Surah Al-Ahzab

The Confederates

Introduction

Name of Chapter and Reason for its Name

This chapter is named Surah al-Ahzab, and it contains many different rulings, Divine teachings, stories and lessons to learn and apply within our lives. From among the stories which are narrated in this chapter is that of the battle of Khandaq (also known as the battle of the Trench), or Ahzab which this chapter has been named after.

Chapter Number

Surah al-Ahzab is the 33rd chapter of the Quran.

Number of Verses

Surah al-Ahzab contains 73 verses.

Place of Revelation

Surah al-Ahzab was revealed in Medina and is thus a Madani chapter.

Content

Important Concepts in this Chapter

Verses 1-8

Fear of Allah, placing our trust in Him, the non-existence of two hearts in one body, explanation of certain rulings, and the superiority of the Prophet in relation to the believers.

The words in verse 4: ‘Allah has not put two hearts within any man,’ deny the possibility of one person being able to believe in contradictory beliefs. This verse was revealed for Zayd ibn Haritha who was the adopted son and servant of the Prophet, and the purpose of this verse was to deny that Zayd can be both an adopted and genetic son at the same time. These verses have also discussed different legal rulings such as the ruling concerning zihaar, which was a type of divorce that would occur in Arabia before the advent of Prophet Muhammad. They also discuss rulings concerning adoption, as well as inheritance and marriage in relation to adopted children in the context of Zayd ibn Haritha. In the 6th verse: ‘The Prophet is closer to the faithful than their own souls’ what is meant by ‘closer’ is that the interests of the Prophet possess more priority than those of the believers. That is, if a believer has to make a choice between their own interests and the interests of the Prophet, then those of the Prophet should be of greater priority over the personal ones.

Verses 9-27

The masses of disbelievers in the battle of Ahzab, the difficulty of those days, the flaunting of hypocrisy, unseen help, rebuke of the treacherous, and the hypocritical Abrahamic people.

The meaning of hearts in verse 10, ‘And when the eyes rolled [with fear] and the hearts leapt to the throats’ is the souls. This verse is talking about the moment when one is on the verge of death, and it describes the difficult state of people during the battle of Ahzab. Verse 21 where Allah says: ‘Certainly you have in the Messenger of Allah an excellent exemplar’ discusses the exemplary nature of the Holy Prophet. It is possible for the Prophet to be an exemplar from two perspectives: One is because of his essence, and the other is because of his characteristics. The verse goes on to state that the Prophet is an example ‘…for one who hopes in Allah…’ Also, the words in verse 28: ‘…and Allah spared the faithful of fighting…’ are indicative of the state of matters between the believers and the disbelievers, such that after the battle of Ahzab, the believers were not attacked by the disbelievers again, rather they attacked and invaded the disbelievers.

Verses 28-40

Rulings concerning the wives of the Prophet, the impossibility of any impurities associated with the Household of the Prophet, and rulings concerning adopted children.

Verse 28 which says: ‘O Prophet! Say to your wives, ‘If you desire the life of this world and its glitter, then come, I will provide for you and release you in a graceful manner’ reveals the unhappiness and dissatisfaction of some of the wives of the Prophet from the material conditions and difficulties of life with the Prophet, and thus offers them the choice between a life of pleasure by leaving the Prophet, or bearing the difficulties for a spiritual reward, as well as the influence and role that they will come to play in society. If they choose to bear these hardships, then their position will become such that they will not be comparable to any other woman as the Quran says in verse 32: ‘…You are not like any other women…’ The intended meaning of the ‘People of the Household’ in the verse 33 of this surah: ‘…Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification’ is the wives of the Prophet according to some exegetes. However, according to others this view is inaccurate because the verse uses the masculine plural pronoun to refer to the People of the Household. In Arabic, the masculine plural pronoun can be used for groups of men, or groups consisting of both genders. However, if one wants to refer specifically to a group of women only, then the feminine plural pronoun must be applied. Therefore, it seems more accurate that the People of the Household in this verseis not in reference to the wives of the Prophet.

Verses 40-48

A reminder concerning the remembrance of Allah and His guidance.

These verses make considerable mention of the believers, reminding them to remember Allah, and praise Him and congratulate them upon their belief. Remembrance of Allah is in contrast to forgetfulness of Him, and is indicative of paying attention to the Almighty. Verbal remembrance formulates just one instance of remembrance. For example, praising Allah through maintaining one’s self purity, and staying away from sins is a form of remembrance. The intended meaning of the words ‘morning and evening’ in verse 42: ‘And glorify Him morning and evening’ basically means ‘all the time.’

Verses 49-62

The rulings of marriage, specific rulings concerning marriage of the Prophet and his wives and general rulings such as those concerned with covering one’s self

In verse 50: ‘…Your wives whom you have given their rewards…,’ the intended meaning of rewards is dowry. As for verse 59 where Allah says: ‘O Prophet! Tell your wives and your daughters and the women of the faithful to draw closely over themselves their chadors [when going out],’ there is a lot of discussion over what is meant by ‘chadors or jilbaab (as the Arabic states).’ It is a garment that covers the complete body of a woman, or one that covers her head and face. This garment is smaller than a gown, is wound around the head and covers the head and a part of the chest. However, Ibn Abbas believed it to be a gown that covered the entire body from head to feet.

Verses 63-73

Questions about the Day of Resurrection, a description of the state of the deniers, a command to pursue upright words, and the entrusting of a matter to man.

The meaning of curse in verse 64: ‘Indeed Allah has cursed the faithless’ is for the accursed to be far away from the mercy of Allah. Upright words in the verse 70, ‘…and speak upright words’ means to speak justly and righteously and use words which are not useless, and thus they should be truthful. In verse 72: ‘Indeed We presented the Trust to the heavens and the earth and the mountains, but they refused to bear it, and were apprehensive of it; but man undertook it,’ that which was entrusted to man is Divine wilaayat (guardianship), though others argue that that which was entrusted upon man was the obedience of Allah.

Outstanding Verses

Verse 33: “…Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification.”

إِنَّما يُريدُ اللَّهُ لِيُذهِبَ عَنكُمُ الرِّجسَ أَهلَ البَيتِ وَيُطَهِّرَكُم تَطهيرًا As mentioned previously, some exegetes understood this verse to be specific for the wives of the Prophet; however due to the use of the masculine plural pronoun, the intent is not specific to the wives of the Prophet. There are some interesting points to note about this verse: The word, innama (انما) is used within this verse, and this word typically signifies exclusivity. Thus it implies the exclusivity or uniqueness of impurity being repelled from the People of the Household. Rationally speaking, the Household of the Prophet must either consist of his wives, or his close relatives such as the household of Aqil, Jafar or Ale Imraan. In consistency with the context in which this verse was revealed, it is specific to the Prophet, Imam Ali, his daughter Fatimah, as well as Imams Hasan and Husayn. As mentioned previously, others disagree with the interpretation that this verse is not specific to the wives of the Prophet. What follows are some interesting points mentioned within the exegeses of such scholars: This verse is evidence of the inclusion of the wives of the Prophet in the Household of the Prophet. This verse does not need to be specific only to the wives of the Prophet, it is possible that his daughter, son in-law and grandchildren were also being addressed according to some narrations from the Prophet. There are traditions narrated by Umm Salamah that the intent of “Household of the Prophet” here is his daughter, son in-law and grandchildren, and that the words were not meant for the wives of the Prophet.

Discussions on this Chapter

According to the Sunni Traditions

Verse 6: “The Prophet is closer to the faithful than their own souls, and his wives are their mothers. The blood relatives are more entitled to inherit from one another in the Book of Allah than the [other] faithful and Emigrants, barring any favour that you may do your comrades. This has been written in the Book.”

ٱلنَّبِيُّ أَوۡلَىٰ بِٱلۡمُؤۡمِنِينَ مِنۡ أَنفُسِهِمۡۖ وَأَزۡوَٰجُهُۥٓ أُمَّهَٰتُهُمۡۗ وَأُوْلُواْ ٱلۡأَرۡحَامِ بَعۡضُهُمۡ أَوۡلَىٰ بِبَعۡضٖ فِي كِتَٰبِ ٱللَّهِ مِنَ ٱلۡمُؤۡمِنِينَ وَٱلۡمُهَٰجِرِينَ إِلَّآ أَن تَفۡعَلُوٓاْ إِلَىٰٓ أَوۡلِيَآئِكُم مَّعۡرُوفٗاۚ كَانَ ذَٰلِكَ فِي ٱلۡكِتَٰبِ مَسۡطُورٗا ٦ فی الصحیح أیضا أن عمر رضی اللّه عنه قال: یا رسول اللّه، و اللّه لأنت أحب إلی من کل شی‌ء إلا من نفسی، فقال صلی اللّه علیه و سلم «لا یا عمر حتی أکون أحب إلیک من نفسک» فقال: یا رسول اللّه، و اللّه لأنت أحب إلی من کل شی‌ء حتی من نفسی، فقال صلی اللّه علیه و سلم «الآن یا عمر» و لهذا قال تعالی فی هذه الآیة النَّبِی أَوْلی بِالْمُؤْمِنِینَ مِنْ أَنْفُسِهِمْ

It has been narrated in the Sahih that Umar said, “O Messenger of Allah, I swear by Allah that you are the most beloved to me compared to all other things, except my soul.” The Prophet replied, “No, O Umar, I am even more beloved to you than your soul.” Umar thus replied, “O Prophet of Allah, by God, you are more beloved to me than all other things, even my soul.” The Prophet replied, “Now you are correct O Umar.” This is why Allah said, “The Prophet is closer to the faithful than their own souls.”

عن عبد الرحمن بن أبی عمرة، عن أبی هریرة رضی اللّه عنه عن النبی صلی اللّه علیه و سلم قال: ما من مؤمن إلا و أنا أولی الناس به فی الدنیا و الآخرة، اقرءوا إن شئتم النَّبِی أَوْلی بِالْمُؤْمِنِینَ مِنْ أَنْفُسِهِمْ فأیما مؤمن ترک مالا فلیرثه عصبته من کانوا، و إن ترک دینا أو ضیاعا فلیأتنی فأنا مولاه

It has been narrated from Abd al-Rahman ibn Abu Umra, from Abu Hurayrah, from the Prophet who said, “There is not from among the believers a person - except that I am the closest of people to him in this world and in the hereafter. Say, if you want, that the Prophet is even closer to the believers then their own souls. Whatever property a believer leaves behind, his tribe will inherit it, whoever they are. However, if a believer leaves behind the world or waste and comes to me, then I will be his master.”

Verse 25: “Allah sent back the faithless in their rage, without their attaining any advantage, and Allah spared the faithful of fighting, and Allah is All-Strong, All-Mighty.”

وَرَدَّ ٱللَّهُ ٱلَّذِينَ كَفَرُواْ بِغَيۡظِهِمۡ لَمۡ يَنَالُواْ خَيۡرٗاۚ وَكَفَى ٱللَّهُ ٱلۡمُؤۡمِنِينَ ٱلۡقِتَالَۚ وَكَانَ ٱللَّهُ قَوِيًّا عَزِيزٗا ٢٥ و فی الصحیحین من حدیث إسماعیل بن أبی خالد عن عبد اللّه بن أبی أوفی رضی اللّه عنه قال: دعا رسول اللّه صلی اللّه علیه و سلم علی‌الأحزاب فقال «اللهم منزل الکتاب سریع الحساب، اهزم الأحزاب، اللهم اهزمهم و زلزلهم»

It has been narrated in the Sahihayn from Ismail ibn Abu Khalid, from Abd Allah ibn Abu Awfa who said that the Prophet prayed during the battle of Ahzab that, “O my Lord, the revealed Book makes prompt judgements, and defeats the parties, O my Lord, defeat them and shake them.”

Verse 33: “Stay in your houses and do not display your finery with the display of the former [days of] ignorance. Maintain the prayer and pay the zakat and obey Allah and His Apostle. Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification.”

وَقَرۡنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجۡنَ تَبَرُّجَ ٱلۡجَٰهِلِيَّةِ ٱلۡأُولَىٰۖ وَأَقِمۡنَ ٱلصَّلَوٰةَ وَءَاتِينَ ٱلزَّكَوٰةَ وَأَطِعۡنَ ٱللَّهَ وَرَسُولَهُۥٓۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذۡهِبَ عَنكُمُ ٱلرِّجۡسَ أَهۡلَ ٱلۡبَيۡتِ وَيُطَهِّرَكُمۡ تَطۡهِيرٗا ٣٣ حدثنا ثابت البنانی عن أنس رضی اللّه عنه قال: جئن النساء إلی رسول اللّه فقلن: یا رسول اللّه ذهب الرجال بالفضل و الجهاد فی سبیل اللّه تعالی، فما لنا عمل ندرک به عمل المجاهدین فی سبیل اللّه تعالی، فقال رسول اللّه صلی اللّه علیه و سلم: «من قعدت- أو کلمة نحوها- منکن فی بیت‌ها، فإنها تدرک عمل المجاهدین فی سبیل اللّه تعالی»

Thaabit al-Banani narrates from Anas that a group of women came to the Prophet and said, “O Messenger of Allah, the men leave with excellence for jihad in the way of Allah, however there is nothing for us (as women) that is equivalent to the act of those who fight in the way of Allah.” The Prophet replied, “Whoever from among you sits in their house, then she has surely committed an act equivalent to that of those who fight in the way of Allah.”

أخبرنا علی بن زید عن أنس بن مالک رضی اللّه عنه قال: إن رسول اللّه صلی اللّه علیه و سلم کان یمر بباب فاطمة رضی اللّه عنها ستة أشهر إذا خرج إلی صلاة الفجر یقول: «الصلاة یا أهل البیت، إِنَّما یرِیدُ اللَّهُ لِیذْهِبَ عَنْکمُ الرِّجْسَ أَهْلَ الْبَیتِ وَ یطَهِّرَکمْ تَطْهِیراً»

Ali ibn Zayd narrates from Anas ibn Maalik, that the Prophet would pass by the door of Fatimah when he would leave for morning prayers for six months, and he would say, “I commend you to prayers O People of the Household, ‘Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification.’”

حدثنا الأوزاعی، حدثنا شداد أبو عمار قال: دخلت علی واثلة بن الأسقع رضی اللّه عنه. و عنده قوم، فذکروا علیا رضی اللّه عنه فشتموه، فشتمه معهم، فلما قاموا قال لی: شتمت هذا الرجل؟ قلت: قد شتموه فشتمته معه، ألا أخبرکم بما رأیت من رسول اللّه صلی اللّه علیه و سلم؟ قلت: بلی، قال: أتیت فاطمة رضی اللّه عنها أسألها عن علی رضی اللّه عنه، فقالت: توجه إلی رسول اللّه صلی اللّه علیه و سلم فجلست أنتظره حتی جاء رسول اللّه صلی اللّه علیه و سلم و معه علی و حسن و حسین رضی اللّه عنهم، آخذ کل واحد منهما بیده حتی دخل فأدنی علیا و فاطمة رضی اللّه عنهما، و أجلسهما بین یدیه، و أجلس حسنا و حسینا رضی اللّه عنهما کل واحد منها علی فخذه، ثم لف علیهم ثوبه أو قال کساءه، ثم تلا صلی اللّه علیه و سلم هذه الآیة إِنَّما یرِیدُ اللَّهُ لِیذْهِبَ عَنْکمُ الرِّجْسَ أَهْلَ الْبَیتِ وَ یطَهِّرَکمْ تَطْهِیراً و قال: «اللهم هؤلاءأهل بیتی، و أهل بیتی أحق».

Auzai narrates from Shaddad Abu Ammar who said that he entered upon Wathila ibn al-Asqa while he was sitting among a gathering where they mentioned Ali, and they began cursing him and he began cursing Ali along with them. Once they got up, he said to me, “Did you curse this man as well?” I said, “They cursed him and you cursed him alongside them, did I not tell you about what I saw from the Prophet.” He replied, “No.” I said, “I came to Fatimah and asked her about Ali and she said, ‘Pay attention to the Messenger of Allah,’ so I sat down and was waiting until the Prophet came along with Ali, Hasan and Husayn, and each of them grabbed the Prophet’s hand until he entered. Then he brought Ali and Fatimah close to himself and made them sit down in front of him, and he made Hasan and Husayn sit upon his thigh, then he wrapped his thobe around them and recited the verse, “Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification.” Then he continued: “O my Lord these are the People of my House, indeed they are the most righteous.”

عن أبی هریرة عن أم سلمة رضی اللّه عنها قالت: جاءت فاطمة رضی اللّه عنها إلی رسول اللّه صلی اللّه علیه و سلم ببرمة لها قد صنعت فی‌ها عصیدة، تحمل‌ها علی طبق، فوضعتها بین یدیه صلی اللّه علیه و سلم فقال: «أین ابن عمک و ابناک؟» فقالت رضی اللّه عنها فی البیت، فقال صلی اللّه علیه و سلم: «ادعیهم» فجاءت إلی علی رضی اللّه عنه فقالت: أجب رسول اللّه صلی اللّه علیه و سلم أنت و ابناک، قالت أم سلمة رضی اللّه عنها: فلما رآهم مقبلین مد صلی اللّه علیه و سلم یده إلی کساء کان علی المنامة، فمده و بسطه و أجلسهم علیه ثم أخذ بأطراف الکساء الأربعة بشماله، فضمه فوق رؤوسهم، و أومأ بیده الیمنی إلی ربه فقال «اللهم هؤلاء أهل بیتی، فأذهب عنهم الرجس و طهرهم تطهیرا».

It has been narrated from Abu Hurayrah, from Umm Salamah who said, “Fatimah came to the Prophet with a pot in which she was making pudding which she carried on a dish. She put it in the hands of the Prophet and he said, ‘Where is the son of your uncle and your two sons?’ She replied, ‘They are in the house.’ He said, ‘Call them.’ So she went to Ali and said, ‘You and your sons should respond to the Messenger of Allah.’” Umm Salma continues: “Then when he saw them come forth, he extended his hand towards a cloak that was in the room. He then spread the cloak and made them sit on it, and grabbed the four corners of the cloak with his left hand, held it above their heads and signaled with his right hand to his Lord and said, ‘O my Lord these are the People of my House, repel impurity from them and purify them with a thorough purification.” Verse 35: “Indeed the Muslim men and the Muslim women, and the faithful men and the faithful women, and the obedient men and the obedient women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women, and the charitable men and the charitable women, and the men who fast and the women who fast, and the men who guard their private parts and the women who guard, and the men who remember Allah greatly and the women who remember [Allah greatly] - Allah holds in store for them forgiveness and a great reward.”

إِنَّ ٱلۡمُسۡلِمِينَ وَٱلۡمُسۡلِمَٰتِ وَٱلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِ وَٱلۡقَٰنِتِينَ وَٱلۡقَٰنِتَٰتِ وَٱلصَّٰدِقِينَ وَٱلصَّٰدِقَٰتِ وَٱلصَّٰبِرِينَ وَٱلصَّٰبِرَٰتِ وَٱلۡخَٰشِعِينَ وَٱلۡخَٰشِعَٰتِ وَٱلۡمُتَصَدِّقِينَ وَٱلۡمُتَصَدِّقَٰتِ وَٱلصَّٰٓئِمِينَ وَٱلصَّٰٓئِمَٰتِ وَٱلۡحَٰفِظِينَ فُرُوجَهُمۡ وَٱلۡحَٰفِظَٰتِ وَٱلذَّٰكِرِينَ ٱللَّهَ كَثِيرٗا وَٱلذَّٰكِرَٰتِ أَعَدَّ ٱللَّهُ لَهُم مَّغۡفِرَةٗ وَأَجۡرًا عَظِيمٗا ٣٥ حدثنا عبد الرحمن بن شیبة قال: سمعت أم سلمة رضی اللّه عنها زوج النبی صلی اللّه علیه و سلم تقول: قلت للنبی صلی اللّه علیه و سلم ما لنا لا نذکر فی القرآن کما یذکر الرجال؟ قالت: فلم یرعنی منه ذات یوم إلا و نداؤه علی المنبر، و أنا أسرح شعری، فلففت شعری ثم خرجت إلی حجرتی حجرة بیتی، فجعلت سمعی عند الجرید فإذا هو یقول عند المنبر «یا أیها الناس إن اللّه تعالی یقول: إِنَّ الْمُسْلِمِینَ وَ الْمُسْلِماتِ وَ الْمُؤْمِنِینَ وَ الْمُؤْمِناتِ» إلی آخر الآیة.

Abd al-Rahman ibn Shaybah narrates that he heard Umm Salamah, the wife of the Prophet, say, “I said to the Prophet that why is it such that we (women) have not been mentioned in the Quran, but men have? He did not pay attention to this until one day I heard his voice from the pulpit and my hair was uncovered. So I covered my hair and left the room of my house, and put my ears against the palm branch wall as he was saying from the pulpit, ‘O People, surely Allah has said, ‘Indeed the Muslim men and the Muslim women, the faithful men and the faithful women…’’”

عن عبد الرحمن بن جبیر قال: سمعت عبد اللّه بن عمرو یقول: خرج علینا رسول اللّه صلی اللّه علیه و سلم یوما کالمودع فقال: «أنا محمد النبی الأمی- ثلاثا- و لا نبی بعدی، أوتیت فواتح الکلم و جوامعه و خواتمه، و علمت کم خزنة النار و حملة العرش، و تجوز بی، و عوفیت و عوفیت أمتی، فاسمعوا و أطیعوا ما دمت فیکم، فإذا ذهب بی فعلیکم بکتاب اللّه تعالی أحلوا حلاله، و حرموا حرامه»

Abd al-Rahman ibn Jubayr narrates from Abdullah ibn Amr that the Prophet came to us one day as if he was mild-tempered and said, “I am Muhammad, the unlettered Prophet” three times, and then he said, “And there is no Prophet after me, I have been given the openings, endings and comprehensiveness of speech. I know how to protect from the fire, and the bearings of the throne. Permission is given through me, I have been forgiven and my people have also been forgiven. So listen and obey me as long as I am among you and once I am taken away, then you must refer to the Book of Allah. Make permissible what is permissible in it, and prohibit what is prohibited in it.”

Verse 41: “O you who have faith! Remember Allah with frequent remembrance.”

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ ٱللَّهَ ذِكۡرٗا كَثِيرٗا ٤١ عن عمرو بن قیس قال: سمعت عبد اللّه بن بسر یقول: جاء أعرابیان إلی رسول اللّه صلی اللّه علیه و سلم فقال أحدهما: یا رسول اللّه أی الناس خیر؟ قال صلی اللّه علیه و سلم: «من طال عمره و حسن عمله» و قال الآخر: یا رسول اللّه إن شرائع الإسلام قد کثرت علینا، فمرنی بأمر أتشبث به، قال صلی اللّه علیه و سلم: «لا یزال لسانک رطبا بذکر اللّه تعالی»

It has been narrated from Amr ibn Qays who said that I heard Abdullah ibn Basr say, “Two Bedouins came to the Prophet and one of them said, ‘O Messenger of Allah, which type of people are the best?’ The Prophet replied, ‘Those who have extended lives and good actions.’ Then the other Bedouin said, ‘O Messenger of Allah, the laws of Islam have become too much for us, give me a command and I will stick to that.’ He replied, ‘Your tongue should not stop being moist with the remembrance of Allah.’”

Verse 53: “O you who have faith! Do not enter the Prophet’s houses unless permission is granted to you for a meal, without waiting for it to be readied. But enter when you are invited, and disperse when you have taken your meal, without settling down to chat. Indeed such conduct torments the Prophet, and he is ashamed of [asking] you [to leave]; but Allah is not ashamed of [expressing] the truth. And when you ask anything of [his] womenfolk, ask it from them from behind a curtain. That is more chaste for your hearts and their hearts. You may not torment the Apostle of Allah, nor may you ever marry his wives after him. Indeed that would be a grave [matter] with Allah.”

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَدۡخُلُواْ بُيُوتَ ٱلنَّبِيِّ إِلَّآ أَن يُؤۡذَنَ لَكُمۡ إِلَىٰ طَعَامٍ غَيۡرَ نَٰظِرِينَ إِنَىٰهُ وَلَٰكِنۡ إِذَا دُعِيتُمۡ فَٱدۡخُلُواْ فَإِذَا طَعِمۡتُمۡ فَٱنتَشِرُواْ وَلَا مُسۡتَ ٔۡنِسِينَ لِحَدِيثٍۚ إِنَّ ذَٰلِكُمۡ كَانَ يُؤۡذِي ٱلنَّبِيَّ فَيَسۡتَحۡيِۦ مِنكُمۡۖ وَٱللَّهُ لَا يَسۡتَحۡيِۦ مِنَ ٱلۡحَقِّۚ وَإِذَا سَأَلۡتُمُوهُنَّ مَتَٰعٗا فَسۡ َٔلُوهُنَّ مِن وَرَآءِ حِجَابٖۚ ذَٰلِكُمۡ أَطۡهَرُ لِقُلُوبِكُمۡ وَقُلُوبِهِنَّۚ وَمَا كَانَ لَكُمۡ أَن تُؤۡذُواْ رَسُولَ ٱللَّهِ وَلَآ أَن تَنكِحُوٓاْ أَزۡوَٰجَهُۥ مِنۢ بَعۡدِهِۦٓ أَبَدًاۚ إِنَّ ذَٰلِكُمۡ كَانَ عِندَ ٱللَّهِ عَظِيمًا ٥٣ حدثنا سلیمان بن المغیرة عن ثابت عن أنس قال: لما انقضت عدة زینب قال رسول اللّه صلی اللّه علیه و سلم لزید: «اذهب فاذکرها علی» قال: فانطلق زید حتی أتاها- قال- و هی تخمر عجین‌ها، فلما رأیتها عظمت فی صدری، و ذکر تمام الحدیث کما قدمناه عند قوله تعالی: فَلَمَّا قَضی زَیدٌ مِنْها وَطَراً و زاد فی آخره بعد قوله: و وعظ القوم بما وعظوا به. قال هاشم فی حدیثه لا تَدْخُلُوا بُیوتَ النَّبِی إِلَّا أَنْ یؤْذَنَ لَکمْ الآیة.

Sulayman ibn al-Mughayrah narrates from Thaabit, from Anas that when Zaynab had her monthly period, the Prophet said to Zayd, “Go and remind her about me.” So Zayd left until he reached her, and she had been waiting for the dough to rise. He said, “When I saw her my chest became heavy”, and he mentioned the rest of the narration, which we mentioned before ?where?, along with the verse from the Quran, ‘So when Zayd had got through with her, We wedded her to you, so that there may be no blame on the faithful in respect of the wives of their adopted sons, when the latter have got through with them, and Allah's command is bound to be fulfilled,’ then he added the following words at the end of the narration: ‘And Hishaam has mentioned in his narration the verse that, ‘Do not enter the house(s) of the Prophet except when he gives permission to you.’’”

Verse 56: “Indeed Allah and His angels bless the Prophet; ‘O you who have faith! Invoke blessings on him and invoke peace upon him in a worthy manner.’”

إِنَّ ٱللَّهَ وَمَلَٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِيِّۚ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ صَلُّواْ عَلَيۡهِ وَسَلِّمُواْ تَسۡلِيمًا ٥٦ عن ابن أبی لیلی. عن کعب بن عجرة قال: قیل یا رسول اللّه أما السلام علیک فقد عرفناه، فکیف الصلاة؟ قال: «قولوا اللهم صلی علی محمد و علی آل محمد، کما صلیت علی آل إبراهیم، إنک حمید مجید، اللهم بارک علی محمد و علی آل محمد، کما بارکت علی آل إبراهیم، إنک حمید مجید».

It has been narrated from Ibn Abu Layli, from Kab ibn Ajrah who said that it was said, “O Messenger of Allah as for sending peace upon you, we have come to understand that. But how is the grace of Allah sent?” The Prophet replied, “Say, O my Lord, send grace upon Muhammad and upon his family, just as you sent grace upon the family of Ibrahim, surely you are the most Praiseworthy and Exalted. O my Lord, send blessings upon Muhammad and upon the family of Muhammad just as you sent blessings upon the family of Ibrahim, surely you are the most Praiseworthy and Exalted.”

عن عبد اللّه بن علی بن الحسین، عن أبیه علی بن الحسین عن أبیه أن رسول اللّه صلی اللّه علیه و سلم قال: «البخیل من ذکرت عنده ثم لم یصلی علی»

It has been narrated from Abdullah ibn Ali ibn al-Husayn, from his father from Ali ibn al-Husayn, from his father that the Messenger of Allah said, “The stingy is someone who when I am mentioned (before them), he does not send blessings upon me.”

According to the Shia Traditions

Benefits of Reciting this Surah

عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِی عَبْدِ اللَّهِ قَالَ: مَنْ کانَ کثِیرَ الْقِرَاءَةِ لِسُورَةِ الْأَحْزَابِ کانَ یوْمَ الْقِیامَةِ فِی جِوَارِ مُحَمَّدٍ ص وَ أَزْوَاجِه.

It has been narrated from Abdullah ibn Sinaan from Abu Abdullah who said, “Whoever recites Surah al-Ahzab a lot, on the Day of Judgement he will be the neighbour of Prophet Muhammad and his wives.” Verse 23: “Among the faithful are men who fulfill what they have pledged to Allah. Of them are some who have fulfilled their pledge, and of them are some who still wait, and they have not changed in the least.”

مِّنَ ٱلۡمُؤۡمِنِينَ رِجَالٞ صَدَقُواْ مَا عَٰهَدُواْ ٱللَّهَ عَلَيۡهِۖ فَمِنۡهُم مَّن قَضَىٰ نَحۡبَهُۥ وَمِنۡهُم مَّن يَنتَظِرُۖ وَمَا بَدَّلُواْ تَبۡدِيلٗا ٢٣ عن عمرو بن ثابت عن أبی إسحاق عن علی بن ابی طالب قال: فَأَنْزَلَها اللَّهُ فِی وَ فِی أَصْحَابِی

Amr ibn Thaabit narrates from Abu Ishaaq from Ali ibn Abi Talib who said, “Allah revealed this verse about me and my companions.”

Verse 28: “O Prophet! Say to your wives, ‘If you desire the life of the world and its glitter, come, I will provide for you and release you in a graceful manner.’”

يَٰٓأَيُّهَا ٱلنَّبِيُّ قُل لِّأَزۡوَٰجِكَ إِن كُنتُنَّ تُرِدۡنَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا وَزِينَتَهَا فَتَعَالَيۡنَ أُمَتِّعۡكُنَّ وَأُسَرِّحۡكُنَّ سَرَاحٗا جَمِيلٗا ٢٨ و فی الکافی، بإسناده عن داود بن سرحان عَنْ أَبِی عَبْدِ اللَّهِ: «إِنَّ زَینَبَ بِنْتَ جَحْشٍ قَالَتْ: أَ یری رَسُولُ اللَّهِ صلی الله علیه و آله إِنْ خَلّی سَبِیلَنَا أَنْ لَانَجِدُ زَوْجاً غَیرَهُ؟ وَ قَدْ کانَ اعْتَزَلَ نِسَاءَهُ تِسْعاً وَ عِشْرِینَ لَیلَةً، فَلَمَّا قَالَتْ زَینَبُ الَّذِی قَالَتْ، بَعَثَ اللَّهُ- عَزَّ وَ جَلَّ- جَبْرَئِیلَ إِلی مُحَمَّدٍ صلی الله علیه و آله، فَقَالَ: «قُلْ لِأَزْواجِک إِنْ کنْتُنَّ تُرِدْنَ الْحَیاةَ الدُّنْیا وَ زینت‌ها فَتَعالَینَ أُمَتِّعْکنَّ» فقلن: بل نختار الله و رسوله و الدار الآخرة

It has been narrated in Al-Kaafi through Dawood ibn Sarhaan, from Abu Abdullah that he said, “Zaynab, the daughter of Jahsh said, ‘Does the Prophet know that if he leaves us, we will not find a spouse other than him?’ The Prophet had disassociated himself from his wives for 29 days, so when Zaynab said this, Allah sent Jibrail to the Prophet and he said, ‘If you desire the life of the world and its glitter, come, I will provide for you.’ Then the wives of the Prophet said, ‘We choose Allah and His Prophet and the Hereafter.’”

Verse 37: “When you said to him whom Allah had blessed, and whom you [too] had blessed, ‘Retain your wife for yourself, and be wary of Allah,’ and you had hidden in your heart what Allah was to divulge, and you feared the people though Allah is worthier that you should fear Him, so when Zayd had got through with her, We wedded her to you, so that there may be no blame on the faithful in respect of the wives of their adopted sons, when the latter have got through with them, and Allah’s command is bound to be fulfilled.”

وَإِذۡ تَقُولُ لِلَّذِيٓ أَنۡعَمَ ٱللَّهُ عَلَيۡهِ وَأَنۡعَمۡتَ عَلَيۡهِ أَمۡسِكۡ عَلَيۡكَ زَوۡجَكَ وَٱتَّقِ ٱللَّهَ وَتُخۡفِي فِي نَفۡسِكَ مَا ٱللَّهُ مُبۡدِيهِ وَتَخۡشَى ٱلنَّاسَ وَٱللَّهُ أَحَقُّ أَن تَخۡشَىٰهُۖ فَلَمَّا قَضَىٰ زَيۡدٞ مِّنۡهَا وَطَرٗا زَوَّجۡنَٰكَهَا لِكَيۡ لَا يَكُونَ عَلَى ٱلۡمُؤۡمِنِينَ حَرَجٞ فِيٓ أَزۡوَٰجِ أَدۡعِيَآئِهِمۡ إِذَا قَضَوۡاْ مِنۡهُنَّ وَطَرٗاۚ وَكَانَ أَمۡرُ ٱللَّهِ مَفۡعُولٗا ٣٧ و فی العیون،: فی باب مجلس الرضا عند المأمون- مع أصحاب الملل- فی حدیث یجیب فیه عن مسألة علی بن الجهم فی عصمة الأنبیاء:. قال: وَ أَمَّا مُحَمَّدٌ نَبِیهُ ص وَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ لَهُ وَ تُخْفِی فِی نَفْسِک مَا اللَّهُ مُبْدِیهِ وَ تَخْشَی النَّاسَ وَ اللَّهُ أَحَقُّ أَنْ تَخْشاهُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ عَرَّفَ نَبِیهُ أَسْمَاءَ أَزْوَاجِهِ فِی دَارِ الدُّنْیا وَ أَسْمَاءَ أَزْوَاجِهِ فِی الْآخِرَةِ وَ أَنَّهُنَّ أُمَّهَاتُ الْمُؤْمِنِینَ وَ أَحَدُ مَنْ سَمَّی لَهُ زَینَبُ بِنْتُ جَحْشٍ وَ هِی یوْمَئِذٍ تَحْتَ زَیدِ بْنِ حَارِثَةَ فَأَخْفَی ص اسم‌ها فِی نَفْسِهِ وَ لَمْ یبْدِ لَهُ لِکیلَا یقُولَ أَحَدٌ مِنَ الْمُنَافِقِینَ إِنَّهُ قَالَ فِی امْرَأَةٍ فِی بَیتِ رَجُلٍ إِنَّهَا أَحَدُ أَزْوَاجِهِ مِنْ أُمَّهَاتِ الْمُؤْمِنِینَ وَ خَشِی قَوْلَ الْمُنَافِقِینَ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ اللَّهُ أَحَقُّ أَنْ تَخْشاهُ فِی نَفْسِک.

It has been narrated in Uyoon al-Akhbar al-Ridha in the chapter on Imam al-Ridha’s session with Mamoon and various other people, in a narration where the Imam replies to Ali ibn al-Jahm’s question concerning the infallibility of the Prophets that he said, “As for Muhammad, the Prophet of Allah, and what Allah said to him that, ‘…and you had hidden in your heart what Allah was to divulge, and you feared the people though Allah is worthier that you should fear Him,’ Allah told His Prophet the names of his wives in this world and in the hereafter and that they were the mothers of the believers. One of the women who was named as his wife was Zainab binte Jahsh, however she was, during those days, the wife of Zayd ibn Haritha so the Prophet had her name hidden in his heart. He did not say anything about her so that none of the hypocrites would criticize him for claiming that a woman in the house of another man was one of his wives from among the mothers of the believers. He was afraid of what the hypocrites would say and thus Allah said that, ‘…Allah is worthier that you should fear Him.’”

Verses 41-42: “O you who have faith! Remember Allah with frequent remembrance, and glorify Him morning and evening.”

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ ٱللَّهَ ذِكۡرٗا كَثِيرٗا ٤١ وَسَبِّحُوهُ بُكۡرَةٗ وَأَصِيلًا ٤٢ و فی الخصال، عن زید الشحام قال: قَالَ أَبُو عَبْدِ اللَّهِ مَا ابْتُلِی الْمُؤْمِنُ بِشَی‌ءٍ أَشَدَّ عَلَیهِ مِنْ خِصَالٍ ثَلَاثٍ یحْرَمُهَا قِیلَ وَ مَا هُنَّ قَالَ الْمُوَاسَاةُ فِی ذَاتِ یدِهِ بِاللَّهِ وَ الْإِنْصَافُ مِنْ نَفْسِهِ وَ ذِکرُ اللَّهِ کثِیراً أَمَا إِنِّی لَا أَقُولُ لَکمْ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَکبَرُ وَ لَکنَّ ذِکرَ اللَّهِ عِنْدَ مَا أَحَلَّ لَهُ وَ ذِکرَ اللَّهِ عِنْدَ مَا حَرَّمَ عَلَیهِ.

It has been narrated in Al-Khisaal from Zayd al-Shahham that Abu Abdullah said that, “A believer is not tried by anything more severely upon him than being deprived of three qualities.” It was said, “What are they?” He said, “When a person condoles himself due to poverty; being just with other people; and mentioning Allah very much; verily I do not say to you, ‘Praised be Allah’, ‘Thanks to Allah’, ‘No God but Allah’, ‘Great be Allah’, except that Allah should be remembered alongside that which has been permitted and alongside that which has been prohibited.”

Verse 56: “Indeed Allah and His angels bless the Prophet; O you who have faith! Invoke blessings on him and invoke Peace upon him in a worthy manner.”

إِنَّ ٱللَّهَ وَمَلَٰٓئِكَتَهُۥ يُصَلُّونَ عَلَى ٱلنَّبِيِّۚ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ صَلُّواْ عَلَيۡهِ وَسَلِّمُواْ تَسۡلِيمًا ٥٦ و فی ثواب الأعمال، عن أبی المعزی عن أبی الحسن فی حدیث قال: قلت: مَا مَعْنَی صَلَاةِ اللَّهِ وَ مَلَائِکتِهِ وَ الْمُؤْمِنِینَ قَالَ صَلَاةُ اللَّهِ رَحْمَةُ اللَّهِ وَ صَلَاةُ مَلَائِکتِهِ تَزْکیةٌ مِنْهُمْ لَهُ وَ صَلَاةُ الْمُؤْمِنِینَ دُعَاءٌ مِنْهُمْ لَه.

It has been narrated in Thawab al-Amaal from Abu al-Mazi from Abu al-Hasan in a narration where it says: “I asked: ‘What is the meaning of the blessings of Allah, His angles and the believers?’ He replied: ‘The blessings of Allah are His mercy, the blessings of the angels are the pronouncement of his integrity from them, and the blessings of the believers are a prayer from them for him.’”

و فی الخصال، عن أمیر المؤمنین فی حدیث الأربعمائة قال: صَلُّوا عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ یقْبَلُ دُعَاءَکمْ عِنْدَ ذِکرِ مُحَمَّدٍ وَ دُعَائِکمْ لَهُ وَ حِفْظِکمْ إِیاه.

It has been narrated in Al-Khisaal from Imam Ali in narration number 400 that he said, “Send blessings upon Muhammad and the family of Muhammad, for surely Allah will accept your prayers when they are alongside the mention of Muhammad, and your prayers for him and your memory of him.”

أخرج أحمد و الترمذی عن الحسن بن علی أن رسول الله ص قال: الْبَخِیلُ مَنْ ذُکرْتُ عِنْدَهُ فَلَمْ یصَلِّ عَلَی

Ahmad and Tirmidhi narrated from al-Hasan ibn Ali that the Prophet said, “A stingy person is someone who when I am mentioned does not send blessings upon me.”

Verse 64: “Indeed Allah has cursed the faithless and prepared for them a blaze.”

إِنَّ ٱللَّهَ لَعَنَ ٱلۡكَٰفِرِينَ وَأَعَدَّ لَهُمۡ سَعِيرًا ٦٤ فی الکافی، بإسناده عن محمد بن سالم عن أبی جعفر فی حدیث قال: وَ لَا یلْعَنُ اللَّهُ مُؤْمِناً؛ قَالَ اللَّهُ عَزَّ وَ جَلَّ: «إِنَّ اللَّهَ لَعَنَ الْکافِرِینَ وَ أَعَدَّ لَهُمْ سَعِیراً خالِدِینَ فی‌ها أَبَداً لا یجِدُونَ وَلِیا وَ لا نَصِیراً»

It has been narrated in Al-Kafi from Muhammad ibn Saalim, from Abu Jafar in a narration where he said, “Allah does not curse a believer, Allah has said, ‘Indeed Allah has cursed the faithless and prepared for them a blaze.’”

Verse 72: “Indeed We presented the Trust to the heavens and the earth and the mountains, but they refused to bear it, and were apprehensive of it; but man undertook it. Indeed he is most unfair and senseless.”

إِنَّا عَرَضۡنَا ٱلۡأَمَانَةَ عَلَى ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَٱلۡجِبَالِ فَأَبَيۡنَ أَن يَحۡمِلۡنَهَا وَأَشۡفَقۡنَ مِنۡهَا وَحَمَلَهَا ٱلۡإِنسَٰنُۖ إِنَّهُۥ كَانَ ظَلُومٗا جَهُولٗا ٧٢ و فی نهج البلاغة: ثُمَ أَدَاءَ الْأَمَانَةِ فَقَدْ خَابَ مَنْ لَیسَ مِنْ أَهْلِهَا إِنَّهَا عُرِضَتْ عَلَی السَّمَاوَاتِ الْمَبْنِیةِ وَ الْأَرَضِینَ الْمَدْحُوَّةِ وَ الْجِبَالِ ذَاتِ الطُّولِ الْمَنْصُوبَةِ فَلَا أَطْوَلَ وَ لَا أَعْرَضَ وَ لَا أَعْلَی وَ لَا أَعْظَمَ مِنْهَا وَ لَوِ امْتَنَعَ شَی‌ءٌ بِطُولٍ أَوْ عَرْضٍ أَوْ قُوَّةٍ أَوْ عِزٍّ لَامْتَنَعْنَ وَ لَکنْ أَشْفَقْنَ مِنَ الْعُقُوبَةِ وَ عَقَلْنَ مَا جَهِلَ مَنْ هُوَ أَضْعَفُ مِنْهُنَّ وَ هُوَ الْإِنْسَانُ إِنَّهُ کانَ ظَلُوماً جَهُولا

It has been narrated in Nahj al-Balagha that, “As for the fulfillment of the Trust, surely anyone who is not of aware of it has gone wrong. Surely the Trust was presented to the built skies, the leveled earths, and the erect mountains of great length. There is nothing longer, wider, higher or greater then them. If a thing was to not be possible due to its length, width, power or strength, then they would refuse it. They demonstrated pity because of their lacking, and were sensible of that which he who was weaker than them was ignorant of. That was man, indeed he is the most unfair and senseless.” و فی الکافی، بإسناده عن إسحاق بن عمار عن رجل عن أبی عبد الله فی قول الله عز و جل: إِنَّا عَرَضْنَا الْأَمانَة عَلَی السَّماواتِ وَ الْأَرْضِ ... قَالَ هِی وَلَایةُ أَمِیرِ الْمُؤْمِنِینَ.

It has been narrated in Al-Kafi from Ishaaq ibn Ammar, from a man, from Abu Abdullah concerning the words of Allah, ‘Indeed We presented the Trust to the heavens and the earth and the mountains’ that he said, “This Trust was the wilaayat (guardianship) of Imam Ali.”