The Noble Quran
Cause of Revelation of the First Ayat in Surah Al-Mujadilah
58:1 Indeed, Allah has heard the words of her that disputes with you concerning her husband, and complains to Allah. And Allah hears your conservation. Truly, Allah is All-Hearing, All-Seeing.
Abu Al-‘Aliyah reported that Khawla Bint Tha’labah came to Prophet Muhammad [peace be upon him] while Aisha, may Allah be pleased with her, was washing his head. Khawla said, ‘O Messenger of Allah, I have been married to my husband for a long time, and I have given birth to many children from him, but he has made zihar against me, namely, he divorced her by saying, ‘You are like the back of my mother to me.’ Messenger Muhammad said, ‘You are prohibited to him.’ Thus, Khawla said, ‘I complain to Allah about my need.’ Then she said, ‘O Messenger of Allah, ‘I have been married to my husband for a long time, and I have given birth to many children from my husband.’ Then, Messenger Muhammad said, ‘You are prohibited to him.’ Whenever Messenger Muhammad said to her, ‘You are prohibited to him.’ she would cry out and say, ‘I complain to Allah about my need.’ Then, the divine revelation came to Messenger Muhammad while Aisha was still washing his head. Thus, she beckoned to Khawla to stop speaking. Aisha said, ‘Whenever the divine revelation would come to Messenger Muhammad, something that is similar to a slumber would overcome him.’ When the coming of the divine revelation stopped, Messenger Muhammad said to Khawla, ‘Call you husband.’ Then, Messenger Muhammad recited to him, [58:1 Indeed, Allah has heard the words of her that disputes with you concerning her husband, and complains to Allah. And Allah hears your conservation. Truly, Allah is All-Hearing, All-Seeing.] When Messenger Muhammad reached this ayah [58:3 And those of you who divorce their wives by Zihar, and they go back on what they have said, they shall set free a slave before they touch one another.] he said to the husband of Khawla, ‘Can you set free a slave?’ He said, ‘No, I cannot.’ Then, Messenger Muhammad recited, [58:4 And he who finds not the means, then he should fast two successive months before they touch one another.] The husband of Khawla said, ‘O Messenger of Allah, I fear that if I do not eat three meals a day that I may become faint.’ Then, Messenger Muhammad recited, [And if he is unable to do so, he should feed sixty poor persons.] Messenger Muhammad said to him, ‘Can you feed sixty poor persons?’ The husband of Khawla said, ‘O Messenger of Allah, I cannot feed sixty poor persons except if you help me to do so.’ Thus, Messenger Muhammad helped him and he fed sixty poor persons (Tafsir At-Tabari).
Sayyid Qutb, may Allah have mercy on him, wrote, ‘In this surah, as in almost all surahs of this part of the Quran, we shall live with some events that took place during the early stages of the Islamic society in Al-Madinah. These events contribute to molding, reforming, and preparing it to undertake its universal role, which Allah has appointed for it in the circle and preordainments of this universe. It is a huge role that begins with establishing a new, complete, and comprehensive conception of life in the souls of this nascent group. It aims to establish a realistic life based on this conception. Then, this nascent group shall convey it to the whole world to establish human life based on this conception for all humanity. And it is a huge role that necessitates complete preparation. Those Muslims, whom the preordainment prepared for this huge role, were ordinary people. Some of them were among the early emigrants from Makkah and the helpers among the inhabitants of Al-Madinah, whose faith became stronger, their understanding of the new creed became firm, and their souls became dedicated to this creed. They found out the real cause of their existence in this life and the reality of this large existence on earth. Their existence in the earth merged with the reality of the universe; thus, they became a means for realizing the preordainment of Allah in the universe. They neither deviated from their goal nor lagged in their march to it. Moreover, they found nothing in their hearts, but Allah as they are described in this surah, [58:22 You shall not find any people, who believe in Allah and the Last Day, love those who oppose Allah and His Messenger, even though they be their fathers, or their sons, or their brothers, or their clan. Those – Allah has established faith in their hearts and He has strengthened them with spirit from Himself. And He shall admit them into Gardens underneath which rivers flow; they shall abide therein. Allah is pleased with them and they are pleased with Him. Those are the party of Allah. Lo! Surely, the party of Allah shall be the successful.] However, these first Muslims were a minority in comparison with the ever-increasing number of the Muslim community, especially after Islam became an intimidating power even before the victory that made Makkah under the authority of the Muslims. After this victory, people embraced Islam, but some of them did not have sufficient Islamic education and did not live enough time in an Islamic environment. Furthermore, some hypocrites, who favored their interests or safety with their sick hearts and opportunist souls, embraced Islam. They were wavering between the Muslim community and the strong powers among the opponents of Islam then, whether the disbelievers or the Jews. Educating and preparing these souls for their great role on the earth that was preordained for it needed strenuous efforts, endless patience, and slow treatment in small and serious matters alike. This undertaking was a massive formation movement that Islam and Messenger Muhammad undertook to build souls and establish the Muslim community and the Islamic state. It was based on the divine approach with the intention to understand and realize it and convey it to the farthest part of the earth in the form of a live image, not pages and words. In this surah and the whole of this part of the Quran, we shall see some of these huge efforts and part of the Quranic method when it comes to educating such souls and dealing with events, customs, and whims. We shall also see a part of the long conflict that took place between Islam and its enemies among the disbelievers, the Jews, and the hypocrites. We shall particularly see in this surah an inspiring image revealing the care of Allah for this nascent Muslim community while He was establishing it under His care, bringing it up by His method, and making it feel His care for it. Moreover, Allah was establishing His presence in its consciousness even in its most private affairs, its smallest matters, and its most hidden intentions. Allah, Exalted be He, put this fledgling community under His care and protection and encompassed it under His banner and shade. He took care to mold its ethics, customs, and traditions in such a manner that the community, which is under the care of Allah, belongs to Him, represents His party on the earth, and raises His banner on the earth to be recognized as His party, deserves. Therefore, this surah begins a wondrous image representing this unique period of human history when there was contact between heaven and the earth, which was a real, direct image, by sharing in the affairs of its daily life with an obvious involvement. [58:1 Indeed, Allah has heard the words of her that disputes with you concerning her husband, and complains to Allah. And Allah hears your conservation. Truly, Allah is All-Hearing, All-Seeing.] Thus, we see that divine care intervenes in the daily affairs of a small, poor, humble family to decide the rule of Allah in its case. Indeed, Allah, Exalted be He, listened to the woman while she was discussing with Messenger Muhammad her matter. Aisha, may Allah be pleased with her, could hardly hear the discussion though she was near the woman, which is an image that fills the heart with the certainty of the existence of Allah, His closeness to us, His love and care (Fi Zilal Al-Quran).’
No comments:
Post a Comment