CHAPTER 58: AL-MUJADILA (THE PLEADING WOMAN)

The Surah was revealed in the Medina period. It consists of 22 verses.

In the name of Allah, the Most Gracious, the Most Merciful.

58/1-4 ZIHAR AND ITS PENALTY

Translation

1- (O My Messenger!) Allah has heard the speech of the (woman) who disputes with you concerning her husband (insisting on a ruling) and complains to Allah. And Allah always hears your (every) conversation. Indeed, Allah is All-Hearing, All-Seeing.

2- (O believers!) Those of you who practice zihar against their wives (by saying, "you are to me like the back of my mother," thereby making them forbidden to themselves)—(let them know that) those women are not their mothers. Their mothers are none but those who gave birth to them. Indeed, they are uttering an objectionable and false statement. And indeed, Allah is (to those who repent) Oft-Pardoning, Oft-Forgiving.

3- Those who practice zihar against their wives (separating from them) and then wish to go back on what they said—(it is required) for them to free a slave before they touch each other. That is what you are admonished with. And Allah is All-Aware of what you do.

4- And whoever does not find (the means)—then (it is required for him) a fast of two consecutive months before they touch each other. And he who is unable—then (it is required) the feeding of sixty poor persons. That (ease in expiation) is so you may affirm your faith in Allah and His Messenger. These are the limits (set by) Allah. And for the disbelievers (who do not accept these) is a painful punishment.

Commentary

(1) ‘(O My Messenger!) Allah has heard the speech of the (woman) who disputes with you concerning her husband and complains to Allah. And Allah always hears your (every) conversation. Indeed, Allah is All-Hearing, All-Seeing.’ Among the Arabs in the age of Ignorance (Jahiliyya), there was a custom of practicing "zihar." According to this, when a man said to his wife, "You are to me like the back of my mother," his wife would become eternally forbidden to him like his mother. Thus, Evs b. Samit, one of the companions, got angry over a small matter and first said this to his wife Havle bint Sa’lebe, and then regretted it. But his regret was not enough. His wife went to the Messenger of Allah and cried; she explained that she was old and poor, and that her children were left in a miserable state. The Messenger of Allah said to her, "You are forbidden to him." However, the woman repeatedly asked for a ruling (fatwa) to return to her husband. When she could not obtain a ruling, she finally opened her hands to Allah, directed her suffering and complaint to Him, and asked for the remedy from Him. Thereupon, Allah, who hears and knows everything, revealed the relevant verses. (H. T. FEYIZLI, 1/541)

(2) ‘Those of you who practice zihar against their wives (making them forbidden to themselves)—(let them know that) those women are not their mothers. Their mothers are none but those who gave birth to them. Indeed, they are uttering an objectionable and false statement. And indeed, Allah is (to those who repent) Oft-Pardoning, Oft-Forgiving.’ Ibn Kesir says: Zihar was a form of divorce among the people of the Jahiliyya. Allah has given a concession to this ummah in this matter and has designated an expiation (kaffarat) for zihar, and has not evaluated it as a divorce in the way they accepted during the Jahiliyya periods. (S. HAWWA, 14/476)

‘Those who practice zihar against their wives,’ that is, those who distance themselves from their wives with the word called zihar. Zihar or muzahere, derived from the word ‘zahr’ meaning back or rear: It is a man saying to his wife, "You are to me like the back of my mother," or likening one of her limbs to a limb of one of the women forbidden to him (such as his mother), like the abdomen, waist, or groin, which are forbidden to be looked at; this is a loathsome statement that makes the lawful forbidden. (ELMALILI, 7/452, 453)

‘And let them be aware that they"’—meaning those who utter the word of zihar—’certainly utter a munkar"’—that is, an illegitimate—’loathsome talk and a false statement.’ It is a lie because their wives are not their mothers. It is also a lie that harms others, a sin, and something that breaks the woman's heart and wastes her rights. At the same time, it is a loathsome statement because zihar means taking into one's mouth a part of the body of one's mother or a mahram (a relative with whom marriage is forbidden). Furthermore, it is a transgression against the rights of Allah the Exalted with such insolence as making forbidden what Allah has made lawful. Therefore, it is a crime and a sin that should not be taken into the mouth. (ELMALILI, 7/453)

(3, 4) ‘Those who practice zihar against their wives (separating from them) and then wish to go back on what they said—it is required for them to (1) free a slave before they touch each other." "And whoever does not find (the means)—a fast of (2) two consecutive months before they touch each other. And he who is unable—then (3) the feeding of sixty poor persons.’ (After Havle's prayer) A short time later, these verses were revealed. It was informed that a wife would not be divorced by a single word from the husband. It was reported that the custom called zihar consists of a very loathsome and false statement. (From Tabari) Only to preserve the seriousness of the oath, the one who uttered such a word was not left unpunished. They were commanded to pay one of the following expiations, according to their sequence and means, before having sexual relations with their wives: (1) Freeing a slave, (2) If there is no possibility of freeing a slave, fasting for two consecutive months, (3) If unable to fast for two consecutive months, feeding sixty poor people. (O. CELIK, 5/59, 60)

‘That is what you are admonished with.’ (...) These commands were revealed to educate Muslims regarding the abandonment of bad habits remaining from the Jahiliyya by the Islamic society and the forsaking of such meaningless behaviors. That is, when a disagreement arises between them, spouses should dispute like good people, and if they must separate, they should divorce through the path of talaq. However, for the man to liken his wife to his mother or sister during the dispute is a very loathsome behavior. (MAWDUDI, 6/148)

58/5-6 ALLAH WILL RESURRECT THEM ALL

Translation

5- Those who oppose / act in defiance of Allah and His Messenger (disbelievers) will be abased just as those before them were abased. For We have indeed sent down clear verses (regarding these matters). And for those who disbelieve is a humiliating punishment.

6- On the Day when the Resurrection occurs, Allah will resurrect them all and inform them of what they did. Allah has kept account of (what they did), while they have forgotten it. And Allah is Witness over all things.

Commentary

(5) ‘Those who act in defiance of Allah and His Prophet (disbelievers),’ that is, those who show enmity, those who oppose them, those who fight them, ‘will be abased just as’ the enemies of the prophets from among ‘those before them were abased"’—disgraced and destroyed. ‘We have sent down clear verses’ pointing to the truthfulness of the prophet and the soundness of what he brought. No one goes against these or persists in stubbornness against them except for the disbelievers, the wicked, and those who knowingly deny and resist the truth. (S. HAWWA, 14/482, 483)

‘And for those who disbelieve is a humiliating punishment.’ Ibn Kesir says: ‘That is, they will be met with such (a humiliating punishment) in return for their arrogance and refusal to follow Allah's Sharia, to be bound by it, and to bow down in His presence.’ (S. HAWWA, 14/483)

‘Opposing Allah and His Messenger’ means disregarding the laws set by Allah and the Prophet, and leaving these divine laws to follow laws set by others. These people oppose the limits, laws, and rulings set by Allah. They propose the implementation of other rules. This noble verse serves as a stern warning to authorities and administrators who set certain rules of their own instead of Allah's laws, calling these rules "law," and forcing people to obey them. (O. CELIK, 5/60, 61)

Opposing and showing enmity toward Allah and His prophet means opposing Allah's religion, His commands and prohibitions, and His principles and rulings. In this sense, opposing Allah and the prophet, the religion of Islam, and the commands, prohibitions, principles, and rulings of the religion is disbelief. For a person to be a believer and a Muslim, they must accept Allah's commands and prohibitions, His lawful and forbidden things, and His principles and rulings. Otherwise, they cannot be a believer or a Muslim. (I. KARAGOZ, 7/625)

(6) ‘On the Day of Resurrection, Allah will resurrect them all and inform them of what they did.’ Nesafi says: ‘He will do this to shame them, to rebuke them, and to expose their states. At that time, because they are disgraced in front of everyone, they will wish to be taken to Hell quickly. 'Allah has counted them one by one, but they themselves have forgotten'.’ Nesafi says: ‘That is, Allah the Exalted has counted their deeds one by one in terms of number, and nothing has escaped Him. They, however, will have forgotten because they did not care about these deeds when they committed them. For only matters that are considered great are memorized and kept in mind.’ (S. HAWWA, 14/483)

58/7-8 DO YOU NOT SEE THAT ALLAH KNOWS?

Translation

7- (O My Prophet!) Have you not seen that Allah knows whatever is in the heavens and whatever is on the earth? (Do you not know? See and know) There is no whispering (conversation) between three but He (Allah) is the fourth of them; nor between five but He is the sixth of them. Whether there are fewer (two) or more than that, and wherever they may be, He is always with them. Then (Allah) will inform them on the Day of Resurrection of what they did. Indeed, Allah is All-Knowing of everything.

8- (O My Messenger!) Have you not seen those (hypocrites and Jews) who were forbidden from whispering (secret counsel), yet they return to what they were forbidden, whispering together of sin, aggression, and disobedience to the Messenger? And when they come to you, they greet you with a greeting with which Allah does not greet you. And they say within themselves, “Why does Allah not punish us for what we say?” Hell is enough for them; they will enter it. And what an evil destination!

Commentary

(7) ‘If three people whisper secretly, He is necessarily their fourth.’ That is Allah. ‘If they are five, He is necessarily their sixth. Whether they are fewer or more than this, and wherever they may be, He is necessarily with them.’ He knows what they are whispering, and the situation they are in is never hidden from Him. He knows their states. He hears their conversations, their secrets, and their whispers. Furthermore, the angels also record their whispers, even though Allah already knows and hears those whispers. ‘Then, on the Day of Resurrection, He will inform them of what they have done.’ And in return, He will punish them. (S. HAWWA, 14/484)

The phrase ‘Have you not seen? (Did you not know?)’ is in the sense of ‘see and know,’ and it is directed at all believers in the person of the Prophet. Every believer must recognize Allah the Exalted through His names and attributes. (I. KARAGOZ, 7/627, 628)

The first topic addressed in these verses is the gathering of a few people to hold secret meetings and whispering in environments where others are present. In the verses, this attitude and action are mentioned using the noun 'najwa' (whispering/secret talk) and verbs derived from the same root. It is natural that such a method followed by people usually causes curiosity or even anxiety in others, and it is known that friendships are damaged or hostilities arise because of this. In the face of this reality, the Holy Qur'an speaks negatively about holding secret meetings and whispering on various occasions, but it has excepted the reasons that justify this and has not imposed an absolute prohibition covering all situations. (QUR’AN WAY, 5/269)

Nesafi says the following: The specific mention of the numbers 3 and 5 is because this was revealed concerning the hypocrites. The hypocrites would gather in circles of 3 and 5 people, as specified here, to whisper among themselves in order to anger the believers. (S. HAWWA, 14/497)

(8) ‘(O My Messenger!) Have you not seen those (hypocrites and Jews) who were forbidden from whispering, yet they return to what they were forbidden, whispering together of sin, aggression, and disobedience to the Messenger?’ The Jews and hypocrites were secretly lobbying against the Messenger of Allah (pbuh) and the believers, whispering among themselves and speaking of evil things. Their doing so was noticed and known by the Muslims. The Messenger of Allah (pbuh) had previously forbidden them from acting this way. However, upon their persistence in this behavior, this noble verse was revealed and reported their secret enmity. (O. CELIK, 5/63)

‘When they come to you, they greet you with a greeting with which Allah does not greet you.’ (...) When the Jews met the Prophet, they would say ‘es-Samu alayka’ (Death be upon you), and Prophet Muhammad would suffice by saying ‘Alaykum’ (And upon you). One day, Aisha (ra) heard this kind of greeting from them and said: ‘Death, the curse of Allah, and His wrath be upon you.’ The Prophet said: ‘O Aisha! Do not do that, act gently and kindly. Avoid being harsh, rude, and speaking evil.’ When Aisha said, ‘Did you hear what they said, O Messenger of Allah?’ he replied: ‘O Aisha! You also heard the answer I gave. Allah accepted my prayer and rejected theirs.’ (From Bukhari, Edeb 38; Muslim, Selam 6-12; H. DONDUREN, 2/877)

‘And they say within themselves, 'Why does Allah not punish us for what we say?'‘ That is, they were using this behavior as evidence for their claims that Prophet Muhammad was not a prophet. Because despite their cursing Prophet Muhammad night and day, they attributed the non-arrival of punishment to his not being a prophet. They thought that if he were a prophet, the punishment should have come. (MAWDUDI, 6/161)

58/9-11 SECRET CONVERSATIONS ARE FROM SATAN

Translation

9- O you who have believed! When you converse privately (among yourselves), do not whisper of sin and aggression and disobedience to the Messenger, but whisper of righteousness and piety. And fear Allah, before whom you will be gathered, and obey His command.

10- Private conversation (that leads to sin and secret meetings) is only from Satan (and from being on the side of Satan) that he may grieve those who have believed. But he (the whispering and Satan) is not at all harmful to them except by permission of Allah. And upon Allah let the believers rely.

11- O you who have believed! When it is said to you in gatherings, "Make room (for those coming)," then make room; Allah will give you room. And when it is said, "Rise up (give your seat)," then rise up; Allah will raise those who have believed among you and those who were given knowledge, by degrees. And Allah is All-Aware of what you do.

Commentary

(9) ‘O you who have believed! When you converse privately (among yourselves), do not whisper of sin and aggression and disobedience to the Messenger. Whisper of righteousness / what is good and piety; and fear Allah, before whom you will be gathered, and obey His command.’ Secret meetings, lobbying, and whispering conducted for evil purposes such as sin, enmity, and rebellion against the Prophet are forbidden; however, those conducted for "righteousness and piety" are permitted. (see Nisa 4/114, O. CELIK, 5/64)

Whether najwa (secret talk) is permissible or not depends on what is being discussed. If two people come together secretly to reconcile others, to make peace, or to discuss how to return a right to someone who has been deprived of it, this is a good deed and a rewardable act. However, if they speak secretly to cause discord between two people, to take away someone's right, or to commit a forbidden act, this attitude is forbidden and a sin, both because of its quality and because it is discussed in secret. (MAWDUDI, 6/163)

Hadith: "When three of you are together, two should not whisper leaving the other aside until you mix with other people, for that will grieve him." (From Bukhari, Istizan 47; Muslim, Salam 37, 38; O. CELIK, 5/64)

(10) ‘Secret whisperings’ that suggest sin, enmity, and disobedience to the Prophet ‘are only from Satan.’ It is among the things he makes appear attractive and beautiful. ‘He does this to grieve those who believe.’ Satan makes such behaviors appear good so that believers may grieve when they see the enemies of Allah preparing conspiracies against them, talking and signaling to each other, and spreading news that has no basis. ‘However, except by the permission of Allah"’—by His knowledge, decree, and destiny—’he cannot harm them (the believers) at all.’ (S. HAWWA, 14/486)

Allah the Exalted informed the Muslims that the Jews and hypocrites who want to harm them cannot do so unless He permits it. Nothing happens without Allah's permission, will, and decree. What is meant by Allah's permission is Allah's judgment, destiny, will, and wisdom. An unpleasant, painful event, calamity, disaster, or misfortune—material or spiritual, verbal or physical—affecting a person's property, life, or children cannot occur without Allah's permission (3/145, 166, 167). Without Allah's permission, no misfortune, calamity, torment, or punishment can strike anyone through the desire, work, or effort of any person. Without Allah's permission, not even a leaf moves from its place. Therefore, if Allah does not permit, the Jews, hypocrites, and disbelievers cannot harm the believers. (I. KARAGOZ, 7/636)

‘Let the believers rely and trust in Allah.’ Let them refer their affairs to Allah. Let them trust only in Him and pay no mind to the secret conversations of the Jews and hypocrites. For Allah will protect the believers from their evil and harm. (I. H. BURSEVI, 21/45)

(11) ‘O you who have believed! When it is said to you in gatherings, in the places where you sit, 'make room,' then expand.’ That is, when it is said to open up and give space to the newcomer, make room and do not narrow the environment. (...) In short, whichever it may be, do not cause tightness in the gatherings you are in, do not cause distress to those around you, expand. And when it is said to open up and give space, in whatever way it may be, make room and expand. (ELMALILI, 7/462)

Regarding the revelation of this verse, commentaries usually include events related to the desire to be close to the Messenger of Allah in his gatherings. One of these is as follows: One day, while the Prophet was conversing with his companions in the place known as Suffa, those who arrived later remained standing. Among these were Muslims who had participated in the Battle of Badr, whom the Messenger of Allah held in special regard. The Messenger of Allah signaled to those near him specifically to make room for them. It was clear from the facial expressions of those who had to rise that they were not pleased with this situation. The hypocrites took this as an opportunity and spread rumors that the Prophet was not acting justly and was favoring certain individuals. This verse was revealed to clarify the matter and to give a warning. (QUR’AN WAY, 5/272, 273)

‘So that Allah may give you room.’ Ibn Kesir says: ‘Because the reward is according to the type of deed committed.’ This promise of expansion given by Allah to those who open up space is an absolute expansion covering every matter in which people seek expansion, such as place, provision, heart, grave, and similar things. (S. HAWWA, 14/486)

‘And when it is said, 'Rise up or move up,' then rise up immediately so that Allah may raise those of you who believe"’—that is, the believers who truly have faith and believe in these commands with a pure heart—’He will elevate.’ As a reward for their obedience to the command with faith, let Him give success and a good name in this world, and a position and superiority in the mansions of Paradise in the hereafter. ‘And He will raise those who were given knowledge by degrees.’ Especially those scholars who occupy themselves with knowledge and act accordingly, let Him move them to higher ranks by degrees. This verse is among the clear evidences for the virtues of knowledge and the superiority of scholars. (ELMALILI, 7/462, 463)

Hadith: "The superiority of the scholar over the worshiper (abid) is like the superiority of the moon on a full-moon night over the other stars." (From Tirmidhi, Abu Dawood, Darimi; ELMALILI, 7/463)

Hadith: "None of you should sit in the place of another person, for he will sit in his place later. But crowd in and expand your space." (Muslim, Salam 27)

Hadith: "Scholars are the heirs of the prophets. The inhabitants of heaven feel love for them, and when they die, the fish in the sea pray for the forgiveness of their sins until the Day of Resurrection." (From Bukhari, Abu Dawood, Ibn Majah, Muqaddima 17; ELMALILI, 7/464)

Hadith: "Whoever follows a path and seeks knowledge therein, Allah the Exalted takes him to one of the paths of Paradise, and the angels spread their wings for those who seek knowledge because they are pleased with their craft. Scholars are the heirs of the prophets. The prophets left neither dinar nor dirhem as inheritance. They only left knowledge as inheritance. Therefore, whoever takes that knowledge has taken a great portion." (From Bukhari, Abu Dawood, Tirmidhi, Ibn Majah, Muqaddima 17; ELMALILI, 7/464)

These 9th, 10th, and 11th verses are some of the Islamic rules of etiquette. The Messenger of Allah (pbuh) said, "My Lord disciplined me." Thus, the life of the Messenger is the life of the Quran. How fortunate are those who say "I am a Muslim" and take the Prophet as an example in all moral and etiquette rules! The greatest leader and example is the Messenger of Allah, Muhammad (pbuh). [see 4/80; 33/21] (H. T. FEYIZLI, 1/542)

58/12-13 ALLAH IS ALL-AWARE OF WHAT YOU DO

Translation

12- O you who have believed! When you (wish to) consult the Messenger in private, offer a charity before your private consultation. That is better for you and purer. But if you do not find (the means), then indeed, Allah is Oft-Forgiving, Most Merciful.

13- Have you feared that you should offer charities before your private consultation (and thus ceased both the whispering and the charity)? Since you did not do it and Allah has accepted your repentance (and permitted you to speak of good), then establish prayer and give zakah and obey Allah and His Messenger. And Allah is All-Aware of what you do.

Commentary

(12) ‘O you who have believed! When you (wish to) consult the Messenger in private, offer a charity before your private consultation. That is better for you and purer. But if you do not find (the means), then indeed, Allah is Oft-Forgiving, Most Merciful.’ When the number of those wishing to meet privately with the Prophet increased, the fact that some people prolonged the duration of these meetings to a degree that harmed the rights of others put the Prophet in a difficult position; it prevented him from devoting enough time to those who were in more need of attention and care, and this grieved him. With this verse, an arrangement regarding the etiquette of private consultation with the Noble Messenger was introduced; those who were well-off were asked to make a donation to be given to the poor. (From Razi, QUR’AN WAY, 5/274)

In our opinion, it is understood that this arrangement, rather than bringing a specific and permanent obligation, aimed to serve as a reminder to be more attentive regarding the respect that should be shown to the office of prophethood. The command ‘But if you do not find...’ is also an indication of this. (QUR’AN WAY, 5/274)

In the narration reported by Hakim, Ibn al-Mundhir, Abd b. Humayd, and others, Ali (ra) said: ‘There is a verse in the Book of Allah such that no one acted upon it before me, nor will anyone act upon it after me. This is the 'Verse of Najwa' (Private Consultation): I had one Dinar with me, I sold it for ten Dirhems. Whenever I made a request to the Prophet (pbuh), I gave one Dirhem in charity before that whispering. Later, that verse was abrogated (taken out of effect), and no one acted upon it anymore.’ (ELMALILI, 7/468, 469)

In the assembly of the Messenger of Allah, some—especially the wealthy new Muslims—were whispering with him unnecessarily. This was making him uncomfortable. Allah the Exalted took a measure with this verse to comfort His Messenger. However, before long, the purpose was understood and the following verse was revealed: (H. T. FEYIZLI, 1/543)

(13) ‘Have you feared that you should offer charities before your private consultation (and thus ceased both the whispering and the charity)? Since you did not do it, Allah has accepted your repentance.’ That is, did you fear that we would fall into poverty by giving charity, so you did not give much charity before whispering and gave up on your requests? ‘Since you did not do it"’—you did not do it even though you were able to. ‘Allah has looked upon you with repentance.’ He forgave your fault and permitted you to make requests of the Prophet again without giving charity. As an expression of gratitude for this, ‘then continue in prayer and give zakah, and obey Allah and His Messenger.’ Do not be disobedient regarding either the etiquette of gatherings or other commands, and fulfill what is required. (ELMALILI, 7/469)

58/14-18 THEY ARE TRULY LIARS

Translation

14- (O My Prophet!) Have you not seen those (hypocrites) who take as allies a people (the Jews) with whom Allah is angry? They are neither of you nor of them. And they swear to untruth (that they are believers) while they know [they are lying].

15- Allah has prepared for them (the hypocrites) a severe punishment. Indeed, what they used to do is evil.

16- The hypocrites took their oaths as a cover (acting as if they were Muslims), and they averted [people] from the way of Allah. So for them is a humiliating punishment.

17- Neither their wealth nor their children will avail them against (the punishment of) Allah at all. Those are the companions of the Fire; they will abide therein eternally.

18- On the Day when Allah resurrects them all, they will swear to Him (that they are believers) as they swear to you, and they think that they are upon something (good) (that this oath will benefit them). Unquestionably, it is they who are the liars (the hypocrites).

Commentary

(14) ‘Do you not look?’ This expression carries a meaning of amazement and contempt. It is an address to the Prophet or to every addressee who should be spoken to, in order to draw their attention. That is: look at what ugly states they have! ‘At these, these hypocrites, they are playing along with a people with whom Allah is angry.’ The hypocrites were playing along with the Jews and conveying the secrets of the believers to them. ‘They are neither of you nor of them;’ they are hypocrites oscillating in between, being here one moment and there the next. (ELMALILI, 7/471)

‘And they swear to untruth knowingly.’ It is narrated that: ‘The Prophet (pbuh) was sitting in one of his rooms with a few companions. The Messenger of Allah said, 'A person with the eyes of a devil will come to you now.' Then a blue-eyed person appeared. The Messenger of Allah said to him: 'Why do you and your friends insult me?' He swore that he did no such thing and said to the Prophet, 'Let me go and bring my friends.' He went, called his friends, and came. They also swore. Thereupon, this verse was revealed.’ (From Ahmed b. Hanbel; ELMALILI, 7/471)

Ibn Kesir says: ‘These hypocrites are not truly of you, O believers! Likewise, they are not of those whom they take as allies, the Jews.’ The scope of this includes any kind of wala (alliance/bond of friendship) of a Muslim with a disbeliever. (S. HAWWA, 14/489)

(15) ‘Allah has prepared for them a severe punishment. Indeed, what they used to do is evil!’ Ibn Kesir says: ‘That is, Allah the Exalted has prepared the painful punishment in return for these evil deeds of theirs. These evil deeds in question are their taking the disbelievers as allies, behaving sincerely toward them, and in return showing enmity toward the believers and deceiving them.’ (S. HAWWA, 14/489)

(16) ‘The hypocrites took their oaths as a cover and they averted [people] from the way of Allah.’ Ibn Kesir says: ‘They declared their faith and hid their disbelief. They tried to protect themselves with false oaths. Many people who did not know their true faces thought they were telling the truth and were deceived by them. Thus, they held some people back.’ How frequent is this form in our age! (S. HAWWA, 14/489)

(18) ‘On the Day when Allah resurrects them all, they will swear to Him as they swear to you, and they think that they are upon something.’ Swearing false oaths and trying to deceive the addressee has become such a habit and almost an ingrained trait (malaka) for them in the world that they will continue this attitude even in the hereafter; they will attempt to deceive even Allah, thinking it will bring them a benefit, and thus they will be thoroughly disgraced. One should not find it strange that these people, who attempt to display such an attitude even toward Allah—who knows everything both in the realm of the senses and beyond it—strive to deceive the believers in the world. (From Zamakhshari and Razi; QUR’AN WAY, 5/278)

‘Know well that they are truly the liars.’ They have told the greatest lie, such that there can be none greater. For they have dared to lie in the presence of Allah the Exalted, who knows everything perfectly well. And they fell into the error of thinking that He would allow their false oaths to pass as valid in the presence of Allah, just as they made their lies valid in the eyes of the heedless and unaware. The particle ‘Ala’ (Unquestionably/Know well) is for cautioning and is intended to draw attention to how deep a sickness of hypocrisy they have fallen into and how they have made it a habit. (I. H. BURSEVI, 21/64)

58/19-21 SATAN'S PARTISANS ARE ALWAYS AT A LOSS

Translation

19- Satan has mastered the hypocrites and has made them forget the remembrance of Allah (His rulings). Those are the party of Satan. Unquestionably, it is the party of Satan who are the losers.

20- Indeed, those who oppose / show enmity toward Allah and His Messenger (disbelievers) are among the most humiliated.

21- Allah has written: "I will surely overcome, I and My messengers." Indeed, Allah is Powerful and Exalted in Might.

Commentary

(19) ‘Those"’—that is, those whose characteristics have been listed above and who have fallen under the mastery of Satan, forgetting the thought of Allah—’are the party of Satan,’ the partisans of Satan, and the faction of Satan. ‘Know well that the party of Satan will lose.’ Be alert that the party of Satan are definitely the ones who suffer loss. For they have wasted the eternal blessing and cast themselves into punishment, thereby ruining their own souls. (ELMALILI, 7/472)

‘They are the partisans of Satan.’ They are sincere toward Satan. They take their place under his banner. They work in his name. They realize his goals. He, however, is pure evil. Consequently, he will suffer pure loss. ‘Know well that the partisans of Satan are surely the losers.’ (S. KUTUB, 9/579)

Shah al-Kirmani says: A servant's preoccupation with building up his outward appearance through eating, drinking, and clothing, thereby preventing his heart from reflecting on Allah's blessings and favors; occupying his tongue with lies, backbiting, and slanders, thereby preventing him from mentioning his Lord; and occupying his mind with organizing worldly affairs and collecting worldly goods, thereby preventing him from gratitude and self-observation (muraqaba) are signs of Satan's superiority over the servant. (S. HAWWA, 14/503)

(20) ‘There is no doubt that the insolent (disbelievers) who attempt to race against Allah and His Messenger, such people"’—all those you see and whose states you hear—’are among the lowest of the low.’ They are counted among the most despicable and abject of people, deserving of humiliation, among both the former and the latter generations. For the lowest step of the humiliation and misery of one of two opposing sides presents a corresponding suitability in reverse to the degree of honor and power of the side they oppose. ‘Allah has written.’ He gave His judgment in pre-eternity and recorded it in the Lawh-i Mahfuz (Preserved Tablet) with a writing that is impossible to erase or alter. According to Qatada, this statement was made in the place of an oath. (ELMALILI, 7/472)

(21) ‘Allah has written: 'I swear that I and My messengers will surely prevail'.’ Ibn Kesir says: ‘That is, He has judged and written this in His initial address, in His destiny that cannot be opposed, cannot be resisted, and cannot be changed in any way: that victory in both this world and the hereafter will belong to Himself, His Book, His Messenger, and His believing servants.’ (S. HAWWA, 14/492)

‘Indeed, Allah is All-Strong (Qawi)"’—whose will cannot be hindered—’and All-Mighty (Aziz)"’—who cannot be defeated and who prevails. Ibn Kesir says: ‘That is, He, being the Strong and the Mighty, has written that He will prevail over His enemies. This is a firm and unchangeable destiny. This is a definitive command. The end and the victory belong to the believers in both this world and the hereafter.’ (S. HAWWA, 14/492, 493)

That is, I will prevail through evidence, through the sword, and through things that are under their ruling, or through one of them. It has been considered sufficient that the superiority in matters other than evidence mostly occurred during the period of the prophets. For Allah, whose glory is exalted, destroyed many enemies of the prophets with various punishments. As was the case with the people of Lot, the people of Salih, the people of Noah, and others. His enemies were also destroyed through the wars between our Prophet and the polytheists. Although the war sometimes resulted in victory on this side and sometimes on the other side, the beautiful conclusion belonged to the Prophet. Likewise, the situation of those who follow the prophets after them is the same. However, the jihad they carry out against the enemies of religion must be of the same type as the jihad of the prophets. That is, their jihad must also be purely for Allah. It must not be for the pursuit of property, for sultanate, or for worldly purposes. It is almost impossible to see a mujahid who acts in such a way not being victorious and prevailing. (S. HAWWA, 14/503, 504)

58/22 THOSE ON ALLAH'S SIDE ARE THE ONES WHO WILL ATTAIN SUCCESS

Translation

22- (O My Prophet!) You will not find a people who (truly) believe in Allah and the Last Day making friends with those who oppose / show enmity toward Allah and His Messenger (His commands), even if they were their fathers or their sons or their brothers or their kindred. It is these (believers) in whose hearts He (Allah) has inscribed faith and supported them with a spirit (light) from Him. And He will admit them to gardens under which rivers flow, to abide therein eternally. Allah is pleased with them, and they are pleased with Him. These are the party of Allah. Unquestionably, it is the party of Allah who are the successful (attaining salvation and happiness).

Commentary

‘You will not find a people who believe in Allah and the Last Day making friends with those who oppose / show enmity toward Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred.’ In this verse, two matters are mentioned in terms of principle: It is impossible for two opposite attitudes, such as believing in the true religion and harboring love for those who are enemies of this religion, to exist in one person at the same time. There can certainly not be an attitude where faith is on one side and love for the enemies of Allah and His Messenger is on the other. Because a person cannot love both their own self and the enemies of their self at the same time. (...) Furthermore, those who claim to be Muslim on one hand while continuing their friendship with the enemies of Islam on the other must seriously think again (about themselves) as to whether they are believers or hypocrites. (MAWDUDI, 6/168)

We understand that Muslims cannot love non-Muslims or take them as friends and allies for the following reasons: (1) Showing enmity and holding a grudge against Islam and Muslims, (2) Waging war against Islam and Muslims, (3) Trying to alienate Muslims from Islam, (4) Excluding Muslims in any field such as political, social, cultural, economic, educational, professional, basic rights, and similar areas, (5) Preventing Islam from being known, recognized, lived, and its commands, prohibitions, and rulings from being put into practice, (6) Oppressing and putting pressure on Muslims. (I. KARAGOZ, 7/653)

Muslims cannot love or take as friends those non-Muslims who engage in such behaviors (listed above). For whatever reason, they cannot feel a closeness in terms of belief to non-Muslims by compromising their own beliefs, and they cannot take them as friends in this sense. Muslims who act otherwise put their faith in danger. (I. KARAGOZ, 7/654)

In Islam, the brotherhood of faith is held above blood kinship. Indeed, in the Battle of Uhud, Abu Ubaidah ibn al-Jarrah killed his father, Jarrah. Mus'ab ibn Umayr killed his brother, Ubaid ibn Umayr. In the Battle of Badr, Umar (ra) killed his maternal uncle, As ibn Hisham. Ali, Hamza, and Abu Ubaidah also killed their cousins Utba, Shayba, and Walid ibn Utba at Badr. Although Abu Bakr (ra) wanted to confront his son Abdurrahman, who was in the ranks of the polytheists at Badr, the Prophet did not permit this. Abdurrahman later entered Islam. (From Qurtubi; H. DONDUREN, 2/878)

Hadith: Daylami, narrating from Muadh (ra), conveys the following prayer of the Prophet: "O Allah! Do not allow a wicked person (fajir) or a transgressor (fasiq) to bestow a favor upon me, lest a love for him arises in my heart. Because You said in the revelation You sent down: 'You will not find a people who believe in Allah and the Last Day making friends with those who are enemies to Allah and His Messenger'." (MAWDUDI, 6/169)

‘It is these (believers) in whose hearts He (Allah) has inscribed faith and supported them with a spirit (light) from Him.’ He has strengthened them with a light of divine gnosis (irfan) that gives life to their hearts. Therefore, they do not forget Allah. They see the path to the hereafter and recognize who is to be loved and who is not to be loved. They obey Allah and His Messenger and endure every sacrifice in the way of Allah. (ELMALILI, 7/473)

According to Abdullah b. Abbas and al-Hasan al-Basri, what is meant by the spirit in question is Allah's help. Because Allah the Exalted ensured the survival of the Muslims by sending help during the Battle of Badr. (M. DEMIRCI, 3/323)

‘And He will admit them to gardens under which rivers flow, to abide therein eternally. Allah is pleased with them, and they are pleased with Him. These are the party of Allah.’ They are the "party of Allah." They are the soldiers of Allah, the helpers of Allah's religion, and the mujahideen who strive in the way of Allah. ‘Be alert that the party of Allah, His partisans, are certainly the ones who always find success (felah).’ It is only they who attain their goodness and desires in this world and the hereafter. ‘O Allah, make us among them too.’ (ELMALILI, 7/473)

Partisans of Allah or being on Allah's side means not accepting the partisanship of those who oppose Allah and His Messenger—that is, Satan, disbelievers, polytheists, and taghuts—and organizing one's life by taking Allah's commands as the basis. [cf. 109/1-6] (H. T. FEYIZLI, 1/544)

(..) Humanity is divided into two separate groups: the partisans of Allah and the partisans of Satan. All people gather under two separate banners: the banner of truth (haqq) and the banner of falsehood (batil). Accordingly, a person is either a partisan of Allah and is under the banner of truth, or is a partisan of Satan and is under the banner of falsehood. These are two separate lines, two separate groups. They are separated from each other by such sharp lines that they never reconcile and never show flexibility. (S. KUTUB, 9/582)

With the permission of Allah, Surah Al-Mujadila is completed. May our Lord grant us the ability to read and act upon it. (April 11, 2018 / 23 Rajab 1439)