وَاِذَا طَلَّقۡتُمُ النِّسَآءَ فَبَلَغۡنَ اَجَلَهُنَّ فَلَا تَعۡضُلُوۡهُنَّ اَنۡ يَّنۡكِحۡنَ اَزۡوَاجَهُنَّ اِذَا تَرَاضَوۡا بَيۡنَهُمۡ بِالۡمَعۡرُوۡفِ​ؕ ذٰ لِكَ يُوۡعَظُ بِهٖ مَنۡ كَانَ مِنۡكُمۡ يُؤۡمِنُ بِاللّٰهِ وَالۡيَوۡمِ الۡاٰخِرِؕ ذٰ لِكُمۡ اَزۡکٰى لَـكُمۡ وَاَطۡهَرُؕ​ وَاللّٰهُ يَعۡلَمُ وَاَنۡـتُمۡ لَا تَعۡلَمُوۡنَ‏  ﴿2:232﴾

(2:232) When you divorce women and they have completed their waiting term do not hinder them from marrying other men if they have agreed to this in a fair manner.²⁵⁶

That is an admonition to everyone of you who believes in Allah and the Last Day; that is a cleaner and purer way for you. For Allah knows whereas you do not know. 

Notes

256. This is a directive to the relatives of the divorced woman. When a woman is divorced by her husband and he fails to revoke the divorce before the expiry of the waiting period, the relatives of the woman should not try to prevent the couple from re-marrying if they agree to do so. This verse may also be interpreted to mean that if a divorced woman wants to contract marriage with someone other than her former husband after the expiry of the waiting period, the former husband should not obstruct this marriage by making malicious propaganda against the woman he has forsaken. 

That is an admonition to every one of you who believes in Allah and the Last Day; that is a cleaner and purer way for you. For Allah knows whereas you do not know.

وَاِذَا طَلَّقۡتُمُ النِّسَآءَ فَبَلَغۡنَ اَجَلَهُنَّ فَاَمۡسِكُوۡهُنَّ بِمَعۡرُوۡفٍ اَوۡ سَرِّحُوۡهُنَّ بِمَعۡرُوۡفٍ​ وَلَا تُمۡسِكُوۡهُنَّ ضِرَارًا لِّتَعۡتَدُوۡا​ ۚ وَمَنۡ يَّفۡعَلۡ ذٰ لِكَ فَقَدۡ ظَلَمَ نَفۡسَهٗ ​ؕ وَلَا تَتَّخِذُوۡٓا اٰيٰتِ اللّٰهِ هُزُوًا​ وَّاذۡكُرُوۡا نِعۡمَتَ اللّٰهِ عَلَيۡكُمۡ وَمَآ اَنۡزَلَ عَلَيۡكُمۡ مِّنَ الۡكِتٰبِ وَالۡحِكۡمَةِ يَعِظُكُمۡ بِهٖ​ؕ وَاتَّقُوا اللّٰهَ وَاعۡلَمُوۡٓا اَنَّ اللّٰهَ بِكُلِّ شَىۡءٍ عَلِيۡمٌ‏ ﴿2:231﴾

(2:231) And so, when you divorce women and they reach the end of their waiting term, then either retain them in a fair manner or let them go in a fair manner. And do not retain them to their hurt or by way of transgression; whosoever will do that will indeed wrong himself.²⁵⁴

Do not take the Signs of Allah in jest and remember Allah’s favour upon you. He exhorts you to revere the Book and the Wisdom that He has sent down upon you.²⁵⁵ Fear Allah, and know well that Allah has full knowledge of everything. 

Notes

254. It is absolutely improper that a person should revoke the divorce he pronounced on his wife before the lapse of the period of waiting merely in order to use this revocation as a pretext to harass and torment her . God commands that if a person revokes the divorce this decision should be prompted by a sincere desire to live together amicably. Should that intention be lacking, it is better to part company in a graceful manner see further( n. 250 above). 

255. Muslims should not forget that by teaching them the Book and Wisdom, God entrusted them with the glorious task of guiding the world. They should also not forget that they were appointed the ‘community, of the middle way’ and appointed as witnesses to good and righteousness see (verse 143 above). It does not become them, therefore, to indulge in sophistry and to play with the verses of the Book of God, to exploit the words of the Law to their advantage in achieving ends counter to its spirit, and to slump into injustice and other evil behaviour instead of directing the world to the Right Way.

اَلطَّلَاقُ مَرَّتٰنِ​ فَاِمۡسَاكٌ ۢ بِمَعۡرُوۡفٍ اَوۡ تَسۡرِيۡحٌ ۢ بِاِحۡسَانٍ​ ؕوَلَا يَحِلُّ لَـکُمۡ اَنۡ تَاۡخُذُوۡا مِمَّآ اٰتَيۡتُمُوۡهُنَّ شَيۡـئًا اِلَّاۤ اَنۡ يَّخَافَآ اَ لَّا يُقِيۡمَا حُدُوۡدَ اللّٰهِ​ؕ فَاِنۡ خِفۡتُمۡ اَ لَّا يُقِيۡمَا حُدُوۡدَ اللّٰهِۙ فَلَا جُنَاحَ عَلَيۡهِمَا فِيۡمَا افۡتَدَتۡ بِهٖؕ​ تِلۡكَ حُدُوۡدُ اللّٰهِ فَلَا تَعۡتَدُوۡهَا ​ۚ​ وَمَنۡ يَّتَعَدَّ حُدُوۡدَ اللّٰهِ فَاُولٰٓـئِكَ هُمُ الظّٰلِمُوۡنَ‏ ﴿2:229﴾ فَاِنۡ طَلَّقَهَا فَلَا تَحِلُّ لَهٗ مِنۡۢ بَعۡدُ حَتّٰى تَنۡكِحَ زَوۡجًا غَيۡرَهٗ ​ؕ فَاِنۡ طَلَّقَهَا فَلَا جُنَاحَ عَلَيۡهِمَآ اَنۡ يَّتَرَاجَعَآ اِنۡ ظَنَّآ اَنۡ يُّقِيۡمَا حُدُوۡدَ اللّٰهِ​ؕ وَتِلۡكَ حُدُوۡدُ اللّٰهِ يُبَيِّنُهَا لِقَوۡمٍ يَّعۡلَمُوۡنَ‏﴿2:230﴾

(2:229) Divorce can be pronounced twice: then, either honourable retention or kindly release should follow.²⁵⁰

(While dissolving the marriage tie) it is unlawful for you to take back anything of what you have given to your wives²⁵¹ unless both fear that they may not be able to keep within the bounds set by Allah. Then, if they fear that they might not be able to keep within the bounds set by Allah, there is no blame upon them for what the wife might give away of her property to become released from the marriage tie.²⁵² These are the bounds set by Allah; do not transgress them. Those of you who transgress the bounds set by Allah are indeed the wrong-doers. (2:230) Then, if he divorces her (for the third time, after having pronounced the divorce twice), she shall not be lawful to him unless she first takes another man for a husband, and he divorces her.²⁵³ There is no blame upon them if both of them return to one another thereafter, provided they think that they will be able to keep within the bounds set by Allah. These are the bounds of Allah which He makes clear to a people who have knowledge (of the consequences of violating those bounds). 

Notes

250. This little verse aims at the reform of a serious evil that was rampant in the social life in pre-Islamic Arabia. According to the customary law of Arabia, a person was entitled to pronounce any number of divorces upon his wife. As a result divorce was resorted to at the least provocation and annoyance. In addition, the husband often exercised his right to revoke the divorce he had pronounced with the result that the poor wife could neither live with him in happiness nor free herself to contract a fresh marriage with someone else. Here the Qur’an seeks to shut the door on this injustice. According to this verse, a man may pronounce revocable divorce upon his wife not more than twice. Should he pronounce divorce for the third time after revoking it twice, the wife will be permanently alienated from him. 

The appropriate procedure for divorce, according to the Qur’an and Hadith, is that a person should pronounce one divorce outside the time of the wife’s menstrual period. After the first divorce he may pronounce a second in the next clear period if he wants to, though it is preferable that he should confine himself to pronouncing the first. In this case the husband retains the right to revoke the divorce at any time before the lapse of the period of waiting (‘iddah) even if the period of waiting has lapsed, the couple have the right to recontract the marriage by mutual consent. If the husband, however, pronounces divorce in his wife’s third clear period he has no right to revoke the divorce, and the spouses are not entitled to recontract the marriage. The pronouncing of triple divorce in one session is a highly sinful act according to the Law, and the Prophet has strongly denounced it. (See Nasii, ‘Talaq’, 6 – Ed.) It has even been established that ‘Umar used to flog those who pronounced triple divorce in one session. Although this procedure of divorce is considered sinful, the founders of the four legal schools consider it to have legal effect, with the result that such divorce, in their view, becomes absolutely irrevocable. 

251. This refers to the mahr (bridal gift) and the jewellery, clothes and so on which the husband offers as a gift to his wife, and to which he has no right of reclaim. It is, indeed, normally inconsistent with Islamic ethics that a person should reclaim anything he has made over to another by way of donation or gift. In the Hadith this disgraceful act is likened to a dog licking its own vomit. (See Bukhari, ‘Hibah’, 30; Nasiii, ‘Hibah’, 3, etc. – Ed.) 

In the case of a husband, in particular, it is a matter of the utmost disgrace that, at the time of saying farewell to his divorced wife he should try to dispossess her of what he had once given her out of his own goodwill. On the contrary, the morals that Islam seeks to cultivate require that at the time of parting the husband ought to present her with a farewell gift. See (verse 241 below.)

252. In the terminology of Islamic Law this is known as khul’, i.e. a woman’s securing the annulment of her marriage through the payment of some compensation to her husband. Whatever settlement is made between a husband and wife should come into effect. If the matter is referred to the court, however, it will investigate only whether the wife has really become too disgusted with the husband to put up with him. (For the Traditions on the basis of which the author concludes this see the commentaries on this verse in Ibn Kathir and Qurtubi, see especially the latter, vol. 2, pp. 946-8 – Ed.) Once this is determined the court is entitled to fix the amount of payment incumbent on the wife as compensation for the repudiation of her marriage, and the husband will be bound to accept that amount and divorce his wife. In general, the jurists believe that the payment, thus fixed, should not be higher than the original mahr paid by the husband. 

The divorce that comes into effect is irrevocable and brings separation into effect immediately. Since the woman has paid compensation, she has in effect purchased the right of repudiation and the husband, therefore, has ceased to have the right to revoke the divorce. If, however, the spouses agree to recontract marriage, they may do so. 

According to the majority of jurists the period of waiting under khul’ is the same as under divorce. However, there are several Traditions in Abu Da’ud, Tirmidhi, Ibn Majah, etc., which show that the Prophet fixed the period of waiting at one menstrual period, and that ‘Uthman applied this in a case which he decided. (See Ibn Kathir’s commentary on the verse.) 

253. It is known from authentic Traditions that it is totally illegitimate for a person to arrange the marriage of his divorced wife with someone else on the understanding that the latter will divorce her to make it possible for the former husband to recontract marriage with that woman. Such trickery would in fact be an act of sheer sexual corruption and would not render the woman liable to remarriage with her former husband. According to a Tradition transmitted from ‘Ali, Ibn Mas’ud, Abu Hurayrah and ‘Uqbah ibn ‘Amir, the Prophet pronounced his curse on those who arrange, as well as on those who agree to contract, such fictitious marriages. (See Muslim. ‘Talaq’, l5, 71; Nasa’i, ‘Talaq’, 8; Ahmad b. Hanbal, Musnad, vol. 1, P. 314 and vol. 5, p. 334; Al-Muwatta’, ‘Talaq’, 27; Abu Da’ud. ‘Talaq’. 10 – Ed.)

وَالۡمُطَلَّقٰتُ يَتَرَ بَّصۡنَ بِاَنۡفُسِهِنَّ ثَلٰثَةَ قُرُوۡٓءٍ ​ؕ وَلَا يَحِلُّ لَهُنَّ اَنۡ يَّكۡتُمۡنَ مَا خَلَقَ اللّٰهُ فِىۡٓ اَرۡحَامِهِنَّ اِنۡ كُنَّ يُؤۡمِنَّ بِاللّٰهِ وَالۡيَوۡمِ الۡاٰخِرِ​ؕ وَبُعُوۡلَتُهُنَّ اَحَقُّ بِرَدِّهِنَّ فِىۡ ذٰ لِكَ اِنۡ اَرَادُوۡٓا اِصۡلَاحًا ​ؕ وَلَهُنَّ مِثۡلُ الَّذِىۡ عَلَيۡهِنَّ بِالۡمَعۡرُوۡفِ​ وَلِلرِّجَالِ عَلَيۡهِنَّ دَرَجَةٌ ​ ؕ وَاللّٰهُ عَزِيۡزٌ حَكِيۡمٌ‏  ﴿2:228﴾

(2:228) Divorced women shall keep themselves in waiting for three menstrual courses and it is unlawful for them, if they believe in Allah and the Last Day, to hide whatever Allah might have created in their wombs. Should their husbands desire reconciliation during this time they are entitled to take them back into wedlock.²⁴⁹

Women have the same rights against their men as men have against them; but men have a degree above them. Allah is All- Powerful, All-Wise. 

Notes

249. Jurists disagree about the legal import of this verse. According to some, as long as a woman has not completed her third menstrual period repudiation will not have the effect of irrevocable divorce. This is the view of Abu Bakr, ‘Umar, ‘Ali, Ibn ‘Abbas, Abu Musa al-Ash’arl, Ibn Mas’ud and several distinguished Companions of the Prophet. This is also the accepted doctrine of the Hanafi jurists. On the other hand, another group of jurists is of the view that, as soon as the third monthly period of a woman begins, the husband ceases to have the right to revoke the divorce. This is the view of , ‘A’ishah, Ibn ‘Umar and Zayd ibn Thabit, and has been accepted by, the Shafi’i and Maliki jurists. It should be clear, however, that this injunction is applicable only when the husband has pronounced single or double divorce. In case of triple divorce, the husband ceases to have the right of revocation. (See Jassas, vol. 1. pp. 364 ff. – Ed.)

لِّـلَّذِيۡنَ يُؤۡلُوۡنَ مِنۡ نِّسَآئِهِمۡ تَرَبُّصُ اَرۡبَعَةِ اَشۡهُرٍ​​ۚ فَاِنۡ فَآءُوۡ فَاِنَّ اللّٰهَ غَفُوۡرٌ رَّحِيۡمٌ‏ ﴿2:226﴾ وَاِنۡ عَزَمُوا الطَّلَاقَ فَاِنَّ اللّٰهَ سَمِيۡعٌ عَلِيۡمٌ‏ ﴿2:227﴾

(2:226) For those who vow abstinence from their wives there is a respite of four months.²⁴⁵Then, if they go back on their vow they will find that Allah is All-Forgiving, All-Compassionate.²⁴⁶ (2:227) And if they resolve on divorce,²⁴⁷ surely Allah is All-Hearing, All-Knowing.²⁴⁸

Notes

245. In the legal terminology of Islam this is known as ila’. It is obvious that harmony and cordiality do not always prevail in matrimonial life. There are occasions when strains and tensions develop, leading to discord and estrangement. But the Law of God does not approve of that discord which causes a husband and wife, who are legally tied to one another in matrimony, to remain for all practical purposes alienated from one another as if they had ceased to be spouses. For this kind of abnormal discord and estrangement God has fixed a limit of four months during which the spouses are required either to settle their difference, or to break the tie of wedlock so that each becomes free to contract marriage with someone with whom a harmonious matrimonial relationship appears more likely.

Since the verse mentions ‘taking a vow’, the Hanafi and Shafi’i jurists consider the injunction to be applicable only when a husband has taken a vow not to have sexual relations with his wife. According to them, the injunction does not apply if the husband merely forsakes sexual relations with his wife without taking any vow to that effect. The Maliki jurists are, however, of the opinion that irrespective of whether a person has taken a vow, the maximum permissible limit for abstaining from sexual relations in wedlock is four months. A statement to that effect is also attributed to Ahmad b. Hanbal. (See Ibn Rushd, Bidayat al-Mujtahid, vol. 2, pp. 98 ff. – Ed.) 

According to ‘Ali, Ibn Abbas and Hasan al-Basri, this injunction is related to the cessation of sexual relations as a result of unpleasantness in the relationship of the spouses. It would not apply, however, if a husband were to decide to abandon sexual relations with his wife out of some beneficial consideration – say because the wife is breastfeeding – at a time when their relationship was pleasant. According to other jurists, however, any vow which prevents sexual intercourse between a husband and wife is ila’, and ought not to last longer than four months irrespective of the state of the matrimonial relationship when it was taken. (See Jassas, Ahkam al-Qur’an, vol. 1, pp. 355 ff – Ed.) 

246. Some jurists have interpreted this verse to signify that if the spouses break their vow and re-establish sexual relations they will not be liable to any expiation and will be pardoned by God gratuitously. However, the majority of jurists are of the opinion that they, are required to expiate. The statement that God is Oft-Forgiving and Merciful does not mean that God has forgiven them. It means rather that God will accept their expiation and will forgive them for whatever excesses they may have committed against each other. 

247. According to ‘Uthman, Ibn Mas’ud, Zayd ibn Thabit and others the limit for the restoration of matrimonial relations is four months. The mere termination of that period proves that the husband has decided to repudiate the marriage and so divorce automatically ensues. It will be reckoned as an irrevocable (ba’in) repudiation. This means that separation between the spouses will come into force and the husband will not have the right to revoke it during the period of waiting (‘iddah). The two parties will, however, have the right to recontract marriage by mutual consent. Statements from ‘Umar, ‘Ali, Ibn ‘Abbas, and also a statement from Ibn ‘Umar, have been reported in support of this doctrine and have been accepted by the Hanafi jurists as the basis of their doctrine. 

Sa’id ibn al-Musayyib, Makhul, Zuhri,. and some other early jurists agree with this doctrine to the extent that divorce comes into force after four months. But they consider that the husband may revoke it during the period of waiting; and even after the lapse of that period the spouses may recontract marriage by mutual consent. 

However, ‘A’ishah, Abu al-Darda’ and the majority of the jurists of Madina are opposed to this opinion and hold that after four months the matter should be placed before the court when the judge will order the husband either to resume matrimonial relations with his wife or divorce her. Statements from ‘Umar and ‘Ali as well as a statement from Ibn ‘Umar have come down in support of this doctrine. This opinion has been accepted by Malik and Shafi’i. (See Jassas, vol. 1, pp. 359 f. – Ed.) 

248. That is, if a man has abandoned his wife on unreasonable grounds, he should not feel secure from the wrath of God for He is not unaware of the excesses that he may have committed.

وَلَا تَجۡعَلُوا اللّٰهَ عُرۡضَةً لِّاَيۡمَانِکُمۡ اَنۡ تَبَرُّوۡا وَتَتَّقُوۡا وَتُصۡلِحُوۡا بَيۡنَ النَّاسِ​ؕ وَاللّٰهُ سَمِيۡعٌ عَلِيۡمٌ‏ ﴿2:224﴾ لَا يُؤَاخِذُكُمُ اللّٰهُ بِاللَّغۡوِ فِىۡٓ اَيۡمَانِكُمۡ وَلٰـكِنۡ يُّؤَاخِذُكُمۡ بِمَا كَسَبَتۡ قُلُوۡبُكُمۡ​ؕ وَاللّٰهُ غَفُوۡرٌ حَلِيۡمٌ‏﴿2:225﴾

(2:224) Do not swear by Allah in your oaths if they are intended to hinder you from virtue, piety and promoting the good of mankind.²⁴³Surely Allah is All-Hearing, All- Knowing. (2:225) Allah will not take you to task for the oaths you utter in vain,²⁴⁴ but will certainly take you to task for the oaths you utter in earnest. Allah is All-Forgiving, All-Forbearing. 

Notes

243. Authentic Traditions indicate that if a person takes a vow and discovers later that righteousness and common good are best served by breaking that vow then he should do so. Expiation consists in either feeding or providing clothes for ten poor people, or setting free a slave, or fasting for three days (see 5: 89). 

244. This refers to oaths which one utters either through habit or without any intent and purpose. The breach of such vows neither entails expiation nor makes man liable to God’s reproach.

وَ يَسۡـئَلُوۡنَكَ عَنِ الۡمَحِيۡضِ​ۙ قُلۡ هُوَ اَذًى فَاعۡتَزِلُوۡا النِّسَآءَ فِى الۡمَحِيۡضِ​ۙ وَلَا تَقۡرَبُوۡهُنَّ حَتّٰى يَطۡهُرۡنَ​​ۚ فَاِذَا تَطَهَّرۡنَ فَاۡتُوۡهُنَّ مِنۡ حَيۡثُ اَمَرَكُمُ اللّٰهُ​ؕ اِنَّ اللّٰهَ يُحِبُّ التَّوَّابِيۡنَ وَيُحِبُّ الۡمُتَطَهِّرِيۡنَ‏﴿2:222﴾ نِسَآؤُكُمۡ حَرۡثٌ لَّـكُمۡ فَاۡتُوۡا حَرۡثَكُمۡ اَنّٰى شِئۡتُمۡ​  وَقَدِّمُوۡا لِاَنۡفُسِكُمۡ​ؕ وَاتَّقُوا اللّٰهَ وَاعۡلَمُوۡٓا اَنَّکُمۡ مُّلٰقُوۡهُ ​ؕ وَ بَشِّرِ الۡمُؤۡمِنِيۡنَ‏ ﴿2:223﴾

(2:222) They ask you about menstruation. Say: “It is a state of impurity; so keep away from women in the state of menstruation,²³⁸ and do not approach them until they are cleansed. And when they are cleansed,²³⁹ then come to them as Allah has commanded you.”²⁴⁰ Truly, Allah loves those who abstain from evil and keep themselves pure. (2:223) Your wives are your tilth; go, then, into your tilth as you wish²⁴¹ but take heed of your ultimate future²⁴² and avoid incurring the wrath of Allah. Know well that one Day you shall face Him. Announce good tidings to the believers. 

Notes

238. The Arabic word adha denotes both a state of ritual impurity and sickness. Menstruation is not merely an impurity, but also a state in which the woman is closer to sickness than to health. 

239. With regard to matters such as these the Qur’an resorts to metaphors and figurative language. Hence it instructs men not to approach women. This does not mean that people should either abstain from sitting together on the same floor or eating together when a woman has her monthly period making her virtually an untouchable, as has been the custom among the Jews, Hindus and certain other nations. The explanation of this injunction by the Prophet makes it clear that during this period men are only required to abstain from sexual intercourse; no change is postulated in other relationships, and the woman is to be treated in the normal way. (See, for instance, Bukhari, ‘Hayd’, 10, ‘Itikaf’, 2-4, 10, 19; Muslim, ‘Hayd’, 6-13; Abu Da’ud, ‘Taharah’, 102, 106 – Ed.) 

240. The ‘command’ of God mentioned here is not a formal legal injunction from God, but that inherent urge with which the nature of both men and animals has been imbued and which is apprehended instinctively. 

(The verse means, therefore, that after the end of the menstrual course people may again engage in sexual intercourse – Ed.) 

241. That is, God’s purpose in the creation of women is not merely to provide men with recreation. Their mutual relationship is like that between a farmer and his tilth. A farmer approaches his field not just for the sake of pleasure, but to acquire produce. Similarly, man ought to approach the tilth of the human race with the purpose of acquiring produce, that is, offspring. What is of concern to the Law of God is not the particular mode of cultivating one’s tilth, but rather that one should go only to one’s tilth and not elsewhere, and that one should go there for the purpose of cultivation. 

242. These words are susceptible to two meanings. First, that a person should try to maintain the continuity of the human race so that when he departs from this world there should be others to replace him in his tasks. Second, that one should be concerned with the quality of the coming generation, i.e., how far it is endowed with religious devotion, moral excellence and humanity, and that one should do all that is possible to promote these qualities. The latter part ot the verse contains the warning that those who deliberately neglect these two duties will he severely taken to task by God.

وَلَا تَنۡكِحُوا الۡمُشۡرِكٰتِ حَتّٰى يُؤۡمِنَّ​ؕ وَلَاَمَةٌ مُّؤۡمِنَةٌ خَيۡرٌ مِّنۡ مُّشۡرِكَةٍ وَّلَوۡ اَعۡجَبَتۡكُمۡ​ۚ وَلَا تُنۡكِحُوا الۡمُشۡرِكِيۡنَ حَتّٰى يُؤۡمِنُوۡا ​ؕ وَلَعَبۡدٌ مُّؤۡمِنٌ خَيۡرٌ مِّنۡ مُّشۡرِكٍ وَّلَوۡ اَعۡجَبَكُمۡؕ اُولٰٓـئِكَ يَدۡعُوۡنَ اِلَى النَّارِ  ۖۚ وَاللّٰهُ يَدۡعُوۡٓا اِلَى الۡجَـنَّةِ وَالۡمَغۡفِرَةِ بِاِذۡنِهٖ​ۚ وَيُبَيِّنُ اٰيٰتِهٖ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُوۡنَ ‏﴿2:221﴾

(2:221) Marry not the women who associate others with Allah in His Divinity until they believe; for a believing slave-girl is better than a (free, respectable) woman who associates others with Allah in His Divinity, even though she might please you. Likewise, do not give your women in marriage to men who associate others with Allah in His Divinity until they believe; for a believing slave is better than a (free, respectable) man who associates others with Allah in His Divinity, even though he might please you. Such people call you towards the Fire,²³⁷ and Allah calls you, by His leave, towards Paradise and forgiveness; and He makes His injunctions clear to people so that they may take heed. 

Notes

237. This is the reason for, and the wisdom underlying the injunction mentioned above prohibiting marriage links with polytheists. Marriage does not consist merely of sexual relations between a man and a woman. It is a relationship which has deep social, moral and emotional implications. If established between a believer and a polytheist, this kind of relationship has many possible outcomes. On the one hand, it is possible that because of the influence of the believing spouse, the other partner, the family and the future generations may become receptive to Islamic beliefs and to the Islamic wav of life. On the other hand, it is also possible that the spouse who is a polytheist may influence the thinking and mode of living of the believing spouse, the family and the future generations. Moreover this relationship may promote in that family a hotchpotch of Islam, downright atheism, and polytheism which, however welcome to non-Muslims, is in no way acceptable to Islam. No true believer can run the risk that either the ideas and life-styles which are organically related to atheism and polytheism may flourish among the members of his family, or that some aspect of his own life may bear the impress of atheism or polytheism.

يَسۡـئَلُوۡنَكَ عَنِ الۡخَمۡرِ وَالۡمَيۡسِرِ​ؕ قُلۡ فِيۡهِمَآ اِثۡمٌ کَبِيۡرٌ وَّمَنَافِعُ لِلنَّاسِ وَاِثۡمُهُمَآ اَکۡبَرُ مِنۡ نَّفۡعِهِمَا ؕ وَيَسۡـئَلُوۡنَكَ مَاذَا يُنۡفِقُوۡنَؕ  قُلِ الۡعَفۡوَ​ؕ كَذٰلِكَ يُبَيِّنُ اللّٰهُ لَـكُمُ الۡاٰيٰتِ لَعَلَّکُمۡ تَتَفَكَّرُوۡنَۙ‏ ﴿2:219﴾ فِى الدُّنۡيَا وَالۡاٰخِرَةِؕ وَيَسۡـئَلُوۡنَكَ عَنِ الۡيَتٰمٰىؕ قُلۡ اِصۡلَاحٌ لَّهُمۡ خَيۡرٌ ؕ وَاِنۡ تُخَالِطُوۡهُمۡ فَاِخۡوَانُكُمۡ​ؕ وَاللّٰهُ يَعۡلَمُ الۡمُفۡسِدَ مِنَ الۡمُصۡلِحِ​ؕ وَلَوۡ شَآءَ اللّٰهُ لَاَعۡنَتَكُمۡؕ اِنَّ اللّٰهَ عَزِيۡزٌ حَكِيۡمٌ‏﴿2:220﴾

(2:219) They ask you about wine and games of chance. Say: “In both these there is great evil, even though there is some benefit for people, but their evil is greater than their benefit.”²³⁵

They ask: “What should we spend in the Way of Allah?” Say: “Whatever you can spare.” In this way Allah clearly expounds His injunctions to you that you may reflect upon them, (2:220) both in regard to this world and the Next. They question you concerning orphans. Say: “To deal with them in the way which is to their good, that is best.²³⁶ And if you intermix (your expenses and living) with them, (there is no harm for) they are your brothers.” Allah knows the mischievous from the righteous, and had Allah willed, He would indeed have imposed on you exacting conditions; but He is All-Powerful, Most Wise. 

Notes

235. This is the first injunction concerning intoxicating drinks and gambling, and here the matter has been left merely as an expression of disapproval. This was a preliminary step designed to prepare the minds of people for the acceptance of their prohibition. The injunction prohibiting the performance of Prayer when in a state of intoxication came later, and ultimately alcohol, gambling and the like were categorically prohibited see( 4: 43)and (5: 90). 

236. Before this verse was revealed many severe injunctions had already been revealed regarding the protection of orphans’ property. It had been ordained that ‘ people should not even draw near to the property of the orphan’ (6: 152)v; (17: 34) and that ‘those who wrongfully eat the properties of orphans only, fill their bellies with fire’ (4: 10). Because of these severe injunctions the orphans’ guardians were so over awed that they even separated the food and drink of the orphans from their own; they felt anxious lest anything belonging to the orphans became mixed with their own. It is for this reason that they enquired of the Prophet (peace he on him) what the proper form of their dealings with orphans should be.

يَسۡـئَلُوۡنَكَ عَنِ الشَّهۡرِ الۡحَـرَامِ قِتَالٍ فِيۡهِ​ؕ قُلۡ قِتَالٌ فِيۡهِ كَبِيۡرٌ ​ؕ وَصَدٌّ عَنۡ سَبِيۡلِ اللّٰهِ وَ کُفۡرٌ ۢ بِهٖ وَالۡمَسۡجِدِ الۡحَـرَامِ وَاِخۡرَاجُ اَهۡلِهٖ مِنۡهُ اَكۡبَرُ عِنۡدَ اللّٰهِ ​​ۚ وَالۡفِتۡنَةُ اَکۡبَرُ مِنَ الۡقَتۡلِ​ؕ وَلَا يَزَالُوۡنَ يُقَاتِلُوۡنَكُمۡ حَتّٰى يَرُدُّوۡكُمۡ عَنۡ دِيۡـنِکُمۡ اِنِ اسۡتَطَاعُوۡا ​ؕ وَمَنۡ يَّرۡتَدِدۡ مِنۡكُمۡ عَنۡ دِيۡـنِهٖ فَيَمُتۡ وَهُوَ کَافِرٌ فَاُولٰٓـئِكَ حَبِطَتۡ اَعۡمَالُهُمۡ فِى الدُّنۡيَا وَالۡاٰخِرَةِ ​​ۚ وَاُولٰٓـئِكَ اَصۡحٰبُ النَّارِ​​ۚ هُمۡ فِيۡهَا خٰلِدُوۡنَ‏ ﴿2:217﴾ اِنَّ الَّذِيۡنَ اٰمَنُوۡا وَالَّذِيۡنَ هَاجَرُوۡا وَجَاهَدُوۡا فِىۡ سَبِيۡلِ اللّٰهِۙ اُولٰٓـئِكَ يَرۡجُوۡنَ رَحۡمَتَ اللّٰهِؕ وَاللّٰهُ غَفُوۡرٌ رَّحِيۡمٌ‏  ﴿2:218﴾

(2:217) People ask you about fighting in the holy month. Say: “Fighting in it is an awesome sin, but barring people from the Way of Allah, disbelieving in Him, and denying entry into the Holy Mosque and expelling its inmates from it²³² are more awesome acts in the sight of Allah; and persecution is even more heinous than killing.” They will not cease fighting against you till they turn you from your religion if they can.²³³ (So remember well) that whoever from amongst you turns away from his religion and dies in the state of unbelief their work will go to waste in this world and in the Next. They are destined for the Fire and it is there that they will abide. (2:218) (On the contrary) those who believed, and forsook their hearth and home and strove²³⁴ in the Way of Allah, such may rightly hope for the mercy of Allah: for Allah is All-Forgiving, All- Merciful. 

Notes

232. This relates to a certain incident. In Rajab 2 A. H. the Prophet sent an expedition of eight persons to Nakhlah (which lies between Makka and Ta’if). He directed them to follow the movements of the Quraysh and gather information about their plans, but not to engage in fighting. On their way they came across a trade caravan belonging to the Quraysh and ambushed it. They killed one person and captured the rest along with their belongings and took them to Madina. They did this at a time when the month of Rajah was approaching its end and Sha’ban was about to begin. It was, therefore, doubtful whether the attack was actually carried out in one of the sacred months, that is, Rajab, or not. But the Quraysh, and the Jews who were secretly in league with them, as well as the hypocrites made great play of this and used it as a weapon in their propaganda campaign against the Muslims. (For this expedition see Ibn Hisham, Sirah. vol. 1, pp. 601 ff; Ibn Ishaq, Life of Muhammad, tr. A. Guillaume. pp. 286 ff.) They pointed out the contradiction between the claims of the Muslims to true religion on the one hand, and their not hesitating to shed blood in a sacred month on the other. 

This verse aims to answer these objections. The essence of what is said here is that fighting during the sacred months is without doubt an evil act. It points out that those people who had continually subjected their kith and kin to untold wrong for thirteen years merely because they believed in the One God were not competent to make such an objection. Not only had the Muslims been driven from their homes, they had had the way to the Holy Mosque closed to them, a bar which had not been imposed by anyone during the course of some two thousand years. With this record of mischief and misconduct it was not for them to raise such an outcry at a minor ambush, and especially so when the incident had taken place without the approval of the Prophet. The whole incident was in fact no more than an irresponsible act on the part of some members of the Islamic community.

It should be remembered that when on their return those people went, with captives and booty, to visit the Prophet, he expressly pointed out to them that he had not permitted them to fight. Not only that, he declined to receive the public exchequer’s share of their booty, which indicated that their booty was considered unlawful. The Muslims, in general, also severely reproached the people responsible for the incident, and in fact nobody in Madina applauded what they had done.

233. A few simple-hearted Muslims, whose minds were seized by a mistaken concept of righteousness and pacifism, were influenced by the above objections which had been raised by the polytheists of Makka and the Jews. In this verse the believers are being asked not to entertain the hope that they might clear the air and promote understanding and goodwill by adopting an over-lenient stance towards their opponents. The objections of the latter were not motivated by the desire to find out the Truth; their true purpose was nothing but vilification. What particularly irked the adversaries of the Muslims was that they believed in a religion of their own and were inviting the whole world to accept it. Hence, as long as the Muslims continued to believe in Islam and as long as their opponents remained stubborn in their disbelief, the existing chasm between the two groups was bound to remain. 

Moreover, the enemies whom they confronted were not to be considered ordinary enemies. Those who wanted to deprive a person of his belongings or land were in fact enemies of a relatively much less dangerous kind than those who sought to turn him away from his faith; while the former sought to harm his worldly interests, the latter were bent upon hurling him into the eternal torment in the Hereafter. 

234. Jihad denotes doing one’s utmost to achieve something. It is not the equivalent of war, for which the Arabic word is qital. Jihad has a wider connotation and embraces every kind of striving in God’s cause. A mujahid is a person who is single-mindedly devoted to his cause, who uses his mental capacity to reflect how best he can achieve it, propagates it by word of mouth and by the pen, uses his physical energy in striving to serve it, spends all the resources at his disposal to promote it, employs all the force he commands in confronting any power which might stand in its way, and, whenever necessary, does not shirk risking his very life for it. All this is Jihad. ‘ Jihad in the way of God’ is that strife in which man engages exclusively to win God’s good pleasure, to establish the supremacy of His religion and to make His word prevail.