Certainly has Allāh heard the speech of the one who argues [i.e., pleads] with you, [O Muḥammad], concerning her husband and directs her complaint to Allāh. And Allāh hears your dialogue; indeed, Allāh is Hearing and Seeing.
2
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alladhīna yuẓāhirūna minkum min nisāihim mā hunna ummahātihim in ummahātuhum illā allāī waladnahum wa-innahum layaqūlūna munkaran mina l-qawli wazūran wa-inna l-laha laʿafuwwun ghafūrun
Those who pronounce ẓihār among you [to separate] from their wives - they are not [consequently] their mothers. Their mothers are none but those who gave birth to them. And indeed, they are saying an objectionable statement and a falsehood. But indeed, Allāh is Pardoning and Forgiving.
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wa-alladhīna yuẓāhirūna min nisāihim thumma yaʿūdūna limā qālū fataḥrīru raqabatin min qabli an yatamāssā dhālikum tūʿaẓūna bihi wal-lahu bimā taʿmalūna khabīrun
And those who pronounce ẓihār from their wives and then [wish to] go back on what they said - then [there must be] the freeing of a slave before they touch one another. That is what you are admonished thereby; and Allāh is Aware of what you do.
And he who does not find [a slave] - then a fast for two months consecutively before they touch one another; and he who is unable - then the feeding of sixty poor persons. That is for you to believe [completely] in Allāh and His Messenger; and those are the limits [set by] Allāh. And for the disbelievers is a painful punishment.
Indeed, those who oppose Allāh and His Messenger are abased as those before them were abased. And We have certainly sent down verses of clear evidence. And for the disbelievers is a humiliating punishment
On the Day when Allāh will resurrect them all and inform them of what they did. Allāh had enumerated it, while they forgot it; and Allāh is, over all things, Witness.
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alam tara anna l-laha yaʿlamu mā fī l-samāwāti wamā fī l-arḍi mā yakūnu min najwā thalāthatin illā huwa rābiʿuhum walā khamsatin illā huwa sādisuhum walā adnā min dhālika walā akthara illā huwa maʿahum ayna mā kānū thumma yunabbi-uhum bimā ʿamilū yawma l-qiyāmati inna l-laha bikulli shayin ʿalīmun
Have you not considered that Allāh knows what is in the heavens and what is on the earth? There are not three in a private conversation but that He is the fourth of them, nor are there five but that He is the sixth of them - and no less than that and no more except that He is with them [in knowledge] wherever they are. Then He will inform them of what they did, on the Day of Resurrection. Indeed Allāh is, of all things, Knowing.
Have you not considered those who were forbidden from private conversation [i.e., ridicule and conspiracy] and then return to that which they were forbidden and converse among themselves about sin and aggression and disobedience to the Messenger? And when they come to you, they greet you with that [word] by which Allāh does not greet you and say among themselves, "Why does Allāh not punish us for what we say?" Sufficient for them is Hell, which they will [enter to] burn, and wretched is the destination.
O you who have believed, when you converse privately, do not converse about sin and aggression and disobedience to the Messenger but converse about righteousness and piety. And fear Allāh, to whom you will be gathered.
Private conversation is only from Satan that he may grieve those who have believed, but he will not harm them at all except by permission of Allāh. And upon Allāh let the believers rely.
O you who have believed, when you are told, "Space yourselves" in assemblies, then make space; Allāh will make space for you. And when you are told, "Arise," then arise; Allāh will raise those who have believed among you and those who were given knowledge, by degrees. And Allāh is Aware of what you do.
O you who have believed, when you [wish to] privately consult the Messenger, present before your consultation a charity. That is better for you and purer. But if you find not [the means] - then indeed, Allāh is Forgiving and Merciful.
Have you feared to present before your consultation charities? Then when you do not and Allāh has forgiven you, then [at least] establish prayer and give zakāh and obey Allāh and His Messenger. And Allāh is Aware of what you do.
Have you not considered those who make allies of a people with whom Allāh has become angry? They are neither of you nor of them, and they swear to untruth while they know [they are lying].
On the Day Allāh will resurrect them all, and they will swear to Him as they swear to you and think that they are [standing] on something. Unquestionably, it is they who are the liars.
Satan has overcome them and made them forget the remembrance of Allāh. Those are the party of Satan. Unquestionably, the party of Satan - they will be the losers.
Certainly has Allāh heard the speech of the one who argues [i.e., pleads] with you, [O Muḥammad], concerning her husband and directs her complaint to Allāh. And Allāh hears your dialogue; indeed, Allāh is Hearing and Seeing.
This surah opens with one of the most intimate and powerful moments in the Quran — Allah Himself acknowledging that He heard a woman's complaint. The woman is Khawla bint Tha'labah, who came to the Prophet Muhammad to argue her case after her husband declared zihar against her, an old pre-Islamic practice where a man would say to his wife 'you are to me like my mother's back,' essentially freezing her in marital limbo — not divorced, not a wife. She didn't just accept it quietly; she went straight to the Prophet and pleaded her case, and when she didn't get an immediate answer, she raised her complaint directly to Allah. And Allah responded — from above the seven heavens, as Aisha later described it. The verse affirms that Allah is All-Hearing and All-Seeing, meaning no one's suffering goes unnoticed, no matter how powerless they might feel. It's a profound reminder that your voice matters, especially when you're standing up against injustice, even if the whole world seems indifferent.
Those who pronounce ẓihār1 among you [to separate] from their wives - they are not [consequently] their mothers. Their mothers are none but those who gave birth to them. And indeed, they are saying an objectionable statement and a falsehood. But indeed, Allāh is Pardoning and Forgiving.
Here Allah dismantles the entire practice of zihar with simple, undeniable logic. When a man tells his wife 'you are like my mother to me,' does that actually make her his mother? Of course not — your mother is the woman who gave birth to you, period. The Quran calls this declaration what it really is: an evil statement and a falsehood. It was a cruel loophole men exploited in pre-Islamic Arabia to trap women in a kind of emotional and legal purgatory. But notice how the verse ends — even after calling it evil, Allah describes Himself as Oft-Pardoning and Oft-Forgiving. There's a door left open for those who made this mistake to come back and make things right. That balance between calling out wrongdoing and offering mercy is something you see throughout the Quran.
And those who pronounce ẓihār from their wives and then [wish to] go back on what they said - then [there must be] the freeing of a slave before they touch one another. That is what you are admonished thereby; and Allāh is Aware of what you do.
Now comes the practical ruling — if a man has made this zihar declaration and wants to take it back, there's a process. Before the couple can resume physical intimacy, he must free a slave. This was a big deal in 7th-century Arabia, both as a serious penalty and as a social good — Islam consistently used legal penalties as opportunities to dismantle the institution of slavery one person at a time. The phrase 'that you are admonished to it' makes it clear this isn't just a fine you pay and move on; it's meant to make you think seriously about the words you use and the harm they cause. Allah closes by reminding that He is fully aware of what you do, so there's no cutting corners or going through the motions. The severity of the expiation reflects just how seriously Islam takes the dignity of the marital relationship.
And he who does not find [a slave] - then a fast for two months consecutively1 before they touch one another; and he who is unable - then the feeding of sixty poor persons. That is for you to believe [completely] in Allāh and His Messenger; and those are the limits [set by] Allāh. And for the disbelievers is a painful punishment.
This verse provides alternatives for those who genuinely cannot fulfill the first option. If you can't free a slave — which became increasingly the case as slavery diminished — then you fast for two consecutive months before resuming marital relations. And if even that is beyond your capacity due to illness or old age, then you feed sixty poor people. Notice the descending scale of difficulty — it meets people where they are while still ensuring the offense is taken seriously. The mention of believing in Allah and His Messenger ties this ruling back to faith itself; following these limits isn't just legal compliance, it's an act of worship. And the final warning about a painful punishment for disbelievers reminds us that rejecting Allah's boundaries altogether puts you in an entirely different category.
Indeed, those who oppose Allāh and His Messenger are abased as those before them were abased. And We have certainly sent down verses of clear evidence. And for the disbelievers is a humiliating punishment
The tone shifts here from specific family law to a broader warning about opposing Allah and His Messenger. Those who set themselves against divine guidance will be humiliated, just as those before them were humiliated — and history is full of examples of powerful civilizations that crumbled when they fought against truth. The mention of 'clear verses' being sent down is a reminder that ignorance isn't really an excuse; the guidance is plain and accessible. This verse connects the specific rulings about zihar to the larger principle that all of Allah's laws exist for a reason, and pushing back against them puts you on the wrong side of history. The humiliating punishment isn't arbitrary — it mirrors the arrogance of those who thought they knew better than their Creator.
On the Day when Allāh will resurrect them all and inform them of what they did. Allāh had enumerated it, while they forgot it; and Allāh is, over all things, Witness.1
Picture this — a Day when every single person who ever lived is raised up, and Allah informs them of exactly what they did. Every action, every word, every secret intention, all laid bare. What's striking is the phrase 'Allah has recorded it while they forgot it' — you might not remember that offhand comment that hurt someone or that private decision you thought nobody noticed, but it's all there in a perfect record. Nothing is lost in the divine accounting. This verse serves as both a warning and a comfort; a warning to those who wrong others thinking they'll get away with it, and a comfort to those who were wronged and never received justice in this world. Allah being a Witness over all things means ultimate accountability is guaranteed.
Have you not considered that Allāh knows what is in the heavens and what is on the earth? There are not three in a private conversation but that He is the fourth of them,1 nor are there five but that He is the sixth of them - and no less than that and no more except that He is with them [in knowledge] wherever they are. Then He will inform them of what they did, on the Day of Resurrection. Indeed Allāh is, of all things, Knowing.
This is one of the most awe-inspiring verses about Allah's knowledge in the entire Quran. It paints a vivid picture — whenever three people huddle together for a private conversation, Allah is the fourth; when five gather, He is the sixth. And it doesn't stop at specific numbers; whether fewer or more, He is always present. Think about that the next time you're in a private meeting or whispering something you wouldn't want others to hear. This isn't meant to make you paranoid but to cultivate a deep awareness — taqwa — that you're never truly alone or unobserved. The verse spans from the cosmic level, everything in the heavens and earth, down to the most intimate whispered exchange between a few people. On the Day of Resurrection, all of it will be brought forward, and the All-Knower will inform everyone of what they did. It's a call to live with integrity at every level, public and private alike.
Have you not considered those who were forbidden from private conversation [i.e., ridicule and conspiracy] and then return to that which they were forbidden and converse among themselves about sin and aggression and disobedience to the Messenger? And when they come to you, they greet you with that [word] by which Allāh does not greet you1 and say among themselves, "Why does Allāh not punish us for what we say?" Sufficient for them is Hell, which they will [enter to] burn, and wretched is the destination.
This verse addresses a specific problem that was happening in Medina — the hypocrites and some Jewish groups would hold secret meetings where they conspired against the Muslim community. They'd been told to stop, but they kept going back to their old habits, whispering about sin, aggression, and disobedience to the Prophet. Even more provocatively, when they'd come to the Prophet, they'd greet him with twisted words — historical reports suggest they'd mumble 'as-saam alaykum' (death be upon you) instead of 'as-salaam alaykum' (peace be upon you), thinking they were being clever. They'd even mock the situation among themselves, saying 'if Muhammad were really a prophet, Allah would punish us for what we say.' Allah's response is devastating in its simplicity — Hell is sufficient for them. Sometimes the most terrifying punishment is simply getting exactly what you asked for.
O you who have believed, when you converse privately, do not converse about sin and aggression and disobedience to the Messenger but converse about righteousness and piety. And fear Allāh, to whom you will be gathered.
After calling out the hypocrites, Allah now turns to the believers with positive guidance. The message is clear — private conversations aren't inherently wrong, but what matters is the content. Don't use your private gatherings for sin, hostility, or plotting against the Messenger; instead, use them for righteousness and God-consciousness. It's a practical distinction that shows Islam doesn't ban private communication but redirects it toward good purposes. The closing reminder to fear Allah, the One to whom you will all be gathered, puts every whispered conversation in an eternal perspective. You might keep secrets from other people, but you're all heading to the same gathering point where everything will be laid open.
Private conversation is only from Satan that he may grieve those who have believed,1 but he will not harm them at all except by permission of Allāh. And upon Allāh let the believers rely.
Here's a powerful psychological insight — secretive, conspiratorial whispering is identified as being from Shaytan, and its primary weapon is causing grief and anxiety among the believers. Think about how it feels when you see people whispering and glancing your way; that paranoia, that sinking feeling — that's exactly what Shaytan wants. But the verse immediately offers the antidote: such scheming cannot actually harm the believers in any real way except by Allah's permission. Nothing happens outside of Allah's will and plan. The believers are told to place their trust in Allah, which isn't passive resignation but active confidence — you do your part, stay righteous, and trust that no conspiracy can derail what Allah has decreed for you.
O you who have believed, when you are told, "Space yourselves" in assemblies, then make space; Allāh will make space for you.1 And when you are told, "Arise,"2 then arise; Allāh will raise those who have believed among you and those who were given knowledge, by degrees. And Allāh is Aware of what you do.
This verse shifts to social etiquette in the most beautiful way — making room for others in gatherings. When you're asked to spread out and make space, do it, and Allah will make room for you in return. It sounds simple, but it speaks to a deeper generosity of spirit. The early Muslims would gather closely around the Prophet to hear his words, and sometimes newcomers couldn't find a seat. This teaching turned a mundane moment into an act of worship. The second part elevates the theme further — when you're asked to rise, rise up, and know that Allah raises those who believe and those given knowledge in degrees. There's a direct connection drawn between humble social courtesy and spiritual elevation. Being considerate of others in the small things reflects and builds genuine faith.
O you who have believed, when you [wish to] privately consult the Messenger, present before your consultation a charity. That is better for you and purer. But if you find not [the means] - then indeed, Allāh is Forgiving and Merciful.
This is a fascinating ruling that was briefly in effect — before privately consulting with the Prophet, believers were asked to give charity first. It served multiple purposes: it helped the poor, it filtered out frivolous requests that were consuming the Prophet's time, and it tested the sincerity of those seeking his counsel. The verse itself acknowledges this is 'better for you and purer,' connecting charitable giving with spiritual purification. But it also immediately offers an out for those who can't afford it — Allah is Oft-Forgiving, Most Merciful. This ruling would be relaxed in the very next verse, but its brief existence taught an important lesson about valuing the Prophet's time and coupling personal requests with generosity toward the community.
Have you feared to present before your consultation charities? Then when you do not and Allāh has forgiven you, then [at least] establish prayer and give zakāh and obey Allāh and His Messenger. And Allāh is Aware of what you do.
And here comes the easing — Allah gently asks, were you worried about giving charity before your consultations? The obligation is lifted, but the underlying principles remain: establish prayer, give zakah, and obey Allah and His Messenger. Some scholars note that Ali ibn Abi Talib was reportedly the only person who actually acted on the previous verse before it was abrogated, giving charity before each private consultation. The brief existence of this ruling served its purpose as a teaching moment, separating those truly committed from those who were just going through the motions. The verse ends with 'Allah is All-Aware of what you do,' a reminder that even when a specific obligation is removed, the spirit behind it — generosity, sincerity, respect — remains something Allah is always watching for.
Have you not considered those who make allies of a people with whom Allāh has become angry? They are neither of you nor of them, and they swear to untruth while they know [they are lying].
Now the surah turns its attention to a troubling group — people within the Muslim community who secretly allied themselves with those who had earned Allah's wrath. These were the hypocrites of Medina who maintained relationships with hostile groups, playing both sides. Allah's description is cutting: they belong to neither side. They're not truly with the believers, and they're not truly with the enemies they befriend — they're in a no-man's land of deception. The most damning detail is that they swear to lies knowingly; this isn't confusion or ignorance, it's deliberate, calculated dishonesty. In any community, people who secretly work against the group's interests while pretending to be loyal members represent a particularly dangerous kind of betrayal.
Allāh has prepared for them a severe punishment. Indeed, it was evil that they were doing.
Short and devastating — Allah has prepared a severe punishment for these hypocrites, and what they used to do is called evil. There's no ambiguity or softening here. The brevity of the verse mirrors the finality of the judgment. When someone knowingly chooses deception as a lifestyle, when they deliberately undermine their own community while pretending to support it, the consequences are proportionally severe. Sometimes the Quran elaborates at length, and sometimes it delivers its message with the force of a single hammer strike. This is one of those moments.
They took their [false] oaths as a cover, so they averted [people] from the way of Allāh, and for them is a humiliating punishment.
The hypocrisy goes deeper — these people have turned their oaths into a shield, using declarations of faith as cover for their real activities, which involve blocking others from the path of Allah. It's one of the worst forms of corruption: using religion itself as a disguise for undermining religion. The 'humiliating punishment' is specifically appropriate because their sin was rooted in arrogance and deception — they thought they were smarter than everyone else, playing both sides. The humiliation strips away the very thing they valued most: their false image. Every oath they swore to maintain their facade becomes evidence against them rather than protection for them.
Never will their wealth or their children avail them against Allāh at all. Those are the companions of the Fire; they will abide therein eternally
Here's a reality check for anyone who thinks wealth or family connections can save them — neither money nor children will help these hypocrites against Allah in the slightest. In Arabian society, having wealth and many sons meant power and security, but none of that translates into the afterlife. They'll be companions of the Fire, dwelling in it forever. The word 'forever' hits hard because it mirrors the permanence they thought their worldly arrangements would provide. They invested everything in building a comfortable life through deception, but the only permanent thing they actually built was their place in the Fire. It's a warning that resonates across every era — no amount of material success can compensate for spiritual bankruptcy.
On the Day Allāh will resurrect them all, and they will swear to Him as they swear to you and think that they are [standing] on something.1 Unquestionably, it is they who are the liars.
This verse paints an almost surreal scene of the Day of Judgment — Allah resurrects everyone, and the hypocrites immediately start doing what they've always done: swearing false oaths. They'll swear to Allah just as they used to swear to people, thinking it will somehow work. The phrase 'and they think that they are on something' captures the delusion perfectly — they genuinely believe their act is convincing, even before the Lord of all creation. It would be almost comical if it weren't so tragic. The verse ends by calling them plainly what they are: the liars. No more pretense, no more ambiguity. On that Day, the masks are permanently removed, and everyone sees them for exactly what they always were.
Satan has overcome them and made them forget the remembrance of Allāh. Those are the party of Satan. Unquestionably, the party of Satan - they will be the losers.
Satan has overcome these people — not through force, but by making them forget the remembrance of Allah. That's his primary strategy, not dramatic possession or spectacular evil, but quiet forgetfulness. When you stop remembering Allah, when prayer becomes mechanical or disappears entirely, when you go through your day without a single thought of your Creator — that's when you've been recruited into the party of Shaytan. And the verdict is clear: the party of Shaytan will be the losers. The Arabic 'hizb ash-Shaytan' (party of Satan) stands in direct contrast to 'hizb Allah' (party of Allah) that will appear in the final verse. Every person is ultimately in one camp or the other, and the defining factor isn't dramatic — it's simply whether you remember Allah or let yourself forget.
Indeed, the ones who oppose Allāh and His Messenger - those will be among the most humbled.
This verse circles back to reinforce a message delivered earlier in the surah — those who oppose Allah and His Messenger will be among the most humiliated. The repetition isn't accidental; it bookends the discussion of hypocrites and conspirators with the same fundamental truth. Opposition to divine guidance doesn't lead to the freedom or power that people imagine; it leads to the lowest form of degradation. The superlative 'most humiliated' suggests this isn't just ordinary failure but a uniquely profound fall, proportional to the arrogance that drove the opposition in the first place.
Allāh has written [i.e., decreed], "I will surely overcome, I and My messengers." Indeed, Allāh is Powerful and Exalted in Might.
After all the warnings about hypocrites and conspirators, Allah makes a declaration that puts everything in perspective — He has decreed that He and His Messengers will prevail. Full stop. This isn't a hope or a possibility; it's a divine decree, written and sealed. Throughout history, prophets have faced opposition, persecution, and seemingly impossible odds, yet their message always endured while their opponents were forgotten or remembered only in shame. Allah describes Himself as All-Strong and All-Mighty — the One with absolute power who has already determined the outcome. For believers facing difficulty, this verse is a source of unshakeable confidence. The final victory doesn't depend on your resources or numbers; it depends on the decree of the One who controls everything.
You will not find a people who believe in Allāh and the Last Day having affection for those who oppose Allāh and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those - He has decreed within their hearts faith and supported them with spirit1 from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allāh is pleased with them, and they are pleased with Him - those are the party of Allāh. Unquestionably, the party of Allāh - they are the successful.
The surah closes with one of the most profound verses about loyalty and faith in the entire Quran. True believers will not harbor love for those who actively oppose Allah and His Messenger — even if those opponents are their own fathers, sons, brothers, or closest relatives. This is a remarkable standard, and it played out in real life at the Battle of Badr and other early encounters where Muslims faced their own family members across the battlefield. But the verse isn't about cold-heartedness; it's about where your ultimate allegiance lies. Those who meet this standard are described as having faith inscribed in their hearts, supported by a spirit from Allah Himself. Their reward is eternal Gardens with rivers flowing beneath them, and the most beautiful mutual relationship — Allah is pleased with them, and they are pleased with Him. They are declared 'hizb Allah,' the party of Allah, and the surah ends with a resounding truth: it is the party of Allah who are truly the successful ones. After twenty-two verses dealing with injustice, hypocrisy, and conspiracy, this final verse shines like a beacon, showing what the alternative looks like.