Tafsir of Al-Ahzab 33:48

This is a prohibition against placating them regarding the matter of the call (to Islam), against leniency in delivering the message, and against indulgence in warning them. The phrasing employs the prohibition of obeying them as a metonymy, which serves as a hyperbole in the prohibition and as a means of expressing aversion toward the forbidden act by stringing it along with them and portraying it in their image. Many have interpreted this prohibition as a means of excitation and arousal, given that the Prophet, may Allah bless him and grant him peace, did not obey them to begin with, so that he might be prohibited from it. Some have categorized it under the principle, "I am addressing you, but I intend for the neighbor to hear," so do not be heedless of this.

That is, do not be concerned with the harm they inflict upon you because of your warning to them, and be patient regarding what befalls you from them. This was stated by Qatada, treating "their harm" as a verbal noun attributed to the doer (the disbelievers). Abu Hayyan said: "The apparent meaning is that it is a verbal noun attributed to the object." When the Prophet, may Allah bless him and grant him peace, was forbidden from obeying them, he was commanded to disregard their harm and their persecution. Some of this, specifically pertaining to the disbelievers, was abrogated by the Verse of the Sword. A similar account is narrated from Mujahid and al-Kalbi, though the first view is more appropriate.

In all that you do and refrain from, among the affairs, including this specific affair, for He, the Exalted and Majestic, is sufficient for them.

One to whom affairs are entrusted in all circumstances. The manifestation of the Majestic Name (Allah) in the place of a pronoun is to provide the reasoning for the ruling and to emphasize the independence of this supplementary parenthetical clause.

When the Prophet, may Allah bless him and grant him peace, was described with five attributes, each one was countered with a corresponding address, except that what countered "the Witness" (al-Shahid) was not explicitly stated; this is the command for "vigilance" (al-muraqabah), relying on the obvious implication of the "Bringer of Good Tidings" (al-Mubashir), which is the command to give glad tidings, as mentioned earlier. The "Warner" (al-Nadhir) was countered by the prohibition against placating the disbelievers and hypocrites and against indulgence in warning them. The "Inviter to Allah by His permission" (al-Da’i) was countered by the command to rely upon Him, as this is synonymous with seeking readiness from Him, the Exalted, and seeking His aid. The "Illuminating Lamp" (al-Siraj al-Munir) was countered by finding sufficiency in Him, the Exalted; for one whom Allah has supported with sanctified power, prepared for prophethood, and made a shining proof to guide creation from the darkness of misguidance to the light of right guidance, is worthy of finding sufficiency in Him alone, rather than in anyone else. Al-Zamakhshari suggested that "Give glad tidings to the believers" countered "the Witness," and that "the one to whom glad tidings are given" (the believers) countered "turning away from the disbelievers and hypocrites," but there is forced interpretation in that.

Al-Tayyibi—may Allah, the Exalted, sweeten his resting place—said: "The counterpart to this verse is what al-Bukhari and Imam Ahmad narrated from ‘Ata’ ibn Yasar, who said: 'I met ‘Abdullah ibn ‘Amr ibn al-‘As and said: Tell me about the description of the Messenger of Allah, may Allah bless him and grant him peace, in the Torah. He said: By Allah, he is described in the Torah with some of the same qualities as in the Quran: "O Prophet, We have sent you as a witness, a bringer of glad tidings, a warner, and a protector (hirz) for the believers. You are My servant and My messenger; I have named you al-Mutawakkil (the Reliant). You are neither harsh nor rough, nor loud in the marketplaces. You do not repel evil with evil, but you pardon and forgive. And Allah, the Exalted, will not take his soul until He rectifies the crooked nation through him, and opens by him blind eyes, deaf ears, and covered hearts."' Al-Darimi narrated the like of this from ‘Abdullah ibn Salam.

Thus, his words, "a protector for the believers," correspond to the verse, {And inviting to Allah by His permission}, for the benefit of his invitation, may Allah bless him and grant him peace, was realized only in those whom Allah, the Exalted, granted success by making it easy and accessible for them; hence, they were secured from the calamities of this world and the hardships of the Hereafter, and he, may the blessings and peace of Allah be upon him, was, in this regard, a protector for them. His words, "I have named you al-Mutawakkil, etc.," correspond to the verse, {And an illuminating lamp}. It is known, then, that the saying of Allah, the Exalted, {And rely upon Allah, and sufficient is Allah as a Disposer of affairs}, is appropriate to the verse, {And an illuminating lamp}. For a lamp is luminous in itself and provides light to others; by being "reliant upon Allah," he is perfected in his own self, which is appropriate to his words: "You are My servant and My messenger; I have named you al-Mutawakkil..." up to "he pardons and forgives." And his being "illuminating," by the light that Allah, the Exalted, pours upon him, makes him one who perfects others, which is appropriate to his words: "...until He rectifies the crooked nation through him, etc."

He then said: "It is possible to arrange these ranks according to the discourse of the People of the Criterion (al-Furqan): The saying of Allah, the Exalted, {We have sent you as a witness, a bringer of glad tidings, and a warner} is the station of the Sharia, calling people to faith and abandoning disbelief. The result of turning away from all other than Allah and engaging in spiritual wayfaring and conduct, and seeking refuge in the sanctuary of His grace, the Exalted, is reliance upon Him. His saying, the Glorified, {And an illuminating lamp} is the station of Reality (al-Haqiqa), the result of which is the annihilation of the wayfarer and his subsistence by the subsistence of Allah, the Exalted." There is no lack of clarity regarding the forced nature of what he established in the Hadith, and Allah, the Exalted, knows best His intent.