http://www.recitequran.com/tafsir/en.ibn-kathir/33:1
http://www.recitequran.com/tafsir/en.ibn-kathir/33:1
33
Al-Ahzab
The Combined Forces
Ibn Kathir - English
Verse
1
Page 418
Which was revealed in Al-Madinah
﴿ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ﴾
In the Name of Allah, the Most Gracious, the Most Merciful.
﴿
يَـٰٓأَيُّہَا ٱلنَّبِىُّ ٱتَّقِ ٱللَّهَ وَلَا تُطِعِ ٱلۡكَـٰفِرِينَ
وَٱلۡمُنَـٰفِقِينَۗ إِنَّ ٱللَّهَ ڪَانَ عَلِيمًا حَكِيمً۬ا • وَٱتَّبِعۡ مَا يُوحَىٰٓ إِلَيۡكَ مِن رَّبِّكَۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا • وَتَوَكَّلۡ عَلَى ٱللَّهِۚ وَكَفَىٰ بِٱللَّهِ وَكِيلاً ﴾
(1.
O Prophet! Have Taqwa of Allah, and obey not the disbelievers and the
hypocrites. Verily, Allah is Ever All-Knower, All-Wise.) (2. And follow
that which is revealed to you from your Lord. Verily, Allah is
Well-Acquainted with what you do.) (3. And put your trust in Allah, and
sufficient is Allah as a Trustee.)
The Command to defy the Disbelievers and Hypocrites by following the Revelation of Allah and putting One's Trust in Him
Here
Allah points out something lower by referring to something higher. When
He commands His servant and Messenger to do this, He is also commanding
those who are lower than him, and the command is addressed to them more
so. Talq bin Habib said: "Taqwa means obeying Allah in the light of the
guidance of Allah and in hope of earning the reward of Allah, and
refraining from disobeying Allah in the light of the guidance of Allah
and fearing the punishment of Allah.''
﴿ وَلَا تُطِعِ ٱلۡكَـٰفِرِينَ وَٱلۡمُنَـٰفِقِينَۗ ﴾
(and obey not the disbelievers and the hypocrites.) means, do not listen to what they say and do not consult them.
﴿ إِنَّ ٱللَّهَ ڪَانَ عَلِيمًا حَكِيمً۬ا ﴾
(Verily,
Allah is Ever All-Knower, All-Wise) means, He is more deserving of your
following His commandments and obeying Him, for He knows the
consequences of all things and is Wise in all that He says and does.
Allah says:
﴿ وَٱتَّبِعۡ مَا يُوحَىٰٓ إِلَيۡكَ مِن رَّبِّكَۚ ﴾
(And follow that which is revealed to you from your Lord.) meaning, of the Qur'an and Sunnah.
﴿ إِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرً۬ا ﴾
(Verily,
Allah is Well-Acquainted with what you do.) means, nothing at all is
hidden from Him, and put your trust in Allah, i.e., in all your affairs
and situations.
﴿ وَڪَفَىٰ بِٱللَّهِ وَكِيلاً۬ ﴾
(and
sufficient is Allah as a Wakil.) means, sufficient is He as a Trustee
for the one who puts his trust in Him and turns to Him.
﴿
مَّا جَعَلَ ٱللَّهُ لِرَجُلٍ۬ مِّن قَلۡبَيۡنِ فِى جَوۡفِهِۦۚ وَمَا
جَعَلَ أَزۡوَٲجَكُمُ ٱلَّـٰٓـِٔى تُظَـٰهِرُونَ مِنۡہُنَّ
أُمَّهَـٰتِكُمۡۚ وَمَا جَعَلَ أَدۡعِيَآءَكُمۡ أَبۡنَآءَكُمۡۚ
ذَٲلِكُمۡ قَوۡلُكُم بِأَفۡوَٲهِكُمۡۖ وَٱللَّهُ يَقُولُ ٱلۡحَقَّ وَهُوَ
يَهۡدِى ٱلسَّبِيلَ • ٱدۡعُوهُمۡ
لِأَبَآٮِٕهِمۡ هُوَ أَقۡسَطُ عِندَ ٱللَّهِۚ فَإِن لَّمۡ تَعۡلَمُوٓاْ
ءَابَآءَهُمۡ فَإِخۡوَٲنُڪُمۡ فِى ٱلدِّينِ وَمَوَٲلِيكُمۡۚ وَلَيۡسَ
عَلَيۡڪُمۡ جُنَاحٌ۬ فِيمَآ أَخۡطَأۡتُم بِهِۦ وَلَـٰكِن مَّا تَعَمَّدَتۡ
قُلُوبُكُمۡۚ وَڪَانَ ٱللَّهُ غَفُورً۬ا رَّحِيمًا ﴾
(4.
Allah has not made for any man two hearts inside his body. Neither has
He made your wives whom you declare to be like your mothers' backs, your
real mothers nor has He made your adopted sons your real sons. That is
but your saying with your mouths. But Allah says the truth, and He
guides to the way.) (5. Call them by their fathers, that is more just
with Allah. But if you know not their father's, your brothers in faith
and Mawalikum (your freed servants). And there is no sin on you
concerning that in which you made a mistake, except in regard to what
your hearts deliberately intend. And Allah is Ever Oft-Forgiving, Most
Merciful.)
Abolition of Adoption
Before
Allah discusses ideas and theoretical matters, He gives tangible
examples: one man cannot have two hearts in his body, and a man's wife
does not become his mother if he says the words of Zihar to her: "You
are to me like the back of my mother.'' By the same token, an adopted
child does not become the son of the man who adopts him and calls him
his son. Allah says:
﴿
مَّا جَعَلَ ٱللَّهُ لِرَجُلٍ۬ مِّن قَلۡبَيۡنِ فِى جَوۡفِهِۦۚ وَمَا
جَعَلَ أَزۡوَٲجَكُمُ ٱلَّـٰٓـِٔى تُظَـٰهِرُونَ مِنۡہُنَّ
أُمَّهَـٰتِكُمۡۚ ﴾
(Allah
has not made for any man two hearts inside his body. Neither has He
made your wives whom you declare to be like your mothers' backs, your
real mothers...) This is like the Ayah:
﴿ مَّا هُنَّ أُمَّهَـٰتِهِمۡۖ إِنۡ أُمَّهَـٰتُهُمۡ إِلَّا ٱلَّـٰٓـِٔى وَلَدۡنَهُمۡۚ ﴾
(They cannot be their mothers. None can be their mothers except those who gave them birth) (58:2).
﴿ وَمَا جَعَلَ أَدۡعِيَآءَكُمۡ أَبۡنَآءَكُمۡۚ ﴾
(nor
has He made your adopted sons your real sons.) This was revealed
concerning Zayd bin Harithah, may Allah be pleased with him, the freed
servant of the Prophet. The Prophet had adopted him before prophethood,
and he was known as Zayd bin Muhammad. Allah wanted to put an end to
this naming and attribution, as He said:
﴿ وَمَا جَعَلَ أَدۡعِيَآءَكُمۡ أَبۡنَآءَكُمۡۚ ﴾
(nor has He made your adopted sons your real sons. ) This is similar to the Ayah later in this Surah:
﴿
مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ۬ مِّن رِّجَالِكُمۡ وَلَـٰكِن
رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَۗ وَكَانَ ٱللَّهُ بِكُلِّ
شَىۡءٍ عَلِيمً۬ا ﴾
(Muhammad
is not the father of any of your men, but he is the Messenger of Allah
and the last (end) of the Prophets. And Allah is Ever All-Aware of
everything.) (33:40). And Allah says here:
﴿ ذَٲلِكُمۡ قَوۡلُكُم بِأَفۡوَٲهِكُمۡۖ ﴾
(That
is but your saying with your mouths.) meaning, `your adoption of him is
just words, and it does not mean that he is really your son,' for he
was created from the loins of another man, and a child cannot have two
fathers just as a man cannot have two hearts in one body.
﴿ وَٱللَّهُ يَقُولُ ٱلۡحَقَّ وَهُوَ يَهۡدِى ٱلسَّبِيلَ ﴾
(But Allah says the truth, and He guides to the way.) Sa`id bin Jubayr said:
﴿ يَقُولُ ٱلۡحَقَّ ﴾
(But Allah says the truth,) means, justice. Qatadah said:
﴿ وَهُوَ يَهۡدِى ٱلسَّبِيلَ ﴾
(and
He guides to the way) means, the straight path. Imam Ahmad said that
Hasan told them that Zuhayr told them from Qabus, meaning Ibn Abi
Zibyan, that his father told him: "I said to Ibn `Abbas, `Do you know
the Ayah,
﴿ مَّا جَعَلَ ٱللَّهُ لِرَجُلٍ۬ مِّن قَلۡبَيۡنِ فِى جَوۡفِهِۦۚ ﴾
(Allah
has not made for any man two hearts inside his body.) What does this
mean' He said that the Messenger of Allah stood up one day to pray, and
he trembled. The hypocrites who were praying with him said, `Do you not
see that he has two hearts, one heart with you and another with them'
Then Allah revealed the words:
﴿ مَّا جَعَلَ ٱللَّهُ لِرَجُلٍ۬ مِّن قَلۡبَيۡنِ فِى جَوۡفِهِۦۚ ﴾
(Allah
has not made for any man two hearts inside his body.)'' This was also
narrated by At-Tirmidhi, who said, "It is a Hasan Hadith''. It was also
narrated by Ibn Jarir and Ibn Abi Hatim from the Hadith of Zuhayr.
An Adopted Child should be named after His Real Father
﴿ ٱدۡعُوهُمۡ لِأَبَآٮِٕهِمۡ هُوَ أَقۡسَطُ عِندَ ٱللَّهِۚ ﴾
(Call
them (adopted sons) by their fathers, that is more just with Allah.)
This is a command which abrogates the state of affairs that existed at
the beginning of Islam, when it was permitted to call adopted sons after
the man who adopted them. Then Allah commanded that they should be
given back the names of their real fathers, and states that this was
more fair and just. Al-Bukhari (may Allah have mercy on him) narrated
that `Abdullah bin `Umar said: "Zayd bin Harithah, may Allah be pleased
with him, the freed servant of the Messenger of Allah, was always called
Zayd bin Muhammad, until (the words of the) Qur'an were revealed:
﴿ ٱدۡعُوهُمۡ لِأَبَآٮِٕهِمۡ هُوَ أَقۡسَطُ عِندَ ٱللَّهِۚ ﴾
(Call
them (adopted sons) by (the names of) their fathers, that is more just
with Allah.)'' This was also narrated by Muslim, At-Tirmidhi and
An-Nasa'i. They used to deal with them as sons in every respect,
including being alone with them as Mahrams and so on. Hence Sahlah bint
Suhayl, the wife of Abu Hudhayfah, may Allah be pleased with them both,
said: "O Messenger of Allah! We used to call Salim our son, but Allah
has revealed what He has revealed. He used to enter upon me, but I feel
that Abu Hudhayfah does not like that. The Prophet said:
« أَرْضِعِيهِ تَحْرُمِي عَلَيْه »
(Breastfeed
him and he will become your Mahram.)'' Hence when this ruling was
abrogated, Allah made it permissible for a man to marry the ex-wife of
his adopted son, and the Messenger of Allah married Zaynab bint Jahsh,
the divorced wife of Zayd bin Harithah, may Allah be pleased with him,
Allah said:
﴿ لِكَىۡ لَا يَكُونَ عَلَى ٱلۡمُؤۡمِنِينَ حَرَجٌ۬ فِىٓ أَزۡوَٲجِ أَدۡعِيَآٮِٕهِمۡ إِذَا قَضَوۡاْ مِنۡہُنَّ وَطَرً۬اۚ ﴾
(So
that (in future) there may be no difficulty to the believers in respect
of the wives of their adopted sons when the latter have no desire to
keep them) (33:37). And Allah says in Ayat At-Tahrim:
﴿ وَحَلَـٰٓٮِٕلُ أَبۡنَآٮِٕڪُمُ ٱلَّذِينَ مِنۡ أَصۡلَـٰبِڪُمۡ ﴾
(The
wives of your sons from your own loins) (4:23). The wife of an adopted
son is not included because he was not born from the man's loins. A
"foster'' son through breastfeeding is the same as a son born from one's
own loins, from the point of view of Shari`ah, because the Prophet said
in the Two Sahihs:
« حَرَّمُوا مِنَ الرَّضَاعَةِ مَا يُحَرَّمُ مِنَ النَّسَب »
(Suckling
makes unlawful as lineage does.) As for calling a person "son'' as an
expression of honor and endearment, this is not what is forbidden in
this Ayah, as is indicated by the report recorded by Imam Ahmad and the
Sunan compilers -- apart from At-Tirmidhi -- from Ibn `Abbas, may Allah
be pleased with him, who said: "We young boys of Banu `Abd Al-Muttalib
came to the Messenger of Allah at the Jamarat; he slapped us on the
thigh and said,
« (أُبَيْنِيَّ) لَا تَرْمُوا الْجَمْرَةَ حَتَّى تَطْلُعَ الشَّمْس »
(O my sons, do not stone the Jamarah until the sun has risen.) This was during the Farewell Pilgrimage in 10 AH.
﴿ ٱدۡعُوهُمۡ لِأَبَآٮِٕهِمۡ ﴾
(Call
them by their fathers.) This is concerning Zayd bin Harithah, may Allah
be pleased with him. He was killed in 8 AH at the battle of Mu'tah. In
Sahih Muslim it is reported that Anas bin Malik, may Allah be pleased
with him, said: "The Messenger of Allah said:
« يَابَنِي »
(O my son.)'' It was also reported by Abu Dawud and At-Tirmidhi.
﴿ فَإِن لَّمۡ تَعۡلَمُوٓاْ ءَابَآءَهُمۡ فَإِخۡوَٲنُڪُمۡ فِى ٱلدِّينِ وَمَوَٲلِيكُمۡۚ ﴾
(But
if you know not their father's then they are your brothers in the
religion and Mawalikum (your freed servants).) Here Allah commands that
adopted sons should be given back their fathers' names, if they are
known; if they are not known, then they should be called brothers in
faith or freed servants, to compensate for not knowing what their real
lineage is. When the Messenger of Allah left Makkah after performing his
`Umrat Al-Qada', the daughter of Hamzah (may Allah be pleased with her)
started following him, calling, "O uncle, O uncle!'' `Ali took her and
said to Fatimah (may Allah be pleased with her) "Take care of your
uncle's daughter,'' so she picked her up. `Ali, Zayd and Ja`far -- may
Allah be pleased with them -- disputed over of which of them was going
to take care of her, and each of them gave his reasons. `Ali said, "I
have more right, because she is the daughter of my paternal uncle.''
Zayd said, "She is the daughter of my brother.'' Ja`far bin Abi Talib
said: "She is the daughter of my paternal uncle and I am married to her
maternal aunt -- meaning Asma' bint `Umays.'' The Prophet ruled that she
should stay with her maternal aunt, and said:
« الْخَالَةُ بِمَنْزِلَةِ الْأُم »
(The maternal aunt has the same status as the mother.) He said to `Ali, may Allah be pleased with him,
« أَنْتَ مِنِّي وَأَنَا مِنْك »
(You belong to me and I belong to you.) He said to Ja`far, may Allah be pleased with him,
« أَشْبَهْتَ خَلْقِي وَخُلُقِي »
(You resemble me both in your looks and in your attitude.) And he said to Zayd, may Allah be pleased with him,
« أَنْتَ أَخُونَا وَمَوْلَانَا »
(You
are our brother and our freed servant.) This Hadith contains a number
of rulings, the most important of which is that the Prophet ruled
according to the truth, and that he sought to appease all the disputing
parties. His saying to Zayd, may Allah be pleased with him,
« أَنْتَ أَخُونَا وَمَوْلَانَا »
(You are our brother and our freed servant.) is as Allah says in this Ayah:
﴿ فَإِخۡوَٲنُڪُمۡ فِى ٱلدِّينِ وَمَوَٲلِيكُمۡۚ ﴾
(your brothers in faith and your freed servants.) Then Allah says:
﴿ وَلَيۡسَ عَلَيۡڪُمۡ جُنَاحٌ۬ فِيمَآ أَخۡطَأۡتُم بِهِۦ ﴾
(And
there is no sin on you concerning that in which you made a mistake,)
meaning, if you call one of them after someone who is not in fact his
father, by mistake, after trying your best to find out his parentage,
then Allah will not attach any sin to this mistake. This is like the
Ayah in which Allah commands His servants to say:
﴿ رَبَّنَا لَا تُؤَاخِذۡنَآ إِن نَّسِينَآ أَوۡ أَخۡطَأۡنَاۚ ﴾
(Our
Lord! Punish us not if we forget or fall into error) (2:286). It was
reported in Sahih Muslim that the Messenger of Allah said:
« قَالَ اللهُ عَزَّ وَجَلَّ: قَدْ فَعَلْت »
(Allah
says, "Certainly I did (so).'') In Sahih Al-Bukhari, it was recorded
that `Amr bin Al-`As, may Allah be pleased with him, said: "The
Messenger of Allah said:
« إِذَا اجْتَهَدَ الْحَاكِمُ فَأَصَابَ فَلَهُ أَجْرَانِ، وَإِنِ اجْتَهَدَ فَأَخْطَأَ فَلَهُ أَجْر »
(If
the judge makes Ijtihad and reaches the right decision, he will have
two rewards; if he makes Ijtihad and reaches the wrong decision, he will
have one reward.) In another Hadith:
« إِنَّ اللهَ تَعَالى رَفَعَ عَنْ أُمَّتِي الْخَطَأَ وَالنِّسْيَانَ وَمَا يُكْرَهُونَ عَلَيْه »
(Allah will forgive my Ummah for mistakes, forgetfulness and what they are forced to do.) And Allah says here:
﴿
وَلَيۡسَ عَلَيۡڪُمۡ جُنَاحٌ۬ فِيمَآ أَخۡطَأۡتُم بِهِۦ وَلَـٰكِن مَّا
تَعَمَّدَتۡ قُلُوبُكُمۡۚ وَڪَانَ ٱللَّهُ غَفُورً۬ا رَّحِيمًا ﴾
(And
there is no sin on you concerning that in which you made a mistake,
except in regard to what your hearts deliberately intend. And Allah is
Ever Oft-Forgiving, Most Merciful.) meaning, the sin is on the person
who deliberately does something wrong, as Allah says elsewhere:
﴿ لَّا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغۡوِ فِىٓ أَيۡمَـٰنِكُمۡ ﴾
(Allah
will not call you to account for that which is unintentional in your
oaths) (2:225). Imam Ahmad narrated from Ibn `Abbas that `Umar said:
"Allah sent Muhammad with the Truth and revealed to him the Book. One of
the things that was revealed in it was the Ayah of stoning, so the
Messenger of Allah stoned (adulterers) and we stoned (them) after he
died.'' Then he said, "We also used to recite, `Do not attribute
yourselves to anyone other than your fathers, for this is disbelief, to
attribute yourselves to anyone other than your fathers.''' The Messenger
of Allah said:
«
لَا تُطْرُونِي كَمَا أُطْرِيَ عِيسَى ابْنُ مَرْيَمَ عَلَيْهِ الصَّلَاةُ
وَالسَّلَامُ، فَإِنَّمَا أَنَا عَبْدُ اللهِ، فَقُولُوا: عَبْدُهُ
وَرَسُولُه »
(Do not exaggerate in
praising me as `Isa bin Maryam was praised upon him be peace and
blessings. I am just a servant of Allah. Say, "He is His servant and
Messenger.'') Or Ma`mar may have said:
« كَمَا أَطْرَتِ النَّصَارَى ابْنَ مَرْيَم »
(As the Christians praised the son of Maryam.) This was also narrated in another Hadith:
« ثَلَاثٌ فِي النَّاسِ كُفْرٌ: الطَّعْنُ فِي النَّسَبِ، وَالنِّيَاحَةُ عَلَى الْمَيِّتِ، وَالْاسْتِسْقَاءُ بِالنُّجُوم »
(Three
things that people do are parts of disbelief: slandering a person's
lineage, wailing over the dead and seeking rain by the stars.)
﴿
ٱلنَّبِىُّ أَوۡلَىٰ بِٱلۡمُؤۡمِنِينَ مِنۡ أَنفُسِہِمۡۖ وَأَزۡوَٲجُهُ
ۥۤ أُمَّهَـٰتُہُمۡۗ وَأُوْلُواْ ٱلۡأَرۡحَامِ بَعۡضُہُمۡ أَوۡلَىٰ
بِبَعۡضٍ۬ فِى ڪِتَـٰبِ ٱللَّهِ مِنَ ٱلۡمُؤۡمِنِينَ وَٱلۡمُهَـٰجِرِينَ
إِلَّآ أَن تَفۡعَلُوٓاْ إِلَىٰٓ أَوۡلِيَآٮِٕكُم مَّعۡرُوفً۬اۚ ڪَانَ
ذَٲلِكَ فِى ٱلۡڪِتَـٰبِ مَسۡطُورً۬ا ﴾
(6.
The Prophet is closer to the believers than themselves, and his wives
are their mothers. And blood relations among each other have closer
personal ties in the decree of Allah than the believers and the
Muhajirin, except that you do kindness to those brothers. This has been
written in the Book.)
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