In the name of God, the Most Gracious, the Most Merciful

1- God has heard (sami?a) the words of the woman who disputed with you [O Prophet] about her husband and complained to God. God hears (yasma?u) your conversation, [for] He is All-Hearing(Sami?), All-Seeing.

2- Those who say(inna la-yaquluna) to their wives that “you are to me as my mother’s back” cannot be their mothers, for only those who gave them birthcan be their mothers. What they say is certainly blameworthy and false, but God is Pardoning and Forgiving.

3- Those menwho make such a declaration and then go back on what they have said must free a slave before the couple may resume sexual relations again.This is what you are admonished to do, [and] God is fully aware of what you do.

4- However, any man who does not have the means must fast continuously for two months before resuming sexual relations.If he is unable to do this, he must feed sixty needy people. This is so you may [truly] have faith in God and His Messenger. These are the bounds set by God.A painful punishment awaits the unbelievers.

5- Those who opposed God and His Messenger shall be brought low, as were those before them. Surely We have sent down clear signs, and the disbelievers shall have a humiliating punishment

6- on the Day when God will raise them altogether and inform them of what they did. God has kept account (ihsa) of it, while they forgot it,[for] God is Witness over all things.

7- Are you not aware that God knows everything in the heavens and Earth? There is no secret conversation amongthree people where He is not the fourth, nor amongfive where He is not the sixth, nor amongless or more than that without Him being with them wherever they may be. On the Day of Resurrection, He will inform them what they have done [for]Godtruly has full knowledge of everything.
 
8- Have you not seen how those who have been forbidden to hold secret conversations begin to do so again later on and conspire with one another in what is sinful(ithm), transgression(udwan), and disobedience to the Messenger (ma?siyat-ur-rasul)? When they come to you [O Prophet], they greet you with words [that even] God has never used to greet you and say to themselves: “Why does God not punish us for what we say?” Hell will be punishment enough for them.They will burn there – an evil destination.

9- O you who believe, when you converse in secret do so in a way that is not sinful, hostile, and disobedient to the Messenger, but in a way that is good and mindful [of God]. Be mindful of God, to Whom you will all be gathered.

10- [Any other kind of] secret conversation is the work of Satan and thus designed to cause trouble to the believers, although it cannot harm them in the least unless God permits it. [So] let the believers put their trust in God.

11- O you who believe, when you are told: “Make room [for one another] in assemblies,” then do so; God will make way for you [in the Hereafter]. When you are told: “Rise up,” then do so; God will raise to high ranks those who believe and those who are endowed with knowledge. God is well aware of all that you do.

12- O you who believe, when you come to speak privately with the Messenger, spend something in charity before talking with him, [for] that is better for you and purer. If you do not have the means, God is Most Forgiving and Merciful.

13- Are you afraid of spending in charity before your private conversation with him? If so, when you do not give it and God has forgiven you, then [at least] establish prayer, pay the prescribed alms, and obey God and His Messenger. God is well aware (khabir) of your actions.

14- Have you not seen those who have taken as patrons those with whom God is angry? They are neither with you nor with them and knowingly swear to lies.

15- God has prepared a severe torment for them, [for]what they have been doing is truly evil.

16- They have used their oaths to cover up [their false deeds] and barred others from the path of God. A humiliating torment awaits them.

17- Neither their wealth nor their children will be of any use to them against God. They will be the inhabitants of hell, where they will remain.

18- On the Day when God raises them all [from the dead], they will swear before Him as they swear before you and think that they have something [to stand upon]. Behold, they are complete liars,

19- [for] Satan has gained control of them and made them forget God. They are Satan’s party. Surely, Satan’s party will be the losers.

20- Those who oppose God and His Messenger will be among the most humiliated,

21- [for] God has decreed: “Surely, I and My messengers will prevail.” Indeed, God is All-Powerful and Almighty.

22- [O Prophet], you will not find people who truly believe (yu’minuna) in God and the Last Day loving those who oppose God and His Messenger, even though they may be their fathers, sons, brothers, or other relations.These are the people in whose hearts God has inscribed faith and whom He has strengthened with His spirit. He will let them enter Gardens graced with flowing streams, where they will stay. God is well pleased with them, and they with Him. They are on God’s side, and God’s side will be the one to prosper.

The name of this chapter is derived from its first verse. The preliminary verseswere revealed about a year before the Prophet’s death in order to resolve a married couple’s quarrel. By that time, the Islamic society had been formed and established, and the rules and legal framework for personal and communal affairs had been promulgated.

Jidālmeans to stretch something that has been twisted (e.g.,braiding the hair). In a mujādilah(mutual dispute), each side tries to overpower and weaken the other side’s resolve.

It seems that the frequency of the word “God” in this chapter is significantly higherrelative to the others, for itstwenty-two verses mention “God” thirty-eight times. In other words, it is used once every twelve words. Chapter 65 (Divorce; Talāq), which is on divorce and separation, also uses “God” abundantly. Both chapters appear to bewarning the believers to remember God, for doing so during timesof war and jihad, as well as spousaldisputes and divorce, is very challenging indeed.During war, blood runs thick and nothing may appear more important than bringing the enemy to its knees. Also, emotions run high and may obscure a person’s reason during family and spousal disputes. As such, these conditions require the most restraint and a very determined effort to remember God.

Furthermore, the phrase “O you who believe” is repeated, similar to chapter 49 (Private Apartments; Hujurāt). Thus, it is addressing those who live in the community of believers, which necessitates the observance of these issues even if they appear trivial.

The subject of this chapter plagues all societies and is rooted in egotism. So, how can one reconcilea persistent egotism with faith in God? In response, five facets of human selfishness are presented. The chapter opens by discussing an argument betweenspouses and then addresses the gossip and whisperings of others. In a faith-based society, all should be brothers and sisters in faith and of one mind and heart– there is no place for an “us” versus “them” mentality. Staying true to clan or tribal interests and distancing oneself from others in such a society is a result of tribal conceitedness.

The chapter continues by discussing the leaders’ abuse of power and those who seek to establish a rapport with the authorities and high-ranking official so they can join the inner circle. They want to talk with them in private so that the people will think, mistakenly, that they are close to the center(s) of power. The last facet is establishing relationships with hostile outsiders. When the Prophet was alive, a number of people who professed Islam but feared what would happen if the Prophet’s mission failed sought to play both sides by changing positions like a pendulum. This refusal to declare where one stands also stems from selfishness – to constantly serve one’s self interest and not be honest with others. The chapter addresses these private relations and gossip until the sixth verse.

[58:1]God has heard (samiʻa) the words of the woman who disputed with you [O Prophet] about her husband and complained to God. God hears (yasmaʻu) your conversation, [for] He is All-Hearing(Samīʻ), All-Seeing.

The past-tense verb samiʻa shows a kind of certainty, whereas the following present-tense verb yasmaʻu means that God is always present and witnesses what you say. As such, spouses should know that God is always monitoring them.

What was the quarrel about? It was about a kind of divorce that was prevalent before Islam and known as zihār. If a man were to say to his wife in anger “antika-zahriummī” [You are to me as my mother’s back, i.e., henceforth, our relationship is akin to mother and son], the wife would become forbidden for him because it would have been considered incestuous. However, the wife would not be considered divorced but instead held in limbo, neither officially wed nor able to marry another man. Before Islam, this was considered a form of punishment. As a result of this short phrase declared in anger, the wife and her children’s life would suddenly become miserable. A woman who was “divorced” in this manner had come to the Prophet to complain. God responds to such irresponsible men by revealing the next verse.

[58:2]Those who say (inna la-yaqūlūna) to their wives that “you are to me as my mother’s back” cannot be their mothers, for only those who gave them birth can be their mothers. What they say is certainly blameworthy and false, but God is Pardoning and Forgiving.

Your wife does not become your mother just by your saying so! The letters innaand la in inna la-yaqūlūna are used for emphasis, to stress the ridiculousness of thisabusive, victimizing, and thus unjust statement. Nonetheless, God forgives the sin committed by such men because this new law does not apply retroactively.

[58:3]Those men who make such a declaration and then go back on what they have said must free a slave before the couple may resume sexual relations again. This is what you are admonished to do, [and] God is fully aware of what you do.

This is the punishment for causing one’s wife such deep anxiety and psychological trauma. Freeing a slave was a hefty price to pay for a man who wanted to return to the former status quo. God is aware of the minutest details of our actions.The slightest sign of a cold shoulder, a hurtful phrase, and an indifferent look –He witnesses them all.

Islam’s view of slavery needs to be addressed here, formany continue to object to Islam’s recognition of it.However, such people overlook the importanceplaced on freeing slaves and the numerous ways it encouraged Muslims to do so, which would not have been the case if Islam had accepted and sought to propagate it. Islam clearly statesthat if you take an oath in vain,do something prohibited during hajj,or are guilty of certain kinds of manslaughter, then you have to free a slave. Depending upon the offense, the offender may have to free more than one slave.

Proclaiming that Islam should have abolished slavery from the outsetis unjustified, because at that time slavery was a customary and completely accepted practice worldwide. All nations and tribes enslaved those who they conquered on the battlefield. As it was common to exchange slaves after the battle ended, if Islam had ended slavery the Muslims would have had no way to ransom their enslaved coreligionists. Furthermore, Islam commands Muslims to host and nurture their slaves and captives in their own homes and among their own families. It also expressly states that a contract should be concluded with slaves for their release and that they are to be bought and freed viapublic funds (i.e.,the treasury). Therefore, Islamsought to abolish this practice gradually because its overnight termination would have beenimprudent and bound to fail.

[58:4]However, any man who does not have the means must fast continuously for two months before resuming sexual relations. If he is unable to do this, he must feed sixty needy people. This is so you may [truly] have faith in God and His Messenger. These are the bounds set by God. A painful punishment awaits the unbelievers.

Note that the offender cannot pick the “more convenient” punishment,for the verse prioritizes these punishments based upon one’s presentcondition, financial capacity, and physical ability. In any case, even a wrong and hurtful comment can be punishedso that it will not berepeated.

The verse says that this punishment is designed to instill faith in God and His Prophet. Given that the Muslims were already faithful,it stresses that one’s verbal profession of faith must be backed up by deeds. One cannot profess to be faithful and simultaneously say something that breaks another person’s heart and/or potentially tears a family apart.In fact, such a person is to be punished so that he or she can once again be set on the straight path.

Although this may seem like a disproportionately harsh punishment, consider the following. Some American statesfine people up to $1,000 or even more just for littering a public space because they are, in effect, saying that the state’s law and morals are irrelevant and so they can behave as they wish.Such a severe fine is meant to “convince” them that this is not the case and that having no “faith” in the state’slaws and regulations has consequences. God has not proclaimed this punishment for His own sake or for disregarding one’s prayers, but to defend the rights of women and families and to stop a husband from mistreating his wife.

“These are the bounds set by God.”Again, it is noteworthy that these bounds and rules regulate intra-believer relationships. Some of them may think that believersonly have to care about their relationship with God and so how they treat others isunimportant. The verse goes on to relate that “a painful punishment awaits the unbelievers.” In this context, the unbelievers are those Muslims who have transgressed these bounds. While this might sound strange, kufr(disbelief)refers to anyone who triesto conceal and disregard that which is right and just.

[58:5]Those who opposed God and His Messenger shall be brought low, as were those before them. Surely We have sent down clear signs, and the disbelievers shall have a humiliating punishment.

Husbands who violate their wives’ rights in such a wayare opposing God, as if they want to fight Him, and will be demeaned and disgraced. If someone wants to force his way into your house and invade your privacy, you will react and shamehimby beating and throwinghim out. Such degradation and humiliation is the punishment for those who want to violate your obvious right. Earlier peopleswere subjected to this punishment as well, for it is a historical experience. Societies that transgressed God’s bounds were ultimately debased. Respect for the family’s sanctity is incumbent upon everyone, and ignoring it will cause the order inherent in nature to react. Thus debasement here does not mean that God will send down an immediate punishment, but that the very laws God has imposed on the nature of human societies will cause such societies to falter and ultimately collapse.

“Surely We have sent down clear signs” –a reference to these clear rules –“and the disbelievers shall have a humiliating punishment.” The previous verse states that disbelievers will be subject to a “painful punishment,” whereas this verse uses “humiliating punishment.” Why? Because any husband who subjects his wife to such undue harassment and violation ofher rights is driven by his own male ego and pride.As such,the most appropriate punishment for him is humiliation and debasement.

[58:6]on the Day when God will raise them altogether and inform them of what they did. God has kept account (ihsā) of it, while they forgot it, [for] God is Witness over all things.

Ihsāmeans to record and register. The Day will come when the truth of all that we have done will be revealed. The passage of time may result in everyone– but not God – forgetting our words and deeds.

This concludes the chapter’s first part. The question may now arise as to whythe Qur’an addresses this particular issue of zihār(saying: “You are to me as my mother’s back”),which is now moot. The response is that, similar to other rules proclaimed by it, one should focus on its rationale and raison d’être: The family, society’s most basic and foundational unit, may be endangered in an instant due to male rage. While zihār may not exist anymore, the threat it posed has taken new forms. The many prevailing traditions that are clearly antithetical to Islam attest to the fact that when such a harmful custom takes root in a society, regardless of its religion, it is still affected by the culture of ignorance. Since the aforementioned verses are addressed toMuslims, some of them were clearly still practicing pre-Islamic traditions.

Although the Qur’an addresses human beings regardless of gender, one cannot help but notice that paternalism and male dominance is rife in most Islamic societies.Are the facts that sons are held in higher regard than daughters, orthe now-commonplace request for a pricey and exorbitant bridal gift (mahr), anything other than remnants of that very culture of ignorance? These are obstacles to a truly Islamic marriage and cause all kinds of corruption. Can any of these traditions, many of which havemade it increasingly harder for young Muslims in many Islamic countries to wed, really be defended as Islamic? Many such customary traditions, such as insisting that the bride be a virgin, have nothing to do with Islam. Remember that only one of the Prophet’s wives (Ayesha) was a virginwhen she married him. All of the others, including his first wife Khadijah, had been married before. He did notcare that she had already been married twice and was fifteen years older than he was. Who in a contemporary Muslim society is willing to follow his example? These are self-made and self-imposed customs. As such, it is clear that zihār has changed in form but not in nature. All societies always contain traditions and customs that are clearly antithetical to the tenets and rules of theirprevailing religion.

The Qur’an clarifies a woman’s“disobedience” (nushūz) and a man’s response in verse4:34. Some have asked what would happen if the husband were disobedient.This verse may serve as guidance. It must also be noted that at the Prophet’s time there was no state or judiciary, and thus he had to adjudicate disputes and issue judgments himself. The existence of a judiciary helpsresolve these issues.

The second of the five issues discussed here is that ofgossiping and establishing private relations with the center(s) of power in a society in which everyone is supposed to enjoy equal standing. The first issue was related to interpersonal disputes and the selfishness that may arise therefrom.The second waswider in scope and pertained to society as a whole. In a society of the faithful, it is assumed that all are brothers and sisters to each other, and, as such, should not conceal things from one another. In other words, there is mutualtrust,confidence,and honesty and nodeceptionor hypocrisy. What would it mean if two people were to whisper among themselves in such a society?What are the possible implicationsof excluding others from their conversation? Would doing so not be an insult to their brothers and sisters in faith?
In principle and based on moral rules and common courtesy, it is impolite and at times immoral to do so while others are present. The latter may rightfully consider this an insult to themselves. Many people have experienced such incidents at variousgatherings, and it leaves them wondering what was said.Are they or others being mocked? Is some conspiracy being planned? Such conduct distances people from each other and creates schisms. As such,itis forbidden in a society composed ofbrothers and sisters.

[58:7]Are you not aware that God knows everything in the heavens and Earth? There is no secret conversation among three people where He is not the fourth, nor among five where He is not the sixth, nor among less or more than that without Him being with them wherever they may be. On the Day of Resurrection, He will inform them what they have done [for] God truly has full knowledge of everything.

God is always present and witnesses all things, so do not think no one heard your whisperings. Of course these metaphorsare meant to inform people that they cannot conceal anything from God, for He will question us about this and our distrust of others. Such secrecy and cover-ups indicate that the person does not trust others and sees them as strangers.

[58:8]Have you not seen how those who have been forbidden to hold secret conversations begin to do so again later on and conspire with one another in what is sinful (ithm), transgression (udwān), and disobedience to the Messenger (maʻsiyat-ur-rasūl)? When they come to you [O Prophet], they greet you with words [that even] God has never used to greet you and say to themselves: “Why does God not punish us for what we say?” Hell will be punishment enough for them. They will burn there – an evil destination.

They continue to speak with each otherin private despite being told not to do so.Three reasons are given for this prohibition: (1)ithm, which means selfishness and preservingpersonal interests by withholding information. For instance, they want to buy something but try to prevent others from obtaining the same benefit. This type of greed plagues some people; (2)udwān, which means transgression and violating other people’s rights. They whisper because they want to somehow harmanother personand thus want to keep their words hidden. This type of selfishness is worse than the previous one; and (3)maʻsiyat-ur-rasūl, which means disobeying the Prophet. Disobeying the society’sjust leader is a socio-political issue as well as a wrong and treacherous action that affects that society’s fate.

The verse goes on to say that when such people approach the Prophet they utter such flattery, display such subservience, and feign such loyalty that they even exceed God’s proclamation of His own high regard for him! Again, this characteristic emanates from a kind of selfishness. They disobey him when he is absent but obey him when he is present. They make light of this and saythat nothing has happened to them. They surmise from this that he isnot a prophet, for if he were, surely God would have punished them by now. These untruthful and two-facedhypocrites will ultimately meet an unwelcome fate.

[58:9]O you who believe, when you converse in secret do so in a way that is not sinful, hostile, and disobedient to the Messenger, but in a way that is good and mindful [of God]. Be mindful of God, to Whom you will all be gathered.

In other words, private conversations should be limited to trying to help someone while ensuring thathis or herreputation remains intact. For instance, a person who is privy to a married couple’s dispute may privately disclose it to someone who can resolve their disputebut not divulge it to anyone else. What is important here is the intent, for such a private conversation should not be used to promote self-interest, but only to serve and help others. Believers should always be mindful of God and remember that one day they will be held accountable for their deeds.

[58:10][Any other kind of] secret conversation is the work of Satan and thus designed to cause trouble to the believers, although it cannot harm them in the least unless God permits it. [So] let the believers put their trust in God.

Speaking privately within a group of like-minded believers is Satanic, causes resentment among those not included and raises doubt about their bond and level of mutual trust and confidence. Speaking privately may seem like an ordinary thing to many of us, but it causes a great deal of discord and acrimony in society. The Qur’an expressly warns against such an activity.

The verse also mentions that these private conversations are harmless, unless God wills otherwise, which is a reference to the laws and mechanisms that govern everything. This may be compared to a two-way traffic light that operates by radar or magnetic strips and turns green when a car approaches, for the resentment created in others correlates with their sensitivity and susceptibility to what other people say. God has instilled this correlation in our very being – the “will of God” referenced in this verse. In such cases, believers are to put their trust in God.

This second issue is an important moral rule, forwe should be mindful of others and beware of hurting them. The first issue was the relationship between two individuals, the second was the relationship between several individuals, and the third concerns groups and communities.

[58:11]O you who believe, when you are told: “Make room [for one another] in assemblies,” then do so; God will make way for you [in the Hereafter]. When you are told: “Rise up,” then do so; God will raise to high ranks those who believe and those who are endowed with knowledge. God is well aware of all that you do.

Again, the addressees are believers. At times, those who were in the Prophet’s presence would sit in such a way that they took up a lot of room, which would naturally prevent others from joining the group. A number of people who wanted to listen or ask him questions would have to stand outside in the cold or the heat, which made them frustrated and uncomfortable. Thus, members of the first group are told to sit properly and conduct themselves with decorum, in return for which they will receive an “opening” from God. Although this is sometimes interpreted to mean heaven, it appears that the real meaning is more general: Those who forgo their selfishness and transcend their baser needs and desires will find their view of others and the world expanded and their personality and character enriched, both of which will lead to them achieving a better state in this world and the next. However, those who seek only personal interest and take pleasure in disregarding and holdingothers in contempt onlyrestrict their own status and personality.

The verse furthertellspeople to disperse as soon as the gathering ends. This is also mentioned in chapter 49 (Private Apartments; Hujurāt),which teaches decorum by saying that those invited to the Prophet’s house for dinner should leave when the meal is over so as not to intrude upon him and his family. The Prophet may be shy to say something, but God is not! Today such things may seem mundane and obvious, but they were and continue to be important, especially if the underlying reasons for such admonitions are better understood. It is selfish to prefer one’s comfort to that of the host. At its core, such a preference is a result of shamelessness and impiety. The purpose of such gatherings is not idle chitchat but action, forsuch events provide a means of strengthening one’s faith and good deeds. As such, all people should be permitted to attend.
The next verse approaches private conversations from a different angle and addresses the fourth issue – a deviant behavior that may be seen at all times in any society, namely, those whodo whatever it takes to show they are close to the center(s) of powerin order to gain prestige and “prove” to the public that they possess some degree of influence and credibility. For example, they take photographs of themselves with celebrities and noted figures – the general public, which does not know any better, is fooled into thinking that such is actually the case. The next verse addresses this very issue.

[58:12]O you who believe, when you come to speak privately with the Messenger, spend something in charity before talking with him, [for] that is better for you and purer. If you do not have the means, God is Most Forgiving and Merciful.

Doing so will preventthe leader’s time from being wasted and other people fromabusing this privilege. Moreover, you will have done a good deed that is also pure, for it will decrease your own selfishness. If you have nothing to give in charity, God is Forgiving and Merciful.In other words, this is no more than a control mechanism designed to prevent anyone at anytime fromtalking privately with the Prophet on a whim. Of course the verse does not forbid this, but such a mechanism certainly dissuaded those who were unwilling to spend anything in charity.

[58:13]Are you afraid of spending in charity before your private conversation with him? If so, when you do not give it and God has forgiven you, then [at least] establish prayer, pay the prescribed alms, and obey God and His Messenger. God is well aware (khabīr) of your actions.
This is the third mention of God beingkhabīr(acquainted with everything, even our intent). God knows that you wanted to converse privately with the Prophet to display your“close” relations with him and thereby deceive others. This is just another type of selfishness, but one with a different form. The issues discussed in this chapter gradually become more complex, important, and nuanced.

The fifth issue has an even wider scope and relates to maintaining good relations with belligerent non-believers. This type of selfishness seeks to maintain relationships with both campsjust in case the unbelievers defeat the believers.

[58:14]Have you not seen those who have taken as patrons those with whom God is angry? They are neither with you nor with them and knowingly swear to lies.

Such people seek only their own personal interests.
[58:15]God has prepared a severe torment for them, [for] what they have been doing is truly evil.

[58:16]They have used their oaths to cover up [their false deeds] and barred others from the path of God. A humiliating torment awaits them.
They falsely swear an oath of fealty as well as declare themselves believers and supporters of your cause.

Islam considers those who declare that there is only one God and that Muhammad is His Messenger to be Muslim and forbids anyone from calling them disbelievers or hypocrites. As such, allconvertsare entitled to benefit from all that an Islamic society may offer. That is how hypocriteshide behind this shield.

[58:17]Neither their wealth nor their children will be of any use to them against God. They will be the inhabitants of hell, where they will remain.

This verse reminds people that property and children, whichat that time were considered symbols of power (and doubtlessly still are), do not obviate the necessity of being moral and doing what is right. Having power and wealth does not fulfill all of a person’s needs.

[58:18]On the Day when God raises them all [from the dead], they will swear before Him as they swear before you and think that they have something [to stand upon]. Behold, they are complete liars,

[58:19][for] Satan has gained control of them and made them forget God. They are Satan’s party. Surely, Satan’s party will be the losers.

[58:20]Those who oppose God and His Messenger will be among the most humiliated,

This is not a reference to war or armed battle, but to opposition and psychological battle.

[58:21][for] God has decreed: “Surely, I and My messengers will prevail.” Indeed, God is All-Powerful and Almighty.

God’s law proclaims that He and His messengers will surely gain the upper hand, for He is Powerful and Almighty. This natural law –that truth will ultimately overcome falsehood– permeates every corner of His creation. People may feel that they have gained something by deception, but their ultimate fate is to be debased and humiliated.

The next verse continues to address the fifth type of selfishness: hypocritical relationships with disbelievers and treachery toward believers. This may be a result of the other egoisms mentioned above.Perhaps that is why the Qur’an addresses the Prophet and believers in general in the next verse.

[58:22][O Prophet], you will not find people who truly believe (yu’minūna) in God and the Last Day loving those who oppose God and His Messenger, even though they may be their fathers, sons, brothers, or other relations. These are the people in whose hearts God has inscribed faith and whom He has strengthened with His spirit. He will let them enter Gardens graced with flowing streams, where they will stay. God is well pleased with them, and they with Him. They are on God’s side, and God’s side will be the one to prosper.

The verse uses the present tense of “believe” (yu’minūna)to underline the fact that paying lip-service to faith does not make one a believer; rather, a real believer’s life must be imbued with faith in God and the Hereafter. If you love someone, you will naturally befriend those who share that love. If you love art, you will naturally show an interest in artists. One cannot love music and at the same time hate musicians. Of course, it is different if that love is for personal interest and gain.

Imagine that you and your father find yourselves on opposite sides of the battlefield. As you are on the side of God and His Prophet, you will find yourself at a crossroadsif your priority is the love of truth and that which is right. God has of course commanded that if yournon-Muslim parents seek to sway you from the right path, they should not be obeyed but are still entitled to your utmost respect, tolerance, and kindness. It is also forbidden to utter the slightest derogatory remark to them, such as “fie” (or “ugh” in today’s vernacular; 17:23), or to express personal disgust attheir beliefs. But when two armies are facing each other, familial relationships cannot come into play because the only priority here is defending truth against falsehood. If the choice is between God and His path and the false path followed by one’s family, each true believer should not hesitate to choose the first optionbecause sacrificingdivine values and the truth for emotions and familial ties is never an option.

Believers do not have superficial faith – it is “inscribed” or hardwired into their very being. Their spirit is godly and God verifies their faith. They are also promised Gardens in which rivers will roll beneath them, which are metaphorical and consistent with the understanding of the addressees at the time.

The verse also mentions the Party of God (Hizb Allah), which is diametrically opposed to the Party of Satan, whose members deceive, lie, and flatter others. The Party of God only values the truth and that which is right, even if doing soharmstheir own family, and will never sacrifice the truth for personal, familial, or group interest and gain. Sadly, this particular phrase has been usurped in our own time for political purposes, and the activities of those who use it have negativelyaffected the majestic feeling it should evoke in people.

The Qur’an uses the “Party of God”twice: in this chapter and in chapter 5(The Table Spread; Mā’idah): “God’s party is sure to triumph” (5:56). A member of this party is one who has attained awareness of God and the truth based on knowledge and insight. This does not apply to any illiterate power-hungry charlatan who has no respect for people’s lives and rights and is paid by a government. In actuality, such a personbelongs tothe Party of Satan.

Translator: Hooman Movasagh
Editor: Hamid Mavani