At-Talaq
الطلاق12 āyāt · 23 tafsīrs
يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا الْعِدَّةَ وَاتَّقُوا اللَّهَ رَبَّكُمْ لَا تُخْرِجُوهُنَّ مِن بُيُوتِهِنَّ وَلَا يَخْرُجْنَ إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ وَتِلْكَ حُدُودُ اللَّهِ وَمَن يَتَعَدَّ حُدُودَ اللَّهِ فَقَدْ ظَلَمَ نَفْسَهُ لَا تَدْرِي لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
1. 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.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ty, in His kingdom, the Wise, in His actions. In the Name of God, the Compassionate, the Merciful: [65:1] O Prophet, meaning [to address] his community, on account of what follows; or, [it means] say to them: when you [men] divorce women, when you intend to [effedt a] divorce, divorce them by their prescribed period, at the beginning of it, such that the divorce is effected while she is pure and has not been touched [sexually], based on the Prophets (s) explaining it in this way, [as] reported by the two Shaykhs [al-Bukharl and Muslim].…
Open in library →فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّهِ ذَٰلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
2. 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.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
rce, [such as] a retraction, in the event that it was the firSt or second [declaration of divorce]. [65:2] Then, when they have reached their term, [when] they are near the end of their prescribed period, retain them, by taking them back, honourably, without coercion, or separate from them honourably, leave them to conclude their waiting period and do not compel them to go back [to you].…
Open in library →وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
3. 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.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
oever fears God, He will make a way out for him, from the distress of this world and the Hereafter; [65:3] and He will provide for him from whence he never expected, [from whence] it never occurred to him. And whoever puts his truSt in God, regarding his affairs, He will suffice him. Indeed God fulfils His command. His will (a variant reading [for balighun amrahu ] has the genitive construction [balighu amrihi ]). Verily God has ordained for everything, [even things] such as comfort and hardship, a meas¬ ure, a fixed time.
Open in library →وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
4. 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.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
has ordained for everything, [even things] such as comfort and hardship, a meas¬ ure, a fixed time. [65:4] And [as for] those of your women who (read alld’i or alld'i in both instances) no longer expetl to menstruate, if you have any doubts, about their waiting period, their prescribed [waiting] period shall be three months, and [also for] those who have not yet menstruated, because of their young age, their period shall [also] be three months — both cases apply to other than those whose Spouses have died; for these [latter] their period is prescribed in the verse: they shall wait by them…
Open in library →ذَٰلِكَ أَمْرُ اللَّهِ أَنزَلَهُ إِلَيْكُمْ وَمَن يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
5. 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.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
iver. And whoever fears God, He will make matters ease for him, in this world and in the Hereafter. [65:5] That, which is mentioned regarding the prescribed [waiting] period, is God’s command. His rul¬ ing, which He has revealed to you. And whoever fears God, He will absolve him of his misdeeds and magnify the reward for him.
Open in library →أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم مِّن وُجْدِكُمْ وَلَا تُضَارُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ وَإِن كُنَّ أُولَاتِ حَمْلٍ فَأَنفِقُوا عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ وَأْتَمِرُوا بَيْنَكُم بِمَعْرُوفٍ وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَىٰ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
6. 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.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
to you. And whoever fears God, He will absolve him of his misdeeds and magnify the reward for him. [65:6] Lodge them, that is, the divorced women, where you dwell, that is to say, in some part of your dwellings, in accordance with your means ( min wujdikum is an explicative supplement, or a substitu¬ tion of what precedes it with the repetition of the same preposition [min] and with an implied genitive annexation, in other words, [something like] amkinat saatikum, ‘[house them in] the places of your means and not otherwise’) and do not harass them so as to put them in Straits, with regard…
Open in library →لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّا آتَاهُ اللَّهُ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا آتَاهَا سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
7. 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.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ll suckle [the child] for him, for the father, and the mother should not be compelled to suckle it. [65:7] Let the affluent man expend, on the divorced or the suckling woman, out of his affluence. And let he whose provision has been Straitened, restricted, for him, expend of what God has given him, in ac¬ cordance with his means. God does not charge any sold save except with what He has given it. God will assuredly bring about ease after hardship — which He indeed did by way of the [Muslim] conquests.
Open in library →وَكَأَيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُّكْرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
8. 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.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
l assuredly bring about ease after hardship — which He indeed did by way of the [Muslim] conquests. [65:8] And how many (ka'ayyin: the kaf is the genitive prepositional particle which has been added to ayy, ‘which’, to give the meaning of kam, ‘how many’) a town — that is to say, many a town, mean¬ ing its inhabitants, disobeyed the command of its Lord and His messengers, then We called it, in the Hereafter — even if it has not yet arrived, [God says so] because of the faCt that it will surely come to pass — to a severe reckoning and chastised it with a dire chastisement (read nukran or n…
Open in library →فَذَاقَتْ وَبَالَ أَمْرِهَا وَكَانَ عَاقِبَةُ أَمْرِهَا خُسْرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
9. So they tasted the outcome of their evil deeds, and their finale was losing out in the world and losing out in the afterlife.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
stised it with a dire chastisement (read nukran or nukuran ), namely, the chastisement of the Fire. [65:9] So it taSled the evil consequences of its conduct, the punishment for it, and the consequence of its conduct was [utter] loss, failure and destruction. [65:10] God has prepared for them a severe chastisement (the reiteration of the threat is for emphasis). So fear God, O people of pith, O possessors of intellect, [you] who believe! (this is a description of the vocative, or an explication of it) God has certainly revealed to you a [source of] remembrance, that is, the Qur’an;
Open in library →أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا فَاتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ الَّذِينَ آمَنُوا قَدْ أَنزَلَ اللَّهُ إِلَيْكُمْ ذِكْرًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
10. 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.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
punishment for it, and the consequence of its conduct was [utter] loss, failure and destruction. [65:10] God has prepared for them a severe chastisement (the reiteration of the threat is for emphasis). So fear God, O people of pith, O possessors of intellect, [you] who believe! (this is a description of the vocative, or an explication of it) God has certainly revealed to you a [source of] remembrance, that is, the Qur’an;
Open in library →رَّسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ لِّيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَمَن يُؤْمِن بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
11. 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.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
xplication of it) God has certainly revealed to you a [source of] remembrance, that is, the Qur’an; [65:11] a messenger, that is, Muhammad (s') (rasulan is in the accusative because of an implied verb, that is to say, wa-arsala, ‘and He sent you [a messenger]’) reciting to you the clear signs of God (read mubayyanat or mubayyinat, as [explained] above) that He may bring forth those who believe and per¬ form righteous deeds, after the arrival of the remembrance and the Messenger, from darkness, the dis¬ belief to which they adhered, to light, the faith that was established in them after [a…
Open in library →اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
12. 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.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ly made a good provision for him, namely, the provision of Paradise, the bliss of which never ends. [65:12] God it is Who created seven heavens, and of earth the like thereof, that is to say, seven earths. The command, the revelation, descends between them, between the heavens and the earth: Gabriel de¬ scends with it from the seventh heaven to the seventh earth, that you may know (li-taTamu is semanti¬ cally connected to an omitted clause, that is to say, ‘He apprises you of this creation and this sending down [that you may know]’), that God has power over all things and that God encompa…
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