Surah 33. Al-Ahzab

O PROPHET! Remain conscious of God, and defer not to the deniers of the truth and the hypo-crites: for God is truly all-knowing, wise.

  - Mohammad Asad

O Prophet! Fear Allah and do not obey the unbelievers and the hypocrites: certainly Allah is aware and wise.

  - Muhammad Farooq-i-Azam Malik

O Prophet! 'Always' be mindful of Allah, and do not yield to the disbelievers and the hypocrites. Indeed, Allah is All-Knowing, All-Wise.

  - Mustafa Khattab

O Prophet! Keep thy duty to Allah and obey not the disbelievers and the hypocrites. Lo! Allah is Knower, Wise.

  - Marmaduke Pickthall

O Prophet! Fear Allah and hearken not to the Unbelievers and the Hypocrites: verily Allah is full of knowledge and wisdom. ³⁶⁶⁶

  - Abdullah Yusuf Ali

The fifth year A.H. was a critical year in the external history of early Islam, and this Sura must be read in the light of the events that then took place. As explained in the Introduction, the Grand Confederacy against Islam came and invested Madinah and failed utterly. It consisted of the Makkan Unbelievers, the desert Arabs of Central Arabia, the Jews previously expelled for treachery from Madinah, the Jews remaining in Madinah and the Hypocrites led by Abdullah ibn Ubi, who have already been described in ix. 43-110. Their bond of union was the common hatred of Islam, and it snapped under the reverses they met with. It is important to note three points. (1) The Jews as a body now lost their last chance of bearing the standard of Islam: the best of them had already accepted the renewal of Allah's Message. (2) A definite status was given to Prophet's household, after the slanders on Hadhrat Aisha had been stilled (xxiv. 11-26), and the true position of the Mothers of the Believers had been cleared. (3) A further exposition of the purity of sex relation was given, based on the story of Hadhrat Zainab, the "Mother of the Poor". These points will be referred to in later notes.

And follow [but] that which comes unto thee through revelation from thy Sustainer:¹ for God is truly aware of all that you do, [O men].

  - Mohammad Asad

Lit., "what is revealed to thee from thy Sustainer" - indicating that He is the source of all revelation.

Follow that which is revealed to you from your Rabb: for Allah is aware of what you do.

  - Muhammad Farooq-i-Azam Malik

Follow what is revealed to you from your Lord. Surely Allah is All-Aware of what you 'all' do.

  - Mustafa Khattab

And follow that which is inspired in thee from thy Lord. Lo! Allah is Aware of what ye do.

  - Marmaduke Pickthall

But follow that which comes to thee by inspiration from thy Lord: for Allah is well acquainted with (all) that ye do. ³⁶⁶⁷

  - Abdullah Yusuf Ali

In the most adverse circumstances, in the midst of the assaults of Evil, the plots of treason and hypocrisy, the darts of slanders and false charges, and stupid superstitions and taboos, the Prophet of Allah should steer his course steadily according to Allah's Law and not fear human evil, in whatever form it appears. Men may misjudge, but Allah knows all. Men may try to overthrow Good, but Wisdom is with Allah.

And place thy trust in God [alone]: for none is as worthy of trust as God.

  - Mohammad Asad

Put your trust in Allah: for Allah is your all-sufficient protector.

  - Muhammad Farooq-i-Azam Malik

And put your trust in Allah, for Allah is sufficient as a Trustee of Affairs.

  - Mustafa Khattab

And put thy trust in Allah, for Allah is sufficient as Trustee.

  - Marmaduke Pickthall

And put thy trust in Allah and enough is Allah as a Disposer of affairs. ³⁶⁶⁸

  - Abdullah Yusuf Ali

We must wholly trust Allah; He is the true and efficient Guardian of all interests. Cf. iv. 81, and n. 600.

NEVER has God endowed any man with two hearts in one body:² and [just as] He has never made your wives whom you may have declared to be "as unlawful to you as your mothers' bodies" [truly] your mothers,³ so, too, has He never made your adopted sons [truly] your sons:⁴ these are but [figures of] speech uttered by your mouths - whereas God speaks the [absolute] truth:⁵ and it is He alone who can show [you] the right path.

  - Mohammad Asad

Lit., "within him". In the first instance, this connects with the preceding passage, implying that man cannot be truly conscious of God and at the same time defer to the views of "the deniers of the truth and the hypocrites" (Razi). Beyond this, however, the above sentence forms a conceptual link with the sequence, which states that it is against the God-willed laws of nature - and, therefore, unreasonable and morally inadmissible - to attribute to one and the same person two mutually incompatible roles within the framework of human relationships (Zamakhshari).

This is a reference to the pre-Islamic Arabian custom called zihar, whereby a husband could divorce his wife by simply declaring, "Thou art [henceforth as unlawful] to me as my mother's back", the term zahr ("back") being in this case a metonym for "body". In pagan Arab society, this mode of divorce was considered final and irrevocable; but a woman thus divorced was not allowed to remarry, and had to remain forever in her former husband's custody. As is evident from the first four verses of surah {58} (Al-Mujadalah) - which was revealed somewhat earlier than the present surah - this cruel pagan custom had already been abolished by the time of the revelation of the above verse, and is mentioned here only as an illustration of the subsequent dictum that the "figures of speech [lit., "your sayings"] which you utter with your mouths" do not necessarily coincide with the reality of human relations.

I.e., in the sense of blood relationship: hence, the marriage restrictions applying to real sons - and, by obvious implication, daughters as well - do not apply to adoptive children. This statement has a definite bearing on verses {37} ff. below.

Sc., by bringing into being the factual, biological relationship of parent and child in distinction from all man-made, social relationships like husband and wife, or foster-parent and adoptive child. In this connection it should be borne in mind that the Qur'an frequently uses the metaphor of God's "speech" to express His creative activity.

Allah has not put two hearts in a person's body: nor does He regard your wives whom you divorce through Zihar (divorcing a wife saying; from now on you are as my mother, depriving her conjugal rights yet keeping her like a slave nor letting her marry anyone else) as your mothers: nor does He regard your adopted sons as your sons. These are mere words which you utter with your mouths; but Allah declares the Truth and guides you to the Right Way.

  - Muhammad Farooq-i-Azam Malik

Allah does not place two hearts in any person's chest. Nor does He regard your wives as 'unlawful for you like' your real mothers, 'even' if you say they are.¹ Nor does He regard your adopted children as your real children.² These are only your baseless assertions. But Allah declares the truth, and He 'alone' guides to the 'Right' Way.

  - Mustafa Khattab

 This divorce (called ẓihâr) was commonly practiced in Arabia before the Prophet (ﷺ). If a man declared his wife as unlawful for him as the ẓahr (back) of his mother, his wife would be divorced. Islam abolished this type of divorce (see 58:3-4).

 The following distinction should be made: Sponsorship (which is permissible): a person can sponsor a child or host them in their home and care for them as they care for their own children, except for legal matters. For example, adopted children keep their last names, are allowed to marry the children of their adopted parent, adopted and biological children of the opposite sex should dress modestly in front of each other, and do not have a share in the estate of their adopted parents, but can get a share of inheritance (up to one-third of the estate) through bequest (waṣiyah). Adoption: a person is not allowed to take an orphan and give them his/her last name, give them a share of inheritance similar to their own children, etc.

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 soweth the way.

  - Marmaduke Pickthall

Allah has not made for any man two hearts in his (one) body: nor has He made your wives whom ye divorce by Zihar your mothers: nor has He made your adopted sons your sons. Such is (only) your (manner of) speech by your mouths. But Allah tells (you) the Truth and He shows the (right) Way. ^{3669 3670 3671}

  - Abdullah Yusuf Ali

"Two hearts in his (one) breast": two inconsistent attitudes: such as serving Allah and Mammon; or subscribing to both Truth and Superstition; or hypocritically pretending one thing and intending another. Such a thing is against Allah's Law and Will. Apart from the condemnation of general hypocrisy, two pagan customs of the Times of Ignorance are mentioned, and their iniquity pointed out. See the notes 3670 and 3671.

This was an evil Arab custom. He pronounced words importing that she was like his mother. See also lviii. 1-5. where this is condemned in the strongest terms and punishment is provided for it. A man sometimes said such words in a fit of anger; they did not affect him, but they degraded her position.

If a man called another's son "his son", it might create complications with natural and normal relationships if taken too literally. It is pointed out that it is only a facon de parler in men's mouths, and should not be taken literally. The truth is the truth and cannot be altered by men's adopting "sons". "Adoption" in the technical sense is not allowed in Muslim Law. Those who have been "wives of your sons proceeding from your loins" are within the Prohibited Degrees of marriage; iv. 23: but this does not apply to "adopted" sons.

[As for your adopted children,] call them by their [real] fathers' names: this is more equitable in the sight of God; and if you know not who their fathers were, [call them] your brethren in faith and your friends.⁶ However, you will incur no sin if you err in this respect:⁷ [what really matters is] but what your hearts intend-for God is indeed much-forgiv-ing, a dispenser of grace!

  - Mohammad Asad

I.e., "make it clear that your relationship is an adoptive one, and do not create the impression that they are your real children" - thus safeguarding their true identity.

I.e., by making a mistake in the attribution of the child's parentage, or by calling him or her, out of love, "my son" or "my daughter".

Name your adopted sons after their fathers; that is more just in the sight of Allah, and if you don't know who their fathers are, then call them as your brothers in faith and your friends. There is no blame on you for an unintentional mistake, but you will be held responsible for what you do with the intention of your hearts; Allah is Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

Let your adopted children keep their family names. That is more just in the sight of Allah. But if you do not know their fathers, then they are 'simply' your fellow believers and close associates. There is no blame on you for what you do by mistake, but 'only' for what you do intentionally. And Allah is All-Forgiving, Most Merciful.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

Call them by (the names) of their fathers: that is juster in the sight of Allah but if ye know not their father's (names call them) your Brothers in faith or your Maulas. But there is no blame on you if ye make a mistake therein: (what counts is) the intention of your hearts: and Allah is Oft-Returning Most Merciful. ^{3672 3673}

  - Abdullah Yusuf Ali

Freedmen were often called after their master's name as the "son of so and so". When they were slaves, perhaps their father's names were lost altogether. It is more correct to speak of them as the Maula of so and so. But Maula in Arabic might also imply a close relationship of friendship: in that case, too, it is better to use the right term instead of the term "son". "Brother" is not objectionable because "Brotherhood" is used in a wider sense than "fatherhood" and is not likely to be misunderstood.

What is aimed at is to destroy the superstition of erecting false relationships to the detriment or loss of true blood relations. It is not intended to penalise an unintentional slip in the matter, and indeed, even if a man deliberately calls another his son or father, who is not his son or father, out of politeness or affection, "Allah is Oft- Forgiving, Most Merciful". It is the action of mischievous parties which is chiefly reprehended, if they intend false insinuations. A mere mistake on their part does not matter.

The Prophet has a higher claim on the believers than [they have on] their own selves, [seeing that he is as a father to them] and his wives are their mothers:⁸ and they who are [thus] closely related havein accordance wuth God's decree, a higher claim upon one another than [was even the case between] the believers [of Yathrib] and those who had magrated [there for the sake of Good].⁹ none the less, you are to act wth utmost goodness towards your [other] close friends as well:¹⁰ this [too] is written down in God's decree.

  - Mohammad Asad

Thus, connecting with the preceding mention of voluntary, elective relationships (as contrasted with those by blood), this verse points to the highest manifestation of an elective, spiritual relationship: that of the God-inspired Prophet and the person who freely chooses to follow him. The Prophet himself is reported to have said: "None of you has real faith unless I am dearer unto him than his father, and his child, and all mankind" (Bukhari and Muslim, on the authority of Anas, with several almost identical versions in other compilations). The Companions invariably regarded the Prophet as the spiritual father of his community. Some of them - e.g., Ibn Mas'ud (as quoted by Zamakhshari) or Ubayy ibn Ka'b, Ibn ''Abbas and Mu'awiyah (as quoted by Ibn Kathir) - hardly ever recited the above verse without adding, by way of explanation, "seeing that he is [as] a father to them"; and many of the tabi'in - including Mujahid, Qatadah, 'Ikrimah and Al-Hasan (cf. Tabari and Ibn Kathir) - did the same: hence my interpolation, between brackets, of this phrase. (However, see also verse {40} of this surah and the corresponding note [50].) As regards the status of the Prophet's wives as the "mothers of the believers", this arises primarily from the fact of their having shared the life of God's Apostle in its most intimate aspect. Consequently, they could not remarry after his death (see verse {53} below), since all the believers were, spiritually, their "children".

See note [86] on the last but one sentence of 8:75 . As explained in that note, neither of these two passages ( 8:75 and 33:6 ) can be satisfactorily interpreted as bearing on the laws of inheritance: all endeavours to interpret them in that sense only do violence to the logical build-up and inner cohesion of the Qur'anic discourse. On the other hand, it is obvious that both passages have basically a similar (namely, spiritual) import - with the difference only that whereas the concluding sentences of Al-Anfal refer to the brotherhood of all believers in general, the present passage lays stress on the yet deeper, special relationship between every true believer and God's Apostle.

I.e., towards all other believers, as stressed so often in the Qur'an, and particularly in 8:75 (see preceding note): in other words, a believer's exalted love for the Prophet should not blind him to the fact that "all believers are brethren" ( 49:10 ). The extremely complex term ma'ruf, rendered by me in this context as "innermost goodness", may be defined as "any act [or attitude] the goodness whereof is evident to reason" (Raghib).

The Prophet is closer to the believers than their own selves and his wives are as their mothers. Blood relatives have a greater claim on one another than the other believers and the Muhajirin (early Muslims who migrated from Makkah to Madinah) according to the Book of Allah: although you are permitted to some good (through leaving bequests) for your friends . This has been written in the Book of Allah.

  - Muhammad Farooq-i-Azam Malik

The Prophet has a stronger affinity to the believers than they do themselves. And his wives are their mothers. As ordained by Allah, blood relatives are more entitled 'to inheritance' than 'other' believers and immigrants, unless you 'want to' show kindness to your 'close' associates 'through bequest'.¹ This is decreed in the Record.²

  - Mustafa Khattab

 This verse confirms a ruling mentioned in 8:75 which ended a previous ruling that allowed inheritance between Muslims from Mecca (Al-Muhâjirûn, the Emigrants) and Muslims from Medina (Al-Anṣâr, the Helpers). Now, only relatives can inherit from one another, whereas non-heirs can receive a share through bequest, up to one third of the estate. See 4:7, 11-13, 32-33, and 176.

 See footnote for 27:75.

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).

  - Marmaduke Pickthall

The Prophet is closer to the Believers than their own selves and his wives are their mothers. Blood-relations among each other have closer personal ties in the Decree of Allah than (the Brotherhood of) Believers and Muhajirs: nevertheless do ye what is just to your closest friends: such is the writing in the Decree (of Allah). ^{3674 3675 3676}

  - Abdullah Yusuf Ali

In human relationship the Prophet is entitled to more respect and consideration than blood-relations. The Believers should follow him rather than their fathers or mothers or brothers, where there is conflict of duties. He is even nearer-closer to our real interests-than our own selves.

See last note. This Sura establishes the dignity and position of the Holy Prophet's wives, who had a special mission and responsibility as Mothers of the Believers. They were not to be like ordinary women: they had to instruct women in religious matters visit and minister to those who were ill or in distress, and do other kindly offices in aid of the Prophet's mission.

In the early Madinah period, there was a bond of brotherhood between its inhabitants and the Muslims who migrated. This bond was the reason for mutual inheritance between them. Once the stability of Muslim Ummah was established, the law of inheritance according to blood relationship was revealed superceding the previous brotherhood relationship. This verse and verse No. 75 of Sura 8 abrogate the earlier arrangement.

AND LO! We did accept a solemn pledge from all the prophets¹¹ - from thee, [O Muhammad,] as well as from Noah, and Abraham, and Moses, and Jesus the son of Mary-: for We accepted a most weighty, solemn pledge from [all of] them,

  - Mohammad Asad

This parenthetic passage connects with verses {1-3} above, and relates to every prophet's "pledge" - i.e., sacred duty - to convey God's message to man, and thus to act as "a bearer of glad tidings and a warner". (For my rendering of idh, in this context, as "lo", see surah {2}, note [21].)

O Muhammad, remember the Covenant which We took from all the Prophets - from you as well as from Nuh, Ibrahim, Musa and Isa (Jesus) son of Maryam - We took that solemn Covenant from all of them,

  - Muhammad Farooq-i-Azam Malik

And 'remember' when We took a covenant from the prophets, as well as from you 'O Prophet', and from Noah, Abraham, Moses, and Jesus, son of Mary. We did take a solemn covenant from 'all of' them

  - Mustafa Khattab

And when We exacted a covenant from the Prophets, and from thee (O Muhammad) and from Noah and Abraham and Moses and Jesus son of Mary. We took from them a solemn covenant;

  - Marmaduke Pickthall

And remember We took from the Prophets their Covenant as (We did) from thee: from Noah Abraham Moses and Jesus the son of Mary: We took from them a solemn Covenant: ³⁶⁷⁷

  - Abdullah Yusuf Ali

Cf. iii. 81. There is an implied covenant on all created things to follow Allah's Law, which is the law of their being; see v. 1. But there is a special implied convenant with all Prophets, strict and solemn, that they shall carry out their mission, proclaim Allah's Truth without fear or favour, and be ever ready in His service in all circumstances. That gives them their position and dignity as explained in the last verse, and their tremendous responsibility in respect of the people whom they come to instruct and lead to the right Path.

so that [at the end of time] He might ask those men of truth as to [what response] their truthfulness [had received on earth].¹² And grievous suffering has He readied for all who deny the truth!

  - Mohammad Asad

Cf. 5:109 and, more particularly, 7:6 - "We shall most certainly call to account all those unto whom Our message was sent, and We shall most certainly call to account the message-bearers [themselves]".

so that He may question the truthful concerning the Truth (that they were entrusted with): as for the unbelievers, He has prepared a painful punishment.

  - Muhammad Farooq-i-Azam Malik

so that He may question these men of truth about their 'delivery of the' truth. And He has prepared a painful punishment for the disbelievers.

  - Mustafa Khattab

That He may ask the loyal of their loyalty. And He hath prepared a painful doom for the unfaithful.

  - Marmaduke Pickthall

That (Allah) may question the (Custodians) of Truth concerning the Truth they (were charged with): and He has prepared for the Unbelievers a grievous Penalty. ³⁶⁷⁸

  - Abdullah Yusuf Ali

The men to whom Allah's Truth has been committed for promulgation will be asked in the Hereafter as to how the Truth fared in the world-how it was received, who opposed it, and who assisted it. Like all trustees, they will have to give a full account of their trust. Allah knows all, and it will not add to His information. But it will be evidence for and against those to whom it was preached, so that the responsibility of those who dishonoured it may be duly enforced. The primary custodians of spiritual Truth are the Prophets, but in descending degrees all men to whom Allah's Message comes are included.

O YOU who have attained to faith! Call to mind the blessings which God bestowed on you [at the time] when [enemy] hosts came down upon you, where-upon We let loose against them a stormwind and [heavenly] hosts that you could not see:¹³ yet God saw all that you did.

  - Mohammad Asad

Cf. {3:124-125} and the corresponding note [93]. The present passage (verses {9-27}) relates to the War of the Confederates (al-ahzab) - also called the War of the Trench (al-khandaq) - which took place in 5 H. At the instigation of the Jewish tribe of Banu 'n-Nadir, who had been expelled from Yathrib (Medina) after they had broken the treaty binding them to the Muslims, several of the most powerful Abrabian tribes formed a confederacy with a view to overcoming, once and for all, the threat posed by Islam to the beliefs and many of the customs of pagan Arabia. In the month of Shawwal, 5 H., a force of well over 12,000 men, composed of the Quraysh and their allies - the Banu Kinanah, Banu Asad and the people of the coastlands (the Tihamah), as well as the great Najdi tribe of Ghatafan and its allies, the Hawazin (or Banu 'Amir) and Banu Sulaym - converged upon Medina. Forewarned of their coming, the Prophet had ordered a deep trench to be dug around the town - a defensive measure unknown in pre-Islamic Arabia - and thus brought the assault of the Confederates to a halt. At that point, however, another danger arose for the Muslims: the Jewish tribe of Banu Qurayzah, who lived in the outskirts of Medina and until then had been allied with the Muslims, broke the treaty of alliance and openly joined the Confederates. Nevertheless, during a siege lasting several weeks all the attempts of the latter to cross the trench - manned by the numerically much weaker and less well-armed Muslims - were repulsed with heavy losses to the attackers; dissensions, based on mutual distrust, gradually undermined the much-vaunted alliance between the Jewish and the pagan Arab tribes; in the month of Dhu 'l-Qa'dah their frustration became complete when a bitterly-cold stormwind raged for several days, making life unbearable even for hardened warriors. And so, finally, the siege was raised and the Confederates dispersed, thus ending the last attempt of the pagans to destroy the Prophet and his community.

O believers! Remember the favor of Allah, which he bestowed on you, when you were attacked by your enemy's army (during the battle of Trench/Confederates) and We unleashed against them violent winds and invisible forces. Allah saw all that you were doing.

  - Muhammad Farooq-i-Azam Malik

O believers! Remember Allah's favour upon you when 'enemy' forces came to 'besiege' you 'in Medina',¹ so We sent against them a 'bitter' wind and forces you could not see.² And Allah is All-Seeing of what you do.

  - Mustafa Khattab

 In 5 A.H./627 C.E., the Meccan pagans along with some Arab and Jewish tribes (totalling around 10 000 soldiers) laid a siege around Medina, where the Prophet (ﷺ) was positioned with 3000 soldiers. The Prophet (ﷺ) had anticipated the offence and, upon an advice from one of his companions, dug a trench around the city to protect it from invaders. After several unsuccessful attempts to cross the trench, the allied enemies quickly lost morale, and were forced to end the siege due to severe weather conditions. This encounter is commonly known as the Battle of the Trench or the Enemy Alliance.

 The angels.

O ye who believe Remember Allah's favor unto you when there came against you hosts, and We sent against them a great wind and hosts ye could not see. And Allah is ever Seer of what ye do.

  - Marmaduke Pickthall

O ye who believe! Remember the Grace of Allah (bestowed) on you when there came down on you hosts (to overwhelm you): but We sent against them a hurricane and force that ye saw not. But Allah sees (clearly) all that ye do. ^{3679 3680 3681}

  - Abdullah Yusuf Ali

In this verse is summed up the beginning and the end of the fateful struggle of the Siege of Madinah in A.H. 5. The composition of the unhallowed Confederacy that came to destroy Islam is referred to in the Introduction. They came with a force of ten to twelve thousand fighting men, an unprecedented army for that time and country. The battle is known as the Battle of the Trench.

After a close investment of two to four weeks, during which the enemy were disheartened by their ill success, there was a piercing blast of the cold east wind. It was a severe winter, and February can be a very cold month in Madinah, which is about 3,000 ft. above the sea-level. The enemy's tents were torn up, their fires were extinguished, the sand and rain beat in their faces, and they were terrified by the portents against them. They had already well nigh fallen out amongst themselves, and beating a hasty retreat, they melted away. The Madinah fighting strength was no more than 3,000, and the Jewish tribe of the Banu Quraiza who were in their midst was a source of weakness as they were treacherously intriguing with the enemy. And further there were the Hypocrites: see n. 3666 above. But there were hidden forces that helped the Muslims. Besides the forces of nature there were angels, though invisible to them, who assisted the Muslims.

Allah sees everything. Therefore we may conclude that the discipline and moral fervour of the Muslims, as well as the enemy's insincerities, intrigues, and reliance on brute force, were all contributory causes to his repulse, under Allah's dispensation. There were many hidden causes which neither party saw clearly.

[Remember what you felt] when they came upon you from above you and from below you,¹⁴ and when [your] eyes became dim and [your] hearts came up to [your] throats, and [when] most conflicting thoughts about God passed through your minds:¹⁵

  - Mohammad Asad

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 Tihamah).

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

When the enemy attacked you from above and from below; when your eyes were petrified due to fear and your hearts leaped up to your throats, and you began to entertain all sorts of doubts about Allah,

  - Muhammad Farooq-i-Azam Malik

'Remember' when they came at you from east and west,¹ when your eyes grew wild 'in horror' and your hearts jumped into your throats, and you entertained 'conflicting' thoughts about Allah.²

  - Mustafa Khattab

 lit., from above and below you.

 The believers were reassured while the doubts of the hypocrites grew more fierce.

When they came upon you from above you and from below you, and when eyes grew wild and hearts reached to the throats, and ye were imagining vain thoughts concerning Allah.

  - Marmaduke Pickthall

Behold! they came on you from above you and from below you and behold the eyes became dim and the hearts gaped up to the throats and ye imagined various (vain) thoughts about Allah! ³⁶⁸²

  - Abdullah Yusuf Ali

The psychology of the combatants is described with matchless vigour in the holy Text. The onrush of the enemy was really tremendous. The Trench round Madinah was between the defenders and the huge attacking force, which had some high ground behind them "above you": when any of them came through the valley or over the Trench, they seemed to come from below. The showers of arrows and stones on both sides must also have seemed to come from the air.

[for] there and then were the believers tried, and shaken with a shock severe.

  - Mohammad Asad

there, the believers were put to test; and were shaken with tremendous shaking.

  - Muhammad Farooq-i-Azam Malik

Then and there the believers were put to the test, and were violently shaken.

  - Mustafa Khattab

There were the believers sorely tried, and shaken with a mighty shock.

  - Marmaduke Pickthall

In that situation were the Believers tried: they were shaken as by a tremendous shaking.

  - Abdullah Yusuf Ali

And [remember how it was] when the hypo-crites and those with hearts diseased¹⁶ said [to one another], "God and His Apostle have promised us nothing but delusions!"¹⁷

  - Mohammad Asad

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

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.

Remember, when the hypocrites and those in whose hearts there was a disease were openly saying: "Allah and His Rasool promised us nothing but delusion!"

  - Muhammad Farooq-i-Azam Malik

And 'remember' when the hypocrites and those with sickness in their hearts said, 'Allah and His Messenger have promised us nothing but delusion!'

  - Mustafa Khattab

And When the hypocrites, and those in whose hearts is a disease, were saying: Allah and His messenger promised us naught but delusion.

  - Marmaduke Pickthall

And behold! the Hypocrites and those in whose hearts is a disease (even) say: "Allah and His Apostle promised us nothing but delusion!" ³⁶⁸³

  - Abdullah Yusuf Ali

Before this year's mass attack on Madinah the Muslims had successfully reached the Syrian border on the north, and there were hopes of reaching Yemen in the south. The holy Prophet had seen signs of expansion and victory for the Muslims. Now that they were shut in within the Trench on the defensive, the Hypocrites taunted them with having indulged in delusive hopes. But the event showed that the hopes were not delusive. They were realised beyond expectations in a few years.

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.

  - Mohammad Asad

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

And a party of them said: "O people of Yathrib (Madinah)! You cannot stand the attack much longer. Go back to your city". And yet another party of them sought leave of the Prophet saying: "In fact our houses are insecure," whereas they were not insecure. They intended nothing but to run away from the battlefront.

  - Muhammad Farooq-i-Azam Malik

And 'remember' when a group of them said, 'O people of Yathrib!¹ There is no point in you staying 'here', so retreat!' Another group of them asked the Prophet's permission 'to leave', saying, 'Our homes are vulnerable,' while 'in fact' they were not vulnerable. They only wished to flee.

  - Mustafa Khattab

 Yathrib was the name of Medina before the arrival of the Prophet (ﷺ) and Muslim emigrants.

And when a party of them said: O folk of Yathrib! There is no stand (possible) for you, therefor turn back. And certain of them (even) sought permission of the Prophet, saying: Our homes lie open (to the enemy). And they lay not open. They but wished to flee.

  - Marmaduke Pickthall

Behold! a party among them said: "Ye men of Yathrib! Ye cannot stand (the attack)! Therefore go back!" and a band of them ask for leave of the Prophet saying "Truly our houses are bare and exposed" though they were not exposed: they intended nothing but to run away. ³⁶⁸⁴

  - Abdullah Yusuf Ali

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.

Now if their town had been stormed,¹⁹ and they had been asked [by the enemy] to commit apos-tasy, Ithe hypocrites] would have done so without much delay²⁰

  - Mohammad Asad

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

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

Had the city been entered from all sides, and had they been incited to sedition, they would have little hesitation to become partners in it.

  - Muhammad Farooq-i-Azam Malik

Had their city been sacked from all sides and they had been asked to abandon faith, they would have done so with little hesitation.

  - Mustafa Khattab

If the enemy had entered from all sides and they had been exhorted to treachery, they would have committed it, and would have hesitated thereupon but little.

  - Marmaduke Pickthall

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 with none but a brief delay! ³⁶⁸⁵

  - Abdullah Yusuf Ali

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.

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!

  - Mohammad Asad

Even though they had made covenant with Allah not to show their backs, and the covenant with Allah must surely be answered for.

  - Muhammad Farooq-i-Azam Malik

They had already pledged to Allah earlier never to turn their backs 'in retreat'. And a pledge to Allah must be answered for.

  - Mustafa Khattab

And verily they had already sworn unto Allah that they would not turn their backs (to the foe). An oath to Allah must he answered for.

  - Marmaduke Pickthall

And yet they had already covenanted with Allah not to turn their backs and a covenant with Allah must (surely) be answered for. ³⁶⁸⁶

  - Abdullah Yusuf Ali

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.