Tafsir of Al-Ahzab 33:60

Al-Ahzab (The Confederates): 60

Translation and Exegesis (Based on Mafatih al-Ghayb)

After mentioning the state of the polytheist who harms Allah and His Messenger, and the one who openly harms the believers, Allah mentions the state of the secret dissembler who shows the truth but conceals falsehood—the hypocrite.

Just as the previously mentioned groups were three (those who harm Allah, those who harm the Messenger, and those who harm the believers), the hypocrites mentioned here are also categorized into three aspects:

1. The hypocrite who secretly harms Allah.
2. The one whose heart is diseased, who harms the believer by following his women (i.e., interfering in domestic matters or being overly concerned with them).
3. The slanderer (al-murjif) who harms the Prophet (peace be upon him) by spreading rumors such as: "Muhammad has been defeated and will soon leave the city, and he will be captured."

Although these individuals may be one group in person, they have three distinct considerations. This structure mirrors the verse: {Indeed, the Muslim men and Muslim women, the believing men and believing women...} (Al-Ahzab: 35), where ten categories are mentioned, yet they all exist within one person; they are one in person but many in consideration.

Translation: If the hypocrites and those in whose hearts is disease, and those who spread rumors in Medina, do not cease, We will surely incite you against them, then they will not remain your neighbors therein except for a little while.

Exegesis:

{لَنُغْرِيَنَّكَ بِهِمْ} (We will surely incite you against them):

This means: We will empower you over them and make you dominant against them, compelling them to leave the city. Then, they will not remain near you, either through death or expulsion.

There is a subtle difference in interpretation:

1. Interpretation 1: We will incite you against them, and then they will not remain your neighbors. This implies that the incitement leads to their departure. (Similar to saying: "So-and-so will leave, and then he will read"—reading happens after leaving.)
2. Interpretation 2: We will incite you against them, and as a result of that incitement, they will not remain your neighbors. (Similar to saying: "So-and-so will leave, and then he will enter the marketplace"—entering the marketplace is conditional upon leaving first.)

The Subtlety of the Exception {إِلَّا قَلِيلًا} (except for a little while):

Allah promised the Prophet (PBUH) that He would expel his enemies from Medina and banish them through his agency, demonstrating his power. If Allah had intended their removal solely by His will (Kun Fayakun—Be, and it is), the city would have been cleared of them instantly.

However, since Allah willed that this occur through the agency of the Prophet, it required a period of time, even if brief. Thus, Allah said: {ثُمَّ لَا يُجَاوِرُونَكَ فِيهَا إِلَّا قَلِيلًا} (then they will not remain your neighbors therein except for a little while), meaning they will only remain long enough to prepare themselves for departure.

Translation: Cursed, wherever they are found, they shall be seized and slain with a severe slaughter.

Exegesis:

{مَلْعُونِينَ} (Cursed): This is a state describing them after the promised action.

{أَيْنَمَا ثُقِفُوا أُخِذُوا وَقُتِّلُوا تَقْتِيلًا} (wherever they are found, they shall be seized and slain with a severe slaughter):

This indicates that once they are expelled or exposed, they will be subject to capture and severe punishment wherever they may flee, signifying the finality and severity of their fate.