The Light of the Quran (sura Al-baqarah (the Cow)

Section 27,questions About Various Important Topics

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(226) لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَإِنْ فَآؤُوا فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ

(227) وَإِنْ عَزَمُواْ الطَّلاَقَ فَإِنَّ اللّهَ سَمِيعٌ عَلِيمٌ

" For those who swear to abstain from their wives, there shall be a waiting of four months; so if then they revert, surely Allah is Forgiving, Merciful."
" And if they have resolved on divorce, then surely Allah is All-Hearing, All-Knowing. Commentary:

One of the methods that was customary in the Age of Ignorance for the separation of a husband from his wife was /'ila'/ ' forswear '. This method was also followed by those Muslims who had newly embraced Islam. The word means: ' oath of sexual abstention '. At the Age of Ignorance, when a man displeased his wife, he sometimes took oath to abstain from associating with her, and by this unmanly way, he created a straitened circumstance for her. He neither divorced her legally to make her free to marry with her desired husband and obtain her own wishes, nor he himself was ready to make peace with her and continue to live with her as a spouse.

"...there shall be a waiting of four months; ..." Choosing the first way, and not to disturb the assembly of the family, is undoubtedly reasonable and also pleases Allah. Therefore, at the end of the verse, it says:

"...so if then they revert, surely Allah is Fogiving, Merciful."

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The concluding sentence: "...surely Allah is Forgiving, Merciful" denotes that renouncing this oath will not be counted a sin, (though it is understood from the statement that the essence of taking oath is not an agreeable action) .

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If the man decides to become separate from her and divorces her, forgiveness and mercy is not assured for his action, and Allah, Who is aware of all secrets, knows whether his sensuality has forced the husband to misuse the law of divorce, or his situation and conditions have really required that. The Lord is All-Hearing unto the apparent execution of divorce and is All-Knowing about the motive of it, as well. So, the Qur'an says:

" And if they have resolved on divorce, then surely Allah is All-Hearing, All-Knowing. But it should be noted that, although Islam has not absolutely nullified the proposition of forswear, but it has, indeed, wiped out its effects, because, it does not allow any man to separate from his wife and abandon sexual intercourse by forswearing and taking oath. If we see that the verse has given this kind of man a respite of four months' time to decide, it is not for showing that it is really possible to reject any right of the matrimonial rights by forswearing, but it is for the sake that sexual intercourse, as a religious obligation, is necessary at least once every four months. (It is, of course, so that the woman might not commit sin because of this length of time, otherwise, especially for the young ladies that may commit sin as a result of that long time, the length of time between the sexual intercourses should be shortened as much as that her sexual need be provided for.)

Messages:

1 - To wipe out the social customs and old traditions treated superstitiously and ignorantly has been a principle among the duties of prophets. 2- Being attentive to the rights and spiritual and instinctive needs

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of one's wife is a principle for the husband.

3- Sometimes, Man uses the most sacred appellations for the worst aims.

4- For the return of some individuals to the right path and that they make a wise decision, giving a respite is necessary.

5- Islam is the advocator of the oppressed. Women have always been oppressed and their rights have been transgressed all along the length of the history. Therefore, the Qur'an has frequently supported them.

6- People should be encouraged to lead safe and sound lives. The statement: "...so if then they revert, sruely Allah is Forgiving, Merciful " has occurred in the verse to make man aware of the fact that reverting to the course of life is the secret of receiving the forgiveness and mercy of Allah.

7- Islam accepts divorce, with all its bitterness and ugliness, but it does not bear that a wife be suspended and her situation unclear.

8- Be careful of sensuality and be in awe of a decision that destroys the livelihood of a woman, because:

" Allah is All-Hearing, All-Knowing ".

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(223) نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ وَقَدِّمُواْ لأَنفُسِكُمْ وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّكُم مُّلاَقُوهُ وَبَشِّرِ الْمُؤْمِنِينَ

" Your women are a tilth for you, so come into your tilth as you will, and forward (good deeds) beforehand for yourselves, and be careful (of your duty) to Allah, and know that you shall meet Him. And give gladtidings to the believers (O' Muhammad) ." Commentary:

A Means of Protection for the Human Race

In this verse wives are likened to a tillage. This metaphor about women may seem heavy in the eyes of some people because Islam has stated such a speech upon half of the population of the world. But there is a thin and delicate meaning in this comparison. By this statement, in fact, the Qur'an intends to illustrate the necessity of the existence of women in the human crowd as an essential means of protection and maintenace of humankind, not as a means of quenching the lust and venereal desire.

" Your women are a tilth for you, so come into your tilth as you will, ..." Similar to the need of man for nourishment for the continuance of his life, that without farming and producing food stuff this aim cannot be obtained, the same is for the maintenance of human race wherefore, and as one of the reasons that, the existence of women is needed. This meaning is counted as warning to those who consider women as a toy and a means of sensuality.

"...and forward (good deeds) beforehand for yourselves, ..." This phrase again is, indeed, a hint to this matter that the ideal of sexual intercourse is not a mere pleasure and seeking of enjoyment. Believing persons should utilize the gift of conjugal relations for producing and training good and eligible children which is itself a sacred service as a spiritual supply forwarded beforehand for their own coming

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life in the Hereafter.

Hence, the Qur'an attracts the attentions to this important fact that, in choosing a wife, observe some principles that lead to developing righteous offsprings and supplying this great social and manly treasure. It is narrated in a tradition from the Prophet (p.b.u.h.) who has said : "When a person dies, (the continuity of) his deeds ceases except for three (things) : the current charity, the knowledge that be benefited from, and the righteous child who prays for him."

This means that after death there is no deed for a person, so the one can provide no more supply for himself except by means of three things that if the person possesses them, they will be helpful for the mortal after death. These three things are: The first is ' the current charity ', that is the benevolent effects which are always used along the path of social benefits, such as: mosque, hospital, library and the like of them. The second is providing some scientific work, like: compiling a useful book, educating some righteous pupils, and so on. And the third is training some righteous children who, by their tongues and good actions, seek forgiveness for their parents who have passed away.

"...and be careful (of your duty) to Allah, and know that you shall meet Him. And give gladtidings to the believers (O' Muhammad) ." Since the subject under discussion (sexual intercourse) is very important and connects with the most attractive instincts of mankind, that is the very sexual instinct, the Lord has invited them to being careful of the problem of venereal association and being attentive to His commandments; so, He says:

"...and be careful (of your duty) to Allah, ..." Then, it attracts their attention to the Resurrection that they will meet their Lord and they will see the fruit of their deeds: "...and know that you will meet Him. ..." Finally, it gives gladtidings to those believing ones who obey these orders, which are useful for both the material and spiritual lives; saying thus:

"...And give gladtidings to the believers (O' Muhammad) ."

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Another commentator has rendered the phrase: /qaddimu li anfusikum/ 'and forward (good deeds) beforehand for yourselves' into a rather different dimension of its meaning. This commentary says the phrase mentioned here clearly indicates in every manner or behaviour man should be mindful to see that this move advances something good for him for his future (or the life after death) and that it does not displease God, and a mortal should always remember that his ultimate object is meeting Allah, and this idea contains a good tidings to the believers and a warning to the unbelievers.

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(224) وَلاَ تَجْعَلُواْ اللّهَ عُرْضَةً لِّأَيْمَانِكُمْ أَن تَبَرُّواْ وَتَتَّقُواْ وَتُصْلِحُواْ بَيْنَ النَّاسِ وَاللّهُ سَمِيعٌ عَلِيمٌ

" And do not make Allah, because of your swearing (by Him) , an obstacle to your doing good and guarding (against evil) and making peace among people; and Allah is All-Hearing, All-Knowing."

Occasion of Revelation:

In many commentary books of the Qur'an including Majma'-ul- Bayan and Ruh-ul-Bayan, the occasion of revelation of this verse shortly is narrated thus: There appeared a dispute between the bridegroom and the daughter of one of the companions of the Prophet (p.b.u.h.) by the name of Abdullah-ibn-Rawaheh. He had sworn not to interfere in their affairs and not to make peace between them. The revelation was sent down and prohibited such oaths.

Commentary:

The Arabic term / 'ayman/ is the plural form of /yamin/ in the sense of 'oath'; and the word: / 'urdah/ means: ' liable to, object, or impediment ', according to different renderings. The following messages and points can be taken from the above verse:

1- Do not appeal to swearing as a barrier for doing good:

" And do not make Allah, because of your swearing (by Him) , an obstacle to your doing good..." 2- Use no oath as a means for adjusting your escape from your own responsibility; and do not miss good and benevolent actions and, consequently, their rewards thereby.

"...and guarding (against evil) and making peace among people; ..." 3- Do not misuse Allah and His Holy Name in any occasion. This manner is a kind of boldness and impoliteness.

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It is narrated from Imam Sadiq (a.s.) who has said:

" Take no oath by Allah whether you are right or wrong ..."(1)

4- High values and benevolence should not be abandoned.

5- Beware that Allah hears all statements and He also knows even what have not been uttered, (but they have been thought of) . Then take into account every word and thought of yours.

"... and Allah is All-Hearing, All-knowing." 6. Distributing goodness and benevolence amongst people under the light of piety and virtue, are valuable. Hence, these actions should not be abandoned with the pretext of swearing by His Holy Name. And, basically, being mindful of the value of these good things, such oaths ought not to be taken.

(1) Majma'-ul-Bayan, vol. 2, p. 322

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(225) لاَّ يُؤَاخِذُكُمُ اللّهُ بِاللَّغْوِ فِيَ أَيْمَانِكُمْ وَلَكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ وَاللّهُ غَفُورٌ حَلِيمٌ

" Allah will not hold you liable for thoughtlessness in your oaths, but He will hold you liable for what your hearts have incurred; and Allah is Forgiving, Forbearing."

Commentary:

The oaths which have been taken thoughtlessly, carelessly, or at the time of anger and with no intention or will; or the oaths taken because of loquaciousness and in hurry-scurry speakings, are not legally valuable. " Allah will not hold you liable for thoughtlessness in your oaths, ..." The liability to an oath is payable only when it is taken deliberately, in a normal situation, and by the Holy Name of Allah for a useful affair. This sort of oath is religiously obligatory to be executed. Therefore, breaking it is unlawful and the atonement of which is detailed in Sura Al-Ma'idah.(1) So, the expiation of it is the feeding of ten indigents, or a suitable clothing given to them, or the freeing of a slave; but if the one finds the possibility of none of them then, he/she should observe the fast for three days.

"...but He will hold you liable for what your hearts have incurred; and Allah is Forgiving, Forbearing."

Messages:

The responsibility of man depends on his will and decisions for what he elects. Allah forgives the faults of His servants which have been issued from them in some abnormal conditions.

(1) Sura Al-Ma'idah, No. 5, verse 89

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(227) وَإِنْ عَزَمُواْ الطَّلاَقَ فَإِنَّ اللّهَ سَمِيعٌ عَلِيمٌ

" For those who swear to abstain from their wives, there shall be a waiting of four months; so if then they revert, surely Allah is Forgiving, Merciful."
" And if they have resolved on divorce, then surely Allah is All-Hearing, All-Knowing.

Commentary:

" For those who swear to abstain from their wives, ..." So, the verse under discussion speaks about the design that Islam has planned for that problem to put an end to it. It says that husband has a respite of four months to make the woman free from this captivity and entanglement. He may either renounce his oath, and continue to live with his wife, or legally divorces her and lets her be free. "...there shall be a waiting of four months; ..." Choosing the first way, and not to disturb the assembly of the family, is undoubtedly reasonable and also pleases Allah. Therefore, at the end of the verse, it says:

"...so if then they revert, surely Allah is Fogiving, Merciful."

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Messages:

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of one's wife is a principle for the husband.

3- Sometimes, Man uses the most sacred appellations for the worst aims.

4- For the return of some individuals to the right path and that they make a wise decision, giving a respite is necessary.

7- Islam accepts divorce, with all its bitterness and ugliness, but it does not bear that a wife be suspended and her situation unclear.

8- Be careful of sensuality and be in awe of a decision that destroys the livelihood of a woman, because:

" Allah is All-Hearing, All-Knowing ".

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(228) وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلاَثَةَ قُرُوءٍ وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللّهُ فِي أَرْحَامِهِنَّ إِن كُنَّ يُؤْمِنَّ بِاللّهِ وَالْيَوْمِ الآخِرِ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ إِنْ أَرَادُواْ إِصْلاَحًا وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ وَاللّهُ عَزِيزٌ حَكُيمٌ

" And the divorced women should wait (not wedding anyone else) concerning themselves for three (monthly) courses; and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and (in) the Last Day. And their husbands have a greater right (than others) to take them back in the meanwhile, if they wish for reconciliation (indeed) . And they (women) have rights similar to those against them in a fair manner, but men have precedence above them; and Allah is the Mighty, the Wise."

Commentary :

In the previous verse the words were about divorce, and then, in this verse, a part of the ordinances of divorce and some of its concerning details are stated. There are five ordinances mentioned in it. At first, it speaks about ' waiting period ', saying: " And the divorced women should wait (not wedding anyone else) concerning themselves for three (monthly) courses; ..." The Qur'anic term /quru'/, mentioned in the above verse, is applied in the sense of the period of cleanliness of a woman. And, since the accomplishment of divorce should be performed at the time that the woman is clean and has not had sexual intercourse with her husband, this cleanliness is counted once, and when, afterward, she passes two

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menstruations and becomes clean, one after another, as soon as the third cleanliness finishes and at the moment that mestruation is seen, the waiting period has passed and, at that very status, her marriage is permissible.

The second ordinance is:

"...and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and in the Last Day. ..." It is noteworthy that the problem of the beginning and ending of the waiting period, that usually a woman understands herself rather than anyone else, has been trusted to the statement of the woman and it is accepted as a document. The third ordinance understood from the verse is that the husband can revoke during the waiting period of a revocable divorce. It says:

"...And their husbands have a greater right (than others) to take them back in the meanwhile, if they wish for reconciliation (indeed) . ... " In fact, when the woman is passing the waiting period of the revocable divorce, the husband can begin the conjugal relation again without any ceremonies. This meaning may happen with any word or action which is with the intention of revocation.

Then the verse pays to the fourth ordinance, stating:

"...And they (women) have rights similar to those against them in a fair manner, but men have precedence above them;..." Thus, as there are some rights for men upon the wives, there are also some rights for women upon husbands who are charged to observe them. Regarding to the clear difference between the physical and spiritual powers of woman and man, the administration of the family is up to man and its assistance has been given to the woman. This difference cannot be an obstacle that some women, from the point of spiritual offices, knowledge, and piety be in a higher degree than many of men. The Arabic term /ma'ruf/ which means a benevolent, logical and reasonable action, has been repeated 12 times in these verses to be

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counted as a warning against men and women in order that they do not abuse their rights, but, by respecting the mutual rights of each other, they should try to fix their conjugal relations and obtain the pleasure of Allah. Finally, at the conclusion of the verse, it says:

"...and Allah is the Mighty, the Wise." This concluding phrase of the verse points to the fact that the Wisdom and Prudence of Allah requires that in the society every person undertakes the very duties that the law of creation has assigned for the one and they are adapted to the structure of his body and spirit. The Wisdom of Allah also requires that similar to the duties that have been given over to women, there would be settled some certain rights for them, too, in order that there appears an equality and justice between duty and right.

The significance of this meaning, and the difference between the sexes and their responsibilities, will be explained later when the occasion applies.