Surah 33. Al-Ahzab

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Verses [Section]: 1-8[1], 9-20 [2], 21-27 [3], 28-34 [4], 35-40 [5], 41-52 [6], 53-58 [7], 59-68 [8], 69-73 [9]

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Quran Text of Verse 9-20یٰۤاَیُّهَاO youالَّذِیْنَwhoاٰمَنُواbelieveاذْكُرُوْاRememberنِعْمَةَ(the) Favorاللّٰهِ(of) Allahعَلَیْكُمْupon youاِذْwhenجَآءَتْكُمْcame to youجُنُوْدٌ(the) hostsفَاَرْسَلْنَاand We sentعَلَیْهِمْupon themرِیْحًاa windوَّ جُنُوْدًاand hostsلَّمْnotتَرَوْهَا ؕyou (could) see themوَ كَانَAnd Allah isاللّٰهُAnd Allah isبِمَاof whatتَعْمَلُوْنَyou doبَصِیْرًاۚAll-Seer اِذْWhenجَآءُوْكُمْthey came upon youمِّنْfromفَوْقِكُمْabove youوَ مِنْand fromاَسْفَلَbelowمِنْكُمْyouوَ اِذْand whenزَاغَتِgrew wildالْاَبْصَارُthe eyesوَ بَلَغَتِand reachedالْقُلُوْبُthe heartsالْحَنَاجِرَthe throatsوَ تَظُنُّوْنَand you assumedبِاللّٰهِabout Allahالظُّنُوْنَا the assumptions هُنَالِكَThereابْتُلِیَwere triedالْمُؤْمِنُوْنَthe believersوَ زُلْزِلُوْاand shakenزِلْزَالًا(with a) shakeشَدِیْدًا severe وَ اِذْAnd whenیَقُوْلُsaidالْمُنٰفِقُوْنَthe hypocritesوَ الَّذِیْنَand thoseفِیْinقُلُوْبِهِمْtheir heartsمَّرَضٌ(was) a diseaseمَّاNotوَعَدَنَاAllah promised usاللّٰهُAllah promised usوَ رَسُوْلُهٗۤand His messengerاِلَّاexceptغُرُوْرًا delusion وَ اِذْAnd whenقَالَتْsaidطَّآىِٕفَةٌa partyمِّنْهُمْof themیٰۤاَهْلَO Peopleیَثْرِبَ(of) Yathrib!لَاNoمُقَامَstandلَكُمْfor youفَارْجِعُوْا ۚso returnوَ یَسْتَاْذِنُAnd asked permissionفَرِیْقٌa groupمِّنْهُمُof themالنَّبِیَّ(from) the ProphetیَقُوْلُوْنَsayingاِنَّIndeedبُیُوْتَنَاour housesعَوْرَةٌ ۛؕ(are) exposedوَ مَاand notهِیَtheyبِعَوْرَةٍ ۛۚ(were) exposedاِنْNotیُّرِیْدُوْنَthey wishedاِلَّاbutفِرَارًا to flee وَ لَوْAnd ifدُخِلَتْhad been enteredعَلَیْهِمْupon themمِّنْfromاَقْطَارِهَاall its sidesثُمَّthenسُىِٕلُواthey had been askedالْفِتْنَةَthe treacheryلَاٰتَوْهَاthey (would) have certainly done itوَ مَاand notتَلَبَّثُوْاthey (would) have hesitatedبِهَاۤover itاِلَّاexceptیَسِیْرًا a little وَ لَقَدْAnd certainlyكَانُوْاthey hadعَاهَدُواpromisedاللّٰهَAllahمِنْbeforeقَبْلُbeforeلَاnotیُوَلُّوْنَthey would turnالْاَدْبَارَ ؕtheir backsوَ كَانَAnd isعَهْدُ(the) promiseاللّٰهِ(to) Allahمَسْـُٔوْلًا to be questioned 33. Al-Ahzab Page 420قُلْSayلَّنْNeverیَّنْفَعَكُمُwill benefit youالْفِرَارُthe fleeingاِنْifفَرَرْتُمْyou fleeمِّنَfromالْمَوْتِdeathاَوِorالْقَتْلِkillingوَ اِذًاand thenلَّاnotتُمَتَّعُوْنَyou will be allowed to enjoyاِلَّاexceptقَلِیْلًا a little قُلْSayمَنْWhoذَا(is) it thatالَّذِیْ(is) it thatیَعْصِمُكُمْ(can) protect youمِّنَfromاللّٰهِAllahاِنْIfاَرَادَHe intendsبِكُمْfor youسُوْٓءًاany harmاَوْorاَرَادَHe intendsبِكُمْfor youرَحْمَةً ؕa mercyوَ لَاAnd notیَجِدُوْنَthey will findلَهُمْfor themمِّنْbesidesدُوْنِbesidesاللّٰهِAllahوَلِیًّاany protectorوَّ لَاand notنَصِیْرًا any helper قَدْVerilyیَعْلَمُAllah knowsاللّٰهُAllah knowsالْمُعَوِّقِیْنَthose who hinderمِنْكُمْamong youوَ الْقَآىِٕلِیْنَand those who sayلِاِخْوَانِهِمْto their brothersهَلُمَّComeاِلَیْنَا ۚto usوَ لَاand notیَاْتُوْنَthey comeالْبَاْسَ(to) the battleاِلَّاexceptقَلِیْلًاۙa few اَشِحَّةًMiserlyعَلَیْكُمْ ۖۚtowards youفَاِذَاBut whenجَآءَcomesالْخَوْفُthe fearرَاَیْتَهُمْyou see themیَنْظُرُوْنَlookingاِلَیْكَat youتَدُوْرُrevolvingاَعْیُنُهُمْtheir eyesكَالَّذِیْlike one whoیُغْشٰیfaintsعَلَیْهِfaintsمِنَfromالْمَوْتِ ۚ[the] deathفَاِذَاBut whenذَهَبَdepartsالْخَوْفُthe fearسَلَقُوْكُمْthey smite youبِاَلْسِنَةٍwith tonguesحِدَادٍsharpاَشِحَّةًmiserlyعَلَیtowardsالْخَیْرِ ؕthe goodاُولٰٓىِٕكَThoseلَمْnotیُؤْمِنُوْاthey have believedفَاَحْبَطَso Allah made worthlessاللّٰهُso Allah made worthlessاَعْمَالَهُمْ ؕtheir deedsوَ كَانَAnd isذٰلِكَthatعَلَیforاللّٰهِAllahیَسِیْرًا easy یَحْسَبُوْنَThey thinkالْاَحْزَابَthe confederatesلَمْ(have) notیَذْهَبُوْا ۚwithdrawnوَ اِنْAnd ifیَّاْتِ(should) comeالْاَحْزَابُthe confederatesیَوَدُّوْاthey would wishلَوْifاَنَّهُمْthat they (were)بَادُوْنَliving in (the) desertفِیamongالْاَعْرَابِthe Bedouinsیَسْاَلُوْنَaskingعَنْaboutاَنْۢبَآىِٕكُمْ ؕyour newsوَ لَوْAnd ifكَانُوْاthey wereفِیْكُمْamong youمَّاnotقٰتَلُوْۤاthey would fightاِلَّاexceptقَلِیْلًا۠a little

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Translation of Verse 9-20

(33:9) Believers,¹⁸ call to mind Allah's favour to you when enemy hosts invaded you. Then We sent against them a wind and hosts that you did not see although¹⁹ Allah was observing all that you were then doing.

(33:10) When they came upon you from above you and from below you,²⁰ when your eyes were stupefied with horror and your hearts leapt to your throats, and you began to entertain diverse thoughts about Allah.

(33:11) The believers were then put to a severe test and were most violently convulsed.²¹

(33:12) And call to mind when the hypocrites and all those with diseased hearts said: “All that Allah and His Messenger had promised us²² was nothing but deceit.”

(33:13) And when a section of them said: “(O people of Yathrib), now there is no place for you to stay, so turn back.”²³ (And call to mind) when a section of them was seeking permission from the Prophet to leave, saying: “Our houses are exposed (to attack),”²⁴ although they were not exposed (to attack); ²⁵ they only wished to flee (from the battle-front).

(33:14) If the enemy were to enter the town from various directions, and they were summoned to act treacherously,²⁶ they would have succumbed to it and would have shown little reluctance in doing so.

(33:15) They had earlier covenanted with Allah that they would not turn their backs in flight. And a covenant made with Allah must needs be answered for.²⁷

(33:16) (O Prophet), tell them: “If you run away from death or slaying, this flight will not avail you. You will have little time after that to enjoy²⁸ (the pleasures of life).”

(33:17) Say (to them): “Who can protect you from Allah if He desires an evil for you? And who can prevent Him if He desires to show mercy to you?” They shall find none other than Allah to be their protector or helper.

(33:18) Allah knows well those of you who create obstructions (in war efforts) and say to their brethren: “Come and join us.”²⁹ They hardly take any part in battle.

(33:19) They are utterly niggardly³⁰ (in coming to your aid). Whenever there is danger, you will see them looking at you, their eyes rolling as though they were on the verge of fainting at the approach of death. But when the danger passes away, their greed for wealth prompts them to greet you with their sharp, scissor-like tongues.³¹ These are the ones who never truly believed, and so Allah has caused their deeds to be reduced to naught.³² That is easy enough for Allah.³³

(33:20) They think that the invading confederates have not yet gone. But if the confederates were to mount another assault, they would wish to be in the desert among the bedouins and keep themselves informed about you from there. But even if they remained in your midst, hardly would they fight.

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Commentary

18. This marks the beginning of the Qur’anic critique of the Campaigns of Ahzab and Bani Qurayzah. For a better understanding of these verses one should call to mind the historical background of these battles as outlined in the Introduction to this surah.

19. This storm of winds did not overtake the unbelievers on the day their army invaded Madinah. Rather, it befell them about one month after the commencement of their siege. As to the “hosts that you did not see” alluded to in this verse, this refers to those forces which, at God's behest, shape and influence man’s affairs even though man does not observe them. In his interpretation of events man is influenced by observable, external factors. He does not take into account any invisible forces at work, though these may often play a decisive role. Since these forces work under the supervision of angels, “hosts that you do not see” might refer to the angels themselves, though this particular verse does not explicitly mention that an army of angels was sent down.

20. This might also mean that the unbelievers invaded Madinah from all sides. Alternatively, the expression those who “came upon you from above” might refer to the invaders from Najd and Khaybar whereas those who came “from below you” might refer to those invaders who came from Makkah.

21. The word “believers” here refers to all those who had pledged obedience to the Prophet Muhammad (peace be on him). These included both true believers and hypocrites. Here, however, God speaks of Muslims in that general sense. In the verses that follow, however, the hypocrites are criticized for their misconduct. The verses which follow this criticism relate to the Prophet (peace be on him) and true believers.

22. In other words, the promise is that the believers will be helped and supported by God and that they will ultimately triumph.

23. This verse is open to two meanings. First, that some people argued that it was pointless to take on the unbelievers and hence they should return home. Secondly, that their statement implied that it is pointless to profess and practice Islam; that is, they would be better off reverting to their ancestral faith. If they did so, this would save them from the wrath of all the Arabs which they had incurred by accepting Islam. The hypocrites dropped oblique hints to this effect so that they might intimate their true purpose to those who were taken in by their specious talk. However, when they were faced with someone who was alert and critical, they would shield themselves by saying that they were merely depicting the grave predicament confronting them. By recourse to this stratagem. they were able to escape reproach.

24. As Bani Qurayzah joined hands with the unbelieving invaders, the hypocrites found an opportune moment to desert the Prophet's army.

They sought the Prophet's permission to withdraw on the grounds that their homes were vulnerable and that they should be allowed to return in order to defend their families and properties. They said this regardless of the fact that the defense of the Madinans was the Prophet's responsibility.

It was his job, rather than that of each individual, to take the necessary steps to ward off the danger posed by the treacherous Bani Qurayzah.

25. The Prophet (peace be on him) had already taken precautionary measures as a part of his defense strategy and in his capacity as the supreme commander of the Muslim army. In fact, no immediate threat confronted them at that precise moment. Hence the pretext that they put forth had no substance.

26. Had the coalition of unbelieving tribes entered their city as victors and had they then invited these hypocrites to cooperate with them in obliterating the Muslims, the hypocrites would have obliged.

27. They had shown weakness during the Battle of Uhud. However, they had pledged in God’s name that they would make up for their lapses whenever the opportunity arose in the future. However, God cannot be deceived by mere words. Whoever makes a pledge to Him is tested so that if he is in sincere, his insincerity will be exposed. Therefore, two years after the Battle of Uhud the hypocrites were put to an even more serious test; through it, they were fully exposed.

28. Their attempt to run away from death will not help them gain longevity. They will not be able to enjoy life until the Last Day, nor amass the wealth of the whole world. Even if they flee from the battlefield they will live, at the most, for just a few more years. They can enjoy life only as much as has been determined for them by God.

29. Reference is made here to the hypocrites who had no sincere commitment to the Prophet (peace be on him), to faith and to truth. Far from being prepared to imperil their lives and expose themselves to hardships in God’s cause, they merely sought a risk-free life of ease and pleasure.

30. The hypocrites were not prepared to devote their energy, time, money or possessions to God’s cause. Conversely, the true believers consecrated whatever they had. In fact, the hypocrites were not willing to cooperate with the Muslims in any venture whatsoever, let alone strive and court danger for that cause.

31. This verse is open to the following two meanings:

i. When the believers returned from the battlefield as victors, the hypocrites warmly greeted them and glibly flaunted themselves as sincere believers who had taken an active part in the cause of faith. So doing, they laid claim to the spoils of war.

ii. When the believers were victorious, the hypocrites were eager to be included among the recipients of spoils of war. They vehemently demanded their share, lest they receive nothing.”

32. All the good deeds apparently done by them after their outward acceptance of Islam will be reduced to naught by God and they will earn no reward from Him. A point worth noting is that the Qur’an plainly placed some people outside the fold of Islam even though they verbally.

claimed to believe in God and His Messenger, offered Prayers, fasted, paid Zakah and joined the Muslims in other good deeds. Notwithstanding this, the Qur’an declared them as those “who never truly believed”.

Significantly, this judgement was given on the grounds that in face of the perils attending the encounter between Islam and unbelief, they acted with duplicity. In essence, they preferred their own vested interests to the cause of Islam and shied away from dedicating their lives, money and energy to defend Islam. God, however, does not reward anyone merely for the external appearance of their actions. What He ascertains is whether one’s acts are prompted by faith and sincerity or are devoid of them.

Rather than the outward appearance of actions, it is one’s loyalty to God that brings reward. Whoever is not loyal to God and to His prescribed faith, will find that their outward acceptance of faith and acts of worship and other good deeds are absolutely worthless.

33. Since the acts of the hypocrites were of no worth, there was no reason why God should be reluctant to reduce them to naught. Also, the hypocrites, and for that matter, any power whatsoever, cannot pose any difficulty for God if He decides to reduce them to naught.