Surah al-Ahzab [ The Confederates ] , 33...Of 'Bin' and 'Binti'; Debts; and Prophet's Oath of Poverty....

Recitation by  Shaykh Abdul Rahman as-Sudais,
[    https://www.youtube.com/watch?v=ZNJsY7s0LHA    ]

THIS SURAH ADDRESSES Prophet Muhammad in his capacity as the guide and leader of the Muslim nation., on five occasions, giving him instructions on the specific matters relating to his present conduct as well as to the overall organization of the community.

On the first occasion, the surah says:

Prophet! Keep thy duty to Allah and obey not the disbelievers and the hypocrites. Lo! Allah is Knower, Wise. (1) And follow that which is inspired in thee from thy Lord. Lo! Allah is Aware of what ye do. (2) And put thy trust in Allah, for Allah is sufficient as Trustee. (3) 

The importance of these instructions is to reassure the Prophet of his position and reassert his loyalty to God and his steadfastness in conveying His message to the world.

But there was, however, a personal matter to which he had to see. Before re received God's revelations, the Prophet had, as was the Arab custom in those days, adopted a son by the name of Zayd ibn Harithah. Islam did not approve of adoption, and hence God's words:

Allah hath not assigned unto any man two hearts within his body, nor hath He made your wives whom ye declare (to be your mothers) your mothers, nor hath He made those whom ye claim (to be your sons) your sons. This is but a saying of your mouths. But Allah sayeth the truth and He showeth the way. (4)

The question then arises as to what is to be done  regarding existing adoptions? The surah answers:

Proclaim their real parentage. That will be more equitable in the sight of Allah. And if ye know not their fathers, then (they are) your brethren in the faith, and your clients. And there is no sin for you in the mistakes that ye make unintentionally, but what your hearts purpose (that will be a sin for you). Allah is Forgiving, Merciful. (5)

Natural parents have the sole parental rights over their children, but if parents are unknown or cannot be traced, then the kinship of Islam takes the place of blood relationship. A Muslim society embraces and provide care for all foundlings, whether orphans, abandoned children, or children with unknown parents.

Muslims today are guilty of neglecting this vital practise. Indeed it is shameful to see certain Muslim countries' orphanages, refugee centers and similar institutions that cater for children, set up and run by foreigners and non-Muslims.

The surah emphasizes the value and superiority of religious bondage by saying: "The Prophet is closer to the believers than their selves, and his wives are (as) their mothers. And the owners of kinship are closer one to another in the ordinance of Allah than (other) believers and the fugitives (who fled from Mecca), except that ye should do kindness to your friends. This is written in the Book (of nature)." (6)

Muhammad is a spiritual father-figure for the whole nation of Islam; no one is keener to guide this nation and lead it to safety. Muhammad is the symbol of Islam and Islam is the religion which has taken the Muslims from darkness to light. Accordingly, Muhammad himself is reported to have said:

I take responsibility for every Muslim in this life and in the hereafter. Read, if you please, God's words that, "the Prophet has a close affinity with the believers..." The wealth of any believer who does shall be inherited by his next of kin, whoever they are, but whoever leaves a debt...let him come to me [ in the hereafter ] and I shall act as his guardian. 

Prior to the mention of verse 6, the Prophet was reluctant to give a full Muslim burial to those who died leaving behind unpaid debts. After this revelation, however, and with the growth of the community, the situation changed and he was able to pay such debts and provide for the orphans and the homeless.

This made the Prophet a father-figure for the believers and his wives were accorded the same status as that of mothers in both the legal and spiritual sense. They were a vital link between the Prophet and the rest of the community, conveying the revelation he received and acting as teachers and role models. Accordingly, none of them was eligible to marry anyone else after the Prophet's death.

The second set of instructions concerns the behavior of the Prophet's wives and the general conduct of his household. The  surah says: "O Prophet! Say unto thy wives: If ye desire the world's life and its adornment, come! I will content you and will release you with a fair release." (28)

Unlike a royal household, the Prophet's was modest, decent, respectable, and totally unpretentious. However, while the Prophet himself led a simple and dignified life, his wives, having come from wealthy and noble families, had been brought up in comfort and opulence. As the fortunes of the Muslim community markedly improved, it was not very long before those wives started to make demands on the Prophet.

However, the revelation came to establish the fact that, although he was the undisputed leader of Arabia and God's messenger to all humankind, the Prophet's household was to remain one of humble means and humble appearance. His wives were expected to support him in his mission and observe all the requirements of the religion he was advocating. The Prophet's family could not be given special protection if the Muslim community were to come under threat or had to live under siege.

The Prophet was instructed to give all his wives an ultimatum: to stay with him and suffer what he and the rest of the Muslims were suffering or to be granted a divorce by him. They were given a choice: '"....But if ye desire Allah and His messenger and the abode of the Hereafter, then lo! Allah hath prepared for the good among you an immense reward. '"(29)

Despite the potential hardship, all of the Prophet's wives chose to remain part of his noble household, thereby meeting their highly regarded, dignified, and special status amongst Muslims and within Islam as a whole.

On the third occasion, the surah says: "O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a warner. (45) And as a summoner unto Allah by His permission, and as a lamp that giveth light. "(46)

Whereas earlier prophets and messengers were sent to specific communities, Muhammad was the first prophet to be sent to the whole of humankind. His was the final and universal message.



" A Thematic Commentary On The Qur'an "
Shaykh Muhammad al-Ghazali






Commentary and reflection by Mufti Waseem Khan of Trinidad/ Tobago

Part 1 :
[       https://www.youtube.com/watch?v=Fdf3n1aCyvU    ]
Starts at 30.00 minute
ayat 1 to ayat 2




friends, dato and tansri,

in the opening gambit of surah al ahzab, allah categorically states,

fear allah
do not listen to unbelievers and al munafikuns.....
put your trust in allah

unbelievers are easy to identify[ bush, blair ,obama, sarkozy, john, mcgedebe  and msgedebe etc and etc ].
al munafikuns are a motley lot and has chemeleon characteristics.
in nabi's time they just spoke in arabic and has quraish  and medinan names[ abdullah bin ubay et al ], joined nabi in prayers etc and etc  but not generally seen at subuh prayers; and
gave all kind of excuses and mc's during badr, ahzab, khandak and uhud.

modern day al munafikuns are even more difficult to identify.
they come in all sizes, forms and colours.
they transcend all top professions, even theologians

they go to haj, celebrate eid and eidul adzhar, like you and me.
may even wear the songkok more than you and me!
their turbans, if they do wear them , may be bigger, and multi-coloured.

oftentimes,they have prefixes before their names, and even after their names [ eg sir turnbull samuel al haj ]; 
the bright ones go to harvard and cambridge; have posh office and drive the occasional bentley turbo.

they may run bank, ceos of companies and dg's of ministries and ambassadors etc and etc
some even run their own universities and schools
some are even princes and princesses waiting in line to be numero unos in their relevant countries

to compound the problem of identification further,rarely they even have a phd or two in comparative theology from berkeley.

now, these last type of 'animal' is the most dangerous ones.
they speak and write on 'ugama' under the various cloaks of 'liberal islam; 'progressive proffesional muslims', 'non-hadith islam'; 

some even professed to be 'secular humanists within islam' [ even in my relative ignorance of the ugama, i am quite sure this 'animals' is not within the broad confine of islam! however  lax one choose to be in it's definition.]; etc and etc.....the female version even wanted to be imam and be allowed to wear skirts and no 'tudung' at the same time etc and etc.

in 600 something ce,when umar al khatab r.a heard that nabi had come up with a list of all possible al munafikuns of that time and confided that definitive list to another prominent sahabat of his, huzaifah r.a , umar met this sahabat in confidence and asked:
"....am i included in the list!!?? "

in 2016 , fast approaching 2017, in the genus called "muslims", the al munafikun as a specie is a dominant specie. from being a minority mutation during nabi's time, this specie now percolate all levels of society, especially within the financially and cerebrally gifted. 

they are the majority in my humble estimation. in any conversation, you just need to sit back and listen carefully, you will get the general drift.......if you still can't, just mention the majic word , 'hudud'.  and their true colours come out very prominently. forget about implementation, just the word 'hudud' will bring out adjectives such as  'barbarism','primitive', 'out of date', etc and etc

for our very own salvation we all need to reexamine our souls and be honest with ourselves.
it behooves all of us to ask the same famous umar alkhatab's question:
" am i in that list? "

if you are, do something about it.
it is back to ilm, ilm and ilm.....and iman.
i add iman here because any amount of ilmu without iman is useless
just look back at the jews of bani nadir of najran, the place bordering madinah.

they were there in the 1st place because of ilm. in their 'book' they knew the coming of the new prophet will be in madinah. they anticipated and hoped 'one of their children' will be the prophet.
it was not to be.

salman al farisi, born a majusi, also knew this after decades of waiting and searching.
his ilm was laced with iman.
salman became the gifted while the jews of najran, full with ilm, but laced with false pride, fell into historical ignominy.

but al munafikuns, my friends, their posterity will be worse than the jews of najran....

for allah has promised all al munafikuns one thing very definitively.
this is mentioned many times over in the qur'an as you go along..

at the end of time they will be at the lowermost of the burning cauldron!
and if you can ask HIM why.... 
because unlike the unbelievers and the outright kuffar, the al munafikuns are 'not only lost in themselves but they have great capacity and propensity to make others lost  along with them as well! '

'anda sesat dan  anda amat menyesatkan!'

we move on to ayat 3 to ayat 5 with mufti waseem of trinidad/tobago, in part 2



Part 2 :

[    https://www.youtube.com/watch?v=9S7PjltVVcc  ]






Part 3 :
ayat 6 to ayat 7
 https://www.youtube.com/watch?v=eUrxm-mmc2Q  

part 4 of mufti waseem khan's commentary related still to ayat 5 to 7, is still on the 'housekeeping rules and regulation related to gift and wasiat to close friends,

and inheritance to blood relation....the business part of our ugama

Part 4 :

https://www.youtube.com/watch?v=cAA49F0jDdo

part 5 , deals with the 'day of the alast'...a day before time,

when allah addresses all souls: 

'alastubirabbikum?'..am i not your lord?

"bala shahidna! ".........yes! indeed you are! 

[some commentaries added the element of ' surprised ,at the question asked '....how can the souls at that juncture, to know, that the ensuing centuries of almost total ghaflah and heedlessness in the 'earth-phase' of existence, would actually be the most predominant sentiment. ]

here also mufti waseem discusses the geopolitical realities of that time around 5th to 6th year post hijrah...

put yourselves in the position of the nabi:

in the south you have the belligerent quraish.

from within the peripherry of madinah, you are faced with the jews of bani nadhir and other belligerent tribes who suddenly became turncoats

and from within the city, you have abdullah bin ubays and company...

Part 5 :
https://www.youtube.com/watch?v=eEeyS0KzoA4

Surah al-Ahzab [ The Confederates ] , 33...Socio-Geopolitical Scenario Surrounding Surah al-Ahzab : Sayyid Abul A'la Maududi

Recitation surah al-Ahzab by Shaykh Abdul Rahman al Sudais and Shaykh Shuraim, with English translation:
https://www.youtube.com/watch?v=a1p0v0FYpH8

33. Surah Al Ahzab (The Clans)

Name

The Surah derives its name Al-Ahzab from verse 20.

Period of Revelation

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.

Historical Background:

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.

Raids Preceding the Battle of the Trench:

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.

The Battle of the Trench:

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.

Raid on Bani Quraizah:

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.

Social Reforms:

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).

Storm of Propaganda at the Marriage of Hadrat Zainab:

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.

Preliminary Commandments of Purdah:

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 ofHijab 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).

Domestic Affairs of the Holy Prophet:

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.

Subject Matter and Topics:

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:

1. 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.
2. 
   
3. 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.
4. 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.
5. 
   
6. 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.
7. 
   
8. 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.
9. 
   
10. 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.
11. 
    
12. 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.
13. 
    
14. 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.
15. 
    
16. 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.
17. 
    

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.

Key To The Garden : 'On Matters of the Heart'

"Qur'anic laws and teachings have largely been ignored and put away on the shelf nowadays" 

Shaykh Muhammad al-Ghazali [ 1917 - 1998 ]




Exactly succinctly true. Islam is an embarassing subject, not to be discussed in polite circles and in public. At the personal level though,  our zeal for iman and ihsan waxes and wane on a daily basis. 

Whenever I feel down, whenever I notice my 'zikr' gets shorter and shorter; and my daily nawafil prayers come next to zero on a daily basis; and whenever my regular 'surau kaki'  started saying they are missing me for fajr and isyak prayers...I usually try to  listen to the soft comforting words of Shaykh Muhammad Mukthar ash-Shinqitee. For indeed our zeal and faith, at whatever level  of 'maqam' we are in, waxes and wane with time.

His short, staccato exhortations, full of wisdom , never failed to amaze and uplift my spirit and put me 'back on track'. 
Do listen to him.
His subject today is 'How To Soften Your Heart'

[       https://www.youtube.com/watch?v=GWuPdcaZJuA&spfreload=5   ]



In summary, it is back to ,

ilm [ asma al husna ]
Tadaddaur al Qur'an
Remembrance of death...

On the negative sidetowards hardening of the heart are:

keeping wrong company
too much DUNIYA

allahualam

Surah as-Sajdah [ Prostration ] , 32.....Epilogue

Muslims today are subjected to insufferable injustices in various parts of the world. No fair-minded person would fail to sympathize with many of today's Muslims. 

Qur'anic laws and teachings have largely been ignored and put away on the shelf. Small groups of dedicated Muslims are still fighting here and there in the face of enormous odds. There are still hope that God will intervene and put things right, and justice will be done.

The surah concludes by saying:

And they say: When cometh this victory (of yours) if ye are truthful? (28) Say (unto them): On the day of the victory the faith of those who disbelieve (and who then will believe) will not avail them, neither will they be reprieved. (29) So withdraw from them (O Muhammad), and await (the event). Lo! they (also) are awaiting (it). (30)

" A Thematic Commentary On The Qur'an "

Shaykh Muhammad al-Ghazali

[ 1917 - 1998 ]




......................




Reflection and commentary by Ustaz Dr Ismail Lutfi al-Patani, verse 27 to verse 28.

part 1
https://www.youtube.com/watch?v=FdJB2jqmXbA


part 2
https://www.youtube.com/watch?v=83w5pTWCN-M






Reflection and commentary by Mufti Waseem Khan of Tobago/Trinidad on ayat 26 to 30

[ https://www.youtube.com/watch?v=Fdf3n1aCyvU ]

Surah as-Sajdah [ The Prostration ] , 32...AtThe End Of Time Party Of God Will Prevail

Recitation of surah as Sajdah from verse 12 to 30 by Shaykh Muhammad al Luhaidan,

https://www.youtube.com/watch?v=2XcpUu3XW-I

Islam teaches that time must be organized and managed efficiently. Elsewhere in the Qur'an, God says:
"And have appointed your sleep for repose,  And have appointed the night as a cloak,  And have appointed the day for livelihood." ( an- Naba' : 9 - 11). Human beings need to rest as much as they need to work, and they must constantly remember God in both states. For, we read elsewhere in the Qur'an that: "When ye have performed the act of worship, remember Allah, standing, sitting and reclining. And when ye are in safety, observe proper worship. Worship at fixed times hath been enjoined on the believers. ( an-Nisa' : 103)

One of the problems  which modern societies face today is that prayer is not only neglected but actively discouraged and ignored.  The Qur'an refers to this, saying: " Hast thou seen him who dissuadeth (9) A slave when he prayeth? (10) Hast thou seen if he relieth on the guidance (of Allah) (11) Or enjoineth piety? "( al-Alaq : : 9 - 12) 

The early Muslims had to contend with ignorant and vulgar enemies who had no respect for religious worship and would never appreciate its value. Today, however, they face people with similar inclinations but who hide behind arrogance of industrial and military superiority. There is no avoiding the challenge and facing the consequences , for: "And who doth greater wrong than he who is reminded of the revelations of his Lord, then turneth from them. Lo! We shall requite the guilty." (22)

God then reminded His Messenger, Muhammad, that his predeccessors had suffered much hardship and rejection. He should persevere as they had persevered.

We verily gave Moses the Scripture; so be not ye in doubt of his receiving it; and We appointed it a guidance for the Children of Israel. (23) And when they became steadfast and believed firmly in Our revelations, We appointed from among them leaders who guided by Our command. (24)

The importance of this statement is that leadership is granted only to those who combine steadfastness with unflinching faith. Such was the example set by the Prophet Abraham who earned the title 'leader of humankind' when he passed the test of prophethood on all counts. Attaining greatness demands great sacrifice. 

The surah tells us with certainty that Muhammad would meet with Moses, but we cannot be definite whether that meeting had taken place after Muhammad's death or during his life on the night when he ascended to heaven, lailat al-isra'. All we can say is that the meeting has taken place.

The Tunisian scholar, Fathil ibn Ashur, interprets the meeting of Muhammad and Moses as a reference to their sharing a similar experience in delivering God's message. God is saying to Muhammad that his enemies and detractors would strongly resist his call, just as Moses had been rejected and opposed. The good news is, however, that God's faith would prevail. The surah asserts:

Is it not a guidance for them (to observe) how many generations We destroyed before them, amid whose dwelling places they do walk? Lo! therein verily are portents! Will they not then heed? (26) 




" A Thematic Commentary On The Qur'an "
Shaykh Muhammad al-Ghazali
[ 1917 - 1998 ]





Reflection and commentary by Ustaz Dr Ismail Lutfi al Patani:[ ayat 19 to ayat 20 ]:

part 1
https://www.youtube.com/watch?v=figjFAFxQbU

part 2
https://www.youtube.com/watch?v=YupRM0s5YVY

part 3
https://www.youtube.com/watch?v=WMESumawVKQ


part 4
https://www.youtube.com/watch?v=r28FOuR3Pno



part 5

https://www.youtube.com/watch?v=D2qCG26AMDU


part 6

https://www.youtube.com/watch?v=58oovwv0C-8






ayat 21 to ayat 26: Commentary by Ustaz Dr Ismail Lutfi al Patani...

part 1
https://www.youtube.com/watch?v=lc7PJSq67KE



part 2
https://www.youtube.com/watch?v=nOSnfCSova4



part 3
https://www.youtube.com/watch?v=AStUR_dl54I

part 4

https://www.youtube.com/watch?v=4SEwYLAg2kY



part 5
https://www.youtube.com/watch?v=fWRNx4jFVhc&spfreload=5



part 6
https://www.youtube.com/watch?v=YgWQRJWoau8