The Prophet (peace be upon him) has more claim on the believers than they have on their own selves; and his wives are their mothers. Blood relatives have, according to God’s decree, a stronger claim upon one another than other believers (of Madinah) and those who have migrated (for God’s sake). Nonetheless, you are to act with kindness toward your close friends. This is written down in God’s decree.
We did accept a solemn pledge from all the prophets: from you, (Muhammad) and from Noah, Abraham, Moses and Jesus, son of Mary. From all did We accept a weighty, solemn pledge. God will question the truthful about the truth (entrusted to them). He has prepared painful suffering for the unbelievers.
(The Confederates Al-Ahzab: 33: 6-8)
In these verses the surah re-emphasized the Prophet’s authority over all Muslims, which gave him a higher claim than that of blood, indeed one that is higher than one’s own wishes and desires: “The Prophet has more claim on the believers than they have on their own selves.” Islam also makes the Prophet’s wives spiritual mothers to all believers: “and his wives are their mothers.”
The Prophet’s authority over all Muslims is comprehensive. Inevitably, this includes charting a complete way of life for them. They cannot choose for themselves anything other than what he chooses for them in accordance with what God reveals to him. In an authentic Hadith, the Prophet is quoted as saying: “No one of you is a true believer until his preferences are subject to my message.” This is so pervasive as to include their own feelings whereby the Prophet (peace be upon him) is dearer to them than their own lives. Thus, believers do not prefer their own safety to his, and they do not place anyone ahead of him in their hearts. Authentic Hadiths speaking of this are many, and here we give just two examples: “None of you attains true faith until I am dearer to him than his own soul, his property, offspring and all mankind.”
“Umar said to the Prophet: ‘By God! I love you more than I love anyone other than my own self.’ The Prophet said: ‘No, Umar! I should be dearer to you than your own self.’ Then Umar rejoined: ‘Messenger of God! I love you more than anyone else, including myself.’ The Prophet said: ‘You have got it now, Umar.’”
This is not some mere utterance of a word. It is a standard, an extremely high one that people cannot achieve without possessing a special touch that opens a sublime horizon before their hearts, purging them of the self-love that is deeply rooted in their very natures. Indeed, human beings love themselves far more than they can imagine. We may think that we have managed to bring our self-love under control. Yet should anyone say a derogatory word to us, we will react as though we have been bitten by a snake. So much so that we may not be able to rein in our reactions, and even if we do restrain ourselves sufficiently so as not to react visibly, we will still feel the injury. We may be willing to sacrifice our lives for what we believe in, and we may claim that we are free of self-interest, but we still find it impossible to accept insults or derogatory criticism. Once more, this is a high standard, which is difficult to attain without long training, constant alertness and the seeking of God’s help. This is what the Prophet called the greater jihad, or striving for God’s cause. We need only to remember that even Umar ibn Al-Khattab needed instruction by the Prophet to open his pure heart to it.
The Prophet’s authority over the believers also includes their commitments. An authentic Hadith quotes the Prophet as saying: “I am the patron of every believer, both in this life and in the life to come. Read, if you will, (God’s revelation): ‘The Prophet has more claim on the believers than they have on their own selves.’ Therefore, whoever leaves behind any property, his kinsfolk will inherit him, but if he leaves an outstanding debt or neglected children, let them come to me, for I am his guardian.” What the Hadith implies is that the Prophet would repay the debts of any Muslim who died leaving outstanding debts and no repayment facility, and that he would also look after any young children until they came of age.
Apart from this, life was to run normally, without the need for any special charge or exceptional moral impetus. Yet the close relationship between good friends remained intact after the abrogation of the brotherhood system. A Muslim may make a bequest in favour of a close friend, or give generous gifts during their lifetime: “Nonetheless, you are to act with kindness toward your close friends.”
All these measures relate to the original bond, making it clear that this has always been God’s will as recorded in His permanent decree: “This is written down in God’s decree.” Thus people are reassured as they rely on an original and natural status to which all laws and systems refer. Life then takes its natural line, moving easily and comfortably, with no need to overcharge oneself as happens during special times of emergency or to meet exceptional needs. After all, such periods are few and of limited duration in human life. Yet should the need arise, the overflow can always be tapped.
Referring to God’s decree that He willed it to be the permanent system, the surah refers to His covenant with prophets in general, and with Prophet Muhammad and other messengers of firm resolve in particular. This covenant commits them to deliver God’s message containing His code for human life, and to implement and advocate it among the communities to which they were sent: “We did accept a solemn pledge from all the prophets: from you, (Muhammad,) and from Noah, Abraham, Moses and Jesus, son of Mary. From all did We accept a weighty, solemn pledge.”
It is a single covenant or pledge that remained the same from Noah to Muhammad, the seal of all prophets (peace be upon them all): “We did accept a solemn pledge from all the prophets.” A specific reference to the Messenger who received the Qur’an and whose message is addressed to all mankind then follows: “from you, (Muhammad,)” and then makes mention of other messengers endowed with strong and firm resolve. These were the ones entrusted with the major divine messages prior to Muhammad, the last one: “and from Noah, Abraham, Moses and Jesus, son of Mary.” Then the surah describes the covenant itself: “From all did We accept a weighty, solemn pledge.”
“God will question the truthful about the truth (entrusted to them).” The truthful are the believers. They are the ones who said the word of truth and believed in the message of truth. All others are liars because they believe in and say what is false. Describing the believers as truthful here is significant as it carries a clear meaning. They will be asked about the truth on the Day of Judgment in the same way as a teacher asks a top student to state the answer which earned him high marks. It is a question asked to honor those being asked. It informs all those present that the truthful deserve to be honored on the great day when all mankind are assembled.
As for those who believed in what is false and made false claims concerning the most important issue of all, the issue of faith, a totally different result awaits them: “He has prepared painful suffering for the unbelievers.”