Period of Revelation
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 Sura 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 Sauah 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 Sura 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 Sura 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 Sura Al- Ahzab.
Subject Matter and Topics
In this Sura instructions have been given to the Muslims about the different problems
that confronted them at that time. From the beginning of the Sura 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 behaviour 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 thc 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 arc 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 behaviour
it was withdrawn. From verse 14 to the end of t
