| This Surah (Revealed) Medinese, consisting of 12 verses.(At-Talâq)
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| بِسْم ِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ | | Ayah First 1 الأية الأولي |
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Tafseer
O Prophet, meaning [to address] his community, on account of what follows; or,
[it means] say to them: when you [men] divorce women, when you intend to [effect a] divorce, divorce
them by their prescribed period, at the beginning of it, such that the divorce is effected while she is
pure and has not been touched [sexually], based on the Prophetâs (s) explaining it in this way, [as] reported
by the two Shaykhs [al-Bukhārī and Muslim]. And count the prescribed period, keep record of it, so that you may
repeal [your decision] before it is concluded; and fear God your Lord, obey Him in His commands and
prohibitions. Do not expel them from their houses, nor let them go forth, from them until their prescribed
period is concluded, unless they commit a blatant [act of] indecency, [such as] adultery (read mubayyana or
mubayyina, corresponding [respectively] to buyyinat, âone that has been provenâ, and bayyina, âblatantâ),
in which case they are brought out in order to carry out the [prescribed] legal punishment against
them. And those, mentioned [stipulations], are Godâs bounds; and whoever transgresses the bounds of God has
verily wronged his soul. You never know: it may be that God will bring something new to pass afterwards,
[after] the divorce, [such as] a retraction, in the event that it was the first or second [declaration of
divorce].
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Tafseer
Then, when they have reached their term, [when] they are near the end of their
prescribed period, retain them, by taking them back, honourably, without coercion, or separate from them
honourably, leave them to conclude their waiting period and do not compel them to go back [to you]. And
call to witness two just men from among yourselves, [to witness] the retraction or the separation, and bear
witness for the sake of God, and not [merely] for the sake of what is being witnessed or for the sake of the
man. By this is exhorted whoever believes in God and the Last Day. And whoever fears God, He will make a
way out for him, from the distress of this world and the Hereafter;
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Tafseer
671 and He will provide for him from whence he never expected, [from whence] it
never occurred to him. And whoever puts his trust in God, regarding his affairs, He will suffice him.
Indeed God fulfils His command, His will (a variant reading [for bālighun amrahu] has the genitive construction
[bālighu amrihi]). Verily God has ordained for everything, [even things] such as comfort and hardship, a measure,
a fixed time.
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Tafseer
And [as for] those of your women who (read allāâī or allāâi in both instances)
no longer expect to menstruate, if you have any doubts, about their waiting period, their prescribed
[waiting] period shall be three months, and [also for] those who have not yet menstruated, because of
their young age, their period shall [also] be three months â both cases apply to other than those whose
spouses have died; for these [latter] their period is prescribed in the verse: they shall wait by themselves
for four months and ten [days] [Q. 2:234]. And those who are pregnant, their term, the conclusion of their
prescribed [waiting] period if divorced or if their spouses be dead, shall be when they deliver. And whoever
fears God, He will make matters ease for him, in this world and in the Hereafter.
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Tafseer
That, which is mentioned regarding the prescribed [waiting] period, is Godâs
command, His ruling, which He has revealed to you. And whoever fears God, He will absolve him of his misdeeds
and magnify the reward for him.
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Tafseer
Lodge them, that is, the divorced women, where you dwell, that is to say, in
some part of your dwellings, in accordance with your means (min wujdikum is an explicative supplement, or a
substitution of what precedes it with the repetition of the same preposition [min] and with an implied
genitive annexation, in other words, [something like] amkinat saâatikum, â[house them in] the places of your means
and not otherwiseâ) and do not harass them so as to put them in straits, with regard to accommodation, such
that they would then need to go elsewhere or [be in need of] maintenance [to provide for themselves] so
that they [are forced to] ransom themselves from you. And if they are pregnant, then maintain them until
they deliver. Then, if they suckle for you, your children [whom you have] from them, give them their wages,
for the suckling, and consult together, with them, honourably, with kindness, for the sake of the
children, by mutual agreement on a fixed wage for the suckling. But if you both make difficulties, regarding
the suckling, with either the father withholding [payment of] the wage or the mother refraining from
performing it, then another woman will suckle [the child] for him, for the father, and the mother should not be
compelled to suckle it.
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Tafseer
Let the affluent man expend, on the divorced or the suckling woman, out of his
affluence. And let he whose provision has been straitened, restricted, for him, expend of what God has given
him, in accordance with his means. God does not charge any soul save except with what He has given it. God
will assuredly bring about ease after hardship â which He indeed did by way of the [Muslim] conquests.
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Tafseer
And how many (kaâayyin: the kāf is the genitive prepositional particle which has
been added to ayy, âwhichâ, to give the meaning of kam, âhow manyâ) a town â that is to say, many a town,
meaning its inhabitants, disobeyed the command of its Lord and His messengers, then We called it, in the
Hereafter â even if it has not yet arrived, [God says so] because of the fact that it will surely come to
pass â to a severe reckoning and chastised it with a dire chastisement (read nukran or nukuran), namely, the
chastisement of the Fire.
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Tafseer
So it tasted the evil consequences of its conduct, the punishment for it, and
the consequence of its conduct 672 was [utter] loss, failure and destruction.
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Tafseer
God has prepared for them a severe chastisement (the reiteration of the threat
is for emphasis). So fear God, O people of pith, O possessors of intellect, [you] who believe! (this is a
description of the vocative, or an explication of it) God has certainly revealed to you a [source of]
remembrance, that is, the Qurâān;
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Tafseer
a messenger, that is, Muhammad (s) (rasūlan is in the accusative because of an
implied verb, that is to say, wa-arsala, âand He sent you [a messenger]â) reciting to you the clear signs of
God (read mubayyanāt or mubayyināt, as [explained] above) that He may bring forth those who believe and
perform righteous deeds, after the arrival of the remembrance and the Messenger, from darkness, the
disbelief to which they adhered, to light, the faith that was established in them after [a life of] disbelief.
And those who believe in God and act righteously, He will admit them (a variant reading has the first person
plural [nudkhilhu, âWe will admit themâ]) into gardens underneath which rivers flow, wherein they will abide
forever. God has verily made a good provision for him, namely, the provision of Paradise, the bliss of which
never ends.
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Tafseer
God it is Who created seven heavens, and of earth the like thereof, that is to
say, seven earths. The command, the revelation, descends between them, between the heavens and the
earth: Gabriel descends with it from the seventh heaven to the seventh earth, that you may know
(li-taâlamū is semantically connected to an omitted clause, that is to say, âHe apprises you of this
creation and this sending down [that you may know]â), that God has power over all things and that God encompasses all
things in knowledge.
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