Al-Mujadilah: (7) "Have you not considered that..."
(What is from the private conversation of three...) This is a new beginning (istia’naf) that confirms what preceded it regarding the vastness of His knowledge—Exalted is He. ‘Yakunu’ (is) is the complete verb (tamma), and ‘min’ is an intensive particle (za’idah). ‘Najwa’ (private conversation) is the subject, and it is a verbal noun (masdar) meaning ‘tanaji’ (whispering to one another). It refers to speaking secretly, derived from ‘najwah’—the elevated portion of land—because those who whisper privately seclude themselves alone on a high piece of ground, or because a secret is protected, as if it were elevated from the abyss of manifestation to the zenith of concealment. It is also said: the root of ‘najaytuhu’ is from ‘najaw’, meaning to assist someone toward their salvation, or to save (tanjoo) your secret from being discovered by anyone else. It is appended to ‘three’, denoting what occurs of private conversation among three individuals. It is sometimes understood with an implied noun—i.e., "of those possessing private conversation"—or ‘najwa’ is interpreted as ‘mutanajayn’ (those conversing privately); thus, ‘three’ is an adjective for the implied noun or for ‘najwa’ interpreted as mentioned.
It is also permitted for it to be a substitute (badal), following the aforementioned interpretations, so that the subsequent exception (istithna) may proceed without awkwardness. In the Qamus, ‘al-najwa’ is defined as "the secret," and ‘al-musarun’ (those who whisper) is a verbal noun. Its literal reading suggests it is used for every reality, so if "those who whisper" is intended, there is no need for implication or interpretation. However, al-Raghib stated: ‘al-najwa’ is originally a verbal noun, as in the later verses, and it is sometimes used to describe [the person], as in: "He is najwa" and "They are najwa." The Exalted says: "And when they are in private conversation (najwa)." Accordingly, it may be of the category of "Zayd is justice (‘adl)."
Abu Ja’far, Abu Haywah, and Shaybah recited ‘ma takunu’ with the prefixed ta (feminine) due to the femininity of the subject, while the common recitation is with the prefixed ya (masculine). Al-Zamakhshari said: [It is masculine] because the femininity of ‘najwa’ is not real/absolute, and ‘min’ is a separator, or the meaning is "no thing of the private conversation occurs." In al-Kashf, he favored the second [masculine] reading, stating: "This is the correct perspective, for the feminine alone is not made a subject grammatically because of the presence of ‘min’, nor semantically, because the meaning is 'a thing from it.' Therefore, masculine is the correct form in both wording and meaning, and this is the recitation of the masses." The author of al-Lawami’ points toward something similar, affirming that in this category, the masculine is the most frequent. Abu Hayyan countered this, forbidding it and claiming that the feminine is more frequent and is the standard analogy (qiyas). The Exalted says: "And no sign comes to them from the signs of their Lord" and "No nation outstrips its term." So consider this.
His statement—Exalted is He—(...but He is the fourth of them) is a disconnected exception (istithna mufragh) from the most general of states. ‘The fourth’—due to its addition to a non-equivalent here—means "the One who makes them four," meaning: they are in no state whatsoever except in the state where Allah Almighty makes them four, as He, Majestic is He, also witnesses their private conversation. Similarly, His saying: (...nor five, but He is the sixth of them, nor less than that)—meaning: nor [less than] the private conversation of [a group] less than that—(...than that)—i.e., than what was mentioned, such as two and four—(...nor more)—such as six and above—(...but He is with them)—He knows what transpires between them—(...wherever they are)—among places, even if they were in the depths of the earth. For the knowledge of the Exalted concerning things is not due to spatial proximity such that it would vary by the difference of places in closeness or distance.
Regarding the cause for specifying three and five, there are two perspectives:
First, that a group of hypocrites stayed behind to whisper in defiance of the believers, in these two numbers: three and five. So it was said: No three of them whisper together, nor five, as you see them whispering, nor less than their number, nor more, except that Allah is with them, knowing what they say. Thus, the verse is an insinuation regarding what actually happened. It has been narrated from Ibn Abbas that it was revealed concerning Rabi’ah and Habib, the sons of ‘Amr, and Safwan ibn Umayyah, who were talking one day. One said, "Do you think that Allah knows what we say?" Another said, "He knows some, but does not know some." The third said, "If He knows some, He knows it all," meaning: because whoever knows some things without a cause, he knows them all; for His being Knower without a cause is fixed for Him with every known thing.
Second, that He intended to mention what has become customary regarding the numbers of people in private conversation, those sitting in seclusion for consultation. Those selected for this are those chosen from the people of reason and intellect. The first of their number is two, then upwards to five, to six, and to what the situation requires and sound judgment dictates. Thus, He—Exalted and Majestic—mentioned three and five, and said: "nor less than that," indicating two and four. And He said: "nor more," indicating what follows this number and approximates it. This is in al-Kashshaf. In al-Kashf, summarizing the second perspective: He specified the two numbers based on the customary number of people in private conversation, for they are few in number generally. Therefore, it was necessary to specify by mention [numbers] like three and four, up to eight and nine. Three was chosen so that His saying: "nor less than that" would point to what is below it; for if four and six had been chosen, for example, the "lesser" would be three, excluding two (except by expansion). And once [three] was chosen, five was brought to match the two odd numbers, and the matter revolved between three and five, and four and six; they were chosen for explicit mention for that reason, and because He—Exalted is He—is Odd (witr) and loves the Odd.
It may be said that private conversation is mostly for consultation, and this does not occur except between a [set] number, and its participants are generally few. It is more appropriate to be an odd number—such as three, five, seven, or nine—so that in case of disagreement, there is a side that prevails by its addition over the other side, and one refers back to it, rather than the others, as is the custom today among those consulting.
‘Umar (may Allah be pleased with him) placed the consultation within six, because the matter was restricted to them, as is indicated by his saying to them: "I have looked and found you to be the leaders of the people and their commanders, and this matter cannot be except among you, and the Messenger of Allah (may Allah bless him and grant him peace) passed away while he was pleased with you." Despite this, he ordered his son ‘Abdullah (may Allah be pleased with him) to attend with them, even though he had no part in the matter of the Caliphate. Thus, the matter, after considering what was mentioned of the oddness of the number and its scarcity, revolved between three, five, seven, and nine. Three was chosen because it is the first of the odd numbers, and if multiplied by itself, its limit in the singles is reached. It is not devoid of considering every possibility, to the extent that intellectual requirements for those whispering, for example, are not complete without three things: the subject, the predicate, and the middle term. Indeed, the proposition for which they are whispering requires three parts. And five, because it is a revolving number that does not vanish when multiplied by itself, and likewise by multiplying the result by itself into infinity. Thus, it has a resemblance to three in that it revolves with the orders of multiplication and never vanishes, just as three revolves with the considerations of the possible and never vanishes. Furthermore, it is the number of faculties needed in private conversation, and the number of the apparent senses. Everything else enters into the generality of His saying: "nor less than that, nor more, except He is with them." The number "one" does not enter into the generality, because private conversation for consultation necessitates two or more. Whoever includes [one] does not consider it private conversation for consultation. The inclusion of even numbers in it does not harm, because the appropriateness of the whisperers being odd was only a point for the explicit mention of the two previous numbers; it does not deny the reality of private conversation among even numbers, as is not hidden.
Ibn Suraqah claimed that ‘najwa’ is specific to what occurs among more than two, and that what occurs between two is called ‘sirar’ (whispering). Ibn ‘Isa said: Every ‘sirar’ is ‘najwa’. In the verse are subtleties and secrets that only the knowledgeable understand; so let it be pondered.
Ibn Abi ‘Ablah recited ‘thalathatin’ and ‘khamsatin’ in the accusative case (nasb) as a state (hal), with an implied "they whisper" (yatanajawn), indicated by ‘najwa’, or by interpreting ‘najwa’ as "those whispering." Their accusative case is from the [pronoun] hidden within it. In the Mushaf of ‘Abdullah: "No three [are in private] but Allah is their fourth, and no four [are in private] but Allah is their fifth, and no five [are in private] but Allah is their sixth, and no less than that but Allah is with them when they whisper." Al-Hasan, Ibn Abi Ishaq, al-A’mash, Abu Haywah, Salam, and Ya’qub recited ‘wa la aktharu’ in the nominative case (raf’). Al-Zamakhshari said: It is conjoined to the place of ‘la adna’, like your saying: "La hawla wa la quwwata illa billah" (There is no power and no strength except with Allah), with the fathah on ‘hawla’ and raf’ on ‘quwwata’. It is permissible to consider ‘adna’ as nominative based on this recitation, and [to consider] both of them in the nominative as the subject, with the sentence after ‘illa’ being the predicate. Or [it is] conjoined to the place of ‘min najwa’, as if it were said: "There is no ‘adna’ (less) nor ‘akthar’ (more) except He is with them." ‘Akthar’ in the recitation of the majority may be governed in the accusative (with the fathah of the indeclinable) as conjoined to the word ‘najwa’, as if it were said: "There is no ‘adna’ nor ‘akthar’ except He is with them," and it may be open (fathah) because ‘la’ is for the negation of the genus. Every one of al-Hasan, Ya’qub, Mujahid, and al-Khalil ibn Ahmad also recited ‘wa la akbaru’ with the voiced ba and in the nominative. It is as you have heard.
(Then He will inform them of what they did on the Day of Resurrection)—to disgrace them and reveal what necessitates their punishment.
It was also recited ‘yunabbi’uhum’ with shortening and glottal stop (hamzah). Zayd ibn ‘Ali recited it with shortening, omitting the hamzah, and with a kasrah on the ha.
(Indeed, Allah is, of all things, Knowing.)
Because the relation of His Essence, which necessitates knowledge, to everything is equal. Allah—Exalted is He—began these verses with knowledge, as He—Exalted is He—said: "Have you not considered that Allah knows..." etc., and He—Majestic and Exalted is He—concluded with knowledge, as He, Allah, said: "Indeed, Allah is..." etc. From this, most of the predecessors (salaf) said concerning what is mentioned in between, from His saying—Mighty and Majestic is He—"their fourth," "their sixth," and "with them," that the intent is His—Exalted is He—being with them in terms of knowledge. Although they are the ones who do not apply metaphorical interpretation (ta'wil), they seemingly did not count this as ta'wil due to the extremity of its clarity and its preservation of what it indicates, a signification in which there is no concealment. From this, it is known that what has become widespread—that the predecessors do not use ta'wil—is not absolute.
