On Divorce (Talaq): Procedures and Rulings

These verses outline the general rules, processes, and limits of divorce.

Surah Al-Baqarah 2:229
"Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of Allah. But if you fear that they will not keep [within] the limits of Allah, then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allah, so do not transgress them. And whoever transgresses the limits of Allah - it is those who are the wrongdoers."
Surah Al-Baqarah 2:230
"And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries a husband other than him. And if the latter husband divorces her [or dies], there is no blame upon the woman and her former husband for returning to each other if they think that they can keep [within] the limits of Allah. These are the limits of Allah, which He makes clear to a people who k1now."
Surah Al-Baqarah 2:231
"And when you divorce women and they have [nearly] fulfilled their term, either retain them according to acceptable terms or release them according to acceptable terms, and do not keep them, intending harm, to transgress [against them]. And whoever does that has certainly wronged himself..."
Surah At-Talaq 65:1
"O Prophet, when you [Muslims] divorce women, divorce them for [the commencement of] their waiting period and keep count of the waiting period, and fear Allah, your Lord. Do not turn them out of their houses, nor should they [themselves] leave, unless they come up with a clear immorality. And those are the limits of Allah. And whoever transgresses the limits of Allah has certainly wronged himself. You know not; perhaps Allah will bring about after that a [new] matter."
Surah At-Talaq 65:2
"Then when they have [nearly] fulfilled their term, either retain them according to acceptable terms or part with them according to acceptable terms. And bring to witness two just men from among you and establish the testimony for [the 2sake of] Allah..."

On the Waiting Period ('Iddah)

This period is prescribed for women after divorce or the death of a husband.

For Divorced Women (with menstruation): Surah Al-Baqarah 2:228
"Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation..."
For Widows: Surah Al-Baqarah 2:2343
"And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days]. And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner. And Allah is [fully] Acquainted with what you d4o."
For Pregnant Women: Surah At-Talaq 65:4
"...And for those who are pregnant, their term is when they give birth..."
For Divorce Before Consummation: Surah Al-Ahzab 33:49
"O You who have believed, when you marry believing women and then divorce them before you have touched them, then there is not for you any waiting period to count concerning them. So provide for them and release them in a beautiful manner."

On Treatment of Wives (Love, Mercy, and Kindness)

These verses describe the ideal spousal relationship based on affection and good conduct.

Surah Ar-Rum 30:21
"And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought5."
Surah An-Nisa 4:19
"O you who have believed, it is not lawful for you to inherit women by compulsion. And do not make difficulties for them in order to take [back] part of what you gave them unless they commit a clear immorality. And live with them in kindness. For if you dislike them - perhaps you dislike a thing and Allah makes therein mu6ch good."
Surah Al-Baqarah 2:187
"...They are clothing for you and you are clothing for them..."
Surah Al-Baqarah 2:228
"...And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility]. And Allah is Exalted in Might and Wise."

4. On Marital Discord and Discipline

These verses provide a framework for resolving conflict, including cases of the wife's "ill-conduct" (nushuz).

Surah An-Nisa 4:34
"Men are the protectors and maintainers of women, because Allah has given the one more [strength] than the other, and because they support them from their means. Therefore the righteous women are devoutly obedie7nt, guarding in [the husband's] absence what Allah would have them guard. As to those women on whose part you fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) strike them [lightly]; but if they return to obedience, seek not against them Means (of annoyance). Indeed, Allah is ever Exalted and Grand."
Surah An-Nisa 4:35
"And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Acquainted [with all things]."8
Surah An-Nisa 4:128
"And if a woman fears from her husband contempt or evasion, there is no blame upon them if they make terms of settlement between them - and settlement is best. And present in [human] souls is stinginess. But if you do good and fear Allah - then indeed Allah is ever, with what you do, Acquai9nted."

Verse 2:229 – The Two Divorces & Ransom

2:229a:

الطَّلَاقُ مَرَّتَانِ

The divorce (is) two times (aṭ-ṭalāqu marratāni, আত্ত্বলাক্বু মার্রাতানি; ṭ-l-q / ত-ল-ক – to divorce, release // ṭalāq // Cognate: Syriac: ṭelqā "divorce" ; m-r-r / ম-র-র – to pass, time // marratān [dual] // Cognate: [Cognate: none])

2:229b:

فَإِمْسَاكٌ بِمَعْرُوفٍ

then (either) a retaining with kindness (fa-imsākun bi-maʿrūfin, ফাইম্সাকুম্ বিমা‘রূফি; m-s-k / ম-স-ক – to hold, keep // imsāk // Cognate: [Cognate: none] ; ʿ-r-f / আ-র-ফ – to know, recognize // maʿrūf // Cognate: [Cognate: none])

2:229c:

أَوْ تَسْرِيحٌ بِإِحْسَانٍ

or a releasing with excellence (aw tasrīḥun bi-iḥsānin, আও তাস্রীহ্বুম্ বিইহ্সানি; s-r-ḥ / স-র-হ – to release, let go // tasrīḥ // Cognate: [Cognate: none] ; ḥ-s-n / হ-স-ন – good, excellence // iḥsān // Cognate: [Cognate: none])

2:229d:

وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا

And (it is) not lawful for you that you take (wa-lā yaḥillu lakum an taʾkhudhū, ওয়া লা ইয়াহ্বিল্লু লাকুম্ আন্ তা’খুযূ; ḥ-l-l / হ-ল-ল – to be lawful, untie // yaḥillu // Cognate: [Cognate: none] ; a-kh-dh / আ-খ-য – to take // taʾkhudhū // Cognate: Hebrew: ʾāḥaz "to seize, grasp")

2:229e:

مِمَّا آتَيْتُمُوهُنَّ شَيْئًا

from what you have given them anything (mimmā ātaytumūhunna shayʾan, মিম্মা আ তাইতুমূহুন্না শাইআন্; a-t-y / আ-ত-য় – to come, give // ātaytumū [form IV] // Cognate: Ugaritic: ata "to come" ; sh-y-ʾ / শ-য়-আ – thing // shayʾ // Cognate: [Cognate: none])

2:229f:

إِلَّا أَن يَخَافَا أَلَّا يُقِيمَا

except if they both fear that they (will) not maintain (illā an yakhāfā allā yuqīmā, ইল্লা আন্ ইয়াখাফা আল্লা ইয়ুক্বীমা; kh-w-f / খ-ও-ফ – to fear // yakhāfā [dual] // Cognate: [Cognate: none] ; q-w-m / ক-ও-ম – to stand, establish // yuqīmā [dual] // Cognate: Hebrew: qûm "to rise")

2:229g:

حُدُودَ اللَّهِ

the limits of Allah (ḥudūda llāhi, হ্বুদূদা ল্লাহি; ḥ-d-d / হ-দ-দ – boundary, limit // ḥudūd // Cognate: Akkadian: iddu "side, boundary")

2:229h:

فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُdُودَ اللَّهِ

So if you fear that they (will) not maintain the limits of Allah (fa-in khiftum allā yuqīmā ḥudūda llāhi, ফাইন্ খিফ্তুম্ আল্লা ইয়ুক্বীমা হ্বুদূদা ল্লাহি)

2:229i:

فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا

then no blame upon them both in what (fa-lā junāḥa ʿalayhimā fīmā, ফালা জুনাহ্বা ‘আলাইহিমা ফীমা; j-n-ḥ / জ-ন-হ – to incline, sin // junāḥ // Cognate: [Cognate: none])

2:229j:

افْتَدَتْ بِهِ

she gives as ransom (iftadat bihī, আফ্তাদাত্ বিহী; f-d-y / ফ-দ-য় – to ransom, redeem // iftadat [form VIII] // Cognate: Hebrew: pāḏāh "to ransom, redeem")

2:229k:

تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا

These (are) the limits of Allah, so do not transgress them (tilka ḥudūdu llāhi fa-lā taʿtadūhā, তিল্কা হ্বুদূদু ল্লাহি ফালা তা‘তাদূহা; ʿ-d-w / আ-দ-ও – to transgress, be hostile // taʿtadū // Cognate: Hebrew: ʿāḏāh "to pass on, advance")

2:229l:

وَمَن يَتَعَدَّ حُدُودَ اللَّهِ

And whoever transgresses the limits of Allah (wa-man yataʿadda ḥudūda llāhi, ওয়া মাঁই ইয়াতা‘আদ্দা হ্বুদূদা ল্লাহি; ʿ-d-w / আ-দ-ও – to transgress, be hostile // yataʿadda [form V] // Cognate: Hebrew: ʿāḏāh "to pass on, advance")

2:229m:

فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

then those—they are the wrongdoers (fa-ulāʾika humu ẓ-ẓālimūna, ফাউলাইকা হুমু য্-যলিমূন্; ẓ-l-m / য-ল-ম – darkness, wrong // ẓālimūn // Cognate: [Cognate: none])

Linguistic Gloss:

The-release [ṭalāq: from ṭ-l-q] (is) two-times [marratāni: dual of 'passing']; then-a-holding [imsāk: from m-s-k] with-the-known-good [maʿrūf: from ʿ-r-f] or-a-letting-go [tasrīḥ: from s-r-ḥ] with-excellence [iḥsān: from ḥ-s-n]. And-not (is) lawful [ḥ-l-l] for-you that you-take [taʾkhudhū; cf. Heb. ʾāḥaz] from-what you-gave-them [ātaytumūhunna] anything [shayʾan], except that they-two-fear [yakhāfā] that-not they-two-can-establish [yuqīmā: from q-w-m] boundaries-of [ḥudūd; cf. Akk. iddu] Allah... then-no blame [junāḥ] upon-them-two in-what she-ransomed-herself [iftadat: from f-d-y; cf. Heb. pāḏāh] with-it... Those (are) boundaries-of Allah, so-do-not transgress-them [taʿtadūhā: from ʿ-d-w]... and-whoever transgresses... they (are) the-wrongdoers [ẓālimūn].

Tafsīr 2:229:: Limiting Revocable Divorce.

This Medinan verse reformed pre-Islamic practice by limiting the revocable divorce (ṭalāq rajʿī) to two times (marratāni). After each, the husband must choose imsāk bi-maʿrūf (retaining in kindness) or tasrīḥ bi-iḥsān (releasing with excellence). This connects to 2:228 establishing ʿiddah, 2:230 defining the third (irrevocable) divorce, and 65:1-2 mandating proper conduct. Per ʿĀʾishah (Bukhārī), this verse stopped men from endlessly divorcing/revoking to harm wives. It also establishes Khulʿ (divestiture), permitting a wife to "ransom" herself (iftadat) by returning the dower if both parties fear they cannot uphold Allah's limits (ḥudūd). This contrasts with Deuteronomy 24:1, which implies finality after one divorce.

Verse 2:223 – Marital Relations as a 'Tillage'

2:223a:

نِسَاؤُكُمْ حَرْثٌ لَّكُمْ

Your women are a tillage for you (nisāʾukum ḥarthun lakum, নিসাউকুম্ হার্ছু ল্লাকুম্; n-s-w / ন-স-ও – women // nisāʾ // Cognate: Akkadian: nišū "people" ; ḥ-r-th / হ-র-ছ – to cultivate, till // ḥarth // Cognate: Akkadian: erēšu "to cultivate")

2:223b:

فَأْتُوا حَرْثَكُمْ

so approach your tillage (fa-ʾtū ḥarthakum, ফা’তূ হার্ছাকুম্; a-t-y / আ-ত-য় – to come, approach // ʾtū // Cognate: Ugaritic: ata "to come")

2:223c:

أَنَّىٰ شِئْتُمْ

however you wish (annā shiʾtum, আন্না শি’তুম্; a-n-y / আ-ন-য় – where, how // annā // Cognate: [Cognate: none] ; sh-y-ʾ / শ-য়-আ – to wish, will // shiʾtum // Cognate: [Cognate: none])

2:223d:

وَقَدِّمُوا لِأَنفُسِكُمْ

And send forth (good) for your selves (wa-qaddimū li-anfusikum, ওয়া ক্বাদ্দিমূ লিআন্ফুসিকুম্; q-d-m / ক-দ-ম – to send forth, precede // qaddimū // Cognate: Hebrew: qāḏam "to precede, be in front" ; n-f-s / ন-ফ-স – self, soul // anfus // Cognate: Hebrew: nep̄eš "soul, self")

2:223e:

وَاتَّقُوا اللَّهَ وَاعْلَمُوا

And fear Allah and know (wa-ttaqu llāha wa-ʿlamū, ওয়া ত্তাক্বু ল্লাহা ওয়া‘লামূ; w-q-y / ও-ক-য় – to guard, be pious // ittaqū // Cognate: Ge'ez: waqaya "he kept safe" ; ʿ-l-m / আ-ল-ম – to know // iʿlamū // Cognate: [Cognate: none])

2:223f:

أَنَّكُم مُّلَاقُوهُ

that you (will be) meeting Him (annakum mulāqūhu, আন্নাকুম্ মুলাক্বূহূ; l-q-y / ল-ক-য় – to meet, encounter // mulāqū // Cognate: [Cognate: none])

2:223g:

وَبَشِّرِ الْمُؤْمِنِينَ

And give good tidings to the believers (wa-bashshiri l-muʾminīna, ওয়া বাശ്ശিরি ল্-মু’মিনীন্; b-sh-r / ব-শ-র – to bring good news // bashshir // Cognate: Akkadian: bussuru "to bring good news" ; a-m-n / আ-ম-ন – to believe, trust // muʾminīn // Cognate: Hebrew: heʾĕmīn "he believed")

Linguistic Gloss:

Your-women [nisāʾ] (are) a-tillage [ḥarth: from ḥ-r-th "plow," metaphor for procreation; cf. Akk. erēšu] for-you, so-come-to [ʾtū: from a-t-y] your-tillage [ḥarthakum] how/where [annā] you-wished [shiʾtum]. And-send-forward [qaddimū: from q-d-m; cf. Heb. qāḏam] for-your-selves [anfusikum; cf. Heb. nep̄eš], and-guard-yourselves [ittaqū: from w-q-y] (from) Allah, and-know [iʿlamū] that-you (are) ones-who-meet-Him [mulāqūhu: from l-q-y]. And-give-good-news [bashshir: from b-sh-r; cf. Akk. bussuru] to-the-believers [muʾminīn].

Tafsīr 2:223:: The Procreative Tillage Metaphor.

Classical exegetes (Ṭabarī, Kathīr) state this verse was revealed to settle a dispute regarding sexual positions, often linked to Jewish traditions in Medina (Bukhārī). The ḥarth (tillage) metaphor signifies that the purpose is procreation (the "field"), and annā shiʾtum ("however you wish") permits any approach (e.g., from front or back) as long as it is vaginal. This connects to 2:187 permitting relations, 7:189 (sexual union), and 25:74 (praying for offspring). The verse commands believers to "send forth" (qaddimū), interpreted as seeking righteous offspring or performing good deeds, linking intimacy with piety and mindfulness of the afterlife (mulāqūhu). This contrasts with Leviticus 15:19-24, which focuses on ritual impurity, whereas the Qur'ānic verse focuses on permissibility and intent.

Verse 2:230 – The Third, Irrevocable Divorce

2:230a:

فَإِن طَلَّقَهَا

So if he divorces her (fa-in ṭallaqahā, ফাইন্ ত্বল্লাক্বাহা; ṭ-l-q / ত-ল-ক – to divorce, release // ṭallaqa // Cognate: Syriac: ṭelqā "divorce")

2:230b:

فَلَا تَحِلُّ لَهُ مِن بَعْدُ

then she is not lawful for him after (that) (fa-lā taḥillu lahū min baʿdu, ফালা তাহিল্লু লাহূ মিম্ বা‘দু; ḥ-l-l / হ-ল-ল – to be lawful, untie // taḥillu // Cognate: [Cognate: none] ; b-ʿ-d / ব-আ-দ – after // baʿd // Cognate: [Cognate: none])

2:230c:

حَتَّىٰ تَنكِحَ زَوْجًا

until she marries a husband (ḥattā tankiḥa zawjan, হাত্তা তান্কিহা যাউজান্; n-k-ḥ / ন-ক-হ – to marry // tankiḥa // Cognate: [Cognate: none] ; z-w-j / য-ও-জ – pair, mate // zawj // Cognate: [Cognate: none])

2:230d:

غَيْرَهُ

other than him (ghayrahū, গইরাহূ; gh-y-r / গ-য়-র – other // ghayr // Cognate: [Cognate: none])

2:230e:

فَإِن طَلَّقَهَا

Then if he (the second husband) divorces her (fa-in ṭallaqahā, ফাইন্ ত্বল্লাক্বাহা; ṭ-l-q / ত-ল-ক – to divorce, release // ṭallaqa // Cognate: Syriac: ṭelqā "divorce")

2:230f:

فَلَا جُنَاحَ عَلَيْهِمَا

then no blame upon them both (fa-lā junāḥa ʿalayhimā, ফালা জুনাহ্বা ‘আলাইহিমা; j-n-ḥ / জ-ন-হ – to incline, sin // junāḥ // Cognate: [Cognate: none])

2:230g:

أَن يَتَرَاجَعَا

that they return (to each other) (an yatarājaʿā, আঁই ইয়াতারা জা‘আ; r-j-ʿ / র-জ-আ – to return // yatarājaʿā [dual, form VI] // Cognate: [Cognate: none])

2:230h:

إِن ظَنَّا أَن يُقِيمَا

if they both think that they (can) maintain (in ẓannā an yuqīmā, ইন্ যন্না আঁই ইয়ুক্বীমা; ẓ-n-n / য-ন-ন – to think, suppose // ẓannā [dual] // Cognate: [Cognate: none] ; q-w-m / ক-ও-ম – to stand, establish // yuqīmā [dual] // Cognate: Hebrew: qûm "to rise")

2:230i:

حُدُودَ اللَّهِ

the limits of Allah (ḥudūda llāhi, হ্বুদূদা ল্লাহি; ḥ-d-d / হ-দ-দ – boundary, limit // ḥudūd // Cognate: Akkadian: iddu "side, boundary")

2:230j:

وَتِلْكَ حُدُودُ اللَّهِ يُبَيِّنُهَا

And these (are) the limits of Allah; He makes them clear (wa-tilka ḥudūdu llāhi yubayyinuhā, ওয়া তিল্কা হ্বুদূদু ল্লাহি ইয়ুবাইয়্যিনুহা; b-y-n / ব-য়-ন – to be clear, distinct // yubayyinu // Cognate: Hebrew: bîn "to understand, discern")

2:230k:

لِقَوْمٍ يَعْلَمُونَ

for a people who know (li-qawmin yaʿlamūna, লিক্বাওমিঁই ইয়া‘লামূন্; q-w-m / ক-ও-ম – to stand, people // qawm // Cognate: Hebrew: qûm "to rise" ; ʿ-l-m / আ-ল-ম – to know // yaʿlamūn // Cognate: [Cognate: none])

Linguistic Gloss:

So-if he-released-her [ṭallaqahā: the third time] then-not she-is-lawful [taḥillu: from ḥ-l-l] for-him from after (that) until she-marries [tankiḥa: from n-k-ḥ] a-husband [zawj] other-than-him [ghayrahū]. Then-if he (the second) released-her [ṭallaqahā], then-no blame [junāḥ] upon-them-two that they-two-return-to-each-other [yatarājaʿā: from r-j-ʿ], if they-two-think [ẓannā] that they-two-can-establish [yuqīmā: from q-w-m] boundaries-of [ḥudūd] Allah... And-these (are) boundaries-of Allah, He-makes-them-clear [yubayyinuhā: from b-y-n] for-a-people [qawm] who-know [yaʿlamūn].

Tafsīr 2:230:: The Irrevocable Third Divorce.

This verse establishes the legal finality of the third divorce, a major check on the pre-Islamic practice of limitless divorce (see 2:229). After the third ṭalāq, the original husband cannot remarry his ex-wife unless she first undergoes a consummated, genuine marriage (n-k-ḥ) to another man (zawjan ghayrahū) and is then subsequently divorced. This connects to 2:229 (the first two divorces) and 2:231-232 (conduct after divorce). The Prophet ﷺ cursed those who perform taḥlīl (a "sham" marriage just to make the woman lawful for the first husband), calling the interim husband a "borrowed billy-goat" (Ibn Mājah). This law makes the third divorce a matter of extreme gravity, unlike the simple remarriage procedure in Deuteronomy 24:1-4, which actually forbids a man from remarrying his ex-wife if she has married another.

Verse 2:231 – Conduct After Revocable Divorce

2:231a:

وَإِذَا طَلَّقْتُمُ النِّسَاءَ

And when you divorce women (wa-idhā ṭallaqtumu n-nisāʾa, ওয়া ইযা ত্বল্লাক্ব্তুমু ন্-নিসাআ; ṭ-l-q / ত-ল-ক – to divorce, release // ṭallaqtum // Cognate: Syriac: ṭelqā "divorce" ; n-s-w / ন-স-ও – women // nisāʾ // Cognate: Akkadian: nišū "people")

2:231b:

فَبَلَغْنَ أَجَلَهُنَّ

and they reach their (prescribed) term (fa-balaghna ajalahunna, ফাবালাগ্ না আজালাহুন্না; b-l-gh / ব-ল-গ – to reach // balaghna // Cognate: [Cognate: none] ; a-j-l / আ-জ-ল – term, appointed time // ajal // Cognate: Akkadian: agālu "to delay")

2:231c:

فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ

then retain them with kindness (fa-amsikūhunna bi-maʿrūfin, ফাআম্সিকূহুন্না বিমা‘রূফি; m-s-k / ম-স-ক – to hold, keep // amsikū // Cognate: [Cognate: none] ; ʿ-r-f / আ-র-ফ – to know, recognize // maʿrūf // Cognate: [Cognate: none])

2:231d:

أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ

or release them with kindness (aw sarriḥūhunna bi-maʿrūfin, আও সার্রিহ্বূহুন্না বিমা‘রূফি; s-r-ḥ / স-র-হ – to release, let go // sarriḥū [form II] // Cognate: [Cognate: none])

2:231e:

وَلَا تُمْسِكُوهُنَّ ضِرَارًا

And do not retain them for injury (wa-lā tumsikūhunna ḍirāran, ওয়া লা তুম্সিকূহুন্না যিরারান্; ḍ-r-r / দ-র-র – to harm, injure // ḍirār // Cognate: [Cognate: none])

2:231f:

لِّتَعْتَدُوا

to transgress (li-taʿtadū, লিতা‘তাদূ; ʿ-d-w / আ-দ-ও – to transgress, be hostile // taʿtadū // Cognate: Hebrew: ʿāḏāh "to pass on, advance")

2:231g:

وَمَن يَفْعَلْ ذَٰلِكَ

And whoever does that (wa-man yafʿal dhālika, ওয়া মাঁই ইয়াফ্‘আল্ যালিকা; f-ʿ-l / ফ-আ-ল – to do // yafʿal // Cognate: [Cognate: none])

2:231h:

فَقَدْ ظَلَمَ نَفْسَهُ

then surely he has wronged his (own) self (fa-qad ẓalama nafsahū, ফাক্বাদ্ যলামা নাফ্সাহূ; ẓ-l-m / য-ল-ম – darkness, wrong // ẓalama // Cognate: [Cognate: none] ; n-f-s / ন-ফ-স – self, soul // nafs // Cognate: Hebrew: nep̄eš "soul, self")

2:231i:

وَلَا تَتَّخِذُوا آيَاتِ اللَّهِ

And do not take the signs of Allah (wa-lā tattakhidhū āyāti llāhi, ওয়া লা তত্তাখিযূ আয়াতি ল্লাহি; a-kh-dh / আ-খ-য – to take // tattakhidhū // Cognate: Hebrew: ʾāḥaz "to seize, grasp" ; a-y-y / আ-য়-য় – sign, miracle // āyāt // Cognate: Syriac: āṯā "sign")

2:231j:

هُزُوًا

(in) mockery (huzuwan, হুযুওয়ান্; h-z-w / হ-য-ও – to mock, ridicule // huzuw // Cognate: [Cognate: none])

2:231k:

وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ

And remember the favor of Allah upon you (wa-dhkurū niʿmata llāhi ʿalaykum, ওয়া য্কুরূ নি‘মাতা ল্লাহি ‘আলাইকুম্; dh-k-r / য-ক-র – to remember // udhkurū // Cognate: Hebrew: zāḵar "to remember" ; n-ʿ-m / ন-আ-ম – to bestow favor, comfort // niʿma // Cognate: [Cognate: none])

2:231l:

وَمَا أَنزَلَ عَلَيْكُم مِّنَ الْكِتَابِ

and what He sent down upon you of the Book (wa-mā anzala ʿalaykum mina l-kitābi, ওয়া মা আন্ ষষ্ঠ লা ‘আলাইকুম্ মিনা ল্-কিতাবি; n-z-l / ন-য-ল – to descend, send down // anzala // Cognate: [Cognate: none] ; k-t-b / ক-ত-ব – write, decree // kitāb // Cognate: Hebrew: kəṯāḇ "writing")

2:231m:

وَالْحِكْمَةِ يَعِظُكُم بِهِ

and the wisdom, admonishing you with it (wa-l-ḥikmati yaʿiẓukum bihī, ওয়া ল্-হ্বিক্মাতি ইয়া‘ইযুকুম্ বিহী; ḥ-k-m / হ-ক-ম – wisdom, judgment // ḥikma // Cognate: Hebrew: ḥāḵām "wise" ; w-ʿ-ẓ / ও-আ-য – to admonish, exhort // yaʿiẓu // Cognate: [Cognate: none])

2:231n:

وَاتَّقُوا اللَّهَ وَاعْلَمُوا

And fear Allah and know (wa-ttaqu llāha wa-ʿlamū, ওয়া ত্তাক্বু ল্লাহা ওয়া‘লামূ; w-q-y / ও-ক-য় – to guard, be pious // ittaqū ; ʿ-l-m / আ-ল-ম – to know // iʿlamū)

2:231o:

أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

that Allah (is) of everything All-Knowing (anna llāha bi-kulli shayʾin ʿalīmun, আন্না ল্লাহা বিকুল্লি শাইইন্ ‘আলীম্; sh-y-ʾ / শ-য়-আ – thing // shayʾ ; ʿ-l-m / আ-ল-ম – to know // ʿalīm)

Linguistic Gloss:

And-when you-released [ṭallaqtum: from ṭ-l-q] the-women [nisāʾ] and-they-reached [balaghna: from b-l-gh] their-term [ajalahunna: from a-j-l], then-hold-them [amsikūhunna: from m-s-k] with-known-good [maʿrūf] or-let-them-go [sarriḥūhunna: from s-r-ḥ] with-known-good [maʿrūf]. And-do-not hold-them [tumsikūhunna] (for) injury [ḍirār: from ḍ-r-r] to-transgress [li-taʿtadū: from ʿ-d-w]... and-do-not take [tattakhidhū: from a-kh-dh] signs-of [āyāt] Allah (in) mockery [huzuw]... And-remember [udhkurū: from dh-k-r] favor-of [niʿma] Allah... and-what He-sent-down [anzala] of the-Book [kitāb] and-the-Wisdom [ḥikma; cf. Heb. ḥāḵām] He-admonishes-you [yaʿiẓukum] with-it...

Tafsīr 2:231:: Prohibition of Harm in Divorce.

This verse reiterates the principle of maʿrūf (kindness) from 2:229. Ṭabarī explains it applies to the first and second divorces, commanding that as the ʿiddah (waiting period) ends, the husband must decide. He must either revoke the divorce for genuine reconciliation (amsikūhunna bi-maʿrūfin) or finalize the separation kindly (sarriḥūhunna bi-maʿrūfin). This connects to 2:228 (ʿiddah), 2:229 (the two options), and 65:2 (retaining or separating). It explicitly forbids ḍirār (injury)—revoking the divorce just to prolong the ʿiddah and prevent the wife from remarrying. This abuse is called "wronging his own self" (ẓalama nafsahū) and "mockery" (huzuw) of Allah's laws (āyāt). This mandate for ethical conduct and prohibition of malice in divorce proceedings is a key Qur'ānic legal-moral reform.

Verse 2:187 – Ramadan Night Concessions

2:187a:

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ

It is made lawful for you, the night of the fast (uḥilla lakum laylata ṣ-ṣiyāmi, উহিল্লা লাকুম্ লাইলাতা ছ্-ছিইয়ামি; ḥ-l-l / হ-ল-ল – to be lawful, untie // uḥilla // Cognate: Hebrew: ḥālal "to profane, begin" [semantic shift] ; l-y-l / ল-য়-ল – night // layla // Cognate: Hebrew: laylāh "night" ; ṣ-w-m / স-ও-ম – to fast // ṣiyām // Cognate: Syriac: ṣawmā "fast")

2:187b:

الرَّفَثُ إِلَىٰ نِسَائِكُمْ

intimate relations with your women (ar-rafathu ilā nisāʾikum, আর্-রাফাছু ইলা নিসাইকুম্; r-f-th / র-ফ-ছ – sexual speech/conduct // rafath // Cognate: [Cognate: none] ; n-s-w / ন-স-ও – women // nisāʾ // Cognate: Akkadian: nišū "people" [semantic specialization])

2:187c:

هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ

They are a garment for you and you (hunna libāsun lakum wa-antum, হুন্না লিবাসুল্ লাকুম্ ওয়া আন্তুম্; l-b-s / ল-ব-স – to wear, clothe // libās // Cognate: Hebrew: lāḇaš "to put on, wear")

2:187d:

لِبَاسٌ لَّهُنَّ

are a garment for them (libāsun lahunna, লিবাসুল্ লাহুন্না; l-b-s / ল-ব-স – to wear, clothe // libās // Cognate: Hebrew: lāḇaš "to put on, wear")

2:187e:

عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ

Allah knew that you used to (ʿalima llāhu annakum kuntum, ‘আলিমা ল্লাহু আন্নাকুম্ কুন্তুম্; ʿ-l-m / আ-ল-ম – to know // ʿalima // Cognate: [Cognate: none] ; k-w-n / ক-ও-ন – to be // kuntum // Cognate: Hebrew: kûn "to be established")

2:187f:

تَخْتَانُونَ أَنفُسَكُمْ

deceive yourselves (takhtānūna anfusakum, তাখতানূনা আন্ফুসাকুম্; kh-w-n / খ-ও-ন – to betray, deceive // takhtānūn // Cognate: Aramaic: khān "to diminish" ; n-f-s / ন-ফ-স – self, soul // anfus // Cognate: Hebrew: nep̄eš "soul, self")

2:187g:

فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ

so He turned to you and forgave you (fa-tāba ʿalaykum wa-ʿafā ʿankum, ফাতাবা ‘আলাইকুম্ ওয়া ‘আফা ‘আন্কুম্; t-w-b / ত-ও-ব – to turn, repent // tāba // Cognate: Hebrew: šûḇ "to return, repent" ; ʿ-f-w / আ-ফ-ও – to forgive, efface // ʿafā // Cognate: [Cognate: none])

2:187h:

فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا

So now, have relations with them and seek (fa-l-āna bāshirūhunna wa-btaghū, ফা ল্-আনা বাশিরূহুন্না ওয়া ব্তাগূ; b-sh-r / ব-শ-র – skin, human // bāshirū // Cognate: Hebrew: bāśār "flesh" ; b-gh-y / ব-গ-য় – to seek, desire // ibtaghū // Cognate: [Cognate: none])

2:187i:

مَا كَتَبَ اللَّهُ لَكُمْ

what Allah has ordained for you (mā kataba llāhu lakum, মা কাতাবা ল্লাহু লাকুম্; k-t-b / ক-ত-ব – write, decree // kataba // Cognate: Hebrew: kəṯāḇ "writing")

2:187j:

وَكُلُوا وَاشْرَبُوا حَتَّىٰ

And eat and drink until (wa-kulū wa-shrabū ḥattā, ওয়া কুলূ ওয়া শ্রাবূ হাত্তা; a-k-l / আ-ক-ল – to eat // kulū // Cognate: Hebrew: ʾāḵal "to eat" ; sh-r-b / শ-র-ব – to drink // ishrabū // Cognate: Aramaic: šǝrāḇ "to drink")

2:187k:

يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ

becomes distinct to you the white thread (yatabayyana lakumu l-khayṭu l-abyaḍu, ইয়াতাবাইয়িয়ানা লাকুমু ল্-খাইত্বু ল্-আব্ইয়াযু; b-y-n / ব-য়-ন – to be clear, distinct // yatabayyana // Cognate: Hebrew: bîn "to understand, discern" ; kh-y-ṭ / খ-য়-ত – thread // khayṭ // Cognate: Syriac: khayṭā "thread" ; b-y-ḍ / ব-য়-দ – white // abyaḍ // Cognate: [Cognate: none])

2:187l:

مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ

from the black thread of dawn (mina l-khayṭi l-aswadi mina l-fajri, মিনা ল্-খাইত্বি ল্-আস্ওয়াদি মিনা ল্-ফাজ্রি; s-w-d / স-ও-দ – black // aswad // Cognate: [Cognate: none] ; f-j-r / ফ-জ-র – to split, dawn // fajr // Cognate: [Cognate: none])

2:187m:

ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ

Then complete the fast until the night (thumma atimmu ṣ-ṣiyāma ilā l-layli, ছুম্মা আতিম্মুছ্ ছিয়াম ইলা ল্-লাইলি; t-m-m / ত-ম-ম – to complete // atimmu // Cognate: Hebrew: tāmām "to be complete" ; l-y-l / ল-য়-ল – night // layl // Cognate: Hebrew: laylāh "night")

2:187n:

وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ

And do not have relations with them while you are in seclusion (wa-lā tubāshirūhunna wa-antum ʿākifūna, ওয়া লা তুবাশিরূহুন্না ওয়া আন্তুম্ ‘আকিফূনা; b-sh-r / ব-শ-র – skin, human // tubāshirū // Cognate: Hebrew: bāśār "flesh" ; ʿ-k-f / আ-ক-ফ – to devote, seclude // ʿākifūn // Cognate: [Cognate: none])

2:187o:

فِي الْمَسَاجِدِ

in the mosques (fi l-masājidi, ফি ল্-মাসাজিদি; s-j-d / স-জ-দ – to prostrate // masājid // Cognate: Aramaic: msgd "place of worship")

2:187p:

تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا

These are the limits of Allah, so do not approach them (tilka ḥudūdu llāhi fa-lā taqrabūhā, তিল্কা হ্বুদূদু ল্লাহি ফালা তাক্বরাবূহা; ḥ-d-d / হ-দ-দ – boundary, limit // ḥudūd // Cognate: Akkadian: iddu "side, boundary" ; q-r-b / ক-র-ব – to be near, approach // taqrabū // Cognate: Hebrew: qāraḇ "to draw near")

2:187q:

كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ

Thus Allah makes clear His signs (kadhālika yubayyinu llāhu āyātihi, কাযালিকা ইয়ুবাইয়িয়িনু ল্লাহু আয়াতিহী; b-y-n / ব-য়-ন – to be clear, distinct // yubayyinu // Cognate: Hebrew: bîn "to understand, discern" ; a-y-y / আ-য়-য় – sign, miracle // āyāt // Cognate: Syriac: āṯā "sign")

2:187r:

لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

to the people that they may become God-conscious (li-n-nāsi laʿallahum yattaqūna, লিন্-নাসি লা‘আল্লাহুম্ ইয়াত্তাক্বূন্; a-n-s / আ-ন-স – man, people // nās // Cognate: Hebrew: ʾĕnôš "man" ; w-q-y / ও-ক-য় – to guard, be pious // yattaqūn // Cognate: Ge'ez: waqaya "he kept safe")

Linguistic Gloss:

It-was-made-lawful [uḥilla: passive of ḥ-l-l "untie"] for-you (on) night-of the-fast [ṣ-w-m; cf. Syriac ṣawmā] the-intimate-speech [rafath: coarse/sexual talk→intimacy]... They (are) a-garment [libās: from l-b-s "clothe," metaphor for protection/intimacy; cf. Heb. lāḇaš] for-you and-you (are) a-garment for-them... Allah-knew [ʿ-l-m] that-you were [k-w-n] betraying [takhtānūn: from kh-w-n] your-selves [n-f-s; cf. Heb. nep̄eš], so-He-turned [t-w-b; cf. Heb. šûḇ] upon-you and-He-effaced [ʿ-f-w] from-you. So-now, touch-skin-with-them [bāshirūhunna: from b-sh-r "skin"; cf. Heb. bāśār "flesh"] and-seek [b-gh-y] what He-prescribed [kataba: from k-t-b] for-you. And-eat [a-k-l] and-drink [sh-r-b] until it-becomes-clear [yatabayyana: from b-y-n] to-you the-thread [khayṭ] the-white from the-thread the-black of-the-splitting [fajr: from f-j-r "split"]... Then complete [t-m-m] the-fast until the-night [l-y-l]... and-do-not touch-skin-with-them while-you (are) secluded [ʿākifūn: from ʿ-k-f] in-the-places-of-prostration [masājid: from s-j-d; cf. Aram. msgd]. Those (are) boundaries-of [ḥudūd; cf. Akk. iddu] Allah, so-do-not approach-them [q-r-b; cf. Heb. qāraḇ]... Thus He-makes-clear [yubayyinu] His-signs [āyāt; cf. Syr. āṯā] to-the-people [nās; cf. Heb. ʾĕnôš] so-that-they may-guard-themselves [yattaqūn: from w-q-y].

Tafsīr 2:187:: Concessions and Limits of the Fast.

Exegetes like Ṭabarī and Kathīr explain this verse abrogated an earlier, harsher practice where intercourse and eating were forbidden after sleeping during Ramadan nights. The "garment" metaphor (libās) signifies mutual comfort, protection, and intimacy. This connects to 2:183 establishing the fast, 2:184 detailing exemptions, 2:185 specifying Ramadan, and 97:3-5 highlighting the night's value. The Prophet ﷺ clarified the "white thread" and "black thread" as the distinct break of dawn (Bukhārī). Revealed in Medina, this eased a hardship the companions were struggling with (takhtānūna anfusakum "deceiving yourselves"). While it permits nocturnal relations, it strictly forbids them during iʿtikāf (seclusion in the mosque). This contrasts with Rabbinic traditions (e.g., Taanit 12b) discussing fasting stringencies, but the Qur'ānic provision for nocturnal sustenance and intimacy during the fasting month is specific.

Verse 2:228 – The Waiting Period & Marital Rights

2:228a:

وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ

And the divorced women shall wait (wa-l-muṭallaqātu yatarabbaṣna, ওয়া ল্-মুত্বল্লাক্বাতু ইয়াতারাব্বাছনা; ṭ-l-q / ত-ল-ক – to divorce, release // muṭallaqāt // Cognate: Syriac: ṭelqā "divorce" ; r-b-ṣ / র-ব-স – to wait, watch // tarabbaṣ // Cognate: [Cognate: none])

2:228b:

بِأَنفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ

by themselves three periods (bi-anfusihinna thalāthata qurūʾin, বিআন্ফুসিহিন্না ছালাছাতা ক্বুরূইন্; n-f-s / ন-ফ-স – self, soul // anfus // Cognate: Hebrew: nep̄eš "soul, self" ; q-r-ʾ / ক-র-আ – to collect, recite // qurūʾ // Cognate: Syriac: qeryānā "reading, period" ; th-l-th / ছ-ল-ছ – three // thalātha // Cognate: Akkadian: šalāšu "three")

2:228c:

وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ

And it is not lawful for them that they conceal (wa-lā yaḥillu lahunna an yaktumna, ওয়া লা ইয়াহ্বিল্লু লাহুন্না আন্ ইয়াক্তুম্না; ḥ-l-l / হ-ল-ল – to be lawful, untie // yaḥillu // Cognate: Hebrew: ḥālal "to profane, begin" [semantic shift] ; k-t-m / ক-ত-ম – to conceal // kutm // Cognate: [Cognate: none])

2:228d:

مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ

what Allah has created in their wombs (mā khalaqa llāhu fī arḥāmihinna, মা খলাক্বা ল্লাহু ফী আর্হ্বামিহিন্না; kh-l-q / খ-ল-ক – to create, measure // khalaqa // Cognate: Aramaic: khəlāq "portion, destiny" ; r-ḥ-m / র-হ-ম – womb, mercy // arḥām // Cognate: Hebrew: reḥem "womb")

2:228e:

إِن كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ

if they believe in Allah and the Day (in kunna yuʾminna bi-llāhi wa-l-yawmi, ইন্ কুন্না ইয়ু’মিন্না বিল্লাহি ওয়া ল্-ইয়াওমি; a-m-n / আ-ম-ন – to believe, trust // yuʾminna // Cognate: Hebrew: heʾĕmīn "he believed" ; y-w-m / য়-ও-ম – day // yawm // Cognate: Hebrew: yôm "day")

2:228f:

الْآخِرِ

the Last (al-ākhiri, আল্-আখিরি; a-kh-r / আ-খ-র – last, other // ākhir // Cognate: Ugaritic: aḫr "after")

2:228g:

وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ

And their husbands are more entitled to take them back (wa-buʿūlatuhunna aḥaqqu bi-raddihinna, ওয়া বু‘ঊলাতুহুন্না আহ্বাক্কু বিরাদ্দিহিন্না; b-ʿ-l / ব-আ-ল – husband, master // buʿūla // Cognate: Hebrew: baʿal "husband, master" ; ḥ-q-q / হ-ক-ক – truth, right // aḥaqq // Cognate: Aramaic: ḥaqq "truth" ; r-d-d / র-দ-দ – to return, restore // radd // Cognate: [Cognate: none])

2:228h:

فِي ذَٰلِكَ إِنْ أَرَادُوا إِصْلَاحًا

in that (period) if they wish reconciliation (fī dhālika in arādū iṣlāḥan, ফী যালিকা ইন্ আরাদূ ইছলাহ্বান্; r-w-d / র-ও-দ – to wish, want // arādū // Cognate: [Cognate: none] ; ṣ-l-ḥ / স-ল-হ – to be righteous, repair // iṣlāḥ // Cognate: Aramaic: ṣǝlaḥ "to succeed, prosper")

2:228i:

وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ

And for them (women) is similar to what is against them (wa-lahunna mithlu lladhī ʿalayhinna, ওয়া লাহুন্না মিছলুল্লাযী ‘আলাইহিন্না; m-th-l / ম-ছ-ল – similar, likeness // mithl // Cognate: Hebrew: māšāl "proverb, likeness")

2:228j:

بِالْمَعْرُوفِ

according to what is right (bi-l-maʿrūfi, বি ল্-মা‘রূফি; ʿ-r-f / আ-র-ফ – to know, recognize // maʿrūf // Cognate: [Cognate: none])

2:228k:

وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ

And for the men is a degree over them (wa-li-r-rijāli ʿalayhinna darajatun, ওয়া লির্রিজালি ‘আলাইহিন্না দারাজাতুন্; r-j-l / র-জ-ল – man // rijāl // Cognate: Aramaic: raglā "foot" [metonymy for man] ; d-r-j / দ-র-জ – step, degree // daraja // Cognate: Akkadian: daraggu "path, step")

2:228l:

وَاللَّهُ عَزِيزٌ حَكِيمٌ

And Allah is All-Mighty, All-Wise (wa-llāhu ʿazīzun ḥakīmun, ওয়া ল্লাহু ‘আযীযুন্ হ্বাকীম্; ʿ-z-z / আ-য-য – might, honor // ʿazīz // Cognate: Hebrew: ʿōz "strength" ; ḥ-k-m / হ-ক-ম – wisdom, judgment // ḥakīm // Cognate: Hebrew: ḥāḵām "wise")

Linguistic Gloss:

And-the-divorced-women [muṭallaqāt: passive participle from ṭ-l-q "release"] they-shall-wait [yatarabbaṣna: from r-b-ṣ "to lie in wait"] by-their-selves [anfusihinna: from n-f-s "soul"; cf. Heb. nep̄eš] three collection-periods [qurūʾ: from q-r-ʾ "gather"→"period"; cf. Syriac qeryānā]... and-it-is-not lawful [ḥ-l-l "untie"] for-them that they-conceal [k-t-m] what He-created [kh-l-q] Allah in-their-wombs [r-ḥ-m; cf. Heb. reḥem]... and-their-masters [buʿūlatuhunna: from b-ʿ-l "master"; cf. Heb. baʿal] are-more-rightful [aḥaqq: from ḥ-q-q "truth"] to-their-return [r-d-d] in that (time) if they-wished [r-w-d] reconciliation [ṣ-l-ḥ "repair"]... and-for-them (women) similar-to that-which (is) upon-them [m-th-l] with-the-known-good [maʿrūf: from ʿ-r-f "to know"]... and-for-the-men [r-j-l] upon-them a-step [daraja: "step/degree"; cf. Akk. daraggu], and-Allah (is) Mighty [ʿazīz; cf. Heb. ʿōz], Wise [ḥakīm; cf. Heb. ḥāḵām].

Tafsīr 2:228:: Rights and Reconciliation in Divorce.

Classical exegetes (Ṭabarī, Qurṭubī) extensively debate qurūʾ (periods) as either menses or purity cycles, establishing the ʿiddah (waiting period) to ensure non-pregnancy and facilitate reconciliation. This connects to 2:229 limiting revocable divorce, 65:1 setting terms for ʿiddah, 65:4 specifying periods for non-menstruating women, and 65:2 emphasizing witness for reconciliation. The Prophet ﷺ stressed, "The most detestable of lawful things to Allah is divorce" (Abū Dāwūd). This verse, revealed in Medina, reformed pre-Islamic practices of unlimited divorce, granting women rights and husbands a chance for reconciliation (iṣlāḥ). Parallels Deuteronomy 24:1-4 outlining divorce, and mirrors Code of Hammurabi (§137-141) detailing provisions for divorced women, though the Qur'ānic daraja (degree) is interpreted by Kathīr as one of leadership and responsibility, not subjugation.

Verse 2:234 – Waiting Period for Widows

2:234a:

وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ

And those who are taken in death among you (wa-lladhīna yutawaffawna minkum, ওয়া ল্লাযীনা ইয়ুতাওয়াফ্ফাওনা মিন্কুম্; w-f-y / ও-ফ-য় – to fulfill, complete // yutawaffawna [passive: 'are made to complete (life)'] // Cognate: [Cognate: none])

2:234b:

وَيَذَرُونَ أَزْوَاجًا

and leave behind wives (wa-yadharūna azwājan, ওয়া ইয়াযারূনা আয্য়্ওয়াজান্; w-dh-r / ও-য-র – to leave behind // yadharūn // Cognate: [Cognate: none] ; z-w-j / য-ও-জ – pair, mate // azwāj // Cognate: [Cognate: none])

2:234c:

يَتَرَبَّصْنَ بِأَنفُسِهِنَّ

they shall wait by themselves (yatarabbaṣna bi-anfusihinna, ইয়াতারাব্বাছনা বিআন্ফুসিহিন্না; r-b-ṣ / র-ব-স – to wait, watch // tarabbaṣ // Cognate: [Cognate: none] ; n-f-s / ন-ফ-স – self, soul // anfus // Cognate: Hebrew: nep̄eš "soul, self")

2:234d:

أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا

four months and ten (days) (arbaʿata ashhurin wa-ʿashran, আর্‘বা‘আতা আশ্হুরিওঁ ওয়া ‘আশরা; r-b-ʿ / র-ব-আ – four // arbaʿa // Cognate: Hebrew: ʾarbaʿ "four" ; sh-h-r / শ-হ-র – month // ashhur // Cognate: Hebrew: śahar "crescent moon" [semantic relation] ; ʿ-sh-r / আ-শ-র – ten // ʿashr // Cognate: Hebrew: ʿeśer "ten")

2:234e:

فَإِذَا بَلَغْنَ أَجَلَهُنَّ

Then when they have reached their term (fa-idhā balaghna ajalahunna, ফাইযা বালাগ্ না আজালাহুন্না; b-l-gh / ব-ল-গ – to reach // balaghna // Cognate: [Cognate: none] ; a-j-l / আ-জ-ল – term, appointed time // ajal // Cognate: Akkadian: agālu "to delay")

2:234f:

فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا

then no blame upon you for what (fa-lā junāḥa ʿalaykum fīmā, ফালা জুনাহ্বা ‘আলাইকুম্ ফীমা; j-n-ḥ / জ-ন-হ – to incline, sin // junāḥ // Cognate: [Cognate: none])

2:234g:

فَعَلْنَ فِي أَنفُسِهِنَّ

they do concerning themselves (faʿalna fī anfusihinna, ফা‘আল্না ফী আন্ফুসিহিন্না; f-ʿ-l / ফ-আ-ল – to do // faʿalna // Cognate: [Cognate: none])

2:234h:

بِالْمَعْرُوفِ

according to what is right (bi-l-maʿrūfi, বি ল্-মা‘রূফি; ʿ-r-f / আ-র-ফ – to know, recognize // maʿrūf // Cognate: [Cognate: none])

2:234i:

وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

And Allah, of what you do, is All-Aware (wa-llāhu bimā taʿmalūna khabīrun, ওয়া ল্লাহু বিমা তা‘মালূনা খবীরুন্; ʿ-m-l / আ-ম-ল – work, deed // taʿmalūn // Cognate: [Cognate: none] ; kh-b-r / খ-ব-র – to know, be aware // khabīr // Cognate: [Cognate: none])

Linguistic Gloss:

And-those-who are-made-to-complete-life [yutawaffawna: passive of w-f-y "fulfill"] from-you and-leave-behind [yadharūn] wives [azwāj], they-shall-wait [yatarabbaṣna: from r-b-ṣ] by-their-selves [anfusihinna; cf. Heb. nep̄eš] four [arbaʿa] months [ashhur] and-ten [ʿashran]... Then-when they-reached [balaghna] their-term [ajalahunna], then-no blame [junāḥ] upon-you [guardians] in-what they-did [faʿalna] concerning-themselves [anfusihinna] with-known-good [maʿrūf]... And-Allah, with-what you-do [taʿmalūn], (is) All-Aware [khabīr].

Tafsīr 2:234:: The Widow's Waiting Period.

This verse establishes the ʿiddah (waiting period) for a widow at four lunar months and ten days. Ibn Kathīr notes this period allows for certainty regarding pregnancy and is a designated period of mourning. This connects to 2:240 (which specified a year's provision, abrogated by this) and 65:4 (which clarifies the ʿiddah for a pregnant widow ends upon delivery). The Prophet ﷺ forbade elaborate mourning, but confirmed this period (Bukhārī). After the term (ajal), the guardians (ʿalaykum) have no "blame" (junāḥ) when she pursues remarriage bi-l-maʿrūf (in a decent, lawful manner), restoring her full agency. This specific timeframe contrasts with the practice in Leviticus 21:7/Ezekiel 44:22 which restricted priests from marrying widows, whereas Islam permits it after this ʿiddah.

Verse 4:19 – Women's Rights in Inheritance & Marriage

4:19a:

يَا أَيُّهَا الَّذِينَ آمَنُوا

O you who have believed, (yā ayyuhā lladhīna āmanū, ইয়া আইয়্যুহা ল্লাযীনা আ মানূ; a-m-n / আ-ম-ন – to believe, trust // āmanū // Cognate: Hebrew: heʾĕmīn "he believed")

4:19b:

لَا يَحِلُّ لَكُمْ أَن تَرِثُوا

it is not lawful for you to inherit (lā yaḥillu lakum an tarithū, লা ইয়াহ্বিল্লু লাকুম্ আন্ তারিছূ; ḥ-l-l / হ-ল-ল – to be lawful, untie // yaḥillu // Cognate: Hebrew: ḥālal "to profane, begin" [semantic shift] ; w-r-th / ও-র-ছ – to inherit // tarithū // Cognate: Hebrew: yāraš "to inherit")

4:19c:

النِّسَاءَ كَرْهًا

women by compulsion (an-nisāʾa karhan, আন্-নিসাআ কার্হান্; n-s-w / ন-স-ও – women // nisāʾ // Cognate: Akkadian: nišū "people" ; k-r-h / ক-র-হ – to hate, compel // karhan // Cognate: [Cognate: none])

4:19d:

وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا

And do not constrain them to take away (wa-lā taʿḍulūhunna li-tadhhabū, ওয়া লা তা‘যুলূহুন্না লিতায্ আবু; ʿ-ḍ-l / আ-দ-ল – to constrain, prevent // taʿḍulū // Cognate: [Cognate: none] ; dh-h-b / য-হ-ব – to go, take away // tadhhabū // Cognate: [Cognate: none])

4:19e:

بِبَعْضِ مَا آتَيْتُمُوهُنَّ

part of what you have given them (bi-baʿḍi mā ātaytumūhunna, বিবা‘যি মা আ তাইতুমূহুন্না; b-ʿ-ḍ / ব-আ-দ – part, some // baʿḍ // Cognate: [Cognate: none] ; a-t-y / আ-ত-য় – to come, give // ātaytumū [form IV] // Cognate: Ugaritic: ata "to come")

4:19f:

إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ

unless they commit an immorality (illā an yaʾtīna bi-fāḥishatin, ইল্লা আন্ ইয়া’তীনা বিফাহ্বিশাতিম্; f-ḥ-sh / ফ-হ-শ – lewdness, immorality // fāḥisha // Cognate: [Cognate: none])

4:19g:

مُّبَيِّنَةٍ

that is clear (mubayyinatin, মুবাইয়্যিনাহ্; b-y-n / ব-য়-ন – to be clear, distinct // mubayyina // Cognate: Hebrew: bîn "to understand, discern")

4:19h:

وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ

And live with them according to what is right (wa-ʿāshirūhunna bi-l-maʿrūfi, ওয়া ‘আশিরূহুন্না বি ল্-মা‘রূফি; ʿ-sh-r / আ-শ-র – to associate, live with // ʿāshirū // Cognate: [Cognate: none] ; ʿ-r-f / আ-র-ফ – to know, recognize // maʿrūf // Cognate: [Cognate: none])

4:19i:

فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰ

For if you dislike them, perhaps (fa-in karihtumūhunna fa-ʿasā, ফাইন্ কারিহতুমূহুন্না ফা‘আসা; k-r-h / ক-র-হ – to hate, dislike // karihtumū // Cognate: [Cognate: none] ; ʿ-s-y / আ-স-য় – perhaps, maybe // ʿasā // Cognate: [Cognate: none])

4:19j:

أَن تَكْرَهُوا شَيْئًا وَيَجْعَلَ

that you dislike a thing and makes (an takrahū shayʾan wa-yajʿala, আন্ তাক্রাহূ শাইআওঁ ওয়া ইয়াজ্‘আলা; sh-y-ʾ / শ-য়-আ – thing // shayʾ // Cognate: [Cognate: none] ; j-ʿ-l / জ-আ-ল – to make, place // yajʿala // Cognate: [Cognate: none])

4:19k:

اللَّهُ فِيهِ خَيْرًا كَثِيرًا

Allah therein much good (allāhu fīhi khayran kathīran, আল্লাহু ফীহি খইরান্ কাছীরাণ্; kh-y-r / খ-য়-র – good // khayr // Cognate: [Cognate: none] ; k-th-r / ক-ছ-র – much, many // kathīr // Cognate: Akkadian: kabāru "to be thick, much")

Linguistic Gloss:

O you-who believed! [āmanū: from a-m-n] Not (is) lawful [ḥ-l-l] for-you that you-inherit [tarithū: from w-r-th; cf. Heb. yāraš] the-women [nisāʾ] by-compulsion [karhan: from k-r-h "hate"]... and-do-not constrain-them [taʿḍulūhunna: from ʿ-ḍ-l "prevent"] to-go-away-with [li-tadhhabū] part-of what you-gave-them [ātaytumūhunna: from a-t-y "give"] unless that they-come-with an-immorality [fāḥisha] clear [mubayyina: from b-y-n "clear"]... And-live-with-them [ʿāshirūhunna: from ʿ-sh-r "associate"] with-the-known-good [maʿrūf: from ʿ-r-f "know"]... for-if you-disliked-them [karihtumūhunna], then-perhaps [ʿasā] that you-dislike a-thing [shayʾan] and-He-makes [yajʿala] Allah in-it good [khayr] much [kathīr; cf. Akk. kabāru].

Tafsīr 4:19:: Abolition of Pre-Islamic Abuses.

Exegetes (Ṭabarī, Ibn Kathīr) state this verse abrogated the pre-Islamic custom of ḍayzan, where a man "inherited" his deceased relative's wife as property. It establishes a woman's full agency, prohibiting both forced inheritance (karhan) and financial coercion (ʿaḍl), i.e., unjustly constraining a wife to extract her dower. This connects to 4:22 forbidding inheriting wives, 2:232 forbidding constraining women from remarrying, 4:21 establishing the mīthāq ghalīẓ, and 65:6 mandating good treatment. Per Ibn ʿAbbās (Bukhārī), this was revealed to stop this inheritance practice. The verse commands kindness (bi-l-maʿrūfi), urging patience even in dislike (karihtumūhunna), suggesting divine wisdom (khayran kathīran) may be hidden in what one dislikes, paralleling themes of patience and trust found in Proverbs 3:5-6, but here applied specifically to marital conduct.

Verse 4:34 – Guardianship and Discipline

4:34a:

الرِّجَالُ قَوَّامُونَ

Men are maintainers of (ar-rijālu qawwāmūna, আর্-রিজালু ক্বাওওয়ামূনা; r-j-l / র-জ-ল – man // rijāl // Cognate: Aramaic: raglā "foot" [metonymy for man] ; q-w-m / ক-ও-ম – to stand, manage // qawwām // Cognate: Hebrew: qûm "to rise")

4:34b:

عَلَى النِّسَاءِ بِمَا فَضَّلَ

women, because of what favored (ʿalā n-nisāʾi bimā faḍḍala, ‘আলা ন্-নিসাই বিমা ফায্যালা; n-s-w / ন-স-ও – women // nisāʾ // Cognate: Akkadian: nišū "people" ; f-ḍ-l / ফ-দ-ল – surplus, favor // faḍḍala // Cognate: [Cognate: none])

4:34c:

اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ

Allah some of them over others (allāhu baʿḍahum ʿalā baʿḍin, আল্লাহু বা‘যাহুম্ ‘আলা বা‘যিন্; b-ʿ-ḍ / ব-আ-দ – part, some // baʿḍ // Cognate: [Cognate: none])

4:34d:

وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ

and because of what they spend from their wealth (wa-bimā anfaqū min amwālihim, ওয়া বিমা আন্ফাক্বূ মিন্ আম্ওয়ালিহিম্; n-f-q / ন-ফ-ক – to spend // anfaqū // Cognate: [Cognate: none] ; m-w-l / ম-ও-ল – wealth // amwāl // Cognate: [Cognate: none])

4:34e:

فَالصَّالِحَاتُ قَانِتَاتٌ

So the righteous women (are) devoutly obedient (fa-ṣ-ṣāliḥātu qānitātun, ফা ছ্-ছলিহ্বাতু ক্বনিতাতুন্; ṣ-l-ḥ / স-ল-হ – to be righteous, repair // ṣāliḥāt // Cognate: Aramaic: ṣǝlaḥ "to succeed" ; q-n-t / ক-ন-ত – to be obedient, devout // qānitāt // Cognate: [Cognate: none])

4:34f:

حَافِظَاتٌ لِّلْغَيْبِ

guarding in absence (ḥāfiẓātun li-l-ghaybi, হ্বাফিযতুল্ লি ল্-গইবি; ḥ-f-ẓ / হ-ফ-য – to guard, protect // ḥāfiẓāt // Cognate: [Cognate: none] ; gh-y-b / গ-য়-ব – unseen, absent // ghayb // Cognate: [Cognate: none])

4:34g:

بِمَا حَفِظَ اللَّهُ

what Allah has guarded (bimā ḥafiẓa llāhu, বিমা হাফিযা ল্লাহু; ḥ-f-ẓ / হ-ফ-য – to guard, protect // ḥafiẓa // Cognate: [Cognate: none])

4:34h:

وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ

And those (women) from whom you fear rebellion (wa-llātī takhāfūna nushūzahunna, ওয়া ল্লাতী তাখাফূনা নুশূযাহুন্না; kh-w-f / খ-ও-ফ – to fear // takhāfūn // Cognate: [Cognate: none] ; n-sh-z / ন-শ-য – to rise up, rebel // nushūz // Cognate: Akkadian: nazāzu "to stand up")

4:34i:

فَعِظُوهُنَّ وَاهْجُرُوهُنَّ

then admonish them, and forsake them (fa-ʿiẓūhunna wa-hjurūhunna, ফা‘ইযূ হুন্না ওয়া হ্জুরূহুন্না; w-ʿ-ẓ / ও-আ-য – to admonish, exhort // ʿiẓū // Cognate: [Cognate: none] ; h-j-r / হ-জ-র – to forsake, abandon // hjurū // Cognate: [Cognate: none])

4:34j:

فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ

in the beds, and strike them (fi-l-maḍājiʿi wa-ḍribūhunna, ফি ল্-মাযজি‘ই ওয়া য্রিবূহুন্না; ḍ-j-ʿ / দ-জ-আ – to lie down, bed // maḍājiʿ // Cognate: [Cognate: none] ; ḍ-r-b / দ-র-ব – to strike, hit // iḍribū // Cognate: Hebrew: ṭārap̄ "to tear" [semantic divergence])

4:34k:

فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا

But if they obey you, then do not seek (fa-in aṭaʿnakum fa-lā tabghū, ফাইন্ আত্ব‘নাকুম্ ফালা তাব্গূ; ṭ-w-ʿ / ত-ও-আ – to obey // aṭaʿna // Cognate: [Cognate: none] ; b-gh-y / ব-গ-য় – to seek, desire // tabghū // Cognate: [Cognate: none])

4:34l:

عَلَيْهِنَّ سَبِيلًا

against them a way (ʿalayhinna sabīlan, ‘আলাইহিন্না সাবীলান্; s-b-l / স-ব-ল – way, path // sabīl // Cognate: Hebrew: šǝḇîl "path")

4.34m:

إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا

Indeed, Allah is All-High, All-Great (inna llāha kāna ʿaliyyan kabīran, ইন্না ল্লাহা কা না ‘আলিইয়্যান্ কাবীরাণ্; ʿ-l-w / আ-ল-ও – to be high, exalted // ʿalī // Cognate: Hebrew: ʿālāh "to ascend" ; k-b-r / ক-ব-র – to be great // kabīr // Cognate: Akkadian: kabru "great, thick")

Linguistic Gloss:

The-men [rijāl] (are) standers-over [qawwāmūn: from q-w-m "stand," implying maintainers/guardians] the-women [nisāʾ] by-what He-favored [faḍḍala] Allah some-of-them over others and-by-what they-spent [anfaqū] from-their-wealth [amwāl]. So-the-righteous-women [ṣāliḥāt] (are) devout [qānitāt], guarders [ḥāfiẓāt] of-the-unseen [ghayb] by-what guarded [ḥafiẓa] Allah. And-those-from-whom you-fear [takhāfūn] their-rising-up [nushūzahunna: "rebellion"; cf. Akk. nazāzu], then-admonish-them [ʿiẓūhunna], and-abandon-them [hjurūhunna] in the-beds [maḍājiʿ], and-strike-them [iḍribūhunna: ḍ-r-b]. Then-if they-obey-you [aṭaʿnakum], then-do-not seek [tabghū] against-them a-path [sabīl; cf. Heb. šǝḇîl]. Indeed Allah is [kāna] High [ʿalī; cf. Heb. ʿālāh], Great [kabīr; cf. Akk. kabru].

Tafsīr 4:34:: Marital Roles and Discipline.

Exegetes (Ṭabarī, Kathīr) define qawwāmūn (maintainers) as a role of leadership and financial responsibility (anfaqū), which Allah has "favored" (faḍḍala) men with. It praises righteous wives as qānitāt (devoutly obedient) and guardians of the husband's honor in his absence (ḥāfiẓāt li-l-ghayb). This connects to 4:128 (addressing male nushūz), 4:35 (arbitration), 2:228 (men's daraja), and 9:71 (mutual guardianship). For nushūz (wifely rebellion), it outlines a three-step process: admonition (ʿiẓū), separation in bed (hjurū), and finally iḍribūhunna (strike them). The Prophet ﷺ qualified this last step, stating "not causing injury" (ghayr mubarriḥ) (Muslim) and said, "The best of you are those best to their wives" (Tirmidhī). The verse concludes by warning against injustice, reminding the husband that Allah is ʿalī (Higher) and kabīr (Greater).

Verse 4:35 – Marital Arbitration

4:35a:

وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا

And if you fear a breach between them both (wa-in khiftum shiqāqa baynihimā, ওয়া ইন্ খিফ্তুম্ শিক্বাক্বা বাইনিহিমা; kh-w-f / খ-ও-ফ – to fear // khiftum // Cognate: [Cognate: none] ; sh-q-q / শ-ক-ক – to split, breach // shiqāq // Cognate: [Cognate: none] ; b-y-n / ব-য়-ন – between // bayn // Cognate: [Cognate: none])

4:35b:

فَابْعَثُوا حَكَمًا مِّنْ أَهْلِهِ

then appoint an arbitrator from his family (fa-bʿathū ḥakaman min ahlihī, ফা ব্‘আছূ হ্বাকামাম্ মিন্ আহ্লিহী; b-ʿ-th / ব-আ-ছ – to send, appoint // ibʿathū // Cognate: [Cognate: none] ; ḥ-k-m / হ-ক-ম – wisdom, judgment // ḥakam // Cognate: Hebrew: ḥāḵām "wise" ; a-h-l / আ-হ-ল – family, people // ahl // Cognate: [Cognate: none])

4:35c:

وَحَكَمًا مِّنْ أَهْلِهَا

and an arbitrator from her family (wa-ḥakaman min ahlihā, ওয়া হ্বাকামাম্ মিন্ আহ্লিহা; ḥ-k-m / হ-ক-ম – wisdom, judgment // ḥakam // Cognate: Hebrew: ḥāḵām "wise" ; a-h-l / আ-হ-ল – family, people // ahl // Cognate: [Cognate: none])

4:35d:

إِن يُرِيدَا إِصْلَاحًا

If they both wish reconciliation (in yurīdā iṣlāḥan, ইন্ ইয়ুরীদা ইছলাহ্বান্; r-w-d / র-ও-দ – to wish, want // yurīdā [dual] // Cognate: [Cognate: none] ; ṣ-l-ḥ / স-ল-হ – to be righteous, repair // iṣlāḥ // Cognate: Aramaic: ṣǝlaḥ "to succeed")

4:35e:

يُوَفِّقِ اللَّهُ بَيْنَهُمَا

Allah will cause agreement between them (yuwaffiqi llāhu baynahumā, ইয়ুওয়াফ্ফিক্বি ল্লাহু বাইনাহুমা; w-f-q / ও-ফ-ক – to agree, reconcile // yuwaffiq // Cognate: [Cognate: none])

4:35f:

إِنَّ اللَّهَ كَانَ عَلِيمًا خَبِيرًا

Indeed, Allah is All-Knowing, All-Aware (inna llāha kāna ʿalīman khabīran, ইন্না ল্লাহা কা না ‘আলীমান্ খবীরাণ্; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kûn "to be established" ; ʿ-l-m / আ-ল-ম – to know // ʿalīm // Cognate: [Cognate: none] ; kh-b-r / খ-ব-র – to know, be aware // khabīr // Cognate: [Cognate: none])

Linguistic Gloss:

And-if you-fear [khiftum] a-splitting [shiqāq: from sh-q-q "split"] between-them-two, then-dispatch [ibʿathū] a-judge [ḥakam: from ḥ-k-m; cf. Heb. ḥāḵām] from-his-family [ahl] and-a-judge [ḥakam] from-her-family [ahl]... If they-two-wish [yurīdā: dual] reconciliation [iṣlāḥ: from ṣ-l-ḥ], He-will-reconcile [yuwaffiq: from w-f-q] Allah between-them-two. Indeed Allah is [kāna] All-Knowing [ʿalīm], All-Aware [khabīr].

Tafsīr 4:35:: Reconciliation via Arbitration.

This verse, following the internal measures of 4:34, prescribes community-level intervention for shiqāq (breach) in a marriage. Ṭabarī and Qurṭubī state this applies when conflict escalates beyond the couple. It mandates appointing ḥakam (arbitrators) from both families (min ahlihī... min ahlihā), as they are best placed to understand the dispute and act with sincerity. This connects to 4:34 (discipline) and 4:128 (negotiation). The verse promises divine success (yuwaffiq) if the intention is genuinely iṣlāḥ (reconciliation). This Qur'ānic model of family-based arbitration (ḥakam) aimed at iṣlāḥ is a distinct socio-legal procedure. It resonates with the concept of mediation in Rabbinic law (e.g., Sanhedrin 23a) but formalizes it within the family structure.

Verse 4:128 – Resolving Marital Discord

4:128a:

وَإِنِ امْرَأَةٌ خَافَتْ

And if a woman fears (wa-ini mraʾatun khāfat, ওয়া ইনি ম্রাআতুন্ খফাত্; m-r-ʾ / ম-র-আ – man, woman // imraʾa // Cognate: [Cognate: none] ; kh-w-f / খ-ও-ফ – to fear // khāfat // Cognate: [Cognate: none])

4:128b:

مِن بَعْلِهَا نُشُوزًا

from her husband rebellion (min baʿlihā nushūzan, মিম্ বা‘লিহা নুশূযান্; b-ʿ-l / ব-আ-ল – husband, master // baʿl // Cognate: Hebrew: baʿal "husband, master" ; n-sh-z / ন-শ-য – to rise up, rebel // nushūz // Cognate: Akkadian: nazāzu "to stand up")

4:128c:

أَوْ إِعْرَاضًا

or aversion (aw iʿrāḍan, আও ই‘রাযান্; ʿ-r-ḍ / আ-র-দ – to turn away, shun // iʿrāḍ // Cognate: [Cognate: none])

4:128d:

فَلَا جُنَاحَ عَلَيْهِمَا

4:128e:

أَن يُصْلِحَا بَيْنَهُمَا

that they make reconciliation between themselves (an yuṣliḥā baynahumā, আঁই ইয়ুছলিহ্বা বাইনাহুমা; ṣ-l-ḥ / স-ল-হ – to be righteous, repair // yuṣliḥā [dual, form IV] // Cognate: Aramaic: ṣǝlaḥ "to succeed")

4:128f:

صُلْحًا

(with) a reconciliation (ṣulḥan, ছুল্হ্বান্; ṣ-l-ḥ / স-ল-হ – to be righteous, repair // ṣulḥ // Cognate: Aramaic: ṣǝlaḥ "to succeed")

4:128g:

وَالصُّلْحُ خَيْرٌ

And reconciliation is best (wa-ṣ-ṣulḥu khayrun, ওয়া ছ্-ছুল্হু খাইরুন্; ṣ-l-ḥ / স-ল-হ – to be righteous, repair // ṣulḥ // Cognate: Aramaic: ṣǝlaḥ "to succeed" ; kh-y-r / খ-য়-র – good, better // khayr // Cognate: [Cognate: none])

4:128h:

وَأُحْضِرَتِ الْأَنفُسُ الشُّحَّ

And are present in (human) souls, stinginess (wa-uḥḍirati l-anfusu sh-shuḥḥa, ওয়া উহ্যিরাতি ল্-আন্ফুসু শ্-শুহ্হ্ব; ḥ-ḍ-r / হ-দ-র – to be present // uḥḍirat // Cognate: [Cognate: none] ; n-f-s / ন-ফ-স – self, soul // anfus // Cognate: Hebrew: nep̄eš "soul, self" ; sh-ḥ-ḥ / শ-হ-হ – to be stingy, miserly // shuḥḥ // Cognate: [Cognate: none])

4:128i:

وَإِن تُحْسِنُوا وَتَتَّقُوا

But if you do good and fear (Allah) (wa-in tuḥsinū wa-tattaqū, ওয়া ইন্ তুহ্সিনূ ওয়া তাত্তাক্বূ; ḥ-s-n / হ-স-ন – good, excellence // tuḥsinū // Cognate: [Cognate: none] ; w-q-y / ও-ক-য় – to guard, be pious // tattaqū // Cognate: Ge'ez: waqaya "he kept safe")

4:128j:

فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ

then indeed, Allah is, of what you do (fa-inna llāha kāna bimā taʿmalūna, ফাইন্না ল্লাহা কা না বিমা তা‘মালূনা; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kûn "to be established" ; ʿ-m-l / আ-ম-ল – work, deed // taʿmalūn // Cognate: [Cognate: none])

4:128k:

خَبِيرًا

All-Aware (khabīran, খবীরাণ্; kh-b-r / খ-ব-র – to know, be aware // khabīr // Cognate: [Cognate: none])

Linguistic Gloss:

And-if a-woman [imraʾa] fears [khāfat] from-her-master [baʿlihā: from b-ʿ-l; cf. Heb. baʿal] a-rising-up [nushūz: "desertion/cruelty"; cf. Akk. nazāzu] or a-turning-away [iʿrāḍ], then-no blame [junāḥ] upon-them-two that they-two-make-reconciliation [yuṣliḥā: from ṣ-l-ḥ] between-them-two (with) a-reconciliation [ṣulḥ]. And-the-reconciliation [ṣulḥ] (is) better [khayr]. And-are-made-present [uḥḍirat] the-souls [anfus; cf. Heb. nep̄eš] (with) stinginess [shuḥḥ]. And-if you-do-good [tuḥsinū] and-you-guard-yourselves [tattaqū: from w-q-y], then-indeed Allah is [kāna] of-what you-do [taʿmalūn] All-Aware [khabīr].

Tafsīr 4:128:: Reconciliation Over Aversion.

This verse addresses male nushūz (a husband's rebellion, cruelty, or aversion), the counterpart to female nushūz in 4:34. Ṭabarī and Kathīr link this to cases where a husband loses interest, often due to age, and the wife fears divorce. The verse empowers the couple to seek ṣulḥ (reconciliation) through negotiation, often by the wife ceding some right (e.g., time or maintenance), stating wa-ṣ-ṣulḥu khayr (reconciliation is best). This connects to 4:35 (arbitration) and 4:129 (difficulty of perfect justice). It acknowledges the human tendency towards shuḥḥ (stinginess) in rights. Per ʿĀʾishah (Bukhārī), this was revealed about such situations, legitimizing mutual concessions to save a marriage. This legal framework for negotiated settlements within marriage, initiated by the wife, is a distinct Qur'ānic provision.

Verse 4:3 – Justice in Polygyny

4:3a:

وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا

And if you fear that you cannot deal justly (wa-in khiftum allā tuqsiṭū, ওয়া ইন্ খিফ্তুম্ আল্লা তুক্বসিতূ; kh-w-f / খ-ও-ফ – to fear // khiftum // Cognate: [Cognate: none] ; q-s-ṭ / ক-স-ত – to be just, equitable // tuqsiṭū // Cognate: Syriac: qošṭā "truth, justice")

4:3b:

فِي الْيَتَامَىٰ فَانكِحُوا

with the orphans, then marry (fi l-yatāmā fa-nkiḥū, ফি ল্-ইয়াতামা ফান্কিহ্বূ; y-t-m / য়-ত-ম – orphan // yatāmā // Cognate: Hebrew: yāṯôm "orphan" ; n-k-ḥ / ন-ক-হ – to marry // nkiḥū // Cognate: [Cognate: none])

4:3c:

مَا طَابَ لَكُم مِّنَ النِّسَاءِ

what seems good to you of women (mā ṭāba lakum mina n-nisāʾi, মা ত্ববা লাকুম্ মিনা ন্-নিসাই; ṭ-y-b / ত-য়-ব – to be good, pleasant // ṭāba // Cognate: Hebrew: ṭôḇ "good" ; n-s-w / ন-স-ও – women // nisāʾ // Cognate: Akkadian: nišū "people")

4:3d:

مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ

two or three or four (mathnā wa-thulātha wa-rubāʿa, মাছনা ওয়া ছুলাছা ওয়া রুবাবা‘আ; th-n-y / ছ-ন-য় – two // mathnā // Cognate: Hebrew: šǝnayim "two" ; th-l-th / ছ-ল-ছ – three // thulātha // Cognate: Akkadian: šalāšu "three" ; r-b-ʿ / র-ব-আ – four // rubāʿa // Cognate: Hebrew: ʾarbaʿ "four")

4:3e:

فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا

But if you fear that you cannot be just (fa-in khiftum allā taʿdilū, ফাইন্ খিফ্তুম্ আল্লা তা‘দিলূ; ʿ-d-l / আ-দ-ল – to be just, equal // taʿdilū // Cognate: [Cognate: none])

4:3f:

فَوَاحِدَةً أَوْ مَا مَلَكَتْ

then (only) one or what possess (fa-wāḥidatan aw mā malakat, ফাওয়াহ্বিদাতান্ আও মা মালাকাত্; w-ḥ-d / ও-হ-দ – one // wāḥida // Cognate: Hebrew: ʾeḥāḏ "one" ; m-l-k / ম-ল-ক – to possess, rule // malakat // Cognate: Hebrew: meleḵ "king")

4:3g:

أَيْمَانُكُمْ

your right hands (aymānukum, আইমানুকুম্; y-m-n / য়-ম-ন – right hand // aymān // Cognate: Hebrew: yāmîn "right hand")

4:3h:

ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا

That is nearer that you not incline (to injustice) (dhālika adnā allā taʿūlū, যালিকা আদ্না আল্লা তা‘ঊলূ; d-n-w / দ-ন-ও – to be near // adnā // Cognate: [Cognate: none] ; ʿ-w-l / আ-ও-ল – to deviate, support family // taʿūlū // Cognate: [Cognate: none])

Linguistic Gloss:

And-if you-fear [khiftum] that-not you-can-be-equitable [tuqsiṭū: from q-s-ṭ; cf. Syriac qošṭā] regarding the-orphans [yatāmā; cf. Heb. yāṯôm], then-marry [nkiḥū] what (is) good [ṭāba; cf. Heb. ṭôḇ] to-you of the-women [nisāʾ] twos [mathnā; cf. Heb. šǝnayim], and-threes [thulātha], and-fours [rubāʿa]... but-if you-fear [khiftum] that-not you-can-be-just [taʿdilū: from ʿ-d-l], then-one [wāḥida; cf. Heb. ʾeḥāḏ] or what possesses [malakat; cf. Heb. meleḵ] your-right-hands [aymānukum; cf. Heb. yāmîn]. That (is) nearer [adnā] that-not you-deviate [taʿūlū: from ʿ-w-l, "to deviate/burden"].

Tafsīr 4:3:: The Conditionality of Polygyny.

Exegetes (Ṭabarī, Zamakhsharī) link this to 4:2, suggesting it concerns male guardians who feared mismanaging the property of orphan girls; marrying them (or others) was a solution, but only with justice. This verse establishes conditional polygyny, limiting pre-Islamic unlimited wives to four, contingent on the strict ability to provide justice (ʿadl). This connects to 4:127 discussing orphan girls, 4:129 stating the difficulty of perfect emotional justice, and 33:51 regarding the Prophet's specific marital arrangements. A narration from ʿĀʾishah (Bukhārī) confirms the context of orphan guardianship. This verse simultaneously limits and regulates polygyny, demanding financial and material justice (ʿadl), unlike unrestricted polygyny in the Hebrew Bible (e.g., 1 Kings 11:3), and frames monogamy (wāḥidatan) as the explicit way to avoid injustice (allā taʿūlū).

Verse 65:1 – The Correct Procedure for Divorce

65:1a:

يَا أَيُّهَا النَّبِيُّ

O Prophet, (yā ayyuhā n-nabiyyu, ইয়া আইয়্যুহা ন্-নাবিইয়্যু; n-b-ʾ / ন-ব-আ – to announce, prophesy // nabī // Cognate: Hebrew: nāḇî "prophet")

65:1b:

إِذَا طَلَّقْتُمُ النِّسَاءَ

when you (all) divorce women (idhā ṭallaqtumu n-nisāʾa, ইযা ত্বল্লাক্ব্তুমু ন্-নিসাআ; ṭ-l-q / ত-ল-ক – to divorce, release // ṭallaqtum // Cognate: Syriac: ṭelqā "divorce" ; n-s-w / ন-স-ও – women // nisāʾ // Cognate: Akkadian: nišū "people")

65:1c:

فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ

then divorce them for their (prescribed) waiting period (fa-ṭalliqūhunna li-ʿiddatihinna, ফাত্বল্লিক্বূহুন্না লি‘ইদ্দাতিহিন্না; ʿ-d-d / আ-দ-দ – to count // ʿidda // Cognate: Hebrew: ʿēḏ "witness, period")

65:1d:

وَأَحْصُوا الْعِدَّةَ

and count the waiting period (wa-aḥṣū l-ʿiddata, ওয়া আহ্ছূ ল্-‘ইদ্দাহ্; ḥ-ṣ-y / হ-স-য় – to count, reckon // aḥṣū // Cognate: [Cognate: none])

65:1e:

وَاتَّقُوا اللَّهَ رَبَّكُمْ

And fear Allah, your Lord (wa-ttaqu llāha rabbakum, ওয়া ত্তাক্বু ল্লাহা রব্বাকুম্; w-q-y / ও-ক-য় – to guard, be pious // ittaqū // Cognate: Ge'ez: waqaya "he kept safe" ; r-b-b / র-ব-ব – lord, sustainer // rabb // Cognate: Hebrew: rab "great, master")

65:1f:

لَا تُخْرِجُوهُنَّ مِن بُيُوتِهِنَّ

Do not expel them from their houses (lā tukhrijūhunna min buyūtihinna, লা তুখরিজূহুন্না মিম্ বুয়ূতিহিন্না; kh-r-j / খ-র-জ – to go out, expel // tukhrijū // Cognate: [Cognate: none] ; b-y-t / ব-য়-ত – house // buyūt // Cognate: Hebrew: bayiṯ "house")

65:1g:

وَلَا يَخْرُجْنَ إِلَّا أَن يَأْتِينَ

and let them not leave unless they commit (wa-lā yakhrujna illā an yaʾtīna, ওয়া লা ইয়াখরুজ্জনা ইল্লা আঁই ইয়া’তীনা; a-t-y / আ-ত-য় – to come, bring // yaʾtīna // Cognate: Ugaritic: ata "to come")

65:1h:

بِفَاحِشَةٍ مُّبَيِّنَةٍ

an open immorality (bi-fāḥishatin mubayyinatin, বিফাহ্বিশাতিম্ মুবাইয়্যিনাহ্; f-ḥ-sh / ফ-হ-শ – lewdness, immorality // fāḥisha // Cognate: [Cognate: none] ; b-y-n / ব-য়-ন – to be clear, distinct // mubayyina // Cognate: Hebrew: bîn "to understand, discern")

65:1i:

وَتِلْكَ حُدُودُ اللَّهِ

And these are the limits of Allah (wa-tilka ḥudūdu llāhi, ওয়া তিল্কা হ্বুদূদু ল্লাহি; ḥ-d-d / হ-দ-দ – boundary, limit // ḥudūd // Cognate: Akkadian: iddu "side, boundary")

65:1j:

وَمَن يَتَعَدَّ حُدُودَ اللَّهِ

65:1k:

فَقَدْ ظَلَمَ نَفْسَهُ

65:1l:

لَا تَدْرِي لَعَلَّ اللَّهَ

You do not know; perhaps Allah (lā tadrī laʿalla llāha, লা তাদ্রী লা‘আল্লা ল্লাহা; d-r-y / দ-র-য় – to know // tadrī // Cognate: [Cognate: none])

65:1m:

يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا

will bring about after that a (new) matter (yuḥdithu baʿda dhālika amran, ইয়ুহ্দিছু বা‘দা যালিকা আম্রা; ḥ-d-th / হ-দ-ছ – to be new, bring about // yuḥdith // Cognate: [Cognate: none] ; a-m-r / আ-ম-র – command, matter // amr // Cognate: [Cognate: none])

Linguistic Gloss:

O the-Prophet [nabī; cf. Heb. nāḇî], when you (pl.) released [ṭallaqtum: from ṭ-l-q] the-women [nisāʾ], then-release-them for-their-counting [li-ʿiddatihinna: from ʿ-d-d "count"; cf. Heb. ʿēḏ], and-reckon [aḥṣū] the-counting [ʿidda]... and-guard-yourselves [ittaqū: from w-q-y] (from) Allah your-Lord [rabbakum]! Do-not expel-them [tukhrijūhunna] from-their-houses [buyūtihinna; cf. Heb. bayiṯ] and-let-them-not leave, unless they-come-with [yaʾtīna] an-immorality [fāḥisha] clear [mubayyina]... And-these (are) boundaries-of [ḥudūd] Allah... and-whoever transgresses [yataʿadda] boundaries-of Allah, then-surely he-wronged [ẓalama] his-self [nafsahū; cf. Heb. nep̄eš]. You-do-not know [lā tadrī]; perhaps Allah will-bring-about [yuḥdith] after that a-matter [amran].

Tafsīr 65:1:: The Proper ʿIddah Conduct.

Ṭabarī and Ibn Kathīr explain this verse establishes the sunnah of divorce: it must be pronounced li-ʿiddatihinna ("for their period"), i.e., during a state of purity (ṭuhr) without intercourse, and only one ṭalāq (not three at once). This connects to 2:228 (ʿiddah), 2:229 (revocable divorce), and 65:4 (specific ʿiddah durations). The verse commands husbands to "count the ʿiddah" (aḥṣū l-ʿiddata) and forbids expelling the wife from the marital home (buyūtihinna), as this is her right and facilitates reconciliation. The Prophet ﷺ rebuked Ibn ʿUmar for divorcing his wife during her menses (Bukhārī). The final phrase, "perhaps Allah will bring about a new matter," refers to the possibility of rajʿa (reconciliation) during this period.

Verse 65:2 – Completing the Term

65:2a:

فَإِذَا بَلَغْنَ أَجَلَهُنَّ

65:2b:

فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ

65:2c:

أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ

or separate from them with kindness (aw fāriqūhunna bi-maʿrūfin, আও ফারিক্বূহুন্না বিমা‘রূফি; f-r-q / ফ-র-ক – to separate // fāriqū // Cognate: Hebrew: pāraq "to break off, sever")

65:2d:

وَأَشْهِدُوا ذَوَيْ عَدْلٍ

And take as witness two men of justice (wa-ashhidū dhaway ʿadlin, ওয়া আশ্হিদূ যাওয়াই ‘আদ্লিম্; sh-h-d / শ-হ-দ – to witness // ashhidū // Cognate: Hebrew: ʿēḏ "witness" ; ʿ-d-l / আ-দ-ল – to be just, equal // ʿadl // Cognate: [Cognate: none])

65:2e:

مِّنكُمْ وَأَقِيمُوا الشَّهَادَةَ

from among you, and establish the testimony (minkum wa-aqīmū sh-shahādata, মিন্কুম্ ওয়া আক্বীমূ শ্-শাহাদাহ্; q-w-m / ক-ও-ম – to stand, establish // aqīmū // Cognate: Hebrew: qûm "to rise" ; sh-h-d / শ-হ-দ – to witness // shahāda // Cognate: Hebrew: ʿēḏ "witness")

65:2f:

لِلَّهِ ذَٰلِكُمْ يُوعَظُ بِهِ

for Allah. That is an admonition for (lillāhi dhālikum yūʿaẓu bihī, লিল্লাহি যালিকুম্ ইয়ূ‘আযু বিহী; w-ʿ-ẓ / ও-আ-য – to admonish, exhort // yūʿaẓu // Cognate: [Cognate: none])

65:2g:

مَن كَانَ يُؤْمِنُ بِاللَّهِ

whoever believes in Allah (man kāna yuʾminu billāhi, মান্ কা না ইয়ু’মিনু বিল্লাহি; k-w-n / ক-ও-ন – to be // kāna // Cognate: Hebrew: kûn "to be established" ; a-m-n / আ-ম-ন – to believe, trust // yuʾminu // Cognate: Hebrew: heʾĕmīn "he believed")

65:2h:

وَالْيَوْمِ الْآخِرِ

and the Last Day (wa-l-yawmi l-ākhiri, ওয়া ল্-ইয়াওমি ল্-আখিরি; y-w-m / য়-ও-ম – day // yawm // Cognate: Hebrew: yôm "day" ; a-kh-r / আ-খ-র – last, other // ākhir // Cognate: Ugaritic: aḫr "after")

65:2i:

وَمَن يَتَّقِ اللَّهَ

And whoever fears Allah (wa-man yattaqi llāha, ওয়া মাঁই ইয়াত্তাক্বি ল্লাহা; w-q-y / ও-ক-য় – to guard, be pious // yattaqi // Cognate: Ge'ez: waqaya "he kept safe")

65:2j:

يَجْعَل لَّهُ مَخْرَجًا

He will make for him a way out (yajʿal lahū makhrajan, ইয়াজ্‘আল্ লাহূ মাখরাজা; j-ʿ-l / জ-আ-ল – to make, place // yajʿal // Cognate: [Cognate: none] ; kh-r-j / খ-র-জ – to go out // makhraj // Cognate: [Cognate: none])

Linguistic Gloss:

So-when they-reached [balaghna] their-term [ajalahunna], then-hold-them [amsikūhunna] with-known-good [maʿrūf] or separate-from-them [fāriqūhunna: from f-r-q; cf. Heb. pāraq] with-known-good [maʿrūf]. And-call-to-witness [ashhidū: from sh-h-d; cf. Heb. ʿēḏ] two-possessors-of justice [dhaway ʿadlin] from-you, and-establish [aqīmū: from q-w-m] the-witnessing [shahāda] for-Allah... And-whoever guards-against [yattaqi: from w-q-y] Allah, He-will-make [yajʿal] for-him a-way-out [makhraj: from kh-r-j].

Tafsīr 65:2:: Reconciliation or Kind Separation.

This verse concludes the ʿiddah process from 65:1. As the term (ajal) ends, the husband must finalize his decision: imsāk (reconciliation) or firāq (separation), both bi-maʿrūf (with kindness), prohibiting ḍirār (harm). This connects to 2:231 (prohibiting harm) and 2:229 (the two options). It uniquely commands witnessing (ashhidū) for both divorce and reconciliation to prevent disputes. Ṭabarī cites debates on whether this is obligatory or recommended. The verse famously ends with a promise that taqwā (God-consciousness) in these difficult matters provides a makhraj (a way out) and provision (in 65:3). This mirrors the legal-ethical framework of Deuteronomy 24:1, which requires a "bill of divorcement," formalizing the separation.

Verse 65:4 – ʿIddah for Non-Menstruating Women

65:4a:

وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ

And those who despair of menstruation (wa-llāʾī yaʾisna mina l-maḥīḍi, ওয়া ল্লাই ইয়াইস্না মিনা ল্-মাহ্বীযি; y-ʾ-s / য়-আ-স – to despair // yaʾisna // Cognate: [Cognate: none] ; ḥ-y-ḍ / হ-য়-দ – menstruation // maḥīḍ // Cognate: [Cognate: none])

65:4b:

مِن نِّسَائِكُمْ إِنِ ارْتَبْتُمْ

from your women, if you are in doubt (min nisāʾikum ini rtabtum, মিন্ নিসাইকুম্ ইনি র্তাব্তুম্; n-s-w / ন-স-ও – women // nisāʾ // Cognate: Akkadian: nišū "people" ; r-y-b / র-য়-ব – to be in doubt // irtabtum // Cognate: Akkadian: rābu "to tremble")

65:4c:

فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ

then their waiting period (is) three months (fa-ʿiddatuhunna thalāthatu ashhurin, ফা‘ইদ্দাতুহুন্না ছালাছাতু আশ্হুরি; ʿ-d-d / আ-দ-দ – to count // ʿidda // Cognate: Hebrew: ʿēḏ "witness, period" ; th-l-th / ছ-ল-ছ – three // thalātha // Cognate: Akkadian: šalāšu "three" ; sh-h-r / শ-হ-র – month // ashhur // Cognate: Hebrew: śahar "crescent moon")

65:4d:

وَاللَّائِي لَمْ يَحِضْنَ

and (also for) those who have not menstruated (wa-llāʾī lam yaḥiḍna, ওয়া ল্লাই লাম্ ইয়াহ্বিয্ন; ḥ-y-ḍ / হ-য়-দ – menstruation // yaḥiḍna // Cognate: [Cognate: none])

65:4e:

وَأُولَاتُ الْأَحْمَالِ

And as for those who are pregnant (wa-ulātu l-aḥmāli, ওয়া উলাতু ল্-আহ্মালি; a-h-l / আ-হ-ল – possessor // ulāt // Cognate: [Cognate: none] ; ḥ-m-l / হ-ম-ল – to carry, be pregnant // aḥmāl // Cognate: Hebrew: hērāyôn "pregnancy")

65:4f:

أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ

their term is that they deliver their burden (ajaluhunna an yaḍaʿna ḥamlahunna, আজালুহুন্না আঁই ইয়াযা‘না হাম্লাহুন্না; a-j-l / আ-জ-ল – term // ajal // Cognate: Akkadian: agālu "to delay" ; w-ḍ-ʿ / ও-দ-আ – to place, put down // yaḍaʿna // Cognate: [Cognate: none])

65:4g:

وَمَن يَتَّقِ اللَّهَ

65:4h:

يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا

He will make for him, in his affair, ease (yajʿal lahū min amrihī yusran, ইয়াজ্‘আল্ লাহূ মিন্ আম্রিহী ইয়ুস্রা; j-ʿ-l / জ-আ-ল – to make, place // yajʿal // Cognate: [Cognate: none] ; y-s-r / য়-স-র – ease, left side // yusr // Cognate: [Cognate: none])

Linguistic Gloss:

And-those-who despaired [yaʾisna: from y-ʾ-s] of the-menstruation [maḥīḍ: from ḥ-y-ḍ] from-your-women, if you-doubted [irtabtum: from r-y-b], then-their-counting [ʿidda: from ʿ-d-d] (is) three [thalātha] months [ashhur], and-those-who not-yet menstruated [lam yaḥiḍna]. And-possessors-of the-burdens [ulātu l-aḥmāl: from ḥ-m-l "carry"; cf. Heb. hērāyôn], their-term [ajal] (is) that they-lay-down [yaḍaʿna: from w-ḍ-ʿ] their-burden [ḥamlahunna]... And-whoever guards-against [yattaqi: from w-q-y] Allah, He-will-make [yajʿal] for-him from-his-affair ease [yusr].

Tafsīr 65:4:: Special Cases for ʿIddah.

This verse details the ʿiddah for women who do not menstruate, supplementing 2:228 (three cycles). Ṭabarī and Kathīr explain it covers two groups: post-menopausal women (yaʾisna) and prepubescent girls (lam yaḥiḍna); their ʿiddah is three lunar months. This connects to 2:228 (main ʿiddah) and 2:234 (widow's ʿiddah). Crucially, it sets the ʿiddah for pregnant women (ulātu l-aḥmāl)—whether divorced or widowed—as ending upon delivery (an yaḍaʿna ḥamlahunna), superseding other timelines. This clarifies the case of Subayʿah al-Aslamiyyah, whom the Prophet ﷺ permitted to remarry shortly after her husband's death because she had given birth (Bukhārī). The verse again links taqwā (piety) with yusr (ease) in resolving complex legal matters.

Verse 65:6 – Maintenance During ʿIddah

65:6a:

أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم

Lodge them from where you dwell (askinūhunna min ḥaythu sakantum, আস্কিনূহুন্না মিন্ হাইছু সাকান্তুম্; s-k-n / স-ক-ন – to dwell, be still // askinū [form IV] // Cognate: Hebrew: šāḵan "to dwell, settle")

65:6b:

مِّن وُجْدِكُمْ

according to your means (min wujdikum, মিওঁ উ জ্দিকুম্; w-j-d / ও-জ-দ – to find, means // wujd // Cognate: [Cognate: none])

65:6c:

وَلَا تُضَارُّوهُنَّ لِتُضَيِّقُوا

And do not harass them to distress (them) (wa-lā tuḍārrūhunna li-tuḍayyiqū, ওয়া লা তুযার্রূহুন্না লিতুযাইয়্যিক্বূ; ḍ-r-r / দ-র-র – to harm, injure // tuḍārrū [form VI] // Cognate: [Cognate: none] ; ḍ-y-q / দ-য়-ক – to be narrow, distressed // tuḍayyiqū // Cognate: [Cognate: none])

65:6d:

عَلَيْهِنَّ وَإِن كُنَّ أُولَاتِ حَمْلٍ

upon them. And if they are pregnant (ʿalayhinna wa-in kunna ulāti ḥamlin, ‘আলাইহিন্না ওয়া ইন্ কুন্না উলাতি হ্বাম্লিন্; k-w-n / ক-ও-ন – to be // kunna // Cognate: Hebrew: kûn "to be established" ; ḥ-m-l / হ-ম-ল – to carry, be pregnant // ḥaml // Cognate: Hebrew: hērāyôn "pregnancy")

65:6e:

فَأَنفِقُوا عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ

then spend on them until they deliver their burden (fa-anfiqū ʿalayhinna ḥattā yaḍaʿna ḥamlahunna, ফাআন্ফিক্বূ ‘আলাইহিন্না হাত্তা ইয়াযা‘না হাম্লাহুন্না; n-f-q / ন-ফ-ক – to spend // anfiqū // Cognate: [Cognate: none] ; w-ḍ-ʿ / ও-দ-আ – to place, put down // yaḍaʿna // Cognate: [Cognate: none])

65:6f:

فَإِنْ أَرْضَعْنَ لَكُمْ

Then if they nurse for you (fa-in arḍaʿna lakum, ফাইন্ আর্যা‘না লাকুম্; r-ḍ-ʿ / র-দ-আ – to suckle, nurse // arḍaʿna // Cognate: [Cognate: none])

65:6g:

فَآتُوهُنَّ أُجُورَهُنَّ

then give them their wages (fa-ātūhunna ujūrahunna, ফাআ তূহুন্না উ জূরাহুন্না; a-t-y / আ-ত-য় – to come, give // ātū [form IV] // Cognate: Ugaritic: ata "to come" ; a-j-r / আ-জ-র – reward, wage // ujūr // Cognate: Akkadian: agru "hireling")

65:6h:

وَأْتَمِرُوا بَيْنَكُم بِمَعْرُوفٍ

and consult between yourselves with kindness (wa-ʾtamirū baynakum bi-maʿrūfin, ওয়া’তামিরূ বাইনাকুম্ বিমা‘রূফি; a-m-r / আ-ম-র – command, consult // iʾtamirū [form VIII] // Cognate: [Cognate: none] ; ʿ-r-f / আ-র-ফ – to know, recognize // maʿrūf // Cognate: [Cognate: none])

65:6i:

وَإِن تَعَاسَرْتُمْ

And if you are in difficulty (wa-in taʿāsartum, ওয়া ইন্ তা‘আসার্তুম্; ʿ-s-r / আ-স-র – to be difficult // taʿāsartum [form VI] // Cognate: [Cognate: none])

65:6j:

فَسَتُرْضِعُ لَهُ أُخْرَىٰ

then another (woman) will nurse for him (fa-saturdiʿu lahū ukhrā, ফাসাতুর্যি‘উ লাহূ উখরা; r-ḍ-ʿ / র-দ-আ – to suckle, nurse // turdiʿu // Cognate: [Cognate: none] ; a-kh-r / আ-খ-র – other // ukhrā // Cognate: Ugaritic: aḫr "after")

Linguistic Gloss:

Lodge-them [askinūhunna: from s-k-n; cf. Heb. šāḵan] from where you-dwelt [sakantum] from-your-means [wujdikum: from w-j-d]. And-do-not harm-them [tuḍārrūhunna: from ḍ-r-r] to-distress [tuḍayyiqū: from ḍ-y-q] them. And-if they-are [kunna] possessors-of a-burden [ulāti ḥamlin], then-spend [anfiqū] on-them until they-lay-down [yaḍaʿna] their-burden. Then-if they-nurse [arḍaʿna] for-you, then-give-them [ātūhunna] their-wages [ujūr; cf. Akk. agru]. And-consult [iʾtamirū: from a-m-r] between-you with-known-good [maʿrūf]. And-if you-have-difficulty [taʿāsartum: from ʿ-s-r], then-will-nurse [saturdiʿu] for-him another [ukhrā].

Tafsīr 65:6:: Post-Divorce Financial Obligations.

This verse commands that a divorcing husband must provide lodging (askinūhunna) for the wife during her ʿiddah, min wujdikum (according to his means). This connects to 65:1 (no expulsion) and 2:231 (no harm). It explicitly forbids ḍirār (harm) by restricting her provisions to "distress" her. For a pregnant divorcée, maintenance (anfiqū) is mandatory until delivery (65:4). Post-delivery, if the mother nurses the child (arḍaʿna), she is entitled to ujūr (wages), determined by mutual consultation (bi-maʿrūf). If they disagree (taʿāsartum), a wet nurse (ukhrā) may be hired. This detailed financial provision for the divorcée and child ensures their welfare, contrasting with legal codes like Hammurabi's (§137), which primarily returned the dowry.

Verse 33:49 – No ʿIddah Before Consummation

33:49a:

يَا أَيُّهَا الَّذِينَ آمَنُوا

33:49b:

إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ

when you marry believing women (idhā nakaḥtumu l-muʾmināti, ইযা নাকাহ্তুমু ল্-মু’মিনাতি; n-k-ḥ / ন-ক-হ – to marry // nakaḥtum // Cognate: [Cognate: none] ; a-m-n / আ-ম-ন – to believe, trust // muʾmināt // Cognate: Hebrew: heʾĕmīn "he believed")

33:49c:

ثُمَّ طَلَّقْتُمُوهُنَّ

then you divorce them (thumma ṭallaqtumūhunna, ছুম্মা ত্বল্লাক্ব্তুমূহুন্না; ṭ-l-q / ত-ল-ক – to divorce, release // ṭallaqtum // Cognate: Syriac: ṭelqā "divorce")

33:49d:

مِن قَبْلِ أَن تَمَسُّوهُنَّ

from before that you touch them (min qabli an tamassūhunna, মিন্ ক্বাব্লি আন্ তামাস্সূহুন্না; q-b-l / ক-ব-ল – before // qabl // Cognate: Hebrew: qōḇel "in front of" ; m-s-s / ম-স-স – to touch // tamassū // Cognate: [Cognate: none])

33:49e:

فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ

then (there is) not for you upon them any waiting period (fa-mā lakum ʿalayhinna min ʿiddatin, ফামা লাকুম্ ‘আলাইহিন্না মিন্ ‘ইদ্দাতি; ʿ-d-d / আ-দ-দ – to count // ʿidda // Cognate: Hebrew: ʿēḏ "witness, period")

33:49f:

تَعْتَدُّونَهَا

(that) you should count (taʿtaddūnahā, তা‘তাদ্দূনাহা; ʿ-d-d / আ-দ-দ – to count // taʿtaddūn // Cognate: Hebrew: ʿēḏ "witness, period")

33:49g:

فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ

So provide for them and release them (fa-mattiʿūhunna wa-sarriḥūhunna, ফামাত্তি‘ঊহুন্না ওয়া সার্রিহ্বূহুন্না; m-t-ʿ / ম-ত-আ – to enjoy, provide // mattiʿū // Cognate: [Cognate: none] ; s-r-ḥ / স-র-হ – to release, let go // sarriḥū [form II] // Cognate: [Cognate: none])

33:49h:

سَرَاحًا جَمِيلًا

(with) a beautiful release (sarāḥan jamīlan, সারাহ্বান্ জামীলা; s-r-ḥ / স-র-হ – to release, let go // sarāḥ // Cognate: [Cognate: none] ; j-m-l / জ-ম-ল – beauty // jamīl // Cognate: [Cognate: none])

Linguistic Gloss:

O you-who believed [āmanū]! When you-marry [nakaḥtum] the-believing-women [muʾmināt], then you-released-them [ṭallaqtum] from before [qabl] that you-touch-them [tamassūhunna: from m-s-s "touch," euphemism for consummation], then-not (is) for-you upon-them any-counting [ʿidda: from ʿ-d-d] you-count-it [taʿtaddūnahā]. So-provide-for-them [mattiʿūhunna: from m-t-ʿ "provision"] and-release-them [sarriḥūhunna: from s-r-ḥ] a-release [sarāḥ] beautiful [jamīl].

Tafsīr 33:49:: Divorce Before Consummation.

This verse establishes a key legal exception: there is no ʿiddah (fā-mā lakum ʿalayhinna min ʿiddatin) for a woman divorced before consummation (min qabli an tamassūhunna). Ṭabarī and Kathīr explain this is because the purpose of ʿiddah—to confirm non-pregnancy or allow reconciliation—is absent. This connects to 2:228 (establishing ʿiddah), 2:236 (dower for unconsummated marriage), and 2:237 (half-dower if specified). While ʿiddah is waived, the verse commands mattiʿūhunna (provide for them; a conciliatory gift) and sarāḥan jamīlan (a beautiful, kind release), emphasizing ethical conduct even in brief marriages. This contrasts with Deuteronomy 24:1, where divorce proceedings are initiated after the marriage, implying consummation.

Verse 30:21 – The Sign of Marital Love

30:21a:

وَمِنْ آيَاتِهِ أَنْ خَلَقَ

And of His signs (is) that He created (wa-min āyātihī an khalaqa, ওয়া মিন্ আয়াতিহী আন্ খলাক্বা; a-y-y / আ-য়-য় – sign, miracle // āyāt // Cognate: Syriac: āṯā "sign" ; kh-l-q / খ-ল-ক – to create, measure // khalaqa // Cognate: Aramaic: khəlāq "portion, destiny")

30:21b:

لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا

for you from yourselves mates (lakum min anfusikum azwājan, লাকুম্ মিন্ আন্ফুসিকুম্ আয্ওয়াজান্; n-f-s / ন-ফ-স – self, soul // anfus // Cognate: Hebrew: nep̄eš "soul, self" ; z-w-j / য-ও-জ – pair, mate // azwāj // Cognate: [Cognate: none])

30:21c:

لِّتَسْكُنُوا إِلَيْهَا

that you may find tranquility in them (li-taskunū ilayhā, লিতাস্কুনূ ইলাইহা; s-k-n / স-ক-ন – to dwell, be still // taskunū // Cognate: Hebrew: šāḵan "to dwell, settle")

30:21d:

وَجَعَلَ بَيْنَكُم مَّوَدَّةً

And He placed between you affection (wa-jaʿala baynakum mawaddatan, ওয়া জা‘আলা বাইনাকুম্ মাওয়াদ্দাতান্; j-ʿ-l / জ-আ-ল – to make, place // jaʿala // Cognate: [Cognate: none] ; w-d-d / ও-দ-দ – to love // mawadda // Cognate: [Cognate: none])

30:21e:

وَرَحْمَةً

and mercy (wa-raḥmatan, ওয়া রাহ্মাহ্; r-ḥ-m / র-হ-ম – mercy // raḥma // Cognate: Hebrew: raḥămîm "mercy")

30:21f:

إِنَّ فِي ذَٰلِكَ لَآيَاتٍ

Indeed, in that surely (are) signs (inna fī dhālika la-āyātin, ইন্না ফী যালিকা লাআয়াতিল্; a-y-y / আ-য়-য় – sign, miracle // āyāt // Cognate: Syriac: āṯā "sign")

30:21g:

لِّقَوْمٍ يَتَفَكَّرُونَ

for a people who reflect (li-qawmin yatafakkarūna, লিক্বাওমিইঁ ইয়াতাফাক্কারূন্; q-w-m / ক-ও-ম – to stand, people // qawm // Cognate: Hebrew: qûm "to rise" ; f-k-r / ফ-ক-র – to think, reflect // yatafakkarūn // Cognate: [Cognate: none])

Linguistic Gloss:

And-from His-signs [āyātihī; cf. Syr. āṯā] that He-created [khalaqa] for-you from your-selves [anfusikum; cf. Heb. nep̄eš] mates [azwāj] that-you-may-dwell-tranquilly [li-taskunū: from s-k-n; cf. Heb. šāḵan] to-them... and-He-placed [jaʿala] between-you affection [mawadda: from w-d-d] and-mercy [raḥma; cf. Heb. raḥămîm]... Indeed in that (are) signs [āyāt] for-a-people [qawm] who-reflect [yatafakkarūn].

Tafsīr 30:21:: The Ayat of Tranquility.

Classical exegetes (Ṭabarī, Kathīr) identify marriage as a profound theological sign (āyah) of Allah's creative power. The creation of mates min anfusikum ("from yourselves") signifies a shared nature, leading to sakīna (tranquility, from s-k-n "to dwell"). This connects to 7:189 (Eve from Adam), 16:72 (mates from yourselves), 4:1 (created from one soul), and 42:11. Sufis emphasize mawadda (affection) as the initial passion and raḥma (mercy) as the enduring compassion of a marriage. Revealed in Mecca, this verse uses the marital bond as proof of divine design, urging reflection (yatafakkarūna). This strongly parallels Genesis 2:24 ("...cleave to his wife, and they shall become one flesh"), where the union itself is a foundational act, though the Qur'ānic focus is on the psychological states of tranquility (sakīna) and love (mawadda) as the sign.

Study Quran

Divorce, Waiting Period and Treatment of Wives

On Divorce (Talaq): Procedures and Rulings

On the Waiting Period ('Iddah)

On Treatment of Wives (Love, Mercy, and Kindness)

4. On Marital Discord and Discipline

الطَّلَاقُ مَرَّتَانِ

فَإِمْسَاكٌ بِمَعْرُوفٍ

أَوْ تَسْرِيحٌ بِإِحْسَانٍ

وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا

مِمَّا آتَيْتُمُوهُنَّ شَيْئًا

إِلَّا أَن يَخَافَا أَلَّا يُقِيمَا

حُدُودَ اللَّهِ

فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُdُودَ اللَّهِ

فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا

افْتَدَتْ بِهِ

تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا

وَمَن يَتَعَدَّ حُدُودَ اللَّهِ

فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

نِسَاؤُكُمْ حَرْثٌ لَّكُمْ

فَأْتُوا حَرْثَكُمْ

أَنَّىٰ شِئْتُمْ

وَقَدِّمُوا لِأَنفُسِكُمْ

وَاتَّقُوا اللَّهَ وَاعْلَمُوا

أَنَّكُم مُّلَاقُوهُ

وَبَشِّرِ الْمُؤْمِنِينَ

فَإِن طَلَّقَهَا

فَلَا تَحِلُّ لَهُ مِن بَعْدُ

حَتَّىٰ تَنكِحَ زَوْجًا

غَيْرَهُ

فَإِن طَلَّقَهَا

فَلَا جُنَاحَ عَلَيْهِمَا

أَن يَتَرَاجَعَا

إِن ظَنَّا أَن يُقِيمَا

حُدُودَ اللَّهِ

وَتِلْكَ حُدُودُ اللَّهِ يُبَيِّنُهَا

لِقَوْمٍ يَعْلَمُونَ

وَإِذَا طَلَّقْتُمُ النِّسَاءَ

فَبَلَغْنَ أَجَلَهُنَّ

فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ

أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ

وَلَا تُمْسِكُوهُنَّ ضِرَارًا

لِّتَعْتَدُوا

وَمَن يَفْعَلْ ذَٰلِكَ

فَقَدْ ظَلَمَ نَفْسَهُ

وَلَا تَتَّخِذُوا آيَاتِ اللَّهِ

هُزُوًا

وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ

وَمَا أَنزَلَ عَلَيْكُم مِّنَ الْكِتَابِ

وَالْحِكْمَةِ يَعِظُكُم بِهِ

وَاتَّقُوا اللَّهَ وَاعْلَمُوا

أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ

الرَّفَثُ إِلَىٰ نِسَائِكُمْ

هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ

لِبَاسٌ لَّهُنَّ

عَلِمَ اللَّهُ أَنَّكُمْ كُنتُمْ

تَخْتَانُونَ أَنفُسَكُمْ

فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ

فَالْآنَ بَاشِرُوهُنَّ وَابْتَغُوا

مَا كَتَبَ اللَّهُ لَكُمْ

وَكُلُوا وَاشْرَبُوا حَتَّىٰ

يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ

مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ

ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ

وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ

فِي الْمَسَاجِدِ

تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا

كَذَٰلِكَ يُبَيِّنُ اللَّهُ آيَاتِهِ

لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ

بِأَنفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ

وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ

مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ

إِن كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ

الْآخِرِ

وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ

فِي ذَٰلِكَ إِنْ أَرَادُوا إِصْلَاحًا

وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ

بِالْمَعْرُوفِ