CHAPTER XXXIII. ENTITLED SURAT UL AHZÁB (THE CONFEDERATES). Revealed at Madína. INTRODUCTION. THIS chapter takes its name from the confederated tribes, which, at the instigation of the exiled Bani Nadhír, attacked Madína, and were repulsed at the memorable battle of the Ditch. A portion of the chapter deals with the conduct of the disaffected inhabitants of Madina at the time of the siege, and the subsequent destruction of the Bani Qainuqáa. The principal interest of the chapter surrounds those passages relating to Muhammad's marriage with the divorced wife of his adopted son, Zaid Ibn Hárith. The question of the character of these revelations is discussed in the notes. Suffice it to say here, that in all the range of the Quran there is no chapter affording such decisive evidence of Muhammad's imposture as this one does, and nowhere does the sensuality and carnal jealousy of the Arabian prophet receive such a clear exposure. Probable Date of the Revelations. According to Noëldeke, the passages relating to the battle of the Ditch, the conduct of the disaffected, and the destruction of the Qainuqáa (vers. 9-29), certainly belong to A.H. 5. Those referring to Muhammad's marriage with Zainab (vers. 1-5 and 35-40), and those which relate to the guests who stayed too long at Zainab's wedding (vers. 53-58), belong to about the same, though a somewhat later, date, yet to a time previous to the war with the Bani Mustaliq, as is evident from the part played by Zainab in the affair of Ayesha (see introduction to chap. xxiv.) To about the same date may be referred vers. 6–8; vers. 30-34 relating to a disagreement between Muhammad and his wives, probably due to the introduction of Zainab into the harem; and vers. 49–51, which give permission to Muhammad to marry slaves, he having taken to himself Raihana after the defeat and slaughter of the Bani Qainuqáa. The remaining verses (41-48, 52, and 69-73), excepting vers. 52 and 59, perhaps belong to the same period as does the greater part of the chapter. Ver. 52, however, must be referred to a period later than A.H. 7, when Muhammad's harem was completed by his marriage with Maimúna (see Muir's Life of Mahomet, vol. iv. p. 89). Ver. 59 also must be placed as late as A.H. 8, if not later, inasmuch as Muhammad's daughter, Umm Kulthúm, died at this time, leaving Fátima alone, who would be spoken of in the singular number, whereas here the plural is used. It therefore appears that, excepting these two verses, the whole chapter may be referred to the year A.H. 5. Principal Subjects. Muhammad to obey God rather than the unbelievers The covenant of the prophets with God. The disaffected people of Madína rebuked The treachery of the hypocrites of Madína exposed Patient endurance of the believers at the Ditch The triumph at the Ditch attributed to God's favour Muhammad's wives, if incontinent, to be doubly punished, but if faithful, to be doubly rewarded They are exhorted to modest behaviour and piety. The blessedness of true believers Muhammad a witness and preacher of good tidings VERSES 1-3 4, 5 6 7,8 9-11 12-15 . 16, 17 18-20 21 22-24 25 26, 27 28, 29 Special privileges of Muhammad in respect to women 41-43 44-47 48 Conduct to be observed by believers at the Prophet's house The curse of those who offend Muhammad or the Muslims Believers exhorted to respectful treatment of their Prophet IN THE NAME OF THE MOST MERCIFUL GOD. 1 || (1) O Prophet, fear GOD, and obey not the unbelievers R 17 and the hypocrites: verily GOD is knowing and wise. (2) But follow that which is revealed unto thee from thy LORD; for GOD is well acquainted with that which ye do; (3) and put thy trust in GOD; for GOD is a sufficient protector. (4) GOD hath not given a man two hearts within him; neither hath he made your wives (some of whom ye divorce, regarding them thereafter as your mothers) your true mothers; nor hath he made your adopted sons your true sons. This is your saying in your mouths: but GOD (1) Obey not, &c. "It is related that Abu Sufián, Akramah Ibn Ábi Jahl, and Abul A'war al Salamí, having an amicable interview with Muhammad, at which were present also Abdullah Ibn Ubbai, Muattib Ibn Kushair, and Jadd Ibn Qais, they proposed to the Prophet, that if he would leave off preaching against the worship of their gods, and acknowledge them to be mediators, they would give him and his Lord no further disturbance; upon which these words were revealed."-Sale, Baidhawi. This story looks very like an invention of the commentators to explain the passage. A more probable interpretation is, that these words counsel the Prophet not to be guided by the opinions of infidels in the matter of Zainab, mentioned farther on. (4) "This passage was revealed to abolish two customs among the old Arabs. The first was their manner of divorcing their wives when they had no mind to let them go out of the house or to marry again; and this the husband did by saying to the woman, Thou art henceforward to me as the back of my mother;' after which words pronounced he abstained from her bed, and regarded her in all respects as his mother, and she became related to all his kindred in the same degree as if she had been really so. The other custom was the holding their adopted sons to be as nearly related to them as their natural sons, so that the same impediments of marriage arose from that supposed relation in the prohibited degrees as it would have done in the case of a genuine son. The latter Muhammad had a peculiar reason to abolish, viz., his marrying the divorced speaketh the truth; and he directeth the right way. (5) Call such as are adopted the sons of their natural fathers: this will be more just in the sight of GOD. And if ye know not their fathers, let them be as your brethren in religion, and your companions: and it shall be no crime in you that ye err in this matter; but that shall be criminal which your hearts purposely design; for GOD is gracious and merciful. (6) The Prophet is nigher unto the true believers than their own souls; and his wives are wife of his freedman Zaid, who was also his adopted son; of which more will be said by and by. By the declaration which introduces this passage, that God has not given a man two hearts, is meant that a man cannot have the same affection for supposed parents and adopted children as for those who are really so. They tell us the Arabs used to say of a prudent and acute person that he had two hearts; whence one Abu Mámir, or, as others write, Jamil Ibn Asad al Fihrí, was surnamed Dhul qalbain, or the man with two hearts.”Sale, Baidhawi, Jalaluddin. One would think this argument effective against polygamy. (5) That ye err, i.e., if ye err in the manner of addressing adopted sons through ignorance or mistake. (6) The Prophet is nigher, &c. "Commanding them nothing but what is for their interest and advantage, and being more solicitous for their present and future happiness even than themselves; for which reason he ought to be dear to them, and deserves their utmost love and respect. In some copies these words are added, And he is a father unto them;' every prophet being the spiritual father of his people, who are therefore brethren. It is said that this passage was revealed on some of Muhammad's followers telling him, when he summoned them to attend him in the expedition of Tabúq, that they would ask leave of their fathers and mothers."— Sale, Baidháwi. The object of these words is the same as that of the next clause, viz., to prevent any one from marrying any of the Prophet's wives, which piece of legislation no doubt increased his influence over his wives not a little. " His wives are their mothers. "Though the spiritual relation between Muhammad and his people, declared in the preceding words, created no impediment to prevent his taking to wife such women among them as he thought fit; yet the commentators are of opinion that they are here forbidden to marry any of his wives."-Sale, Baidhawi. Nothing could better illustrate the selfishness of Muhammad than this. The manifest purpose of this revelation was to prevent any of his wives ever marrying again. Let it not be forgotten that this is all represented as coming from God. We should like to see how the apologists would reconcile this, and a good deal more of the same their mothers. Those who are related by consanguinity are nigher of kin the one of them unto the others, according to the book of GOD, than the other true believers, and the Muhájjirún: unless that ye do what is fitting and reasonable to your relations in general. This is written in the book of God. (7) Remember when we accepted their covenant from the prophets, and from thee, O Muhammad, and from Noah, and Abraham, and Moses, and Jesus the son of Mary, (8) and received from them a firm covenant; that God may examine the speakers of truth concerning their veracity: and he hath prepared a painful torment for the unbelievers. 2 18 || (9) O true believers, remember the favour of GOD R's towards you, when armies of infidels came against you, kind in this chapter, with their theory of Muhammad's sincerity and honesty as a prophet. 66 Muhájjirún. These words, which also occur, excepting the latter part of the sentence, in the eighth chapter, abrogate that law concerning inheritances published in the same chapter (ver. 73), whereby the Muhájjirún and Ansárs were to be the heirs of one another, exclusive of their nearer relations who were infidels."-Sale. The book of God. "The Preserved Table, the Qurán, or Pentateuch." -Sale. Here it means the Qurán. (7) Their covenant. “Jaláluddín supposes this covenant was made when Adam's posterity were drawn forth from his loins, and appeared before God like small ants (chap. vii. 173); but Marracci conjectures that the covenant here meant was the same which the Talmudists pretend all the prophets entered into with God on Mount Sinai, where they were all assembled in person with Moses (chap. iii. 80).” -Sale. (8) A firm covenant. "Whereby they undertook to execute their several commissions, and promised to preach the religion commanded them by God."—Sale. Examine... their veracity, i.e., "that he may at the day of judg ment demand of the prophets in what manner they executed their several commissions, and how they were received by their people; or, as the words may also import, that he may examine those who believed on them concerning their belief, and reward them accordingly."-Sale. (9) When armies came against you. "These were the forces of the Quraish and the tribe of Ghatfán, confederated with the Jews of al Nadhir and Quraidha, who besieged Madína to the number of twelve thousand men, in the expedition called the war of the Ditch."-Sale. |