The Status of Marriage and Divorce in Shari’ ah: The Wise Legal Framework
In Ma’ ariful Qur’ an, Volume [ 1], p 573, in Surah Al-Baqarah, full details of the subject under similar heading are given. The gist of the matter is that marriage and divorce in any given religion is not like a mutual transaction or contract similar to transactions in buying and selling or in loans and repayments, which the contracting parties may conclude as they wish. In all ages there has always been a consensus among followers of all religions that these contracts have a special sacred nature, for above ordinary contracts. Marriage and divorce must, of necessity, follow the sacred laws. The People of the Book, Jews and Christians, have a celestial religion and a heavenly book. Despite countless changes and distortions, they still retain the religious value of marriage, consider it sacrosanct and are unwilling to change its ceremonial rites. They maintain that traditional restrictions are binding. Idol-worshippers, who do not have any celestial book or religion, but do believe in the Supreme Being, like Hindus, Aryahs, Sikhs, Magi, Fire-worshippers and star-worshippers, all believe in the sacred nature of marriage and divorce and feel bound to fulfill their religious rites when getting married. All family laws are based on these principles of the various religions.
Only the atheistic group, which rejects outright the existence of God or does not see the need for religion, feel that marriage and divorce are like any other commercial transaction like ‘hiring contract’. The purpose of marriage is no more than gratification of one’ s carnal desires. Alas, this theory seems to be gaining momentum throughout the world nowadays, which has made man to join the beastly queue. To Allah we belong and to Him we direct our complaint!
The sacred law of Islam is a complete and chaste system of life. Islam has not treated marriage as a civil contract only, but has endowed it with the status of a kind of worship. The institution thus not only allows the satisfaction of carnal desires of husband and wife in a chaste manner, with which they are naturally endued, but it also hinds them in a wise and just system of mutual rights and obligations essential to the proper functioning of family life and solving the sociological problems like preserving the human race and upbringing of the children.
Since the proper functioning of human race depends on the proper maintenance of marital relationship, Islam has focused attention on family issues most exhaustively. By a careful analysis of the Holy Qur’ an we notice that commercial contracts like sale, partnership, hiring and so on are though among the most important socio-economic problems, the Holy Qur’ an has restricted itself to setting down their basic principles, and the bye-laws are rarely ever touched upon in matters of marriage and divorce, on the other hand, not only the fundamental principles have been laid down, but their detailed laws have also been directly revealed by Allah in the Qur’ an and entrenched.
These laws have been scattered in various Chapters, and Surah An-Nisa’ deals with them more elaborately. The current Surah, known as Surah An-Nisa’ As-Sughra or the Short Surah An-Nisa’ [ Qurtubi with reference to Bukhari ]
According to the drift of Islamic teachings, when a man and a woman contract marriage, it should establish a permanent relationship for the whole lifetime. This will maintain stability of husband and wife in mundane, as well as, in religious affairs, and also in the up-bringing of the children born to this wedlock, so that their moral conduct is proper and upright. Therefore, Islam at every step of the way, guides marriage partners to avoid bitterness in their marital relationship, and even if it does arise, utmost efforts are made to remove it and to patch up differences and reconcile. However, despite all these attempts, it is possible in some cases that there remains no way out for the welfare of the estranged parties except to terminate this relationship. Religions that do not allow divorce cause hardship for their followers when faced with such complicated situations and lead to serious consequences. For that reason, Islam has, like the laws of marriage, laid down principles and rules for divorce as well. However, it has at the same time declared to its followers the guiding principle that, out of all permissible acts, divorce is the most detested one in the sight of Allah. [ narrated by Sayyidna ‘Abdullah Ibn ‘Umar ؓ ], meaning that people should avoid it as far as possible. They should use this provision only as a last resort, only when they are compelled to do it. Sayyidna ‘Ali ؓ has narrated that the Messenger of Allah ﷺ said تزوّجوا ولا تطلقوا فانّ الطّلاق یھتزّ منہ عرش الرّحمٰن Marry; do not divorce because divorce causes the Throne of the All-Merciful to shudder.) Sayyidna Abu Musa Ash’ ari ؓ narrates that the Messenger of Allah ﷺ said: “ Do not divorce women without their committing the evil act, because Allah does not love men who merely wish to experience the taste of sex, nor does He loves women who merely wish to experience the taste of sex.” [ Qurtubi vide Thalabi ]
Sayyidna Mua’ dh Ibn Jabal ؓ narrates that the Messenger of Allah ﷺ said: “ Allah has created nothing on the face of the earth dearer to Him than emancipation of slaves, and Allah has created nothing on the face of earth more hateful to Him than divorce.” [ Qurtubi ]
Nevertheless, Islam has though discouraged divorce and has advised its followers to avoid it as far as possible, it has allowed it in cases of necessity under special rules and regulations which require that if termination of marital relationship becomes necessary, it should be done in a fair and dignified manner. Divorce should not be taken as a means of satisfying anger and revenge.
This Surah opens with the vocative expression يَا أَيُّهَا النَّبِيُّ ( O Prophet), which according to Imam Qurtubi, is generally used where the rule declared after that is intended to apply to the entire body of the believers. Where the injunction is exclusively meant for the person of the Holy Prophet ﷺ ، he is addressed as يَا أَيُّهَا رسُولُ ( O Messenger).
In this context, the vocative expression يَا أَيُّهَا النَّبِيُّ Ya-ayyuhan-Nabiyu is singular and as such it required that the verb should be singular as well to comply with the Arabic grammatical rule of concordance, but we notice that the verb used is the second person plural thus إِذَا طَلَّقْتُمُ النِّسَاءَ ( O prophet, when you people divorce women).
In terms of literary usage and rules of eloquence, there are two types of plural: plural of number and honorific plural. Plural of number applies to three or more persons, but often the plural may refer to one person only in which case it expresses respect or honour and is called honorific plural. In the light of this rule, the plural verb addresses the ‘prophet’ directly as a mark of respect and honour, and at the same time it indicates that the injunctions not restricted to him exclusively, but it applies to the entire body of believers.
Some scholars, however, are of the view that a sentence is understood here in the following way: يَا أَيُّهَا النَّبِيُّ قُل لِّلمُؤمِنِینَ إِذَا طَلَّقْتُمُ النِّسَاءَ which means: O prophet, say to the believers that when they divorce their wives, they should observe the following:
Rule [ 1]
فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ (…divorce them at a time when the period of ‘iddah means to ‘count’ and in the terminology of Shri’ ah the term ‘iddah means to ‘count’ and in the terminology of Shari’ ah the term ‘iddah means the waiting period prescribed for a divorced woman before she can marry another man. There are two ways in which a woman’ s marriage may be terminated. [ 1] When her husband dies, in which case the period of waiting is four months and ten days. [ 2] Her marriage ends when the husband divorces her. In the case of a divorcee that is not pregnant, ‘iddah is three periods of menstruation according to Imam Abu Hanifah and other leading authorities. According to Imam Shafi’ i and other scholars, the waiting period for a divorcee is three tuhrs (i.e. three periods of purity after menses). However, there are no days or months fixed for her. Whenever her three menstrual cycles or clean cycles complete, her waiting period of divorce will be over. Women who do not menstruate, because they have not yet attained puberty, or because they have attained menopausal age, rule about them is forthcoming. Likewise, the rule for pregnant women is also forthcoming, in which case the waiting period for death and divorce is the same. The verse indicates that divorce should be given during tuhr (when woman is not in her menstruation period), so that ‘iddah may start from her immediate menstruation period. Conversely, if she is divorced during menses, ‘iddah will start from the next menses period, and she will have to wait for a longer time before her ‘iddah may start.
Sahih of Bukhari and Muslim record that Sayyidna Ibn ‘umar ؓ divorced his wife while she was menstruating. When Sayyidna ‘Umar ؓ mentioned this to the Messenger of Allah ﷺ ، he became very indignant and said:
لیراجعھا ثم یمسکھا حتّی تطھر ثم تحیض فتطھر ، فان بدا لہ فلیطلقھا طاھرًاقبل ان یمسّھا ، فتلک العدّہ الّتی امرھا اللہ تعالیٰ ان یطلّق بھا النّساء۔
“ He must take her back and keep her till she is purified, then has another menstrual cycle and is purified. If it then seems proper for him to pronounce another divorce to her, he may do so when she is pure from the menstrual discharge before having conjugal relations with her, for that is the ‘iddah that Allah has commanded for the divorce of women.” [ Sahih Bukhari and Muslim as quoted by Mazhari ].
This Hadith clarifies several points. [ 1] It is forbidden to divorce a woman while she is menstruating. [ 2] If a person does this, it is necessary for him to retract the divorce, provided that it is revocable as was in the case of Sayyidna Ibn ‘Umar ؓ . [ 3] If a husband wishes to divorce his wife during the clean-period, he must not have had conjugal relations with her. And [ 4] This is the interpretation of verse [ 1] of this Surah: فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ.
From what is cited above the meaning of the verse is explained, in that if a husband wishes to pronounce divorce on his wife, he must do so before her waiting period can commence. Since, according to Imam Abu Hanifah, the waiting period will start with the menstrual cycle that follows the divorce, the meaning of the verse would be that in the clean period in which divorce is intended to be pronounced, no intercourse should take place, and that it should be pronounced towards the last part of the clean period before the start of the menstrual cycle. But since according to Imam Shafi’ i, the waiting-period starts with the clean-period, the phrase لِقِبَلِ عِدَّتُهُنَّ (before their waiting-period) implies: ‘Divorce them at the start of the clean-period’. This difference of opinion hinges on the differential interpretation of the word quru’ occurring in verse ثَلَاثَةَ قُرُوءٍ [ 228] of Surah Baqarah. The details are available in Volume [ 1] of Ma’ ariful Qur’ an under [ 2:228]
In sum: The first rule as derived from the verse under comments is that, according to unanimity of the Ummah, it is forbidden to pronounce divorce during the monthly courses. It should be pronounced in the interval between two monthly courses during which the husband and wife should not have had sexual intercourse. If they had intercourse during the interval, it is forbidden to pronounce the divorce. The reason for the prohibition in both cases is that the waiting-period of the wife will be unnecessarily prolonged and will cause her undue hardship. If she is divorced during her monthly course, it will not be counted. She will have to complete her days of menstruation and, according to the Hanafi school, the next clean-period or interval will not be counted either. When the second monthly course commences, her ‘iddah will start. This will obviously lengthen her period greatly. According to the Shafi’ i school, at least the rest of the menstrual days, which passed before the waiting-period, will be increased.
This very first rule about divorce ensures that divorce is not a source of satisfying a fit to anger or revenge. It is rather an arrangement adopted as a last resort for the comfort of both the parties. It is necessary, therefore, to keep in mind from the very outset that the wife should not be unduly harmed by prolonging her waiting period.
This procedure applies in the case of the women whose ‘iddah is calculated by menstrual cycles or clean cycles. It does not apply to women for whom waiting-period is not compulsory, as in the case of a woman who did not have privacy with her husband. If a man and a woman got married but they did not get together in privacy, ‘iddah is not necessary for her at all when she is divorced. Therefore, it is permissible to divorce such women during their monthly courses. Likewise, ‘iddah for a woman who does not menstruate on account of minority of age, or because she had attained menopausal age, is computed on monthly basis. Their ‘iddah is three months. Their menstrual or pure cycles are not taken into account. It is permissible to divorce them in any state, and even after having intercourse with them, as the forthcoming verses will clarify. [[ Mazhari ] paraphrased ]
Rule [ 2]
وَ اَحصُوا العِدَّۃَ (And count the period of ‘iddah…1) The word Ihsa’ means ‘to count’. The verse purports to say that the believers, men and women, should keep a careful count of the passing days of the waiting period, lest they forget the exact days and feel, before time, that the waiting-period is over. The responsibility of keeping count of the days has been imposed on both men and women, although only masculine form has been used here. Generally, when the Qur’ an imposes injunctions on men and women, it uses the masculine form but it includes women as well. Another reason for using masculine gender here may be that women are generally more heedless, and therefore, the responsibility has been put directly on the shoulders of men.
Rule [ 3]
لَا تُخْرِجُوهُنَّ مِن بُيُوتِهِنَّ وَلَا يَخْرُجْنَ (Do not expel them from their houses, nor should they go out…65:1). The construction in this verse contains the phrase بُيُوتِهِنَّ ‘their houses’, and implies that, so far as the residence of divorced women is due on men, they have a rightful claim in the home of their former husbands. Letting them reside there is no favour to them, but it is one of the basic rights of a wife that has been imposed upon the husband as an obligation. This verse shows that this right of her does not end with divorce, but continues till the completion of waiting-period. Expelling a woman from her house before the completion of the waiting-period is unjust and forbidden. Likewise, it is forbidden for women to leave their houses on their own, even though the husband may permit her to leave, because spending the waiting-period in their houses is not only the husband’ s right, but also the Divine right, in that Allah has imposed on a woman in her period of ‘iddah. This is the rule according to the Hanafi school.
Rule [ 4]
إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ (…unless they come up with a clearly shameless act…65:1). It is forbidden to expel divorcees from their homes when they are passing their period of ‘iddah. However, an exception is made in this part of the verse. The exception applies to a situation when they come up with a clearly shameless act, in which case they may be expelled. What is meant by ‘a clearly shameless act’? There are three views regarding this question:
The first view is that ‘leaving husband’ s home on her own’ is in itself an act of committing an outright indecency. In this interpretation, the ‘exception’ is not meant as a real exception. It does not purport to allow women to leave the homes, but to emphasize its prohibition with greater force. Its example is as follows: ‘None shall do such-and-such certain work “ unless” he has lost his human quality’, or ‘Do not use obscene language against your mother “ unless” you wish to become out-and-out disobedient to your mother’. The first example of ‘exception’ does not purport to legalize the act, nor does the second example purport to legitimate it. Both examples eloquently emphasize prohibition of the acts. In brief, the injuction in the verse sets down that divorcees are not permitted to leave their husband’ s homes, unless they have reached the ultimate point of indecency and run away. Thus it does not allow to run away, but stresses its shamelessness and confirms its prohibition. This interpretation of ‘clearly shameless act’ is ascribed to Sayyidna ‘Abdullah Ibn ‘Umar ؓ ، Suddi, Ibn-us-Sa’ ib, an-Nakha’ i and others. Imam Abu Hanifah (رح) has also preferred this interpretation. [ Ruh-ul-Ma’ ani ]
The second interpretation of the phrase فَاحِشَةٍ مُّبَيِّنَةٍ ‘a clearly shameless act’ is that it refers to ‘adultery’ in which case the use of ‘exception’ would be in its normal sense. If a divorced woman commits adultery and it is proved that she is guilty of the crime, she will have to be taken away from her home to implement the prescribed punishment of adultery. This interpretation is attributed to Qatadah, Hasan al-Basri, Sha’ bi, Zaid Ibn Aslam, Dahhak, ‘Ikrimah and others. Imam Abu Yusuf has preferred this interpretation.
The third view about the phrase ‘a clearly shameless act’ is that it refers to the ‘use of abusive language’ or ‘quarreling’. The sense is that if the woman uses abusive language or its quarrelsome, it is permissible to evict her from her home of ‘iddah. This interpretation of the phrase is ascribed to Sayyidna Ibn ‘Abbas ؓ on the authority of several chains of transmitters. According to Sayyidna ‘Abdullah Ibn Mas’ ud ؓ and Ubayy Ibn Ka’ b ؓ ، the exceptive phase is read thus اِلَّا اَن یَفحَشَ. The apparent maning of this reading is ‘indecent speech’. This reading confirms the third interpretation. [ Ruh ]. In this case as well, the ‘exception’ is employed inits primary sense – in that if a divorced woman is obscene in words and actions, she can be evicted from her home of waiting-period.
Thus far four rules of divorcing procedure have been set down. More rules are forthcoming, but between them there are a few sentences to stress upon the strict adherence to these rules and to exhort people to carefully refrain from their violation. It is a unique style of the Qur’ an that after every command or injunction, its violation is prevented by instilling Allah’ s awful reverence in the hearts, and by invoking concern about the Hereafter. Especially the relationship between husband and wife is so delicate that their mutual rights cannot be fulfilled merely by legislation. The only thing that can prevent spouses from violation of the rules in the fear of Allah and the Hereafter.
وَتِلْكَ حُدُودُ اللَّـهِ ۚ وَمَن يَتَعَدَّ حُدُودَ اللَّـهِ فَقَدْ ظَلَمَ نَفْسَهُ ۚ لَا تَدْرِي لَعَلَّ اللَّـهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا
(And these are the limits prescribed by Allah. And whoever exceeds the limits prescribed by Allah wrongs his own self. You do not know [ what will happen in future ]; it may be that Allah brings about a new situation thereafter…65:1)
The phrase حُدُودَ اللَّـهِ (the limits prescribed by Allah) refers to the sacred laws set down by the Shari’ ah of Islam. The phrase وَمَن يَتَعَدَّ (And whoever exceeds the limits prescribed by Allah) implies ‘whoever violates the sacred laws’. The phrase فَقَدْ ظَلَمَ نَفْسَهُ (wrongs his own self) implies that he has not damaged Allah’ s sacred laws or the Shari’ ah. In fact, he has caused loss to himself. The loss could be religious, or it could be mundane. The religious loss means that he has sinned by violating the sacred laws, in consequence of which he will suffer in the Hereafter. The mundane loss means that any person who pronounces divorce in violation of the rules prescribed by the Shari’ ah will most probably end up with three pronouncements of divorce, after which it cannot be revoked and even a fresh marriage is not possible. Such a person regrets bitterly and suffers tremendous hardship in this very world, especially if he has children. Many people divorce their wives with the intention of causing harm to them. It may cause some harm to the wives but such cruel husbands will be liable to double punishment: firstly for breaking the sacred laws of Allah, and secondly for the cruelty exercised against women. Such a situation has been so eloquently versified by a Persian poet:
پنداشت ستمگر جفا بر ما کرد بر گردن وے بماند و برما بگذشت
The oppressor thinks that he has caused misery for us
However, our misery comes to an end, but the liability of oppressor for good.
لَا تَدْرِي لَعَلَّ اللَّـهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا (You do not know; it may be that Allah brings about a new situation thereafter…65:1). These words signify that after estranged relations between the espouses, Allah may create a situation where the husband may recall the comforts he enjoyed in his wife’ s company, and realize the services offered by her in taking care of children and the home. On realizing this, he may be remorseful on what he did, retract the divorce and retain her as his wife. This is possible only if at the time of divorcing the limits prescribed by the Shari’ ah is kept in view and instead of making the divorce ba’ in, a revocable divorce is pronounced, in which case the husband has the right to retract it and retain the wife. Irrevocable divorce should not be resorted to unnecessarily because it terminates the marriage at once. Nor should three divorces should be pronounced, because after the third pronouncement, the husband does not have the right to retract, nor is it possible to renew the marriage contract, even if the divorced parties agree mutually.
Hỡi Nabi, khi nào Ngươi hoặc ai đó trong tín đồ của Ngươi muốn ly dị vợ của mình thì y hãy ly dị cô ta ngay thời gian đầu của ‘Iddah (tức khoảng thời gian vừa sạch kinh nguyệt) khi y chưa ân ai với vợ. Các ngươi hãy ghi nhớ thời gian ‘Iddah này khi thực hiện ly dị để biết rõ thời gian được phép quay lại nếu các ngươi muốn quay lại với vợ của các ngươi. Hãy kính sợ Allah, Thượng Đế của các ngươi mà tuân thủ đúng giáo luật của Ngài, các ngươi chớ xua đuổi vợ của các ngươi ra khỏi nhà nơi họ đang ở và họ cũng không tự ý rời khỏi nhà cho đến khi đã hết thời gian ‘Iddah ngoại trừ người vợ đã làm một điều gì đó vượt quá giới luật của Allah như Zina (ngoại tình) chẳng hạn. Đó là giáo luật của Allah được Ngài quy định cho đám bầy tôi của Ngài. Do đó, người nào phạm giới luật của Allah là đã bất công với chính bản thân y và tự đưa bản thân mình vào con đường hủy diệt. Này hỡi những người ly dị, e rằng sau khi ly dị, Allah khiến các ngươi muốn quay lại thì ‘Iddah là thời gian cho các ngươi cơ hội đó.
¡Profeta! Si tú o alguno de los hombres de tu nación tiene la intención de divorciarse de su esposa, entonces debe hacerlo considerando su período de espera. Es decir, el divorcio debe pronunciarse en un período de pureza entre dos menstruaciones, durante el cual no hayan tenido relaciones sexuales. Además, lleven un registro del período de espera, de modo que puedan reconciliarse si quisieran hacerlo. Por temor a Al-lah, cumplan Sus órdenes y aléjense de las cosas que Él no ha permitido, no obliguen a su esposa a abandonar el hogar en el que vive hasta que finalice el periodo de espera, excepto en el caso de que cometa un acto vergonzoso evidente como el adulterio. Esos son los límites de Al-lah que Él ha establecido para Sus siervos; quien transgreda los límites de Al-lah será injusto consigo mismo, ya que será llevado a su propia ruina por desobedecer a su Señor. Tú que tienes la intención de divorciarte, no sabes; quizás Al-lah haga volver el anhelo en el corazón del esposo y pueda reconciliarse con su esposa.
"Hai Nabi, apabila kamu menceraikan istri-istrimu, maka hendaklah kamu ceraikan mereka pada waktu mereka dapat (menghadapi) iddahnya (yang wajar) dan hitunglah waktu iddah itu serta bertakwalah kepada Allah, Rabbmu. Janganlah kamu keluarkan mereka dari rumah mereka dan janganlah mereka (di-izinkan) keluar kecuali kalau mereka mengerjakan perbuatan keji yang terang. Itulah hukum-hukum Allah, dan barangsiapa yang melanggar hukum-hukum Allah, maka sungguh dia telah berbuat zhalim terhadap dirinya sendiri. Kamu tidak mengetahui, barang-kali Allah mengadakan sesudah itu sesuatu hal yang baru. Apabila mereka telah sampai masa (akhir iddah)nya, maka rujukilah me-reka dengan baik atau lepaskanlah mereka dengan baik dan per-saksikanlah dengan dua orang saksi yang adil di antara kamu dan hendaklah kamu tegakkan kesaksian itu karena Allah. Demikian-lah diberi pelajaran dengan itu orang yang beriman kepada Allah dan Hari Akhirat. Barangsiapa yang bertakwa kepada Allah, nis-caya Dia akan mengadakan baginya jalan keluar, dan memberinya rizki dari arah yang tidak disangka-sangkanya. Dan barangsiapa yang bertawakal kepada Allah, niscaya Allah akan mencukupkan (keperluan)nya. Sesungguhnya Allah pasti mewujudkan urusan (yang dikehendaki)Nya. Sesungguhnya Allah telah mengadakan ketentuan bagi tiap-tiap sesuatu." (Ath-Thalaq: 1-3).
Madaniyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) Allah سبحانه وتعالى berfirman mengajak bicara Nabi Muhammad a dan kaum Mukminin, ﴾ يَٰٓأَيُّهَا ٱلنَّبِيُّ إِذَا طَلَّقۡتُمُ ٱلنِّسَآءَ ﴿ "Hai Nabi, apabila kamu menceraikan istri-istrimu," maksudnya, jika engkau ingin menceraikan mereka, ﴾ ف َ ـ ﴿ "maka," carilah alasan syar'i ketika mencerai mereka, jangan langsung mencerai hanya disebabkan tidak mengindahkan perintah Allah سبحانه وتعالى, tapi ﴾ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ ﴿ "hendaklah kamu ceraikan mereka pada waktu mereka dapat (menghadapi) iddahnya," maksudnya, pada waktu iddah mereka, yaitu, dengan cara menceraikan istri ketika ia sedang suci dan belum dicampuri selama masa suci itu. Talak inilah yang iddahnya dapat diketahui dengan jelas. Lain hal-nya ketika dicerai pada waktu haid. Haid tersebut tidak terhitung dalam masa talak sehingga masa iddahnya memanjang karenanya. Begitu juga jika dicerai ketika istri sedang suci namun sudah di-campuri, sebab dimungkinkan istrinya hamil. Di samping itu tidak jelas dari manakah ia mulai masa iddah. Dan Allah سبحانه وتعالى memerintah-kan untuk menghitung masa iddah. Patokannya adalah haid jika wanita yang dicerai dalam keadaan haid. Karena menghitung iddah dalam masa itu merupakan penunaian hak Allah سبحانه وتعالى, hak suami yang menceraikan, hak lelaki lain yang akan menikahinya, hak wanita yang dicerai untuk mendapatkan nafkah dan hak-hak lain-nya. Jika iddahnya telah diketahui secara pasti, maka keadaannya juga bisa diketahui, serta hak-hak yang akan didapatkan si wanita yang dicerai serta apa yang akan didapatkan dari mantan suaminya. Perintah untuk menghitung iddah ini ditujukan pada suami dan istri jika memang termasuk mukallaf (sudah terbebani kewajiban beribadah), jika belum baligh, maka yang bertugas menghitung iddah adalah walinya.
Allah سبحانه وتعالى berfirman, ﴾ وَٱتَّقُواْ ٱللَّهَ رَبَّكُمۡۖ ﴿ "Serta bertakwalah kepada Allah, Rabbmu," di segala urusan kalian dan takutlah padaNya dalam hak istri yang dicerai. Maka ﴾ لَا تُخۡرِجُوهُنَّ مِنۢ بُيُوتِهِنَّ ﴿ "janganlah kamu keluarkan mereka dari rumah mereka," selama masa iddah, tapi biarkan ia berada di rumah tempat suaminya menceraikannya. ﴾ وَلَا يَخۡرُجۡنَ ﴿ "Dan janganlah mereka (diizinkan) keluar," maksudnya, mereka tidak boleh keluar dari rumahnya. Berkaitan dengan la-rangan mengeluarkan wanita yang dicerai dari rumahnya, karena hak menempati merupakan kewajiban yang harus ditanggung suami hingga masa iddahnya selesai. Hak menempati rumah meru-pakan salah satu dari beberapa haknya. Sedangkan larangan bagi wanita yang dicerai untuk keluar rumah adalah karena hal itu menyia-nyiakan hak suami dan tidak adanya tanggungjawab pihak suami. Larangan untuk mengeluarkan istri yang dicerai dari rumah dan larangan bagi istri yang dicerai keluar rumah ini berlaku hingga masa iddah selesai. ﴾ إِلَّآ أَن يَأۡتِينَ بِفَٰحِشَةٖ مُّبَيِّنَةٖۚ ﴿ "Kecuali kalau mereka menger-jakan perbuatan keji yang terang." Maksudnya, dengan sesuatu yang tercela dan jelas yang mengharuskannya untuk diusir karena kebe-radaannya di dalam rumah menimbulkan dampak berbahaya bagi keluarga seperti mengeluarkan kata-kata dan perbuatan keji. Dalam kondisi seperti ini, suami dibolehkan mengusir istri yang dicerai itu karena dia sendirilah yang menyebabkannya diusir. Adapun tujuan dari penempatan istri yang dicerai di dalam rumah suami yang menceraikannya selama masa iddah adalah sebagai pelipur lara dan sebagai tindakan lemah lembut baginya. Dia sendirilah yang menimbulkan dampak berbahaya bagi dirinya sendiri. Hukum ini berlaku bagi wanita yang cerai raj'i (yang boleh rujuk) selama masa iddah. Adapun wanita yang dicerai ba`in (yang tidak boleh rujuk), maka tidak ada hak tinggal yang wajib. Karena hak tinggal itu berkaitan dengan hak nafkah. Dan nafkah itu hanya wajib dibe-rikan pada wanita yang dicerai raj'i, bukan ba`in.
﴾ وَتِلۡكَ حُدُودُ ٱللَّهِۚ ﴿ "Itulah hukum-hukum Allah," yang ditentukan pada hamba-hambaNya, disyariatkan untuk mereka, diperintahkan agar dilaksanakan dan diindahkan. ﴾ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ ﴿ "Dan barangsiapa yang melanggar hukum-hukum Allah," dengan tidak diindahkan tapi malah diterjang atau tidak ditunaikan secara baik, ﴾ فَقَدۡ ظَلَمَ نَفۡسَهُۥۚ ﴿ "maka sungguh dia telah berbuat zhalim terhadap dirinya sendiri." Me-rugikan haknya dan menyia-nyiakan bagiannya dengan tidak me-nuruti hukum-hukum Allah سبحانه وتعالى yang merupakan kebaikan dunia akhirat.
﴾ لَا تَدۡرِي لَعَلَّ ٱللَّهَ يُحۡدِثُ بَعۡدَ ذَٰلِكَ أَمۡرٗا ﴿ "Kamu tidak mengetahui, barangkali Allah mengadakan sesudah itu sesuatu hal yang baru." Maksudnya, Allah سبحانه وتعالى mensyariatkan iddah dan membatasi talak dengan iddah tersebut karena beberapa hikmah besar, di antaranya agar Allah سبحانه وتعالى memberikan rasa kasih sayang dan cinta dalam hati suami yang menceraikan istrinya sehingga ia menarik kembali talaknya kemu-dian melanjutkan lagi kehidupan bersama. Hal ini bisa terjadi selama masa iddah. Atau bisa jadi karena si suami mentalaknya karena suatu sebab kemudian sebab itu hilang selama masa iddah kemu-dian rujuk kembali, karena sebab talak sudah tidak ada. Di antara hikmah iddah lainnya adalah diketahuinya kekosongan rahim istri yang dicerai dari bibit suaminya.
(2) Allah سبحانه وتعالى berfirman, ﴾ فَإِذَا بَلَغۡنَ أَجَلَهُنَّ ﴿ "Apabila mereka telah sampai masa (akhir iddah)nya," maksudnya, jika mereka telah men-dekati akhir iddahnya karena seandainya ketika iddah mereka telah usai, tentu suaminya tidak lagi memiliki pilihan antara merujuk atau melepas, ﴾ فَأَمۡسِكُوهُنَّ بِمَعۡرُوفٍ ﴿ "maka rujukilah mereka dengan baik," dengan cara pergaulan yang baik dan indah, bukan dengan cara yang membahayakan atau menghendaki keburukan dan ingin me-nahannya, karena merujuk dengan cara seperti ini tidak dibolehkan, ﴾ أَوۡ فَارِقُوهُنَّ بِمَعۡرُوفٖ ﴿ "atau lepaskanlah mereka dengan baik," perpisahan yang tidak terlarang, tanpa adanya celaan, permusuhan, intimidasi atas pihak wanita agar sebagian hartanya bisa diambil, ﴾ وَأَشۡهِدُواْ ﴿ "dan persaksikanlah," atas talak dan rujuk tersebut, ﴾ ذَوَيۡ عَدۡلٖ مِّنكُمۡ ﴿ "dengan dua orang saksi yang adil di antara kamu," yaitu dua lelaki Muslim yang adil. Karena dalam persaksian yang disebutkan bisa menutup pintu sengketa kedua belah pihak, serta bisa menghindari adanya sesuatu yang disembunyikan yang seharusnya diberitahu-kan.
﴾ وَأَقِيمُواْ ﴿ "Dan hendaklah kamu tegakkan," wahai para saksi, ﴾ ٱلشَّهَٰدَةَ لِلَّهِۚ ﴿ "kesaksian itu karena Allah." Maksudnya, tunaikan kesak-sian itu dengan benar, tanpa adanya tambahan dan pengurangan. Niatkanlah karena Allah سبحانه وتعالى ketika menunaikan kesaksian jangan bertendensi kekeluargaan terhadap keluarga atau faktor persaha-batan terhadap teman. ﴾ ذَٰلِكُمۡ ﴿ "Demikianlah," hukum dan batasan-batasan yang Kami sebutkan pada kalian, ﴾ يُوعَظُ بِهِۦ مَن كَانَ يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ ﴿ "diberi pelajaran dengan itu orang yang beriman kepada Allah dan Hari Akhirat." Karena iman kepada Allah سبحانه وتعالى dan Hari Akhir meng-haruskan orangnya untuk mengindahkan arahan dan nasihat-nasi-hat Allah سبحانه وتعالى serta lebih mengedepankan akhirat dengan melakukan amalan-amalan shalih sebisa mungkin. Lain halnya dengan orang yang tidak memiliki keimanan di hatinya; ia tidak mempedulikan keburukan yang dilakukan dan tidak mengagungkan nasihat-nasi-hat Allah سبحانه وتعالى, karena tidak adanya keimanan (dalam hatinya) yang mendorong kepada hal itu.
Karena talak kadang terjadi dalam situasi sulit, bencana, dan kekacauan, maka Allah سبحانه وتعالى memerintahkan agar bertakwa kepada-Nya. Allah سبحانه وتعالى berjanji bagi siapa saja yang bertakwa padaNya dalam hal talak atau lainnya akan diberi solusi. Jika seseorang mentalak istrinya, maka harus dilakukan sesuai peraturan syariat, yaitu de-ngan cara menjatuhkan satu talak ketika istri tidak dalam keadaan haid dan tidak dalam keadaan suci namun telah dicampuri. Hal itu tidaklah mempersempit masalahnya, namun Allah سبحانه وتعالى justru akan memberi kelapangan dan keleluasaan, seperti rujuk kembali ketika sang suami menyesal telah mentalak istrinya.
Ayat di atas meski dalam tekstual talak dan cerai, namun kontekstual berlaku secara umum. Maksudnya, siapa pun yang bertakwa kepada Allah سبحانه وتعالى dan meniti ridhaNya dalam berbagai kondisi, maka Allah سبحانه وتعالى akan memberinya balasan pahala di dunia dan di akhirat. Di antara balasanNya secara garis besar adalah diberikannya pintu keluar dari berbagai kondisi sulit dan susah. Sebagaimana orang yang bertakwa pada Allah سبحانه وتعالى akan diberikan celah dan pintu keluar, sebaliknya, siapa pun yang tidak bertakwa kepada Allah سبحانه وتعالى akan jatuh dalam rantai dan belenggu yang tidak akan mampu terlepas dan keluar dari ikatannya. Mari terapkan hal ini dalam masalah talak. Seseorang yang tidak bertakwa kepada Allah سبحانه وتعالى akan menjatuhkan talak yang diharamkan seperti talak tiga sekaligus dan lainnya. Karena itu, ia pasti akan sangat menye-sal dan tidak mungkin bisa didapat kembali dan tidak bisa keluar dari permasalahannya.
(3) Allah سبحانه وتعالى berfirman, ﴾ وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُۚ ﴿ "Dan memberinya rizki dari arah yang tiada disangka-sangkanya." Maksudnya, Allah سبحانه وتعالى memberi rizki bagi orang yang bertakwa dari arah yang tidak di-sangka dan dirasa. ﴾ وَمَن يَتَوَكَّلۡ عَلَى ٱللَّهِ ﴿ "Dan barangsiapa yang bertawakal kepada Allah," dalam urusan agama dan dunianya dengan bergan-tung sepenuhnya kepada Allah سبحانه وتعالى dengan maksud untuk menda-patkan apa-apa yang bermanfaat dan menghindari apa-apa yang mudarat, serta percaya sepenuhnya kepada Allah سبحانه وتعالى, bahwa ia akan diberi kemudahan, ﴾ فَهُوَ حَسۡبُهُۥٓۚ ﴿ "niscaya Allah akan mencukupkan (keperluan)nya." Maksudnya, Allah سبحانه وتعالى akan mencukupi keperluan yang disandarkannya kepada Allah سبحانه وتعالى. Dan ketika suatu urusan berada dalam tanggungan Yang Mahakaya, Mahakuat, Mahaper-kasa lagi Penyayang, maka Dia paling dekat dengan hambaNya melebihi segala sesuatu. Hanya saja mungkin hikmah ilahi meng-haruskan pemberian itu ditunda sampai waktu yang tepat bagi hamba yang bersangkutan. Karena itu Allah سبحانه وتعالى berfirman, ﴾ إِنَّ ٱللَّهَ بَٰلِغُ أَمۡرِهِۦۚ ﴿ "Sesungguhnya Allah pasti mewujudkan urusan (yang dikehendaki)-Nya." Maksudnya, keputusan dan ketetapanNya pasti berlaku, hanya saja Allah سبحانه وتعالى menciptakan ﴾ لِكُلِّ شَيۡءٖ قَدۡرٗا ﴿ "ketentuan bagi tiap-tiap sesuatu." Yaitu, waktu dan ketentuan yang tidak akan terlam-paui dan kurang darinya.
O Vjerovjesniče, kada ti ili neko iz tvoga ummeta, htjednete žene pustiti, vi ih u vrijeme kad su čiste pustite, tj. u periodu čistoće kada s njima niste imali odnos, i brojte to vrijeme, kako biste mogli vratiti vaše supruge, ukoliko to budete željeli, i Allaha, Gospodara svoga, bojte se, na način da radite po Njegovim naredbama i da se klonite Njegovih zabrana. Ne izgonite pušćenice iz kuća gdje borave, a ni one neka ne izlaze, dok se priček ne okonča, osim ako očito sramno djelo učine, poput bluda. To su Allahove granice koje je On odredio. Onaj koji Allahove propise krši i te granice pređe, sam sebi je zulum učinio, jer ide u propast, griješeći prema svome Gospodaru. Šta znaš, o ti koji si razveo suprugu, Allah će, možda, poslije toga dati želju u srce muža, pa da vrati svoju suprugu.
Ey Peygamber! Sen yahut ümmetinden biri hanımını boşamak isterse iddetinin başında boşasın. Kadının iddetini saysın ve bu boşama işlemi kadının temiz olduğu (hayız dönemi dışında) ve kocasının kendisi ile cinsel ilişkiye girmediği bir halde olsun. Eğer eşlerinizi boşadıktan sonra geri döndürmek isterseniz bu durumda emin olmak için iddetlerini iyice sayın. Emirlerine itaat ederek ve yasaklarından kaçınarak Allah'tan korkun. Zina gibi apaçık bir hayasızlık yapmaları hali dışında boşadığınız kadınları iddetlerini tamamlayıncaya kadar oturdukları evlerinden çıkarmayın. Kadınlar kendileri de çıkmasınlar. Bunlar, Allah'ın kulları için koymuş olduğu sınırlarıdır. Kim Allah'ın sınırlarını aşarsa; işte o, Rabbine isyan etmesi sebebi ile kendi nefsini helaka sürükleyerek kendisine zulmetmiş bir kimsedir. -Ey eşini boşayan kimse!- Bilemezsin; bu boşamadan sonra Allah Teâlâ hiç beklemediğin şeyler karşına çıkarır ve boşadığın hanımını geri almak zorunda kalırsın.
Ô Prophète, si toi ou quelqu’un de ta communauté veut répudier son épouse, faites-le de façon qu’elle entame une période de viduité, comme par exemple lorsqu’elle est en état de pureté et que vous n’avez pas eu de rapport intime avec elle, et comptez la durée de cette période afin que vous ayez la possibilité de reprendre vos épouses avant qu’elle n’expire si vous désirez reprendre la vie commune, et craignez Allah, votre Seigneur, en vous conformant à Ses commandements et en vous abstenant de Ses interdits. Ne faites pas sortir vos épouses répudiées du domicile conjugal et elles-mêmes ne doivent pas en sortir de leur propre chef avant que n’expire leur délai de viduité, sauf si elles commettent une turpitude évidente comme l’adultère. Ces jugements sont les limites qu’Allah a instituées à Ses serviteurs et quiconque les transgresse commet une injustice envers lui-même, puisqu’il s’expose à la perdition en désobéissant à son Seigneur. Ô toi qui répudie, tu ne sais pas si Allah ne suscitera pas dans le cœur de l’époux, l’envie de reprendre son épouse et de reprendre alors la vie commune avec elle.
O Profeta, se tu o qualcuno della tua comunità desidera divorziare dalla propria moglie, che divorzi nel periodo in cui non deve avere rapporti con lei, e fate attenzione a rispettare questo periodo, in modo che possiate riprendere con voi le vostre mogli, in quel periodo, se desiderate riprenderle con voi. Temete Allāh, vostro Dio, obbedendo ai Suoi ordini e rispettando i Suoi divieti, e non fate uscire le divorziate dalle case in cui abitano, e che esse non escano volontariamente finché non termina il periodo, a meno che non commettano un'evidente nefandezza, come l'adulterio; tali decreti sono le leggi che Allāh ha imposto ai Suoi sudditi, e chi trasgredisce le leggi di Allāh fa torto a sé stesso, poiché si conduce alla distruzione per aver disobbedito al suo Dio. Non puoi saperlo, o divorziato, Allāh potrebbe creare nel marito, dopo il divorzio, il desiderio di annullare il divorzio e riprendersi sua moglie.
Which was revealed in Al-Madinah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(In the Name of Allah, the Most Gracious, the Most Merciful.
There is a Period during which Divorced Women remain in Their Homes
The Prophet was addressed first in this Ayah, to honor him, even though his Ummah is also being addressed in Allah's statement,
يأيُّهَا النَّبِىُّ إِذَا طَلَّقْتُمُ النِّسَآءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ
(O Prophet! When you divorce women, divorce them at their `Iddah) Al-Bukhari recorded that `Abdullah bin `Umar divorced his wife, during the lifetime of Allah's Messenger ﷺ, while she was menstruating. `Umar bin Al-Khattab mentioned that to Allah's Messenger ﷺ. Allah's Messenger ﷺ became angry and said,
«لِيُرَاجِعْهَا ثُمَّ يُمْسِكْهَا حَتْى تَطْهُرَ، ثُمَّ تَحِيضَ فَتَطْهُرَ، فَإِنْ بَدَا لَهُ أَنْ يُطَلِّقَهَا، فَلْيُطَلِّقْهَا طَاهِرًا قَبْلَ أَنْ يَمَسَّهَا، فَتِلْكَ الْعِدَّةُ الَّتِي أَمَرَ بِهَا اللهُ عَزَّ وَجَل»
(Order him to take her back and keep her until she is clean from her menses, and then to wait until she gets her next period and becomes clean again. Then, if he wishes to divorce her, he can divorce her when she is clean from her menses, before he has sexual intercourse with her. This is the `Iddah which Allah the Exalted and Most Honored has fixed.) Al-Bukhari recorded this Hadith in several parts of his Sahih. Muslim collected this Hadith and his narration uses these words,
«فَتِلْكَ الْعِدَّةُ الَّتِي أَمَرَ اللهُ أَنْ يُطَلَّقَ لَهَا النِّسَاء»
(This is the `Iddah which Allah has fixed for the women being divorced.) In his Sahih, Muslim has recorded a Hadith which is a more appropriate version from a narration of Ibn Jurayj who said that Abu Az-Zubayr informed him that he heard `Abdur-Rahman bin Ayman, the freed slave of `Azzah, questioning `Abdullah bin `Umar. And Abu Az-Zubayr heard the question, "What about a man who divorces his wife while she is still on her menses" `Abdullah answered, "During the time of Allah's Messenger ﷺ, `Abdullah bin `Umar divorced his wife who was menstruating in the life time of Allah's Messenger ﷺ. So Allah's Messenger ﷺ said:
«لِيُرَاجِعْهَا»
(Let him take her back.) so she returned and he said:
«إِذَا طَهُرَتْ فَلْيُطَلِّقْ أَوْ يُمْسِك»
(When she is pure, then either divorce or keep her.) `Abdullah bin `Umar said, "Allah's Messenger ﷺ recited this Ayah: (ياأَيُّها النَّبِيُّ إِذا طَلَّقْتُمُ النِّساءَ فَطَلِّقُوهُنَّ فِي قُبُلِ عِدَّتِهِنَّ) (O Prophet! When you divorce women, divorce them at their `Iddah) And `Abdullah (Ibn Mas`ud) commented on Allah's statement,
فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ
(divorce them at their `Iddah) He said, "Purity without intercourse." Similar was reported from Ibn `Umar, `Ata', Mujahid, Al-Hasan, Ibn Sirin, Qatadah, Maymun bin Mihran and Muqatil bin Hayyan. It is also reported from `Ikrimah and Ad-Dahhak.`Ali bin Abi Talhah reported from Ibn `Abbas about the Ayah;
فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ
(divorce them at their `Iddah), "He does not divorce her while she is on her menses nor while she is pure if he has had intercourse during that (purity). Rather, he leaves her until she has her menses and after the menses ends, then he divorces her once." And `Ikrimah said about
فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ
(divorce them at their `Iddah), "The `Iddah is made up of clean- liness and the menstrual period." So he divorces her while it is clear that she is pregnant, or he does not due to having sex, or since he does not know if she is pregnant or not. This is why the scholars said that there are two types of divorce, one that conforms to the Sunnah and another innovated. The divorce that conforms to the Sunnah is one where the husband pronounces one divorce to his wife when she is not having her menses and without having had sexual intercourse with her after the menses ended. One could divorce his wife when it is clear that she is pregnant. As for the innovated divorce, it occurs when one divorces his wife when she is having her menses, or after the menses ends, has sexual intercourse with her and then divorces her, even though he does not know if she became pregnant or not. There is a third type of divorce, which is neither a Sunnah nor an innovation where one divorces a young wife who has not begun to have menses, the wife who is beyond the age of having menses, and divorcing one's wife before the marriage was consummated. Allah said,
وَأَحْصُواْ الْعِدَّةَ
(and count their `Iddah.) meaning, count for it and know its beginning and end, so that the `Iddah does not become prolonged for the woman and she cannot get married again,
وَاتَّقُواْ اللَّهَ رَبَّكُمْ
(And have Taqwa of Allah, your Lord.) in this matter.
Spending and Housing is up to the Husband during the Revocable `Iddah Period
Allah said,
لاَ تُخْرِجُوهُنَّ مِن بُيُوتِهِنَّ وَلاَ يَخْرُجْنَ
(And turn them not out of their homes nor shall they leave,) meaning, during the duration of the `Iddah, she has the right to housing from her husband, as long as the `Iddah period continues. Therefore, the husband does not have the right to force her out of her house, nor is she allowed to leave his house, because she is still tied to the marriage contract. Allah said,
إِلاَّ أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ
(except in case they are guilty of Fahishah Mubayyinah.) meaning that the divorced wife is not to abandon her husband's house unless she commits Fahishah Mubayyinah, in which case, she vacates her husband's house. For example, Fahishah Mubayyinah implies adultery, according to `Abdullah bin Mas`ud, Ibn `Abbas, Sa`id bin Al-Musayyib, Ash-Sha`bi, Al-Hasan, Ibn Sirin, Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Qilabah, Abu Salih, Ad-Dahhak, Zayd bin Aslam, `Ata' Al-Khurasani, As-Suddi, Sa`id bin Hilal and others. Fahishah Mubayyinah implies disobeying her husband openly or when she abuses her husband's family in words and actions, according to Ubay bin Ka`b, Ibn `Abbas, `Ikrimah and others. Allah's statement,
وَتِلْكَ حُدُودُ اللَّهِ
(And those are the set limits of Allah.) means, these are from His legislation and prohibitions,
وَمَن يَتَعَدَّ حُدُودَ اللَّهِ
(And whosoever transgresses the set limits of Allah,) meaning, whoever violates these limits, transgresses them and implements anything else besides them,
فَقَدْ ظَلَمَ نَفْسَهُ
(then indeed he has wronged himself.) by doing so.
The Wisdom of `Iddah at the Husband's House
Allah said,
لاَ تَدْرِى لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْراً
(You know not, it may be that Allah will afterward bring some new thing to pass.) meaning, `We commanded that the divorced wife remains in her husband's house during the `Iddah period, so that the husband might regret his action and Allah decides that the husband feels in his heart for the marriage to continue.' This way, returning to his wife will be easier for him. Az-Zuhri said that `Ubaydullah bin `Abdullah said that Fatimah bint Qays said about Allah's statement,
لاَ تَدْرِى لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْراً
(You know not, it may be that Allah will afterward bring some new thing to pass.) "Taking her back." Similar was said by Ash-Sha`bi, `Ata', Qatadah, Ad-Dahhak, Muqatil bin Hayyan and Ath-Thawri.
The Irrevocably Divorced Woman does not have a Right to Provisions and Accommodations from the Husba
Here the view of the scholars of the Salaf and those who follow them is that housing is not obligatory in the case of the irrevocably divorced woman. They also relied on the Hadith of Fatimah bint Qays Al-Fihriyah when her husband Abu `Amr bin Hafs divorced her the third and final time. He was away from her in Yemen at the time, and he sent her his decision to divorce her. He also sent some barley with his messenger, but she did not like the amount or method of compensation. He said, "By Allah I am not obligated to spend upon you." So, she went to Allah's Messenger ﷺ, who said,
«لَيْسَ لَكِ عَلَيْهِ نَفَقَة»
(There is no obligation on him to spend on you.) Muslim added in his narration,
«وَلَا سُكْنَى»
(nor housing.) And he ordered her to finish her `Iddah period in the house of Umm Sharik. He then said,
«تِلْكَ امْرَأَةٌ يَغْشَاهَا أَصْحَابِي، اعْتَدِّي عِنْدَ ابْنِ أُمِّ مَكْتُومٍ، فَإِنَّهُ رَجُلٌ أَعْمَى تَضَعِينَ ثِيَابَك»
(She is a woman my Companions visit. Spend this period in the house of Ibn Umm Maktum, for he is a blind man; he cannot see you if you take off your garments.) Imam Ahmad collected this Hadith using another chain of narration. In his narration, the Messenger of Allah ﷺ said,
«انْظُرِي يَا بِنْتَ آلِ قَيْسٍ إِنَّمَا النَّفَقَةُ وَالسُّكْنَى لِلْمَرْأَةِ عَلَى زَوْجِهَا، مَا كَانَتْ لَهُ عَلَيْهَا رَجْعَةٌ، فَإِذَا لَمْ يَكُنْ لَهُ عَلَيْهَا رَجْعَةٌ فَلَا نَفَقَةَ وَلَا سُكْنَى،اخْرُجِي فَانْزِلِي عَلَى فُلَانَة»
(Look O daughter of the family of Qays! Spending and housing are required from the husband who can return to his wife. So if he does not have the right to return to her, then she does not have the right to spending and housing. So leave his house and go to so-and-so woman.) He then said,
«إِنَّهُ يُتَحَدَّثُ إِلَيْهَا، انْزِلِي عَلَى ابْنِ أُمِّ مَكْتُومٍ فَإِنَّهُ أَعْمَى لَا يَرَاك»
(They speak to her. Therefore, go to Ibn Umm Maktum, for he is a blind man and cannot see you.) Abu Al-Qasim At-Tabarani recorded that `Amir Ash-Sha`bi went to Fatimah bint Qays, sister of Ad-Dahhak bin Qays, from the tribe of Quraysh. Fatimah was married to Abu `Amr bin Hafs bin Al-Mughirah, from Bani Makhzum. She said, "Abu `Amr bin Hafs sent me his decision to divorce me while he was in an army that had gone to Yemen. I asked his friends to provide me with financial provisions and housing. They said, `He did not send us anything for that, nor did he request it from us.' I went to Allah's Messenger and said to him, `O Allah's Messenger! Abu `Amr bin Hafs divorced me, and I asked his friends to provide me with spending and housing and they said that he did not send them anything for that.' Allah's Messenger ﷺ said,
«إِنَّمَا السُّكْنَى وَالنَّفَقَةُ لِلْمَرْأَةِ إِذَا كَانَ لِزَوْجِهَا عَلَيْهَا رَجْعَةٌ، فَإِذَا كَانَتْ لَا تَحِلُّ لَهُ حَتْى تَنْكِحَ زَوْجًا غَيْرَهُ:فَلَا نَفَقَةَ لَهَا وَلَا سُكْنَى»
(Spending and housing are required from the husband for his divorced wife if he can return to her. If she is not permitted for him anymore, until she marries another husband, then he does not have to provide her with spending and housing.)" An-Nasa'i also recorded this narration.
Wahai Nabi! Jika engkau atau salah seorang dari umatmu ingin menalak istrinya maka hendaklah ia menalaknya pada awal idahnya, dengan menalaknya pada saat sedang suci dan belum digauli. Hitunglah idah untuk memastikan kapan kalian bisa rujuk dengan istri-istri kalian jika kalian berkehendak untuk rujuk. Bertakwalah kepada Allah, Tuhan kalian, dengan menjalankan segala perintah-Nya dan menjauhi segala larangan-Nya. Janganlah kalian mengusir wanita-wanita yang kalian talak dari rumah-rumah tempat tinggal mereka dan janganlah mereka minggat sampai tuntas masa idah mereka, kecuali apabila mereka melakukan suatu perbuatan nista yang nyata seperti berzina. Hukum-hukum itu adalah batasan-batasan Allah yang ditentukan oleh Allah untuk hamba-hamba-Nya. Barang siapa melanggar batasan-batasan Allah maka ia telah menganiaya dirinya sendiri karena berarti menjerumuskan dirinya pada sumber-sumber kehancuran disebabkan kemaksiatannya terhadap Tuhannya. Kamu -wahai orang yang menalak- tidak tahu bisa jadi Allah setelah itu menumbuhkan rasa cinta di hati sang suami sehingga merujuk istrinya.
O Propeta, kapag nagnais ka mismo o nagnais ang isa kabilang sa kalipunan mo ng diborsiyo sa maybahay niya ay magdiborsiyo siya rito sa simula ng panahon ng paghihintay (`iddah) nito sa pamamagitan ng [pagsasagawa sa] diborsiyo sa [panahon ng] kawalang-regla, na hindi siya nakipagtalik rito sa panahong iyon. Ingatan ninyo ang panahon ng paghihintay upang makagawa kayo ng pakikipagbalikan sa mga maybahay ninyo sa loob ng panahong iyon kung nagnais kayo ng pakikipagbalikan sa kanila. Mangilag kayong magkasala kay Allāh na Panginoon ninyo sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Huwag kayong magpalisan sa mga diniborsiyo ninyo mula sa mga bahay na pinaninirahan nila at hindi sila lilisan mismo hanggang sa magwakas ang panahon ng paghihintay nila maliban na nakagawa sila ng isang mahalay na lantad tulad ng pangangalunya. Ang mga patakarang iyon ay ang mga hangganan ni Allāh na itinakda Niya para sa mga lingkod Niya. Ang sinumang lumalampas sa mga hangganan ni Allāh ay lumabag nga siya sa katarungan sa sarili niya yayamang naghatid siya rito sa mga hatiran ng kapahamakan dahilan sa pagsuway niya sa Panginoon niya. Hindi ka nakaaalam, O nagdiborsiyo, marahil si Allāh ay magpangyari matapos ng diborsiyong iyon ng isang bagay na hindi mo inaasahan para makipagbalikan ka sa kanya.
1- Ey peygamber! Kadınları boşayacağınız zaman iddetlerini gözeterek boşayın ve iddeti de sayın. Rabbiniz olan Allah’tan korkup sakının. Apaçık bir hayasızlıkta bulunmaları dışında (iddet bitinceye kadar) onları evlerinden çıkarmayın, kendileri de çıkmasınlar. İşte bunlar, Allah’ın sınırlarıdır. Kim Allah’ın sınırlarını aşarsa şüphe yok ki kendisine zulmetmiş olur. Bilemezsin, belki de Allah bu (boşamanın) ardından yeni bir kapı açar.
2- Bu kadınlar iddet sürelerinin sonuna geldiklerinde ya onları iyilikle tutun ya da onlardan iyilikle ayrılın. İçinizden adalet sahibi iki kişiyi şahit tutun ve şahitliği de Allah için dosdoğru yapın. İşte bu, Allah’a ve âhiret gününe iman edenlere verilen bir öğüttür. Kim Allah’a karşı takvalı olursa O, ona bir çıkış yolu ihsan eder.
3- Ve ona hiç ummadığı bir yerden rızık verir. Kim Allah’a tevekkül ederse O, ona yeter. Şüphesiz Allah dilediğini yerine getirendir. Allah, her şey için bir vakit/ölçü belirlemiştir.
(Medine’de inmiştir. 12 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Yüce Allah peygamberi Muhammed sallallahu aleyhi ve sellem’e ve mü’minlere hitaben şöyle buyurmaktadır:“Ey Peygamber! Kadınları boşayacağınız” yani boşamak istediğiniz “zaman iddetlerini gözeterek boşayın” yani onları boşamak için meşru olan durumu bekleyin ve Allah’ın emrine riâyet etmeksizin boşama sebebi var olur olmaz hemen boşamaya kalkışmayın. Bilakis onları iddetlerini gözeterek boşayın. Yani kocası, hanımını (hayızdan) temiz iken ve bu temizlik halinde de onunla cima etmeden boşasın. İşte iddetin açık seçik bir şekilde tespit edilebileceği boşama budur. Halbuki hanımını hayız (ay hali) iken boşayacak olursa, boşamanın gerçekleştiği bu hayız hali hesaba kaıtlmaz, bundan dolayı da kadının aleyhine olmak üzere iddet süresi uzar. Aynı şekilde ilişkide bulunduğu bir temizlik halinde onu boşayacak olursa hamile olup olmadığından emin olunamaz ve durum netlik kazanmaz. Hangi iddeti bekleyeceği de açığa çıkmaz.
Yüce Allah iddetin sayılmasını da emretmektedir. İddetin sayılması da eğer kadın hayız oluyor ise hayız esas alınarak, hayız olmuyor ise ve hamile de değilse ay hesabı ile tespit edilir. Çünkü iddetin sayılması, Allah’ın hakkını yerine getirmektir. Diğer taraftan boşayan kocanın da bir hakkıdır. Daha sonra onunla evlenecek olan erkeğin de hakkıdır. Nafaka ve benzeri hususlardaki hakkı dolayısı kadının kendisinin de hakkıdır. O nedenle iddetini tespit edecek olursa halini açıkça bilmiş, yerine getirmesi gereken haklarla sahip olduğu haklar bilinmiş olur.
İddetin sayılması ile ilgili bu emir, hem kocaya hem de mükellef olması halinde kadına yöneliktir. Kadın mükellef değilse bu mükellefiyet onun velisine aittir.
"Rabbiniz olan Allah’tan korkup sakının.” Bütün işlerinizde ve özellikle boşanan hanımların hakkı hususunda O’ndan korkun.
"Apaçık bir hayasızlıkta bulunmaları dışında onları evlerinden” iddet süresince “çıkarmayın.” Kocasının kendisini boşarken içinde bulunduğu evde kalsın. “kendileri de çıkmasınlar.”Yani o evlerden dışarı çıkıp gitmeleri onlara caiz değildir. Onların evden çıkarılmalarının yasaklanması, kocanın hanımına iddetini bekleyip tamamlayacağı bir yer hazırlamakla ykümlü oluşundan dolayıdır. Kadının dışarı çıkmasının yasaklanması ise dışarı çıkması halinde kocanın hakkının zayi olacağı ve korunamayacağı dolayısıyladır. Kadının evden çıkma ve çıkarılma yasağı, iddetin tamamlanacağı vakte kadar devam eder.“Apaçık bir hayasızlıkta bulunmaları dışında” yani evden çıkarılmamaları halinde aile halkına zarar verecek türden olup çıkarılmalarını gerektiren ve açıkça çirkin olduğu görülen bir husus söz konusu olmadıkça kadın evden çıkarılamaz. Çirkin fiiller, sözler ve eziyetler çıkarılmasını haklı kılan sebeplere örnektir. İşte bu durumda kadının, kocası tarafından evden çıkarılması caiz olur. Çünkü kendisinin çıkarılmasına sebep, kendisi olmuştur. Zira onun evde barındırılması, onun gönlünü hoş etmek içindir ve ona karşı iyi bir muamele gereğidir. Ancak bu şekilde davranmak sureti ile o, kendisinin zarar görmesine kendisi sebep olmuştur.
Ric’î talâk/geri dönme imkanı olan boşamada iddet bekleyen kadının hükmü budur. Bâin/geri dönüş imkanı olmayan boşamanın iddetini bekleyen kadına ise kocasının evinde kalma hakkı yoktur. Çünkü evde kalma hakkı nafakaya tabidir. Nafaka ise ric’î talâk ile boşanmış kadının hakkıdır. Bâin talâk ile boşanmış kadının ise böyle bir hakkı yoktur.
"İşte bunlar Allah’ın sınırlarıdır.” O’nun kulları için çizdiği, şeriat olarak tespit ettiği, bağlı kalmalarını ve aşmamalarını istediği sınırlar bunlardır.
"Kim Allah’ın sınırlarını” o sınırlarda durmamak suretiyle “aşarsa” yahut gereklerini yerine getirmekte kusur ederse “şüphe yok ki kendisine zulmetmiş olur.” Nefsine hak ettiğini vermemiş, dünya ve âhiretin düzeni demek olan Allah’ın sınırlarını izlememek sureti ile onun nasibini zayi etmiş olur.
"Bilemezsin, belki de Allah bu (boşamanın) ardından yeni bir kapı açar.” Yani Allah, iddeti şer’î bir hüküm olarak belirlemiş ve boşamanın sınırını da pek büyük hikmetler dolayısı ile iddete bağlamıştır. Bu hikmetlerden birisi de şudur: Olur ki Yüce Allah, boşayan kocanın kalbinde merhamet ve sevgi yaratır da böylece o boşadığı hanımına geri döner, tekrar onunla geçim yolunu tutar. Bu imkanı da bu iddet süresi içinde bulur. Belki de kadından kaynaklanan ve onun boşanmasını gerektiren sebe, bu iddet süresi içinde ortadan kalkar ve boşama sebebi kalmadığı için de koca ona geri döner.
Bu hikmetlerden birisi de kadının bu iddet bekleme süresi içerisinde kocasından gebe olup olmadığının anlaşılmasıdır.
2. “Bu kadınlar iddet sürelerinin sonuna geldiklerinde” yani iddeti tamamen bitirmeleri halinde artık kocanın hanımını nikâhı altında tutmak yahut ondan ayrılmak şeklinde bir seçeneği kalmayacağından dolayı iddetlerinin bitmesi yaklaştığında “ya onları iyilikle tutun”yani onlarla güzel bir şekilde geçinmek, iyi arkadaşlık etmek üzere yanınızda tutun. Zarar vermek ve onlara kötülük edip onların başkasıyla evlenmelerini engellemek maksadı ile tutmayın. Çünkü bu maksatla o kadınları tutmak caiz değildir.“ya da onlardan iyilikle ayrılın.”Karşılıklı olarak kötü sözler söylemeksizin, düşmanlık beslemeksizin, malından bir şey almak maksadı ile onu zorlamaksızın, sakıncalı herhangi bir husus olmaksızın onlardan ayrılın.“İçinizden” hanımlarınızı boşama halinde de onlara dönme halinde de “adalet sahibi iki kişiyi şahit tutun.”Adaletli müslüman iki erkek buna şahit olsunlar. Çünkü sözü geçen şekilde şahit tutmak sureti ile hem tarafların birbirlerine düşmanlık etme kapısı kapanır, hem de açıklanması gereken hususlardan birisini, onlardan herhangi birisinin saklaması önlenmiş olur.“Şahitliği de” ey şahitler “Allah için dosdoğru yapın.”Fazlasız ve eksiksiz olarak gerçek şekli ile şahitlik edin. Şahitlikte bulunmakla Allah’ın rızasını gözetin. Yakın akrabadır diye akrabalığı gözetmeye, arkadaştır diye onu kayırmaya kalkışmayın.“İşte bu” size sözünü ettiğimiz hükümler ve sınırlar “Allah’a ve âhiret gününe iman edenlere verilen bir öğüttür.” Çünkü Allah’a ve âhiret gününe iman etmek, kişinin Allah’ın öğütlerini tutmasını, dünyada iken âhireti için imkânı dahilinde olan salih amelleri önden göndermesini gerektirir. Halbuki imanın kalbinden uzaklaşıp gittiği kimseler, yaptıkları kötülüklere aldırmazlar. Allah’ın verdiği öğütlere kulak asmazlar. Çünkü onlar için bunu gerektiren bir sebep yoktur.
Boşama bazen darlığa, sıkıntı ve kedere düşürdüğünden dolayı Yüce Allah kendisinden korkmayı (takvâyı) emretmekte ve boşama hususunda olsun diğer hususlarda olsun kendisinden korkan kimselere bir kurtuluş ve bir çıkış yolu göstereceği vaadinde bulunmaktadır.
Kul, hanımını boşamak isteyip de onu hayız değilken ve onunla ilişkide bulunmadığı bir temizlik halinde bir defa boşamak sureti ile dine uygun olarak boşayacak olursa, onun aleyhine bir sıkıntı söz konusu olmaz. Aksine Yüce Allah, onun için bir kurtuluş ve bir genişlik yaratır. Ona bu sayede boşamaya pişman olması halinde nikâha geri dönme imkânını verir.
Âyet-i kerime, her ne kadar boşama ve boşamadan dönme hakkında ise de asıl göz önünde bulundurulması gereken lafzın, umumiliğidir. Allah’tan korkan, bütün hallerinde O’nun rızasını gözeten takva sahibi kimseye Allah, dünya ve âhirette sevap ve mükâfat verir. Ona her türlü zorluk ve sıkıntıdan bir kurtuluş ve çıkış yolu göstermesi de bu mükâfatın bir parçasıdır.
Allah’tan korkan takvâlı kimselere Yüce Allah, bir çıkar yol ve bir kurtuluş gösterdiği gibi Allah’tan korkmayan kimseler de kurtulma imkânı bulamayacakları, yüklerinin altından kalkamayacakları oldukça ağır sıkıntıların ve zahmetlerin içine düşerler. Bu hususa boşama örnek verilebilir. Kul, boşamada Allah’tan korkmayacak olur da üç talâkı bir defada vermek gibi haram şekillerde boşamada bulunacak olursa onun, telafi etme imkânını bulamayacağı ve içinden çıkamayacağı bir pişmanlık ile karşıkarşıya kalması kaçınılmazdır.
3. “Ve ona hiç ummadığı bir yerden rızık verir.” Allah, takvâ sahibi olan kimseye ummadığı ve aklına gelmeyen bir yerden rızkını gönderir. “Kim” din ve dünyası hususunda kendisine faydalı olacak şeyleri elde etmek ve zarar verecek şeyleri de önlemek gibi hususlarda Allah’a güvenmek sureti ile din ve dünyası hakkında “Allah’a tevekkül ederse” ve bu işlerin kolaylaştırılması noktasında O’na güvenirse “O, ona yeter.” Allah’a tevekkül ettiği hususta Allah ona yeter. Eğer iş, hiçbir şeye muhtaç olmayan, gücü her şeye yeten Azîz ve Rahîm olan Allah’ın himayesine bırakılacak olursa hiç şüphesiz ki O, kula her şeyden daha yakındır.
Ama bazen ilâhî hikmet, o işin uygun olan vakte ertelenmesini gerektirebilir. Bundan dolayı da Yüce Allah, şöyle buyurmaktadır:“Şüphesiz ki Allah dilediğini yerine getirendir.” O’nun kaza ve kaderinin gereği mutlaka tahakkuk eder.
Ama “Allah, her şey için” ilerisine geçemeyeceği ve erkene de alınamayacağı belli “bir vakit/ölçü belirlemiştir.”
O Prophet! If you or any of the men from your nation intend to divorce your wives, then he should issue a divorce to her considering her waiting period. That is that the divorce should be issued in a period of purity between two separate menses, in which he has not had sexual relations with her. Also, keep track of the waiting period, so that you are able to take your wives back within it if you intend to do so. And be mindful of Allah by fulfilling His commands and refraining from the things He has not allowed; do not force your divorced wives out of the homes they live in, until their waiting periods finish, except if they commit an obvious shameful act i.e. adultery. Those are the limits of Allah He has set for His servants; whoever trespasses the limits of Allah has indeed, oppressed himself by placing himself in a situation of doom, because of disobeying his Lord. O divorcée! You do not know, perhaps Allah may create a longing in the heart of the spouse, and he may take his wife back.
Kaya kapag nalapit sila sa pagwawakas ng panahon ng paghihintay nila ay makipagbalikan kayo sa kanila ayon sa pagkaibig o kagandahan ng pakikitungo, o tumigil kayo sa pakikipagbalikan sa kanila hanggang sa magwakas ang panahon ng paghihintay nila para mangasiwa sila sa nauukol sa mga sarili nila, kalakip ng pagbibigay sa kanila ng ukol sa kanila na mga karapatan. Kapag nagnais kayo ng pakikipagbalikan sa kanila o pakikipaghiwalay sa kanila ay magpasaksi kayo sa dalawang makatarungan kabilang sa inyo bilang pagputol sa alitan. Magsagawa kayo, O mga saksi, ng pagsasaksi bilang mga naghahangad ng [lugod ng] mukha ni Allāh. Ang nabanggit na iyon na mga patakaran ay nagpapaalaala sa sinumang naging sumasampalataya kay Allāh at sumasampalataya sa Araw ng Pagbangon dahil ito ay ang makikinabang sa pagpapaalaala at pangaral. Ang sinumang nangingilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya ay gagawa si Allāh para rito ng isang malalabasan sa bawat nagaganap dito na kagipitan at bagabag,
Jika mereka telah mendekati masa berakhirnya idah mereka maka rujuklah mereka demi cinta dan hubungan yang baik atau biarkan kalian tidak merujuk mereka hingga idah mereka berakhir lalu mereka berkuasa atas diri mereka dengan kalian berikan kepada mereka hak-hak mereka. Jika kalian hendak merujuk mereka atau berpisah dengan mereka maka persaksikan dua saksi yang adil dari kalian sebagai upaya mencegah pertikaian. Bersaksilah -wahai para saksi- dengan kesaksian untuk mencari rida Allah. Hukum-hukum tersebut untuk mengingatkan orang yang beriman kepada Allah dan beriman kepada hari Kiamat karena dia adalah orang yang bisa mendapatkan manfaat dari peringatan dan nasihat. Barang siapa bertakwa kepada Allah dengan menjalankan segala perintah-Nya dan menjauhi segala larangan-Nya, niscaya Allah memberikan baginya jalan keluar dari segala kesempitan dan kesusahan yang terjadi padanya.
Rule [ 5]
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ (So, when they [ the divorced women ] have [ almost ] reached their term, then either retain them with fairness, or part with them with fairness…65:2). The word ajal means ‘term of ‘iddah and ‘reaching the term’ means ‘nearing the end of the ‘iddah’. The fifth rule laid down by this verse is that when a divorced woman’ s term of ‘iddah is approaching the end, the time has almost come for a absolute termination of the marriage. By now the temporary impulse or momentary fit of anger should have dissipated, and it is the time to make the major decision with a cool and calm head whether it is better to retain the wife, or to terminate the marriage with her finally. If the decision is to retain the wife, then she should be retained in all fairness with dignity and courtesy, the masnun procedure of which is indicated in the forthcoming verse and in Prophetic Traditions: utter verbally that ‘I have revoked the divorce I pronounced to you’ and call two upright men as witnesses. If, however, the decision is to end the marriage, the woman should be released with fairness, dignity and courtesy. That is, the ‘iddah should be allowed to expire, and once it expires, she is free to contract marriage with someone else.
Rule [ 6]
At the end of term, whether it is decided to retain the wife or release her, the Qur’ an has restricted either of the decisions with the word ma’ ruf. Literally, the word ma’ ruf means ‘a recognized way’ nd it implies that the Muslims are required to implement the approved procedure of Shari’ ah, as recognized by Islam. If the decision is to revoke the divorce and retain the wife, she should not be hurt in future verbally or physically, nor should this be shown as a favour to her. The husband should resolve to bear her weakness that led to divorce in the past, so that it may not cause bitterness to arise again. If, on the other hand, the decision is to release her, then the recognized procedure is as follows: Do not evict her in disrespectful manner, but release her in a courteous manner. When she is made to leave the house, it is at least mustahab [ rewardable ] in some cases to give her a suit of clothes, and in other cases it is wajib [ compulsory ] to do so, as other verse of the Qur’ an show. The details are available in books of jurisprudence.
Rule [ 7]
The seventh rule is derived directly from the above verse that gives the husband two options of retaining the wife or parting with her in fairness, and also indirectly from the preceding verse that says لَعَلَّ اللَّـهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا “…it may be that Allah brings about a new situation thereafter.” Both these verses indicate that if the husband is forced into a situation of divorcing, it is the Divine will that he should keep the option of revoking the divorce open. The approved method of divorce is that he should pronounce the divorce only once in express or clear words. The pronouncement of divorce should not contain any word or phrase expressive of anger that might denote absolute termination of marriage tie, as for instance be might say ‘I pronounce severe divorce on you’, or say ‘No relationship exists between me and you’. When such expressions are uttered as part of the pronouncement of express divorce, or these expressions are uttered with the intention of divorce, the divorce becomes effective at once, and he loses the right of revocation. This in the terminology of Shari’ ah is known as Talaq Ba’ in or irrevocable divorce. Even worse situation is when the husband pronounces three divorces upon his wife after which the husband not only loses his right of revocation, but they [ husband and wife ] also lose their right to enter into a fresh marriage, even if they mutually agree as we have seen in Surah Al-Baqarah: فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُ فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُ (Therefter, if he divorces her, she shall no longer remain lawful for him unless she marries a man other than him. [ 2:230]
Three Simultaneous Divorces: Unlawful but Effective
Nowadays, total indifference to religion and heedlessness of its injunctions is widespread, in the society. Not only the illiterate and ignoramus, but also the literate people, like pleaders think that a divorce pronounced or written less than three times is no divorce at all. It is noticed daily that people who pronounce three simultaneous divorces regret bitterly and re in search of legal loopholes, so that they do not lose their wives.
Imam Nasa’ i reports, on the authority of Sayyidna Mahmud Ibn Labid ؓ ، in an authentic Tradition that the Holy Prophet ﷺ was informed about a person who had pronounced three divorcds on the spur of the moment to his wife. The Holy Prophet ﷺ having heard this became angry. Therefore, pronouncing three divorces simultaneously, by consensus of Ummah, is prohibited. Even if a person pronounces three divorces separately in three different clean periods, that too is reprehensible by consensus of the Ummah. Qur’ anic verses themselves confirm this by indication. The only disagreement lies in whether or not this procedure of divorce is as prohibited and counted as bid’ ah as divorcing three times simultaneously. Imam Malik holds this procedure as prohibited. In fact, they view it s an approved [ Sunnah ] procedure of divorce, but an abominable act nonetheless. Please see Ma’ arifulQur’ an, Vol. [ 1], PP 578-590 for detailed injunctions regarding three simultaneous divorces.
But just as the Ummah holds by consensus that pronouncing three divorces simultaneously is prohibited, it is also a point of consensus among the entire Ummah that despite being prohibited, if a person pronounces three simultaneous divorces, all the three divorces become effective, and fresh marriage between them, in future, would not be possible. The only people that disagree with the consensus of the four major schools are some of the followers of the Ah-ul-Hadith group and the Shi’ ite group. The four major schools argue that if something is abominable or unlawful, it does not necessarily imply that its legal consequences will not follow. For instance, if a person kills an innocent victim, the latter would die as a result of killing, despite the act of killing being unlawful. Likewise, despite three simultaneous divorces being unlawful, they necessarily take effect. On this issue, not only the four major schools agree unanimously, but there is also overwhelming consensus of the noble Companions. Please see Ma’ ariful Qur’ an, Vol. [ 1], PP 586-590 for a detailed discussion on the action taken by Sayyidna ‘Umar Al-Faruq ؓ on the issue of three simultaneous divorces.
Rule [ 8]
وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّـهِ (And make two just men from among you witnesses [ of your either decision ]. And ( O witnesses,) keep your testimony upright for the sake of Allah…65:2) This verse purports to say that towards the end of the period of ‘iddah, when a decision is made either to revoke the divorce and retain the wife, or to release her, it is commendable in both cases to call two upright persons to witness the decision. This procedure of having two witnesses is, according to most to most jurists, a commendable (mustahabb) practice, and not mandatory. Therefore, revocation of divorce is not contingent upon appointment of witnesses. The underlying wisdom of such appointment is to resolve the possible dispute that may arise later. In case the husband decides to revoke the divorce, it is possible that the wife may deny it, whereupon the witnesses may prove revocation. And in case he decides termination of marriage, a conflict can still arise where the husband himself may make mischief and, being overcome by the wife’ s love, claim that he had revoked the divorce before the expiration of ‘iddah. The witnesses then may prove that he had decided to release the wife.
The adjectival phrase ذَوَيْ عَدْلٍ (…two just men) refers to reliable witnesses in term of Shari’ ah. If the witnesses are not reliable in terms of Shari’ ah that is, if they are not morally upright, pious and truthful, the Qadi would not be able to pass judgment on the basis of such unreliable impious and untruthful witnesses.
أَقِيمُوا الشَّهَادَةَ لِلَّـهِ (…keep your testimony upright for the sake of Allah…65:2). The verse addresses all Muslims in general that should they be required by a court to bear witness in a disputed case of revocation of divorce or complete termination of marriage, they should be unbiased in their testimony.
ذَٰلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ (That is what anyone who believes in Allah and the Last Day is exhorted to do…65:2). This verse particularly mentions the Hereafter because the mutual rights and obligations of husband and wife cannot be fulfilled without God-consciousness and the thought of the Herefter.
The Wise and Educative style of the Qur’ an in the laws of Crime and Punishment
The system of punishment for crimes and compiling their laws is in place among the states of the world since ancient times. Obviously, the Qur’ an is also the Book that explains the divine laws, man is made conscious of Allah and the Hereafter, so that he may follow the law, not for fear of police or inspector or, but for fear of Allah, irrespective of whether anyone else sees him, not. In all situations, whether in private or in public, he finds the laws binding. This is reason why even the harshest law was not difficult to implement among those who have proper faith in the Qur’ an. There was no need for a network of police and its special or secret services.
This unique Qur’ anic style is used in all laws, but it has been especially applied to the laws relating to the marital relations and their mutual rights and obligations, because due to the delicate nature of these relations, it is not possible to secure evidence for every shortcoming on either side, nor is it possible for the judicial system to investigate and estimate the full extent of the shortcomings in the relationship. Proper fulfillment of mutual rights depends only on the inner qualities of the couple and their actions and deeds. Therefore, the Masnun Khutbah or approved sermon that is recited at marriage contains three verses of the Qur’ an, and each one of them begins with laying stress on taqwa and ends with laying stress on taqwa to indicate that the marrying parties must appreciate that Allah is fully aware of all their covert and overt actions, whether or not they are seen by someone else. Rather, He is well-aware of the innermost thoughts hidden in their minds or hearts. If they fall short of fulfilling the mutual rights and obligations or hurt each other, they will be answerable to the Knower of secrets. In the same strain, a few injunctions have been laid down in Surah At-Talaq. Immediately after the first injunction the believers are exhorted: وَاتَّقُوا اللَّـهَ رَبَّکُم ( ‘And fear Allah, your Lord’). After this exhortation, four more injunctions are set down and then they are admonished that anyone who oversteps Allah’ s limits will be wronging himself and will have to bear the disastrous consequences thus وَمَن يَتَعَدَّ حُدُودَ اللَّـهِ فَقَدْ ظَلَمَ نَفْسَهُ. Four more indirect injunctions are set down after that, and the admonition is repeated, thus: ذَٰلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ ( ‘That is what anyone who believes in Allah and the Last Day is exhorted to do…65:2). Followed by this is a verse in which the merits of taqwa are mentioned, describing its religious and mundane blessings and benefits. Towards the end of the same verse the blessings and benefits of trust in Allah have been described. Thereafter a few more injunctions pertaining to waiting-period are set down. Then in two more verses additional benefits and blessings of taqwa are described. This is followed by injunctions pertaining to marriage, divorce, the wife’ s maintenance, the mention of the Hereafter, the virtue of taqwa, and the blessings of trust in Allah are interspersed repeatedly. This Qur’ anic style of alternating injunctions with the virtues of taqwa apparently seems disjointed, but having grasped the wisdom of the prudent style of the Qur’ an, the close linkage becomes clear.
Now have a look at the interpretation of the foregoing verses:
(And whoever fears Allah, for him Allah brings forth a way out, and gives him provision (of his needs) from where he does not even imagine…2/3). The word taqwa primarily and literally means ‘to guard’ or ‘to refrain’. In Islamic terminology it signifies ‘to guard against sins’. When the word is related to Allah, it is translated as ‘to fear Allah’ and implies ‘to avoid disobedience of Allah and guard against sins’.
There are two benefits of تقوٰی taqwa mentioned in this verse: [ 1] By exercising taqwa, Allah creates a way out to guard oneself. The question is ‘Guard against what?’ The correct answer is that it is general, ‘against all mundane difficulties and hardships as well as all hardships and difficulties of the Hereafter’ and the verse implies that for a God-fearing person Allah paves the way to salvage him from the difficulties and hardships of this world as well as from the horrors of the next world. [ 2] By exercising taqwa, Allah will provide for the God-fearing person rizq [ literally ‘provision’] from where he does not expect. The rizq in this context refers to anything one needs, whether any mundane need or any need of the Hereafter. Allah has promised the righteous believers in this verse that He will ease every difficulty of theirs and provide for them all their needs from resources they never expected or thought about. [ Ruh ]
Mmmm55
In keeping with the present context, some of the commentators interpret the verse thus: The divorcing husband or the divorced wife, both or whoever of them is God-fearing, Allah will give them salvation from the horrors of divorce or termination of marriage experienced at the time of its happening. In other words, the man will be given a compatible wife and the woman will be given a compatible husband. Obviously the primary meaning of the verse comprehends all kinds of adversities and needs, including the horrors and needs of the husband and wife. [ Ruh-ul-Ma’ ani ]
The Cause of Revelation of the above verse
Sayyidna ‘Abdullah Ibn ‘Abbas ؓ reports that ‘Auf Ibn Malik Ashja’ i ؓ came up to the Messenger of Allah ﷺ and said that the enemies had arrested and kidnapped his son Salim. His mother is very anxious and he wanted to know what he should do. The Holy Prophet ﷺ ordered him and his wife to recite لَاحولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (There is neither strength nor power but with Allah) abundantly. The husband and wife complied with the order. They recited the formula abundantly. It produced its desired effect. One day the enemies became unmindful, and the boy somehow managed to escape and drove a herd of goats that belonged to them to his father. According to other narratives, he found one of their camels and he mounted it and drove the other camels to his father. The father reported the incident to the Messenger of Allah ﷺ . Another narration has it that he enquired from the Prophet ﷺ whether the goats and camels the son brought with him were lawful for them. On that occasion, the verse وَمَن يَتَّقِ اللَّـهَ (And whoever fears Allah, for him Allah brings forth a way out, and gives him provision from where he does not even imagine…2/3)
According to other versions of the report, when Sayyidna ‘Auf Ibn Malik Ashja’ i ؓ and his wife became very restless and anxious because of separation from the son, the Messenger of Allah ﷺ advised them to exercise taqwa and recite abundantly لَاحولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (There is no strength nor power but with Allah). [ All these narratives are cited in Ruh-ul-Ma’ ani from Ibn Marduyah through the chain of al-Kalbi from Ibn ‘Abbas ]
This occasion of revelation indicates that this verse, though related to divorcing situation in this context, has general application for all circumstances.
Ruling
This Tradition proves that when a Muslim is captured by the non-believers, the captive takes their property and returns home, such a property would be treated as booty, and as such their use would be lawful. It is a general rule of spoils to give 1/5th [ khums ] to the public treasury, because in the narration reported above, the khums of the property was not exacted from them. The jurists have ruled that if a Muslim secretly goes away to the Domain of War without seeking permission from them, snatch their property and somehow bring it into the Domain of Islam, the above ruling will apply. However, if he official sought permission to enter territory [ as it happens nowadays by obtaining a visa ] and entered their country, then it is not permissible for him to take their property without their consent. Likewise, if a person is captured and taken into the non-Muslim territory, and a non-Muslim deposits with him an article for safe custody, it is not permissible for him to take it away to the Domain of Islam. In the first case, it is not permissible because by seeking official permission a pact is entered into between them, and he has no authority to dispose of their property without their prior consent. If he does, it would be a breach of the pact. In the second case, there is a practical pact with the depositor, in that whenever he demands his deposited article back, it should be returned.
Failure to return his deposited item is tantamount to breach of contract that is unlawful in Shari` ah. [ Mazhari ]
Before the Holy Prophet ﷺ migrated, many non-believers used to keep their deposits with him. At the time of migration, he still had with him some of these deposits. As long as he was in Makkah, he kept them himself, but when he was migrating, he committed them to the care of Sayyidna ` Ali ؓ and did not take them with him to Madinah. In fact, Sayyidna ` Ali ؓ was left behind for the sole reason of returning the deposits to the rightful people.
A Proven Prescription to avert calamities and achieve the objectives
According to the above Tradition, Sayyidna ` Auf Ibn Malik Ashja` i ؓ and his wife were advised to recite لَا حَولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (There is no strength nor power but with Allah) abundantly to avert afflictions and obtain benefits. Mujaddid Alf Thani (رح) says that abundant recitation of this formula is a proven prescription to avert all kinds of religious and mundane afflictions and to obtain all religious and mundane objectives and benefits. According to him, its proper way is to recite five hundred times لَا حَولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ , and to recite Salah (durud) one hundred times before, and one hundred times after the formula, and then to supplicate to Allah for one's need. [ Tafsir [ Mazhari ] Imam Ahmad, Hakim [ grading the chain as sahib ], Baihaqi, Abu Natim and others have transmitted on the authority of Sayyidna Abu Dharr that one day the Messenger of Allah ﷺ continuously recited the verse 3; وَمَن يَتَّقِ اللَّـهَ يَجْعَل لَّهُ مَخْرَجًا ﴿2﴾ وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ('And whoever fears Allah, for him Allah brings forth a way out, and gives him provision from where he does not even imagine...2/3) until the reporter started feeling sleepy. The Holy Prophet ﷺ said: "Abu Dharr! if all people choose only this verse, it would be sufficient for them all." [ Ruh-ul-Ma’ ani ] 'Sufficient' in this statement means it would be sufficient for all people to accomplish their religious and mundane objectives, if they practice it.
Se si avvicina la fine del periodo, riprendetele con voi con desiderio e benevolenza, oppure abbandonate l'idea di riprenderle con voi finché non termina il periodo, così saranno padrone di loro stesse, concedendo ciò che spetta loro di diritto; e se desiderate riprenderle con voi o separarvi, portate a testimoniare due persone in modo che la questione si risolva, e voi testimoni testimoniate desiderando il volto di Allāh. Le leggi menzionate sono un monito per chi crede in Allāh e crede nel Giorno della Resurrezione, poiché è quest'ultimo che trae beneficio dal monito e dalla predica. Quanto a chi teme Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti, Allāh gli concederà una via di uscita da ogni questione che lo affligge e da ogni incertezza
Cuando estén por finalizar el período de espera, reconcíliense si desean hacerlo, a la vez que mantienen la mejor conducta, o no se reconcilien hasta que finalicen el período de espera y ellas tomen el control de sus propios asuntos, después de que ustedes hayan cumplido con sus derechos. Ya sea que tengan la intención de reconciliarse o de separase de ellas, elijan a dos personas honestas de entre ustedes como testigos de ello, para evitar cualquier disputa en el futuro. ¡Testigos! Den testimonio buscando la complacencia de Al-lah. Estas leyes son para exhortar a aquellos que tienen fe en Al-lah y en el Día del Juicio, porque son ellos quienes realmente se benefician de los recordatorios y los consejos. A quien por temor a Al-lah cumpla Sus órdenes y se aleje de las cosas que Él no ha permitido, Al-lah le facilitará una salida en cada dificultad y preocupación.
Như vậy, khi thời gian ‘Iddah gần hết thì hoặc là các ngươi quay lại với các bà vợ nếu muốn tiếp tục sống chung hoặc là các ngươi quyết không ở lại cùng vợ thì để cho thời gian 'Iddah hoàn toàn chấm dứt. Nếu các ngươi quay lại với họ thì hãy đối xử tử tế với họ và chu cấp cho họ đàng hoàng còn nếu các ngươi quyết định chia tay họ thì các ngươi hãy chia tay họ một cách đảm bảo quyền lợi của họ; và khi các ngươi ở lại hay chia tay thì các ngươi hãy tìm hai người đàn ông làm chứng cho các ngươi và những ai làm chứng hãy làm chứng một cách trung thực vì Allah. Đó là mệnh lệnh của Allah dành cho những ai tin tưởng Ngài và tin tưởng vào Đời Sau. Và người nào kính sợ Allah luôn làm theo những gì Ngài chỉ bảo và tránh xa những gì Ngài cấm đoán thì Ngài sẽ luôn mở một lối thoát cho y.
Puis quand le délai approche de son expiration, retenez-les de façon convenable, si vous éprouvez le désir de poursuivre la vie commune avec elles, ou laissez le délai aller à son terme avant de vous séparer d’elles et qu’elles se libèrent de votre autorité en leur donnant ce qui leur revient de droit. Que votre décision soit de les retenir ou de vous séparer d’elles, prenez comme témoins deux hommes intègres afin de couper court à tout litige. Et vous, ô témoins, acquittez-vous de votre témoignage en recherchant l’agrément d’Allah. Ces jugements servent à faire le rappel à ceux qui croient en Allah et au Jour de la Résurrection, car ce sont eux qui tirent avantage du rappel et de l’exhortation. Quiconque craint Allah en se conformant à Ses commandements et en renonçant à Ses interdits, Allah lui accordera une issue favorable pour toute peine et pour toute gêne.
So when they draw nearer to the end of their waiting periods, take them back if you long to do so, while maintaining the best of conduct, or do not take them back until their waiting periods finish and they gain control over their own affairs, after fulfilling for them their rights. And if you intend to either take them back or separate from them, make two honest people from among you witness it to dispel any dispute in future. O witnesses! Give testimony seeking the pleasure of Allah. These laws are mentioned to remind those that bring faith in Allah and in the Day of Judgement, because it is them who truly benefit from reminders and advice. And whoever is mindful of Allah by fulfilling His commands and refraining from the things He has not allowed, Allah will create an exit for him from every difficulty and worry.
Ordaining Kindness towards Divorced Women
Allah the Exalted says that when the woman who is in her `Iddah nears the end of the `Iddah term, the husband must decide to reconcile with her, thus keeping their marriage together,
بِمَعْرُوفٍ
(in a good manner) while being kind to her in their companionship. Otherwise, he must decide to divorce her on good terms, without abusing, cursing, or admonishing her. To the contrary, he should divorce her on good terms, observing kindness and good manners.
The Command to have Witnesses for the Return
Allah said,
وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ
(And take as witness two just persons from among you.) meaning when taking her back, if this is your decision. Abu Dawud and Ibn Majah recorded that `Imran bin Husayn was asked about a man who divorced his wife and then had sexual intercourse with her, without notifying witnesses of when he divorced her and when he took her back. `Imran said, "His divorce and taking her back was in contradiction to the Sunnah. Incorporate the presence of witnesses for divorcing her and taking her back, and do not repeat your conduct." Ibn Jurayj said that `Ata' commented on the Ayah,
وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ
(And take as witness two just persons from among you.) "It is not permissible to marry, divorce or take back the divorced wife except with two just witnesses, just as Allah the Exalted has said, except when there is a valid excuse." Allah's statement,
ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ
(That will be an admonition given to him who believes in Allah and the Last Day.) means, `this, Our command to you to have witnesses in such cases and to establish the witness, is implemented by those who believe in Allah and the Last Day.' This legislation is meant to benefit those who fear Allah's punishment in the Hereafter.
Allah provides, suffices, and makes a Way out of Every Hardship for Those Who have Taqwa
Allah said,
وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاًوَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ
(And whosoever has Taqwa of Allah, He will make a way for him to get out. And He will provide him from where he never could imagine.) meaning, whoever has Taqwa of Allah in what He has commanded and avoids what He has forbidden, then Allah will make a way out for him from every difficulty and will provide for him from resources he never anticipated or thought about. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "The most comprehensive Ayah in the Qur'an is,
إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإْحْسَانِ
(Verily, Allah enjoins Al-`Adl (justice) and Al-Ihsan (doing good) (16:90). The greatest Ayah in the Qur'an that contains relief is,
وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً
(And whosoever has Taqwa of Allah, He will make a way for him to get out.)" `Ikrimah also commented on the Ayah, "Whoever divorces as Allah commanded him, then Allah will make a way out for him." Similar was reported from Ibn `Abbas and Ad-Dahhak.`Abdullah bin Mas`ud and Masruq commented on the Ayah,
وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً
(And whosoever has Taqwa of Allah, He will make a way for him to get out.) "It pertains to when one knows that if Allah wills He gives, and if He wills He deprives,
مِنْ حَيْثُ لاَ يَحْتَسِبُ
(from where he never could imagine.) from resources he did not anticipate" Qatadah said,
وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً
(And whosoever has Taqwa of Allah, He will make a way for him to get out.) "meaning, from every doubt and the horrors experienced at the time of death,
وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ
(And He will provide him from where he never could imagine) from where he never thought of or anticipated." Allah said,
وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ
(And whosoever puts his trust in Allah, then He will suffice him.) Imam Ahmad recorded that Ibn `Abbas said that he rode the Prophet's camel while sitting behind the Prophet , and the Messenger of Allah ﷺ said to him,
«يَا غُلَامُ إِنِّي مُعَلِّمُكَ كَلِمَاتٍ: احْفَظِ اللهَ يَحْفَظْكَ، احْفَظِ اللهَ تَجِدْهُ تُجَاهَكَ، وَإِذَا سَأَلْتَ فَاسْأَلِ اللهَ، وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللهِ، وَاعْلَمْ أَنَّ الْأُمَّةَ لَوِ اجْتَمَعُوا عَلَى أَنْ يَنْفَعُوكَ لَمْ يَنْفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللهُ لَكَ، وَلَوِ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ لَمْ يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللهُ عَلَيْكَ، رُفِعَتِ الْأَقْلَامُ وَجَفَّتِ الصُّحُف»
(O boy! I will teach you words so learn them. Be mindful of Allah and He will protect you, be mindful of Allah and He will be on your side. If you ask, ask Allah, and if you seek help, seek it from Allah. Know that if the Ummah gather their strength to bring you benefit, they will never bring you benefit, except that which Allah has decreed for you. Know that if they gather their strength to harm you, they will never harm you, except with that which Allah has decreed against you. The pens have been raised and the pages are dry.) At-Tirmidhi collected this Hadith and said: "Hasan Sahih." Allah's statement,
إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ
(Verily, Allah will accomplish his purpose.) meaning, Allah will execute His decisions and judgement that He made for him, in whatever way He wills and chooses,
قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(Indeed Allah has set a measure for all things.) This is like His saying:
وَكُلُّ شَىْءٍ عِندَهُ بِمِقْدَارٍ
(Everything with Him is in (due) proportion.) (13:8)
İddet müddetlerinin sona erme vakti yaklaşınca onları ya meşru ölçüler içerisinde kendinize geri döndürün (nikâhınız altında tutun) veya onlardan meşru ölçülere göre ayrılın ki, böylece onlar iddetlerini tamamlasınlar. Onları geri döndürmek yahut terk etmek isterseniz anlaşmazlığı sona erdirmek için içinizden adalet sahibi iki kişiyi de şahit tutun. -Ey şahitler!- Sizler de Allah için şahitliği doğru yapın. İşte bununla Allah’a ve kıyamet gününe iman eden kimseler için öğüt veriliyor. Çünkü öğütten ve hatırlatmadan Allah'a ve kıyamet gününe iman eden kimse faydalanır. Kim emirlerini yerine getirip yasaklarından kaçınarak Allah’tan sakınırsa, Allah içinde bulunduğu bütün darlık ve sıkıntılı durumlardan kurtulması için ona bir çıkış yolu gösterir.
Pa kada one ispune vrijeme svog čekanja, vi ih ili na lijep način zadržite ili se lijepo od njih konačno rastavite, pa da onda one same vode brigu o sebi i dajte im njihova prava. Kada želite da ih zadržite ili pustite, kao svjedoke dvojicu svojih pravednih ljudi uzmite, kako bi se spriječile mogućnosti nesporazuma, i svjedočenje, o svjedoci, radi Allaha obavite, želeći time Njegovo zadovoljstvo! Pojašnjavanje ovih propisa je savjet za onoga koji u Allaha i u Posljednji dan vjeruje – a onome koji se Allaha boji, ko provodi Njegove naredbe i kloni se zabrana, On će izlaz dati iz svake teškoće.
وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى اللَّـهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّـهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّـهُ لِكُلِّ شَيْءٍ قَدْرًا whoever places his trust in Allah, He is sufficient for him. Surely Allah is to accomplish His purpose. Allah has set a measure for everything....65:3) ۔ In this verse Allah promises those who put their trust in Him that He shall suffice for them against all odds, because Allah will execute His decisions that He made for them, in whatever way He wills and chooses. Allah set a measure for all things. It is in accordance with this set measure that He decrees all acts. Tirmidhi and Ibn Majah record from Sayyidna ` Umar ؓ that Allah's Messenger ﷺ said:
لو اَنّکم توکّلتم علی اللہ حقّ توکّلہٖ لرزقکم کما یرزق الطّیر تغدوا خماصاً وتروح
"If you trust in Allah as He ought to be trusted, He will provide for you in the same way as He provides for the birds. They leave their nests while hungry in the mornings, but come back in the evenings with their bellies full."
Sahihs of Bukhari and Muslim transmit on the authority of Sayyidna Ibn ` Abbas ؓ that Allah's Messenger ﷺ said: "Seventy-thousand of my followers will be admitted to Paradise without account." Among their other qualities, they will be characterised by having trust in Allah." [ Mazhari ]
Tawakkul (Trust in Allah) does not mean to forsake the causes and means Allah has created for us to acquire things. One should utilise the means at our disposal. However, instead of relying solely on them, one should rather put his trust in Allah, in that no task shall be accomplished unless Allah wills it. After describing the virtues and blessings of taqwa and Twakkul, the next verses lay down some more rules about divorce and "iddah.
Và sẽ tạo điều kiện thuận lợi để y tìm thấy thiên lộc của Ngài một cách dễ dàng mà y không ngờ tới được; và người nào dựa dẫm vào Allah thì một mình Ngài đã đủ bảo hộ cho y trong mọi vụ việc trong mọi hoàn cảnh. Quả thật, Allah sẽ thực hiện mục đích của Ngài, Ngài không bỏ lỡ bất cứ điều gì cũng không có điều gì khó khăn với Ngài và Ngài là Đấng đã định mức lượng cho mọi vật và mọi sự việc dù dễ dàng hay khó khăn và một trong hai điều này không ở mãi với con người.
Y Al-lah le proveerá de una manera que no imaginaba ni esperaba. Todo aquel que confíe en Al-lah sus asuntos, Él le será suficiente. En verdad, Al-lah hará que Su decisión se cumpla; nada está fuera de Su capacidad y Él no falla. Al-lah ha establecido un tiempo fijo para todo, por lo tanto, la dificultad, así como la facilidad, tienen un tiempo asignado; nunca serán situaciones permanentes para el ser humano.
Ve onu, düşünmediği ve hesap etmediği yerden rızıklandırır. Kim, bütün işlerinde Allah'a dayanırsa Allah ona yeter. Şüphesiz Allah, emrini yerine getirendir. Hiçbir şeyi yapmada aciz değildir. Hiçbir şey ondan kaçamaz. Yüce Allah, kesinlikle her şey için bir süre ve ölçü koymuştur. Zorluk için bir ölçü ve kolaylık için bir ölçü vardır. Bu iki şeyden hiçbiri insan üzerine sürekli değildir.
at magtutustos Siya rito mula sa kung saan hindi sumasagi rito sa isip at wala sa inaasahan nito. Ang sinumang sumasandal kay Allāh sa mga nauukol dito, Siya ay sasapat dito. Tunay na si Allāh ay nagpapatupad ng nauukol sa Kanya. Hindi Siya nawawalang-kakayahan sa anuman at walang nakalulusot sa Kanya na anuman. Gumawa nga si Allāh para sa bawat bagay ng isang pagtatakda na pagwawakasan nito kaya ang hirap ay may takda at ang kariwasaan ay may takda, saka hindi mamamalagi ang isa sa dalawang ito sa tao.
e lo sosterrà in modo inaspettato e inimmaginabile, e chi si affida ad Allāh per le proprie questioni, Egli gli è sufficiente. In verità, Allāh applica il Suo decreto, nulla può ostacolarLo e nulla può sfuggirGli. Allāh ha stabilito un destino per ogni cosa, sia nelle avversità che nel benessere: nessuna di queste due cose durano in eterno per l'uomo.
I On će vam dati opskrbu odakle niste ni očekivali. Onome ko se na Allaha osloni u svojim poslovima, On će mu bit dovoljan. Allah će Svoju odluku provesti i ništa ga ne može spriječiti niti mu šta može promaći. Allah je svemu rok odredio, pa tako teško stanje je određeno, ali je i blagostanje određeno i nijedno od tih stanja ne traje uvijek, nego ima svoj krajnji rok.
Divorce is permitted in Islam in exceptional situations and a procedure has been prescribed for it which must be completed within a specific period. In this way the process of divorce has been subjected to certain conditions. The purpose of these limitations is that, till the last moment, the parties should have the opportunity for rapprochement, and the divorce should not create any disturbance in the family or society. Divorce is endorsed by Islam provided that, during the process, a God-fearing spirit is prevalent throughout.
Il lui accordera également Ses dons qui viendront à lui d’où il ne s’attendait pas. Quiconque s’en remet à Allah dans ses affaires, trouvera qu’Allah lui suffit. Allah exécute ce qu’Il décide. Rien ne Lui est impossible et rien ne Lui échappe, puisqu’Il détermina une mesure à chaque chose: une mesure appropriée à l’adversité et une autre approprié à l’aisance. En effet, aucun de ces deux états ne dure en permanence dans la vie de l’être humain.
And He will provide for him in ways he did not even imagine, nor had ever thought of. Whoever relies on Allah in his matters, He will be sufficient for him. Indeed, Allah will make His decision come to pass; nothing makes him incapable nor does He miss anything. He has appointed a fixed time for everything, so the severity and ease both have fixed times; they are never permanent on the human.
Dia juga memberinya rezeki dari arah yang tidak terlintas di dalam hatinya dan tidak ada dalam perhitungannya. Barang siapa bersandar kepada Allah dalam segala urusannya maka Allah akan mencukupi kebutuhannya. Sesungguhnya Allah melaksanakan urusan-Nya, tidak lemah untuk berbuat sesuatu, dan tidak ada sesuatu yang luput dari-Nya. Allah sudah membuat batasan untuk segala sesuatu yang akan selesai pada batasnya, sehingga kesusahan ada batasnya dan kesenangan ada batasnya, masing-masing dari keduanya tidak kekal menimpa manusia.
A one žene vaše koje su razvedene, koje su nadu u mjesečno pranje izgubile, jer su već u pozne godine zašle – ako sumnjate u način njihovog pričeka – one treba da čekaju tri mjeseca, a i one koje ga još nisu dobile jer su mlade treba da čekaju tri mjeseca! Vrijeme čekanja za trudne žene, koje ostanu pušćenice ili udovice, jeste porod. A onome ko se Allaha boji, čineći ono što je Allah naredio i kloneći se Njegovih zabrana, On će u svemu lahkoću dati i olakšati mu svaku poteškoću.
Wanita-wanita tertalak yang menopause karena usia yang sudah tua, jika kalian ragu-ragu pada kaifiat idah mereka maka idah mereka adalah tiga bulan. Wanita-wanita yang belum sampai pada umur haid karena masih muda maka idah mereka adalah tiga bulan juga. Adapun wanita-wanita yang hamil maka batas idah mereka karena ditalak atau karena ditinggal mati suami adalah jika mereka telah melahirkan. Barang siapa bertakwa kepada Allah dengan menjalankan segala perintah-Nya dan menjauhi segala larangan-Nya, niscaya Allah memudahkan berbagai urusan dan kesulitannya.
Ang mga babaing diniborsiyo na nawalan ng pag-asa na magregla dahil sa katandaan ng edad nila, kung nagduda kayo sa pamamaraan ng panahon ng paghihintay nila, ang panahon ng paghihintay nila ay tatlong buwan. Ang mga [babaing] hindi pa umabot sa edad pagreregla dahil sa kabataan nila, ang panahon ng paghihintay nila ay tatlong buwan din naman. Ang mga nagdadalang-tao kabilang sa mga babae, ang wakas ng panahon ng pahihintay nila dahil sa diborsiyo o pagyao [ng asawa] ay kapag nagsilang sila ng dinadalang-tao nila. Ang sinumang nangingilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya ay magpapaluwag si Allāh para rito sa mga nauukol dito at magpapadali Siya para rito ng bawat mahirap.
The `Iddah of Those in Menopause and Those Who do not have Menses
Allah the Exalted clarifies the waiting period of the woman in menopause. And that is the one whose menstruation has stopped due to her older age. Her `Iddah is three months instead of the three monthly cycles for those who menstruate, which is based upon the Ayah in (Surat) Al-Baqarah. see 2:228 The same for the young, who have not reached the years of menstruation. Their `Iddah is three months like those in menopause. This is the meaning of His saying;
وَاللَّـتِي لَمْ يَحِضْنَ
(and for those who have no courses...) as for His saying;
إِنِ ارْتَبْتُمْ
(if you have doubt...) There are two opinions: First, is the saying of a group of the Salaf, like Mujahid, Az-Zuhri and Ibn Zayd. That is, if they see blood and there is doubt if it was menstrual blood or not. The second, is that if you do not know the ruling in this case, then know that their `Iddah is three months. This has been reported from Sa`id bin Jubayr and it is the view preferred by Ibn Jarir. And this is the more obvious meaning. Supporting this view is what is reported from Ubay bin Ka`b that he said, "O Allah's Messenger! Some women were not mentioned in the Qur'an, the young, the old and the pregnant." Allah the Exalted and Most Honored sent down this Ayah,
وَاللاَّئِى يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَآئِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَـثَةُ أَشْهُرٍ وَاللَّـتِي لَمْ يَحِضْنَ وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ
(Those in menopause among your women, for them the `Iddah, if you have doubt, is three months; and for those who have no courses. And for those who are pregnant, their `Iddah is until they lay down their burden.) Ibn Abi Hatim recorded a simpler narration than this one from Ubay bin Ka`b who said, "O Allah's Messenger! When the Ayah in Surat Al-Baqarah was revealed prescribing the `Iddah of divorce, some people in Al-Madinah said, `There are still some women whose `Iddah has not been mentioned in the Qur'an. There are the young, the old whose menstruation is discontinued, and the pregnant.' Later on, this Ayah was revealed,
وَاللاَّئِى يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَآئِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَـثَةُ أَشْهُرٍ وَاللَّـتِي لَمْ يَحِضْنَ
(Those in menopause among your women, for them the `Iddah, if you have doubt, is three months; and for those who have no courses.)"
`Iddah of Pregnant Women
Allah's statement,
وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ
(And for those who are pregnant, their `Iddah is until they lay down their burden;) Allah says: the pregnant woman's `Iddah ends when she gives birth, whether in the case of divorce or death of the husband, according to the agreement of the majority of scholars of the Salaf and later generations. This is based upon this honorable Ayah and what is mentioned in the Prophetic Sunnah. Al-Bukhari recorded that Abu Salamah said, "A man came to Ibn `Abbas while Abu Hurayrah was sitting with him and said, `Give me your verdict regarding a lady who delivered a baby forty days after the death of her husband.' Ibn `Abbas said,` Her `Iddah period lasts until the end of the longest among the two prescribed periods.' I recited,
وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ
(For those who are pregnant, their prescribed period is until they deliver their burdens;) Abu Hurayrah said, `I agree with my cousin (Abu Salamah).' Then Ibn `Abbas sent his slave Kurayb to Umm Salamah to ask her. She replied, `The husband of Subay`ah Al-Aslamiyyah was killed while she was pregnant, and she delivered a baby forty days after his death. Then she received a marriage proposal and Allah's Messenger ﷺ married her to somebody. Abu As-Sanabil was one of those who proposed to her." Al-Bukhari collected this short form of the Hadith, which Muslim and other scholars of Hadith collected using its longer form. Imam Ahmad recorded that Al-Miswar bin Makhramah said, "Subay`ah Al-Aslamiyyah gave birth to a child a few days after the death of her husband. When she finished the postdelivery term, she was proposed to. So she sought the permission of Allah's Messenger ﷺ for the marriage, and he permitted her to marry, so she got married." Al-Bukhari collected this narration, as did Muslim, Abu Dawud, An-Nasa'i and Ibn Majah with a different chain of narration from the Hadith of Subay`ah. Muslim bin Al-Hajjaj recorded that `Ubaydullah bin `Abdullah bin `Utbah said that his father wrote to `Umar bin `Abdullah bin Al-Arqam Az-Zuhri, requesting that he go to Subay`ah bint Al-Harith Al-Aslamiyyah to ask her about the matter in question, and about what Allah's Messenger ﷺ said to her when she sought his verdict. `Umar bin `Abdullah wrote to `Ubaydullah bin `Abdullah bin `Utbah informing him that Subay`ah told him that she had been married to Sa`d bin Khawlah, and he was one of those who participated in the battle of Badr. He died during the Farewell Pilgrimage, while she was pregnant. Soon after his death, she gave birth. When she passed the postnatal term, she beautified herself for those who might propose to her. Abu As-Sanabil bin Ba`kak came to her and said, `Why do I see you have beautified yourself Do you wish to remarry By Allah, you cannot marry unless four months and ten days have passed." Subay`ah said, "When he said that, I dressed myself in the evening and went to Allah's Messenger ﷺ and asked him about his verdict. He gave me a religious verdict that I was allowed to marry after I had given birth to my child, saying I could marry if I wish." This is the narration that Muslim collected. Al-Bukhari collected this Hadith in a shorter form. Allah's statement,
وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْراً
(and whosoever has Taqwa of Allah, He will make his matter easy for him.) means, Allah will make his matters lenient for him and will soon bring forth relief and a quick way out,
ذَلِكَ أَمْرُ اللَّهِ أَنزَلَهُ إِلَيْكُمْ
(That is the command of Allah, which He has sent down to you;) meaning, this is His commandment and legislation that He sent down to you through His Messenger ,
وَمَن يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَـتِهِ وَيُعْظِمْ لَهُ أَجْراً
(and whosoever has Taqwa of Allah, He will expiate from him his sins, and will increase his reward.) means, Allah will prevent what he fears and multiply his reward even for the little good he does.
Yaşlı olmaları sebebi ile hayız görmekten ümidini kesmiş olan boşanmış kadınların iddet süreleri hakkında tereddüt ederseniz, onların iddet/bekleme süreleri üç aydır. Yaşlarının küçük olması sebebi ile henüz âdet görmeyenlerin süresi de böyledir. Hamile kadınların boşanma yahut eşlerinin ölmesi sebebi ile bekleme süreleri ise doğuruncaya kadardır. Kim, emirlerini yerine getirip yasaklarından kaçınarak Allah’tan sakınıp korkarsa, Yüce Allah onun işlerini kolaylaştırır ve her zorluğu ona kolay kılar.
En cuanto al período de espera de las divorciadas que no esperan por su menstruación debido a la vejez, si tienen dudas sobre la forma de calcularlo, es de tres meses. Del mismo modo, el período de espera de las mujeres que no menstrúan, también es de tres meses. En lo que respecta a las mujeres embarazadas, su período de espera después del divorcio o la viudez finaliza cuando dan a luz. A quien por temor a Al-lah cumpla Sus órdenes y se aleje de las cosas que Él no ha permitido, Al-lah le facilitará sus asuntos y dificultades.
Và người phụ nữ nào đã mãn kinh, và những người chưa có kinh vì còn nhỏ thì thời gian ‘Iddah của họ là ba tháng trọn vẹn, riêng đối với người phụ nữ mang thai thì thời gian ‘Iddah của họ cho việc ly hôn hoặc chồng chết (muốn tái giá) sẽ kéo dài cho đến khi hạ sanh. Và người nào kính sợ Allah luôn thực hiện theo Chỉ đạo của Ngài thì Ngài sẽ tạo điều kiện thuận lợi và dễ dàng trong mọi vụ việc của y trên Đời này và cả Đời Sau.
4- Kadınlarınız içinde hayızdan kesilmiş olanlarla hayız olmayanların (iddetleri) hakkında şüphe ederseniz (bilin ki) onların iddeti üç aydır. Hamile olanların (iddet bitiş) süreleri ise doğum yapmalarıdır. Kim Allah’a karşı takvalı olursa O, ona işinde bir kolaylık verir.
5- İşte bu, Allah’ın size indirdiği emridir. Kim Allah’a karşı takvalı olursa O, onun kötülüklerini örter ve ona büyük bir mükâfat verir.
4. Yüce Allah, emrolunan şekli ile boşamanın kadınların iddetleri göz önüne alınarak olacağını belirttikten sonra iddeti söz konusu ederek şöyle buyurmaktadır:“Kadınlarınız içinde hayızdan kesilmiş olanlarla” önceleri hayız (ay hali) oluyorken daha sonra yaşlılıkları yahut da başka bir sebep dolayısı ile hayızdan kesilen ve tekrar hayız olma imkânı kalmamış kadınlarla “hayız olmayanların” henüz hayız olmaya başlamamış küçükler yahut da büluğ yaşına gelmiş olduğu halde hiç hayız olmayan kadınların iddeti “hakkında şüphe ederseniz” bu süre “üç aydır.” Her bir ay, bir defa hayız olma dönemine denk kabul edilmiştir. Hiç hayız olmayan baliğ kadınlar da hayızdan kesilmiş kadınlar gibi üç ay iddet beklerler.
Hayız olan kadınların iddetini ise Yüce Allah: “Boşanan kadınlar kendiliklerinden üç hayız süresi beklerler”(el-Bakara, 2/238) buyruğunda söz konusu etmiştir.
"Hamile olanların (iddet bitiş)süreleri ise doğum yapmalarıdır.” Yani karınlarında bir ya da birden çok ne kadar çocuk varsa hepsini doğurmalarıdır. Bu durumda ne ay hesabı ile ne de başka esasa göre iddet hesap edilmez.“Kim Allah’a karşı takvalı olursa O, ona işinde bir kolaylık verir.” İşleri ve her zoru ona kolaylaştırır.
5. “İşte bu” Allah’ın size açıklamış olduğu hüküm “Allah’ın size indirdiği emridir.” Üzerlerinde yürüyesiniz, arkalarında gidesiniz ve ta’zim edesiniz diye size bu emirleri vermiştir.
"Kim Allah’a karşı takvalı olursa O, onun kötülüklerini örter ve ona büyük bir mükâfat verir.” Yani istenmeyen şeyleri ondan uzaklaştırır ve arzuladığı şeyleri ona nasip eder.
Concernant les femmes répudiées qui n’espèrent plus avoir de menstruations en raison de leur vieillesse, leur délai de viduité est de trois mois si vous doutez au sujet de la manière de le compter. Il en est de même pour les épouses n’ayant pas encore eu de menstruations. Les épouses enceintes doivent observer un délai de viduité s’étendant jusqu’à leur accouchement, qu’elles aient été répudiées ou que leur époux soit décédé. Quiconque craint Allah en se conformant à Ses commandements et en renonçant à Ses interdits, Allah facilitera ses affaires et lui rendra facile tout ce qui est difficile.
Rule [ 9]
وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ ۚ وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ
(And those women from among you who have despaired of [ further ] menstruation, if you are in doubt, their "iddah is three months, as well as of those who have not yet menstruated. As for those having pregnancy, their term [ of "iddah ] is that they give birth to their child…65:4)
This verse deals with additional rules pertaining to the waiting-period of divorced women. It subdivides divorced women and their waiting-periods into three different categories. Under normal circumstances, the waiting-period of a divorced woman is three menstrual cycles as mentioned in Surah Al-Baqarah. In the case of women who have stopped menstruating for good on account of advanced age, or due to some disease etc. their "iddah is three months instead of three menstrual cycles. The same is the "iddah of young women who have not yet started menstruating on account of being under age. The "iddah for women who are pregnant at the time of divorce continues until they give birth to their child irrespective of the length of the period.
The words o (if you are in doubt) refer to the doubt or confusion such women may have because the real "iddah is counted on the basis of menstruation, but these women's menstruation has ceased, so they are doubtful about how to count their 'iddah.
وَمَن يَتَّقِ اللَّـهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا (And whoever fears Allah, He brings about ease for him in his affair….65:4) The verse further speaks of the virtues and blessings of taqwa in that whoever has taqwa, Allah will make matters easy for him in this world as well as in the next world.
As for those divorcées who have no hope in menstruating due to old age, if you doubt in the manner of calculating their waiting period, then it is three months. Likewise, the waiting period of girls who have not reached the age of puberty and hence do not menstruate, their waiting period will also be three months. As for pregnant women, their waiting period after divorce or being widowed is when they give birth. Whoever is mindful of Allah by fulfilling His commands and refraining from the things He has not allowed, Allah will make his affairs easy for him and make easy every difficult matter.
E per quanto riguarda le divorziate che si sono rassegnate al fatto che non avranno più mestruazioni, poiché sono in età avanzata, se avete dubbi su come calcolare il loro periodo, sappiate che il loro periodo è di tre mesi. Coloro che non hanno raggiunto l'età mestruale, poiché sono giovani, anche il loro periodo è di tre mesi. Per quanto riguarda le donne gravide, il termine del loro periodo è il momento del parto o la morte, se partoriscono. Chi teme Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti, Allāh lo agevola in ogni sua questione e gli allevia ogni avversità.
"Dan perempuan-perempuan yang putus asa dari haid di an-tara perempuan-perempuanmu jika kamu ragu-ragu (tentang masa iddahnya), maka iddah mereka adalah tiga bulan; dan begitu (pula) perempuan-perempuan yang tidak haid. Dan perempuan-perem-puan yang hamil, waktu iddah mereka itu ialah sampai mereka melahirkan kandungannya. Dan barangsiapa yang bertakwa ke-pada Allah, niscaya Allah menjadikan baginya kemudahan dalam urusannya. Itulah perintah Allah yang diturunkanNya kepada kamu; dan barangsiapa yang bertakwa kepada Allah, niscaya Dia akan menutupi kesalahan-kesalahannya dan akan melipatganda-kan pahala baginya." (Ath-Thalaq: 4-5).
(4) Setelah Allah سبحانه وتعالى menyebutkan bahwa talak yang diperin-tahkan menjadi iddah bagi wanita, Allah سبحانه وتعالى kemudian menyebutkan masa iddah seraya berfirman, ﴾ وَٱلَّٰٓـِٔي يَئِسۡنَ مِنَ ٱلۡمَحِيضِ مِن نِّسَآئِكُمۡ ﴿ "Dan perem-puan-perempuan yang putus asa dari haid di antara perempuan-perem-puanmu," karena sudah tidak haid lagi disebabkan usia tua atau lainnya yang tidak bisa diharapkan kembali lagi haidnya, maka iddah wanita seperti ini adalah tiga bulan, satu bulannya dijadikan sebagai padanan satu kali masa haid. ﴾ وَٱلَّٰٓـِٔي لَمۡ يَحِضۡنَۚ ﴿ "Dan begitu (pula) perempuan-perempuan yang tidak haid," yakni wanita-wanita kecil yang belum haid atau wanita-wanita baligh yang sama sekali tidak haid, mereka sama seperti wanita-wanita yang sudah menopause, masa iddah mereka selama tiga bulan. Adapun wanita-wanita yang haid, maka masa iddahnya adalah sebagaimana yang disebutkan Allah سبحانه وتعالى dalam FirmanNya,
﴾ وَٱلۡمُطَلَّقَٰتُ يَتَرَبَّصۡنَ بِأَنفُسِهِنَّ ثَلَٰثَةَ قُرُوٓءٖۚ ﴿
"Wanita-wanita yang ditalak hendaklah menahan diri (menunggu) tiga kali quru`." (Al-Baqarah: 228).
Dan Firman Allah سبحانه وتعالى, ﴾ وَأُوْلَٰتُ ٱلۡأَحۡمَالِ أَجَلُهُنَّ أَن يَضَعۡنَ حَمۡلَهُنَّۚ ﴿ "Dan perem-puan-perempuan yang hamil, waktu iddah mereka itu ialah sampai me-reka melahirkan kandungannya," yakni sampai melahirkan bayi yang ada dalam kandungannya, baik yang berisi satu bayi atau lebih. Dalam hal ini, bulan dan lainnya tidak menjadi patokan.
﴾ وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُۥ مِنۡ أَمۡرِهِۦ يُسۡرٗا ﴿ "Dan barangsiapa yang bertakwa kepada Allah, niscaya Allah menjadikan baginya kemudahan dalam urusannya." Maksudnya, barangsiapa yang bertakwa kepada Allah سبحانه وتعالى, maka urusannya akan dipermudah dan segala yang sulit akan digam-pangkan.
(5) ﴾ ذَٰلِكَ ﴿ "Itulah," maksudnya, hukum yang dijelaskan oleh Allah سبحانه وتعالى kepada kalian itu merupakan ﴾ أَمۡرُ ٱللَّهِ أَنزَلَهُۥٓ إِلَيۡكُمۡۚ ﴿ "perintah Allah yang diturunkanNya kepada kamu," agar kalian mencontohnya dan mengagungkannya.
﴾ وَمَن يَتَّقِ ٱللَّهَ يُكَفِّرۡ عَنۡهُ سَيِّـَٔاتِهِۦ وَيُعۡظِمۡ لَهُۥٓ أَجۡرًا ﴿ "Dan barangsiapa yang bertakwa kepada Allah, niscaya Dia akan menutupi kesalahan-kesalahannya dan akan melipatgandakan pahala baginya." Maksudnya, terhindar dari marabahaya dan mendapatkan apa yang diinginkan.
Propisi koji se spominju, a vezani su za razvod, povratak nakon razvoda i priček, su Allahovi propisi koje vam objavljuje, o vjernici, kako biste po njima radili. Onome ko se Allaha bude bojao, čineći Njegove naredbe i ostavljajući Njegove zabrane, On će grijehe obrisati i dat će mu veliku nagradu na onome svijetu, tj. uvest će ga u Džennet i podariti mu blagodati i uživanja koja će biti vječna.
Những gì được nói về vấn đề ly dị, ly thân, và hạn định ‘Iddah là mệnh lệnh của Allah được Ngài ban xuống làm Chỉ đạo cho các ngươi – hỡi những người có đức tin – để các ngươi biết rõ. Và người nào kính sợ Allah mà tránh xa những điều nghịch đạo và luôn thực hiện đúng bổn phận được quy định thì Ngài sẽ bôi xóa tội lỗi cho y và sẽ ban thưởng cho y ở Đời Sau, đó là Ngài sẽ thu nhận y vào Thiên Đàng vĩ đại của Ngài.
Ang nabanggit na iyon na mga patakaran ng diborsiyo, pagbabalik, at panahon ng paghihintay ay patakaran ni Allāh; nagbaba Siya nito sa inyo, O mga mananampalataya, upang magsagawa kayo ayon dito. Ang sinumang nangingilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya ay magbubura Siya para rito ng mga masagwang gawa nito na nagawa nito at magbibigay Siya rito ng isang pabuyang sukdulan sa Kabilang-buhay. Ito ay ang pagpasok sa Paraiso at ang pagtamo ng kaginhawahang hindi nauubos.
Le leggi menzionate che riguardano il divorzio e il ricongiungimento e il calcolo del periodo, è legge di Allāh che Egli vi ha rivelato, o credenti, affinché la applichiate. Chi teme Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti, Allāh cancellerà i peccati che ha commesso e gli concederà una grande ricompensa nell'Aldilà, ovvero l'ingresso nel Paradiso e la beatitudine eterna.
O believers! The aforementioned laws of divorce, revocation and waiting periods are the laws of Allah which He has revealed upon you so that you may implement them. And whoever is mindful of Allah by fulfilling his commands and refraining from the things He has not allowed, Allah will erase the bad deeds that he committed from his record and grant him a great reward in the afterlife, i.e. Paradise and everlasting blessings.
-Ey Müminler!- Burada zikredilen boşama, geri döndürme ve iddet, bilmeniz için Allah'ın size indirmiş olduğu hükümleridir. Kim, emirlerini yerine getirip yasaklarından kaçınarak Allah'tan sakınırsa Yüce Allah, onun işlemiş olduğu günahlarını siler. Ahirette ona büyük bir mükâfat verir. Bu mükâfat cennete girmek ve sonu gelmeyen nimetleri elde etmektir.
¡Creyentes! Las leyes antes mencionadas con respecto al divorcio, reconciliación y períodos de espera, son las leyes de Al‑lah que Él les ha revelado para que puedan cumplirlas. A quien por temor de Al-lah cumpla Sus órdenes y se aleje de las cosas que Él no ha permitido, Al-lah le borrará de su registro las malas acciones que cometió y le concederá una gran recompensa en el Más Allá, con el Paraíso y bendiciones eternas.
The Shariah has subjected man to some regulations in respect of divorce and other matters. These regulations are apparently restrictive of man’s free nature. But, in reality, these are blessings. The advantage of these regulations is that man is saved from many unnecessary and avoidable harms. Furthermore, the system of this world is so framed that every harm is compensated for in some way or the other. However, such compensation is available only to individuals who do not go beyond the sphere of nature.
Ces jugements, ayant trait à la répudiation et à la reprise de la vie commune, proviennent d’Allah qui vous les a révélés, ô croyants, afin que vous les mettiez en pratique. Quiconque craint Allah en se conformant à Ses commandements et en renonçant à Ses interdits, Allah effacera ses péchés et lui accordera une immense rétribution dans l’au-delà qui sera d’entrer au Paradis et de jouir des délices qui ne s’interrompront jamais.
Hukum talak, rujuk, dan idah yang disebutkan itu adalah hukum Allah yang diturunkan-Nya kepada kalian -wahai orang-orang yang beriman- untuk kalian laksanakan. Barang siapa bertakwa kepada Allah dengan menjalankan segala perintah-Nya dan menjauhi segala larangan-Nya, niscaya Allah menghapus kesalahan-kesalahan yang pernah dilakukannya dan memberikan kepadanya pahala yang besar di akhirat, yaitu masuk ke dalam surga dan mendapatkan kenikmatan yang tidak habis.
Then the verse emphasises strict adherence to the above laws pertaining to divorce and waiting-period, thus: ذَٰلِكَ أَمْرُ اللَّـهِ أَنزَلَهُ إِلَيْكُمْ (This is the command of Allah that He has sent down to you...5) After this, the verse again draws attention to another virtue of taqwa. وَمَن يَتَّقِ اللَّـهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا (Arid whoever fears Allah, He will write off his evil deeds, and will give him a huge reward...65:5)
Five Blessings of taqwa
The merits and blessings of taqwa mentioned in the above verses may be summarised in five things: [ 1] He who has taqwa will be given a way out of difficulties and adversities; [ 2] He will be provided with all his needs from resources that he does not anticipate or expect; [ 3] Allah will make matters and tasks easy for him; [ 4] Allah will expiate his sins; and [ 5] He will grant him an immense reward.
Another blessing of taqwa mentioned by the Holy Qur'an at another place is that a God-fearing person finds it easier to distinguish between right and wrong, thus:إِن تَتَّقُوا اللَّـهَ يَجْعَل لَّكُمْ فُرْقَانًا you fear Allah, He will provide you with a criterion to distinguish between right and wrong...8:29]
¡Maridos! Alójenlas donde ustedes viven, según sus medios; Al‑lah no les impone una carga mayor a esa. No les limiten el sustento ni el alojamiento con el fin de causarles dificultad. Si la divorciada está embarazada, asuman sus gastos hasta que dé a luz, y si ella asume amamantar a su hijo, entonces deben mantenerla hasta que termine la lactancia. Acuerden mutuamente el asunto de la remuneración con la debida cortesía; si el esposo actúa de forma mezquina con respecto a la remuneración que pretende la esposa, o si ella por codicia no se conforma con nada que no cumpla con sus exigencias, entonces el padre del hijo puede contratar a una nodriza que amamante al niño.
Ô époux, logez vos épouses répudiées là où vous logez dans la limite de vos moyens, car Allah ne vous impose pas plus que vous ne pouvez. Ne cherchez pas à leur nuire en leur menant la vie difficile. Si l’épouse répudiée est enceinte, subvenez à ses besoins jusqu’à ce qu’elle accouche et si elle allaite un enfant qu’elle a eu de vous, donnez-lui un salaire rétribuant cet allaitement. Négociez ce salaire de manière convenable et si l’époux se montre avare de ce que réclame l’épouse répudiée ou que celle-ci n’accepte pas moins que ce qu’elle réclame, que le père paie alors une nourrice pour allaiter son enfant.
Các ngươi hãy để cho các bà vợ các ngươi ở chỗ nào mà các ngươi đang ở một cách tử tế, đàng hoàng tùy theo điều kiện kinh tế của các ngươi trong thời gian ‘Iddah, các ngươi không được gây khó khăn để chèn ép họ tự ý bỏ chỗ ở. Nếu họ là những người đang mang thai thì các ngươi hãy chu cấp đầy đủ cho họ khi vẫn đang trong thời gian ‘Iddah cho đến khi họ hạ sanh. Nếu họ giúp các ngươi cho con bú thì các ngươi hãy trả tiền thù lao cho họ và hãy trao đổi bàn bạc tham khảo ý kiến lẫn nhau một cách có tình có nghĩa thật hài hòa, còn trường hợp người chồng keo kiệt không chịu trả tiền công cho vợ để cho con của anh ta bú thì anh ta được quyền tìm người phụ nữ khác để cho con bú.
Magpatira kayo sa kanila, O mga asawa, kung saan kayo nakatira ayon sa kakayahan ninyo sapagkat hindi nag-aatang sa inyo si Allāh ng iba pa roon. Huwag kayong magpapasok sa kanila ng kapinsalaan sa paggugol at tirahan ni sa iba pa sa dalawang ito sa paghahangad ng panggigipit sa kanila. Kung ang mga diniborsiyo ay mga nagdadalang-tao, gumugol kayo sa kanila hanggang sa magsilang sila ng dinadalang-tao nila; saka kung nagpasuso sila para sa inyo ng mga anak ninyo, magbigay kayo sa kanila ng upa sa pagpapasuso nila at magsanggunian kayo sa pumapatungkol sa upa ayon sa nakabubuti. Ngunit kung nagkuripot ang asawa sa ninanais ng maybahay na upa at nagmaramot naman ito saka hindi nalugod malibang ayon sa ninanais nito, umupa ang ama ng ibang tagapasuso na magpapasuso sa anak niya para sa kanya.
E fatele alloggiare, o mariti, in base alle vostre possibilità; Allāh non vi obbliga a fare altro. Non fate loro alcun torto per quanto riguarda il mantenimento e l'alloggio, né altro, con lo scopo di rendere la loro vita difficile, e se le divorziate sono incinte, mantenetele finché non partoriscono. Se allattano per voi i vostri figli, concedete loro una ricompensa per l'allattamento e accordatevi benevolmente sul compenso. Se il marito è avaro e non concede il compenso richiesto dalla moglie e lei insiste, non accettando altro che ciò che ha chiesto, che il padre ingaggi un'altra allattatrice che allatti suo figlio.
Njih, o muževi, ostavite da stanuju tamo gdje i vi stanujete, prema svojim mogućnostima, jer Allah vas ne opterećuje više od toga, i ne činite im teškoće u pogledu opskrbe, stanovanja i drugih pitanja, zato da biste na njih pritisak izvršili. Ako su pušćenice trudne, snosite troškove njihovog izdržavanja sve dok se ne porode; a ako vam djecu doje, onda im dajte naknadu za to dojenje i sporazumite se u vezi te naknade na lijep način. Ako muž bude škrt u pogledu naknade koju supruga želi, a i ona ne bude htjela osim ono što želi, onda neka otac unajmi drugu dojilju koja će dojiti njegovo dijete.
The next verses deal with further rules about the waiting period and maintenance of the divorced women and their other rights.
أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم مِّن وُجْدِكُمْ وَلَا تُضَارُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ (Provide to them [ the divorced women ] residence where you reside according to your means...65:6) This injunction is related to Rule [ 3] above which states that divorced women must not be expelled from their homes. This verse states the positive aspect of the injunction, in that the husbands, according to their means, should let their divorced wives live in some portion of the residence where they themselves live. If the wife is given a revocable divorce, there is no need for any hijab or veil. However, if she is given an irrevocable divorce, whether of minor degree [ ba'in ] or of major degree by pronouncing divorce thrice, then marriage tie stands broken. She is required to be in hijab in the presence of her former husband. Therefore, the arrangement in the residence should be made in such a way that she lives in the same residence with full observance of the rules of hijab.
Rule [ 10]: Do not Hurt Divorced Women during their "iddah
لَا تُضَارُّوهُنَّ (...and do not hurt them to straighten [ life ] for them...65:6) This verse sets down that all the possible needs of a divorced woman must not be harassed by taunts or by curtailing her needful things, so that she is compelled to leave the home.
Rule [ 11]: Maintenance of Divorcees during their "iddah
وَإِن كُنَّ أُولَاتِ حَمْلٍ فَأَنفِقُوا عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ (...And if they are pregnant, spend on them till they give birth to their child...65:6) This verse lays down the rule that if a divorcee is pregnant at the time of divorce, her maintenance is obligatory on the husband. On the basis of this verse, there is a complete consensus of the Ummah on this point. Similarly, if she is not pregnant, and the divorce given to her is revocable, her maintenance too is compulsory on the husband till the expiry of her "iddah. This point too is agreed upon by all the jurists of the Ummah. However, if a wife is given irrevocable divorce, whether a ba'in divorce or the divorce pronounced three times, or if a woman has got her marriage terminated by way of khul' [ got herself separated from the husband for a compensation ], will not have to be maintained by the husband according to Imams Shafi` i (رح) ، Ahmad and others. However, according to Imam Abu Hanifah, her maintenance is also incumbent upon the husband. He argues that just as she is entitled to residence during the term of "iddah as is provided in verse 6, she is entitled to sustenance too. The husbands are obligated to provide them with these necessities of life during "iddah. This is further supported by those Traditions in which it has been reported that when Sayyidna ` Umar ؓ heard the report of Fatimah bint Qais who claimed that her husband was not obligated to maintain her after divorce, he said: "We cannot abandon the Book of Allah and the Sunnah of the Prophet ﷺ ، on the basis of this narration. [ Muslim ]
The Book of Allah' apparently refers to this verse (6). According to Sayyidna ` Umar ؓ ، the verse includes maintenance. 'Sunnah' refers to the Tradition reported by Sayyidna ` Umar ؓ himself and transmitted by Tahawi, Darqutni and Tabarani. Sayyidna ` Umar ؓ reports that he heard the Messenger of Allah ﷺ say that women divorced by three pronouncements are also entitled to maintenance and lodging. The details are available in Tafsir [ Mazhari ].
Rule [ 12]: Fees for Suckling the Child
فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ (...Then if they suckle the child for you, give them their fees...65:6). In other words, divorcees who are pregnant, their term of ` iddah ends with the birth of the child. Consequently, their maintenance is not incumbent upon the husband. However, if they are suckling the baby, it is permissible for the mother to claim a fee for suckling the baby from her former husband, and it is incumbent on him to pay it to her, if she claims it. The principle is that as long as the marriage between the parents of the baby is intact, it is the responsibility of the mothers to suckle the children as the Qur'an states (And the mothers suckle their children... 2:233) One cannot receive a fee for an act that is obligatory on him or her, because it amounts to rishwah (bribery) which in itself is unlawful to give or take. The period of "iddah is akin to the marriage in this respect, because the husband is obligated to maintain her, and therefore she cannot claim a fee for suckling a child during this period too. But once she has delivered the baby, her term of "iddah is over and she is absolutely released from the tie of marriage. Consequently, it is not incumbent upon the former husband to maintain her. In this instance, if she suckles the baby, the verse under comment permits giving and taking a payment for the service.
Rule [ 13]
وَأْتَمِرُوا بَيْنَكُم بِمَعْرُوفٍ (...and consult each other [ for determining the fee ] with fairness...65:6) The word I'timar means 'to consult each other' and 'to accept each other's suggestion'. The verse directs the spouses to avoid any conflict in determining the fee for suckling. The divorced wife should not demand more than the normal rate, nor should the former husband of the divorcee refuse to pay the normal fee. They are advised to settle the issue with mutual understanding and tolerance.
Rule/Injunction [ 14]
وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَىٰ (...And if you have a deadlock between you, then another woman will suckle him...65:6) In other words, if the husband and wife cannot agree on the fee of suckling with mutual consent, or the wife refuses to suckle the child even for a remuneration, then the mother cannot be forced by a court for the service of suckling. Normally, the mother has the most compassion for the child. Despite this, if she is refusing to suckle him, she probably has a genuine reason for that. If she has no genuine reason, and she is refusing merely on account of anger and displeasure, she is a sinner in the sight of Allah, but an Islamic court cannot force her to do the suckling. Likewise, if the husband, on account of abject poverty, is unable to pay the fee for suckling and a wet-nurse is willing to suckle the child without remuneration or for a lesser fee than what the divorcee mother is demanding, he cannot be forced to agree to the demand of the mother and get her to do the suckling. In fact, in either of the cases it is possible to have the child suckled by the wet-nurse. However, if the fee the mother is demanding is the same as the wet-nurse's remuneration, preference would be given to the mother rather than the wet-nurse. This is a point of consensus between all the Muslim jurists.
Ruling
If it is agreed that the wet-nurse would do the suckling, it is incumbent that the wet-nurse should do the suckling while the child is in the custody of the mother. It is not lawful to separate the mother and the baby, because the custody of the child is the right of the mother according to the law of Hidanah as stated in the authentic Traditions. It is not permissible to usurp this right from her. [ Tafsir [ Mazhari ].
The Divorced Woman has the Right to Decent Accommodations, and what is Reasonable
Allah the Exalted orders His faithful servants that when one of them divorces his wife, he should provide housing for her until the end of her `Iddah period,
أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم
(Lodge them where you dwell,) means, with you,
مِّن وُجْدِكُمْ
(according to what you have,) Ibn `Abbas, Mujahid and several others said, it refers to "Your ability." Qatadah said, "If you can only afford to accommodate her in a corner of your house, then do so."
Forbidding Ill-Treatment of Divorced Women
Allah's statement,
وَلاَ تُضَآرُّوهُنَّ لِتُضَيِّقُواْ عَلَيْهِنَّ
(and do not harm them in order to suppress them.) Muqatil bin Hayyan said, "meaning, do not annoy her to force her to pay her way out nor expel her from your house." Ath-Thawri said from Mansur, from Abu Ad-Duha:
وَلاَ تُضَآرُّوهُنَّ لِتُضَيِّقُواْ عَلَيْهِنَّ
(and do not harm them in order to suppress them) "He divorces her, and when a few days remain, he takes her back."
The Irrevocable Divorced Pregnant Woman has the Right of Support (Maintenance) from Her Husband until She gives Birth
Allah said,
وَإِن كُنَّ أُوْلَـتِ حَمْلٍ فَأَنفِقُواْ عَلَيْهِنَّ حَتَّى يَضَعْنَ حَمْلَهُنَّ
(And if they are pregnant, then spend on them till they lay down their burden.) This is about the woman who is irrevocably divorced. If she is pregnant, then she is to be spent on her until she lays down her burden. This is supported due to the fact that if she is revocably divorced, the she has then right to receive her support (maintenance) whether she is pregnant or not.
The Divorced Mother may take Compensation for suckling Her Child
Allah said,
فَإِنْ أَرْضَعْنَ لَكُمْ
(Then if they suckle them for you,) meaning, when pregnant women give birth and they are irrevocably divorced by the expiration of the `Iddah, then at that time they may either suckle the child or not. But that is only after she nourishes him with the milk, that is the early on milk which the infant's well-being depends upon. Then, if she suckles, she has the right to compensation for it. She is allowed to enter into a contract with the father or his representative in return for whatever payment they agree to. This is why Allah the Exalted said,
فَإِنْ أَرْضَعْنَ لَكُمْ فَـَاتُوهُنَّ أُجُورَهُنَّ
(Then if they suckle the children for you, give them their due payment,) Allah said,
وَأْتَمِرُواْ بَيْنَكُمْ بِمَعْرُوفٍ
(and let each of you deal with each other in a mannerly way.) meaning, the affairs of the divorced couple should be managed in a just way without causing harm to either one of them, just as Allah the Exalted said in Surat Al-Baqarah,
لاَ تُضَآرَّ وَلِدَةٌ بِوَلَدِهَا وَلاَ مَوْلُودٌ لَّهُ بِوَلَدِهِ
(No mother shall be treated unfairly on account of her child, nor father on account of child.) (2:233) Allah said,
وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَى
(But if you make difficulties for one another, then some other woman may suckle for him.) meaning, if the divorced couple disagrees, because the woman asks for an unreasonable fee for suckling their child, and the father refuses to pay the amount or offers an unreasonable amount, he may find another woman to suckle his child. If the mother agrees to accept the amount that was to be paid to the woman who agreed to suckle the child, then she has more right to suckle her own child. Allah's statement,
لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ
(Let the rich man spend according to his means;) means, the wealthy father or his representative should spend on the child according to his means,
وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّآ ءَاتَاهُ اللَّهُ لاَ يُكَلِّفُ اللَّهُ نَفْساً إِلاَّ مَآ ءَاتَاهَا
(and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him.) This is as Allah said,
لاَ يُكَلِّفُ اللَّهُ نَفْسًا إِلاَّ وُسْعَهَا
(Allah does not burden a person beyond what He can bear.) 2:286
A Story of a Woman who had Taqwa
Allah's statement;
سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْراً
(Allah will grant after hardship, ease.) This is a sure promise from Him, and indeed, Allah's promises are true and He never breaks them, This is an Allah's saying;
فَإِنَّ مَعَ الْعُسْرِ يُسْراً - إِنَّ مَعَ الْعُسْرِ يُسْراً
(Verily, along with every hardship is relief. Verily, along with every hardship is relief.) 94:5-6 There is a relevant Hadith that we should mention here. Imam Ahmad recorded that Abu Hurayrah said, "A man and his wife from an earlier generation were poor. Once when the man came back from a journey, he went to his wife saying to her, while feeling hunger and fatigued, `Do you have anything to eat' She said, `Yes, receive the good news of Allah's provisions.' He again said to her, `If you have anything to eat, bring it to me.' She said, `Wait a little longer.' She was awaiting Allah's mercy. When the matter was prolonged, he said to her, `Get up and bring me whatever you have to eat, because I am real hungry and fatigued.' She said, `I will. Soon I will open the oven's cover, so do not be hasty.' When he was busy and refrained from insisting for a while, she said to herself, `I should look in my oven.' So she got up and looked in her oven and found it full of the meat of a lamb, and her mortar and pestle was full of seed grains; it was crushing the seeds on its own. So, she took out what was in the mortar and pestle, after shaking it to remove everything from inside, and also took the meat out that she found in the oven." Abu Hurayrah added, "By He in Whose Hand is the life of Abu Al-Qasim (Prophet Muhammad ﷺ )! This is the same statement that Muhammad ﷺ said,
«لَوْ أَخَذَتْ مَا فِي رَحْيَيْهَا وَلَمْ تَنْفُضْهَا (لَطَحَنَتْهَا) إِلى يَوْمِ الْقِيَامَة»
(Had she taken out what was in her mortar and not emptied it fully by shaking it, it would have continued crushing the seeds until the Day of Resurrection.)"
6- O (boşanan) kadınları imkanınız yettiği ölçüde oturduğunuz yerde oturtun. Onları sıkıntıya düşürmek için onlara zarar verecek bir şey yapmayın. Eğer onlar hamile iseler doğum yapıncaya kadar onların nafakasını temin edin. Eğer onlar sizin için (bebeği) emzirirlerse onlara ücretlerini verin. Aranızda güzel ve meşru bir şekilde anlaşın. Eğer (anlaşmada) güçlük yaşarsanız o halde (bebeği) babası için başka bir kadın emzirir.
7- Bolluk içinde olan bolluğuna uygun nafaka versin. Rızkı dar olan kimse de Allah’ın kendisine verdiği kadarıyla nafakayı temin etsin. Allah, hiç kimseyi ona verdiği (imkandan) fazlasıyla yükümlü tutmaz. Allah, güçlüğün arkasından bir kolaylık ihsan edecektir.
6. Yüce Allah, boşanan kadınların evlerinden çıkarılmalarını daha önceki buyruklarında yasaklamıştı. Burada da onları evlerde barındırmayı emretmekte ve bu barındırmayı maruf çerçevesi içerisinde yapmakla takdir etmektedir. Bu da kocanın imkanının bolluğu ve darlığına göre (toplumda)kendisinin ve boşadığı hanımın benzeri konumdakilerin içinde kaldığı bir meskendir.
"Onları sıkıntıya düşürmek için onlara zarar verecek bir şey yapmayın.” Yani meskenlerinde kaldıkları sırada usanıp da iddetleri tamamlanmadan önce evden çıkıp gitsinler diye söz veya fiillerinizle onlara zarar vermeyin. Bu durumda onları evlerinden siz çıkarmış olursunuz.
Özetle Yüce Allah, kadınların evlerinden çıkartılmalarını yasakladığı gibi onlara da kendiliklerinden çıkmayı yasaklamıştır. Onlara zarar gelmeyecek ve zora girmeyecekleri bir şekilde mesken haklaırnın sağlanmasını da emretmiştir. Bu da örfe bağlı olarak belirlenecek bir husustur.“Eğer onlar” yani boşanan kadınlar “hamile iseler doğum yapıncaya kadar onların nafakasını temin edin.” Bu hüküm, kadının bain talâk ile boşanması halinde çocuk içindir. Eğer ric’î talâk ile boşanmışsa hem kadının kendisi için hem de çocuk içindir. Doğum yapıncaya kadar nafaka verilmeye devam edilir. Doğum yaptıkları takdirde kadınlar çocuklarını ya emzirirler yahut emzirmezler.
"Eğer onlar sizin için (bebeği) emzirirlerse onlara” eğer miktarı tespit edilmiş ise tesbit edilmiş olan “ücretlerini verin.” Aksi takdirde örfte emzirme ücreti neyse o verilir.
"Aranızda güzel ve meşru bir şekilde (maruf ile) anlaşın.” Eşlerden her birisi de onlardan başkaları da diğerine marufu emretsin. Maruf, dünya ve âhirette faydalı ve maslahata uygun her bir husustur. Marufu emretmekten gaflete düşmekten dolayı Allah’tan başkasının bilemediği pek çok zararlar ve kötülükler meydana gelir. Marufun emredilmesi ise din ve takvâ üzere yardımlaşmak demektir. Zira böyle durumlarda genelde şöyle olur: İddet sırasında eşlerin ayrılması halinde özellikle de çocukları olmuşsa çoğunlukla boşama ile birlikte kadına ve çocuğa nafaka verme konusunda anlaşmazlık ve tartışma ortaya çıkar. Boşanmalar da çoğu zaman bir nefretle birlikte gerçekleşir. Bunun ise pek çok olumsuz etkileri vardır. O bakımdan eşlerden her birisine maruf ile hareket etmesi, güzel geçinmesi ve anlaşmazlık çıkarmaması emredilir ve bu hususta ona öğüt verilir.
"Eğer” eşler çocuklarını boşanan hanımın emzirmesi hususunda aralarında “anlaşmada güçlük yaşarsanız o halde” çocuğu o kadından “başka bir kadın emzirir.” Zira “(Süt anneye) vereceğinizi meşru bir şekilde teslim etmeniz şartı ile size bir vebal yoktur.”(el-Bakara, 2/233) Bu, çocuğun annesinden başkasının memesini alması halinde böyledir. Şâyet annesinden başkasının memesini kabul etmez ise artık annesi, onu emzirmek zorundadır. Bu onun görevi olur, kabul etmeyecek olursa buna mecbur edilir. Eğer miktarı belli bir ücret üzerinde babası ile ittifak etmeyecek olurlarsa örfte emzirme ücreti neyse ona o verilir.
Bu husus, âyet-i kerimenin manasından anlaşılmaktadır. Şöyle ki çocuk hamilelik süresi içinde annesinin karnındadır ve oradan çıkması söz konusu değildir. Bu durumda Yüce Allah, çocuğun nafakasını vermeyi velisine yüklemiştir. Çocuk dünyaya geldikten sonra annesinden de annesinin dışındaki kimselerden de beslenmesi mümkündür ki Yüce Allah da bu iki hususu mubah kılmıştır. Eğer annesinden başkasından beslenmesi imkânsız olursa o takdirde çocuk annesinin karnında gibi sayılır ve bu durumda annesi yoluyla gıdasının temin edilmesi, tek çare olur.
7. Yüce Allah nafakanın miktarını kocanın durumuna göre belirleyerek şöyle buyurmaktadır:“Bolluk içinde olan bolluğuna uygun nafaka versin.” Yani zengin olan kimse zenginliğine göre nafaka versin. Fakirler gibi nafaka vermeye kalkışmasın.
"Rızkı dar olan” eli dar olan “kimse de Allah’ın kendisine verdiği” rızık “kadarıyla nafakayı temin etsin. Allah, hiç kimseyi ona verdiği (imkandan) fazlasıyla yükümlü tutmaz.”Bu da ilâhî hikmet ve rahmete uygundur. Çünkü herkese uygun olanı emretmiş, zorluk çekenin yükünü hafifleterek onu, ona verdiğinden başkası ile mükellef tutmayacağını belirtmiştir. Yüce Allah, gerek nafaka, gerek başka hususlarda hiçbir kimseyi takatinden fazlası ile mükellef tutmaz.“Allah güçlüğün arkasından bir kolaylık ihsan edecektir.” Bu, darlık ve zorluk içinde olanlara bir müjdedir. Yüce Allah, kısa zaman içerisinde sıkıntılarını ortadan kaldırıp zorluklarını gidereceğini müjdelemektedir. “Çünkü güçlükle beraber bir kolaylık vardır. Gerçekten güçlükle beraber bir kolaylık vardır.”(el-İnşirâh, 94/5-6)
"Tempatkanlah mereka (para istri) di mana kamu bertempat tinggal menurut kemampuanmu dan janganlah kamu menyusahkan mereka untuk menyempitkan (hati) mereka. Dan jika mereka (istri-istri yang sudah ditalak) itu sedang hamil, maka berikanlah kepada mereka itu nafkahnya hingga mereka bersalin, kemudian jika mereka menyusukan (anak-anak)mu untukmu, maka berikan-lah kepada mereka upahnya; dan musyawarahkanlah di antara kamu (segala sesuatu), dengan baik; dan jika kamu menemui ke-sulitan, maka perempuan lain boleh menyusukan (anak itu) untuk-nya. Hendaklah orang yang mampu memberi nafkah menurut kemampuannya. Dan orang yang disempitkan rizkinya hendaklah memberi nafkah dari harta yang diberikan Allah kepadanya. Allah tidak memikulkan beban kepada seseorang melainkan (sekedar) apa yang Allah berikan kepadanya. Allah kelak akan memberikan kelapangan sesudah kesempitan." (Ath-Thalaq: 6-7).
(6) Telah dijelaskan sebelumnya bahwa Allah سبحانه وتعالى melarang mengusir wanita-wanita yang dicerai dari rumah. Dalam ayat ini terdapat perintah untuk menempatkan mereka di tempat-tempat tinggal (yang layak) dengan cara yang baik, yaitu tempat yang mirip dengan rumah yang pernah ditinggali sesuai dengan ukuran kondisi suami. ﴾ وَلَا تُضَآرُّوهُنَّ لِتُضَيِّقُواْ عَلَيۡهِنَّۚ ﴿ "Dan janganlah kamu menyusah-kan mereka untuk menyempitkan (hati) mereka," maksudnya, jangan menyakiti mereka, baik dengan perkataan maupun perbuatan ketika kalian menempatkan mereka di rumah yang membuat mereka jemu sehingga mereka keluar dari rumah sebelum masa iddah selesai, karena dengan demikian, kalian sama saja dengan meng-usir mereka.
Kesimpulannya, tidak boleh mengeluarkan (mengusir) me-reka dan mereka juga dilarang keluar meninggalkan rumah. Allah سبحانه وتعالى juga memerintahkan para suami yang menceraikan istrinya agar menempatkan mereka di rumah dengan cara yang baik dan tidak menimbulkan dampak mudarat maupun memberatkan. Masalah ini sepenuhnya dikembalikan pada kebiasaan (suatu masyarakat).
﴾ وَإِن كُنَّ أُوْلَٰتِ حَمۡلٖ فَأَنفِقُواْ عَلَيۡهِنَّ حَتَّىٰ يَضَعۡنَ حَمۡلَهُنَّۚ ﴿ "Dan jika mereka (istri-istri yang sudah ditalak) itu sedang hamil, maka berikanlah kepada mereka itu nafkahnya hingga mereka bersalin." Hal itu dikarenakan janin yang ada di dalam kandungannya, jika yang bersangkutan dicerai ba`in. Dan nafkah berlaku untuknya dan untuk janinnya jika yang ber-sangkutan dicerai raj'i. Batas memberikan nafkah adalah sampai melahirkan.
Jika wanita-wanita yang dicerai telah melahirkan, maka apa-kah harus menyusui atau tidak, ﴾ فَإِنۡ أَرۡضَعۡنَ لَكُمۡ فَـَٔاتُوهُنَّ أُجُورَهُنَّ ﴿ "kemudian jika mereka menyusukan (anak-anak)mu untukmu, maka berikanlah ke-pada mereka upahnya," dengan menyebutkan bilangan nafkah untuk mereka jika memang disebutkan, dan jika tidak disebutkan, maka disesuaikan dengan upah umum yang berlaku.
﴾ وَأۡتَمِرُواْ بَيۡنَكُم بِمَعۡرُوفٖۖ ﴿ "Dan musyawarahkanlah di antara kamu (segala sesuatu), dengan baik," maksudnya, hendaklah masing-masing dari pasangan suami-istri dan lainnya menyuruh dengan cara yang baik, yaitu semua hal yang terdapat maslahat dan manfaatnya di dunia dan di akhirat. Karena melalaikan hal ini (yaitu memerintah dengan cara yang baik) berdampak bahaya yang hanya diketahui oleh Allah سبحانه وتعالى. Di samping itu, dalam hal memerintah dengan cara yang baik juga terkandung prinsip saling membantu dalam kebaik-an dan takwa. Sehubungan dengan hal ini, pasangan suami istri yang berpisah pada masa iddah khususnya bagi yang sudah mem-punyai anak pada umumnya disertai pertengkaran tentang nafkah untuk pihak istri yang dicerai dan juga nafkah untuk anaknya di samping perceraian yang umumnya terjadi dengan disertai keben-cian. Pertengkaran akan amat dipengaruhi oleh sikap benci masing-masing pihak.
Oleh karena itu, masing-masing dari suami maupun istri diperintahkan untuk saling bergaul dengan cara yang baik serta menjauhi pertentangan dan perpecahan, Allah سبحانه وتعالى memberi nasihat demikian. ﴾ وَإِن تَعَاسَرۡتُمۡ ﴿ "Dan jika kamu menemui kesulitan," karena kedua suami-istri tidak sepakat untuk menyusukan anak, ﴾ فَسَتُرۡضِعُ لَهُۥٓ أُخۡرَىٰ ﴿ "maka perempuan lain boleh menyusukan (anak itu) untuknya," yakni selain istrinya yang dicerai.
﴾ وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُوٓاْ أَوۡلَٰدَكُمۡ فَلَا جُنَاحَ عَلَيۡكُمۡ إِذَا سَلَّمۡتُم مَّآ ءَاتَيۡتُم بِٱلۡمَعۡرُوفِۗ ﴿
"Dan jika kamu ingin anakmu disusukan oleh orang lain, maka tidak ada dosa bagimu bila kamu memberikan pembayaran menurut yang patut." (Al-Baqarah: 233).
Hal ini berlaku jika si anak mau disusui oleh wanita lain. Dan jika si anak hanya mau disusui oleh ibunya, maka ia mau tidak mau harus menyusuinya. Ia wajib menyusuinya dan boleh dipaksa jika enggan dan berhak mendapatkan upah umumnya jika kedua belah pihak (suami istri) tidak sepakat menentukan upah penyusuannya. Ketetapan ini bersumber dari ayat ini secara kontekstual (makna). Seorang anak ketika masih berada di dalam perut ibunya selama masa hamil tidak bisa keluar dari perut. Pada masa ini Allah سبحانه وتعالى menentukan nafkahnya wajib ditanggung oleh ayah si anak. Ketika lahir dan bisa mendapatkan makanan dari ibunya (melalui air susunya) atau dari wanita lain, Allah سبحانه وتعالى memberikan dua alternatif; jika si anak hanya mau menyusu dari air susu ibunya, maka keten-tuannya seperti yang berlaku ketika masih hamil dan ibunya wajib menyusui agar bayinya kuat.
(7) Kemudian Allah سبحانه وتعالى menentukan nafkah berdasarkan kondisi suami seraya berfirman, ﴾ لِيُنفِقۡ ذُو سَعَةٖ مِّن سَعَتِهِۦۖ ﴿ "Hendaklah orang yang mampu memberi nafkah menurut kemampuannya." Maksud-nya, orang yang kaya harus memberi nafkah sesuai ukuran kesang-gupannya, dan bukan memberi nafkah layaknya orang miskin. ﴾ وَمَن قُدِرَ عَلَيۡهِ رِزۡقُهُۥ فَلۡيُنفِقۡ مِمَّآ ءَاتَىٰهُ ٱللَّهُۚ ﴿ "Dan orang yang disempitkan rizkinya hendaklah memberi nafkah dari harta yang diberikan Allah kepadanya," yakni rizkinya disusahkan. ﴾ لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا مَآ ءَاتَىٰهَاۚ ﴿ "Allah tidak memi-kulkan beban kepada seseorang melainkan (sekedar) apa yang Allah beri-kan kepadanya." Ini sesuai dengan hikmah dan rahmat ilahi, karena menempatkan sesuatu sesuai ukurannya dan memberi keringanan bagi orang yang tidak punya. Allah سبحانه وتعالى tidak membebankan apa pun melainkan sesuai dengan rizki yang diberikan. Allah سبحانه وتعالى tidak membebankan kepada jiwa kecuali sebatas kesanggupannya dalam hal nafkah dan lainnya.
﴾ سَيَجۡعَلُ ٱللَّهُ بَعۡدَ عُسۡرٖ يُسۡرٗا ﴿ "Allah kelak akan memberikan kelapangan se-sudah kesempitan." Ini adalah kabar gembira bagi mereka yang ku-rang mampu. Allah سبحانه وتعالى akan menghilangkan kesukaran dan beban berat mereka, karena dalam setiap kesusahan itu pasti terdapat kemudahan dan kesulitan itu pasti dibarengi kemudahan.
After Allah mentioned the laws of divorce and revocation, He then mentions the laws of providing expenses and shelter, saying: O husbands! House them wherever you yourselves live, according to your means; Allah does not burden you with anything other than that. Do not put any restriction in expenses and shelter upon them, hoping to place them in difficulty. If the divorcée is pregnant, spend on her until she gives birth, and if she breastfeeds your child for you then give her the wage of her breastfeeding. Come to a mutual agreement over the matter of the wage with appropriate courtesy; if the husband shows miserliness in the wage the wife wants, or if she shows greed and is not content with anything except her demands, then the father of the child should hire a foster mother who breastfeeds his child for him.
-Ey kocalar!- Boşadığınız kadınları, gücünüz ölçüsünde (iddet süresince) oturduğunuz yerde oturtun. Allah, sizi bundan başkası ile sorumlu tutmaz. Onları sıkıntıya düşürmek için nafaka, oturacakları yer ve diğer hususlarda onlara zarar vermeye kalkışmayın. Eğer boşamış olduğunuz kadınlar hamile iseler doğuruncaya kadar onlara nafakalarını verin. Eğer sizin çocuklarınızı ücretle emzirirlerse, onlara emzirmelerinin karşılığı olarak ücretlerini verin. Ücret hususunda aranızda adaletli bir şekilde hareket edin. Eğer koca, eşin istediği ücreti vermek hususunda cimrilik eder ve eşi de istediği ücretten başkasına razı olmazsa bu durumda baba, ücretiyle çocuğunu emzirecek başka bir kadın tutabilir.
Tempatkanlah mereka (para istri) -wahai para suami- di mana kalian tinggal sesuai dengan kemampuan kalian karena Allah tidak memberikan beban lain kepada kalian. Janganlah kalian menyusahkan mereka dalam urusan nafkah dan tempat tinggal serta lain-lainnya karena ingin menindas mereka. Apabila wanita-wanita yang ditalak itu sedang hamil maka berilah nafkah kepada mereka hingga mereka melahirkan. Jika mereka menyusui anak-anak kalian untuk kalian maka berikanlah kepada mereka upah penyusuannya dan hendaklah kalian menetapkan upah tersebut dengan baik. Apabila suami pelit terhadap permintaan upah dari istri yang ditalaknya itu lalu istri itu enggan untuk menyusui dan tidak rela kecuali dengan mendapatkan bayaran yang diinginkannya maka hendaknya si suami mengupah wanita lain untuk menyusui anaknya.
Whoever has abundance in wealth should spend well on the wife he has divorced and upon his child; and whoever is financially restricted should spend according to what Allah has given him. Allah does not burden any soul except with what He has provided it with, never does He burden them with more than that or more than the strength it holds. Allah will soon create abundance and independence after his difficult state.
Islam requires the individual to adopt the way of broad-mindedness and open-heartedness towards others, even at times of such difficult decisions as divorce. He should patiently tolerate such behaviour in others as goes against his nature and discharge his duties towards them in spite of unpleasantness on their part. When a man acts in this way, he does good not only to the other party but also to himself. In this way he creates a realistic nature within himself. And a realistic temperament is undoubtedly the most important factor in achieving success in this world.
El que tiene abundante riqueza debe gastar en la esposa que se ha divorciado y en su hijo de manera acorde, y aquel cuya condición económica es restringida debe gastar acorde a lo que Al-lah le ha dado. Al-lah no impone a ningún alma una carga más allá de lo que Él le ha provisto, ni le exige llevar una carga mayor a la que puede soportar. Al-lah pronto traerá abundancia e independencia después de la dificultad.
Neka onaj ko je imućan iz svog imanja daje pušćenici i djetetu, a ako mu je teško, neka daje iz onoga čime ga je Allah opskrbio, a On nikoga ne zadužuje preko onoga koliko ima i preko njegovih mogućnosti. Allah će nakon tog teškog stanja dati izobilje i bogatstvo.
E che il benestante spenda denaro per la divorziata e i suoi figli in base alle sue possibilità, e chi non possiede molti beni spenda parte di ciò che Allāh gli ha concesso. Allāh non obbliga nessuno a spendere più di ciò che ha concesso, e non lo obbliga a fare di più, né lo obbliga a sopportare ciò che non può sopportare; Allāh decreterà per lui, dopo la miseria, benessere e ricchezza.
Gumugol ang sinumang may kaluwagan sa yaman sa diniborsiyo niya at sa anak niya mula sa kaluwagan niya. Ang sinumang ginipit ang panustos sa kanya ay gumugol siya mula sa ibinigay sa kanya ni Allāh mula rito. Hindi nag-aatang si Allāh sa isang kaluluwa malibang ayon sa ibinigay Niya rito sapagkat hindi Siya nag-aatang dito ng higit doon ni higit sa nakakaya nito. Gagawa si Allāh, matapos ng kagipitan ng kalagayan niyon at hirap nito, ng isang kaluwagan at kasapatan.
Mal bakımından imkânı geniş olan, boşadığı kadına ve çocuğuna imkânının genişliğine göre nafaka versin. Rızkı daralmış bulunan da Allah'ın kendisine verdiği kadarından nafaka ödesin. Allah, hiç kimseyi kendisine verdiği imkândan fazlasıyla yükümlü tutmaz. Yüce Allah, onun zor durumunun ardından ona bir kolaylık ve bolluk verir.
Người chồng hãy chu cấp cho vợ con của mình theo điều kiện kinh tế của y trong khoảng thời gian li thân, còn người nào eo hẹp thì cứ chi tiêu theo hoàn cảnh và khả năng của mình, bởi Allah không bắt ai gánh vác quá sức, Ngài không bắt người nghèo phải chi tiêu như người giàu. Quả thật, sau những khó khăn và khốn cùng Allah sẽ làm cho các ngươi giàu có và tốt hơn.
Que celui qui est aisé dépense au profit de son épouse et de son enfant et que celui qui est en difficulté financière dépense selon ce qu’Allah lui a accordé. Allah ne charge une âme que ce dont elle peut s’acquitter, pas plus, sachant qu’Allah fera succéder à sa gêne financière l’aisance et la fortune.
Rule [ 15]: Quantum of Divorcee's Maintenance
لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ ۖ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّا آتَاهُ اللَّـهُ (A man of vast means should spend according to his vast means. And anyone whose sustenance is limited should spend from whatever Allah has given to him...65:7) In other words, in determining the quantum of the divorced wife's maintenance the financial position of the husband will be taken into account. If the husband is wealthy, he should spend on his divorcee according to his affluence; and if he is indigent, he should spend according to his limited resources - even if the wife is wealthy. This is the ruling of Imam Abu Hanifah (رح) . Other schools of jurisprudence hold differing views. [ Tafsir Mazhari ]
لا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا مَا آتَاهَا ۚ سَيَجْعَلُ اللَّـهُ بَعْدَ عُسْرٍ يُسْرًا (Allah makes no one liable beyond what He has given to him. Allah will soon bring ease after a difficulty....65:7) This is an elaboration of the preceding statement, in that Allah does not demand from anyone more than what he can afford. Therefore, if the husband is indigent, it is incumbent upon him to provide for her according to his level of indigence at that time. The wife, on the other hand, is advised to be content, for the time being, with the amount of sustenance her indigent husband is able to provide. She should not think that the present state of indigence will last for all times to come, because ease and difficulty are in the hands of Allah, and as such He can change indigence into affluence.
Special Note
The verse under comment bears an indication that Allah will create a condition of ease for husbands who try to provide for their wives the obligatory amount of sustenance to the best of their ability, and are not in the habit of keeping their wives under straitened circumstances. [ Ruh-ul-Ma’ ani ] And Allah knows best!
Hendaknya orang-orang yang mempunyai keleluasaan dalam harta itu memberikan nafkah kepada istri yang sudah ditalaknya dan anaknya sesuai dengan kemampuannya. Barang siapa yang disempitkan rezekinya maka hendaknya ia memberikan nafkah dari apa yang diberikan Allah kepadanya. Allah tidak membebani seseorang kecuali sesuai dengan apa yang diberikan oleh Allah kepadanya. Dia tidak membebaninya lebih daripada itu dan lebih daripada kemampuannya. Setelah kondisinya sempit dan susah, Allah akan menjadikan kelapangan dan kekayaan.
Qu’elles sont nombreuses les cités qui ont désobéi à l’ordre de leur Seigneur et de Ses messagers, à qui Nous avons demandé des comptes de manière sévère pour leurs mauvais agissements et que Nous avons horriblement châtiées dans le bas monde et dans l’au-delà.
8- Rabbinin ve peygamberlerinin emrine başkaldırıp azan nice ülke vardı ki Biz, onları çetin bir hesaba çektik ve onları görülmemiş bir azaba uğrattık.
9- Böylece onlar yaptıklarının cezasını (dünyada) tatmış oldular. Yaptıklarının sonu da hüsrân oldu.
10- Allah onlar için (ahirette de) çok şiddetli bir azap hazırlamıştır. O halde ey iman eden akıl sahipleri, Allah’tan korkup sakının! Gerçek şu ki Allah, size bir Zikir indirmiştir.
11- İman edip salih ameller işleyenleri karanlıklardan aydınlığa çıkarmak için de Allah’ın apaçık/açıklayıcı ayetlerini size okuyan bir peygamber (göndermiştir). Kim Allah’a iman edip salih amel işlerse O, onu içinde ebediyen kalmak üzere altlarından ırmaklar akan cennetlere koyar. Allah ona pek güzel rızıklar ihsan eder.
12- Yedi göğü ve yerden de bir o kadarını yaratan Allah'tır. Buyruğu/hükmü bunlar arasında iner durur ki böylece Allah’ın her şeye kadir olduğunu ve yine Allah’ın ilmi ile her şeyi kuşatmış olduğunu bilesiniz.
8-10. Yüce Allah, azgın ümmetleri ve peygamberleri yalanlayan nesilleri helâk ettiğini, onlara pek çetin bir hesaba ve çok can yakıcı bir azaba uğradıklarını, onların sayıca çok ve güçlü olmalarının kendilerine hiçbir fayda sağlamadığını haber vermekte ve kötü amellerinin gereği olarak onlara azabı tattırdığını bildirmektedir. Dünya azabının yanı sıra Allah, âhirette de onlara çok çetin bir azap hazırlamıştır.
"O halde ey iman eden akıl sahipleri, Allah’tan korkup sakının!” Ey Allah’ın âyetlerini, ibretli takdir ve hükümlerini anlayıp kavrayan akıl sahipleri! Geçmiş kavimleri yalanlamış olmaları sebebi ile helâk eden, hiç şüphesiz onlardan sonra onlar gibi olanları da helâk eder. Çünkü her iki kesim arasında herhangi bir fark yoktur.
11. Yüce Allah daha sonra mü’min kullarına kendilerine indirmiş olduğu Kitabı hatırlatmakta, ondan öğüt almalarını emretmektedir. O, bu Kitabını Rasûlü Muhammed sallallahu aleyhi ve sellem’e insanlığı cahilliğin, küfrün ve isyanın karanlıklarından ilmin, imanın ve itaatin nuruna/aydınlığına çıkartmak için indirmiştir. İnsanlardan kimisi ona iman ederken kimisi de ona iman etmemiştir ki “Kim Allah’a iman edip” farz ve müstehab türünden “salih ameller işlerse O, onu içinde ebediyen kalmak üzere altlarından ırmaklar akan cennetlere koyar.” Orada hiçbir gözün görmediği, hiçbir kulağın işitmediği, hiçbir insanın hatırından geçirmediği pek çok ebedi nimetler vardır.
"Allah ona pek güzel rızıklar ihsan eder.” Buna karşılık Allah’a ve peygamberlerine iman etmeyenler cehennemliktirler ve onlar da orada ebediyen kalacaklardır.
12. Daha sonra Yüce Allah gökleri, yeri ve onlarda bulunan her şeyi, yedi kat yeri ve onlarda bulunanları, hem de bunlar arasında bulunanları yaratmış olduğunu haber vermektedir. Ayrıca O buyruğunu/hükmünü de indirmiştir ki bunlar şeriatler ve dinî hükümler demektir. O, bunları kullara öğüt vermek için peygamberlerine vahyetmiştir. Yine kâinatı ve yaratıkların işlerini çekip çevirdiği kevnî ve kaderî buyrukları/hükümleri de bu şekilde inmektedir.
Bütün bunlar ise kulları kendisini tanısınlar, O’nun hem kudretinin hem de ilminin her şeyi kuşattığını bilsinler diyedir. Onlar Rablerini en güzel isimleri ile ve mukaddes vasıfları ile bilip tanıyacak olurlarsa, O’na ibadet ederler, O’nu severler ve O’na karşı görevlerini yerine getirirler. İşte yaratmaktan ve buyrukları indirmekteki amaç da budur: Allah’ı bilmek ve O’na ibadet etmek.
İlahî tevfike mazhar olan Allah’ın salih kulları bunları yerine getirirken yüz çeviren zalimler, bu görevi yerine getirmekten kaçınmışlardır.
Talâk Sûresi’nin tefsiri burada sona ermektedir.
Yüce Allah’a hamdolsun.
***
After Allah mentioned a set of commands, He then warns against turning away from them and mentions the evil outcome of doing so. He says: There are many communities whom I took to account severely for their evil deeds, after they had disobeyed the commands of their Lord may He be glorified and His Messengers (peace be upon them). I also punished them with a horrible punishment in the world and the afterlife.
Betapa banyak penduduk negeri-negeri tatkala mereka mengingkari perintah Tuhan mereka -Subḥānahu- dan perintah para rasul-Nya -'alaihimussalām, Kami perhitungkan mereka dengan perhitungan yang ketat karena perbuatan buruk mereka dan Kami siksa mereka dengan siksaan yang pedih di dunia dan di akhirat.
E quanti villaggi disobbedirono all'ordine del loro Dio, Gloria Sua, e all'ordine dei Suoi messaggeri, pace a loro! Facemmo un severo resoconto delle loro nefande azioni e li punimmo con una terribile punizione in vita e nell'Aldilà.
"Dan berapa banyaknya (penduduk) negeri yang mendurha-kai perintah Rabb mereka dan Rasul-rasulNya, maka Kami hisab penduduk negeri itu dengan hisab yang keras, dan Kami azab mereka dengan azab yang mengerikan. Maka mereka merasakan akibat yang buruk dari perbuatannya, dan akibat perbuatan me-reka adalah kerugian yang besar. Allah menyediakan bagi mereka azab yang keras, maka bertakwalah kepada Allah hai orang-orang yang mempunyai akal; (yaitu) orang-orang yang beriman. Se-sungguhnya Allah telah menurunkan peringatan kepadamu, (dan mengutus) seorang Rasul yang membacakan kepadamu ayat-ayat Allah yang menerangkan (bermacam-macam hukum) supaya Dia mengeluarkan orang-orang yang beriman dan mengerjakan amal shalih dari kegelapan kepada cahaya. Dan barangsiapa beriman kepada Allah dan mengerjakan amal yang shalih, niscaya Allah akan memasukkannya ke dalam surga-surga yang mengalir di bawahnya sungai-sungai; mereka kekal di dalamnya selama-lamanya. Sungguh Allah memberikan rizki yang baik kepadanya. Allah-lah yang menciptakan tujuh langit dan seperti itu pula bumi. Perintah Allah berlaku padanya, agar kamu mengetahui bahwa-sanya Allah Mahakuasa atas segala sesuatu, dan sesungguhnya Allah, ilmuNya benar-benar meliputi segala sesuatu." (Ath-Thalaq: 8-12).
(8-10) Allah سبحانه وتعالى mengabarkan bahwa Dia membinasakan umat-umat yang mendurhakai para rasul. Banyaknya jumlah me-reka dan besarnya kekuatan mereka sama sekali tidak berguna bagi mereka ketika perhitungan amal yang amat dahsyat dan siksaan yang pedih datang. Allah سبحانه وتعالى menyiksa mereka karena perbuatan mereka yang buruk. Di samping siksaan dunia, Allah سبحانه وتعالى juga me-nyiapkan siksa yang dahsyat bagi mereka kelak di Hari Akhir.
﴾ فَٱتَّقُواْ ٱللَّهَ يَٰٓأُوْلِي ٱلۡأَلۡبَٰبِ ﴿ "Maka bertakwalah kepada Allah hai orang-orang yang mempunyai akal," maksudnya, wahai orang-orang yang berakal yang bisa memahami tanda-tanda kebesaran Allah سبحانه وتعالى, dan Dia-lah yang telah membinasakan umat-umat terdahulu karena mereka mendustakan para rasul. Orang-orang setelah mereka juga sama. Tidak ada perbedaan antara kedua golongan tersebut.
(11) Kemudian Allah سبحانه وتعالى mengingatkan hamba-hambaNya yang beriman dengan kitabNya yang diturunkan kepada RasulNya, Muhammad a, agar mengeluarkan manusia dari gelapnya kebo-dohan, kekufuran, dan kemaksiatan menuju cahaya ilmu, iman, dan ketaatan. Di antara manusia ada yang beriman kepadanya dan ada juga yang tidak beriman. ﴾ وَمَن يُؤۡمِنۢ بِٱللَّهِ وَيَعۡمَلۡ صَٰلِحٗا ﴿ "Dan barangsiapa beriman kepada Allah dan mengerjakan amal yang shalih," baik yang wajib maupun yang sunnah, ﴾ يُدۡخِلۡهُ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ ﴿ "niscaya Allah akan memasukkannya ke dalam surga-surga yang mengalir di bawahnya sungai-sungai," yang di dalamnya terdapat kenikmatan abadi yang belum pernah dilihat oleh mata, belum pernah didengar oleh telinga dan belum pernah terlintas di benak manusia. ﴾ خَٰلِدِينَ فِيهَآ أَبَدٗاۖ قَدۡ أَحۡسَنَ ٱللَّهُ لَهُۥ رِزۡقًا ﴿ "Mereka kekal di dalamnya selama-lamanya. Sungguh Allah mem-berikan rizki yang baik kepadanya." Maksudnya, siapa pun yang tidak beriman kepada Allah سبحانه وتعالى, maka mereka itulah penghuni neraka, mereka kekal di dalamnya.
(12) Kemudian Allah سبحانه وتعالى mengabarkan bahwa Dia-lah yang menciptakan langit dan bumi serta seluruh yang ada pada kedua-nya, tujuh bumi dan apa saja yang ada padanya dan yang ada di antara masing-masing tingkatannya. Allah سبحانه وتعالى menurunkan perintah yang berupa syariat dan hukum-hukum duniawi yang diwahyu-kan kepada para rasulNya sebagai peringatan dan nasihat untuk manusia. Begitu juga dengan undang-undang alam dan takdir yang mengatur seluruh makhluk. Semua itu bertujuan agar manusia mengetahui keluasan KuasaNya atas segala sesuatu. Semuanya berada dalam jangkauan ilmuNya. Jika manusia mengetahui nama-namaNya yang indah dan sifat-sifatNya yang suci, mereka akan menyembah, mencintai, dan menunaikan hakNya. Dan inilah tujuan yang dimaksudkan dari penciptaan dan diturunkannya perintah (syariat dan hukum); yaitu mengenal dan menyembah Allah سبحانه وتعالى. Hamba-hamba Allah سبحانه وتعالى yang shalih yang mendapatkan taufik menunaikannya, sedangkan orang-orang zhalim berpaling darinya.
Selesai tafsir Surat ath-Thalaq. Segala puji hanya bagi Allah سبحانه وتعالى semata.
Punishment for defying Allah's Commandments
Allah the Exalted threatens those who defy His commands, deny His Messengers and contradict His legislation, by informing them of the end that earlier nations met who did the same,
وَكَأِيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ
(And many a town revolted against the command of its Lord and His Messengers;) meaning, they rebelled, rejected and arrogantly refused to obey Allah and they would not follow His Messengers,
فَحَاسَبْنَـهَا حِسَاباً شَدِيداً وَعَذَّبْنَـهَا عَذَاباً نُّكْراً
(and We called it to a severe account, and We shall punish it with a horrible torment.) meaning, horrendous and terrifying,
فَذَاقَتْ وَبَالَ أَمْرِهَا
(So it tasted the evil result of its affair,) meaning, they tasted the evil consequences of defiance and they regretted their actions when regret does not avail,
وَكَانَ عَـقِبَةُ أَمْرِهَا خُسْراًأَعَدَّ اللَّهُ لَهُمْ عَذَاباً شَدِيداً
(and the consequence of its affair was loss. And Allah has prepared for them a severe torment.) means, in the Hereafter, added to the torment that was sent down on them in this life. Allah the Exalted said, after mentioning what happened to the disbelieving nations,
فَاتَّقُواْ اللَّهَ يأُوْلِى الأَلْبَـبِ
(So have Taqwa of Allah, O men of understanding,) meaning, `O you who have sound understanding, do not be like them because if you do, you will suffer what they suffered, O people of comprehension,'
الَّذِينَ ءَامَنُواْ
(who believe) meaning, in Allah and His Messengers,
قَدْ أَنزَلَ اللَّهُ إِلَيْكُمْ ذِكْراً
(Allah has indeed sent down to you a Reminder.) meaning, this Qur'an. Allah also said,
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَـفِظُونَ
(Verily, We, it is We Who have sent down the Dhikr and surely, We will preserve it.) (15:9)
The Qualities of the Messenger
Allah's statement,
رَّسُولاً يَتْلُو عَلَيْكُمْ ءَايَـتِ اللَّهِ مُبَيِّنَـتٍ
(A Messenger, who recites to you the Ayat of Allah containing clear explanations,) Some said that the Messenger is the subject of what is being sent as a reminder because the Messenger is the one that conveys the Dhikr. Ibn Jarir said that what is correct is that the Messenger explains the Dhikr. This is why Allah the Exalted said here,
رَّسُولاً يَتْلُو عَلَيْكُمْ ءَايَـتِ اللَّهِ مُبَيِّنَـتٍ
(A Messenger, who recites to you the Ayat of Allah containing clear explanations,) meaning, plain and apparent. The statement of Allah;
لِّيُخْرِجَ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ مِنَ الظُّلُمَـتِ إِلَى النُّورِ
(that He may take out those who believe and do righteous good deeds, from the darkness to the light.) Allah's is like saying;
كِتَابٌ أَنزَلْنَـهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَـتِ إِلَى النُّورِ
(A Book which We have revealed unto you in order that you might lead mankind out of darkness) (14:1), and,
اللَّهُ وَلِيُّ الَّذِينَ ءامَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَـتِ إِلَى النُّورِ
(Allah is the Guardian of those who believe. He brings them out from darkness into light.) (2:257) meaning, out of the darkness of disbelief and ignorance into the light of faith and knowledge. Allah the Exalted called the revelation that He has sent down, light, on account of the guidance that it brings. Allah also called it Ruh, in that, it brings life to the hearts,
وَكَذَلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِى مَا الْكِتَـبُ وَلاَ الإِيمَـنُ وَلَـكِن جَعَلْنَـهُ نُوراً نَّهْدِى بِهِ مَن نَّشَآءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِى إِلَى صِرَطٍ مُّسْتَقِيمٍ
(And thus We have sent to you Ruh of our command. You knew not what is the book, nor what is faith But We have made it a light wherewith we guide whosoever of Our servants We will. And verily, you are indeed guiding to the straight path.) (42:52) Allah's statement,
وَمَن يُؤْمِن بِاللَّهِ وَيَعْمَلْ صَـلِحاً يُدْخِلْهُ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَآ أَبَداً قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقاً
(And whosoever believes in Allah and performs righteous good deeds, He will admit him into Gardens under which rivers flow, to dwell therein forever. Allah has indeed granted for him an excellent provision.) was explained several times before, and therefore, we do not need to repeat its explanation here. All the thanks and praises are due to Allah.
Anong dami ng pamayanan na noong sumuway sa utos ng Panginoon ng mga ito – kaluwalhatian sa Kanya – at sa utos ng sugo ng mga ito – sumakanila ang pagbati ng kapayapaan – ay tinuos Namin ang mga ito ng isang pagtutuos na mahirap dahil sa mga masagwang gawain ng mga ito at pinagdusa Namin ang mga ito ng isang pagdurusang kakila-kilabot sa Mundo at Kabilang-buhay.
Và quả thật, có rất nhiều thị trấn mà người dân của nó đã làm trái lệnh của Allah và Thiên Sứ của Ngài và đã bị TA trừng phạt bởi việc làm tội lỗi của họ, TA đã trừng phạt tất cả bọn họ bằng một sự trừng phạt khủng khiếp ở trần gian và Đời Sau.
Yüce Rabbinin ve O'nun elçilerinin -Allah'ın selâmı onların üzerine olsun- emrine isyan eden nice memleketler vardır ki, kötü amelleri sebebi ile biz onları çetin bir hesaba çekmişizdir. Onları dünyada ve ahirette çok korkunç bir azaba çarptırmışızdır.
Después de que Al-lah mencionó esas leyes, les advierte que no se alejen de ellas y menciona las malas consecuencias para quien lo hace. Dice: A muchas comunidades las hice rendir cuentas de forma severa por sus malas acciones, después de que desobedecieron las órdenes de su Señor y de Sus Mensajeros. Los azoté con un castigo severo en este mundo y en el Más Allá.
Commentary
فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُّكْرًا (so We called them to a severe account, and punished them with an evil punishment...65:8). The severe account and evil punishment of nations mentioned in this verse refers to what will happen in the Hereafter. However, the past tense has been employed presumably to indicate the occurrence of these events is as certain as if it has already been materialised. [ Ruh ]. The other possibility is that the hisab or 'account' in this context does not refer to interrogation, but to the determination of punishment, (in which case it may refer to the punishment faced by the infidels right here in this world.) Another possibility is that the 'severe account' will though take place in the Hereafter, it has already been recorded and is being recorded on daily basis in the ledger of deeds and is therefore described as 'called them to a severe account'. In this interpretation, the 'punishment' refers to the past nations who were destroyed by Divine punishment in this world because they defied Allah's and His Messengers' commandments. In this case, only the next statement أَعَدَّ اللَّـهُ لَهُمْ عَذَابًا شَدِيدًا (Allah has prepared for them a severe punishment...10) would refer to the terrible punishment of the Hereafter.
Mnogo je bilo naselja čiji su stanovnici griješili prema Allahi i Njegovim poslanicima. Mi smo s njima težak račun sveli zbog njihovih loših postupaka i kaznili smo ih velikom kaznom i na ovome, i na budućem svijetu.
So they tasted the outcome of their evil deeds, and their finale was losing out in the world and losing out in the afterlife.
Ta mjesta i naselja iskusila su patnju zbog svojih loših postupaka i doživjeli su propast kako na ovome tako i na budućem svijetu.
Böylece işledikleri kötü amellerinin cezasını tattılar ve dünyada da ahirette de onların sonu hüsran oldu.
Lalu mereka merasakan akibat dari perbuatan buruk mereka dan akhir dari perbuatan mereka adalah kerugian di dunia dan kerugian di akhirat.
Elles goûtèrent à la punition méritée pour ces agissements et leur fin fut la perdition dans le bas monde et dans l’au-delà.
Por eso sufrieron las consecuencias de sus malas acciones, y su final fue la perdición en este mundo y en el Más Allá.
Subirono le conseguenze delle loro azioni nefande, e il loro destino fu la sconfitta in vita e nell'Aldilà.
Kaya lumasap ang mga ito ng kaparusahan sa mga masagwang gawain ng mga ito, at ang wakas ng mga ito ay naging isang kalugihan sa Mundo at isang kalugihan sa Kabilang-buhay.
Bởi thế, chúng đã nếm hậu quả tai hại cho những hành động sai trái, và kết cuộc cho những hành động sai trái đó là sự mất mát và thua thiệt ngay ở trần gian và cả Đời Sau.
‘So, fear God, O men of understanding.’ This statement indicates that the fountainhead of piety (taqwa) is the mind. Only by using his wisdom and consciousness does a man achieve that status which is called (taqwa) in the Islamic law.
Allāh ha preparato per loro una dura punizione. Temete Allāh, o voi che ragionate e che credete in Allāh e nel Suo Messaggero, obbedendo ai Suoi ordini e rispettando i Suoi divieti, così che non vi accada ciò che è loro accaduto. Allāh vi ha rivelato un monito che vi rammenta delle infauste conseguenze di disobbedirGli e delle buone conseguenze di obbedirGli.
Allah, onlar için güçlü bir azap hazırlamıştır. -Ey emirlerini yerine getirip yasaklarından sakınarak Allah'a ve O'nun resulüne iman eden akıl sahipleri! Allah'tan korkun ki, onların başına gelen sizin de başınıza gelmesin. Allah, size kendisine isyan edenin kötü akıbetini ve taatte bulunanın ulaşacağı güzel sonucu hatırlattığı bir zikir indirmiştir.
قَدْ أَنزَلَ اللَّـهُ إِلَيْكُمْ ذِكْرًا رَّسُولًا (Allah has sent down to you a Reminder, a messenger...65:10-11). The verb arsala 'sent' needs to be understood preceding the object rasulan 'a messenger' which appears at the commencement of verse [ 11]. The simplest way in which these verses can be interpreted is to translate them thus: 'Allah has sent down to you a Reminder, (the Qur'an and He has also sent to you) a messenger...65:11) Other commentators have preferred other interpretations. For instance some say that the word dhikr ('Reminder' ) refers to the Holy Prophet ﷺ himself, and the word 'messenger' is an explanatory complement to the word 'dhikr', because abundance of his remembering Allah made him a personified Remembrance of Allah. [ Ruh ] 1
[ 1] This explanation is based on the premise that 'dhikr' in this verse means 'Allah's remembrance'. However, it also means 'reminder'. Taken in this sense, the word 'messenger' in the verse can be easily interpreted as an explanatory complement to the word 'dhikr', because the Holy Prophet is a 'Reminder' to the entire mankind. Our translation in the text is based on this connotation. (Muhammad Taqi Usmani)
Allah đã chuẩn bị một sự trừng phạt thật nặng, các ngươi hãy kính sợ Allah - hỡi những người có đầu óc biết suy nghĩ và tin tưởng nơi Thiên Sứ của Ngài - mà tuân thủ mọi mệnh lệnh của Ngài để các ngươi tránh được hình phạt khủng khiếp giống như hậu quả mà những kẻ trước đây đã được Allah kể về họ khi họ quyết nghịch lại mệnh lệnh của Ngài.
Al-lah les ha preparado un castigo severo, así que por temor a Al‑lah, ¡gente inteligente que tienen fe en Al-lah y en Su Mensajero!, cumplan Sus órdenes y aléjense de las cosas que Él no ha permitido, para que el mismo castigo que los afligió a ellos no los aflija también a ustedes. En verdad Al-lah ha revelado este mensaje para que les recuerde acerca de las malas consecuencias que trae la desobediencia, y de las buenas consecuencias que trae Su obediencia.
Naglaan si Allāh para sa kanila ng isang pagdurusang malakas, kaya mangilag kayong magkasala kay Allāh, O mga may pang-unawa na mga sumampalataya kay Allāh at sumampalataya sa Sugo Niya, sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, upang hindi dumapo sa inyo ang dumapo sa kanila. Nagpababa nga si Allāh sa inyo ng isang paalaala na nagpapaalaala sa inyo ng kasagwaan ng kahihinatnan ng pagsuway sa Kanya at kagandahan ng kauuwian ng pagtalima sa Kanya.
Takvima je Allah žestoku patnju pripremio, pa se, o vi koji razuma imate i koji vjerujete u Allaha i Poslanika, bojte Allaha, provodeći Njegove naredbe i kloneći se Njegovih zabrana, kako vam se ne bi desilo isto kao i njima. Allah vam je dao opomenu koja vas podsjeća na lošu konačnicu onih koji griješe prema Njemu, kao i na lijep svršetak onih koji Mu se pokoravaju.
Allah telah menyiapkan siksa yang berat bagi mereka. Oleh sebab itu, bertakwalah kepada Allah -wahai orang-orang berakal yang beriman kepada Allah dan beriman kepada Rasul-Nya- dengan mengerjakan segala perintah-Nya dan menjauhi segala larangan-Nya, agar kalian tidak tertimpa apa yang menimpa mereka. Allah telah menurunkan peringatan yang mengingatkan kalian akan akibat buruk bermaksiat terhadap-Nya dan akibat baik menaati-Nya.
Allah has prepared for them a strong punishment, so be mindful of Allah, O people of intelligence, who have faith in Allah and His Messenger - by fulfilling His commands and refraining from the things He has not allowed, so that the same punishment that afflicted them does not afflict you as well. Verily Allah has revealed a reminder that reminds you of the evil outcome of disobeying Him, and the good outcome of obeying him.
Allah leur réserve un châtiment sévère. Craignez donc Allah, ô vous qui êtes doués de raisons et croyez en Allah et en Son Messager, en vous conformant à Ses commandements et en renonçant à Ses interdits, afin que vous ne subissiez pas ce qu’ils ont subi. Allah vous a révélé un Rappel qui vous remet en mémoire la conséquence funeste encourue lorsqu’on Lui désobéit et la conséquence agréable lorsqu’on Lui obéit.
This reminder is a Messenger of His who recites His clear verses to you, wherein there is no ambiguity, in the hope that he removes those who have faith in Allah and believe in His Messenger and do good deeds, from the darkness of deviance into the light of guidance. And whoever has faith in Allah and does good deeds, Allah will enter them into gardens under the palaces and trees of which rivers flow, and wherein they will reside forever. Verily Allah will sustain them well by entering them into a Paradise, the bounties of which shall never finish.
Uno di questi moniti è il Messaggero che vi recita i chiari e inequivocabili versetti di Allāh, così da fare uscire coloro che hanno avuto fede in Allāh e che hanno creduto al Suo Messaggero e che hanno compiuto buone azioni, dall'oscurità della perdizione alla luce della guida, e quelli che credono in Allāh e compiono opere buone, Allāh li introdurrà nei Paradisi sotto i cui palazzi e alberi scorrono fiumi, in cui resteranno in eterno; Allāh ha concesso loro la migliore grazia, ovvero l'ingresso nel Paradiso, le cui beatitudini non avranno limiti.
Peringatan ini berupa seorang rasul dari-Nya yang membacakan kepada kalian ayat-ayat Allah yang terang, tidak ada kerancuan padanya, dengan bertujuan mengeluarkan orang-orang yang beriman kepada Allah dan mempercayai Rasul-Nya serta mengerjakan amal saleh dari gelapnya kesesatan menuju cahaya hidayah. Barang siapa beriman kepada Allah dan mengerjakan amal saleh, niscaya Allah memasukkannya ke dalam surga-surga yang mengalir sungai-sungai di bawah istana-istana dan pepohonannya, mereka tinggal di dalamnya selama-lamanya. Allah memberinya rezeki yang baik dengan memasukkannya ke dalam surga yang kenikmatannya tidak pernah pupus.
Ang paalaalang ito ay isang Sugo mula kay Allāh na bumibigkas sa inyo ng mga tanda Niya, bilang mga naglilinaw na walang kalituhan sa mga ito, sa pag-asang magpalabas Siya sa mga sumampalataya sa Kanya at nagpatotoo sa Sugo Niya at gumawa ng mga gawang maayos mula sa mga kadiliman ng pagkaligaw tungo sa liwanag ng kapatnubayan. Ang sinumang sumasampalataya kay Allāh at gumagawa ng gawang maayos ay magpapapasok Siya rito sa mga hardin na dumadaloy mula sa ilalim ng mga palasyo ng mga ito at mga punong-kahoy ng mga ito ang mga ilog bilang mga mamamalagi sa mga ito magpakailanman. Gumawa nga ng maganda si Allāh para rito sa pagtustos yayamang nagpapasok Siya rito sa hardin na hindi napuputol ang kaginhawahan doon.
God sent His messenger ‘so that he might lead those, who have attained to faith and do good deeds, out of darkness into light.’ This statement at this juncture relates to family laws. In ancient times, superstition prevailed throughout the world. Different types of superstitious beliefs had caused the relations between man and woman to rest on an unnatural basis. The Quran banished these superstitions, and re-established the relations between men and women on a natural basis. Despite this, there are people who do not adopt the way of reform, and who can, therefore, expect nothing but loss on God’s earth.
Lời nhắc nhở này đã được vị Thiên Sứ của Ngài đọc cho các ngươi nghe qua những câu kinh trình bày rõ ràng để phân biệt giữa điều chân lý và điều ngụy tạo, hồng giúp giải thoát cho những người tin tưởng Allah, những người tín nhiệm Thiên Sứ của Ngài, và những người làm việc thiện tốt từ nơi tăm tối của bóng đêm lầm lạc ra ngoài ánh sáng của đức tin Iman và chân lý. Do đó, người nào tin tưởng Allah và làm việc thiện tốt thì sẽ được Ngài cho vào Thiên Đàng với các ngôi vườn bên dưới có các dòng sông chảy, họ sẽ sống trong đó đời đời và được Allah ban cho thiên lộc tốt nhất không bao giờ dứt.
Ce Rappel est un Messager envoyé par Lui, qui vous récite des versets clairs d’Allah qui ne comportent aucune ambigüité, afin qu’il fasse sortir des ténèbres ceux qui croient en Allah, accordent du crédit à Son Messager et accomplissent de bonnes œuvres et les fasse entrer dans la lumière de la guidée. Quiconque croit en Allah et accomplit de bonnes œuvres, Allah le fera entrer dans des vergers où des rivières coulent sous les palais et les arbres et où ils demeureront éternellement. Allah leur fera alors une belle attribution en les faisant entrer dans le Paradis où les délices ne s’interrompent pas.
Este recordatorio viene a través de Su Mensajero, quien les recita Sus aleyas claras exentas de toda ambigüedad, para sacar de las tinieblas del extravío hacia la luz de la guía a quienes creen en Al-lah y en Su Mensajero y hacen buenas obras. A quien tenga fe en Al-lah y haga buenas obras, Al-lah lo introducirá en jardines con palacios y árboles debajo de los cuales fluyen ríos, y donde morará para toda la eternidad. Al-lah les concederá un generoso sustento al ingresarlo en el Paraíso, cuyas bondades son inagotables.
Bu zikir, Allah tarafından gönderilen bir elçidir. O elçi, Allah'a iman edip O'nun peygamberini tasdik eden ve salih amel işleyenleri sapıklığın karanlıklarından hidayetin nuruna çıkarmak için size içerisinde karışıklığın olmadığı apaçık ayetleri okur. Kim Allah’a iman eder ve salih amel işlerse Allah onu, içinde ebedî olarak kalacakları, sarayları ve ağaçları altından ırmaklar akan cennetlere koyar. Allah o kimseyi nimetleri kesilmek bilmeyen cennete koyarak ona gerçekten güzel bir rızık vermiştir.
Ta opomena je Njegov Poslanik, koji uči Allahove ajete, koji su jasni, bez imalo dvosmislenosti, kako bi iz zablude na Pravi put izveo one koji u Allaha vjeruju, smatraju Poslanika istinitim, i čine dobra djela. Onoga ko u Allaha vjeruje i dobra djela čini, Allah će uvesti u džennetske bašče ispod čijih dvoraca i stabala teku rijeke, da u njima vječno boravi. Allah mu je pripremio najbolju opskrbu jer ga je uveo u Džennet gdje uživanja i blagodati nikada ne prestaju.
Allah, yedi kat göğü yaratandır. Yedi kat yeri de yedi kat gök gibi yaratmıştır. Allah'ın kevnî ve şeri emri bunların arasında inip durmaktadır ki, böylece Allah'ın her şeye kadir olduğunu, hiçbir şeyin O'nu aciz bırakamayacağını ve O -Subhanehu ve Teâlâ-'nın her şeyi ilmiyle kuşattığını bilesiniz. Göklerde ve yerde hiçbir şey O'na gizli kalmaz.
Al-lah es Quien creó los siete cielos y las siete tierras. Sus órdenes relacionadas con los asuntos del universo y la religión descienden a través de los cielos. Quizás esto les haga comprender que Al-lah todo lo puede y que todo lo abarca con Su conocimiento; nada de lo que está en los cielos y en la Tierra se oculta de Él.
Allah's Perfect Power
Allah the Exalted asserts His perfect power and infinite greatness, so that the great religion that He has legislated is honored and implemented,
اللَّهُ الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ
(It is Allah Who has created seven heavens) Allah said in similar Ayat, like what Prophet Nuh said to his people,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens one above another) (71:15), and,
تُسَبِّحُ لَهُ ٱلسَّمَـٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ
(The seven heavens and the earth and all that is therein, glorify him.) (17:44) Allah's statement,
وَمِنَ ٱلْأَرْضِ مِثْلَهُنَّ
(and of the earth the like thereof.) means, He created seven earths. In the Two Sahihs, there is a Hadith that states,
«مَنْ ظَلَمَ قِيدَ شِبْرٍ مِنَ الْأَرْضِ طُوِّقَهُ مِنْ سَبْعِ أَرَضِين»
(Whoever usurps the land of somebody unjustly, even if it was a mere hand span, then his neck will be encircled with it down to the seven earths.) And in Sahih Al-Bukhari the wording is:
«خُسِفَ بِهِ إِلَى سَبْعِ أَرَضِين»
(...he will sink down to the seven earths.) In the beginning of my book, Al-Bidayah wan-Nihayah, I mentioned the various narrations for this Hadith when I narrated the story of the creation of the earth. All the thanks and praise is due to Allah. Those who explained this Hadith to mean the seven continents have brought an implausible explanation that contradicts the letter of the Qur'an and the Hadith without having proof. This is the end of the Tafsir of Surat At-Talaq, all the thanks and praise is due to Allah.
Allah is the one who created the seven heavens. He also created seven earths just like He created seven heavens. His instructions related to matters of the universe and religion descend through the heavens. Perhaps this will make you realise that Allah is capable of everything, and that He be glorified has encompassed everything with His knowledge; nothing is hidden from Him in the heavens or the earth.
Allah je taj koji je sedam nebesa stvorio, a isto toliko je i zemalja stvorio. Njegove odredbe, kako prirodne, tako i vjerske stižu do svih njih, a sve u svrhu da spoznate Allahovu svemoć i sveobuhvatno znanje, jer Njemu ništa nije skriveno, ni na nebesima ni na Zemlji.
Where are the Seven Earths and in at Form?
اللَّـهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ (Allah is the One who has created seven skies, and their like from earth...65:12). This verse indicates that there are seven earths as there are seven heavens, but the question is where these earths are and in what shape or form. Are they in the form of seven layers one above the other, or each earth is separate from the other. If they form layers one above the other, is there a distance between two earths, just as there is a distance between two heavens? Are there separate creatures living on each earth, just as separate types of angels are residing in every heaven? Is there air, wind, atmosphere and so forth on each earth? Or, are these layers of earth joined and compact with each other? The Qur'an is silent on these questions. There are Traditions reported on these questions, but the leading authorities of Traditions disagree about their authenticity. Some scholars have authenticated them and others have graded them as 'fabricated'. Rationally all findings are possible, and none of our religious or mundane needs are dependent on resolving these issues, nor will we be questioned about them in the grave or at Resurrection, so that we need to do research about the seven earths, their locale or their inhabitants. The safest position is to believe that there are seven earths as there are seven skies. Allah has created them with His Supreme Creative Power. Qur'an has mentioned this much only. If the Qur'an did not find it necessary to give a detailed account of it, there is no need for us to think about it or research it. This was the attitude of our pious predecessors. They formulated the following policy ابھموا ما ابھمہ اللہ ـ” Leave unexplained what Allah has left unexplained" as long as it does not contain any injunction for us to follow, nor does it concern our religious or mundane need. This commentary has been written for the common readers. Purely academic issues have not been included here which might not be needed for them.
يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ (The Command descend among them...65:12) The verse purports to say that Divine commands and decrees are revealed and work in the seven heavens and in the seven earths. The Divine commands or decrees operate in two ways: [ 1] Tashri` i; and [ 2] Takwini. Tashri’ i command refers to laws Divinely prescribed for people who are legally obligated to observe them. The Divinely legislated laws are revealed through the angels to the Prophets (علیہم السلام) to be passed on to the humans and jinns. These laws pertain to articles of faith, worship, good morals, transactions and way of living. Adherence to them attracts reward and flouting them entails punishment. Takwini laws pertain to the Divine decrees in connection with the creation of the universe or bringing it into existence from the realm of non-existence, its gradual growth and development, its phenomena of depletion and replenishment, and the phenomena of life and death. These decrees encompass the entire Divine creation. Therefore, if it be proved that between two earths there is atmosphere and distance, and that some kind of creatures inhabits it, even if that kind of creature is not legally bound by the Shari` ah laws, the description يَتَنَزَّلُ الْأَمْرُ 'The Command descend among them...65:12) will still apply, because Allah's Takwini decrees encompass them as well. And Allah, the Pure and Exalted, knows best!
Al-hamdu1i11ah
The Commentary on
Surah At-Talaq
Ends here
Allahlah yang menciptakan tujuh langit dan menciptakan tujuh bumi sebagaimana Dia menciptakan tujuh langit. Perintah-Nya, baik yang berupa hukum alam maupun hukum syariat, bertebaran di antara keduanya, dengan tujuan agar kalian tahu bahwa Allah itu Mahakuasa atas segala sesuatu, tidak ada sesuatu pun yang melemahkan-Nya, dan bahwasanya ilmu Allah -Subḥānahu- meliputi segala sesuatu, sehingga tidak ada sesuatu pun di langit dan di bumi yang luput dari-Nya.
Allāh è Colui che ha creato sette cieli e che ha creato sette terre. Così come Egli ha creato sette cieli, il decreto di Allāh viene rivelato nel Cosmo e nella Shari'ah, affinché sappiate che Allāh è Onnipotente, nulla Gli è impossibile, e che la Sua Sapienza, gloria Sua, comprende ogni cosa, nulla Gli è nascosto nei Cieli e in Terra.
Si Allāh ay ang lumikha ng pitong langit at lumikha ng pitong lupa tulad ng paglikha Niya ng pitong langit. Nagbababaan ang kautusang pansansinukob at pambatas ni Allāh sa pagitan ng mga ito sa pag-asang makaalam kayo na si Allāh sa bawat bagay ay May-kakayahan: walang nagpapawalang-kakayahan sa Kanya na anuman, at na Siya – kaluwalhatian sa Kanya – ay sumaklaw sa bawat bagay sa kaalaman kaya walang nakakukubli sa Kanya na anuman sa mga langit ni sa lupa.
‘It is God who created the seven heavens and the same number of earths’. This statement may refer to seven earths, but astronomy has not been able to discover this number. According to human knowledge (till the date of this writing) the present earth is an exception in this whole universe. Therefore, God knows the real meaning of this verse. So that you may know that God has power over all things’. This indicates that what God truly requires of man is ‘knowledge’ i.e. the consciousness of God’s Being. This vast system of the universe has been brought into being in order to make man recognise the Creator through it and have a deep and inner realisation of God’s immense Power.
Allah là Đấng duy nhất tạo ra bảy tầng trời và bảy trái đất giống như việc đã tạo ra bảy tầng trời, Allah tự ban hành mệnh lệnh một cách phổ biến và hợp pháp chúng giữa các tầng trời và trái đất, hi vọng các ngươi nhận biết được rằng Allah có quyền năng trên vạn vật, không có điều gì có thể khiến Ngài bất lực, và quả thật Allah, Đấng Vinh Quang bao trùm mọi sự việc và vạn vật bằng kiến thức của Ngài, không việc gì dù ở trên trời hay ở dưới đất có thể che giấu được Allah.
Allah est Celui qui créa sept Cieux et sept Terres égales en nombre aux sept cieux. Entre les deux descendent les commandements d’Allah ayant trait à la vie matérielle et spirituelle, afin que vous sachiez qu’Allah a pouvoir sur toute chose, que rien ne Lui est impossible et qu’Il entoure tout de Sa connaissance. Rien ne Lui est donc inconnu dans les Cieux et sur la Terre.
