Tafsir of Al-Mujadilah 58:11

Surah Al-Mujadilah (The Disputing Woman): Verses 11-12

Verse 11:

{ O you who have believed, when it is said to you, "Make space in the assemblies," then make space; Allah will make space for you. }

Regarding this verse, there are several points:

Issue 1: After Allah forbade His believing servants from things that cause mutual dislike and alienation, He now commands them with what leads to an increase in love and affection.

The phrase {تفسحوا فى المجالس} (make space in the assemblies) means: be expansive therein, and let some of you move away from others. It comes from the expression: Afsah ‘anni (Make space for me), meaning: move aside. Do not crowd together. It is said: Balda fasiha (a spacious town), Mafaza fasiha (a spacious desert), and Laka fihā fusḥa (you have ample room/space in it).

Issue 2: Al-Hasan and Dawud ibn Abi Hind read it as {تفاسحوا} (tafāsahū - mutually make space). Ibn Jinni said this reading is more fitting for the purpose, because if it is said {تفسحوا} (tafassaḥū - make space), it means: let there be space-making. However, tafāsahū (the tafā'ul form) implies reciprocity (mufā'ala), which is used for actions involving more than one person, like sharing (muqāsama) or measuring out (mukayala).

It was also read as {فى المجالس} (in the assemblies - plural). Al-Wahidi said that the singular form (al-majlis) is more appropriate because the intended assembly is the one assembly of the Prophet (peace be upon him). The plural form suggests that each sitter should have his own separate place of sitting.

Issue 3: Scholars have mentioned several interpretations regarding this verse:

The First Opinion: It refers specifically to the assembly of the Messenger of Allah (PBUH). They used to crowd together out of eagerness for closeness to him and keenness to hear his words. Several reasons for revelation are mentioned under this view:

1. Muqatil ibn Hayyan reported: On a Friday, the Prophet (PBUH) was in the Suffah (a covered area in the mosque), and the space was tight. People from Badr (the Companions who fought at Badr) arrived, having already secured their places. They stood directly in front of the Prophet (PBUH), waiting for space to be made for them. The Messenger of Allah (PBUH) recognized what made them stand and felt distressed by it. He told those around him who were not from Badr: "Stand up, so-and-so; stand up, so-and-so." He kept asking people to stand up equal to the number of those standing before him. This distressed those who were made to leave their seats, and dislike was visible on their faces. The hypocrites criticized this, saying: "By Allah, he has not been just to these people! He made people who had already taken their seats and desired closeness to him stand up, and he seated those who were slow to come!" This verse was revealed on that Friday.
2. Reported from Ibn Abbas: This verse was revealed concerning Thabit ibn Qays ibn Shammas. He entered the mosque after the people had already taken their seats. He wanted to be close to the Prophet (PBUH) because of deafness in his ears, so they made space for him until he drew near. Then, some people crowded him again, and an exchange occurred between them. He described to the Prophet (PBUH) his desire for closeness to hear him, and mentioned that so-and-so did not make space for him. Then this verse was revealed, commanding the people to make space and forbidding anyone from standing up for another.
3. They loved to be close to the Messenger of Allah (PBUH), and a man might refuse his brother's request to make space. Thus, Allah commanded them to show mutual compassion and bear inconvenience. Some among them disliked being touched by the poor, who wore wool and sometimes had body odor.

The Second Opinion (Preferred by Al-Hasan): It refers to making space in the assemblies of battle, similar to the verse: {and places for fighting} (Al Imran: 121). A man would come to the battle line and say, "Make space!" but they would refuse out of eagerness for martyrdom.

The Third Opinion: It refers to all assemblies and gatherings in general. Al-Qadi (Al-Razi) said the closest meaning is the assembly of the Messenger of Allah (PBUH) because Allah mentioned the assembly in a way that implies it was a known, specific gathering. The most known gathering at the time of revelation was the assembly of the Prophet (PBUH), which was highly competed for. Closeness to him carried great merit due to hearing his words and the high status involved. This is why the Prophet (PBUH) said: "Let those among you who possess intellect and sound judgment sit closest to me," and he used to prefer the most virtuous of his Companions. Due to their large numbers, they would crowd, so they were commanded to make space when possible, as this fosters affection and participation in hearing what is essential for religion. If this applies to his assembly, then the situation in Jihad should be similar, perhaps even more deserving, as a strong warrior might be behind the first rank, and the need for him to advance is pressing, thus requiring space. This principle is then extended to all assemblies of knowledge and remembrance.

Regarding the phrase {يفسح الله لكم} (Allah will make space for you): This is general, applying to everything people seek spaciousness in: physical space, provision, emotional capacity (the chest/heart), the grave, and Paradise.

Know that this verse indicates that whoever opens the doors of goodness and comfort for the servants of Allah, Allah will open for him the blessings of this world and the Hereafter. A wise person should not restrict the verse only to making space in an assembly; rather, the intent is to convey good to the Muslim and bring joy to his heart. This is why the Prophet (PBUH) said: "Allah will continue to aid the servant as long as the servant is aiding his Muslim brother."

Verse 12:

{ O you who have believed, when you [wish to] privately consult the Messenger, present before your consultation a charity. That is better for you and purer. But if you do not find [anything], then indeed, Allah is Forgiving and Merciful. }

Regarding this verse, there are several points:

Issue 1: Ibn Abbas said: If it is said to you: {ارتفعوا} (irtafi'ū - rise up/stand up), then rise up. The wording allows for several interpretations:

1. If it is said to you: Stand up to make space for an incoming person, then stand up.
2. If it is said: Stand up from the Messenger of Allah (PBUH) and do not prolong your conversation with him, then stand up and do not linger with him, as Allah says: {Nor [should you linger] to seek conversation. Indeed, that was harming the Prophet} (Al-Ahzab: 53). This is the view of Al-Zajjaj.
3. If it is said to you: Stand up for prayer, Jihad, and acts of goodness, then engage in them and prepare for them, and do not be sluggish. Al-Dahhak and Ibn Zayd said that some people were sluggish about prayer, so they were commanded to stand up for it when called.

Issue 2: It was read as {انشزوا} (inshazū) with a kasra (short 'i') on the shin, and with a damma (short 'u') on the shin. Both are valid linguistic variations, like {يَعْكُفُونَ} and {يَعْكُفُونَ} (Al-A'raf: 138), and {يَعْرُشُونَ} and {يَعْرُشُونَ} (Al-A'raf: 137).

Allah commanded them first with prohibitions, then commanded them with actions, and promised reward for obedience:

This means Allah will raise the believers by their compliance with the Messenger's commands, and He will raise the knowledgeable among them specifically by degrees. There are two views regarding this elevation:

1. The Rare View: It refers to elevation in the assembly of the Messenger (PBUH).
2. The Famous View: It refers to elevation in the degrees of reward and the ranks of acceptance (Ridwan).

We have elaborated extensively on the virtue of knowledge when interpreting the verse: {And He taught Adam the names, all of them} (Al-Baqarah: 31).

Al-Qadi (Al-Razi) said there is no doubt that the knowledge of the scholar grants him a status in obedience that the mere believer does not attain. This is because the scholar is followed in all his actions, while others are not followed except by the scholar. The scholar knows how to guard against the forbidden and the doubtful, and how to hold himself accountable in ways others do not. He knows the manner of humility and submission in worship that others do not know. He knows the manner, timing, and description of repentance that others do not know. He safeguards the rights incumbent upon him in ways others do not. Although his status in obedience is elevated in the degree of reward, similarly, his punishment for sins committed is magnified because of his knowledge, to the extent that many minor sins for others might be considered major sins for him.

Verse 13:

{ O you who have believed, when you [wish to] privately consult the Messenger, present before your consultation a charity. That is better for you and purer. But if you do not find [anything], then indeed, Allah is Forgiving and Merciful. }