ٱلْبَقَرَة ٢٣٢
- وَإِذَا dan apabila
- طَلَّقۡتُمُ kamu mentalak
- ٱلنِّسَآءَ isteri-isteri
- فَبَلَغۡنَ maka/lalu dia sampai
- أَجَلَهُنَّ masa (iddah) mereka
- فَلَا maka jangan
- تَعۡضُلُوهُنَّ kamu menghalangi mereka
- أَن bahwa
- يَنكِحۡنَ mereka kawin
- أَزۡوَٰجَهُنَّ (bakal) suami-suami mereka
- إِذَا apabila
- تَرَٰضَوۡاْ mereka saling rela
- بَيۡنَهُم diantara mereka
- بِٱلۡمَعۡرُوفِۗ dengan cara yang baik
- ذَٰلِكَ itulah
- يُوعَظُ dinasehatkan
- بِهِۦ dengannya
- مَن orang
- كَانَ adalah dia
- مِنكُمۡ diantara kamu
- يُؤۡمِنُ dia beriman
- بِٱللَّهِ kepada Allah
- وَٱلۡيَوۡمِ dan hari
- ٱلۡأٓخِرِۗ akhirat
- ذَٰلِكُمۡ demikian itu
- أَزۡكَىٰ lebih baik
- لَكُمۡ bagi kalian
- وَأَطۡهَرُۚ dan lebih suci
- وَٱللَّهُ dan Allah
- يَعۡلَمُ Dia mengetahui
- وَأَنتُمۡ dan kalian
- لَا tidak
- تَعۡلَمُونَ (kalian) mengetahui
Dan apabila kamu menceraikan istri-istri (kamu), lalu sampai idahnya, maka jangan kamu halangi mereka menikah (lagi) dengan calon suaminya,1 apabila telah terjalin kecocokan di antara mereka dengan cara yang baik. Itulah yang dinasihatkan kepada orang-orang di antara kamu yang beriman kepada Allah dan hari akhir. Itu lebih suci bagimu dan lebih bersih. Dan Allah mengetahui, sedangkan kamu tidak mengetahui.
Catatan kaki
1 *85) Menikah lagi dengan bekas suami atau laki-laki yang lain.
(Apabila kamu menceraikan istri-istrimu lalu sampai idahnya), maksudnya habis masa idahnya, (maka janganlah kamu halangi mereka itu) ditujukan kepada para wali agar mereka tidak melarang wanita-wanita untuk (untuk rujuk dengan suami-suami mereka yang telah menceraikan mereka itu). Asbabun nuzul ayat ini bahwa saudara perempuan dari Ma`qil bin Yasar diceraikan suaminya, lalu suaminya itu hendak rujuk kepadanya, tetapi dilarang oleh Ma`qil bin Yasar, sebagaimana diriwayatkan oleh Hakim (jika terdapat kerelaan), artinya kerelaan suami istri (di antara mereka secara baik-baik), artinya menurut syariat. (Demikian itu), yakni larangan menghalangi itu (dinasihatkan kepada orang-orang yang beriman di antara kamu kepada Allah dan hari yang akhir). Karena hanya mereka sajalah yang mengerti nasihat ini (Itu), artinya tidak menghalangi (lebih suci) lebih baik (bagi kamu dan lebih bersih) baik bagi kamu maupun bagi mereka karena dikhawatirkan kedua belah pihak bekas suami istri akan melakukan hubungan gelap, mengingat kedua belah pihak sudah saling cinta dan mengenal. (Dan Allah mengetahui) semua maslahat (sedangkan kamu tidak mengetahui yang demikian itu), maka mohonlah petunjuk dan ikutilah perintah-Nya.
Tafsir Surat Al-Baqarah: 232
Apabila kalian menalak istri-istri kalian, lalu habis idahnya, maka janganlah kalian (para wali) menghalangi mereka kawin lagi dengan bekas suaminya, apabila telah terdapat ketetapan di antara mereka dengan cara yang baik. Itulah yang dinasihatkan kepada orang-orang yang beriman di antara kalian kepada Allah dan hari kemudian. Itu lebih baik bagi kalian dan lebih suci. Allah mengetahui, sedangkan kalian tidak mengetahui.
Ayat 232
Ali ibnu Abu Talhah meriwayatkan dari Ibnu Abbas, bahwa ayat ini diturunkan berkenaan dengan seorang lelaki yang menalak istrinya dengan sekali atau dua kali talak, lalu si istri menyelesaikan masa idahnya. Kemudian pihak lelaki berminat untuk mengawininya dan merujukinya kembali, dan pihak wanita menyetujuinya. Akan tetapi, para wali pihak wanita mencegah hal tersebut. Maka Allah melarang mereka mencegahnya untuk kembali kepada suaminya itu. Hal yang sama telah diriwayatkan pula oleh Al-Aufi, dari Ali ibnu Abu Talhah, dari Ibnu Abbas. Hal yang sama dikatakan pula oleh Masruq, Ibrahim An-Nakha'i, Az-Zuhri, dan Adh-Dhahhak, bahwa ayat ini diturunkan berkenaan dengan masalah tersebut.
Pendapat yang mereka katakan memang tampak jelas dari makna lahiriah ayat, dan di dalam ayat ini terkandung dalil yang menunjukkan bahwa seorang wanita tidak mempunyai hak untuk mengawinkan dirinya sendiri. Dalam suatu pernikahan diharuskan adanya seorang wali, seperti apa yang dikatakan oleh Imam At-Tirmidzi dan Imam Ibnu Jarir dalam mengulas makna ayat ini. Juga seperti yang disebutkan di dalam sebuah hadits yang mengatakan: “Seorang wanita tidak dapat mengawinkan wanita lainnya, dan seorang wanita tidak dapat mengawinkan dirinya sendiri, karena sesungguhnya wanita pezina ialah orang yang mengawinkan dirinya sendiri.”
Di dalam atsar yang lain disebutkan seperti berikut: “Tiada nikah kecuali dengan seorang wali mursyid dan dua orang saksi laki-laki yang adil.”
Sehubungan dengan masalah ini terdapat perbedaan pendapat di kalangan para ulama yang tercatat di dalam kitab-kitab yang khusus membahas mengenainya, yaitu kitab-kitab fiqih. Sesungguhnya kami telah menetapkan masalah ini di dalam Kitabul Ahkam.
Menurut pendapat yang lain, ayat ini diturunkan berkenaan dengan Ma'qal ibnu Yasar Al-Muzani dan saudara perempuannya.
Imam Al-Bukhari mengatakan di dalam kitab Shahih-nya ketika menafsirkan ayat ini, bahwa Ubaidillah ibnu Sa'id telah menceritakan kepada kami, Abu Amir Al-Aqdi telah menceritakan kepada kami, Ibad ibnu Rasyid telah menceritakan kepada kami, Al-Hasan telah menceritakan kepada kami; dia mengatakan bahwa Ma'qal ibnu Yasar menceritakan kepadanya, "Aku pernah mempunyai saudara perempuan yang dilamar melaluiku."
Imam Al-Bukhari mengatakan, telah menceritakan kepada kami Ibrahim, dari Yunus, dari Al-Hasan, telah menceritakan kepadaku Ma'qal ibnu Yasar dan telah menceritakan kepada kami Abu Ma'mar, telah menceritakan kepada kami Abdul Waris, telah menceritakan kepada kami Yunus, dari Al-Hasan, bahwa saudara perempuan Ma'qal ibnu Yasar ditalak oleh suaminya. Lalu suaminya membiarkannya hingga habislah masa idah istrinya itu. Setelah itu ia datang lagi melamarnya, maka Ma'qal menolaknya. Lalu turunlah ayat berikut, yaitu firman-Nya: “Maka janganlah kalian (para wali) menghalangi mereka kawin lagi dengan bekas suaminya.” (Al-Baqarah: 232)
Demikian pula menurut riwayat Imam Abu Dawud, Imam At-Tirmidzi, Imam Ibnu Majah, Ibnu Abu Hatim, Ibnu Jarir, dan Ibnu Mardawaih melalui berbagai jalur, dari Al-Hasan, dari Ma'qal ibnu Yasar dengan lafal yang sama.
Hadits ini dinilai shahih oleh Imam At-Tirmidzi, lafaznya berbunyi seperti berikut: Disebutkan dari Ma'qal ibnu Yasar bahwa ia rnengawinkan saudara perempuannya dengan seorang lelaki dari kalangan kaum muslim di masa Rasulullah ﷺ. Saudara perempuannya itu selama beberapa masa menjadi istri lelaki tersebut, kemudian lelaki itu menceraikannya dan membiarkan dia menjalani idahnya sampai habis. Sesudah itu ternyata lelaki itu masih tetap mencintainya, begitu pula sebaliknya. Kemudian lelaki itu melamarnya bersamaan dengan para pelamar lainnya. Maka Ma'qal ibnu Yasar berkata, "Wahai si dungu anak si dungu, aku menghormatimu dengan mengawinkan dia denganmu, tetapi kamu menalaknya. Demi Allah, kamu tidak boleh rujuk dengan dia kembali untuk selamanya, aku sudah kapok denganmu." Ma'qal ibnu Yasar melanjutkan kisahnya, bahwa ternyata keinginan keduanya itu didengar oleh Allah ﷻ. Maka Allah ﷻ menurunkan firman-Nya: “Apabila kalian menalak istri-istri kalian, lalu mereka mendekati akhir idahnya.” (Al-Baqarah: 231) sampai dengan firman-Nya: “Sedangkan kalian tidak mengetahui.” (Al-Baqarah: 232); Ketika Ma'qal ibnu Yasar mendengar ayat ini, maka ia mengatakan, "Aku tunduk dan patuh kepada Tuhanku," lalu ia memanggil bekas suami adik perempuannya dan mengatakan kepadanya, "Aku nikahkan kamu, dan aku hormati kamu."
Menurut riwayat Ibnu Mardawaih ditambahkan bahwa Ma'qal ibnu Yasar mengatakan pula, "Dan aku bayar kafarat sumpahku." Ibnu Jarir meriwayatkan dari Ibnu Juraij, bahwa perempuan tersebut bernama Jamil binti Yasar; dia adalah istri Abul Badah.
Sufyan Ats-Tsauri meriwayatkan dari Abu Ishaq As-Subai'i yang menceritakan bahwa perempuan tersebut bernama Fatimah binti Yasar. Hal yang sama dikatakan pula oleh ulama lainnya yang tidak hanya seorang dari kalangan ulama Salaf. Semuanya mengatakan bahwa ayat ini diturunkan berkenaan dengan Ma'qal ibnu Yasar dan saudara perempuannya. As-Suddi mengatakan bahwa ayat ini diturunkan berkenaan dengan Jabir ibnu Abdullah dan anak perempuan pamannya (sepupunya). Akan tetapi, pendapat yang benar adalah yang pertama (yaitu Ma'qal ibnu Yasar dan saudara perempuannya).
Firman Allah ﷻ: “Itulah yang dinasihatkan kepada orang-orang yang beriman di antara kalian kepada Allah dan hari kemudian.” (Al-Baqarah: 232)
Larangan ini yang kalian dilarang melakukannya, yaitu para wali mencegah wanita mereka untuk kawin dengan bekas suaminya masing-masing bila mereka sama-sama rela di antara sesamanya dengan cara yang baik, merupakan nasihat dan perintah serta hal yang perlu ditanggapi.
“Kepada orang-orang di antara kalian yang beriman kepada Allah dan hari kemudian.” (Al-Baqarah: 232) Yakni kepada orang-orang yang beriman kepada syariat (hukum) Allah dan takut kepada ancaman serta azab-Nya di akhirat serta pembalasan yang akan terjadi padanya.
“Itu lebih baik bagi kalian dan lebih suci.” (Al-Baqarah: 232) Yaitu bila kalian (para wali) mengikuti syariat Allah dalam masalah mengembalikan wanita kalian kepada suaminya masing-masing, dan meninggalkan sikap fanatismenya, maka hal ini lebih baik bagi kalian dan lebih suci untuk hati kalian.
“Allah mengetahui.” (Al-Baqarah: 232) Yakni tentang maslahat-maslahat yang terkandung di dalam apa yang Dia perintahkan dan apa yang Dia larang. “Sedangkan kalian tidak mengetahui.” (Al-Baqarah: 232) Maksudnya, kalian tidak mengetahui kebaikan dari apa yang kalian lakukan dan apa yang tidak kalian lakukan.
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 Usai menjelaskan masalah keluarga, berikutnya Allah membicarakan masalah anak yang lahir dari hubungan suami istri. Di sisi lain, dibicarakan pula ihwal wanita yang dicerai dalam kondisi menyusui anaknya. Dan ibu-ibu yang melahirkan anak, baik yang dicerai suaminya maupun tidak, hendaklah menyusui anak-anaknya selama dua tahun penuh sebagai wujud kasih sayang dan tanggung jawab ibu kepada anaknya. Air susu ibu (ASI) adalah makanan utama dan terbaik bagi bayi yang tidak bisa digantikan oleh makanan lain. Hal itu dilakukan bagi yang ingin menyusui secara sempurna yaitu dua tahun, seperti dijelaskan dalam Surah Luqma'n/31: 41. Apabila kurang dari dua tahun, dianjurkan setidaknya jumlah masa menyusui jika digabung dengan masa kehamilan tidak kurang dari tiga puluh bulan sebagaimana ditegaskan dalam Surah al-Ahqa'f/43:15. Bila masa kehamilan mencapai sembilan bulan maka masa menyusui adalah dua puluh satu bulan. Apabila masa menyusui dua tahun, berarti masa kehamilan paling pendek adalah enam bulan. Dan kewajiban ayah dari bayi yang dilahirkan adalah menanggung nafkah dan pakaian mereka berdua, yaitu anak dan ibu walaupun sang ibu telah dicerai, dengan cara yang patut sesuai kebutuhan ibu dan anak dan mempertimbangkan kemampuan ayah. Seseorang tidak dibebani lebih dari kesanggupannya. Demikianlah prinsip ajaran Islam. Karena itu, janganlah seorang ayah mengurangi hak anak dan ibu menyusui dalam pemberian nafkah dan pakaian, dan jangan pula seorang ayah menderita karena ibu menuntut sesuatu melebihi kemampuan sang ayah dengan dalih kebutuhan anaknya yang sedang disusui. Jaminan tersebut harus tetap diperolehnya walaupun ayahnya telah meninggal dunia. Apabila ayah telah meninggal dunia maka ahli waris pun berkewajiban seperti itu pula, yaitu memenuhi kebutuhan ibu dan anak. Apabila keduanya, yaitu ibu dan ayah, ingin menyapih anaknya sebelum usia dua tahun dengan persetujuan bersama, bukan akibat paksaan dari siapa pun, dan melalui permusyawaratan antara keduanya dalam mengambil keputusan yang terbaik, maka tidak ada dosa atas keduanya untuk mengurangi masa penyusuan dua tahun itu. Dan jika kamu ingin menyusukan anakmu kepada orang lain karena ibu tidak bersedia atau berhalangan menyusui, maka tidak ada dosa bagimu memberikan pembayaran kepada wanita lain berupa upah atau hadiah dengan cara yang patut. Bertakwalah kepada Allah dalam segala urusan dan taatilah ketentuan-ketentuan hukum Allah dan ketahuilah bahwa Allah Maha Melihat apa yang kamu kerjakan dan membalas setiap amal baik maupun buruk yang kamu kerjakan. Perceraian antara suami dan istri hendaknya tidak berdampak pada anak yang masih bayi. Ibu tetap dianjurkan merawatnya dan memberinya ASI. Demikian pula ayah wajib memberi nafkah kepada anak dan ibu selama menyusui. Agama sangat memperhatikan kelangsungan hidup anak agar tumbuh menjadi anak yang sehat dan cerdas.
.
Ayat ini menjelaskan tentang wanita yang diceraikan oleh suaminya dan kemungkinan akan kawin lagi, baik dia akan kawin dengan bekas suaminya maupun dengan laki-laki lain. Dalam menanggapi ayat ini, para ulama fikih berselisih tentang siapa yang dimaksud oleh ayat tersebut, khususnya dalam kalimat "janganlah kamu menghalang-halangi".
Imam Syafi'i berpendapat bahwa larangan itu ditujukan kepada wali, berdasarkan hadis yang diriwayatkan oleh Imam al-Bukhari tentang Qasim Ma'qil bin Yasir. Ma'qil mempunyai seorang saudara perempuan yang dinikahi oleh Abibaddah. Kemudian ia dicerai oleh suaminya. Setelah selesai idahnya, Abibaddah merasa menyesal dan ingin kembali kepada bekas istrinya itu. Tetapi Ma'qil, sebagai wali, tidak menyetujuinya sehingga peristiwa ini diketahui oleh Rasulullah ﷺ dan kemudian turunlah ayat di atas dan Ma'qil memperkenankan Abibaddah kembali kepada saudaranya.
Dari riwayat yang merupakan sebab turunnya ayat ini, jelas bahwa larangan itu ditujukan kepada wali. Seandainya larangan dalam ayat itu tidak ditujukan kepada wali, niscaya perempuan itu dapat menikah sendiri dan tidak perlu tertunda oleh sikap Ma'qil tersebut sebagai walinya.
Maka jelas bahwa akad nikah tetap dilangsungkan oleh wali. Imam Hanafi berpendapat sebaliknya; larangan itu ditujukan bukan kepada wali tetapi kepada suami. Hal ini dapat terjadi bila bekas suami menghalangi bekas istrinya untuk kawin dengan orang lain. Dengan demikian ayat tersebut menurut Abu Hanifah tidak menunjukkan bahwa wali menjadi syarat sah akad pernikahan. Sebagaimana diketahui, Imam Abu Hanifah berpendapat bahwa wanita yang berstatus janda dapat melakukan akad nikah tanpa melalui wali.
Baik wali atau pun bekas suami tidak boleh menghalang-halangi seorang perempuan yang akan kawin. Adat yang berlaku pada zaman jahiliah para wali terlalu mencampuri dengan cara sewenang-wenang soal perkawinan sehingga perempuan tidak mempunyai kebebasan dalam memilih calon suaminya, bahkan mereka dipaksa menikah dengan laki-laki yang tidak disukainya. Demikianlah ajaran Al-Qur'an mengenai hukum perkawinan, ajaran yang hanya dapat diterima oleh orang yang beriman kepada Allah dan hari kemudian, karena hanya orang yang berimanlah yang dapat menerima ajaran Allah dengan menyingkirkan keinginan hawa nafsu dalam mengekang kaum perempuan.
Kembali kepada ajaran Allah ini adalah suatu perbuatan yang baik dan terpuji, Allah Maha Mengetahui dan kamu tidak mengetahui.
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.
JANGAN MAIN PAKSA
“Dan apabila kamu talak perempuan-perempuan itu, lalu sampai janjinya (iddahnya) maka janganlah kamu hambat-hambat mereka akan kawin dengan suami-suami mereka, apabila telah berkesukaan di antara mereka dengan secara patut."
(pangkal ayat 232)
Di dalam ayat ini terdapat berbagai tafsiran. Adapun tafsir yang cepat masuk pikiran kita— setelah membaca susunan ayat—bahwa yang dimaksud dengan apabila kamu talak perempuan-perempuan itur yang diper"kamu" di sini ialah orang-orang yang menalak istrinya, istri yang telah diceraikan itu menurut bahasa kita disebut janda. Ayat ini melarang orang-orang yang telah menceraikan istrinya itu melarang jandanya kawin dengan orang lain apabila telah sampai iddahnya. Dan, telah ada pula persetujuan di antara janda itu dan laki-laki lain menurut jalan yang halal dan patut Karena kalau iddahnya sudah lepas dengan suaminya yang pertama, terbukalah baginya pintu menurut peraturan syara buat bersuami orang lain pula. Maka, ada jugalah orang yang merasa keberatan jika jandanya bersuami lain. Dia merasa dirinya dihina kalau jandanya dikawini orang lain. Atau karena sombongnya, dia merasa kalau tidak dengan dia, jandanya itu tidak akan bersuami lagi sebab dia orang kaya atau berkuasa besar, seumpama terjadi pada raja-raja.
Maka, ayat ini melarang keras orang yang beriman mencegah, menghambat-hambat bekas istrinya akan bersuami lain jika iddahnya telah sampai. Misalnya, mengancam atau memfitnah sehingga perempuan itu menjadi takut atau laki-laki yang akan menikahinya itu jadi mundur dari maksudnya, takut ancaman dari laki-laki yang berkuasa itu. Padahal, kalau iddah perempuan itu sampai, Artinya, suami pertama tidak rujuk selama dalam iddah, agama telah memberi izin perempuan itu kawin dengan laki-laki lain. Apatah lagi lanjutan ayat menerangkan pula, “Apabila telah berkesukaan di antara mereka dengan secara yang patut."
Perbuatan itu dilarang dengan kalimat la ta'dhuluhunna, yang kita artikan “jangan kamu hambat-hambat". Diambil dari kalimat ‘adhal, yaitu membuat sehingga perempuan itu tidak berdaya karena kekejaman suaminya itu. Di dalam penafsiran yang lain disebutkan bahwasanya yang dilarang menghambat-hambat di dalam ayat ini ialah wali si perempuan itu sendiri.
“Demikianlah yang diberi nasihat dengan dia barangsiapa di antara kamu yang beriman kepada Allah dan hari yang akhir." Nasihat ini disampaikan kepada orang-orang yang bersangkutan, baik kepada laki-laki yang menghalangi jandanya akan kawin lagi dengan laki-laki lain, padahal iddahnya sudah sampai dan syarat-syarat kesukaan kedua belah pihak sudah cukup menurut patutnya, maupun terhadap wali-wali yang menghalang-halangi perempuan yang di bawah wilayahnya buat surut kepada jandanya. Ataupun umum kepada segenap wali di dalam memimpin perempuan yang diwilayahinya atau perempuan modern di dalam memilih jodoh. Hendaklah mereka perhatikan nasihat ini kalau mereka mengakui beriman kepada Allah dan Hari Akhirat. Hendaklah orang yang beriman tunduk kepada peraturan Allah. Hidup kita bukanlah hingga di dunia ini saja. Perkawinan di antara seorang laki-laki dengan seorang perempuan hendaklah jangan hingga dunia ini saja.
Maka, tidaklah layak bagi setiap orang beriman kepada Allah dan Hari Akhirat menghalang-halangi berdirinya rumah tangga orang lain, entah mereka akan berbahagia dunia dan akhirat. Oleh sebab itu, datanglah lanjutan ayat,
“Itulah yang sebersih-bersihnya bagi kamu dan sesuci-sucinya “
Yaitu mempermudah perjodohan seorang perempuan dengan seorang laki-laki walaupun perempuan itu sudah cukup. Itulah tanda hati yang bersih dan jiwa yang tidak kotor, yaitu jiwa yang besar, bukan perangai hina. Akhirnya ayat berkata pula,
“Dan Allah lah yang mengetahui, sedang kamu tidak mengetahui"
(ujung ayat 232)
"
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 reached, completed, their term, of waiting, do not debar them - addressing the guardians here - from marrying their, divorced, husbands when they, the male spouses and their women, have agreed together honourably, in accordance with the Law. The occasion for the revelation [of this verse] was: Ma'qil ibn Yasaar's sister was divorced by her husband, who then wanted to restore her, but Ma'qil refused, as reported by al-Haakim. That, the prohibition against debarring, is an admonition for whoever of you believe in God and the Last Day, because it is for the benefit of such a person; that, refraining from debarring, is purer for you, better, and cleaner, for you and for them, bearing in mind the suspicion that can be aroused by the couple on account of prior intimacy. God knows, what is in your interest, and you know not, any of this, so follow His commands.
Rules of the remarriage of the divorced women
The second verse stops the unjust treatment meted out to divorced women, that is, they are discouraged to marry again. In some cases the first husband generally opposes the idea of his divorced wife marrying someone else and considers this to be a violation of his honour. In some families, even guardians of the divorced woman stop her from marrying a second time -- some of them often do that out of greed hoping to let her marry only when there is some financial gain for them. There are times when the divorced woman agrees to remarry her former husband but the guardians and relatives develop a sort of hostility towards him after the incident of divorce. As such, they oppose their remarriage even after both of them agree to it. Stopping free women, without any valid reason admitted by Islamic law, from marrying at their choice, is a grave injustice whether it comes from the former husband or from the guardians of the woman. This injustice has been prevented through this verse.
This verse was revealed in the background of an incident of this nature. It appears in Sahih al-Bukhari that Sayyidna Ma'qil ibn Yasar
رضی اللہ تعالیٰ عنہ had given his sister in marriage to someone. He divorced her and the period of ` iddah expired as well. Following that, this man was sorry for what he did and wished to remarry her. His wife, that is, the sister of Ma'qil ibn Yasar ؓ also agreed to it. When this man talked to Ma'qil about it, he said, of course, in anger against the man's act of divorce: 'I did you an honour. I gave you the hand of my sister and you did this to me. You divorced her. Now you have come again to me so that I can let you marry her once again. By Allah, she will not go back in your nikah now.'
There was another incident concerning a cousin of Sayyidna Jabir
ibn ` Abdullah ؓ similar to the one above. Thereupon, this verse was revealed in which the approach of Ma'qil and Jabir ؓ was declared to be undesirable and impermissible.
The noble Sahabah (Companions) were true lovers of Allah Almighty and His Messenger g . Such was the beneficence of the verse that Ma'qil ibn Yasar's anger cooled down as he heard it. He himself went to his former brother-in-law and gave his sister in his marriage once again and then gave kaffarah کَفَّارہ (expiation) for his oath. Similarly, Jabir also carried out the instruction.
Keeping in view the form of address used here, this verse includes husbands who have given a divorce as well as the guardians of the women. Both have been commanded: فَلَا تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَاجَهُنَّ إِذَا تَرَاضَوْا بَيْنَهُم بِالْمَعْرُوفِ is, 'do not prevent them from marrying their husbands when they mutually agree with fairness.' They may even be their previous husbands who had divorced them or they may be others. But a condition has been imposed here which is: بِالْمَعْرُوفِ تَرَاضَوْا بَيْنَهُم ، that is, 'when they mutually agree with fairness.' It means: When a man and woman agree to marry in accordance with the rules set by the Shari'ah, then, do not stop them from getting married. Here it was hinted that the absence of an agreement between the two, or compulsion from any quarter, is a valid reason for people around to stop them. Or, it may be that there is mutual agreement of the couple but it is not in accordance with the method prescribed by the Shari'ah. For instance, the couple may agree to live together without marrying; or may, in be-tween them, enter into a new nikah illegitimately after three talaqs. Still more, should there be an intention to marry another husband during the period of ` iddah, every Muslim, especially those closely related to the man and woman concerned, have a right to stop them from doing so. In fact, it is wajib or obligatory to stop them within the limits of one's ability.
Similarly, if a girl wishes to marry outside her kaf (کفو : equal, like) without the permission of her guardians, or wishes to enter into nikah (marriage) on a dower which is less than her mahr al-mithl (a dower approximately similar to the one customary in her family) then this affects the family. Since she has no right to do this, her consent is also not in accordance with the method prescribed by the SharT'ah. In this situation, the guardians of the girl have a right to stop her from this marriage. However, the words :'When they mutually agree' do point out that a sane and pubert girl cannot be given in marriage without her consent or permission.
Towards the end of verse 232 there are three sentences appearing one after the other. The first one is. يُوعَظُ بِهِ مَن كَانَ مِنكُمْ يُؤْمِنُ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ: It means: 'These injunctions are for those who believe in Allah and the Last Day.' Here it was hinted that the necessary outcome of believing in Allah and the Last Day, (the Day of Judgment) is that man should observe, practice and be bound by these Divine injunctions in toto. Those who fall short in following these injunctions should realize that their ` Iman ایمان or belief is in disarray.
In the second sentence, it was said: ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ, that is, 'adherence to these injunctions is for you a modality of purity and cleanliness.' It has been suggested here that the result of acting contrary to these injunctions is defilement with the pollution of sin, and involvement in discord and strife; for instance, if sane, pubert and young girls were categorically prevented from marriage, it would, on one hand, be an act of cruelty to them and a denial of their rights and on the other, this would put their modesty and chastity in danger. Thirdly, if God forbid, they get involved in sin, the resulting curse will also fall on those who prevented them from marrying. And it is quite possible that, much before the curse of the life to come (the akhirah), the misfortune of these helpless women may drive men to the outside limits of wars and murders, as is not uncommon even now. If that happens, much before the curse of the akhirah, their deeds will become a curse for them right here in this world. And if they were not, categorically at least, prevented from marriage, but were forced to enter into marriage with a person not of their choice and liking, that too will result in perpetual hostility, discord and strife, or talaq (divorce) and khul' خلع Divorce at the instance of wife against compensation). Its unpleasant effects are obvious. It was, therefore, said that in not preventing them from marrying the husbands of their choice there is for you easy access to purity and cleanliness.
In the third sentence it was said: وَاللَّـهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ , that is, 'and Allah knows (that which is good for you) and you do not know'. The purpose of this statement is that people who prevent divorced women from marrying see some benefits coming to them according to their conjecture, for instance, the notion of retaining honour and prestige or the hope of extracting some money on the pretext of their marriage. In order to remove this Satanic deception and unjust expediency, it was said: Allah Almighty knows very well what is suitable or beneficial for you -- so, when injunctions are given, these considerations are already taken care of. Since you do not know the reality of things and the end of affairs, you go ahead with your imperfect thoughts and faulty opinions, taking such things to be suitable or beneficial at times, while in them there is nothing but ruin and destruction for you. The assumed honour and prestige that you uphold will be rolling in dust if divorced women were to go out of control. And when you think of illegitimate monetary gains, it is likely that these may get you involved in intrigues and conflicts which may become dangerous not only for your money but also for your life.
The Qur'aniic strategy about the enforcement of a law
At this point here, the Holy Qur'an presents a law to the effect that preventing divorced women from marrying as they choose is prohibited. Now, in order that acting in accordance with this law becomes easy, and that a climate of acceptance is generated in the public mind, these three sentences have followed after the initial declaration of the law. In the first sentence man is induced to be ready for action in accordance with this law by warning him against the accountability of the Day of Judgment and the subsequent punishment of crimes. In the second sentence, man is persuaded to abide by the law by telling him about evils caused by acting against it and many a harm that such contravention may bring to humanity. In the third sentence it was said that your own betterment lies in abiding by the law given by Allah Almighty. If, in acting against it, you have some expedient gain in mind, that then, is an outcome of your short-sightedness and insensitivity to consequences.
This manner and style of the Holy Qur'an does not end here; in fact, it runs throughout all injunctions. When a law is identified, along with it comes the warning that Allah is Almighty and that there is accountability and punishment in the Hereafter. With the beginning and the end of each law there are affixes and suffixes like اتَّقُوا اللَّـهَ (Fearllah) and إِنَّ اللَّـهَ خَبِيرٌ بِمَا تَعْمَلُونَ (Allah is All-Aware of what you do) and بِمَا تَعْمَلُونَ بَصِي (Allah is watchful of what you do). The Qur'an is. For the whole world, and for the generations to come till the Day of Doom (Qiyamah), a complete code of life, and a law covering all aspects of living. Of course, it does describe restrictive ordinances and legal punishments, but the manner in which these are handled is unique, not to be found in the law books of the whole world. The diction it has is more sympathetic than authoritarian. In the description of each law, there is an objective approach that no man should, by disobeying it, become deserving of punishment. This is not something like the governments of the contemporary world which make a law, publish it and then anyone who acts against it is left out to go through his punishment.
Moreover, a rather long-term benefit that comes out of this method of Qur'an and its special style, is that man, once he has sensed it, does not start abiding by the law simply because he knows that acting against it would bring some sort of punishment in the mortal world; much contrary to this, he starts worrying about the displeasure of Allah Almighty and the punishment that would come in the Hereafter (akhirah) and this very concern of his renders his outside and inside, his open and his secret, all even -- one and indivisible. He cannot act against the law even at a place where there are no chances at all of his being policed, openly or secretly, because he believes that Allah Almighty, great is His Majesty, is present everywhere, watching and knowing everything down to the minutest particle. This is the reason why every Muslim abided by the law considering it to be an ideal of his life as a result of the principles of clean social living taught by the Qur'an.
Aside from identifying limits and restrictions of law, the distinction of a Qur'anic system of government is that by using the tools of persuasion and warning, it raises the standards of human morals and character to heights where legal limits and restrictions become second nature to him, before which he makes his personal desires and preferences take the back seat. A hard look into the history and governments of nations and the roster of crimes and punishments they offer would show that law alone has never reformed any nation or individual. The police and the army alone have never succeeded in rooting crimes out unless the fear of Allah Almighty and the realization of His supreme greatness is impinged on human hearts. That which helps prevent crimes is, in reality, the fear of Allah and the fear of accountability on the Day of Judgment. If this is not there, nobody can keep anybody away from crimes.