Overview - Surah 58: al-Mujadilah (The Contention)
The Surah talks about a bad social custom by which husbands in pre-Islamic times used to oppress their wives. Some one would call his wife "mother" and thus would separate from her, but would not give her the divorce. Allah condemned this custom. The Surah also speaks about the hypocrites and other non-Muslim groups in Madinah who were involved in spreading rumors against the Prophet (saw). They are given warnings here and Muslims are urged to be alert and careful.
Sections:
- The custom of Zihar is condemned. The rights of women should be protected.
- Allah is aware of the secret counsels of the hypocrites. Believers should not involve in such activities. The rules of gatherings in Islam.
- Be aware of the internal enemies also. Do not take as patrons those who are the enemies of Allah and His Messenger.
This Surah takes it name from the first Ayat, قَدْ سَمِعَ اللَّـهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّـهِ وَاللَّـهُ يَسْمَعُ تَحَاوُرَكُمَا ۚ إِنَّ اللَّـهَ سَمِيعٌ بَصِيرٌ "Certainly has Allah heard the speech of the one who argues with you, [O Muhammad], concerning her husband and directs her complaint to Allah. And Allah hears your dialogue; indeed, Allah is Hearing and Seeing." (58:1)
The name of Allah is mentioned in every Ayat of this Surah.
There are 22 Ayat in this Surah.
Overview
| Total Ayat | 22 |
| Total Words * | 472 |
| Root Words * | 149 |
| Makki / Madani | Madani |
| Chronological Order* | 105th (according to Ibn Abbas) |
| Year of Revelation* | 19th year of Prophethood (6th Year Hijri) |
| Events during/before this Surah*
Treaty of Hudaiybiyah - Letters to Kings and Rulers, Battle of Ahzab - Expedition of Banu Quraydhah, , Battle of Uhud, Change of Qiblah from Jerusalem to Makkah - Battle of Badr, Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah, , 2nd Pledge of Aqabah, 1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
Charity, Charity (during consultation with the Prophet) , Children, Commandments (general religious) , Disbelievers (God’s promise to) , Divorce (pre-Islamic) , Divorce (pre-Islamic) (fast for 2 consecutive months), Divorce (pre-Islamic) (feed 60 needy people), Divorce (pre-Islamic) (free a slave), Fasting, Friends (avoid active disbelievers) , Hell, Hypocrites, Iblis, Judgement (Day) , Knowledge, Knowledge (obligation upon man to obtain and impart) , Marriage (complaints) , Prophet (charity during consultation with) , Ramadhan, Resurrection (Day) , Sin
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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 dhihar 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 limits set by God, 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 v. 7-10 the hypocrites have been taken to task for their secret whisperings and consultations by which they conspired and intrigued against the Prophet, 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 God.” 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 v. 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 Prophet’s assemblies. Therefore, God gave the instruction, as if to say: “Do not behave selfishly and narrow mindedly in your assemblies, accommodate the new-comers also with an open heart.”
Likewise, another vice found among the people is that when they go to visit somebody (an important person, in particular), they prolong their sitting and do not mind at all that encroaching upon his time unduly would cause him hardship. Then, if he tells them to leave, they mind; 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 Prophet himself also had to experience such misconduct from 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, God 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 Prophet 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 Prophet but also annoying for the people who sat in the assembly. That is why God imposed the restriction that anyone who wanted to consult him in private, should first give something away 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 God. 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 God’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. God 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 God’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 God well pleased.
The Surah speaks of the arguing and pleading of Khawlah bint Tha'labah about her husband, Aws bint Samit before the Messenger of Allah.
Manuscripts / Inscriptions
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أَخْبَرَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، قَالَ أَنْبَأَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ تَمِيمِ بْنِ سَلَمَةَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّهَا قَالَتِ الْحَمْدُ لِلَّهِ الَّذِي وَسِعَ سَمْعُهُ الأَصْوَاتَ لَقَدْ جَاءَتْ خَوْلَةُ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم تَشْكُو زَوْجَهَا فَكَانَ يَخْفَى عَلَىَّ كَلاَمُهَا فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ { قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّهِ وَاللَّهُ يَسْمَعُ تَحَاوُرَكُمَا } الآيَةَ
It was narrated from 'Aishah that she said, "Praise be to Allah Whose hearing encompasses all voices. Khawlah came to the Messenger of Allah complaining about her husband, but I could not hear what she said. Then Allah, the Mighty and Sublime, revealed: 'Indeed Allah has heard the statement of her that disputes with you concerning her husband, and complains to Allah. And Allah hears the argument between you both.'" Sahih - Sunan Nasa'i no. 3460
The name of Allah is mentioned in every Ayat of this Surah. This is unique to this Surah and this does not appear like this iin any other Surah of the Qur'an (confirmation needed)
(58:22) is the longest Ayat of this Surah,
لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّـهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُولَـٰئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ رَضِيَ اللَّـهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ أُولَـٰئِكَ حِزْبُ اللَّـهِ ۚ أَلَا إِنَّ حِزْبَ اللَّـهِ هُمُ الْمُفْلِحُونَ "You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those - He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with them, and they are pleased with Him - those are the party of Allah. Unquestionably, the party of Allah - they are the successful." (58:22)
Total Word Count per Ayat (shows how many words per Ayat) = * | ||
There is no hadith 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 sometime after the battle of the Trench (Shawwal, 5 A.H.). In Surah 33: al-Ahzab (The Confederates), God while negating that an adopted son could be one’s real son, had just said this and no more; “And God has not made those of your wives whom you divorce by dhihar your mothers.” But in that Surah there was nothing to the effect that to divorce a wife by dhihar 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 dhihar has been laid down, which shows that these detailed injunctions were sent down some time after the brief reference to it in Surah 33: al-Ahzab (The Confederates).
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أَخْبَرَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، قَالَ أَنْبَأَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ تَمِيمِ بْنِ سَلَمَةَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّهَا قَالَتِ الْحَمْدُ لِلَّهِ الَّذِي وَسِعَ سَمْعُهُ الأَصْوَاتَ لَقَدْ جَاءَتْ خَوْلَةُ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم تَشْكُو زَوْجَهَا فَكَانَ يَخْفَى عَلَىَّ كَلاَمُهَا فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ { قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّهِ وَاللَّهُ يَسْمَعُ تَحَاوُرَكُمَا } الآيَةَ
It was narrated from 'Aishah that she said, "Praise be to Allah Whose hearing encompasses all voices. Khawlah came to the Messenger of Allah complaining about her husband, but I could not hear what she said. Then Allah, the Mighty and Sublime, revealed: 'Indeed Allah has heard the statement of her that disputes with you concerning her husband, and complains to Allah. And Allah hears the argument between you both.'" Sahih - Sunan Nasa'i no. 3460
- The pagan practice of divorce through Zihar (calling one's wife as one's mother) is prohibited.
- The penalty for practicing 'Zihar.'
- Allah is Omnipresent, if three persons converse in secret, he is the fourth of them.
- Secret counsels are forbidden except when they are for virtue and piety.
- Conspiring in secret is the work of Shaitan.
- Etiquettes of holding a meeting.
- Order to spend in charity before consulting the Rasool in private.
- Those who befriend those who are under the wrath of Allah will be severely punished.
- True believers do not befriend those who oppose Allah and His Rasool.
Tafsir Zone
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Sayyid Qutb Overview (Verses 9- 10) What to Say in Secret The surah then addresses the believers by their very quality of having accepted the faith. It tells them that they must not indulge in the sort of secret whispers the hypocrites resorted to, encouraging each other to commit sin, aggression and disobedience of the Prophet. It reminds them to remain God-fearing and tells them that such whispers as the hypocrites engage in is inspired by Satan who aims to cause grief to the believers. Hence, it is totally unbecoming of those who have faith: Believers, when you converse in secret, do not do so with a view to sinful doings, aggressive conduct and disobedience of Gads Messenger, but rather hold counsel to promote righteousness and God-consciousness. Always remain God-fearing; to Him you will be gathered. [All other kinds of) secret conversation is the work of Satan, designed to cause grief to the believers. Yet he cannot harm them in the least, unless it be by God's leave. In God, then, let the believers place their trust. (Verses 9-10) It seems that some in the Muslim community had not fully absorbed the sense of Islamic discipline. Such people met when times were hard to consult among themselves, and this was unknown to their leadership. This is something contrary to the nature of the Muslim community and the spirit of Islamic discipline, which together require that every view or suggestion first be presented to the leadership, not to fringe groups. It also appears that some of these fringe groups might have stirred up trouble that could have had negative effects on the Muslim community. These people may also not have had any intention of causing harm or difficulty for the Muslim community, but by raising certain subjects and discussing them without having a full picture of the matter this could cause such harm. The surah addresses them as believers, using their quality that establishes their bond with God. This makes the address especially effective. It tells them that should they converse in private, then their conversation must not involve anything that connotes sin, aggressive conduct or disobedience of the Prophet. The only subjects that are fitting for believers are those that 'promote righteousness and God-consciousness,' with the aim of facilitating them and bringing about their results, which are always good. The surah reminds them that they should remain God-fearing, for they will certainly be gathered to Him and He will hold them to account for their deeds; these He knows no matter how hard they try to conceal them. A man stopped (Abdullah ibn (Umar as he was walking with a friend and asked him: 'What did you hear the Prophet say about secret conversations on the Day of Judgement?' He answered: 'I heard the Prophet when he said that God will bring a believer close to Him and shield him with His cover, so that he will not be seen by others. He will ask him about his sins, naming them one after one. When the man has acknowledged all his sins and feels that he will be doomed, God will say to him: 'I have kept these sins secret for you during your life on earth; now I forgive you them.' He will then be given the record of his good deeds. As for the unbelievers and the hypocrites, the witnesses will point to them and say: 'These are the ones who have lied about their Lord. God's curse befalls the wrongdoers." [Related by Ahmad, al-Bukhari and Muslim.] In this way, such people are put off secret conversations and side whispers unknown to the Muslim community to which they belong and whose interests are the same as their own. In other words, they must not think themselves separate from the Muslim community in any way. The surah tells them that when other Muslims see such side whispering and secret conversations, they are hurt by them. They feel apprehensive, concerned that a lack of trust has crept into the community. Satan always tries to tempt whisperers to go further in order to cause worry and grief to others. However, the surah reassures the believers that Satan will not achieve his purpose: "Secret conversation is the work of Satan, designed to cause grief to the believers. Yet he cannot harm them in the least, unless it be by God's leave. in God, then, let the believers place their trust. (Verse 10) Believers place their trust in God and in no one else. The Prophet repeatedly advised against secret conversations whenever such talk caused doubt, anxiety and apprehension. He is quoted by Ibn Mas cad as saying: "When there are only three of you, let there be no discussion between two of them to the exclusion of the third, for this is bound to grieve him." [Related by al-Bukhari and Muslim.] This is an aspect of fine manners, and a wise precaution against what causes suspicion. Sometimes, however, there is need for a private discussion in order to keep a secret, or to avoid a scandal. This is acceptable and it normally takes place among community leaders. It must never, however, be through a side group with the rest of the community unaware of what is going on. Such a practice is divisive and leads to friction and grief, which is Satan's aim. God's promise is definitive. Satan will not achieve his purpose by such means, because God will protect the Muslim community. He is fully aware of every secret conversation, every conspiracy against the Muslim community. Satan can never harm the believers "unless it be by God's leave." (Verse 10) This exception is added to emphasize that God's will is absolute and free of restriction in any situation to which His promise applies. "In God, then, let the believers place their trust." (Verse 10) He is the Guardian who protects the believers. He is the Almighty who knows all, Overview (Verses 9- 10) What to Say in Secret The surah then addresses the believers by their very quality of having accepted the faith. It tells them that they must not indulge in the sort of secret whispers the hypocrites resorted to, encouraging each other to commit sin, aggression and disobedience of the Prophet. It reminds them to remain God-fearing and tells them that such whispers as the hypocrites engage in is inspired by Satan who aims to cause grief to the believers. Hence, it is totally unbecoming of those who have faith: Believers, when you converse in secret, do not do so with a view to sinful doings, aggressive conduct and disobedience of Gads Messenger, but rather hold counsel to promote righteousness and God-consciousness. Always remain God-fearing; to Him you will be gathered. [All other kinds of) secret conversation is the work of Satan, designed to cause grief to the believers. Yet he cannot harm them in the least, unless it be by God's leave. In God, then, let the believers place their trust. (Verses 9-10) It seems that some in the Muslim community had not fully absorbed the sense of Islamic discipline. Such people met when times were hard to consult among themselves, and this was unknown to their leadership. This is something contrary to the nature of the Muslim community and the spirit of Islamic discipline, which together require that every view or suggestion first be presented to the leadership, not to fringe groups. It also appears that some of these fringe groups might have stirred up trouble that could have had negative effects on the Muslim community. These people may also not have had any intention of causing harm or difficulty for the Muslim community, but by raising certain subjects and discussing them without having a full picture of the matter this could cause such harm. The surah addresses them as believers, using their quality that establishes their bond with God. This makes the address especially effective. It tells them that should they converse in private, then their conversation must not involve anything that connotes sin, aggressive conduct or disobedience of the Prophet. The only subjects that are fitting for believers are those that 'promote righteousness and God-consciousness,' with the aim of facilitating them and bringing about their results, which are always good. The surah reminds them that they should remain God-fearing, for they will certainly be gathered to Him and He will hold them to account for their deeds; these He knows no matter how hard they try to conceal them. A man stopped (Abdullah ibn (Umar as he was walking with a friend and asked him: 'What did you hear the Prophet say about secret conversations on the Day of Judgement?' He answered: 'I heard the Prophet when he said that God will bring a believer close to Him and shield him with His cover, so that he will not be seen by others. He will ask him about his sins, naming them one after one. When the man has acknowledged all his sins and feels that he will be doomed, God will say to him: 'I have kept these sins secret for you during your life on earth; now I forgive you them.' He will then be given the record of his good deeds. As for the unbelievers and the hypocrites, the witnesses will point to them and say: 'These are the ones who have lied about their Lord. God's curse befalls the wrongdoers." [Related by Ahmad, al-Bukhari and Muslim.] In this way, such people are put off secret conversations and side whispers unknown to the Muslim community to which they belong and whose interests are the same as their own. In other words, they must not think themselves separate from the Muslim community in any way. The surah tells them that when other Muslims see such side whispering and secret conversations, they are hurt by them. They feel apprehensive, concerned that a lack of trust has crept into the community. Satan always tries to tempt whisperers to go further in order to cause worry and grief to others. However, the surah reassures the believers that Satan will not achieve his purpose: "Secret conversation is the work of Satan, designed to cause grief to the believers. Yet he cannot harm them in the least, unless it be by God's leave. in God, then, let the believers place their trust. (Verse 10) Believers place their trust in God and in no one else. The Prophet repeatedly advised against secret conversations whenever such talk caused doubt, anxiety and apprehension. He is quoted by Ibn Mas cad as saying: "When there are only three of you, let there be no discussion between two of them to the exclusion of the third, for this is bound to grieve him." [Related by al-Bukhari and Muslim.] This is an aspect of fine manners, and a wise precaution against what causes suspicion. Sometimes, however, there is need for a private discussion in order to keep a secret, or to avoid a scandal. This is acceptable and it normally takes place among community leaders. It must never, however, be through a side group with the rest of the community unaware of what is going on. Such a practice is divisive and leads to friction and grief, which is Satan's aim. God's promise is definitive. Satan will not achieve his purpose by such means, because God will protect the Muslim community. He is fully aware of every secret conversation, every conspiracy against the Muslim community. Satan can never harm the believers "unless it be by God's leave." (Verse 10) This exception is added to emphasize that God's will is absolute and free of restriction in any situation to which His promise applies. "In God, then, let the believers place their trust." (Verse 10) He is the Guardian who protects the believers. He is the Almighty who knows all, |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 9- 10) What to Say in Secret The surah then addresses the believers by their very quality of having accepted the faith. It tells them that they must not indulge in the sort of secret whispers the hypocrites resorted to, encouraging each other to commit sin, aggression and disobedience of the Prophet. It reminds them to remain God-fearing and tells them that such whispers as the hypocrites engage in is inspired by Satan who aims to cause grief to the believers. Hence, it is totally unbecoming of those who have faith: Believers, when you converse in secret, do not do so with a view to sinful doings, aggressive conduct and disobedience of Gads Messenger, but rather hold counsel to promote righteousness and God-consciousness. Always remain God-fearing; to Him you will be gathered. [All other kinds of) secret conversation is the work of Satan, designed to cause grief to the believers. Yet he cannot harm them in the least, unless it be by God's leave. In God, then, let the believers place their trust. (Verses 9-10) It seems that some in the Muslim community had not fully absorbed the sense of Islamic discipline. Such people met when times were hard to consult among themselves, and this was unknown to their leadership. This is something contrary to the nature of the Muslim community and the spirit of Islamic discipline, which together require that every view or suggestion first be presented to the leadership, not to fringe groups. It also appears that some of these fringe groups might have stirred up trouble that could have had negative effects on the Muslim community. These people may also not have had any intention of causing harm or difficulty for the Muslim community, but by raising certain subjects and discussing them without having a full picture of the matter this could cause such harm. The surah addresses them as believers, using their quality that establishes their bond with God. This makes the address especially effective. It tells them that should they converse in private, then their conversation must not involve anything that connotes sin, aggressive conduct or disobedience of the Prophet. The only subjects that are fitting for believers are those that 'promote righteousness and God-consciousness,' with the aim of facilitating them and bringing about their results, which are always good. The surah reminds them that they should remain God-fearing, for they will certainly be gathered to Him and He will hold them to account for their deeds; these He knows no matter how hard they try to conceal them. A man stopped (Abdullah ibn (Umar as he was walking with a friend and asked him: 'What did you hear the Prophet say about secret conversations on the Day of Judgement?' He answered: 'I heard the Prophet when he said that God will bring a believer close to Him and shield him with His cover, so that he will not be seen by others. He will ask him about his sins, naming them one after one. When the man has acknowledged all his sins and feels that he will be doomed, God will say to him: 'I have kept these sins secret for you during your life on earth; now I forgive you them.' He will then be given the record of his good deeds. As for the unbelievers and the hypocrites, the witnesses will point to them and say: 'These are the ones who have lied about their Lord. God's curse befalls the wrongdoers." [Related by Ahmad, al-Bukhari and Muslim.] In this way, such people are put off secret conversations and side whispers unknown to the Muslim community to which they belong and whose interests are the same as their own. In other words, they must not think themselves separate from the Muslim community in any way. The surah tells them that when other Muslims see such side whispering and secret conversations, they are hurt by them. They feel apprehensive, concerned that a lack of trust has crept into the community. Satan always tries to tempt whisperers to go further in order to cause worry and grief to others. However, the surah reassures the believers that Satan will not achieve his purpose: "Secret conversation is the work of Satan, designed to cause grief to the believers. Yet he cannot harm them in the least, unless it be by God's leave. in God, then, let the believers place their trust. (Verse 10) Believers place their trust in God and in no one else. The Prophet repeatedly advised against secret conversations whenever such talk caused doubt, anxiety and apprehension. He is quoted by Ibn Mas cad as saying: "When there are only three of you, let there be no discussion between two of them to the exclusion of the third, for this is bound to grieve him." [Related by al-Bukhari and Muslim.] This is an aspect of fine manners, and a wise precaution against what causes suspicion. Sometimes, however, there is need for a private discussion in order to keep a secret, or to avoid a scandal. This is acceptable and it normally takes place among community leaders. It must never, however, be through a side group with the rest of the community unaware of what is going on. Such a practice is divisive and leads to friction and grief, which is Satan's aim. God's promise is definitive. Satan will not achieve his purpose by such means, because God will protect the Muslim community. He is fully aware of every secret conversation, every conspiracy against the Muslim community. Satan can never harm the believers "unless it be by God's leave." (Verse 10) This exception is added to emphasize that God's will is absolute and free of restriction in any situation to which His promise applies. "In God, then, let the believers place their trust." (Verse 10) He is the Guardian who protects the believers. He is the Almighty who knows all, |
- Surah 58. Al-Mujadilah - Saad al Ghamidi https://www.youtube.com/watch?v=wEe-KjUrgm0&index=58&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 58. Al-Mujadilah Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=slTTty3IM5E&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM&index=58
- Surah 58. Al-Mujadilah Muhammad Al Luhaydan https://www.youtube.com/watch?v=p0jsIsggZD8&index=58&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe
- Surah 58. Al-Mujadilah Muhammad Minshawi https://www.youtube.com/watch?v=LQG-PNnDyec&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=58
