2. Sūrat al-Baqarah

٢۔ سُورَةُ البَقَرَة

Qurʾān > Chapter 2 > Section 95
القرآن > كتاب ٢ > باب ٩٥

2.95 Laws relating to divorce and the three divorces.

٢۔٩٥ مقطع في سُورَةُ البَقَرَة

quran:2:228 –

Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this ˹period˺ if they want reconciliation. And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them ˹in responsibility and authority˺. And Allah is Exalted in Might and Wise.  

Divorced women shall wait by themselves, before remarrying, for three periods (qurū’in is the plural of qar’), of purity or menstruation — these are two different opinions — which begin from the moment of divorce. This ˹stipulation˺ applies to those who have been sexually penetrated but not to those otherwise, on account of His saying, there shall be no ˹waiting˺ period for you to reckon against them ˹Q. 33:49˺. The waiting period for immature or menopausal women is three months; pregnant women, on the other hand, must wait until they give birth, as stated in the sūrat al-Talāq ˹Q. 65:4˺, while slavegirls must wait two months, according to the Sunna. And it is not lawful for them to hide what God has created in their wombs, of child or menstruation, if they believe in God and the Last Day. Their mates, their spouses, have a better right to restore them, to bring them back, even if they refuse, in such time, that is, during the waiting period, if they desire to set things right, between them, and put pressure on the woman ˹to return˺; the statement is not a condition for the possibility of return, but an incitement ˹to set things right˺ in the case of repealed divorce; the term ahaqq, ‘better right to’, does not denote any priority, since, in any case, no other person has the right to marry them during their waiting period; women shall have rights, due from their spouses, similar to those, rights, due from them, with justice, as stipulated by the Law, in the way of kind conjugality and not being harmed; but their men have a degree above them, in rights, as in their duty to obey their husbands, because of their ˹the husbands’˺ payment of a dowry and their ˹husbands˺ being the bread-winners; God is Mighty, in His Kingdom, Wise, in what He has ordained for His creatures.
القرآن:٢:٢٢٨ –

وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ ۚ وَلَا يَحِلُّ لَهُنَّ أَنْ يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ إِنْ كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنْ أَرَادُوا إِصْلَاحًا ۚ وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ  

{والمطلقات يتربصن} أي لينتظرن {بأنفسهن} عن النكاح {ثلاثة قروءٍ} تمضي من حين الطلاق، جمع قرء بفتح القاف وهو الطهر أو الحيض قولان وهذا في المدخول بهن أما غيرهن فلا عدة عليهن لقوله: {فما لكم عليهن من عدة} وفي غير الآيسة والصغيرة فعدتهن ثلاثة أشهر والحوامل فعدتهن أن يضعن حملهن كما في سورة الطلاق والإماء فعدتهن قَرءان بالسُّنة {ولا يحل لهن أن يكتمن ما خلق الله في أرحامهن} من الولد والحيض {إن كنّ يؤمن بالله واليوم الآخر وبعولتهن} أزواجهن {أحق بردهن} بمراجعتهن ولو أبين {في ذلك} أي في زمن التربص {إن أرادوا إصلاحا} بينهما لإضرار المرأة وهو تحريض على قصده لا شرط لجواز الرجعة وهذا في الطلاق الرجعي وأحق لا تفضيل فيه إذ لا حق لغيرهم في نكاحهن في العدة {ولهن} على الأزواج {مثل الذي} لهم {عليهن} من الحقوق {بالمعروف} شرعا من حسن العشرة وترك الضرار ونحو ذلك {وللرجال عليهن درجة} فضيلة في الحق من وجوب طاعتهن لهم لما ساقوه من المهر والانفاق {والله عزيز} في ملكه {حكيم} فيما دبره لخلقه.
quran:2:229 –

Divorce is twice. Then, either keep ˹her˺ in an acceptable manner or release ˹her˺ with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep ˹within˺ the limits of Allah. But if you fear that they will not keep ˹within˺ the limits of Allah, then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allah, so do not transgress them. And whoever transgresses the limits of Allah - it is those who are the wrongdoers.  

Divorce, that is, repudiation of the type that may be revoked, is twice; then honourable retention, that is to say, you are then obliged to revert to them to retain them, without harming them; or setting, them, free kindly. It is not lawful for you, O male spouses, to take of what you have given them, of dowry, if you divorce them, unless the, married, couple fear that they may not maintain God’s bounds, that is to say, that they will not honour the rights God has established for them (a variant reading ˹for yakhāfā, ‘they (dual form) fear’˺ has yukhāfā, with the direct object taking the accusative ending; allā yuqīmā is an inclusive substitution for the person ˹governing the verb˺; both verbs are also read in the second person ˹sc. takhāfā, ‘you fear’, tuqīmā, ‘you maintain’˺). If you fear they may not maintain God’s bounds, neither of them would be at fault if she were to ransom herself, of some money, so that he should divorce her. In other words, in this instance, there is no culpability either for the man, should he take of the dowry, or for the woman, should she offer of it. Those, prescriptions mentioned, are God’s bounds; do not transgress them. Whoever transgresses God’s bounds — those are the evildoers.
القرآن:٢:٢٢٩ –

الطَّلَاقُ مَرَّتَانِ ۖ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ ۗ وَلَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَنْ يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ ۖ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا ۚ وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ  

{الطلاق} أي التطليق الذي يراجع بعده {مرتان} أي اثنتان {فإمساك} أي فعليكم إمساكهن بعده بأن تراجعوهن {بمعروف} من غير ضرار {أو تسريح} أي إرسالهن {بإحسان ولا يحل لكم} أيها الأزواج {أن تأخذوا مما آتيتموهن} من المهور {شيئا} إذا طلقتموهن {إلا أن يخافا} أي الزوجان {أ} ن {لا يقيما حدود الله} أي لا يأتيا بما حده لهما من الحقوق وفي قراءة يخافا بالبناء للمفعول فأن لا يقيما بدل اشتمال من الضمير فيه وقرئ بالفوقانية في الفعلين {فإن خفتم أ} ن {لا يقيما حدود الله فلا جناح عليهما} {فيما افتدت به} نفسها من المال ليطلقها أي لا حرج على الزوج في أخذه ولا الزوجة في بذله {تلك} الأحكام المذكورة {حدود الله فلا تعتدوها ومن يتعدَّ حدود الله فأولئك هم الظالمون}.
quran:2:230 –

And if he has divorced her ˹for the third time˺, then she is not lawful to him afterward until ˹after˺ she marries a husband other than him. And if the latter husband divorces her ˹or dies˺, there is no blame upon the woman and her former husband for returning to each other if they think that they can keep ˹within˺ the limits of Allah. These are the limits of Allah, which He makes clear to a people who know.  

If he, the husband, divorces her, after the two utterances ˹of divorce˺; she shall not be lawful to him after that, after the third ˹utterance of˺ divorce, until she marries another husband, who has sexual intercourse with her, as reported by the two Shaykhs ˹Bukhārī and Muslim˺. If he, the second husband, divorces her, then neither of them would be at fault, that is, the woman and her first husband, to return to each other, in wedlock, after the completion of the waiting period, if they think that they will maintain God’s bounds. Those, matters mentioned, are God’s bounds, which He makes clear to a people who have knowledge, ˹a people who˺ reflect.
القرآن:٢:٢٣٠ –

فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّىٰ تَنْكِحَ زَوْجًا غَيْرَهُ ۗ فَإِنْ طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يَتَرَاجَعَا إِنْ ظَنَّا أَنْ يُقِيمَا حُدُودَ اللَّهِ ۗ وَتِلْكَ حُدُودُ اللَّهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ  

{فإن طلقها} الزوج بعد الثنتين {فلا تحل له من بعد} بعد الطلقة الثالثة {حتى تنكح} تتزوج {زوجا غيره} ويطأها كما في الحديث رواه الشيخان {فإن طلقها} أي الزوج الثاني {فلا جناح عليهما} أي الزوجة والزوج الأول {أن يتراجعا} إلى النكاح بعد انقضاء العدة {إن ظنا أن يقيما حدود الله وتلك} المذكورات {حدود الله يُبَيِّنها لقوم يعلمون} يتدبرون.
quran:2:231 –

And when you divorce women and they have ˹nearly˺ fulfilled their term, either retain them according to acceptable terms or release them according to acceptable terms, and do not keep them, intending harm, to transgress ˹against them˺. And whoever does that has certainly wronged himself. And do not take the verses of Allah in jest. And remember the favor of Allah upon you and what has been revealed to you of the Book and wisdom by which He instructs you. And fear Allah and know that Allah is Knowing of all things.  

When you divorce women, and they have, very nearly, reached, the end of, their term, then retain them, by returning to them, honourably, not harming them, or set them free honourably, or leave them until their term is completed; do not retain them, when reverting, in harm (dirāran is an object denoting reason), to transgress, that is, so as to force them to redemption, or to repudiate them or confine them indoors for a long time; whoever does that has wronged his soul, by exposing it to God’s chastisement; take not God’s verses in mockery, in jest by contravening them, and remember God’s grace upon you, that is, Islam, and the Book, the Qur’ān, and the wisdom, the rulings contained therein, He has revealed to you, to exhort you therewith, so that you should give thanks by acting in accordance with it; and fear God, and know that God has knowledge of all things, and nothing can be hidden from Him.
القرآن:٢:٢٣١ –

وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ ۚ وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِتَعْتَدُوا ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ فَقَدْ ظَلَمَ نَفْسَهُ ۚ وَلَا تَتَّخِذُوا آيَاتِ اللَّهِ هُزُوًا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ وَمَا أَنْزَلَ عَلَيْكُمْ مِنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُمْ بِهِ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ  

{وإذا طلقتم النساء فبلغن أجلهن} قاربن انقضاء عدتهن {فأمسكوهن} بأن تراجعوهن {بمعروف} من غير ضرر {أو سرحوهن بمعروف} اتركوهن حتى تنقضي عدتهن {ولا تمسكوهن} بالرجعة {ضرارا} مفعول لأجله {لتعتدوا} عليهن بالإلجاء إلى الافتداء والتطليق وتطويل الحبس {ومن يفعل ذلك فقد ظلم نفسه} بتعريضها إلى عذاب الله {ولا تتخذوا آيات الله هزوا} مهزوءا بها بمخالفتها {واذكروا نعمت الله عليكم} بالإسلام {وما أنزل عليكم من الكتاب} القرآن {والحكمة} ما فيه من الأحكام {يعظكم به} بأن تشكروها بالعمل به {واتقوا الله واعلموا أن الله بكل شيء عليم} ولا يخفى عليه شيء.
quran:2:232 –

And when you divorce women and they have fulfilled their term, do not prevent them from remarrying their ˹former˺ husbands if they agree among themselves on an acceptable basis. That is instructed to whoever of you believes in Allah and the Last Day. That is better for you and purer, and Allah knows and you know not.  

When you divorce women, and they have reached, completed, their term, of waiting, do not debar them — addressing the guardians here — from marrying their, divorced, husbands when they, the male spouses and their women, have agreed together honourably, in accordance with the Law. The occasion for the revelation ˹of this verse˺ was: Ma‘qil b. Yasār’s sister was divorced by her husband, who then wanted to restore her, but Ma‘qil refused, as reported by al-Hākim. That, the prohibition against debarring, is an admonition for whoever of you believe in God and the Last Day, because it is for the benefit of such a person; that, refraining from debarring, is purer for you, better, and cleaner, for you and for them, bearing in mind the suspicion that can be aroused by the couple on account of prior intimacy. God knows, what is in your interest, and you know not, any of this, so follow His commands.
القرآن:٢:٢٣٢ –

وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ إِذَا تَرَاضَوْا بَيْنَهُمْ بِالْمَعْرُوفِ ۗ ذَٰلِكَ يُوعَظُ بِهِ مَنْ كَانَ مِنْكُمْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۗ ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ ۗ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ  

{وإذا طلقتم النساء فبلغن أجلهن} انقضت عدتهن {فلا تعضلوهن} خطاب للأولياء أي تمنعوهن من {أن ينكحن أزواجهن} المطلقين لهن لأن سبب نزولها أن أخت معقل بن يسار طلقها زوجها فأراد أن يراجعها فمنعها معقل بن يسار كما رواه الحاكم {إذا تراضوا} أي الأزواج والنساء {بينهم بالمعروف} شرعا {ذلك} النهي عن العضل {يوعظ به من كان منكم يؤمن بالله واليوم الآخر} لأنه المنتفع به {ذلكم} أي ترك العضل {أزكى} خير {لكم وأطهر} لكم ولهم لما يُخشى على الزوجين من الريبة بسبب العلاقة بينهما {والله يعلم} ما فيه المصلحة {وأنتم لا تعلمون} ذلك فاتَّبعوا أوامره.