📗 Surah Al-Mujadila – Overview

🪶 Arabic Name: سورة المجادلة

📝 Meaning: “The Pleading Woman” or “The Dialogue”

📍 Classification: Madani (Medinan)

🔢 Total Verses: 22

⏳ Chronological Order of Revelation: 105th Surah revealed (a later Medinan Surah)

📖 Key Themes: Divine Justice and Hearing the Oppressed, Social Etiquette in a Community, The Omniscience of Allah, The Dangers of Hypocrisy and Secret Counsels, and Defining True Allegiance (Al-Wala’ wal-Bara’).

⚖️ Verses 58:1-4 — The Voice That Reached the Heavens: Abolishing an Unjust Divorce (Key Event)

Estimated placement in timeline: Mid-Medinan (c. 4-5 AH / 625-627 CE) — Confidence: High (100%).

Context & Events (Asbab al-Nuzul): This is one of the most clearly documented revelation events in the entire Qur’an. A woman named Khawla bint Tha’laba came to the Prophet Muhammad (ﷺ) in distress. Her husband, Aws ibn al-Samit, in a fit of anger, had pronounced a pre-Islamic form of divorce on her known as Zihar. He said, “You are to me as the back of my mother.” In Jahiliyyah (pre-Islamic) culture, this was an irrevocable divorce that left the woman in a cruel limbo: she was not considered married, so she couldn’t be with her husband, but she was also not considered divorced, so she couldn’t remarry. She was left suspended, without rights or support. Khawla pleaded her case to the Prophet (ﷺ), arguing for her children and her long life with her husband. Initially, the Prophet (ﷺ) had no revelation on the matter and could only tell her the existing custom made her unlawful for him. She repeatedly pleaded, raising her complaint to Allah (SWT). It was in this moment, in direct response to her impassioned plea, that these verses were revealed. Aisha (RA) famously remarked, “Glorified is Allah, Whose hearing encompasses all voices! The pleading woman came to the Prophet… and I was in a corner of the house, not hearing what she said, but Allah revealed, ‘Certainly has Allah heard the speech of the one who argues with you concerning her husband…'”

Referenced Timeline: Contemporary Madinah (c. 4-5 AH). This is a direct, real-time legislative intervention into a specific social problem facing the Muslim community.

“Certainly has Allah heard the speech of the one who argues with you, [O Muhammad], concerning her husband and directs her complaint to Allah. And Allah hears your dialogue; indeed, Allah is Hearing and Seeing.” (Qur’an 58:1)

• Primary evidence: The Asbab al-Nuzul for this verse is one of the most famous and widely authenticated in all classical sources. The story of Khawla bint Tha’laba is reported in numerous collections of Hadith (like Abu Dawud, Ibn Majah) and is the consensus opinion of all major Tafsir scholars.
• Classical tafsir: Imam al-Tabari dedicates a significant portion of his exegesis to the detailed narrations about Khawla. He explains that the Prophet’s (ﷺ) initial hesitation was due to the absence of a divine command on the matter. Khawla’s persistence was not in defiance of the Prophet, but a plea directed past him to Allah, which Allah then answered. This established that even the Prophet (ﷺ) was bound by revelation for legal rulings. (Tafsir al-Tabari, 58:1-4).

• Location/Context: Madinah, in the home of the Prophet (ﷺ).
• Primary Actors: Khawla bint Tha’laba, her husband Aws ibn al-Samit, Prophet Muhammad (ﷺ), and Allah (SWT) as the Legislator.
• Function in Narrative: Establishes a foundational legal ruling, abolishes an unjust pre-Islamic custom, and demonstrates God’s immediate response to the oppressed.
• Evidence Level: High (Certain). This is a textbook case of Asbab al-Nuzul, confirmed by numerous authentic narrations and universal scholarly consensus. The event is the very reason for the Surah’s name.

🔥 Verses 58:5-7 — The Unseen Witness: A Warning to Those Who Oppose Divine Limits

Estimated placement in timeline: Mid-Medinan (c. 4-5 AH / 625-627 CE) — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): These verses broaden the lens from the specific case of Zihar to a universal principle. After establishing a clear divine limit (hudud) in the previous verses, Allah (SWT) now issues a stern warning to anyone who would oppose His commands and those of His Messenger (ﷺ). In the Medinan context, this opposition came from multiple sources: pagans who clung to their old ways, hypocrites (Munafiqin) who outwardly accepted Islam but inwardly mocked its laws, and some members of the Jewish tribes who challenged the Prophet’s (ﷺ) authority. This section serves as the theological underpinning for the legislation that just occurred. It asserts that divine laws are not mere suggestions; they are backed by divine power and omniscience, and those who defy them face humiliation in this life and the next.

Referenced Timeline: The Continuous Present & Eschatological Time (Day of Judgment). Verse 7 describes Allah’s constant, present-time omniscience, while verses 5 and 6 warn of future consequences on the Day of Resurrection.

“Have you not considered that Allah knows what is in the heavens and what is on the earth? There is in no private conversation three but that He is the fourth of them, nor are there five but that He is the sixth of them – and no less than that and no more except that He is with them wherever they are.” (Qur’an 58:7)

• Primary evidence: The thematic link is strong. These verses provide the divine authority for the legislation in verses 1-4. The focus on opposition to Allah’s “limits” and the activities of hypocrites are hallmarks of the Medinan period.
• Classical tafsir: Ibn Kathir connects these verses directly to the preceding ones, stating that just as Allah heard the public plea of Khawla, He also hears the secret plots of His enemies. He emphasizes that “He is with them” refers to His knowledge (bi ‘ilmihi), not His physical presence, a standard point of Sunni creed. The verse serves to both comfort the believers and warn the disbelievers that nothing escapes Allah’s notice. (Tafsir Ibn Kathir, 58:7).

• Location/Context: Madinah, addressing the general atmosphere of opposition to new Islamic legislation.
• Primary Actors: Opponents of Islam, including hypocrites and members of hostile tribes.
• Function in Narrative: To assert divine authority, warn against defiance, and establish the principle of God’s absolute omniscience.
• Evidence Level: High. The themes of opposing God’s limits and divine omniscience are directly tied to the preceding legislative verses and are characteristic of the Madinan socio-political environment.

🤫 Verses 58:8-10 — The Sinful Secret Meetings: Exposing the Conspiracies of the Hypocrites

Estimated placement in timeline: Mid-Medinan (c. 5-6 AH / 627-628 CE) — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): After establishing the general principle that Allah knows all secret counsels, these verses target a specific, ongoing problem in Madinah: the toxic practice of Najwa (secret meetings) by the hypocrites and some of the local Jewish tribes who were allied with them. These groups would huddle together, whispering and casting sinister glances at the believers who passed by. This was a form of psychological warfare designed to create anxiety, spread rumors, and demoralize the Muslims, making them think a plot was being hatched against them. Furthermore, when they greeted the Prophet (ﷺ), they would twist their words, saying “As-samu ‘alayka” (Death be upon you) instead of the proper “As-salamu ‘alayka” (Peace be upon you). These verses were revealed to expose their malicious behavior, reassure the believers, and condemn their actions as inspired by Satan.

Referenced Timeline: Contemporary Madinah. This is a direct commentary on and condemnation of the social and political intrigues occurring in the city.

“Have you not seen those who were forbidden from private conversation, yet they return to that which they were forbidden and converse among themselves about sin and aggression and disobedience to the Messenger?… And when they come to you, they greet you with that which Allah has not greeted you and say within themselves, ‘Why does Allah not punish us for what we say?'” (Qur’an 58:8)

• Primary evidence: The detailed description of the hypocrites’ behavior, their specific method of greeting the Prophet (ﷺ), and the mention of their alliances are all well-documented aspects of the Medinan period, especially after the Battle of the Trench (5 AH) when tensions with these groups were high.
• Classical tafsir: Scholars like Al-Qurtubi and Ibn Kathir provide narrations stating that these verses were revealed about the hypocrites and the Jews who would conspire together. They confirm the story of the twisted greeting and explain that their secret talks were often about spreading false rumors of defeats or disasters befalling Muslim expeditions to weaken morale. (Tafsir al-Qurtubi, 58:8-10).

• Location/Context: Madinah, during a period of high tension with hypocrites and their allies.
• Primary Actors: The Hypocrites (Munafiqin), some Medinan Jews, the Prophet (ﷺ), and the Believers.
• Function in Narrative: To expose and condemn psychological warfare, reassure the believers, and set a clear boundary between righteous and satanic forms of private talk.
• Evidence Level: High. The specific social behaviors described (conspiratorial Najwa, twisted greetings) are explicitly detailed in Sira and Tafsir literature as being characteristic of the hypocrites in Madinah.

🤝 Verse 58:11 — Divine Etiquette for Gatherings: Make Space for Others

Estimated placement in timeline: Mid-Medinan (c. 5-6 AH / 627-628 CE) — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): This verse addresses a practical issue of social etiquette within the Muslim community. The gatherings of the Prophet (ﷺ), especially in the mosque, were highly sought after. People would crowd in to listen to his words and the revelation. Sometimes, in their eagerness, they would not make room for newcomers, especially for prominent companions who had fought at Badr, whom the Prophet (ﷺ) held in high esteem. According to several reports, this verse was revealed on a Friday when the Prophet’s gathering place (Suffah) was full. Some of the Badri companions arrived and found no space, and people were reluctant to move. The Prophet (ﷺ) was displeased and had to ask specific people to stand so the veterans could sit. This verse was then revealed to instill a community-wide ethic of being accommodating and respectful in gatherings, turning a simple act of courtesy into an act of worship that Allah rewards by giving “spaciousness” in return.

Referenced Timeline: Contemporary Madinah. This is a direct piece of social guidance for the daily life of the Muslim community.

“O you who have believed, when you are told, ‘Make space,’ in assemblies, then make space; Allah will make space for you. And when you are told, ‘Arise,’ then arise. Allah will raise those who have believed among you and those who were given knowledge by degrees. And Allah is Acquainted with what you do.” (Qur’an 58:11)

• Primary evidence: The context of regulating behavior in the Prophet’s (ﷺ) assemblies is inherently Medinan, as this is where such formal, regular community gatherings took place.
• Classical tafsir: Most commentators, including Qatadah and Muqatil ibn Sulayman, connect this verse to an incident in the Prophet’s mosque where people failed to make room for the veterans of Badr. They explain that making space is a sign of a generous and humble heart, and Allah rewards this generosity with His own. The command to “arise” is seen as obedience to the legitimate authority (the Prophet ﷺ) when he needs to organize the assembly or call people for a specific task. (See Tafsir Ibn Kathir, 58:11).

• Location/Context: The Prophet’s Mosque or a similar assembly in Madinah.
• Primary Actors: The general community of believers, including veterans of Badr.
• Function in Narrative: To establish social etiquette, teach humility and mutual respect, and define faith and knowledge as the true markers of status.
• Evidence Level: High. The Asbab al-Nuzul is widely reported in classical tafsir literature, providing a specific and plausible historical event that perfectly matches the verse’s content.

💰 Verses 58:12-13 — The Consultation Fee: A Test of Sincerity and Its Abrogation (Legal Ruling)

Estimated placement in timeline: Mid-Medinan (c. 5-6 AH / 627-628 CE) — Confidence: High (100%).

Context & Events (Asbab al-Nuzul): This is another fascinating legislative moment. As the leader of the community, the Prophet (ﷺ) was inundated with people wanting private consultations (Najwa). Some were sincere, but many were not, taking up his valuable time with trivial matters. This put a great burden on him. To solve this, verse 12 was revealed with a unique ruling: anyone who wanted a private audience with the Prophet (ﷺ) must first give a portion of charity (sadaqah). This had a dual purpose: it would deter those with frivolous questions, ensuring only serious matters were brought forward, and the charity collected would benefit the poor of the community. However, the ruling proved to be a very difficult test. The wealthy held back out of stinginess, and the poor were unable to afford it. The result was that almost everyone stopped seeking private counsel. According to narrations, only Ali ibn Abi Talib (RA) acted upon this verse, giving a dinar in charity to consult the Prophet (ﷺ). Seeing the hardship this caused, Allah (SWT) revealed verse 13 very shortly after, abrogating the rule and showing His mercy.

Referenced Timeline: Contemporary Madinah. This is a clear example of a divine ruling being revealed, tested, and then abrogated in a very short span of time in response to the community’s reaction.

“O you who have believed, when you [wish to] privately consult the Messenger, present before your consultation a charity… But if you do not find [the means] – then indeed, Allah is Forgiving and Merciful. Have you feared to present before your consultation charities? Then when you do not do it and Allah has forgiven you, then [at least] establish prayer and give zakah and obey Allah and His Messenger.” (Qur’an 58:12-13)

• Primary evidence: The textual evidence of abrogation is self-contained within the two verses, making the context clear. The specific ruling about consulting the Prophet (ﷺ) could only apply during his lifetime in Madinah.
• Classical tafsir: There is a strong consensus among all classical commentators, based on a famous narration from Ali ibn Abi Talib (RA) himself, that he was the only person to act on verse 12 before it was abrogated by verse 13. He is reported to have said, “There is a verse in the Book of Allah that no one acted upon before me and no one will act upon after me.” This specific historical report firmly anchors these verses in time. (See Tafsir al-Tabari, Ibn Kathir, al-Qurtubi on 58:12-13).

• Location/Context: Madinah, concerning the protocols for consulting the Prophet (ﷺ).
• Primary Actors: The general Muslim community, the wealthy, the poor, and specifically Ali ibn Abi Talib (RA).
• Function in Narrative: A short-term test of sincerity, a practical solution to a social problem, and ultimately, a demonstration of divine mercy through abrogation.
• Evidence Level: High (Certain). The self-contained abrogation within the text and the specific, authenticated reports about Ali ibn Abi Talib make this one of the clearest examples of legislative context in the Qur’an.

👹 Verses 58:14-19 — Defining the Party of Satan: The Treachery of False Allegiance

Estimated placement in timeline: Mid-Medinan (Post-Uhud, c. 4-6 AH / 626-628 CE) — Confidence: High (90%).

Context & Events (Asbab al-Nuzul): This powerful section returns to the theme of the hypocrites, but with a sharper focus on their political treachery. The verses condemn those Muslims who “take as allies a people with whom Allah has become angry.” The consensus of commentators is that this refers to the hypocrites in Madinah, led by figures like Abdullah ibn Ubayy, who were secretly allied with and supportive of certain Jewish tribes (like the Banu Qurayza or Banu Nadir) that had broken their treaties and shown open hostility to the nascent Muslim state. These hypocrites would sit in the Prophet’s gatherings, swear oaths of loyalty to the Muslims, and then go and conspire with the enemy, passing information and offering support. These verses expose this duplicity, declaring them to be liars who have taken their false oaths as a shield. They are definitively labeled as Hizb al-Shaytan (the Party of Satan).

Referenced Timeline: Contemporary Madinah. This is a direct political and theological critique of a specific faction within the Medinan society.

“Have you not considered those who take as allies a people with whom Allah has become angry? They are neither of you nor of them, and they swear to falsehood while they know. Allah has prepared for them a severe punishment. Indeed, it was evil that they were doing… They are the party of Satan. Unquestionably, the party of Satan – they will be the losers.” (Qur’an 58:14-19)

• Primary evidence: The description of a faction that swears false oaths and allies with “a people with whom Allah is angry” (widely interpreted as hostile Jewish tribes) perfectly matches the historical accounts of the hypocrites’ actions in Madinah during the conflicts of that period.
• Classical tafsir: Ibn Kathir and al-Tabari explicitly link these verses to the hypocrites who supported the Jewish tribes against the Muslims. They narrate incidents where hypocrites would try to dissuade the Muslims from taking action against treaty-breaking tribes, revealing their hidden allegiances. The “oaths” were their constant declarations of being Muslim, which they used to protect themselves while working against the community from within. (See Tafsir Ibn Kathir on 58:14).

• Location/Context: Madinah, amidst political intrigue and treacherous alliances.
• Primary Actors: The Hypocrites (Munafiqin), hostile Medinan tribes, and the Muslim community.
• Function in Narrative: To expose political treachery, define the characteristics of the “Party of Satan,” and warn believers against false allegiances.
• Evidence Level: High. The political situation described—internal collaborators allying with external foes—is a well-documented and defining feature of the challenges faced by the Muslims in Madinah.

🏆 Verses 58:20-22 — The Ultimate Allegiance: Defining the Victorious Party of God

Estimated placement in timeline: Mid-Medinan (Post-Uhud, c. 4-6 AH / 626-628 CE) — Confidence: High (95%).

Context & Events (Asbab al-Nuzul): The Surah concludes with its powerful climax. After defining the “Party of Satan,” it provides the definitive, contrasting description of Hizbullah (the Party of God). This final verse addresses the most painful and difficult test of faith for the early Muslims: the severing of family ties for the sake of God. The Hijrah (migration) and the subsequent battles often pitted brother against brother, son against father. Companions like Abu Bakr (RA) faced his son on the battlefield, Abu Ubaydah ibn al-Jarrah (RA) killed his own polytheist father at Badr, and Mus’ab ibn Umayr (RA) refused to help his captured brother. These verses were revealed to honor these profound sacrifices. They establish the ultimate principle of loyalty, known as Al-Wala’ wal-Bara’ (Loyalty and Disavowal): true faith requires that love for Allah, His Messenger, and the community of believers must supersede even the closest bonds of kinship if those relatives are actively hostile to Islam.

Referenced Timeline: Contemporary Madinah & The Eternal Principle. It comments on the real-life sacrifices of the companions while establishing a timeless principle for all believers.

“You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those – He has written in their hearts faith and supported them with an inspiration from Him… They are the party of Allah. Unquestionably, the party of Allah – they will be the successful.” (Qur’an 58:22)

• Primary evidence: The theme of faith-based allegiance trumping blood ties was a central social reality of the Hijrah and the subsequent conflicts between Makkah and Madinah. This verse captures the essence of that struggle.
• Classical tafsir: Commentators universally link this verse to the specific actions of companions during battles like Badr and Uhud. Ibn Kathir mentions the stories of Abu Ubaydah and others as the direct context for this verse, showing that it was a commentary on real, heroic, and painful acts of faith. They see it as the ultimate criterion for sincere belief. (Tafsir Ibn Kathir, 58:22).

• Location/Context: Madinah, reflecting on the social divisions and tests of loyalty created by the conflict with Quraysh and other hostile tribes.
• Primary Actors: The Sincere Believers (especially the Muhajirun) who chose faith over family ties.
• Function in Narrative: To provide the ultimate definition of true faith, establish the principle of Al-Wala’ wal-Bara’, and define the victorious “Party of God.”
• Evidence Level: High. The content directly addresses the core social and psychological conflict of the early Medinan Muslims, and classical tafsir provides numerous specific examples of the companions’ lives that this verse honors.