Tafsir of Al-Ahzab 33:5

Al-Ahzab (The Confederates): Verse 5

Translation and Exegesis (Based on Mafatih al-Ghayb by Fakhr al-Din al-Razi)

Then He clarified the guidance, saying: {Call them by [the names of] their fathers; that is more just with Allah. But if you do not know their fathers, then [call them] your brothers in faith and your allies. And there is no blame upon you for what you have erred in.}

Explanation of the Verse:

{Call them by [the names of] their fathers}: This is guidance.

{that is more just with Allah}: Meaning, it is more equitable. This is because it places a thing in its proper position. This phrase bears two interpretations:

1. Generalization: The omission of the possessive pronoun (i.e., saying "it is more just" without specifying what is more just) implies generality, like when one says, "Allahu Akbar" (Allah is the Greatest), where the context implies the greatest of all things.
2. Reference to the Preceding Statement: It refers to what was previously mentioned, as if He were saying: "Saying this [i.e., calling them by their fathers' names] is more just than your saying, 'He is the son of so-and-so [referring to the adopted father].'"

Then He completed the guidance by saying: {Call them by [the names of] their fathers; that is more just with Allah. But if you do not know [their fathers]}: Meaning, if you do not know their true lineage, then {then [call them] your brothers in faith and your allies}. If they were freed slaves, then say, "The ally/patron of so-and-so."

Then the Almighty said: {And there is no blame upon you for what you have erred in}: This refers to saying things out of compassion or reverence, such as a person calling another, "O my son" out of compassion, or calling another, "O my father" out of veneration. This is considered an error (like a slip of the tongue). Do you not see that unintentional breaking of an oath (laghw in an oath) is like an error, a slip of the tongue? Similarly, a slip of the tongue in saying "my son" or saying it out of forgetfulness (sahw) without intending to establish the lineage is the same.

{But [accountable are] what your hearts intended}: The predicate is omitted, implied by the preceding context, which is "blame" (janah). Meaning: {what your hearts intended [to do] has blame} upon it.

{And Allah was ever Forgiving and Merciful}: He forgives sins and shows mercy to the sinner.

We have previously discussed the meaning of Forgiveness (Maghfirah) and Mercy (Rahmah) in detail elsewhere, but we will reiterate some points here:

• Forgiveness (Maghfirah): It is when the capable one retracts the reprehensible act that originated from one under his power. For instance, if a slave conceals his master's defect out of fear of punishment, it is not said that the master forgave him.
• Mercy (Rahmah): It is when one inclines toward another with benevolence due to the recipient's helplessness, not in exchange for something. If one inclines toward a powerful person, like a Sultan, it is not said that he showed him mercy. Likewise, if one does good to another hoping for a benefit or compensation for previous good deeds, it is not said that he showed him mercy.

Given this understanding:

• If Forgiveness is mentioned before Mercy, it means He concealed his fault, then saw him as destitute and helpless, so He showed him mercy and gave him what sufficed him.
• If Forgiveness is mentioned after Mercy (which is less common), it means He inclined toward him due to his helplessness, refrained from punishing him, and did not stop there, but also concealed his sins.

{The Prophet is more worthy of the believers than themselves, and his wives are their mothers. And those in kinship are more worthy of one another in the Book of Allah than [other] believers and the emigrants, except that you should do to your allies [what is] good. That was inscribed in the Book.}