Surah Al-Ahzab (The Confederates)

Verse 1

Translation and Exegesis (Tafsir):

• Seventy-three verses, and it is Medinan by consensus.

• In the Name of Allah, the Most Gracious, the Most Merciful.

• {O Prophet, fear Allah...}: This is an address to the Prophet (peace be upon him).

• {...and do not obey the disbelievers and the hypocrites}: This is a prohibition against obeying them in matters that contradict the command of Allah.

• {Indeed, Allah was ever Knowing, Wise.}: This serves as the rationale (the 'illah) for the preceding command. Allah's knowledge encompasses all actions, and His wisdom dictates what must be obeyed and what must be rejected.

(Note: Al-Razi often elaborates extensively on the context and implications of such commands, particularly regarding the distinction between obedience to Allah and obedience to creation, but the core meaning of the verse is captured above.)

Al-Ahzab (The Confederates): Verse 1

{... waiting. O Prophet, fear Allah...}

Regarding the Almighty's saying: {O Prophet, fear Allah}, there are several issues to discuss:

There is a discussion regarding the difference between the call (like saying Yā rajul - O man) and the one being called (like saying Yā ayyuhā al-rajul - O you, the man).

It has been said what has been said on this topic, but our position is as follows:

1. The phrase "Yā rajul" indicates a direct call.
2. The phrase "Yā ayyuhā al-rajul" also indicates a call, but it suggests either the gravity of the matter being addressed to the caller, or the inattentiveness (ghaflah) of the one being called.

The latter (inattentiveness) is mentioned in some contexts. As for the former (gravity): when one says "Yā ayyuhā..." (O you...), the addressee is initially unspecified. This makes every listener attentive, waiting to see who is being addressed. When one person is then specified, it signals to everyone who was attentive that this is the intended recipient. If one says Yā Zayd or Yā rajul, only the specified person pays attention, provided they know they are the intended recipient.

Applying this to the verse: We cannot interpret the command {fear Allah} as referring to the Prophet's inattentiveness, because the title "The Prophet" contradicts heedlessness (ghaflah), as the Prophet (peace be upon him) is a knower and cannot be heedless. Therefore, it must be interpreted as referring to the gravity of the command.

The command to do something is usually given only when the commanded person is not already engaged in that action (e.g., one does not tell a sitting person to sit, or a silent person to be silent). Since the Prophet (PBUH) was already pious (muttqī), what is the meaning of this command?

We offer two explanations:

1. The Transmitted Explanation: The command implies perseverance and continuity (mudāwamah). It is valid to tell a sitting person, "Sit here until I return to you," or to tell a silent person, "You have done well, remain silent and be safe," meaning, "Continue as you are."
2. The Subtle Intellectual Explanation: A king demands piety from his subjects in three ways: some fear His punishment, some fear the cessation of their reward, and a third group fears being veiled from Him. The Prophet (PBUH) was not commanded to piety in the first or second sense. As for the third, the sincere one (al-mukhlis) never feels safe while in this world, as worldly matters are distracting, and a human is sometimes with God and sometimes occupied with necessary affairs, even while remembering God. This is alluded to by the verse: {I am only a human like you, to whom revelation is sent} (Fussilat: 6), meaning the veil is lifted from me only at the time of revelation, then I return to you as if I were one of you. Thus, the command for piety necessitates the perpetuation of presence (with God).

Another perspective on the second point: The Prophet (PBUH) increased in knowledge and station every moment. His past state, relative to his current state, was a neglect of the better option. Therefore, he required a renewed piety every hour. The command {Fear Allah} in this sense is a command for something he does not yet possess. This is alluded to by his statement: "Whoever has two days that are equal [in deeds], he is deluded (or has suffered loss)." Furthermore, he requested an increase in knowledge from his Lord: {And say, 'My Lord, increase me in knowledge'} (Tā Hā: 114). This is also alluded to by his saying: "Indeed, a veil sometimes falls over my heart, so I seek forgiveness from Allah seventy times a day," meaning a new station arises where what he has offered in thanks and worship seems insignificant.

Given this, the Prophet (PBUH), being {only a human like you} (Fussilat: 6), experienced some minor fear due to the tongues of the disbelievers and hypocrites and their actions, as evidenced by: {and you feared the people, while Allah was more worthy that you should fear Him} (Al-Ahzāb: 37). Therefore, Allah commanded him a higher level of piety that would make him forget the people and desire only the Truth, thereby raising his rank. This was a good tidings for him.

The meaning is: You are not content with a piety level sufficient for ordinary individuals or the pious elite. Rather, only a piety that makes you forget yourself is accepted. Do you not see that if a person fears losing wealth, but then a raider attacks intending to kill him, he becomes oblivious to the wealth and flees, leaving it behind? Similarly, the Prophet (PBUH) was commanded to this kind of piety. With this piety, fear of anyone other than Allah ceases.

This is like saying to someone who fears Zayd or 'Amr: "Fear 'Amr," because Zayd cannot harm you if 'Amr is with you. This is not a command to fear 'Amr (as he is already feared), but rather a prohibition against fearing Zayd, framed within the command to increase the fear of 'Amr until the fear of 'Amr makes Zayd forgotten.

Furthermore, the Almighty’s saying: {and do not obey the disbelievers and the hypocrites} confirms our interpretation: Fear Allah with a piety that prevents you from obeying them.

Why were the disbelievers and hypocrites specifically mentioned, when the Prophet (PBUH) should obey no one but Allah?

There are two reasons:

1. Mentioning others is unnecessary because they do not seek obedience from the Prophet (PBUH), nor is it expected that he would obey them. They only seek his obedience, and he is only obeyed.
2. When Allah says: {and do not obey the disbelievers and the hypocrites}, He prohibits obedience to all of them. This is because anyone who commands the Prophet (PBUH) with an obligatory command, believing that he deserves punishment if he fails to comply, is a disbeliever.

Then the Almighty says: {Indeed, Allah was ever Knowing and Wise}.

• {Knowing} indicates that piety should stem from the depth of your heart; you should not conceal fear of anyone other than Allah within yourself, as someone who feigns courage does when he is afraid internally but acts bravely. Piety is for Allah, and He is Knowing.
• {Wise} indicates the refutation of a potential misconception: If Allah says one thing, and all the disbelievers and hypocrites—even if they are relatives of the Prophet (PBUH)—say something else, presenting a rational argument based on perceived benefit, one might think following them would be beneficial. Allah says He is Wise, and benefit resides only in the saying of the Wise. Therefore, if Allah commands you something, follow it, even if the entire world forbids you from it.

{And follow what is revealed to you from your Lord. Indeed, Allah is ever, with what you do, Acquainted. * And rely upon Allah, and sufficient is Allah as Disposer of affairs. * Allah has not made for a man two hearts within his chest. And He has not made your wives whom you pronounce [divorce by] الظهار as your mothers. And He has not made your adopted sons your [own] sons. That is but a saying of your mouths, but Allah says the truth, and He guides to the [right] way.}