Qad sami'al laahu qawlal latee tujaadiluka fee zawjihaa wa tashtakeee
ilal laahi wallaahu yasma'u tahaawurakumaa; innal laaha samee'um baseer
Allazeena yuzaahiroona minkum min nisaaa'ihim maa hunnaa ummahaatihim in
ummahaatuhum illal laaa'ee waladnahum; wa innaahum la yaqooloona munkaram
minal qawli wa zooraa; wa innal laaha la'afuwwun ghafoor
Wallazeena yuzaahiroona min nisaaa'ihim summa ya'oodoona limaa qaaloo
fatahreeru raqabatim min qabli any-yatamaaassaa; zaalikum too'azoona bih;
wallaahu bimaa ta'maloona khabeer
Famal lam yajid fa siyaamu shahraini mutataabi'ayni min qabli any-yatamaaassaa
famal lam yastati' fa-it'aamu sitteena miskeena; zaalika litu'minoo billaahi
wa rasoolih'wa tilka hudoodul laah; wa lilkaafireena 'azaabun aleem
Innal lazeena yuhaaaddoonal laaha wa Rasoolahoo kubitoo kamaa kubital
lazeena min qablihim; wa qad anzalnaaa aayaatim baiyinaat; wa lilkaa fireena
Alam tara annal laaha ya'lamu maa fis samaawaati wa maa fil ardi maa
yakoonu min najwaa salaasatin illaa Huwa raabi'uhum wa laa khamsatin illaa
huwa saadisuhum wa laaa adnaa min zaalika wa laaa aksara illaa huwa ma'ahum
ayna, maa kaanoo summa yunabbi'uhum bimaa 'amiloo yawmal qiyaamah; innal
laaha bikulli shai'in aleem
Alam tara ilal lazeena nuhoo 'anin najwaa summa ya'oodoona limaa nuhoo 'anhu
wa yatanaajawna bil ismi wal'udwaani wa ma'siyatir rasooli wa izaa jaaa'ooka
haiyawka bimaa lam yuhai yika bihil laahu wa yaqooloona fee anfusihim law
laa yu'azzibunal laahu bimaa naqool; hasbuhum jahannnamu yaslawnahaa
Yaaa ayyuhal lazeena aamanoo izaa tanaajaytum falaa tatanaajaw bil ismi
wal 'udwaani wa ma'siyatir rasooli wa tanaajaw bil birri wattaqwaa wattaqul
laahal lazeee ilaihi tuhsharoon
Innaman najwaa minash shaitaani liyahzunal lazeena aamanoo wa laisa
bidaaarrihim shai'an illaa bi-iznil laah; wa 'alal laahi falyatawakkalil
Yaaa ayyuhal lazeena aamanooo izaa naajitumur Rasoola faqaddimoo baina
yadai najwaakum sadaqah; zaalika khairul lakum wa athar; fa il lam tajidoo
fa innal laaha ghafoorur Raheem
'A-ashfaqtum an tuqaddimoo baina yadai najwaakum sadaqaat; fa-iz lam
taf'aloo wa taabal laahu 'alaikum fa aqeemus Salaata wa aatuz Zakaata wa
atee'ul laaha wa rasoolah; wallaahu khabeerum bimaa ta'maloon
Alam tara ilal lazeena tawallaw qawman ghadibal laahu 'alaihim maa hum
minkum wa laa minhum wa yahlifoona 'alal kazibi wa hum ya'lamoon
A'addal laahu lahum 'azaaban shadeedan innahum saaa'a maa kaanoo
Innal lazeena yuhaaaddoonal laaha wa Rasoolahooo ulaaa'ika fil azalleen
Katabal laahu la aghlibanna ana wa Rusulee; innal laaha qawiyyun 'Azeez
Laa tajidu qawmany yu'minoona billaahi wal yawmil aakhiri yuwaaaddoona
man haaaddal laaha wa Rasoolahoo wa law kaanooo aabaaa'ahum aw abnaaa'ahum
aw ikhwaa nahum aw 'asheeratahum; ulaaa'ika kataba fee quloobihi mul eemaana
wa ayyadahum biroohimminhu wa yudkhilu hum jannatin tajree min tahtihal
anhaaru khaalideena feehaa; radiyal laahu 'anhum wa radoo 'anhu; ulaaa 'ika
hizbul laah; alaaa inna hizbal laahi humul muflihoon
Allah has indeed heard (and accepted) the statement of the woman who pleads with thee concerning her husband and carries her complaint (in prayer) to Allah. and Allah (always) hears the arguments between both sides among you: for Allah hears and sees (all things).
If any men among you divorce their wives by Zihar (calling them mothers), they cannot be their mothers: None can be their mothers except those who gave them birth. And in fact they use words (both) iniquitous and false: but truly Allah is one that blots out (sins), and forgives (again and again).
But those who divorce their wives by Zihar, then wish to go back on the words they uttered,- (It is ordained that such a one) should free a slave before they touch each other: Thus are ye admonished to perform: and Allah is well-acquainted with (all) that ye do.
And if any has not (the wherewithal), he should fast for two months consecutively before they touch each other. But if any is unable to do so, he should feed sixty indigent ones, this, that ye may show your faith in Allah and His Messenger. Those are limits (set by) Allah. For those who reject (Him), there is a grievous Penalty.
Those who resist Allah and His Messenger will be humbled to dust, as were those before them: for We have already sent down Clear Signs. And the Unbelievers (will have) a humiliating Penalty,-
On the Day that Allah will raise them all up (again) and show them the Truth (and meaning) of their conduct. Allah has reckoned its (value), though they may have forgotten it, for Allah is Witness to all things.
Seest thou not that Allah doth know (all) that is in the heavens and on earth? There is not a secret consultation between three, but He makes the fourth among them, - Nor between five but He makes the sixth,- nor between fewer nor more, but He is in their midst, wheresoever they be: In the end will He tell them the truth of their conduct, on the Day of Judgment. For Allah has full knowledge of all things.
Turnest thou not thy sight towards those who were forbidden secret counsels yet revert to that which they were forbidden (to do)? And they hold secret counsels among themselves for iniquity and hostility, and disobedience to the Messenger. And when they come to thee, they salute thee, not as Allah salutes thee, (but in crooked ways): And they say to themselves, "Why does not Allah punish us for our words?" Enough for them is Hell: In it will they burn, and evil is that destination!
O ye who believe! When ye hold secret counsel, do it not for iniquity and hostility, and disobedience to the Prophet; but do it for righteousness and self- restraint; and fear Allah, to Whom ye shall be brought back.
Secret counsels are only (inspired) by the Evil One, in order that he may cause grief to the Believers; but he cannot harm them in the least, except as Allah permits; and on Allah let the Believers put their trust.
O ye who believe! When ye are told to make room in the assemblies, (spread out and) make room: (ample) room will Allah provide for you. And when ye are told to rise up, rise up Allah will rise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted (mystic) Knowledge. And Allah is well- acquainted with all ye do.
O ye who believe! When ye consult the Messenger in private, spend something in charity before your private consultation. That will be best for you, and most conducive to purity (of conduct). But if ye find not (the wherewithal), Allah is Oft- Forgiving, Most Merciful.
Is it that ye are afraid of spending sums in charity before your private consultation (with him)? If, then, ye do not so, and Allah forgives you, then (at least) establish regular prayer; practise regular charity; and obey Allah and His Messenger. And Allah is well-acquainted with all that ye do.
Turnest thou not thy attention to those who turn (in friendship) to such as have the Wrath of Allah upon them? They are neither of you nor of them, and they swear to falsehood knowingly.
Allah has prepared for them a severe Penalty: evil indeed are their deeds.
They have made their oaths a screen (for their misdeeds): thus they obstruct (men) from the Path of Allah. therefore shall they have a humiliating Penalty.
Of no profit whatever to them, against Allah, will be their riches nor their sons: they will be Companions of the Fire, to dwell therein (for aye)!
One day will Allah raise them all up (for Judgment): then will they swear to Him as they swear to you: And they think that they have something (to stand upon). No, indeed! they are but liars!
The Evil One has got the better of them: so he has made them lose the remembrance of Allah. They are the Party of the Evil One. Truly, it is the Party of the Evil One that will perish!
Those who resist Allah and His Messenger will be among those most humiliated.
Allah has decreed: "It is I and My apostles who must prevail": For Allah is One full of strength, able to enforce His Will.
Thou wilt not find any people who believe in Allah and the Last Day, loving those who resist Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts, and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which Rivers flow, to dwell therein (for ever). Allah will be well pleased with them, and they with Him. They are the Party of Allah. Truly it is the Party of Allah that will achieve Felicity.
This Surah is entitled Al Mujadalah as well as Al Mujadilah, the title being
derived from the word tujadiluka of the very first verse. As at the outset
mention has been made of the woman who pleaded with the Holy Prophet (upon whom
be Allah's peace) the case of zihar pronounced by her husband and urged him to
suggest a way out of the difficult situation in order to save her and, her
children's life from ruin, and Allah has described her pleading by the word "mujadalah",
the Surah came to be known by this very title. If it is read as "mujadalah",it
would mean "pleading and arguing", and if it is read as "mujadilah", it would
mean "the woman who pleaded and argued."
Period of Revelation
There is no tradition to tell as to when this incident of pleading and arguing
took place, but there is a hint in the subject matter of the Surah on the basis
of which it can be said with certainty that it happened some time after the
battle of the Trench (Shawwal, 5 A. H.). In Surah Al-Ahzab, Allah while negating
that an adopted son could be one's real son, had just said this and no more;
"And Allah has not made those of your wives whom you divorce by zihar your
mothers." But in that Surah there was nothing to the effect that to divorce a
wife by zihar was a sin or a crime, nor anything about the legal injunction
concerning it. Contrary to it, in this Surah the whole law relating to zihar has
been laid down, which shows that these detailed injunctions were sent down some
time after the brief reference to it in Surah Al- Ahzab.
Matter and Topics In this Surah instructions have been given to the
Muslims about the different problems that confronted them at that time.
From the beginning of the Surah to verse 6 legal injunctions about zihar have
been given, along with which the Muslims have been strictly warned that it is
contrary to their profession of the Faith that they should still persist in the
practices of ignorance after they have accepted Islam, that they should break
the bounds set by Allah, or refuse to abide by them, or that they should make
their own rules and regulations contradictory to them. For this there is not
only the punishment of disgrace and humiliation in the world but in the
Hereafter too there will be strict accountability for it.
In vv. 7-10 the
hypocrites have been taken to task for their secret whisperings and
consultations by which they conspired and intrigued against the "Holy Prophet
(upon whom be Allah's peace and blessings), and because of their hidden malice
and grudge greeted him, like the Jews, in a manner as to wish him ill instead of
well. In this connection, the Muslims have been consoled, as if to say: "These
whisperings of the hypocrites can do no harm to you; therefore, you should go on
doing your duty with full trust in Allah". Besides, they have also been taught
this moral lesson: "The true believers, when they talk secretly together, do not
talk of sin and transgression and disobedience to the Messenger if they have to
talk secretly together they should talk of goodness and piety."
11-13 the Muslims have been taught certain manners of social behavior and given
instructions to eradicate certain social evils which were prevalent among the
people then as they are today. If some people are sitting in an assembly, and
more people arrive, they do not show even the courtesy as to squeeze in so as to
make room for others, with the result that the new-comers have to keep standing,
or to sit in the door-way, or to go back, or seeing that there is enough room
yet start jumping over the people's heads to find room for themselves. This
often used to be experienced in the Holy Prophet's assemblies. Therefore, Allah
gave the instruction, as if to say: "Do not behave selfishly and narrow mindedly
in your assemblies but do accommodate the new-comers also with an open heart."
Likewise, another vice found among the people is that when they go on a
visit to somebody (an important person, in particular), they prolong their
sitting and do not at all mind that encroaching upon his time unduly would cause
him hardship. Then, if he tells them to leave, they mind it; if he himself rises
up from their assembly, they complain of his lack of manners; if he tells them
indirectly that he has some other business also to attend to, for which he needs
time, they turn a deaf ear to his request. The Holy Prophet (upon whom be
Allah's peace) himself also had to experience such misconduct of the people, who
in their earnestness to benefit by his teaching did not at all see that they
were wasting his precious time so badly needed for other important works. At
last, Allah in order to eradicate this bad manner, enjoined that when the people
are asked to rise up from an assembly, they should rise up and disperse.
Another vice prevalent among the people was that each person wished to have
secret counsel individually with the Holy Prophet (upon whom be Allah's peace)
without any real need, or would like that he should approach him during an
assembly and whisper something to him. This was not only embarrassing for the
Holy Prophet but also annoying for the people who sat in the assembly. That is
why Allah imposed the restriction that anyone who wanted to consult him in
private, should first give away something in charity. The object was that the
people should be warned of this bad manner and made to give it up. Thus, the
restriction was kept in force for a short while, and when the people had
corrected their behavior, it was withdrawn.
From verse 14 to the end of
the Surah members of the Muslim society, which was a mixture of the sincere
Muslims and the hypocrites and the waverers, have been told plainly as to what
is the criterion of sincerity in Islam. One kind of Muslims are those who are
friends with the enemies of Islam: they do not hesitate for the sake of their
interests to be treacherous to the religion which they profess to believe in;
they spread all sorts of doubts and suspicions against Islam and prevent the
people from adopting the Way of Allah. But since they are part of the Muslim
community their false profession of Faith serves them as a cover and shield. The
second kind of Muslims are those who, in the matter of Allah's Religion, do not
care even for their own father, brother, children, and family, to say nothing of
others. They do not cherish any feeling of love for the person who is an enemy
of God and His Messenger and His Religion. Allah in these verses has explicitly
stated that the people of the first kind, in fact, belong to Satan's party
however hard they may try to convince others of their Islam by swearing oaths.
And the honor of belonging to Allah's party is possessed only by the Muslims of
the second kind. They alone are the true Muslims: they alone will attain to true
success, and with them alone is Allah well pleased.