Introduction

A companion named Khawlah bint Tha'labah had a disagreement with her husband, Aws ibn Aṣ-Ṣâmit, who then told her that she was as unlawful for him as the ẓahr (back) of his mother. This statement had been considered to be a form of divorce (known as ẓihâr) in Arabia. Khawlah came to the Prophet ( ﷺ ) to ask for his opinion. He ( ﷺ ) told her that he had not received any revelation in this regard, and that, based on tradition, she was divorced. She argued that she and her husband had children together who would suffer if their parents were separated. Then she started to plead to Allāh as the Prophet ( ﷺ ) repeated the same answer. Eventually, this Medinian sûrah was revealed in response to her pleas, thereby abolishing this ancient practice. The sûrah emphasizes Allāh's infinite knowledge and overwhelming power, and makes it clear that those who ally themselves with Allāh and comply with His orders are bound to prevail, whereas those who challenge Him and ally themselves with His enemies will be debased and vanquished. This concept is elaborated upon in the next sûrah (verses 59:1-4 and 11-17).

Details from Tafheem-ul-Qurʾān

Name

This Surah is entitled Al Mujadalah as well as 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 Allāh'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 Allāh 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, Allāh while negating that an adopted son could be one's real son, had just said this and no more; "And Allāh 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.

Subject 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 Allāh, 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 Allāh'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 Allāh". 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."

In vv. 11-13 the Muslims have been taught certain manners of social behaviour 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, Allāh 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 Allāh'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, Allāh 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 Allāh'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 Allāh 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 behaviour, 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 Allāh. 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 Allāh'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. Allāh 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 honour of belonging to Allāh'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 Allāh well pleased.