Tafsir of Al-Ahzab 33:7

The word "when" (idh) is interpreted as a direct object for an implied verb of recollection, not as an adverb of time, because the latter would corrupt the meaning. It is conjoined to what precedes it, as a linking of one narrative to another, or to an implied verb such as "Take this." It is permissible that it is conjoined to the predicate of "was" (kāna), though this is remote even if it appears close.

Since the preceding verses contained religious rulings ordained by God—some of which pertained to the pre-Islamic era (Jahiliyyah) and others to Islam, which were subsequently abrogated and replaced—He, the Exalted, followed them with a command urging the proclamation of the message. He said, "And [mention] when," meaning: remember the time when We took from all the prophets their pledges to convey the message, the laws, and the call to the true religion. According to al-Zajjaj and others, this was at the time when humanity was extracted from the loin of Adam (peace be upon him) like small particles (dharr).

Ibn Jarir and Ibn Abi Hatim narrated from Qatadah that He, the Exalted, took from the prophets their pledges to confirm and follow one another. In another narration from him, it is said that God took their covenant to confirm one another, to declare that Muhammad is the Messenger of God, and for the Messenger of God (may the blessings and peace of God be upon him) to declare that there is no prophet after him.

Specifying them by name, despite their inclusion within "the prophets," is to indicate their high status and excellence, and the fact that they are the most renowned of the law-givers. They are the Ulul-'Azm (those of determination) among the messengers, may the blessings and peace of God be upon them all. Al-Bazzar narrated from Abu Hurayrah that they are the best of the children of Adam.

The precedence of our Prophet (may the blessings and peace of God be upon him) in the mention, despite him being the last of them in his mission, is to indicate his great and magnificent importance, or because of his precedence in creation. Ibn Abi ‘Asim and al-Diya’ in al-Mukhtarah narrated from Ubayy ibn Ka‘b as a marfu’ (elevated) report: "I was the first of the creation to be made and the last of them to be sent." A group also narrated from al-Hasan, from Abu Hurayrah, from the Prophet (may the blessings and peace of God be upon him) that he said: "I was the first of the prophets in creation and the last of them in the mission." This is also true regarding his prophethood; it has come in several narrations that he (peace and blessings be upon him) said: "I was a prophet while Adam was between the spirit and the body." Ibn Marduyah narrated from Ibn ‘Abbas (may God be pleased with them both) that it was said: "O Messenger of God, when was your covenant taken?" He replied: "While Adam was between the spirit and the body."

The precedence of Noah (peace be upon him) in the verse of Surah al-Shura—namely, His saying, "He has ordained for you of religion what He enjoined upon Noah"—does not contradict this, for every situation has its appropriate speech. The context there is the description of the religion of Islam in its primordial state, and it is appropriate to mention Noah in that regard. It is as if it were said: "He has ordained for you the primordial religion upon which Noah was sent in the old era, and upon which Muhammad (peace be upon him), the Seal of the Prophets, was sent in the modern era, and upon which those prophets and renowned figures who came between them were sent." Ibn al-Munir said: The secret behind the precedence of the Prophet (may God bless him and grant him peace) here is that he is the one addressed and the one to whom this text was revealed, so he is most entitled to precedence, though there is room for discussion in this.

Meaning a pledge of great significance, or a firm and strong one. This is the first covenant, and the taking of it is the same act as the initial taking. The conjunction is based on treating a change in title as a change in essence, as in His saying: "And We saved them from a solemn punishment," following His saying: "And when Our command came, We saved Hud and those who believed with him." This contains a manifestation of grandeur. This is why He, the Exalted, did not say, for example, "And We took from the prophets, and from you, and from Noah... a solemn covenant," but rather stated what is in the noble composition.

It is said that the "solemn covenant" is the oath by God the Exalted. Thus, after God took the covenant from the prophets to convey the message and call to the truth, He emphasized it with an oath by God to fulfill what they were burdened with. In this view, the two covenants differ in essence.