Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Mujadila

Welcome to a detailed linguistic analysis of Surah Al-Mujadilah (The Pleading Woman) with this comprehensive dictionary, glossary and vocabulary guide. This guide offers a deep dive into the meaning of words in Surah Al-Mujadilah, moving beyond surface-level translation to uncover the rich Qur’anic etymology and semantic depth of each key term. Discover the profound layers of meaning in this chapter’s powerful discourse on social etiquette, divine omniscience, and the ultimate distinction between the Party of God and the Party of Satan.

Each entry goes beyond simple translation, offering:

• Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.
• Morphology – exploring grammatical patterns and word structures.
• Extended Semantic Range – uncovering shades of meaning and contextual depth.
• Occurrences in Surah Al-Mujadilah and the Qur’an – showing where and how frequently the term appears in Surah Al-Mujadilah and elsewhere in the Qur’an.
• Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.
• Thematic Context – placing words within the broader themes and structure of Surah Al-Mujadilah.
• Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.
• Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. ʿAdhābun muhīn (عَذَابٌ مُّهِينٌ) – A Humiliating Punishment

Linguistic Root & Etymology

Root: (ه و ن) H-W-N

• Arabic Root: ه-و-ن
• Core Meaning: The root hā’-wāw-nūn (ه و ن) means to be low, humble, despicable, or easy.
• Morphology & Derived Forms: `Muhīn` (مُهِين) is the active participle of the Form IV verb `ahāna` (to humiliate, disgrace). It means “that which causes humiliation.” `Hawn` can mean ease or contempt.
• Extended Semantic Range: The root’s meaning depends on context. Walking with `hawn` is a praised form of humility, but a punishment that is `muhīn` is one of disgrace and dishonor.
• Qur’anic Occurrences: Derivatives of this root are common. The phrase `ʿadhābun muhīn` appears multiple times, often as a recompense for arrogance.

Linguistic and Contextual Explanation: The phrase ʿadhābun muhīn (عَذَابٌ مُّهِينٌ) describes a punishment that is not merely physical pain, but also profound psychological and spiritual disgrace. It is the perfect requital for the sin of arrogance (`kibr`). The one who sought false honor by opposing God and His Messenger is punished with `ihānah` (humiliation), stripping them of all dignity. This type of punishment is specifically mentioned for the hypocrites and those who actively defy God, highlighting the justice of their end.

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:5, 16), this term describes the fate of those who oppose God and His Messenger, and the hypocrites who use their oaths to deceive. The commentators explain that this punishment is a direct and fitting requital for their arrogance. Because they arrogantly opposed God and used their faith as a cover for their deceit, their punishment in the Hereafter will be one of utter disgrace, stripping them of all the false honor they sought in this world.

Thematic Context

This connects to the surah’s theme of the consequences of opposing the divine order. The surah contrasts the honor God bestows upon His party with the humiliation reserved for the party of Satan. The “humiliating punishment” is the ultimate outcome for those who choose an allegiance of hypocrisy and enmity towards the truth. It is the perfect inversion of the pride that motivated their opposition.

Modern & Comparative Lens

The concept of hubris leading to a humiliating downfall is a timeless theme. The verse adds a specific focus: the arrogance of opposing revealed truth and using religion for deceptive purposes. In a modern context, it is a powerful warning against the abuse of religious symbols and language for worldly gain, and the ultimate disgrace that awaits such hypocrisy.

Practical Reflection & Application

This verse is a call to align ourselves with God and His Messenger with sincerity and humility. The practical application is to cultivate a deep respect for the boundaries set by God and to be utterly sincere in our faith. It encourages us to seek the true honor that comes from God, not the false and fleeting honor of this world, lest we become deserving of a “humiliating punishment.”

2. ʿAfuwwun ghafūr (عَفُوٌّ غَفُورٌ) – The Pardoner, the Forgiver

Linguistic Root & Etymology

Roots: (ع ف و) ʿ-F-W and (غ ف ر) GH-F-R

• Arabic Root (ʿAfuww): ع-ف-و
• Arabic Root (Ghafūr): غ-ف-ر
• Core Meaning: `ʿ-F-W` means to pardon, efface, or blot out. `GH-F-R` means to cover or forgive.
• Morphology & Derived Forms: Both `ʿAfuww` (عَفُوّ) and `Ghafūr` (غَفُور) are divine names on the intensive `faʿūl` pattern, indicating the utmost degree and continuous nature of the quality.
• Extended Semantic Range: `ʿAfw` (pardon) is often considered a higher level of mercy than `maghfirah` (forgiveness). `Maghfirah` is to cover a sin, while `ʿafw` is to completely erase it from the record as if it never happened.
• Qur’anic Occurrences: The pairing of these two names is common in the Qur’an, highlighting the vastness of God’s mercy.

Linguistic and Contextual Explanation: The pairing of ʿAfuwwun Ghafūr (عَفُوٌّ غَفُورٌ) offers a complete picture of divine mercy. After condemning the unjust pre-Islamic practice of `ẓihār`, God immediately reminds the believers of His nature. He is `ʿAfuww`, The Pardoner, who can completely erase the sin, and `Ghafūr`, The Forgiver, who covers the fault and protects from its consequences. The two names together provide immense hope, showing that God’s mercy not only conceals our faults but can also completely obliterate them.

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:2), after condemning the pre-Islamic practice of ẓihār as a reprehensible and false statement, God immediately opens the door of mercy: “And indeed, Allah is a Pardoner, an Oft-Forgiver.” The commentators explain that while the act is a great sin, God, in His mercy, did not make it an unforgivable one. He is “ʿAfuww” in that He can completely pardon and efface the sin, and He is “Ghafūr” in that He covers the fault and protects the servant from its consequences, after the prescribed expiation is made.

Thematic Context

This connects to the surah’s opening theme of God’s intimate and compassionate relationship with His creation. The surah begins with God hearing the plea of a distressed woman and providing a solution. These names of God are the theological foundation for that compassionate response. The theme is that even when establishing law and condemning a wrong, God’s fundamental disposition is one of pardon and forgiveness for those who seek to rectify their mistakes.

Modern & Comparative Lens

The distinction between “pardoning” (ʿafw) and “forgiving” (maghfirah) is a subtle and beautiful one in Islamic theology. Pardoning is often seen as a higher level, as it implies a complete removal of the trace of the sin, while forgiving implies a covering. The pairing of these two attributes shows the immense and multifaceted nature of divine mercy. It is a mercy that both covers our faults and can also completely erase them.

Practical Reflection & Application

This verse should fill our hearts with immense hope. When we make a mistake, even a grievous one, we should remember that we are turning to a Lord who is both a “Pardoner” and a “Forgiver.” The practical application is to be quick to repent and to make the necessary amends (expiation), with the full confidence that our Lord’s mercy is vaster than our sin. It also encourages us to be both “pardoning” and “forgiving” in our own dealings with others.

3. Aḥṣāhu Allāh wa nasūhu (أَحْصَاهُ اللَّهُ وَنَسُوهُ) – Allah has enumerated it, while they have forgotten it

Linguistic Root & Etymology

Roots: (ح ص ي) Ḥ-Ṣ-Y and (ن س ي) N-S-Y

• Arabic Root (aḥṣāhu): ح-ص-ي
• Arabic Root (nasūhu): ن-س-ي
• Core Meaning: `Ḥ-Ṣ-Y` means to count or enumerate precisely. `N-S-Y` means to forget.
• Morphology & Derived Forms: `Aḥṣāhu` (أَحْصَاهُ) is a Form IV perfect tense verb, implying a complete and perfect counting. `Nasūhu` (نَسُوهُ) is a Form I perfect tense verb.
• Extended Semantic Range: The root `ḥaṣā` relates to `ḥaṣāh` (pebbles), as pebbles were used for counting. `Iḥṣā’` is not a general counting, but a precise, itemized enumeration. The verse contrasts this divine, perfect record-keeping with flawed and forgetful human memory.
• Qur’anic Occurrences: The phrase appears once in this surah. The concept is a recurring theme.

Linguistic and Contextual Explanation: The phrase aḥṣāhu Allāh wa nasūhu (أَحْصَاهُ اللَّهُ وَنَسُوهُ) starkly contrasts divine omniscience with human fallibility. On the Day of Judgment, people will be informed of deeds they themselves have forgotten (`nasūhu`). However, Allah has a perfect record of everything, having `aḥṣāhu`—counted and enumerated every single act. This perfect divine accounting ensures that the final judgment will be perfectly just, based on a complete record that is not subject to the lapses of human memory.

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:6), this phrase describes the state of affairs on the Day of Judgment. “On the Day when Allah will resurrect them all and inform them of what they did. Allah has enumerated it, while they have forgotten it.” The commentators explain this as a statement of the perfection of the divine record. Human beings, due to their heedlessness, forget most of the deeds they have performed. God, however, has a perfect and precise record (iḥṣāʾ) of every single action. On the Day of Judgment, they will be confronted with their own forgotten lives, and there will be no room for denial.

Thematic Context

This connects to the theme of God’s absolute and all-encompassing knowledge. The surah repeatedly emphasizes that God is aware of everything, from the most public disputes to the most secret counsels. This verse is the ultimate manifestation of that knowledge. The theme is one of absolute accountability. We will be judged not based on our own faulty memories, but on God’s perfect and complete record.

Modern & Comparative Lens

The fallibility of human memory is a well-established fact in modern psychology. This verse is a profound statement on this reality. It contrasts our flawed, subjective memory with the perfect, objective “memory” of God. In a digital age, where our past actions can be retrieved from servers with perfect accuracy, this concept of a divine record that we have “forgotten” is more relatable than ever.

Practical Reflection & Application

This verse is a powerful call to mindfulness and proactive repentance. We should not be complacent just because we have “forgotten” our own past sins. The practical application is to engage in a regular and general seeking of forgiveness for all of our sins, both those we remember and those we have forgotten. It is a call to live with the awareness that our entire lives are being recorded with a precision that far exceeds our own memory.

4. Aymānahum junnah (أَيْمَانَهُمْ جُنَّةً) – Their oaths a cover

Linguistic Root & Etymology

Roots: (ي م ن) Y-M-N and (ج ن ن) J-N-N

• Arabic Root (aymānahum): ي-م-ن
• Arabic Root (junnah): ج-ن-ن
• Core Meaning: `Aymānahum` (their oaths, from “right hand”), `junnah` (a shield/cover, from “to cover”).
• Morphology & Derived Forms: `Junnatan` (جُنَّةً) comes from the same root as `jinn` (hidden beings) and `jannah` (a garden, covered with foliage). An oath (`yamīn`) is so called because oaths were taken with the right hand.
• Occurrences in Surah Al-Mujadilah and the Qur’an: This phrase appears once in this surah and once in Surah Al-Munafiqun.

Linguistic and Contextual Explanation: The phrase ittakhadhū aymānahum junnatan (اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً) describes the primary strategy of the hypocrites. They use their sworn oaths of faith as a `junnah`—a shield or cover. This shield serves two purposes: it protects them from being treated as disbelievers within the Muslim community, and it conceals their true intentions as they work to obstruct the path of Allah. The sacred act of an oath is thus weaponized as a tool of deception.

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:16), this phrase describes the primary tool of the hypocrites. “They have taken their oaths as a cover, so they averted [people] from the way of Allah.” The commentators explain that the hypocrites use their false oaths of belief as a “shield” (junnah). They use it to protect their lives and their property within the Muslim community, and to gain the trust of the believers, which they then use to secretly work against Islam and to avert others from the true path. Their sworn allegiance is not a sincere commitment, but a deceptive tool.

Thematic Context

This connects to the surah’s theme of exposing the reality of the hypocrites, who are a key part of the “Party of Satan.” The surah diagnoses their methodology with precision. Their primary weapon is the abuse of a sacred act—the oath. They take the most solemn of declarations and turn it into a “cover” for their own malicious intentions. This is a profound act of sacrilege and deception.

Modern & Comparative Lens

The use of “virtue signaling” or the cynical use of moral and religious language to “cover” a self-serving or malicious agenda is a timeless phenomenon. This verse is a powerful critique of this. It is a warning against those who use the outward symbols of piety as a “shield” for their own corrupt designs. It is a call to judge people by their actions and their fruits, not just by their sworn declarations.

Practical Reflection & Application

This verse is a warning to be sincere in our own oaths and to be discerning about the oaths of others. For ourselves, the practical application is to ensure that our own declaration of faith is a sincere commitment of the heart, not a mere “cover.” For our community, it is a call to be wise and not to be naive, and to be aware that some may use the language of faith for deceptive purposes. It encourages a healthy and discerning approach to public declarations of piety.

5. Biʾsa al-maṣīr (بِئْسَ الْمَصِيرُ) – An evil destination

Linguistic Root & Etymology

Root: (ص ي ر) Ṣ-Y-R

• Arabic Root: ص-ي-ر
• Core Meaning: The root ṣād-yā’-rā’ (ص ي ر) means to become, to change into, or to arrive at a destination.
• Morphology & Derived Forms: `Bi’sa` is a verb of condemnation (“how wretched is…”). `Al-Maṣīr` (الْمَصِير) is a noun of place/destination.
• Occurrences in Surah Al-Mujadilah and the Qur’an: The phrase appears once in this surah and is a recurring Qur’anic warning.

Linguistic and Contextual Explanation: The phrase biʾsa al-maṣīr (بِئْسَ الْمَصِيرُ) is a divine verdict on the outcome of a life of hypocrisy and deceit. The surah states that the refuge for such people is Hell, `wa bi’sa-l-maṣīr` (“and wretched is the destination”). The word `maṣīr` frames the punishment not as an arbitrary event, but as the logical end-point or “destination” of the path they chose to walk in life.

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:8), after describing how the hypocrites greet the Prophet with a twisted greeting and then congratulate themselves on their cleverness, God gives His verdict on their state. “…and their refuge is Hell, and wretched is the destination.” The commentators explain that this is the final and inevitable outcome of their path of hypocrisy and deceit. All their clever plots and their secret counsels will lead them to this one, single, “evil destination.”

Thematic Context

This connects to the surah’s central theme of the two opposing parties and their two final destinies. The surah lays out a clear choice. The path of sincere allegiance to God and His Messenger leads to His pleasure and Paradise. The path of hypocrisy and secret opposition leads to this “wretched destination.” The surah is a sustained argument to convince the listener to choose the path that leads to the good destination, not the evil one.

Modern & Comparative Lens

The concept of an “evil destination” as the end-point of a life of wrongdoing is a central element of eschatology. The term maṣīr frames the afterlife not as an arbitrary punishment, but as the logical “destination” of the path that a person has chosen to walk in this life. It is a powerful metaphor of life as a journey with a final and consequential end.

Practical Reflection & Application

This verse is a solemn warning that should serve as a moral compass for our lives. The practical application is to live our lives with the end in mind. We should constantly ask ourselves: “Is the path I am on today leading me to a good destination or an evil one?” This awareness of the final “maṣīr” is a powerful motivator to stay on the straight path and to avoid the detours of sin and hypocrisy.

6. Al-Birri wa-l-taqwā (الْبِرِّ وَالتَّقْوَىٰ) – Righteousness and piety

Linguistic Root & Etymology

Roots: (ب ر ر) B-R-R and (و ق ي) W-Q-Y

• Arabic Root (birr): ب-ر-ر
• Arabic Root (taqwā): و-ق-ي
• Core Meaning: `B-R-R` means vast goodness. `W-Q-Y` means to guard or protect oneself.
• Morphology & Derived Forms: `Al-Birr` (الْبِرّ) is a noun for righteousness. `At-Taqwā` (التَّقْوَىٰ) is the verbal noun for piety or God-consciousness.
• Extended Semantic Range: `Birr` is expansive, proactive goodness towards others. `Taqwā` is the internal state of mindfulness of God that protects one from evil. The pairing is comprehensive: do good and avoid evil.
• Occurrences in Surah Al-Mujadilah and the Qur’an: The pairing appears once in this surah. The two concepts are central to Islamic ethics.

Linguistic and Contextual Explanation: The phrase al-birri wa-l-taqwā (الْبِرِّ وَالتَّقْوَىٰ) defines the proper content of the believers’ private conversations (`najwā`). `Wa tanājaw bi-l-birri wa-t-taqwā` (“And converse privately about righteousness and piety”). This contrasts sharply with the “sin and aggression” of the hypocrites’ secret talks. The believers’ counsels should be for planning `birr` (extensive good deeds) and reinforcing `taqwā` (mutual mindfulness of God).

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:9), this is the divine command for the subject of the believers’ secret counsels. “O you who have believed, when you converse privately, do not converse about sin and aggression… but converse about righteousness and piety.” The commentators explain that this is a direct contrast to the secret counsels of the hypocrites, which are based on sin. The private conversations of the believers should be a reflection of their faith. They should be for the purpose of planning good deeds (al-birr) and encouraging one another in God-consciousness (al-taqwā).

Thematic Context

This connects to the surah’s central theme of purifying the social interactions of the believing community. The surah has already laid down rules for public etiquette (in the assemblies) and now it provides the ethical framework for private conversations. The theme is that a believer’s conduct should be righteous in all contexts, both public and private. Our secret meetings should be a source of good for the community, not a source of conspiracy and harm.

Modern & Comparative Lens

This verse is a powerful statement on the ethics of private communication. In an age of private messaging apps and encrypted chats, this verse is a timeless reminder that our private conversations are not a lawless zone. The verse encourages a form of “ethical encryption,” where the content of our private discussions is itself righteous and pious. It is a call for integrity and goodness in all of our communications, seen and unseen.

Practical Reflection & Application

This verse gives us a clear and beautiful standard for our private conversations. The practical application is to ensure that when we speak with our friends and family in private, our conversations are a source of benefit. We should use our private time to encourage each other to do good, to plan charitable acts, and to remind each other of our duty to God. We should actively avoid using our private conversations for the sins of gossip, slander, or planning any harm.

7. Ḥizb Allāh (حِزْبَ اللَّهِ) – The Party of Allah

Linguistic Root & Etymology

Root: (ح ز ب) Ḥ-Z-B

• Arabic Root: ح-ز-ب
• Core Meaning: The root ḥā’-zāy-bā’ (ح ز ب) means a group, a party, a faction, or a division.
• Morphology & Derived Forms: `Ḥizb` (حِزْب) is a party or group. `Ḥizb Allāh` is the Party of Allah.
• Occurrences in Surah Al-Mujadilah and the Qur’an: The term appears twice in this surah.

Linguistic and Contextual Explanation: The title Ḥizb Allāh (حِزْبَ اللَّهِ) is the highest honor bestowed upon the true believers in this surah. They are defined as those whose allegiance to God is so absolute that they will not show affection to those who oppose God, even if they are their own family. Their defining characteristic is this uncompromising loyalty. God declares, `ulā’ika ḥizbu-llāh` (“Those are the Party of Allah”), and promises them ultimate success.

Classical Exegesis (Tafsir)

In the final verses of Surah Al-Mujadilah (58:22), this is the title given to the true believers who have proven their ultimate allegiance to God. “Those are the Party of Allah. Unquestionably, the Party of Allah – they are the successful.” The commentators explain that this is the highest of all honors. The “Party of Allah” are those whose love for God and His Messenger is so absolute that it takes precedence over all other loyalties, even the love for their own fathers, sons, brothers, or tribe, if those relatives are in a state of enmity with God. They are defined by their unwavering and uncompromising allegiance to the divine cause.

Thematic Context

This is the culminating theme of the entire surah. The surah has been a sustained discourse on the two opposing parties: the Party of Satan and the Party of God. This final verse provides a clear and powerful definition of what it means to belong to God’s party. The theme is that true faith requires a clear and sometimes difficult choice of allegiance. The ultimate success (al-mufliḥūn) belongs exclusively to this party.

Modern & Comparative Lens

The concept of a “Party of God” is a powerful one. It is not a political party in the modern sense, but a spiritual and ideological community that is defined by its ultimate allegiance. This verse is a radical statement on the nature of loyalty. It asserts that in a conflict between divine truth and tribal or familial ties, the ultimate loyalty of a believer must be to God. This is a powerful principle that challenges all forms of blind nationalism and tribalism.

Practical Reflection & Application

This verse should be our ultimate aspiration. We should strive to live our lives in such a way that we are counted among the “Party of Allah.” The practical application is to make our love for God and His Messenger the ultimate organizing principle of our lives. This means we should love our families and our communities for the sake of God, but if a choice must be made between their desires and the command of God, our allegiance must be to God. This is the path to becoming one of the truly “successful.”

8. Ḥizb al-shayṭān (حِزْبِ الشَّيْطَانِ) – The Party of Satan

Linguistic Root & Etymology

Root: (ح ز ب) Ḥ-Z-B

• Arabic Root: ح-ز-ب
• Core Meaning: `Ḥizb` means a party, group, or faction.
• Morphology & Derived Forms: `Ḥizb al-Shayṭān` (حِزْبِ الشَّيْطَان) is the Party of Satan.
• Occurrences in Surah Al-Mujadilah and the Qur’an: The term appears twice in this surah.

Linguistic and Contextual Explanation: The title Ḥizb al-Shayṭān (حِزْبِ الشَّيْطَانِ) is the divine verdict on the hypocrites. They have allowed Satan to overcome them and make them forget God, and thus they have become members of “Satan’s party.” This is the opposing faction to `Ḥizb Allāh`. The surah clarifies that their ultimate fate is failure: `alā inna ḥizba-sh-shayṭāni humu-l-khāsirūn` (“Unquestionably, the Party of Satan—they are the losers”).

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:19), this is the title given to the hypocrites and those who ally themselves with the enemies of God. “Satan has overcome them and made them forget the remembrance of Allah. Those are the party of Satan. Unquestionably, the party of Satan – they are the losers.” The commentators explain that this is the direct counterpart to the “Party of God.” The Party of Satan are those who have allowed the influence of Satan to dominate their hearts to such an extent that they have forgotten God. Their defining characteristic is this spiritual amnesia, and their ultimate end is complete and utter loss (al-khāsirūn).

Thematic Context

This connects to the surah’s central theme of the two opposing allegiances. The surah presents a clear and stark choice. There are only two “parties” in the cosmic struggle. The hypocrites, by their secret opposition and their false oaths, have proven that they belong to the “Party of Satan.” The theme is that the choice of one’s allegiance is the most consequential choice a human being can make, as it determines which “party” they will belong to, and therefore whether their end will be success or loss.

Modern & Comparative Lens

The idea of a “Party of Satan” is a powerful personification of the forces of evil and corruption in the world. It is not necessarily a formal, organized party, but a spiritual and ideological community of all those whose lives are characterized by a rebellion against the divine order and a state of heedlessness. It is a timeless description of the collective that has chosen the path of ruin.

Practical Reflection & Application

This verse is a profound warning. We must be vigilant that we do not, through our actions or our heedlessness, become members of the “Party of Satan.” The practical application is to make the “remembrance of Allah” (dhikr Allāh) a constant and central part of our lives. This is the ultimate shield against the influence of Satan. By constantly remembering God, we ensure that we remain firmly in His party, the party of the successful.

9. Ḥudūd Allāh (حُدُودُ اللَّهِ) – The limits of Allah

Linguistic Root & Etymology

Root: (ح د د) Ḥ-D-D

• Arabic Root: ح-د-د
• Core Meaning: The root ḥā’-dāl-dāl (ح د د) means to set a boundary or limit.
• Morphology & Derived Forms: `Ḥudūd` (حُدُود) is the plural of `ḥadd` (حَدّ), a limit or boundary.
• Occurrences in Surah Al-Mujadilah and the Qur’an: The term appears once in this surah. The concept is a major principle in Islamic jurisprudence.

Linguistic and Contextual Explanation: The phrase ḥudūd Allāh (حُدُودُ اللَّهِ) refers to the sacred legal and moral boundaries set by God. After detailing the expiation for `ẓihār`, the verse states, `wa tilka ḥudūdu-llāh` (“And these are the limits of Allah”). This gives the ruling a divine authority. To transgress these `ḥudūd` is not merely a social or legal infraction but a spiritual crime against God Himself.

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:4), after detailing the expiation for the sin of ẓihār, the verse concludes, “And these are the limits of Allah. And for the disbelievers is a painful punishment.” The commentators explain that the “limits of Allah” are the sacred boundaries of His law, the clear lines between what is permissible (ḥalāl) and what is forbidden (ḥarām). The rulings concerning ẓihār are an example of these divinely-set limits. To transgress these limits is to expose oneself to a painful punishment.

Thematic Context

This connects to the theme of the surah as a source of divine legislation and social order. The surah is not just a moral exhortation; it is laying down clear legal “limits.” The theme is that a righteous society is one that respects and lives within these sacred boundaries. To believe in God is to accept His right to set these limits, and to disbelieve is to reject them, which is an act of rebellion that has severe consequences.

Modern & Comparative Lens

The concept of “divine law” or sacred “limits” is a central feature of the Abrahamic traditions. The Qur’anic term ḥudūd Allāh is a comprehensive one, covering not just penal laws, but all the moral, social, and ethical boundaries that God has established for a healthy and just society. It is the framework of divine order within which human freedom is to be exercised.

Practical Reflection & Application

This verse is a call to be people who respect the “limits of Allah.” The practical application is to seek knowledge of what God has made lawful and unlawful, and to be diligent in staying within those sacred boundaries. This is the essence of taqwā—to protect oneself from God’s displeasure by respecting His limits. It is a call to a life of beautiful and liberating discipline, not one of chaotic and unrestrained desire.

10. Huwa maʿahum ayna mā kānū (هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا) – He is with them wherever they may be

Linguistic Root & Etymology

Root: (م ع) M-ʿ

• Core Meaning: `Huwa` (He), `maʿahum` (is with them), `ayna mā kānū` (wherever they may be).
• Morphology & Derived Forms: `Maʿa` is a preposition signifying “withness” or accompaniment.
• Occurrences in Surah Al-Mujadilah and the Qur’an: The phrase appears once in this surah. The concept of God’s “withness” (`maʿiyyah`) is a crucial theological concept.

Linguistic and Contextual Explanation: The phrase huwa maʿahum ayna mā kānū (هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا) is a statement of God’s perfect, all-encompassing knowledge. It refutes the security of those who plot in secret, reminding them that God’s awareness is not bound by place. Whether they are two, three, or five, “He is with them.” This `maʿiyyah` (withness) is not one of physical location, but of complete and inescapable omniscience. It is a source of terror for the conspirator and a source of profound comfort for the believer who is alone.

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:7), after describing how God’s knowledge encompasses even the most secret of counsels, this profound statement is made. “…He is with them wherever they may be.” The commentators explain that God’s “withness” is not a physical one, but a perfect and all-encompassing “withness” of knowledge and sight. There is no place, no secret meeting, and no hidden thought that is outside of the scope of God’s perfect awareness. It is a statement of His absolute and inescapable omniscience.

Thematic Context

This is a central part of the surah’s theme of God’s intimate and all-encompassing knowledge. The surah is a warning to the hypocrites who engage in “secret counsels” (najwā) to plot against the believers. This verse is a direct refutation of their sense of security. The theme is that there are no “secret” counsels from God. He is the fourth with every three, the sixth with every five, and He is “with them wherever they are.”

Modern & Comparative Lens

The concept of divine “omnipresence” is a central attribute of God in many theologies. This verse is a key Qur’anic expression of this, but it is a qualified omnipresence. It is an omnipresence of knowledge, not of essence, which preserves the crucial Islamic doctrine of God’s transcendence. It is a beautiful and balanced expression of the idea that God is both transcendent and immanently aware.

Practical Reflection & Application

This verse is one of the most powerful for cultivating God-consciousness (murāqabah). The practical application is to live with the constant and certain awareness that “He is with us wherever we are.” This awareness should be a source of immense comfort when we are alone and a powerful deterrent from sin when we are in private. It is the ultimate motivation for a life of integrity, both in public and in secret.

11. Īmān (الْإِيمَان) – The Faith

Linguistic Root & Etymology

Root: (أ م ن) ʾ-M-N

• Arabic Root: أ-م-ن
• Core Meaning: The root alif-mīm-nūn (أ م ن) means to be safe, secure, and to have faith.
• Morphology & Derived Forms: `Īmān` (الْإِيمَان) is a verbal noun from Form IV (`āmana`), meaning belief, faith, or conviction. It is a faith that brings spiritual “safety” (`amn`) to the heart.
• Occurrences in Surah Al-Mujadilah and the Qur’an: The word appears once in this surah. It is one of the most central concepts in the Qur’an.

Linguistic and Contextual Explanation: The word al-Īmān (الْإِيمَان) is used to describe the ultimate divine gift. Of the Party of Allah, God says, `ulā’ika kataba fī qulūbihim al-īmān` (“Those are the ones in whose hearts He has inscribed the Faith”). This describes a faith that is not superficial or wavering, but one that has been firmly and divinely “written” or “engraved” upon the heart as a reward for their sincere and uncompromising allegiance.

Classical Exegesis (Tafsir)

In a powerful verse in Surah Al-Mujadilah (58:22), God describes the true believers who belong to His party. “Those are the ones in whose hearts He has inscribed faith (kataba fī qulūbihim al-īmān).” The commentators explain that this is a description of a deep and unshakable faith. It is not a superficial or wavering belief, but a conviction that has been firmly “written” or “engraved” upon the heart by God Himself as a reward for their sincere allegiance. This divinely-inscribed faith is the source of their strength and their inability to love the enemies of God.

Thematic Context

This connects to the theme of the nature of true faith. The surah has contrasted the wavering and diseased hearts of the hypocrites with the firm hearts of the believers. This verse reveals the divine source of that firmness. True, unwavering faith is a gift and a grace from God that He “inscribes” on the hearts of His sincere servants. It is the ultimate seal of their membership in the “Party of Allah.”

Modern & Comparative Lens

The metaphor of faith being “written on the heart” is a powerful and ancient one, also found in the biblical tradition (e.g., Jeremiah 31:33). It signifies a belief that is not just an intellectual idea, but has become an inseparable part of a person’s very being. It is a faith that is deeply internalized and that informs one’s entire emotional and moral orientation.

Practical Reflection & Application

This verse should be a source of great hope and a profound prayer. The practical application is to ask God to “inscribe faith” on our own hearts. We should strive to live a life of sincere allegiance to God, with the hope that He will reward our efforts by granting us this gift of a deep, unshakeable, and divinely-engraved faith that will be our source of strength and our seal of salvation.

12. Inshuzū (انشُزُوا) – Rise up

Linguistic Root & Etymology

Root: (ن ش ز) N-SH-Z

• Arabic Root: ن-ش-ز
• Core Meaning: The root nūn-shīn-zāy (ن ش ز) means to rise up, to be elevated, or to be rebellious.
• Morphology & Derived Forms: `Inshuzū` (انشُزُوا) is a plural imperative verb. `Nushūz` refers to a wife’s rebellious discord against her husband.
• Occurrences in Surah Al-Mujadilah and the Qur’an: The command appears once in this surah.

Linguistic and Contextual Explanation: The command inshuzū (انشُزُوا) is part of the etiquette of assemblies. `Wa idhā qīla-nshuzū fa-nshuzū` (“And when it is said, ‘Rise up,’ then rise up”). It is a command to be responsive and disciplined, whether this means rising to leave an assembly, rising to make space, or rising to perform a righteous act. The reward is fitting: those who obey this physical “rising” will be “raised” (`yarfaʿi`) in rank by God.

Classical Exegesis (Tafsir)

In the verse on the etiquette of assemblies in Surah Al-Mujadilah (58:11), this is the second command. “And when you are told, ‘Rise up,’ then rise up.” The commentators explain this in several ways. It can mean to rise up from the assembly when it is concluded. It can mean to rise up to make space for others. It can also mean to rise up when called for a righteous deed, such as prayer or jihad. In all cases, it is a command to be responsive, disciplined, and active when a command is given.

Thematic Context

This connects to the surah’s theme of the disciplined and orderly nature of the believing community. The surah is a training manual for social conduct. This verse, along with the command to “make space,” teaches the believers to be considerate and obedient in their collective gatherings. The theme is that the community should not be a chaotic mob, but an organized and disciplined body that responds promptly and gracefully to the instructions of its leader.

Modern & Comparative Lens

The principle of being responsive and orderly in a public gathering is a universal sign of a civilized and disciplined society. This verse gives this social grace a religious significance. The reward for this simple act of obedience is a great one: “Allah will raise you up.” This is a beautiful correspondence: the physical act of “rising up” to obey is met with a divine act of “raising up” in rank and honor.

Practical Reflection & Application

This verse is a direct and practical lesson in good manners. The practical application is to be responsive and disciplined in our own gatherings, especially in the mosque. When we are asked to move, to make space, or to disperse, we should do so quickly and with a good attitude, seeing this simple act of obedience as a form of worship and a means of being “raised” in rank by God.

13. Istiḥwadha ʿalayhim al-shayṭān (اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ) – Satan has overcome them

Linguistic Root & Etymology

Root: (ح و ذ) Ḥ-W-DH

• Arabic Root: ح-و-ذ
• Core Meaning: The root ḥā’-wāw-dhāl (ح و ذ) means to acquire or possess.
• Morphology & Derived Forms: `Istiḥwadha` (اسْتَحْوَذَ) is a Form X perfect tense verb, meaning to gain mastery over, to take complete possession of, or to overwhelm.
• Occurrences in Surah Al-Mujadilah and the Qur’an: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase istiḥwadha ʿalayhimu-sh-shayṭān (اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ) describes the state of the “Party of Satan.” It is not just that they are tempted, but that Satan has gained complete mastery and dominion over their hearts and wills. The primary result of this satanic possession is `fa-ansāhum dhikra-llāh` (“and made them forget the remembrance of Allah”). This spiritual amnesia is the definitive sign that one has been fully overcome.

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:19), this is the divine diagnosis of the state of the “Party of Satan.” “Satan has overcome them and made them forget the remembrance of Allah.” The commentators explain that this is the final stage of misguidance. Through their own choices of hypocrisy and sin, they opened the door for Satan to the point where he gained complete “mastery” over their hearts and their wills. The primary result of this satanic possession is that he made them “forget God,” which is the root of all spiritual ruin.

Thematic Context

This connects to the surah’s central theme of the two opposing parties. The surah shows how a person comes to be a member of the “Party of Satan.” It is a gradual process that culminates in this state of being completely “overcome.” The theme is a powerful warning about the danger of spiritual neglect. Forgetting the remembrance of God is not a passive mistake; it is the primary goal and the ultimate victory of Satan in his war against the human soul.

Modern & Comparative Lens

The concept of being “overcome” or “possessed” by an evil force is a powerful archetype. The Qur’anic description is a sophisticated psychological and spiritual one. It is not an arbitrary event, but a consequence of a person’s own choices. The state of “forgetting God” is a profound one. It is a state of spiritual amnesia, where a person has lost their connection to their own origin, their purpose, and their final destination.

Practical Reflection & Application

This verse is a terrifying warning that should make us vigilant in our spiritual struggle. The practical application is to make the “remembrance of Allah” (dhikr Allāh) our primary shield. It is the fortress that protects our hearts from being “overcome” by Satan. By keeping our tongues and our hearts moist with the remembrance of God, we ensure that Satan can find no foothold, and we remain firmly in the protection of the Party of God.

14. Al-Ithm wa-l-ʿudwān (الْإِثْمِ وَالْعُدْوَانِ) – Sin and aggression

Linguistic Root & Etymology

Root: (ع د و) ʿ-D-W

• Arabic Root (ithm): أ-ث-م
• Arabic Root (ʿudwān): ع-د-و
• Core Meaning: `Al-Ithm` (sin), `al-ʿudwān` (aggression/transgression).
• Morphology & Derived Forms: Both are verbal nouns. `ʿUdwān` (عُدْوَان) is an intensive noun from the root for “enmity.”
• Occurrences in Surah Al-Mujadilah and the Qur’an: The pairing appears twice in this surah.

Linguistic and Contextual Explanation: The phrase al-ithm wa-l-ʿudwān (الْإِثْمِ وَالْعُدْوَانِ) describes the content of the hypocrites’ secret counsels. Their `najwā` (private talks) revolve around plotting `ithm` (sins, like slander) and `ʿudwān` (aggression or transgression against the believers). This is contrasted with the believers, whose private talks should be about `al-birr wa-l-taqwā` (righteousness and piety).

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:9), this is the subject of the forbidden secret counsels. “Do not converse privately about sin and aggression and disobedience to the Messenger.” The commentators explain that this is a description of the secret meetings of the hypocrites and their allies. Their “najwā” was for the purpose of plotting sins (ithm), planning aggression (ʿudwān) against the believers, and conspiring to disobey the Prophet. This is contrasted with the private conversations of the believers, which should be about “righteousness and piety.”

Thematic Context

This connects to the surah’s theme of purifying the social interactions of the believing community. The surah sets clear ethical boundaries for both public and private discourse. The theme is that private conversations are not a “free zone” for plotting evil. God is aware of all secret counsels, and those whose meetings are for the purpose of “sin and aggression” are placing themselves in the party of Satan.

Modern & Comparative Lens

The condemnation of “conspiracy” (secret meetings for a sinful purpose) is a key principle for a healthy and transparent society. This verse is a powerful statement on the ethics of private communication. It is a call for integrity and a warning against using the cover of privacy to plot harm against others. It asserts that there is a moral and spiritual accountability for our most secret of conversations.

Practical Reflection & Application

This verse is a direct and practical command. The practical application is to ensure that our own private conversations, whether with one person or in a group chat, are free from “sin and aggression.” We must avoid using our privacy to gossip, to slander, or to plan anything that is displeasing to God. Our private speech should be as pure as we strive for our public speech to be.

15. Jannātin tajrī min taḥtihā al-anhār (جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ) – Gardens underneath which rivers flow

Linguistic Root & Etymology

Roots: (ج ن ن) J-N-N, (ج ر ي) J-R-Y, (ن ه ر) N-H-R

• Core Meaning: `Jannāt` (gardens), `tajrī` (flow), `min taḥtihā` (from underneath them), `al-anhār` (the rivers).
• Occurrences in Surah Al-Mujadilah and the Qur’an: The phrase appears once in this surah. It is the most common description of Paradise in the Qur’an.

Linguistic and Contextual Explanation: This phrase, jannātin tajrī min taḥtihā al-anhār (جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ), is the quintessential description of Paradise. It evokes an image of lush, verdant gardens, kept perpetually alive and fresh by rivers flowing beneath them. It is the ultimate reward promised to the Party of Allah for their unwavering allegiance and struggle in this life.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Mujadilah (58:22), this is the description of the eternal home of the “Party of Allah.” “[He] will admit them to gardens underneath which rivers flow, wherein they will abide eternally.” The commentators explain that this is the quintessential Qur’anic image of Paradise. It is not a desert, but a lush, verdant, and well-watered “garden.” The image of rivers flowing “underneath” the gardens and their palaces is a symbol of life, purity, and effortless, continuous refreshment.

Thematic Context

This is the ultimate reward that is the theme of the surah’s promise. The surah has described a difficult path of struggle, sacrifice, and the potential severing of worldly ties for the sake of God. This verse is the final, beautiful payoff. The theme is that the sacrifices of this life are an investment in this eternal abode of peace and beauty. It is the ultimate success that belongs to the Party of God.

Modern & Comparative Lens

The image of Paradise as a beautiful, river-filled garden is a powerful and universal archetype of an idyllic existence. It speaks to a deep human longing for a return to a primordial state of harmony with nature. The Qur’an uses this familiar and deeply appealing image to make the abstract concept of the Hereafter tangible and desirable.

Practical Reflection & Application

This verse should be a source of immense hope and motivation for us. This beautiful garden is the home that we are striving for. The practical application is to live a life that makes us worthy of being an inhabitant of these gardens. We should strive to be members of the “Party of Allah” by making our allegiance to Him absolute, with the joyful hope that our final destination will be these “gardens underneath which rivers flow.”

16. Junnah (جُنَّة) – A cover / shield

Linguistic Root & Etymology

Root: (ج ن ن) J-N-N

• Arabic Root: ج-ن-ن
• Core Meaning: The root jīm-nūn-nūn (ج ن ن) means to cover or conceal.
• Morphology & Derived Forms: `Junnah` (جُنَّة) is a shield or cover. From this root come `jinn` (hidden beings), `jannah` (a garden, covered with foliage), and `janīn` (an embryo, hidden in the womb).
• Occurrences in Surah Al-Mujadilah and the Qur’an: The word appears once in this surah.

Linguistic and Contextual Explanation: The term junnah (جُنَّةً) is used to describe the hypocrites’ primary tool: `ittakhadhū aymānahum junnatan` (“They have taken their oaths as a cover”). The sacred act of an oath is perverted into a “shield” to conceal their disbelief and protect them from accountability within the Muslim community. The word choice is powerful, as it comes from the root of concealment, perfectly describing the hypocrites’ entire methodology.

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:16), the hypocrites are described as having “taken their oaths as a cover (junnah).” The commentators explain that their sworn declarations of faith were not sincere, but were a “shield” that they used for a deceptive purpose. They used their outward affiliation with Islam to protect themselves from being treated as enemies and to conceal their true intentions of plotting against the Muslim community. The oath, a sacred act, was perverted into a tool of deception.

Thematic Context

This connects to the surah’s theme of exposing the methodology of the hypocrites. The surah provides a detailed psychological and behavioral profile of the “Party of Satan.” Their use of the oath as a “shield” is a key part of their modus operandi. The theme is a warning to the believers to be discerning and to not be deceived by the outward declarations of those whose hearts are filled with malice.

Modern & Comparative Lens

The concept of using a “shield” of virtue or piety to conceal a corrupt agenda is a timeless one. It is the essence of hypocrisy. This verse is a powerful critique of “virtue signaling,” where a person makes a public display of adhering to a certain value system not out of sincere conviction, but as a “cover” to gain social acceptance or to pursue a hidden, self-serving goal.

Practical Reflection & Application

This verse is a powerful reminder to be sincere in our own declarations of faith. The practical application is to ensure that our Shahādah (declaration of faith) is a true commitment of the heart, not just a “shield” we use for social or cultural reasons. We should also be wise and discerning, judging others by their consistent actions, not just by their sworn oaths. It is a call to a life of integrity, where our words and our hearts are one.

17. Kataba Allāh (كَتَبَ اللَّهُ) – Allah has written

Linguistic Root & Etymology

Root: (ك ت ب) K-T-B

• Arabic Root: ك-ت-ب
• Core Meaning: The root kāf-tā’-bā’ (ك ت ب) means to write, prescribe, or decree.
• Morphology & Derived Forms: `Kataba` (كَتَبَ) is a perfect tense verb. `Kitāb` is a book. `Maktūb` is that which is written.
• Extended Semantic Range: In a theological context, what God has “written” (`kataba`) refers to His unchangeable, pre-ordained decree (`qadar`).
• Occurrences in Surah Al-Mujadilah and the Qur’an: The word appears once in this surah. The root is very common.

Linguistic and Contextual Explanation: The phrase kataba Allāh (كَتَبَ اللَّهُ) is a statement of divine promise. `Kataba-llāhu la-aghlibanna anā wa rusulī` (“Allah has written: ‘I will surely overcome, I and My messengers'”). The act of “writing” signifies a firm, unchangeable decree. The ultimate victory of the Party of God is not a mere possibility; it is a divinely “written” certainty.

Classical Exegesis (Tafsir)

In a powerful statement of divine promise in Surah Al-Mujadilah (58:21), the surah declares, “Allah has written: ‘I will surely overcome, I and My messengers.'” The commentators explain that “written” here means that God has made this a firm, unchangeable decree, as if it were written down in the eternal Preserved Tablet. The ultimate victory of the cause of God and His messengers is not a matter of hope or possibility; it is a divinely decreed certainty.

Thematic Context

This is a central statement of the surah’s theme of the ultimate triumph of the “Party of Allah.” The surah describes the intense struggle between the two parties, and this verse is the divine guarantee of the final outcome. The theme is one of profound and unshakable historical optimism, grounded in the certainty of God’s promise. The victory of the truth is not just a wish; it is “written.”

Modern & Comparative Lens

The concept of a divinely-ordained “plan of history” is a key feature of the Abrahamic worldview. This verse is a powerful expression of this. It asserts that history is not a random series of events, but is a narrative that is moving towards a known and decreed end: the triumph of the divine message. This provides a profound sense of meaning and purpose to the historical struggle for justice and truth.

Practical Reflection & Application

This verse should be a source of immense strength and confidence for every believer. It is a reminder that we are on the side that has been “written” to be victorious. The practical application is to strive in the cause of God with the full confidence of a soldier who knows that their army’s ultimate victory is guaranteed. This conviction is what allows a believer to persevere through temporary setbacks with unwavering resolve.

18. Kataba fī qulūbihim al-īmān (كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ) – He has inscribed in their hearts the faith

Linguistic Root & Etymology

Root: (ك ت ب) K-T-B

• Arabic Root: ك-ت-ب
• Core Meaning: The root kāf-tā’-bā’ (ك ت ب) means to write, prescribe, or decree.
• Morphology & Derived Forms: `Kataba` (كَتَبَ) is a perfect tense verb.
• Occurrences in Surah Al-Mujadilah and the Qur’an: The phrase appears once in this surah.

Linguistic and Contextual Explanation: The phrase kataba fī qulūbihim al-īmān (كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ) describes the state of the Party of Allah. For their sincere allegiance, God rewards them by “writing” or “inscribing” faith upon their hearts. This is a powerful metaphor for a faith that is deep, firm, and divinely sealed. It is no longer a wavering human choice, but has become a permanent, divinely-engraved feature of their very being.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Mujadilah (58:22), this is the divine description of the state of the true “Party of Allah.” “Those – He has inscribed faith in their hearts and strengthened them with a spirit from Him.” The commentators explain that this is the ultimate reward and the source of their steadfastness. Their faith is not a superficial or wavering one; it is a deep, unshakeable conviction that has been “written” or “engraved” upon their hearts by God Himself as a reward for their sincere allegiance. This divinely-inscribed faith is the source of their strength and their inability to love the enemies of God.

Thematic Context

This connects to the theme of the nature of true faith. The surah has contrasted the wavering and diseased hearts of the hypocrites with the firm hearts of the believers. This verse reveals the divine source of that firmness. True, unwavering faith is a gift and a grace from God that He “inscribes” on the hearts of His sincere servants. It is the ultimate seal of their membership in the “Party of Allah.”

Modern & Comparative Lens

The metaphor of faith being “written on the heart” is a powerful and ancient one, also found in the biblical tradition. It signifies a belief that is not just an intellectual idea, but has become an inseparable part of a person’s very being. It is a faith that is deeply internalized and that informs one’s entire emotional and moral orientation.

Practical Reflection & Application

This verse should be a source of great hope and a profound prayer. The practical application is to ask God to “inscribe faith” on our own hearts. We should strive to live a life of sincere allegiance to God, with the hope that He will reward our efforts by granting us this gift of a deep, unshakeable, and divinely-engraved faith that will be our source of strength and our seal of salvation.

19. La-aghlibanna anā wa rusulī (لَأَغْلِبَنَّ أَنَا وَرُسُلِي) – I will surely overcome, I and My messengers

Linguistic Root & Etymology

Root: (غ ل ب) GH-L-B

• Arabic Root: غ-ل-ب
• Core Meaning: The root ghayn-lām-bā’ (غ ل ب) means to overcome, be victorious, or to prevail.
• Morphology & Derived Forms: `La-aghlibanna` (لَأَغْلِبَنَّ) is a doubly-emphasized future tense verb (“I will most certainly overcome”). `Anā` (أَنَا) is “I,” and `rusulī` (رُسُلِي) is “My messengers.”
• Occurrences in Surah Al-Mujadilah and the Qur’an: The phrase appears once in this surah.

Linguistic and Contextual Explanation: This phrase, la-aghlibanna anā wa rusulī (لَأَغْلِبَنَّ أَنَا وَرُسُلِي), is the content of the divine decree that “Allah has written.” The doubly-emphasized verb form expresses absolute certainty. God declares that He and His messengers will inevitably be victorious. The inclusion of `anā` (“I”) before `rusulī` (“My messengers”) is a powerful statement that the messengers’ victory is, in fact, God’s own victory. It is a divine guarantee of the ultimate triumph of revelation.

Classical Exegesis (Tafsir)

In a powerful statement of divine promise in Surah Al-Mujadilah (58:21), the surah declares, “Allah has written: ‘I will surely overcome, I and My messengers.'” The commentators explain that this is a direct, first-person promise from God Himself. It is an absolute and unconditional guarantee of the final victory of the cause of monotheism. The victory is not just for the messengers, but God includes Himself in the declaration (“I and My messengers”), which gives the promise the greatest possible weight and certainty. The victory of the messengers is the victory of God Himself.

Thematic Context

This is the ultimate statement of the surah’s theme of the certain triumph of the “Party of Allah.” The surah portrays an intense struggle, and this verse is the divine declaration of the final, non-negotiable outcome. The theme is one of absolute divine power and unwavering support for the cause of truth. It is designed to give the believers unshakable confidence in the face of all opposition.

Modern & Comparative Lens

The concept of a “divine guarantee” of victory for the forces of good is a powerful source of historical optimism. This verse is a particularly strong expression of this, as it is a direct quote from God Himself. It is a rejection of a cyclical or a nihilistic view of history, and an affirmation of a linear, purposeful history that is moving towards a known, victorious, and just conclusion.

Practical Reflection & Application

This verse should be a source of immense strength and courage for every believer. We are on the side that has been guaranteed to overcome. The practical application is to align ourselves completely with the cause of God and His messengers, with the full and certain confidence that this cause is destined for victory. This conviction is what allows a believer to strive with patience and perseverance, knowing that their efforts are part of a divinely-guaranteed, triumphant project.

20. Al-Majālis (الْمَجَالِس) – The assemblies

Linguistic Root & Etymology

Root: (ج ل س) J-L-S

• Arabic Root: ج-ل-س
• Core Meaning: The root jīm-lām-sīn (ج ل س) means to sit.
• Morphology & Derived Forms: `Al-Majālis` (الْمَجَالِس) is the plural of `majlis` (مَجْلِس), a noun of place, meaning a place of sitting, an assembly, or a gathering.
• Occurrences in Surah Al-Mujadilah and the Qur’an: The word appears once in this surah.

Linguistic and Contextual Explanation: The term al-Majālis (الْمَجَالِس) is used in the verse on social etiquette. The command `tafassaḥū fī-l-majālis` (“make space in the assemblies”) refers to the gatherings of the Prophet ﷺ and, by extension, all righteous gatherings. The verse teaches believers to be considerate and selfless in their social conduct, making room for others as an act of piety that will be rewarded by God “making space” for them.

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:11), a key verse on social etiquette begins, “O you who have believed, when you are told, ‘Make space in the assemblies (fī l-majālis),’ then make space.” The commentators explain that this was revealed concerning the gatherings of the Prophet, where people would crowd in and sometimes not make space for the noble and early companions to sit near him. The verse is a command of social etiquette, teaching the believers to be considerate, to avoid selfishness in a gathering, and to make space for their brothers.

Thematic Context

This connects to the surah’s theme of the disciplined and orderly nature of the believing community. The surah is a training manual for social conduct. This verse, along with the command to “make space,” teaches the believers to be considerate and obedient in their collective gatherings. The theme is that the community should not be a chaotic mob, but an organized and disciplined body that responds promptly and gracefully to the instructions of its leader.

Modern & Comparative Lens

The principle of being considerate and “making space” for others in a public gathering is a universal sign of good manners and a key to a functional society. This verse gives this simple social grace a religious significance. It is tied directly to a divine promise: “if you make space, Allah will make space for you.” This is a beautiful principle of reciprocity, where our worldly spaciousness is met with a divine spaciousness, both in this life and the next.

Practical Reflection & Application

This verse is a direct and practical lesson in good manners. The practical application is to be responsive and disciplined in our own gatherings, especially in the mosque. When we are asked to move, to make space, or to disperse, we should do so quickly and with a good attitude, seeing this simple act of obedience as a form of worship and a means of being “raised” in rank by God.