S58. SURATUL MUJADALAH

NAME: The Surah begins with the mention of the event of a woman’s quarrel. This has given the name “Al-Mujadalah” (quarrel) to it.

TIME OF REVELATION : It is Madini and has been revealed after Surah Ahzab (5 HE).

CENTRAL THEME : Clarifying the Divine Law concerning a family life problem and giving guidelines regarding discipline of meetings, the difference between sincere Faith (Imaan) and hypocrisy has been explained.

ORDER OF VERSES: Ayah 1 to 4 describe the Shariat orders regarding the problem of ‘Zihar’(making wife unlawful for a husband by calling her the back of his mother). Ayah 5 and 6 pronounce severe punishment for those who negate the ordinances of Shariat. Ayah 7 to 11 mention mischief’s and conspiracies which were being discussed secretly by the hypocrites. The faithful have been exhorted to maintain discipline in their meeting. In ayah 12 and 13 a special order has been issued regarding consultation with the holy prophet. Catching hold of the hypocrites a true description of true Momin. (faithful) has been given in ayah 14 to 22.

58. SURATUL MUJADALAH Ayah : 22

In the name of Allah, Most Gracious, Most Merciful

1. Allah heard the saying of the woman (O Prophet!) who was disputing with you concerning her husband and was complaining to Allah and Allah was hearing the talk of both of you. Verily Allah is Hearing. Seeing.¹

2. Those among you who commit ‘Zihar’ with their wives (who say to their wives that they are like the backs of their mothers)² They are not their mothers; only those are their mothers who gave them birth.³ They utter an utterly disgusting and a false thing.⁴ And verily Allah is Pardoning Forgiver.⁵

3. Those who commit Zihar and then go back on that which they have said (revert to what they had made unlawful for them) must free one neck (a male or female slave) before both of them touch one another.⁶ You are being given this admonition.⁷ And Allah is, of whatever you do, aware.

4. And who may not find a slave may fast for two successive months ⁸ before both of them touch one another. And who may not afford it may feed sixty needy persons,⁹ so that you may believe in Allah, and His Messenger.¹⁰ These are the limits fixed by Allah ¹¹ and for disbelievers is a painful torment.¹²

1.The event which is hinted in these ayaat has been mentioned in detail in Ahadith. Its summary is like this. A lady named Khaulah binte Thaalabah once approached the holy prophet and narrated her woes saying that her husband Aus bin Saamit did benefit from her in the days of her youth but now when she has become old and she is also having children, he, in a fit of his feelings, told me that you are like my mother’s back (that is, you are unlawful for me). Now I have to face perturbation, especially due to my children. Therefore I submit my complaint before Allah. She presented her case before the holy prophet in a forceful way. Clarifying that her husband’s intention was certainly not to divorce her she insisted that some way be found out so that her husband can revoke it. The holy prophet kept quiet over it for some time. Soon thereafter this Surah was revealed. It begins with the words that Allah has heard the complaint of the woman who was disputing with you in the matter of her husband and was submitting her complaint before Allah and Allah was hearing the discussion of both of you. The permission was granted after issuing an order to pay Kaffarah (expiation) in the following ayah. (For the traditions please refer to Tafseer Ibne Katheer,Vol:4,P.319-320).

The manner in which this lady presented her case has been referred to as’ Mujadalah’ (quarrel dispute). This dispute was based on sincerity of Faith and it was for reconciliation and it was submitted to Almighty Allah. Hence Allah showed His mercy. There came down a revelation to solve her difficulty which clarified rules regarding ‘zihar’ thus paving a way for the disentanglement of those who commit ‘zihar’.

Regarding the Divine Words’ Allah was hearing your discussion’ it is meant to convey that Allah is always attentive to His slaves and HE hears each and every word uttered by them and attends to their complaints. For helping His slaves, HE is present everywhere, every moment.

2. ’Zihar’ is that some one may say to his wife: “For me you are like the ‘zahr’ (back) of my mother”. It was customary in Arabs that whosoever uttered these words was losing his wife because these words were regarded synonymous to the final talaq (absolute divorce) and then his wife used to become unlawful for him for ever.

The word ‘zahr’ (back) is in the meaning of riding which they were using indirectly or allusively.

3. That is: By calling her ‘mother’ she does not become a mother. His mother is only that woman who had given him birth.

4. To call a wife ‘mother’ is both a very detestable thing and a lie. Detestable and undesirable because it is a senseless thing and it also hurts the feeling of the woman. It is also a lie because it is against the fact.

5. Means the one who commits the sin of making his wife unlawful for him should beg pardon of Allah as HE is Forgiving and pardoning.

Forgiving the sin committed and pardoning all sins

6. This is the ‘Kaffarah’ of ‘Zihar’ which has been described in this and the following ayah, After ‘zihar’ this expiation must be made so that the sin may be forgiven, the sin which is a clear lie in respect of the matrimonial affair.

“And then go back on that which they have said” means first they made their wife unlawful for him; thereafter they want to reestablish the matrimonial relation with her. Here the word ‘yaoodoon ‘ (go back) is in the sense of wanting to return. (For research in this meaning please see Allamah Ibne Qaiyim’s ‘ZaduIMaad’ ,Vol: 4, P. 85).

After ‘zihar’ the wife cannot be left suspended because Shariat has prohibited it. It is also impossible to stick to the lie uttered by them. Hence, they must make expiation so that they may be able to keep the wife as a real wife.

The ‘kaffarah’ must be paid before both of them touch one-another. Touching one- another means sexual intercourse and the word ‘touching’ (Yatamaassaa) is used metaphorically.

Three ways of expiation (Kaffarah) have been mentioned. One is that who has committed ‘zihar’ may release a neck (free one slave male or female) as to free him is just like freeing him or her from bondage of slavery. The other two manners are described in the following two ayah.

7. You are being admonished to act according Dawatul Quran 663 S. 58 to the orders of the Shariat. This instruction in the midst of the orders is for laying stress on it, that your own good is in following the commandments with good intentions. To disobey them or to make them a plaything can result only in destruction.

8. If he does not find a slave to free then he may fast continuously for two months. In modern age there are no slaves. Therefore, to make expiation (Kaffarah) one may have to act as per the second alternative or he may resort to the third way which is being described later on. Fasting continuously means there should be no break in the continuity of the fasts without any valid reason.

9. The third manner of paying the fine is to feed sixty needy persons. The Quran has not fixed any particular quantity of food for this purpose. Of course in the matter of the expiation for breaking an oath it is ordained:

“The average kind of food that you serve to your family.”

Therefore if a man gives the same kind of food to the needy which he serves to his family members then the intention behind the order is fulfilled. Hadith also approves if half saa(1kg 88gr.) of any item of food is given to each one of the needy persons.

In this age it facilitates the payer of fine give the kaffarah in cash and the poor also prefer it. Hence the price of the said item can also be given to the needy, so that they may be able to get the food of their own liking.

In the matter of ‘zihar’ the fuqaha (religious scholars) have made some unnecessary fiqhi discussions also. Such discussions confuse those who want to study Quran, It injures the spirit of obedience. Fiqhi limitations increase tightness, and mind does not get proper training because such arguments detract man’s attention from the basic points described in the Ayah. The holy prophet had trained his companions in such a way both theoretically and practically that they never indulged in unnecessary discussions nor did they raise hypothetical questions. Rather whenever they had to face any problem they searched its solution. There was much safety in their method. But a fiqhi mind changed the people who came after them and they began to dig deep in issues. Here one should also keep in mind the event of the cow of Bani Israil which is mentioned in Surah Baqarah. When they were ordered to slaughter a cow, instead of obeying the brief commandment, they raised various questions. For instance what should be its colour, how old she should be. Thus they made their work difficult. This shows that those who create hardships in Deen are put in difficulties.

Here it should also be understood that Quran does not decide that Zihar is Talaq (divorce) but has termed it as a lie and a detestable and undesirable thing, whereas during the days of pre- Islamic ignorance it was regarded as a final (mugallazah) talaq. This makes us understand that any tradition which is not recognized by the Sharaiah is not reliable. This is an example which implies that three talaqs uttered at a time (or in one sitting) too do not mean three (absolute) talaq, because this method of giving three talaqs (triple talaqs) at a time is not approved by the Shariah.

10. These commandments remove the darkness of ignorance and illuminates the road to guidance, walking in this light requires that one to must have faith in Allah and His prophet.

11. Limits fixed by Allah means the rules and regulations of the shariah the defiance and preservation of which is a demand of faith. To give preference to the traditions of the olden day ignorance or to man-made laws is totally opposed to faith.

12. Finally a warning is issued that those people who will refuse to follow the orders of Allah will face a painful punishment. In this connection the following ayah describe the character and the fate of the disbelievers and the hypocrites.

5. Those who oppose Allah and His Messenger ¹³ will be disgraced like those who were disgraced before them ¹⁴ WE have revealed quite clear ayah. And for deniers is a degrading torment.

6. The Day Allah will raise them all and will show them what they had done. Allah had calculated everything and these people had forgotten it. Allah is Witness to every thing.

7. Do you not know that Allah knows everything in the heavens and the earth¹⁵ It never so happens that there may be a whispering of three persons and Allah may not be the fourth among them and there may be whispering of five persons and Allah may not be the sixth among them. The whisperers may be less than that or more, HE is with them wherever they may be.¹⁶ Then HE will show them on the Day of Resurrection whatever they did. Verily Allah knows everything.

8. Did you not see them who were forbidden holding secret talk and yet they were doing What they were forbidden.¹⁷ These people are indulging in sins and excesses and disobedience of the prophet secretely.¹⁸ And when (O Prophet!) they approach you they greet you with the words with which Allah did not greet you.¹⁹ And they say within themselves: why does not Allah chastise us for what we say ²⁰ Hell is sufficient for them.²¹ They will fall in it and it is a very bad abode.

9. O believers! Whenever you hold secret talks do not talk of sins, excesses and disobedience to the Prophet. But do it for goodness and piety. ²² And fear Allah before Whom all of you will be gathered.

13. Today too there is no dearth of people who stand up to oppose Shariat laws. Their gestures amount to the opposition to or rising against Allah and His prophet.

14. Means those people of the past who had opposed Allah and His messenger.

15. The all encompassing knowledge of Allah is an obvious fact which is naturally known to every body.

16. The whisperers may be three or more or less, by way of His knowledge, His power of hearing and seeing and His might, ALLAH is always present there. Hence the secret talks cannot remain unknown to HIM.

17. ‘Najwa’ means to confer secretly or to whisper in an assembly with an intention that others may not know about the deliberations. This kind of talking is permissible only when it is for removing any evil or to bring about reconciliation between people etc. Otherwise this method of talking is undesirable because whispering is generally resorted to for wrong purposes like backbiting someone or conspiring against some one etc. It is mentioned in Surah Nisa:

“There is no good in much of their secret talks, but whosoever exhorts to a deed of charity, or justice or reconciliation between men, there is definite good in it.” (Nisa:114)

18. Means the hypocrites who used to attend the assembly of the holy prophet and thereafter indulge in whispering among themselves, these secrets talks were meant for creating doubts and apprehensions in religion, conspiring against the faithful and for exhorting them to oppose the holy prophet.

19. There is a command to send rahmat (blessings) and salaam (greetings) on the holy prophet:

“Verily, Allah and His angels shower blessings on him. O you who believe! Send blessings on him and greet him with a worthy salutation.” (Ahzab : 56)

The ‘words’ Assalaamu Alaik’ and ‘Assalaamu Alaikum’ have been used for this greeting. But the Jews and their collaborators (hypocrites) were pronouncing ‘salam’ in such a way that it used to sound ‘sam’ meaning death. Aayeshaa (R.) reports that: “A group of the Jews arrived to visit the holy prophet. They said: “As samu Alaikum” which meant death to you.

Ayesha (R.)says that she understood the mischief and in reply, said: “Wa alaikum us sam wallaanah” meaning death and curse on you. Hearing this the holy prophet said: O Ayesha! Let it go. Allah likes leniency in every thing. I submitted: O Allah’s messenger! Did you not hear what they said? The holy prophet said: I had already replied to them: “Wa Alaikum” (on you). Hence in such circumstances it is enough to say “Wa alaikum” (on you). (Bukhari. Kitabul Adab)

They have been taken to task for this mischief, in this ayah.

20. That is: If this man is really a prophet of Allah then why His torment does not overtake us? ‘This was a big misunderstanding of theirs, Otherwise it is a fact that God gives time to the criminals. The divine punishment does arrive at the appointed hour.

21. The Divine wrath may or may not arrive in this world. The real torment is that of the Hereafter which they are bound to suffer and it will be sufficient for them.

22. Whispering should be only for the benefit of the people and for the sake of religious interest. It must never be for sins and corruption.

10. This whispering is from satan that he may grieve the believers.²³ Though he cannot harm them in the least withought Allah’s leave. And in Allah let the believers trust.²⁴

11. O you who believe! Whenever you are asked to make room in your assemblies then do make room. Allah will provide room for you.²⁵ And whenever you are asked to rise up, do rise up.²⁶ Allah will raise the ranks of those among you who believe and who have been given knowledge.²⁷And Allah is aware of what you do.

12. O you who believe! When you want to have secret talk with the Prophet offer alms prior to such talk.²⁸ It is better and purer for you.²⁹ But if you do not find anything (to offer as alms) then Allah is Forgiving Merciful.³⁰

13. Did you become fearful of offering alms before your secret talk ³¹ so when you did not comply and Allah pardoned you ³² then offer salat (prayer) mindfully and pay Zakat and obey Allah and His Prophet³³ Allah is aware of what you do.

14. Did you not see those people who befriended a people upon whom Allah’s wrath fell ³⁴ They are neither from you nor from them ³⁵ They swear to lie while they know.³⁶

15. Allah has prepared a severe torment for them. Whatever they are doing is indeed very bad.

16. They have made their oaths a shield.³⁷ They are preventing people from the way of³⁸ Allah for them is a humiliating torment.³⁹

23. This whispering which is meant for evil purposes is the result of the exhortation and evil suggestion of the devil. When the faithful see such mischievous whisperings it pains them and they think how much work is being done to defeat the Muslims.

24. The believers should rest assured that satan will not harm them at all. They will suffer harm only when it may be Allah’s will. It is such tawakkul (reliance on Allah) which makes man courageous.

25. There was much congestion in the Masjide Nabvi where very often there used to be no room for new comers. So this command was given that they should sit in the assembly in such way that the late comers could be accommodated. Its reward is also described that those who made room for others would get spaciousness from Allah. This spaciousness from Allah includes increase in good as well as spacious gardens of paradise. To make room for others is one of the disciplined manners of assembling. Therefore this commend has not been kept limited only to the mosque of the holy prophet. Rather all Muslims have been ordained to observe it in all of their assemblies, be they their religious gatherings or consultative assemblies, or meetings held for other useful purposes.

26. When an order to disburse is given then get up. Moreover, if the president of the meetings feels it necessary to make changes in the sitting arrangements you should maintain the discipline.

27. Here is a hint that even if one is higher in respect of his knowledge or wealth he should invariably abide by the assembly procedure. If he gets a seat in a far off corner or even if the president calls upon him to get up he must not regard it as an insult. Highness of rank lies in such lowliness only. Says a hadith:

“The slave who observes lowliness for the sake of Allah his rank is raised by Allah.” (Muslim: Kitaabul Birr)

Isa (Alaihis Salaam) has severely criticized those people who are greedy of chair. It is mentioned in the Bible of Marks that:

“And in his teaching he said, ‘Beware of the scribes, who like to go about in long robes, and to have salutations in the market places and the best seats in the synagogues and the places of honour at feasts, who devour widows’ houses and for a pretence make long prayers. They will receive the greater condemnation.” (Marks: 12 38-40)

And today leaders run after chairs and Ulama (scholars) too generally want high ranks which makes them worthless. Yet they do not realise.

28. This order to pay alms was given to those who wanted to have talks with the holy prophet in privacy so that they may feel that they are conferring with a high personality. They will then refrain from telling untruth and also from unnecessarily wasting of time in useless talks.

29. Better as it will give you a reward and purer because you will stand before the holy prophet with pious sentiments.

30. If you do not have anything to offer as alms then and there you can talk with the holy prophet with a hope that God is the Forgiver, the Merciful.

This concession is not only for the poor because if it had been only for the poor the words “FA M ALLAM YAJID” ( ) would have been used, to mean The one who may not have anything for giving alms. But the words used in this ayah are “FAIL LAM TAJIDOO” (But if you do not find anything to offer in alms) the apparent meaning of which is “Allah will Forgive the one who does not find anything to offer as alms on the spot.”

31. Though there was much leniency in the above order of giving alms yet the companions found it difficult to arrange for alms giving on the spot. They also felt that it was not proper to talk with the holy prophet without offering alms. This feeling of theirs has been termed as ‘fear’. Otherwise it was not due to miserliness.

32. Allah made the above ayah about alms giving more lenient there by informing you that you will not be questioned in case you could not comply with the order. This makes it automatically obvious that giving alms before entering into discussion with the holy prophet in privacy is better and purer but it is not binding.

Some commentators have raised a discussion of ‘nasikh’ and ‘mansookh’. They think that the first ayah which orders alms giving is repealed by the second ayah which clarifies that Allah is forgiver. This is despite the fact that there is no mention of the first ayah being repealed, nor has any ayah of Quran ever been repealed. Really speaking the second ayah has made the first order some what easy. It has not revoked it. Repeal could be effected only when the second order would prohibit alms giving mentioned in the first ayah. But this second ayah has not prohibited it but made it lenient. This order of reduction or leniency came only when people had well understood the extraordinary importance of holding talks with the holy prophet in privacy, and the holy companions too had realised it. Regarding the narration which says that the second order came few hours after the revelation of the first commandment, it is not trustworthy.

33. After this reduction (leniency or allowance) you should have fulfilled your standing duty more diligently and nicely and you should be ever ready to obey Allah and His prophet as these are the things which infuse honesty and sincerity in Faith.

34. Allah’s wrath fell upon the yahood (Jews). The Munafiqs (hypocrites) had befriended these people. They were giving preference to the interests of the jews against the Muslims.

35.These pretenders were not sincere in their faith so as to be among Muslims nor were they really faithful to the Jews so as to be among them. They are the slaves of their greed and hence they are in touch with you as well as with them.

36. Taking false oaths they claim to be Muslims and are assuring the Muslims of their wellwishing.

37. By taking false oaths repeatedly they are trying to defend themselves.

38. They are indulging in such works and making conspiracies that obstruct the path to Islam.

39. Above it was stated that there is a severe punishment for them and now it is being mentioned that there is a humiliating torment for them. The severe punishment will be due to their hypocrisy and the humiliating one because of their mean minded activities against Muslims and Islam.

17. Neither their wealth will save them from Allah’s wrath nor their children. They are the people of the Hell wherein they will dwell for ever.⁴⁰

18. The Day Allah will raise them all they will swear before Him as they swear before you.⁴¹ And they will think that they have some standing.⁴² Lo! verily they are the liars.

19. The Satan has overpowered them.⁴³ And has made them forget the remembrance of Allah.⁴⁴ They are the party of the satan. ⁴⁵ Lo! it is the satan’s party that shall be the losers.

20. Those who oppose Allah and His Prophet will be among the humiliated.

21. Allah has written down that I and MY Prophets will overcome ⁴⁶ Verily ALLAH is Powerful, Mighty.

22. Those who have Faith in Allah and the Last Day you will never find them befriending those who oppose Allah and his prophets,⁴⁷ even it they may be their fathers or their sons or their brothers or their kindered. ⁴⁸ These are the people in whose hearts Allah has implanted Faith and helped them through spirit from Him.⁴⁹ HE will admit them to gardens beneath which rivers now. They will reside therein forever. Allah will be well pleased with them and they will be well pleased with Allah.⁵⁰ These are the people of Allah’s party.⁵¹ Lo! Allah’s party will be successful.

40. The hypocrites too, like the open disbelievers, will suffer the never ending torment in Hell.

41. Even on the Day of Judgment they will take false oaths to prove themselves innocent. It is mentioned in Surah Anaam that they will swear of their unconcern with polytheism:

(By Allah, our Lord! we were not polytheists). (Al-Anaam: 23)

42. They will think that by taking false oaths they will be able to prove themselves Faithful and thereby gain salvation.

43. Satan only plants doubts. But when man, after being impressed by him, hands over reins of his affairs to him, satan gets control over him and renders him deviate. This is what is meant by Satan’s overcoming.

44. The basic work done by Satan (devil) to deviate man is removing the remembrance of Allah from man’s heart and distracting his attention from HIM. After becoming careless in this way it becomes very easy for man to indulge in any kind of evil.

45. These hypocrites are the companions of Satan who dance at his (Devil’s) tune.

46. Allah has decided that those who have rebelled against Allah and His prophet will necessarily have to get defeated. Either a torment from the heaven (sky) will annihilate them or they will be given a thorough defeat in Warfield by Allah’s prophet and his companions. The hypocrites met with the latter event as a result of their opposition to the holy prophet.

For further clarification please see Surah Momin, Note:75.

47. No. true Momin (Faithful person) ever befriends an enemy of Allah. One and the same heart can not accommodate faithfulness and love of Allah as well as faithlessness and love of His enemies. In modern times a number of Muslims have under the influence of secularism, adopted the path of hypocrisy but the beautiful face of secularism cannot change the truth and the fact.

48. The ayah’s aim is that the Faithful must fight with the disbelievers unsparingly even if their kith and kin get hit. When they have opposed the Allah Almighty and His prophet and when they have waged a war against Allah’s religion, how can they get a soft corner in the hearts of true faithful. How can Muslims cultivate friendly relations with them? It is a clear demand of true Faith that an enemy of Allah should be regarded as our own enemy whosoever he may be. The honourable companions of the holy prophet established a very high example of this policy. They did not hesitate at all in killing their near and dear blood relations when they waged war against Islam and the prophet of Islam.

49. When they adopted the path of sincere faithfulness they got unseen divine help at critical moments. Allah granted them such a spirit that they did not care for anything and got prepared to fight with Allah’s enemies very courageously. This spirit of fighting (Jihad) is termed as “Roohum minh.’ (spirit from Him).

50. Those who got God’s pleasure got everything. Nothing remained out of their reach. Jannat (Paradise) is the manifestation of Allah’s pleasure. They were pleased with Allah. So Allah showed them the path to paradise.

51. In ayah 19 there was a mention of Satan’s party. Here is the description of Allah’s party which is sure to succeed.