God has heard the words of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God hears all and sees all. Even if any of you say to your wives, ‘You are to me like my mothers back, 'they are not your mothers; their only mothers are those who gave them birth. What they say is iniquitous and false. Yet God pardons and forgives. Those who separate themselves from their wives by saying, 'You are as unlawful to me as my mother/ and then go back on what they have said, must atone by freeing a slave before the couple may resume their full marital relation.

This is an admonition to you, and God is fully aware of all that you do. However, he who does not have the means shall fast instead for two consecutive months before the couple may resume their full marital relation; and he who is unable to do it shall feed sixty needy people; this, so that you may prove your faith in God and His Messenger. Such are the bounds set by God. Grievous suffering awaits those who will not believe. (Verses 1-4)

In pre-Islamic days, a man who became angry with his wife might say to her, “You are to me like the back of my mother”, and thereafter she was forbidden to him. She was not divorced however, but rather in a state of suspense. She could neither have normal marital relations with her husband nor be free to find some other arrangement for herself.

This was yet another aspect of the unfair treatment of women in pre- Islamic Arabia.

These verses speak of one such event that took place before the ruling on this problem, known as zihar' had been laid down. The details of the case are related in the following hadith quoting the woman at the centre of the case, Khuwaylah bint Tha(labah:

It was concerning me and Aws ibn al-Samit that God revealed the opening verses of the surah, The Pleading. I was married to him and he had grown old, with a quick temper. He came in one day and I questioned something he had said. He was angry as a result and said to me, ‘You are to me like my mothers back’. He then went out and sat with his people for some time. He came back later and he indicated that he wanted to have sex. I said: “In no way! By Him who holds Khuwaylah’s soul in His hand, you cannot approach me when you have said what you said until God and His Messenger have ruled in our case. He tried to force me, but I overpowered him in the way a woman can overpower a weak old man. I left him and went to one of my neighbours to borrow a dress from her.

I went to the Prophet and sat in front of him. I told him what had happened and complained strongly about my husband’s bad manners. The Prophet said to me: “Khuwaylah! Your cousin is an old man; so be kind and God-fearing in your treatment of him.” Before I left, revelations were bestowed from on high concerning me. The Prophet experienced what he usually experienced when revelations were given to him. Then he came to and said:

“Khuwylah! God has revealed Qur’anic verses concerning you and your mate.” He then read to me the verses starting with “God has heard the words of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God hears all and sees all," up to “grievous suffering awaits those who will not believe'' The Prophet then said to me: “Tell him to free a slave.” I said:

When we look at the Qur’anic report of this case, we cannot miss that elements of education and guidance are given side by side with the verdict and the comment on it. This is the usual method of the Qur’an, providing all that is necessary.

“God has heard the worth of the woman who pleads with you concerning her husband, and complained to God. God has heard what you both had to say. God hears all and sees all." (Verse 1) This is an amazing opening that says, you have not been alone; God was present, listening to you.

He heard what the woman said, pleading with you and complaining to Him. He already knew the whole story and was fully aware of what discussion had taken place. He hears all and sees all. In this highly inspiring way the Qur’an presents all that occurred but without the involvement of a third party.

The surah then states the principle that governs such cases: “Even if any of you say to your wives, ‘You are to me like my mother's back,' they are not your mothers; their only mothers are those who gave them birth.

What they say is iniquitous and false. Yet God pardons and forgives." (Verse 2) This deals with the case in its entirety. Zihar does not rely on any solid basis. A wife is not a mother so as to become forbidden like one.

Somebody’s mother is the woman that gave birth to that person. A wife cannot become a mother at the utterance of a word or a few words. Such a statement lacks all substance, it is utter nonsense. In life, all relations should be based on what is true, clear and solid so as to prevent any muddle or confusion. “Yet God pardons and forgives" what has passed of such incidents.

Having laid down the principle so clearly, the verdict is stated in detail: “ Those who separate themselves from their wives by saying, ‘You are as unlawful to me as my mother, 'and then go back on what they have said, must atone by freeing a slave before the couple may resume their full marital relation. This is an admonition to you, and God is fully aware of all that you do." (Verse 3) God has made freeing a slave a way of atonement for various offences. This is one way Islam freed those who had fallen into slavery in consequence of the system prevalent at the time, which allowed for the enslavement of prisoners of war. Various views have been stated with regard to the phrase, “then go back on what they have said." We choose the view that says that they resume marital relations which they had earlier forbidden themselves by zihdr. The freeing of a slave should occur before it becomes permissible for them to so go back. A comment is added here: “This is an admonition to you." (Verse 3) The atonement required is an admonition and a warning against reverting to this totally unacceptable practice. “God is fully aware of all that you do” (Verse 3) He knows its nature, how it happens and your intention in doing it.

This comment is given before the verdict is completed. It serves to keep hearts alert and to strengthen discipline, reminding people of God s authority and His knowledge of whatever is apparent or concealed.

The last sentence in the verse, ‘ Grievous suffering awaits those who will not believe,’ is certainly a fitting ending as it completes the discussion of the womans situation, while also providing a bridge to the theme of the next verse that speaks about those who contend against God and His Messenger. This is characteristic of the superb Qur’anic method as it smoothly moves from one theme to another:

Those who contend against God and His Messenger shall be brought low as those who lived before them were brought low. We have bestowed from on high clear revelations. Shameful suffering awaits the unbelievers on the day when God will raise them all from the dead and tell them exactly all that they did in life. God will have taken it all into account, even though they may have forgotten it. God is witness to all things.

(Verses 5-6)

The opening passage of the surah provided an aspect of the care shown to the Muslim community, while this second passage provides an aspect of antagonism to the opposite group who contend against God and His Messenger. The Arabic term, yuhaddun, translated here as contend’ is derived from the same root as the word used earlier, hudud, which means ‘boundaries. Thus, this group are defined as taking a stand at the other boundary, confronting God and His Messenger. This gives an image of two parties in contention and confrontation. As such, it serves to show their action in a very bad light. How miserable for a creature to be in open hostility to his Creator when it is He who provides him with sustenance.

These people who are in contention “shall be brought low as those who lived before them were brought low.” The way this sentence is phrased in Arabic may be understood as a prayer against them. A prayer by God is a sentence of judgement that makes it inevitable since it is He who pronounces this sentence, and His will is always done. The phrase, 'those who lived before them,' refers either to earlier communities who were punished by God, or to the then unbelievers who suffered humiliating defeats at the hands of the Muslims prior to the revelation of this surah, as happened, for example, at the Battle of Badr.

"We have bestowed from on high clear revelations.n This sentence separates the two fates suffered by the unbelievers in this life and in the life to come, in order to point out that both fates are clearly stated in these verses. It also tells us that these unbelievers do not face these fates as a result of ignorance or any ambiguity in the truth. Indeed, the truth has been put to them clearly and lucidly in these revelations, which they too have been given.

As the surah refers to their fate in the hereafter, it adds an inspiring comment that serves an educational purpose: "Shameful suffering awaits the unbelievers on the day when God will raise them all from the dead and tell them exactly all that they did in life. God will have taken it all into account, even though they may have forgotten it. God is witness to all things.

(Verses 5-6) They are made to suffer shame in punishment for their arrogance. This shameful suffering will take place on the day when all will be resurrected. Thus, it will be seen by all. Besides, the suffering is determined on the basis of a true account of their deeds. If they have forgotten these, God has recorded them all, as nothing escapes His knowledge: “ God is witness to all things” The opposite cases of care and antagonism take place in Gods presence and with His knowledge. He witnesses the help and care granted to the believers as well as the hostility shown to the other group. The believers should be reassured by His presence, while the unbelievers should take heed.

The surah then portrays Gods presence in an inspiring image that leaves a telling effect on our hearts:

Are you not aware that God knows all that is in the heavens and all that is on earth? Never can a secret conversation take place between three people where He is not the fourth; nor between five where He is not the sixth, nor between less or more than that without Him being with them, wherever they may be. On the Day of Resurrection He will tell them the truth of what they used to do. God has full knowledge of everything. (Verse 7)

The verse begins by stating God’s knowledge that takes in everything in the heavens and earth. Our imagination is left to roam across the wide horizons and the remote corners of the earth, drawing a picture of this knowledge that leaves out nothing large or small, apparent or hidden, in this vast universe. It then draws gradually closer touching its addressees’ hearts, presenting an image of God’s knowledge that shakes them strongly: “Never can a secret conversation take place between three people where He is not the fourth; nor between five where He is not the sixth, nor between less or more than that without Him being with them, wherever they may be” (Verse 7)

This is a true statement, but it is expressed in a profoundly effective way. It leaves our hearts with two contrasting feelings, trembling with awe on the one hand and reassured on the other as we amazedly feel the friendly presence of the Almighty. Thus, wherever three people meet in secret they feel that God is their fourth, and if they are five, they realize that He is their sixth. Indeed, wherever two people whisper in secret, God is with them as He is with any larger group. Whenever we contemplate this image we are overwhelmed with awe. It is true that Gods presence gives us a feeling of friendly reassurance, but it is at the same time very awesome. It is the Almighty who is present “wherever they may be.” “ On the Day of Resurrection He will tell them the truth of what they used to do? (Verse 7) This statement sends a shudder of fear into peoples hearts. The mere presence of God and His hearing of all conversations is ominous. Now they look at the consequences of this presence in the form of punishment. What happens when that which people say in secret is publicized in the presence of all on the Day of Resurrection, when all mankind of all generations are witnesses! The verse ends in the same way as it started, giving a general image:

“God has full knowledge of everything.” (Verse 7) Thus the notion of Gods full and comprehensive knowledge, which is stated in various ways in this verse, is driven home to everyone. This inevitably leaves a profound effect on our hearts and minds.

This awesome picture of Gods knowledge serves as an introduction to a warning issued to the hypocrites who held secret conversations, conspiring against the Prophet and the Muslim community in Madinah:

Have you not seen how those that have been forbidden to hold secret conversations still revert to what they have been forbidden? They conspire with one another with a view to sinful doings, aggressive conduct and disobedience of God's Messenger. When these people come to you they greet you with words God does not use to greet you. They say to themselves, 'Why does God not punish us for what we say?' Hell will be punishment enough for them. They will burn there. How vile a journey's end! (Verse 8)

The surah then addresses the believers by their very quality of having accepted the faith. It tells them that they must not indulge in the sort of secret whispers the hypocrites resorted to, encouraging each other to commit sin, aggression and disobedience of the Prophet. It reminds them to remain God-fearing and tells them that such whispers as the hypocrites engage in is inspired by Satan who aims to cause grief to the believers. Hence, it is totally unbecoming of those who have faith:

Believers, when you converse in secret, do not do so with a view to sinful doings, aggressive conduct and disobedience of God's Messenger, but rather hold counsel to promote righteousness and God-consciousness.

Always remain God-fearing; to Him you will be gathered. [All other kinds of] secret conversation is the work of Satan, designed to cause grief to the believers. Yet he cannot harm them in the least, unless it be by God's leave. In God, then, let the believers place their trust.

(Verses 9-10)

It seems that some in the Muslim community had not fully absorbed the sense of Islamic discipline. Such people met when times were hard to consult among themselves, and this was unknown to their leadership.

This is something contrary to the nature of the Muslim community and the spirit of Islamic discipline, which together require that every view or suggestion first be presented to the leadership, not to fringe groups.

It also appears that some of these fringe groups might have stirred up trouble that could have had negative effects on the Muslim community.

These people may also not have had any intention of causing harm or difficulty for the Muslim community, but by raising certain subjects and discussing them without having a full picture of the matter this could cause such harm.

The surah addresses them as believers, using their quality that establishes their bond with God. This makes the address especially effective. It tells them that should they converse in private, then their conversation must not involve anything that connotes sin, aggressive conduct or disobedience of the Prophet. The only subjects that are fitting for believers are those that ‘promote righteousness and God-consciousness,' with the aim of facilitating them and bringing about their results, which are always good. The surah reminds them that they should remain God fearing, for they will certainly be gathered to Him and He will hold them to account for their deeds; these He knows no matter how hard they try to conceal them.

A man stopped 'Abdullah ibn 'Umar as he was walking with a friend and asked him: “‘What did you hear the Prophet say about secret conversations on the Day of Judgement?’ He answered: ‘I heard the Prophet when he said that God will bring a believer close to Him and shield him with His cover, so that he will not be seen by others. He will ask him about his sins, naming them one after one. When the man has acknowledged all his sins and feels that he will be doomed, God will say to him: ‘I have kept these sins secret for you during your life on earth; now I forgive you them.’ He will then be given the record of his good deeds. As for the unbelievers and the hypocrites, the witnesses will point to them and say: ‘These are the ones who have lied about their Lord. Gods curse befalls the wrongdoers/” [Related by Ahmad, al-Bukhari and Muslim.] In this way, such people are put off secret conversations and side whispers unknown to the Muslim community to which they belong and whose interests are the same as their own. In other words, they must not think themselves separate from the Muslim community in any way.

The believers are encouraged to maintain another aspect of good behaviour and fine manners:

Believers, when you are told to make room for one another in your gatherings, then do so, and God will make room for you. If you are told to rise up, then do so. God will elevate, by many degrees, those of you who believe and those who have been given knowledge. God is fully aware of all that you do. (Verse 11)

Reports speaking about the revelation of this verse suggest that it actually related to the hypocrites, which makes it more relevant to the flow of the surah. Qatadah mentions that this verse speaks about gatherings for voluntary worship. When those who were already sitting with the Prophet saw someone coming to join them, they were obviously keen to retain their own positions close to the Prophet. Here, God orders them to make room for each other.

Muqatil ibn Hayyan reports:

This verse was revealed on a Friday, when the Prophet was at al- Suffah where the place was rather narrow. He used to honour those who attended the Battle of Badr from among the Muhajirin and the Ansar. Some people who fought at Badr came to join him but the place was already taken up. They stood facing the Prophet and greeted him. He replied to their greeting. Then they greeted the people sitting with the Prophet and those replied. They continued to stand, hoping that those present would make room for them.

The Prophet realized why they remained standing and that nobody had made room for them. He was displeased. Therefore, he said to some of those from the Muhajirin and the Ansar who did not take part in Badr to stand up, choosing them by name. He asked to stand up as many as there were standing. Those who were thus asked to stand felt this to be hard. The Prophet noticed that they looked upset. Some hypocrites exploited this, saying to the believers: ‘Do you not say that your man is fair to all people? We certainly saw him being unfair to these. Here were some people who had already sat in their places, eager to be close to their Prophet, yet he asked them to stand up, giving their places to ones who came late...’ The Prophet is reported to have said a prayer: ‘May God have mercy on one who makes room for his brother.’ After that, people used to quickly rise in order to make room for their brothers.

If this report is authentic, it should be understood as not being in conflict with other ahadith that forbid someone to ask his brother to stand up so as to sit in his place, such as that which says: “Let no man make another rise from his position so as to sit in his place. Rather, move closer and make room for others.” [Related by al-Bukhari and Muslim.] Other instructions by the Prophet make it clear that a person who is joining a sitting group should sit at the end. He must not walk over peoples shoulders so as to be in front. The Quranic verse urges those who are sitting to make room for those joining them. It also urges obedience, requiring the one who is seated to rise if he is asked to do so.

This order, however, is given by the leader responsible for organizing the group, not by the newcomer.

The surah speaks anew about the hypocrites who befriended the Jews in Madlnah, describing their true position and attitude. It threatens to expose their hypocrisy and to inflict a terrible end upon them. It makes clear that Islam will be triumphant, despite all their schemes and conspiracies:

Have you not seen those who would be friends with people who have incurred God's anger? They belong neither to you nor to them. They knowingly swear to falsehood. God has prepared for them grievous suffering. Evil indeed is what they do. They use their oaths as a cover [for their falseness], and they turn people away from the path of God.

Hence, shameful suffering awaits them. Neither their wealth nor their children will be of the least avail to them against God. They are destined for the fire, where they will abide. On the day when God will raise them all from the dead, they will swear before Him as they swear now before you, thinking that they have something to stand upon. It is they who are indeed liars. Satan has gained mastery over them and thus caused them to remain oblivious of the remembrance of God. They are the party of Satan. It is the partisans of Satan who will truly be the losers. (Verses 14-19)

This strong denunciation of the hypocrites who befriended those who had incurred Gods anger, i.e. the Jews, suggests that these hypocrites were very active in scheming against the Muslim community, conspiring with its avowed enemies. It also suggests that the authority of Islam had now been consolidated so as to strike fear into the hypocrites hearts.

Thus, when the Prophet and the believers confronted them with what God might have exposed of their scheming, they resorted to swearing falsely, denying what was attributed to them, knowing, however, that they lied as they swore. They hoped that by thus forswearing they would spare themselves any punishment for scheming against the Muslim community: “ They use their oaths as a cover [for their falseness], and they turn people away from the path of God.” (Verse 16)

Repeated warnings are issued to them in this passage: “God has prepared for them grievous suffering. Evil indeed is what they do.” (Verse 15) “Hence, shameful suffering awaits them. Neither their wealth nor their children will be of the least avail to them against God. They are destined for the fire, where they will abide.” (Verses 16-17) The surah describes their abject and miserable position on the Day of Judgement when they will swear to God as they used to swear to people: “On the day when God will raise them all from the dead, they will swear before Him as they swear now before you.” This description suggests that hypocrisy had become so entrenched in their hearts that it would remain with them on the Day of Judgement, in the presence of God who knows peoples deepest secrets and innermost thoughts: “Thinking that they have something to stand upon,” when they actually stand on nothing, not even thin air.

The surah brands them as confirmed liars: “Zt is they who are indeed liars.” (Verse 18) It then explains the cause of their condition: “Satan has gained mastery over them and thus caused them to remain oblivious of the remembrance of God.” (Verse 19) A heart that forgets to remember God becomes corrupt and given to evil: “ They are the party of Satan.” (Verse 19) They stand under his banner, act in his name, obey his instructions, work for his objectives. This situation of unmitigated evil ends in total loss: “A is the partisans of Satan who will truly be the losers.” (Verse 19)

As the surah draws to its close, it outlines the constant rule that believers apply, or the accurate measure of faith as it settles in peoples hearts:

You shall not find people who truly believe in God and the Last Day on friendly terms with those who contend against God and His Messenger, even though they may be their fathers, sons, brothers, or kindred. These are the people in whose hearts God has inscribed faith, and whom He has strengthened with a spirit of His own. He will admit them into gardens through which running waters flow, where they will abide. Well pleased is God with them, and they with Him.

They are the party of God. It is the partisans of God that will be truly successful, (verse 22)

This provides complete comparison between Gods party and the party of Satan. It is a question of taking ones final and unhesitating position with the party of distinction, after discarding all burdens and temptations, so as to uphold the one and only tie. “ You shall not find people who truly believe in God and the Last Day on friendly terms with those who contend against God and His Messenger” (Verse 22) Never has God put two hearts in one mans body. Never can anyone harbour two loves in his heart:

one love for God and His Messenger and one for their enemies. It is all a question of faith or unfaith; the two can never meet.

“Even though they may be their fathers, sons, brothers, or kindred.” (Verse 22) All bonds of kinship and blood relations are severed when they come into conflict with faith. These bonds may however be maintained and respected if there is no contention or dispute between the two camps.

The Qur’an instructs believers to maintain good relations with parents if they are unbelievers, provided that there is no war going on between Gods party and Satan’s party. Should there be contention, war and conflict, these bonds are to be totally severed. Abu ‘Ubaydah killed his father during the Battle of Badr; Abu Bakr wanted to kill his son ‘Abd al-Rahman; Mus‘ab ibn ‘Umayr killed his brother ‘Ubayd ibn ‘Umayr; and ‘Umar, Hamzah, ‘All and ‘Ubaydah ibn al-Harith all killed their relatives. All discarded ties of blood and kinship, opting for the bond of faith. This was the best implementation of the standard of bonds and values as classified in God’s measure.

“ These are the people in whose hearts God has inscribed faith” (Verse 22) Faith is confirmed in their hearts by God’s hand, written in their breasts by His right hand. It cannot be erased or be subject to ambiguity or confusion. “And whom He has strengthened with a spirit of His own” (Verse 22) They cannot achieve such resolve without the support of a spirit of His own making. Their hearts cannot beam so brightly without the light that emanates from this spirit, gives them strength and binds them to the only true source of strength and light.

“He will admit them into gardens through which running waters flow, where they will abide.” (Verse 22) This is their reward for abandoning every tie and bond, and discarding all desire for worldly temptation.