tafsir al mujadilah

7/30/2019 tafsir al mujadilah

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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 theJadala (Dispute/Pleading) that is discussed in its first verse

- Subjects Discussed:Zihar(a type of divorce which was practised inJahiliyya); the verses ofNajwa (private counsel, colloquy) with the Prophet (S); guidance about the manner ofparticipating in majalis (religious congregations) and the description of those who defy Godand 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, andAllah knows the contentions of both of you; surely Allah is Hearing, Seeing.

Background:

1. DuringJahiliyya 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 likeningthe 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 youliken to the backs of your mothers as your mothers, nor has He made those whom you assert to be your sons your realsons; 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, thenAllah 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)


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[Shakir 24:6] And (as for) those who accuse their wives and have no witnesses except themselves, the evidence of one ofthese (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 mostsurely 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 toexceed Mahrin 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 thelimits of Allah; then if you fear that they cannot keep within the limits of Allah, there is no blame on them for what shegives up to become free thereby. These are the limits of Allah, so do not exceed them and whoever exceeds the limits ofAllah 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 binSaamit) invoked thezihardivorce to his wife (Khawla), saying Anti alayya kazahri ummi hesoon 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 hadnot yet been revealed. She was disappointed and said that she had sacrificed her best yearsfor her husband and she would now have great difficulty caring for her children without ahusband.

5. It was not long before this chapter was revealed, stating that whoever invokedzihar, shouldpay 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 difficultalso. The Prophet (S) assisted him with some money through which he was able to feed 60poor 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 listensand 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 thismeaning in speech.


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4. Islam had elevated the formerly intimidated women to the degree that they could argue theircase with the Prophet (S).

5. Law givers and lawmakers need to be aware (hear and see) the difficulty or burden the lawmay 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, theyare not their mothers; their mothers are no others than those who gave them birth; and most surely they utter a hatefulword 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 arecertainly not like mothers, who are only those who gave them birth. Since they are not theirmothers, 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 ofzihar.

6. God both forgives sins (afuw) and also erases/covers them (ghafur) provided the kaffara ispaid 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 wouldregret 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 comeinto force.

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

3. Al-Nisa, 4/92:

4. Al-Maidah, 5/89:

5. The gradual freeing of slaves is advocated by the Quran, thus avoiding the social problem ofmass emancipation, seen in more recent times. Compare the experience of the slaves at theend of the American civil war.


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

7. Admonishment, (Mauiza) can take the form of actions, not only words. The penalty is meant tonurture 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 HisMessenger, 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 toa tradition from the Imams (A), 31 consecutive fasts are required, after which the rest can befasted 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 secondreminder in this verse not to touch one another before the penalty has been paid. Thus, anyphysical 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 beforethem were laid down prostrate; and indeed We have revealed clear communications, and the unbelievers shall have anabasing chastisement.

Notes:

1. Yuhaddunallaha means creating an obstacle or defying the authority of God and Hisapostle, 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 inhis, Road Less Travelled.

5. History shows us again and again the end of those that defied God. Haq has always hadenemies.

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 aayaatinbayyinaatin.


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Notes:

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

2. Najwa is originally from naja or distancing oneself from danger (attaining salvation) herethe 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 groupin 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 theone 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 greetyou with a greeting with which Allah does not greet you, and they say in themselves: Why does not Allah punish us forwhat 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 hypocriteswould constantly convene these kind of sessions where plots to cause fitna and disobey theProphet (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 becausethese were not Jews, but Munafiqun. He considers that it refers to their bad opinion about theprophet (S), and so their Salamun Alayk was not sincere. (TM)

5. Some exegetes believe yaquluna fi anfusikum to mean speak amongst themselves, ratherthan within themselves Allama regards this opinion remote and not in line with theexpressions 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

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[Shakir 33:60] If the hypocrites and those in whose hearts is a disease and the agitators in the city do not desist, We shallmost 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 revoltand disobedience to the Messenger, and give to each other counsel of goodness and guarding (against evil); and be carefulof (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 ofudwan, the talk should be constructive and conducive to goodness bir and in place ofithm, 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 hecannot 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 hisfaith. 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 dutyto) 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, Allahwill give you ample, and when it is said: Rise up, then rise up. Allah will exalt those of you who believe, and those who aregiven knowledge, in high degrees; and Allah is Aware of what you do.


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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 theverse was revealed for the assemblies of the Prophet (S), it has a general purport andapplication.

4. Another etiquette is mentioned as inshiru rise up from your place when you are asked to doso. 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 someonewho 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 grantedknowledge. These scholars are deserving of more respect. (Those who know and those who donot 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 yourconsultation; 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 afterme 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 al-

Manthur 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 theProphet (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 topay 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 itand Allah has turned to you (mercifully), then keep up prayer and pay the poor-rate and obey Allah and His Messenger; andAllah 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 Muslimswas made manifest. (TN).


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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 ofthem, 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 refersto the Jews, because they have been referred to 3 times in the Quran as Baa-ubighdabin(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 anabasing 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 thecover (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) infact, 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. (alainnahum 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


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He lays traps: see Nur 21; inspires evil Haj 52; sometimes sounds you out Araf 201; sometimeswhispers in the mind Al-Nas 5; sometimes he enters and stays (kareen) Zukhruf 32; sometimes hemakes 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 severalmeans one should recognise the tactics and be aware of them. The Quran describes some ofthese 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 spendit, then it shall be to them an intense regret, then they shall be overcome; and those who disbelieve shall be driventogether 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 himpossess a favour from Him, he forgets that for which he called upon Him before, and sets up rivals to Allah that he maycause (men) to stray off from His path. Say: Enjoy yourself in your ungratefulness a little, surely you are of the inmates ofthe 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 fair-seeming 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 mostabased.

[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 thebelievers suffer for a limited time.

3. To oppose the Prophet (S) is to oppose God and opposing the Most High will lead to thegreatest abasement

4. According to ahadith, Gods will will triumph with the appearance of his final Hujjat (AF)


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Verse 22

[Shakir 58:22] You shall not find a people who believe in Allah and the latter day befriending those who act in oppositionto 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: andHe will cause them to enter gardens beneath which rivers flow, abiding therein; Allah is well-pleased with them and theyare 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 mansubmissive, 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

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