Soora 65

 

[1] (In the name of God, Most Gracious, Most Merciful)

 

The meaning

 

More explanation

[2] 1. O prophet! When you [: Muslims] divorce women, divorce them when they have reached their cyclical period a, and ascertain the period b, and ward off [the punishment of] God your Lord c.

[Then, God be glorified explained that the divorce is not allowed but only for the wife who commits an obvious adultery, and He said:]

[O husbands] do not turn them out of their houses [by divorce], nor should [your women, of their own accord, demand to be divorced and] go out d,

except when they commit an obvious indecency e.

These [statements which we have just mentioned] are the limits imposed [on you] by God [so trespass them not.]

Whoso trespasses the limits imposed by God [by opposing them], has done wrong to himself f.

You, [the divorcing man], know not: perchance after that God may bring about something [that may be good for you.] g

 

[3] 2. Then, when they have reached their prescribed [Idda or the divorce interimh], then either retain them amicably i or separate from them amicably j

and [O divorcing men] call to witness two out of your just men, and perform the true witness for [the sake of] God. k

By this [admonition] is admonished he who believes in God and the Last Day l.

And whosoever wards off [the punishment of] Godm, He will appoint for him a way out [of every distress and difficulty.]

 

[4] 3. And He will provide for him from where he never anticipates n.

And whosoever relies on God o, He will help [and support] him.

Surely, God will convey [the interpretation of these revelations] to His am'r [: the Awaited Mahdi] p; God has made an appointed time for every thing q.

 

1 a Which are the days of menstruation that the woman counts its days, so as to wash at their completion; they are mostly seven days. But she does not count the days of her cleanliness.

The meaning: Do not hasten, O man, to divorce your wife, while you do not know whether she is pregnant or not, but wait until her days of the cyclical period or Idda come; so if she menstruates, it will be obvious that she is not pregnant; but if her days of the cycle end and she does not menstruate, it will then be obvious that she is pregnant. Afterwards you may divorce her in order to be certain whether she is pregnant or not.

Then you should bring witnesses to that; so that she may not ascribe the child to you, if she becomes pregnant from anyone else; and so that she may not hide the pregnancy if she is pregnant by you.

One may ask: what is the benefit of the Idda or the days of the cycle, and for what purpose is this?

The answer: The reason for that is in order that we may know about the divorced woman: is she pregnant or not pregnant; so if a man divorces his wife and he does not know that she is pregnant, and she goes to her family, and she will later be known to be pregnant, the husband may doubt about her pregnancy, and he may say: This pregnancy is not by me, because I divorced her when she was not pregnant; and by saying such words, he will accuse his ex-wife with adultery.

Or the ex-wife may be a profligate, so she will adulterate and become pregnant by someone other than her husband, but the pregnancy will only be obvious after the divorce, and by that she will wrong her ex-husband and he will lose a Nafaqa for her child.

So for this reason, God be glorified told us: (divorce them when they have reached their cyclical period.)

1 b i.e. count and ascertain her days of menstrual bleeding, so that if they are two or three days with little blood then it is a non-menstrual bleeding; but if it is seven or six days then it is a menstruation. So by this, you will be certain whether she is pregnant or not pregnant.

1 c And do not change the manifestations or distort the truth by considering the menstruation a non-menstrual bleeding or vice versa; and do not assert that the pregnant is not pregnant, or decide that the non-pregnant is pregnant; so as to judge according to your own desires and personal advantages.

1 d It means: The wives have no right to demand divorce, unless both the husband and wife agree on the divorce. And except:

1 e i.e. clearly confirmed by witnesses, by the eye-witnessing or by her confession and then the husband is allowed to divorce her; or if she undresses herself and becomes naked so that a stranger sees her naked without dresses; that is by bathing on the roof of the house and a man of the neighbors sees her or another one sees her whose house is higher than her house, and by doing so, she will have committed the indecency; or she bathes in the sea together with men as do some women do in this time.

The indication of this is His saying be glorified in the Quran 7: 28, which means:

(And whenever they commit an indecency [: to be completely naked in the pilgrimage], they say: "We found our fathers practicing it.)

That is because the associaters used to be naked when they performed the pilgrimage.

So by such indecency too, the husband is allowed to divorce her.

While by four witnesses testifying that she committed adultery, the religious punishment will be applied to her, she will not have the Nafaqa due money, neither will she be given what remains of her postponed dowry, nor anything else that she may demand of the husband.

The third way, if she is Nashiz who disobeys the order of her husband, he is then allowed to divorce her.

1 f And will be punished in his life of the World and in his Next Life.

1 g The meaning: You do not know, it may be your wifes death appointment has become imminent, and will die following her divorce; so that if you had kept her with you without divorcing her, then you might have inherited her; or she may bore for you a son who will assist you in your elderly, or she may receive some wealth by inheritance and then you will have advantage of her wealth.

Similar to this in meaning is His saying be glorified in the Quran 4: 19, which means:

(For if you hate them, it may be that you hate something wherein God may put much good [for you.])

 

 

 

2 h When they complete the Idda: three months if she is pregnant, and three menses if she is not pregnant; the husband then may return her back if he wants.

2 i i.e. to live with them amicably.

2 j If you insist on parting from them; so in such case you give to the divorced wife its stuffs, Nafaqa (her due expenditure), dresses and dwelling if she is pregnant or suckling your child; but if she is neither pregnant nor suckling, then for her is only the Nafaqa [: the due money] of the Idda period of three months.

2 k If you are invited to give witness, O witnesses, and do not alter in your witness, what you saw by your own eyes.

2 l So he should not alter the witness, neither should he forge a lie.

2 m So that he should not contradict Gods commands.

 

 

 

3 n i.e. from where he does not imagine, and does not expect.

3 o Concerning what God prescribes to him, and he does not listen to the words of those who forbid him.

3 p The meaning: God is going to convey the explanation of these ayat to the Mahdi who is one of Gods princes over His creatures.

In other words: God will convey to His Amr the explanation of these ayat and will acquaint him about the meaning of these ayat; His Amr is the Mahdi.

This is confirmed by His saying be glorified in the Quran 75: 19, which means:

(Then, [after a long period of time] We will explain it [to people.])

i.e. the explanation of the ayat of the Quran that are ambiguous to them.

3 q And as such has He made a certain time for the advent of the Mahdi.

 

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[5] 4. As for your women who are despaired of further menstruation [because of a disease or affliction], if you are in doubt [concerning their pregnancy a], their prescribed period [or interim or Idda] shall be three months, as [shall the interim be of] the [old women in or after the menopause] who menstruate not b.

And those pregnant women, their appointed term [: interim or Idda] is when they are delivered of their born [child.] c

Whoso wards off Gods [punishment], [God] will appoint for him easiness of his affairs.

 

[6] 5. This [statement] is the command of God that He has revealed to you [therefore, do not oppose it]; and whoso wards off [the punishment of] God, He will remit from him his evil deeds and magnify for him his reward.

 

 

4 a So that you do not know whether they are pregnant or not pregnant.

4 b Because of their old age; their Idda [or prescribed interim] will also be three months.

4 c This means: The Idda [or interim] of such women will be until she is delivered of her born child, and she is then allowed to marry, one month following the delivery.

 

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[7] 6. Lodge them [: the divorced women, in the houses in like level] as you dwell, according to your means; and do not harass them a so as to straighten their circumstances. b

And if they are pregnant with child, expend on them until they are delivered of their pregnancy.

Then if they suckle [the child] for you, give them their hire [for the sucklingc];

And, [O judges], investigate and discuss the matter among yourselves [in order to judge] with 'justice and kindness' d.

But if you find the [father] have difficulties e, then another woman f may suckle [the child] for the [father.]

 

[8] 7. Let the wealthy man expend [on his child] out of his wealth g; but he whose provision is restricted, let him expend of what God has given him h.

God tasks not any soul beyond that [capability which] He has given him; God will assuredly appoint easiness after the difficulty [and richness after the poverty.]

 

6 a As regards the dwelling and the Nafaqa (or the due money.)

6 b Concerning the dwelling and the Nafaqa (or the due money), so as to oblige them to go out of the house.

That is because the divorced wife has the right of the dwelling, the Nafaqa (: the due money) and the dresses for only the period of the Idda if she is not pregnant.

6 c i.e. then after delivery, the Nafaqa ( or due money) for the born child will be for two years which is the stated period for suckling the baby.

6 d About their case and the Nafaqa (or due money) which the father should pay for his child.

It means: The mother of the child should see the capability of the father about the Nafaqa: is he rich or poor; so as to judge for her according to the means of the father concerning the Nafaqa, so that you neither wrong the right of the father nor the right of the suckling mother.

6 e Like his poverty or he may have been afflicted with a disease, or disability or for his elderly and he cannot obtain the money.

6 f One of the kindred of the father or another one, if she suckles him with a less hire or for free without wage.

Therefore, the judge should not judge the Nafaqa due of the father till he consult those who know about the circumstances of the father: is he rich or poor, and the sum of money which he can monthly afford to pay as a Nafaqa for his child. And then he may judge for her the Nafaqa, in order that the judge will be correct with his decision and will not wrong anyone of them.

 

 

7 g i.e. Let the rich man expend on his child according to his richness, and let him not be niggardly to expend on him out of his money.

7 h It means: Whoso has restricted provision, let him expend according to his means and capability.

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[9] 8. Yet how many cities rebelled against the command of its Lord and of His messengers [: apostles], so We punished them [in the World] with a severe punishment [according to their rebellion], and chastised them [in the Next Life] with a dreadful chastisement [: of which souls dread.]

 

[10] 9. So they suffered the evil consequences of their disbelief and deception a, and the end of their disbelief and deception was complete loss [; for they lost their Next Life.]

 

[11] 10. God has prepared [for Doomsday] for them severe chastisement; then ward off God's [punishment b], O men of understanding: You who believe! God has revealed to you an admonition [included in the Quran, which He revealed to His messenger Mohammed, who is ]

 

[12] 11. A messenger [of God] reciting to you the revelations of God c, evidently indicating [that their source is from Godd]; to bring forth those who believe and do righteous [works] from [the depths of] darkness [of ignorance and disbelief] to the light [of knowledge and belief.]

Then whoso believes in God [and abandons the idols and statues] and does righteous [work], [God] will admit him into Gardens [with trees] below which rivers will flow, to abide therein forever; God has indeed granted, for such, a most excellent provision [in those Gardens.]

 

 

 

 

 

 

 

 

9 a The Arabic words in the aya, which mean: (the evil consequences of their disbelief and deception) have been explained in the interpretation of the Quran 5: 59 and 59: 15 and 64: 5.

 

 

 

 

10 b And do not be like them; for then you will lose.

 

 

 

 

 

 

 

 

11 c i.e. he rehearses to you the Quran ayat revealed from God.

11 d Not from Mohammed as do the associaters claim.

 

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[13] 12. God [is He] Who had created seven [ethereal] heavens [in the ancient time] a, and [He then created, out] of the earth the equal [number of gaseous heavens b;

the am'r c [: the angels] frequently coming down throughout them [bringing the revelation to the prophets and apostles];

in order that you should know that God is Most Able over all things, and that God is Comprehending everything in His knowledge.

 

12 a i.e. spiritual heavens which are the habitation of angels, prophets, martyrs and the pious.

12 b The gaseous heavens have been explained in my book The Universe and the Quran

12 c The word am'r implies the spiritual creatures.

The meaning: The angels come down from between such heavens, bringing the revelation to the prophets and messengers [or apostles.]

Moreover, I have explained fully about the word (am'r) in my book Man after Death

 

By God's help, the interpretation of the soora 65 of the Quran is completed;

So (praise be to God: Lord of the worlds.)

 

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