58- Surat Almujadilah/Tafseer
22 Verses, Medinan (revealed in Medina)
A'auzu Bellahi mena alshaytani alrajeem
I seek refuge in Allah from the accursed Satan
Besmi Ellahi Alrhmani Alraheem
In the name of Allah, the Most Gracious, the Most Merciful
Qad samia Allahu qawla allati tujadiluka fee zawjiha wa tashtaki ila
Allahi wa Allahu yasmau tahawurakuma inna Allaha Samiun Baseer (1).
Indeed, Allah has heard the speech of the one who argues with You concerning her husband, and directs her complaint to Allah, and Allah hears your dialogue, indeed, Allah is All-Hearing, All-Seeing.
Allazina youzahiruna menkum men nesa-ihim ma hunna ummahatihim in
ummahatuhum illa allai waladnahum wa innahum la-yaquluna munkaran mena
al-qawli wa zuran wa inna Allaha la-Afuwwun Ghafur (2).
Those who pronounce Zihar among you from their wives,
they are not their mothers, their mothers are none but those who gave birth to them, they are saying an objectionable statement and a falsehood, but indeed, Allah is Oft-Pardoning, All-Forgiving.
Wa Allazina youzahiruna men nesa-ihim thumma ya-uduna lema qalu fa-tahreeru raqabatin men qabli an yatamassa zalikum tu-azuna bihi wa Allahu bima ta'maluna Khabeer (3).
And those who pronounce Zihar from their wives and then they go back on what they said, then the freeing of a neck before they touch one another, that is what you are admonished thereby, and Allah is All-Aware of what you do.
Fa-man lam yajid fa-siyamu shahrayni mutatabiayni men qabli an yatamassa fa-man lam yastati' fa-it'amu sitteena miskeenan zalika le-tu'menu bi-llahi wa rasulihi wa telka hududu Allahi wa lil-kafireena azabun aleem (4).
And he who does not find, then a fast for two months consecutively before they touch one another, and he who is unable, then the feeding of sixty needy ones, that is for you to believe in Allah and His Messenger, and these are the limits of Allah, and for the disbelievers there is a painful punishment.
Inna allazina youhadduna Allaha wa rasulahu kubitu kama kubita allazina men qablihim wa qad anzalna ayatin bayyinatin wa lil-kafireena azabun muheen (5).
Indeed, those who oppose Allah and His Messenger are abased as those before them were abased, and We have certainly sent down verses of clear evidence, and for the disbelievers there is a humiliating punishment.
Yawma yab'athuhumu Allahu jamee-an fa-younabbi-uhum bima amelu ahsahu Allahu wa nasuhu wa Allahu ala kulli shay-in Shaheed (6).
On the day when Allah will resurrect them all, and inform them of what they did, Allah has enumerated it, while they forgot it, and Allah is Witness over everything.
A-lam tara anna Allaha ya'lamu ma fee alsamawati wa ma fee al-ardi ma yakunu men najwa thalathatin illa huwa rabi-uhum wa la khamsatin illa huwa sadisuhum wa la adna men zalika wa la akthara illa huwa ma-ahum ayna ma kanu thumma younabbi-uhum bima amelu yawma alqiyamati inna Allaha bi-kulli shaiy-in Aleem (7).
Did not you see that Allah knows whatever is in the heavens, and whatever is on the earth?, there is no secret counsel of three but that He is the Forth of them, nor are there five but that He is the sixth of them, and no less than that and no more except that He is with them wherever they are, then He will inform them of what they did, on the day of resurrection, indeed, Allah is All-Knower of everything.
A-lam tara ila allazina nuhu ani alnajwa thumma ya-uduna lama nuhu anhu wa yatanajawna bil-ithmi wal-udwani wa-ma'siyati alrasuli wa iza ja-uka hayyawka bima lam youhayyeika behi illahu wa yaquluna fee anfusihim laww la you-azzibuna Allahu bima naqulu hasbuhum jahannamu yaslawnaha fa-bi'sa al-maseer (8).
Did not You see those who were forbidden from secret counsel, then they return to that which they were forbidden, and they hold secret counsel for sin and aggression and disobedience to the Messenger?, and when they come to You, they greet You with that by which Allah does not greet you, and say among themselves, Why does Allah not punish us for what we say?, sufficient for them is Hellfire, they will burn in it, and wretched is the fate.
Ya-ayyuha allazina amanu iza tanajaytum fa-la tatanajaww bil-ithmi wal-udwani wa ma'siyati alrasuli wa tanajaww bil-berri wa-ttaqwa wa-ttaqu Allaha allazi ilayhi tuhsharun (9).
O you who have believed! When you hold secret counsel, Do not hold secret counsel for sin and aggression and disobedience of the Messenger, and Hold secret counsel for righteousness and piety, and Fear Allah, to whom you will be gathered.
Innama alnajwa mena alshaytani li-yahzuna allazina amanu wa-laytha bi-darrihim shaiy-an illa bi-izni illahi wa ala Allahi fal-yatawakkali al-mu'minun (10).
Secret counsel is only from Satan that he may grieve those who have believed, but it will not harm them at all except by the permission of Allah, and upon Allah Let the believers put their trust.
Ya-ayyuha allazina amanu iza qeela lakum tafassahu fee almajalisi fa-fsahu yafsahi illahu lakum wa iza qeela enshuzu fa-nshuzu yarfai illahu allazina amanu menkum wa allazina auto al-ilma darajatin wa Allahu bima ta'maluna Khabeer (11).
O you who have believed! When it is said to you Make room in the sittings, then Make room, Allah will make room for you, and when it is said Rise up, then Rise up, and Allah will raise those who have believed among you and those who were given knowledge, by degrees, and Allah is All-Aware of what you do.
Ya-ayyuha allazina amanu iza najaytumu alrasula fa-qaddimu bayna yaday najwakum sadaqatan zalika khayrun lakum wa at-haru fa-in lam tajidu fa-inna Allaha Ghafurun Raheem (12).
O you who have believed! When you consult the Messenger in private, then Offer before your consultation a charity, that is better for you and purer, but if you find nothing, then indeed, Allah is All-Forgiving, Most-Merciful.
A-ashfaqtum an tuqaddimu bayna yaday najwakum sadaqatin fa-iz lam taf-alu wa taba Allahu alaykum fa-aqeemu alsalata wa atu alzakata wa ateeu Allaha wa rasulahu wa Allahu Khabeerun bima ta'malun (13).
Have you feared to offer charities before your consultation?, then when you do not, and Allah has forgiven you, then Establish prayer, and Give Zakah, and Obey Allah and His Messenger, and Allah is All-Aware of what you do.
A-lm tara ila allazina tawallaww qawman ghadiba Allahu alayhim ma hum menkum wa la menhum wa yahlifuna ala al-kazibi wa hum ya'lamun (14).
Do not you see those who make allies of a people with whom Allah has become angry?, they are neither of you nor of them, and they swear to untruth while they know.
A-adda Allahu lahum azaban shadeedan innahum saa ma kanu ya'malun (15).
Allah has prepared for them a severe punishment, indeed, evil is what they used to do.
Ittakhazu aymanahum junnatan fa-saddu an sabili illahi fa-lahum azabun muheen (16).
They have taken their oaths as cover, so they prevented from the way of Allah, and for them there is a humiliating punishment.
Lan tughniya anhum amwaluhum wa la awladuhum mena Allahi shaiy-an aulaeka as-habu alnari hum feeha khaleedun (17).
Never will their wealth or their children avail them against Allah in anything, those are the companions of the Fire, they will abide therein forever.
Yawma yab-athuhumu Allahu jamee-an fa-yahlifuna lahu kama yahlifuna lakum wa yahsabuna annahum ala shaiy-in ala innahum humu al-kazibun (18).
On the day when Allah will resurrect them all, and they will swear to Him as they swear to you, and think that they are on something, unquestionably, it is they who are the liars.
Estahwaza alayhimu alshaytanu fa-ansahum zikra Allahi aulaeka hizbu alshaytani ala inna hizba alshaytani humu al-khasirun (19).
Satan has overcome them so he made them forget the remembrance of Allah, those are the party of Satan, unquestionably, it is the party of Satan who are the losers.
Inna allazina yuhadduna Allaha wa rasulahu aulaeka fee al-azalleen (20).
Indeed, those who oppose Allah and His Messenger, those will be among the most humiliated.
Kataba Allahu la-aghlibanna ana wa rusuli inna Allaha Qawiyyun Aziz (21).
Allah has written I will surely overcome, I and My Messengers, indeed, Allah is All-Powerful, Almighty.
La tajidu qawman you'minuna bi-llahi wal-yawmi al-akhiri yuwadduna man hadda Allaha wa rasulahu wa-laww kanu aba-ahum aww abna-ahum aww ikhwanahum aww ashiratahum aulaeka kataba fee qulubihimu al-imana wa ayyadahum bi-ruhin menhu wa youdkhiluhum jannatin tajri men tahtiha al-anharu khalideena feeha radiya Allahu anhum wa radu anhu aulaeka hizbu Allahi a-la inna hizba Allahi humu al-muflihun (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, even if they were their fathers or their sons or their brothers, or their clan, those, He has decreed faith within their hearts and supported them with spirit from Him, and He will admit them into gardens beneath which rivers flow, wherein they will abide forever, Allah is pleased with them, and they are pleased with Him, those are the party of Allah, unquestionably, it is the party of Allah who are the successful.
Simplified interpretation:
Surat Almujadilah clarifies several rulings, beginning with the ruling on Zihar and its expiation, and the ruling on secret consultation among the believers. It also includes the ruling on secret consultation with the Messenger of Allah (PBUH) and its abrogation, and describes the party of Allah and the party of Satan, and the recompense of each in the Hereafter.
Allah Almighty says in the first verse (1) "Indeed, Allah has heard the speech of the one who argues with You concerning her husband, and directs her complaint to Allah, and Allah hears your dialogue, indeed, Allah is All-Hearing, All-Seeing", that is, Allah addresses His Messenger (PBUH) saying that He has heard the speech of the woman who was arguing with Him concerning her husband, and directing her complaint to Allah. The scholars differed regarding the lineage and the name of the woman who was arguing with Allah's Messenger (PBUH) concerning her husband, some said that she was Khawlah bint Tha'labah, some said her name was Khuwaylah bint Tha'labah, some said she was Khuwaylah bint Khuwaylid, some said Khuwaylah bint Alsamit, and some said Khuwaylah bint Aldulayj, but the most accurate and established view, supported by authentic Hadiths, is that she was Khawlah bint Tha'labah.
So the woman who was arguing with Allah's Messenger (PBUH) concerning her husband was Khawlah bint Tha'labah, as she went to Allah's Messenger (PBUH) complaining her husband Aws bin Alsamit, who pronounced Zihar from her by saying "You are like my mother's back", intending to prevent sexual intercourse between them, and Zihar was a type of divorce practiced in Pre-Islamic era (Aljahiliyah), and as narrated by Hisham bin Urwah: "Khawlah was the wife of Aws bin Alsamit, he was a man immensely given to sexual intercourse, when his desire for intercourse was intensified, he made his wife like his mother's back, so Allah the Exalted sent down the expiation for Zihar" (Sunan Abi Dawood 2219).
And Urwah bin Alzubair reported that Aisha said: "Blessed the one whose hearing encompasses all things, I heard some of the words of Khawlah bint Tha'labah, but some of her words were not clear to me, when she complained to Allah's Messenger (PBUH) about her husband, and said O Messenger of Allah! He has consumed my youth and I split my belly for him (i.e. bore him many children), but when I grew old and could no longer bear children, he declared Zihar upon me, O Allah! I complain to You. She continued to complain until Gabriel brought down these verses Indeed, Allah has heard the speech of the one who argues with You concerning her husband, and directs her complaint to Allah" (Sunan Ibn Majah 2063), and Allah assures that He is All-Hearing, All-Seeing whose hearing and sight encompass everything, as nothing in the heavens nor on the earth is hidden from Him. Thus, Allah, Almighty prohibited Zihar and described it as an evil saying and a lie, because their wives are not their mothers and their mothers are not except those who gave birth to them, and Allah is Oft-Pardoning, All-Forgiving for those who repent from what they did.
Allah Almighty says in the next verse (2) "Those who pronounce Zihar among you from their wives, they are not their mothers, their mothers are none but those who gave birth to them, they are saying an objectionable statement and a falsehood, but indeed, Allah is Oft-Pardoning, All-Forgiving", that is, Allah warns those who pronounce Zihar from their wives saying that man's wife does not become his mother by his saying you are to me like my mother, or like my mother's back, or anything similar, his mother is only the one who gave birth to him. Therefore, Allah says They are saying an objectionable statement and a falsehood, so they are saying obscene and false words, and Allah is Oft-Pardoning, All-Forgiving, as He made expiation for Zihar to purify them from this objectionable statement, and Imam Ibn Katheer said that this means that Allah is Oft-Pardoning, All-Forgiving for what they did during Pre-Islamic era (Aljahiliyah), and for what slipped out unintentionally without the speaker's intend. Imam Malik said that the disbelievers is not included in this verse because the address is to the believers, and the majority of scholars said that this verse indicates that a slave-woman cannot be subjected to Zihar and is not included in this address.
Imam Ibn Katheer said that according to the correct view, there is no difference between the mother and other women who are forbidden to a man in marriage, such as a sister, paternal aunt, maternal aunt, and the like. So according to this view, if a man says to his wife you are to me like the back of my sister or my aunt, he has committed Zihar, and must offer expiation for it, and this is the view of Al-Hassan, Alnakha'i, Alzuhri, Al-Awzai, Althawri, Malik, Abu Hanifa, and others. Imam Al-Qurtubi said that if a man said to his wife you are to me like the back of my mother, and he intends Zihar, then his intention is valid, and if he intends divorce, then it is divorce according to Imam Malik, but if he has no intention of Zihar or divorce, then he is considered to have committed Zihar. Imam Al-Qurtubi further said if a man said to his wife you are to me like my mother's back and you are irrevocably divorced, then he is obligated to divorce and Zihar together, but he does not expiate for Zihar until he marries her after another husband, and does not have intercourse with her if he marries her until he expiates the Zihar. But if he said to his wife you are irrevocably divorced, then he said you are to me like my mother's back, he is obligated to divorce, and not obligated to Zihar, because a woman who is irrevocably divorced cannot be subjected to Zihar. And Imam Al-Qurtubi has stated from Ibn Abbas, Abu Qilabah, and others that the ruling on Zihar is an abrogation of what people had regarding Zihar being a divorce.
Allah Almighty says in the next verse (3) "And those who pronounce Zihar from their wives and then they go back on what they said, then the freeing of a neck before they touch one another, that is what you are admonished thereby, and Allah is All-Aware of what you do", that is, those who pronounce Zihar from their wives, then they intend to return to sexual intercourse, then it is not permissible for them until they atone the expiation of Zihar, so if a man pronounces Zihar from his wife, he has forbidden her to himself in a way that can only by undone by expiation for Zihar. Imam Malik said that if a man pronounced Zihar from his wife, then he divorced her after pronouncing Zihar, he is not obligated to offer expiation, bit if he marries her after that, he should not have marital relations with her until he offers expiation of Zihar.
So whoever pronounces Zihar from his wife and intends to have intercourse with her afterwards, he must emancipate a slave, whether male or female, before they touch one another. Imam Al-Qurtubi said that this slave must be perfect and free from every defect, and part of its perfection is its being Muslim, according to Imam Malik and Imam Alshafi'i, but Imam Abu Hanifa and his followers said that Non-Muslim salve or a slave under a contract of manumission is sufficient. Imam Al-Qurtubi and Imam Abu Hanifa said that if the husband frees half of two slaves, it is not sufficient, while Imam Alshafi'i said that it is sufficient because half of two slaves is in the same sense as one slave, and because the expiation by manumission is done with money, so it is permissible for it to be divided and partially done like feeding, and Imam Al-Qurtubi refutes this point of view saying that his evidence is Allah's saying "Then the freeing of a neck", and this term refers to one person, and part of a slave is not a slave.
It is not permissible for the one who pronounces Zihar to have sexual intercourse before expiation. Imam Al-Qurtubi said that if he has intercourse with his wife before expiation, he has sinned and disobeyed Allah, and the expiation is not waived from him. Mujahid said that if he has intercourse with her before expiation, he is obligated to offer another expiation. And others said that the expiation required for Zihar is waived for him and he is not obligated to do anything at all; because Allah Almighty made the expiation obligatory and commanded it before sexual intercourse, so if he delayed it and had intercourse, then its time has passed. Imam Al-Qurtubi said that the correct view is that expiation is required; because by having intercourse he committed a sin, and that does not negate the expiation, and he must perform it as a make-up, just as if he had delayed the prayer beyond its prescribed time, as Ikrimah narrated: "A man made his wife like the back of his mother, he then had intercourse with her before he atoned for it. He came to the Prophet (PBUH) and informed him of this matter, He (PBUH) said What moved you to the action you have committed?, he replied I saw the whiteness of her shins in moon light, He (PBUH) said Keep away from her until you expiate for your deed" (Sunan Abi Dawood 2221).
There is disagreement regarding the meaning of "Before they touch one another" in this context, Ibn Abbas, Ata', Alzuhri, Qatada, Muqatil bin Hayyan said that it means intercourse, so according to most scholars, anything other than intercourse such as kissing, physical contact, and deriving pleasure, is not forbidden, while others have said that all of these are forbidden, encompassing all forms of touching, and they maintain that the verse is general in its application, and Alnasai said that this is the most correct of the opinions. Then Allah says "That is what you are admonished thereby, and Allah is All-Aware of what you do" , so Allah has made expiation for Zihar obligatory upon you as an admonition for you to take heed from, so that you may refrain from objectionable statement and falsehood, and Allah is All-Aware of your deeds, and nothing of them is hidden from Him, so refrain from objectionable statement and falsehood.
Allah Almighty says in the next verse (4) "And he who does not find, then a fast for two months consecutively before they touch one another, and he who is unable, then the feeding of sixty needy ones, that is for you to believe in Allah and His Messenger, and these are the limits of Allah, and for the disbelievers there is a painful punishment", that is, whoever pronounces Zihar from his wife, and does not find a slave to free or the price of freeing a slave, he must fast for two consecutive months before they touch each other. The two consecutive months are those in which there is no break of the fast except for an excuse. If the breaking of the fast is due an excuse, there is a difference of opinion among the scholars, some of them said that if his breaking of the fast was due an excuse, and then the excuse was removed, he should continue from where he left off what has passed of fasting, while others said rather, he should start over; because whoever breaks his fast with or without an excuse does not fast for two consecutive months. Imam Al-Tabari said that the most correct of the two opinions is the opinion of those who said that the one who breaks the fast with an excuse should resume the fast from where he left off, and the one who breaks the fast without an excuse should start over.
If one begins fasting and then finds a slave to free, he completes the fast, and this is sufficient according to Malik and Alshafi'i; because he was commanded to fast when he begins it, but according to Abu Hanifa and his followers, the fast is invalidated, and the slave must be freed. If one begins a journey while fasting, and then breaks his fast, he should start over the fast according to Malik, Alshafi'i, and Abu Hanifa, based on Allah's statement "consecutive", while Al-Hassan Al-Basri said that he should continue from where he left off; because it is an excuse, and by analogy to Ramadan. If the two consecutive months include a period during which fasting is not permissible, such as the two Eids and the month of Ramadan, then one should stop fasting. If one has intercourse during the two consecutive months, the expiation is invalidated in all cases, and he must begin the expiation according to Allah's statement "Before they touch one another", and this condition applies to the entirely of the two months and to any part thereof. So if he has intercourse before completing the two months, it is not the fast that was commanded, and he must start it anew.
Imam Al-Qurtubi said that Allah Almighty mentioned the expiation in order, fasting is only permissible if one is unable to free a slave, and feeding is only permissible if one is unable to fast, so whoever is unable to fast for two consecutive months must feed sixty poor persons, giving each poor person two Mudds of food, according to the Mudd of Allah's Messenger (PBUH), and according to most jurists, two Mudds (a half of Sa') are approximately one and half kilograms of grains or dates. It is not sufficient to feed less than sixty poor persons according to Malik and Alshafi'i, and Abu Hanifa and his followers said that if he feeds one poor person half a Sa' every day until the number in completed, it is sufficient for him.
When Allah has revealed the ruling on Zihar to His Prophet (PBUH), the Prophet said to Aws bin Alsamit Free a slave, he replied I have no means for that, He (PBUH) said Then Fast for two consecutive months, he replied but if I miss eating three times in a day, my eyesight weakens, He (PBUH) said Then Feed sixty poor people, he replied I have no means except through your assistance and generosity, so the Messenger of Allah (PBUH) helped him with fifteen Sa's of wheat, as At'a narrated on the authority of Aws, brother of Ubadah bin Alsamit that the Prophet gave him fifteen Sa's of wheat to feed sixty poor people (Sunan Abi Dawood 2218). And it was said that His wife, Khawlah bint Tha'labah, helped him with the same amount, making it thirty Sa's to feed sixty poor people.
Then Allah says "that is for you to believe in Allah and His Messenger, and these are the limits of Allah, and for the disbelievers there is a painful punishment", so Allah has prescribed for those who pronounce Zihar from their wives to free a slave when they are able, then He made it easier for them when they are unable to free a slave by allowing them to fast for two consecutive months, and when they are unable to fast, by allowing them to feed sixty poor people, and Allah has prescribed this so that people would acknowledge Allah's Oneness and believe in Him and His Messenger (PBUH), and refrain from the objectionable statement and falsehood. And these are the limits of Allah and the obligations He has clarified for you, so Do not transgress them, Imam Al-Qurtubi said that these are the limits set by Allah between disobeying Him and obeying Him; disobeying Him in Zihar, and obeying Him in expiation for it. And for the disbelievers who transgress these limits and other obligation, there is a painful punishment in Hellfire on the day of resurrection.
Allah Almighty says in the next two verses (5,6) "Indeed, those who oppose Allah and His Messenger are abased as those before them were abased, and We have certainly sent down verses of clear evidence, and for the disbelievers there is a humiliating punishment, on the day when Allah will resurrect them all, and inform them of what they did, Allah has enumerated it, while they forgot it, and Allah is Witness over everything", that is, those who disobey Allah in His limits and obligation, and set limits other than His limits, are the ones who oppose Allah Almighty and His Messenger (PBUH), so Allah will disgrace and destroy them as He disgraced and destroyed those before them. Imam Al-Qurtubi said that this is a glad tiding from Allah to the believers of victory. Then Allah assures that He has sent down verses of clear evidence that no one would oppose except a disbelieving, wicked, and arrogant person. And Allah has prepared a humiliating punishment for the disbelievers on the day of resurrection as retribution for their arrogance and their refusal to follow Allah's limits and submit to Him alone. On the day of resurrection, Allah will resurrect all human beings, the first and the last of them, in one place, and He will inform them of what they did of good and evil, Allah has recorded it and preserved it in their records of deeds, while they have forgotten what they were doing, and Allah is Witness over everything, as nothing is hidden from Him and He does not forget anything.
Allah Almighty says in the next verse (7) "Did not you see that Allah knows whatever is in the heavens, and whatever is on the earth?, there is no secret counsel of three but that He is the Forth of them, nor are there five but that He is the sixth of them, and no less than that and no more except that He is with them wherever they are, then He will inform them of what they did, on the day of resurrection, indeed, Allah is All-Knower of everything", that is, Allah confirms that His knowledge encompasses everything is in the heavens and everything is on the earth, so His knowledge encompasses all of His creation, He is Al-Aware of them, He hears their words and sees them wherever they are. There is no private conversation between three but He is their fourth, nor among five but He is their sixth, nor among fewer than that or more but He is with them wherever they are, so He hears their words, their secrets, and their private conversation, and His Messengers from among the Angels record their whispers, as Allah says in Aya (80) of Surat Alzukhruf {Or Do they think that We do not hear their secrets and their private conversation?, yes, and Our Messengers are with them, recording}, and Allah will inform them on the day of resurrection of what they did, and Allah is All-Knower of everything, as nothing is hidden from Him in the heavens or on the earth. Imam Ahmed said that Allah began this verse with declaration of His knowledge and ends it with declaration of His knowledge.
Allah Almighty says in the next verse (8) "Did not You see those who were forbidden from secret counsel, then they return to that which they were forbidden, and they hold secret counsel for sin and aggression and disobedience to the Messenger?, and when they come to You, they greet You with that by which Allah does not greet you, and say among themselves, Why does Allah not punish us for what we say?, sufficient for them is Hellfire, they will burn in it, and wretched is the fate", that is, Allah addresses His Messenger (PBUH) saying Did not You see those who were forbidden from private conversation from among the Jews, then they return to that which they were forbidden. Ibn Abbas said that this verse was revealed concerning the Jews and the hypocrites, as they would whisper amongst themselves, look at the believers and wink at one another, the believers then would say perhaps news has reached them about our brothers and relatives from among the Muhajireen and the Ansar, such as killing, calamity, or defeat, and this would distress the believers, and the complaints to the Prophet (PBUH) increased, so He (PBUH) forbade them from whispering, but they did not desist, so this verse was revealed.
Muqatil bin Hayyan said that there was a truce between the Prophet (PBUH) and the Jews, and when a man from among the companions of Allah's Messenger (PBUH) passed by them, they would whisper amongst themselves, until the believer thought that they were whispering about killing him or about something the believer disliked, so the believer feared them and stopped passing in front of them. The Prophet (PBUH) forbade them from whispering, but they did not stop and returned to whispering, so Allah Almighty has sent down "Did not You see those who were forbidden from secret counsel, then they return to that which they were forbidden". Allah says "And they hold secret counsel for sin and aggression and disobedience to the Messenger?", so they converse amongst themselves about lying, injustice, and disobeying the Messenger (PBUH) in what He commands them. Imam Ibn Katheer said that the word "Sin" pertains to themselves, and the word "Aggression" pertains to others including disobedience to the Messenger (PBUH) and opposition to Him, they persist in these actions and encourage one another to commit them.
And Allah says "And when they come to You, they greet You with that by which Allah does not greet you", When the Jews come to Allah's Messenger (PBUH), they greet Him with what Allah has not greeted him therewith, as Anas Bin Malik reported: "A Jew came to the prophet (PBUH) and His companions and said ''As-Samu Alaikum", so the prophet replied to him. The Prophet of Allah (PBUH) said Do you know what this person said?, they said: Allah and His Messenger know best, He said the Salam, O Allah's Prophet, He (PBUH) said no, rather he said like this and that. Bring him back for Me, so they brought him back and He (PBUH) said Did you say As-Samu Alaikum?, he said yes. So with that Allah's Prophet said When one of the people of the Book gives you the Salam, then Say Alaika ma qulta: Whatever you said to you too, and He (PBUH) recited "And when they come to You, they greet You with that by which Allah does not greet you". Although the difference between As-Salamu Alaikum" and "As-Samu alaikum" is only one letter in Arabic language "Lam", and it is not clearly visible in pronunciation, the difference between them is great, the first is the greeting of Islam "Peace be upon you", while the second means "Death be upon You''. Imam Al-Qurtubi said that the Jews would say to the Prophet (PBUH) As-Samu Alaika, outwardly meaning peace be upon You, but inwardly meaning death be upon You.
And Abu Mulaika reported that Aisha, May Allah be pleased with her, said: "The Jews came to the Prophet (PBUH) and said to Him As-Samu Alaika: Death be upon You, He (PBUH) replied the same on you, Aisha said to them death be upon you, and May Allah curse you and shower His wrath upon you. Allah's Messenger (PBUH) said Be gentle and calm O Aisha! Be gentle and Beware of being harsh and of saying evil things, she said Didn't You hear what they said?, He (PBUH) said Didn't you hear what I replied? have returned their statement to them, and my invocation against them will be accepted, but theirs against Me will not be accepted" (Sahih Albukhari 6401).
The Jews also said within themselves that if Muhammad were a true Prophet, then Why does Allah not punish us for what we say in secret, so If He were truly a Prophet, Allah would soon punish us in this world because He knows what we conceal. Imam Al-Qurtubi said that Allah has sent down that they say among themselves, Why does Allah not punish us for what we say? to expose their secrets and reveal their inner thoughts, and as a miracle to His Messenger (PBUH), so Allah threatened them with Hellfire on the day of resurrection saying "Sufficient for them is Hellfire, they will burn in it, and wretched is the fate".
Allah Almighty says in the next verse (9) "O you who have believed! When you hold secret counsel, Do not hold secret counsel for sin and aggression and disobedience of the Messenger, and Hold secret counsel for righteousness and piety, and Fear Allah, to whom you will be gathered", that is, Allah Almighty forbade the believers from whispering amongst themselves as the hypocrites and the Jews did, so Allah forbade them from conversing about sin, transgression, and disobedience to Allah's Messenger (PBUH), and He commanded them to converse about righteousness and piety, so secretly Consult about what brings you closer to Allah and Abstain from what He has forbidden, and to fear Allah and fear His punishment if they disobeyed Him, for He is the One to whom they will be gathered on the day of resurrection, and He will inform them of what they used to do.
Allah Almighty says in the next verse (10) "Secret counsel is only from Satan that he may grieve those who have believed, but it will not harm them at all except by the permission of Allah, and upon Allah Let the believers put their trust", that is, Allah assures that secret counsel is only from the embellishment of Satan to grieve those who have believed, when they had imagined that the Muslims had been harmed in the battle, or when they held their meeting to plot against the Muslims, and perhaps they were whispering to the Prophet (PBUH), so the believers thought that they were speaking ill of them to the Prophet (PBUH), but that will not harm them at all except by Allah's permission, so Allah commanded the believers to entrust their affair to Him and seek refuge in Him from Satan and from all evil. Imam Al-Qurtubi said that Allah is the One who empowered Satan with whispers as a trial and test for the servant, and if He willed, He could have turned him away from him.
Allah's Messenger (PBUH) forbade two men from whispering to each other in the presence of third person; Because this would sadden him, and imagine that they speak ill of him or that they do not consider him worthy of being included in their conversation, as Abdullah bin Mas'ud reported that Allah's Messenger (PBUH) said: "When you are three persons sitting together, then no two of you should hold secret counsel excluding the third person until you are with some other people too, for that would grieve him" (Sahih Albukhari 6290). Imam Al-Qurtubi said that all numbers are equal in this regard; four people should not whisper to each other excluding one from their conversation, nor ten, nor a thousand, because the same meaning applies to them, and the three was specifically mentioned because it is the first number in which this meaning is most readily apparent. Some scholars said that whispering was the practice in the early day of Islam, because it was common among the hypocrites to whisper amongst themselves, excluding the believers, but when Islam spread, this practice ceased. But Imam Al-Qurtubi said that the apparent meaning of the Hadith applies to all times and circumstances, and this is the view held by Ibn Umar, Malik, and the majority of scholars, whether the whispering is in a recommended, permissible, or obligatory context, sadness will inevitably result.
Allah Almighty says in the next verse (11) "O you who have believed! When it is said to you Make room in the sittings, then Make room, Allah will make room for you, and when it is said Rise up, then Rise up, and Allah will raise those who have believed among you and those who were given knowledge, by degrees, and Allah is All-Aware of what you do", that is, Allah commanded the believers to show compassion and harmony so that they would make room for one another. The scholars of interpretation differed regarding the sittings in which Allah commanded the believers to make room. Qatada, Mujahid, and Aldahhak said that this was the Prophet's assembly, as the believers used to compete for a place in the Prophet's assembly, so they were ordered to make room for each other. Ibn Abbas, Al-Hassan, and Yazid bin Abi Habib said This refers to the battle lines when they lined up for war, as when the Prophet (PBUH) fought the polytheists, His companions compete for the first row, not making room for one another, eager to fight and be martyred, so this verse was revealed.
Muqatil said that the Prophet (PBUH) was in the Suffah, and the place was cramped on Friday. The Prophet (PBUH) was honoring the people of Badr from among the Muhajireen and the Ansar, some people of Badr came, including Thabit bin Qais bin Shammas, and they stood in front of Allah's Messenger (PBUH) on their feet, waiting others to make room for them, but they did not make room for them. This distressed the Prophet (PBUH), so He said to those around Him, who were not from the people of Badr, Stand up so-and-so, and you so-and-so, for the number of those standing from the people of Badr. This distressed those who were made to stand up, and the Prophet (PBUH) recognized the dislike in their faces, the hypocrites winked and spoke saying these people were not treated fairly, and they loved being close to their Prophet, so they arrived in the place first, then Allah Almighty revealed this Aya. Imam Ibn Katheer said that Allah's Messenger (PBUH) ordered those men to stand up so that those who came from the people of Badr could sit, either because of the shortcomings of those men in the rights of the people of Badr, or so that the people of Badr could take their share of knowledge as those before them had taken theirs, or as an instruction to bring the most virtuous forward.
Imam Al-Qurtubi said that the correct interpretation of the verse is that it is general, applying to every gathering of Muslims, whether it be a war assembly, an assembly for remembrance of Allah, or a Friday gathering, each person has the right to the place he arrived in first, and this is also the opinion of Imam Al-Tabari. And Ibn Umar narrated: "The Prophet forbade that a man should be made to get up from his seat so that another might sit on it, but one should make room and spread out. Ibn Umar disliked that a man should get up from his seat and then somebody else sit at his place" (Sahih Albukhari 6270). Imam Al-Qurtubi further said If someone sits in a place in the mosque, it is not permissible for another person to make him get up so that he can sit in his place, as Abu Alzubair narrated from Jabir bin Abdullah: "None amongst you should make his brother get up on Friday (during congregational prayer) and then go to his place and sit in it, but rather he should say Make room" (Sahih Muslim 2178).
But whoever gets up from the seat in which he was siting, and gets up form it to perform ablution or to do a little work, then returns to it after a short time, he has more right to his seat, so if he finds someone sitting in his place, he has the right to make him stand up so that he can sit, as Abu Hurayrah reported that Allah's Messenger (PBUH) said: "When anyone amongst you stand up, and in the narration of Abu Awana, Whoever gets up from his seat, and then returns to it, he has more right to it" (Sahih Muslim 2179). Imam Al-Qurtubi said, quoting scholars: This indicates the validity of the statement that the person sitting must retain his place until he gets up from it, because if has a more right to it after he gets up, then he has a greater right to it before he gets up.
Thereupon, Allah commanded the believers to make room for one another, and promised them that He will make room for them if they do so, and it has been said that this means that Allah will make your graves spacious, it also has been said that it means that Allah will make room in your hearts, and it has been said that He will make things easy for you in this world and the Hereafter. Then Allah says "And when it is said Rise up, then Rise up", so Rise up for prayer, Jihad (Fighting), and good deeds, as most commentators have said, Mujahid, Muqatil bin Hayyan, and Aldahhak said when the call of prayer is made, Rise up for it, Al-Hassan and Mujahid also said Rise up for war, Ibn Zaid said: This was in the house of the Prophet (PBUH) as each of His companions wished that the last encounter with the Prophet (PBUH) would be with him. So Allah Almighty said "And when it is said Rise up, then Rise up", for Allah's Messenger (PBUH) has needs, so Do not linger, and Qatada said: This means that Respond when you are called to do good, and Imam Al-Qurtubi said: This is the correct interpretation because it is general.
Allah says "And Allah will raise those who have believed among you and those who were given knowledge, by degrees, and Allah is All-Aware of what you do", so Do not think that if one of you makes room for his brother, or if he is ordered to rise up, and he rose up, it is deficiency in his rights, rather it is an elevation and a privilege in the sight of Allah, and Allah will reward him in the worldly life and the Hereafter, as whoever humbles himself for the command of Allah, Allah will raise his status. Imam Al-Qurtubi said that Allah will raise those who have believed among you and those who were given knowledge in honor in this world and in reward in the Hereafter, so He will raise the believer above the disbeliever and the scholar above the non-scholar, and he further said that Allah raises the believer firstly because of his faith and secondly because of his knowledge. And Allah is All-Aware of your deeds, so He knows those who obey Him and those who disobey Him, and He will reward all of you for your deeds.
Amir bin Wathila reported that Nafi' bin Abd Al-Harith met Umar at Usfan, and Umar had employed him as collector in Mecca, Umar said to Nafi': "Whom yo have appointed as collector over the people of the valley?, he said Ibn Abza, Umar said Who is Ibn Abza?, he said he is one of our freed slaves, Umar said so you have appointed a freed slave over them, he said he is well versed in the Book of Allah, the Exalted and Great, and he is well versed in the commandments and injunctions (of the Shari'ah), Umar said So the Prophet (PBUH) said By this Book, Allah would exalt some peoples and degrades others" (Sahih Muslim 817).
Allah Almighty says in the next two verses (12,13) "O you who have believed! When you consult the Messenger in private, then Offer before your consultation a charity, that is better for you and purer, but if you find nothing, then indeed, Allah is All-Forgiving, Most-Merciful, Have you feared to offer charities before your consultation?, then when you do not, and Allah has forgiven you, then Establish prayer, and Give Zakah, and Obey Allah and His Messenger, and Allah is All-Aware of what you do", that is, Allah commanded the believers when they converse privately with the Messenger of Allah (PBUH) to give charity before their private conversation to the poor and the needy, and assured them that giving charity before their private conversation with Allah's Messenger (PBUH) is better for them in the sight of Allah than withholding it, and purer for their hearts from sins. But if you do not find anything to give in charity before your private conversation with Allah's Messenger (PBUH), then indeed, Allah is All-Forgiving of your sins when you repent from them, Most Merciful to you in that He does not punish for them after repentance, and He does not hold you accountable for your private conversation with Allah's Messenger (PBUH) before you give charity.
Ibn Abbas said: This verse was revealed because the Muslims were asking the Messenger of Allah (PBUH) too many questions, causing him hardship, so Allah Almighty wanted to lighten the burden on His Prophet (PBUH), and when this verse was revealed, many people stopped asking, then Allah eased their burden further with the verse that followed. And Al-Hassan said: This verse was revealed because some Muslims were seeking private conversation with Allah's Messenger (PBUH) and speaking to Him in private, some Muslims suspected that they were speaking ill of them in private, and this distressed them, so Allah, the Exalted commanded them to give charity before speaking to Him in private, so that they would stop seeking private conversation with Him.
Mujahid said that the first person to give charity in this regard was Ali bin Abi Talib, May Allah be pleased with him, and that he spoke privately with the Messenger of Allah (PBUH), and it was narrated that he gave a ring. Al-Qushayri and others mentioned on the authority of Ali bin Abi Talib that he said: There is a verse in the Book of Allah that no one before me acted upon, nor anyone after me acted upon, it is "O you who have believed! When you consult the Messenger in private, then Offer before your consultation a charity", I had a Dinar, so I sold it, and whenever I conversed privately with Allah's Messenger (PBUH), I would give a Dirham in charity until it ran out. Then it was abrogated by the other verse "Have you feared to offer charities before your consultation?", and Ibn Abbas, Ikrimah, Qatada, and Al-Hassan Al-Basri said likewise: Allah abrogated it with the verse that followed it".
Then Allah says "Have you feared to offer charities before your consultation?, then when you do not, and Allah has forgiven you, then Establish prayer, and Give Zakah, and Obey Allah and His Messenger, and Allah is All-Aware of what you do", so if you were afraid and stingy with charity, and it was difficult for you to offer charity before your private consultation, and Allah has granted you repentance for neglecting that, then perform the obligation that He has made obligatory upon you, so perform the prayers, give the Zakah (obligatory charity), an obey Allah and His Messenger (PBUH) in what He has commanded you and in what He has forbidden you, and Allah is All-Aware and All-Knower of your deeds, and He is recording them for you in order to reward you for them.
Allah Almighty says in the next two verses (14,15) "Do not you see those who make allies of a people with whom Allah has become angry?, they are neither of you nor of them, and they swear to untruth while they know, Allah has prepared for them a severe punishment, indeed, evil is what they used to do", that is, Allah rebukes the hypocrites for their secret alliance with the disbelievers while in reality they are neither with them nor with the believers, as the hypocrites secretly supported and allied themselves with the Jews upon whom is the wrath of Allah, and Allah assures that they neither of the believers nor of the Jews, and that the hypocrites swear falsely while they know that they are lying in what they swear to, as when they met the believers they said we believe, and when they came to Allah's Messenger (PBUH) they swore to Him by Allah that they were believers, and they knew that they were lying in what they swore to. So Allah has prepared for the hypocrites a severe punishment in the Hereafter, indeed, evil is what they used to do in the worldly life of befriending and advising the disbelievers, and deceiving the believers.
Allah Almighty says in the next two verses (16,17) "They have taken their oaths as cover, so they prevented from the way of Allah, and for them there is a humiliating punishment, never will their wealth or their children avail them against Allah in anything, those are the companions of the Fire, they will abide therein forever", that is, the hypocrites took their oaths as a shield to protect themselves from being killed, so they outwardly professed faith while inwardly harboring disbelief, and protected themselves with false oaths. And they prevented from the way of Allah as many who did not know the truth of their matter thought that they were truthful, so they were deceived with them, thus, some people were averted from the path of Allah, so Allah has prepared for them a humiliating punishment in the worldly life by being killed and in the Hereafter by the Fire. Then Allah assures that neither their wealth nor their children will avail them anything against Allah's punishment, so they are the companions of Hellfire, abiding therein forever.
Allah Almighty says in the next three verses (18-20) "On the day when Allah will resurrect them all, and they will swear to Him as they swear to you, and think that they are on something, unquestionably, it is they who are the liars, Satan has overcome them so he made them forget the remembrance of Allah, those are the party of Satan, unquestionably, it is the party of Satan who are the losers, indeed, those who oppose Allah and His Messenger, those will be among the most humiliated", that is, on the day of resurrection, when Allah will resurrect the hypocrites, all together, leaving none of them behind, they will swear to Allah that they were on guidance and righteousness, just as they used to swear to people in this world. And they think that in their oaths and swearing by Allah they are on something of the truth, but indeed, they are the liars in what they swear to. Satan has taken hold of their hearts with his whispers, so they have forgotten to remember Allah Almighty, and they are the party of Satan, meaning his soldiers and followers, unquestionably, it is the party of Satan who are the losers in their transaction; because they sold Paradise for Hellfire, and they sold guidance for misguidance. Then Allah assures that those who oppose and disobey Allah and His Messenger (PBUH) regarding His limits and the obligations He has prescribed for them will be among the most humiliated in the worldly life and the Hereafter because victory belongs to Allah and His Messenger (PBUH).
Allah Almighty says in the next verse (21) "Allah has written I will surely overcome, I and My Messengers, indeed, Allah is All-Powerful, Almighty", that is, Allah has decreed and written in the Preserved Tablet (Al-Lawh Al-Mahfouz), which cannot be contradicted or altered that He and His Messengers will surely prevail over those who oppose Him in the worldly life and the Hereafter, and Allah says in Ayat (51,52) of Surat Ghafir {Indeed, We will help Our Messengers and those who believe in the worldly life, and on the day when the witnesses will stand, the day their excuse will not benefit the wrongdoers, and they will have the curse and they will have the worst abode}. And Allah assures that He is All-Powerful who has power and ability over those who oppose Him and His Messengers, Almighty who is Severe in His revenge on those who disobey Him.
Allah Almighty says in the last verse (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, even if they were their fathers or their sons or their brothers, or their clan, those, He has decreed faith within their hearts and supported them with spirit from Him, and He will admit them into gardens beneath which rivers flow, wherein they will abide forever, Allah is pleased with them, and they are pleased with Him, those are the party of Allah, unquestionably, it is the party of Allah who are the successful", that is, Allah addresses His Messenger (PBUH) saying You will not find a people who believe in Allah and believe in the day of resurrection (The Last day) love those who oppose Allah and His Messenger (PBUH), defy them, and disobey Allah's commands and prohibitions, even if they are their fathers, their sons, their brothers, or their clan, indeed, those are the ones in whose hearts Allah has decreed faith, and strengthened them with proof, light, and guidance from Him, and will admit them into gardens beneath which rivers flow, they will abide therein eternally. Allah is pleased with them for their obedience to Him in the worldly life, and they are pleased with Allah for admitting them into Paradise. Imam Ibn Katheer said when they were angry with their relatives and clans for the sake of Allah, Allah compensated them by being pleased with them and made them pleased with Him by what He gave them of lasting bliss, great success, and abundant favor. Those who have these characteristics are the soldiers of Allah and His allies, indeed, the soldiers of Allah and His allies are the successful ones.
Imam Ibn Katheer said: It was said regarding Allah's Saying "Even if they were their fathers" that it was revealed concerning Abu Ubaidah who killed his father on the day of Badr, "Or their sons" concerning Abu Bakr Al-Siddiq who intended to kill his son Abdul-Rahman on that day, "Or their brothers" concerning Musab bin Umair who killed his brother Ubaid bin Umair on that day, and "Or their clan" concerning Umar bin Al-Khattab who killed one of his relatives on that day as well, and concerning Hamza, Ali, and Ubaidah bin Al-Harith who killed Utbah, Shaibah, and Al-Walid bin Utbah on that day, and Allah knows best.