ٱلْبَقَرَة ٢٣١
- وَإِذَا dan apabila
- طَلَّقۡتُمُ kamu mentalak
- ٱلنِّسَآءَ isteri-isteri
- فَبَلَغۡنَ maka/lalu dia sampai
- أَجَلَهُنَّ masanya
- فَأَمۡسِكُوهُنَّ maka tahanlah/rujuklah mereka
- بِمَعۡرُوفٍ dengan cara yang baik
- أَوۡ atau
- سَرِّحُوهُنَّ ceraikan mereka
- بِمَعۡرُوفٖۚ dengan cara yang baik
- وَلَا dan jangan
- تُمۡسِكُوهُنَّ kamu tahan mereka
- ضِرَارٗا (untuk memberi) kemudharatan
- لِّتَعۡتَدُواْۚ karena kamu melewati batas/menganiaya
- وَمَن dan barang siapa
- يَفۡعَلۡ ia berbuat
- ذَٰلِكَ demikian
- فَقَدۡ maka sungguh
- ظَلَمَ ia menganiaya
- نَفۡسَهُۥۚ dirinya
- وَلَا dan jangan
- تَتَّخِذُوٓاْ kamu jadikan
- ءَايَٰتِ ayat-ayat
- ٱللَّهِ Allah
- هُزُوٗاۚ permainan
- وَٱذۡكُرُواْ dan ingatlah
- نِعۡمَتَ nikmat
- ٱللَّهِ Allah
- عَلَيۡكُمۡ atas kalian
- وَمَآ dan apa yang
- أَنزَلَ Dia menurunkan
- عَلَيۡكُم atas kalian
- مِّنَ dari
- ٱلۡكِتَٰبِ Al Kitab
- وَٱلۡحِكۡمَةِ dan hikmah
- يَعِظُكُم Dia mengajarkan kamu
- بِهِۦۚ dengannya
- وَٱتَّقُواْ dan bertakwalah
- ٱللَّهَ Allah
- وَٱعۡلَمُوٓاْ dan ketahuilah
- أَنَّ sesungguhnya
- ٱللَّهَ Allah
- بِكُلِّ atas segala
- شَيۡءٍ sesuatu
- عَلِيمٞ Maha Mengetahui
Dan apabila kamu menceraikan istri-istri (kamu), lalu sampai (akhir) idahnya,1 maka tahanlah mereka dengan cara yang baik, atau ceraikanlah mereka dengan cara yang baik (pula). Dan janganlah kamu tahan mereka dengan maksud jahat untuk menzalimi mereka. Barang siapa melakukan demikian, maka dia telah menzalimi dirinya sendiri. Dan janganlah kamu jadikan ayat-ayat Allah sebagai bahan ejekan. Ingatlah nikmat Allah kepada kamu, dan apa yang telah diturunkan Allah kepada kamu yaitu kitab (Al-Qur`an) dan Hikmah (Sunah), untuk memberi pengajaran kepadamu. Dan bertakwalah kepada Allah dan ketahuilah bahwa Allah Maha Mengetahui segala sesuatu.
Catatan kaki
1 *84) Idah ialah masa menunggu (tidak boleh menikah) bagi perempuan karena perceraian atau kematian suaminya.
(Apabila kamu menceraikan istri-istri, lalu sampai idahnya), maksudnya dekat pada berakhir idahnya (maka peganglah mereka), artinya rujuklah kepada mereka (secara baik-baik) tanpa menimbulkan kesusahan bagi mereka (atau lepaskanlah secara baik-baik pula), artinya biarkanlah mereka itu sampai habis idah mereka. (Janganlah kamu tahan mereka itu) dengan rujuk (untuk menimbulkan kesusahan) berfungsi sebagai maf`ul liajlih (sehingga menganiaya mereka) sampai mereka terpaksa menebus diri, minta cerai dan menunggu lama. (Barang siapa melakukan demikian, berarti ia menganiaya dirinya) dengan menghadapkannya pada siksaan Allah (dan janganlah kamu jadikan ayat-ayat Allah sebagai permainan), artinya berolok-olok dengan melanggarnya (dan ingatlah nikmat Allah kepadamu), yakni agama Islam (dan apa-apa yang telah diturunkan-Nya padamu berupa Kitab) Al-Qur'an (dan hikmah) artinya hukum-hukum yang terdapat padanya (Allah memberimu pengajaran dengannya) agar kamu bersyukur dengan mengamalkannya (Dan bertakwalah kamu kepada Allah serta ketahuilah bahwa Allah mengetahui segala sesuatunya) hingga tidak satu pun yang tersembunyi bagi-Nya.
Tafsir Surat Al-Baqarah: 231
Apabila kalian menalak istri-istri kalian, lalu mereka mendekati akhir idahnya, maka rujukilah mereka dengan cara yang baik atau ceraikanlah mereka dengan cara yang baik (pula). Janganlah kalian rujuki mereka untuk memberi kemudaratan, karena dengan demikian kalian menzalimi mereka. Barang siapa berbuat demikian, maka sungguh ia telah berbuat zalim terhadap dirinya sendiri. Janganlah kalian jadikan hukum-hukum Allah permainan, dan ingatlah nikmat Allah pada kalian, dan apa yang telah diturunkan Allah kepada kalian, yaitu Al-Kitab dan Al-Hikmah. Allah memberi pengajaran kepada kalian dengan apa yang diturunkan-Nya itu. Dan bertakwalah kepada Allah serta ketahuilah bahwasanya Allah Maha Mengetahui segala sesuatu.
Ayat 231
Melalui ayat ini Allah memerintahkan kepada kaum lelaki apabila seseorang dari mereka menceraikan istrinya, sedangkan ia berhak merujuknya, hendaklah ia memperlakukannya dengan baik. Apabila idahnya hampir habis dan yang tinggal hanya sisa waktu yang memungkinkan bagi dia untuk merujuknya, maka dia dapat mempertahankannya (yakni merujuknya kembali ke dalam ikatan nikah) dengan cara yang baik. Hendaklah ia memakai saksi dalam rujuknya itu serta berniat mempergaulinya dengan cara yang baik. Atau ia bisa melepaskannya, yakni membiarkannya hingga habis masa idahnya serta mengeluarkannya dari rumah dengan cara yang lebih baik, tanpa percekcokan dan tanpa pertengkaran, tanpa saling mencaci.
Allah ﷻ berfirman: “Janganlah kalian rujuki mereka untuk memberi kemudaratan, karena dengan demikian kalian menzalimi mereka.” (Al-Baqarah: 231)
Ibnu Abbas, Mujahid, Masruq, Al-Hasan, Qatadah, Adh-Dhahhak, Ar-Rabi', dan Muqatil ibnu Hayyan serta lain-lainnya yang tidak hanya seorang telah mengatakan, "Dahulu ada seorang lelaki yang menceraikan istrinya; apabila masa idahnya hampir habis, maka si lelaki itu merujuknya untuk menimpakan kemudaratan agar si istri tidak terlepas dari tangannya. Setelah itu ia menceraikannya lagi dan si istri melakukan masa idahnya. Maka apabila masa idahnya hampir habis, si suami merujuknya kembali, lalu menceraikannya lagi agar masa idahnya bertambah panjang. Maka Allah ﷻ melarang mereka berbuat demikian, dan mengancam pelakunya melalui firman-Nya: 'Barang siapa berbuat demikian, maka sungguh ia telah berbuat zalim terhadap dirinya sendiri' (Al-Baqarah 231) karena telah melanggar perintah Allah ﷻ"
Firman Allah ﷻ: “Janganlah kalian permainkan hukum-hukum Allah.” (Al-Baqarah: 231)
Sehubungan dengan ayat ini Ibnu Jarir mengatakan: Telah menceritakan kepada kami Abu Kuraib, telah menceritakan kepada kami Ishaq ibnu Mansur, dari Abdus Salam ibnu Harb, dari Yazid ibnu Abdur Rahman, dari Abul Ala Al-Audi, dari Humaid ibnu Abdur Rahman, dari Abu Musa, bahwa Rasulullah ﷺ marah terhadap orang-orang Asy-'ariyyin. Lalu Abu Musa datang kepadanya dan berkata, "Wahai Rasulullah, mengapa engkau marah kepada orang-orang Asy-'ariyyin?" Maka Nabi ﷺ menjawab: “Seseorang di antara kalian mengatakan, ‘Aku telah menceraikan dan aku telah merujuknya kembali.’ Hal ini bukanlah talak orang-orang muslim. Mereka menalak istrinya sebelum masa idahnya.”
Kemudian Ibnu Jarir meriwayatkannya pula melalui jalur yang lain dari Abu Khalid Ad-Dallal (yaitu Yazid ibnu Abdur Rahman), tetapi keadaan dirinya masih perlu dipertimbangkan. Masruq mengatakan, yang dimaksud oleh hadits ini ialah lelaki yang menceraikan istrinya bukan dalam keadaan yang sewajarnya, tujuannya ialah menimpakan mudarat kepada istrinya melalui talak dan rujuk, dengan maksud agar masa idahnya panjang.
Al-Hasan, Qatadah, ‘Atha’ Al-Khurrasani, Ar-Rabi', dan Muqatil ibnu Hayyan mengatakan bahwa yang dimaksud ialah seorang lelaki yang menalak istrinya seraya mengatakan, "Aku hanya bermain-main." Atau dia memerdekakan atau nikah, lalu mengatakan, "Aku hanya main-main." Maka Allah ﷻ menurunkan firman-Nya: “Janganlah kalian permainkan hukum-hukum Allah.” (Al-Baqarah: 231) Maka Allah ﷻ memastikan hal tersebut (yakni talak, merdeka, dan nikahnya dihukumi sah).
Ibnu Mardawaih mengatakan, telah menceritakan kepada kami Ibrahim ibnu Muhammad, telah menceritakan kepada kami Abu Ahmad As-Sairafi, telah menceritakan kepadaku Ja'far ibnu Muhammad As-Simsar, dari Ismail ibnu Yahya, dari Sufyan, dari Al-Laits, dari Mujahid, dari Ibnu Abbas yang menceritakan bahwa ada seorang lelaki menalak istrinya dengan maksud bermain-main yang pada kenyataannya dia tidak bermaksud menalak istrinya.
Maka Allah ﷻ menurunkan firman-Nya: “Janganlah kalian permainkan hukum-hukum Allah.” (Al-Baqarah: 231) Maka Rasulullah ﷺ memastikan talaknya.
Ibnu Abu Hatim mengatakan, telah menceritakan kepada kami Isam ibnu Rawwad, telah menceritakan kepada kami Adam, telah menceritakan kepada kami Al-Mubarak ibnu Fudalah, dari Al-Hasan (yaitu Al-Basri) yang menceritakan bahwa dahulu ada seorang lelaki menalak istrinya, lalu mengatakan, "Aku hanya bermain-main." Ia memerdekakan, lalu mengatakan, "Aku hanya bermain-main." Dan ia nikah, lalu mengatakan, "Aku hanya bermain-main." Maka Allah ﷻ menurunkan firman-Nya: “Janganlah kalian permainkan hukum-hukum Allah.” (Al-Baqarah: 231)
Rasulullah ﷺ bersabda: “Barang siapa yang menjatuhkan talak atau memerdekakan atau nikah atau menikahkan dengan sungguhan dan main-main, maka apa yang dikatakannya adalah sah atas dirinya.”
Hal yang sama diriwayatkan pula oleh Ibnu Jarir, dari jalur Az-Zuhri, dari Sulaiman ibnu Arqam, dari Al-Hasan dengan lafal yang serupa. Hadits ini berpredikat mursal. Akan tetapi, Ibnu Mardawaih meriwayatkannya melalui jalur Amr ibnu Ubaid, dari Al-Hasan, dari Abu Darda secara mauquf sampai kepada Abu Darda.
Ibnu Jarir meriwayatkan pula, telah menceritakan kepada kami Ahmad ibnul Hasan ibnu Ayyub, telah menceritakan kepada kami Ya'qub ibnu Abu Ya'qub, telah menceritakan kepada kami Yahya ibnu Abdul Hamid, telah menceritakan kepada kami Abu Mu'awiyah, dari Ismail ibnu Salamah, dari Al-Hasan, dari Ubadah ibnus Samit sehubungan dengan firman-Nya: “Janganlah kalian permainkan hukum-hukum Allah.” (Al-Baqarah: 231) Bahwa dahulu di masa Nabi ﷺ ada seorang lelaki mengatakan, "Aku kawinkan kamu dengan anak perempuanku," lalu ia berkata, "Aku hanya bermain-main." Ia mengatakan (kepada budaknya), "Aku merdekakan kamu," lalu ia berkata, "Aku hanya bermain-main." Maka Allah ﷻ menurunkan firman-Nya: “Janganlah kalian permainkan hukum-hukum Allah.” (Al-Baqarah: 231);
Karena itu Rasulullah ﷺ bersabda: “Ada tiga perkara, barang siapa yang mengatakannya baik secara main-main atau sungguhan, maka semuanya jadi sungguhan atas dirinya, yaitu talak, memerdekakan (budak), dan nikah.”
Hal yang terkenal mengenai hadits ini diriwayatkan oleh Imam Abu Dawud, Imam At-Tirmidzi, dan Imam Ibnu Majah melalui jalur Abdur Rahman ibnu Habib ibnu Adrak, dari ‘Atha’, dari Ibnu Mahik, dari Abu Hurairah yang menceritakan bahwa Rasulullah ﷺ pernah bersabda: “Ada tiga perkara yang sungguhan dan main-mainnya dianggap sungguhan, yakni nikah, talak, dan rujuk.” Imam At-Tirmidzi mengatakan bahwa hadits ini hasan gharib.
Firman Allah ﷻ: “Dan ingatlah nikmat Allah kepada kalian.” (Al-Baqarah: 231)
Yakni karena Dia telah mengutus seorang rasul yang membawa hidayah dan keterangan-keterangan kepada kalian.
“Dan apa yang telah diturunkan Allah kepada kalian, yaitu Al-Kitab dan Al-Hikmah.” (Al-Baqarah: 231) Yang dimaksud dengan Al-Kitab ialah Al-Qur'an, dan yang dimaksud dengan Al-Hikmah adalah sunnah.
“Allah memberi pengajaran kepada kalian dengan apa yang diturunkan-Nya itu.” (Al-Baqarah: 231) Yakni Dia memerintahkan kepada kalian, melarang kalian, serta memperingatkan kalian agar jangan melakukan perbuatan-perbuatan yang diharamkan.
“Dan bertakwalah kepada Allah.” (Al-Baqarah: 231) Yaitu dalam semua amal perbuatan yang kalian kerjakan dan hal-hal yang kalian tinggalkan.
“Serta ketahuilah bahwa Allah Maha Mengetahui segala sesuatu.” (Al-Baqarah: 231) Artinya, tiada sesuatu pun yang samar bagi-Nya dari semua urusan kalian, baik yang tersembunyi maupun yang terang-terangan; dan kelak Dia akan memberikan balasannya kepada kalian atas perbuatan tersebut.
Pada ayat sebelumnya Allah menjelaskan perintah memilih untuk rujuk atau menceraikan istri, berikutnya Allah menjelaskan batas akhir pilihan itu. Dan apabila kamu menceraikan istri-istri kamu dengan talak yang memungkinkan rujuk, setelah talak pertama atau kedua, lalu sampai akhir idahnya5 mendekati habis, maka tahanlah mereka dengan merujuk jika kamu yakin mampu memperbaiki hubungan itu kembali dengan cara yang baik sesuai tuntunan agama dan adat, atau ceraikanlah mereka apabila hubungan itu tidak dapat dilanjutkan dengan cara yang baik pula. Dan janganlah kamu tahan untuk merujuk mereka dengan maksud ingin berbuat jahat atau untuk menzalimi mereka selama hidup bersama. Barang siapa melakukan demikian, yaitu tindakan jahat dan zalim, maka pada hakikatnya dia telah menzalimi dirinya sendiri sehingga ia berhak mendapat murka Allah, kebencian keluarga dan orang sekelilingnya, dan semuanya itu berimbas pada dirinya. Dan janganlah kamu jadikan ayat-ayat Allah tentang petunjuk hukum talak sebagai bahan ejekan yang dapat dipermainkan. Ingatlah nikmat Allah yang telah Dia karuniakan kepada kamu, dan apa yang telah diturunkan Allah kepada kamu yaitu petunjuk tentang hukum keluarga yang terdapat dalam Kitab Al-Qur'an dan Hikmah atau Sunah. Ketentuan-ketentuan tersebut adalah untuk memberi pengajaran kepadamu. Dan bertakwalah kepada Allah dengan melaksanakan perintah-Nya dan menjauhi larangan-Nya, dan ketahuilah bahwa Allah Maha Mengetahui segala sesuatu. Setelah pada ayat sebelumnya Allah menjelaskan perihal wanitawanita yang dicerai sebelum idahnya habis, maka pada ayat ini Allah menjelaskan status mereka setelah habis masa idahnya. Dan apabila kamu, para suami, menceraikan istri-istri kamu lalu sampai idahnya habis, maka jangan kamu, mantan suami dan para wali atau siapa pun, halangi atau paksa mereka yang ditalak suaminya untuk kembali rujuk. Biarkanlah ia menetapkan sendiri masa depannya untuk menikah lagi dengan calon suaminya,6 baik suami yang telah menceraikannya atau pria lain yang menjadi pilihannya, apabila telah terjalin kecocokan di antara mereka dengan cara yang baik. Wanita yang dicerai suaminya dan telah habis masa idahnya mempunyai hak penuh atas dirinya sendiri, seperti dijelaskan dalam sabda Rasulullah, Janda lebih berhak atas dirinya daripada orang lain atau walinya. Itulah yang dinasihatkan kepada orangorang di antara kamu yang beriman kepada Allah dan hari akhir. Apabila mengikuti petunjuk-petunjuk dan nasihat tentang pemenuhan hak wanita yang diceraikan untuk kembali kepada suaminya atau memilih pasangan baru, itu lebih suci bagimu dan lebih bersih terhadap jiwamu. Dan Allah mengetahui sesuatu yang dapat membawa kemaslahatan bagi hamba-Nya, sedangkan kamu tidak mengetahui di balik ketentuan hukum yang ditetapkan Allah. Wali atau mantan suami tidak boleh memaksa perempuan itu baik untuk rujuk dengan mantan suaminya dengan ketentuan harus memperbarui nikahnya, maupun menikah dengan laki-laki lain.
Ayat ini mengutarakan cara yang mesti dilakukan oleh suami yang telah menjatuhkan talak kepada istrinya sebagai penjelasan ayat-ayat sebelumnya. Adapun sebab turunnya ayat ini ada dua riwayat. Pertama, Ibnu Jarir meriwayatkan dari Ibnu 'Abbas bahwa pada masa Rasulullah ﷺ ada seorang laki-laki yang menalak istrinya, kemudian sebelum masa idah istrinya itu habis, dia merujuknya kembali. Setelah itu dijatuhkannya talak lagi kemudian rujuk kembali. Hal ini dilaksanakan untuk menyakiti dan menganiaya istrinya tersebut, maka turunlah ayat di atas.
Riwayat kedua diceritakan oleh as-Suddi bahwa ayat ini diturunkan berkenaan dengan tindakan seorang sahabat dari golongan Ansar yaitu sabit bin Yasar yang telah menalak istrinya. Setelah masa idah istrinya tinggal dua atau tiga hari lagi ia rujuk kepada istrinya tersebut, kemudian dijatuhkannya talak kembali dengan tujuan untuk menyusahkan istrinya, maka turunlah ayat ini, melarang perbuatan tersebut.
Apabila seorang suami telah menjatuhkan talak kepada istrinya, maka ketika masa idah dari istrinya itu telah hampir berakhir hendaklah ia memilih salah satu dari dua pilihan, yaitu melakukan rujuk atau tetap bercerai dengan cara yang baik. Dengan habisnya idah maka putuslah perkawinan suami istri, dan bekas istrinya itu bebas memilih jodoh yang lain.
Selanjutnya ayat ini melarang seorang suami melakukan rujuk kepada istrinya dengan tujuan untuk menyakiti dan menganiaya. Larangan Allah ini selain menggambarkan tingkah laku masyarakat pada masa jahiliah di mana suami menjatuhkan talak kepada istrinya tanpa batas tertentu dan setiap akan mendekati akhir dari masa idah, suami melakukan rujuk kembali dan demikianlah seterusnya. Juga menjadi penjelasan dari tindakan sahabat Sabit bin Yasar yang telah diuraikan dalam hal sebab turunnya ayat ini. Suami yang berbuat demikian adalah menganiaya dirinya sendiri, suatu perbuatan yang dapat menimbulkan permusuhan dengan kaum kerabat keluarga istrinya dan juga dibenci oleh masyarakat, dan akhirnya nanti ia tidak luput dari kemurkaan Allah.
Dalam ayat ini Allah melarang manusia mempermainkan hukum-hukum-Nya termasuk hukum-hukum yang mengatur hubungan suami istri untuk membawa manusia kepada hidup bahagia di dunia dan di akhirat. Ketentuan-ketentuan itu merupakan suatu nikmat dari Allah yang wajib diingat dan diamalkan sebagai tanda bersyukur kepada-Nya.
Tak ada perselisihan ulama dalam lingkungan mazhab empat tentang sahnya talak yang dijatuhkan oleh suami dengan jalan main-main (tidak sungguh-sungguh). Hal ini sejalan dengan sabda Rasulullah ﷺ:
Ada tiga masalah, jika dilakukan dengan sungguh-sungguh, maka hal itu akan terjadi sungguh-sungguh, dan jika dilakukan dengan cara main-main, maka hal itu akan terjadi sungguh-sungguh, yaitu: nikah, talak dan rujuk. (Riwayat al-Arba'ah kecuali an-Nasa'i dari Abu Hurairah)
Bersetubuh dengan istri yang masih dalam idah raj'i haram hukumnya menurut mazhab Syafi'i, karena sahnya rujuk adalah dengan ucapan (lafal). Sedang menurut mazhab Hanafi dan Hanbali, persetubuhan dianggap rujuk meskipun tanpa lafal (ucapan).
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
Belum tersedia. Dibutuhkan biaya untuk menambahkan tafsir ini.
RUJUK SEBELUM LEPAS IDDAH
“Dan apabila kamu menalak perempuan-perempuan itu, lantas sampai janji mereka (idelah) maka rujuklah kepada mereka dengan yang patut atau lepaskan mereka dengan patut (pula). Dan, jangan kamu rujuk kepada mereka dengan (maksud) menyusahkan, karena kamu hendak melanggar (peraturan Allah) “
(pangkal ayat 231)
Rupanya sejak zaman jahiliyyah sudah ada juga peraturan bahwa perempuan yang telah diceraikan itu memakai iddah tiga kali suci (quru'). Maka, di zaman jahiliyyah itu— demikian menurut suatu riwayat dari Jbnu Abbas— ada laki-laki yang demikian rendah budinya, diceraikannya istrinya, lalu perempuan itu dalam iddah. Dekat dua tiga hari iddah akan sampai, dia pun rujuk. Beberapa hari kemudian diceraikannya lagi, sehingga beriddah pula, dengan maksud semata-mata untuk menganiaya. Sekarang, nikah, talak, dan rujuk telah diatur oleh agama. Rujuk pun jangan dijadikan permainan. Sebab itu, kalau iddah perempuan itu telah dekat sampai, silakan kamu rujuk kepadanya kembali.
Di ayat ini disebut “sampai janji mereka", adalah dimaksud telah hampir sampai, tinggal dua tiga hari, seumpama orang menuju kota dalam perjalanan, musafir, setelah kelihatan kota itu dari jauh, orang itu berkata, “Kita telah sampai." Atau lepaskan dengan sepatutnya, yaitu jika tidak rujuk, biarkan selesai iddahnya supaya dia bersuami lain. Janganlah rujuk dengan maksud menyusahkan sebagaimana perbuatan hina dari orang-orang jahiliyyah itu, yang memandang orang perempuan sebagai makhluk yang biasa dipermain-mainkan saja atau disiksa melepaskan sakit hati.
“Dan barangsiapa yang berbuat demikian, sesungguhnya dia telah menganiaya dirinya (sendiri)"
(ujung ayat 231)
Dia dengan berbuat demikian adalah menyusahkan dirinya. Sebagaimana pepatah bangsa kita “laki-laki semalu, perempuan serasa". Penderitaan yang ditimpakannya kepada istri yang dianiayanya itu akan dilihat dan di-perhatikan oleh perempuan yang lain. Akan sukar orang perempuan lain menerimanya menjadi suami karena dikenal sebagai penganiaya perempuan."Dan janganlah kamu ambil ayat-ayat Allah jadi permainan!' Sebab perbuatan yang demikian adalah mempermainkan ayat Allah namanya; dibuka Tuhan pintu iddah dengan peraturan, tetapi kamu permainkan peraturan itu untuk melepaskan hawa nafsumu yang buruk. Dengan demikian, pelanggar yang seperti ini diberi dua ancaman, pertama ancaman karena dia menganiaya diri sendiri dengan menimbulkan kebencian masyarakat kepadanya, terutama masyarakat kaum perempuan, kedua dipandang sebagai orang yang mempermainkan peraturan Allah sehingga menjadi kebencian Tuhan. Akhir hidupnya atau hari tuanya akan melarat dia. Sebab, di masa muda mempermainkan perempuan, di masa tua tidak ada lagi orang yang akan menolong menyelenggarakannya.
Ayat ini menegaskan bahwa ayat-ayat Allah tidak boleh dijadikan permainan dan olok-olok. Rasulullah ﷺ telah bersabda,
“Tiga perkara yang barangsiapa mengucapkannya berlakulah apa yang diucapkannya itu, baik ucapannya itu sambil bermain-main maupun tidak bermain-main, yaitu talak, nikah, dan memerdekakan budak." (HR Ibnu Mundzir dan Ibnu Abi Hatim)
Menurut riwayat Ibnu Mardawaihi dari Abid Darda', beliau ini berkata, “Ada orang yang menalak istrinya lalu dia berkata, Aku menalak main-main saja.' Dan dia merdekakan budaknya lalu dia katakan pula bahwa dia hanya berolok-olok saja. Maka, datanglah ayat ini, yang berkata jangan kamu ambil ayat-ayat Allah menjadi permainan dan bersabda Rasulullah ﷺ,
“Barangsiapa yang menalak atau memerdekakan lalu dia berkata bahwa itu hanya diucapkannya secara main-main maka perkataannya itu tidak diterima sedikit pun melainkan perkataannya itu berlaku dan wajib dipenuhi."
“Dan ingatlah olehmu akan nikmat Allah atas kamu." Nikmat yang menjadi puncak segala nikmat ialah dikirim-Nya kepada kamu Rasul untuk membimbingmu menjadi manusia yang baik, membimbing peraturan dalam rumah tangga dan persuami-istrian kamu, yang dipatrikan atas mawaddah, yaitu kasih sayang, dan rahmah belas kasihan."Dan apa yang telah Dia turunkan kepada kamu daripada kitab dan hikmah,yang telah dinasihatkan-Nya kepada kamu dengan dia." Demikian besar nikmat itu, ada Rasul, ada kitab, ada hikmah, dan ada pengajaran. Apa kurangnya lagi? Apa guna kamu menjadi orang Islam kalau nafsu serakah kamu sebagai seorang Laki-laki kamu gunakan menindas hak perempuan yang lemah, padahal dia adalah teman hidupmu, belahan dari jiwamu.
Padahal Nabi diutus, Al-Qur'an diturunkan, dan hikmah dibukakan oleh Nabi dan pelajaran disampaikan ialah untuk membentuk budimu, mengeluarkan kamu dari sifat-sifat dan perangai buruk serta adat-adat yang keji di zaman jahiliyyah. Maka, kalau perangaimu terhadap perempuan tidak juga berubah, padahal tidak ada yang kurang peraturan dalam Al-Qur'an, apa artinya, kamu menjadi orang Islam?
“Dan takwalah kepada Allah dan ketahuilah bahwasanya Allah atas tiap-tiap sesuatu adalah mengetahui."
(ujung ayat 231)
Bukan saja perintah berpuasa untuk memupuk rasa takwa dalam hatimu, mengatur pernikahan dan perceraian serta rujuk pun untuk takwa. Payahlah membangunkan takwa pada orang yang memandang enteng kepada perempuan. Sampai kepada zaman kita sekarang ini pun demikian halnya; yah, apatah lagi setelah jauh dari zaman Nabi. Setelah peraturan-peraturan yang indah dari Al-Qur'an itu dengan maksud yang baik telah ditambahi oleh ulama-ulama dengan ijtihad mereka, tetapi diterima dengan salah oleh umat karena jauhnya mereka dari takwa. Sampai pernah kejadian ada orang perempuan yang sengaja murtad, pergi ke masjid sehabis shalat Jum'at ketika orang akan pulang dari shalat Jum'at, memaklumkan kepada orang banyak bahwa dia mulai hari itu keluar dari Islam, tidak percaya lagi kepada Allah dan Rasul, bohong Hari Akhirat itu, dengan maksud supaya masyarakat memandangnya telah kafir, sehingga dengan demikian tanggal dengan sendirinya nikahnya dengan suaminya yang menganiaya.
"
The Iddah (Waiting Period) of the Divorced Woman
Allah says;
وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَثَةَ قُرُوَءٍ
And divorced women shall wait (as regards their marriage) for three menstrual periods,
This Ayah contains a command from Allah that the divorced woman, whose marriage was consummated and who still has menstruation periods, should wait for three (menstrual) periods (Quru) after the divorce and then remarry if she wishes.
The Meaning of Al-Quru
Ibn Jarir related that Alqamah said:
We were with Umar bin Al-Khattab when a woman came and said, ""My husband divorced me one or two periods ago. He then came back to me while I had prepared my water (for taking a bath), took off my clothes and closed my door.""
Umar asked Abdullah bin Mas`ud, ""What do you think?""
He said, ""I think that she is still his wife, as long as she is not allowed to resume praying (i.e., until the third period ends before he takes her back).""
Umar said, ""This is my opinion too.""
This is also the opinion of Abu Bakr As-Siddiq, Umar, Uthman, Ali, Abu Ad-Darda, Ubadah bin As-Samit, Anas bin Malik, Ibn Mas`ud, Mu`adh, Ubayy bin Ka`b, Abu Musa Al-Ash`ari and Ibn Abbas.
Furthermore, this is the opinion of Sa`id bin Musayyib, Alqamah, Aswad, Ibrahim, Mujahid, Ata, Tawus, Sa`id bin Jubayr, Ikrimah, Muhammad bin Sirin, Al-Hasan, Qatadah, Ash-Sha`bi, Ar-Rabi, Muqatil bin Hayyan, As-Suddi, Makhul, Ad-Dahhak and Ata Al-Khurasani.
They all stated that the Quru is the menstruation period.
What testifies to this is the Hadith that Abu Dawud and An-Nasa'i reported that Fatimah bint Abu Hubaiysh said that Allah's Messenger said to her:
دَعِي الصَّلَةَ أَيَّامَ أَقْرَايِك
Do not pray during your Aqra (pl. for Quru, the menstruation period).
If this Hadith was authentic, it would have been a clear proof that the Quru is the menstruation period. However, one of the narrators of this Hadith, Al-Mundhir, is an unknown person (in Hadith terminology), as Abu Hatim has stated, although Ibn Hibban has mentioned Al-Mundhir in his book Ath-Thiqat.
A Woman's Statement about Menses and Purity is to be accepted
Allah said:
وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللّهُ فِي أَرْحَامِهِنَّ
and it is not lawful for them to conceal what Allah has created in their wombs,
meaning, of pregnancy or menstruation periods.
This is the Tafsir of Ibn Abbas, Ibn Umar, Mujahid, Ash-Sha`bi, Al-Hakam bin Utaybah, Ar-Rabi bin Anas, Ad-Dahhak and others.
Allah then said:
إِن كُنَّ يُوْمِنَّ بِاللّهِ وَالْيَوْمِ الاخِرِ
if they believe in Allah and the Last Day.
This Ayah warns women against hiding the truth (if they were pregnant or on their menses), indicating that they are the authority in such matters as they alone know such facts about themselves. Since verifying such matters is difficult, Allah left this decision with them. Yet, women were warned not to hide the truth in case they wish to end the Iddah sooner, or later, according to their desires. Women were thus commanded to say the truth (if they were pregnant or on their menses), no more and no less.
The Husband has the Right to take back his Divorced Wife during the Iddah (Waiting Period)
Allah said:
وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ إِنْ أَرَادُواْ إِصْلَحًا
And their husbands have the better right to take them back in that period, if they wish for reconciliation.
Hence, the husband who divorces his wife can take her back, providing she is still in her Iddah (time spent before a divorced woman or a widow can remarry) and that his aim, by taking her back, is righteous and for the purpose of bringing things back to normal. However, this ruling applies where the husband is eligible to take his divorced wife back.
We should mention that (when this Ayah 2:228 was revealed), the ruling that made the divorce thrice and specified when the husband is ineligible to take his divorced wife back, had not been revealed yet. Previously, the man used to divorce his wife and then take her back even if he had divorced her a hundred separate times. Thereafter, Allah revealed the following Ayah (2:229) that made the divorce only thrice. So there was now a reversible divorce and an irreversible final divorce.
The Rights the Spouses have over Each Other
Allah said:
وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ
And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable,
This Ayah indicates that the wife has certain rights on her husband, just as he has certain rights on her, and each is obliged to give the other spouse his due rights.
Muslim reported that Jabir said that Allah's Messenger said:
فَاتَّقُوا اللهَ فِي النِّسَاءِ فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانَةِ اللهِ وَاسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللهِ
Fear Allah regarding your women, for you have taken them by Allah's covenant and were allowed to enjoy with them sexually by Allah's Words.
وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِيْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ
You have the right on them that they do not allow anyone you dislike to sit on your mat. If they do that, then discipline them leniently.
وَلَهُنَّ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوف
They have the right to be spent on and to be bought clothes in what is reasonable.
Bahz bin Hakim said that Muawiyah bin Haydah Al-Qushayri related that his grandfather said,
""O Messenger of Allah! What is the right the wife of one of us has?""
The Prophet said:
أَنْ تُطْعِمَهَا إِذَا طَعِمْتَ وتَكْسُوَهَا إِذَا اكْتَسَيْتَ وَلَا تَضْرِبِ الْوَجْهَ وَلَا تُقَبِّحْ وَلَا تَهْجُرْ إِلاَّ فِي الْبَيْت
To feed her when you eat, buy her clothes when you buy for yourself and to refrain from striking her on the face, cursing her or staying away from her except in the house.
Waki related that Ibn Abbas said,
""I like to take care of my appearance for my wife just as I like for her to take care of her appearance for me.
This is because Allah says:
وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ
(And they (women) have rights similar (to those of their husbands) over them to what is reasonable).""
This statement is reported by Ibn Jarir and Ibn Abu Hatim.
The Virtue Men have over Women
Allah said:
وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ
but men have a degree (of responsibility) over them.
This Ayah indicates that men are in a more advantageous position than women physically as well as in their mannerism, status, obedience (of women to them), spending, taking care of the affairs and in general, in this life and in the Hereafter.
Allah said (in another Ayah),
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَأءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَأ أَنفَقُواْ مِنْ أَمْوَلِهِمْ
Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. (4:34)
Allah's statement:
وَاللّهُ عَزِيزٌ حَكُيمٌ
And Allah is All-Mighty, All-Wise.
means, He is Mighty in His punishment of those who disobey and defy His commands. He is Wise in what He commands, destines and legislates.
Divorce is Thrice
Allah says;
الطَّلَقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ
The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness.
This honorable Ayah abrogated the previous practice in the beginning of Islam, when the man had the right to take back his divorced wife even if he had divorced her a hundred times, as long as she was still in her Iddah (waiting period). This situation was harmful for the wife, and this is why Allah made the divorce thrice, where the husband is allowed to take back his wife after the first and the second divorce (as long as she is still in her Iddah).
The divorce becomes irrevocable after the third divorce, as Allah said:
الطَّلَقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ
(The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness).
In his Sunan, Abu Dawud reported in Chapter:
""Taking the Wife back after the third (Divorce) is an abrogated practice,"" that Ibn Abbas commented on the Ayah:
وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَثَةَ قُرُوَءٍ وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللّهُ فِي أَرْحَامِهِنَّ
(And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs,) (2:228). The man used to have the right to take back his wife even if he had divorced her thrice. Allah abrogated this and said:
الطَّلَقُ مَرَّتَانِ
(The divorce is twice).
This Tafsir was also collected by An-Nasa'i.
Ibn Abu Hatim reported that Urwah said that a man said to his wife,
""I will neither divorce you nor take you back.""
She said, ""How?""
He said, ""I will divorce you and when your term of Iddah nears its end, I will take you back.""
She went to Allah's Messenger and told him what happened, and Allah revealed:
الطَّلَقُ مَرَّتَانِ
(The divorce is twice).
Ibn Jarir (At-Tabari) also reported this Hadith in his Tafsir.
Allah said:
فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ
after that, either you retain her on reasonable terms or release her with kindness,
meaning, `If you divorce her once or twice, you have the choice to take her back, as long as she is still in her Iddah, intending to be kind to her and to mend differences. Otherwise, await the end of her term of Iddah, when the divorce becomes final, and let her go her own way in peace, without committing any harm or injustice against her.'
Ali bin Abu Talhah reported that Ibn Abbas said,
""When the man divorces his wife twice, let him fear Allah, regarding the third time. He should either keep her with him and treat her with kindness, or let her go her own way with kindness, without infringing upon any of her rights.""
Taking back the Mahr (Dowry)
Allah said:
وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّا اتَيْتُمُوهُنَّ شَيْيًا
And it is not lawful for you (men) to take back (from your wives) any of (the dowry) what you gave them,
meaning, you are not allowed to bother or pressure your wives to end this situation by giving you back the Mahr and any gifts that you have given them (in return for divorce).
Similarly, Allah said:
وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُواْ بِبَعْضِ مَأ ءَاتَيْتُمُوهُنَّ إِلاَّ أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ
and you should not treat them with harshness, that you may take away part of what you have given them, unless they commit open illegal sexual intercourse. (4:19)
However, if the wife willingly gives back anything with a good heart, then Allah said regarding this situation:
فَإِن طِبْنَ لَكُمْ عَن شَىْءٍ مِّنْهُ نَفْساً فَكُلُوهُ هَنِيياً مَّرِيياً
but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm. (4:4)
Allowing Khul` and the Return of the Mahr in that Case
When the spouses have irreconcilable differences wherein the wife ignores the rights of the husband, dislikes him and becomes unable to live with him any longer, she is allowed to free herself (from married life) by giving him back what he had given her (in gifts and Mahr). There is no sin on her in this case nor on him if he accepts such offer.
This is why Allah said:
وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّا اتَيْتُمُوهُنَّ شَيْيًا إِلاَّ أَن يَخَافَا أَلاَّ يُقِيمَا حُدُودَ اللّهِ فَإِنْ خِفْتُمْ أَلاَّ يُقِيمَا حُدُودَ اللّهِ فَلَ جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ
And it is not lawful for you (men) to take back (from your wives) any of what you gave them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g., to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back.
Sometimes, the woman has no valid reason and she still asks for her marriage to be ended. In this case, Ibn Jarir reported that Thawban said that Allah's Messenger said:
أَيُّمَا امْرَأَةٍ سَأَلَتْ زَوْجَهَا طَلَقًا فِي غَيْرِ مَا بَأْسٍ فَحَرَامٌ عَلَيْهَا رَايِحَةُ الْجَنَّـة
Any woman who asks her husband for divorce without justification, then the scent of Paradise will be forbidden for her.
At-Tirmidhi recorded this Hadith and stated that it is Hasan.
Ibn Jarir said that;
the Ayah (2:229) was revealed about Thabit bin Qays bin Shammas and his wife Habibah bint Abdullah bin Ubayy bin Salul.
In his Muwatta, Imam Malik reported that;
Habibah bint Sahl Al-Ansariyah was married to Thabit bin Qays bin Shammas and that Allah's Messenger once went to the Fajr (Dawn) prayer and found Habibah bint Sahl by his door in the dark. Allah's Messenger said, ""Who is this?""
She said, ""I am Habibah bint Sahl, O Messenger of Allah!""
He said, ""What is the matter?""
She said, ""I and Thabit bin Qays"", meaning, (she can no longer be with) her husband.
When her husband Thabit bin Qays came, Allah's Messenger said to him:
هذِهِ حَبِيبَةُ بِنْتُ سَهْلٍ قَدْ ذَكَرَتْ مَا شَاءَ اللهُ أَنْ تَذْكُر
This is Habibah bint Sahl, she said what Allah has permitted her to say.
Habibah also said, ""O Messenger of Allah! I still have everything he gave me.""
Allah's Messenger said:
خُذْ مِنْهَا
Take it from her.
So, he took it from her and she remained in her family's house.""
This was reported by Ahmad, Abu Dawud and An-Nasa'i.
Al-Bukhari reported that;
Ibn Abbas said that the wife of Thabit bin Qays bin Shammas came to the Prophet and said, ""O Messenger of Allah! I do not criticize his religion or mannerism. But I hate committing Kufr in Islam (by ignoring his rights on her).""
Allah's Messenger said:
أَتَرُدِّينَ عَلَيهِ حَدِيقَتَه
Will you give him back his garden?
She said, ""Yes.""
Allah's Messenger said:
اقْبَلِ الْحَدِيقَةَ وَطَلِّقْهَا تَطْلِيقَة
Take back the garden and divorce her once.
An-Nasa'i also recorded it.
The `Iddah (Waiting Period) for the Khul""
At-Tirmidhi reported that;
Rubayi bint Mu`awwidh bin Afra got a Khul during the time of Allah's Messenger and the Prophet ordered her to wait for one menstruation period for Iddah.
Transgressing the set limits of Allah is an Injustice
Allah said:
تِلْكَ حُدُودُ اللّهِ فَلَ تَعْتَدُوهَا وَمَن يَتَعَدَّ حُدُودَ اللّهِ فَأُوْلَـيِكَ هُمُ الظَّالِمُونَ
These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the wrongdoers.
This means that the laws that Allah has legislated are His set limits, so do not transgress them.
An authentic Hadith states:
إِنَّ اللهَ حَدَّ حُدُودًا فَلَ تَعْتَدُوهَا وفَرَضَ فَرَايِضَ فَلَ تُضَيِّعُوهَا وحَرَّمَ مَحَارِمَ فَلَ تَنْتَهِكُوهَا وَسَكَتَ عَنْ أَشْيَاءَ رَحْمَةً لَكُمْ مِنْ غَيْرِ نِسْيَانٍ فَلَ تَسْأَلُوا عَنْهَا
Allah has set some limits, so do not transgress them; and commanded some commands, so do not ignore them; and made some things unlawful, so do not commit them. He has also left some matters (without rulings) as a mercy with you, not because He has forgotten them, so do not ask about them.
Pronouncing Three Divorces at the same Time is Unlawful
The last Ayah we mentioned was used as evidence to prove that it is not allowed to pronounce three divorces at one time. What further proves this ruling is that Mahmud bin Labid has stated - as An-Nasa'i recorded - that Allah's Messenger was told about a man who pronounced three divorces on his wife at one time, so the Prophet stood up while angry and said:
أَيُلْعَبُ بِكِتَابِ اللهِ وَأَنَا بَيْنَ أَظْهُرِكُم
The Book of Allah is being made the subject of jest while I am still amongst you.
A man then stood up and said, ""Should I kill that man, O Messenger of Allah.""
The Wife cannot be taken back after the Third Divorce
Allah said,
فَإِن طَلَّقَهَا فَلَ تَحِلُّ لَهُ مِن بَعْدُ حَتَّىَ تَنكِحَ زَوْجًا غَيْرَهُ
And if he has divorced her (the third time), then she is not lawful for him thereafter until she has married another husband.
This Ayah indicates that if the man divorces his wife for the third time after he divorced her twice, then she will no longer be allowed for marriage to him.
Allah said:
حَتَّىَ تَنكِحَ زَوْجًا غَيْرَهُ
until she has married another husband.
meaning, until she legally marries another man.
For instance, if she has sexual intercourse with any man, even her master (if she was a servant), she would still be ineligible for marriage for her ex-husband (who divorced her thrice), because whomever she had sexual relations with was not her legal husband.
If she marries a man without consummating the marriage, she will not be eligible for her ex-husband.
Muslim reported that Aishah said that;
Allah's Messenger was asked about a woman who marries a man who thereafter divorces her (thrice). She then marries another man and he divorces her before he has sexual relations with her, would she be allowed for her first husband?
Allah's Messenger said:
لَاا حَتَّى يَذُوقَ عُسَيْلَتَهَا
No, until he enjoys her Usaylah (sexual relation).
Al-Bukhari also reported this Hadith.
Imam Ahmad recorded that Aishah said,
""The wife of Rifa`ah Al-Qurazi came while I and Abu Bakr were with the Prophet and she said, `I was Rifa`ah's wife, but he divorced me and it was an irrevocable divorce. Then I married Abdur-Rahman bin Az-Zubayr, but his sexual organ is minute like a string.' She then took a small string of her garment (to resemble how small his sexual organ was).
Khalid bin Sa`id bin Al-`As, who was next to the door and was not yet allowed in, said, `O Abu Bakr! Why do you not forbid this (woman) from what she is revealing frankly before the Prophet?'
The Prophet merely smiled. Then, Allah's Messenger asked her:
كَأَنَّكِ تُرِيدِينَ أَنْ تَرْجِعِي إِلى رِفَاعَةَ لَاأ حَتَّى تَذُوقِي عُسَيْلَتَهُ وَيَذُوقَ عُسَيْلَتَك
Do you want to remarry Rifa`ah? You cannot unless you experience his Usaylah and he experiences your Usaylah (i.e., had a complete sexual relation with your present husband).""
Al-Bukhari, Muslim, and An-Nasa'i also recorded this Hadith.
Muslim's wording is ""Rifa`ah divorced his wife for the third and final time.""
The word Usaylah mentioned in the Hadith,
means sexual intercourse.
Imam Ahmad and An-Nasa'i reported that Aishah said that Allah's Messenger said:
أَلَا إِنَّ الْعُسَيْلَةَ الْجِمَاع
Usaylah is sexual intercourse.
The Curse on the Participants of Tahlil/Halalah
The reason for the woman (who was divorced thrice) to marry another man must be that the man desires her and has the intention of having an extended married life with her. These are the legal goals and aims behind marriage. If the reason behind the second marriage was to make the woman eligible for her ex-husband again, then this is the Tahlil that the Hadiths have cursed and criticized.
In addition, when the reason behind this marriage (if it was Tahlil) is announced in the contract, it would make the contract invalid according to the majority of the scholars.
Imam Ahmad reported that Abdullah bin Mas`ud said,
""Allah's Messenger cursed the one who does Tahlil, the one in whose favor it is done, those who eat Riba (usury) and those who feed it (pay the usury).""
At-Tirmidhi and An-Nasa'i reported this Hadith and At-Tirmidhi said, ""This Hadith is Hasan.""
He said, ""This is what is acted upon according to people of knowledge among the Companions, among whom are Umar, Uthman and Ibn Umar.
It was also the saying of the scholars of Fiqh among the Tabi`in (second generation of Islam). And it has been reported from Ali, Ibn Mas`ud and Ibn Abbas.""
In his Mustadrak, Al-Hakim reported that Nafi said:
""A man came to Ibn Umar and asked him about a man who divorced his wife three times. Then, his brother married her to make Tahlil for his brother, without the brother knowing this fact. He then asked, ""Is she allowed for the first (husband)?""
He said, ""No, unless it is a marriage that involves desire. We used to consider this an act of adultery during the time of Allah's Messenger.""
Al-Hakim said, ""This Hadith has a Sahih chain although they (Al-Bukhari and Muslim) did not record it.""
The wording of this Hadith indicates that the ruling came from the Prophet.
Abu Bakr bin Abu Shaybah, Al-Jawzjani, Harb Al-Kirmani and Abu Bakr Al-Athram said that Qabisah bin Jabir said that Umar said,
""If the participants to Tahlil are brought to me, I will have them stoned.""
When does a Woman who was divorced Three Times become Eligible for Her First Husband
Allah said:
فَإِن طَلَّقَهَا
And if he has divorced her,
meaning, the second husband after he had complete sexual relations with her.
فَلَ جُنَاحَ عَلَيْهِمَا أَن يَتَرَاجَعَا
it is no sin on both of them that they reunite,
meaning, the wife and her first husband.
إِن ظَنَّا أَن يُقِيمَا حُدُودَ اللّهِ
provided they feel that they can keep the limits ordained by Allah.
meaning, they live together honorably.
Mujahid said,
""If they are convinced that the aim behind their marriage is honorable.""
Next, Allah said:
وَتِلْكَ حُدُودُ اللّهِ
These are the limits of Allah,
His commandments and legislation.
يُبَيِّنُهَا
He makes plain,
لِقَوْمٍ يَعْلَمُونَ
for the people who have knowledge.
Being Kind to the Divorced Wife
Allah Says;
وَإِذَا طَلَّقْتُمُ النَّسَاء فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ
And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on a reasonable basis or set them free on a reasonable basis.
This is a command from Allah to men that when one of them divorces his wife with a reversible divorce, he should treat her kindly. So when her term of Iddah (waiting period) nears its end, he either takes her back in a way that is better, including having witnesses that he has taken her back, and he lives with her with kindness. Or, he should release her after her Iddah finishes and then kindly asks her to depart from his house, without disputing, fighting with her or using foul words.
Allah then said:
وَلَا تُمْسِكُوهُنَّ ضِرَارًا لَّتَعْتَدُواْ
But do not take them back to hurt them,
Ibn Abbas, Mujahid, Masruq, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi and Muqatil bin Hayyan said that;
a man used to divorce his wife, and when her Iddah came near its end, he would take her back to harm her and to stop her from marrying someone else. He then divorced her and she would begin her Iddah and when her Iddah term neared its end, he would take her back again, so that the term of Iddah would be prolonged for her. After that, Allah prohibited this practice.
Allah has also threatened those who indulge in such practices, when He said;
وَمَن يَفْعَلْ ذَلِكَ فَقَدْ ظَلَمَ نَفْسَهُ
and whoever does that, then he has wronged himself.
meaning, by defying Allah's commandments.
Allah then said:
وَلَا تَتَّخِذُوَاْ ايَاتِ اللّهِ هُزُوًا
And treat not the verses (Laws) of Allah in a jest,
Ibn Jarir said that Abu Musa (Al-Ashari) narrated that;
Allah's Messenger once became angry at the Ashari tribe. Abu Musa went to him and said, ""O Messenger of Allah! Are you angry with the Ash`ariyyin"" The Prophet said:
يَقُولُ أَحَدُكُمْ قَدْ طَلَّقْتُ قَدْ رَاجَعْتُ لَيْسَ هَذَا طَلَقُ الْمُسْلِمِينَ طَلِّقُوا الْمَرْأَةَ فِي قُبُلِ عِدَّتِهَا
One of you says, `I divorced her' -then says- `I took her back!' This is not the appropriate way Muslims conduct divorce. Divorce the woman when she has fulfilled the term of the prescribed period.
Masruq said that;
the Ayah refers to the man who harms his wife by divorcing her and then taking her back, so that the Iddah term is prolonged for her.
Al-Hasan, Qatadah, Ata Al-Khurasani, Ar-Rabi and Muqatil bin Hayyan said,
""He is the man who divorces his wife and says, `I was joking.' Or he frees a servant or gets married and says, `I was only joking.' Allah revealed:
وَلَا تَتَّخِذُوَاْ ايَاتِ اللّهِ هُزُوًا
(And treat not the verses (Laws) of Allah in a jest). Then such men were made to bear the consequences of their actions.
Allah then said:
وَاذْكُرُواْ نِعْمَتَ اللّهِ عَلَيْكُمْ
but remember Allah's favors on you,
meaning, by His sending His Messenger with the right guidance and clear signs to you.
وَمَا أَنزَلَ عَلَيْكُمْ مِّنَ الْكِتَابِ وَالْحِكْمَةِ
and that which He has sent down to you of the Book (i.e., the Qur'an) and Al-Hikmah) (meaning the Sunnah),
يَعِظُكُم بِهِ
whereby He instructs you.
meaning, commands you, forbids you and threatens you for transgressing His prohibitions.
Allah said:
وَاتَّقُواْ اللّهَ
And fear Allah,
meaning, concerning what you perform and what you avoid.
وَاعْلَمُواْ أَنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيمٌ
and know that Allah is All-Aware of everything.
none of your secret or public affairs ever escapes His knowledge, and He will treat you accordingly.
The Wali (Guardian) of the Divorced Woman should not prevent Her from going back to Her Husband
Allah says;
وَإِذَا طَلَّقْتُمُ النِّسَاء فَبَلَغْنَ أَجَلَهُنَّ فَلَ تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَاجَهُنَّ إِذَا تَرَاضَوْاْ بَيْنَهُم بِالْمَعْرُوفِ
And when you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their (former) husbands, if they mutually agree on reasonable basis.
Ali bin Abu Talhah reported that Ibn Abbas said,
""This Ayah was revealed about the man who divorces his wife once or twice and her Iddah finishes. He later thinks about taking her back in marriage and the woman also wishes that, yet, her family prevents her from remarrying him. Hence, Allah prohibited her family from preventing her.""
Masruq, Ibrahim An-Nakhai, Az-Zuhri and Ad-Dahhak stated that this is the reason behind revealing the Ayah.
These statements clearly conform to the apparent meaning of the Ayah.
There is no Marriage without a Wali (for the Woman)
The Ayah (2:232) also indicates that the woman is not permitted to give herself in marriage. Rather, she requires a Wali (guardian such as her father, brother, adult son, and so forth) to give her away in marriage, as Ibn Jarir and At-Tirmidhi have stated when they mentioned this Ayah.
Also, a Hadith states that:
لَاا تُزَوِّجُ الْمَرْأةُ الْمَرْأَةَ ولَاا تُزَوِّج الْمَرأةُ نَفْسَهَا فَإِنَّ الزَّانِيَةَ هِيَ الَّتِي تُزَوِّجُ نَفْسَهَا
The woman does not give another woman away for marriage and the woman does not give herself away in marriage, for only the adulteress gives herself away for marriage.
Another Hadith states:
لَاا نِكَاحَ إلاَّ بِوَلِيَ مُرْشِدٍ وَشَاهِدَيْ عَدْل
No marriage is valid except with the participation of a mature Wali and two trustworthy witnesses.
The Reason behind revealing the Ayah (2:232)
It was reported that;
this Ayah was revealed about Ma`qil bin Yasar Al-Muzani and his sister.
Al-Bukhari reported in his Sahih, when he mentioned the Tafsir of this Ayah (2:232), that the husband of the sister of Ma`qil bin Yasar divorced her. He waited until her Iddah finished and then asked to remarry her, but Ma`qil refused. Then, this Ayah was sent down:
فَلَ تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَاجَهُنَّ
(...do not prevent them from marrying their (former) husbands).
Abu Dawud, At-Tirmidhi, Ibn Abu Hatim, Ibn Jarir and Ibn Marduwyah and Al-Bayhaqi reported this Hadith from Al-Hasan from Ma`qil bin Yasar.
At-Tirmidhi rendered this Hadith authentic and in his narration, Ma`qil bin Yasar gave his sister in marriage for a Muslim man during the time of Allah's Messenger. She remained with him for a while and he divorced her once and did not take her back until her Iddah finished. They then wanted to get back with each other and he came to ask her for marriage.
Ma`qil said to him, ""O ungrateful one! I honored you and married her to you but you divorced her. By Allah! She will never be returned to you.""
But Allah knew his need for his wife and her need for her husband and He revealed:
وَإِذَا طَلَّقْتُمُ النِّسَاء فَبَلَغْنَ أَجَلَهُنَّ
(And when you have divorced women and they have fulfilled the term of their prescribed period) until He said:
وَأَنتُمْ لَا تَعْلَمُونَ
(...and you know not).
When Ma`qil heard the Ayah, he said, ""I hear and obey my Lord.""
He then summoned the man and said, ""I will honor you and let you remarry (my sister).""
Ibn Marduwyah added (that Ma`qil said), ""And will pay (the expiation) for breaking my vow.""
Allah said:
ذَلِكَ يُوعَظُ بِهِ مَن كَانَ مِنكُمْ يُوْمِنُ بِاللّهِ وَالْيَوْمِ الاخِرِ
This (instruction) is an admonition for him among you who believes in Allah and the Last Day.
meaning, prohibiting you from preventing the women from marrying their ex-husbands, if they both agree to it.
مَن كَانَ مِنكُمْ
(among you),
O people,
يُوْمِنُ بِاللّهِ وَالْيَوْمِ الاخِرِ
(who believes in Allah and the Last Day) meaning,
believes in Allah's commandments and fears His warnings and the torment in the Hereafter.
Allah said:
ذَلِكُمْ أَزْكَى لَكُمْ وَأَطْهَرُ
That is more virtuous and purer for you.
meaning, obeying Allah's Law by returning the women to their ex-husbands, and abandoning your displeasure, is purer and cleaner for your hearts.
وَاللّهُ يَعْلَمُ
Allah knows,
the benefits you gain from what He commands and what He forbids.
وَأَنتُمْ لَا تَعْلَمُونَ
and you know not.
the benefits in what you do or what you refrain from doing."
When you divorce women, and they have, very nearly, reached, the end of, their term, then retain them, by returning to them, honourably, not harming them, or set them free honourably, or leave them until their term is completed; do not retain them, when reverting, in harm (diraaran is an object denoting reason), to transgress, that is, so as to force them to redemption, or to repudiate them or confine them indoors for a long time; whoever does that has wronged his soul, by exposing it to God's chastisement; take not God's verses in mockery, in jest by contravening them, and remember God's grace upon you, that is, Islam, and the Book, Al-Qur'an, and the wisdom, the rulings contained therein, He has revealed to you, to exhort you therewith, so that you should give thanks by acting in accordance with it; and fear God, and know that God has knowledge of all things, and nothing can be hidden from Him.
Commentary:
In the previous two verses, it will be recalled, important rules of the law of talaq (divorce) were given. Also delineated there was the just and moderate system of divorce in Islam. Now some other relevant injunctions and rulings have been mentioned in the verses under discussion (231 - 232).
Special instructions for revocation of divorce
or annulment of marriage
The first rule given in the first verse is: When women divorced revocably reach near the completion of their ` iddah (waiting period), the husband has two choices; either he may revoke his divorce and let her continue to be married to him or he may not revoke his divorce, discontinue the nikah relationship and release her totally.
But along with both these choices, the noble Qur'an places a restriction which requires that a wife, if retained, must be retained in accordance with a manner well-recognized and should it come to a parting of ways, even then, the parting should be in accordance with the rule as approved by the Shari'ah. Here, the word (in fairness), which appears separately at both the places, suggests that there are some conditions and rules governing the choice of retaining, similarly as there are, in the choice of releasing. When choice is made from either of the two options, it must be done in accordance with the method prescribed by the Shari` ah and not under the heat of spot anger or sentiments. Some of these rules of Islamic law appear in the Qur'an itself. Rest of the details have been given by the Holy Prophet ﷺ
For instance, should the thought of ugly consequences of separation after the incident of divorce produce a change of heart in favour of revoking it and keeping the marriage intact, then the Shari'ah has a method. It stipulates that the purpose in doing so should be to wash out past anger and displeasure and resolve to live anew in good family relationship with intention to give her the due rights. The purpose should not be to hold the woman in captivity or to harass and torture her. Therefore, the following words were said in the verse under reference: وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِّتَعْتَدُوا ، that is, 'do not retain them with intent to harm them unjustly'.
The other method of rajah (revocation) has been mentioned in
Surah Al-Talaq:
وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّـهِ
And let two trustworthy persons from amongst you be witnesses; then, let witness be given if needed, precisely for the sake of Allah, (without fear or favour). (65:2)
It means that anyone intending to take his wife back by raj'a راجع (revocation) should invite two trustworthy Muslims to act as witnesses. Out of the many advantages it has, one is the possible use of these witnesses in case there is a legal claim against raj’ a راجع filed by the woman.
Moreover, if the rule of having witnesses on raj’ a راجع is not observed there is a possibility that someone, out of selfishness or Satanic instigation, comes up with a claim, even after the ` iddah has expired, that he had already done his raj’ a راجع (revocation) before the expiry of ` iddah (waiting period).
In Order to eradicate these evils, the Holy Qur'an has directed that the act of revocation should have two trustworthy witnesses.
Looking at the other side of the matter, it is also possible that hearts remain heavy and anger does not go away even after the long span of ` iddah which has given them sufficient time for thinking. So, a termination of relationship may seem to be the choice, in which case the danger of hostile emotions flaring up is acute, which again may become contagious -- starting from two persons, it could envelope two families and could become, for both, a danger for both this world and the Hereafter. To offset this danger, it was briefly said: أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ ‘Or release them in fairness,' that is, if you have to leave or free a wife and sever your relationship with her, that too, must be done in accordance with the recognised method. Some details of this method are given in the noble Qur'an itself; rest of the details stand proved through what the Holy Prophet ﷺ said and did.
For instance, in the preceding verse, it was said: وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا that is, do not take back (without a valid ground admitted by the Islamic Law) that which you have already given to the woman as mahr (dower), in return for the divorce, or go about demanding some other compensation.
Then, in the following verse, it was said: وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ ﴿241﴾, that is, 'for all divorced women, there is some benefit as recognized rightly due on those who fear Allah'. The explanation of: مَتَاعٌ mata` or compensatory benefit to be given to a divorced wife is that she should be given some present or cash or a set of clothing at the least. Thus the fulfillment of some rights of the divorced wife has been made mandatory for the divorcing husband while the fulfillment of some others has been assigned to him in the form of kind treatment and good conduct. This is a chaste lesson in high morals and social manners which points to the fact that, just as the marriage was a transaction and mutual contract, the divorce is the termination of a transaction. There is no reason why the termination of this transaction should be a hotbed of enmity and hostility. The final annulment of the transaction should also be done decently and compassionately, that is, following talaq, the divorced wife should be given some benefits.
The details of this 'benefit° are that he should allow her to stay in the family house during ` iddah, pay for her total sustenance, pay the full amount of mahr (dower) if still unpaid while intercourse has already occurred; and in case the incident of divorce has occurred before intercourse, then half of the dower should be paid in good cheer. All these are obligatory rights which have to be given to a divorced woman necessarily; however, it is not only desirable but excellent as well, if the divorced wife, on her parting day, goes with some cash or at the least, with a set of clothing as parting gift. Subhan Allah سبحان اللہ ، what a decent teaching it is -- all that customarily causes quarrels and fights and takes families to ruin has been so wisely transformed into everlasting goodwill and peace.
After all these injunctions, it was said: وَمَن يَفْعَلْ ذَٰلِكَ فَقَدْ ظَلَمَ نَفْسَهُ that is, anyone who acts against these divine commands will harm none but himself. It is obvious that Hereafter (the life to come) will be the place where every injustice and cruelty will be avenged in the sight of Allah and the oppressor is not going to move one step forward unless the oppressed is avenged.
If we ponder with discernment and hindsight, we shall discover that, if some oppressor gets away with his cruelty against the oppressed, the evil consequences of this act do disgrace him, more than often, right here in this world. He may or may not comprehend it, but fairly often, he is overtaken by misfortunes which make him taste at least some retribution of his oppression during his life of the mortal world. This is what Shaykh Sa'di, mercy be on him, said in a Persian couplet:
پیداشت ستمگر کہ جفا برما کرد
برگردنِ ---- بماند و برما بگزشت
The oppressor presumed that he had hit me. But his weapon boomeranged back into his neck while it sailed past me!
The noble Qur'an has an approach which is wise, and a style that is special, when it does not describe law in the manner penal laws of the world are described. It rather explains its injunctions in a sympathetic and persuasive manner, showing its wisdom and describing the series of losses man suffers while acting against it, which, if duly understood, will render one incapable of embarking on such crimes. So, behind every law there comes the reminder that man must fear Allah and that man should never forget his accountability in the Hereafter.
Do not make a marriage and divorce a plaything
The second rule presented in this verse is that the word of Allah should not be taken lightly as some amusement: وَلَا تَتَّخِذُوا آيَاتِ اللَّـهِ هُزُوًا ‘And do not take the verses of Allah in jest.' According to one explanation of the expression -- playing games with the verses of Allah or making a mockery of it -- means acting against Divine ordinances in matters of marriage and divorce. The second explanation reported from Sayyidna Abu al-Darda' ؓ is that some people during pre-Islam Arabia would give divorce or free a slave, then they would go back on their word and start saying that this was all in fun; talaq (divorce) or ` itaq (to free a slave) was not intended. Thereupon, this verse was revealed which gave the ruling that anyone going through divorce and marriage, even if it be playfully or jokingly, would find these enforced and the plea of 'having no intention' will not be accepted as valid.
The Holy Prophet ﷺ has said that there are three things in which acting seriously, or in jest, are both equal: One -- talaq (divorce); two - ` itaq (to free a slave); three -- nikah (marriage) (reported by Ibn Marduwayh from Ibn al-'Abbas and Ibn a1-Mundhir from ` Ubadah ibn al-Samit).
This hadith has been reported from Sayyidna Abu Hurayrah ؓ in the following words:
ثلاث جدھن جَد و ھزلھن جَد : النکاح و الطلاق والرجعۃ
It means that there are three things which take effect equally whether done seriously or jokingly. These are: The marriage, the divorce and the revocation of divorce. (Mazhari)
The Islamic law governing these three is: Should a man and a woman go through the process of offer and acceptance before witnesses, even if it be without any intention or just in jest, the marriage stands solemnized anyway. Similarly, if divorce is given in clear words, without any intention, or just in jest, divorce takes effect; or revocation, if done, becomes valid too. Similarly again, if a slave is playfully declared to be free, the slave becomes free. Jest or fun are not taken as valid excuses.
After stating this injunction, the noble Qur'an then educates man, in its unique style, how he should obey Allah Almighty and fear the consequences of the life to come (akhirah). It was said:
وَاذْكُرُوا نِعْمَتَ اللَّـهِ عَلَيْكُمْ وَمَا أَنزَلَ عَلَيْكُم مِّنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُم بِهِ ۚ وَاتَّقُوا اللَّـهَ وَاعْلَمُوا أَنَّ اللَّـهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿231﴾
That is, And remember the grace of Allah on you and what He has revealed to you of the Book and the wisdom giving you good counsel thereby. And fear Allah, and be sure that Allah is all-knowing in respect of everything'
It means: He knows the secrets hidden in your hearts, your intentions and your purposes. Therefore, when you have to release your wife from your marriage bond by giving divorce, you should do so with the intention of avoiding mutual disputes, loss of mutual rights and doing injustice, and not with the intention of releasing anger on your wife or disgracing or hurting her.
The basic rules of giving a divorce
The third rule identified in this verse is: Should a man be left with no other option but divorce, then the basic and true method in the view of Shari'ah and Sunnah is that he should give one revocable divorce in clear and unambiguous words so that the choice of taking the wife back remains open. Words that cause sudden severance of marriage relationship should not be spoken. This is known as al-talaq al-ba` in الطلاق الباین ، the divorce that cannot be revoked. In addition to this, reaching three talaqs must be avoided following which even fresh marriage between the couple becomes haram (unlawful). This point is indicated by the use of the universal and unqualified words in طَلَّقْتُمُ النِّسَاءَ (when you have divorced women), because the injunction contained in this verse covers only one or two revocable talaqs. It does not concern the irrevocable three talaqs; but the Holy Qur'an, by not mentioning any related qualification, has suggested that the real talaq (divorce) is none other than the revocable talaq as approved by the Shari'ah. Other forms are not devoid of repugnance or undesirability.
