جزء : 2

( تِلْكَ..) (These…): It is demonstrative pronoun for the far.

So, all the stories of the people who fled in thousand fearing death, Saul, Goliath, David … and so on…

(… آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ..  ) (...the verses of Allah which We recite to you….): To recite means to read word by word. This is the manner in which we recite the Holy Qur’an, word by word. And Allah (swt) does not say: ‘the stories of Allah we recite to you’ but rather (…the verses of Allah which We recite to you….) because the word of the Holy Qur’an are verses, and verse, in turn are defined as miracles in Arabic. Thus, each word of the Holy Quran is miraculous. And you do not read the Quranic stories as normal stories but as verses. This is the difference between the Quranic stories and human stories which normally have elements such as the characters, date, time among others. The Quranic stories, on the other hand, are verses, miraculous, and the Holy Quran is miraculous in its wording, discourse, letters … in everything. Allah (swt) addresses Prophet Muhammad (saws) here, truth, for its part, refers to a perfect thing that has no deficiency and cannot be changed or altered, and that’s why (swt) says:

 {وَبِالْحَقِّ أَنزَلْنَاهُ وَبِالْحَقِّ نَزَلَ }

(And with the truth We have sent the Qur’an down, and with the truth it has descended.)  (Al-Israa: 105)

(… وَإِنَّكَ لَمِنَ الْمُرْسَلِينَ ) (….And indeed, you are from among the messengers.): Allah (swt) here addresses Prophet Muhammad (saws) telling him -after informing him on the clear miraculous verses, the signs, the chest which came with the staff of Moses in it among other miracles that happened: (….And indeed, you are from among the messengers.), that is; we would not have told you all of these verse if you would not have been among the messengers, and a carrier of a message. Which message is that? It’s the final and the most inclusive message to humanity in all. Former messages were revealed to certain people at certain times, except the message of Muhammad which is meant for all people at all times, so it’s a mercy:

 {وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ }

(And We have not sent you, [O Muhammad], except as a mercy to the worlds.)  (Al-Anbiyaa: 107)

The Qur’an sums up the scene of the fight between Saul and Goliath and their soldiers in these words: (So they defeated them by permission of Allah,) i.e. by the order of Allah (swt) because they were patient, they were tested and passed. Thus, Allah (swt) filled their hearts with patience, planted their feet firmly, and made them victorious over Goliath and his soldiers.

(… وَقَتَلَ دَاوُودُ جَالُوتَ..  ) (...and David killed Goliath…): Was Goliath killed by Saul or David? The Holy Qur’an says Goliath was killed by David. Here is the first time David (PBUH) is mentioned in the Qur’an and in the history of the Children of Israel. Yet, the Qur’an does not clarify where David was. It can be concluded that he was a soldier in the army of Goliath among the believers of the Children of Israel. David was younger to Goliath, but he’s the one who killed the strong and great Goliath. So, this marks the beginning of the era of David who subsequently became a prophet and a king with whom mountains and birds used to repeat Allah’s praises, and Allah (swt) made iron pliable for him:

{ وَلَقَدْ آتَيْنَا دَاوُودَ مِنَّا فَضْلًا ۖ يَا جِبَالُ أَوِّبِي مَعَهُ وَالطَّيْرَ ۖ وَأَلَنَّا لَهُ الْحَدِيدَ }

(And We certainly gave David from Us bounty. [We said], “O mountains, repeat [Our] praises with him, and the birds [as well].” And We made pliable for him iron,.)  (Saba: 10)

After David comes Solomon, his son. Anyway, here we have the name of young David who was in the army of Saul and killed Goliath:

(… وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ..  ) (...and Allah gave him the kingship and prophethood and taught him from that which He willed….): Allah (swt) gave him the kingship after he was raised up on faith, was patient, fought, and killed Goliath so David became the prophet king:

 {وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا ۖ وَقَالَا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَىٰ كَثِيرٍ مِّنْ عِبَادِهِ الْمُؤْمِنِينَ }

(And We had certainly given to David and Solomon knowledge, and they said, “Praise [is due] to Allah, who has favored us over many of His believing servants.”.)  (An-Naml: 10)

Allah did not only give David the kingship but also wisdom (knowledge). Whenever we hear wisdom, we immediately remember the Sunnah of Prophet Muhammad (saws) as well as the supplication of Abraham (PBUH), the grandfather of all prophets, including David and Prophet Muhammad (saws), along with his son Ismael (PBUH) when they were raising the foundation of the House:

 إِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ * رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا ۖ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ * رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

(And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], “Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing. % Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful.)  (Al-Baqara: 127-129) And

{ وَاذْكُرْنَ مَا يُتْلَىٰ فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ ۚ إِنَّ اللَّهَ كَانَ لَطِيفًا خَبِيرًا }

(And remember what is recited in your houses of the verses of Allah and wisdom. Indeed, Allah is ever Subtle and Acquainted [with all things].)  (Al-Ahzab: 34)

In sum, Allah (swt) gave David the kingship and wisdom, taught him whatever He wants; made the jinn and birds under his control, and made iron pliable for him.

(… وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ الْأَرْضُ..  ) (...And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted….): There is a verse similar to this one in the Sura of (Al-Hajj) which reads:

 { وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّهُدِّمَتْ صَوَامِعُ وَبِيَعٌ وَصَلَوَاتٌ وَمَسَاجِدُ يُذْكَرُ فِيهَا اسْمُ اللَّهِ كَثِيرًا }

(And were it not that Allah checks the people, some by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned..)  (Al-Hajj: 40)

What is the meaning of ‘checking?’ it means hindering. People are different but have the freedom of choice between belief or disbelief; justice or oppression; good doing or killing; the good or the bad; the right or the wrong. However, Allah (swt) checks (repels) these by means of those: repels injustice by means of justice and the wrong by means of the right, or else earth would have been corrupted. This is rule of repelling that is due to differences and freedom of choice. Had not the freedom of choice been there wrong doing would not have there on earth, and people would have been doing what Allah (swt) orders and as obeying as the angles. Therefore checking (repelling) is a universal rule:

(… وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ الْأَرْضُ..  ) (...And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted….): By means of what is in the hands of people rather than what is not in their hands. Why? Because no corrupt person can prevent the sun from rising, for example. It is not in their hands. Corruption is through what is in the hands of people:

 {ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُم بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ }

(Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return [to righteousness].)  (Ar-Room: 41)

Uprightness is created by Allah (swt) while corruption is human-made. Moreover, every kind of corruption in the creation of Allah (swt) is created by Allah (swt) but not made by Him. In short, we have to consider one thing: Allah (swt) has granted many favors like the sun, the moon, fresh air, plants, safety, food … etc. to all people. Yet, corruption happens when favors is met with disobedience; whereas uprightness takes place when favors are met with gratitude.

(… وَلَٰكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ ) (….but Allah is full of bounty to the worlds.): Allah (swt), then, is full of bounty, and bounty is above justice. He is full of bounty to people.

When Saul and the believers of the Children of Israel approached and were on the brink of battling against Goliath and the polytheists of the Children of Israel, they (Saul and the believers) wondered about what would keep faith and patience to have firm feet in the battle, so they asked Allah (swt) to fill their souls, hearts and bodies with patience and plant their feet firmly in the battle

Each story has timing, plot, and characters. However, the Almighty has never stated who the prophet was or at which time it was. Still, the verses reveal some names to us; the first name is Saul who was given the kingship by Allah (swt) because the Children of Israel requested to have a king so that they would fight. This shows us that there used to be a prophet and a king taking care of the earthly issues at that time. On the other hand, the Holy Qur’an has not identified the time for the sake of the moral of the story. The Quranic story, on the other hand, does not focus on a certain person, and the purpose is that it informs the believers on the aspects Allah (swt) wants to highlight and not what humans are accustomed to highlight. Humans pay attention to the hero, characters, time, numbers, places … etc. whereas the Almighty ambiguates time, place, and characters -with the exception of few ones only when the story is not repeated. For example, when Allah (swt) mentions the Pharo, He never mentions if the Pharo was Thutmose, Ramesses I, or Ramesses II. It’s only that the Pharo is a king of Egypt. Likewise, He never mentions the number of the Companions of the Cave but has left people wondering about their number. This is because the goal is not the number, time, characters, nor place but the moral related to the belief. Anyway, Allah here had chosen Saul; increased him abundantly in knowledge and stature; and supported him with a sign –the chest in which the staff of Moses was placed.

( فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللَّهَ مُبْتَلِيكُم بِنَهَرٍ..) (And when Saul went forth with the soldiers, he said, “Indeed, Allah will be testing you with a river…): This means that the soldiers were arranged and moved forward. Same Arabic word of “went forth” is used in:

 {وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّي لَأَجِدُ رِيحَ يُوسُفَ ۖ لَوْلَا أَن تُفَنِّدُونِ }

(And when the caravan departed [from Egypt], their father said, “Indeed, I find the smell of Joseph [and would say that he was alive] if you did not think me weakened in mind.”)  (Yusuf: 94)

It means at the time when it left its position and was out sight. Then, what did Saul tell the soldiers when they were arranged?:

( إِنَّ اللَّهَ مُبْتَلِيكُم بِنَهَرٍ..) (“Indeed, Allah will be testing you with a river…): Is it that Allah (swt) wanted to test the soldiers with a river? In fact, he wanted to test the few soldiers who would fight with him against the polytheists; he wanted to test the soldiers under him; they were thirsty passing through a desert with no water, and there was a river a head of them. Such test an exercise of faith which is the most important one because the divine support comes only to the ones who deserve it and who are ready in terms of their firm faith. So, how would such test be? They would be tested by a river ahead of you.

(… فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ ۚ ..  )

(... So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, excepting one who takes [from it] in the hollow of his hand…): They were very thirsty, and he wanted to test their patience. On the other hand, patience is the key and the major weapon for claiming victory. How do we know that? Let’s just recall the verses on the Battle of Badr:

 وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنتُمْ أَذِلَّةٌ ۖ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ % إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَن يَكْفِيَكُمْ أَن يُمِدَّكُمْ رَبُّكُم بِثَلَاثَةِ آلَافٍ مِّنَ الْمَلَائِكَةِ مُنزَلِينَ % بَلَىٰ ۚ إِن تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُم مِّن فَوْرِهِمْ هَٰذَا يُمْدِدْكُمْ رَبُّكُم بِخَمْسَةِ آلَافٍ مِّنَ الْمَلَائِكَةِ مُسَوِّمِينَ

(And already had Allah given you victory at [the battle of] Badr while you were few in number. Then fear Allah; perhaps you will be grateful. % [Remember] when you said to the believers, “Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down? % Yes, if you remain patient and conscious of Allah and the enemy come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction].)  (Ali-Imran: 123-125)

Then, the condition for getting the support of the angles is patience at the first place. It is the major weapon for victory:

“And know that victory comes with patience[1].”

So, he wanted to test the most important tool of faith: patience.

(… فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي  ..  ) (... So whoever drinks from it is not of me, and whoever does not taste it is indeed of me,…): Whoever fails the test would not be of Saul’s soldiers.

(… إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ ۚ ..  ) (...excepting one who takes [from it] in the hollow of his hand…): ‘excepting’ is an article of exclusion which means except for the ones who would drink a handful of water, which could not quench the thirst but only waters the mouth. Notice how the Holy Qur’an has depicted the picture in a very detailed manner.

(… وَمَن لَّمْ يَطْعَمْهُ..  ) (...and whoever does not taste it…): Allah (swt) did not say ‘whoever drinks from it’ because He (swt) did not allow drinking but only tasting it. What happened then?

(… فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِّنْهُمْ..  ) (...But they drank from it, except a [very] few of them…): They did not care and failed the test when they passed by the river and drank from it. They claimed to be the believers who requested to have a king to fight in the way of Allah (swt); then, Allah (swt) sent them a king whom He had increased him abundantly in knowledge and stature; and that king came up with the first exercise meant for moral preparation of the soldiers i.e. patience. Yet, they failed the test. This is the nature of the Children of Israel. They, except for a very few of them, failed the test not by tasting the water or taking it in the hollow of their hands but by drinking from it.

(… فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُوا مَعَهُ…  ) (...Then when he had crossed it along with those who believed with him…): The test was over, and Saul crossed the river along with the believers who remained with him since they had not drunk from the river.

(… قَالُوا لَا طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنُودِهِ ۚ…  ) (...they said, “There is no power for us today against Goliath and his soldiers.”…): The ones who believed, had not drunk from the river and remained with Saul were in sight of the enemy led by Goliath, as the text reads, said that they had no power when they saw the big number and power of the soldiers of Goliath. They thought they had no power and that victory was not possible. So, some of the ones who had passed the test of the river failed the immediate test at the beginning of the battle.

(… قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَاقُو اللَّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ ۗ..  ) (...But those who were certain that they would meet Allah said, “How many a small company has overcome a large company by permission of Allah…): Here we have a group that was really prepared in terms of faith. If we recall the previous verse:

 {أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْيَاهُمْ }

(ave you not considered those who left their homes in many thousands, fearing death? Allah said to them, “Die”; then He restored them to life.)  (Al-Baqara: 243)

The lesson related to fate was that  death is in the hands of the One who grants life and death, Allah (swt). Furthermore, humans shouldn’t fear death, and Allah (swt) loves to meet the ones who love to meet Him. Thus, here comes the actual part related to faith; those who were certain that they would meet Allah (swt). Do they think of or are they sure about meeting Allah (swt)? By way of interpreting: (who were certain that they would meet Allah0 there are two arguments. In the first one the interpreters said that you become a believer, patient and strong once you think that you would meet Allah (swt). However, the second argument states that the ones who think that will meet Allah (swt) are certain about it. So, here they are certain.

(… كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ ۗ..  ) (...”How many a small company has overcome a large company by permission of Allah…): The balance of number and armament can never equal the divine and fiducial one. This how to weigh it here, so, they said that. The large company in terms of number and armament is that of Goliath and his soldiers who are more and stronger. Anyhow, the wrong is always more indicative and the right is less, and in case of a struggle between them, the right is victorious:

 {وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ ۚ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا }

(And say, “Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart.”)  (Al-Israa: 81)

Yet, when the struggle is between the wrong and the wrong victory is due to the number and the power of the arms; the strength of faith and the divine delicacy has nothing to do in this case. Divine delicacy is there only when the struggle is between the right and the wrong.

(… وَاللَّهُ مَعَ الصَّابِرِينَ ) (….And Allah is with the patient.): You are under Allah’s (swt) care when you are patient. So, you get Allah’s care when you are patient on the test:

 {وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ }

(And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient,)  (Al-Baqara: 155)

[1] Almu’jam Alkabeer, Atabarani, Hadiths by Abdullah Bin Abbas,Hadith no. 11265.

( وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ..) (And their prophet said to them, “Indeed, a sign of his kingship is…): Allah (swt) wanted to support this chosen king by a miracle to prove that he is the chosen king, not a prophet but one among them who had been chosen by the Almighty. The miracle of the king was:

(أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ ۚ) (..that the chest will come to you in which is assurance from your Lord and a remnant of what the family of Moses and the family of Aaron had left, carried by the angels…): What is that chest? Have we heard of it? When Moses’ mother was concerned about him, Allah (swt) revealed to her:

 {أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّي وَعَدُوٌّ لَّهُ }

([Saying], ‘Cast him into the chest and cast it into the river, and the river will throw it onto the bank; there will take him an enemy to Me and an enemy to him..)  (Taa-Haa: 39)

So, the chest mentioned in the Holy Qur’an is the one inside which Moses (PBUH) was put and casted into the river by Moses’ mother. It is one of the remnants of Moses (PBUH), and the king would bring it. The question here is who has brought the remnants of prophets and saints which have been destroyed by the Takfiris, who have also destroyed the tombs and all Islamic ruins there!!!!

When the chest in which Moses (PBUH) was put and casted into the river is seen, belief and tranquility must fill up the human entity. Likewise, your heart is filled up with tranquility when you see the Holy Quran, one of the hairs of Prophet Muhammad (saws), the ring of him (saws), or when you see the Qur’an (book) on which the blood of Othman (may Allah be pleased with him) spilled. Just imagine that once you open it, you are told that this is the book of Qur’an which Othman was reading when he was killed. How would be the belief and tranquility within you? Therefore, the remnants of prophets, saints and heavenly people bring tranquility to one’s heart. Allah (swt) is the One Who says so, not us. Wahhabism, however, has fought against this concept. Yet, this is the strongest response to them.

Hence, the sign of the kingship of that king was that he would bring the chest, and the question here is where is that chest? What happened to it? The companions of Moses and his brother, Aaron, used to keep the remnants of Moses and Aaron, which were preserved generation after generation till they went out in thousands fearing death. So, they looked forward to see those remnants after that. After that, they were told that the sign of Saul’s kingship was:

(أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ ۚ) (..that the chest will come to you in which is assurance from your Lord and a remnant of what the family of Moses and the family of Aaron had left, carried by the angels…): The rest of the remnants of the families of Moses and Aaron is the staff of Moses (PBUH) which he had thrown and turned into a serpent, manifest; with which he had struck the sea and the latter parted; and with which he had struck a stone and water gushed forth from it. So, is it reasonable that they did not take it since it’s part of the remnants of Moses? It must have been in the chest. Let’s notice here:

(… آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ التَّابُوتُ ۚ  ..  ) (..a sign of his kingship is that the chest will come to you…): The chest would not come on its own, and Saul was not carrying it. So, does it walk on its own? The answer is:

(… تَحْمِلُهُ الْمَلَائِكَةُ  ..  ) (..carried by the angels…): In fact, it walks before you while you do not see the angles, and Saul did not carry it. So, the sign of Saul’s kingship is that the chest would come.

(… إِنَّ فِي ذَٰلِكَ لَآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ   ) (... Indeed in that is a sign for you, if you are believers.”.): It is a miracle if you are believers

This is the nature of the Children of Israel. They objected despite the fact that Allah (swt) had told the prophet who would be their king. He told them that Saul would be their king; yet, their response was:

(… قَالُوا أَنَّىٰ يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ ۚ  ..  ) (..How can he have kingship over us while we are more worthy of kingship than him and he has not been given any measure of wealth?”…): Saul was never a descendant of Benjamin nor a descendant of Levi as was claimed about him. Therefore, they rejected him because he is not of a certain descendance and said.

Just compare the divine standards to those of humans. They wanted him to be of a certain descendance and have wealth. The nature of humans is still unchanged even today. They are after the people of wealth rather than the people who enjoy ethics and values. Their standards are material, and so are the Children of Israel. This is a lesson for humans so that the one who has wealth is not the one who reign over people. This must the one who has values to reign over people rather than the one who has the wealth. Then, their prophet said:

(… قَالَ إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ ۖ  ..  ) (..He said, “Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature…): A strength of knowledge and a material strength of stature; so what was the justification of the prophet? It is that Allah (swt) had chosen, and such choice had been based on knowledge and the beneficial strength controlled by the knowledge. This is the reality of our religion.

(… وَاللَّهُ وَاسِعٌ عَلِيمٌ  ) (….And Allah is all-Encompassing and Knowing.”): All-Encompassing means that everything in this earthly life is under His control, and He (swt) is Knowing of what is beneficial for mankind.

( أَلَمْ تَرَ ..) (Have you not considered…): The Lord of all senses is more credible than them when He tells something. It is as if you saw as what Allah (swt) tells is even more credible than what you witness.

(… إِلَى الْمَلَإِ..  ) (..the assembly..): Refers to the elitists and dignitaries who have the front seats in different meetings.

( أَلَمْ تَرَ إِلَى الْمَلَإِ مِن بَنِي إِسْرَائِيلَ مِن بَعْدِ مُوسَىٰ..) (Have you not considered the assembly of the Children of Israel after [the time of] Moses…): At which time? The Almighty does not define that; it’s only after the time of Moses, and there were many prophets after Moses (PBUH).

(… إِذْ قَالُوا لِنَبِيٍّ لَّهُمُ ابْعَثْ لَنَا مَلِكًا نُّقَاتِلْ فِي سَبِيلِ اللَّهِ ۖ ..  ) (..when they said to a prophet of theirs, “Send to us a king, and we will fight in the way of Allah..): What do we understand here? There used to be prophets of the Children of Israel after the time of Moses, and such prophet weren’t kings. There used to be kings to rule while the prophets used to take care of religion and its matters. Thus, they told the prophet to send them a king, and they will fight in the way of Allah.

(… قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلَّا تُقَاتِلُوا ۖ ..  ) (..He said, “Would you perhaps refrain from fighting if fighting was prescribed for you?.): This is what he thought of them because he knew the Children of Israel well. They used to have pretexts not to abide whenever something was enjoined upon them. This is based on the prophet’s knowledge of the history of the Children of Israel who are behind all the darkness in the world.

(… قَالُوا وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَارِنَا وَأَبْنَائِنَا ۖ ..  ) (..They said, “And why should we not fight in the cause of Allah when we have been driven out from our homes and from our children?”…): Let’s all pay attention here, the Holy Qur’an states that the reason for fighting in the cause of Allah (swt) is the driven out from home. Thus, it has to do with homeland and aggression on homeland. They wanted to fight because they have been driven out from their home. Therefore, the issue of fighting in the cause of Allah (swt) is not meant for calling for Allah (swt) nor for making people perform prayers or pay Zakat and say ‘there’s no God but Allah’ to become Muslims. Do we fight non-Muslims in this case? We have been ordered to fight the aggressors olytheists not because they are polytheists but because they aggressors. The proof of the same is that Prophet Muhammad (saws) told the polytheists in the year of the conquest of Mecca:

“Go, you’re free[1]”

and never fought them despite the fact that they all were polytheists.

The Quranic story is all about the theme, and the Almighty doesn’t state who the prophet was, who the people were, or at which time the story took place. They are only (of the Children of Israel after [the time of] Moses).

(… فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْا إِلَّا قَلِيلًا مِّنْهُمْ ۗ ..  ) (..But when fighting was prescribed for them, they turned away, except for a few of them …): As usual, most of them refrained and turned away. They never fulfilled the promise they made to their prophet and turned away when fighting was prescribed to them. In this respect, Allah (swt) says:

 {وَقَلِيلٌ مِّنْ عِبَادِيَ الشَّكُورُ }

(And few of My servants are grateful.)  (Saba: 13)

[1] Sunan Al Bayhaqi Al-Kubra, Siyar Vol. Chapter: Conquest of Mecca, Hadith no. 18055.

( مَّن ذَا الَّذِي يُقْرِضُ اللَّهَ ..) (Who is it that would loan Allah…): Have you ever expected that you would loan Allah (swt) when you give away to the poor or the needy, or when you lend money without usury to a person in need? Allah (swt) has caused this person to lead life and granted you your fortune. Thus, whoever is granted fortune by Allah (swt) has a duty of giving away to the people caused to lead such a life by Allah (swt). This way you would loan the Almighty not humans. What gift for people of charity who spend on the poor, the needy, the helpless, is greater than dealing with Allah (swt)!

(… قَرْضًا حَسَنًا ..  ) (..a goodly loan..): Why it is ‘goodly’ while the verse can be ‘who would loan Allah so He would multiply it …’ to match our minds. Yet, Allah (swt) describe it as {goodly} because you never do any unlawful act when you deal with Allah (swt). For example, you do not steal, get bribed, or gamble and claim that you loan Allah (swt). You never do it, and such loan is never ‘goodly.’ A goodly loan should be from a lawful money. Prophet Muhammad (saws) said:

“O people, Allah is Good and He therefore, accepts only that which is good. And Allah commanded the believers as He commanded the Messengers by saying: “O Messengers, eat of the good things, and do good deeds; verily I am aware of what you do” (verse 51, Al-Muminoon)[1]”

(… فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً ..  ) (..so He may multiply it for him many times over..): Allah (swt) has never stated how many times:

 {مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ ۗ وَاللَّهُ يُضَاعِفُ لِمَن يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ }

(The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing.)  (Al-Baqara: 261)

So, you’re dealing with the Rich whose treasuries are never depleted.

(… وَاللَّهُ يَقْبِضُ وَيَبْسُطُ ..  ) (..And it is Allah who withholds and grants abundance..): Loan and you get many folds in return because Allah (swt) is the one Who withholds and grants abundance of money, provision, and everything.

(… وَإِلَيْهِ تُرْجَعُونَ  ) (….and to Him you will be returned): Here is a reminder of the issue of death because when you’re returned to Allah (swt), you’ll find such loan before you. So, you’ll be rewarded in the afterlife if you don’t get rewarded in this life.

[1] Sahih Muslim, Zakat Vol, Chapter: Acceptance of charity that comes from good (Tayyib) earnings, Hadith no. 1015.

We have a series of orders and duties related to faith.

( وَقَاتِلُوا فِي سَبِيلِ اللَّهِ ..) (And fight in the cause of Allah…): Fighting in the cause of Allah (swt) doesn’t mean to fight for calling for Allah (swt). Fighting in the cause of Allah (swt), or the Conquests of Islam, at the time of the Companions of the Prophet (saws) were mean to protect people’s freedom of choice. As for our time, it means to repel any aggression as stated by (swt):

 {أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا ۚ وَإِنَّ اللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ }

(Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.)  (Al-Hajj: 39)

In this context, Takfiris, terrorists and murderers can’t say that they are fighting in the cause of Allah (swt) under the flag of calling for Allah (swt). On the other hand, Allah (swt) is the only Ruler, so who can claim that fighting is mean for that? How is it lawful? We have clear rules. The verses related to divorce are concluded with: (that you might use reason.) So, do we take swords up and threaten the woman: ‘observe the waiting period or you’ll be killed’? never. This is not Islam. This is defamation of true Islam, Islam is a religion of mercy, affection, and giving; Islam can’t be but a religion for the good to others. Here we have:

( وَقَاتِلُوا فِي سَبِيلِ اللَّهِ ..) (And fight in the cause of Allah…): So that people protect their homeland, honor, and fortune as stated by Prophet Muhammad (saws):

“Whoever is killed over his wealth then he is a martyr, and whoever is killed over his religion, then he is a martyr, and whoever is killed over his blood, then he is martyr, and whoever is killed over his family, then he is martyr[1].”

So, you protect all that but never fear death because life and death are in Allah’s hands. That’s why we have this verse from which the issue of spending stems: spend as long as you don’t fear death, keep the afterlife in mind, and realize that death is in Allah’s hands. Moreover, spending is one of the duties under faith and a pillar of Islam. You sacrifice yourself when you fight in the cause of Allah (swt). Likewise, you give money away when you spend in the cause of Allah (swt); and money is as dear us one’s self.

[1] Sunan At-Tirmidhi, Blood Money Vol. Chapter: What Has Been Related About Imprisoning For An Accusation, Hadith no. 1421.

After we have a partition either by mutual consent (divorce) or by an act of God (death), the Holy Qur’an touches upon the most important and sensitive issue with respect to humans, i.e. death. The purpose here is to state the natural faith within whoever clings to the religion.

( أَلَمْ تَرَ..) (Have you not considered…): Prophet Muhammad (saws) is the one addressed here. On the other hand, Allah (swt) is the one who runs the Decree and cannot leave it without rules. Besides, so He (swt) stated the nature of such Decree; and the very first thing here is death. The Prophet (saws) has never seen for sure; yet, Allah (swt) does not say ‘haven’t you seen’ as hearing is the means for information on a historical piece of information. The case here is of people from the Children of Israel, that the Prophet (saws) had not seen it; neither had he seen the companions of the elephant when he was still in his mother Aminah’s womb, yet Allah (swt) says:

 {أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ }

(Have you not considered, [O Muhammad], how your Lord dealt with the companions of the elephant?)  (Al-feel: 1)

The Prophet (saws) had not seen but rather had heard of what happened. You use your senses to know what is happening, don’t you? You may hear or see; Nonetheless, seeing is more credible than hearing. It is the most credible sense. Yet, Allah (swt) is the most credible when He talks. Prophet Muhammad (saws) said:

“hearing of something is not like seeing it[1].”

Thus, the thing you see is more credible; and what you see is not like what you hear of. The sense of seeing is more believable. But Allah, the creator of all senses, is more credible than the senses; and when He (swt) tells you something you believe Him more than when you see with your eyes. You hear but it is as credible as when you see because Allah (swt) is the teller. He, the creator of the senses, is more credible than the senses.

There is a group of people here, a large number, and an incident that took place. It is very wrong to dismiss the moral of the incident and check the time when it happened? In the time of whom, Moses David, Yusha, Zacharia, or whom? This is needless as long as the Almighty does not mention it, and you do not need to know such details as the purpose is to get a message related to the faith. It is a general theme. That is why Allah (swt) does not state the place and time of the incident nor the people involved in it. A general theme may happen everywhere at any time. This is a feature of the Quranic stories when you read them. So, here we have a story of undisclosed elements like the story of the companions of the cave:

 سَيَقُولُونَ ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًا بِالْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّي أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا

(They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog – guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], “My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone.)  (Al-Kahf: 22)

Allah (swt) does not mention who those youngsters were as the end is to generalize such an ambiguous story, we do not know to which cave they went. We do not know who they were nor how old they were. We only know that they were youngsters. Allah (swt) wants to generalize the story for every time; thus, He (swt) neither names people nor states the place and time of the story.

( أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ ..) (Have you not considered those who left their homes in many thousands, fearing death?…): Haven’t you considered those people of the Children of Israel who left their homes in many thousands? Why had they done that? It could be due to a plague, fighting, an earthquake, or anything else. Allah (swt) does not mention why since the most important thing is the end: they left their homes in fear of death; this is the reason behind that. The story tackles the very sensitive issue of humans’ worrisome lives. You are born and to die. It is a divine decree:

 {كلُّ مَنْ عَلَيْهَا فَانٍ * وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ}

(Everyone upon the earth will perish,% And there will remain the Face of your Lord, Owner of Majesty and Honor.)  (Al-Rahman: 26-27)

There is a divine destiny:

 {كلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ }

(Every soul will taste death, and you will only be given your [full] compensation on the Day of Resurrection..)  (Al-Rahman: 26-27)

Therefore, we cannot be careful of death; we should be prepared for it. This is the mistake they made; and Allah (swt) wants to teach humans that:

{ قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ ۖ ثُمَّ تُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ }

(Say, “Indeed, the death from which you flee – indeed, it will meet you. Then you will be returned to the Knower of the unseen and the witnessed, and He will inform you about what you used to do.)  (Al-Jumu’a: 8)

Death will come to you wherever you flee: north, south, east, or west. It is a way with one end, death which no one can repel nor know its place and timing.

 {وَلِكُلِّ أُمَّةٍ أَجَلٌ ۖ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ }

(And for every nation is a [specified] term. So when their time has come, they will not remain behind an hour, nor will they precede [it].)  (Al- A’raaf: 34)

Death is a divine destiny on which mankind has no choice. You can never have a choice with respect to death. Can any person make his own choice when he commits suicide? Committing suicide is a matter of killing rather than death, and we have stated earlier the difference between death and killing as in:

{ وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ۚ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ }

(Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]?)  (Al-Imran: 144)

Death is different from killing, then. What is the difference between them? In death, the soul leaves the body causing it to decay. On the other hand, killing happens by destroying the body and making the soul leave it. Yet, death by killing is a matter of destiny and not an act of the sword:

If the sword causes no death, other reason do;

They are many but death remains so.

There is a difference between death and committing suicide. The one who commits suicide -and you all know the rule with respect to committing suicide- has transgressed on what Allah (swt) has created, be it to himself or to others by killing them. It is also a matter of death when someone gets a gun, kills someone else and says ‘I caused him to die.’ This is killing, a transgression on what Allah (swt) has created. Allah is the only One Who causes life and death. If killed, a person dies at the due time but by means of killing. The killer can never claim that he has caused the person he kills to die, and can never do that in reality as the lifetime of the killed person is over. Death due to an illness is another example of the same. You may say that an illness has caused someone to die. Lifetime is over but the illness is the reason of death. Killing, which is forbidden, is a reason of death by destroying the structure that contains the soul:

 {فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِي فَقَعُوا لَهُ سَاجِدِينَ }

(And when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration.)  (Al-Hijr: 29)

Thus, the residence of the soul into the body is a dignity for humans, and this dignity is damaged when someone kills another one. We keep saying that Islam is the religion for life not killing. Allah (swt) says:

{ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا ۚ }

(whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely.)  (Al- Maaida: 32)

(… فَقَالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْيَاهُمْ ..  ) (..Allah said to them, “Die”; then He restored them to life..): Allah (swt) said to them: ‘die’ when they left their homes in thousands in fear of death. What does it mean? Is it in their hands to live or die? Never. Allah (swt) caused them to die. They died by the word {be}. And Allah (swt) said to them, ‘die’ and then brought them back to life. He also ordered with the same word {be}. Th question here is: why did Allah (swt) brought them back to life and didn’t keep them till the resurrection day?

Prophets before Islam used to have miracles to teach their people lessons so that they believe. However, the Holy Qur’an has been the miracle ever since the final message (Islam) was revealed. You learn lessons from what happened in the past, and such stories of the past history provide lessons for people at all times. Allah (swt) here wants to show the people who had fear of death that such fear never changes anything so he caused them to die and brought them back to life. Then? Allah (swt) did so to make it clear for humans that the issue of life and death is solely in His hands:

 يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ كَفَرُوا وَقَالُوا لِإِخْوَانِهِمْ إِذَا ضَرَبُوا فِي الْأَرْضِ أَوْ كَانُوا غُزًّى لَّوْ كَانُوا عِندَنَا مَا مَاتُوا وَمَا قُتِلُوا لِيَجْعَلَ اللَّهُ ذَٰلِكَ حَسْرَةً فِي قُلُوبِهِمْ ۗ وَاللَّهُ يُحْيِي وَيُمِيتُ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

(O you who have believed, do not be like those who disbelieved and said about their brothers when they traveled through the land or went out to fight, “If they had been with us, they would not have died or have been killed,” so Allah makes that [misconception] a regret within their hearts. And it is Allah who gives life and causes death, and Allah is Seeing of what you do.)  (Ali-Imran: 156)

A believer fears everything but death because they believe that death is in Allah’s hands and, thus, never fear meeting their Creator but like it. so, Allah (swt) wants to deliver such a message that is related to destiny: ‘I have death in my hands, I cause death and life, and nobody else can.’ You remember the story of the cow when Allah (swt) told them:

 {فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا ۚ كَذَٰلِكَ يُحْيِي اللَّهُ الْمَوْتَىٰ وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ }

(So, We said, “Strike the slain man with part of it.” Thus does Allah bring the dead to life, and He shows you His signs that you might reason.)  (Al-Baqara: 73)

Thus, people in thousands witnessed the signs. They were dead and brought back to life by Allah (swt) so to show this fact about destiny to the people after them.

(… إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ ..  ) (..And Allah is full of bounty to the people..): The question here is: does Allah (swt) treat us with justice or bounty? With bounty; and bounty is always above justice. You can’t show gratitude for any of the blessings Allah bestows to you whatever you do in order to enter paradise by justice. Justice means deeds, but bounty means mercy.

(… وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ  ) (….but most of the people do not show gratitude): How do you show gratitude to Allah (swt)? By remembering Him and abiding by His orders

[1] Sahih Ibn Habban, History Vol, Chapter: the Beginning of the Creation Hadith no. 6213.

We make this issue clear for whoever thinks that Islam is behind the confiscation of the rights of women in all societies.

( كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ..) (Thus does Allah make clear to you His verses…): This is a reference to all the rules for family, marriage, and divorce stated in the previous verses so:

(… لَعَلَّكُمْ تَعْقِلُونَ  ) (….that you might use reason): Our religion is a mind of reason not killing; and this is what all people have to realize. We can conclude that the Sharia set out by Allah (swt) is in favor of humans if we consider it with reason. Enjoinment is made by reason not by sword nor killing. The obligations address the mind, reason and wisdom.

The former verse reads:

 .{..حَقًّا عَلَى الْمُحْسِنِينَ }

(….a duty upon the doers of good.)  (Al-Baqara: 236)

Thus, due to all divorced women under the different types of divorce -with or without sexual intercourse or whether the divorced woman is pregnant or not- is a provision according to what is acceptable. And Allah (swt) concludes the verses related to divorce by this verse and orders spending on the woman under all types of divorce. It is really awkward that the advocates of the rights of woman do not read the Book of Allah (the Holy Qur’an) or they have the Qur’an interpreted from unreliable sources contrary to what Allah (swt) intends. There is such an inherited cumulation with respect to confiscating the rights of women; and this has nothing to do with the Islamic Sharia as it is related to the customs and norms of societies after the golden era during which the companions of Prophet Muhammad (saws) had a sound understanding of the rights of women as set out by the Qur’an and the Prophet (saws). The rights of women have been confiscated by people but not the Lord of all people. Such mindset of the society should be rectified.

The waiting period for the woman of a deceased husband was four months and ten days. Otherwise, she may stay for a whole year in the husband’s house according to his bequest.

(… مَّتَاعًا إِلَى الْحَوْلِ..  ) (..maintenance for one year..): Whenever we have ‘enjoyment’ or ‘maintenance’ we know that they are related to expenditure, i.e. spending on the wife.

(… غَيْرَ إِخْرَاجٍ ..  ) (..without turning [them] out..): No one is allowed to turn the woman out of her husband’s house by force.

(… فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِي أَنفُسِهِنَّ مِن مَّعْرُوفٍ ۗ ..  ) (..But if they leave [of their own accord], then there is no blame upon you for what they do with themselves in an acceptable way..): There is no problem if she leaves on her own. Why? Because of the bequest; the bequest that she stays for one year.

(… مِن مَّعْرُوفٍ ۗ ..  ) (..in an acceptable way..): This is what Islam and the Holy Qur’an wants to spread in the society, the acceptable way and the good and not compulsion and enforcement upon the woman. The point behind that is preserve the rights of the woman.

(… وَاللَّهُ عَزِيزٌ حَكِيمٌ ) (..And Allah is Exalted in Might and Wise.): Why is the verse concluded with: (Exalted in Might and Wise.) There is a heavenly wisdom in the conclusion of each verse. We have here a legislation by Allah (swt) that the woman mustn’t be turned out of her deceased husband’s house when the man bequests that she stays there for a year. The rule of divorce, the waiting period … etc. are a matter of religion. Thus, Allah (swt) concludes the verse with (And Allah is Exalted in Might and Wise) which means that Allah (swt) is the Mighty who can do without the worship of His creatures. Allah (swt) is the Mighty who’s never defeated; He is the Mighty who is never in need of you whereas you need Him. Thus, Allah (swt) can do without the worship of His creatures; and He is Exalted in Might and Wise with the rules He set out to regulate divorce in the society.

( فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا..) (And if you fear [an enemy, then pray] on foot or riding…): This is an indication to “Fear” prayer in case of wars and its rules are well-known.

( فَإِذَا أَمِنتُمْ..) (But when you are secure…): when safety is restored. We’ll state the rules of the fear prayer while interpreting its rules among the verse of the Sura of (An-Nisaa).

( فَاذْكُرُوا اللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ..) (then remember Allah [in prayer], as He has taught you that which you did not [previously] know…): To remember Allah (swt) is the pillar of all of the worships. You pray in order not to forget Allah (swt), as remembrance is the antonym of oblivion. To remember Allah (swt) is the end, the ultimate goal, and the base for establishing all the worships legislated by Allah (swt); and the aim is to be with Allah (swt) and spend your life near Him. This is part of Allah’s favors to us and His orders and teachings.

After all the verses with the rules related to marriage, divorce, spending, the waiting period, and enjoyment, Allah (swt) returns to the talk about the divorced women or the woman of a demised husband. Allah (swt) has divided the matter here into two parts, the first is about the unity of the obligations of faith, and the second is the fact that humans lead a life of pleasure only with the remembrance of Allah (swt):

 {الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ }

(Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured.”)  (Al-Raed: 28)

The sustainability of the loyalty to Allah (swt) is the main end of the prayers. Thus, Allah (swt) reminds us -amid the talk about the rift and disagreement that may happen between a man and a woman that tranquility and serenity are back to one’s self by performing the prayers. This is the reason here.

The previous verses are about divorce. Then comes a verse that is not about the rules for family and divorce but about prayers:

( حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ..) (Maintain with care the [obligatory] prayers and [in particular] the middle prayer…): There should have been a sequence of themes had the Qur’an been authored by humans. However, the Qur’an is miraculous and set by the Lord of Humans. Thus, the context is different as there is a unity of the obligations under faith. On the other hand, the family, man and woman need tranquility after the talk about divorce which is the most detestable lawful act to Allah and which causes disagreement and rift. The question here is what would the thing that brings tranquility over upon the society and makes humans assured, satisfied and content? They are the prayers. That’s why Prophet Muhammad (saws) used to said:

“O Bilal, call iqamah for prayer: give us comfort by it[1].”

Whenever something wrong happens with him he resorts to prayer. Give us comfort from all the burdens of life through the prayer. So, when the burdens are those of the problems between the man and the woman within the family which is being deconstructed, we should resort to Allah (swt) who legitimizes and sets the rules for divorce to bring back the balance to one’s self and, and thus, the man and the woman are assured.

( حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ..) (Maintain with care the [obligatory] prayers and [in particular] the middle prayer…): Maintain and never miss. We have a general thing and a special one mentioned here. ‘prayers’ is the general thing, and ‘the middle prayer’ is the special one that is part of the general thing. What is the point when a general thing is mentioned and a special thing that is part of the general thing is mentioned? An example of the same is the Sura of (Nooh):

 {رَّبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَن دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا تَبَارًا }

(My Lord, forgive me and my parents and whoever enters my house a believer and the believing men and believing women. And do not increase the wrongdoers except in destruction.”)  (Nooh: 28)

The special thing here is praying for the father and the mother which is repeated thrice (in person, when they enter the house and as believers): {My Lord, forgive me and my parents and whoever enters my house a believer} This also goes for the father and the mother when they enter the house as believers: {and the believing men and believing women.} In such case the special thing is mentioned as part of the general one. The same goes for the ‘middle prayer.’ What is the middle prayer? Allah (swt) mentions it without naming. We all know that there are five prayer times: Fajr (dawn), Dhuhr (noon), Asr (afternoon), Maghreb (sunset), and Ishaa (night); and this means that the middle prayer is the afternoon one (Asr). Yet, the sunset prayer (Maghreb) is considered the middle prayer in term of the number of Raka’s since it’s made up of three Raka’s which is the middle between two and four Raka’s. All prayers are either of two Raka’s like Fajr (dawn) prayer or four like the Dhuhr, Asr, and Ishaa (noon, afternoon, and night respectively) except for the Maghreb (sunset) prayer, which may be the middle prayer.

The middle prayer may also be the Dhuhr (noon) prayer if we consider the revelation of the Quran and the time by which prayers were enjoined, i.e. the first prayer started with.

In all, Allah (swt) has made it undisclosed so that you expect the middle prayer to be all the prayers, and thus, it’s as if you maintain all the prayer times. You do that while you expect all the prayers to be the middle prayer. However, the middle prayer is most likely to be the Asr (afternoon) prayer as it’s the middle of the five prayer times.

(… وَقُومُوا لِلَّهِ قَانِتِينَ  ) (….and stand before Allah, devoutly obedient): Devotion means to continue the thing. Prayer is not merely a set of moves but rather a matter of solemnity, submission and devotion to Allah (swt). Furthermore, it has to be maintained and established:

 {أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا }

(Establish prayer at the decline of the sun [from its meridian] until the darkness of the night and [also] the Qur’an of dawn. Indeed, the recitation of dawn is ever witnessed.)  (Al-Issra: 78)

The verse reads {Establish prayer} and not preform it. Prayer, then, should be as stated by Allah (swt):

 {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)

So, submission is part of devotion.

[1] Sunan Abi Dawud, General Behavior Vol, Chapter: Salat al atamah (“darkness prayer”), Hadith no. 4985.

The rule of Sharia is that the man has to pay half of the dowry in case divorce happens after the marriage contract is concluded and before the sexual intercourse between the man and the woman.

(… إِلَّا أَن يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ ۚ..  ) (..unless they forego the right or the one in whose hand is the marriage contract foregoes it..): That’s unless it’s forgiven and foregone by mutual consent of the man and the woman or the one in whose hand is the marriage contract.

(… وَأَن تَعْفُوا أَقْرَبُ لِلتَّقْوَىٰ ۚ..  ) (..And to forego it is nearer to righteousness..): So, to forego is nearer to righteousness:

 {وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ }

(and who pardon the people – and Allah loves the doers of good.)  (Ali-Imran: 134)

Righteousness encompasses all the good. that’s why we say that Muslim families are established on the basis of righteousness (the fear of Allah (swt)).

(… وَلَا تَنسَوُا الْفَضْلَ بَيْنَكُمْ ۚ ..  ) (..And do not forget graciousness between you..): Graciousness is above justice. It is a surplus. We enter paradise by the graciousness of Allah (swt) rather than our good deeds. Whatever good deeds we have does not equal one grace of Allah to us. Thus, Allah (swt) says:

 {قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ }

(Say, “In the bounty of Allah and in His mercy – in that let them rejoice; it is better than what they accumulate.”)  (Yunus: 58)

So, it’s graciousness that’s above justice. Allah (swt) reminds the man and the woman along with the family not to forget graciousness in case of rift and divorce, as the matter is not merely about being just with respect to the rights of the man and the woman. It is rather greater and more sublime in terms of establishing humane relationships and marriage relationships between men and women as well as preserving the rights of infants, children and women. Therefore, Allah (swt) reminds people to spread graciousness among them, and this is what is required to be accomplished

The verse is about divorce between a man and a woman after the contract is concluded and before having a sexual intercourse.

( لَّا جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَاءَ ِ..) (There is no blame upon you if you divorce women…): We mentioned earlier that there is a difference between (if) and (when). For example:

{ إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ }

(When the victory of Allah has come and the conquest.)  (An-Nasr: 1)

Meaning that it is either over or yet to happen. However, saying (if the victory of Allah has come) means that there is a possibility for defeat, a possibility to have victory or not to have it. On the other hand, Allah (swt) says:

 {يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ }

(O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful.)  (Al-Hujurat: 6)

Had the verse read (O you who have believed, if there comes to you a disobedient one with information,) it would have meant that a disobedient will come to you with information, whereas that won’t happen necessarily.

( لَّا جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَاءَ ِ..) (There is no blame upon you if you divorce women…): Divorce here isn’t inevitable.

(… مَا لَمْ تَمَسُّوهُنَّ…  ) (..you have not touched….): There is no sexual intercourse between the man and the woman.

(…أَوْ تَفْرِضُوا لَهُنَّ فَرِيضَةً… ) (..nor specified for them an obligation….): There is no dowry agreed upon in this case. Anyhow, the following verse complements the meaning as well:

{ وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ }

(And if you divorce them before you have touched them and you have already specified for them an obligation, then [give] half of what you specified-.)  (Al-Baqara: 237)

So, the woman gets half the dowry agreed upon, if any, when there is no sexual intercourse between the man and the woman. The verses of Qur’an are meant to preserve the rights of women. There might be no dowry agreed upon at the time of marriage. Some people, on the other hand agree on a Pound as an advance dowry and a Pound as a delayed dowry. What would be the rule when there is no dowry agreed upon and divorce takes place after the contract is concluded but before the sexual intercourse between the man and the woman? Is it half the dowry? No, since no dowry is agreed upon in this case. The rule is stated in the verse:

(… عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ مَتَاعًا بِالْمَعْرُوفِ ۖ..  ) (..the wealthy according to his capability and the poor according to his capability – a provision according to what is acceptable, a duty upon the doers of good…): Everything comes in good and acceptable manner. There is no harm when a wealthy man, in this case, gifts an amount, not considered as a dowry, to her. The element of good-doing should be considered in such cases. Moreover, whatever is stated in the verse is about good-doing and giving. So, what would be the impediment for a wealthy man not to give? (There is no blame upon you) means that it’s not obligatory since what’s obligated is half of the dowry.

Engagement is based on this verse. Here we come to the rules of engagement in Islam. Some may claim that Islam prevents the man from seeing the girl he wants to get engaged to and only allows him to see her at the first night of marriage. Is it so? Is it that the man never sees or know the girl? Are those the rules of Islam? Never. Those are never the rules of Islam. The rules of Islam are taken from the Holy Qur’an and the Sunnah of Prophet Muhammad (saws).

Engagement is a period of time paving the way to marriage under the Sharia rules. The man gets acquainted with his future wife with the parents informed. In addition, it’s a period for a thorough consideration before signing the life-time partnership contract. Such period is rightful to both the man and the woman. Some people say: ‘her father made her to marry.’ What does it mean? Why the engagement period is legislated, then? Should not she approve such marriage? Should not the woman see the man who is going to marry her and vice versa? Should not the man well know the woman he is going to marry? Yes, under the Sharia regulations that are well-known to us all. The rules for engagement are in the context of the talk about the woman whose husband passed away. Why so? Because you cannot get engaged or plan to get married until the waiting period for the divorced woman or the woman whose husband passed away is over.

(… وَلَا تَعْزِمُوا عُقْدَةَ النِّكَاحِ حَتَّىٰ يَبْلُغَ الْكِتَابُ أَجَلَهُ ۚ وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنفُسِكُمْ ۚ…  ) (..There is no blame upon you for that to which you [indirectly] allude concerning a proposal to women or for what you conceal within yourselves….): This is about proposing to a woman whose husband passed away and is still in the waiting period. So, someone may want to get engaged to her and have contact with her father or brother or any other family member. Then, he may hint to any of them that it is possible to get engaged to her after her waiting period is over. Nonetheless, there is one condition stipulated by the verse: it should only be a hint not a determination. Allah (swt) holds you accountable for what you do. You may intend but not have determined. So, there a condition here:

(… عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّا أَن تَقُولُوا قَوْلًا مَّعْرُوفًا ۚ…  ) (..Allah knows that you will have them in mind. But do not promise them secretly except for saying a proper saying….): These are the legitimate conditions: you may hint but not make a secret promise. A proper saying is the good one prevailing in the society. People and families treat each other in good manners with respect to engagement and marriage so that the structure is solid. However, Allah (swt) says: (And do not determine to undertake a marriage contract until the decreed period reaches its end.) You’re not allowed to determine to get married to the woman till the waiting period is over.

( وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنفُسِكُمْ فَاحْذَرُوهُ ۚ وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ ِ..) (And know that Allah knows what is within yourselves, so beware of Him. And know that Allah is Forgiving and Forbearing…): Notice how the verse is concluded differently. Each and every word in the Book of Allah (swt) has a meaning and an implication, and we should get that implication. Why? Why the previous one is concluded with: (And Allah is [fully] Acquainted with what you do.) and the former is concluded with: (and know that Allah is Seeing of what you do.) and this one is concluded with: (And know that Allah is Forgiving and Forbearing.) We have the attributes of ‘Seeing,’ ‘Acquainted,’ ‘Forgiving,’ and ‘Forbearing.’ And it is ‘Forgiving and Forbearing’ not ‘Seeing’ despite having (And know that Allah knows what is within yourselves, so beware of Him.) in the same verse. Keep in mind that Allah (swt) knows what is within yourself when you act in malicious and desirous way and show that you are pious or so before people. Allah (swt) knows the secret and what is beyond it. Thus, there is a warning here (so beware of Him.). We have two wings carrying us to Allah (swt); the first is of mercy and forgiving; and the second is of fearing the punishment.

despite saying that Allah (swt) knows what’s within you and what you keep as a secret, so beware of Him, it’s about the mercy and kindness of Allah (swt) to mankind. He does not say ‘Merciful’ but ‘Forbearing’ because of the fact that Allah (swt) knows that the issue here is about the tension for humans, the tension for the woman to keep in the waiting period for four months and ten days while there might be an intention for engagement and marriage. There may be some arguments within one’s self about that; and Allah (swt) says: beware and do not do that. Yet, Allah (swt) states that He is Forgiving and Forbearing. He forgives sins and is forbearing at the same time.

What is the meaning of ‘forbearing’? we may say that someone is ‘forbearing.’ Of course, we keep saying that Allah (swt):

 { لَيْسَ كَمِثْلِهِ شَيْءٌ }

(There is nothing like unto Him.)  (Ash-Shura: 11)

but we give examples to make it easier to understand rather than making a comparison. So, when we say someone is ‘forbearing’ it means that they are patient and tolerant. However, when it comes to Allah (swt), the attributes of Allah (swt) are about perfection, and such attributes are never restricted by words, so where do we find their meaning?:

{ وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَابَّةٍ وَلَٰكِن يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُّسَمًّى ۖ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ }

(And if Allah were to impose blame on the people for their wrongdoing, He would not have left upon the earth any creature, but He defers them for a specified term. And when their term has come, they will not remain behind an hour, nor will they precede [it].)  (An-Nahl: 61)

Allah (swt) is Forbearing because if He were to impose blame on the people for their wrongdoing, He would not have left upon the earth any creature.

The talk here is about the waiting period for the wife in the case of the demise of her husband. You may wonder: the waiting period, ‘Iddah,’ is meant for the clearance of the womb, so, what does that has to do here? The answer is that this is one of the reasons. The waiting period is not only for the clearance of the womb, as some people might think. It is also in favor of the woman. The waiting period is meant for reconsidering the matter, keeping in good manner, or release with good treatment.

As for the wife of a deceased husband, the waiting period is of a social value in token of respect and consideration of the divine marital relationship which is out to an end by the demise of the husband. And it is four months and ten days.

(… فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِي أَنفُسِهِنَّ بِالْمَعْرُوفِ ۗ  …  ) (..And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner….): The woman can return to the lawful decoration upon the completion of the waiting period. This is in order not to force the woman to keep mourning for a year or over a year. Everything should be in an acceptable manner. This is all listed under ‘the good,’ and the religion is never a source of ‘the evil.’ Whoever exploits the religion out of its context is a criminal and a terrorist. This is a psychological disorder rather than piety. Such a criminal seeks a cover for his psychological deviation and criminality within himself. The easiest way for him is to follow a deviated religious opinion (Fatwa) and claims that this is Islam. So, he gets a justification for his crimes when he wants to steal, kill, or fornicate. Therefore, the problem is in this person and the way he is brought up and not in the Sharia of the Creator of humans. Islam is all about the acceptable manners, and everything other than that is a deviation. Islam is about the all good. It’s prohibited to hold a cat in Islam. All such instructions, verses, the instructions of the Prophet Muhammad (peace be upon him) have been misinterpreted; and some criminal may claim: ‘this is Islam’ in justification of his crimes.

(… وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ  ) (….And Allah is [fully] Acquainted with what you do): Why it’s not ‘Seeing’ here as in the previous verse? The ‘Acquainted’ is ‘Seeing’ with awareness. This is among the attributes of Allah (swt) used to conclude this verse. So, why {Acquainted}? Because the issue here is about something private to women; and a woman is the only one to disclose or not to disclose it, be it about menstruation, purity, decoration …. etc. Thus, the meaning of this verse requires: (Acquainted with what you do.). Keep in mind that the conclusions of verses have their own implications as such.

This verse is about breastfeeding. As you see, Allah (swt) has stated all the issues related to preserve the family along with the father, mother, and children. So, the rules for breastfeeding come after the rules of divorce; and since divorce has been legislated for certain cases, there must be a legislation to guarantee the rights of infants and kids. Allah (swt) says:

( وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ِ..) (Mothers may breastfeed their children two complete years…): And this is for those who want to go for the complete period for breastfeeding. The maximum period is stated but they have the choice to complete it or not.

(… وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ..  ) (..Upon the father is the mothers’ provision and their clothing according to what is acceptable….): This is for the father. Let’s pay attention to how specific the Holy Qur’an is. If there is an infant at the time when divorce takes place, the infant remains with the mother until the period of breastfeeding is completed. Allah (swt) wants to tell the husband who has hated his wife and divorced her that the infant is his own child. Thus, the husband has to spend on and provide clothing for the infant plus having affection and mercy on him/her. This is important as it reminds the father of the rights to the infant as well as the breastfeeding mother even if she’s divorced.

(… لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚ لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُ بِوَلَدِهِ ۚ …  ) (..No person is charged with more than his capacity. No mother should be harmed through her child, and no father through his child….): The mother needs no reminder and can never leave her infant, whereas the father who has divorced needs such a reminder. This is the peak of preserving the rights and the dignity of the woman. Those who claim to be advocates of the rights of the women talk about the façade and dismiss the core. The core is there in the Holy Qur’an. The father is reminded of his infant while the mother is not. She needs not to be reminded to have affection and mercy on her infant. the matter of spending and clothing may cause harm. Yet in Islam there is neither harming nor reciprocating. Prophet Muhammad (saws) said:

“There should be neither harming nor reciprocating harm[1].”

(… وَعَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ  …  ) (..And upon the [father’s] heir is [a duty] like that [of the father]….): Who’s the heir? The father may die and is inherited by his orphan infant. The question here, however, is: shouldn’t there be a guardian on this orphan? Isn’t there someone else other than the infant to inherit the father? The point is that the provision is required whoever the heir or the guardian on the orphan’s money is. The infant is never kept alone.

(… فَإِنْ أَرَادَا فِصَالًا عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ  …  ) (..And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them….): The Holy Qur’an directs the husband and the wife, even if they are divorced, to consult each other and have mutual consent between them with respect to their children, but why so? Allah (swt) says: {And if they both desire weaning} and ‘both’ refers to the father and the mother. So, if they both desire weaning -to stop the breastfeeding, it should be under consultation and mutual consent between the man and the woman. Consultation remains there, though. They shouldn’t speak badly about and boycott each other, nor should both families of the husband and the wife boycott each other and develop hostility between them. The consequences of divorce that we may see in our society nowadays are never based on Islam and the true faith. There is severe hostility between the man and the woman and between their families both. Yet, look at the Qur’an talking about this issue: consultation and mutual consent should be there in case the woman has an infant and she wants to wean him/her. There is no hatred in Islam.

(… وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُوا أَوْلَادَكُمْ  …  ) (..And if you wish to have your children nursed by a substitute….): That’s, to have a substitute for nursery.

(… فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّا آتَيْتُم بِالْمَعْرُوفِ ۗ  …  ) (..there is no blame upon you as long as you give payment according to what is acceptable….): Everything should be in acceptable manner, with good treatment. Even if you want to have a substitute you still have to spend on the child. Everything should be within the limits of what’s acceptable and good treatment as such. What have the enemies of Islam done? No sane man doubts that all radical and terror movements are Zionist-made, by the descendants of the Jews of Khaibar, Banu Qaynuqa, and Banu Nadhir, along with whoever plotted with them against Islam and our country. What do they want to dismiss in Islam? They’ve omitted all the ends of the Sharia law, even with respect to the rules of divorce. You must have noticed the number of verses we have on the rules of divorce, two-time divorce, three-time divorce, the waiting period for divorce (three menstrual periods or intervals), the waiting period after the demise of the husband (four months and ten days), the waiting period for divorce in case of pregnancy (till the baby is delivered), breastfeeding … etc. All such details end with either (according to what’s acceptable) or (with good treatment). Therefore, the essence of the Sharia is the good for all people. Undoubtedly, Islam has nothing to do with all the acts of Takfiri, extremist, and radical groups like killing people, destruction, blasting, blowing … etc. A Muslim can only be a source of the good and the right and never of harm and reciprocation.

(… وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ  ) (….And fear Allah and know that Allah is Seeing of what you do): Allah (swt) knows well what’s kept inside one’s self as well as the hate and hatred that may stem out as a result of divorce. Thus, He (swt) wants to remind the man and the woman and their families that such rules are based on the fear of Allah:

 {وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا أُولِي الْأَلْبَابِ }

(And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding.)  (Al-Baqara: 197)

Such rules are based on the fear of Allah’s punishment along with the hope for His mercy, and the fear of Allah (swt)rather that the earthly commitment. i.e. ethics. Some people might say that ethics are separated from the religion; yet, ethics can’t stand still if they are not combined with the fear of (swt); they would neither sustain nor be the ethics ordered by Islam. In this context, Prophet Muhammad (saws) said:

“The best character is part of the faith, and those who show the most perfect faith among you are the ones with the best character[2].”

Would an ill-mannered person claim to be pious? This is impossible under Islam. Man is always bound by moral values in Islam. Such values that don’t allow a man to hold a cat in order not to go to hell. How about the ones killing other people, then? The aim I am after here is that what should the treatment be based on when there are heavy burdens on one’s self as a result of divorce (of a man and a woman)?  It should be based on the fear of Allah (swt) under which all other commitments are listed. A commitment should be listed under the fear of Allah (swt), or else, the father would prevent the mother from seeing her children or harm her. The mother may try to do the same. The reason behind such issues is well-known: the treatment has never been based on the fear of Allah (swt). Prophet Muhammad (saws) said:

“I urge you to take care of the women[3].”

Thus, the fear of Allah (swt) is made the base for the marital relationship. Will the fear of Allah (swt) guarantee the rights of the woman? Isn’t the woman one of the creatures of Allah? You may ask: what’s the guarantee? Is it the dowry? Positivity and acceptance? Announcement? Sustainability? The testimonies of the witnesses? My answer is: the fear of Allah (swt). This is what the prophet (saws) set out, the honor, word, and fear of Allah (swt) in the relationship and all issues stemming thereof, including divorce and after divorce.

(… وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ  ) (….and know that Allah is Seeing of what you do): There is always a reminder for humans that Allah (swt) sees and is aware of what we do. Prophet Muhammad (saws) said:

“O My servants, it is but your deeds that I record for you and then recompense you for.[4]”

So, keep in mind that Allah (swt) sees and is aware of whatever you do; and that goes for the way you treat His creatures, your wife, children, family, neighbors, friends, society, homeland … etc. This is the meaning of the fear of Allah and ‘Allah is Seeing what you do.

[1] Majma’ Azzawaed wa Manba’ Alfawaed, Vol 4, Hadith no. 6536.

[2] Al-Mu’jam Alkabeer by Attabarani, Saad Vol, Sada Bin Al-Ajlan Hadith no. 7756.

[3] Sahih Al-Bukhari, Wedlock Vol, Chapter: The exhortation of taking care of the women, Hadith no. 4890.

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