Understanding Divorce in Islam

Allah created this world for the peaceful coexistence between man and woman. And thus provided immense means of sustenance so that they could not fell absence of means to live a peaceful life. Going a step further, the concept of marriage was given so that a man and woman could live together to bring peace to each other by mutual love, solace, comfort with a sense of belonging. 

It is stated in Surah 30 Ar Rum, verse 21: And one of His signs is that He created for you spouses from among yourselves so that you may find comfort in them. And He has placed between you compassion and mercy. Surely in this are signs for people who reflect. 

Marriage, therefore in Islam, is much more than physical intimacy between man and wife. It is more to do with satisfaction of emotions which get disturbed in our pursuit for finding means of sustenance. Generally, man is made responsible to make all possible arrangements for a peaceful living for his wife and the offspring. The wife on the other hand has been entrusted to manage the household. Some liberal women take this responsibility as a burden and feel that they are being made a servant rather than a wife. But they fail to understand that it is the man who is running around day  and night to find means that can ensure a peaceful living for his family. And if this fine equation is not understood, the very sacred institution of marriage beings to crumble and may end up in the most disliked world of divorce (Arabic: الطلاق, aṭ-talāq). 

In Islam, giving divorce “for no reason” is NOT encouraged either for males or females. God says to try, as much as possible to reconcile. He said in 4:127, “peace is best”. In fact, divorce is the most hated and unpleasant thing in Islam. The most detestable of lawful thing nears near Allah is divorce. Despite the Islam permits divorce as it becomes inevitable in some extreme situations when it is not possible for the husband and wife to pull on together.

It is reported from Ibn-Umar that the Prophet Muhammad ﷺ said: “In the sight of Allah subḥānahu wa ta'āla (glorified and exalted be He), the worst of all halal (lawful) acts is talaq (divorce).”

Generally some of the reasons for seeking divorce in Islam include physical, mental, or emotional abuse, incompatibility, infidelity, and failure to fulfill responsibilities.. However, when when a situation has arisen that a  man and wife cannot live with each other, and that the marital harmony is no more possible, efforts must be made both by the man and wife, as well as all members of the family and friend to avert a  divorce should such a situation arise. 

The Qur'an promotes reconciliation, through negotiated settlements between the spouses themselves or the use of arbitrators from their families. However, when “mutual good treatment” is not possible, there should be an amicable parting. Thus, the Qur'an treats divorce as something permitted but not laudable.

"If you divorce women, and they reach their appointed term, hold them back in amity or let them go in amity. Do not hold them back out of malice, to be vindictive. Whoever does this does himself injustice." (Surah 2. al Baqarah:231) 

If despite all efforts, a reconciliation is not reached, the husband pronounces the phrase “I divorce you” (in Arabic, talaq) to his wife. A man may divorce his wife three times. Institutionally, the three divorces should not be pronounced at one time. Rather, after pronouncing each divorce, a one should wait for sometime, normally three months, to pronounce the second divorcee. For this provides a leverage for the husband to still think over his decision and take back her wife after the first two (reconciling). After the third divorce they can't get back together until she marries someone else.

The Quran also sets waiting periods to discourage hasty divorces.[6] For a menstruating woman, the waiting (Iddah) period before the divorce is finalized, as three monthly periods.[9] For non-menstruating women, including post-menopause women and pre-menarche girls, the waiting period is three months.[10] This is to give the husband time to reconsider his decision.[6] Moreover, a man who vows not to have sexual intercourse with his wife, which would lead to automatic divorce, is allowed a four-month period to break his oath.

While a it is the husband who generally pronounces divorce, Islam provides equal opportunity for the wife to seek divorce, called Khula in Arabic. If a husband denies his wife's request for khula, the wife can seek the assistance of an Islamic court or a qualified scholar to help resolve the matter. In some cases, the court or scholar may attempt to mediate between the husband and wife to find a resolution that is acceptable to both parties.

Detailed instructions on divorce are given in Surah 4. An Nisa (The Women) and Surah 65. At Talaq (Divorce).

Please watch an enlightening video below by one of the most eminent scholars of present times, Nouman Ali Khan:

Nouman Ali Khan, born to a Pakistani family, is an American Muslim speaker and Arabic instructor who founded the Bayyinah Institute for Arabic and Qur’anic Studies, after serving as an instructor of Arabic at Nassau Community College. He has been named one of the 500 most influential Muslims in the world by the Royal Islamic Strategic Studies Centre of Jordan.

May Allāh (سبحانه و تعالى‎) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door. 

وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ‏ 

(36:17) and our duty is no more than to clearly convey the Message.”

That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.

Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.

May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.

Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.

You may refer to our reference page: Scholars' Viewpoint on some of the important issues and explanations related to Islam Qur'an and Sunnah. 

For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an. You may also refer to our Reference Pages  and Understanding Al Qur'an for knowing more about Islam and Qur'ān.

Photo | References: Divorce in Islam (Wikipedia) | 1 | 2 | 3 | 4 | 5 | 6 |

Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors.  If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.

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Surah At Talaq - Divorce - Summary of 65th Chapter of the Holy Quran

Sūrat aṭ-Talāq is the seventieth surah with 12 ayahs / verses with two rukus, part of the 28th Juzʼ  of the Holy Qur'an. 

The surah is so named as the laws regarding divorce and Iddat (waiting period) before the divorce take effect have been discussed in the first seven verses of the surah. In the remaining verses from 8-12, tidings of exemplary punishment have been given for those who are rebellious against Allah's commandment with a view to instill fear of Allah and so that they adhere to the Divine laws as enunciated in the Holy Qur'an.

Since the subject discussed in this surah has relevance to matters and commandments already revealed in Surah Al Baqarah and Surah Al Ahzab, it would be useful to refresh one's memory about the instructions which have been given in the Qur'an concerning divorce and the waiting period (Iddat) above:

• "Divorce may be pronounced twice; then the wife may either be kept back in fairness or allowed to separate in fairness." (Al Baqarah 229)
• "And the divorced women (after the pronouncement of the divorce) must wait for three monthly courses... and their husbands are fully entitled to take them back (as their wives) during this waiting period, if they desire reconciliation." (Al Baqarah 228)
• "Then, if the husband divorces his wife (for the third time), she shall not remain lawful for him after this divorce, unless she marries another husband..." (Al-Baqarah : 230)
• "When you marry the believing women, and then divorce them before you have touched them, they do not have to fulfill a waiting period, the completion of which you may demand of them." (Al-Ahzab : 49)
• "And if those of you who die, leave wives behind, the women should abstain (from marriage) for four months and ten days." (Al-Baqarah 234)

The rules prescribed in these verses were as follows:

• A man can pronounce at the most three divorces on his wife.
• In case the husband has pronounced one or two divorces he is entitled to keep the woman back as wife within the waiting period and if after the expiry of the waiting period the two desire to re-marry, they can re- marry there is no condition of legalization (tahlil). But if the husband has pronounced three divorces, he forfeits his right to keep her as his wife within the waiting. period, and they cannot re-marry unless the woman re-marries another husband and he subsequently divorces her of his own free will.
• The waiting period of the woman, who menstruates and marriage with whom has been consummated, is that she should pass three monthly courses. The waiting period in case of one or two divorces is that the woman is still the legal wife of the husband and he can keep her back as his wife within the waiting period. But if the husband has pronounced three divorces, this waiting period cannot be taken advantage of for the purpose of reconciliation, but it is only meant to restrain the woman from re-marrying another person before it comes to an end.
• There is no waiting. period for the woman, marriage with whom has not been consummated, and who is divorced even before she is touched. She can re-marry, if she likes, immediately after the divorce.
• The waiting period of the woman whose husband dies, is four months and ten days.

Here, one should understand well that Surah At-Talaq was not sent down to annul any of these rules or amend it, but it was sent down for two purposes;

• First, that the man who has been given the right to pronounce divorce should be taught such judicious methods of using this right as do not lead to separation, as far as possible however, if separation does take place, it should only be in case all possibilities of mutual reconciliation have been exhausted. For in the Divine Law provision for divorce has been made only as an unavoidable necessity; otherwise Allah does not approve that the marriage relationship that has been established between a man and a woman should ever break. The Holy Prophet (ﷺ) has said "Allah has not made lawful anything more hateful in His sight than divorce." (Abu Daud). And: "Of all the things permitted by the Law, the most hateful in the sight of Allah is the divorce, (Abu Daud)
• The second object was to complement this section of the family law of Islam by supplying answers to the questions that had remained after the revelation of the commandments in Surah Al-Baqarah. So, answers have been supplied to the following questions:What would be the waiting period of the women, marriage with whom has been consummated and who no longer menstruate, or those who have not yet menstruated, in case they are divorced? What would be the waiting period of the woman, who is pregnant, or the woman whose husband dies, if she is divorced?And what arrangements would be made for the maintenance and lodging of the different categories of divorced women, and for the fosterage of the child whose parents have separated on account of a divorce?

Let us now read explanation of the Surah segmented into portions as per the subject matter:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

"In the name of Allah, the Most Gracious, the Most Merciful"

As highlighted earlier, the first seven verses of this surah concern the matters related to divorce. Thus care must be taken by both husband and wife to refrain from this sin as far as they can and try to keep their marriage bond intact. However, if nothing works out between the two, then they must break their bond in line with commandments of Allah, enunciated above and in the seven verses below:

1. O Prophet! When ye do divorce women, divorce them at their prescribed periods, and count (accurately), their prescribed periods: And fear Allah your Lord: and turn them not out of their houses, nor shall they (themselves) leave, except in case they are guilty of some open lewdness, those are limits set by Allah: and any who transgresses the limits of Allah, does verily wrong his (own) soul: thou knowest not if perchance Allah will bring about thereafter some new situation.2. Thus when they fulfill their term appointed, either take them back on equitable terms or part with them on equitable terms; and take for witness two persons from among you, endued with justice, and establish the evidence (as) before Allah. Such is the admonition given to him who believes in Allah and the Last Day. And for those who fear Allah, He (ever) prepares a way out,3. And He provides for him from (sources) he never could imagine. And if any one puts his trust in Allah, sufficient is (Allah) for him. For Allah will surely accomplish his purpose: verily, for all things has Allah appointed a due proportion.4. Such of your women as have passed the age of monthly courses, for them the prescribed period, if ye have any doubts, is three months, and for those who have no courses (it is the same): for those who carry (life within their wombs), their period is until they deliver their burdens: and for those who fear Allah, He will make their path easy.5. That is the Command of Allah, which He has sent down to you: and if any one fears Allah, He will remove his ills, from him, and will enlarge his reward.6. Let the women live (in ´iddat) in the same style as ye live, according to your means: Annoy them not, so as to restrict them. And if they carry (life in their wombs), then spend (your substance) on them until they deliver their burden: and if they suckle your (offspring), give them their recompense: and take mutual counsel together, according to what is just and reasonable. And if ye find yourselves in difficulties, let another woman suckle (the child) on the (father´s) behalf.7. Let the man of means spend according to his means: and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. After a difficulty, Allah will soon grant relief.

The four schools of thought of Sunni Islam, i.e. Hanafi, Maliki, Shaafi and Hanbali interpret the manner of divorce slightly different from each other. Since majority of Sunni Muslims follow Imam Abu Hanifa, here in under the interpretation as per the Hanafi School of Thought:

• The Hanafis regard divorce as of three kinds: Ahsan. hasan, and bid'i. 
• The ahsan form of divorce is that one may pronounce only one divorce on one's wife during a tuhr (purity) period in which one must refrain from sexual intercourse and leave the wife to complete her waiting-period. 
• The hasan form of divorce is that one may pronounce one divorce in each period of purity: in this case pronouncement of three: divorces, one each in three periods of purity, . is also not against the Shari'ah, although the best approved method is to pronounce only one divorce and leave the wife to complete her waiting-period. 
• The bid'i form of divorce is that one must pronounce three divorces in a single sitting, or pronounce three divorces at different times during the same period of purity, or pronounce divorce during menstruation, or pronounce it in the period of purity during which one has had a sexual intercourse. 
• Of these whichever course one may adopt one will be guilty a sin, This is the law in respect of the woman Marriage with whom has been consummated and who has regular courses. As for the woman marriage with whom has not been consummated, she can be divorced both in the state of purity and during menstruation, and this is according to the Sunnah. And if the woman is such a one marriage with whom has been consummated who no longer menstruates, or the one who has not yet menstruated, she can be divorced even after the sexual intercourse„for there is no chance of her being pregnant. And if the woman is pregnant, she also can be divorced after the sexual intercourse, for her pregnancy is already established. But the method of pronouncing divorce on these women according to the Sunnah, is that the divorce may be pronounced at the interval of one month in each case. 
• However, the ahsan method is that only one divorce may be pronounced and the woman left to complete her waiting period. (Hedayah, fath alQadir, Ahkam al-Qur an (AI-Jassas), `Umdat al-Qari).

For the view point of other three Sunni schools of thought, please refer to End Notes of reference [1]. For divorce procedure among the Shia Muslims, read details at reference [4].

In the verses 8-12, the Muslims are being warned of the fate they would meet in this world and in the Hereafter if they disobeyed the commands they have been given through the Messenger (peace be upon him) of Allah and His Book and the rewards they would receive if they adopted obedience:

8. And many a town (population) revolted against the Command of its Lord and His Messengers, and We called it to a severe account (i.e. torment in this worldly life), and shall punish it with a horrible torment (in Hell, in the Hereafter).9. Then did they taste the evil result of their conduct, and the End of their conduct was Perdition.10. Allah has prepared for them a severe Punishment (in the Hereafter). Therefore fear Allah, O ye men of understanding - who have believed!- for Allah hath indeed sent down to you a Message,-11. An Messenger, who rehearses to you the Signs of Allah containing clear explanations, that he may lead forth those who believe and do righteous deeds from the depths of Darkness into Light. And those who believe in Allah and work righteousness, He will admit to Gardens beneath which Rivers flow, to dwell therein for ever: Allah has indeed granted for them a most excellent Provision.12. Allah it is He Who created seven heavens, and, like them, the earth. His commandment descends among them. (All this is being stated so that you know) that Allah has power over everything, and that Allah encompasses all things in His knowledge.

In the verse 12 above, “like of them” does not mean that He created as many earths as the heavens, but it means that He has also created several earths as He has created several heavens. “Of the earth” means that just as this earth which is inhabited by man is serving as bed and cradle for the creatures living on it, so has Allah made and set other earths also in the universe. which serve as beds and cradles for the creatures living on them. Moreover, there are clear pointers in the Qur'an to the effect that living creatures are not found only on the earth but also in the heavens. 

For instance, it appears in Surah Ash-Shura: 29:

And of his signs is the creation of the heavens and earth and what He has dispersed throughout them of creatures. And He, for gathering them when He wills, is competent.

In other words! the countless stars and planets seen in the sky are not all lying desolate, but like the earth there are many among them which are inhabited.

Note: The exegesis of this surah is  in quite details. Here only a fraction of details has been presented. Please read details at references [1] and [2] given below for clarification and details.

You may now like to listen to Arabic recitation of Sūrat aṭ-Talāq with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary of other chapters (Though not complete but building up from 30th Part backwards for chapters in 30th Part are shorter and easier to understand). 

Photo | References: | 1 | 2 | 3 | 4 |
An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic souses and then present a least possible condensed explanation of the surah. However, the exegesis of the chapters of the Holy Quran are basically based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi. In addition the references of  other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. 

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Surah of Quran Exclusively Revealed to Redress Grievance of a Pleading Woman

Women often ask why there is no mention of women in the Holy Qur'an and why all commandments are directly addressed to men. In fact all verses of the Holy Qur'an are addressed both to men and women, for message of the Holy Qur'an is for all people of all gender unless specifically specified. There are a number of women who are mentioned by name in the Holy Qur'an, a detail of which is already given in one of our earlier posts, beside exclusive posts on some of the revered and praiseworthy women.

But there is also one surah of the Holy Qur'an which was revealed exclusively to redress the grievance of a woman, who being victim of the pre-Islamic days tradition of Zihar considered it to be unfair to woman and petitioned Prophet Muhammad (ﷺ), as ruler and judge in Medina, to revoke the divorce, using moral and legal arguments. Sūrat al-Mujādilah, the 58th surah of the Holy Qur'an, is that surah in which Allah the Almighty has Himself answered the question the woman victim of the tradition of Zihar, and through this surah all doubts regarding the notorious tradition of Zihar were brought to an end. Please refer to our exclusive post on Sūrat al-Mujādilah for details of the Divine revelation and other social issues discussed in the surah.

Among the Arabs it often so happened that during a family quarrel, the husband in the heat of the moment would say to his wife: "Anti alayya ka-zahri ammi" which literally means: "You are for me as the back of my mother." This is called zihar. But its real meaning is: To have sexual relations with you would be like having sexual relations with my mother.

Zahr in Arabic is metaphorically used for riding and mounting. Thus, the conveyance is called zahr, because man rides on its back. As this word was employed in order to make the wife unlawful, it was termed zihar. In the pre-Islamic days this was looked upon as tantamount to the pronouncement of divorce, even of greater effect than that, for they took it to mean that the husband was not only severing his marital relations with his wife but was also declaring her to be unlawful for himself like his mother. On this very basis, the Arabs thought reunion could be possible after a divorce but it was impossible after zihar.

It may be added here that Surah At-Talaq, though placed at chapter number 65 due to its size, but actually stands at number 12 as per the order of revelation had already ;aid down clear cut procedure for divorce under Islamic law in detail. But some Muslims continued to give divorce as per old tradition of Az Zihar. And the Arabs thought reunion could be possible after a divorce but it was impossible after zihar.

Now coming over the woman who came pleading to have her grievance redressed and how was she respected after the revelation of Sūrat al-Mujādilah.

The Divine answer which was revealed in Sūrat al-Mujādilah was to redress the grievance of one Khaulah bint-Thalabah of the Khazraj tribe, wife of Aus bin Samit Ansari who was brother of Ubadah bin Samit, the chief of the Aus tribe. It so happened that her husband expressed words that were tantamount to Zihar. So she came to the Prophet of Allah and Allah heard her grievance and the matter was resolved.

Why she was later respected after the revelation of Sūrat al-Mujādilah is that fact that her complaint had been heard by Allah Almighty and the coming down of the divine command immediately to redress her grievance was an event that earned her a place of honor and esteem among the companions. 

Ibn Abi Hatim and Baihaqi have related that once Umar bin Abdel Khatab, a revered companion of the Prophet of Allah wh also rose to be the second caliph of Islam, was on his way out with some companions. On the way he came across a woman, who stopped him; he immediately stopped and listened to what she had to say patiently with his head bent down, and did not move till she had finished. One of the companions said: O commander of the faithful, you held back the Quraish chiefs for so long for the sake of this old woman! Umar said: Do you know who she is? She is Khaulah bint- Thalabah, the woman whose complaint was heard at the seventh heaven. By God, even if she had kept me standing till the night, I would have kept standing. I would only have excused myself at the prayer times. 

Ibn Abdul Barr has related in Al-Istiab this tradition from Qatadah: When Umar came across this lady, on the way, he greeted her. After answering his greeting, she said: O Umar, there was a time when I saw you at the Ukaz festival. Then you were called Umair. You tended goats with the shepherd’s staff in your hand. Then, not very long after this, you began to be called Umar. Then a time came when the people began addressing you as commander of the faithful. So, fear Allah with regard to your subjects, and remember that the one who fears Allah’s punishment, for him the stranger also is like a close kinsman, and the one who fears death, may well lose that very thing which he wants to save. At this Jarud Abdi, who was accompanying Umar, said: O woman, you have talked insolently to the commander of the faithful. Thereupon Umar said: Let her say whatever she has to say. Do you know who she is? She was heard at the seventh heaven. So, she deserves to be heard longer and with greater attention by Umar. Imam Bukhari has also related briefly a story resembling to this.

So Muslim women should take pride from the fact that not only many revered women, beside a few condemned too, have been mentioned by name in the Holy Qur'an, but Sūrat al-Mujādilah was revealed concerning women in resolution of their matrimonial matters. Besides in Holy Qur'an there are explicit instructions for giving women the share as lawful heirs of their fathers and husbands, something about which there were was no concept with Jews and Christians. In fact it was much later that women were finally allowed this social status given to Muslim women by Islam in the 7th century.

So rejoice for being granted a blessed status as Muslims and share your rights with your non Muslim friends who often claim Islam chains women. In fact Islam gives more respect, honour and dignity to Muslim women by safeguarding their rights that no other religion has given to their women, nor even their societies and social system.

Photo | References: | 1 | 2 | 3 | 

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Surah Al Mujadilah - The Pleading Woman: Summary of 58th Chapter of the Holy Qur'an

Sūrat al-Mujādilah is the fifty eighth surah with 22 ayats with two rukus, part of the 28th Juzʼ  of the Holy Qur'an.

Sūrat al-Mujādilah is a unique surah in a sense that in each of its verse, mention of Allah is made.

The surah is entitled Al Mujadalah as well as Al Mujadilah, the title being derived from the word tujadiluka of the very first verse. As at the outset mention has been made of the woman who pleaded with the Holy Prophet (upon whom be Allah's peace) the case of zihar pronounced by her husband and urged him to suggest a way out of the difficult situation in order to save her and, her children's life from ruin, and Allah has described her pleading by the word "mujadalah", the Surah came to be known by this very title. If it is read as "mujadalah",it would mean "pleading and arguing", and if it is read as "mujadilah", it would mean "the woman who pleaded and argued."

Let us now read explanation of the Surah segmented into portions as per the subject matter:

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ 

"In the name of Allah, the Most Gracious, the Most Merciful"

Verses 1-6 redress the grievance of a grieving and pleading woman and legal injunctions about zihar have been given. 

Before reading translation of the verse, a few words about Zihar, a tradition of pre Islamic days to divorce one's wife. Among the Arabs if the husband wanted to sever the marital relations, he would say to his wife: "Anti alayya ka-zahri ammi" which literally means: "You are for me as the back of my mother." This is called zihar. But its real meaning is: To have sexual relations with you would be like having sexual relations with my mother.

Zahr in Arabic is metaphorically used for riding and mounting. Thus, the conveyance is called zahr, because man rides on its back. As this word was employed in order to make the wife unlawful, it was termed zihar. In the pre-Islamic days this was looked upon as tantamount to the pronouncement of divorce, even of greater effect than that, for they took it to mean that the husband was not only severing his marital relations with his wife but was also declaring her to be unlawful for himself like his mother. On this very basis, the Arabs thought reunion could be possible after a divorce but it was impossible after zihar.

Now in this background, a certain woman came pleading to the Holy Prophet Muhammad (ﷺ) who was victim of zihar and wanted justice. Now read the opening six verse of the surah below.

1. Allah has surely heard the words of her who contends with you concerning her husband and complains to Allah. Allah hears what both of you say. Verily Allah is All- Hearing, All-Seeing.
2. Those among you who divorce their wives by declaring them to be their mothers, such are not their mothers; none are their mothers except those who gave birth to them. Indeed what they say is highly contemptible and false. Verily Allah is Most Pardoning, Most Forgiving.

This is Allah’s first decision concerning zihar. It means that if a person shamelessly compares the wife to his mother, his utterance does not make his wife his mother, nor is she endowed with the sanctity that the mother enjoys. The mother’s being mother is fact, for she has given birth to the man. On this very ground, she is eternally sacred and prohibited. Now, how will the woman who has not given him birth become his mother simply by a word of mouth, and how will sanctity and prohibition be established for her by reason, morality and law which, by virtue of this fact, is only reserved for the mother who gave birth. Thus, Allah by this condemnation abolished the custom of the pre-Islamic ignorance according to which the marriage contract between the husband, by pronouncing zihar, and the wife stood dissolved and she became absolutely forbidden for him like the mother.

As for the last part of the verse 2 [Indeed what they say is highly contemptible and false. Verily Allah is Most Pardoning, Most Forgiving], Allah has taken such an utterance to be punishable with much more severely, but it is Allah’s kindness that He has, firstly, abolished the custom of ignorance and saved your family life from utter ruin, and secondly, has prescribed the lightest punishment for the culprits. 

Even the punishments subscribed for the guilty of Zihar (in succeeding verses below) are not in the form of physical torture or imprisonment, but a few acts of worship and virtue, which are meant to reform you and help spread good in your society. In this connection, one should also understand that the acts of worship that have been prescribed by Islam as expiations for certain crimes and sins are neither mere punishments that they may be without the spirit of worship, nor mere acts of worship that they may entail no pain and suffering of the punishment. But both the aspects have been combined in them so that the culprit may experience pain as well as expiate his sin by means of performing a virtue and act of worship.

3. Those who declare their wives to be their mothers and thereafter go back on what they have said shall free a slave before they may touch each other. That is what you are exhorted to do. Allah is fully aware of all your deeds. 4. And he who finds not (the money for freeing a slave) must fast two successive months before they both touch each other. And for him who is unable to do so, he should feed sixty poor. That is in order that you may have perfect Faith in Allah and His Messenger. These are the limits set by Allah. And for disbelievers, there is a painful torment. 5. Verily, those who oppose Allah and His Messenger (Muhammad (ﷺ)) will be disgraced, as those before them (among the past nation), were disgraced. And We have sent down clear Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). And for the disbelievers is a disgracing torment.

That is [verse 5], they show hostility towards and dispute with Allah and His Messenger (peace be upon him), or set other bounds for themselves than the bounds set by them, or adopt the bounds set by others. There can be no doubt in the disbelief of the person who regards this law as commendable and superior to the Shariah and says that it is wiser and better suited to the genius of the people. And when the Shariah injunction in a particular matter is pointed out to him, he is angry, as we have seen some of those who are under the curse of Allah.

6. On the Day when Allah will resurrect them all together (i.e. the Day of Resurrection) and inform them of what they did. Allah has kept account of it, while they have forgotten it. And Allah is Witness over all things.

Thus, Muslims have been strictly warned that it was contrary to their Faith that they should continue to observe the practices of ignorance after they had accepted Islam. In case they should break the bounds set by Allah, or refuse to abide by them, or that they should make their own rules and regulations contradictory to them, then there is not only the punishment of disgrace and humiliation in the world but in the Hereafter too, where they would held accountable for refusing to obey Allah.

In verses 7-10 mention the secret whisperings and consultations of the hypocrites to  conspire and intrigue against the Prophet Muhammad (ﷺ), and their hidden malice and grudge with which they greet the Prophet (ﷺ), like the Jews, in a manner as to wish him ill instead of well. Here the Muslims have been consoled too, as if to say: "These whisperings of the hypocrites can do no harm to you; therefore, you should go on doing your duty with full trust in Allah". Besides, they have also been taught this moral lesson:"The true believers, when they talk secretly together, do not talk of sin and transgression and disobedience to the Messenger if they have to talk secretly together they should talk of goodness and piety."

7. Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth? There is no secret counsel of three, but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), not of less than that or more, but He is with them (with His Knowledge) wheresoever they may be; and afterwards on the Day of Resurrection, He will inform them of what they did. Verily, Allah is the All-Knower of everything. 8. Have you not seen those who were forbidden to hold secret counsels, and afterwards returned to that which they had been forbidden, and conspired together for sin and wrong doing and disobedience to the Messenger (Muhammad ). And when they come to you, they greet you with a greeting wherewith Allah greets you not, and say within themselves: “Why should Allah punish us not for what we say?” Hell will be sufficient for them, they will burn therein, and worst indeed is that destination!
9. O you who believe! When you hold secret counsel, do it not for sin and wrong-doing, and disobedience towards the Messenger (Muhammad ) but do it for Al-Birr(righteousness) and Taqwa (virtues and piety); and fear Allah unto Whom you shall be gathered. 10. Secret counsels (conspiracies) are only from Shaitan (Satan), in order that he may cause grief to the believers. But he cannot harm them in the least, except as Allah permits, and in Allah let the believers put their trust .

In verses 11-13 Muslims have been taught certain manners of social behavior and directed to eradicate social evils which were prevalent at that time. It is observed that "If some people are sitting in an assembly, and more people arrive, they do not show even the courtesy as to squeeze in so as to make room for others, with the result that the new-comers have to keep standing, or to sit in the door-way, or to go back, or seeing that there is enough room yet start jumping over the people's heads to find room for themselves." This often used to be experienced in the Holy Prophet's assemblies. Therefore, Allah gave the instruction, as if to say:"Do not behave selfishly and narrow minded in your assemblies but do accommodate the new-comers also with an open heart."

11. O you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you (ample) room (from His Mercy). And when you are told to rise up [for prayers, Jihad (holy fighting in Allah’s Cause), or for any other good deed], rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do. 12. O you who believe! When you (want to) consult the Messenger (Muhammad ) in private, spend something in charity before your private consultation. That will be better and purer for you. But if you find not (the means for it), then verily, Allah is Oft-Forgiving, Most Merciful. 13. Are you afraid of spending in charity before your private consultation (with him)? If then you do it not, and Allah has forgiven you, then (at least) perform As-Salat (Iqamat-as-Salat) and give Zakat and obey Allah (i.e. do all what Allah and His Prophet order you to do). And Allah is All-Aware of what you do.

From verse 14 to the end, members of the Muslim society, which was a mixture of the sincere Muslims and the hypocrites and the waverers, have been told plainly as to what is the criterion of sincerity in Islam. 

• One kind of Muslims are those who are friends with the enemies of Islam: they do not hesitate for the sake of their interests to be treacherous to the religion which they profess to believe in; they spread all sorts of doubts and suspicions against Islam and prevent the people from adopting the Way of Allah. But since they are part of the Muslim community their false profession of Faith serves them as a cover and shield. 
• The second kind of Muslims are those who, in the matter of Allah's Religion, do not care even for their own father, brother, children, and family, to say nothing of others. They do not cherish any feeling of love for the person who is an enemy of God and His Messenger and His Religion. 

Allah in these verses has explicitly stated that the people of the first kind, in fact, belong to Satan's party however hard they may try to convince others of their Islam by swearing oaths. And the honor of belonging to Allah's party is possessed only by the Muslims of the second kind. They alone are the true Muslims: they alone will attain to true success, and with them alone is Allah well pleased.

14. Have you (O Muhammad ) not seen those (hypocrites) who take for friends a people upon whom is the Wrath of Allah (i.e. Jews)? They are neither of you (Muslims) nor of them (Jews), and they swear to a lie while they know. 15. Allah has prepared for them a severe torment. Evil indeed is that which they used to do. 16. They have made their oaths a screen (for their evil actions). Thus they hinder (men) from the Path of Allah, so they shall have a humiliating torment. 17. Their children and their wealth will avail them nothing against Allah. They will be (the) dwellers of the Fire, to dwell therein forever. 18. On the Day when Allah will resurrect them all together (for their account), then they will swear to Him as they swear to you (O Muslims). And they think that they have something (to stand upon). Verily, they are liars! 19. Shaitan (Satan) has overtaken them. So he has made them forget the remembrance of Allah. They are the party of Shaitan (Satan). Verily, it is the party of Shaitan (Satan) that will be the losers! 20. Those who oppose Allah and His Messenger (Muhammad ), they will be among the lowest (most humiliated). 21. Allah has decreed: “Verily! It is I and My Messengers who shall be the victorious.” Verily, Allah is All-Powerful, All-Mighty. 22. You (O Muhammad ) will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger (Muhammad ), even though they were their fathers, or their sons, or their brothers, or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Ruh (proofs, light and true guidance) from Himself. And We will admit them to Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allah is pleased with them, and they with Him. They are the Party of Allah. Verily, it is the Party of Allah that will be the successful.

May Allah grant us wisdom to act exactly we have been directed in the Holy Qur'an and as explained by none other than the Holy Prophet Muhammad (ﷺ) himself.

You may now like to listen to Arabic recitation of Sūrat al-Mujādilah with English subtitles:

You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary of other chapters (Though not complete but building up from 30th Part backwards for chapters in 30th Part are shorter and easier to understand). 

Photo | References: | 1 | 2 | 3 | 4 | 5 |
An effort has been made to gather explanation of the surahs of the Holy Qur'an from authentic souses and then present a least possible condensed explanation of the surah. However, those wanting detailed explanations and tafsir (exegesis), may refer to sites the references of which are given above.

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