Al-Mujaadila

قَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّتِى تُجَـٰدِلُكَ فِى زَوْجِهَا وَتَشْتَكِىٓ إِلَى ٱللَّهِ وَٱللَّهُ يَسْمَعُ تَحَاوُرَكُمَآ ۚ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ ۱

{ قد سمع الله قول التى تجدلك } تراجعك أيها النبي { فى زوجها } المظاهر منها، وكان قال لها: أنت علي كظهر أمي، وقد سألت النبي صلى الله عليه وسلم عن ذلك فأجابها بأنها حرمت عليه على ما هو المعهود عندهم من أن الظهار موجبه فرقة مؤبدة وهي خولة بنت ثعلبة وهو أوس بن الصامت { وتشتكى إلى الله } وحدتها وفاقتها وصبية صغارا إن ضمتهم إليه ضاعوا أو إليها جاعوا { والله يسمع تحاوركما } تراجعكما { إن الله سميع بصير } عالم.

God has certainly heard the words of her who disputes with you, [her who] consults you, O Prophet, concerning her husband, who has repudiated her by zihār — he had said to her, ‘You are to me [as untouchable] as the back of my mother’. She asked the Prophet (s) about this and he told her that she was [thenceforth] forbidden to him, as was customary among them [at the time of Jāhiliyya], namely, that repudiation by zihār results in permanent separation. She was Khawla bt. Tha‘laba and he was Aws b. al-Sāmit — and complains to God, of her being alone and of her impoverishment while having young children, whom if she were to leave with him, they would go astray, but whom, if they remained with her, would go hungry. And God hears your conversation, your consulting. Assuredly God is Hearer, Seer, [He is] Knower.

ٱلَّذِينَ يُظَـٰهِرُونَ مِنكُم مِّن نِّسَآئِهِم مَّا هُنَّ أُمَّهَـٰتِهِمْ ۖ إِنْ أُمَّهَـٰتُهُمْ إِلَّا ٱلَّـٰٓـِٔى وَلَدْنَهُمْ ۚ وَإِنَّهُمْ لَيَقُولُونَ مُنكَرًا مِّنَ ٱلْقَوْلِ وَزُورًا ۚ وَإِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورٌ ۲

{ الذين يظهرون } أصله (يتظهرون) أدغمت التاء في الظاء وفي قراءة (يتظاهرون) بألف بين الظاء والهاء الخفيفة وفي أخرى كيقاتلون والموضع الثاني كذلك { منكم من نسائهم ما هن أمهتهم إن أمهتهم إلا الئى } بهمزة وياء وبلا ياء { ولدنهم وإنهم } بالظهار { ليقولون منكرا من القول وزورا } كذبا { وإن الله لعفو غفور } للمظاهر بالكفارة.

Those of you who repudiate their wives by zihār (yazzahharūna is actually yatazahharūna, in which the tā’ has been assimilated with the zā’; a variant reading has yazzāharūna, and still another has yuzāhirūna, similar [in form] to yuqātilūna; the same applies for the second instance [of this verb below]), they are not their mothers; their mothers are only those who (read allā’ī, or without the [final long] yā’, allā’i) gave birth to them, and indeed they, [in repudiating them] by zihār, utter indecent words and a calumny, a lie. Yet assuredly God is Pardoning, Forgiving, to the one who repudiates by zihār through an atonement [which he must offer].

وَٱلَّذِينَ يُظَـٰهِرُونَ مِن نِّسَآئِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا۟ فَتَحْرِيرُ رَقَبَةٍ مِّن قَبْلِ أَن يَتَمَآسَّا ۚ ذَٰلِكُمْ تُوعَظُونَ بِهِۦ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ ۳

{ والذين يظهرون من نسائهم ثم يعودون لما قالوا } أي فيه بأن يخالفوه بإمساك المظاهر منها الذي هو خلاف مقصود الظهار من وصف المرأة بالتحريم { فتحرير رقبة } أي إعتاقها عليه { من قبل أن يتماسا } بالوطء { ذلكم توعظون به والله بما تعملون خبير }.

And those who repudiate their wives by zihār and then go back on what they have said, instead doing the opposite of this and retaining the woman divorced by zihār, that which is contrary to the purpose of zihār in which a woman is characterised as being forbidden — then [the penalty for them is] the setting free of a slave, an obligation upon him, before they touch one another, in sexual intercourse. By this you are being admonished; and God is Aware of what you do.

فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِن قَبْلِ أَن يَتَمَآسَّا ۖ فَمَن لَّمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًا ۚ ذَٰلِكَ لِتُؤْمِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ ۚ وَتِلْكَ حُدُودُ ٱللَّهِ ۗ وَلِلْكَـٰفِرِينَ عَذَابٌ أَلِيمٌ ۴

{ فمن لم يجد } رقبة { فصيام شهرين متتابعين من قبل أن يتماسا فمن لم يستطع } أي الصيام { فإطعام ستين مسكينا } عليه: أي من قبل أن يتماسا حملا للمطلق على المقيد لكل مسكين مد من غالب قوت البلد { ذلك } أي التخفيف في الكفارة { لتؤمنوا بالله ورسوله وتلك } أي الأحكام المذكورة { حدود الله وللكفرين } بها { عذاب أليم } مؤلم.

And he who cannot find [the wherewithal], [to set free] a slave, then [his redemption shall be] the fasting of two successive months before they touch one another. And if he is unable, to fast, then [the redemption shall be] the feeding of sixty needy persons, as an obligation upon him, that is, before they touch one another: understanding the unrestricted [prescription] as [having the same restriction as] the restricted one. For every needy person [he should give] one mudd measure of the principal food of the town. This, namely, lightening of the atonement is, so that you may believe in God and His Messenger. And these, namely, the rulings mentioned, are God’s bounds; and for the rejecters, of them, there is a painful chastisement.

إِنَّ ٱلَّذِينَ يُحَآدُّونَ ٱللَّهَ وَرَسُولَهُۥ كُبِتُوا۟ كَمَا كُبِتَ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ وَقَدْ أَنزَلْنَآ ءَايَـٰتٍۭ بَيِّنَـٰتٍ ۚ وَلِلْكَـٰفِرِينَ عَذَابٌ مُّهِينٌ ۵

{ إن الذين يحادون } يخالفون { الله ورسوله كبتوا } أذلوا { كما كبت الذين من قبلهم } في مخالفتهم رسلهم { وقد أنزلنا ءايت بينت } دالة على صدق الرسول { وللكفرين } بالآيات { عذاب مهين } ذو إهانة.

Indeed those who oppose God and His Messenger will be abased, humiliated, just as those before them were abased, for opposing their messengers. And verily We have revealed clear signs, indicating the truthfulness of the Messenger, and for those who disbelieve, in the signs, there is a humiliating chastisement.

يَوْمَ يَبْعَثُهُمُ ٱللَّهُ جَمِيعًا فَيُنَبِّئُهُم بِمَا عَمِلُوٓا۟ ۚ أَحْصَىٰهُ ٱللَّهُ وَنَسُوهُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ ۶

{ يوم يبعثهم الله جميعا فينبئهم بما عملوا أحصه الله ونسوه والله على كل شىء شهيد }.

The day when God will raise them all together, He will then inform them of what they did. God has kept count of it, while they forgot it. And God is Witness to all things.

أَلَمْ تَرَ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ مَا يَكُونُ مِن نَّجْوَىٰ ثَلَـٰثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَآ أَدْنَىٰ مِن ذَٰلِكَ وَلَآ أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا۟ ۖ ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا۟ يَوْمَ ٱلْقِيَـٰمَةِ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ ۷

{ ألم تر } تعلم { أن الله يعلم ما فى السموت وما فى الأرض ما يكون من نجوى ثلثة إلا هو رابعهم } بعلمه { ولا خمسة إلا هو سادسهم ولا أدنى من ذلك ولا أكثر إلا هو معهم أين ما كانوا ثم ينبئهم بما عملوا يوم القيمة إن الله بكل شيء عليم }.

Have you not seen, [have you not] realised, that God knows all that is in the heavens and all that is in the earth? Not secret conversation of three takes place but He is their fourth [companion], by [virtue of] His omniscience, nor of five but He is their sixth, nor of fewer than that or more but He is with them wherever they may be. Then He will inform them of what they did, on the Day of Resurrection. Assuredly God has knowledge of all things.

أَلَمْ تَرَ إِلَى ٱلَّذِينَ نُهُوا۟ عَنِ ٱلنَّجْوَىٰ ثُمَّ يَعُودُونَ لِمَا نُهُوا۟ عَنْهُ وَيَتَنَـٰجَوْنَ بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَمَعْصِيَتِ ٱلرَّسُولِ وَإِذَا جَآءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ ٱللَّهُ وَيَقُولُونَ فِىٓ أَنفُسِهِمْ لَوْلَا يُعَذِّبُنَا ٱللَّهُ بِمَا نَقُولُ ۚ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا ۖ فَبِئْسَ ٱلْمَصِيرُ ۸

{ ألم تر } تنظر { إلى الذين نهوا عن النجوى ثم يعودون لما نهوا عنه ويتنجون بالإثم والعدوان ومعصيت الرسول } هم اليهود نهاهم النبي صلى الله عليه وسلم عما كانوا يفعلون من تناجيهم، أي تحدثهم سرا ناظرين إلى المؤمنين ليوقعوا في قلوبهم الريبة { وإذا جاءوك حيوك } أيها النبي { بما لم يحيك به الله } وهو قولهم السام عليك، أي الموت { ويقولون فى أنفسهم لولا } هلا { يعذبنا الله بما نقول } من التحية وأنه ليس بنبي إن كان نبيا؟ { حسبهم جهنم يصلونها فبئس المصير } هي.

Have you not seen, [have you not] observed, those who were forbidden from conversing in secret [but] then returned to that they had been forbidden, and [all the while] hold secret conversations [tainted] with sin and [plans for] enmity and disobedience to the Messenger? These were the Jews, whom the Prophet (s) had forbidden them what they used to do in their secret talks, that is, their [habit of] conversing secretly with one another and giving the believers looks in order to cast doubt into their hearts [about the faith]. And [who] when they come to you, they greet you, O Prophet, with that with which God never greeted you — namely, their saying [to the Prophet]: al-sāmu ‘alayka, meaning, ‘Death [be upon you]’, and they say within themselves, ‘Why does God not chastise us for what we say?’, in the way of such a greeting and [our saying] that he is not a prophet, if he [truly] were a prophet. Hell will suffice them! In it they will be made to burn — and [what] an evil journey’s end!, it is.

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَنَـٰجَيْتُمْ فَلَا تَتَنَـٰجَوْا۟ بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَمَعْصِيَتِ ٱلرَّسُولِ وَتَنَـٰجَوْا۟ بِٱلْبِرِّ وَٱلتَّقْوَىٰ ۖ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ ۹

{ يأيها الذين ءامنوا إذا تنجيتم فلا تتنجوا بالإثم والعدوان ومعصيت الرسول وتنجوا بالبر والتقوى واتقوا الله الذى إليه تحشرون }.

O you who believe, if you do talk in secret, then do not talk in secret sinfully and in enmity and disobedience to the Messenger, but talk secretly in piety and fear of God. And fear God to Whom you will be gathered.

إِنَّمَا ٱلنَّجْوَىٰ مِنَ ٱلشَّيْطَـٰنِ لِيَحْزُنَ ٱلَّذِينَ ءَامَنُوا۟ وَلَيْسَ بِضَآرِّهِمْ شَيْـًٔا إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ ۱۰

{ إنما النجوى } بالإثم ونحوه { من الشيطن } بغروره { ليحزن الذين ءامنوا وليس } هو { بضارهم شيئا إلا بإذن الله } أي إرادته { وعلى الله فليتوكل المؤمنون }.

Secret conversations, [tainted] with sin and the like, are of [the work of] Satan, [a result] of his deception, that those who believe may end up grieving; but he cannot harm them in any way, except God’s leave, that is, [except by] His will. And in God let the believers put [all] their trust.

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا قِيلَ لَكُمْ تَفَسَّحُوا۟ فِى ٱلْمَجَـٰلِسِ فَٱفْسَحُوا۟ يَفْسَحِ ٱللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ ٱنشُزُوا۟ فَٱنشُزُوا۟ يَرْفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ دَرَجَـٰتٍ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ ۱۱

{ يأيها الذين ءامنوا إذا قيل لكم تفسحوا } توسعوا { فى المجلس } مجلس النبي صلى الله عليه وسلم أوالذكر حتى يجلس من جاءكم وفي قراءة المجلس { فافسحوا يفسح الله لكم } في الجنة { وإذا قيل } لكم { انشزوا } قوموا إلى الصلاة وغيرها من الخيرات { فانشزوا } وفي قراءة بضم الشين فيهما { يرفع الله الذين ءامنوا منكم } بالطاعة في ذلك { و } يرفع { الذين أوتوا العلم درجت } في الجنة { والله بما تعملون خبير }.

O you who believe, when it is said to you, ‘Make room’ during the assembly, during the assembly [convened] with the Prophet (s) or for remembrance, so that those arriving to [join] you may [find room to] sit (al-majlis, ‘assembly’, may also be read [in the plural] al-majālis) then make room; God will make room for you, in Paradise. And when it is said, ‘Rise up’, stand up for prayer or for other good deeds, do rise up (a variant reading [for unshuzū fa’nshuzū] has anshizū in both instances [sc. anshizū fa’nshizū]); God will raise those of you who have faith, [thereby] obeying this [command], and, He will raise, those who have been given knowledge by degrees, in Paradise. And God is Aware of what you do.

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَـٰجَيْتُمُ ٱلرَّسُولَ فَقَدِّمُوا۟ بَيْنَ يَدَىْ نَجْوَىٰكُمْ صَدَقَةً ۚ ذَٰلِكَ خَيْرٌ لَّكُمْ وَأَطْهَرُ ۚ فَإِن لَّمْ تَجِدُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ ۱۲

{ يأيها الذين ءامنوا إذا نجيتم الرسول } أردتم مناجاته { فقدموا بين يدى نجوكم } قبلها { صدقة ذلك خير لكم وأطهر } لذنوبكم { فإن لم تجدوا } ما تتصدقون به { فإن الله غفور } لمناجاتكم { رحيم } بكم، يعني فلا عليكم في المناجاة من غير صدقة، ثم نسخ ذلك بقوله:

O you who believe, when you converse in secret with the Messenger, when you wish to converse with him privately, offer some voluntary alms before your secret talk. That is better for you and purer, for your sins. But if you find nothing, to offer as alms, then God is indeed Forgiving, of your secret conversation, Merciful, to you. In other words: nothing will be held against you for holding a secret conversation without having offered some voluntary alms [beforehand]. However, He [God] abrogated this later by saying: