Overview (Verses 1 - 4)

A Personal Case in Dispute

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 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. 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 Ally 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 All 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 mother's 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: "Messenger of God! He does not have the means to do so." He said: "Then let him fast two consecutive months." I said: "He is certainly an old man who cannot fast." He said: "He should then feed sixty poor people with a wise of dates." I said: 

"Messenger of God! By God, he cannot afford that." The Prophet then said: "We will help him, then, with a sack of dates." I said: "Messenger of God! I, too, will help him with another sack." The Prophet said: "That is good and kind of you. Go and give this to charity on his behalf, and take good care of your cousin." I did as the Prophet told me. [Related by Ahmad and Abu Dawud.]

This, then, is the case of the woman whose argument with the Prophet God in His majesty heard and listened to. It is on the basis of this case that God pronounced His ruling from on high, giving this woman her right so that she and her husband could be free of worry. He thus showed the Muslims what to do if such a family problem occurred.
 
This is the personal situation that opens a surah of the Qur'an, God's book, whose words are echoed by the universe as they are bestowed from on high. It opens with the statement, ' God has heard the words of the woman who pleads with you concerning her husband...' We see here that God is present in this private case of a woman who is a mere individual in the community at large. God is not so preoccupied with conducting the affairs of the universe as not to listen to an individual's case and give His ruling on it.

It was indeed a serious matter that such an event should take place and that a community of people should feel that God was present with them as they went about their daily business. He, in His majesty, the Supreme, the Overpowering, to whom belong the heavens and the earth, responds to such ordinary problems; how compassionately overwhelming!

(A'ishah says: "All praise is due to God who hears all sounds. The pleading woman, Khawlah, came to the Prophet and spoke to him in a corner of my home. I could not hear what she said. Then God revealed that `God has heard the words of the woman who pleads with you concerning her husband. [Related by al-Bukhari and al-Nasai.]

As given by Khawlah — or Khuwaylah, which is a form of endearment —this report and how she went to the Prophet and argued with him, then the verdict given in the Qur'an gives us a picture of the life of this unique community during that amazing period of history. People in that community felt their direct bond with heaven and awaited directives from on high regarding its ordinary affairs. The response was soon forthcoming, often given as people were waiting. Thus, the whole community felt that they were God's dependents: He took care of them and they looked for His care just as young children expect to be cared for by their parents.

Education Through Practice

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 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." (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 i 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 fill marital relation. This is an admonition to you, and God is Ally 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 zihar. 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 filly 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 surah then states: "However, he who does not have the means shall fist 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." (Verse 4) This is followed by a comment and a directive: "This, so that you may prove your faith in God and His Messenger." (Verse 4) These people were indeed believers. However, this clarification and these penalties provide a direct link between their affairs and God's order. This makes belief operative in ordinary life, giving faith real authority in society. "Such are the bounds set by God." (Verse 4) He has set these bounds so that people will not transgress them. He is also angry with those who do not observe these bounds. "Grievous suffering awaits those who will not believe," because of their transgression, lack of faith and going beyond the limits He has defined.

Overview (Verses 1 - 4)

A Personal Case in Dispute

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 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. 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 Ally 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 All 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 mother's 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: "Messenger of God! He does not have the means to do so." He said: "Then let him fast two consecutive months." I said: "He is certainly an old man who cannot fast." He said: "He should then feed sixty poor people with a wise of dates." I said: 

"Messenger of God! By God, he cannot afford that." The Prophet then said: "We will help him, then, with a sack of dates." I said: "Messenger of God! I, too, will help him with another sack." The Prophet said: "That is good and kind of you. Go and give this to charity on his behalf, and take good care of your cousin." I did as the Prophet told me. [Related by Ahmad and Abu Dawud.]

This, then, is the case of the woman whose argument with the Prophet God in His majesty heard and listened to. It is on the basis of this case that God pronounced His ruling from on high, giving this woman her right so that she and her husband could be free of worry. He thus showed the Muslims what to do if such a family problem occurred.
 
This is the personal situation that opens a surah of the Qur'an, God's book, whose words are echoed by the universe as they are bestowed from on high. It opens with the statement, ' God has heard the words of the woman who pleads with you concerning her husband...' We see here that God is present in this private case of a woman who is a mere individual in the community at large. God is not so preoccupied with conducting the affairs of the universe as not to listen to an individual's case and give His ruling on it.

It was indeed a serious matter that such an event should take place and that a community of people should feel that God was present with them as they went about their daily business. He, in His majesty, the Supreme, the Overpowering, to whom belong the heavens and the earth, responds to such ordinary problems; how compassionately overwhelming!

(A'ishah says: "All praise is due to God who hears all sounds. The pleading woman, Khawlah, came to the Prophet and spoke to him in a corner of my home. I could not hear what she said. Then God revealed that `God has heard the words of the woman who pleads with you concerning her husband. [Related by al-Bukhari and al-Nasai.]

As given by Khawlah — or Khuwaylah, which is a form of endearment —this report and how she went to the Prophet and argued with him, then the verdict given in the Qur'an gives us a picture of the life of this unique community during that amazing period of history. People in that community felt their direct bond with heaven and awaited directives from on high regarding its ordinary affairs. The response was soon forthcoming, often given as people were waiting. Thus, the whole community felt that they were God's dependents: He took care of them and they looked for His care just as young children expect to be cared for by their parents.

Education Through Practice

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 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." (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 i 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 fill marital relation. This is an admonition to you, and God is Ally 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 zihar. 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 filly 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 surah then states: "However, he who does not have the means shall fist 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." (Verse 4) This is followed by a comment and a directive: "This, so that you may prove your faith in God and His Messenger." (Verse 4) These people were indeed believers. However, this clarification and these penalties provide a direct link between their affairs and God's order. This makes belief operative in ordinary life, giving faith real authority in society. "Such are the bounds set by God." (Verse 4) He has set these bounds so that people will not transgress them. He is also angry with those who do not observe these bounds. "Grievous suffering awaits those who will not believe," because of their transgression, lack of faith and going beyond the limits He has defined.