The Surah derives its name Al-Ahzab from verse 20.
The Surah discusses three important events which are: the Battle of the Trench (or Al-Ahzab : the Clans), which took place in Shawwal, A. H. 5; the raid on Bani Quraizah, which was made in Dhil-Qa'dah, A. H. 5; and the Holy Prophet's marriage with Hadrat Zainab, which also was contracted in Dhil-Qa'dah, A. H. 5. These historical events accurately determine the period of the revelation of this Surah.
The Islamic army's setback in the Battle of Uhud (A. H. 3) that resulted from the error of the archers appointed by the Holy Prophet so boosted up the morale of the Arab pagans and the Jews and the hypocrites that they started entertaining the hope that they would soon be able to exterminate Islam and the Muslims completely. Their high state of morale can be judged from the events that occurred in the first year after Uhud. Hardly two months had passed then the tribe of Bani Asad of Najd began to make preparations for a raid on Madinah, and the Holy Prophet had to dispatch an expedition under Abu Salamah to counteract them. In Safar A. H. 4 some people of the tribes of Adal and Qarah asked the Holy Prophet to send some men to instruct them in Islam. Accordingly six of the Companions were allowed to accompany them for the purpose. But when they reached Raji (a place between Rabigh and Jeddah), they summoned Hudhail against them, who killed four of the Companions, and took the other two (Hadrat Khubaib bin Adi and Hadrat Zaid bin ad-Dathinnah) to Makkah and sold them to the enemy. Then in the same month of Safar, on the request of a chief of Bani Amir, the Holy Prophet sent another deputation of 40 (according to others, 70) preachers, consisting of the Ansar young men, to Najd. But they were also betrayed. The people of Usayyah and Ri'l and Dhakwan, tribes of Bani Sulaim, surrounded them suddenly at Bir Maunah and slew all of them. Meanwhile the Jewish tribe of Bani an-Nadir of Madinah, getting encouragement, continued to commit breaches of the treaties; so much so that in Rabi'ul Awwal, A.H. 4, they plotted against the life of the Holy Prophet himself. Then in Jamadi al-Ula, A. H. 4, Bani Thalbah and Bani Muharib, the two tribes of Bani Ghatafan, started making preparations to attack Madinah and the Holy Prophet had to go to punish them. Thus, after their setback at Uhud, the Muslims went on encountering repercussions continuously for seven to eight months.
However, it was the Holy Prophet's determination and wisdom and his great Companions' spirit of sacrifice that changed these adverse conditions completely within a short span of time. The economic boycott by the Arabs had made life hard for the people of Madinah. All the polytheistic tribes around Madinah were becoming rebellious. Inside Madinah itself the Jews and the hypocrites were beat upon mischief. But the successive steps taken by a handful of the sincere Muslims, under the leadership of the Holy Prophet, not only restored the image of strength of Islam in Arabia but also increased it manifold.
The first such step was taken immediately after the Battle of Uhud. The very next day when quite a large number of Muslims lay wounded and the martyrdom of the near and dear ones was being mourned in many houses, and the Holy Prophet himself was injured and sad at the martyrdom of his uncle, Hadrat Hamzah, he called out to the devoted servants of Islam to accompany him in pursuit of the pagans so as to deter them from returning and attacking Madinah again. The Holy Prophet's assessment was absolutely correct. He knew that, although the Quraish had retreated without taking any advantage of their almost complete victory, they would certainly regret their folly when they would halt and consider the whole matter coolly on the way, and would return to attack Madinah again. Therefore, he decided to go in pursuit of them, and 630 of of the Muslims at once volunteered to accompany him. When they reached Hamra al-Asad on the way to Makkah and camped there for three days, the Holy Prophet came to know through a sympathetic non- Muslim that Abu Sufyan had stayed at Ar-Rauha, 36 miles short of Madinah, with an army 2,978 strong: they were regretting their error and were, in fact, planning to return and attack Madinah once agaln. But when they heard that the Holy Prophet was coming in pursuit of them with an army, they lost heart and gave up their plan. Thus, not only were the Quraish deterred by this action but the other enemies living around Madinah also realized that the Muslims were being led by a person, who was highly well informed, wise and resolute, and that the Muslims were ever ready to lay down their lives at his command.(For further details, see Introduction to Surah Al-i-\`Imran and E.N. 122 thereof).
Then as soon as the Bani Asad started making Preparations for a raid on Madinah, the Holy Prophet's secret agents gave him timely information about their intention. Thus, before they could come in force to attack Madinah, he sent an army 150 strong, under Hadrat Abu Salamah (the first husband of Hadrat Umm Salamah) to punish them. They took Bani Asad by surprise, who fled in panic leaving all their possessions behind, which fell into the Muslim hands.
After this came the turn of the Bani an-Nadir. The day they plotted against the life of the Holy Prophet, and the secret was disclosed, the Holy Prophet ordered them to leave Madinah within ten days and warned that anyone who remained behind after that would be put to death. Abdullah bin Ubayy, the chief of the hypocrites of Madinah, encouraged them to defy the order and refuse to leave Madinah. He even promised to help them with 2,000 men, and assured them that the Bani Ghatafan from Najd also would come to their aid. Accordingly, the Bani an- Nadir sent word that they would not leave no matter what the Holy Prophet might do.
As soon as the time limit of ten days come to an end, the Holy Prophet laid siege to their quarters, but none of their supporters had the courage to come to their rescue. At last, they surrendered on condition that every three of them would be allowed to load a camel with whatever they could carry and go away leaving the rest of their possessions behind. Thus, the whole suburbs of the city which were inhabited by the Bani an-Nadir, and their gardens and their fortresses and other properties fell to the Muslims, and the people of this treacherous tribe became scattered in Khyber, Wad il Qura and Syria.
Then the Holy Prophet turned his attention to the Bani Ghatafan, who were preparing for a war against Madinah. He took 400 of the Muslims and overtook them at Dhat ar-Riqa. They were so taken by surprise that they fled their houses without a struggle and took refuge in the mountains.
After this in Shaban A. H. 4, the Holy Prophet went forth to Badr to fight Abu Sufyan. At the end of the Battle of Uhud, he had challenged the Holy Prophet and the Muslims, saying, "We shall again meet you in combat at Badr next year." In reply the Holy Prophet announced through a Companion: "All right: we accept your challenge." Accordingly, at the appointed time he reached Badr with 1,500 of the Muslims. From the other side, Abu Sufyan left Makkah with an army of 2,000 men, but could not have the courage to march beyond Marr-az-Zahran (modern, Wadi Fatimah). The Holy Prophet waited for him at Badr for eight days; the Muslims during these days did profitable business with a trading party. This incident help- ed more than restore the image of strength of the Muslims that had been tarnished at Uhud. It also made the whole of Arabia realize that the Quraish alone could no longer resist Muhammad (upon whom be Allah's peace and blessings). (Please also refer to E.N. 124 of Al-i-\`Imran).
This image and position of the Muslims was further strengthened by another event. Dumat al-Jandal (modern, Al-Jauf) was an important place at the border between Arabia and Syria. When the caravans of the Arabs, trading between Iraq in the south and Syria and Egypt in the north, passed that way, they were harassed and looted by the natives. In Rabi al- Awwal, A. H. 5, the Holy Prophet himself went to punish them with an army of 1,000 men. They could not muster up courage to come out and fight him and, therefore, fled the place. This caused the whole of northern Arabia to dread the power of Islam, and the tribes began to realize that the great power emerging from Al-Madinah was formidable and could no longer be resisted by one or a few of the tribes.
Such were the conditions when the Battle of the Trench took place. It was in fact a combined raid by many of the Arab tribes, who wanted to crush the power of Madinah. It had been instigated by the leaders of the Bani an-Nadir, who had settled in Khyber after their banishment from Madinah. They went round to the Quraish and Ghatafan and Hudhail and many other tribes and induced them to gather all their forces together and attack Madinah jointly. Thus, in Shawwal, A. H. 5, an unprecedentedly large army of the Arab tribes marched against the small city of Madinah. From the north came Jews of Bani an-Nadir and Bani Qainuqa who after their banishment from Madinah, had settled in Khaiber and Wad il Qura. From the east advanced the tribes of Ghatafan, Bani Sulaim, Fazarah, Murrah, Ashja, Sad, Asad, etc. and from the south the Quraish, along with a large force of their allies. Together they numbered from ten to twelve thousand men.
Had it been a sudden attack, it would have been disastrous. But the Holy Prophet was not unaware of this in Madinah. His intelligence men and the sympathizers of the Islamic movement and the people influenced by it were present in every tribe, who kept him informed of the enemy's movements. Even before the enemy could reach his city, he got a trench dug out on the north-west of Madinah in six days, and having the Mount Salat their back, took up a defensive position with 3,000 men in the protection of the Trench. To the south of Madinah there were many gardens (even now there are) so that it could not be attacked from that side. To the east there are lava rocks which are impassable for a large army. The same is the case with the south western side. The attack, therefore, could be made only from the eastern and western sides of the Uhud, which the Holy Prophet had secured by digging a trench. The disbelievers were not at all aware that they would have to counter the trench outside Madinah. This kind of a defensive stratagem was unknown to the Arabs. Thus, they had to lay a long siege in winter for which they had not come prepared.
After this, only one alternative remained with the disbelievers: to incite the Jewish tribe of Bani Quraizah, who inhabited the south eastern part of the city, to rebellion. As the Muslims had entered a treaty with them that in case of an attack on Madinah they would defend the city along with them, the Muslims had made no defensive arrangement there and had even sent their families to take shelter in the forts situated on that side. The invaders perceived this weakness of the Islamic defenses. They sent Huyayy bin Akhtab, the Jewish leader of the Bani an-Nadir, to the Bani Quraizah so as to induce them to break the treaty and join the war. In the beginning, they refused to oblige and said that they had a treaty with Muhammad (upon whom be Allah's peace) who had faithfully abided by it and given them no cause for complaint. But when Ibn Akhtab said to them, "Look, I have summoned the united force of entire Arabia against him: this is a perfect opportunity to get rid of him. If you lose it, you will never have another opportunity," the anti Islamic Jewish mind prevailed over every moral consideration and the Bani Quraizah were persuaded to break the treaty.
The Holy Prophet received news of this. He at once told Sad bin Ubadah, Sad bin Muadh, Abdullah bin Rawahah and Khawwat bin Jubair, chiefs of the Ansar, to go and find out the truth. He advised them that if they found Bani Quraizah still loyal to the treaty, they should return and say so openly before the Muslim army; however, if they found that they were bent upon treachery they should only inform him so that the common Muslims would not be disheartened. On reaching there the Companions found the Bani Quraizah fully bent on mischief They told the Companions openly, "There is no agreement and no treaty between us and Muhammad." At this they returned to the Islamic army and submitted their report to the Holy Prophet, saying, "'Adal and Qarah." That is, "The Quraizah are bent upon doing what the Adal and Qarah had done with the preachers of Islam at Raji."
This news spread among the Muslims and caused great consternation among them, for they had been encircled and their city had been endangered on the side where there existed no defensive arrangement and where they had also sent their families to take shelter in the forts. This further increased the activities of the hypocrites and they started making psychological attacks to break the morale of the Muslims. One said, "How strange! We were being foretold that the lands of Caesar and Chosroes would fall to us, but here we are that not one of us can go out even to relieve himself." Another one asked for permission to leave his post at the Trench so that he could go and protect his own house which was in danger. Another one started making secret propaganda to the effect: "Settle your affair with the invaders yourselves and hand over Muhammad to them." This was a highly critical hour of trial, which exposed every person who harbored any hypocrisy in his heart. Only the true and sincere Muslims remained firm and steadfast in their resolve and devotion.
In the meantime Nuaim bin Masud, a member of the Ashja branch of the Ghatafan tribe, became a Muslim and came before the Holy Prophet and submitted: "No one as yet knows that I have embraced Islam: You can take from me whatever service you please." The Holy Prophet replied: "Go and sow the seeds of discord among the enemy."' So, first of all, Nu'aim went to the Quraizah with whom he was on friendly terms, and said to them, "The Quraish and the Ghatafan can become wearied of the siege and go back, and they will lose nothing, but you have to live here with the Muslims. Just consider what will be your position if the matter turns that way. Therefore, I would advise you not to join the enemy until the outsiders should send some of their prominent men as hostages to you." This had the desired effect upon the Bani Quraizah and they decided to demand hostages from the united front of the tribes. Then he went to the chiefs of the Quraish and the Ghatafan and said to them, "The Bani Quraizah seem to be slack and irresolute. May be they demand some men as hostage from you, and then hand them over to Muhammad (upon whom be Allah's peace) to settle their affair with him. Therefore, be very firm and cautious in your dealing with them." This made the leaders of the united front suspicious of Bani Quraizah. and they sent them a message, saying, "We are tired of the long siege; let there be a decisive battle; let us, therefore, make a general assault simultaneously from both the sides." The Bani Quraizah sent back the word, saying, "We cannot afford to join the war unless you hand over some of your prominent men to us as hostages." The leaders of the united front became convinced that what Nuaim had said was true. They refused to send hostages. And the Bani Quraizah, on the other side, also felt that Nuaim had given them the correct counsel. Thus, the strategy worked: it divided the enemy against itself.
The siege was prolonged for more than 25 days. It was winter. The supply of food and water and forage was becoming more and more scarce everyday and division in the camp was also a great strain on the state of morale of the besiegers. Then, suddenly one night a severe windstorm accompanied by thunder and lightning hit the camp. It added to the cold and darkness. The wind overthrew the tents and put the enemy in disarray. They could not stand this severe blow of nature. They left the battleground even during the night and returned to their homes. When the Muslims awoke in the morning, there was not a single enemy soldier to be seen on the battlefield. The Holy Prophet, finding the battlefield completely empty, said: "The Quraish will never be able to attack you after this: now you will take the offensive." This was a correct assessment of the situation. Not only the Quraish but the united front of all the enemy tribes had made their final assault against Islam and had failed. Now they could no longer dare invade Madinah; now the Muslims were on the offensive.
When the Holy Prophet returned from the Trench, Gabriel came to him in the early afternoon with the Divine Command the the Muslims should not lay aside the arms yet but should deal with the Bani Quraizah as well. On receipt of this Command, the Holy Prophet got announced: "Everyone who is steadfast in obedience should not offer his Asr Prayer till he reaches the locality of the Bani Quraizah." Immediately after this, he dispatched Hadrat Ali with a contingent of soldiers as vanguard towards the Quraizah. When they reached there, the Jews climbed on to their roof tops and started hurling abuses on the Holy Prophet and the Muslims, but their invectives could not save them from the consequences of their treachery. They had committed breach of the treaty right at the most critical moment of the war, joined hands with the invaders and endangered the entire population of Madinah. When they saw the contingent of Hadrat Ali, they thought that they had come only to overawe them. But when the whole Islamic army arrived under the command of the Holy Prophet himself and laid siege to their quarters, they were very frightened. They could not stand the severity of the siege for more than two or three weeks. At last, they surrendered themselves to the Holy Prophet on the condition that they would accept whatever decision Hadrat Sad bin Muadh, the chief of the Aus, would give. They had accepted Hadrat Sad as their judge because in the pre-Islamic days the Aus and the Quraizah had been confederates and they hoped that in view of the past ties he would help them quit Madinah as had happened in the case of the Bani Qainuqa and the Bani an-Nadir before. The people of the Aus themselves wished that Hadrat Sad treat their previous allies leniently. But Hadrat Sad had just experienced and seen how the two Jewish tribes who had been allowed to leave Madinah previously had instigated the other tribes living around Madinah and summoned the united front of ten to twelve thousand men against the Muslims. He was also aware how treacherously this last Jewish tribe had behaved right on the occasion when the city was under attack from outside and threatened the safety of the whole of its population. Therefore, he decreed that all the male members of the Quraizah should be put to death, their women and children taken prisoners, and their properties distributed among the Muslims. The sentence was carried out duly. When the Muslims entered their strongholds they found that the treacherous people had collected 1,500 swords, 300 coats of mail, 2,000 spears and 1,500 shields in order to join the war. If Allah's succor had not reached the Muslims, all this military equipment would have been used to attack Madinah from the rear right at the time when the polytheists were making preparations for a general assault on the Muslims after crossing the Trench. After this disclosure there remained no doubt that the decision of Hadrat Sad concerning those people was absolutely correct.
Though the period of two years between the Battles of Uhud and the Trench was a period of disturbance and turmoil and the Holy Prophet and his Companions could hardly relax in peace and security even for a day, the work of reform as a whole and the reconstruction of the Muslim society continued uninterrupted. This was the time when the Islamic laws pertaining to marriage and divorce were complemented; the law of inheritance was introduced, drinking and gambling were prohibited, and the new laws and regulations concerning many other aspects of the economic and social life were enforced.
In this connection, an important thing that needed to be reformed was the question of the adoption of a son. Whoever was adopted by the Arabs as a son was regarded as one of their own offspring: he got share in inheritance; he was treated like a real son and real brother by the adopted mother and the adopted sister; he could not marry the daughter of his adopted father and his widow after his death. And the same was the case if the adopted son died or divorced a wife. The adopted father regarded the woman as his real daughter-in-law. This custom clashed in every detail with the laws of marriage and divorce and inheritance enjoined by Allah in Surahs Al-Baqarah and An-Nisa. It made a person who could get no share in inheritance entitled to it at the expense of those who were really entitled to it. It prohibited marriage between the men and the women who could contract marriage perfectly lawfully. And, above all, it helped spread the immoralities which the Islamic Law wanted to eradicate. For a real mother and a real sister and a real daughter cannot be like the adopted mother and the adopted sister and the adopted daughter, however one may try to sanctify the adopted relations as a custom. When the artificial relations endued with customary sanctity are allowed to mix freely like the real relations, it cannot but produce evil results. That is why the Islamic law of marriage and divorce, the law of inheritance and the law of the prohibition of adultery required that the concept and custom of regarding the adopted son as the real son should be eradicated completely.
This concept, however, could not be rooted out by merely passing a legal order, saying, The adopted son is not the real son. The centuries old prejudices and superstitions cannot be changed by mere word of mouth. Even if the people had accepted the command that these relations were not the real relations, they would still have looked upon marriage between the adopted mother and the adopted son, the adopted brother and the sister, the adopted father and the daughter, and the adopted father- in-law and the daughter-in- law odious and detestable. Moreover, there would still exist some freedom of mixing together freely. Therefore, it was inevitable that the custom should be eradicated practically, and through the Holy Prophet himself. For no Muslim could ever conceive that a thing done by the Holy Prophet himself, and done by him under Allah's Command, could be detestable. Therefore, a little before the Battle of the Trench, the Holy Prophet was inspired by Allah that he should marry the divorced wife of his adopted son, Zaid bin Harithah (may Allah be pleased with him), and he acted on this Command during the siege of the Bani Quraizah. (The delay probably was caused for the reason that the prescribed waiting period had not yet ended, and in the meantime the Holy Prophet had to become busy in the preparation for war).
As soon as the marriage was contracted, there arose a storm of propaganda against the Holy Prophet. The polytheists, the hypocrites and the Jews, all were burning with jealousy at his triumphs which followed one after the other. The way they had been humbled within two years after Uhud, in the Battle of the Trench, and in the affair of the Quraizah, had made them sore at heart. They had also lost hope that they could ever subdue him on the battlefield. Therefore, they seized the question of this marriage as a god send for themselves and thought they would put an end to his moral superiority, which was the real secret of his power and success. Therefore, stories were concocted that Muhammad, God forbid, had fallen in love with his daughter-in-law, and when the son had come to know of this, he divorced his wife, and the father married his daughter-in-law. The propaganda, however, was absurd on the face of it. Hadrat Zainab was the Holy Prophet's first cousin. He had known her from childhood to youth. So, there could be no question of his falling in love with her at first sight. Then he himself had arranged her marriage with Hadrat Zaid under his personal influence, although her whole family had opposed it. They did not like that a daughter of the noble Quraish should be given in marriage to a freed slave. Hadrat Zainab herself was not happy at this arrangement. But everyone had to submit to the Holy Prophet's command. The marriage was solemnized and a precedent was set in Arabia that Islam had raised a freed slave to the status of the Quraishite nobility. If the Holy Prophet had in reality any desire for Hadrat Zainab, there was no need of marrying her to Hadrat Zaid; he himself could have married her. But in spite of all this, the shameless opponents invented stories of love, spread them with great exaggeration and publicized them so vehemently that even some Muslims also began to accept them as true.
The fact that the tales invented by the enemies also became topics of conversation among the Muslims was a clear sign that the element of sensuality in society had crossed all limits. If this malady had not been there, it was not possible that minds would have paid any attention whatever to such absurd and disgusting stories about a righteous and pure person like the Holy Prophet. This was precisely the occasion when the reformative Commandments pertaining to the law of Hijab or Purdah were first enforced in the Islamic society. These reforms were introduced in this Surah and complemented a year later in Surah An-Nur, when a slander was made on the honor of Hadrat Aishah.(For further details, see Introduction to Surah An-Nur).
There were two other problems which needed attention at that time. Though apparently they pertained to the Holy Prophet's domestic life, it was necessary to resolve them for the domestic and mental peace of the person, who was exerting every effort to promote the cause of Allah's Religion and was day and night absorbed in this great mission. Therefore, Allah took these two problems also officially in His own hand.
The first problem was that economically the Holy Prophet at that time was in straitened circumstances. During the first four years he had no source of income whatever. In 4 A. H. after the banishment of the Bani an-Nadir, a portion of their evacuated lands was reserved for his use by the Command of Allah, but it was not enough for his family requirements. On the other hand, the duties of the office of Prophethood were so onerous that they were absorbing all his energies of the mind and body and heart and every moment of his time, and he could not make any effort at all for earning his livelihood. In conditions such as these when his wives happened to disturb his mental peace because of economic hardships he would feel doubly strained and taxed.
The other problem was that before marrying Hadrat Zainab, he had four wives already in the houses: Hadrat Saudah, Hadrat Aishah, Hadrat Hafsah, and Hadrat Umm Salamah. Hadrat Zainab was his fifth wife. At this the opponents raised the objection, and the Muslims also started entertaining doubts, that as for others it had been forbidden to keep more than four wives at a time, but how the Holy Prophet himself had taken a fifth wife also.
These were the questions that were engaging the attention of the Holy Prophet and the Muslims at the time Surah Al-Ahzab was revealed, and replies to the same form the subject matter of this Surah.
A perusal of the theme and the background shows that the Surah is not a single discourse which was sent down in one piece but it consists of several injunctions and commandments and discourses, which were sent down, one after the other, in connection with the important events of the time, and then were put together in one Surah. Its following parts stand out clearly distinguished from one another:
Verses 1-8 seem to have been sent down before the Battle of the Trench. Their perusal, keeping the historical background in view, shows that at the time of their revelation Hadrat Zaid had already divorced Hadrat Zainab. The Holy Prophet was feeling the necessity that the concepts and customs and superstitions of ignorance concerning the adoption of the son should be eradicated, and he was also feeling that the delicate and deep sentiments the people cherished about the adopted relations merely on emotional grounds would not be rooted out until he himself took the initiative to eradicate the custom practically. But at the same time he was hesitant and considering seriously that if he married the divorced wife of Hadrat Zaid then, the hypocrites and the Jews and the mushriks who were already bent on mischief would get a fresh excuse to start a propaganda campaign against Islam. This was the occasion of the revelation of vv. 1-8.
In verses 9-27 an appraisal has been made of the Battle of the Trench and the raid against the Bani Quraizah. This is a clear proof that these verses were sent down after these events.
The discourse contained in vv. 28-35 consists of two parts. In the first part, Allah has given a notice to the wives of the Holy Prophet, who were being impatient of the straitened circumstances, to the effect:"Choose between the world and its adornments, and Allah, His Prophet and the Hereafter. If you seek the former, you should say so openly: you will not be kept back in hardship even for a day, but will be sent off gracefully. And if you seek the latter, you should cooperate with Allah and His messenger and bear patiently." In the second part, initial steps were taken towards the social reforms whose need was being felt by the minds moulded in the Islamic pattern themselves. In this regard, reform was started from the house of the Holy Prophet himself and his wives were commanded to avoid behaving and conducting themselves in the ways of the pre Islamic days of ignorance, ,to remain in their houses with dignity, and to exercise great caution in their conversation with the other men. This was the beginning of the Commandments of Purdah.
Verses 36-48 deal with the Holy Prophet's marriage with Hadrat Zainab. In this section the opponents' objection about this marriage have been answered; the doubts that were being created in the minds of the Muslims have been removed; the Muslims have been acquainted with the Holy Prophet's position and status; and the Holy Prophet himself has been counseled to exercise patience on the false propaganda of the disbelievers and the hypocrites.
In verse 49 a clause of the law of divorce has been laid down. This is a unique verse which was sent down on some occasion probably in connection with the same events.
In verses 50-52 a special regulation of marriage has been laid down for the Holy Prophet, which points out that he is an exception to the several restrictions that have been imposed on the other Muslims in regard to marital life.
In verses 53-55 the second step was taken towards social reform. It consists of the following injunctions: Restriction on the other men to visit the houses of the Holy Prophet's wives; Islamic etiquette concerning visits and invitations; the law that only the near relatives could visit the holy wives in their houses; as for the other men, they could speak to or ask them a thing from behind a curtain; the injunction that the Holy Prophet's wives were forbidden for the Muslims like their mothers; and none could marry any of them after him.
In verses 56-57 warning was given to stop criticizing the Holy Prophet's marriage and his domestic life, and the believers instructed not to indulge in fault finding like the enemies of Islam, but to invoke the blessings of Allah for their Prophet; moreover, they were instructed that they should avoid falsely accusing one another even among themselves, not to speak of the person of the Prophet.
In verse 59 the third step for social reform was taken. All the Muslim women were commanded that they should come out well covered with the outer garments and covering their faces whenever they came out of their houses for a genuine need.
After this till the end of the Surah the hypocrites and other foolish and mean people have been rebuked for the propaganda that they were carrying on at that time against Islam and the Muslims.
En el nombre de Allah, el Misericordioso, el Compasivo.
¡Profeta! Teme a Allah y no obedezcas a los incrédulos ni a los hipócritas, realmente Allah es Conocedor, Sabio.
Sigue lo que se te inspira procedente de tu Señor, es cierto que Allah está perfectamente informado de lo que hacéis.
Y abandónate en Allah, Allah basta como Protector.
Allah no puso dos corazones en el interior del hombre, ni hizo que vuestras esposas repudiadas* fueran vuestras madres, ni que vuestros hijos adoptivos fueran hijos vuestros. Ésas son las palabras que salen de vuestras bocas, pero Allah dice la verdad y muestra el camino.
Es más justo ante Allah que (a vuestros hijos adoptivos) los llaméis con los nombres de sus padres, pero si no conocierais a sus padres... son vuestros hermanos en la Creencia y vuestros allegados. No tenéis culpa en aquello que hagáis por error sino en el propósito de vuestro corazón. Allah es Perdonador, Compasivo.
El Profeta, para los creyentes, está antes que ellos mismos; y sus esposas son sus madres. Y aquellos a los que les unen lazos de consanguinidad están antes los unos para los otros, en el Libro de Allah, que los demás creyentes y los que emigraron, sin excluir lo que de bien hagáis a vuestros amigos. Esto está escrito en el Libro.
Y cuando hicimos que los profetas aceptaran su compromiso. El tuyo, el de Nuḥ, el de Ibrahim, el de Musa y el de ‘Isa, hijo de Mariam. Les hicimos aceptar un compromiso firme.
Para que los veraces respondieran de su veracidad. Para los incrédulos ha preparado un doloroso castigo.
¡Vosotros que creéis! Recordad la gracia de Allah con vosotros cuando vino a vosotros un ejército y mandamos contra ellos un viento y ejércitos que no veíais.* Allah ve lo que hacéis.
Cuando os vinieron desde arriba y desde abajo y los ojos se salían de las órbitas, los corazones llegaban hasta la garganta y hacíais suposiciones sobre Allah.
Allí los creyentes fueron puestos a prueba y temblaron intensamente.
Cuando los hipócritas y aquellos en cuyos corazones hay una enfermedad decían: Lo que Allah y Su Mensajero nos han prometido es un engaño.
Y cuando un grupo de ellos dijo: ¡Gente de Yazrib* no tenéis donde estableceros, volveos! Hubo algunos que pidieron dispensa al Profeta diciendo: Nuestras casas están desnudas*. Pero no estaban desnudas, sino que querían huir.
Si les hubieran entrado por los flancos y a continuación les hubieran pedido que renegaran de su creencia, lo habrían hecho sin demasiado reparo.
Y sin embargo antes habían pactado con Allah que no volverían la espalda. El compromiso con Allah puede ser exigido.
Di: Huir no os serviría de nada, si huís de la muerte o de matar; y aún si lo hicierais, disfrutaríais por poco tiempo.
Di: ¿Quién os protegerá de Allah si Él quiere un mal para vosotros o si quiere una misericordia? Fuera de Allah no encontrarán quien los proteja ni quien los defienda.
Allah sabe quiénes son los que de entre vosotros ponen obstáculos y les dicen a sus hermanos: ¡Venid a nosotros! Y están poco tiempo en combate.
Son mezquinos con vosotros; y cuando aparece el miedo, los ves que te miran con los ojos dando vueltas como el que está en trance de muerte. Y cuando el miedo se aleja, os hieren con sus afiladas lenguas, codiciosos de los bienes. Ésos no han creído y Allah ha hecho que sus acciones sean inútiles. Eso es simple para Allah.
No creen que los coligados se hayan marchado. Y si vinieran (de nuevo), ellos desearían estar en el desierto con los beduinos, preguntando las noticias sobre vosotros. Y en caso de estar entre vosotros combatirían lo mínimo.
Realmente en el Mensajero de Allah tenéis un hermoso ejemplo para quien tenga esperanza en Allah y en el Último Día y recuerde mucho a Allah.
Y cuando los creyentes vieron a los coligados, dijeron: Esto es lo que Allah y Su Mensajero nos habían prometido. Allah y Su Mensajero han dicho la verdad. Y no hizo sino infundirles más creencia y sometimiento.
Entre los creyentes hay hombres que han sido fieles a su compromiso con Allah, algunos han cumplido ya su compromiso y otros esperan sin haber variado en absoluto.
Para que Allah recompense a los veraces por su lealtad y castigue a los hipócritas si quiere o les acepte el arrepentimiento, es cierto que Allah es Perdonador, Compasivo.
Allah ha devuelto a los que se niegan a creer su propio odio; no han conseguido ningún bien. Allah les basta a los creyentes en el combate, Allah es Fuerte, Irresistible.
Hizo bajar de sus fortificaciones a aquellos de la gente del Libro que les habían ayudado y arrojó el terror en sus corazones. A unos los matasteis y a otros los tomasteis cautivos*.
Y os hizo heredar su tierra, casas y riquezas; además de una tierra que aún no habéis pisado. Allah tiene poder sobre todas las cosas.
¡Profeta! Di a tus esposas: Si queréis la vida del mundo y sus apariencias, venid que os dé algún provecho y os deje ir con toda delicadeza.
Pero si queréis a Allah y a Su Mensajero y la morada de la Última Vida... es verdad que Allah ha preparado para aquellas de vosotras que actúen con rectitud una inmensa recompensa.
¡Oh mujeres del Profeta! la que de vosotras cometa algún acto evidente de indecencia, le será doblado el castigo. Esto es simple para Allah.
La que de vosotras sea obediente a Allah y a Su Mensajero y actúe con rectitud, le daremos su recompensa dos veces y le prepararemos una generosa provisión.
¡Mujeres del Profeta! No sois como cualquier otra mujer; si tenéis temor (de Allah). Así pues no seáis suaves al hablar de manera que aquel en cuyo corazón hay una enfermedad pueda sentir deseo; hablad con palabras adecuadas.
Y permaneced en vuestras casas, no os adornéis con los adornos del tiempo de la ignorancia, estableced el ṣalat y entregad el ẓakat y obedeced a Allah y a Su Mensajero. Allah sólo quiere que se mantenga alejado de vosotros* lo impuro ¡Oh gente de la casa! y purificaros totalmente.
Y recordad los signos de Allah y la Sabiduría que se mencionan en vuestras casas; es verdad que Allah es Sutil y está perfectamente informado.
Es verdad que a los musulmanes y a las musulmanas, a los creyentes y a las creyentes, a los obedientes y a las obedientes, a los veraces y a las veraces, a los pacientes y a las pacientes, a los humildes y a las humildes, a los que dan con franqueza y a las que dan con sinceridad, a los que ayunan y a las que ayunan, a los que guardan sus partes íntimas y a las que las guardan y a los que recuerdan mucho a Allah y a las que recuerdan; Allah les ha preparado un perdón y una enorme recompensa.
No corresponde a ningún creyente ni a ninguna creyente elegir cuando Allah y Su Mensajero han decidido algún asunto. Quien desobedezca a Allah y a Su Mensajero, se habrá extraviado en un extravío indudable.
Y cuando le dijiste a aquel a quien Allah había favorecido y al que tú también habías favorecido: quédate con tu esposa y teme a Allah, mientras escondías en tu alma, por temor a los hombres, lo que Allah mostraría después, cuando Allah es más digno de ser temido. De manera que cuando Ẓaid hubo terminado con lo que le unía a ella te la dimos como esposa para que los creyentes no tuvieran ningún impedimento en poder casarse con las mujeres de sus hijos adoptivos, siempre que éstos hubieran terminado lo que les unía a ellas. La orden de Allah es un hecho.*
No hay ninguna falta sobre el Profeta en lo que Allah ha hecho preceptivo* para él, así ha sido la práctica constante de Allah con los que ya pasaron. El Mandato de Allah es un decreto fijado.
Los que transmiten los mensajes de Allah y Le temen, y no temen a nadie excepto a Allah. Y Allah basta para llevar la cuenta.
Muḥammad no es el padre de ninguno de vuestros hombres sino que es el Mensajero de Allah y el Sello de los Profetas. Y Allah es Conocedor de todas las cosas.
¡Vosotros que creéis! Recordad a Allah invocándolo mucho.
Y glorificadlo mañana y tarde.
Él es Quien os bendice, así como Sus ángeles (piden por vosotros) para sacaros de las tinieblas a la luz. Y con los creyentes es Compasivo.
El día en que se encuentren con Él, el saludo que recibirán será: Paz. Y les habrá preparado una generosa recompensa.
¡Oh Profeta! Es verdad que te hemos enviado como testigo, anunciador de buenas nuevas y advertidor.
Y para llamar a Allah con Su permiso y como una lámpara luminosa.
Y anuncia a los creyentes la buena noticia de que tendrán procedente de Allah abundante favor.
Y no obedezcas a los incrédulos ni a los hipócritas ni hagas caso de sus ofensas* y abandónate en Allah; Allah basta como Protector.
¡Vosotros que creéis! Cuando desposéis a las creyentes y luego las divorciéis antes de haberlas tocado, no tenéis que contar ningún periodo de espera. Dadles algo de provecho y dejadlas ir con delicadeza.
¡Profeta! Te hacemos lícitas tus esposas, a las que diste sus correspondientes dotes, y las que tu diestra posea entre las que Allah te haya dado como botín; y las hijas de tus tíos maternos y las de tus tías maternas que hayan emigrado contigo y cualquier mujer creyente que se ofrezca al Profeta, si el Profeta quiere tomarla en matrimonio. Esto es exclusivo para ti, no para los creyentes. Sabemos lo que les hemos hecho preceptivo a ellos en lo referente a sus esposas y las que sus diestras poseen. Para que no haya falta sobre ti. Y Allah es Perdonador, Compasivo.
Deja postergada a la que quieras de ellas y une a ti a la que quieras. Y si deseas alguna que hayas mantenido alejada no hay mal en ello para ti. Esto es más conveniente para que sus ojos se refresquen (se consuelen) y no se entristezcan, y estén satisfechas con lo que les des. Allah conoce lo que hay en vuestros corazones. Allah es Conocedor, Indulgente.*
Más allá de esto no son lícitas para ti las mujeres*, ni que dejes a una de tus esposas para sustituirla por otra, aunque te admire su belleza; a excepción de las que posea tu diestra. Allah está Atento a todas las cosas.
¡Vosotros que creéis! No entréis en las habitaciones del Profeta a menos que os dé permiso y os invite a comer, pero no estéis esperando la ocasión. No obstante si sois invitados entrad, y una vez hayáis comido retiraos y no os quedéis hablando con familiaridad; realmente esto importuna al Profeta pero le da vergüenza decíroslo. Sin embargo Allah no se avergüenza de la verdad. Y cuando les pidáis a ellas algún menester, hacedlo desde detrás de una cortina, esto es más puro para vuestros corazones y para los suyos. No es propio de vosotros causar ningún perjuicio al Mensajero de Allah. Y cuando él ya no esté, no os caséis jamás con sus esposas, realmente esto es grave ante Allah.
Tanto si mostráis algo como si lo mantenéis escondido... Allah es Conocedor de todas las cosas.
No hay inconveniente para ellas* en cuanto a sus padres, hijos, hermanos, hijos de sus hermanos y de sus hermanas, las mujeres que sean de las suyas* y los esclavos que posean. Y que teman a Allah, es cierto que Allah es Testigo de todas las cosas.
Es verdad que Allah y Sus ángeles hacen oración por el Profeta*. ¡Vosotros que creéis! Haced oración por él y saludadlo con un saludo de paz.
Los que ofenden a Allah y a Su Mensajero, Allah los maldecirá en esta vida y en la Otra. Ha preparado para ellos un castigo infame.
Y los que ofenden a los creyentes y a las creyentes sin que lo que dicen sea cierto, habrán cargado con una calumnia y un delito indudable.
¡Profeta! Di a tus esposas e hijas y a las mujeres de los creyentes que se cubran desde arriba con sus vestidos. Esto es lo más adecuado para que se las reconozca y no se las ofenda. Allah es Perdonador, Compasivo.
Si los hipócritas, los que tienen una enfermedad en el corazón, los tendenciosos de Medina; no dejan su actitud, te daremos poder sobre ellos* y luego no serán vecinos tuyos en ella sino por poco tiempo.
Malditos, donde quiera que se dé con ellos serán capturados y matados implacablemente.
Práctica constante de Allah con los que ya pasaron. Y no encontrarás en el modo de actuar de Allah ningún cambio.
La gente te pregunta acerca de la Hora, di: Su conocimiento está únicamente junto a Allah; pero, quién sabe si la Hora puede estar cerca.
Es cierto que Allah ha maldecido a los incrédulos y les ha preparado un Fuego inflamado.
En él serán para siempre inmortales y no encontrarán quien los proteja o los defienda.
El día en que sus caras sean pasadas por el fuego, dirán: ¡Ojalá y hubiéramos obedecido a Allah y hubiéramos obedecido al Mensajero!
Y dirán: ¡Señor nuestro! En realidad nosotros obedecimos a nuestros jefes y superiores y fueron ellos los que nos extraviaron del camino.
¡Señor! Dales a ellos el doble de castigo y maldícelos con muchas maldiciones.
¡Vosotros que creéis! No seáis como los que ofendieron a Musa y Allah manifestó su inocencia frente a lo que decían.* Él tenía ante Allah una posición de mucha estima.
¡Vosotros que creéis! Temed a Allah y hablad acertadamente.
Él hará buenas vuestras acciones y os perdonará las faltas. Y quien obedece a Allah y a Su Mensajero ha triunfado con gran éxito.
Es cierto que ofrecimos la responsabilidad* a los cielos, la tierra y las montañas, pero no quisieron asumirla estremecidos por ello. Sin embargo el hombre la asumió. Realmente él es injusto consigo mismo e ignorante.
Para que Allah castigara a los hipócritas y a las hipócritas y a los asociadores y a las asociadoras y se volviera con Su perdón sobre los creyentes y las creyentes. Y Allah es Perdonador, Compasivo.