Sūrat al-Aḥzāb

Classification: Medinan. It consists of seventy-three verses.

In the name of God, the Most Gracious, the Most Merciful.

Regarding the narration of Zirr: Ubayy ibn Ka‘b (may Allah be pleased with him) said to me: "How many verses do you count in Sūrat al-Aḥzāb?" I replied: "Seventy-three verses." He said: "By the One by whom Ubayy ibn Ka‘b swears, it used to be equal to Sūrat al-Baqarah, or longer. We even recited from it the verse of stoning: 'The adulterer and the adulteress, if they commit adultery, stone them both as a punishment from Allah, and Allah is Exalted in Might, Wise.'" Ubayy (may Allah be pleased with him) meant that this was among what was abrogated from the Qur’an. As for the story that this missing portion was on a parchment in the house of ‘Ā’ishah (may Allah be pleased with her) and was eaten by a domestic animal, that is a fabrication of the atheists and the Rāfiḍah.

Why he addressed him as "Prophet" and "Messenger": He addressed him as "O Prophet" in: 'O Prophet, fear Allah' (33:1), 'O Prophet, why do you prohibit...' (66:1), and as "O Messenger" in: 'O Messenger, announce that which has been revealed to you' (5:67). He refrained from calling him by his name—as He did with 'O Adam,' 'O Moses,' 'O Jesus,' 'O David'—out of honor and veneration for him, to elevate his status, and to highlight his excellence.

If you ask: "If He did not use his name in the address, He did use it in the reports, such as: 'Muhammad is the Messenger of Allah' (48:29) and 'Muhammad is not but a messenger' (3:144)."

I reply: That was to teach the people that he is the Messenger of Allah and to instruct them to call him by that title and address him as such. Thus, there is no discrepancy between the address and the report. Do you not see that in reports where the intent was not to teach or instruct, He mentioned him in the same manner as in the address? For example: 'There has certainly come to you a Messenger from among yourselves' (9:128), 'And the Messenger has said, "O my Lord..."' (25:30), 'There has certainly been for you in the Messenger of Allah an excellent pattern' (33:21), 'Allah and His Messenger are more worthy that they should please Him' (9:62), 'The Prophet is more worthy of the believers than themselves' (33:6), 'Indeed, Allah and His angels send blessings upon the Prophet' (33:56), and 'If they had believed in Allah and the Prophet' (5:81).

'Fear Allah': Persevere in the piety you already possess, remain steadfast upon it, and increase in it; for piety is a door whose end is never reached.

'And do not obey the disbelievers and the hypocrites': Do not assist them in anything, do not accept their opinions or counsel, and keep away from them and be cautious of them. They are enemies of Allah and the believers, desiring nothing but harm and opposition.

It is narrated: That when the Prophet (peace be upon him) migrated to Medina, he desired the conversion of the Jews—the Banū Qurayẓah, Banū al-Naḍīr, and Banū Qaynuqā‘—and some of them pledged allegiance to him in hypocrisy. He would treat them gently and honor both their young and old. If they committed an offense, he would overlook it, and he would listen to them. Then this verse was revealed.

It is also narrated: That Abū Sufyān ibn Ḥarb, ‘Ikrimah ibn Abī Jahl, and Abū al-A‘war al-Sulamī came to him regarding the truce that existed between them. ‘Abd Allāh ibn Ubayy, Mu‘attib ibn Qushayr, and al-Jadd ibn Qays stood with them and said to the Prophet (peace be upon him): "Stop mentioning our gods, and say that they intercede and benefit, and we will leave you and your Lord alone." This distressed the Messenger of Allah (peace be upon him) and the believers, and they intended to kill them. Then this was revealed: meaning, fear Allah regarding breaking the covenant and abandoning the truce, and do not obey the disbelievers of Mecca and the hypocrites of Medina in what they requested of you.

It is also narrated that the people of Mecca invited the Messenger of Allah (peace be upon him) to turn back from his religion, offering him half their wealth and proposing that Shaybah ibn Rabī‘ah marry his daughter to him, while the hypocrites of Medina frightened him, saying they would kill him if he did not turn back. Then was revealed: 'And Allah is ever Knowing' of what is right versus what is wrong, and what is beneficial versus what is harmful; 'and Wise,' not doing or commanding anything except by the dictates of wisdom.

'And follow that which is revealed to you': In abandoning obedience to the disbelievers and hypocrites and other matters. 'Indeed, Allah' who reveals to you is 'Acquainted with what you do'—He reveals to you that which will rectify your deeds, so you have no need to listen to the disbelievers. It is also recited as 'ya‘malūn' (they do) with a 'yā', meaning: what the hypocrites do in terms of their plotting and scheming against you.

'And rely upon Allah': Entrust your affairs to Him and commit them to His management. 'And sufficient is Allah as Disposer of affairs'—a Protector to whom every matter is entrusted.

'Allah has not made for a man two hearts in his interior. And He has not made your wives whom you declare unlawful [by ẓihār] your mothers. And He has not made your adopted sons your [true] sons. That is [merely] your saying by your mouths, but Allah says the truth, and He guides to the [right] way. Call them by [the names of] their fathers; it is more just in the sight of Allah. But if you do not know their fathers - then they are your brothers in religion and those who are under your protection. And there is no blame upon you for that in which you have erred but [only for] what your hearts intended. And ever is Allah Forgiving and Merciful.'