Surah No. 58

Introduction
Merits of the Surah1

1. Although there are some dissenting opinions, over a verse or few others, the great majority believe that this Surah is entirely Makkan.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّهِ وَاللَّهُ يَسْمَعُ تَحَاوُرَكُمَا ۚ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ (1)

(58:1) Allah has, indeed, heard the words of her who pleads with you concerning her husband,2 and complains to Allah.3 Allah hears the conversation of you two. Surely, Allah is All-hearing, All-seeing.

2. `A’isha (ra) has been recorded in Nasa’i, (a part of which report is also in Bukhari: Au.) as saying, “Allah be praised who has circumscribed all voices. Khawlah came to the Prophet complaining against her husband but her voice unclear to me, yet Allah revealed, ‘Allah has, indeed, heard the words of her who pleads with you concerning her husband’” (Ibn Jarir, Qurtubi, Ibn Kathir). There are other reports in this context, which have a few other details. One of them says that `A’isha said, “I could hear Tha`labah’s daughter, Khawlah, although not wholly, as she was complaining against her husband saying, ‘He ate my youth, I opened my womb for him, until when my age advanced, and my child is cut off from me, he has declared that my back is like his mother’s.’ And, it was not too long when Jibril came with this verse.” (Ibn Jarir). Ibn Kathir cites it from Ibn Abi Hatim. Ibn Hajr added that this is the most correct version that has come to us on this topic (Au.). According to some reports, her husband suffered from slight mental abnormality. When it took over him he uttered such things, but not otherwise (Ibn Jarir, Ibn Kathir). Could it have been a case of Borderline Personality Disorder? (Au.) There are other reports which suggest that perhaps two incidents of “zihar” took place, with the first one involving Khawlah bint Tha`labah and her husband Aws b. Samit, the brother of `Ubadah b. Samit. This was the opinion of Ibn `Abbas (Ibn Kathir). Other reports, as produced by Ibn Jarir, Qurtubi, Ibn Kathir and Shawkani, give us further detail to the effect that the Prophet spoke to Aws after the revelation of this verse. He asked him whether he could free a slave. He said he had none. So he suggested that he fast sixty days at a stretch. He expressed his inability to do so. Finally, the Prophet told him to feed sixty persons. Aws complained of his own poverty. So the Prophet helped him out of the state treasury. Yet another report, although weak, tells us that once while `Umar was out with some people, a woman sought his attention. He went up to her, listened to her carefully, and did for her whatever she wanted him to do, until she left. When he returned, someone remarked, “Leader of the Faithful: Did you detain Qurayshis because of this old woman?” He replied, “Woe unto you. Do you know who she is? She is the one whose complaint Allah heard from above the seven heavens. She is Khawlah bint Tha`labah. By Allah, if she had detained me for the rest of the day, I would have attended to her, except for attending to Prayers.” (Qurtubi, Ibn Kathir).

3. The words, “complains to Allah” have been added because, as some reports say, the Prophet initially told her that he had no answer to her problem, and so, she complained to Allah.

الَّذِينَ يُظَاهِرُونَ مِنْكُمْ مِنْ نِسَائِهِمْ مَا هُنَّ أُمَّهَاتِهِمْ ۖ إِنْ أُمَّهَاتُهُمْ إِلَّا اللَّائِي وَلَدْنَهُمْ ۚ وَإِنَّهُمْ لَيَقُولُونَ مُنْكَرًا مِنَ الْقَوْلِ وَزُورًا ۚ وَإِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ (2)

(58:2) Those of you who say to your wives, ‘Be, as my mother’s back,’4 such (of the wives) are in no way their mothers. Their mothers are only those who gave them birth. Indeed, they utter inappropriate words, and a falsehood. Yet Allah is All-pardoning, All-forgiving.

4. The technical term used in the Qur’an is “zihar.” In pre-Islamic times there were several ways of divorcing a woman. One was “zihar” which was for a man to say to his wife, “you are like my mother’s back,” or, “your back is like my mother’s back.” With that she was considered divorced (Ibn Jarir), and included are such words as “you are like my mother” (Ibn Kathir), or to say, “you are like my aunt,” or “like my daughter-in-law,” or to say, “your legs are like my mother’s”, etc. (Zamakhshari, Qurtubi).

وَالَّذِينَ يُظَاهِرُونَ مِنْ نِسَائِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا ۚ ذَٰلِكُمْ تُوعَظُونَ بِهِ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (3)

(58:3) As for those who liken the backs of their women with those of their mothers, and then retract what they said, (upon them is) freeing of a slave before the two of them touch each other.5 By this you are admonished, and Allah is, of what you do, Aware.

5. The translation is literal. Otherwise, figuratively the allusion is to intercourse. Accordingly, Hasan, Sufyan and others said that there is no harm in each other getting close, so long as they avoide intercourse (Ibn Jarir, Ibn Kathir). A hadith also prohibits intercourse before the expiation. It is in Tirmidhi, (who declared it Hasan, Gharib, Sahih), as also in Abu Da’ud and Nasa’i. It says: Ibn `Abbas reported that a man came to the Prophet. He had declared his wife like her mother’s back, but thereafter had intercourse with her. He said, “Messenger of Allah, I declared my wife like my mother’s back and then had intercourse with her before I could expiate.” He asked, “What made you do it, may Allah show you mercy?” He answered, “I saw her anklet in moonlight.” He said, “Do not go near her until you have accomplilshed what Allah has ordered you do” (Ibn Kathir).

فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ قَبْلِ أَنْ يَتَمَاسَّا ۖ فَمَنْ لَمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًا ۚ ذَٰلِكَ لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ ۚ وَتِلْكَ حُدُودُ اللَّهِ ۗ وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ (4)

(58:4) But if any does not find (the means) then two months of consecutive fasts6 before the two touch each other. However, if one is not able, then feeding of sixty poor persons. This, that you may believe in Allah and His Messenger.7 And these are Allah’s bounds; and for the unbeliever (awaits) a severe chastisement.

6. Unless a man is forced to break for a spell because of a natural cause, such as, he falls sick, he should do the fasts consecutively. But if there happens to be a natural cause, he may count what he did earlier to the break, and then, continue after the break to complete his sixty fasts (Ibn Jarir from the Salaf).

7. That is, reconfirm your faith in Allah and His Messenger by accepting the new rules of “zihar” and do away with all the connected taboos of the past (Razi).

إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ كُبِتُوا كَمَا كُبِتَ الَّذِينَ مِنْ قَبْلِهِمْ ۚ وَقَدْ أَنْزَلْنَا آيَاتٍ بَيِّنَاتٍ ۚ وَلِلْكَافِرِينَ عَذَابٌ مُهِينٌ (5)

(58:5) Surely those who oppose Allah and His Messenger, shall be humbled as those before them were humbled.8 We have, indeed, sent down self-evident signs, and for the unbelievers there (awaits) a humbling chastisement.

8. The word “kabata” yields several meanings; another being, “destruction” (Ibn Jarir).

يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيُنَبِّئُهُمْ بِمَا عَمِلُوا ۚ أَحْصَاهُ اللَّهُ وَنَسُوهُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ (6)

(58:6) The Day Allah will raise them up all together, and inform them of what they did:9 Allah had taken account of it while they forgot it. Allah is, over all things, a Witness.

9. “This phrase, ‘Allah will tell them of their deeds (or their doings or their conduct)’ occurs frequently. See v. 51, n. 762; v. 108, n. 811; vi. 60; ix. 94; etc. In this life there is a certain mist or illusion in our spiritual sight. We see things from different angles and dispute about them; we hide real motives, and pretend to virtues which we do not possess; others may attribute such virtues to us, and we may come to believe it ourselves; we conceive likes and hatreds on insufficient grounds; we forget what we should remember, and remember what we should forget. Our vision is narrow, and our values are false. On the Day of Account all this will be remedied. Not only will true values be restored, but we shall ourselves see the inwardness of things in our own lives, which we never saw before.” (Yusuf Ali).

أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ مَا يَكُونُ مِنْ نَجْوَىٰ ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَىٰ مِنْ ذَٰلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا ۖ ثُمَّ يُنَبِّئُهُمْ بِمَا عَمِلُوا يَوْمَ الْقِيَامَةِ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ (7)

(58:7) Have you not seen that Allah knows whatever is in the heavens, and whatever is in the earth? There is no secret counsel involving three but He is their fourth: nor of five but He is their sixth; and neither less than that nor more but He is with them, wherever they may be.10 Then He will inform them of what they did on the Day of Standing. Surely, Allah is of all things knowing.11

10. That is, He is with him in His knowledge, without moving and without coming down (Qurtubi). There is consensus of scholars over this interpretation (Ibn Kathir).

11. Imam Ahmad has pointed out that this ayah starts with the mention of knowledge, and ends with the mention of knowledge (Ibn Kathir).

أَلَمْ تَرَ إِلَى الَّذِينَ نُهُوا عَنِ النَّجْوَىٰ ثُمَّ يَعُودُونَ لِمَا نُهُوا عَنْهُ وَيَتَنَاجَوْنَ بِالْإِثْمِ وَالْعُدْوَانِ وَمَعْصِيَتِ الرَّسُولِ وَإِذَا جَاءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ اللَّهُ وَيَقُولُونَ فِي أَنْفُسِهِمْ لَوْلَا يُعَذِّبُنَا اللَّهُ بِمَا نَقُولُ ۚ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا ۖ فَبِئْسَ الْمَصِيرُ (8)

(58:8) Have you not considered those who were forbidden secret counsel but they revert to what they were forbidden?12 Moreover, they secretly counsel with each other involving sin, hostility and disobedience of the Messenger. And, when they come to you they greet you with what Allah has not greeted you.13 And they say within themselves, ‘Why should Allah not punish us for what we say?’ Enough for them is Jahannum wherein they will enter: an evil destination.

12. According to Mujahid, the allusion is to the Jews. Whenever a Muslim passed by them, they would put their heads together and begin to counsel secretly. That scared the Muslim. He feared that they might be plotting to kill him. The Prophet forbade them, but to no avail (Qurtubi, Ibn Kathir). Yusuf Ali adds: “When the Muslim Brotherhood was acquiring strength in Madinah and the forces of disruption were being discomfited in open fight against the Messenger of Righteousness, the wicked resorted to duplicity and secret intrigues, in which the ringleaders were the disaffected Jews and the Hypocrites, whose machinations have been frequently referred to in the Qur’an.” While on the topic, a report could be cited. It is in Ahmad: One of the Companions reported, “We used to take turns and spend the night at the Prophet’s place. The point was, he might have a need, or an affair might come up at night and he would want to send one of us out. One of those nights there were several such volunteers and we began to talk to each other (in low tones). The Prophet came out and asked, ‘Why all this secret counseling? Have I not forbidden you?’ We said, ‘We repent to Allah, O Allah’s Apostle. We were speaking of Jesus Christ, fearful on that account.’ He said, ‘May I not inform you of what I fear more for you?’ We said, ‘Please do.’ He said, ‘Secret Association (with Allah): that a man should undertake to do a thing simply because of another’s (social or political) position’” (Qurtubi, Ibn Kathir). Ibn Kathir suggests that the report is quite weak, but Haythami thinks it has trustworthy narrators (Au.).

13. Once again, it is the Jews. They would come to the Prophet and greet him with a twisted tongue to say one thing and mean another. There is a report wherein `A’isha said: A group of Jews came to the Prophet and said, “As-samu ‘alaykum” – (meaning, death be upon you). `A’isha replied, “Upon you sam and curses.” The Prophet said, “`A’isha, Allah approves of gentleness in everything.” She said, “Did you not hear what they said?” He said, “I replied, ‘and upon you’” (Ibn Jarir, Qurtubi, Ibn Kathir). There are several other reports of other occasions. On one occasion three Jews came to the Prophet, stood at the entrance and secretly counseled with each other, then they departed one after another, each of the three saying, “As-saamu alaykum” and the Prophet replying, “Upon you too.” (Ibn Jarir, Ibn Kathir). The above is Muslim’s version (Au.).

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَنَاجَيْتُمْ فَلَا تَتَنَاجَوْا بِالْإِثْمِ وَالْعُدْوَانِ وَمَعْصِيَتِ الرَّسُولِ وَتَنَاجَوْا بِالْبِرِّ وَالتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُونَ (9)

(58:9) O those who have believed, when you whisper secretly to each other, then do not whisper (matters) involving sin, hostility and disobedience of the Messenger, but whisper (matters) involving piety and God-consciousness. And fear Allah, to whom you will be mustered.

إِنَّمَا النَّجْوَىٰ مِنَ الشَّيْطَانِ لِيَحْزُنَ الَّذِينَ آمَنُوا وَلَيْسَ بِضَارِّهِمْ شَيْئًا إِلَّا بِإِذْنِ اللَّهِ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ (10)

(58:10) Surely, secret whispering is from Shaytan, so that the believers may be aggrieved;14 but they are not going to harm them aught except by Allah’s leave. And, upon Allah should the believers place (their) trust.

14. The reference is to some hypocrites who would come to the Prophet and whisper a few words in his ear to give impression to the believers that something serious must have happened, such as, an enemy advancing upon them, or his dear one killed in an expedition, causing anxiety (Ibn Jarir, Kashshaf). Accordingly, the Prophet said, “When you are three then let not two whisper to each other, leaving the third out. It aggrieves him.” (Zamakhshari, Qurtubi, Ibn Kathir). The Arabic text is from Muslim although the report is in several collections (Au.).

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (11)

(58:11) O those who have believed, when you are told, ‘Make room’ in the assemblies, then make room. Allah will make room for you.15 But when you are told to arise, then arise.16 Allah will raise those of you in ranks who have believed and those who have been given knowledge.17 And Allah is of what you do Aware.

15. Allah will make room for them in every likely manner and place: in provision, in the heart, in the grave and in Paradise (Razi, Qurtubi).

16. Qurtubi and Ibn Kathir use this occasion to present a note pertaining to assembly manners. Assembly Manners First, it is not right to ask anyone to yield his place to another. The Prophet said, as in a hadith of Muslim, “Let not a man ask another to move out of his place and then occupy it himself, but rather, (you may) make room (for him) and expand.” This happened in battles also when someone tried to occupy a place in the first row, hoping to get martyred. Allah forbade it. It is another thing that others should make space and accommodate him (Zamakhshari, Qurtubi). And Salim reports in a trustworthy report that, “If a man stood up for Ibn `Umar (to offer him his seat), he would refuse to sit in his place.” (Au.). Someone who leaves his place in the mosque for a short errand has the right of place when he returns (Qurtubi). In fact, continues Ibn Kathir, one should not even expect that people stand up for him when he enters. A hadith of Tirmidhi, (of Hasan status), and Abu Da’ud reports the Prophet, “Whoever wishes that the people pay him respect by standing up, may make his place in the Fire.” In fact, the Prophet himself used to sit down wherever he found place, even if it was at the end of an assembly. It is another thing that wherever he sat, it became the central position. Normally he had Abu Bakr on his right, `Umar on his left and `Uthman and `Ali in front of him. They sat in front because they used to write the revelation. He also placed those who were better at understanding near him. A newcomer may sit down wherever he finds empty space. A related report is (in the Sahihayn: Sami): Abu Waqid al-Laythi said that once while the Prophet was in an assembly in the mosque, three men dropped in. Two of them came in towards the Prophet while the third left. One of them found a slot in the gathering and occupied it. The other sat behind. When the Prophet was through he said, “Shall I not tell you about three people? One of them sought Allah’s refuge, so Allah gave him refuge. Another felt shy of Allah, so Allah also shied off him. The third turned away, so Allah also turned away from him.” In fact, concludes Ibn Kathir, a believer should not come in between two believers (in an assembly, or during a walk: Au.). The Prophet said, “It is not lawful for a man to come in between two, save by their permission.” The report is in Tirmidhi of Hasan Sahih status (Au.).

17. Shabbir has an eye on a sickness of the soul. He writes: “True faith and right knowledge bestow Islamic manners and teach ways of behavior. The more men of faith progress in faith, the humbler they become and think of themselves as of no worth. By this, Allah raises their ranks. We know that, ‘Allah raises him who lowers himself for His sake.’ It is the fashion of the ignorant that they fight over such vain things as, ‘Why I was made to leave my place? Why I was seated in that place?’ And so on. Alas, today, the so-called respected religious authorities declare war on each other over such petty issues.” (The knowledgeable have preference over others). There are numerous ahadith in virtue of knowledge. For example, “A knowledgeable man’s superiority over a worshipper is that of the full moon over rest of the stars” (Zamakhshari, Qurtubi). Accordingly, write Qurtubi and Ibn Kathir, (we see this happening early in Islamic history), as the following has been preserved by Ahmad, Muslim and others: When Nafi` b. `Abd al-Harith – who was appointed Amir over Makkah by `Umar – met him in `Usfan, `Umar asked him about whom had he appointed as his deputy in his absence. He said, “Ibn Abza.” `Umar asked, “And who is this Ibn Abza?” Nafi` replied, “One of our freed slaves.” `Umar asked, “You appointed a freed slave as a deputy?” Nafi` answered, “He knows the Book well as well as the laws of inheritance.” `Umar remarked, “As for your Prophet, he said, ‘Allah raises up, on account of this Book, a people and brings down another thereby.’”

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَاجَيْتُمُ الرَّسُولَ فَقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَةً ۚ ذَٰلِكَ خَيْرٌ لَكُمْ وَأَطْهَرُ ۚ فَإِنْ لَمْ تَجِدُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ (12)

(58:12) O those who have believed, when you consult the Messenger in secret, then advance some charity before your secret consultation.18 That is better for you and purer.19 But if you find not (the means) then Allah is All-forgiving, All-kind.

18. To summarize what Ibn Jarir, Qurtubi, Ibn Kathir and others present over several pages: At one point in time there seems to have been pretty good amount of counseling with the Prophet, secret or open, pretended or real, with the hypocrites taking off a good share, and so Allah revealed this verse to bring order. Yusuf Ali explains, “In the Kingdom of Allah all instruction or consultation is open and free. But human nature is weak. And people want special instruction or private consultation with the Prophet from one of several motives: (1) they may have, or think they have, a special case, which they are not willing to disclose to their brethren in general; (2) they may have some sense of delicacy or dignity, which can only be satisfied by a private interview; (3) they may even be selfish enough to want to monopolise the Prophet’s time. These motives are, in an ascending order, worth discouraging; and yet, considering the weakness of human nature, they cannot be reprobated to the extent of shutting out their victims from chances of improvement. It is, therefore, recommended that they spend something in charity for the good of their poorer brethren before they indulge in such weaknesses.” Some reports suggest that `Ali was the only person who could manage to expend in charity and consult the Prophet, for soon it was withdrawn, with of course, the restraint remaining. But Qurtubi thinks that the reports about `Ali are weak (Au.).

19. Purer, because charity purifies (Zamakhshari).

أَأَشْفَقْتُمْ أَنْ تُقَدِّمُوا بَيْنَ يَدَيْ نَجْوَاكُمْ صَدَقَاتٍ ۚ فَإِذْ لَمْ تَفْعَلُوا وَتَابَ اللَّهُ عَلَيْكُمْ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ ۚ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ (13)

(58:13) Are you afraid (you could sin) that you should offer something in charity before you secret consultation?20 So, if you did not, then Allah turns to you (in mercy), and so, offer Prayers assiduously and properly, expend in alms, and obey Allah and His Messenger. Allah is Aware of what you do.

20. Meaning, “are you afraid that you should be offering a charity that may result in financial losses?” (Razi)

أَلَمْ تَرَ إِلَى الَّذِينَ تَوَلَّوْا قَوْمًا غَضِبَ اللَّهُ عَلَيْهِمْ مَا هُمْ مِنْكُمْ وَلَا مِنْهُمْ وَيَحْلِفُونَ عَلَى الْكَذِبِ وَهُمْ يَعْلَمُونَ (14)

(58:14) Have you not considered a people who have taken for friends a people with whom Allah is angry?21 They are not of you, nor you of them. They swear upon falsehood22 while they know.23

21. The allusion is to the hypocrites who befriended the Jews (Tabari, Qurtubi), although in truth they were a go-in-between: neither with Muslims nor with Jews, confused between the two, trying to draw advantage of both (Au.); they passed on Muslim secrets (such as news of forthcoming campaigns) to the Jews (Kashshaf, Qurtubi).

22. That is, they are lying when they swear that Prophet Muhammad is a Messenger (Ibn Jarir).

23. While they know that they are lying.

أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا ۖ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ (15)

(58:15) Allah has prepared for them a severe chastisement. Indeed, evil are the things that they have been doing.

اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَنْ سَبِيلِ اللَّهِ فَلَهُمْ عَذَابٌ مُهِينٌ (16)

(58:16) They have taken their oaths as a shield,24 and have prevented from Allah’s path, so there is for them a humiliating chastisement.

24. They used their oaths as shields to escape from confrontation with the Muslims, as well as, after their feigned belief, from many obligations of Islam which they hardly practiced (Au.).

لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا ۚ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ (17)

(58:17) Never will their wealth and children avail them aught against Allah; these, they are the companions of the Fire, wherein they shall abide.

يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ ۖ وَيَحْسَبُونَ أَنَّهُمْ عَلَىٰ شَيْءٍ ۚ أَلَا إِنَّهُمْ هُمُ الْكَاذِبُونَ (18)

(58:18) On the Day Allah will raise them up all together, they will swear to Him as they swear to you. They reckon they are upon something. Lo, they indeed, they are the liars.25

25. It has been reported in this context that, The Prophet was under the shade of one of his shacks with a few Muslims with him, while the shade was shrinking over them. He said, “Presently a man will come to you who will look at you with the eyes of a Devil. When he arrives, do not speak to him.” A blue-eyed man appeared. The Prophet called him and said to him, “Whatever is it over which you and so and so, and so and so, blame me?” He gave out their names. The man returned and brought them all. They all swore by Allah and sought to clear themselves of his account. So Allah revealed, “...they will swear to Him as they swear to you. They reckon they are upon something. Lo, they indeed, they are the liars” (Ibn Jarir, Zamakhshari, Qurtubi, Ibn Kathir). The report is in Ahmad, Bazzar and others which Haythami declared trustworthy (Au.).

اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ فَأَنْسَاهُمْ ذِكْرَ اللَّهِ ۚ أُولَٰئِكَ حِزْبُ الشَّيْطَانِ ۚ أَلَا إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ (19)

(58:19) Shaytan got the better of them and has made them forget the remembrance of Allah.26 They are the party of Shaytan. Lo, the party of Shaytan, surely, they are the losers.

26. With reference to Shaytan taking hold of a people, we have the following in Ahmad (as well as in Abu Da’ud, Sahih of ibn Hibban, Nasa’i, and Tuhfah about which Nawawi said that it is trustworthy: Au.), On Abu Darda’s authority, the Prophet said, “There will not be three: neither in a village nor in the deserts, among whom the congregational Prayers are not done but Shaytan takes hold of them. Therefore, upon you is the congregation, for, the wolf takes the wandering (sheep).” – Ibn Kathir.

إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَرَسُولَهُ أُولَٰئِكَ فِي الْأَذَلِّينَ (20)

(58:20) Surely those who oppose Allah and His Messenger, they are among the most abject.

كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (21)

(58:21) Allah has decreed: ‘I shall surely overcome: I and My Messengers.’27 Surely, Allah is Strong, Mighty.

27. According to some scholars these verses were revealed during the middle of the Madinan period. It was not but a few years thereafter, that the words, “I shall surely overcome, I and My Messengers” came true, although no such sign was visible until then. This is a proof of the revelatory nature of the Qur’an (Au.).

لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُولَٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُمْ بِرُوحٍ مِنْهُ ۖ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ أُولَٰئِكَ حِزْبُ اللَّهِ ۚ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ (22)

(58:22) You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger,28 even if they are their fathers, or their sons, or their brothers, or their kindred.29 Those, He has inscribed faith upon their hearts, and has strengthened them with a Spirit from Himself.30 He will admit them into gardens beneath which rivers flow, abiding therein. Allah is well-pleased with them, and they are well-pleased with Him. They are the party of Allah. Lo, the party of Allah,31 they are the success-achievers.

28. Sufyan Thawri was of the opinion that this verse was revealed censuring those who befriend the rulers (Zamakhshari, Qurtubi, Ibn Kathir). It is reported that Ibn Abi Rawwad met Mansoor (the Abbasi Caliph) while going round the Ka`bah. When he recognized him, he fled reciting this ayah (Zamakhshari, Qurtubi). At all events, this ayah does not prevent Muslims from being good to the unbelievers, helping them out when the need is, treating them well at the social level, or doing business with them. We have several examples of the Prophet and his Companions in evidence. It is to love them or have affection for them which the ayah is prohibiting (Shafi`).

29. Love of Allah, and love of His enemies, cannot reside in the same heart together (Au.). By implication the directive of the ayah can include the innovators (as-hab al-bid`ah). Sahl (Tustari) is reported to have said, “Whosoever’s belief is right and his tawhid is purified, may not seek the affection of an innovator, never acquire his company, may not sit with him on the same food table, may not share (soft) drinks with him, and never take him (in a journey) as a companion. He ought to make apparent his enmity toward him. Whoever treated an innovator with respect, will have Allah remove the love of Sunnah from his heart... Whoever does not believe these things, may try it out.” (Alusi and, from him, Thanwi). Alusi also points out that some of those who claim to be Sufis, although they have no share in it, befriend and take the company of those who are openly rebellious, and when criticized, say that after it is all over, he will read two pages of Rumi, which will wash off the filth contracted. This is a distant error, and good Muslims should avoid the company of such of them. Thus, we see that Abu `Ubaydah killed his father at Badr, Abu Bakr tried to kill his son `Abd al-Rahman that day, Mus`ab b. `Umayr killed his brother `Ubayd b. `Umayr the same day, and `Umar, Hamzah, `Ali and `Ubaydah b. al-Harith who all killed their kindred that day (Zamakhshari, Qurtubi, Ibn Kathir).

30. The word “ruh” alludes to proofs, evidences and Light of faith (Tabari, Qurtubi). Yusuf Ali comments: “Cf. ii. 87 and 253, where it is said that Allah strengthened the Prophet Jesus with the holy spirit. Here we learn that all good and righteous men are strengthened by Allah. If anything, the phrase used here is stronger, ‘a spirit from Himself’. Whenever any one offers his heart in faith and purity to Allah, Allah accepts it, engraves that Faith on the seeker’s heart, and further fortifies him with His help which we can no more define adequately than we can define in human language the nature and attributes of Allah.‏”

31. Ibn Abi Hatim has preserved the report that Abu Hazim, the Lame, wrote to Zuhri, “You should know that of honor there are two kinds. One, which Allah extends to His Friends, through His Friends. They are little known and are persons taken lightly. Their attributes are best mentioned by the tongue of the Prophet: ‘Verily Allah loves the pious, the godly, the undistinguished ones who, when absent, their absence is not felt, and if they show up, they are not invited, and are largely unknown. Their hearts are lamps of guidance. They come out of every turbulent calamity (without harm).’” In a long note, Hakim wrote that the narrators are reliable (Au.).