Surah Mujadila Glossary: Key Arabic Terms, Names & Meanings Explained

By Published On: September 13, 2025Last Updated: September 18, 202513563 words67.9 min read

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In the name of God

Comprehensive Glossary & Vocabulary Guide For Surah Al-Mujadila

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

Linguistic Root & Etymology

ʿAdhāb signifies punishment. Muhīn (root: H-W-N (ه-و-ن)) is an active participle meaning something that causes humiliation, disgrace, or debasement. The phrase denotes a punishment that is not just painful but is also profoundly dishonoring.

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

ʿAfuww is an intensive form from the root ʿ-F-W (ع-ف-و), meaning to pardon or to efface a sin completely. Ghafūr is an intensive form from the root GH-F-R (غ-ف-ر), meaning to forgive or to cover a sin. Together, they represent two profound dimensions of divine mercy.

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 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

Aḥṣāhu means He has counted or enumerated it precisely. Nasūhu means “they have forgotten it.”

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

Aymānahum means “their oaths.” Junnah (root: J-N-N (ж-н-н), to cover) means a shield, a cover, or a protection.

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

Biʾsa is “evil is” or “wretched is.” Al-Maṣīr (root: Ṣ-Y-R (ص-й-р)) is the final destination or the end-point of a journey.

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

Al-Birr is righteousness, virtue, and extensive goodness. Al-Taqwā is piety or God-consciousness.

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

Ḥizb means a party, a group, or a faction. Allāh is the name of God.

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

Ḥizb means a party, a group, or a faction. Al-Shayṭān is Satan.

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

Ḥudūd is the plural of ḥadd (root: Ḥ-D-D (х-д-д)), which means a boundary or a limit.

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

Huwa is “He.” Maʿahum is “with them.” Ayna mā kānū is “wherever they may be.”

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

The root is A-M-N (أ-м-н), which means safety and security. Īmān is a verbal noun meaning belief, faith, or conviction. It is a faith that brings spiritual “safety” and security to the heart.

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 repeatedly contrasts 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

The root is N-SH-Z (н-ш-з), which means to rise up or to be elevated. The command inshuzū means “rise up!” or “disperse!”

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

Istiḥwadha (root: Ḥ-W-DH (х-у-д)) is an intensive verb meaning to overcome, to gain mastery over, or to take complete possession of something. ʿAlayhim is “upon them.” Al-Shayṭān is Satan.

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

Al-Ithm is sin. Al-ʿUdwān (root: ʿ-D-W (ع-д-у)) is aggression, transgression, or enmity.

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 and political life of the 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

Jannāt is the plural of gardens. Tajrī means “they flow.” Min taḥtihā is “from underneath them.” Al-Anhār is the plural of rivers.

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

The root is J-N-N (ж-н-н), which means to cover or to conceal. A junnah is a shield, a cover, or a form of protection.

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

Kataba means “He has written.” The root implies a firm and decisive decree.

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

Kataba is “He has written.” Fī qulūbihim is “in their hearts.” Al-Īmān is “the faith.”

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. This divinely-inscribed faith is what makes them firm and unwavering in their allegiance.

Thematic Context

This connects to the theme of the nature of true faith. The surah has contrasted the hypocrites with the true believers, and this verse provides the ultimate description of the inner reality of the latter. The theme is that the highest level of faith is a divine gift, a grace that God bestows upon His sincere servants as a reward for their sincere choice of allegiance. It is a faith that is divinely sealed and protected.

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. It is the state of perfect spiritual integrity.

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

La-aghlibanna is an emphatic form of the verb “to overcome” or “to be victorious.” Anā is “I.” Wa rusulī is “and My messengers.”

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:21), this is the content of the divine decree that “Allah has written.” 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

Al-Majālis is the plural of majlis (root: J-L-S (ж-л-с)), which means to sit. A majlis is a place of sitting, an assembly, or a gathering.

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 central theme of the practical and ethical manifestations of faith. The surah is a detailed guide to the adab (etiquette) of the believing community. This verse shows that faith should be reflected even in the small details of how one behaves in a social gathering. The theme is that the inner state of brotherhood and humility should be translated into the outward act of being spacious and considerate towards others.

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 profound 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 conscious of others in any gathering, whether in a mosque, a classroom, or on public transport. We should actively look for opportunities to “make space” for others, to be accommodating, and to not be selfish with our comfort. This simple act of kindness is a profound form of worship and a direct means of earning God’s grace.

21. Munkaran min al-qawli wa zūrā (مُنكَرًا مِّنَ الْقَوْلِ وَزُورًا) – A reprehensible statement and a lie

Linguistic Root & Etymology

Munkar is something that is reprehensible, wrong, or rejected by the sacred law. Min al-qawl is “of speech.” Zūr is a lie, a falsehood, or a forgery.

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:2), this is the divine verdict on the pre-Islamic practice of ẓihār (where a man would declare his wife to be like his mother’s back, thus making her forbidden to him). “They say what is a reprehensible statement and a lie.” The commentators explain that it is “reprehensible” because it is an unjust and ugly act that goes against the good and loving nature of the marital bond. And it is a “lie” because it is a statement that is factually untrue; his wife is not his mother, and to declare her so is to forge a reality that does not exist. It is a sin in both its intention and its content.

Thematic Context

This connects to the surah’s opening theme of establishing divine law and correcting the unjust customs of the past. The surah begins with this specific case study to show how the revelation intervenes in social life to replace unjust human customs with a just and merciful divine law. The theme is the authority of the revelation to define what is right and wrong, and to condemn the “reprehensible lies” of the pre-Islamic era of ignorance.

Modern & Comparative Lens

This verse is a powerful example of the legal and ethical function of the Qur’an. It is not just providing a spiritual message, but is actively engaging with and reforming the social and legal practices of its time. The condemnation of ẓihār is a clear act of protecting the rights of women and the sanctity of the marriage contract from the unjust and capricious declarations of men. It is a foundational moment in Islamic family law.

Practical Reflection & Application

This verse is a profound warning against the danger of our own words. We must be extremely careful not to say things that are both “reprehensible and a lie.” The practical application is to make our speech truthful and kind, especially within our families. We should never use our words as weapons to harm or to be unjust to our spouses. It is a call to a speech that is based on truth and goodness, not on the reprehensible lies of ignorance and anger.

22. Mufliḥūn (الْمُفْلِحُون) – The successful

Linguistic Root & Etymology

The root is F-L-Ḥ (ф-л-х), which originally means to split or to cultivate the land. From this comes the meaning of success, as a farmer who cultivates the land achieves success and a good harvest. A mufliḥ is one who is successful and prosperous.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Mujadilah (58:22), this is the ultimate title and promise for the “Party of Allah.” “Unquestionably, the Party of Allah – they are the successful (al-mufliḥūn).” The commentators explain that this is the definition of true and ultimate success. It is not the fleeting success of this world, but the eternal and comprehensive success of the Hereafter, which includes salvation from the Fire, entry into Paradise, and, most importantly, the attainment of the good pleasure of God (riḍwān Allāh).

Thematic Context

This is the final, triumphant conclusion of the surah’s central theme of the two opposing parties. The surah has systematically described the “Party of Satan” and has declared them to be the ultimate “losers” (al-khāsirūn). This final declaration provides the positive counterpart. The “Party of Allah” are the ultimate “winners” in the cosmic struggle. The surah ends on this note of profound hope and certainty in the final victory of the righteous.

Modern & Comparative Lens

Every culture and philosophy has its own definition of a “successful life.” The Qur’anic concept of “falāḥ” (success) is a comprehensive and eschatological one. It is not defined by wealth or status, but by one’s ultimate standing with God. This verse is the ultimate promise that a life of sincere and uncompromising allegiance to God is the only path that leads to this true and lasting success.

Practical Reflection & Application

This verse should be the ultimate goal and the ultimate motivation for our entire lives. Our life’s project should be to be among the “mufliḥūn.” The surah itself has given us the clear definition of how to achieve this: to be part of the “Party of Allah” by making our allegiance to Him absolute, even over our own kin, if they are in a state of enmity with Him. It is a call to the highest level of commitment, with the promise of the highest level of success.

23. Najwā (نَّجْوَىٰ) – A secret counsel

Linguistic Root & Etymology

The root is N-J-W (н-ж-у), which means to be safe or to be in a high place. A najwā is a secret, private conversation, so called because it is held in a place that is “separate” or “high” and away from others.

Classical Exegesis (Tafsir)

This is a central concept in Surah Al-Mujadilah, which deals extensively with the etiquette and the reality of “secret counsels.” The surah condemns the hypocrites who “converse privately about sin and aggression” (58:9) and reassures the believers that “secret counsel is only from Satan to grieve those who have believed” (58:10). The commentators explain that the hypocrites used secret meetings to plot and to spread rumors in order to demoralize the Muslim community. The surah tackles this social disease head-on.

Thematic Context

This connects to the surah’s theme of purifying the social interactions of the believing community. The surah provides a detailed code of conduct. It shows that God is aware of all “secret counsels,” no matter how private. The theme is one of complete divine omniscience. The surah then provides the ethical alternative: the private conversations of the believers should be for the purpose of “righteousness and piety.” It is a call to sanctify even our most private of communications.

Modern & Comparative Lens

The problem of “secret counsels”—conspiracies, backroom deals, and the spreading of malicious rumors—is a timeless threat to the health of any society. This surah provides a profound spiritual and ethical framework for dealing with this. It is a call for a culture of transparency and righteous communication, and a warning against the divisive and faith-weakening power of sinful secret conversations.

Practical Reflection & Application

This verse is a direct command to be mindful of the content of our own private conversations. The practical application is to ensure that our “najwā” is for a good purpose. We should use our private conversations to advise one another, to plan good deeds, and to strengthen the bonds of brotherhood, and we must completely avoid using them for the sins of gossip, slander, or plotting any harm. It is a call to have an integrity that extends to our most private of moments.

24. Qaddimū ṣadaqah (قَدِّمُوا صَدَقَةً) – Offer a charity

Linguistic Root & Etymology

Qaddimū is a command to present or to offer something beforehand. Ṣadaqah is charity.

Classical Exegesis (Tafsir)

In a unique verse in Surah Al-Mujadilah (58:12), the believers were commanded, “O you who have believed, when you wish to converse with the Messenger, present before your conversation a charity.” The commentators explain that this was a temporary command. So many people were seeking private audiences with the Prophet that it was becoming a burden on his time. This command was a way of filtering the requests, ensuring that only those with serious and important matters would come forward. It was also a way of training the believers to value the Prophet’s time and to purify their intentions through the act of giving charity.

Thematic Context

This connects to the theme of the immense honor and the proper etiquette of interacting with the Prophet. The surah is a detailed guide to this etiquette. This command, although it was later abrogated (as stated in the next verse), serves as a powerful lesson. The theme is that the opportunity to speak with the Messenger of God is a precious one that should not be taken for granted. The act of giving charity beforehand was a way of demonstrating the seriousness and the sincerity of the one seeking his counsel.

Modern & Comparative Lens

This verse is a fascinating case study in Qur’anic legislation and the concept of abrogation (naskh). It shows a command being given for a specific context and then being lifted when the situation changed. This demonstrates the dynamic and practical nature of the divine guidance. While the specific ruling is no longer in effect, the underlying principle remains: that we should value the time of our scholars and leaders, and we should approach the seeking of sacred knowledge with a purified intention, and the act of giving charity is a powerful way to purify our intentions.

Practical Reflection & Application

While we are no longer required to give charity before consulting a scholar, this verse teaches us a profound lesson in the etiquette of seeking knowledge. The practical application is to value and to honor the time of our teachers. We should come to them with serious questions, having done our own part, and we should always have an attitude of respect and gratitude. We can also give a voluntary charity before seeking knowledge, as a way of purifying our intention and seeking God’s blessing in our endeavor.

25. Raḍiya Allāh ʿanhum wa raḍū ʿanhu (رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ) – Allah is pleased with them, and they are pleased with Him

Linguistic Root & Etymology

Raḍiya (root: R-Ḍ-Y (р-д-й)) means to be pleased with or content with. The phrase describes a state of perfect and mutual satisfaction.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Mujadilah (58:22), this is the description of the ultimate relationship between God and His true party. “Allah is pleased with them, and they are pleased with Him.” The commentators explain that this is the highest of all possible rewards. To earn the “good pleasure” (riḍwān) of God is the ultimate goal of the believer, a station even higher than Paradise itself. And for the believer to reach a state of being completely and utterly “pleased with God” is the pinnacle of spiritual contentment (riḍā). It is a state of perfect, reciprocal love and acceptance.

Thematic Context

This is the ultimate description of the successful outcome for the “Party of Allah.” The surah has described the struggle and the difficult choices of allegiance that they had to make. This verse is the final, beautiful reward for that struggle. The theme is that the goal of the spiritual journey is not just a place (Paradise), but a relationship—a state of perfect and mutual pleasure between the servant and their Lord. This is the true success of the “mufliḥūn.”

Modern & Comparative Lens

The concept of “mutual pleasure” is a profound and intimate description of the ideal divine-human relationship. It is not a relationship of a distant king and a fearful subject, but one of a loving Lord and a contented servant. This vision is a cornerstone of Islamic spirituality and is the ultimate goal of the mystical path. It resonates with the universal human longing for a relationship of perfect love and acceptance.

Practical Reflection & Application

This verse gives us the most beautiful and the most ambitious of all life goals. The practical application is to make the seeking of God’s pleasure the ultimate intention behind all of our actions. We should constantly ask ourselves, “Is this action pleasing to Allah?” We should also work on our own hearts, cultivating a state of contentment and being “pleased with” God’s decree, no matter what it may be. This is the path to achieving that ultimate, mutual pleasure.

26. Rūḥin minhu (بِرُوحٍ مِّنْهُ) – A spirit from Him

Linguistic Root & Etymology

Rūḥ means a spirit, a soul, or a divine inspiration. Minhu means “from Him.”

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Mujadilah (58:22), this is the divine support that is given to the hearts of the “Party of Allah.” “[He has] strengthened them with a spirit from Him.” The commentators have explained this “spirit” in several ways. It can refer to the Qur’an itself, which is the “spirit” that gives life to the dead heart. It can refer to the Angel Gabriel. It can refer to the light of faith and guidance that God places in the believer’s heart. In all cases, it is a direct, divine support that strengthens, guides, and gives life to the soul of the believer.

Thematic Context

This connects to the theme of divine aid for the true believers. The surah has described the difficult struggle they are in. This verse reveals the secret of their strength. They are not acting on their own power; they are being “strengthened” by a direct spiritual force from God Himself. This is why they are able to make the difficult choices of allegiance that the surah demands. Their strength is not their own; it is a divine gift.

Modern & Comparative Lens

The concept of being “strengthened by a spirit from God” is a central element of the spiritual experience in the Abrahamic faiths (e.g., the role of the Holy Spirit in Christianity). This verse is a powerful Qur’anic expression of this. It is a promise of a direct, divine, and empowering grace that is given to the sincere believer. It is a rejection of a purely humanistic view of faith and an affirmation of a divinely-assisted one.

Practical Reflection & Application

This verse is a reminder that we cannot navigate the spiritual path on our own strength alone. The practical application is to constantly seek this divine “strengthening” from God. We should pray to God to aid us with a “spirit from Him,” to illuminate our hearts with the light of faith, and to give us the strength to do what is right. It is a call to a life that is powered by divine assistance, not just our own limited willpower.

27. Samīʿun baṣīr (سَمِيعٌ بَصِيرٌ) – All-Hearing, All-Seeing

Linguistic Root & Etymology

Samīʿ is The All-Hearing. Baṣīr is The All-Seeing.

Classical Exegesis (Tafsir)

In the opening verse of Surah Al-Mujadilah (58:1), after mentioning that God has heard the plea of the woman who was disputing, the verse concludes, “And Allah hears your conversation. Indeed, Allah is All-Hearing, All-Seeing.” The commentators explain that these names are mentioned to affirm the reality of the event. God heard the private conversation between the Prophet and this distressed woman because His hearing encompasses all things, and He saw their situation because His sight encompasses all things. These attributes are the guarantee that no plea is unheard and no injustice is unseen.

Thematic Context

This connects to the central theme of God’s intimate and all-encompassing knowledge. The surah begins with a powerful, real-life example of this. The story of Khawlah is a practical demonstration that God is not a distant, abstract deity, but a personal Lord who is intimately aware of the struggles of even the humblest of His servants. His perfect hearing and seeing are the basis for His perfect justice and His compassionate response.

Modern & Comparative Lens

The concept of an all-hearing and all-seeing God is central to the theistic worldview. It provides the foundation for the practice of supplication (duʿāʾ). This opening verse of the surah is one of the most powerful proofs for the efficacy of prayer. It is a direct statement that the most private of conversations is heard by the Lord of the worlds. This fosters a deep and personal relationship between the servant and their Lord.

Practical Reflection & Application

These names of God should be a constant source of hope and mindfulness for us. The practical application is to turn to God with all of our needs, with the full and certain confidence that we are speaking to a Lord who is “All-Hearing, All-Seeing.” It should also make us mindful of our own speech and actions, even in private, knowing that nothing is hidden from His perfect hearing and sight. This is the foundation of murāqabah (God-consciousness).

28. Ṣadaqah (صَدَقَة) – A charity

Linguistic Root & Etymology

The root is Ṣ-D-Q (ص-д-қ), which means to be truthful. Ṣadaqah is charity, so named because it is a “proof” of the sincerity (ṣidq) of the giver’s faith.

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:12), the believers were temporarily commanded to “present before your conversation [with the Messenger] a charity.” The commentators explain that this act of giving ṣadaqah was intended to be a practical proof of the seriousness and the sincerity of the person who was seeking the Prophet’s time. It was a way of purifying their intention and demonstrating their willingness to sacrifice for the sake of gaining guidance.

Thematic Context

This connects to the theme of the practical manifestations of faith. The surah consistently links belief with action. The act of giving charity is presented as a key proof of a person’s inner state. The verse, although later abrogated in its specific ruling, establishes a powerful principle: that the seeking of sacred knowledge and guidance should be preceded by an act of self-purification, and giving charity is one of the best forms of this.

Modern & Comparative Lens

The concept of charity as a “proof” of faith is a powerful one. It moves charity from being a simple act of altruism to being a profound act of worship and a testament to one’s own sincerity. It is a core principle in Islamic ethics, where a person’s faith is often measured by their willingness to part with the wealth that they love for the sake of God.

Practical Reflection & Application

This verse should encourage us to be generous in our giving, seeing it as a direct proof of our own sincerity. While the specific command is no longer obligatory, the principle is timeless. The practical application is that we can give a voluntary charity (ṣadaqah) before we undertake an important religious act, such as seeking knowledge, starting a new project, or making a special prayer. This is a beautiful way to purify our intention and to seek God’s blessing in our endeavor.

29. Tafassaḥū fī l-majālis (تَفَسَّحُوا فِي الْمَجَالِسِ) – Make space in the assemblies

Linguistic Root & Etymology

Tafassaḥū (root: F-S-Ḥ (ф-с-х)) is a command meaning to make space or to make room. Fī l-majālis is “in the assemblies.”

Classical Exegesis (Tafsir)

In the verse on the etiquette of gatherings in Surah Al-Mujadilah (58:11), this is the first command. “O you who have believed, when you are told, ‘Make space in the assemblies,’ then make space; Allah will make space for you.” The commentators explain that this was revealed to teach the companions to be considerate and to make room for their brothers in the gatherings of the Prophet. It is a prohibition against selfishness in a shared space and a command to be welcoming and accommodating.

Thematic Context

This is a central part of the surah’s theme of building a cohesive and compassionate community. The surah is a detailed guide to the practical ethics of social interaction. This verse shows that Islamic ethics extend even to the small details of how one sits in a room. The theme is that the inner state of brotherhood must be translated into the outward act of being “spacious” towards one’s brothers, both literally and metaphorically.

Modern & Comparative Lens

The principle of being considerate in a public space is a universal sign of good manners. This verse gives this simple social grace a profound spiritual significance. It ties the physical act of “making space” for others to a divine promise: “Allah will make space for you.” This is a beautiful principle of reciprocity, where God promises to reward our worldly spaciousness with a divine spaciousness, whether in our hearts, our graves, or in Paradise.

Practical Reflection & Application

This verse is a direct and practical lesson in good manners. The practical application is to be conscious of others in any gathering. We should actively look for opportunities to “make space” for others, to be accommodating, and to not be selfish with our comfort. This simple act of kindness is a profound form of worship and a direct means of earning God’s grace and His “spaciousness” in our own lives.

30. Taḥāwurakumā (تَحَاوُرَكُمَا) – The conversation of you two

Linguistic Root & Etymology

The root is Ḥ-W-R (х-у-р), which means to return or to engage in a dialogue or a conversation. Taḥāwur is the verbal noun, signifying a reciprocal conversation. Kumā is the dual pronoun “of you two.”

Classical Exegesis (Tafsir)

In the opening verse of Surah Al-Mujadilah (58:1), after mentioning the woman who was pleading, the verse says, “and Allah hears the conversation of you two.” The commentators explain that this refers to the private conversation that took place between the woman, Khawlah bint Tha’labah, and the Prophet Muhammad. She was pleading her case, and he was listening and responding. The verse is a powerful statement that God was a direct witness to this intimate and urgent dialogue. His hearing is so perfect that He was aware of their entire back-and-forth exchange.

Thematic Context

This connects to the surah’s opening theme of God’s perfect and intimate knowledge. The surah begins with this powerful, real-life story to prove that God is not a distant, abstract deity, but is al-Samīʿ (The All-Hearing). The theme is that no conversation, no matter how private or seemingly insignificant, is hidden from God. This sets the stage for the rest of the surah, which repeatedly warns the hypocrites about their own “secret conversations” (najwā).

Modern & Comparative Lens

The concept of a God who hears the intimate “dialogues” of His creation is a cornerstone of a personal and relational theology. This verse is a beautiful and powerful affirmation of this. It is a rejection of a deistic God who is unaware of or uninterested in the details of human lives. The God of this surah is a God who listens to the conversation of a single, distressed woman and responds with a divine, legislative solution.

Practical Reflection & Application

This verse should fill our hearts with immense hope in the power of our own supplications. The practical application is to turn to God with all of our needs and our worries, and to speak to Him in our prayers with the full and certain confidence that He is hearing our side of the “dialogue.” We should have the same conviction as Khawlah, that the Lord of the seven heavens is listening to our most private and urgent pleas.

31. Tashtakī ilā Allāh (تَشْتَكِي إِلَى اللَّهِ) – She was complaining to Allah

Linguistic Root & Etymology

Tashtakī (root: SH-K-W (ш-к-у)) means to complain or to present one’s grievance. Ilā Allāh means “to Allah.”

Classical Exegesis (Tafsir)

In the opening verse of Surah Al-Mujadilah (58:1), the woman is described as “disputing with you concerning her husband and complaining to Allah.” The commentators explain that while she was seeking a legal verdict from the Prophet, the ultimate source of her plea was God. She was taking her grievance and her sorrow directly to her Lord. Her dialogue with the Prophet was simultaneously a complaint to God. This shows her profound faith. She recognized that while the Prophet was the judge on earth, the ultimate judge and the only true source of relief was God Himself.

Thematic Context

This connects to the theme of the direct and unmediated relationship between the servant and their Lord. The surah opens with this powerful example of a layperson, a woman, taking her personal grievance directly to God. The theme is one of spiritual empowerment. Every individual has a direct line to God, and He hears the “complaint” of the oppressed. This act of “complaining to Allah” is what initiated the divine legislative response.

Modern & Comparative Lens

The act of “complaint” to God (theodicy) is a central part of the spiritual experience in the Abrahamic faiths, as seen in the Psalms and the book of Job. This verse is a powerful Qur’anic affirmation of this. It is not seen as an act of disbelief, but as an act of profound faith. To complain *to* God is to affirm that He is the only one who is in control and the only one who can ultimately provide justice and relief.

Practical Reflection & Application

This verse teaches us the proper way to deal with our grievances and our sorrows. The practical application is to be like the “pleading woman.” When we are faced with injustice or hardship, we should take our case to the human authorities that can help us, but our ultimate “complaint” and our ultimate plea should be directed to Allah alone. We should pour out our hearts to Him in our supplications, with the full confidence that He is the one who hears the complaint of every soul.

32. Tujādiluka fī zawjihā (تُجَادِلُكَ فِي زَوْجِهَا) – She who disputes with you concerning her husband

Linguistic Root & Etymology

Tujādiluka (root: J-D-L (ж-д-л)) means “she disputes with you.” Fī zawjihā means “concerning her husband.”

Classical Exegesis (Tafsir)

This is the phrase that gives the surah its name, “The Pleading Woman” (58:1). “Certainly has Allah heard the speech of the one who disputes with you concerning her husband.” The commentators identify this woman as Khawlah bint Tha’labah. Her husband had pronounced the pre-Islamic formula of divorce known as ẓihār upon her, leaving her in a state of limbo, neither married nor divorced. She came to the Prophet to “dispute”—to plead her case, to argue for a just solution, and to seek a way out of her terrible predicament. Her “disputation” was a passionate and persistent plea for justice.

Thematic Context

This opening scene is the foundation of the entire surah. It connects to the theme of the Qur’an as a source of practical, social, and legal guidance. The surah begins not with a high theological concept, but with a real-life social problem of a single woman. The theme is that the divine revelation is not a distant, abstract text, but is intimately engaged with the day-to-day problems of the community and provides just and merciful solutions for them. The surah is a testament to a God who listens to and legislates for the most vulnerable.

Modern & Comparative Lens

The story of the “pleading woman” is a powerful and foundational one in the history of women’s rights in Islam. It is a story of a woman who refused to accept an unjust customary law, who had the courage to bring her case directly to the highest authority, and whose plea was answered by a direct divine revelation. It is a powerful testament to the agency of women in the early Muslim community and the responsiveness of the divine legislation to their concerns.

Practical Reflection & Application

The story of this woman is a profound source of inspiration. The practical application is to have the courage to stand up against injustice, both in our own lives and in our communities. We should not passively accept customs or situations that are unjust. We should be like Khawlah: we should seek out just solutions, we should “dispute” for our rights in a respectful and determined manner, and, most importantly, we should couple our human efforts with a deep and sincere plea to God, who is the ultimate source of all justice.

33. Ummahātihim (أُمَّهَاتِهِم) – Their mothers

Linguistic Root & Etymology

This is the plural of umm, mother.

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:2), in the context of refuting the practice of ẓihār, the surah makes a definitive statement. “Those who pronounce ẓihār among you upon their wives – they are not their mothers. Their mothers are not except those who gave birth to them.” The commentators explain that this is a statement of plain, biological and legal fact. The husband’s verbal declaration cannot change reality. His wife is his wife, and his mother is his mother. To claim otherwise is a “reprehensible statement and a lie.”

Thematic Context

This connects to the theme of divine law being based on truth and reality, not on human whims or baseless customs. The surah is a call to abandon the “lies” of the age of ignorance and to embrace the truth of the divine revelation. This verse is a clear example of this. It replaces a harmful and false human custom with a clear and just principle that is grounded in the undeniable reality of who one’s mother truly is.

Modern & Comparative Lens

This verse is a powerful statement on the unchangeable nature of certain fundamental relationships. It is a rejection of a purely relativistic view where a person can simply “declare” something to be true. The Qur’an asserts that there are objective realities, and the maternal bond is one of the most sacred of these. The verse is a powerful affirmation of the unique and irreplaceable status of the mother.

Practical Reflection & Application

This verse is a call to honor the reality and the sanctity of the maternal bond. The practical application is to have the utmost respect for our mothers and to never use language that would diminish or disrespect their unique and sacred status. It is a reminder to ground our lives and our relationships in the clear realities that God has established, not in the foolish and unjust customs that people may invent.

34. Ūtū al-ʿilm (أُوتُوا الْعِلْمَ) – Those who were given knowledge

Linguistic Root & Etymology

Ūtū is the passive participle, “they were given.” Al-ʿIlm is knowledge.

Classical Exegesis (Tafsir)

In the verse on the etiquette of assemblies in Surah Al-Mujadilah (58:11), a special promise is made. “Allah will raise those who have believed among you and those who were given knowledge by degrees.” The commentators explain that this is a statement of the immense honor of knowledge in Islam. While all believers who are obedient will be “raised” in rank, a special and higher elevation (“by degrees”) is reserved for those who have combined their faith with the pursuit and the attainment of sacred knowledge. The people of knowledge hold a particularly high station in the sight of God.

Thematic Context

This connects to the surah’s theme of the characteristics of a healthy and ideal community. The surah is a call to a faith that is not just emotional, but is also informed and intelligent. The high rank given to the “people of knowledge” is a powerful incentive for the community to seek and to honor religious learning. It establishes a scholarly class whose authority is based on their knowledge of the divine revelation.

Modern & Comparative Lens

The elevation of “those who have knowledge” is a central and recurring theme in the Qur’an and a defining feature of Islamic civilization. This verse is one of the key proofs for the high status of scholars (ʿulamāʾ). It is a powerful statement against an anti-intellectual approach to religion. It asserts that knowledge is not a threat to faith, but is, in fact, a means of being “raised” to higher degrees of faith.

Practical Reflection & Application

This verse should be a powerful motivation for us to become “people of knowledge.” We should not be content with a superficial or inherited understanding of our faith. The practical application is to make the seeking of authentic religious knowledge a lifelong pursuit. We should honor our scholars, sit in circles of learning, and dedicate time to studying the Qur’an and the Sunnah, with the hope that God will “raise us by degrees” both in this life and the next.

35. Yuḥāddūna Allāh wa rasūlahu (يُحَادُّونَ اللَّهَ وَرَسُولَهُ) – They oppose Allah and His Messenger

Linguistic Root & Etymology

The root is Ḥ-D-D (х-д-д), meaning a boundary. The verb ḥādda (Form III) means to be on an opposing side or in a different party. It means to oppose or to defy.

Classical Exegesis (Tafsir)

This is a recurring phrase in Surah Al-Mujadilah (58:5, 20, 22). “Indeed, those who oppose Allah and His Messenger will be disgraced…” The commentators explain that this describes the fundamental crime of the “Party of Satan.” They have not just disobeyed a command; they have placed themselves in a state of active “opposition” to the entire project of God and His Messenger. They have chosen to be in the “other camp,” the camp of enmity and defiance. This is the ultimate act of rebellion.

Thematic Context

This is the central definition of the group that is destined for ruin. The surah is about the two parties, and this phrase is the defining characteristic of the losing party. The theme is that there is no neutral ground. One is either in allegiance with God and His Messenger, or in “opposition” to them. The surah makes it clear that the end of this path of opposition is disgrace (kubitū), loss (khāsirūn), and the Fire.

Modern & Comparative Lens

The concept of “opposing God” is a powerful one. It is not just about personal sin, but about a conscious and active opposition to the divine order. In a modern context, this could be seen in ideologies or movements that actively seek to undermine and eradicate religious belief and moral values from society. It is a state of being at “war” with the divine.

Practical Reflection & Application

This verse is a profound warning. We must be absolutely certain that we are never, in our beliefs or our actions, in a state of “opposition” to God and His Messenger. The practical application is to cultivate a state of complete and loving submission and allegiance. We should strive to be supporters and helpers of the cause of God and His Messenger, not opponents. This is the very definition of being in the “Party of Allah.”

36. Yuẓāhirūna (يُظَاهِرُونَ) – They pronounce ẓihār

Linguistic Root & Etymology

The root is Ẓ-H-R (ظ-ه-р), which means the back. The verb ẓāhara (Form III) is the specific, technical term for the pre-Islamic form of divorce where a man would say to his wife, “You are to me like the back of my mother.”

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:2), the surah condemns “Those who pronounce ẓihār among you upon their wives.” The commentators explain that this was a practice from the era of ignorance (jāhiliyyah) that was profoundly unjust to women. It was not a full divorce, but it made the wife forbidden to the husband, leaving her in a state of suspension, unable to remarry and with no means of support. The surah confronts this unjust custom directly, declares it to be a “reprehensible lie,” and provides a clear legal and redemptive solution for it.

Thematic Context

This is the specific social problem that opens the surah and serves as the catalyst for the revelation. The theme is the power of the divine legislation to intervene in human society and to replace unjust, man-made customs with a just and merciful divine law. The ruling on ẓihār is a perfect case study of this process. It shows a God who is intimately concerned with the social and marital well-being of His community.

Modern & Comparative Lens

The story of the prohibition of ẓihār is a foundational moment in the development of Islamic family law. It is a clear example of the Qur’an’s legislative function. It is also a powerful story of legal reform, demonstrating how the revelation actively worked to abolish the oppressive and unjust patriarchal customs of the pre-Islamic era. It is a testament to the pro-woman and pro-justice orientation of the new divine law.

Practical Reflection & Application

This verse is a profound warning against using unjust and invented formulas to oppress others, especially within a marriage. The practical application is to adhere strictly to the clear and just laws of marriage and divorce that have been laid down in the Qur’an and the Sunnah. We should avoid all forms of verbal abuse and all unjust declarations that harm our spouses. It is a call to a marital relationship that is based on the just and merciful laws of God, not the reprehensible lies of ignorance.

37. Zūrā (زُورًا) – A lie

Linguistic Root & Etymology

The root is Z-W-R (з-у-р), which means to deviate or to incline away from the truth. A zūr is a lie, a falsehood, or a forgery.

Classical Exegesis (Tafsir)

In Surah Al-Mujadilah (58:2), the statement of ẓihār is condemned as “a reprehensible statement and a lie (zūrā).” The commentators explain that it is a “lie” because it is a statement that is in direct contradiction with reality. A man’s wife is not his mother, and to declare her so is to speak a manifest falsehood. The verse condemns this act not just because it is unjust, but because it is based on an objective, demonstrable lie.

Thematic Context

This connects to the theme of the importance of truthfulness in the life of a believer. The surah repeatedly condemns falsehood, whether it is the “lie” of ẓihār or the hypocrisy of those who “swear on a lie.” The theme is that a community of faith must be a community of truth. The divine law is based on reality, and the speech of the believers must also be based on reality. The surah is a call to abandon all forms of “zūr” and to embrace the truth (al-ḥaqq).

Modern & Comparative Lens

The condemnation of “zūr” is a comprehensive one. It includes not just simple lying, but also bearing false witness (which is called “qawl al-zūr“). It is a foundational principle of Islamic ethics. This verse is a powerful example of the Qur’an’s grounding of its legal rulings in a deep ethical and metaphysical framework. The practice is forbidden because it is both unjust and untrue.

Practical Reflection & Application

This verse is a powerful reminder to be truthful in all our speech, especially in our most intimate relationships. The practical application is to guard our tongues from all forms of falsehood, from the “white lie” to the major deception. We must be people whose speech is a reflection of reality, not a distortion of it. It is a call to a life of absolute and uncompromising truthfulness.

Image showing Quran and Surah Hadid Written On ItSurah Hadid Glossary: Key Arabic Terms, Names & Meanings Explained
Image showing Quran and Surah Hashr Written On ItSurah Hashr Glossary: Key Arabic Terms, Names & Meanings Explained

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Written by : TheLastDialogue

A Synthesis of Religions. O Mankind I am presenting you the case of God,, يا أيّها الجنس البشري؛أنا أقدم لكم "قضية الله, ¡Oh humanidad! Les estoy presentando el caso de Dios, O люди, я представляю вам дело Божие, ای بشر من سخنان خدا را به تو عرضه می کنم., Ey insanlık, ben sana Tanrı'nın davasını sunuyorum, 哦人类，我向你展示上帝的情形, اے بنی نوع انسان میں آپ کے سامنے خدا کا مقدمہ رکھتا ہوں

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