Sura-33 [Al Ahzab madina 90]

The Quranic Text & Ali’s version:

33:وَإِذْ قَالَت طَّائِفَةٌ مِّنْهُمْ يَا أَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَارْجِعُوا...

33:13 [Ali]. Behold! a party among them said: "Ye men of Yathrib! Ye cannot stand (the attack)! Therefore go back!"

...وَيَسْتَأْذِنُ فَرِيقٌ مِّنْهُمُ النَّبِيَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ...

and a band of them ask for leave of the Prophet, saying, "Truly our houses are bare and exposed,"

C3684. All the fighting men of Madinah had come out of the city and camped in the open space between the City and the Trench that had been dug all round.

The disaffected Hypocrites sowed defeatist rumours and pretended to withdraw for the defence of their homes, though their homes were not exposed, and were fully covered by the vigilant defensive force inside the Trench.

...وَمَا هِيَ بِعَوْرَةٍ...

though they were not exposed:

...إِن يُرِيدُونَ إِلَّا فِرَارًا ﴿١٣﴾

they intended nothing but to run away.

وَلَوْ دُخِلَتْ عَلَيْهِم مِّنْ أَقْطَارِهَا ثُمَّ سُئِلُوا الْفِتْنَةَ لَآتَوْهَا...

14. And if an entry had been effected to them from the sides of the (City), and they had been incited to sedition they would certainly have brought it to pass,

C3685. The brunt of the fighting was on the north side, but the whole Trench was guarded. At one or two points enemy warriors did break in within the circuit of the Trench, but they were soon disposed off.

Hadhrat Ali particularly distinguished himself in many fights, wearing the Prophet's own sword and armour.

If any of the enemy had been able to penetrate into the City, the disaffected element, which was only sitting on the fence, would have risen against the Muslims at once-with no delay except what might have been necessary to put on their armour and arms.

...وَمَا تَلَبَّثُوا بِهَا إِلَّا يَسِيرًا ﴿١٤﴾

with none but a brief delay!

وَلَقَدْ كَانُوا عَاهَدُوا اللَّهَ مِن قَبْلُ لَا يُوَلُّونَ الْأَدْبَارَ...

33:15. And yet they had already covenanted with Allah not to turn their backs,

...وَكَانَ عَهْدُ اللَّهِ مَسْؤُولًا ﴿١٥﴾

and a covenant with Allah must (surely) be answered for.

C3686. Apparently, after the battle of Uhud, certain men who had then shown cowardice were forgiven on undertaking that they would behave better next time.

A solemn promise made to the Messenger of Allah is a promise to Allah, and it cannot be broken with impunity.

Asad’s Version:

(33:13) and when some of them said, "O you people of Yathrib! You cannot withstand [the enemy] here: 18 hence, go back [to your homes] ! " - whereupon a party from among them asked leave of the Prophet, saying, "Behold, our houses are exposed [to attack]!" - the while they were not [really] exposed: they wanted nothing but to flee. Now if their town had been stormed, 1 ' and they had been asked [by the enemy] to commit apostasy, [the hypocrites] would have done so without much delay 20

(33:15) although ere that they had vowed before God that they would never turn their backs (on His message]: and a vow made to God must surely be answered for!

[[ Asad’s notes -

14 The Ghatafan group tried to take the trench by assault from the upper, eastern part of the Medina plain, while the Quraysh and their allies launched an attack from its lower, i.e., western part (Zamakhshari), and this obviously in consonance with their original lines of approach - the Ghatafan having come from the highlands (Najd), and the Quraysh from the coastal lowlands (the Tihimah).

15 Lit., "[when] you thought all [manner of] thoughts about God": i.e., "whether He would save you or allow your enemies to triumph" .

16 This phrase obviously denotes here the weak of faith among the believers.

17 This is a reference to Muhammad's prophetic vision, at the time of digging the trench, of the future Muslim conquest of the whole Arabian Peninsula as well as of the Persian and Byzantine Empires (Tabari). Several authentic Traditions testify to the Prophet's announcement of this vision at the time in question.

18 I.e., outside the city, defending the trench.

19 Lit., "if entry to them had been forced".

20 Lit., "and would not have tarried more than a little [while]".]]

33:16 Say: "Whether you flee from [natural] death or from being slain (in battle], flight will not profit you - for, however you fare, 21 you are not (allowed] to enjoy life for more than a little while!"

33:17 Say: "Who is there that could keep you away from God if it be His will to harm you, or if it be His will to show you mercy?" For, (do they not know that] besides God they can find none to protect them, and none to bring them succour?

33:18 God is indeed aware of those of you who would divert others (from fighting in His cause], as well as of those who say to their brethren, "Come hither to us (and face the enemy)!" - the while they (themselves] join battle but seldom,

(33:19) begrudging you all help. But then, when danger threatens, thou canst see them looking to thee (for help, O Prophet], their eyes rolling (in terror] like (the eyes of] one who is overshadowed by death: yet as soon as the danger has passed, they will assail you (believers] with sharp tongues, begrudging you all that is good!

[People like] these have never known faith - and therefore God will cause all their works to come to nought: for this is indeed easy for God.

(33:20) They think that the Confederates have not (really] withdrawn; 22 and should the Confederates return, these (hypocrites] would prefer to be in the desert, among the bedouin, asking for news about you, [O believers, from far away;] and even were they to find themselves in your midst, they would but make a pretence at fighting (by your side]. 23

قُل لَّن يَنفَعَكُمُ الْفِرَارُ...

16. Say: "Running away will not profit you

...إِن فَرَرْتُم مِّنَ الْمَوْتِ أَوِ الْقَتْلِ ...

if ye are running away from death or slaughter;

C3687. The coward in a fight does not usually save himself from death. He is subject, after desertion, to the fury both of the enemy and of his own side for cowardice and desertion.

Assuming that he did escape with his life, where could he go to?

The brand of cowardice will be on him, and he will be Subject to the vengeance of his own people. In any case, his life would be in ignominy and would be brief, and he would have lost irretrievably the meed of valour.

... وَإِذًا لَّا تُمَتَّعُونَ إِلَّا قَلِيلًا ﴿١٦﴾

and even if (ye do escape), no more than a brief (respite) will ye be allowed to enjoy!"

قُلْ مَن ذَا الَّذِي يَعْصِمُكُم مِّنَ اللَّهِ إِنْ أَرَادَ بِكُمْ سُوءًا أَوْ أَرَادَ بِكُمْ رَحْمَةً...

17. Say:

"Who is it that can screen you from Allah if it be His wish to give you Punishment or to give you Mercy?"

C3688. It is still worse if the cowardice or desertion is shown in a Cause, which, because of the high issues of truth and justice, may be called the Cause of Allah.

How can any one escape Allah's Punishment?

And in the same way, how can any one prevent another from obtaining Allah's Mercy by repentance and amendment?

The better path, therefore, is to stand firm in Allah's Way, and if you fail through human weakness, to repent and seek Allah's Mercy.

Cf. 33:24, and n. 3698 below.

...وَلَا يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا ﴿١٧﴾

Nor will they find for themselves, besides Allah, any protector or helper.

قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ مِنكُمْ وَالْقَائِلِينَ لِإِخْوَانِهِمْ هَلُمَّ إِلَيْنَا...

18. Verily Allah knows those among you who keep back (men) and those who say to their brethren, "Come along to us,"

...وَلَا يَأْتُونَ الْبَأْسَ إِلَّا قَلِيلًا ﴿١٨﴾

but come not to the fight except for just a little while.

أَشِحَّةً عَلَيْكُمْ...

19. Covetous over you.

C3689. Ashihhatan: covetous, grasping, niggardly.

Here the meaning is twofold:

1. they spare themselves in the fight as compared with you;

they are niggardly with themselves as against you:

they contribute little either in personal effort or with their money and resources; and

2. they covet any gains made or booty won, on the part of the real fighters.

...فَإِذَا جَاء الْخَوْفُ رَأَيْتَهُمْ يَنظُرُونَ إِلَيْكَ...

Then when fear comes, thou wilt see them looking to thee,

...تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَى عَلَيْهِ مِنَ الْمَوْتِ...

their eyes revolving, like (those of) one over whom hovers death:

...فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُم بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى الْخَيْرِ...

but when the fear is past, they will smite you with sharp tongues, covetous of goods.

C3690. In times of danger, they would look to the holy Prophet for protection, and keep themselves snugly from the fight.

When the danger is past, they will come and brag and wrangle and show their covetousness or greed for gain though they gave of themselves but sparingly.

...أُوْلَئِكَ لَمْ يُؤْمِنُوا فَأَحْبَطَ اللَّهُ أَعْمَالَهُمْ...

Such men have no faith, and so Allah has made their deeds of none effect:

C3691. Even any good they may have done becomes vain because of their motives of envy, greed, and covetousness, and their cowardice.

...وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا ﴿١٩﴾

and that is easy for Allah.

C3692. It is not surprising that men's deeds fall as it were dead because there is no pure motive behind them. For men it may be difficult to probe motives, but it is easy for Allah, Whom hypocrisy or false show can never deceive.

يَحْسَبُونَ الْأَحْزَابَ لَمْ يَذْهَبُوا...

20. They think that the Confederates have not withdrawn;

...وَإِن يَأْتِ الْأَحْزَابُ يَوَدُّوا لَوْ أَنَّهُم بَادُونَ فِي الْأَعْرَابِ...

and if the Confederates should come (again), they would wish they were in the deserts (wandering) among the Bedouins,

...يَسْأَلُونَ عَنْ أَنبَائِكُمْ... ...

and seeking news about you (from a safe distance);

C3693. This completes the picture of the psychology of the Hypocrites, begun at verse 12. Let us analyze it.

1. When they first saw the enemy they were already in a defeatist mood, and thought all was over (verse 12).

2. Not content with disloyalty themselves, they tried to infect others, who made paltry excuses to withdraw from the fight (verse 13).

3. They were ready to betray the City to the enemy if once the enemy had gained entrance (verse 14).

4. They forgot all the promises of fidelity which they had previously sworn (verse 15).

5. In their paltry calculations they forgot that cowardice in war does not pay (verses 16-17).

6. Without taking much part in the actual defense, they were ready to talk glibly and claim a lion's share in the fruits of the victory (verses 18-19).

7. Even when the enemy had withdrawn, their cowardly minds were still afraid that the enemy would return, and were already meditating what they would do in that case:

perhaps they would dwell in the deserts and spy on Madinah from a safe distance; and if caught in Madinah they would fight little and intrigue much.

It was a miracle that with such men in their midst, the holy Prophet and his band won through.

...وَلَوْ كَانُوا فِيكُم مَّا قَاتَلُوا إِلَّا قَلِيلًا ﴿٢٠﴾

and if they were in your midst, they would fight but little.

[[ Asad’s notes - 20 Lit., "and would not have tarried more than a little [while]".

21 Lit., "for then" or "in that case" (idhan), signifying here "however it may be".

22 Sc., "but would come back in force and resume the siege".

23 Lit., '"they would not fight except a little". ]]