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According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.
The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.
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See 2:228 and the corresponding notes, especially note [215]. - Most of the great jurists hold the view that the required three pronouncements of divorce, which make it final and irrevocable (cf. first paragraph of 2:229 , must be made singly, i.e., spaced over the waiting-period of three months, so as to give the husband time to reconsider his intention, and thus to prevent a hasty act which might be subsequently regretted. This provision is in tune with the well-authenticated saying of the Prophet, "In the sight of God, the most hateful of all things allowed (abghad al-halali) is divorce" (Abu Da'ud, on the authority of 'Abd Allah ibn 'Umar). In other words, divorce is just barely permissible, and must not be resorted to unless it is absolutely evident that nothing can save the marriage from utter hopelessness.
I.e. during the waiting-period. As shown in verse {6} below, during that period the husband is fully responsible for the maintenance of the wife whom he is divorcing in accordance with the standard of living observed during their married life.
E.g., by their husbands' failure to provide for their maintenance. (This particular injunction does not imply a prohibition of a divorced woman's leaving her home of her own free will.)
Implying that in such a case she may be lawfully turned out of her marital home. Regarding the term fahishah ("immoral conduct"), see surah {4}, note [14].
According to Ibn 'Abbas (as quoted by Razi) and several other authorities (see Ibn Kathir), this is an allusion to the possibility of reconciliation and, hence, a resumption of marital relations before the divorce becomes final (see surah {2}, second part of verse {228} and first paragraph of {229}).
Meaning, when a husband intends to divorce his wife—after the consummation of marriage—he should divorce her outside her monthly cycle, provided that he has not touched her after her period. This makes it easy for the wife to observe her ’iddah (waiting period for around three months, see 65:4). Otherwise, things will be complicated for her. For example, if divorce happens after sexual intercourse, she might get pregnant, which delays the end of ’iddah until the end of her pregnancy. If divorce happens during a monthly cycle, scholars are in disagreement as to whether the divorce counts or not. If it does not, she has to wait until her menstruation is over to see if her husband still wants to divorce her.
Perhaps the husband who has divorced his wife may change his mind and restore the marriage before the end of her waiting period (after the first or second count of revocable divorce).
Note that in the first instance the Prophet is himself addressed individually, as the Teacher and representative of the Community. Then the actual directions: "when ye...." are addressed to the Community collectively.
"Of all things permitted by law, Divorce is the most hateful in the sight of Allah"; see Introduction to this Sura. The general directions and limitations of Divorce may be studied in ii. 228-232, 236-237, 241, and notes; also iv. 35.
'Iddat, as a technical term in divorce law, is explained in n. 254 to ii. 228. Its general meaning is "a prescribed period": in that general sense it is used in ii. 185 for a prescribed period for fasting.
The prescribed period (see last note) is in the interests of the wife, of the husband, of an unborn child (if there is any), and of sex laws in nature, and therefore the elementary dictates of refined human society. In English Law the six months interval between the decree nisi and the decree absolute in divorce attains the same purpose in a round-about way. The Commentators suggest that the divorce should not be pronounced during the courses. Read with ii. 222, this implies that any incipient differences between husband and wife should not be forced to an issue at a time when sex is least attractive and almost repulsive. Everything should be done to strengthen the social and spiritual aspects of marriage and keep down stray impulses of animal instinct. The parties are to think seriously in a mood of piety, keeping the fear of Allah in their minds.
As Islam treats the married woman as a full juristic personality in every sense of the term a married woman has a right, in the married state, to a house or apartment of her own. And a house or apartment implies the reasonable expenses for its upkeep and for her own and her children's maintenance. And this is obligatory not only in the married state, but during the 'iddat, which is necessarily a most trying period for the woman. During this period she must not only not be turned out, but it is not decent for her to leave of her own accord, lest the chances of reconciliation should be diminished: see the next note.
A reconciliation is possible, and is indeed recommended at every stage. The first serious difference between the parties are to be submitted to a family council on which both sides are represented (iv. 35); divorce is not to be pronounced when mutual physical attraction is at an ebb (n. 5506); when it is pronounced, there should be a period of probationary waiting: dower has to be paid and due provision has to be made for many things on equitable terms; every facility has to be given for reconciliation till the last moment, and impediments are provided against hasty impulses leading to rupture. "Thou knowest not if perchance Allah will bring about thereafter some new situation."
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Lit., "from yourselves": i.e., persons who are sufficiently acquainted with the circumstances of the case.
Sc., that the relevant decision has not been made in a frivolous spirit.
A husband may separate from his wife after each of the first two counts of divorce or at the end of her waiting period 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.
Cf. ii. 231. Everything should be done fairly and squarely, and all interests should be safeguarded.
Publicity and the establishment of proper evidence ensure that no one will act unjustly or selfishly. All should remember that these are matters of serious import, affecting our most intimate lives, and therefore our position in the next life.
In these very delicate and difficult matters, the wisdom of jurists provides a less satisfactory solution than a sincere desire to be just and true, which is described as the "fear of Allah". Where such a desire exists, Allah often provides a solution in the most unexpected ways or from the most unexpected quarters; e.g., the worst enemies may be reconciled, or the cry or the smile of an infant baby may heal seemingly irreparable injuries or unite hearts seemingly alienated for ever. And Faith is followed at once by a psychological feeling of rest for the troubled spirit.
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Lit., "whence he does not expect". It is to be noted that the relative pronoun man ("whoever" or "everyone who") - although grammatically requiring the use of the masculine gender in the verbs or pronouns to which it relates - applies to persons of either sex, as is evidenced by innumerable passages in the Qur'an: hence, the present passage, too, including the sentence that follows, must be understood as relating to the women as well as to the men in question; and the same holds good of verses {5} and {11} below.
Our anger and our impatience have to be curbed. Our friends and our mates or associates may seem to us ever so weak and unreasonable, and the circumstances may be ever so disheartening; yet we must trust in Allah. How can we measure our own weakness or perhaps blindness? He knows all. His universal Purpose is always good. His Will must be accomplished, and we should wish for its accomplishment. His ordering of the universe observes a due, just, and perfect proportion.
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I.e., for any physiological reason whatever.
Lit., "He grants ease out of his condition" - i.e., makes his condition easy: the implication being that God-consciousness makes it easy for the believer to submit gladly to whatever God may decree.
This applies to pregnant women who are divorced or widowed.
Cf. ii. 228, For normal women, the 'iddat is the three monthly courses after separation: if there are no courses or if the courses are in doubt, it is three calendar months. But that time it will be clear whether there is pregnancy: if there is, the waiting period is still after delivery.
Cf. n. 5511. If there is a true and sincere desire to obey the Will of Allah and do right the difficulties will vanish, and these delicate matters will be settled for the greatest happiness of all.
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Allah's ordinance is nothing arbitrary. "It is to help us, and to lead us on to our highest good, temporal and spiritual. If we obey Allah, His wisdom will not only solve our difficulties, but it will remove other ills that we may have, subjective and objective. Like a good shepherd, He will lead us on to more and more luscious pastures. With each step higher, our position becomes more and more sure and our reward more and more precious.
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Lit., "let them dwell wherever you dwell" - i.e., tropically, "let them share fully your standard of living".
E.g., for reasons of her health, or because she intends to remarry, etc.
I.e., at the father's expense: see 2:233 and the corresponding notes [219] and [220].
After the divorce is finalized.
Cf. n. 5507 above. A selfish man, because he has divorced his wife, may, in the probationary period before the divorce becomes absolute, treat her with contumely, and while giving her residence and maintenance, may so restrict it as to make her life miserable. This is forbidden. She must be provided on the same scale as he is, according to his status in life. There is still hope of reconciliation, and if not, yet the parting must be honourable.
If there is pregnancy, a sacred third life comes on the scene, for which there is added responsibility (perhaps added hope of reconciliation) for both parents. In any case no separation is possible until after the child is born. Even after birth, if no reconciliation between parents is possible, yet for the nursing of the child and for its welfare the care of the mother remains the duty of the father, and there must be mutual counsel between him and the mother in all truth and sincerity.
"If ye find yourselves in difficulties": e.g., if the mother's milk fails, or if her health fails, or if any circumstance arises which bars the natural course of the mother nursing her own child. There may be psychological difficulties also.
That is, the father must stand all expenses.
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Lit., "out of".
We must trust in Allah, and do whatever is possible for us in the interests of the young life for which we are responsible. We must not be frightened by difficulties. Allah will give us relief and provide a solution if we act with honest integrity. Cf. xciv. 5-6.
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This connects with, and stresses, the fact that all the preceding injunctions are divinely ordained.
Insolent impiety consists not only in the breach of the rites of religion. Even more vital is the defiance of the laws of nature which Allah has made for us. These laws, for us human beings include those which relate to our fellow-beings in society to whom kindness and consideration form the basis of our social duties. Our duties to our families and our children in intimate matters such as were spoken of in the last Section, are as important as any in our spiritual life. Peoples who forgot the moral law in marriage or family life perished in this world and will have no future in the Hereafter. The lessons apply not only to individuals but to whole nations or social groups.
This refers to the present life: apparently the Hereafter is implied in verse 10 below.
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See note [4] on 64:5 .
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This is one of the names of the Quran.
See last note.
There is no excuse for us to go astray, seeing that Allah in His infinite Mercy has explained to us His Message by His many Signs around us and clearly by means of the human Teachers and Messengers whom He has sent for our instruction: see next verse.
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