سُوْرَةُ الْمُجَادَلَةِ
Surah Al-Mujaadila (58) — Ayah 4
فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِن قَبْلِ أَن يَتَمَآسَّا ۖ فَمَن لَّمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًا ۚ ذَٰلِكَ لِتُؤْمِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ ۚ وَتِلْكَ حُدُودُ ٱللَّهِ ۗ وَلِلْكَـٰفِرِينَ عَذَابٌ أَلِيمٌ ﴿4﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And he who finds not (the money for freeing a slave) must fast two successive months before they both touch each other. And he who is unable to do so, should feed sixty Miskîns (poor). That is in order that you may have perfect Faith in Allâh and His Messenger. These are the limits set by Allâh. And for disbelievers, there is a painful torment.
Word by Word — Arabic, Transliteration & Meaning
فَمَن
faman
Then whoever
لَّمْ
lam
(does) not
يَجِدْ
yajid
find
فَصِيَامُ
faṣiyāmu
then fasting
شَهْرَيْنِ
shahrayni
(for) two months
مُتَتَابِعَيْنِ
mutatābiʿayni
consecutively
مِن
min
before
قَبْلِ
qabli
before
أَن
an
[that]
يَتَمَآسَّا ۖ
yatamāssā
they both touch each other
فَمَن
faman
But (he) who
لَّمْ
lam
not
يَسْتَطِعْ
yastaṭiʿ
is able
فَإِطْعَامُ
fa-iṭ'ʿāmu
then (the) feeding
سِتِّينَ
sittīna
(of) sixty
مِسْكِينًۭا ۚ
mis'kīnan
needy one(s)
ذَٰلِكَ
dhālika
That
لِتُؤْمِنُوا۟
litu'minū
so that you may believe
بِٱللَّهِ
bil-lahi
in Allah
وَرَسُولِهِۦ ۚ
warasūlihi
and His Messenger
وَتِلْكَ
watil'ka
and these
حُدُودُ
ḥudūdu
(are the) limits
ٱللَّهِ ۗ
l-lahi
(of) Allah
وَلِلْكَـٰفِرِينَ
walil'kāfirīna
and for the disbelievers
عَذَابٌ
ʿadhābun
(is) a punishment
أَلِيمٌ
alīmun
painful
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 4) ➊ {فَمَنْ لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِنْ قَبْلِ اَنْ يَّتَمَآسَّا:} From this it is understood that if one has the ability to free a neck, then the expiation cannot be fulfilled by fasting or feeding the poor.
➋ { فَمَنْ لَّمْ يَسْتَطِعْ:} Then, whoever does not have the ability to fast two consecutive months before touching (his wife), should feed sixty needy people. Whether the one who has done zihar is unable to fast consecutively due to weakness, or cannot be patient for so many days due to intense desire, both are included in {’’ فَمَنْ لَّمْ يَسْتَطِعْ ‘‘}, as Salamah bin Sakhr Al-Bayadhi (may Allah be pleased with him) called his wife his mother until the end of Ramadan, then one night he had intercourse with her and came to the Messenger of Allah (peace and blessings be upon him). The Prophet (peace and blessings be upon him) said: [ حَرِّرْ رَقَبَةً ] "Free a neck." He struck his own neck and said: "By the One Who sent you with the truth! I have no neck except this one." The Prophet said: [ فَصُمْ شَهْرَيْنِ مُتَتَابِعَيْنِ ] "Then fast two consecutive months." He said: "It is because of fasting that this calamity has befallen me." The Prophet said: [ فَأَطْعِمْ وَ سَقًا مِنْ تَمْرٍ بَيْنَ سِتِّيْنَ مِسْكِيْنًا ] [ أبو داوٗد، کتاب الطلاق، باب في الظہار : ۲۲۱۳ ] "Then distribute a wasq of dates among sixty needy people."
➌ { فَاِطْعَامُ سِتِّيْنَ مِسْكِيْنًا:} From this it is understood that expiation will not be fulfilled by feeding one needy person for sixty days or by giving food for sixty days, rather, sixty needy people must be fed, whether all at once or at different times. According to the words of the verse, its straightforward meaning is that sixty needy people should be fed to their fill at one time. (Shawkani)
➍ { ذٰلِكَ لِتُؤْمِنُوْا بِاللّٰهِ وَ رَسُوْلِهٖ:} Belief in Allah and His Messenger means to have certainty in the truth of their commands and to act upon them, because faith includes affirmation, declaration, and action—all three.
➎ { وَ تِلْكَ حُدُوْدُ اللّٰهِ:} That is, the prohibition of zihar and the obligation of expiation upon returning from it are the limits set by Allah, which it is forbidden to transgress.
➏ { وَ لِلْكٰفِرِيْنَ عَذَابٌ اَلِيْمٌ: ’’اَلْكَافِرِيْنَ‘‘} The deniers. It is understood that those who do not accept the commands of Allah are, in reality, disbelievers, even if in worldly rulings and census they are counted among the Muslims.
➋ { فَمَنْ لَّمْ يَسْتَطِعْ:} Then, whoever does not have the ability to fast two consecutive months before touching (his wife), should feed sixty needy people. Whether the one who has done zihar is unable to fast consecutively due to weakness, or cannot be patient for so many days due to intense desire, both are included in {’’ فَمَنْ لَّمْ يَسْتَطِعْ ‘‘}, as Salamah bin Sakhr Al-Bayadhi (may Allah be pleased with him) called his wife his mother until the end of Ramadan, then one night he had intercourse with her and came to the Messenger of Allah (peace and blessings be upon him). The Prophet (peace and blessings be upon him) said: [ حَرِّرْ رَقَبَةً ] "Free a neck." He struck his own neck and said: "By the One Who sent you with the truth! I have no neck except this one." The Prophet said: [ فَصُمْ شَهْرَيْنِ مُتَتَابِعَيْنِ ] "Then fast two consecutive months." He said: "It is because of fasting that this calamity has befallen me." The Prophet said: [ فَأَطْعِمْ وَ سَقًا مِنْ تَمْرٍ بَيْنَ سِتِّيْنَ مِسْكِيْنًا ] [ أبو داوٗد، کتاب الطلاق، باب في الظہار : ۲۲۱۳ ] "Then distribute a wasq of dates among sixty needy people."
➌ { فَاِطْعَامُ سِتِّيْنَ مِسْكِيْنًا:} From this it is understood that expiation will not be fulfilled by feeding one needy person for sixty days or by giving food for sixty days, rather, sixty needy people must be fed, whether all at once or at different times. According to the words of the verse, its straightforward meaning is that sixty needy people should be fed to their fill at one time. (Shawkani)
➍ { ذٰلِكَ لِتُؤْمِنُوْا بِاللّٰهِ وَ رَسُوْلِهٖ:} Belief in Allah and His Messenger means to have certainty in the truth of their commands and to act upon them, because faith includes affirmation, declaration, and action—all three.
➎ { وَ تِلْكَ حُدُوْدُ اللّٰهِ:} That is, the prohibition of zihar and the obligation of expiation upon returning from it are the limits set by Allah, which it is forbidden to transgress.
➏ { وَ لِلْكٰفِرِيْنَ عَذَابٌ اَلِيْمٌ: ’’اَلْكَافِرِيْنَ‘‘} The deniers. It is understood that those who do not accept the commands of Allah are, in reality, disbelievers, even if in worldly rulings and census they are counted among the Muslims.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
The exegesis of this verse has been done along with the previous verse.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
Then, whoever does not find a slave [3], must fast for two consecutive months before they touch each other. And whoever is unable to do so must feed sixty needy people. This is so that you may believe in Allah and His Messenger. These are the limits set by Allah, and for the disbelievers [4] there is a painful punishment.
[3]
Declaring Zihar is a Major Sin:
In verse number 3 and 4, the expiation for zihar or the legal solution for such matters is being explained. The clear meaning of this is that although zihar does not result in divorce, it is still a major sin. Then, as expiation, three punishments for this sin have been mentioned, and whichever of these punishments suits a person's circumstances, that should be given. Their order is as follows.
The Expiation for Zihar:
(1) Freeing a slave, (2) fasting for two consecutive months, or (3) feeding sixty needy people. The following matters are noteworthy in these verses.
Rulings Related to Zihar:
1. Quarrels and disputes occur between spouses, but the words of zihar are uttered by the husband. Therefore, the punishment is only for the husband. There is no expiation or punishment for the wife.
2. The nature of all these punishments is that of acts of worship. Freeing a slave and feeding the needy are financial voluntary acts of worship, and fasting is a physical act of worship. Thus, the expiation has also been prescribed in the form of acts of worship, so that purity and piety may be produced in a person's soul. There is no physical punishment in expiation as there is in hadd crimes.
3. This expiation is for the person who wishes to retract his statement and the spouses wish to reconcile and sit together. If the man does not wish to reconcile, then he should simply divorce, in accordance with the Shariah instructions. Zihar is a completely absurd and deceitful act. He should repent from it and give divorce.
4. Nowadays, the practice of slavery has ended. Therefore, if someone commits zihar today, he will have to choose one of the second or third forms of expiation.
5. This choice will be according to the circumstances of the one who committed zihar. For example, if a wealthy person committed zihar, then the punishment of fasting for two consecutive months will be prescribed for him, because feeding sixty needy people is not a punishment for him. Similarly, for a poor person, feeding sixty needy people is difficult, and he will not feel any punishment in fasting.
6. Some scholars are of the opinion that if, due to a valid excuse such as illness or necessary travel, there is a break in the continuity of the fasts, then that break will not be counted. The break will only be counted if he deliberately, without any valid excuse, misses a fast.
7. Feeding the needy means feeding them two full meals or giving them the equivalent value in grain. This can be given in the form of grain or its cash value. According to some scholars, even if the grain or its value for sixty days is given to a single needy person, the expiation is fulfilled. In any case, in this matter, the Shariah has taken into consideration the convenience of the one giving the expiation.
8. Payment of expiation before intimacy is obligatory. Before payment, the wife is not lawful for the husband.
It is Necessary to Consider the Circumstances of the One Giving Expiation:
Now, the story of Khawlah bint Tha'labah is that when these verses were revealed, the Prophet ﷺ recited them to her and said: Tell your husband to free a slave. Khawlah replied: O Messenger of Allah ﷺ, he is poor. The Prophet ﷺ said: Alright, then tell him to fast for two consecutive months. Khawlah said: He is old and weak; he does not have the strength for this either. The Prophet ﷺ said: Alright, then let him feed sixty needy people. Khawlah said: He does not have the means for this either. The Prophet ﷺ said: I will help him by giving a 'araq (a measure) of dates. Upon this, Khawlah said: I will also help by giving a wasq of dates. The Prophet ﷺ said: This is very good. Go and be kind to your cousin. So Khawlah did so. From this, it is understood that in the third case, the poor person giving expiation can also be helped in the form of charity, and it should be done.
[4]
What Do the Verses of Zihar Prove?
That is, the limits or rules of Allah are that zihar does not result in divorce; secondly, that zihar is not such a trivial matter that there should be no accountability for it. Rather, in reality, it is a sinful act. Thirdly, that the removal of this sin can only be done by paying the expiation. And by denial is meant that a person, without paying the expiation, starts intimacy with his wife, or despite Allah's clarification, continues to consider intimacy with his wife as forbidden. It should be clear that from these verses, the following matters are proven:
(1) The existence of Allah Almighty and His constant awareness of the conditions of His servants.
(2) The Messenger of Allah ﷺ being the Messenger of Allah.
(3) The Noble Quran being revealed from Allah.
(4) That all divine commands are based on the welfare of the servants. This law, on the one hand, removed the harms arising from separation according to the custom of ignorance, and on the other hand, did not leave this practice so unrestrained that anyone could do zihar as they wished and there would be no restriction on it. Rather, by adopting the path of moderation, the welfare of the servants has been kept in view in every situation.
[3]
Declaring Zihar is a Major Sin:
In verse number 3 and 4, the expiation for zihar or the legal solution for such matters is being explained. The clear meaning of this is that although zihar does not result in divorce, it is still a major sin. Then, as expiation, three punishments for this sin have been mentioned, and whichever of these punishments suits a person's circumstances, that should be given. Their order is as follows.
The Expiation for Zihar:
(1) Freeing a slave, (2) fasting for two consecutive months, or (3) feeding sixty needy people. The following matters are noteworthy in these verses.
Rulings Related to Zihar:
1. Quarrels and disputes occur between spouses, but the words of zihar are uttered by the husband. Therefore, the punishment is only for the husband. There is no expiation or punishment for the wife.
2. The nature of all these punishments is that of acts of worship. Freeing a slave and feeding the needy are financial voluntary acts of worship, and fasting is a physical act of worship. Thus, the expiation has also been prescribed in the form of acts of worship, so that purity and piety may be produced in a person's soul. There is no physical punishment in expiation as there is in hadd crimes.
3. This expiation is for the person who wishes to retract his statement and the spouses wish to reconcile and sit together. If the man does not wish to reconcile, then he should simply divorce, in accordance with the Shariah instructions. Zihar is a completely absurd and deceitful act. He should repent from it and give divorce.
4. Nowadays, the practice of slavery has ended. Therefore, if someone commits zihar today, he will have to choose one of the second or third forms of expiation.
5. This choice will be according to the circumstances of the one who committed zihar. For example, if a wealthy person committed zihar, then the punishment of fasting for two consecutive months will be prescribed for him, because feeding sixty needy people is not a punishment for him. Similarly, for a poor person, feeding sixty needy people is difficult, and he will not feel any punishment in fasting.
6. Some scholars are of the opinion that if, due to a valid excuse such as illness or necessary travel, there is a break in the continuity of the fasts, then that break will not be counted. The break will only be counted if he deliberately, without any valid excuse, misses a fast.
7. Feeding the needy means feeding them two full meals or giving them the equivalent value in grain. This can be given in the form of grain or its cash value. According to some scholars, even if the grain or its value for sixty days is given to a single needy person, the expiation is fulfilled. In any case, in this matter, the Shariah has taken into consideration the convenience of the one giving the expiation.
8. Payment of expiation before intimacy is obligatory. Before payment, the wife is not lawful for the husband.
It is Necessary to Consider the Circumstances of the One Giving Expiation:
Now, the story of Khawlah bint Tha'labah is that when these verses were revealed, the Prophet ﷺ recited them to her and said: Tell your husband to free a slave. Khawlah replied: O Messenger of Allah ﷺ, he is poor. The Prophet ﷺ said: Alright, then tell him to fast for two consecutive months. Khawlah said: He is old and weak; he does not have the strength for this either. The Prophet ﷺ said: Alright, then let him feed sixty needy people. Khawlah said: He does not have the means for this either. The Prophet ﷺ said: I will help him by giving a 'araq (a measure) of dates. Upon this, Khawlah said: I will also help by giving a wasq of dates. The Prophet ﷺ said: This is very good. Go and be kind to your cousin. So Khawlah did so. From this, it is understood that in the third case, the poor person giving expiation can also be helped in the form of charity, and it should be done.
[4]
What Do the Verses of Zihar Prove?
That is, the limits or rules of Allah are that zihar does not result in divorce; secondly, that zihar is not such a trivial matter that there should be no accountability for it. Rather, in reality, it is a sinful act. Thirdly, that the removal of this sin can only be done by paying the expiation. And by denial is meant that a person, without paying the expiation, starts intimacy with his wife, or despite Allah's clarification, continues to consider intimacy with his wife as forbidden. It should be clear that from these verses, the following matters are proven:
(1) The existence of Allah Almighty and His constant awareness of the conditions of His servants.
(2) The Messenger of Allah ﷺ being the Messenger of Allah.
(3) The Noble Quran being revealed from Allah.
(4) That all divine commands are based on the welfare of the servants. This law, on the one hand, removed the harms arising from separation according to the custom of ignorance, and on the other hand, did not leave this practice so unrestrained that anyone could do zihar as they wished and there would be no restriction on it. Rather, by adopting the path of moderation, the welfare of the servants has been kept in view in every situation.
