Al-Mujadilah (The Pleading Woman): (12) O you who have believed...

Issues Discussed Here:

This directive encompasses several benefits:

1. Exalting the Prophet (PBUH) and His Private Consultations: When something is achieved with difficulty, it is esteemed; when achieved easily, it is belittled.
2. Benefit for the Poor: The poor benefited from the charity given before the private consultation.
3. Relief for the Prophet (PBUH): Ibn Abbas narrated that Muslims excessively asked the Prophet (PBUH) questions, causing him hardship. Allah intended to lighten his burden. When this verse was revealed, many people refrained from asking questions out of reluctance (to pay the charity).
4. Elevation of the Poor and Demotion of the Rich: Muqatil ibn Hayyan said that the wealthy dominated the Prophet's gatherings, monopolizing private consultations. The Prophet disliked their prolonged presence. Allah commanded charity before consultation. The rich refused, while the poor longed for the Prophet's company but lacked means. This command increased the status of the poor with Allah and lowered that of the rich.
5. Relief and Focus: It might have been intended to ease the burden on the Prophet, as those with needs pressed him, consuming time meant for conveying the message to the Ummah and for worship. Furthermore, it might have occupied the hearts of some believers, who might suspect that a private consultation concerned worldly matters that preoccupied the heart.
6. Distinguishing Lovers of the Hereafter: This command distinguished those who loved the Hereafter from those who loved the world, as wealth is the test of desires.

The apparent meaning of the verse suggests that offering charity before consultation was obligatory because the command form implies obligation. This is reinforced by the end of the verse: {But if you do not find [anything], then indeed, Allah is Forgiving and Merciful}, which is only said when the obligation is lifted due to inability to fulfill it.

Some scholars argue it was merely recommended (Sunnah), based on two points:

1. Allah said: {That is better for you and purer}, which is typically used for voluntary acts, not obligations.
2. If it were obligatory, its obligation would not be removed by the immediately following words: {That you present before...} (Al-Mujadilah: 13) until the end of the verse.

The Refutation:

1. Voluntary acts can also be described as "better and purer," just as obligations are.
2. The connection in recitation does not necessitate a connection in revelation time. This is similar to the verse regarding the waiting period of four months and ten days, which abrogated the one-year waiting period, even though the abrogating verse appears earlier in recitation than the abrogated one.

The scholars then differed on how long this obligation lasted:

• Al-Kalbi said it lasted only an hour of the day before it was abrogated.
• Muqatil ibn Hayyan said it lasted ten days before it was abrogated.

It is narrated from Ali (RA) that there is a verse in the Book of Allah that no one acted upon before him, nor will anyone act upon after him. He said he owned a Dinar, which he exchanged for ten Dirhams. Every time he privately consulted the Messenger of Allah (PBUH), he presented one Dirham before his consultation, then it was abrogated, and no one acted upon it.

Ibn Jurayj, Al-Kalbi, and 'Ata' narrated from Ibn Abbas that they were forbidden from private consultation until they gave charity. No one consulted except Ali (RA), who gave a Dinar, and then the concession was revealed.

Al-Qadi and the majority of narrations state that the Prophet (PBUH) was unique in giving charity before his consultation, and then abrogation occurred. It is also narrated that the best of the Companions found the time but did not do it.

If it was exclusive to him, it might be because the time was not sufficient for this purpose generally. Otherwise, there is no doubt that the leading Companions would not refrain from such an act.

My View: Even if the leading Companions found the time and refrained, this does not constitute a flaw in them. This act could narrow the heart of the poor person who cannot afford it, and it could cause alienation in the heart of the rich person if others performed it and he did not. Since this act could cause sadness for the poor and alienation for the rich, its omission was not a great loss, as what fosters unity is preferable to what causes alienation. Moreover, this private consultation was neither obligatory nor a recommended act of worship; rather, we explained that they were commanded this charity so they would abandon this type of consultation. Since it was better for this consultation to be abandoned, abandoning it was not grounds for criticism.

It is narrated from Ali ibn Abi Talib (RA) that when the verse was revealed, the Messenger of Allah (PBUH) called him and asked, "What do you say about a Dinar?" Ali replied, "They cannot afford it." The Prophet asked, "How much?" Ali replied, "A seed or a barley grain." The Prophet said, "You are too dismissive (i.e., you have little wealth)," meaning, estimate according to your means.

Regarding {That is better for you and purer}: This means that this presentation in your religion is better and purer, as charity is purification.

Regarding {But if you do not find [anything], then indeed, Allah is Forgiving and Merciful}: This refers to the poor. This indicates that whoever could not find anything to give in charity was pardoned.

Abu Muslim denied the occurrence of abrogation. He argued that the hypocrites would refrain from giving charity. However, a group of hypocrites abandoned hypocrisy and sincerely believed outwardly and inwardly. Allah commanded the presentation of charity before private consultation to distinguish these truly believing individuals from those who remained in their original hypocrisy. Since this command was for this specific, time-bound benefit, it is natural that the command was limited to that time.

The essence of Abu Muslim's view is that the command was tied to a specific goal, and its termination upon reaching that goal is not considered abrogation. This argument is sound and acceptable.

The majority view is that it was abrogated by the verse: {Were you afraid that you would present before your private conversation charities? So when you do not do it and Allah has forgiven you, then establish prayer and give zakah and obey Allah and His Messenger. And Allah is acquainted with what you do}. Some say it was abrogated by the obligation of Zakah.