Surah 58. Al-Mujadilah

God has indeed heard the words of her who pleads with thee concerning her husband, and complains unto God.¹ And God does hear what you both have to say:² verily, God is all-hearing, all-seeing.

  - Mohammad Asad

According to the classical commentators, this is a reference to the case of Khawlah (or Khuwaylah) bint Tha'labah, whose husband Aws ibn as-Samit divorced her by pronouncing the arbitrary pre-Islamic oath known as zihar (explained in note [3] on 33:4 ). When she pleaded before the Prophet against this divorce - which deprived her of all her marital rights and, at the same time, made it impossible for her to remarry - the iniquitous custom of zihar was abolished by the revelation of verses {2-4} of this surah. - In view of the sequence, as well as of several Traditions to this effect, there is no doubt that the above verse alludes, in the first instance, to the divine condemnation of zihar. However, the deliberately unspecified reference to "her who pleads concerning her husband" seems to point to all cases where a wife has reason to complain against her husband: that is to say, not merely to an appeal against an unjustified or cruel divorce, but also to a wife's demand for release from an unbearable marriage. Such a dissolution of the marriage-tie at the wife's instance - termed khul' - is fully sanctioned by the shari'ah on the basis of 2:229 and a number of extremely well-authenticated Traditions. (For a fuller discussion of this problem, see note [218] on the second paragraph of 2:229 .)

Lit., "does hear the mutual contentions of both of you (tahawurakuma)", i.e., of husband and wife alike, embracing with His infinite wisdom and justice the innermost motivations of both. Alternatively - if the above verse is understood as referring specifically to the case of Khawlah - the second person indicated by the suffix kuma ("both of you") may relate to the Prophet, who, before the revelation of this surah, thought that a divorce through zihar was valid and, therefore, repeatedly told Khawlah, "Thou art now indeed unlawful to him" (Tabari). This opinion was subsequently - almost immediately - reversed by the divine prohibition of zihar expressed in verses {2} ff.

Allah has indeed heard the words of the woman (Khawlah daughter of Tha'labah, who had been divorced by calling her: ''You are to me like my mother" which was acceptable practice for divorce among pagan Arabs), who pleaded with you against her husband and made her complaint to Allah, and Allah has heard what you said to each other. Allah hears all and sees all.

  - Muhammad Farooq-i-Azam Malik

Allah hath heard the saying of her that disputeth with thee (Muhammad) concerning her husband, and complaineth unto Allah. And Allah heareth your colloquy. Lo! Allah is Hearer, Knower.

  - Marmaduke Pickthall

As for those of you who [henceforth] separate themselves from their wives by saying, "Thou art as unlawful to me as my mother",³ [let them bear in mind that] they can never be [as] their mothers: none are their mothers save those who gave them birth: and so, behold, they but utter a saying that runs counter to reason,⁴ and is [therefore] false. But, behold, God is indeed an absolver of sins, much-forgiving:

  - Mohammad Asad

For this explanatory rendering of the verb yuzahirun, see surah {33}, note [3]. My interpolation of the word "henceforth" is necessary in view of the fact that the custom of zihar - in its sense of a definitive act of divorce - had been abolished by verses {2-4} of the present surah.

For this particular rendering of the term munkar, see surah {16}, note [109].

Those of you who divorce their wives by Zihar (calling them to be like their mothers) should know that they are not their mothers. Their mothers are only those who gave birth to them. Surely the words they utter are absurd and false. Allah could punish them for this but He forgave them, surely Allah is All-Pardoning, All-Forgiving.

  - Muhammad Farooq-i-Azam Malik

Such of you as put away your wives (by saying they are as their mothers) They are not their mothers; none are their mothers except those who gave them birth--they indeed utter an ill word and a lie. And lo! Allah is Forgiving, Merciful.

  - Marmaduke Pickthall

hence, as for those who would separate themselves from their wives by saying, "Thou art as unlawful to me as my mother", and thereafter would go back on what they have said, [their atonement] shall be the freeing of a human being from bondage⁵ before the couple may touch one another again: this you are [hereby] exhorted to do for God is fully aware of all that you do.⁶

  - Mohammad Asad

I.e., the freeing or purchasing the freedom of a slave or captive. In modern times, when slavery is more or less non-existent, the concept of tahrir raqabah may, I believe, be legitimately extended to the redeeming of a human being from the bondage of debt or of great poverty.

Cf. 2:225 - "God will not take you to task for oaths which you may have uttered without thought, but will take you to task [only] for what your hearts have conceived [in earnest]".

Those who divorce their wives by Zihar, then wish to retract the words they uttered, shall have to free a slave before they touch each other. This is enjoined as a penalty for doing so. Allah is well-aware of all your actions.

  - Muhammad Farooq-i-Azam Malik

Those who put away their wives (by saying they are as their mothers) and afterward would go back on that which they have said; (the penalty) in that case (is) the freeing of a slave before they touch one another. Unto this ye are exhorted; and Allah is informed of what ye do.

  - Marmaduke Pickthall

However, he who does not have the wherewithal shall fast [instead] for two consecutive months⁷ before the couple may touch one another again; and he who is unable to do it shall feed sixty needy ones:⁸ this, so that you might prove your faith in God and His Apostle.⁹ Now these are the bounds set by God; and grievous suffering [in the life to come] awaits all who deny the truth.

  - Mohammad Asad

I.e., in the manner prescribed for fasting during the month of Ramadan (see {2:183-187}). As regards the phrase "he who does not find the wherewithal (lam yajid)", it may indicate either a lack of financial means or the impossibility of finding anyone else who could be redeemed from factual or figurative bondage (see note [5] above). According to many Islamic scholars of our times (e.g., Rashid Rida', commenting on 4:92 ), this relates, in the first instance, to circumstances in which "slavery will have been abolished in accordance with the aim of Islam" (Manar V, 337).

Or, alternatively, one needy person for sixty days. The inability to fast for two consecutive months may be due either to ill-health or to really compelling external circumstances (for instance, the necessity of performing labours which require great physical and/or mental vigour and alertness).

Sc., "by showing that you have renounced the practices of the Time of Ignorance" (Razi). In other words, the pronouncement of zihar is not to be considered a divorce, as was the case in pre-Islamic times, but solely as a reprehensible act which must be atoned for by a sacrifice.

He that has no slave, shall fast two consecutive months before they touch each other. He that cannot fast, shall feed sixty poor people. This is enjoined so that you may have faith in Allah and His Rasool. These are the limits set by Allah, and the violators shall have a painful punishment.

  - Muhammad Farooq-i-Azam Malik

And he who findeth not (the wherewithal), let him fast for two successive months before they touch one another; and for him who is unable to do so (the penance is) the feeding of sixty needy ones. This, that ye may put trust in Allah and His messenger. Such are the limits (imposed by Allah); and for disbelievers is a painful doom.

  - Marmaduke Pickthall

Verily, those who contend against God and His Apostle shall be brought low even as those [evildoers] who lived before them were brought low after We had bestowed [on them] clear messages from on high.¹⁰ And [so,] for those who deny the truth there will be shameful suffering in store

  - Mohammad Asad

Sc., "which they chose to disregard". Thus, proceeding from the particular to the general, the present passage connects with the reference, at the end of verse {4}, to "all who deny the truth", i.e., of divine revelation.

Those who resist Allah and His Rasool, shall be humiliated as were those before them. We have sent down clear revelations; the disbelievers shall have a humiliating punishment.

  - Muhammad Farooq-i-Azam Malik

Those who oppose Allah and His messenger will be abased even those before them were abased; and We have sent down clear tokens, and for disbelievers is a shameful doom

  - Marmaduke Pickthall

on the Day when God will raise them all from the dead and will make them truly understand all that they did [in life]: God will have taken [all of] it into account, even though they [themselves] may have forgotten it - for God is witness unto everything.

  - Mohammad Asad

On the Day of Judgement Allah will raise them all back to life, then inform them about what they have done. Allah has kept full record of their deeds even though they may have forgotten, for Allah is a witness over all things.

  - Muhammad Farooq-i-Azam Malik

On the day when Allah will raise them all together and inform them of what they did. Allah hath kept account of it while they forgot it. And Allah is Witness over all things.

  - Marmaduke Pickthall

ART THOU NOT aware that God knows all that is in the heavens and all that is on earth? Never can there be a secret confabulation between three persons without His being the fourth of them, nor between five without His being the sixth of them; and neither between less than that, or more, without His being with them wherever they may be. But in the end, on Resurrection Day, He will make them truly understand what they did: for, verily, God has full knowledge of evervthing.

  - Mohammad Asad

Are you not aware that Allah knows all that is in the heavens and in the earth? It cannot be that three persons converse in secret and He is not the fourth of them; or five persons converse in secret and He is not sixth of them; whether fewer or more, wherever they may be, He is with them. Then on the Day of Resurrection He will inform them of what they have done, surely Allah has knowledge of all things.

  - Muhammad Farooq-i-Azam Malik

Hast thou not seen that Allah knoweth all that is in the heavens and all that is in the earth? There is no secret conference of three but He is their fourth, nor of five but He is their sixth, nor of less than that or more but He is with them wheresoever they may be; and afterward, on the Day of Resurrection, He will inform them of what they did Lo! Allah is Knower of all things.

  - Marmaduke Pickthall

Art thou not aware of such as have been forbidden [to intrigue through] secret confabulations,¹¹ and yet [always] revert to that which they have been forbidden, and conspire with one another with a view to sinful doings, and aggressive conduct, and disobedience to the Apostle?¹² Now whenever such [people] approach thee, [O Muhammad,]¹³ they salute thee with a greeting which God has never countenanced;¹⁴ and they say to themselves, "Why does not God chastise us for what we are saying?"¹⁵ Hell shall be their allotted portion: they shall [indeed] enter it - and how vile a journey's end!

  - Mohammad Asad

The prohibition referred to here arises from the Qur'anic statement, "No good comes, as a rule, out of secret confabulations - save those which are devoted to enjoining charity, or equitable dealings, or setting things to rights between people" (see 4:114 and the corresponding note [138]). Although there is no doubt that, as the classical commentators point out, the "secret confabulations" spoken of in this passage relate to intrigues aimed against the Prophet and his followers by some of their unbelieving contemporaries, there is no doubt, either, that the passage has a general import, and is, therefore, valid for all times.

I.e., in the wider sense, disobedience to the Apostle's ethical teachings.

The reference to "approaching" the Prophet has here a twofold meaning, relating literally to his unbelieving contemporaries, and figuratively to an intellectual "approach" to his person and his teachings by hostile critics of all later times. The same observation is valid with regard to the next clause as well.

Lit., "with which God has never saluted thee". Historically, this is an allusion to the hostile attitude of the Jews of Medina towards the Prophet. It is recorded that instead of pronouncing the traditional greeting "Peace be upon thee" when encountering him, some of them used to mumble the word salam ("peace") in such a way as to make it indistinguishable from sam ("death"); and they employed the same scurrilous play of words with regard to the Prophet's Companions as well. (The relevant ahadith are quoted in full, with indication of the sources, by Tabari and Ibn Kathir in their commentaries on the above verse.) But see also the preceding note.

Sc., "if Muhammad is truly a prophet".

Have you not seen those who, though forbidden to hold secret counsels, persistently do what was forbidden? They hold secret counsels among themselves for sin, hostility and disobedience to the Rasool. Yet when they come to you, they greet you in words which Allah does not greet you with, and say to themselves: "Why does Allah not punish us for what we say?" Hell is enough for them, they shall burn in its flames, what an evil destination!

  - Muhammad Farooq-i-Azam Malik

Hast thou not observed those who were forbidden conspiracy and afterward returned to that which they had been forbidden, and (now) conspire together for crime and wrongdoing and disobedience toward the messenger? And when they come unto thee they greet thee with a greeting wherewith Allah greeteth thee not, and say within themselves: Why should Allah punish us for what we say? Hell will suffice them; they will feel the heat thereof. A hapless journey's end!

  - Marmaduke Pickthall

[Hence,] O you who have attained to faith, when you do hold secret confabulations, do not conspire with one another with a view to sinful doings, and aggressive conduct, and disobedience to the Apostle,¹⁶ but [rather] hold counsel in the cause of virtue and God-consciousness: and [always] remain conscious of God, unto whom you all shall be gathered.

  - Mohammad Asad

See note [12].

O believers! When you confer together in private, do not talk about sin and hostility and disobedience to the Rasool; but to counsel about virtue and piety, and fear Allah, before whom you shall be brought together.

  - Muhammad Farooq-i-Azam Malik

O ye who believe! when ye conspire together, conspire not together for crime and wrongdoing and disobedience toward the messenger, but conspire together for righteousness and pity, and keep your duty, toward Allah, unto whom ye will be gathered.

  - Marmaduke Pickthall

[All other kinds of] secret confabulations are but of Satan's doing, so that he might cause grief to those who have attained to faith; yet he cannot harm them in the least, unless it be by God's leave:¹⁷ in God, then, let the believers place their trust!

  - Mohammad Asad

I.e., in and by itself, the force of evil epitomized in the concept of "Satan" has no power whatever: cf. 14:22 - "I had no power at all over you: I but called you - and you responded unto me. Hence, blame not me, but blame yourselves." (See also Razi's views quoted in my note [31] on the above-mentioned verse.) As regards the problem of God's "letting" or "allowing" a person to go astray (implied in the phrase "unless it be by God's leave"), see note [4] on 14:4 .

Conspiring in secret is the work of shaitan, who means to vex the believers; but he cannot harm them at all except as Allah permits; so in Allah let the believers put their trust.

  - Muhammad Farooq-i-Azam Malik

Lo! Conspiracy is only of the devil, that he may vex those who believe; but he can harm them not at all unless by Allah's leave. In Allah let believers put their trust.

  - Marmaduke Pickthall

O YOU who have attained to faith! When you are told, "Make room for one another in your collective life",¹⁸ do make room: [and in return,] God will make room for you [in His grace].¹⁹ And whenever you are told, "Rise up [for a good deed]", do rise up;²⁰ [and] God will exalt by [many] degrees those of you who have attained to faith and, [above all,] such as have been vouchsafed [true] knowledge:²¹ for God is fully aware of all that you do.

  - Mohammad Asad

Lit., "in the assemblies (al-majalis)". Although it is frequently assumed that this refers to the assemblies held by the Prophet, when his followers would throng around him in their eagerness the better to hear what he had to say, or - more generally - to congregations in mosques, etc., in later times, I am (with Razi) of the opinion that the plural noun majalis is used here in a tropical or metaphorical sense, denoting the totality of men's social life. Taken in this sense, the "making room for one another" implies the mutual providing of opportunities for a decent life to all - and especially to the needy or handicapped - members of the community. See also next note.

Commenting on this passage, Razi says: "This verse indicates that if one widens the means (abwab) of happiness and well-being of God's creatures ('ibad), God will widen for him all that is good in this life and in the hereafter. Hence, no reasonable person (al-'aqil) could ever restrict [the purport of] this verse to merely making room for one another in an [actual] assembly."

The interpretation implied in the words "for a good deed" interpolated by me above is analogous to that offered by most of the classical commentators, and most explicitly by Tabari; in the words of Qatadah (ibid.), "Whenever you are called upon to do a good deed, respond to this call."

Cf. the saying of the Prophet: "The superiority of a learned man ('alim) over a [mere] worshipper ('abid) is like the superiority of the moon on the night when it is full over all other stars" (Ibn Hanbal, Abu Da'ud, Tirmidhi, Nasa'i, Ibn Majah and Darimi).

O believers! When you are asked to make room in your meetings, make room, Allah will make room for you in the Hereafter. And if you are told to rise up, then rise up: Allah will raise to higher ranks those of you who have faith and knowledge. Allah is aware of all your actions.

  - Muhammad Farooq-i-Azam Malik

O ye who believe! When it is said, Make room! in assemblies, then make room; Allah will make way for you (hereafter). And when it is said, Come up higher! go up higher; Allah will exalt those who believe among you, and those who have knowledge, to high ranks. Allah is informed of what ye do.

  - Marmaduke Pickthall

O YOU who have attained to faith! Whenever you [intend to] consult the Apostle, offer up something in charity on the occasion of your consultation:²² this will be for your own good, and more conducive to your [inner] purity. Yet if you are unable to do so,²³ [know that,] verily, God is much-forgiving, a dispenser of grace.

  - Mohammad Asad

This call to an exercise of charity on every occasion (bayna yaday) of one's "consultation" with God's Apostle has been widely misunderstood as applying only to factual consultations with him, i.e., in his lifetime, supposedly with a view to lessening the encroachments on his time by some of his too-eager followers. This misunderstanding, together with the qualified dispensation from the above-mentioned injunction expressed in the next verse, has given rise to the unwarranted contention by some of the commentators that this injunction has been "abrogated". But apart from the fact that the theory of "abrogation" as such is entirely untenable (see 2:106 and the corresponding note [87]), the above verse reveals its true meaning as soon as we realize that the term "the Apostle" (ar-rasul) is used in the Qur'an not merely to designate the unique person of the Prophet Muhammad but also the sum-total of the teachings conveyed by him to the world. This is evident from the many Qur'anic exhortations, "Pay heed unto God and the Apostle", and, more specifically (in 4:59 ), "if you are at variance over any matter, refer it unto God [i.e., the Qur'an] and the Apostle [i.e., his sunnah]", which latter is but meant to elucidate the former.

Lit., "if you do not find", sc., anyone on whom to bestow charity at that particular moment, or have - for whatever reason - no opportunity to exercise it.

O believers! When you want to consult the Rasool in private, offer something in charity before your consultation, that is best and purest for you. But if you lack the means, know that Allah is Oft-Forgiving, Most Merciful.

  - Muhammad Farooq-i-Azam Malik

O ye who believe! When ye hold conference with the messenger, offer an alms before your conference. That is better and purer for you. But if ye cannot find (the wherewithal) then lo! Allah is Forgiving, Merciful.

  - Marmaduke Pickthall

Do you, perchance, fear lest [you may be sinning if] you cannot offer up anything in charity on the occasion of your consultation [with the Apostle]? But if you fail to do it [for lack of opportunity], and God turns unto you in His mercy, remain but constant in prayer and render [no more than] the purifying dues,²⁴ and [thus] pay heed unto God and His Apostle: for God is fully aware of all that you do.

  - Mohammad Asad

I.e., the obligatory tax (zakah) which is meant to purify a believer's possessions and income from the taint of selfishness: implying that one's inability to do more by way of charity does not constitute a sin.

Do you hesitate to give out in charity before your private consultation with him? If you cannot afford it - Allah will forgive you - so establish Salah and pay Zakah, and obey Allah and His Rasool. Allah is well aware of all your actions.

  - Muhammad Farooq-i-Azam Malik

Fear ye to offer alms before your conference? Then, when ye do it not and Allah hath forgiven you, establish worship and pay the poor due and obey Allah and His messenger. And Allah is Aware of what ye do.

  - Marmaduke Pickthall

ART THOU NOT aware of those who would be friends with people whom God has condemned?²⁵ They are neither of you [O believers] nor of those [who utterly reject the truth]: and so they swear to a falsehood the while they know [it to be false].

  - Mohammad Asad

For the meaning of "God's condemnation", see note [4] on the last verse of Al-Fatihah. In this particular context, the ones "who would be friends with people whom God has condemned" are the half-hearted who - while dimly perceiving the truth of God's existence and self-revelation - are nevertheless unwilling to surrender themselves to this truth for fear of estranging themselves from their God-denying environment and, thus, of losing what they regard as the material advantages of a spiritually uncommitted life: and it is this moral falsehood to which the last sentence of this verse refers. (See also the last verse of surah {60}.)

Have you not seen the ones who have befriended those people who are under the wrath of Allah? They are neither on your side nor yet on theirs and they knowingly swear to falsehood.

  - Muhammad Farooq-i-Azam Malik

Hast thou not seen those who take for friends a folk with whom Allah is wroth? They are neither of you nor of them, and they swear a false oath knowingly.

  - Marmaduke Pickthall

God has readied for them suffering severe [in the life to come]. Behold, evil indeed is what they are wont to do:

  - Mohammad Asad

Allah has prepared for them a severe punishment; evil indeed is what they are doing.

  - Muhammad Farooq-i-Azam Malik

Allah hath prepared for them a dreadful doom. Evil indeed is that which they are wont to do.

  - Marmaduke Pickthall