The Holy Qor-aan 002:229
وَالۡمُطَلَّقٰتُ يَتَرَ بَّصۡنَ بِاَنۡفُسِهِنَّ ثَلٰثَةَ قُرُوۡٓءٍ ؕ وَلَا يَحِلُّ لَهُنَّ اَنۡ يَّكۡتُمۡنَ مَا خَلَقَ اللّٰهُ فِىۡٓ اَرۡحَامِهِنَّ اِنۡ كُنَّ يُؤۡمِنَّ بِاللّٰهِ وَالۡيَوۡمِ الۡاٰخِرِؕ وَبُعُوۡلَتُهُنَّ اَحَقُّ بِرَدِّهِنَّ فِىۡ ذٰ لِكَ اِنۡ اَرَادُوۡٓا اِصۡلَاحًا ؕ وَلَهُنَّ مِثۡلُ الَّذِىۡ عَلَيۡهِنَّ بِالۡمَعۡرُوۡفِ وَلِلرِّجَالِ عَلَيۡهِنَّ دَرَجَةٌ ؕ وَاللّٰهُ عَزِيۡزٌ حَكِيۡمٌ
Wa-ul-mo-tul–laa-qaa-to-ya-ta-ru-bus-na Bay-un-fo-say-hin-na-tha-laa-tha-ta-qo-roo-in. Wa-laa-ya-hil-loon-la-hoon-na-un-yuk-toom-na Maa-kha-la-qul-laa-ho-fee-ur-haa-may-hin-na In-koon-na-yoe-min-na-bil-laa-hay-wul-yao-mil-aa-khay-ray. Wa-bo-oo-la-to-hoon-na-aa-huq-qo-bay-rud-day-hin-naa Fee-zaa-lay-ka-in-araa-do-iss-laa-hun. Wa-la-hoon-na-mith-lool-la-zee-alai-hin-na-bil-mau-roof. Wa-lir-ray-jaa-lay-alai-hin-na-da-ra-ja-toon. Wul-laa-ho-azee-zoon-ha-kee-m.
And the divorced women shall wait With themselves three monthly periods. And not lawful for them is that they conceal What Allah has created in their wombs If they believe in Allah and the Coming Day. And their husbands are more justified to their return In that period if they decided reconciliation. And gracefully they have the same rights as are against them. And the responsibility on men is more than is against them (women). And by God Allah is the Mightiest, The Wisest.
- وَ — Wa…(ul) — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
- الۡمُطَلَّقٰتُ — Mo-tul-laa-qaa-to — Divorcees (= pl., The divorced women after the expiry of the period of waiting. A must read with this section is the Note 002:228)
- يَتَرَ بَّصۡنَ — Ya-ta-rub-bus-na — Wait * (= v., Keep in waiting. Period of time to wait continuing with patience and persistence; wait out of having conjugal relationship)
- بِ — Bay — With (= The Arabic word بِ literally means ‘with’ in English. Equally appropriate in instant context will be the translations with relative to, regarding or concerning)
- اَنۡفُسِ — Un-fo-say — Selves (= pl., 1. Hearts; individuals; minds; persons; souls)
- هِنَّ — Hin-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
- ثَلٰثَةَ — Tha-laa-tha-ta — Three (= Cardinal number 2 + 1)
- قُرُوۡٓءٍ — Qo-roo-in — Monthlies (= pl., Courses, periods or times of monthly menstruation cycle)
- وَ — Wa — And (= Conj., links words, phrases or clauses. See وَ above)
- لَا — Laa — Do not (= Absolute denial; never; not at all; total negation)
- يَحِلُّ — Ya-hil-loon — Lawful (= Acceptable; justified; legal; permissible; proper)
- لَ — La — For (= For the attention, benefit, purpose or reason of. With intent to. With the object of)
- هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
- اَنۡ — Un — That (= Since; so that; for the purpose)
- يَّكۡتُمۡنَ — Yuk-toom-na — Conceal (= Hide; keep secret; push under cover; suppress)
- مَاۤ — Maa — All that (= 1. What; whatever; any time; at such time; whenever)
- خَلَقَ — Kha-la-qa…(ul) — He created (= v., past., m., s., 3rd person. Brought into being; created; designed; fabricated; fashioned; formed; gave forms and faces; made; originated; produced; shaped. n is the Maker had created in due proportion, from a scratch, out of nothing before, and initiated all Creatures with the mystery of the creation)
- اللّٰهُ — Laa-ho — Allah (= The Almighty God; The only One worthy of worship)
- فِىۡ — Fee — In (= Contained inside a duration, event, place or situation)
- اَرۡحَامِ — Ur-haa-may — Wombs (= pl., Body part of a female vertebrae wherein a fetus grows into a living being – human or animal)
- هِنَّ — Hin-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
- اِنۡ — In — If (= If situation arises; in case; under the circumstances)
- كُنَّ — Koon-na — Have been (= pro., pl., f., 3nd person. Continuing from the past)
- يُؤۡمِنّ — Yoe-min-na — They believe (= v., pl., f., They [women] who follow the Holy Qor-aan, enter the Faith, embrace Islaam and become Moslems-
- بِ — B…(il) — With (= The Arabic word بِ literally means ‘with’ in English, but intent in the original text here is better conveyed with an ‘in’ than with ‘with’)
- اللّٰهِ — Laa-hay — For Allah (= The Almighty God; The only One worthy of worship)
- وَ — Wa — And (= Conj., links words, phrases or clauses; additionally; but; also; more over; though; when; while; yet; whereupon)
- الۡيَوۡمِ — Yao-m…(il) — The Day (= s., Juncture; period, term or time that comes to an end)
- الۡاٰخِرِ — Aaa-khay-ray — Later (= Coming; end; last; yet to come. The word الۡيَوۡم means day. And الۡاٰخِرِ means Hereafter, yet to come. Joined together the phrase الۡيَوۡمِ الۡاٰخِرِ means The End Day, The Judgment Day; The Resurrection)
- وَ — Wa — And (= Conj., links words, phrases or clauses. See وَ above)
- بُعُوۡلَتُ — Bo-oo-la-to — Husbands (= pl., Male constituent of a heterosexual married couple)
- هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
- اَحَقّ — Aa-huq-qo — More justified (= adj., Appropriate. Better entitled, equipped or suited. Closer to truth. More deserving, just, right and suited. A/t/a, With better, greater or stronger ability to restore their marriage)
- بِ — Bay — With (= The Arabic word بِ literally means ‘with’ in English
- رَدِّ — Rud-day — Return (= Coming back; reversal; taking back)
- هِنَّ — Hin-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
- فِىۡ — Fee — In (= 1. Concerning; in reference, regarding; relative to. 2. In or inside the duration, event, time, period or situation)
- ذٰلِكَ — Zaa-lay-ka — That (= Here; this refers to the aforesaid condition, matter or situation of (i) their pregnancy or (ii) the period stated as the ‘meanwhile’)
- اِنۡ — In — If (= If situation arises; in case; under the circumstances)
- اَرَادُوۡٓا — Araa-doo — They decided (= v., past., pl, 3rd person. Used for a man, this word means that they attempted, desired, intended, pursued, sought, tried, wanted or wished. See Note 002:027)
- اِصۡلَاحًا — Iss-laa-hun — Reconciliation (= n., 1. Correction; help to grow; improvement; making better; reforming to conform to equity and fairness. 2. Do the best, the good or the right; make peace. 3. Deal diligently, equitably, fairly, honestly, justly, properly or rightly to dissolve their differences; set right, promote, protect and save their marriage)
- وَ — Wa — And (= Conj., links words, phrases or clauses. See وَ above)
- لَ — La — For (= For the benefit, purpose or reason of. This word refers to the rights. Dr Al-Hilali and Dr Khan elaborated this to be women’s rights “(over their husbands as regards living expenses)” and the following 4th word عَلَيۡ to mean husbands’ right “over them (as regards obedience and respect).” Such elaboration done in good faith nevertheless provides fuel to the feminists’ following questions. (i) Isn’t there an obvious double standard for men and women. (ii) Are there no rights to living expenses for men if struck with a disease or disability. (iii) Do the women have no rights to be respected by their men)
- هُنَّ — Hoon-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
- مِثۡلُ — Mith-lo…(ol) — Same (= Duplicate; identical in nature; just like; the same way; resembling; similar; substitute. Of the same kind, looks quality, shape or type. Of comparable recital)
- الَّذِىۡ — La-zee — That (= s., m., 3rd person article, thing or person; which)
- عَلَيۡ — Alai — Against (= Above; against; before; for; on; on top of; over; upon. This word refers to the obligations against them corresponding to the aforesaid rights vested in them)
- هِنَّ — Hin-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
- بِ — B…(il) — With (= The Arabic word بِ literally means ‘with’ in English)
- الۡمَعۡرُوۡفِ — Mau-roo-f — Grace (= With grace and honor. In decency, equity, justice or kindness. On equitable terms. Appropriately; decently; equitably; fairly; honorably; lawfully; nicely; properly; reasonably; righteously; suitably. According to the custom and usage. In a fair, just, appropriate, approved, becoming, befitting, customary, equitable, reasonable, proper or suitable basis, fashion, manner, method, way or form. As a gesture of kindness)
- وَ — Wa — And (= Conj., links words, phrases or clauses. See وَ above)
- ل — L..(ir) — For (= For the benefit, purpose or reason of. Refers to the rights in and the corresponding obligation against)
- رِّجَا لِ — Ray-jaa-lay — Men (= n., pl., Male or masculine gender of human beings)
- عَلَيۡ — Alai — On (= Above; against; before; for; on top of; over; upon)
- هِنَّ — Hin-na — Them (= pl, f, in 3rd person. Refers to aforesaid women)
- دَرَجَةٌ — Da-ra-ja-toon– Responsibility (= Degree or rank above in obligation and responsibility)
- وَ — Wa…(ul) — By (= Thisوَ vaao is tantamount to taking oath; solemn declaration)
- اللّٰهُ — Laa-ho — Allah (= The Almighty God; The only One worthy of worship)
- عَزِيۡزٌ — Azee-zoon — The Mightiest (= superlative form indicates the greatest, the highest, the most, and highlights that none more than Him is revered. The Highest; most elevated, honored and respected. All-Mighty. Exalted in might and the power. Mightiest. This one word has the meanings of might with respect)
- حَكِيۡمٌ — Ha-kee-m — The Wisest (= superlative form indicates the greatest, the highest, the most and highlights that none more than Him is Exalted in wisdom. Best Possessor of wisdom. Extremely shrewd. Full of wisdom)
* Note 002:229. يَتَرَ بَّصۡنَ (Ya-ta-rub-bus-na) is used in the verse 002:229 and 002:235 and its derivate in the verse 002:227. The word means they will wait for the time to determine some specific outcome. 002:229 is for three (3) monthly courses to find wife’s pregnancy when she was divorced. 002:235 is for four months and ten days [also called the Id-dut] when she was widowed. 002:227 is for four months for a husband to return if he swears with an oath of abstinence. The term Id-dut meaning ‘counted period of time’ is applied to all aforesaid periods.
Some translators replaced the word ‘wait’ with other words that insinuate rather crude meanings. Their own minds flew into using words such as abstain, contain, keep apart, keep away, keep back, refrain, restrict or withhold from having relationships. But N J Dawood surpassed all by describing that period as follows.
“Divorced women must wait, keeping themselves from men,” … [002:229].
“Widows shall wait, keeping themselves apart from men,” …[002:235]
The italicized words are not just merely additions but carry highly abhorrent insinuation. Such words may be alright for someone who came from a promiscuous western society. But they are greatly offensive and pernicious to the Moslem psyche anywhere in the world. They disrespect the Holy text and everything known about the modesty of Moslem women. Women reading the Holy Qor-aan and practicing Islam do not go around with other men. 002:227 to 002:242 offer ample opportunities to divorced women and widows to remarry. See the commentary Woman’s Role in Evolution)
** Note 002:229a. The straightforward translation of the original text is written above. But some translations are filled to the brim with male chauvinism and reflect a unilateral power in husband to continue with marriage or end it with a divorce [See Note 002:228]. They ascribe no role to the wife’s desire to continue or dissolve the marriage. Nothing could be further from the truth. The examples of such view which at the best are merely the opinions of the translator are as follows.
- “If their husbands should desire reconciliation during this period, they would have the stronger right to the continuation of the marriage than that it should be irrevocably dissolved. In such case the wives have rights corresponding to those which the husbands have, in equitable reciprocity, though, in certain situations men would have the final word and would thus enjoy the preference.” [Zafrulla Khan]
- “Men have a degree of advantage above them.” And stated further down in the Note 279 is ” As far as personal rights are concerned, the husband and the wife stand on a par, but as pointed out in 4:35 men have a supervisory authority on account of the physical advantage they possess and the financial responsibility they carry for providing for the household” [Malik GhulamFarid]
- Men have a status above women’ [N J Dawood]
The entire clause ؕ وَلَهُنَّ مِثۡلُ الَّذِىۡ عَلَيۡهِنَّ بِالۡمَعۡرُوۡفِ وَلِلرِّجَالِ عَلَيۡهِنَّ دَرَجَةٌ ؕ between two stops ( ؕ ) signs stands on its own. It conveys an independent Commandment: “And in fairness they have the same rights as are against them and the responsibility on men is more than is against them (women).” Greater responsibility is placed upon men so that they do not usurp or trample over the equal rights of women. It is wrong to say that men have the final word or supervisory authority as the overlords with some higher rank above women. Such translators did not see a difference between an appropriate pause after — or stop between or continuing with — the two segments of a Command accentuated with the vowels, periods or commas placed there. This is a mistake dealt at length in our Commentary titled as Punctuations and Vowels.
The Holy Qor-aan has provided one rule for the entire mankind and for all times to come. But man has claimed superiority over woman by showing off a physical and financial strength. The fact is that his claim of betterment has been foiled innumerable times in as many conditions. The divine rule provided in the Scripture applies to all people, at all times, in all environments. Unfortunate departure from and creating exceptions to the universal application of the rule had its consequences and paved the way for the doctrines of Ijmaa and Ijtehaad to creep into Islaam. It is dealt with at length in our Commentary Islaam 102 – History of Additions and Subtractions.
The fact is that the Creator knew He had created man to grab power wherever he could. That is why more responsibility was placed on him to not tread or trample over women’s rights. We have provided the correct translation of this section and contrasted it with other examples.
002:230
The Holy Qor-aan 002:230
اَلطَّلَاقُ مَرَّتٰنِ – فَاِمۡسَاكٌ ۢ بِمَعۡرُوۡفٍ اَوۡ تَسۡرِيۡحٌ ۢ بِاِحۡسَانٍ ؕ وَلَا يَحِلُّ لَـکُمۡ اَنۡ تَاۡخُذُوۡا مِمَّآ اٰتَيۡتُمُوۡهُنَّ شَيۡـــًٔا اِلَّاۤ اَنۡ يَّخَافَآ اَ لَّا يُقِيۡمَا حُدُوۡدَ اللّٰهِؕ فَاِنۡ خِفۡتُمۡ اَ لَّا يُقِيۡمَا حُدُوۡدَ اللّٰهِۙ فَلَا جُنَاحَ عَلَيۡهِمَا فِيۡمَا افۡتَدَتۡ بِهٖؕ تِلۡكَ حُدُوۡدُ اللّٰهِ فَلَا تَعۡتَدُوۡهَا ۚ وَمَنۡ يَّتَعَدَّ حُدُوۡدَ اللّٰهِ فَاُولٰٓٮِٕكَ هُمُ الظّٰلِمُوۡنَ
Ut-ta-laa-qo-mur-ra-taa-nay. Fa-im-saa-koon-bay-mau-roo-fin-auo-tus-ree-hoon-bay-aih-saa-n. Wa-la-ya-hil-lo-la-koom-un-tau-kho-zoo Mim-maa-aa-tai-to-moo-hoon-na-shai-un-il-laa-un Ya-khaa-faa-ul-la-yo-qee-maa-ho-do-dul-laa-h. Fa-in-khif-toom-ul-la-yo-qee-maa-ho-do-dool-laa-hay Fa-laa-jo-naa-ha-alai-hay-maa Fee-muf-ta-dut-bay-he. Til-ka-ho-do-dool-laa-hay-fa-laa-tau-ta-do-haa. Wa-mun-ya-ta-ud-da-ho-do-dul-laa-hay Fa-olaa-aiy-ka-ho-mooz-zaa-lay-moo-n.
The divorce is pronouncing it twice. Then a retention with grace or release with kindness. And it is not lawful for you that you take back Out of what you gave them except that They both fear that they can’t observe the limits of Allah. And if you fear that they can’t observe the limits of Allah Then there is no sin on them both In regard to with what she gives up for getting out of that marriage. These are the boundaries of Allah; so do not cross the line. And whoever crosses the lines of Allah Then they all are the wrongdoers.
* Note 002:230. The verse 002:230 covers the divorce that has been pronounced twice, is an interim measure and allows the spouses to reconcile and get together. 002:231 covers the divorce that has been pronounced for the third time, is final and irrevocable and he can’t have her back until she has married another man and is divorced by him too. Both these verses must be read together because they spell out a punishment for both parties as it takes two hands to clap.
M Muhammad Ali wrote that the ‘Divorce may be (pronounced) twice.” Really all three (both the first and second interim stages as well as the third final) divorce have to be pronounced candidly, clearly and openly. The end of a marriage by pronouncing its multiple divorces is just like the beginning of the marriage which is announced publicly in the presence of a minimum of two witnesses and usually a congregation of both the families of bride and the groom.
This verse reflects the role of the society in the personal matter of the divorce of a couple. The condition that they observe the limits of Allah has been repeated twice in quick succession. The first time it controls the actions of a husband in taking back anything he had given his wife. The second time it is imposed on the society to ensure that the parting couple observe said limits. A divorce affects couple’s children, if any, the families they come from and the society at large. Such matters usually grow into disputes which clog judicial systems and need someone to judge. That is why the duty to observe the limits imposed by Allah is so important and clearly laid twice. It is laid on the parting couple as them and on who maintains law and order in the society as you. The condition is repeated for a third time in the next verse 002:231 if the spouses reunite again. Repeating to observe the limits of Allah three times shows how imperative this Command is.
Following portion of the Note 002:228 merits attention.
If only man was given the power to divorce his wife, then the verb عَزَم (aa-za-ma = he decided) intended for a single man would have been used. Instead the verb used here is عَزَمُوا (aa-za-moo = they decided) which is intended for more than one persons and has thus vested in both the spouses the power to dissolve their marriage. Yet most translations have disregarded this vital rule of equality expressed with grammatical precision. The exception is some works that have done a tiny token favor to women as if by way of charity.
Few can say exactly when the concept to divorce a wife by the unilateral act of a husband started. But today many translations present wife not as a participant in a contract of marriage with equal rights but like a slave chained in the yoke of slavery struggling to regain her freedom.
The bias in the divorce proceedings — misstating the facts and misrepresenting Islam — is clearly shown in the following translations of this verse 002:230.