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Tafsīr al-Ṭabarī The Source Commentary · Early Mufaṣṣal Qāf to At-Taḥrīm
Lesson 58

Sūrah Al-Mujādalah The Pleading Woman

سورة المجادلة

A Medinan sūrah of 22 verses. Al-Ṭabarī examines the ẓihār divorce case of Khawlah bint Thaʿlabah, the fiqh debate over the ẓihār expiation, and the prohibition on secret counsels between hypocrites.

Surah Overview

DetailInformationClassificationSignificance
SurahالمجادلةMadanī 22 versesẒihār case, secret counsels, seating etiquette
Key DisagreementWho is the woman who argued (58:1)?Historical identificationAl-Ṭabarī: Khawlah bint Thaʿlabah established through chains from ʿĀʾishah and direct Companion narrations
Competing OpinionsIs the ẓihār expiation sequential (must free slave first) or flexible?Fiqh of expiation orderAl-Ṭabarī: sequential and mandatory the verse lists the order and the order is the law; chains from Companion legal opinions confirm
MethodologyOccasion of revelation + fiqh legal analysis through Companion legal opinionsAsbāb + fiqh methodAl-Ṭabarī combines the historical occasion (Khawlah) with Companion legal opinions on the ẓihār expiation to establish the ruling

Key Themes from Al-Ṭabarī

The ẓihār case (58:1–4) is analyzed through chains from ʿĀʾishah: Khawlah came to the Prophet complaining that her husband Aws ibn al-Ṣāmit had said "you are to me like my mother's back" (ẓihār a pre-Islamic divorce declaration) and was now abandoning her. She argued with the Prophet, and ʿĀʾishah heard from the next room but could not make out the words. Then the revelation came establishing the expiation order. Al-Ṭabarī uses this chain to show the divine responsiveness to individual human situations.

The expiation order (58:3–4) free a slave, then fast two consecutive months, then feed sixty poor is analyzed by al-Ṭabarī as legally sequential: each step is only reached when the prior step is impossible. He traces Companion legal opinions confirming this sequence, noting the practical fiqh implication: the order in the verse is the order of the law, not a menu of options.

قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا وَتَشْتَكِي إِلَى اللَّهِ Qad samiʿa Allāhu qawla l-latī tujādilukai fī zawjihā wa-tashtakī ilā Allāh "Certainly has Allah heard the speech of the one who argues with you concerning her husband and directs her complaint to Allah." (58:1) Al-Ṭabarī presents the chain from ʿĀʾishah on Khawlah's case Allah's hearing of her argument before the revelation came is presented as divine attentiveness to individual injustice.
إِنَّمَا النَّجْوَىٰ مِنَ الشَّيْطَانِ لِيَحْزُنَ الَّذِينَ آمَنُوا Innamā l-najwā mina l-shayṭāni li-yaḥzuna lladhīna āmanū "Secret counsel is only from Satan that he may grieve those who have believed." (58:10) Al-Ṭabarī traces chains from Ibn ʿAbbās on the hypocrites' practice of whispering to each other in the presence of believers to cause anxiety the Quran's prohibition targets this specific social weapon.
  • Individual divine attention: The ẓihār narrative shows Allah responding to a single woman's complaint al-Ṭabarī uses this to teach divine care for individual justice.
  • Sequential expiation: The kafārah order is legally mandatory and sequential not flexible through Companion chain verification.
  • Hypocrite whispering: Secret counsels are specifically prohibited because hypocrites weaponized them the prohibition has a historical context.
  • ʿĀʾishah chain: Her account of hearing Khawlah from the next room is one of al-Ṭabarī's most humanizing occasion-of-revelation narratives.
  • Seating etiquette: 58:11's seating instruction is traced through chains from the Medinan gathering context the Prophet's mosque and limited seating during religious gatherings.

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