Tafsir of Al-Mujadilah 58:11

(O you who have believed, when it is said to you, "Expand in the assemblies," etc.) Since the Almighty forbade that which is a cause for mutual hatred and alienation, He commanded that which is a cause for mutual love and harmony. That is, if someone says to you—whoever they may be—"Make room," then let some of you move aside for others in the assemblies, and do not crowd together in them. This is derived from the expression "afsah 'anni," meaning "move away from me." It is apparent that "in the assemblies" (fi al-majalis) is connected to "expand" (tafassahu). It has also been said that it is connected to "said" (qila).

Al-Hasan, Dawud ibn Abi Hind, Qatadah, and Isa read it as tafasahu [from tafasaaha]. The latter two, as well as ‘Asim, read it as fi al-majalis [plural], while the majority read it as fi al-majlis [singular]. It has been said that the singular is used to denote the generic category, consistent with the plural reading. Others say it refers to a specific covenant—the assembly of the Prophet (may Allah grant him peace and blessings)—and that the plural was used because it was multiple assemblies, considering everyone who sat with him, for each of them had an assembly.

In the narrations regarding the occasion of revelation, there is support for both views. Ibn Abi Hatim recorded from Muqatil ibn Hayyan that the Prophet (may Allah grant him peace and blessings) was in the Suffah (the shaded area of the mosque) on a Friday, and the place was narrow. The Prophet (may Allah grant him peace and blessings) used to honor the people of Badr from the Emigrants (Muhajirun) and the Helpers (Ansar). A group of the people of Badr, including Thabit ibn Qays ibn Shammas, arrived having already preceded the others to the assemblies. They stood facing the Messenger of Allah (may Allah grant him peace and blessings) and said, "Peace be upon you, O Prophet, and the mercy of Allah and His blessings." The Prophet (may Allah grant him peace and blessings) returned the greeting, then they greeted the people, who returned it to them. They remained standing, waiting for space to be made for them, but they were not given space. This weighed heavily upon the Messenger of Allah (may Allah grant him peace and blessings), so he said to some of those around him, "Stand up, O so-and-so, and you, O so-and-so." He made several people rise, to the number of those who had arrived. This distressed them, and his dislike was evident on their faces. The hypocrites said, "He has not acted justly; he ordered those who had taken their seats—those who loved to be near him—to rise for those who arrived late." Thereupon, Allah the Almighty revealed this verse, "O you who have believed..."

It was among those who did not make room, out of competition for proximity to the Messenger of Allah (may Allah grant him peace and blessings) and a desire for it; a soul hardly prefers another over itself in such matters. Al-Hasan and Yazid ibn Abi Habib said: "The Companions used to covet positions in the assemblies of battle when they lined up for war, so they would not make room for one another out of a desire for martyrdom, so this verse was revealed."

However, the majority maintain that it was revealed due to the tight crowding the believers were in within the assembly of the Prophet (may Allah grant him peace and blessings), their possessiveness over being near him, and their reluctance to make room for those who arrived. Regardless of the case, the ruling is applicable to his assembly (may Allah grant him peace and blessings), the ranks of battle, and beyond.

"In the assembly" (fi al-majlis) has also been read with a fatha on the lam (al-majlas). Either it is intended in the same sense as the reading with the kasra (though the fatha is anomalous in usage), or it is intended as the verbal noun (masdar), with the prepositional phrase attached to "expand"—meaning: "When you are told to expand in your sitting and not to crowd therein."

(Then expand; Allah will expand for you) meaning: in His mercy, or in your dwellings in Paradise, or in your graves, or in your chests, or in your provision—these are various opinions. Some said: The meaning is that He, the Almighty, will expand for you in whatever you desire expansion, whether it be what was mentioned or otherwise. You know that the object of "expansion" differs according to its context, such as dwellings, provision, or the chest, so do not be heedless.

(And when it is said, "Arise," [unshuzu]) meaning: stand up to make space for those arriving. (Then arise; [fanshuzu])—stand up and do not be sluggish. The root is from al-nashz, which is elevated ground, for the one who wishes to make room for an arrival rises upward, and thus the space expands, or because the act of rising itself is an elevation. Al-Hasan, Qatadah, and al-Dahhak said: "The meaning is, if you are called to battle, prayer, or obedience, then respond." It is also said: "If you are called to rise from the assembly of the Prophet (may Allah grant him peace and blessings), then rise." This is because he (may Allah grant him peace and blessings) sometimes preferred solitude for a matter of Islam, or to perform duties specific to him (may Allah grant him peace and blessings) that could not be achieved or completed without solitude. The ruling was generalized, so it is said: "If the host of an assembly says to those in his gathering, 'Rise,' it is proper to respond." Doing so out of need, provided it does not lead to a greater corruption, is undisputedly permissible. Yes, it is not appropriate for a newcomer to force someone to rise in order to sit in their place. Malik, al-Bukhari, Muslim, and al-Tirmidhi recorded from Ibn Umar (may Allah be pleased with them both) that the Messenger of Allah (may Allah grant him peace and blessings) said: "No man should make another stand up from his seat, but rather expand and make room."

Al-Hasan, al-A’mash, Talha, and a group of the seven readers read unshuzu and fanshuzu with a kasra on the shin.

(Allah will raise those who have believed among you) This is the response to the command, as if it were said: "If you rise, Allah the Almighty will raise the believers among you in the Hereafter as a reward for your compliance." (And those who were given knowledge) —that is, the Sharia-based knowledge— (by degrees), meaning: many and exalted [degrees], as the context implies. The conjunction of "those who were given knowledge" to "those who have believed" is a conjunction of the specific to the general, to honor them after mentioning them, as if they were a separate category; hence the relative pronoun is repeated in the noble arrangement.

Al-Tirmidhi, Abu Dawud, and al-Darimi recorded from Abu al-Darda’ in a marfu’ form: "The superiority of the scholar over the worshiper is like the superiority of the moon on the night of the full moon over all other stars." Al-Darimi recorded from ‘Umar ibn Kathir from al-Hasan, who said: The Messenger of Allah (may Allah grant him peace and blessings) said: "Whoever death comes to while he is seeking knowledge to revive Islam with it, there is one degree between him and the prophets." Also from him (may Allah grant him peace and blessings): "Between the scholar and the worshiper are a hundred degrees; between every two degrees is a space of seventy years for a trained horse." And from him (may Allah grant him peace and blessings): "Three will intercede on the Day of Resurrection: the prophets, then the scholars, then the martyrs." How great is a rank between prophethood and martyrdom, by the testimony of the Truthful, the Believed (may Allah grant him peace and blessings).

From Ibn Abbas: "Sulayman (peace be upon him) was given the choice between knowledge, sovereignty, and wealth, and he chose knowledge, so Allah the Almighty gave him sovereignty and wealth following it." From al-Ahnaf: "The scholars almost became lords, and every glory not established by knowledge leads to humiliation." From some sages: "I do not know what he has attained who missed knowledge, and what he has missed who attained knowledge." The proofs for the virtue of knowledge and scholars are more than can be counted.

The most hopeful hadith I have regarding their virtue is what the Imam Abu Hanifah narrated in his Musnad from Ibn Mas’ud, who said: The Messenger of Allah (may Allah grant him peace and blessings) said: "Allah the Almighty will gather [the scholars] on the Day of Resurrection and say: 'I did not place My wisdom in your hearts except that I wanted good for you. Enter Paradise, for I have forgiven you for what was in you.'" The Gnostic Ilyas al-Kurani mentioned that this is one of the musalsal (chain-linked) hadiths starting with "al-awwaliyah" (the primacy).

The indication of the verse regarding their virtue is clear. Indeed, Ibn al-Mundhir recorded from Ibn Mas’ud that he said: "Allah the Almighty did not single out the scholars in any part of the Quran as He singled them out in this verse: 'Allah raises those who have believed and those who were given knowledge over those who have believed and were not given knowledge by degrees.'" Some considered the conjunction here to denote a real distinction by interpreting "those who have believed" as "those who have believed and were not given knowledge." In another narration from him: "O you who have believed, understand the meaning of this verse and let it make you desire knowledge, for Allah the Almighty raises the believing scholar above the one who does not know."

Some have claimed that there is an indication in his statement (may Allah be pleased with him) that "those who were given knowledge" is the object of an omitted verb, and the conjunction is a conjunction of sentences, meaning: "And Allah raises those who were given knowledge, specifically, by degrees." Similar to this is the statement of Ibn Abbas, for Ibn al-Mundhir, al-Bayhaqi in al-Madkhal, and al-Hakim (who authenticated it) recorded that he said regarding the verse: "He raises those who were given knowledge from among the believers above those who were not given knowledge by degrees."

Some investigators said: There is no need to estimate the agent [of the verb], and the meaning holds without such estimation. Al-Tayyibi chose the estimation and made "degrees" the object of that omitted verb. He said: "Something is implied that is lower than that which the context requires, such as saying: 'Allah raises those who have believed in the world with victory and good reputation, or raises them in the Hereafter by harboring them in chambers of Paradise that do not befit them [the unlearned], and He raises those who were given knowledge by degrees' to honor them."

It is also possible that the two relative phrases refer to the same group, and the conjunction is meant to treat the difference in attributes as a difference in essence, so the meaning is: "Allah raises the believing scholars by degrees." The interpretation that it is a conjunction of the specific to the general is the most apparent. In the al-Intisaf, it is mentioned that in the recompense, raising the degrees is appropriate for the action commanded, which is making room in the assemblies and leaving the competition for the highest and nearest seats to the Prophet (may Allah grant him peace and blessings). Since the one who complies with this humbles himself regarding the status he competes for, out of compliance and humility, he is rewarded with the raising of degrees, just as the saying goes: "Whoever humbles himself for Allah the Almighty, Allah the Almighty will raise him." Then, since He (the Almighty) knew that the people of knowledge are such that they deserve—in their own estimation and that of others—the elevation of their seats, He singled them out for mention at the time of recompense so that it would be easier for them to leave behind the status they have in the assembly, out of humility to Allah the Almighty.

It is also said: He (the Almighty) singled out the people of knowledge so that it would be easy for them to abandon the competition for high seats and the love for prominence, which they are known for—and this is among the unseen aspects of the Quran, given what has appeared from such people in all eras regarding competition in this matter. Al-Khafaji included this in the transmission of the words of the author of al-Intisaf, and his words—as you have heard—are more consistent with proper conduct toward the people of knowledge. I do not think of those given knowledge who are mentioned in the verse that they are like the scholars alluded to by al-Khafaji. Yes, he (may Allah have mercy on him) is truthful in what he said regarding many scholars of the end times, like the scholars of his time and ours. However, for many of them, applying the name "scholar" to them is metaphorical, the relationship of which is unknown, yet their hearts are filled with the love of prominence, and they start to crowd the true scholars, not knowing that their place, if they were just, is the [lowest] incompetence.

Many have used the verse as evidence for giving precedence to the scholar—even if he is a young non-noble—over the ignorant person, even if he is an old Hashemite. This is based on the aforementioned meaning, as it indicates the virtue of the scholar over other believers, and that Allah the Almighty raises him on the Day of Resurrection above him, placing his station above his station; thus, his place in worldly assemblies should be above the place of the ignorant.

Al-Jalal al-Suyuti said in his book al-Ahkam: "Some people said: The meaning of the verse is that Allah the Almighty raises the believing scholars among you by degrees above others, and therefore they were ordered to make room for their sake; thus, there is evidence in it for raising scholars in assemblies and making room for them from the high seats." This is finished. This meaning he conveyed is apparent in that the two conjoined subjects are identical in essence, and the conjunction is to make the difference in attributes equivalent to a difference in essence, which is a far-fetched possibility. It also appears from this that he assumed "He raises" (yarfa’) to be an initiating sentence that came as an answer to a question regarding the reason for the previous command, whereas the command is not so. It is possible that he knew it was jazm (jussive) as a response to the command, but he did not consider the "raising of degrees" to be the reward for compliance in the same way that "expansion" was the reward before it. So, contemplate it. And Allah is Acquainted with what you do.

(11) A threat to those who do not comply with the command and are reluctant. It was read as bima ya’malun [with the y-prefix, "what they do"].