Tafsir Class - Chapter Mujadilah 3,10, 17 April 2007 [Sources: Tafsir al-Mizan (TM); Tafsir-e Nur (TN); Tafsir-e

Namuneh (N)] PART 1 INTRODUCTION; DISCUSSION ABOUT ZIHAR (VERSES 1-6) Introduction
Surah is in Part 28, Ch 58 - 22 Verses revealed at Madina Named after the Jadala (Dispute/Pleading) that is discussed in its first verse Subjects Discussed: Zihar (a type of divorce which was practised in Jahiliyya); the verses of Najwa (private counsel, colloquy) with the Prophet (S); guidance about the manner of participating in majalis (religious congregations) and the description of those who defy God and His Apostle (S), and the distinction between Hizbullah and Hizb al-Shaitan. Every verse of this blessed chapter contains the name of Allah

Verse 1

[Shakir 58:1] Allah indeed knows the plea of her who pleads with you about her husband and complains to Allah, and Allah knows the contentions of both of you; surely Allah is Hearing, Seeing.

Background:

1. During Jahiliyya there was a kind of divorce zihar - that made the woman permanently haram
(forbidden) for the man, yet she was not free to remarry either. This was invoked by likening the wife to ones mother in matters of intimate physical relations. 2. Also mentioned in Ahzab 33/4:

[Shakir 33:4] Allah has not made for any man two hearts within him; nor has He made your wives whose backs you liken to the backs of your mothers as your mothers, nor has He made those whom you assert to be your sons your real sons; these are the words of your mouths; and Allah speaks the truth and He guides to the way.

3. Other divorces both Raji (Revocable) and Bain (Irrevocable) i) Iila (Oath of Abstinence)

[Shakir 2:226] Those who swear that they will not approach their wives should wait four months; so if they go back, then Allah is surely Forgiving, Merciful. [Shakir 2:227] And if they have resolved on a divorce, then Allah is surely Hearing, Knowing.

ii) Liaan (Oath of Condemnation): Accusing a wife of adultery without witness (mandatory divorce - Shia)


[Shakir 24:6] And (as for) those who accuse their wives and have no witnesses except themselves, the evidence of one of these (should be taken) four times, bearing Allah to witness that he is most surely of the truthful ones. [Shakir 24:7] And the fifth (time) that the curse of Allah be on him if he is one of the liars. [Shakir 24:8] And it shall avert the chastisement from her if she testify four times, bearing Allah to witness that he is most surely one of the liars; [Shakir 24:9] And the fifth (time) that the wrath of Allah be on her if he is one of the truthful.

iii) Khul and Mubaarat (initiated by wife due to dislike of her husband by payment not to exceed Mahr in the latter case)

[Shakir 2:229] Divorce may be (pronounced) twice, then keep (them) in good fellowship or let (them) go with kindness; and it is not lawful for you to take any part of what you have given them, unless both fear that they cannot keep within the limits of Allah; then if you fear that they cannot keep within the limits of Allah, there is no blame on them for what she gives up to become free thereby. These are the limits of Allah, so do not exceed them and whoever exceeds the limits of Allah these it is that are the unjust.

4. At the time of the Prophet (S), a hot-headed Muslim from the Khazraj tribe of Ansar (Aws bin
Saamit) invoked the zihar divorce to his wife (Khawla), saying Anti alayya kazahri ummi he soon regretted this outburst, but was ashamed to come himself, so his wife came to the Prophet (S) and informed/complained of this occurrence. He said that a law in this regard had not yet been revealed. She was disappointed and said that she had sacrificed her best years for her husband and she would now have great difficulty caring for her children without a husband.

5. It was not long before this chapter was revealed, stating that whoever invoked zihar, should
pay a kaffara (penalty) and this form of divorce was not recognised by Islam as valid.

6. The man was unable to free a slave or feed sixty indigent people and found 60 fasts difficult
also. The Prophet (S) assisted him with some money through which he was able to feed 60 poor people and thus husband and wife returned to their former life. (N) Vocabulary: Ishtiqa = to complain of ones situation; jaadala = plead; haawara = conversation Notes:

1. God invites man to converse with Him, reminding us 3 times in the first verse, that He listens
and hears samia, yasmu and sami. (TN)

2. We should be careful in our speech, because God hears 3. He listens actively; i.e. He responds to our pleas. The first instance (samia) means response,
i.e. God accepted the plea of the woman who... (TM). This is a common usage of this meaning in speech.

4. Islam had elevated the formerly intimidated women to the degree that they could argue their
case with the Prophet (S). 5. Law givers and lawmakers need to be aware (hear and see) the difficulty or burden the law may cause. Verse 2

[Shakir 58:2] (As for) those of you who put away their wives by likening their backs to the backs of their mothers, they are not their mothers; their mothers are no others than those who gave them birth; and most surely they utter a hateful word and a falsehood and most surely Allah is Pardoning, Forgiving.

Notes:

1. The Quran declares that such divorces are ill-conceived, and argues that these women are
certainly not like mothers, who are only those who gave them birth. Since they are not their mothers, they cannot become permanently haram for their husbands. (TM)

2. The words uttered by these men are criticized as being both hateful and false. 3. Zur refers to a speech that is vain and lying.
4. God pardons what has happened in this regards before this revelation.

5. God corrects the deviated behaviour by logically proving the invalid premise of zihar. 6. God both forgives sins (afuw) and also erases/covers them (ghafur) provided the kaffara is
paid up (TM) see next verses. Verse 3

[Shakir 58:3] And (as for) those who put away their wives by likening their backs to the backs of their mothers then would regret what they said, they should free a captive before they touch each other; to that you are admonished (to conform); and Allah is Aware of what you do.

Notes:

1. Zihar (a major sin) leads to divorce, but if reconciliation is required, then the penalties come
into force.

2. In the Quran, the penalty of freeing a slave has been ordained for: 1) accidental killing (alNisa, 4/92), 2) vain oaths (al-Maidah, 5/89) and zihar.

3. Al-Nisa, 4/92: 4.

Al-Maidah, 5/89:
mass emancipation, seen in more recent times. Compare the experience of the slaves at the end of the American civil war.

5. The gradual freeing of slaves is advocated by the Quran, thus avoiding the social problem of

6. The position of the wife is elevated by the Quran, by establishing a penalty for treating them unfairly and saying inappropriate things to them.

7. Admonishment, (Mauiza) can take the form of actions, not only words. The penalty is meant to
nurture and teach a lesson, it is not revenge.

8. No false excuses should be attempted, because God is All-aware.

Verse 4

[Shakir 58:4] But whoever has not the means, let him fast for two months successively before they touch each other; then as for him who is not able, let him feed sixty needy ones; that is in order that you may have faith in Allah and His Messenger, and these are Allah's limits, and the unbelievers shall have a painful punishment.

Notes: 1. If a slave cannot be freed, and sixty poor cannot be fed, them two months fasting; according to a tradition from the Imams (A), 31 consecutive fasts are required, after which the rest can be fasted with breaks. 2. Penalties similar to the missing of a fast, but these are sequential, not a choice of 3 options.

3. The seriousness of the penalty before resuming physical contact is emphasised by the second
reminder in this verse not to touch one another before the penalty has been paid. Thus, any physical contact before that is forbidden.

4. The Divine will required eventual freedom of slaves, hence the alternatives. 5. Although there may be loss in wealth or physical toil, the aim is the increase in Iman
lituminu billahi

6. Ignoring and transgressing Gods limits is a sign/indicator of Kufr.

Verse 5

[Shakir 58:5] Surely those who act in opposition to Allah and His Messenger shall be laid down prostrate as those before them were laid down prostrate; and indeed We have revealed clear communications, and the unbelievers shall have an abasing chastisement.

Notes:

1. Yuhaddunallaha means creating an obstacle or defying the authority of God and His
apostle, whether it is by means of force, or personal obstinacy and rebellion.

2. The threat is repeated in verse 20. 3. Kubit kabata means to be knocked off ones feet. 4. A warning that this is a futile defiance others were similarly defeated. A fight against Haq is
always so. M Scott Peck has an interesting anecdote about a battleship versus lighthouse in his, Road Less Travelled.

5. History shows us again and again the end of those that defied God. Haq has always had
enemies. 6. God makes no distinction between defying Him and His apostle.

7. God wrath always follows when guidance is sent and then is ignored Anzalna aayaatin
bayyinaatin.

8. And this guidance is clear and unambiguous - bayyinaatin.

Verse 6

[Shakir 58:6] On the day when Allah will raise them up all together, then inform them of what they did: Allah has recorded it while they have forgotten it; and Allah is a witness of all things.

Notes:

1. Yawma here refers to the day on which the abasing punishment, mentioned at the end of the
previous verse, will be meted out.

2. Ahsa means an exact count from hasa pebbles, which the Arabs used for counting. 3. The last phrase, in the verse gives the reason why God can account so exactly; it is because
He is ever-Present, ever Witnessing. Shaheed WHAT IS WITNESSING? God says in Fussilat 41/53

[Shakir 41:53] ...Is it not sufficient as regards your Lord that He is a witness over all things?

Complete this section from al-Maidah re witnessing of Isa (A) (if time allows)

1. There are other witnesses see Ghafir 40/51:

[Shakir 40:51] Most surely We help Our messengers, and those who believe, in this world's life and on the day when the witnesses shall stand

2. Witnessing of Prophet (S) and Imams (A): Tawbah 9/105

[Shakir 9:105] And say: Work; so Allah will see your work and (so will) His Messenger and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did.

3. Ahadith from Imams (A), e.g. Imam Ridha (A) Your actions are presented to us... [al-Kafi]

PART 2 PRIVATE COUNSEL MUNAJAT, NAJWA

Verse 7

[Shakir 58:7] Do you not see that Allah knows whatever is in the heavens and whatever is in the earth? Nowhere is there a secret counsel between three persons but He is the fourth of them, nor (between) five but He is the sixth of them, nor less than that nor more but He is with them wheresoever they are; then He will inform them of what they did on the day of resurrection: surely Allah is Cognizant of all things.

Notes:

1. The question asked is rhetorical and see can also refer to understanding, and here refers to
Ilm al-Yaqin or certainty. It means As you are well aware, Allah knows whatever is in the heavens and earth... (TM)

2. Najwa is originally from naja or distancing oneself from danger (attaining salvation) here
the speaker considers being overheard as dangerous and so speaks secretively or whispers najwa.

3. By an elegant use of language, God covers all possibilities ranging from 2 to more people,
without repeating any number. (TM)

4. The number of people does not matter. Nor does the location ayna ma kaanu
5. His presence is a metaphor for His awareness and knowledge He is not a part of their group in number. In this relationship distance does not matter.

6. God is above any kind of physical a in group. He is one in essence, not in number:

[Shakir 5:73] Certainly they disbelieve who say: Surely Allah is the third (person) of the three; and there is no god but the one Allah, and if they desist not from what they say, a painful chastisement shall befall those among them who disbelieve.

Verse 8

[Shakir 58:8] Have you not seen those who are forbidden secret counsels, then they return to what they are forbidden, and they hold secret counsels for sin and revolt and disobedience to the Messenger, and when they come to you they greet you with a greeting with which Allah does not greet you, and they say in themselves: Why does not Allah punish us for what we say? Hell is enough for them; they shall enter it, and evil is the resort.

Notes:

1. Secret gatherings were forbidden by the Prophet (S) in the public interest. The hypocrites
would constantly convene these kind of sessions where plots to cause fitna and disobey the Prophet (S) were hatched.

2. Ithm = sin; udwan = sin that affects others e.g. gossip and slander; disobedience of Messenger 3. They would say Samu Alaykas the Jews (TN) or harbour rancour and evil in their hearts (TM)
when they greeted the Prophet (S) and secretly marvel at their cleverness.

4. They addressed the Prophet (S) as Samu Alayk Allama considers this unlikely because
these were not Jews, but Munafiqun. He considers that it refers to their bad opinion about the prophet (S), and so their Salamun Alayk was not sincere. (TM)

5. Some exegetes believe yaquluna fi anfusikum to mean speak amongst themselves, rather
than within themselves Allama regards this opinion remote and not in line with the expressions of the verse (TM). 6. Their question is answered emphatically by God, Who assures them that shall enter hell. 7. It is for such troublemakers that a stern warning was issued in Sura Ahzab, 33/60,61

{} }{

[Shakir 33:60] If the hypocrites and those in whose hearts is a disease and the agitators in the city do not desist, We shall most certainly set you over them, then they shall not be your neighbours in it but for a little while; [Shakir/part 33:61] Cursed: wherever they are found they shall be seized and slain (without mercy).

Verse 9

[Shakir 58:9] O you who believe! when you confer together in private, do not give to each other counsel of sin and revolt and disobedience to the Messenger, and give to each other counsel of goodness and guarding (against evil); and be careful of (your duty to) Allah, to Whom you shall be gathered together.

Notes:

1. This verse allows the true believers to confer in private, but sets the ground rules. Instead of
udwan, the talk should be constructive and conducive to goodness bir and in place of ithm, the secret meeting should be governed by taqwa(TM) Verse 10

[Shakir 58:10] Secret counsels are only (the work) of the Shaitan that he may cause to grieve those who believe, and he cannot hurt them in the least except with Allah's permission, and on Allah let the believers rely.

Notes: 1. Here najwa refers to the type of secret gatherings that foster ill-feeling towards believers God warns that such ploys will not work, unless He will them to.

2. Tawakkul is a necessary consequence of the iman of a Mumin it is the manifestation of his

faith. Indeed, for those who place their total trust and reliance on Him, God is sufficient:

{}
[Shakir 33:3] And rely on Allah; and Allah is sufficient for a Protector.

{}
[Shakir 65:2] With that is admonished he who believes in Allah and the latter day; and whoever is careful of (his duty to) Allah, He will make for him a way out, [Shakir 65:3] And give him sustenance from whence he thinks not; and whoever trusts in Allah, He is sufficient for him; surely Allah attains His purpose; Allah indeed has appointed a measure for everything.

Verse 11

[Shakir 58:11] O you who believe! when it is said to you, Make room in (your) assemblies, then make ample room, Allah will give you ample, and when it is said: Rise up, then rise up. Allah will exalt those of you who believe, and those who are given knowledge, in high degrees; and Allah is Aware of what you do.

Notes:

1. Tafassaha is to make room Majalis pl. of Majlis lit. a place of sitting = assembly,
gathering. Here it means to gather oneself and make room for others to sit also.

2. Yafsahillahu lakum means God will give such a person a more expansive place in heaven
(TM) 3. This verse guides about the etiquette of sitting in gatherings of learning one should allow as many people as possible to participate, even if they have to sit uncomfortably. Although the verse was revealed for the assemblies of the Prophet (S), it has a general purport and application.

4. Another etiquette is mentioned as inshiru rise up from your place when you are asked to do
so. This refers to standing up to allow others to sit, and also as a mark of respect for them. Allama says that the verse means that if you are requested to vacate your space for someone who is more learned and more pious than you, then do so without resentment. (TM)

5. Yarfaullahu = God raises (in proximity to Himself). Amongst the faithful there are degrees
there are those who believe, and there are those amongst them who have been granted knowledge. These scholars are deserving of more respect. (Those who know and those who do not know are not equal): Zumar 39/9. Verse 12

[Shakir 58:12] O you who believe! When you consult the Messenger, then offer something in charity before your consultation; that is better for you and purer; but if you do not find, then surely Allah is Forgiving, Merciful.

Notes:

1. Imam Ali (A) remarked that there is a verse that only I have acted upon - no one before or after
me can do so this is the verse 12. He added, I had one dinar which I changed to 10 dirhams. I gave sadaqa 10 times and asked the Prophet (S) ten questions. (N), also Tafsir Durr alManthur of Suyuti. 2. A religious teacher may ask for a donation before responding to a question! (TN) 3. The level of the faith of people was tested when they had to choose between money and the Prophet (S) (TN)

4. Charity brings goodness and purity. (dhalika khayrun was athar)

5. The last part of the verse informs those who are poor that God is Merciful if they are unable to pay alms, and they should not feel discriminated against by this command. Verse 13

[Shakir 58:13] Do you fear that you will not (be able to) give in charity before your consultation? So when you do not do it and Allah has turned to you (mercifully), then keep up prayer and pay the poor-rate and obey Allah and His Messenger; and Allah is Aware of what you do.

Notes: 1. Ishfaq is the dislike of losing something (in this case money) (TM)

2. The verse was a test and God lifted the requirement after the distinction amongst the Muslims
was made manifest. (TN).

PART 3 HYPOCRISY (NIFAQ) Verse 14, 15

[Shakir 58:14] Have you not seen those who befriend a people with whom Allah is wroth? They are neither of you nor of them, and they swear falsely while they know.

[Shakir 58:15] Allah has prepared for them a severe punishment; surely what they do is evil.

Notes: 1. There are several groups of people who have incurred Gods wrath, but here perhaps it refers to the Jews, because they have been referred to 3 times in the Quran as Baa-u bighdabin(they earned wrath) see Baqarah 2/60, 91 and Ali Imran 3/112. 2. Those who are referred to as befriending them are the munafiqun (hypocrites).

3. They do so knowingly (yalamun)

Verse 16, 17, 18 and 19

[Shakir 58:16] They make their oaths to serve as a cover so they turn away from Allah's way; therefore they shall have an abasing chastisement.

[Shakir 58:17] Neither their wealth nor their children shall avail them aught against Allah; they are the inmates of the fire, therein they shall abide.

[Shakir 58:18] On the day that Allah will raise them up all, then they will swear to Him as they swear to you, and they think that they have something; now surely they are the liars.

[Shakir 58:19] The Shaitan has gained the mastery over them, so he has made them forget the remembrance of Allah; they are the Shaitan's party; now surely the Shaitan's party are the losers.

Notes: 1. Munafiqin are the greatest danger the fifth column who would damage Islam under the cover (Junnah = shield) of belief it is for them that great punishment has been reserved 2. Their actions and defiance stems from arrogance they think they have wealth and power. However, unlike in this world, in the Akhirah, wealth and children will be of no avail. 3. Hypocrisy earns a place in eternal fire.

4. False oaths are mentioned elsewhere in Quran (Anam we swear we were not idolaters) in
fact, after a lifetime of lying some hypocrites actually believed they were sincere believers (yahsabuna annahum ala shay), hence the emphatic statement at the end of verse 18. (ala innahum humul kazibun) 5. Lying can become so ingrained, that a liar will even lie on the day of Judgement (TN) 6. Shaytan gains mastery to various degrees depending on the resistance offered

He lays traps: see Nur 21; inspires evil Haj 52; sometimes sounds you out Araf 201; sometimes whispers in the mind Al-Nas 5; sometimes he enters and stays (kareen) Zukhruf 32; sometimes he makes you his brother in arms this verse. 7. (TN) In order to turn Muslims away from the path of God, Shaytan and his partisans use several means one should recognise the tactics and be aware of them. The Quran describes some of these methods:

They lie and make false oaths as mentioned in verse 16 of this chapter. They spend large amounts of wealth to promote their false ideas: see 8/36:

[Shakir 8:36] Surely those who disbelieve spend their wealth to hinder (people) from the way of Allah; so they shall spend it, then it shall be to them an intense regret, then they shall be overcome; and those who disbelieve shall be driven together to hell.

They promote false ideals and culture, mocking religion: see 31/6

[Shakir 31:6] And of men is he who takes instead frivolous discourse to lead astray from Allah's path without knowledge, and to take it for a mockery; these shall have an abasing chastisement.

They introduce innovations into religion: see 39/8

[Shakir 39:8] And when distress afflicts a man he calls upon his Lord turning to Him frequently; then when He makes him possess a favour from Him, he forgets that for which he called upon Him before, and sets up rivals to Allah that he may cause (men) to stray off from His path. Say: Enjoy yourself in your ungratefulness a little, surely you are of the inmates of the fire.

They beautify and glamorize vices and ugly deeds: see 27/24

[Shakir 27:24] I found her and her people adoring the sun instead of Allah, and the Shaitan has made their deeds fairseeming to them and thus turned them from the way, so they do not go aright

Verse 20, 21

[Shakir 58:20] Surely (as for) those who are in opposition to Allah and His Messenger; they shall be among the most abased.

[Shakir 58:21] Allah has written down: I will most certainly prevail, I and My messengers; surely Allah is Strong, Mighty.

Notes: 1. Once again, the warning issued in verse 5 is repeated to emphasise the fate of the hypocrites 2. The plan of God will prevail even if the transgressors enjoy a limited respite, and the believers suffer for a limited time.

3. To oppose the Prophet (S) is to oppose God and opposing the Most High will lead to the
greatest abasement 4. According to ahadith, Gods will will triumph with the appearance of his final Hujjat (AF)

Verse 22

[Shakir 58:22] You shall not find a people who believe in Allah and the latter day befriending those who act in opposition to Allah and His Messenger, even though they were their (own) fathers, or their sons, or their brothers, or their kinsfolk; these are they into whose hearts He has impressed faith, and whom He has strengthened with an inspiration from Him: and He will cause them to enter gardens beneath which rivers flow, abiding therein; Allah is well-pleased with them and they are well-pleased with Him these are Allah's party: now surely the party of Allah are the successful ones.

Notes: The state of contentment (rida) is higher than islam and iman and ihsan not only is man submissive, he is pleased with Gods plan for him. When there is enmity to God, a mumin dissociates with the individual, however close they are, like Ibrahim (A):

[Shakir 9:113] It is not (fit) for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaming fire.

[Shakir 9:114] And Ibrahim asking forgiveness for his sire was only owing to a promise which he had made to him; but when it became clear to him that he was an enemy of Allah, he declared himself to be clear of him; most surely Ibrahim was very tender-hearted forbearing.

Tawalla and Tabarra is an important closing remark in this chapter