This page contains all verses of surah Al-Mujaadila in addition to Interpretation of all verses by Tafsir Ibn Kathir (Hafiz Ibn Kathir). In the first part you can read surah المجادلة ordered in pages exactly as it is present in the Quran. To read an interpretation of a verse click on its number.
Surah Al-Mujaadila, also known as "The Pleading Woman," is the 58th chapter of the Quran. It consists of 22 verses and is categorized as a Madinan surah, revealed after the migration of the Prophet Muhammad (peace be upon him) to Medina.
The surah addresses various social and ethical issues, emphasizing the importance of justice, compassion, and the treatment of women. It also provides guidance on resolving disputes and maintaining harmonious relationships within the community.
One of the key themes of Surah Al-Mujaadila is the concept of seeking God's forgiveness and turning to Him in times of difficulty. The surah encourages believers to trust in Allah's mercy and seek His help through patience and prayer.
The surah also highlights the significance of sincere repentance and the need to rectify one's behavior when seeking reconciliation with others. It emphasizes the importance of humility and forgiveness in interpersonal relationships, promoting a spirit of empathy and understanding.
Surah Al-Mujaadila addresses the issue of false accusations and the harm caused by spreading rumors or engaging in slander. It emphasizes the importance of verifying information before believing or spreading it, promoting a culture of honesty and integrity.
Furthermore, the surah provides guidance on the treatment of women, emphasizing the rights and dignity of women in society. It encourages fair and compassionate treatment of women and condemns any form of oppression or injustice against them.
Overall, Surah Al-Mujaadila serves as a reminder of the ethical and moral principles that form the foundation of a just and harmonious society. It encourages believers to uphold these values in their interactions with others and to seek God's guidance in all aspects of their lives.
In the Name of Allah, the Most Gracious, the Most Merciful.
Imam Ahmad recorded that `A'ishah said, "All praise be to Allah, Who hears all voices. "The woman who disputed" came to the Prophet and argued with him while I was in another part of the room, unable to hear what she said. Allah the Exalted and Most Honored revealed this Ayah,
(Indeed Allah has heard the statement of her that disputes with you concerning her husband.)" till the end of this Ayah. Al-Bukhari collected this Hadith without a chain of narration in the Book of Tawhid in his Sahih. An-Nasa'i, Ibn Majah, Ibn Abi Hatim and Ibn Jarir also collected this Hadith. In the narration that Ibn Abi Hatim collected, `A'ishah said, "Blessed is He, Whose hearing has encompassed all things. I heard what Khawlah bint Tha`labah said while some of it I could not hear. She was complaining to Allah's Messenger about her husband. She said, `O Allah's Messenger! He spent my wealth, exhausted my youth and my womb bore abundantly for him. When I be- came old, unable to bear children, he pronounced the Ziharon me! O Allah! I complain to you.' Soon after, Jibril brought down this Ayah,
(Indeed Allah has heard the statement of her that disputes with you concerning her husband,)" She added, "Her husband was Aws bin As-Samit."
Ahmad recorded that Khuwaylah bint Tha`labah said, "By Allah! Allah sent down the beginning of Surat Al-Mujadilah in connection with me and `Aws bin As-Samit. He was my husband and had grown old and difficult. One day, he came to me and I argued with him about something and he said, out of anger, `You are like my mother's back to me.' He went out and sat with some of his people. Then he came back and wanted to have sexual intercourse with me. I said, `No, by the One in Whose Hand is the soul of Khuwaylah! You will not have your way with me after you said what you said, until Allah and His Messenger issue judgement about our case.' He wanted to have his way regardless of my choice and I pushed him away from me; he was an old man.' I next went to one of my neighbors and borrowed a garment from her and went to the Messenger of Allah . I told him what happened and kept complaining to him of the ill treatment I received from `Aws. He said,
(O Khuwaylah! Your cousin is an old man, so have Taqwa of Allah regarding him.) By Allah! Before I departed, parts of the Qur'an were revealed about me. Allah's Messenger felt the hardship upon receiving the revelation as he usually did and then became relieved. He said to me,
(O Khuwaylah! Allah has revealed something about you and your spouse.) He recited to me,
(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. Verily, Allah is All-Hearer, All-Seer.), until,
(And for disbelievers, there is a painful torment.) He then said to me,
(Command him to free a slave.) I said, `O Allah's Messenger! He does not have any to free.' He said,
(Let him fast for two consecutive months.) I said, `By Allah! He is an old man and cannot fast.' He said,
(Let him feed sixty poor people a Wasq of dates.) I said, `O Allah's Messenger! By Allah, he does not have any of that.' He said,
(We will help him with a basket of dates.) I said, `And I, O Allah's Messenger! I will help him with another.' He said,
(You have done a righteously good thing. So go and give away the dates on his behalf and take care of your cousin.) I did that."' Abu Dawud also collected this Hadith in the Book of Divorce in his Sunan, according to which her name is Khawlah bint Tha`labah. She is also known as Khawlah bint Malik bin Tha`labah, and Khuwaylah. All these are close to each other, and Allah knows best. This is what is correct about the reason behind revealing this Surah. Therefore, Allah's statement,
(Those among you who make their wives unlawful to them by Zihar) refers to Zihar, which is derived from Az-Zahr, meaning, the back. During the time of Jahiliyyah, when one wanted to declare Zihar towards his wife, he would say, "To me, you are like the back of my mother." That was one way they issued divorce during that time. Allah allowed this Ummah to pay expiation for this statement and did not render it as a divorce, contrary to the case during the time of Jahiliyyah. Allah said,
(they cannot be their mothers. None can be their mothers except those who gave them birth.) meaning, when the husband says to his wife that she is like his mother, or the back of his mother etc., she does not become his mother. Rather his mother is she who gave birth to him. This is why Allah said,
(And verily, they utter an ill word and a lie.) meaning, false and sinful speech,
(And verily, Allah is Oft-Pardoning, Oft-Forgiving.) meaning, `what you used to do during the time of Jahiliyyah, and what accidentally slips out of your mouth, unintentionally.' Allah's statement,
(And those who make unlawful to them (their wives) by Zihar and wish to free themselves from what they uttered,) Ash-Shafi`i said, "It means to keep her for a while after the Zihar, without divorcing her, even though his is able to do so." Ahmad bin Hanbal said, "To return to having sexual relations with her or to merely intend to do so, but only after he pays the expiation mentioned in the Ayah for his statement." It has been quoted from Malik that it is the intention to have sexual relations or to keep her or actually having sexual intercourse. Sa`id bin Jubayr said that this Ayah,
(and wish to free themselves from what they uttered,) meaning, if they want to return to having sexual intercourse which was forbidden between them. Al-Hasan Al-Basri said that it is to utilize her sexual organ, and he did not see any harm in doing what is less than that before paying the expiation. `Ali bin Abi Talhah reported from Ibn `Abbas:
(before they touch each other.) "The `touching' refers here to sexual intercourse." Similar was said by `Ata', Az-Zuhri, Qatadah and Muqatil bin Hayyan. Az-Zuhri added, "He is not to kiss or touch her until he pays the expiation." The Sunan compilers recorded from `Ikrimah, from Ibn `Abbas that a man said, "O Allah's Messenger! I pronounced Zihar on my wife, but then had sexual intercourse with her before I paid the expiation." The Messenger said,
(May Allah grant you His mercy, what made you do that) He said, "I saw the adornment she was wearing shining in the moon's light." The Prophet said,
(Then do not touch her until you do what Allah the Exalted and Most Honored has ordered you to do.) At-Tirmidhi said, "Hasan Gharib Sahih." Abu Dawud and An-Nasa'i also recorded it. Allah said,
((the penalty) in that case is the freeing of a slave) indicating the necessity of freeing a slave before they touch each other. This Ayah mentions any slave, not only believing servants as in the case of the expiation for (unintentional) killing,
(That is an admonition to you.) meaning, a warning to threaten you in this case.
(And Allah is All-Aware of what you do.) meaning, He is All-Knower in what brings you benefit. Allah's statement,
(And he who finds not must fast two successive months before they both touch each other. And he who is unable to do so, should feed sixty of the poor.) is explained by the Hadiths that prescribe these punishments in this order, just as in the Hadith collected in the Two Sahihs about the man who had sexual intercourse with his wife during the day, in Ramadan. Allah said,
(That is in order that you may have perfect faith in Allah and His Messenger.) meaning, `We legislated this punishment so that you acquire this trait,'
(These are the limits set by Allah.) meaning, the things that He has forbidden, so do not transgress them,
(And for disbelievers, there is a painful torment.) meaning, those who do not believe and do not abide by the rulings of Islamic legislation should never think they will be saved from the torment. Rather theirs will be a painful torment in this life and the Hereafter.
Allah states that those who defy Him and His Messenger and contradict His commandments,
(will be disgraced as those before them were disgraced) meaning, they will be humiliated, cursed and disgraced, just as what happened to their like were before them,
(And We have sent down clear Ayat.) meaning, none contradicts or opposes them, except a disbeliever, rebellious, sinner,
(And for the disbelievers is a disgraceful torment) meaning, as just recompense for their arrogant refusal to follow, obey and submit to the religion of Allah. Allah the Exalted said,
(On the Day when Allah will resurrect them all together) referring to the Day of Resurrection when He will gather the early and the latter generations in one area,
(and inform them of what they did.) He will tell them all that they did in detail, whether good or evil,
(Allah has kept account of it, while they have forgotten it.) meaning, Allah recorded and kept all these actions, even though they have forgotten what they did,
(And Allah is Witness over all things.) meaning, nothing escapes His knowledge, and no matter is hidden from Him or escapes His complete observation.
Then Allah the Exalted informs of His knowledge encompassing all creation, observing it, hearing their speech and seeing them, wherever they may be and in whatever condition they may be in,
(Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth There is no Najwa of three), i.e., secret consultation of three,
(but He is their fourth --- nor of five but He is their sixth --- nor of less than that or more but He is with them wheresoever they may be.) meaning, He is watching them, perfectly hearing their speech, whether uttered in public or secret. His angels record all that they say, even though He has better knowledge of it and hears them perfectly, as Allah said;
(Know they not that Allah knows their secret ideas, and their Najwa, and that Allah is the All-Knower of the unseen.) (9:78),
(Or do they think that We hear not their secrets and their private Najwa And Our messengers are by them to record.) (43:80) For this reason, several mentioned that there is a consensus among the scholars that this "with" refers to Allah's knowledge. There is no doubt that this meaning is true, especially if we add to it the certainty that His hearing encompasses all things, as well as His sight. He, the Exalted and Most Honored, is never lacking in knowing all their affairs,
(And afterwards on the Day of Resurrection He will inform them of what they did. Verily, Allah is the All-Knower of everything.) Imam Ahmad commented, "Allah began the Ayah (58:7) by mentioning His knowledge and ended it by mentioning His knowledge."