Al-Ahzaab (The Clans)
Verse 1
Table of Contents
No. 33 (Revealed in Medina)
73 Verses in 9 Sections
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
In The Name of Allah, The Beneficent, The Merciful
This Surah was revealed in Medina and contains seventy three verses.
In the fifth year of Hijrah the Jews of Medina, pagans of Mecca, and the hypocrites hidden amongst the Muslims united to fight against the Muslims. Then the Prophet (S) and his followers dug a deep ditch around Medina to defend against their attack.
This battle was designed by different groups and thus it was called ‘The Battle of Clans’, and since the Muslims dug a ditch in order to defend themselves, this battle became known as ‘The Battle of Ditch’.
On the whole, seventeen verses of this Surah are about the Battle of clans, and since in verses 20 and 22, the Arabic word /’ahzab/ (the clans) is used for three times, this Surah was called Al-’Ahzab (the clans).
In addition to the explanation concerning the Battle of Clans, there are some other matter mentioned in this Surah about ‘injurious assimilation’, divorce in the Age of Ignorance, the ordinances of adoption (adopted son), the subject of veiling of women, and paying attention to Resurrection.
The Virtue of Surah Al-’Ahzab
All knowledgeable men of Islam believe that this Surah was revealed in Medina, and, as we said before, the whole verses of it are seventy three; and since a great part of this Surah refers to ‘The Battle of Clans’, the name of Al-’Ahzab has been chosen for it.
Upon the virtue of this Surah, it is sufficient that the holy Prophet of Islam (S) in a tradition said:
“Whoever recites Surah Al-’Ahzab and teaches it to his family members…will be secure from the chastisement of the grave.”1
Imam Sadiq (as) in a tradition said:
“Whoever recites Surah Al-’Ahzab frequently, on the Hereafter Day, will be in the neighbourhood of Muhammad (S) and his Ahlul Bayt (as).”2
We have repeatedly said that these kinds of virtues and honours are not obtained by a mere recitation which is empty of any kind of contemplation and action. A recitation is needed that is the origin of contemplation, a contemplation that makes the horizon of man’s thought so bright that the rays of which appear in his deeds.
Section 1: The Prophet Muhammad’s Claim Upon the Souls of the Believers
Surah Al-’Ahzab - Verse 1
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ يا أَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ وَ لا تُطِعِ الْكافِرِينَ وَ الْمُنافِقِينَ إِنَّ اللَّهَ كانَ عَلِيماً حَكِيماً (1)
In The Name of Allah, The Beneficent, The Merciful
1. “O’ Prophet! Be in awe of Allah and do not obey the disbelievers and the hypocrites; verily Allah is All-Knowing, All-Wise.”
Occasion of Revelation
The Islamic commentators have cited different occasions of revelations here, all of which pursue one matter. One of them is that these verses have been revealed about Abusufyan and some of other chiefs of pagans and polytheists who, after the Battle of ’Uhud, asked permission from the Prophet (S) and entered Medina.
They came to the Messenger of Allah (S) accompanied with ‘Abdillah-ibn-’Ubay and some others of their friends and said:
“O Muhammad! You may dispense with vilifying our gods (the idols: Lat, ’Uzza, and Manat) and say that they will intercede their worshippers and then we will desist from you, too, and you can explain about your God whatever you want.”
This suggestion made the Prophet (S) inconvenient, so ‘Umar stood up and addressing the Messenger of Allah, said:
“Let me kill them by my sword!”
The Prophet (S) said:
“I have given them security and such a thing is impossible.”
But he (S) ordered that they should be sent out from Medina. The above holy verse was sent down and ordered the Prophet (S) not to heed such kind of suggestions.1
One of the most dangerous precipices on the way of the great leaders is the collusive suggestions that are offered from the side of the opponents. It is here that some deviate lines are created in front of the leaders which intend to send them out of the main road, and this is a great trial for them.
The pagans of Mecca and the hypocrites of Medina, for several times, tried to deviate the Prophet of Islam (S) from the line of Monotheism by their collusive suggestions, among which was the one that was said in the above occasion of revelation.
So, the first verses of Surah Al-’Ahzab were sent down and put an end to their evil plot, and invited the Prophet (S) to continue his decisive style in the way of Monotheism without the least collusion.
These noble verses totally give the Prophet (S) four important commands:
The first Divine Command: is in the field of piety and virtuousness which is a preliminary of any other good program.
It says:
“O’ Prophet! Be in awe of Allah…”
The essence of piety is one’s innate sense of responsibility and as long as this sense of responsibility does not exist, man will not go after any constructive program.
Piety is the motive of guidance and enjoying the Divine verses, as the second verse of Surah Al-Baqarah indicates, this Qur’an is the cause of guidance for the pious ones.
It is true that the last stage of piety will be earned after having faith and acting according to the commandment of Allah, but its primary stage is found before all of these issues, since if a man does not have the sense of responsibility in his self, he will not go to search about the prophets’ invitation, nor does he hearken to their words. Even the issue of “repelling the probable harm”, which the scholars of theology have mentioned as the foundation of effort for gnosis of Allah, is in fact a branch of piety.
The second command is about the negation of obeying the disbelievers and hypocrites. It says:
“…and do not obey the disbelievers and the hypocrites…”
For laying emphasis on this subject, at the end of the verse, the Qur’an says:
“…verily Allah is All-Knowing, All-Wise.”
If Allah orders you to leave obeying them, it is according to His infinite Knowledge and Wisdom; because He knows how painful afflictions and numerous harms are hidden in this obedience and collusion.
However, next to piety and sense of responsibility, the first duty is wiping out the face of the heart from the strangers and eradicating the troublesome thorns from this area.
Footnotes
Majma‘-ul-Bayan, Vol. 8, P. 234 ↩