Surah Mujadila >> Currently viewing Surah Mujadila Ayat 4 (58:4)

Surah Mujadila Ayat 4 in Arabic Text

فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِن قَبْلِ أَن يَتَمَآسَّا ۖ فَمَن لَّمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًۭا ۚ ذَٰلِكَ لِتُؤْمِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ ۚ وَتِلْكَ حُدُودُ ٱللَّهِ ۗ وَلِلْكَـٰفِرِينَ عَذَابٌ أَلِيمٌ
Famal lam yajid fa siyaamu shahraini mutataabi’ayni min qabli any-yatamaaassaa famal lam yastati’ fa-it’aamu sitteena miskeena; zaalika litu’minoo billaahi wa rasoolih’wa tilka hudoodul laah; wa lilkaafireena ‘azaabun aleem

English Translation

Here you can read various translations of verse 4

Sahih International
And he who does not find [a slave] – then a fast for two months consecutively before they touch one another; and he who is unable – then the feeding of sixty poor persons. That is for you to believe [completely] in Allah and His Messenger; and those are the limits [set by] Allah. And for the disbelievers is a painful punishment.

Yusuf Ali
And if any has not (the wherewithal), he should fast for two months consecutively before they touch each other. But if any is unable to do so, he should feed sixty indigent ones, this, that ye may show your faith in Allah and His Messenger. Those are limits (set by) Allah. For those who reject (Him), there is a grievous Penalty.

Abul Ala Maududi
And he who does not find a slave (to free), shall fast for two months consecutively before they may touch each other; and he who is unable to do so shall feed sixty needy people. All this is in order that you may truly believe in Allah and His Messenger. These are the bounds set by Allah; and a grievous chastisement awaits the unbelievers.

Muhsin Khan
And he who finds not (the money for freeing a slave) must fast two successive months before they both touch each other. And for him who is unable to do so, he should feed sixty of Miskin (poor). That is in order that you may have perfect Faith in Allah and His Messenger. These are the limits set by Allah. And for disbelievers, there is a painful torment.

And he who findeth not (the wherewithal), let him fast for two successive months before they touch one another; and for him who is unable to do so (the penance is) the feeding of sixty needy ones. This, that ye may put trust in Allah and His messenger. Such are the limits (imposed by Allah); and for disbelievers is a painful doom.

Dr. Ghali
Yet whoever does not find (a neck), then let him fast two months (Literally: there should be fasting of two months) following each other even before the two of them touch one another. So for him who is unable (to do so), then feeding sixty indigent persons is (incumbent on him). That (is so) that you may believe in Allah and His Messenger. And such are the bounds of Allah, and for the disbelievers is a painful torment.

Abdel Haleem
but anyone who does not have the means should fast continuously for two months before they touch each other, and anyone unable to do this should feed sixty needy people. This is so that you may [truly] have faith in God and His Messenger. These are the bounds set by God: grievous torment awaits those who ignore them.

Quran 58 Verse 4 Explanation

For those looking for commentary to help with the understanding of Surah Mujadila ayat 4, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.


(58:4) And he who does not find a slave (to free), shall fast for two months consecutively before they may touch each other; and he who is unable to do so shall feed sixty needy people.[11] All this is in order that you may truly believe in Allah and His Messenger.[12] These are the bounds set by Allah; and a grievous chastisement awaits the unbelievers.[13]

11. This is the divine commandment in respect of zihar. The following are the details of the law that the jurists of Islam have derived from the words of this verse, the judgments of the Messenger (peace be upon him) of Allah and the general principles of Islam.

(1) This law of zahir abrogates the Arabian custom of ignorance according to which the marriage contract stood annulled and the woman became permanently forbidden to the husband. Likewise, this law annuls all those laws and customs which regard zihar as a meaningless custom, which is of no legal effect, and permit man to continue having marital relations with his wife as usual even after having compared her to his mother and other prohibited relations. For in the sight of Islam the sanctity of the mother and other prohibited relations is not such an ordinary thing that a man may even think of the comparison between them and his wife, not to speak of uttering it with the tongue. Between the two extremes the position adopted by the Islamic law in this regard is based on three principles:

(a) That the marriage contract is not annulled by zihar, but the woman continues to be the husband’s wife as usual,

(b) that the woman becomes only temporarily prohibited to the man by zihar, and

(c) that this prohibition operates till the time that the husband makes the expiation, and that the expiation only can remove the prohibition.

(2) As for the person pronouncing zihar, it is agreed that the zihar of that husband is only reliable, who is of sound mind and mature age and pronounces the words of zihar in his right senses; the zihar of the child or of the insane person is not reliable. Moreover, the zihar of the person who might not be in his right senses at the time of pronouncing its words is also not reliable, e.g. if he mutters words during sleep, or is senseless, due to any reason. However, the jurists have differed on the following points:

(a) About the person who pronounces zihar in the state of intoxication. A great majority of them including the four Imams have given the verdict that since he has intentionally used the intoxicant, his zihar, like his divorce, will be regarded as valid legally, for he has undergone this state deliberately. However, if he has taken a medicine on account of illness and has been intoxicated, or has been compelled to take wine in intense thirst in order to save life, his zihar and divorce pronounced in that state will not be enforced. This very view is held by the Hanafis and the Shafeis and the Hanbalis and also the same was the view commonly held by the companions of the Prophet (peace be upon him). Contrary to it, Uthman held the view that the zihar and divorce pronounced in the state of intoxication are not reliable. Imam Tahawi and Karkhi from among the Hanafis hold this view as preferable and a statement of Imam Shafai also supports it. According to the Malikis the zihar pronounced in the state of intoxication will be reliable in case the person concerned has not wholly lost his senses, but talks sensibly and coherently and knows what he is saying.

(b) According to Imam Abu Hanifah and Imam Malik, only the zihar of the husband who is a Muslim is reliable. These injunctions do not apply to the non-Muslim subjects of the Islamic state, for the Quranic words: Alladhina yazahiruna minkum: those from among you who put away their wives by zihar, have been addressed to the Muslims, and the fasting, which is one of the three kinds of the expiations prescribed in the Quran, obviously cannot be applicable to the non-Muslim subjects. According to Imam Shafei and Imam Ahmad, these injunctions will be applicable both to the Muslims and to the non-Muslims; however, there is no fasting for the non-Muslim subject: he may only free a slave or feed 60 poor.

(c) Can a woman also, like a man, pronounce zihar. For instance will it be zihar if she says to her husband: You are for me as my father, or I am for you like your mother. The four Imams say that this is not zihar and the legal injunctions of zihar do not apply to it at all. For the Quran in express words has laid down these injunctions in respect of the cases where the husbands pronounce zihar on their wives, and the authority to pronounce zihar can be held only by him who holds the authority to pronounce divorce. Just as the Shariah has not given the woman the power to divorce the husband, so it has also not given her the power to make her ownself unlawful to her husband. This same is the view of Sufyan Thauri, Ishaq bin Rahawaiyh, Abu Thaur and Laith bin Saad. They regard such a pronouncement by a woman as meaningless and without effect. Imam Abu Yusuf says that though this is not zihar, it will entail for the woman the atonement of the oath, for the pronouncement of such words by the woman means that she has sworn not to have marital relations with her husband. This same is the view of Imam Ahmad bin Hanbal as cited by Ibn Qadamah. Imam Auzai says that if before marriage the woman said that if she married a particular man he would be for her as her father, it would be zihar, and if she says such a thing after marriage it would be in the nature of an oath, which would entail the atonement for the oath. Contrary to it, Hasan Basri, Zuhri, Ibrahim Nakhai and Hasan bin Ziyad Lului say that this is zihar and will entail the expiation prescribed for zihar by the woman; however, the woman will not have the right to prevent the husband from coming in to her before making the expiation. Ibrahim Nakhai has cited this incident in support of this view. Musab, son of Zubair, sent a proposal of marriage to Aishah bint Talhah. She turned down the proposal, saying: If I marred him, he would be for me as the back of my father (huwa alayya ka-zahri abi). After some time, she decided to marry him willingly. When the jurists of Al-Madinah were asked for their ruling on it, many jurists including several companions of the Prophet (peace be upon him) ruled that Aishah would have to make an expiation for the zihar. After citing this incident Ibrahim Nakhai has expressed his own opinion, saying that if Aishah had said this thing after the marriage it would not have entailed the expiation. But since she said this before marriage when she had the option to marry, or not to marry, the expiation became obligatory on her.

(3) The excuse of a sensible and mature person, who pronounces the express words of zihar in his full senses, cannot be acceptable that he uttered the words in a state of anger, or in jest, or in love, or that he had no intention of the zihar. However, in respect of the words which are not express in this regard, and which can give different meanings, the injunction will vary according to their nature. Below we shall tell what words of zihar are expressed and what words are not expressed.

(4) It is agreed upon by all that zihar can be pronounced on the woman who is a wedded wife of the man. However, there is a difference of opinion whether zihar can also be pronounced on the other woman or not. In this matter, the following are the different viewpoints:

The Hanafis say that if a man says to the other woman: If I marry you, you will be for me as the back of my mother, then whenever he marries her, he will not be allowed to touch her without first making the expiation. This same is the verdict of Umar. During his caliphate a man said such words to a woman and afterwards married her. Umar ruled that he would have to make the expiation for the zihar.

The Malikis and the Hanbalis have also expressed the same opinion, and they add this to it: If the woman was not specified, but the man said words to the effect that all women were for him like that, then whichever woman he married, he would have to make the expiation before touching her. The same is the opinion of Saed bin al- Musayyab, Urwah bin Zubair, Ata bin Abi Rabah, Hasan Basri and Ishaq bin Rahawaiyh.

The Shafeis say that zihar before marriage is meaningless. Ibn Abbas and Qatadah also hold the same opinion.

(5) Can zihar be pronounced for a fixed term. The


The tafsir of Surah Mujadilah verse 4 by Ibn Kathir is unavailable here.
Please refer to Surah Mujadilah ayat 2 which provides the complete commentary from verse 2 through 4.

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