This 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."
There is no tradition to tell as to when this incident of pleading and arguing took place, but there is a hint in the subject matter of the Surah on the basis of which it can be said with certainty that it happened some time after the battle of the Trench (Shawwal, 5 A. H.). In Surah Al-Ahzab, Allah while negating that an adopted son could be one's real son, had just said this and no more; "And Allah has not made those of your wives whom you divorce by zihar your mothers." But in that Surah there was nothing to the effect that to divorce a wife by zihar was a sin or a crime, nor anything about the legal injunction concerning it. Contrary to it, in this Surah the whole law relating to zihar has been laid down, which shows that these detailed injunctions were sent down some time after the brief reference to it in Surah Al- Ahzab.
In this Surah instructions have been given to the Muslims about the different problems that confronted them at that time.
From the beginning of the Surah to verse 6 legal injunctions about zihar have been given, along with which the Muslims have been strictly warned that it is contrary to their profession of the Faith that they should still persist in the practices of ignorance after they have accepted Islam, that 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. For this there is not only the punishment of disgrace and humiliation in the world but in the Hereafter too there will be strict accountability for it.
In vv. 7-10 the hypocrites have been taken to task for their secret whisperings and consultations by which they conspired and intrigued against the "Holy Prophet (upon whom be Allah's peace and blessings), and because of their hidden malice and grudge greeted him, like the Jews, in a manner as to wish him ill instead of well. In this connection, the Muslims have been consoled, 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."
In vv. 11-13 the Muslims have been taught certain manners of social behavior and given instructions to eradicate certain social evils which were prevalent among the people then as they are today. 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 mindedly in your assemblies but do accommodate the new-comers also with an open heart."
Likewise, another vice found among the people is that when they go on a visit to somebody (an important person, in particular), they prolong their sitting and do not at all mind that encroaching upon his time unduly would cause him hardship. Then, if he tells them to leave, they mind it; if he himself rises up from their assembly, they complain of his lack of manners; if he tells them indirectly that he has some other business also to attend to, for which he needs time, they turn a deaf ear to his request. The Holy Prophet (upon whom be Allah's peace) himself also had to experience such misconduct of the people, who in their earnestness to benefit by his teaching did not at all see that they were wasting his precious time so badly needed for other important works. At last, Allah in order to eradicate this bad manner, enjoined that when the people are asked to rise up from an assembly, they should rise up and disperse.
Another vice prevalent among the people was that each person wished to have secret counsel individually with the Holy Prophet (upon whom be Allah's peace) without any real need, or would like that he should approach him during an assembly and whisper something to him. This was not only embarrassing for the Holy Prophet but also annoying for the people who sat in the assembly. That is why Allah imposed the restriction that anyone who wanted to consult him in private, should first give away something in charity. The object was that the people should be warned of this bad manner and made to give it up. Thus, the restriction was kept in force for a short while, and when the people had corrected their behavior, it was withdrawn.
From verse 14 to the end of the Surah 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.
En el nombre de Allah, el Misericordioso, el Compasivo.
Allah ha escuchado las palabras de la que recurrió a ti para defenderse de su esposo y en su queja suplicaba a Allah; y Allah escuchaba vuestra discusión. Realmente Allah es Quien oye y Quien ve.*
Aquellos de vosotros que repudien a sus mujeres (diciéndoles: tú eres para mí como la espalda de mi madre...) Ellas no son vuestras madres. Sus madres son las que los parieron y en verdad que lo que dicen es digno de repulsa y es una falsedad. Es cierto que Allah es Indulgente, Perdonador.
Quienes repudien así a sus mujeres pero luego se retracten de lo que dijeron, deberán liberar a un esclavo antes de volver a tener relación con ellas*. Así se os exhorta y Allah sabe perfectamente lo que hacéis.
Y quien no encuentre, que ayune dos meses consecutivos antes de tener relación, y quien no pueda que dé de comer a sesenta pobres. Esto es para que creáis en Allah y en Su Mensajero. Ésos son los límites de Allah. Los incrédulos tendrán un castigo doloroso.
Los que se enfrentan a Allah y a Su Mensajero serán exterminados como lo fueron los que les precedieron. Hemos hecho descender signos clarificadores, pero los incrédulos tendrán un castigo infame.
El día en que Allah les haga a todos volver a la vida y les haga saber lo que hicieron... Allah les tomaba cuenta de todo pero ellos lo olvidaron, Allah es Testigo de todas las cosas.
¿Es que no ves que Allah conoce lo que hay en los cielos y lo que hay en la Tierra? No hay confidencia de tres en la que Él no sea el cuarto, o de cinco en la que Él no sea el sexto, ni de menos o más que eso sin que Él no esté con ellos dondequiera que estén. Luego el Día del Levantamiento les hará saber lo que hicieron. Es cierto que Allah es Conocedor de todas las cosas.
¿Qué te parecen ésos a los que se les había prohibido hablar en secreto y sin embargo volvieron a hacer lo que se les había prohibido, haciéndolo con maldad, enemistad y rebeldía contra el Mensajero?* Y cuando vinieron a ti con un saludo que no es el que Allah te da, diciendo para sus adentros: ¿Por qué no nos castiga Allah por lo que decimos? Ŷahannam bastará para ellos; en él se abrasarán. ¡Qué mal lugar de destino!
¡Vosotros que creéis! Cuando habléis en secreto, no lo hagáis con maldad, enemistad o desobediencia hacia el Mensajero, sino que hacedlo con obediencia y temerosidad. Y temed a Allah para cuyo encuentro seréis reunidos.
Realmente las habladurías en secreto proceden del Shaiṭán para entristecer a los que creen, pero éste no les causará ningún daño, si no es con el permiso de Allah. En Allah se abandonan los creyentes.
¡Vosotros que creéis! Cuando se os diga que hagáis sitio en las reuniones*, hacedlo; y Allah os hará sitio a vosotros. Y cuando se os diga que os levantéis, hacedlo; Allah elevará en un grado a los que de vosotros crean y a los que han recibido el conocimiento. Allah sabe perfectamente lo que hacéis.*
¡Vosotros que creéis! Cuando queráis hablar en privado con el Mensajero ofreced previamente alguna liberalidad*. Eso es mejor para vosotros y más puro, pero si no encontráis cómo, Allah es Perdonador, Compasivo.
¿Os asusta tener que ofrecer dádivas antes de vuestras confidencias? Si no lo hacéis, Allah siempre se vuelve a vosotros con Su perdón. Pero estableced el ṣalat, dad el ẓakat y obedeced a Allah y a Su Mensajero. Allah sabe perfectamente lo que hacéis.
¿Qué te parece ésos que toman como protectores a unos con los que Allah se ha enojado? Ésos no son de los vuestros ni de ellos. Juran con mentiras y ellos lo saben*.
Allah les ha preparado un fuerte castigo. ¡Qué malo es lo que hacen!
Se escudan en sus juramentos mientras apartan del camino de Allah. Tendrán un castigo infame.
Ni sus riquezas ni sus hijos les servirán de nada ante Allah. Ésos son los compañeros del Fuego en el que serán inmortales.
El día en que Allah les devuelva a todos a la vida, le jurarán como os juraban a vosotros y pensarán que tienen donde asirse. ¿Acaso no son los que mienten?
El Shaiṭán se apoderó de ellos y les hizo olvidar el Recuerdo de Allah. Ellos son el partido del Shaiṭán. ¿Y no son los del partido del Shaiṭán los perdedores?
Los que se enfrentan a Allah y a Su Mensajero... ésos estarán entre los más bajos.
Allah ha escrito: Yo venceré, y también Mis Mensajeros. Es cierto que Allah es Fuerte, Invencible.
No encontrarás a una gente que creyendo en Allah y en el Último Día sientan afecto por quien se opone a Allah y a Su Mensajero, aunque se trate de sus padres, sus hijos, sus hermanos o los de su clan. Ésos son aquéllos en cuyos corazones ha escrito la creencia, les ha ayudado con un espíritu procedente de Él y les hará entrar en jardines por cuyo suelo corren los ríos, donde serán inmortales. Allah estará satisfecho de ellos y ellos lo estarán de Él. Ésos son el partido de Allah. ¿Acaso no son los del partido de Allah los triunfadores? [Esta sura descendió en relación con los judíos de banu Naḍir. Habitaban unas fortificaciones cercanas a Medina y habían hecho un pacto con el Mensajero de Allah, que Él le dé Su gracia y paz, pero lo traicionaron y entonces él marchó contra ellos y los sitió durante veintiuna noches hasta que capitularon aceptando el exilio.]