Surah 2. Al-Baqara

FIGHTING is ordained for you, even though it be hateful to you; but it may well be that you hate a thing the while it is good for you, and it may well be that you love a thing the while it is bad for you: and God knows, whereas you do not know.²⁰¹

  - Mohammad Asad

Insofar as it relates to fighting, this verse must be read in conjunction with {2:190-193} and 22:39 : but it expresses, in addition, a general truth applicable to many situations.

Fighting has been made obligatory for you, much to your dislike. It is quite possible that something which you don't like is good for you and that something which you love is bad for you. Allah knows, and you do not.

  - Muhammad Farooq-i-Azam Malik

Fighting has been made obligatory upon you 'believers', though you dislike it. Perhaps you dislike something which is good for you and like something which is bad for you. Allah knows and you do not know.

  - Mustafa Khattab

Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not.

  - Marmaduke Pickthall

Fighting is prescribed for you and ye dislike it. But it is possible that ye dislike a thing which is good for you and that ye love a thing which is bad for you. But Allah knoweth and ye know not. ²³⁶

  - Abdullah Yusuf Ali

To fight in the cause of Truth is one of the highest forms of charity. What can you offer that is more precious than your own life? But here again the limitations come in. If you are a mere brawler, or a selfish aggressive person, or a vainglorious bully, you deserve the highest censure. If you offer your life to the righteous Iman, who is only guided by God, you are an unselfish here. God knows the value of things better than you do.

They will ask thee about fighting in the sacred month.²⁰² Say: "Fighting in it is an awesome thing; but turning men away from the path of God and denying Him, and [turning them away from] the Inviolable House of Worship and expelling its people therefrom - [all this] is yet more awesome in the sight of God, since oppression is more awesome than killing." [Your enemies] will not cease to fight against you till they have turned you away from your faith, if they can. But if any of you should turn away from his faith and die as a denier of the truth - these it is whose works will go for nought in this world and in the life to come; and these it is who are destined for the fire, therein to abide.

  - Mohammad Asad

For an explanation of the "sacred months", see note [171] above.

They ask you about war in the Sacred Month. Tell them: "fighting in this month is a heinous offence; but to prevent from the path of Allah, to deny Him, to prevent access and expel His worshippers from the Sacred Mosque is a more severe crime, since mischief is worse than killing in His sight. As for unbelievers: they will not cease fighting until they succeed in turning you back from your religion if they can; and if any of you turns back from his religion and dies as an unbeliever, his deeds will become void in this life and in the hereafter. He will be the inmate of hellfire, to live in there forever.

  - Muhammad Farooq-i-Azam Malik

They¹ ask you 'O Prophet' about fighting in the sacred months.² Say, 'Fighting during these months is a great sin. But hindering 'others' from the Path of Allah, rejecting Him, and expelling the worshippers from the Sacred Mosque is 'a' greater 'sin' in the sight of Allah. For persecution³ is far worse than killing. And they will not stop fighting you until they turn you away from your faith- if they can. And whoever among you renounces their own faith and dies a disbeliever, their deeds will become void in this life and in the Hereafter. It is they who will be the residents of the Fire. They will be there forever.'⁴

  - Mustafa Khattab

 The pagans of Mecca.

 See footnote for 2:194.

 Persecuting Muslims to abandon their faith.

 While many traditional scholars maintain that apostates are to be first invited to re-enter the fold of Islam then executed if the invitation is turned down, some traditional and modern scholars (like Sufyân Ath-Thawri, the late Grand Imâm of Al-Azhar Sheikh Maḥmûd Shaltût, and Dr. Jamal Badawi) are of the opinion that the Quran (2:256) guarantees freedom of religion and (2:217) promises no worldly punishment for leaving Islam. It is reported in a ḥadîth collected by Imâm Muslim that a man came to the Prophet (ﷺ) in Medina and retracted the allegiance he had pledged to him (ﷺ)—leaving Islam. The Prophet (ﷺ) did not punish the man. The narrations that command the killing of apostates refer only to those who fight against Muslims—so they are killed for treason, not for apostasy. Other aḥâdîth are meant to deter those who conspired to accept Islam then leave it soon after only to shake the faith of early Muslims, as mentioned in 3:72.

They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel his people thence, is a greater with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can. And whoso becometh a renegade and dieth in his disbelief: such are they whose works have fallen both in the world and the Hereafter. Such are rightful owners of the Fire: they will abide therein.

  - Marmaduke Pickthall

They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah to deny Him to prevent access to the Sacred Mosque and drive out its members. Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you turn back from their faith and die in unbelief their works will bear no fruit in this life and in the Hereafter; they will be Companions of the Fire and will abide therein. ^{237 238 239}

  - Abdullah Yusuf Ali

Prohibited Month: See ii. 194, n. 209.

The intolerance and persecution of the Pagan clique at Mecca caused untold hardships to the holy Messenger of Islam and his early disciples. They bore all with meekness and long-suffering patience until the holy one permitted them to take up arms in self-defence. Then they were twitted with breach of the custom about Prohibited Months, though they were driven to fight during that period against their own feeling in self defence. But their enemies not only forced them to engage in actual warfare, but interfered with their conscience, persecuted them and their families, openly insulted and denied God, kept out the Muslim Arabs from the Sacred Mosque, and exiled them. Such violence and intolerance are deservedly called worse than slaughter.

Cf. ii. 191, 193, where a similar phrase occurs. Fitna - trial, temptation, as in ii. 102; or tumult, sedition, oppression, as here; M.M.A., H.G.S., and M.P. translate "persecution" in this passage, which is also legitimate, seeing that persecution is the suppression of some opinion by violence, force, or threats.

Verily, they who have attained to faith, and they who have forsaken the domain of evil²⁰³ and are striving hard in God's cause - these it is who may look forward to God's grace: for God is much-forgiving, a dispenser of grace.

  - Mohammad Asad

The expression alladhina hajaru (lit., "those who have forsaken their homelands") denotes, primarily, the early Meccan Muslims who migrated at the Prophet's bidding to Medina - which was then called Yathrib - in order to be able to live in freedom and in accordance with the dictates of Islam. After the conquest of Mecca by the Muslims in the year 8 H., this exodus (hijrah) from Mecca to Medina ceased to be a religious obligation. Ever since the earliest days of Islam, however, the term hijrah has had a spiritual connotation as well - namely, a "forsaking of the domain of evil" and turning towards God: and since this spiritual connotation applies both to the historical muhajirun ("emigrants") of early Islam and to all believers of later times who forsake all that is sinful and "migrate unto God", I am using this expression frequently.

Surely those who are believers, and migrated and struggled in the path of Allah, they can hope for the mercy of Allah; and Allah is Forgiving, Merciful."

  - Muhammad Farooq-i-Azam Malik

Surely those who have believed, emigrated, and struggled in the Way of Allah- they can hope for Allah's mercy. And Allah is All-Forgiving, Most Merciful.

  - Mustafa Khattab

Lo! those who believe, and those who emigrate (to escape the persecution) and strive in the way of Allah, these have hope of Allah's mercy. Allah is Forgiving, Merciful.

  - Marmaduke Pickthall

Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah they have the hope of the Mercy of Allah; and Allah is Oft-Forgiving Most Merciful.

  - Abdullah Yusuf Ali

THEY WILL ASK thee about intoxicants and games of chance. Say: "In both there is great evil²⁰⁴ as well as some benefit for man; but the evil which they cause is greater than the benefit which they bring."²⁰⁵ And they will ask thee as to what they should spend [in God's cause]. Say: "Whatever you can spare." In this way God makes clear unto you His messages, so that you might reflect

  - Mohammad Asad

Lit., "sin", or anything that is conducive to sinning. As some of the classical commentators (e.g., Razi) point out, the term ithm is used in this verse as the antithesis of manafi' ("benefits"); it can, therefore, be suitably rendered as "evil".

Lit., "their evil is greater than their benefit". For a clear-cut prohibition of intoxicants and games of chance, see {5:90-91} and the corresponding notes.

They ask you about drinking and gambling. Tell them: "There is great sin in both, although they may have some benefit for men; but the sin is greater than the benefit." They ask you what they should spend; tell them: "Whatever you can." Thus Allah makes His revelations clear to you, so that you may reflect upon

  - Muhammad Farooq-i-Azam Malik

They ask you 'O Prophet' about intoxicants and gambling. Say, 'There is great evil in both, as well as some benefit for people- but the evil outweighs the benefit.'¹ They 'also' ask you 'O Prophet' what they should donate. Say, 'Whatever you can spare.' This is how Allah makes His revelations clear to you 'believers', so perhaps you may reflect

  - Mustafa Khattab

 See footnote for 4:43.

They question thee about strong drink and games of chance. Say: In both is great sin, and (some) utility for men; but the sin of them is greater than their usefulness. And they ask thee what they ought to spend. Say: That which is superfluous. Thus Allah maketh plain to you (His) revelations, that haply ye may reflect--

  - Marmaduke Pickthall

They ask thee concerning wine and gambling. Say: "In them is great sin and some profit for men; but the sin is greater than the profit." They ask thee how much they are to spend; say: "What is beyond your needs." Thus doth Allah make clear to you His Signs: in order that ye may consider. ^{240 241 242}

  - Abdullah Yusuf Ali

Wine: Khamr: literally understood to mean the fermented juice of the grape; applied by analogy to all fermented liquor, and by further analogy to any intoxicating liquor or drug. There may possible be some benefit in it, but the harm is greater than the benefit, especially if we look at it from a social as well as an individual point of view.

Gambling: maisir: literally, a means of getting something too easily, getting a profit without working for it; hence gambling. That is the principle on which gambling is prohibited. The form must familiar to the Arabs was gambling by casting lots by means of arrows, on the principle of a lottery: the arrows were marked, and served the same purpose as a modern lottery ticket. Something e.g., the carcase of a slaughtered animal, was divided into unequal parts. The marked arrows were drawn from a bag. Some were blank and those who drew them got nothing. Others indicated prizes, which were big or small. Whether you got a big share or a small share, or nothing, depended on pure luck, unless that was fraud also on the part of some persons concerned. The principle on which the objection is based is: that, even if there is no fraud, you gain what you have not earned, or lose on a mere chance. Dice and wagering are rightly held to be within the definition of gambling. But insurance is not gambling, when conducted on business principles. Here the basis for calculation is statistics on a large scale, from which mere chance is eliminated. The insurers themselves pay premia in proportion to risks, exactly and statistically calculated.

Hoarding is no use either to ourselves, or to any one else. We should use the wealth we need; any superfluities we must spend in good works or in charity.

on this world and on the life to come. And they will ask thee about [how to deal with] orphans. Say: "To improve their condition is best." And if you share their life, [remember that] they are your brethren:²⁰⁶ for God distinguishes between him who spoils things and him who improves. And had God so willed, He would indeed have imposed on you hardships which you would not have been able to bear:²⁰⁷ [but,] behold, God is almighty, wise!

  - Mohammad Asad

The implication is that if one shares the life of an orphan in his charge, one is permitted to benefit by such an association - for instance, through a business partnership - provided this does not damage the orphan's interests in any way.

I.e., "by putting you under an obligation to care for the orphans, and at the same time prohibiting you from sharing their life" (see preceding note).

this world and the hereafter. They ask you about orphans. Tell them: "It is best to deal with them justly; you may become co-partners with them, after all they are your brethren; Allah knows who means harm and also who means their welfare. If Allah had wanted He could be hard on you in this matter, surely Allah is Mighty, Wise."

  - Muhammad Farooq-i-Azam Malik

upon this world and the Hereafter. And they ask you 'O Prophet' concerning orphans. Say, 'Improving their condition is best. And if you partner with them, they are bonded with you 'in faith'.¹ And Allah knows who intends harm and who intends good. Had Allah willed, He could have made it difficult for you.² Surely Allah is Almighty, All-Wise.'

  - Mustafa Khattab

 Literal translation, “They are your brothers.”

 By not allowing partnership between you and orphans.

Upon the world and the Hereafter. And they question thee concerning orphans. Say: To improve their lot is best. And if ye mingle your affairs with theirs, then (they are) your brothers. Allah knoweth him who spoileth from him who improveth. Had Allah willed He could have overburdened you. Allah is Mighty, Wise.

  - Marmaduke Pickthall

(Their bearings) on this life and the Hereafter. They ask thee concerning orphans. Say: "The best thing to do is what is for their good; if ye mix their affairs with yours they are your brethren; but Allah knows the man who means mischief from the man who means good. And if Allah had wished He could have put you into difficulties: He is indeed Exalted in Power Wise." ²⁴³

  - Abdullah Yusuf Ali

Gambling and intemperance are social as ell as individual sins. They may ruin us in our ordinary every-day worldly life, as well as our spiritual future. In case it is suggested that there is no harm in a little indulgence, we are asked to think over all its aspects, social and individual, - worldly and spiritual.

AND DO NOT marry women who ascribe divinity to aught beside God ere they attain to [true] belief: for any believing bondwoman [of God]²⁰⁸ is certainly better than a woman who ascribes divinity to aught beside God, even though she please you greatly. And do not give your women in marriage to men who ascribe divinity to aught beside God ere they attain to [true] belief: for any believing bondman [of God] is certainly better than a man who ascribes divinity to aught beside God, even though he please you greatly. [Such as] these invite unto the fire, whereas God invites unto paradise, and unto [the achievement of] forgiveness by His leave; and He makes clear His messages unto mankind, so that they might bear them in mind.

  - Mohammad Asad

Although the majority of the commentators attribute to the term amah, occurring in this context, its usual connotation of "slave-girl", some of them are of the opinion that it stands here for "God's bondwoman". Thus, Zamakhshari explains the words amah mu'minah (lit., "a believing bondwoman") as denoting "any believing woman, whether she be free or slave; and this applies to [the expression] 'believing bondman' as well: for all human beings are God's bondmen and bondwomen". My rendering of the above passage is based on this eminently plausible interpretation.

Do not marry mushrik women until they become believers; a believing slave woman is better than a free mushrik woman even though she may be more attractive to you. Likewise, do not marry mushrik men until they become believers: a believing slave is better than a free mushrik even though he may be more pleasing to you. These mushrikin invite you to hell fire while Allah invites you towards paradise and forgiveness by His grace. He makes His revelations clear to mankind so that they may take heed.

  - Muhammad Farooq-i-Azam Malik

Do not marry polytheistic women until they believe; for a believing slave-woman is better than a free polytheist, even though she may look pleasant to you. And do not marry your women to polytheistic men until they believe, for a believing slave-man is better than a free polytheist, even though he may look pleasant to you. They invite 'you' to the Fire while Allah invites 'you' to Paradise and forgiveness by His grace.¹ He makes His revelations clear to the people so perhaps they will be mindful.

  - Mustafa Khattab

 lit., “by His permission.”

Wed not idolatresses till they believe; for lo! a believing bondwoman is better than an idolatress though she please you; and give not your daughters in marriage to idolaters till they believe, for lo! a believing slave is better than an idolater though he please you. These invite unto the Fire, and Allah inviteth unto the Garden, and unto forgiveness by His grace, and expoundeth thus His revelations to mankind that haply they may remember.

  - Marmaduke Pickthall

Do not marry unbelieving women (idolaters) until they believe; a slave woman who believes is better than an unbelieving woman even though she allure you. Nor marry (your girls) to unbelievers until they believe: a man slave who believes is better than un unbeliever even though he allure you. Unbelievers do (but) beckon you to the fire. But Allah beckons by His grace to the Garden (of Bliss) and forgiveness and makes His Signs clear to mankind: that they may celebrate His praise. ²⁴⁶

  - Abdullah Yusuf Ali

Marriage is a most intimate communion, and the mystery of sex finds its highest fulfilment when intimate spiritual harmony is combined with the physical link. If religion is at all a real influence in life to both parties or to either party, a difference in this vital matter must affect the lives of both more profoundly than differences of birth, race, language, or position in life. It is therefore only right that the parties to be married should have the same spiritual outlook. If two person love each other, their outlook in the highest things of life must be the same. Note that religion is not here a mere label or a matter of custom or birth. The two persons may have been born in different religions, but if, by their mutual influence, they come to see the truth in the same way, they must openly accept the same rites and the same social brotherhood. Otherwise the position will become impossible individually and socially.

AND THEY will ask thee about [woman's] monthly courses. Say: "It is a vulnerable condition. Keep, therefore, aloof from women during their monthly courses, and do not draw near unto them until they are cleansed; and when they are cleansed, go in unto them as God has bidden you to do."²⁰⁹ Verily, God loves those who turn unto Him in repentance,²¹⁰ and He loves those who keep themselves pure.

  - Mohammad Asad

This is one of the many references in the Qur'an to the positive, God-ordained nature of sexuality.

I.e., if they have transgressed against the above restriction.

They ask you about menstruation. "Tell them: This is a discomfort; therefore, keep away from women (do not have sexual intercourse) during their menstrual periods and do not approach them until they are clean again. When they have cleansed themselves then you may approach them in the manner Allah has enjoined for you. Surely Allah loves those who turn to Him in repentance and keep themselves clean.

  - Muhammad Farooq-i-Azam Malik

They ask you 'O Prophet' about menstruation. Say, 'Beware of its harm! So keep away, and do not have intercourse with your wives during their monthly cycles until they are purified.¹ When they purify themselves, then you may approach them in the manner specified by Allah. Surely Allah loves those who always turn to Him in repentance and those who purify themselves.'

  - Mustafa Khattab

 Do not have intercourse with them until their menstruation is over and they have taken a full bath.

They question thee (O Muhammad) concerning menstruation. Say: It is an illness, so let women alone at such time and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Allah hath enjoined upon you. Truly Allah loveth those who turn unto Him, and loveth those who have a care for cleanness.

  - Marmaduke Pickthall

They ask thee concerning women's courses. Say: They are a hurt and a pollution; so keep away from women in their courses and do not approach them until they are clean. But when they have purified themselves ye may approach them in any manner time or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean. ^{247 248}

  - Abdullah Yusuf Ali

Azan: hurt, pollution. Both aspects must be remembered. Physical cleanliness and purity make for health, bodily and spiritual. But the matter should be looked at from the woman's point of view as well as the man's. To her there is danger of hurt, and she should have every consideration. In the animal world, instinct is a guide which is obeyed. Man should in this respect be better: he is often worse.

Haithu: A comprehensive word referring to manner, time, or place. The most delicate matters are here referred to in the most discreet and yet helpful terms. In sex morality, manner, time, and place are all important: and the highest standards are set by social laws, by our own refined instinct of mutual consideration, and above all, by the light shed by the highest Teachers form the wisdom which they receive from our Maker, Who loves purity and cleanliness in all things.

Your wives are your tilth; go, then, unto your tilth as you may desire, but first provide something for your souls,²¹¹ and remain conscious of God, and know that you are destined to meet Him. And give glad tidings unto those who believe.

  - Mohammad Asad

In other words, a spiritual relationship between man and woman is postulated as the indispensable basis of sexual relations.

Your wives are your tilth; so go to your tilth when you like. Take care of your future and refrain from the displeasure of Allah. Bear in mind that you shall meet Him in the Hereafter, and give good news to the believers.

  - Muhammad Farooq-i-Azam Malik

Your wives are like farmland for you,¹ so approach them 'consensually' as you please.² And send forth something good for yourselves.³ Be mindful of Allah, and know that you will meet Him. And give good news to the believers.

  - Mustafa Khattab

 Ḥarth means “farmland”—the husband being like a farmer, the wife like productive land, and children like seeds—a metaphor for fertility and growth.

 It is permissible to have intimate relations in any position, however anal sex is impermissible. Vaginal penetration during monthly cycles, or while bleeding persists after childbirth, up to forty days, is also not permitted.

 This can either imply “sending forth good deeds that will be rewarded in the next life” or—according to some interpretations—“engaging in foreplay with one’s spouse before intercourse.”

Your women are a tilth for you (to cultivate) so go to your tilth as ye will, and send (good deeds) before you for your souls, and fear Allah, and know that ye will (one day) meet Him. Give glad tidings to believers, (O Muhammad).

  - Marmaduke Pickthall

Your wives are as a tilth unto you; so approach your tilth when or how ye will. But do some good act for your souls beforehand; and fear Allah and know that ye are to meet Him (in the Hereafter) and give (these) good tidings to those who believe. ^{249 250}

  - Abdullah Yusuf Ali

Sex is not a thing to be ashamed of, or to be treated lightly, or to be indulged to excess. It is as solemn a fact as any in life. It is compared to a husbandman's tilth; it is a serious affair to him; he sows the seed in order to reap the harvest. But he chooses his own time and mode of cultivation. He does not sow out of season nor cultivate in a manner which will injure or exhaust the soul. He is wise and considerate and does not run riot. Coming from the simile to human beings, every kind of mutual consideration is required, but above all, we must remember that even in these matters there is a spiritual aspect. We must never forget our souls, and that we are responsible to God.

Our highest spiritual ambition should be the hope of meeting God. To uphold such a hope is to give glad tidings to people of faith. It would only be unrepentant sinners who would fear the meeting. Note how the most sensuous matters are discussed frankly, and immediately taken up into the loftiest regions of spiritual upliftment.

AND DO NOT allow your oaths in the name of God to become an obstacle to virtue and God-consciousness and the promotion of peace between men:²¹² for God is all-hearing, all-knowing.

  - Mohammad Asad

Lit., "do not make God, because of your oaths...", etc. As can be seen from verse {226}, this injunction refers primarily to oaths relating to divorce but is, nevertheless, general in its import. Thus, there are several authentic Traditions to the effect that the Prophet Muhammad said: "If anyone takes a solemn oath [that he would do or refrain from doing such-and such a thing], and thereupon realizes that something else would be a more righteous course, then let him do that which is more righteous, and let him break his oath and then atone for it" (Bukhari and Muslim; and other variants of the same Tradition in other compilations). As regards the method of atonement, see 5:89 .

Do not use Allah's name in your oaths as an excuse to prevent you from dealing justly, guarding against evil and making peace between people; Allah hears and knows everything.

  - Muhammad Farooq-i-Azam Malik

Do not use Allah's Name in your oaths as an excuse for not doing good, not guarding against evil, or not making peace between people. And Allah is All-Hearing, All-Knowing.

  - Mustafa Khattab

And make not Allah, by your oaths, a hindrance to your being righteous and observing your duty unto Him and making peace among mankind. Allah is Hearer, Knower.

  - Marmaduke Pickthall

And make not Allah's (name) an excuse in your oaths against doing good or acting rightly or making peace between persons; for Allah is one who heareth and knoweth all things. ²⁵¹

  - Abdullah Yusuf Ali

The Arabs had many special kinds of oaths, for each of which they had a special name in their language. Some of them related to sex matters, and caused misunderstanding, alienation, division, or separation between husband and wife. This and the following three verses refer to them. In ii. 224 we are first of all told in perfectly general terms that we are not to make an oath in the name of God an excuse for not doing the right thing when it is pointed out to us, or for refraining from doing something which will bring people together. If we were swayed by anger or passion or mere caprice, God knows our inmost hearts, and right conduct and not obstinacy or quibbling is what He demands from us.

God will not take you to task for oaths which you may have uttered without thought, but will take you to task [only] for what your hearts have conceived [in earnest]: for God is much-forgiving, forbearing.

  - Mohammad Asad

Allah will not hold you accountable for what is inadvertent in your oaths, but He will hold you accountable for what you intended in your hearts; Allah is Forgiving, Forbearing.

  - Muhammad Farooq-i-Azam Malik

Allah will not hold you accountable for unintentional oaths, but for what you intended in your hearts. And Allah is All-Forgiving, Most Forbearing.

  - Mustafa Khattab

Allah will not take you to task for that which is unintentional in your oaths. But He will take you to task for that which your hearts have garnered. Allah is Forgiving, Clement.

  - Marmaduke Pickthall

Allah will not call you to account for thoughtlessness in your oaths but for the intention in your hearts; and He is Oft-Forgiving Most Forbearing. ²⁵²

  - Abdullah Yusuf Ali

It has been held that thoughtless oaths, if there is no intention behind them, can be expiated by an act of charity.

Those who take an oath that they will not approach their wives shall have four months of grace; and if they go back [on their oath]²¹³ - behold, God is much-forgiving, a dispenser of grace.

  - Mohammad Asad

I.e., during this period of grace.

Those who renounce conjugal relationship with their wives on oath have a limitation of four months. If they reconcile and restore their relationship, surely Allah is Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

Those who swear not to have intercourse with their wives must wait for four months.¹ If they change their mind, then Allah is certainly All-Forgiving, Most Merciful.

  - Mustafa Khattab

 This ruling is called ilâ'. Ilâ' means that a husband vows not to be intimate with his wife because of a dispute or any other legitimate reason. The verse here says if it is four months or less and the husband keeps his vow, then he does not have to make up for breaking his vow (by feeding ten poor people, or fasting three days), otherwise he will need to make up for breaking his vow. If the vow is made for over four months, the wife has the right to seek divorce after four months. Ilâ' should be avoided altogether since it deprives the wife of her right to sexual satisfaction. Instead, counselling is a better alternative at the time of dispute.

Those who forswear their wives must wait four months; then, if they change their mind, lo! Allah is Forgiving, Merciful.

  - Marmaduke Pickthall

For those who take an oath for abstention from their wives a waiting for four months is ordained; if then they return Allah is Oft-Forgiving Most Merciful.

  - Abdullah Yusuf Ali

But if they are resolved on divorce - behold, God is all-hearing, all-knowing.

  - Mohammad Asad

But if they decide to divorce them, they may do so, surely Allah hears and knows everything.

  - Muhammad Farooq-i-Azam Malik

But if they settle on divorce, then Allah is indeed All-Hearing, All-Knowing.

  - Mustafa Khattab

And if they decide upon divorce (let them remember that) Allah is Hearer, Knower.

  - Marmaduke Pickthall

But if their intention is firm for divorce Allah heareth and knoweth all things. ²⁵³

  - Abdullah Yusuf Ali

Verses 225-27 should be read together with verse 224. The latter, though it is perfectly general, leads up to the other three.

And the divorced women shall undergo, without remarrying,²¹⁴ a waiting-period of three monthly courses: for it is not lawful for them to conceal what God may have created in their wombs,²¹⁵ if they believe in God and the Last Day. And during this period their husbands are fully entitled to take them back, if they desire reconciliation; but, in accordance with justice, the rights of the wives [with regard to their husbands] are equal to the [husbands'] rights with regard to them, although men have precedence over them [in this respect].²¹⁶ And God is almighty, wise.

  - Mohammad Asad

Lit., "by themselves".

The primary purpose of this waiting-period is the ascertainment of possible pregnancy, and thus of the parentage of the as yet unborn child. In addition, the couple are to be given an opportunity to reconsider their decision and possibly to resume the marriage. See also 65:1 and the corresponding note [2].

A divorced wife has the right to refuse a resumption of marital relations even if the husband expresses, before the expiry of the waiting-period, his willingness to have the provisional divorce rescinded; but since it is the husband who is responsible for the maintenance of the family, the first option to rescind a provisional divorce rests with him.

Divorced women must keep themselves waiting for three menstrual periods, it is not lawful for them to hide what Allah has created in their wombs if they believe in Allah and the Last Day. In such cases their husbands have a right to take them back in that period if they desire reconciliation. Women have rights similar to those exercised against them in an equitable manner, although men have a status (degree of responsibility) above them. Allah is Mighty, Wise.

  - Muhammad Farooq-i-Azam Malik

Divorced women must wait three monthly cycles 'before they can re-marry'. It is not lawful for them to conceal what Allah has created in their wombs,¹ if they 'truly' believe in Allah and the Last Day. And their husbands reserve the right to take them back within that period if they desire reconciliation. Women have rights similar to those of men equitably, although men have a degree 'of responsibility' above them. And Allah is Almighty, All-Wise.

  - Mustafa Khattab

 This could mean “pregnancy” or “accurate information about monthly cycles.”

Women who are divorced shall wait, keeping themselves apart, three (monthly) courses. And it is not lawful for them that they should conceal that which Allah hath created in their wombs if they are believers in Allah and the Last Day. And their husbands would do better to take them back in that case if they desire a reconciliation. And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them. Allah is Mighty, Wise.

  - Marmaduke Pickthall

Divorced women shall wait concerning themselves for three monthly periods nor is it lawful for them to hide what Allah hath created in their wombs if they have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period if they wish for reconciliation. And women shall have rights similar to the rights against them according to what is equitable; but men have a degree (of advantage) over them and Allah is Exalted in Power Wise. ^{254 255}

  - Abdullah Yusuf Ali

Islam tries to maintain the married state as far as possible, especially where children are concerned, but it is against the restriction of the liberty of men and women in such vitally important matters as love and family life. It will check hasty action as far as possible and leave the door to reconciliation open at many stages. Even after divorce a suggestion of reconciliation is made, subject to certain precautions (mentioned in the following verses) against thoughtless action. A period of waiting (iddat) for three monthly courses is prescribed, in order to see if the marriage conditionally dissolved is likely to result in issue. But this is not necessary where the divorced woman is a virgin: Q. xxxiii. 49. It is definitely declared that women and men shall have similar rights against each other.

The difference in economic position between the sexes makes the man's rights and liabilities a little greater than the woman's Q. iv. 34 refers to the duty of the man to maintain the woman, and to a certain difference in nature between the sexes. Subject to this, the sexes are on terms of equality in law, and in certain matters the weaker sex is entitled to special protection.

A divorce may be [revoked] twice, whereupon the marriage must either be resumed in fairness or dissolved in a goodly manner.²¹⁷ And it is not lawful for you to take back anything of what you have ever given to your wives unless both [partners] have cause to fear that they may not be able to keep within the bounds set by God: hence, if you have cause to fear that the two may not be able to keep within the bounds set by God, there shall be no sin upon either of them for what the wife may give up [to her husband] in order to free herself.²¹⁸ These are the bounds set by God; do not, then, transgress them: for they who transgress the bounds set by God - it is they, they who are evildoers!

  - Mohammad Asad

Lit., "whereupon either retention in fairness or release in a goodly manner". In other words, a third pronouncement of divorce makes it final and irrevocable.

All authorities agree in that this verse relates to the unconditional right on the part of the wife to obtain a divorce from her husband; such a dissolution of marriage at the wife's instance is called khul'. There exist a number of highly-authenticated Traditions to the effect that the wife of Thabit ibn Qays, Jamilah, came to the Prophet and demanded a divorce from her husband on the ground that, in spite of his irreproachable character and behaviour, she "disliked him as she would dislike falling into unbelief after having accepted Islam". Thereupon the Prophet ordained that she should return to Thabit the garden which he has given her as her dower (mahr) at the time of their wedding, and decreed that the marriage should be dissolved. (Several variants of this Tradition have been recorded by Bukhari, Nasa'i, Tirmidhi, Ibn Majah and Bayhaqi, on the authority of Ibn 'Abbas.) Similar Traditions, handed down on the authority of 'A'ishah and relating to a woman called Hubaybah bint Sahl, are to be found in the Muwatta' of Imam Malik, in the Musnad of Imam Ahmad, and in the compilations of Nasa'i and Abu Da'ud (in one variant, the latter gives the woman's name as Hafsah bint Sahl). In accordance with these Traditions, Islamic Law stipulates that whenever a marriage is dissolved at the wife's instance without any offence on the part of the husband against his marital obligations, the wife is the contract-breaking party and must, therefore, return the dower which she received from him at the time of concluding the marriage: and in this event "there shall be no sin upon either of them" if the husband takes back the dower which the wife gives up of her own free will. An exhaustive discussion of all these Traditions and their legal implications is found in Nayl al-Awtar VII, pp. 34-41. For a summary of the relevant views of the various schools of Islamic jurisprudence, see Bidayat al-Mujtahid II, pp. 54-57.

Pronouncement of revocable divorce is only allowed twice: then she should be allowed to stay with honor or let go with kindness after the third pronouncement. It is not lawful for husbands to take anything back which they have given them except when both parties fear that they may not be able to follow the limits set by Allah; then if you fear that they both will not be able to keep the limits of Allah, there is no blame if, by mutual agreement the wife compensates the husband to obtain divorce. These are the limits set by Allah; do not transgress them, and those who transgress the limits of Allah are the wrongdoers.

  - Muhammad Farooq-i-Azam Malik

Divorce may be retracted twice, then the husband must retain 'his wife' with honour or separate 'from her' with grace.¹ It is not lawful for husbands to take back anything of the dowry given to their wives, unless the couple fears not being able to keep within the limits of Allah.² So if you fear they will not be able to keep within the limits of Allah, there is no blame if the wife compensates the husband to obtain divorce.³ These are the limits set by Allah, so do not transgress them. And whoever transgresses the limits of Allah, they are the 'true' wrongdoers.

  - Mustafa Khattab

 A husband may separate from his wife after each of the first two counts of divorce or at the end of her waiting period (see 65:1-5) with dignity. If he chooses to stay with her after the first two counts of divorce then divorces her a third time, the marriage is terminated at the end of her third waiting period. The wife will have to marry and divorce another man before she can be remarried to her ex-husband (see 2:230). However, a woman marrying someone with the intention of getting divorced, in order to return to her first husband, is forbidden.

 The “limits of Allah” implies fidelity to one’s spouse according to Allah’s commands.

 If the wife does not want to continue in the marriage for legitimate reasons, then she can return the dowry (mahr) to the husband in compensation for divorce. This ruling is called khul’.

Divorce must be pronounced twice and then (a woman) must be retained in honor or released in kindness. And it is not lawful for you that ye take from women aught of that which ye have given them; except (in the case) when both fear that they may not be able to keep within the limits (imposed by) Allah. And if ye fear that they may not be able to keep the limits of Allah, in that case it is no sin for either of them if the woman ransom herself. These are the limits (imposed by) Allah. Transgress them not. For whoso transgresseth Allah's limits: such are wrongdoers.

  - Marmaduke Pickthall

A divorce is only permissible twice: after that the parties should either hold together on equitable terms or separate with kindness. It is not lawful for you (men) to take back any of your gifts (from your wives) except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah; so do not transgress them. If any do transgress the limits ordained by Allah such persons wrong (themselves as well as others). ^{256 257 258 259}

  - Abdullah Yusuf Ali

Where divorce for mutual incompatibility is allowed, there is danger that the parties might act hastily, then repent, and again wish to separate. To prevent such caprisious action repeatedly, a limit is prescribed. Two divorces (with a reconciliation between) are allowed. After that the parties must definitely make up their minds, either to dissolve their union permanently, or to live honourable lives together in mutual love and forbearance - to "hold together on equitable terms," neither party worrying the other nor grumbling or evading the duties and responsibilities of marriage.

If a separation is inevitable, the parties should not throw mud at each other, but recognise what is right and honourable on a consideration of all the circumstances. In any case a man is not allowed to ask back for any gifts or property he may have given to the wife. This is for the protection of the economically weaker sex. Lest that protective provision itself work against the woman's freedom, an exception is made in the next clause.

All the prohibitions and limits prescribed here are in the interest of good and honourable lives for both sides, and in the interests of a clean and honourable social life, without public or private scandals. If there is any fear that in safeguarding her economic rights, her very freedom of person may suffer, the husband refusing the dissolution of marriage, and perhaps treating her with cruelty, then, in such exceptional cases, it is permissible to give some material consideration to the husband, but the need and equity of this should be submitted to the judgment of impartial judges, i.e., properly constituted courts. A divorce of this kind is called khula.

Wrong (themselves as well as others): Zalimun: for the root meaning of zulm see n. 51. ii. 35.

And if he divorces her [finally], she shall thereafter not be lawful unto him unless she first takes another man for husband; then, if the latter divorces her, there shall be no sin upon either of the two if they return to one another - provided that both of them think that they will be able to keep within the bounds set by God: for these are the bounds of God which He makes clear unto people of [innate] knowledge.

  - Mohammad Asad

So if a husband divorces his wife three times, it is not lawful for him to remarry her until after she has married another man and gotten divorced. In that case there is no blame on either of them if they reunite in marriage, provided they think that they can keep the limits of Allah. Such are the limits of Allah which He makes clear to the people of understanding.

  - Muhammad Farooq-i-Azam Malik

So if a husband divorces his wife 'three times', then it is not lawful for him to remarry her until after she has married another man and then is divorced. Then it is permissible for them to reunite, as long as they feel they are able to maintain the limits of Allah. These are the limits set by Allah, which He makes clear for people of knowledge.

  - Mustafa Khattab

And if he hath divorced her (the third time), then she is not lawful unto him thereafter until she hath wedded another husband. Then if he (the other husband) divorce her it is no sin for both of them that they come together again if they consider that they are able to observe the limits of Allah. These are the limits of Allah. He manifesteth them for people who have knowledge.

  - Marmaduke Pickthall

So if a husband divorces his wife (irrevocably) he cannot after that remarry her until after she has married another husband and he has divorced her. In that case there is no blame on either of them if they reunite provided they feel that they can keep the limits ordained by Allah. Such are the limits ordained by Allah which He makes plain to those who understand. ²⁶⁰

  - Abdullah Yusuf Ali

This is in continuation of the first sentence of ii. 229. Two divorces followed by re-union are permissible; the third time the divorce becomes irrevocable, until the woman marries some other man and he divorces her. This is to set an almost impossible condition. The lesson is: if a man loves a woman he should not allow a sudden gust of temper or anger to induce him to take hasty action. What happens after two divorces, if the man takes her back? See n. 261 to ii. 231.

And so, when you divorce women and they are about to reach the end of their waiting-term, then either retain them in a fair manner or let them go in a fair manner. But do not retain them against their will in order to hurt [them]: for he who does so sins indeed against himself. And do not take [these] messages of God in a frivolous spirit; and remember the blessings with which God has graced you, and all the revelation and the wisdom which He has bestowed on you from on high in order to admonish you thereby; and remain conscious of God, and know that God has full knowledge of everything.

  - Mohammad Asad

When you divorce women and they have reached the end of their waiting period ('Iddat) either allow them to stay with honor or let them go with kindness; but you should not retain them to harm them or to take undue advantage; if anyone does that he wrongs his own soul. Do not take Allah's revelations as a joke. Remember the favors of Allah upon you and the fact that He sent down the Book and Wisdom for your guidance. Fear Allah and know that Allah has knowledge of everything.

  - Muhammad Farooq-i-Azam Malik

When you divorce women and they have 'almost' reached the end of their waiting period, either retain them honourably or let them go honourably. But do not retain them 'only' to harm them 'or' to take advantage 'of them'. Whoever does that surely wrongs his own soul. Do not take Allah's revelations lightly. Remember Allah's favours upon you as well as the Book and wisdom¹ He has sent down for your guidance. Be mindful of Allah, and know that Allah has 'perfect' knowledge of all things.

  - Mustafa Khattab

 “Wisdom” means the “sunnah” or the tradition of the Prophet (ﷺ) when it is mentioned along with the Book (i.e., the Quran).

When ye have divorced women, and they have reached their term, then retain them in kindness or release them in kindness. Retain them not to their hurt so that ye transgress (the limits). He who doeth that hath wronged his soul. Make not the revelations of Allah a laughingstock (by your behavior), but remember Allah's grace upon you and that which He hath revealed unto you of the Scripture and of wisdom, whereby He doth exhort you. Observe your duty to Allah and know that Allah is Aware of all things.

  - Marmaduke Pickthall

When ye divorce women and they fulfil the term of their (`Iddat) either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them or to take undue advantage; if anyone does that He wrongs his own soul. Do not treat Allah's Signs as a jest but solemnly rehearse Allah's favors on you and the fact that He sent down to you the Book and Wisdom for your instruction. And fear Allah and know that Allah is well acquainted with all things. ^{261 262 263 264}

  - Abdullah Yusuf Ali

If the man takes back his wife after two divorces, he must do so only on equitable terms, i.e., he must not put pressure on the woman to prejudice her rights in any way, and they must live clean and honourable lives, respecting each other's personalities. There are here two conditional clauses: (1) when ye divorce women, and (2) when they fulfil their Iddat: followed by two consequential clauses, (3) take them back on equitable terms, or (4) set them free with kindness. The first is connected with the third and the second with the fourth. Therefore if the husband wishes to resume the marital relations, he need not wait for Iddat. But if he does not so wish, she is free to marry someone else after Iddat. For the meaning of Iddat see n. 254 above.

Let no one think that the liberty given to him can be used for his own selfish ends. If he uses the law for the injury of the weaker party, his own moral and spiritual nature suffers.

These difficult questions of sex relations are often treated as a joke. But they profoundly affect our individual lives, the lives of our children, and the purity and well-being of the society in which we live. This aspect of the question is reiterated again and again.

Rehearse: zikr. Cf. ii. 151 and n. 156. We are asked to remember in our own minds, and to proclaim and praise, and be proud of God's favours on us. His favours are immeasurable; not the least are His Revelations, and the wisdom which He has given to us to enable us to judge and act up to His guidance.

And when you divorce women, and they have come to the end of their waiting-term, hinder them not from marrying other men if they have agreed with each other in a fair manner. This is an admonition unto every one of you who believes in God and the Last Day; it is the most virtuous [way] for you, and the cleanest. And God knows, whereas you do not know.

  - Mohammad Asad

When you have divorced women and they have reached the end of their waiting period do not prevent them from marrying their prospective husbands if they have come to an honorable agreement. This is enjoined on everyone amongst you who believes in Allah and the Last Day. This is more virtuous and chaste for you; Allah knows what you do not know.

  - Muhammad Farooq-i-Azam Malik

When you have divorced women and they have reached the end of their waiting period, do not prevent them from re-marrying their ex-husbands if they come to an honourable agreement. This is enjoined on whoever has faith in Allah and the Last Day. This is purer and more dignifying for you. Allah knows and you do not know.

  - Mustafa Khattab

And when ye have divorced women and they reach their term, place not difficulties in the way of their marrying their husbands if it is agreed between them in kindness. This is an admonition for him among you who believeth in Allah and the Last Day. That is more virtuous for you, and cleaner. Allah knoweth: ye know not.

  - Marmaduke Pickthall

When ye divorce women and they fulfil the term of their (`Iddat) do not prevent them from marrying their (former) husbands if they mutually agree on equitable terms. This instruction is for all amongst you who believe in Allah and the Last Day. That is (the course making for) most virtue and purity amongst you and Allah knows and ye know not. ²⁶⁵

  - Abdullah Yusuf Ali

The termination of a marriage bond is a most serious matter for family and social life. And every lawful divorce is approved which can equitably bring back those who have lived together, provided only there is mutual love and they can live on honourable terms with each other. If these conditions are fulfilled, it is not right for outsiders to prevent or hinder re-union. They may be swayed by property or other considerations. This verse was occasioned by an actual case that was referred to the holy Apostle in his life-time.

And the [divorced] mothers may nurse their children for two whole years, if they wish to complete the period of nursing; and it is incumbent upon him who has begotten the child to provide in a fair manner for their sustenance and clothing. No human being shall be burdened with more than he is well able to bear: neither shall a mother be made to suffer because of her child, nor, because of his child, he who has begotten it. And the same duty rests upon the [father's] heir. And if both [parents] decide, by mutual consent and counsel, upon separation [of mother and child],²¹⁹ they will incur no sin [thereby]; and if you decide to entrust your children to foster-mothers, you will incur no sin provided you ensure, in a fair manner, the safety of the child which you are handing over.²²⁰ But remain conscious of God, and know that God sees all that you do.

  - Mohammad Asad

Most of the commentators understand the word fisal as being synonymous with "weaning" (i.e., before the end of the maximum period of two years). Abu Muslim, however, is of the opinion that it stands here for "separation" - i.e., of the child from its mother (Razi). It appears to me that this is the better of the two interpretations inasmuch as it provides a solution for cases in which both parents agree that, for some reason or other, it would not be fair to burden the divorced mother with the upbringing of the child despite the father's obligation to support them materially, while, on the other hand, it would not be feasible for the father to undertake this duty single-handed.

Lit., "provided you make safe [or "provided you surrender"] in a fair manner that which you are handing over". While it cannot be denied that the verb sallamahu can mean "he surrendered it" as well as "he made it safe", it seems to me that the latter meaning (which is the primary one) is preferable in this context since it implies the necessity of assuring the child's future safety and well-being. (The commentators who take the verb sallamtum in the sense of "you surrender" interpret the phrase idha sallamtum ma ataytum bi'l-ma'ruf as meaning "provided you hand over the agreed-upon [wages to the foster-mothers] in a fair manner" - which, to my mind, unduly limits the purport of the above injunction.)

The mothers shall breast-feed their offspring for two whole years if the father wishes the breast-feeding to be completed. The reasonable cost of their maintenance and clothing will be the responsibility of the child's father. No one should be charged with more than they can afford. Neither a mother should be made to suffer on account of her child nor a father on account of his child. The father's heirs are under the same obligation. But if with mutual agreement they both decide to wean the child there is no blame on them. If you decide to have a foster-mother for your offspring there is no blame on you provided you pay what you have promised to pay in an honorable manner. Fear Allah and beware that Allah observes your actions.

  - Muhammad Farooq-i-Azam Malik

'Divorced' mothers will breastfeed their offspring for two whole years, for those who wish to complete the nursing 'of their child'. The child's father will provide reasonable maintenance and clothing for the mother 'during that period'. No one will be charged with more than they can bear. No mother or father should be made to suffer for their child. The 'father's' heirs are under the same obligation. But if both sides decide- after mutual consultation and consent- to wean a child, then there is no blame on them. If you decide to have your children nursed by a wet-nurse, it is permissible as long as you pay fairly. Be mindful of Allah, and know that Allah is All-Seeing of what you do.

  - Mustafa Khattab

Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provided that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do.

  - Marmaduke Pickthall

The mothers shall give suck to their offspring for two whole years if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be treated unfairly on account of her child nor father on account of his child. An heir shall be chargeable in the same way if they both decide on weaning by mutual consent and after due consultation there is no blame on them. If ye decide on a foster-mother for your offspring there is no blame on you provided ye pay (the mother) what ye offered on equitable terms. But fear Allah and know that Allah sees well what ye do. ²⁶⁶

  - Abdullah Yusuf Ali

As this comes in the midst of the regulations on divorce, it applies primarily to cases of divorce, where some definite rule is necessary, as the father and mother would not, on account of the divorce, probably be on good terms, and the interests of the children must be safeguarded. As, however, the wording is perfectly general, it has been held that the principle applies equally to the father and mother in wedlock: each must fulfil his or her part in the fostering of the child. On the other hand, it is provided that the child shall not be used as an excuse for driving a hard bargain on either side. By mutual consent they can agree to some source that is reasonable and equitable, both as regards the period before weaning (the maximum being two years) and the engagement of a wet-nurse, or (by analogy) for artificial feeding. But the mother's privileges must not be curtailed simply because by mutual consent she does not nurse the baby. In a matter of this kind the ultimate appeal must be to godliness, for all legal remedies are imperfect and may be misused.

And if any of you die and leave wives behind, they shall undergo, without remarrying,²²¹ a waiting-period of four months and ten days; whereupon, when they have reached the end of their waiting-term, there shall be no sin²²² in whatever they may do with their persons in a lawful manner. And God is aware of all that you do.

  - Mohammad Asad

Lit., "by themselves".

Lit., "you will incur no sin". Since, obviously, the whole community is addressed here (Zamakhshari), the rendering "there shall be no sin" would seem appropriate.

As for those of you who die and leave widows behind, let them abstain from marriage for four months and ten days: when they have reached the end of this period, there is no blame on you for what they do for themselves in a decent manner. Allah is aware of what you do.

  - Muhammad Farooq-i-Azam Malik

As for those of you who die and leave widows behind, let them observe a waiting period of four months and ten days. When they have reached the end of this period, then you¹ are not accountable for what they decide for themselves in a reasonable manner. And Allah is All-Aware of what you do.

  - Mustafa Khattab

 i.e., the guardians.

Such of you as die and leave behind them wives, they (the wives) shall wait, keeping themselves apart, four months and ten days. And when they reach the term (prescribed for them) then there is no sin for you in aught that they may do with themselves in decency. Allah is Informed of what ye do.

  - Marmaduke Pickthall

If any of you die and leave widows behind they shall wait concerning themselves four months and ten days: when they have fulfilled their term there is no blame on you if they dispose of themselves in a just and reasonable manner. And Allah is well acquainted with what ye do. ²⁶⁷

  - Abdullah Yusuf Ali

The 'Iddat of widowhood (four months and ten days) is longer than the 'Iddat of divorce (three monthly courses, ii. 228). In the latter the only consideration is to ascertain if there is any unborn issues of the marriage dissolved. This is clear from xxxiii. 49, where it is laid down that there is no 'Iddat for virgin divorces. In the former there is in addition the consideration of mourning and respect for the deceased husband. In either case, if it is proved that there is unborn issue, there is of course no question of remarriage for the woman until it is born and for a reasonable time afterwards. Meanwhile here maintenance on a reasonable scale is chargeable to the late husband or his estate.

But you will incur no sin if you give a hint of [an intended] marriage-offer to [any of] these women, or if you conceive such an intention without making it obvious: [for] God knows that you intend to ask them in marriage.²²³ Do not, however, plight your troth with them in secret, but speak only in a decent manner; and do not proceed with tying the marriage-knot ere the ordained [term of waiting] has come to its end. And know that God knows what is in your minds, and therefore remain conscious of Him; and know, too, that God is much-forgiving, forbearing.

  - Mohammad Asad

Lit., "if you conceal [such an intention] within yourselves: [for] God knows that you will mention [it] to them". In classical Arabic usage, the expression dhakaraha ("he mentioned [it] to her") is often idiomatically synonymous with "he demanded her in marriage" (see Lane III, 969). The above passage relates to a marriage-offer - or to an intention of making such an offer - to a newly-widowed or divorced woman before the expiry of the prescribed waiting-term.

There is no blame on you if you make a proposal of marriage during their waiting period openly or keep it in your hearts. Allah knows that you will naturally cherish them in your hearts; however, be careful not to make any secret agreement, and if you wish to marry, speak to them in an honorable manner. Do not confirm the marriage tie until the prescribed waiting period expires. You should know that Allah is aware of what is in your hearts, so fear Him. Bear in mind that Allah is Forgiving, Forbearing.

  - Muhammad Farooq-i-Azam Malik

There is no blame on you for subtly showing interest in 'divorced or widowed' women¹ or for hiding 'the intention' in your hearts. Allah knows that you are considering them 'for marriage'. But do not make a secret commitment with them- you can only show interest in them appropriately. Do not commit to the bond of marriage until the waiting period expires. Know that Allah is aware of what is in your hearts, so beware of Him. And know that Allah is All-Forgiving, Most Forbearing.

  - Mustafa Khattab

 During their waiting periods.

There is no sin for you in that which ye proclaim or hide in your minds concerning your troth with women. Allah knoweth that ye will remember them. But plight not your troth with women except by uttering a recognized form of words. And do not consummate the marriage until (the term) prescribed is run. Know that Allah knoweth what is in your minds, so beware of Him; and know that Allah is Forgiving, Clement.

  - Marmaduke Pickthall

There is no blame on you if ye make an offer of betrothal or hold it in your hearts. Allah knows that ye cherish them in your hearts: but do not make a secret contract with them except in terms honorable nor resolve on the tie of marriage till the term prescribed is fulfilled. And know that Allah knoweth what is in your hearts and take heed of Him; and know that Allah is Oft Forgiving Most Forbearing. ²⁶⁸

  - Abdullah Yusuf Ali

A definite contract of remarriage for the woman during her period of 'Iddat of widowhood is forbidden as obviously unseemly, as also any secrecy in such matters. It would bind the woman at a time when she is not fitted to exercise her fullest judgment. But circumstances may arise when an offer (open for future consideration but not immediately decided) may be to her interests, and this is permissible. In mystic interpretation the cherishing of love in one's heart without outward show or reward is the true test of sincerity and devotion.