Surah Al-Ahzab

33

Introduction

Al-Bayhaqi recorded in al-Dala'il and others on the authority of Ibn Abbas (may Allah be pleased with both of them) that he said: Surah al-Ahzab was revealed in Medina. Ibn Mardawayh recorded the same from Ibn al-Zubayr. It consists of seventy-three verses, as al-Tabarsi stated by consensus, and al-Dani said: This is agreed upon.

'Abd al-Razzaq recorded in his Musannaf, as did al-Tayalisi, Sa'id ibn Mansur, 'Abdullah ibn Ahmad in the Zawa'id al-Musnad, al-Nasa'i, al-Hakim (who authenticated it), al-Diya' in al-Mukhtara, and others, on the authority of Zirr ibn Hubaysh, who said: Ubayy ibn Ka'b (may Allah be pleased with him) said to me: "How many verses do you count in Surah al-Ahzab?" I said: "Seventy-three verses." He said: "Is that all? I have seen it, and it used to be equal to Surah al-Baqarah. We used to recite in it: 'The elderly man and the elderly woman, if they commit adultery, then stone them both absolutely as a punishment from Allah, and Allah is Exalted in Might, All-Wise.'"

By this, he meant abrogation. As for the claim that the addition was on a parchment with Aisha which a domestic animal (a goat) ate, it is from the fabrications of the heretics and their lies that it was lost due to the animal eating it without it being abrogated; this is as stated in al-Kashshaf.

Abu 'Ubayd recorded in al-Fada'il, along with Ibn al-Anbari and Ibn Mardawayh, on the authority of Aisha, who said: "Surah al-Ahzab used to be recited during the time of the Prophet (may Allah's peace and blessings be upon him) as two hundred verses. When 'Uthman (may Allah be pleased with him) compiled the Mus'hafs, he could only find what is present now." This is ostensibly about the loss of [part of] the Quran, and the implication of what you have heard is that it is a fabricated narration. The truth is that every report whose apparent meaning suggests the loss of something from the Quran is either fabricated or subject to interpretation.

The aspect of its connection to the preceding surah, according to al-Jalal al-Suyuti, is the similarity between the opening of this one and the conclusion of the previous one. The previous surah concluded with the command to the Prophet (may Allah's peace and blessings be upon him) to turn away from the disbelievers and await their punishment, while this one began with the command to him (peace and blessings be upon him) to have taqwa (fear of Allah), not to obey the disbelievers and the hypocrites, to follow what is revealed to him, and to place his trust in Him, the Almighty and Majestic, where He (Glorified and Exalted is He) said:

"O Prophet, fear Allah" He, the Exalted and Majestic, called him by his title (Prophet), peace and blessings be upon him, rather than his name, as an act of glorification and exaltation for him. It is stated in al-Kashshaf that the Almighty singled out his call from among the prophets, peace be upon them, by his title as an honor and distinction for him, peace and blessings be upon him, raising his station and proclaiming his merit. He used his name in reportage, as in the words of the Almighty: "Muhammad is the Messenger of Allah," and "Muhammad is not but a messenger," to teach the people that he is a messenger and to instruct them to name him as such and call him by it. Thus, there is no discrepancy between the call and the report. Do you not see that in instances where instruction and teaching are not intended in the reports, the Almighty mentioned him in a manner similar to how He mentioned him in the call? Such as in the words of the Almighty: "There has certainly come to you a Messenger from among yourselves," and "The Messenger has said, 'O my Lord,'" and "The Prophet is more worthy of the believers than themselves," and other such instances.

However, in al-Kashf, this was rebutted, stating that the matter of teaching and instruction in the verse "Muhammad is the Messenger of Allah" is apparent, whereas in the verse "Muhammad is not but a messenger," it is not. Furthermore, the words of the Almighty: "And believe in what has been sent down upon Muhammad" contradict what he built. Indeed, the call (by title) is appropriate for glorification, and perhaps the calling of other prophets, peace be upon them, in their scriptures was also of this nature, while in the Quran, they were narrated by their names to avoid confusion. The more likely view is that since his mention by his name—may the blessings and peace of Allah be upon him and them all—was rare, it indicates his loftier status. But in this, there is room for consideration.

Al-Tayyibi, may Allah, the Exalted, perfume his resting place, chose the view that the call mentioned here is for caution and to rectify what the command and prohibition might suggest, similar to the words of the Almighty: "Allah pardon you, why did you give them permission?" The apparent context of what follows is that the one intended by the command to fear (Allah) is the Prophet, may Allah bless him and grant him peace, not his nation, as has been said regarding similar verses. The intention is constancy and steadfastness upon it. It is also said: [The intention is] to increase in it, for piety has a gate, prices, and a broad expanse whose limit is not reached.

"And do not obey the disbelievers" Meaning those who openly profess disbelief, and the hypocrites who harbor it, regarding what they desire of falsehood. Ibn Jarir narrated from al-Dahhak from Ibn Abbas, may Allah be pleased with them both, that he said: The people of Makkah, among them al-Walid ibn al-Mughirah and Shaybah ibn Rabi'ah, invited the Prophet, may Allah bless him and grant him peace, to recant his message in exchange for half of their wealth. The hypocrites and the Jews in Madinah threatened that if he did not recant, they would kill him, so this was revealed. Al-Tha'labi and al-Wahidi mentioned without a chain of narration that Abu Sufyan ibn Harb, 'Ikrimah ibn Abi Jahl, and Abu al-A'war al-Sulami came to him, peace and blessings be upon him, during the period of the truce that existed between him and them. 'Abdullah ibn Ubayy, Mu'attib ibn Qushayr, and al-Jadd ibn Qays stood with them and said to the Messenger of Allah, may Allah bless him and grant him peace: "Abandon the mention of our gods and say: 'They intercede and benefit,' and we will leave you and your Lord." This weighed heavily on the Prophet, may Allah bless him and grant him peace, and the believers, and they contemplated killing them, so this was revealed. It is also said it was revealed regarding people from Thaqif who came to the Messenger of Allah, may Allah bless him and grant him peace, and requested that he allow them to enjoy [the worship of] al-Lat and al-'Uzza for a year, saying: "So that Quraysh may know our standing with you."

It is not far-fetched that the prohibition signifies steadfastness in not obeying. Mentioning it after the command to fear (Allah)—where the command to fear is meant as steadfastness upon it—is of the category of specifying after generalizing, because the situation demands emphasis. It is also said: It is of the category of emphasis. It is further said: The object of each of the piety and the obedience is different from the other, according to what al-Wahidi and al-Tha'labi narrated. The meaning is: Fear Allah regarding breaking the covenant and casting aside the truce, and do not obey the disbelievers of Makkah and the hypocrites of Madinah in what they requested of you to abandon the mention of their gods and your saying that they intercede and benefit. It seems he prioritized the command to fear Allah regarding breaking the covenant because the believers had already contemplated what it entailed, unlike the obedience that was prohibited, for it was something no one had contemplated at all. Thus, the emphasis on the command was more complete than the emphasis on that prohibition.

"Indeed, Allah is Ever Knowing, Wise." Exaggerating in knowledge and wisdom. He knows all things, their benefits and detriments, so He does not command you except with that which contains benefit, nor does He forbid you except from that which contains detriment, and He does not judge except with that which perfect wisdom dictates. Thus, the sentence is a justification for the command and the prohibition, confirming the obligation to comply with them.

It is also said: The meaning is that Allah is knowing of who fears Him, so He rewards him with what is appropriate for him, and He is wise in the guidance of whom He wills and the misguidance of whom He wills. The sentence [in this case] is a consolation for him, may Allah bless him and grant him peace, but this is nothing of substance.