARLY SAY THAT THE LIFE OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), IS AN EXCELLENT MODEL FOR THOSE, THE OBJECT OF WHOSE LIFE IS TO EARN THE PLEASURE OF ALLAH (SWT) AND THE BLISS IN THE ULTIMATE, AND for those who want to lead an uncontrolled life as they personally like AND do not like to restrict their desires and actions to any given pattern or mould, WOULD FIND EXCUSES by unreasonable criticism and unjustified attacks on the very beauty and excellence life, deoicting them as defects and demerits.

»    Regarding the firmness of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), Ali says,

“When the fight was in full swing we would take refuse to the Prophet as he was the nearest to the enemy.”

»    And long before this Ali’s father had prophetically asserted that

“The Holy Prophet was the Firm Centre to whom the Hashimite knights would take refuge. Thus they will be with him in utmost joy and utmost enjoyment.”

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(33:21) Surely there was a good example for you in the Messenger of Allah, *34 for all those who look forward to Allah and the Last Day and remember Allah much. *35

*34 In 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 labour 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. AIlah dces 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 mould their character and personality according to it.
*35 That 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 Judgement 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. " 

وَلَمَّا رَأَى الْمُؤْمِنُونَ الْأَحْزَابَ قَالُوا هَٰذَا مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ وَصَدَقَ اللَّهُ وَرَسُولُهُ ۚ وَمَا زَادَهُمْ إِلَّا إِيمَانًا وَتَسْلِيمًا {33:22}

[Q33:22] Wa lammaa ra al mu'minoonal Ahzaaba qaaloo haaza maa wa'adanaL Laahu wa Rasooluh; wa sadaqaL Laahu wa Rasooluhoo maa zaadahum illaaa eemaananw wa tasleemaa.
[Q33:22] And when the believers saw the allies, they said: This is what ALLAH (SWT) and His Messenger promised us, and ALLAH (SWT) and His Messenger spoke the truth; and it only increased them in faith and submission.

[Q33:22] Dan pada masa orang-orang yang beriman melihat tentera Al-Ahzaab, berkatalah mereka: Inilah yang telah dijanjikan ALLAH (SwT) dan RasulNya kepada kami dan benarlah (apa yang telah dijanjikan) ALLAH (SwT) dan RasulNya dan (angkatan tentera musuh yang mereka lihat) itu tidak memberi sebarang kesan kepada mereka selain daripada menambahkan iman dan penyerahan diri mereka bulat-bulat kepada ALLAH (SwT). 

HERE IT IS GIVEN AS TO HOW THE MIND OF THE SINCERE ONES IN FAITH in contrast to that of the hypocrites and the weak in faith, viewed the situation of the enemy’s attack.

µ  Tha faithful ones seeing the enemy’s presence, instead of getting dejected and perturbed, awaited the fulfilment of the promise of ALLAH (SWT) about the ultimate triumph of Islam over all the enemies…. Vide verse 38:11. EVERY ONE OF SUCH TRUE ONES, REMEMBERED THE WORDS OF THE PROMISE. When the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) struck at the immovable rock that appeared while digging the Ditch, people had seen in the flashes of the light that arose at the strokes, the palaces in Syria, Maain and Yeman.

THE HYPOCRITES disbelieved in the prophecy of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) about the ultimate triumph of Islam over those countries BUT THE SINCERE ONES IN FAITH, believed in it AND waited for it. Some of the believers had already become martyrs in defending the truth while the others yet eagerly waited to lay down their lives in the way of the Lord.

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(33:22) As for the true believers, *36 when they saw the invading confederates, they cried out: “This is what Allah and His Messenger had promised us, and what Allah and His Messenger said was absolutely true.” *37 This only increased their faith and submission.  *38

*36 After 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.
*37 Here, 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 succour 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 AIlah 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).
*38 THAT 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 ready to resign and surrender to Him whatever they had with complete conviction and satisfaction of the heart. "
Here, one should fully understand that faith and resignation is indeed a quality of the self which is put to trial and test at every command and demand of the Faith. At every step in life man comes across situations where the Faith either enjoins something or forbids something, or requires one to make sacrifices of life and wealth and time and desires of the self. At every such occasion the faith and conviction of the person who deviates from obedience will suffer decline and the faith and conviction of him who submits to the command and demand will be strengthened and enhanced. Although in the beginning a man becomes a believer and Muslim only by embracing the fundamental creed (Kalimah) of Islam, yet his state of faith does not remain static but is open to both deterioration and development. Decline in sincerity and the spirit of obedience causes it to deteriorate; so much so that constant retrogression may cause the person to reach the last limits of the faith where the slightest move backward may turn him from a believer to a hypocrite. Contrary to this, the more sincere a person is, the more perfect his obedience and the greater his devotion and dedication to the cause of the true Faith, the stronger and more sound will he grow in faith and may even attain the supreme rank of the truthful. But this increase and decrease in the faith has only the moral significance which can be judged and reckoned by none but Allah. As for the man, faith is simply the act of affirmation by which a Muslim enters Islam and is regarded as a Muslim as long as he remains steadfast to it. In this regard we cannot say that so and so is half a Muslim, or one-third a Muslim, and another one double a Muslim or triple a Muslim. Likewise, in legal rights the Muslims are equal and alike. It cannot be that one is regarded a greater believer and given more rights and another one a lesser believer and given less rights. In these aspects there can be no question of the increase and decrease in the faith, and in fact, in this very sense has Imam Abu Hanifah said: "Faith in Islam neither increases nor decreases." 

مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ ۖ فَمِنْهُمْ مَنْ قَضَىٰ نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ ۖ وَمَا بَدَّلُوا تَبْدِيلًا {33:23}

[Q33:23] Minal mu'mineena rijaalun sadaqoo maa 'aahaduL Laaha 'alaihi faminhum man qadaa nahbahoo wa minhum mai yantaziru wa maa baddaloo tabdeelaa;  
[Q33:23] Of the believers are men who are true to the covenant which they made with ALLAH (SWT): so of them is he who accomplished his vow, and of them is he who yet waits, and they have not changed in the least.

[Q33:23] Di antara orang-orang yang beriman itu, ada yang bersikap benar menunaikan apa yang telah dijanjikannya kepada ALLAH (SwT) (untuk berjuang membela Islam); maka di antara mereka ada yang telah selesai menjalankan janjinya itu (lalu gugur syahid), dan di antaranya ada yang menunggu giliran dan mereka pula tidak mengubah (apa yang mereka janjikan itu) sedikitpun.

Imam Muhammad bin Ali al Baqir said that among the believers who were true in their promise to ALLAH (SWT) and had discharged their vow by martyrdom were Hamza bin Abdul Muttalib and Jafar bin Abu Talib, AND he who was waiting was Ali ibne Abi Talib.

v  Ali ibne Abi Talib said:

"I, my uncle Hamza, my brother Jafar and my cousin Abu Obayda had made a voluntary promise to ALLAH (SWT) to always stand our ground against the enemy in the battles fought in the cause of ALLAH (SWT). My comrades have completed their vow. I am waiting my turn."

v  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"O Lord, Obayda was martyred at Badr, Hamza at Uhad, Jafar at Muta, but Ali is still with me; let me not depart from this world without a heir to succeed me."

THE BEST AND THE GREATEST EXAMPLE OF VOLUNTARILY, WILLINGLY AND READILY SACRIFICING LIVES, PROPERTY AND CHILDREN IN THE CAUSE OF ALLAH (SWT) WAS SHOWN, SET AND ESTABLISHED IN THE BATTLE OF KARBALA IN 61 HIJRA BY IMAM HUSAYN BIN ALI. In Karbala every companion of Imam Husayn was vying with one another to give his life in the cause of ALLAH (SWT). At the time of giving permission to every aspirant for martyrdom the Imam said: "Go. We will follow you"; and recited this verse.

Ü  It is reported that Imam Ali recited this verse after the martyrdom of Ammar Yasir and Khuzayma ibn Thabit.

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(33:23) Among the believers there are those who have remained true to the covenant they made with Allah. Among those some of them have fulfilled their vow and others await the appointed time. *39 They have not changed in the least.

*39 That is, "Someone has already offered his life in the way of Allah, and someone is awaiting the time when he will offer it for the sake of his Faith." 

لِيَجْزِيَ اللَّهُ الصَّادِقِينَ بِصِدْقِهِمْ وَيُعَذِّبَ الْمُنَافِقِينَ إِنْ شَاءَ أَوْ يَتُوبَ عَلَيْهِمْ ۚ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا {33:24}

[Q33:24] Li yajziyaL Laahus saadiqeena bisidqihim wa yu'azzibal munaafiqeena in shaaa'a aw yatooba 'alaihim; innaL Laaha kaana Ghafoorar Raheemaa. 
[Q33:24] That ALLAH (SWT) may reward the truthful for their truth, and punish the hypocrites if He please or turn to them (mercifully); surely ALLAH (SWT) is Forgiving, Merciful.

[Q33:24] (Berlakunya yang demikian) supaya ALLAH (SwT) membalas orang-orang yang benar disebabkan kebenaran mereka dan menyeksa orang-orang yang munafik jika Dia kehendaki atau Dia menerima taubat mereka. Sesungguhnya ALLAH (SwT) adalah Maha Pengampun, lagi Maha Mengasihani. 

THIS IS ONE OF THE CLEAR PROOFS THAT THE COMPANIONS OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) WERE OF DIFFERENT GRADES IN FAITH.

The first and foremost are the true believers as depicted in verse 23 above, whose success in the life hereafter is assured beyond doubt in this verse (verse 24) AND the hypocrites who are subject to punishment or forgiveness.

v  HOWEVER ALL THE COMPANIONS CANNOT BE THE GUIDING STARS TO BE FOLLOWED?

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(33:24) (All this is) in order that Allah may reward the truthful for their truthfulness, and either punish the hypocrites or, if He so wills, accept their repentance. Verily Allah is Most Pardoning, Most Compassionate.

وَرَدَّ اللَّهُ الَّذِينَ كَفَرُوا بِغَيْظِهِمْ لَمْ يَنَالُوا خَيْرًا ۚ وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ ۚ وَكَانَ اللَّهُ قَوِيًّا عَزِيزًا {33:25}

[Q33:25] Wa raddaL Laahul lazeena kafaroo bighaizihim lam yanaaloo khairaa; wa kafaL Laahul mu'mineenal qitaal; wa kaanaL Laahu Qawiyyan 'Azeezaa. 
[Q33:25] And ALLAH (SWT) turned back the unbelievers in their rage; they did not obtain any advantage, and ALLAH (SWT) sufficed the believers in fighting; and ALLAH (SWT) is Strong, Mighty.

[Q33:25] Dan ALLAH (SwT) telah menghalau kembali (angkatan tentera) orang-orang yang kafir itu (ke tempat masing-masing) dengan keadaan mereka geram marah (kerana gagal dan hampa), mereka tidak mendapat sebarang keuntungan dan ALLAH (SwT) selamatkan orang-orang yang beriman dari bencana menghadapi peperangan itu dan (ingatlah) adalah ALLAH (SwT) Maha Kuat, lagi Maha Kuasa.

THE OMNIPOTENT LORD MADE THE FURIOUS ENEMY TO AVAIL OF NOTHING, in spite of the joint efforts of all the allies together viz. [1] the Bedouins of the interior, [2] the envious and the hostile Jews from Madina and [3] the treacherous hypocrites.

All plans, intrigues and plots were frustrated, though on the occasion everyone of the muslims was awfully dreading the very sight of the formidable strength of the enemy, **the single-handed combat of Ali with Amr ibne Abdood was made sufficient to render the enemy dejected and disheartened and to create dissensions and discord among themselves AND to add to their dejection and the discomfiture, there came from above the sudden violent blast of the gale not only scattered away all their long prepared equipment and stores and destroyed the whole camp with all contents and drove away all their animals bewildered into the desert, causing utter ruin of the whole camp BUT also put the enemy on its heels to run away from the front towards their native places in awful chaos and confusion and in utter dismay. The place of the enemy’s camp was rendered totally desolate. Besides the discomfiture caused among the allies and the disagreement effected among them, was to such an extent that it was their last attack and their last dying effort, never again even to think of any such ventures against the muslims.

The one stroke of Ali in his single-handed combat killing the giant warrior Amr ibne Abdood was quite sufficient to decide about the result of the most formidable onslaught of the strongest forces, the enemy could ever have pooled together in the history of the land. SINCE it was Ali’s heavenly valour and godly strength that won the great day of the greatest danger of the highest magtitude to Islam and the muslims, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) declared: - “The one stroke of Ali on the day of the Ditch is superior to the supplication of both worlds (seen and unseen).” It must be remembered that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) utters nothing BUT that which is revealed to him (verse 53:3) AND THUS this announcement also must be a revealation revealed to him.

HERE ALLAH (SWT) IS HELD AS SOLELY RESPONSIBLE for the unsuccessful retreat of the allies and the causes which Qur’an and history recorded are three:- the First and Second cause is what is said in verse 33:9, i.e., a severe wind and an unseen force. The Third cause was Ali’s killing their celebrated warriors in the combats.

v  It is obvious that the wind and the unseen forces, the agency of human will was absent BUT in the third cause the agency of human will is present BUT ALLAH (SWT) did not attribute the victory even partially to human will.  And this cannot be justified unless the fact is taken into consideration that Ali’s will was totally subordinate and subservient to ALLAH (SWT)’s will, similar to the case of the Holy Prophet mentioned in verse 8:17.

v  This is supported by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) about Ali in connection with the battle of Khaibar:- La yurje’o hatta yaftahullah ala yadiah, i.e., “He will return not until ALLAH (SWT) triumpeth at his hands.”

v  The fact which Rumi has depicted in the story of Ali’s refraining from killing the enemy in the battle, because he spat on him. The whole story is mentioned in the end of the first chapter or his ‘Mathnavi’ ---which begins with the couplet meaning “From Ali learn the sincerity of action, Know thou the Lion of ALLAH (SWT), is free from all pollutions.’

v  Ali in one of his verses says: - ‘My action is for ALLAH (SWT) and also my charity---in wholeness I am for ALLAH (SWT); I am neither for myself or for anyone else.’

v  On this ground when Ali set out for combat with Amr, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said: “Lord! Certainly goeth forth faith in it’s entirely against indidelity in its totality.” And after Ali’s success he said, ‘Zurbato Aliyyin Youmal Kandaq afzalo min ibadatith Thaqalain’, i.e., ‘The one stroke of Ali on the day of the Ditch is superior to the supplication of both the worlds.’

AND IT IS OBVIOUS THAT THE VALUE AND THE WEIGHT OF HUMAN ACTION IN THE VIEW OF ALLAH (SWT), IS IN ACCORDANCE WITH THE INTENTION AND THE MOTIVE BEHIND IT, NOT THE APPARENT QUANTITY OR QUALITY OF THE ACTION.

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(33:25) Allah sent back the unbelievers empty-handed, their hearts seething with rage. Allah sufficed the believers in their fight. Allah is Most Powerful, Most Mighty.

وَأَنْزَلَ الَّذِينَ ظَاهَرُوهُمْ مِنْ أَهْلِ الْكِتَابِ مِنْ صَيَاصِيهِمْ وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا {33:26}

[Q33:26] Wa anzalal lazeena zaaha roohum min Ahlil Kitaabi min sa yaaseehim wa qazafa fee quloobihimm mur ru'ba fareeqan taqtuloona wa taasiroona fareeqaa.
[Q33:26] And He drove down those of the followers of the Book who backed them from their fortresses and He cast awe into their hearts; some you killed and you took captive another part.

[Q33:26] Dan Dia menurunkan golongan Ahli Kitab (kaum Yahudi) yang membantu tentera musuh itu, dari benteng-benteng mereka (menyerah diri), setelah diisikanNya hati mereka dengan perasaan gerun. (Lalu mereka diadili dan dijatuhkan (hukuman); sebahagian di antaranya kamu bunuh dan sebahagian lagi kamu tawan. 

When the confederates had fled away in chaos and dismay the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) could have ordered to chase the fleeing enemy and effect a wholesale slaughter BUT he commanded quiet return to Madina AND WHEN he had just returned home AND had not yet washed his face, the Messenger Angel Gabriel appeared AND conveyed the will of the Lord not even to tarry for the afternoon prayers BUT to immediately proceed towards the Jewish Tribe of Bani Quraiza who had broken the solemn covenant they had entered into with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to defend the city in the event of it being attacked by any enemy AND had proved treacherous by having agreed with the Qoreish to attack the muslims from within the city where they lived as free citizens.

WHEN the enemy had fled away in the hot haste in chaos and dismay terribly stricken with terror, the Jewish treacherous tribe also were filled with terror and dismay and retreated into their fortress about three or four miles away from Madina and shut themselves into their stronghold.

§  NO SOONER did the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) get revelation of ALLAH (SWT)’s will than he came out of his residence and the first man he met was Harith bin No’man who reported to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) that Wahid-e-Kalbi was shouting into the streets telling the people not to offer the afternoon prayers BUT at Bani Quraiza. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said that the caller was none else BUT the Massenger Angel Gabriel. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) called Ali and handed over the standard of Islam to him and ordered the march to Bani Quraiza.

§  WHEN the Muslims reached the fortress of Bani Quraiza, the Jews began to abuse the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the muslims. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) himself standing before the walls of the fortress demanded the Jews to come out of the stronghold.

§  HAD they come out and surrendered they might have received the same merciful terms of migration which were awarded to other treacherous tribe of ‘Qunaiqa’ BUT the Jews would not agree. There was a grove of date palms, outside the stronghold. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) pointed to the palms, and the trees one after another began shifting themselves to a place away from there, into the desert. The Muslims camped under the trees at a well in the grove.

AT LAST AFTER A SIEGE OF ABOUT 25 DAYS the Jews came out. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) offered them the choice of appointing an arbitrator to decide about their future. HAD they appointed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) himself they would surely have had a merciful award BUT the guilty conscience of the corrupt people would not allow them to have the right course at any time. THEY CHOSE Sa’d bin Mu’aaz, and Sa’d asked them thrice if they would abide by his decision, to which they unanimously agreed. Sa’d decided to apply the Jewish law of the scared scripture of the Old Testament which they followed, with a merciful deviation, not being as strict as the case demanded under (Duet 2:10-18), BUT applied and adjudged them the treatment of the far-off cities. (Duet 20:13-14)

10.      ‘When thou comest nigh unto a city to fight against it, then proclaim peace unto it.

11.    ‘And it shall be, if it make thee answer peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee.’

12.    ‘And if it will make no peace with thee, but will make way against thee, then thou shall besiege it:

13.    ‘And when the Lord thy ALLAH (SWT) hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword:

14.    ‘But the women, and the little ones, and the castle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy ALLAH (SWT) hath given thee.  (Duet. 20:13, 14)

15.      ‘Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these Nations.

16.    ‘But of the cities of these people, which the Lord thy ALLAH (SWT) doth give thee for an inheritance, thou shalt save alive nothing that breatheth;

17.    ‘But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Caananites, and the Perizzites, the Hivites, and the Jebusites; as the Lord thy ALLAH (SWT) hath commanded thee;

18.    ‘That they teach you not to do after all their abominations, which they have done unto their god’s; so should ye sin against the Lord your ALLAH (SWT).’ (Duet 20:10-18)

IF THE BIBLE in the hands of our Christian brethren is a Holy Scripture which they have to follow, let them read the passage of Duet. Quoted above and give an impartial verdict. COMPARE IT TO QUR’ANIC LAW of dealing with the enemy forbidding aggression, to deal only just as one has been dealt. HOWEVER, according to the Bible and also as per the Qur’anic statements the Jews had been the people ever cursed by ALLAH (SWT) who had always earned their perdition for their treacherous, conduct and character and corruption. THE Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had been equally merciful, not only to the Jews BUT even to the polythesits who had been the blood-thirsty enemies.

IGNORING THE FACTS OF THE EVENTS AND THE BLINDLY LAYING CHARGES AGAINST AN APOSTLE OF ALLAH (SWT) WILL BE NOTHING BUT A GROSS BETRAYAL OF ONE’S OWN IGNORANCE OR MALICE AND PREJUDICE. [1] The Jews were allowed to have their independent arbitrator and [2] the arbitrator to have his independent verdict and [3] under their own sacred law and [4] they were not in the least burdened by any ordinance from the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

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(33:26) Allah brought down from their fortresses those People of the Book who had supported the invading confederates *40 and cast such terror into their hearts that some of them you kill and some of them you take captive.

*40 That is, Jews of the Bani Quraizah.

وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَارَهُمْ وَأَمْوَالَهُمْ وَأَرْضًا لَمْ تَطَئُوهَا ۚ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرًا {33:27}

[Q33:27] Wa awrasakum ardahum wa diyaarahum wa amwaalahum wa ardal lam tata'oohaa; wa kaanaL Laahu 'alaa kulli shai'in Qadeeraa. 
[Q33:27] And He made you heirs to their land and their dwellings and their property, and (to) a land which you have not yet trodden, and ALLAH (SWT) has power over all things.

[Q33:27] Dan Dia menjadikan kamu mewarisi tanah-tanah dan rumah-rumah serta harta benda mereka, dan juga tanah-tanah (di negeri-negeri lain) yang belum kamu menjejaknya dan (ingatlah) adalah ALLAH (SwT) Maha Kuasa atas tiap-tiap sesuatu.  

(see commentary for verse 26)

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(33:27) Allah made you inherit their land, their dwellings, and their goods, and a piece of land on which you had not yet trodden. Verily Allah has power over all things.

SECTION 4

The People of the House (The Ahlul Bait)

Divinely made pure (clean)

Prophets wives warned---The virtious among them promised a goodly recompense and those who commit open indecency shall have a double punishment---The people of the House (of the Prophet Muhammad) made pure (clean) by ALLAH (SWT).

يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا {33:28}

[Q33:28] Yaaa aiyuhan Nabiyyu qul li azwaajika in kuntunna turidnal hayaatad dunyaa wa zeenatahaa fata'aalaina umatti'kunna wa usarrihkunna saraahan jameelaa. 
[Q33:28] O Prophet! Say to your wives: If you desire this world's life and its adornment, then come, I will give you a provision and allow you to depart a goodly departing.

[Q33:28] Wahai Nabi, katakanlah kepada isteri-isterimu: Sekiranya kamu semua mahukan kehidupan dunia (yang mewah) dan perhiasannya (yang indah), maka marilah supaya aku berikan kepada kamu pemberian mut'ah (sagu hati) dan aku lepaskan kamu dengan cara yang sebaik-baiknya.

WHEN THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) RETURNS AFTER THE VICTORY AT KHAIBAR, his wives asked him to distribute the booty among them. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said that he had distributed it as commanded by ALLAH (SWT). They said “Dast thou not know that after thy death we could not married to any one else?’

ALLAH (SWT) desired the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) through this verse to admonish them.

ì  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) left them to themselves for about nineteen days and remained at the ‘Mashraba-e-Umme Ibrahim.’

ì  Of the woman whom the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had to accept in wedlock, most of them were mischievous and troublesome.

TO KNOW HOW MUCH the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) suffered at the hands of his wives, after the godly Lady Hazrat Khadija, one should read the life history relating to the conduct of his wives and the envy and the disputes among themselves, and his being the victim of malice and prejudice they entertained against each other.

The only youthful marriage the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had, was with Hazrat Khadija the mother of Hazrat Fatema Zahra, with whom ended the harmony, happiness and the piece of mind in the domestic life of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

ß  Lady Khadija was the noblest woman and the best of the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)  whom he married fifteen years before he declared his apostleship and the married life lasted for about twenty-five years in ideal love and perfect harmony.

ß  The year in which Hazrat Khadija departed from the world, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) observed it as the ‘Aamul-Huzn’. i.e., the year of grief.

ß  At the stage of life lasted when the desire for sensual enjoyment demands youthful and attractive partner in life, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) lived in ideal love and perfect harmony with the widow AND as long as she was alive, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) did not think of any other woman and his attachment to Hazrat Khadija was so much that none ever dared to suggest to him the alliance with any other woman and his being fully content with his alliance with Hazrat Khadija was also unusual for a man of his status among his people and against the common custom then in vogue of having an unlimited number of consorts.

§  After Hazrat Khadija the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) would never have married any other woman BUT for the pressure from Abu-Bakr offering his daughter Ayesha, which he tried to avoid it and at last just to please Abu-Bakr, had to yield to the offer and the alliance of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in his age of more than 50 years, with a girl for about nine years, is itself obvious about what amount of pressure would it have been, for the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to accept the offer.

§  And Hafsa the widowed daughter of Omar had also to be accepted just to please her father who was also sorry and also displease for the lady not being accepted to be taken into a subsequent wedlock by anyone else.

§  As regards the other wives the compassion and the clemency of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), could not help accepting them under his protection and care, in consideration for the suffering widows who could not otherwise be provided for under the social custom of the age.

SOME OF THE LADIES WHO TOOK SHELTER LATER UNDER THE APOSTOLIC ROOF WERE RIGHTEOUS, GENTLE, FAITHFUL BUT the others were full of envy and avarice, malice against each other and often teased the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) AND sometimes he had to leave them to themselves (for details refer to Islamic history).

AT LAST THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) THROUGH THIS VERSE WAS COMMANDED to offer to them a goodly departure with gifts of riches IF they insisted upon having any wealth of this world. This offer to the woman is itself eloquent enough to declare the gravity of displeasure they had inflicted upon the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

©  IT IS ALSO QUITE EVIDENT that if the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had married these woman for any lust of sensual enjoyment, he would have pleased them by granting their desires which he could very easily have done, having everything at his command.

©  BUT his offer to give them a goodly send-off, clearly indicates that he was not at all anxious to have them

©  AND was ready to divorce them even at the cost of providing them with whatever gifts they desired to have.

AT THE REVELATION OF THIS VERSE the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) summoned his wives and read out the verdict of ALLAH (SWT) about them and left to them the choice of adopting any one of the offers, i.e.,

[1] EITHER to receive their dowry and gifts and get divorce, depart from him forever OR

[2] to remain peaceful avoiding quarrelling among themselves AND stopping the headache to the Apostle of ALLAH (SWT), retaining the privilege of being under his shelter.

FIRST OF ALL, the Lady Omme Salema stood up and said, “I have chosen ALLAH (SWT) and His Holy Prophet.” The next verse was revealed.

MOST OF THE COMMENTATORS SAY that the cause of the revealation of this verse was that the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) demanded luxurious living beyond his means AND HE, IN RESPONSE TO THE COMMAND OF ALLAH (SWT) HAD MADE A VOW NOT TO GO TO THEM FOR ONE COMPLETE MONTH. At the end of the thirty days this verse giving the choice to the women was revealed.

At the time the following nine ladies had come to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) under wedlock:-

1.        Ayesha, daughter of Abu-Bakr

2.        Hafsa, daughter of Omar

3.        Omme Habiba, daughter of Abu-Sofyan

4.        Sauda, daughter of Zum’a

5.        Omme Salema, daughter of Ommya

6.        Safiya, daughter of Khaibari

7.        Maimoona, daughter of Harith Hilah

8.        Zainab, daughter of Johash Asadi

9.        Jovariah, daughter of Harith Mustaleqa

According to Ayesha’s own statement, reported in ‘Irshadus-Sari Sharhe Sahih Bokhari---Noal Kishore Edition Volume 7; page 314 (EHI).  The wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) were divided into parties---One under Ayesha, daughter of Abu-Bakr to which Hafsa the daughter of Omar; Sauda and Safiya and the rest in the other party.

TAKING ADVANTAGE OF THEIR FATHER moving closely with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), Ayesha and Hafsa desired special influence over the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). They used to make such demands which the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) could not provide them with.

It is said that Abu-Bakr and Omar even rebuked their daughters.

_a)                  Once Ayesha demanded some things from the spoils of some war which in justice he could not give and yet persisted in her demand so much that the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) felt for her arrogance and the unjust demand. Ali tried to pacify her BUT she lost her temper and spoke harshly to Ali. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) felt so much that he authorised Ali to divorce in his behalf any of his (Prophet’s) wives whenever he (Ali) deemed it desirable. This verse was revealed.

Ayesha and Hafsa had sometimes stooped to adopt hurtful conduct against the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

_b)                  Once Zainab binti Johash, one of the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), had received some good honey. When the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) visited her she prepared a beverage of it for him. AS IT TAKES sometime for honey to dissolve into water, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) stay at Zainab quarter was necessarily prolonged. This aroused jealousy in Ayesha. She consulted the members of her party and plotted to disgrace Zainab. When the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) came to Ayesha she hinted that an obnoxious odour of Maghafir was emanating from his mouth. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) felt and replied that he had not eaten Maghafir BUT taken only the beverage prepared of honey. She said the bees might have drawn the honey from the Maghafir flower. The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) left her in displeasure and came to Hafsa only to hear the same what Ayesha had said.

_c)                  ON one occasion Hafsa grew frantic and used violent anger against the explicit order of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), usually prophesied events relating to the trouble which would spring up after his departure from the world. He had told Hafsa about some coming events and had also enjoned not to disclosed news to anyone BUT to keep it a secret to which she agreed; BUT no sooner did the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) leave her house than Hafsa went to Ayesha and divulge the secret. After these events the verse 56:1-5 and 21 was revealed.

THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WOULD HAVE DIVORCED THESE LADIES BUT FOR A FEELING OF MERCY THAT, IF DIVORCED, THEIR LIVES SHALL BE RUINED, FOR THEY COULD NOT BE RE-ESPOUSED BY ANY ONE (the wives of THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) being forbidden to be re-married to anyone else), AS THE DIVORCED ONES OR AS WIDOWS.

FROM THIS VERSE TO VERSE 34, the verses referring to the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), CLEARLY INDICATES THAT THE WIVES OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), WERE NOT OF EQUAL FOOTING IN FAITH AND FIDELITY.

Ë  Of them were those inclined towards worldly pleasures and some were inclined towards the external happiness of the life in this world AND THAT no assurance had been granted to any of them of their success in their hereafter.

°          THIS IS THE REASON that they could not be included in the last clause of the verse 33 in which is given the highest standard of purity to the Ahlul Bait, i.e., the People of the House of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

°          THIS IS THE REASON that throughout these verses referring to the wives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), the personal pronoun used is, in plural in feminine gender, BUT in that celebrated clause the pronoun used is plural in masculine gender, which is, in total conformity with verse 11:73, ALTHOUGH the verse there, is addressed to Sarah who would be the mother of Isaac who was one of the prophets.

As a further evidence of the exclusion of the wives from the highest standard of the purity secured for the Ahlul Bait in the last clause of verse 33, is the verse 66:5, wherein it asserts that the wives are subjected to divorce and that women better than them in all respects, were there available among the other faithful women in the place.

IN VIEW OF THESE POINTS, ONE CAN EASILY REALISE THAT THE BEST PLACE FOR THIS CELEBRATED CLAUSE VERSE 33, IS WHERE IT NOW IS, IN ITS CONTEXT AND ITS SIGNIFICANCE.

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(33:28) O Prophet, *41 tell your wives: “If you seek the world and its embellishments, then come and I will make some provision for you and release you in an honourable way.

*41 THE VERSES FROM HERE TO 35 were sent down in the period contiguous to the Battle of the Trench and the raid on Bani Quraizah, whose background we have touched upon in the Introduction to this Surah. According to a tradition related in Muslim on the authority of Hadrat Jabir bin `Abdullah, "One day when Hadrat Abu Bakr and Hadrat 'Umar visited the Holy Prophet, they saw that his wives were sitting around him and he was quiet. Addressing Hadrat `Umar, he said: `They are sitting around me as you see: they are asking for money for household expenditure'." At this both the Companions rebuked their daughters and said, "Why do you embarrass the Holy Prophet and demand from him that which he does not have." This event shows how hard pressed the Holy Prophet was economically at that time and how distressed and embarrassed he was feeling at his wives' demand for domestic expenditure during the period when a bitter conflict was going on between Islam and paganism. 

وَإِنْ كُنْتُنَّ تُرِدْنَ اللَّهَ وَرَسُولَهُ وَالدَّارَ الْآخِرَةَ فَإِنَّ اللَّهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنْكُنَّ أَجْرًا عَظِيمًا {33:29}

[Q33:29] Wa in kuntunna turidnaL Laaha wa Rasoolahoo wad Daaral Aakhirata fa innaL Laaha a'adda lil muhsinaati min kunna ajjran 'azeemaa. 
[Q33:29] And if you desire ALLAH (SWT) and His Messenger and the latter abode, then surely ALLAH (SWT) has prepared for the doers of good among you a mighty reward.

[Q33:29] Dan sekiranya kamu semua mahukan (keredaan) ALLAH (SwT) dan RasulNya serta (nikmat kemewahan) di negeri akhirat maka sesungguhnya ALLAH (SwT) menyediakan bagi orang-orang yang berbuat baik di antara kamu pahala yang besar.  

In this verse THERE IS THE PROMISE OF THE GREAT HEAVENLY REWARD TO THE RIGHTEOUS AND THE FAITHFUL ONES AMONG THE WIVES OF THE Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) the object of those alliance with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was not owning any riches OR any fortune BUT [1] to please ALLAH (SWT) and [2] His Holy Apostle Muhammad and to achieve the blissful life in the ultimate.

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(33:29) But if you seek Allah and His Messenger and the Abode of the Hereafter, then surely Allah has prepared a great reward for those of you who do good.” *42

*42 At the time when this verse was sent down, the Holy Prophet had four wives with him: Hadrat Saudah, Hadrat 'A'ishah, Hadrat Hafsah and Hadrat Umm Salamah. He had not yet married Hadrat Zainab. (Ibn `Arabia Ahkam ai-Qur an. Egyptian Edition, 1958, vol. III, pp. 512-13). When this verse was revealed, he first spoke to Hadrat 'A'ishah, and said: "I ask you a thing; do not be hasty in answering; consult your parents, then decide." Then he told her of Allah's Command and recited this verse. She replied: "Should I consult my parents about this?-I seek Allah and His Messenger and the Hereafter. After this he went to each of his wives and asked the same thing and each one gave the same reply as had been given by Hadrat `A'ishah. (Musnad Ahmad, Muslim, Nasa'i). 
This is termed takhyir, i.e. to give the wife the option to decide for herself whether she would stay in wedlock or would separate from the husband. This was obligatory for the Holy Prophet because he had been commanded by Allah to offer such an option to his wives. If a lady from among the holy wives had opted to separate she would not have separated automatically but would have been separated by the Holy Prophet, as is clear from the words: " . . . I shall give you of these and send you off gracefully." But the Holy Prophet would certainly have separated her because as a Prophet it would not behove him not to honour the word. After divorce apparently the lady would have stood excluded from the category of the holy wives, and she would not be forbidden to any other Muslim; for she would have chosen divorce from the Holy Prophet only for the sake of the world and its adornments of which she had been given the choice, and obviously the option could not be exercised in case she was forbidden to re-marry. On the other hand, the intention of the verse also seems that the Holy Prophet was not left with any authority to divorce the wives who chose Allah and His Messenger and the Hereafter in preference to the world. For takhyir had only two sides: if a wife opted for the world, she would be divorced; if she opted for Allah and His Messenger and the Hereafter, she would not be divorced. Obviously, if a lady chose one alternative, the other would become forbidden in her case by itself.
In Islamic Law takhyir, in fact, amounts to delegation of the right to obtain divorce. The husband himself gives the wife the choice to stay in wedlock with him or be separated. Here are briefly the injunctions which the jurists have derived from the Qur'an and Sunnah in this regard: 
(1) Once a husband has given this choice to a wife, he can neither withdraw it nor stop her from exercising it. However, it is not necessary that the woman must exercise it. She may choose to remain in wedlock with the husband, or may prefer to separate, or may opt nothing and let the right of divorce be annulled. 
(2) There are two conditions of this choice being transferred to the woman: (a) The husband should have given her the right of divorce in clear words, or if there was no clear mention of the divorce, he should have had the intention of giving this right; e.g. if he says, "You have the choice" or "your business is in your own hand," such indirect words will not transfer the right of divorce to the woman without the intention of the husband. If the woman claims it and the husband states on oath that he had no intention of giving the right of divorce, his statement will be admitted, unless the woman produces evidence to the effect that those words were said during a dispute, or in connection with divorce, because in that context delegation of the right would mean that the husband had the intention of giving the right of divorce. (b) The woman knows that she has been given the right of divorce. If she was absent, she should receive information of this, and if she is present, she should hear the words. Unless she hears the words, or receives the news, the right will not be transferred to her.
(3) As to the time limit within which the wife has to exercise her right if the husband gives it her absolutely without specifying any limit, there is a difference of opinion among the jurists. Some jurists have expressed the opinion that the woman can exercise the right at the same sitting at which the husband gave it her; if she leaves the place without making a response, or turns her attention to something else which indicates that she does not want to make a response, she forfeits the right invested in her and her choice no longer remains. This is the opinion of Hadrat `Umar, Hadrat `Uthman, Hadrat Ibn. Mas`ud, Hadrat Jabir bin `Abdullah, `Atta, Jabir bin Zaid, Mujahid, Sha'bi, Nakha`i, Imam Malik, Imam Abu Hanifah, Imam Shafe`i, Imam Auza`i, Sufyan Thauri `and Abu Thaur. The other opinion is that her exercise of the choice is not confined to that sitting but she can exercise it even afterwards. This opinion is held by Hadrat Hasan Basri, Qatadah and Zuhri.
(4) If the husband specifies a time limit and says, for instance, "You have the option for a month or a year, or your business is in your own hand for so long," the wife would enjoy the option only for that long. However, if he says, "You can exercise this option as and when you like," her option would be unlimited. 
(5) If the woman intends to obtain separation, she should express her intention clearly and definitely. Vague words which do not express the intention clearly will have no effect.
(6) Legally, the husband can give the option to the waft in three forms:  (a) He may say, "Your business is in your own hand;" or  (b) he may say: "You have the option; " or  (c) "You are divorced if you so please. "
The legal consequences of each arc separate as explained below:
(a) If the husband has said: "Your business is in your own hand," and the woman responds clearly to the effect that she would opt for separation, it would amount to an irreversible divorce according to the Hanafites. That is, after this the husband will forfeit his right to have her back as his wife. However, they can remarry if they so like after the expiry of the waiting period. And if the husband said, "Your affair is in your own hand to the extent of one divorce," this will be regarded as the first reversible divorce. That is, the husband can take her back as his wife within the waiting-period. But if the husband had the intention of all the three divorces at the time of delegating to the woman the right of divorce, or mentioned this specifically, the woman's exercise of the option in such a case would amount to divorce no matter whether she pronounces divorce thrice on herself or says only once that she has chosen separation or divorced herself.
(b) If the husband gives the woman the option to separate with the words: "You have the option," and the woman opts for separation in clear words, it will amount to one reversible divorce according to the Hanafites even if the husband had the intention of giving option for three divorces. However, if the husband has clearly given option for three divorces, the three divorces will take place only on the woman's exercise of the option for divorce. According to Imam Shafe'i, if at the time of giving the option, the husband had the intention of divorce, and the woman opts for separation, it will amount to one reversible divorce. According to Imam Malik, it will amount to three divorces in case the wife had been enjoyed; in case she had not been enjoyed, the husband's claim to have intended only one divorce will be admitted.
(c) In case the words "You are divorced if you so please" have been used and the woman has opted for divorce, it will be a reversible divorce and not an irreversible one. 
(7) If after the husband has given the option for separation, the woman chooses to remain in wedlock, no divorce will take place at all. This is the opinion of Hadrat 'Umar, Hadrat 'Abdullah bin Mas'ud, Hadrat 'A'ishah, Hadrat Abu ad-Darda, Ibn `Abbas and Ibn `Umar, and the same has been adopted by majority of the jurists. When Masruq asked Hadrat `A'ishah about this, she replied: "The Holy Prophet had given his wives the option and they chose to continue to live as his wives. Then, was it deemed to be a divorce?" The opinion of Hadrat `Ali and Zaid bin Thabit that has been reported in this regard is that one reversible divorce will take place. But according to another tradition these two great Companions also held the opinion that no divorce will take place at all.

يَا نِسَاءَ النَّبِيِّ مَنْ يَأْتِ مِنْكُنَّ بِفَاحِشَةٍ مُبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا {33:30}

[Q33:30] Yaa nisaaa'an Nabiyyi mai yaati minkunna bifaa hishatim mubaiyinatiny yudaa'af lahal 'azaabu di'fain wa kaana zaalika 'alaL Laahi yaseera. 
[Q33:30] O wives of the prophet! Whoever of you commits an open indecency, the punishment shall be increased to her doubly; and this is easy to ALLAH (SWT). 

[Q33:30] Wahai isteri-isteri Nabi, sesiapa di antara kamu yang melakukan sesuatu perbuatan keji yang nyata, nescaya akan digandakan azab seksa baginya dua kali ganda. Dan (hukuman) yang demikian itu adalah mudah bagi ALLAH (SwT) melaksanakannya. 

It is to be noted by the critics of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and Islam THAT whatever the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) got as the booty in the several defensive battle was in his hands; and at his independent and exclusive disposal that he could have appropriate every thing to his personal use of his wives and the other immediate relatives.

ANY INDECENCY ON THE PART OF HIS WIVES WAS WARNED AGAINST TO BE PENALISED WITH THE DOUBLE THAT ORDINARY PUNISHMENT. BECAUSE being under the direct control and the guidance of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), they ought to have benefited by the close society of the ideal personality of the Apostle of ALLAH (SWT), more than anybody else.

THUS any unseeming conduct on their part would naturally be a greater offence than in the case of the other decency for the others, even the minor indiscretion would be reprehensible and punishment in the hereafter would naturally be of a higher magtitude and of greater duration than what is meted out under the law administered here in this world.

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(33:30) Wives of the Prophet, if any of you commit flagrant indecency, her chastisement shall be doubled. *43 That is easy for Allah. *44

*43 This does not mean that three was, God forbid, any chance of the Holy Prophet's wives committing an indecency, but this was meant to make them realize that they were the mothers of the Muslims; therefore, their responsibilities were accordingly very high, and so their moral conduct should be the purest. This is, just like Allah's addressing the Holy Prophet to the effect: "If you committed shirk, all your works would be rendered vain." (Az-Zumar: 65). This also does not mean that there was, God forbid, any chance of the Holy Prophet's committing shirk, but this is meant to make the Holy Prophet realize, and through him the common Muslims, that shirk, is a most heinous crime which must be guarded against most judiciously.
*44 That is, "You should not be under the delusion that your being the Prophet's wives will protect you from Allah's punishment, or that it will be difficult for Allah to call you to account on account of your high rank and position in the world."