الآية رقم (229) - الطَّلاَقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ وَلاَ يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلاَّ أَن يَخَافَا أَلاَّ يُقِيمَا حُدُودَ اللّهِ فَإِنْ خِفْتُمْ أَلاَّ يُقِيمَا حُدُودَ اللّهِ فَلاَ جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ تِلْكَ حُدُودُ اللّهِ فَلاَ تَعْتَدُوهَا وَمَن يَتَعَدَّ حُدُودَ اللّهِ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ

(229) - (Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of Allah. But if you fear that they will not keep [within] the limits of Allah, then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allah, so do not transgress them. And whoever transgresses the limits of Allah - it is those who are the wrongdoers.)

The rules of divorce are stated by Allah after the rules of the waiting period ‘Iddah’ have been stated:

. ( الطَّلَاقُ مَرَّتَانِ ۖ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ ِ..) (Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment.…): The rules of the Islamic Sharia are meant for the good. Any wrong-doing within society, household or family stems only from humans deviating from the rules set out by Allah (swt). Allah (swt) calls for peace, values, morals, and the good of the societies.

The talk here is about women and their rights along with establishing a family under the solemn covenant, the dissoluble marriage contract concluded with positivity, acceptance, witnesses and dowry. These are the rules of the marriage contract, and next we have the rules of divorce in case of total estrangement and impossibility of reconciliation.

. ( الطَّلَاقُ مَرَّتَانِ ِ..) (Divorce is twice..…): Anas Bin Malik (may Allah be pleased with him) narrated that a man asked the Prophet (saws): Allah (swt) says: {Divorce is twice.} so, where is the third one? The Prophet said:

“The third is: either keep [her] in an acceptable manner or release [her] with good treatment. ”[1]

The third one is the one when a man can never take his woman back unless she is married to another man and divorced subsequently. So, divorce is thrice: two are for you, and the third is not. That is the accurate meaning, and that’s why we say: he divorced her (uttered divorce word) thrice. Why so? Allah (swt) says:

( الطَّلَاقُ مَرَّتَانِ ِ..) (Divorce is twice..…): as it is not possible for the man to take his wife back after the third one. When it is twice, however, the man can either keep or take her back, in acceptable manner or release her with good treatment. This canntt take place when the divorce takes place for the third time. Thus, we say: the rule for divorce is that the man must not utter divorce at once like saying: ‘you’re divorced, you’re divorced, you’re divorced’ with no time interval among all the three times: the first is to keep her in good manners; the second is to release her with good treatment; and the third is the irrevocable divorce. They (divorce utterances) should take place at different times so that divorce takes place as such. Nobody should take it so easy to say: ‘you’re divorced, you’re divorced, you’re divorced’ or ‘ I divorce you thrice’ since such utterings at once are considered as one-time not a three-time divorce. The three-time divorce should take place at different times and in different places.

Some religious schools stipulate that divorce takes place only when the father of the woman along with witnesses are there. There is a number of procedures for the three-time divorce to take place. In addition, it should take place pursuant to these rules. Divorce is not a mere word uttered, and the woman becomes illegitimate for the man. Two times/chances are given by the twice divorce, and then the decision is to be taken: keep in good manners or release with good treatment. It should be clarified here that sanctioning a right is never arbitrary nor a matter of ill manners. It’s rather a matter of values and ethics in favor of the society and the individual as such. How would such a woman who has shared the man life with all burdens and difficulties, given birth, fed and sacrificed come to a negative end and be deprived from her rights and what Allah has ordered to her. That’s why Allah (swt) says:

( وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَن يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ ۖ  ..  ) (..And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of Allah…) after his saying:

( أَوْ تَسْرِيحٌ بِإِحْسَانٍ  ..  ) (..or release [her] with good treatment….).

We should keep in mind that rights come at the first place above everything. In addition, it is essential to teach our children and students that Islam is as defined by Prophet (saws). There are two types of definition, one is related to the belief, whereas the other is related to the manners; a belief is never without manners. The definition of Islam in terms of belief is to utter the Shahada, perform prayers (Salat), pay Zakat, fasting (Siyam) in Ramadan, and pilgrim to Kaba (Hajj). As for the definition with respect to manners, the Prophet (saws) wanted the belief to be translated into manners so he says:

“A Muslim is the one who avoids harming Muslims with his tongue and hands.[2]

The Prophet (saws) defined Islam as Shahada, Salat, Zakat, Siyam, and Hajj; and as the Muslim is the one who avoids harming Muslims with his tongues and hands. Thus, the impact of one’s belief (their Salat, Zakat, Siyam, and Hajj) is to avoid harming people with his tongue and hands: no slander, no calumny, no inventing lies, no wickedness, no harm, no hitting, no killing, no terror. That’s the definition in terms of manners. As for the faith, it’s to believe in Allah, His prophet, His Angles, His Holy Books, His Messengers, and the Doomsday. On the other hand, the Prophet (saws) defined faith as: “and the believer is the one from whom the people’s lives and wealth are safe.”[3]

If you believe in Allah, then you should always keep what Allah (swt) created safe and never harm them; the lives’, money and honor of people around you should be safe from you. This is the definition of faith in terms of manners. As for Hijra, the Muhajir is the one who forsakes what Allah (swt) has forbidden like sins which tempt people to do the wrong. Ihsan (benevolence), on the other hand, is to worship Allah (swt) as if you see Him, and if you do not achieve this state of devotion, then (take it for granted that) Allah (swt) sees you.

This is the true face of belief. In this context, the Prophet (saws) said:

“Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path[4].

So, the removal of what is injurious from the path is a branch of faith. Sufian Bin Abdullah Ath-Thaqafee narrated that his father once said: “O Messenger of Allah, tell me something about Islam which I can ask of no one but you.” He (saws) said:

“Say I believe in Allah — and then be steadfast[5].”

Besides, there is a verse in the Qur’an which reads:

{ فَاسْتَقِمْ كَمَا أُمِرْتَ }

(So remain on a right course as you have been commanded.)  (Hud: 112)

Remain on the right course as you have been ordered not as you have desired. You have been ordered to keep the rights of people by exercising no slander, no calumny, no inventing lies, no bribery etc. You have also been ordered to treat your parents well; maintain good relationships with relatives, neighbors and homeland; have mercy on animals; and preserve plants, the environment and the climate. All of that is meant to bring about the good and make you a walking angel. Allah (swt) says:

 إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ * نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ ۖ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ * نُزُلًا مِّنْ غَفُورٍ رَّحِيمٍ * وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ * وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ * وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ

(Indeed, those who have said, “Our Lord is Allah ” and then remained on a right course – the angels will descend upon them, [saying], “Do not fear and do not grieve but receive good tidings of Paradise, which you were promised. % We [angels] were your allies in worldly life and [are so] in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request [or wish] % As accommodation from a [Lord who is] Forgiving and Merciful.” %  And who is better in speech than one who invites to Allah and does righteousness and says, “Indeed, I am of the Muslims.” % And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend. % But none is granted it except those who are patient, and none is granted it except one having a great portion [of good])  (Fussilat: 30-35)

Those are the standards of faith which have been ordered by Islam. In addition, the Prophet (saws) said:

“A woman entered the (Hell) Fire because of a cat which she had tied, neither giving it food nor setting it free to eat from the vermin of the earth[6].”

With such rules and orders, Islam is such a religion that never accepts any ill-treatment of the woman by the man at their home. In this context, the woman is viewed as a partner of the man in his life and family and a partner in the society as a whole. The Prophet (saws) said:

“Woman are counterpart of men[7].”

Nobody has the right to defame Islam through a misunderstanding or incomplete understanding of Islam’s rules and legislation (the Sharia). Some people have taken incomplete sayings and weird thoughts and never considered the reality of Islam, it is honoring of the woman and making her in such a position where the serves her and is in charge of her interests:

 {وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ }

(And due to the wives is similar to what is expected of them, according to what is reasonable.)  (Al-Baqara: 228)

It is such a golden rule stated in there. Women pre-Islam were stripped off their rights; deprived from ownership; treated as a servant, an object of desire and as part of the property. However, throughout Islam’s history we had great women such as Khadija, Aisha, Fatima Az-Zahraa, Zainab, Khansaa among others, who left outstanding impact on our history and religion. We are here before clear-cut verses that needs non projections by humans since Allah (swt) makes every order followed by a reason like reforming, meeting, honoring the husband or the wife, establishing a family, raising kids, or building the future.

Establishing a family is done under a full partnership between a man and a woman. Thus, Allah (swt) sets the rules for establishing a family, and Prophet Muhammad (saws) clarifies them. Divorce will be away from the family if it is established on sound and solid foundations. Contrarily, if marriage is founded on other than the Sharia law, disagreement, rift ad divorce become closer to the family. We keep saying: what’s permissible shouldn’t be taken while what’s mandatory is left. This is a major problem with Muslims nowadays; they look into the Holy Qur’an and the Sunnah for what is permissible -everything is permissible except for what is prohibited which is taken for granted- while ignoring what has been made mandatory for them by Allah (swt). All callers for Islam should clarify the foundations of marriage before talking about divorce and explaining its rules since divorce won’t be likely when marriage is made upon sound foundations as taught by the Prophet (saws), who said:

“Of all the lawful acts the most detestable to Allah is divorce.[8]

Divorce is lawful, then, but is the most detestable one. This is the exact meaning I am talking about here. Islam is after solid and sound families and a sound and solid society subsequently. Likewise, when a society is sound and solid, the nation is sound and solid. We all must be careful when choosing a husband or a wife pursuant to the standards set out by the Holy Qur’an and clarified by the Prophet (saws) whom we all know is the only one illegible for legislation:

 {وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا ۚ}

(And whatever the Messenger has given you – take.)  (Al-Hashr: 7)

We follow whatever is said or legislated by the Prophet (saws), and the same is ordered by Allah (swt):

 {يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَوَلَّوْا عَنْهُ وَأَنتُمْ تَسْمَعُونَ * وَلَا تَكُونُوا كَالَّذِينَ قَالُوا سَمِعْنَا وَهُمْ لَا يَسْمَعُونَ }

(O you who have believed, obey Allah and His Messenger and do not turn from him while you hear [his order].% And do not be like those who say, “We have heard,” while they do not hear.)  (Al-Anfaal: 21)

So, we must hear very well which means to obey the orders. The Prophet (saws) along with the Holy Qur’an have defined the parameters for establishing the family; described the marriage contract as a ‘solemn covenant;’ and reiterated the strength and solidness of such covenant. This is the meaning of the verse and the covenant. The spouses are opened onto each other; and the man is a clothing to the woman and vice versa. Allah (swt) has set out a complete unity in Islam. The Muslim family is established upon such a dissoluble covenant. Moreover, the Prophet (saws) has set out the criteria upon which the marriage contract is to be established along with the parameters of selection:

“When someone whose religion and character you are pleased with proposes to (someone under the care) of one of you, then marry to him. If you do not do so, then there will be turmoil (Fitnah) in the land and abounding discord (Fasad)[9].

This is meant for the girl and her family. As for the proposing youngster who is willing to get married, the Prophet (saws) has set out the standard for him in an informative way:

“A woman is married for four things, i.e., her wealth, her family status, her beauty and her religion. So you should marry the religious woman (otherwise) you will be a losers[10].”

So, the standards Islam set out for the relationship between the man and the woman are clear by now. Divorce would be in exceptional cases only if marriage is based upon those standards. Pick a man who has been raised up on values and ethics for your daughter. Likewise, pick a woman who has been raised up on values and ethics as a wife. When a family is established upon values and ethics no one in this family will be immoral, a liar, a traitor, a thief, a slanderer, or a backbiter. Thus, a woman carries all the values from her family and household to her husband’s, and the values the man carries appears in his household. That’s why Prophet Muhammad (saws) said:

“When someone whose religion and character you are pleased with proposes to (someone under the care) of one of you, then marry to him.”

All of that can be summed up by ‘manners,’ as Islam is about ethics and manners that are legislated and not mere talk and supplications. Then, the manners are in line with the legislations when we abide by the latter. This is Islam. On the contrary, it turns to a mere talking when the manners are not in line with the legislations. That’s why The Prophet (saws) urged us to treat women fairly during his last pilgrimage (Hajjat Al-Wadaa). All the above makes better understand how to establish a family.

The conditions for a marriage contract are a patron, positivity, acceptance, witnesses, dowry, and announcement and are indispensable as a preamble to marriage. They are similar to standing, kneeling, bowing, and uttering Shahada while praying:

 {قَدْ أَفْلَحَ الْمُؤْمِنُونَ * الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ}

(Certainly will the believers have succeeded %  They who are during their prayer humbly submissive.)  (Al-Muminoon: 1-2)

The Prophet also said:

“Whoever performs a prayer that doesn’t make him do the good, neither makes him refrain from indecency and doing wrong, they become but away from Allah[11].”

There are conditions for the marriage contract between a man and a woman then. Such conditions are explicit as the actual implicit ones in Islam are: you take them by the word, trust and fear of Allah (swt). If the man treats his wife under the such three conditions, I do not think there will be any kind of disagreement would take place, and divorce would be the least likely option, and only resorted to in exceptional cases; why? Because the man is looking at the woman through trust, the word and fear of Allah (swt), and that the woman is source of mercy, affection and tranquility. This can never be realized when the man is chosen for his money, fame, family or position, or if the woman is chosen for her beauty, money or family. The Prophet says: “A woman is married for…” in the informative form. A woman is married for her money, beauty, or family. However, when the selection is made you base the marriage contract on an important condition, sustainability. When you base the relationship, and the family, on the relationship between you and your partner, you’ll never say after twenty years ‘my wife does not care about herself or her fashion.’ This woman has borne too much, spent life with you, shouldered many burdens, breast fed, raised, and stayed up late caring for her family. It’s so normal for a young woman you see in the street to be different form your wife in terms of appearance. This is as a result of all what she toiled. It is immoral, then, to say: ‘I want to marry a second or a third woman,’ or ‘I want to divorce her,’ without any compelling reasons of divorce. Those are not among the values on which Islam based rituals. Prophet Muhammad said:

“The best of you is the best to his wives, and I am the best of you to my wives[12].”

Even marriage has restrictions which are meant to show that Islam never allows to unleash desires but rather control them.

In addition, Islam has set out all the things leading to the stability and sustainability of the family. On the other hand, some conditions within the family might change making it impossible for the mutual living between the man and the woman to continue. Thus, Islam has legislated divorce for such cases. That’s why Prophet Muhammad (saws) said:

“Of all the lawful acts the most detestable to Allah is divorce.[13]

Again, it is the most detestable lawful act; why? Because it harms the family and the society as such, disunites the family, wastes rights, and displaces the kids. I have to bring together all the verses and rule related to the family before touching upon divorce so that nobody would say: ‘Islam has legislated divorce.’ Some countries, such as Spain and Italy among others, have legislated divorce in their laws. The heavenly legislation is always the one that set the rules for human in a perfect manner. Besides, it’s never problematic or imperfect. Thus, divorce is required as long as it’s been legislated by Allah (swt). A family may require divorce as a way out instead of keeping the life under a hell.

The waiting period (Iddah), on the other hand, is an important period for rethinking and reconstruction instead of deconstruction since divorce is a synonym of deconstruction. When the waiting period is over, a minor irrevocable divorce takes place. And the man can take his wife back with a new contract and dowry. However, if the woman is still within the waiting period, the man can take her back with no contract or dowry.

( الطَّلَاقُ مَرَّتَانِ ۖ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ ۗ  ِ..) (Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment..…): It is either to keep her in an acceptable manner if the man and the woman agree on abandoning divorce. Otherwise, it’s to release her with good treatment. Islam is always about the best, rather the better or the good, practices, and this is stated in all verses.

{ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ۚ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ }

(Repel, by [means of] what is best, [their] evil. We are most knowing of what they describe.)  (Al-Muminoon: 96)

 {وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ }

(And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend.)  (Fussilat: 34)

Muslims are required to be not only good but also the best. Even in the case of breaking up, it should be with the best manners. This is the case when we want Islam. Nonetheless, Muslims are not like this nowadays due to their ignorance. It is not Islam but Muslims are far away from Islam. Islam is about abiding by what Allah (swt) orders and do what’s permissible. There are certain things that Allah makes mandatory for you. For example, when Allah (swt) says: (release [her] with good treatment.) it means that the couple have agreed on the divorce and the release should be made with good treatment rather than quarrelling, speaking bad about each other, hitting, or preventing the other spouse from seeing the children; and the disagreement should not spread to include both families of the husband and the wife. Islam orders the release with good treatment when there is a breakup of the partnership which is meant for life. So, there is a release with good treatment in case of divorce when marriage is based on the basis set out by Islam.

( وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَن يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ  ..  ) (..And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of Allah….): Islam has always been keen on the dowry for the woman as well as her rights when getting married or divorces.

The talk here is about the conditional divorce (Khul’).

Ibn Abbass (may Allah be pleased with him) narrated that the wife of Thabit bin Qais came to the Prophet (saws) and said, “O Allah’s Messenger (saws)! I do not blame Thabit for defects in his character or his religion, but I, being a Muslim, dislike to behave in un-Islamic manner (if I remain with him).” On that Allah’s Messenger (saws) said (to her):

“Will you give back the garden which your husband has given you (as Mahr)?” She said, “Yes.” Then the Prophet (saws) said to Thabit, “O Thabit! Accept your garden, and divorce her once[14].”

Such conditional divorce (Khul’) takes place.

When the woman says that she would return the dowry to the husband and waive it off in return of undoing the marriage contract between them; and the same is agreed upon, then, this is another right Islam has given to the woman: the couple have mutual agreement on such divorce provided that the woman is the one who asks for the same. This is the rule for the conditional divorce (Khul’):

( فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ  ..  ) (..But if you fear that they will not keep [within] the limits of Allah, then there is no blame upon either of them concerning that by which she ransoms herself…..): The wife ransoms herself by waiving the dowry off and agreeing with the husband on divorce.

( تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا ۚ  ..  ) (..These are the limits of Allah, so do not transgress them…..), and in another verse:

{ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا }

(These are the limits [set by] Allah, so do not approach them..)  (Al-Baqara: 187)

The wording is still the same. However, there is a sense of prohibition when it’s: (do not approach them), and a sense of permission when it’s: (do not transgress them).

The permission is in the case of the conditional divorce (Khul’) which is initiated by the woman to get divorced by returning the dowry to the husband. We have the limits of Allah (swt) mentioned here, with what? With: (do not transgress them) and not: (do not approach them) which means never transgress what is permissible and never approach what’s prohibited. Where else do we find (do not approach them)? In the verses related to fasting:

 وَكُلُوا وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدِ مِنَ الْفَجْرِ ۖ ثُمَّ أَتِمُّوا الصِّيَامَ إِلَى اللَّيْلِ ۚ وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَقْرَبُوهَا

(And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] Allah, so do not approach them.)  (Al-Baqara: 187)

Never approach what is prohibited so that you do not do it. Thus, what is permissible here is the conditional divorce (Khul’).

( وَمَن يَتَعَدَّ حُدُودَ اللَّهِ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ  ) (….And whoever transgresses the limits of Allah – it is those who are the wrongdoers): Why so? Because wrongdoing means going beyond the limits and what’s rightful. You go beyond the limit and do someone wrong if you devour their property. Those are the limits set by Allah (swt); and you go beyond the limit if you transgress them. You become unjust subsequently. Yet, nobody is unjust to Allah, aren’t they? Humans are unjust to themselves or others: they’re unjust to themselves when they disobey Allah (swt) and to others when they do them wrong. Consider the verse:

 {رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا }

(Our Lord, so forgive us our sins and remove from us our misdeeds.)  (Al-Imran: 193)

The sin is against Allah (swt), and the misdeeds are against people, Allah’s creatures. Why it is called a sin and not a misdeed? Because nobody can do misdeed against Allah (swt):

“O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My dominion in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My dominion in anything.[15]

Can you ever decrease of increase His dominion?

[1] Sunan Al-Baihaqi Al Kubra, Divorce Vol., Chapter: third uttering of divorce in Quran, Hadith no. 14768.

[2] Sahih Al-Bukhari, Belief Vol., Chapter: A Muslim is the one who avoids harming Muslims with his tongue and hands, Hadith no. 10.

[3] Sunan An-Nasai’, , Interpreting Vol., Chapter: Ad-Dukhan Sura, Hadith no. 11489.

[4] Sahih Muslim, Faith Vol. Chapter: Clarifying the number of branches of faith,, Hadith no. 35.

[5] Sunan An-Nasai, Interpreting Vol,  Chapter: Ad-Dukhan Sura, Hadith no. 11489.

[6] Sahih Al-Bukhari, Beginning of Creation vol, Chapter: Five kinds of animals are harmful and allowed to be killed in Haram, Hadith no. 3140.

[7] Sunan At-Tirmidhi, Purification Vol., Chapter: [What Has Been Related] About One Who Awakens To Find Wetness, But He Does Not Recall Having A Wet Dream, Hadith no. 113.

[8] Sunan Abi Dawud, Divorce Vol. Chapter: Regarding The Disliked Nature Of Divorce, Hadith no. 2178.

[9] Sunan Attirmidhi, Marriage Volume, Chapter: If You Are Pleased With Someone’s Religion Then Marry Him, Hadith no. 1085.

[10] Sahih Al-Bukhari, Marriage Volume, Chapter: Husband and Wife should have the Same Religion, Hadith no. 4802.

[11] Shuab Al-Iman, Chapter 21: Prayers Improving prayers and increasing them day and night,  Hadith no. 3262.

[12] Sunan At-Tirmidhi, Virtues Vol. Chapter: the Character of Prophet’s Wives, Hadith no. 3895.

[13] Sunan Abi Dawud, Divorce Vol. Chapter: Regarding The Disliked Nature Of Divorce, Hadith no. 2178.

[14] Sahih Al-Bukhari, Divorce Vol. Chapter: Al-Khul’ and how a divorce is given according to it, Hadith no. 4971.

[15] Sahih Muslim, Virtues, Good manners and Kinship volume, prohibition of Oppression Chapter, Hadith no. 2577.