Qur'an 33:23

Priority: b, Quality: c
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Qur'an 33:23
Verse's Information
SuraAl-Ahzab
Verse23
Juz'21
Content Information
Cause of
Revelation		The believers' covenant with God about accompanying the Prophet (s) in wars
Place of
Revelation		Medina
AboutHamza b. Abd al-Muttalib, Ja'far b. Abi Talib, Imam Ali (a)
OthersMartyrs of the battle of Uhud and Badr


Qurʾān 33:23 describes believers who have fulfilled their pledge to God, with some having already attained martyrdom and others awaiting martyrdom. According to 'Allama Tabataba'i, in this verse, the term "pledge" signifies steadfastness alongside the Prophet (s) during times of war, wherein believers refuse to flee or surrender when confronted by the enemy.

Various stories have been cited regarding the occasion of revelation of this verse. The author of the Quranic exegesis Manhaj al-sadiqin suggests that most Quranic exegetes and scholars of hadith consider this verse to pertain to Imam Ali (a), Hamza b. 'Abd al-Muttalib, Ja'far b. Abi Talib, and 'Ubayda b. al-Harith. A hadith in this regard has also been transmitted from Imam Ali (a). In Sunni sources of Quranic exegesis, this verse is said to have been revealed about Anas b. Nadr, one of the Companions of the Prophet (s).

In Shi'a exegeses of the Qur'an, the phrase "there are some among them who have fulfilled their pledge," which means having been martyred, is interpreted to refer to Hamza and Ja'far b. Abi Talib, while the phrase "some of them who still wait" is said to refer to Ali (a). Nasir Makarim Shirazi believes that there is no conflict among these interpretations and instances, as the verse has a wide scope, encompassing all martyrs and all those who await martyrdom.

This verse is frequently cited in reference to martyrs. For instance, Imam al-Husayn (a) recited this verse after the martyrdom of Muslim b. 'Awsaja and Muslim b. 'Aqil. Moreover, it is often cited in messages of condolences for martyrs.

In Sunni sources, Hamza, martyrs of the Battle of Badr and Uhud, as well as Talha b. 'Ubayd Allah, are considered examples of those who have fulfilled their pledge mentioned in the verse.

Text and Translation

Occasion of Revelation

Various stories have been cited as occasions of revelation for Qur'an 33:23. Mulla Fath Allah al-Kashani (d. 988/1580-1) states in his Quranic exegesis Manhaj al-sadiqin that the majority of Quranic exegetes and scholars of hadith believe that this verse was revealed regarding Imam Ali (a), Hamza b. 'Abd al-Muttalib, Ja'far b. Abi Talib, and 'Ubayda b. al-Harith. However, elsewhere, he mentions that the verse was revealed about a group of the Prophet's companions like Hamza b. 'Abd al-Muttalib, Mus'ab b. 'Umayr, and Anas b. Jubayr, who had pledged to remain steadfast alongside the Prophet (s) in battlefields and never give up until they achieved martyrdom. In Qur'an 33:23, God describes this group of believers as being true to their pledge.[1] A hadith transmitted from Imam Ali (a) suggests that this verse was revealed about him, Hamza, Ja'far, and 'Ubayda b. al-Harith.[2]

In Tafsir al-Tabari, it is cited that the verse was revealed about a group of believers who were not martyred in the Battle of Badr and then pledged to God to fight against the polytheists alongside the Prophet (s). Some of them were later martyred, while others were not martyred but awaited martyrdom.[3]

In Sunni sources, Anas b. Malik is quoted as saying that this verse was revealed about his uncle Anas b. Nadr. Anas, who was absent during the Battle of Badr, reported that since he missed the first battle led by the Prophet (s) against the polytheists, he pledged that if another battle ensued, he would fight alongside the Prophet (s). Consequently, he participated in the Battle of Uhud and fought until he attained martyrdom.[4]

Interpretation

Quran 33: 23 in the Thulth script by Hamid Amadi, a Turkish calligrapher (d. 1403/1982).

'Allama Tabataba'i suggests that "fulfill what they have pledged to Allah" refers to those believers who proved their truthfulness to the pledge they had made to the Prophet (s). The pledge was that they would never flee when confronted with the enemy. "Fulfilled their pledge" refers to those believers who died during the war or were killed on the path of God, while some others "await" their martyrdom without violating their pledge.[5]

The word "nahb", which occurs in the verse, has various meanings such as pledge, promise, death, and risk.[6] Al-Tabrisi,[7] Mulla Fath Allah al-Kashani,[8] al-Raghib al-Isfahani,[9] and 'Allama Tabataba'i[10] (quoting al-Rahib’s Mufradat) suggest that the original meaning of "nahb" is pledge or vow, and "qada nahbah" means fulfillment of the pledge. However, they believe that the word "nahb" in Qur'an 33:23 refers to death or being killed on the path of God.

Referents of the Verse

There are disagreements among Quranic exegetes regarding the identity of those referred to in this verse. According to Tafsir al-Qummi's citation of a hadith from Imam al-Baqir (a)[11] and al-Shaykh al-Tusi’s al-Tibyan,[12] those who have already been martyred include Hamza and Ja'far b. Abi Talib, while those who await include Ali (a). This interpretation is also cited by al-Hakim al-Hasakani (d. 490/1096-7), a Sunni scholar, in Shawahid al-tanzil, as quoting from Ibn 'Abbas.[13] A hadith transmitted from Imam Ali (a) states that this verse was revealed about him, and he swears by God that no change has occurred in his awaiting martyrdom.[14]

In a hadith transmitted by Imam al-Sadiq (a) from the Prophet (s), the Prophet (s) addressed Ali (a), saying that one who loves you and dies "has fulfilled his pledge", while one who loves you and has not yet died is "awaiting."[15]

The Prophet (s) on Love of Imam Ali (a):

The Prophet (s) said: O Ali! One who loves you and dies has fulfilled his pledge, and one who loves you and has not yet died is awaiting. The sun does not rise or set unless he enjoys new livelihood and faith.

Kulaynī, al-Kāfī, vol. 8, p. 306.

Some Quranic exegetes interpret the phrase "fulfilled his pledge" as referring to the martyrs of the battles of Badr and Uhud.[16]

In Tafsir Muqatil b. Sulayman, a Quranic exegesis dating back to the second/eighth century, it is stated that the phrase "fulfillment of the pledge" alludes to the Al-'Aqaba Night (the Pledge of 'Aqaba in Mecca, where the people of Yathrib pledged allegiance to the Prophet (s) before his migration to their city). The reference to those who have been martyred includes Hamza and his companions who were martyred in the Battle of Uhud.[17]

It has been transmitted from Ibn 'Abbas that "fulfilled their pledge" in this verse refers to Hamza, other martyrs of the Battle of Uhud, Anas b. Nadr, and his companions.[18] In some exegetical sources, Talha b. 'Ubayd Allah is also considered among those who have fulfilled their pledge.[19]

Ayatollah Makarim Shirazi believes that there is no conflict among these diverse interpretations and instances, as the verse holds a broad significance encompassing all martyrs of Islam before the Battle of the Trench, and indeed, all martyrs throughout history and in all places. Those who are "awaiting" include all who anticipate victory and martyrdom. Notably, figures like Hamza and Ali (a) stand out as prominent examples within both groups.[20]

Applications of the Verse

This verse has been invoked in various contexts concerning martyrs. According to some accounts, Imam al-Husayn (a) recited this verse during the tragic events of Karbala, near the bodies of some martyrs, including Muslim b. 'Awsaja.[21] Additionally, it is reported that the Imam (a) recited this verse upon hearing the news of Muslim b. 'Aqil's martyrdom.[22] In his message of condolence for the martyrdom of 'Ata' Allah Ashrafi Isfahani, one of the Mihrab Martyrs, Imam Khomeini described him as a notable example of "those who fulfill what they have pledged to Allah".[23] This verse has been frequently referenced in memorials of martyrs and condolence messages,[24] including those issued by Shi'a authorities and scholars about General Soleimani.[25]

This verse has been inscribed on the Shrine of Imam al-Husayn (a), specifically on top of the al-Shuhada' Gate and the Ra's al-Husayn (a) Gate.[26]

Notes

  1. ↑ Kāshānī, Manhaj al-ṣādiqīn, vol. 7, p. 271.
  2. ↑ ʿArūsī Ḥuwayzī, Nūr al-thaqalayn, vol. 4, p. 258.
  3. ↑ Ṭabarī, Jāmiʾ al-bayān, vol. 21, p. 93.
  4. ↑ Bukhārī, Ṣaḥīḥ al-Bukhārī, vol. 4, p. 19; Ṭabarī, Jāmiʾ al-bayān, vol. 21, p. 93; Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 549; Wāḥidī, Asbāb al-nuzūl al-Qurʾān, p. 366.
  5. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 290.
  6. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 548; Makārim Shīrāzī, Tafsīr-i nimūna,vol. 17, p. 245.
  7. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 549.
  8. ↑ Kāshānī, Manhaj al-ṣādiqīn, vol. 7, p. 271.
  9. ↑ Rāghib al-Iṣfahānī, Mufradāt alfāẓ al-Qurʾān, p. 793, 794.
  10. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 290.
  11. ↑ Qummī, Tafsīr al-Qummī, vol. 1, p. 307, vol. 2, p. 188, 189.
  12. ↑ Ṭūsī, al-Tibyān, vol. 8, p. 329.
  13. ↑ Ḥākim al-Ḥaskānī, Shawāhid al-tanzīl, vol. 2, p. 6.
  14. ↑ Ḥākim al-Ḥaskānī, Shawāhid al-tanzīl, vol. 2, p. 5; ʿArūsī Ḥuwayzī, Nūr al-thaqalayn, vol. 4, p. 259.
  15. ↑ Kulaynī, al-Kāfī, vol. 8, p. 306.
  16. ↑ Ṭabarānī, al-Tafsīr al-kabīr, vol. 5, p. 180; Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 549.
  17. ↑ Ibn Sulaymān, Tafsīr muqātil Ibn sulaymān, vol. 3, p. 484.
  18. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 549.
  19. ↑ Ṭabarī, Jāmiʾ al-bayān, vol. 21, p. 94; Ṭabarānī, al-Tafsīr al-kabīr, vol. 5, p. 181; Wāḥidī, Asbāb al-nuzūl al-Qurʾān, p. 367.
  20. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 17, p. 246, 247.
  21. ↑ Mufīd, al-Irshād, vol. 2, p. 103; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 17, p. 246, 247.
  22. ↑ Muṭahharī, Majmūʿa-yi āthār, vol. 17, p. 329; Muqaddas, Rāhnamā-yi amākin-i ziyāratī wa siyāḥatī-yi dar Iraq, p. 160.
  23. ↑ Khomeinī, Ṣaḥīfa-yi Imām, vol. 17, p. 50.
  24. ↑ Statements in the meeting of the participants of the congress of martyrs of Ilam province (Persian); Message on the occasion of the holy defense week and the day of honoring martyrs and martyrs (Persian); Grand Ayatullah Nuri Hamdani's message to the third memorial of Quranic martyrs (Persian); Honoring the mothers, wives and daughters of the Cleric martyrs of Qom (Persian).
  25. ↑ (Messages of condolence from Shiite authorities, scholars and seminary figures for the martyrdom of General Soleimani (Persian).
  26. ↑ Muqaddas, Rāhnamā-yi amākin-i ziyāratī wa siyāḥatī-yi dar Iraq, p. 209.

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