الطلاق

See 1:1.

2:232-233.

2:230.

Commentary:

This is one of those verses of the Quran in which the address made to the Holy Prophet, is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.

The procedure of divorce given in this Surah is as follows:

The first pronouncement of divorce should be in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘iddah (the period of waiting) which extends over three courses.

The words "it may be that thereafter Allah will bring about something new to pass," signify that the above-mentioned procedure is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.

2:232.

Commentary:

The two witnesses referred to in the verse are to be called when the wife is about to be divorced, or when and if she is taken back by her husband. See also 2:230-234. "A way out" may mean a way out of the difficult situation in which both the wife and the husband are placed by their apparently irreconcilable differences.

Commentary:

The verse means that if differences between husband and wife are due to the poverty of the husband, God will provide for him from sources he never could imagine, provided he fears Allah and honestly wishes to tide over the difficult situation.

2:229.

Commentary:

The words "if you are in doubt" have been added because the stoppage of monthly course may be due to some disorder in the womb or to some other cause, though menopause may not yet have arrived.

Commentary:

In the brief space of five verses the believers have been enjoined to fear God. This shows that in the matter of divorce men may be generally tempted to deal unjustly with their divorced wives and thus deprive them of their just rights. It was in the fitness of things that they should have been warned against falling a victim to this temptation.

2:234.

Important Words:

وجد کم (your best means) is derived from وجد which means, he found or he got. The three forms of the word وجد i.e. wajdun or wijdun or wujdun mean the same thing i.e. ampleness of means; capacity; riches or wealth. They say ھذا من وجدیi.e. it is within my capacity. (Lane & Aqrab).

Commentary:

In this verse all the possible needs of a divorced woman have been adequately met. In her ‘iddah a divorced woman is to be looked after by the husband with the same care and consideration as when she was the mistress of his house, according to the best of his means, till she leaves the house and is free to adopt the way of life she chooses.

2:234.

7:5-6; 17:18; 21:12; 22:46.

Commentary:

From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.

Important Words:

وبال (evil consequences) is derived from وبل. They say وبل فلانا i.e. he beat such a one harshly and with consecutive strokes. وبلت السماء means, the rain fell in torrents. وبل الصید means, he chased the hunt. وبال means, injury, damage; harshness; vexation; sin; punishment of sin. وبیل means, dangerous, pernicious violent (Aqrab).

15:10; 36:70.

2:258; 5:17; 14:6.

Commentary:

The verse purports to say that God’s decree works in heavens and earth to the effect that His Messengers and their righteous followers are blessed with a divine light which guides them in their affairs and leads them to success and prosperity, while disbelievers suffer the evil consequences of their rejection of the Divine Message. In the preceding two verses a pointed reference is made to this subject.

"Seven earths" may be the seven major planets of the solar system and seven heavens their orbits or ways as elsewhere so called in the Quran (23:18). Or spiritually speaking "seven heavens" may signify seven stages of the spiritual development of man and "seven earths" those of his physical growth. For a detailed discussion of this subject, see 23:1-18.