جزء : 2

(… فَلَا تَعْضُلُوهُنَّ ..  ) (..do not prevent….): This is what sometimes may happen between both families, of the husband and the wife respectively, after the divorce. The talk here is about the two-time not the three-time divorce. Suppose the two spouses want to return to each other within the waiting period (the retroactive way) or after the waiting period is over (under a new contract and dowry) as a result of the two-time divorce, Allah (swt) says: don’t prevent them from returning to each other. They want that, but their families may prevent that with more disagreement and argument.

(… إِذَا تَرَاضَوْا بَيْنَهُم بِالْمَعْرُوفِ ..  ) (..if they agree among themselves on an acceptable basis….): Allah (swt) adds:

(… ذَٰلِكَ يُوعَظُ بِهِ مَن كَانَ مِنكُمْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۗ..  ) (..That is instructed to whoever of you believes in Allah and the Last Day….): Naming two elements of faith: belief in Allah (swt) and the Last Day (Doomsday), which come together in most verses. The belief in Allah (swt) is the peak of faith, whereas the belief in the Last Day is about keeping the reckoning in mind. No one would refrain from being unjust without realizing that there is reckoning and reward. Some people claim that the religion is an absolute mercy upon the believer, disbeliever, the obedient and the disobedient with no paradise or hell, and that all people will go to paradise without reckoning. Such claims are baseless and contrary to the Holy Qur’an. Allah (swt) always pairs reward with punishment:

 {وَأَنَّهُ هُوَ رَبُّ الشِّعْرَىٰ * وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَىٰ }

(And that it is He who is the Lord of Sirius % And that He destroyed the first [people of] ‘Aad.)  (Al-Hijr: 49-50)

Thus, Allah (swt) always mentions the belief in Allah together with the belief in the Last Day as in:

 {ذَٰلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ  }

(That is instructed to whoever should believe in Allah and the Last day.)  (At-Talaq: 2)

All books are revealed, and people are reckoned in the Last Day. The good-doer goes to paradise, and the wrong-doer goes to hell. This fact should always be kept in mind.

(… ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ..  ) (..That is better for you and purer….): It is better, clearer and purer.

(… وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ  ) (….and Allah knows and you know not): Allah (swt) states that sometimes you may think something is good for you, nonetheless, whatever Allah (swt) rules is the best for you. Allah (swt) knows, but you know not. In addition, Allah (swt) says:

 {وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ }

(But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.)  (Al-Baqara: 216)

 {فَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا }

(For if you dislike them – perhaps you dislike a thing and Allah makes therein much good.)  (An-Nisaa: 19)

 {وَاللَّهُ غَالِبٌ عَلَىٰ أَمْرِهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ }

(And Allah is predominant over His affair, but most of the people do not know.)  (Yusuf: 21)

Our knowledge of life is superficial. When Allah (swt) legislates something like the one-time, two-time or three-time divorce, the waiting period … etc. He (swt) knows their end and what the best is. No one should ever say: the best for the woman is so and so, or for the sake of the rights of women this or that should be, or this is far better … and so on. Such talk is contrary to the Holy Qur’an, which is crystal clear.

(… فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ ..  ) (..either retain them according to acceptable terms or release them according to acceptable terms….): When the woman is divorced; and the waiting period is over or about to end (two or three days left) the man decides either to take his wife back -with a new contract and dowry if the waiting period is over- or the whole issue is over. In what manner? According to acceptable terms.’ Or ‘with good treatment’ as in other verses. Once this and once that. Islam always has all the good and its elements.

(… وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِّتَعْتَدُوا ..  ) (..and do not keep them, intending harm, to transgress ….): Some people may misuse the right not to divorce the woman or to take her back for transgressing over her rights, blaming her, or treating her bad. Thus, Islam highlights the fact that the waiting period should take place in her home.

When someone is unjust to their wife, they are unjust to themselves at the first place, as the wife has become maltreated and nothing would block her supplication to Allah (swt). Thus, they are unjust to themselves.

(… وَلَا تَتَّخِذُوا آيَاتِ اللَّهِ هُزُوًا ..  ) (..And do not take the verses of Allah in jest….): The verses of Allah (swt) refers to His rules. What is the reason behind calling them verse of the Holy Qur’an? A The Arabic word of “verse” refers to a miracle, and we have verse of the Holy Qur’an as what Allah (swt) says is miraculous. Then, (And do not take the verses of Allah in jest.) means do not take what Allah (swt) says or orders in jest. How is that possible? It is when someone is not willing to accept or is not convinced with the orders of Allah (swt) as made the Wise. It is also like what some people do by trying to hide and take the Sharia, which is aimed to honor humans, in jest.

(… وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ وَمَا أَنزَلَ عَلَيْكُم مِّنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُم بِهِ ۚ ..  ) (..And remember the favor of Allah upon you and what has been revealed to you of the Book and wisdom by which He instructs you….): The conjunction ‘and’ implies either sharing or deviating. We have to keep remembering the favors of Allah (swt) through the Sharia He (swt) set for us aimed at maintaining ourselves and our wives, children and families.

Allah (swt) names here the Qur’an along with the Sunnah (wisdom). Yet, how do we know that the Sunnah of Prophet Muhammad (saws) is referred by the wisdom? This is through the verse related to the wives of Prophet Muhammad (saws), the mother’s to believers:

 {وَاذْكُرْنَ مَا يُتْلَىٰ فِي بُيُوتِكُنَّ مِنْ آيَاتِ اللَّهِ وَالْحِكْمَةِ }

(And remember what is recited in your houses of the verses of Allah and wisdom.)  (Al-Ahzab: 34)

What’s being recited in the houses of the mothers to believers? Wisdom, indeed, and it encompasses every utterance, word, action, or approval by Prophet Muhammad (saws). Moreover, we have what Ibrahim and Ismail (PBUT)said:

 {رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ }

(Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them.)  (Al-Baqara: 129)

No one should ever say, then, that what’s stated in the Qur’an is enough for them; no one, however, can know anything unless they are familiar with what the Prophet has taught us. Besides, this is stipulated clearly in the Holy Quranic text. Where does the Sharia Law come from? From the Holy Qur’an and the Sunnah of Prophet Muhammad (saws) at first. The Prophet is the one who detailed the rules: we never know how many Raka’s are there in each prayer; we never know how much we have to pay as Zakat; and we do not know the detailed shares while dividing the inheritance as such rules are revealed as a whole. Prophet Muhammad (saws) never speaks from his inclination:

 {وَمَا يَنطِقُ عَنِ الْهَوَىٰ * إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ }

(Nor does he speak from [his own] inclination. %  It is not but a revelation revealed,.)  (An-Najm: 3-4)

Whatever Prophet Muhammad (saws) uttered, approved, admired, or let pass are considered as a legislation for us. And the same is stipulated in this verse here. (Instructs): advices, guides, and directs you. The main guidance is in the Book and wisdom, i.e. whatever the Prophet (saws) taught us here with respect to the rules of marriage and divorce. Humans should not legislate on their own because Allah (swt) has set the rules of marriage, divorce, and the waiting period out for us. Do not legislate on your own; this is the meaning of (He instructs you.).

(… وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ  ) (….And fear Allah and know that Allah is Knowing of all things): The whole issue is about fearing Allah (swt). As such, worshipping is for Allah (swt), who orders us to worship, and a matter of a set of moves embodying the worshipping. One can’t worship Allah (swt) without having orders, dos and don’ts, lawful  and unlawful, and permissible and non-permissible. Therefore, your abidance by the rules of marriage, divorce, and the waiting period should be based on your fearing of Allah (swt). The verse, then, is concluded with: (and know that Allah is Knowing of all things.) i.e. you can mislead people but not the Creator. Allah (swt) can never be deceived or lied to because He knows the secret and what is beyond the secret as such. He (swt) knows what we keep within ourselves. Allah (swt) knows everything. To sum up, the intention to implement the rules of marriage, divorce and the waiting period should be based upon the worship of Allah (swt).

Here comes the third-time divorce after Allah (swt) mentions that divorce is twice.

( فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُ ۗ ِ..) (And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries a husband other than him……): This is an embodiment of Islam keenness on the rights and dignity of the woman. It is meant to prevent the man from manipulating divorce and so that divorce does not turn to a threat against family life in case of any minor issue or problem. Allah (swt) does not want the divorce utterance to be that easy. As stated earlier, divorce is twice and there is a chance to undo. In addition, there is a retroactive divorce and a minor irrevocable divorce after the waiting period ‘Iddah’ is over, with a new contract and a new dowry required to take the woman back. Then, there is the third-time divorce after which the man and the woman have to separate. Moreover, they cannot be remarried unless the woman is married to another man and divorced. Otherwise, it become unlawful for the man to marry the woman again. Such hard stance is meant to prevent the arbitrary use of divorce or making the utterance of divorce as a matter of habit.

(… فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَن يَتَرَاجَعَا..  ) (..And if the latter husband divorces her [or dies], there is no blame upon the woman and her former husband for returning to each other…): The couple can remarry when the wife is divorced again, provided that the whole issue (getting married to another man and divorced subsequently) is not made on purpose because the deeds are measured in terms on the intent rather than superficially. Half of the religion is in the Hadith narrated by Omar Bin Al-Khattab (may Allah be pleased with him) that Prophet Muhammad (saws) said:

“The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended[1].”

Thus, one’s intention should be to implement what Allah (swt) orders. It is unlawful to conclude the marriage contract and agree on the dowry without actual marital relationship (sexual intercourse). This is as far as the third-time divorce is concerned.

You have to keep within the limits of Allah (swt) in the course of lifetime. The limits of Allah (swt), however, are not restricted to prayer, Zakat, fasting, and Hajj as some might think. Those are the pillars of Islam, not Islam itself. Prophet Muhammad (saws) said:

“Islam is based on (the following) five (principles): 1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Messenger (peace be upon him). 2. To offer the (compulsory congregational) prayers dutifully and perfectly. 3. To pay Zakat (i.e. obligatory charity). 4. To perform Hajj. (i.e. Pilgrimage to Mecca) and 5. To observe fast during the month of Ramadan[2].”

Islam, then, is based on those pillars, but the religion, as a whole, is something else. Islam is as stated by the Prophet (saws):

“I have been sent only to fulfill the noble manners[3].”

Islam is the top of everything, top manners, honesty, devotion, love, piety, righteousness, selflessness, and mercy. So:

(… إِن ظَنَّا أَن يُقِيمَا حُدُودَ اللَّهِ ۗ ..  ) (..if they think that they can keep [within] the limits of Allah….): Those are the limits of Allah (swt) out of which no one is allowed to get married and have intercourse with his wife. And those limits are based upon tranquility, mercy and affection.

 {هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ }

(They are clothing for you and you are clothing for them.)  (Al-Baqara: 187)

{ 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)

Women are counterpart of men. Those are the bases on which the limits of Allah (swt) with respect to marriage are set. Sadly, we have restricted the limits of Allah (swt) to the main rituals through our wrong practices. I am a Muslim and I perform the prayers. This is taken for granted. How would I be a Muslim if I am not performing the prayers. Show me the impact of your prayer, pilgrimage, observing of Ramadan fasting, or worship on the society. Do not show me the impact your worshipping on you. The impact of worshipping should be on others (worshippers of Allah), or else the group prayers (Jamaa) would be unnecessary. Islam wants the good to pass to others and not to be kept for one’s self.

[1] Sahih Al-Bukhari, Revelation Vol. Chapter: How the Divine Revelation started being revealed to Allah’s Messenger, Hadith no. 1.

[2] Sahih Al-Bukhari, Chapter: The statement of the Prophet (saws) “Islam is based on five principles, Hadith no. 8.

[3] Sunan Al-Bayhaqi Alkubra, Shahadat Vol. Chapter: Noble Morals and their privileges, Hadith no. 20571.

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.

Islamic legislation is meant to preserve human’s dignity and rights; and Allah’s (swt) approach is the ideal one to realize the goal of happiness in both this life and the afterlife for men and women alike. Divorce is legitimized by Allah (swt) to save and preserve the society because sometimes, impurities spoil the complete harmony of two people; so, if there’s no way to linger, reconcile, return to normal and have understanding; then divorce would be the solution: the two partners get separated and give up their mutual life which was initiated as a human partnership meant for mutual living and establishing a family. Therefore, Allah (swt) has legitimized divorce for such a necessity. Marital life succeeds in some families with love and understanding prevailing between the two spouses. This may not be the case with other spouses in other families though. Not every marital relationship is the ideal example of happiness between the man and the woman. Disagreement and conflict of tendencies and wishes might be there sometimes, so the couple either reconcile -and that is the best for them- or as the Prophet (saws) said:

“Of all the lawful acts the most detestable to Allah is divorce.[1]”

It’s true that divorce is the most detestable of all the lawful acts; yet, it has been legitimized for cases in which divorce is the only way out. Here we have the verse:

( وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ…) (Divorced women remain in waiting for three periods,.…): This verse is about the waiting period for the divorced woman. Such period is a must and is called ‘Iddah.’ It’s meant for, first of all, getting time to review stances, reconcile and return. The ‘Iddah’ of the woman paves the way for divorce. Yet, there is still a chance to return and refrain from getting divorce. Divorce is retroactive during the ‘Iddah,’ and the man may undo the decision of breaking up with his wife and, thus, return to her. This is one aspect. Another aspect is to preserve descendance of the baby to their father, in case of pregnancy, or keep the womb clear of any conceiving from the husband. This is so important in order not to mix descendances between the former husband and the new one, if any, has there been no ‘Iddah.’ The Sharia, after all, is meant to maintain the rights of the woman, the man, the kids, and the whole family. In addition, the ‘Iddah’ is meant to give a chance to undo the divorce which ruins the family. The rules for the ‘Iddah’ are set out in this verse as three periods.

Why does the Arabic word of “themselves” is mentioned? It is because the woman is the only one that can keep such an unknown thing. No one can ever know the three periods and the cleanliness of the womb but the woman herself. Nobody can make such a judgement. Three periods here mean the interval among two menstrual periods. Scholars have different opinions on this issue; some of them say three periods mean three menstrual periods; others say they are three intervals among two menstrual periods. The latter is most likely, as the counting noun, i.e. the number (in Arabic language) controverts the counted noun in terms of gender. And here in the verse (in Arabic) three is feminine and periods is masculine, and thus three periods means three intervals and not three menstrual periods. Most scholars go for this opinion. It is even acceptable if we say three periods means three menstrual periods. Some opinions are supportive of such saying. This is part of Allah’s mercy upon us; the legislation is set; and different schools have different opinions on the rules but never on the doctrine. The schools never differ for the sake of differences. It’s taken for granted that different opinions never spoil amity. What matters here, anyhow, is that divorced women remain in waiting, that’s they have to be patient; and the word ‘remain in waiting’ is so realistic, as a divorced woman has to wait for three menstrual periods or three intervals till the ‘Iddah’ period is over. The man can, during this period, return the woman as his wife with no need for a new contract, dowry, acceptance or witnesses as in the first time the marriage contract was made. This called retroactive divorce as mentioned earlier. Allah (swt) says:

وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ إِن كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الْآخِرِ…) (and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day.,.…): Why? Because the ‘Iddah’ for a pregnant woman is:

 {وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ ۚ}

(…And for those who are pregnant, their term is until they give birth.)  (Al-Talaq: 4)

The waiting period ‘Iddah’ for a pregnant woman is till she gives birth; whereas the waiting period for a woman after menopause is:

 {وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ ۚ}

(And those who no longer expect menstruation among your women – if you doubt, then their period is three months, and [also for] those who have not menstruated..)  (Al-Talaq: 4)

We have three Sharia rules here: the first is the general rule of the waiting period, ‘Iddah:’ three menstrual periods or three intervals, and both are acceptable; the second is for the pregnant woman: till she gives birth; and the third is for women who never expects menstruation anymore: three months. Moreover, a woman can’t be married to during the waiting period, ‘Iddah.’ As for the man, he may return his wife during the ‘Iddah’ in case of the retroactive divorce, and he may reconsider his decision and mend what has been spoiled and disagreed upon during this time:

(… وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنْ أَرَادُوا إِصْلَاحًا  ..  ) (..And their husbands have more right to take them back in this [period] if they want reconciliation…): So, if the husband wants reconciliation, he can return the woman if he is honest and his actual intention is reconciliation not to be against the woman, oppress her, or prevent her for getting married to another man. The man shouldn’t have any bad intention; his intention should only be reconciliation. The Quranic text is clear, and Prophet Muhammad (saws) said:

“The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.[2]”

A true believer honors the woman if he loves her and never be unjust to her if he hates her. This is how every believer, Muslim is.

Divorce here is retroactive. A man can return his wife provided that the intention is reconciliation and not to oppress the woman:

(… وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنْ أَرَادُوا إِصْلَاحًا  ..  ) (..And their husbands have more right to take them back in this [period] if they want reconciliation…): This is how the retroactive divorce is: a man can return his woman with no need for a new contract nor a new dowry.

(… إِنْ أَرَادُوا إِصْلَاحًا  ..  ) (..if they want reconciliation…): ‘if’ is a conditional article, and the condition is reconciliation, not if they want revenge, oppression or injustice. After that, Allah (swt) says:

(… وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ ۚ ..  ) (..And due to the wives is similar to what is expected of them, according to what is reasonable…): And this is a very great rule as Islam has made men and women equal in terms of duties and rights. However, Islam recognizes the morphological differences between men and women, and that’s due to the nature of women that Allah (swt) bestowed her so that she is the maker of generations and men as such. Women are the ones who conceive, give birth and breast feed. Islam never prevents women from working or any of their social or economic rights. Nonetheless, Allah (swt) says:

(… وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ ۚ ..  ) (..And due to the wives is similar to what is expected of them, according to what is reasonable…): That should be according to what is reasonable and not what is common among people. So, women have rights and duties according to what is reasonable under the Sharia, righteousness and the good. Men, as such, have rights and responsibilities with respect to their wives. And the relationship between the man and the woman has three main elements: tranquility, affection, and mercy, as Allah (swt) says with respect to men and women:

 {وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ }

(And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought..)  (Al-Room: 21)

Equal duties and responsibilities for men and women are based on this framework. On the other hand, the Quran emphasizes here that:

(… وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ..  ) (..But the men have a degree over them…): What such degree is? It iss stated in the Sura of (An-Nisaa):

 {الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ }

(Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth.)  (An-Nisaa: 34)

Such degree of being in charge of women shouldn’t be taken as interpreted by the ignorant but rather as interpreted by scholars. The one in charge is the one who takes care of others’ affairs. Thus, men have a degree over women in terms of responsibility so that they are more patient, meek, and they give to, spend on and serve their wives. That’s a degree of obligation rather than honoring. It’s another obligation of the man to protect his wife, honor her, respect her emotions and spend on her even if he was poor and she is rich. This is among the basic rules of the Islamic Sharia. This is the marital relationship as stipulated and maintained by Islam, which has figured out a solution when it reaches a deadlock i.e. divorce. After the waiting period ‘Iddah’ is over, the divorce can’t be undone but with a new contract and dowry. The man can take his wife back during the waiting period with the intention of ‘reconciliation.’

Thus, the rule of the waiting period, is in favor of the woman and is not meant to oppress her as some people are trying to publish against Islam.

(… وَاللَّهُ عَزِيزٌ حَكِيمٌ  ) (….And Allah is Exalted in Might and Wise): Exalted in might means that He dispenses with the worship of his creatures. You have to abide by the heavenly approach. Allah (swt) is exalted in wise and sets the rules that fit humans at all places, times, conditions and cases so that marriage not to confine people. Although Allah (swt) calls it as a solemn covenant:

{ وَأَخَذْنَ مِنكُم مِّيثَاقًا غَلِيظًا }

(…and they have taken from you a solemn covenant.)  (An-Nisaa: 21)

Such covenant can dissolve after the waiting period, rethinking the matter within one’s self, considering the matter objectively away from passion and anger, and depleting all the ways and means possible for reconciliating the two spouses.

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

[2] Sahih Al-Bukhari, Revelation Vol., Chapter: How Revelation to Prophet Muhammad (saws) started, Hadith no. 1.

The woman has the right to ask for divorce if ‘Ilaa’ goes on for more than four months.

Setting the rules for divorce and the waiting period and all respective issues, Islam has guaranteed the dignity and rights of humans, both men and women. Allah (swt) is the One who created couples: male and female:

 {يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ }

(O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted..)  (Al-Hujuraat: 13)

When we talk about women and their respective issues, we should keep in mind that one of the lengthy Suras is named Al-Nisaa (women in Arabic), and there is no such thing for men. In addition, Allah (swt) exemplified by the woman of Pharoh:

 {وَضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِن فِرْعَوْنَ وَعَمَلِهِ وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ }

(And Allah presents an example of those who believed: the wife of Pharaoh, when she said, “My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people.”.)  (Al-Tahrim: 11)

Another Surah is also named with the Virgin Mary (Mariam), and Allah (swt) spoke in details about the wife of Imran, the grandmother of Jesus Christ (PBUH) and not about Imran, his grandfather. These are all signs of honoring woman:

 إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ * ذُرِّيَّةً بَعْضُهَا مِن بَعْضٍ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ * إِذْ قَالَتِ امْرَأَتُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ * فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنثَىٰ وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالْأُنثَىٰ ۖ وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ * فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا ۖ قَالَ يَا مَرْيَمُ أَنَّىٰ لَكِ هَٰذَا ۖ قَالَتْ هُوَ مِنْ عِندِ اللَّهِ ۖ إِنَّ اللَّهَ يَرْزُقُ مَن يَشَاءُ بِغَيْرِ حِسَابٍ

(Indeed, Allah chose Adam and Noah and the family of Abraham and the family of ‘Imran over the worlds – % Descendants, some of them from others. And Allah is Hearing and Knowing. % [Mention, O Muhammad], when the wife of ‘Imran said, “My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing.” % But when she delivered her, she said, “My Lord, I have delivered a female.” And Allah was most knowing of what she delivered, “And the male is not like the female. And I have named her Mary, and I seek refuge for her in You and [for] her descendants from Satan, the expelled [from the mercy of Allah].” % So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entered upon her in the prayer chamber, he found with her provision. He said, “O Mary, from where is this [coming] to you?” She said, “It is from Allah. Indeed, Allah provides for whom He wills without account.”.)  (Al-Imran:  32-37)

A woman, Virgin Mary, taught Prophet Zakaiah (PBUH) that Allah (swt) provides for whom He wills without account. So the talk was about the grandmother of Jesus Christ (PBUH) and then his mother, Virgin Mary.

Women in the pre-Islam era used to be treated as an object of decoration and desire, have neither dignity nor social or economic rights. They had nothing. however, when Islam came it addressed men and women in the same way in terms of rights and duties:

 {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)

Additionally, set out the golden rule for the relationship between the man and the woman in the Hadith of Prophet Muhammad (saws):

“Fear Allah concerning women! They are dependent upon you and have nothing for themselves.  You too have right over them, and that they should not allow anyone other than you to sit on your bed nor anyone whom you do not like into your home. But if you fear their deviation, you can advise, leave them in bed alone, or chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah.[1]”

Throughout our history, there were many virtuous women who were known for their wisdom and sober-mindedness. An example of that is Khadija (may Allah be pleased with her). Prophet Muhammad (saws) was shivering when he returned from the Cave of Hira after revelation first came to him and saying: ‘cover me, cover me.’ They covered him till his fear was over and after that he (saws) told her everything that had happened to him and said: “I fear that something may happen to me.” Khadija replied, “Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones.”[2] Khadija then took him to her cousin Waraqa bin Naufal. Other examples include Aisha, who used to teach people the rules of Islam, Fatima, Zainab … etc (May Allah be pleased with them). So, women have been the main theme of the rights set out by Islam.

In this context, we say: texts should not be torn apart like when someone reads this verse and does not continue:

 {فَوَيْلٌ لِّلْمُصَلِّينَ }

(So woe to those who pray.)  (Al-Maoon: 4)

We should not also take arguable particularities of religion as an excuse to refute its fundamentals without considering the purposes of the Islamic Sharia as some ignorant Muslims do. Allah (swt) says:

 {وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ }

(And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision,)  (Al-Imran: 169) And:

 {الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ ثُمَّ لَا يُتْبِعُونَ مَا أَنفَقُوا مَنًّا وَلَا أَذًى ۙ لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ }

(Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.)  (Al-Baqara: 262) And:

The first verse is about martyrs; the second is about spending; and both are (in the way/cause of Allah). Is the cause/way of Allah (swt) a call for Allah (swt)? We should answer this question and clarify to people and generations what the cause/way of Allah (swt) is. Prophet Muhammad (saws) stated in the Hadith narrated by Kaab Bin Ajra who said:

“A man passed by Prophet Muhammad (saws), and the companions of the Prophet liked his physique and activity so they said: ‘what if he is in the way of Allah?’ The Prophet then says:

“He’s in the way of Allah if he’s out to provide for little kids, or for old parents; or if he’s out to preserve his chastity. Yet, he’s in the way of Satan if he’s out for the sake of pretension and showing off.[3]”

Accordingly, the way of Allah (swt), then, is not the call for Allah (swt) which should be by wisdom and good instruction as stated by Allah (swt):

 {ادْعُ إِلَىٰ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ ۖ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ ۖ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ}

(Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided.)  (Al-Nahl: 125)

The call for Allah (swt) is by reasoning, persuasion, providing proof and evidence and not by sword, force or compulsion. In the way of Allah means by whatever serves the interests of humans that Allah (swt) has made legitimate; this is the way of Allah (swt). The interests of humans won’t be attained by theft, bribery or adultery. Nonetheless, the way of Allah (swt) is that of public good and benefit, that of the whole society. Prophet Muhammad (saws) said:

“Allah Almighty allotted character between you as He divided provision between you. Allah Almighty bestows wealth on those He loves and those He does not love. He only bestows faith upon those who He loves. So He loves the ones to whom He bestows faith. By the One who has my soul in His hands, a servant never embraces Islam truly until his heart and tongue are pure and never believes until his neighbor feels safe from his evil. They said: what’s his evil? The Prophet says: his ignorance and injustice.[4]”

Once, the Prophet (saws) charged Ibn Allutabiya on the Sadaqa (charitable money). Upon his return, the man said (dividing the things he brought with him): ‘This is yours, and this is gifted to me.’ The Prophet (saws) then said:

Why don’t you stay at your father’s house or your mother’s house to see whether you will be given gifts or not, if you are telling the truth?” After He prayed Dhuhr (noon) prayer, Allah’s Messenger (saws) stood up and addressed the people, and after glorifying and praising Allah, he says: Amma Ba’du (then after) I employ some men from among you for some job which Allah has placed in my charge, and then one of you comes to me and says, ‘This (amount) is for you and this is a gift given to me.’ Why doesn’t he stay at the house of his father or the house of his mother and see whether he will be given gifts or not if he was telling the truth by Allah, none of you takes anything of it (i.e., Zakat) for himself but he will meet Allah on the Day of Resurrection carrying it on his neck! I do not want to see any of you carrying a grunting camel or a mooing cow or a bleating sheep on meeting Allah.” Then the Prophet (saws) raised both his hands till I saw the whiteness of his armpits, and says, “(No doubt)! Haven’t I conveyed Allah’s Message! (Thrice)[5]”

This is the religion, the good for and rectification of the society and people. The religion prohibits whatever is harmful and legitimizes whatever is good for all people. This would be my approach to the verses on divorce because when we talk about divorce, we shouldn’t consider the particularities of the religion based on the things we mistakenly bear in our minds. The verses on divorce should be considered as part of such themes when looked into.

[1] Kanz-ul-Ummal Vol of Rules from the Last Pilgrimage, Haj and Omrah, Hadith no. 12357.

[2] Sahih Al-Bukhari, Revelation, Hadith No. 3

[3] Al-Mujam Al-Awsat, Vol. 7, Hadith no. 6835.

[4] Shauab al-Iman, Thity Eighth Branch of Iman, Chapter: Withholding Prohibited Money, Hadith no. 5524.

[5] Sahih Ibn Habban, Assiyar Vol., Chapter: Caliphate and Emirate Hadith no. 4515.

The man before Islam used to swear not to have sexual intercourse with his wife and keep away from her for a long time. This is called ‘Ilaa.’ Hence, Islam came to preserve the dignity of the woman as well as the nature of the relationship between the man and the woman. Allah the Almighty says:

( لِّلَّذِينَ يُؤْلُونَ مِن نِّسَائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ ۖ…) (For those who swear not to have sexual relations with their wives is a waiting time of four months,.…): Meaning, if they give up the ‘Ilaa’ Allah (swt) will be forgiving and merciful. Yet, divorce is the solution if they insist on that. The matter, then, should be taken up to the judge to rule with divorce. The woman has the right to ask for divorce if such thing continues. Islam has put the rights and dignity of the woman at the first place. A waiting time of four months either they undo the ‘Ilaa’ oath or get divorced

( لَّا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ…) (Allah does not impose blame upon you for what is unintentional in your oaths,.…): The issue is not to make the unintentional oath allowed; the unintentional oath such as saying: “By Allah, I’ll do so,” “By Allah, I won’t do so.” Yet, Allah (swt) never blames one for such an unintentional oath which is not considered as a binding oath.

(… وَلَٰكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ ۗ  ..  ) (..but He imposes blame upon you for what your hearts have earned…): The binding oath is what your hearts earned, that’s, what your oath is intended to. You may take an oath on doing a thing, it is not such as when you say: “By Allah, will not come tomorrow …” Yet, it’s when you take an oath while you intend in the heart to do it. It is, then, not a matter of what you say unintentionally but what your heart insists on under the oath.

(… وَاللَّهُ غَفُورٌ حَلِيمٌ  ) (….And Allah is Forgiving and Forbearing):  Usually, a verse is concluded with: Allah is forgiving and Merciful. Yet, here we have {And Allah is Forgiving and Forbearing.} since it fits here: ‘Forbearing’ indicates a person who is big-hearted and bears so much. Of course, the attributes of Allah (swt) are never comparable to those of humans. Allah (swt) has the attributes of perfection, and He is forbearing and forgiving for his servants. Besides, this fits the meaning here, as Allah (swt) forbears and forgives the slips of the tongue that are not meant by the heart. Thus, we have to be careful about the verse of the oath, the expiation of the oath. The next verses, however, are about divorce rules, and we will see how some people have deviated from their true meaning

The previous verses are about establishing a family, family relationships under marriage and the relationship with the woman, and the value and importance of women in Islam which have been stated in the previous verses and will be stated in the verses to come. However, Allah (swt) states high important issues: not to make the oath by Allah (swt) an excuse against three things:

– Being righteous.

– fearing Allah (swt)

– making peace among people

All the three things above should be clear to all people. Sometimes you swear not to give something to some people, as happened with Abu Bakr Asseddiq’ (may Allah be pleased with him) in the ‘Ifk’ incident when he swore not to give one of his relatives whose name was ‘Mastah’ who was among the people involved in the ‘Ifk’ incident. This was among the reasons of revelation. Keep in mind that the Quranic verses have a certain reason for revelation while their wording is general. Thus, the meaning is that don’t make your oaths by Allah against being righteous, fearing Allah and making peace among people, so never make oaths by Allah; when you make such oath you have to be back to the right track and present ‘Kaffara’ to the oath (to fulfill it): First:

(… أَن تَبَرُّوا  ..  ) (..being righteous…): Righteousness is not a mere word to say; it was stated clearly in the verse of righteousness:

 لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ

(Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.)  (Al-Baqara: 177)

Thus, righteousness is a broad term with many aspects. It should be like a slogan within the society. Anyhow, the most important element of righteousness is to spend in the way of Allah (swt). That’s why the above verse mentions that righteousness is not about turning your faces east or west but rather to believe in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives…….. i.e. spending money. Spending and righteous deeds should be encouraged nowadays as our society is in urgent need at the time of the crisis. Among the most important righteous deeds is giving to the poor and donating to them. The Prophet (saws) said:

“Protect your money with Zakat, heal your patients with charity, and repel distress with supplication which benefits with what has hit and not hit: it cures the former and prevents the latter[1]

How wonderful, sublime, and great are those three concepts. Spend if you want to protect your money; give to the poor, the helpless, orphans, relatives, and the needy. The aim is not to have a society where there is a big gap between the rich and the poor since Allah (swt) has made enough portion for the poor within the money of the rich. A poor man only strives when a rich man refrains from spending. That is, spending and the talk on spending and righteousness is a major headline in Islam. Zakat, for example, is one of the main pillars and part of Islam. It’s such a great Sharia law that makes you protect your money by spending part of it on the poor.

Islam is accused of cruelty, violence and terror, whereas it is a religion of kindness, mercy, giving, goodness, and sympathizing with the conditions of others. Allah (swt) is the healer; when you give away to the poor they supplicate for you; and such supplication protects you. That’s why prophet Muhammad (saws) said: “and repel distress with supplication.” Such supplication is the only active tool to turn back the decree as the Prophet (saws) said:

“Nothing turns back the Decree except supplication.”[2]

On the other hand, one of the toughest and the ugliest things during crises and unrest in the society is the monopoly by traders. Islam has taught us how to fight such monopoly. During the time of Omar Bin Al-Khattab’s (may Allah be pleased with him) Caliphate there was a year of drought and hunger that left no food for the people of Al-Madina. Then came a trade convoy, and traders wanted to purchase all the goods of the convoy to sell it to people at high prices. Othman Bin Affan (may Allah be pleased with him), however, bought all the goods of the convoy, so the traders came to him and said: “You have bought all the goods of the convoy; we want to buy from you and can pay you double what you’ve paid.” Othman said: “He has got me more.” They said: “we can pay you three folds.” Yet, he said: “He’s got me more.” They wondered: “Who has got you more than three folds? We can pay you five folds, Othman.” But Othman said: “Allah (swt) has got me ten folds and a good deed is multiplied by ten. And I made Allah witness that I bought the goods to donate it to poor Muslims with no account or reminder.” This is how traders should act in crises times. Othman monopolized in favor of the poor by purchasing all the goods of the convoy to give away to the poor and, thus, prevent monopoly. This is what Islam is about, and this is how the men of Islam used to be. We don’t want to say: ‘there are more males and less men.’ True men are of manhood and generosity and act in crises times:

 {مِّنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ ۖ فَمِنْهُم مَّن قَضَىٰ نَحْبَهُ وَمِنْهُم مَّن يَنتَظِرُ ۖ وَمَا بَدَّلُوا تَبْدِيلًا}

(Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration -.)  (Al-Ahzaab:23)

When a crisis hits a country, the society consolidates and cooperates. In this case, traders and rich people have to stand at the side of righteous as stated by Allah (swt):

 { أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ }

(Do they not know that it is Allah who accepts repentance from His servants and receives charities and that it is Allah who is the Accepting of repentance, the Merciful.)  (At-Tawba: 104)

Allah (swt) accepts repentance because He says:

 مَّن ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً ۚ وَاللَّهُ يَقْبِضُ وَيَبْسُطُ وَإِلَيْهِ تُرْجَعُونَ

(Who is it that would loan Allah a goodly loan so He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him you will be returned.)  (Al-Baqara: 245)

( وَلَا تَجْعَلُوا اللَّهَ عُرْضَةً لِّأَيْمَانِكُمْ…) (And do not make [your oath by] Allah an excuse against being righteous.…): Never ever swear by Allah (swt) to go against three things: First:

(… أَن تَبَرُّوا  ..  ) (..being righteous…): don’t stick to your oath on whatever righteous things you swear not to do. Pay the expiation for and resume the righteous deeds; second:

(… وَتَتَّقُوا  ..  ) (..and fearing Allah…): Fearing Allah (swt) means any good deed that pays off with the good as such for the person and the society. Thus, no one should swear to do something that is against the fear of Allah (swt); and the third:

(… وَتُصْلِحُوا بَيْنَ النَّاسِ  ..  ) (..and making peace among people…): Making peace among people is so important. Prophet Muhammad (saws) said:

“Shall I not inform you of something more excellent in degree than fasting, prayer and almsgiving (sadaqah)?

The people replied: Yes, Prophet of Allah! He says:

It is putting things right between people, spoiling them is the shaver (destructive)[3].”

Spoiling people destructs the society, and that’s why reconciliation should be made among people. Moreover, such reconciliation starts by reconciling the man and his wife:

 {…وَالصُّلْحُ خَيْرٌ…}

(..and settlement is best..)  (An-Nisaa: 128)

Relation of people with their neighbors and surrounding, and reconciling the relation between the individuals and the society. All of that is under the same title: Making peace and reconciliation among people.

(… وَاللَّهُ سَمِيعٌ عَلِيمٌ ) (….And Allah is Hearing and Knowing): Allah (swt) hears and knows what you do. So, when you take the oath against the three things, you should turn back to them: righteousness, fearing Allah and making peace among people.

[1] Masnad Ashamiyeen, Ibrahimn Bin Abi Abla, Hadith no. 18.

[2] Sunan At-Tirmithi, Vol. fate, Hadith No. 2139.

[3] Sunan Abi Dawud, General Behavior Volume, Chapter: Reconciliation, Hadith no. 4919.

( نِسَاؤُكُمْ حَرْثٌ لَّكُمْ ) (Your wives are a place of sowing of seed for you.): Women are not for enjoyment; they are meant for greater things: making humans, heroes, true men, and the actual society after all. So, the private relationship between spouses is:

( فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ ) (so come to your place of cultivation however you wish.): The place where a newly born baby goes out to life. Such rules are clear enough with no need to clarify more. Islam is a religion of cleanliness and purity and honoring -a religion that elevates man and woman and keeps humans away from animal lusts and controls their desires. Religions have never been in place to trigger people’s desires but rather to control them. Sexual desire is part and parcel of human beings, yet, it can be fulfilled in aright way as canonized by Allah’s (swt) rules. Allah (swt) likes those who purifies themselves and likes purity and cleanliness. Moreover, Allah (swt) loves the man who extremely honor his wife, and that’s why He (swt) says:

( وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُم مُّلَاقُوهُ ۗ وَبَشِّرِ الْمُؤْمِنِينَ ) (And fear Allah and know that you will meet Him. And give good tidings to the believers.): There are three issues stated here: fear Allah, avoid His wrath; know that you’ll meet Him; believe that you will meet your Lord and that death is before you wherever you are:

 {أَيْنَمَا تَكُونُوا يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ ۗ }

(Wherever you may be, death will overtake you, even if you should be within towers of lofty construction..)  (An-Nisaa: 78)

Our lifetime is short no matter how long one may live. How would one of us be happy while he knows that his life leads him to death, as his day consumes his month, and his month consumes his year, and his year consumes his lifetime, as one of the poems said:

Your mother gave you life while you cry,

O’ son of Adam, while people around you are pleased,

So, try your best for when they cry in the day of your death

to be then pleased and happy.

However, you will never smile and cheerful unless you prepare yourself for his meeting.

( وَبَشِّرِ الْمُؤْمِنِينَ  ) (And give good tidings to the believers.): There are good tidings for pious believers who abide by the heavenly orders.

( وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى ) (And they ask you about menstruation. Say, “It is harm…): The answer to this question about menstruation is “harm” because the Jews and polytheists pre-Islam used to insult the woman and never considered her as having rights or opinion. Islam, however, has honored humans and women. This question (And they ask you about menstruation.): Meaning, is it allowed for a man to approach his wife during the menstruation? What is the rule with respect to menstruation? The Jews used to prevent women during menstruation from eating from the same dish with them since they used to consider them as impure so they keep them away from everything. Some others did not stop the sexual intercourse with women during menstruation. That’s why we have a question about the same issue here, and the answer reflects the value and greatness of Islam and how it elevated the women’s position through this question: (And they ask you about menstruation. Say, “It is harm,). First of all, it is harm irrespective of what menstruation or menstrual blood is. The menstrual blood gathers at the wall of the womb to prepare it for conceiving. It is meant for nourishing the embryo and it stops when the woman conceives. However, when the woman is not pregnant, the blood expires and goes out. Thus, it is harmful for both the man and the woman. So, the rule starts with stating that menstruation is “harm.”

( فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ  ) (so keep away from wives during menstruation…): A man shouldn’t have intercourse with his woman during menstruation. Why? Because the woman has emotions and feelings, and the blood goes out of her causing her fatigue and a certain neurological and psychological status due to that physiological process. During that period, the man should honor his wife by not having intercourse with her in order not to bother her and not to harm her (the man and the woman). The woman should be honored and highly regarded by her husband.

( وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ ۚ ) (And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you…): You must not have intercourse with them (until they are pure.) (And when they have purified themselves,). So, there is a difference between the two conditions; (until they are pure.) means that the menstrual blood stops, and (And when they have purified themselves,) refers to that they have washed themselves.

( فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ ۚ  ) (And when they have purified themselves, then come to them from where Allah has ordained for you….): Come to them from where pregnancy happens.

( إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ ) (Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.):  Islam is the religion of cleanliness and purity: you wash your face, hands, legs, ears and head five times a day. Yet, you find Muslims not caring much about the cleanliness ordered by Islam in their places and streets. Ablution, purity and purifying are all about cleanliness, a cleanliness of the appearance that matches the inner cleanliness. There is appearance and heart, and when the latter is clean, the former should be clean as well and not dirty. This is the answer by Allah (swt), indeed, Allah loves those who are constantly repentant and loves those who purify themselves. Allah (swt) loves the repentant and the one who purifies and keeps his inward and outward clean.

First of all, to establish a family is to build a society. Moreover, families and houses cannot be established when there is a contradiction in faith and trends between men and women. Harmony is a must so that a stable family can be established pursuant to what Allah (swt) says: (And do not marry polytheistic women until they believe.) The unity of a family get disturbed due to the conflicting faith and beliefs. That’s why Allah (swt) prohibits marrying polytheistic women till they believe. Moreover, He (swt) stated that a believer slave woman is better than a polytheistic free woman- as slavery was there at that time, but it is no longer exist now. However, whenever we read a verse that mentions slavery, we realize that it is about a condition at that time of revelation, same as what we stated earlier:

 {يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ }

(They ask you about wine and gambling. Say, “In them is great sin and [yet, some] benefit for people.)  (Al-Baqara: 219)

Would you testify with (yet, some] benefit for people) to justify your drinking of wine? No, of course. You rather abide by the verse:

{يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ}

(O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.) (Al-Maida: 90)

You should consider the Holy Qur’an as a whole, you cannot extract whatever you want from it, as a partial rule related to a certain era, and you forget about the overall Sharia rules along with their objectives and aims and what the Prophet Muhammad (saws) approved. Thus, the term “slave” is mentioned here because slavery was still there at that time.

( وَلَا تَنكِحُوا الْمُشْرِكَاتِ حَتَّىٰ يُؤْمِنَّ ۚ وَلَأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ ) (And do not marry polytheistic women until they believe. And a believing slave woman is better than a polytheist, even though she might please you..): Why so? The rules and basis for establishing a family has been set up at first. When you find disagreements within the family and between the wife and the husband, you realize that there is something other than the standards set up by Islam and Prophet Muhammad (saws). Never let Islam shoulder your grave mistakes and sins. We defame the general view about Islam when we apply the allowable at the expense of the obligation. How would you do that? Allah (swt) for example, made polygamy permissible and obligated you to be just, so you may not go for what is allowed and leave the obligation. Likewise, the fault that Muslims fall in today is that they go for what is lawful and leave what is obligatory. Another example, people want to inherit without fulfilling the rights of the inheritors. That is the uncle inherit, but he has to know what is required to spend on whom he is responsible for. No balance would be there when you don’t fulfill your duties and still ask for your rights.

Islam has laid the foundations for marriage and establishing a family which is the corner stone of the society that produces next generation. Thus, some regulations had to be there for establishing families. Islam, however, has set such regulations of which the first of them is the rights and dignity of women. Before Islam, there were no rights of women whatsoever, they were merely treated as objects for decoration and enjoyment. Women at that time never had the freedom of ownership nor the political, economic, and social freedoms. Islam, however, set the basics for such issue and granted women their rights, freedom and dignity. Furthermore, it stated the right way of the relationship between man and woman. 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. If you do not do so, then there will be turmoil (Fitnah) in the land and abounding discord (Fasad)[1].”

This is addressed to the family of the woman. So, strife and corruption would prevail when refraining from the based-on-right principles marriage. As for young men, the Prophet Muhammad (saws) said:

“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[2].”

This statement does not mean that a young woman should be married for for her beauty, or …. No, this is declaration sentence. The Prophet Muhammad (saws) asserted that a woman is married for for her wealth, her family status, her beauty and her religion. So, you should marry the religious woman of high morals. “Religion” indicates morals and values. The first meeting between a man a woman and establishing a family should be based on sound foundations and values that do not lead to conflict between the man and the woman after marriage. Allah (swt), thus, stated the rules of marriage in multiple verses:

{ وَكَيْفَ تَأْخُذُونَهُ وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَاقًا غَلِيظًا }

(And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant?)  (An-Nisaa: 21)

Marriage is made a solemn covenant that is never broken up whenever or however a man or a woman wishes. Allah (swt) has set the rules, bases and foundations for marriage and made mercy and affection essential for the life between a man and a woman under marriage:

 {وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ}

(And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.)  (Ar-Room: 21)

Then, tranquility, affection and mercy are three main elements of marriage. When Prophet Muhammad (saws) addressed people in the farewell Hajj saying:

“And indeed I order you to be good to the women, for they are but captives with you over whom you have no power than that, except if they come with manifest Fahishah (evil behavior). If they do that, then abandon their beds and beat them with a beating that is not harmful. And if they obey you then you have no cause against them. Indeed you have rights over your women, and your women have rights over you. As for your rights over your women, then they must not allow anyone whom you dislike to treat on your bedding (furniture), nor to admit anyone in your home that you dislike. And their rights over you are that you treat them well in clothing them and feeding them.”[3]

The marriage contract between a man and a woman is never a materialistic one. It’s rather based on acceptance, dowry, and is testified by witnesses. This is the general form of the contract, as for its content, on the other hand, embeds the honor, the faithfulness and the fear from Allah (swt), in addition to tranquility, affection and mercy. All of that has been stated in the Holy Qur’an and the Sunnah of the Prophet Muhammad (saws). Allah (swt) says:

 {هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ }

(They are clothing for you and you are clothing for them.)  (Al-Baqara: 187)

There can never be a sentence (in Arabic) that better describes such meeting, cover and oneness of the man and the woman under marriage than this one. Marriage is a sublime relationship of chastity and giving birth and can’t count only for desires, sexual and physical relationship. That’s how Allah (swt) wants it to be.

( أُولَٰئِكَ يَدْعُونَ إِلَى النَّارِ ۖ وَاللَّهُ يَدْعُو إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ ) (Those invite [you] to the Fire, but Allah invites to Paradise and to forgiveness, by His permission…): Allah (swt) invites to paradise and forgiveness and never to the fire (hell). He (swt) shows us all signs and rules as well as the way that leads us to paradise and makes us avoid hell. That’s why Ali Bin Abi Taleb (May Allah honour his face) used to say:

“There is no good in a good thing that leads to fire, and there is no harm in an evil thing that leads to paradise.”

( وَيُبَيِّنُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ ) (And He makes clear His verses to the people that perhaps they may remember.): Allah (swt) states signs and rules so that people may get the moral and remember. It is as if Allah (swt) reminds humans after they forgot. Forgot what? The First contract:

 {إِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا ۛ أَن تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَافِلِينَ }

(And [mention] when your Lord took from the children of Adam – from their loins – their descendants and made them testify of themselves, [saying to them], “Am I not your Lord?” They said, “Yes, we have testified.” [This] – lest you should say on the day of Resurrection, “Indeed, we were of this unaware.”)  (Al-A’raf: 172)

That is the innate contract planted within people’s souls, and it is as if Allah (swt), through this verse, those rules, the whole Holy Qur’an, and the Sunnah of Prophet Muhammad (saws), is showing the way before people so that they remember and recall the contract  to connect to Allah (swt), their Lord.

[1] Sunan At-tirmidhi, Volume of Marriage, Hadith no. 1085

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

[3] Jami` at-Tirmidhi, Chapter: What has been related about a woman’s rights over her husband, hadith NO. 18

The verse starts with a prepositional phrase; but what does it refer to? and where is the phrase which is connected with this prepositional phrase? (And they ask you about orphans.) comes immediately after it.  The Holy Qur’an is composed to be read continuously without any stop, meaning that all the verses of the Qur’an are connected, and there is no pause at the end of the verse, for that , for example, we find at the end of this verse the Arabic word of (Wise) has the vowel of (ٌ ) not ( ْ ) which is usually used when we want to stop at the end of the word. Therefore, the above prepositional phrase refers to all the rules stated earlier from the beginning of the verse, starting from the rules of fasting, supplication, Hajj (pilgrimage), fighting, family affairs, spending. The previous verse ends with: (that you might give thought), and is followed by: (To this world and the Hereafter.) at the beginning of the next verse, meaning that following the rules of Allah (swt) is rewarded not only in the afterlife but also in this worldly life as such. Nobody should ever say that Allah’s (swt) approach benefits only after death, or when the human’s life is over and at the time when everyone meets his Lord with his record in hand:

 {وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ ۖ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا * اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا}

(And [for] every person We have imposed his fate upon his neck, and We will produce for him on the Day of Resurrection a record which he will encounter spread open. % [It will be said], “Read your record. Sufficient is yourself against you this Day as accountant.”.)  (Al-Israa: 13-14)

The divine curricula are not just keeping you safe from punishment and to gain reward in the afterlife.  rather, it is for reforming this life then the afterlife. Even in the verse, “this world” is mentioned before the “hereafter.” Qarun, who is from the people of Moses, was told through his people:

 {وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا ۖ وَأَحْسِن كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ ۖ إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ }

(But seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world. And do good as Allah has done good to you. And desire not corruption in the land. Indeed, Allah does not like corrupters.”)  (Al-Qasas:77)

Thus, the approach of Allah (swt) is set to reform life and regulate people’s movement in there, hence the believers have double happiness with peaceful, stable life:

 {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 question here is why are hearts assured by the remembrance of Allah? It is so because believers know that Allah (swt) is the only One who can harm, benefit, give, deprive, maintain, cut off, raise, or drop. Then, they know the meaning of the real happiness and psychological stability. That’s why when the Prophet Muhammad (saws) told his cousin Abdullah Bin Abbas (May Allah be pleased with him):

“O young man, I shall teach you some words [of advice]: Be mindful of Allah and Allah will protect you. Be mindful of Allah and you will find Him in front of you. Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity. And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by. And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allah had already prescribed against you. If you ask, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone]. And know that victory comes with patience, relief with affliction, and hardship with ease. And know that the pen is done with what would happen.[1]”

This is the fruit of true faith: peace, stability and serenity within the believers’ selves in the earthly life before the afterlife. Allah (swt) says:

 مَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ إِلَّا فِي كِتَابٍ مِّن قَبْلِ أَن نَّبْرَأَهَا ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ % لِّكَيْلَا تَأْسَوْا عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ ۗ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

(No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being – indeed that, for Allah, is easy – %  In order that you not despair over what has eluded you and not exult [in pride] over what He has given you. And Allah does not like everyone self-deluded and boastful -.)  (Al-Hadid: 22-23)

So, this is the perspective of this life, and the afterlife or of reckoning and punishment. We should also keep in mind that the more the love of Allah (swt) grows within your heart, the less significant everything becomes for you, and you feel comfortable in this life before the afterlife. However, never say that you only pray, fast, pay Zakat, go for Hajj, stay in the mosque… no, this is not right as you should work for both this life and the afterlife. Abdullah Bin Amr Bin Al-Aas (May Allah be pleased with him) said:

“Plant for your life as if you live forever, and get prepared for the afterlife as if you would pass away tomorrow.”

( وَيَسْأَلُونَكَ عَنِ الْيَتَامَىٰ ) (And they ask you about orphans…): Back to asking style in the Holy Qur’an. As said earlier, the Holy Qur’an was revealed to Prophet Muhammad (saws) in accordance with different incidents among which were some questions raised before the Prophet Muhammad (saws) to set out the rules of Sharia, such as the question here. There are always questions about orphans. The Holy Qur’an recommends treating orphans well, moreover, all the verses about reform, good deeds, and spending have such recommendation to treat orphans well and not to harm them or consuming their property:

 {إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا }

(Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire. And they will be burned in a Blaze.)  (An-Nisaa: 10)

The flame of loving money within the hearts of some people leads to the least of consideration of values. The more the love of the money is, the less moral values are in societies.

( وَيَسْأَلُونَكَ عَنِ الْيَتَامَىٰ ) (And they ask you about orphans…): Because when the deceased father leaves money or property for the orphans, the custodian on such money or property would invest the money in business along with his money so that he and the orphans would benefit. However, the money has to be returned to the orphans when they become old enough. That’s why there are rules about the orphans stated by Allah (swt) to make the orphans, who have lost their father, feel well and to have a sympathizing, consolidated society at the end.

( قُلْ إِصْلَاحٌ لَّهُمْ خَيْرٌ ) (Say, “Improvement for them is best.): Meaning, anything you do in favor of the orphan is considered to be the good. Above all, your intention does matter: the intention in what you do for being entrusted with the money of the orphans. That’s why the scholars had said that half of the religion is stated by one Hadith narrated by Bukhari that Omar Bin Al-Khattab (May Allah be pleased with him) said that the Prophet Muhammad (saws) said:

“The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended[2].”

( وَإِن تُخَالِطُوهُمْ فَإِخْوَانُكُمْ ۚ وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ ۚ ) (And if you mix your affairs with theirs – they are your brothers. And Allah knows the corrupter from the amender..): So, there is no problem for the custodians of the orphan if they mix the orphan’s money with theirs and made the orphan live with them and share their food. The aim is to not make it hard for such custodian to separate their business from that of the orphan, if any. The money is mixed; still, the most important thing is the intention- improvement for the good.

( وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ ۚ وَلَوْ شَاءَ اللَّهُ لَأَعْنَتَكُمْ ۚ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ ) (And Allah knows the corrupter from the amender. And if Allah had willed, He could have put you in difficulty. Indeed, Allah is Exalted in Might and Wise.): Allah (swt) has sent the Prophet Muhammad (saws) to relieve people from difficulty and suffering:

{ لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَّحِيمٌ }

(There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful.)  (At-Tawba: 128)

The Prophet is certainly concerned about your suffering and does not want to make it more difficult for you. However, had Allah (swt) willed, he would have put you through difficulty and suffering. Allah (swt) rather allowed you to mix. Keep in mind that there is much difference between mixing and blending. Mixing means that you can separate items after being mixed (like grains). Blending is when you cannot separate the blended items like water and milk blended together. That’s why we have here: (And if you mix your affairs with theirs – they are your brothers.). So that your money can be separated from the orphan’s once the custody is over.

Most of the verses that include enjoinments are concluded by two attributes of Allah (swt): “Might” and “Wise;”. “Might”, means that He (swt) can do without the worship of His creatures. Allah (swt) is never in need of you whether you execute the orders or not. To Allah (swt), such thing is never worthy. That’s why all such verses are concluded with ‘Might” so that you realize that what has been enjoined upon you benefits only you. On the other hand, “Wise” indicates that Allah (swt) sets everything in due amount and time. Wisdom, as we all know, is about setting the proper thing for the proper person at the proper time. Thus, all verses about rules normally end with: (Indeed, Allah is Exalted in Might and Wise.)

This verse which talks about the orphans ends. Before it there was verses about the judgements of wine and gambling; fighting and the sacred month; spending; rules of Hajj, Fasting, and hypocrites -those who cause corruption on earth. All the aforementioned rules are based upon a corner stone which is the family, and family is based on marriage. So, we will have here rules related to marriage, divorce, and the relationship between spouses.

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

[2] Sahih Al-Bukhari, Chapter: How the Divine Revelation started, Hadith no. 1

The Holy Qur’an is not a book of physics, chemistry, history, short story or culture. It has neither chapters nor parts. It’s rather about the human action through life and guiding it pursuant to the approach of Allah (swt). The Holy Qur’an was revealed from the preserved slate to the lower sky so that it initiates its task with Prophet Muhammad (saws) subsequently. The Qur’an was revealed in accordance with the incidents happening at that time, including the questions: “They ask you what?” or “They ask you about?” and the answer is usually “say” with the exception of the verse we have previously explained:

  {وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ }

(And when My servants ask you, [O Muhammad], concerning Me – indeed I am near…)  (Al-Baqara: 186)

which doesn’t contain “say” as to be close to Allah (swt) doesn’t require to use even a little word like “say” as a separator.

( يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ) (They ask you about wine and gambling…): What’s the rule with respect to wine and gambling? The Arabic word of “wine” comes from the original word which means “covering”, so it refers to “covering the mind,” and that is the definition of “wine” since it covers the mind, or makes one’s senses go. The Arabic word of the “gambling”, on the other hand, implies “ease.” It is about getting money in the easiest and quickest ways possible. Gambling is when someone plays cards or backgammon or any other thing in order to get what is in others’ pockets without any hard work, toil … etc. Wine and gambling have to do with corrupt societies. When Islam came, it had led a fierce battle for the doctrine, the basic concept, as Islam did not call for what people are familiar with like worshipping statues or making a countdown on worshipping such statues, from five to four, three, two, and so on. Faith is never made gradual. There is no deity but Allah (swt), it’s over:

 {وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَّا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ }

(And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful.)  (Al-Baqara: 163)

The Meccan verses are all about the faith, the doctrine, that Allah (swt) is only one and He (swt) will account people for their deeds. The rules of Sharia, however, treat societies which might be accustomed to certain norms or habits. Wine, for example, used to be drunk as water in Arab societies. People were much accustomed to it. so, you can’t prohibit what people are accustomed to at once, and that’s why it was prohibited gradually. Let’s not forget that there is a big difference between giving advice and giving orders, that’s why it’s gradual from the advice first of all to the final order of prohibition of wine. Wine and gambling were prohibited gradually.

( قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا ) (Say, “In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit.”..): The Qur’an starts by handling the habit of drinking wine. The sin is far greater than the benefit of wine, which is minimal. As the image became clear, let’s look into the verses from “An-Nahl” Surah:

 {وَمِن ثَمَرَاتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا }

(And from the fruits of the palm trees and grapevines you take intoxicant and good provision.)  (An-Nahl: 67)

Allah (swt) describes the “provision” as “good” but not the “intoxication.” The word “good” is never attributed to “intoxication” which, in turn, can’t be good. Allah (swt) started handling such a spread phenomenon gradually, so the first phase was this verse. Subsequently, Allah (swt) revealed another verse with this respect:

 {يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ }

(O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying.)  (An-Nisaa: 43)

When a person is intoxicated, he becomes unaware of what he is saying, and that’s why he must not recite in prayer. Thus, the prohibition of wine was gradual, and Allah (swt) never said at the very first moment that wine is prohibited so avoid it. The whole process rather started by stating that wine has sins and benefits for people, and yet, its sins is far greater than its benefits. So, the time of having wine was reduced by the five times of prayer till the final decisive prohibition was revealed:

{يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ}

(O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.)  (Al-Ma’ida: 90)

Therefore, no one should argue that the Qur’an haven’t prohibited wine, because Allah (swt) says: (so avoid it). Likewise, nobody should misinterpret what Allah (swt) says and allow what has been prohibited by saying whatever he wants. In fact, whoever wants to have wine will never pay attention to what Allah (swt) says in this regard. The Qur’an is straightforward while treating the habit when it comes to wine. Anyhow, when the Qur’an says (so avoid it) it means leave it forever. Such wording is used in the Holy Qur’an in the following statements:

 {فَاجْتَنِبُوا الرِّجْسَ مِنَ الْأَوْثَانِ وَاجْتَنِبُوا قَوْلَ الزُّورِ }

(So avoid the uncleanliness of idols and avoid false statement,) (Al-Hajj: 30)

And:

{يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ}

(O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.)  (Al-Ma’ida: 90)

And:

 {وَلَا تَقْرَبُوا الزِّنَا ۖ إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا }

(And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.,) (Al-Israa: 32)

It means avoid it and never ever think of it. (do not approach) any place in which it is there. Likewise, do not approach any place where wine is being drunk. To sum up, avoiding is far stronger than prohibition and needs no repetition. This is what all Muslim scholars have agreed upon throughout history. Wine is one of the deadly sins whose prohibition is irrevocable. That’s why Prophet Muhammad (saws) said:

“Allah has cursed wine, its drinker, its server, its seller, its buyer, its presser, the one for whom it is pressed, the one who conveys it, and the one to whom it is conveyed.[1]”

Thus, whoever deals with wine and gambling is sinful since they ruin the society. Some civilized societies have even started restricting wine and preventing gambling, and, by this way, they become closer to what Allah (swt) orders. Everybody knows that whatever the Qur’an prohibits is in favor of humans. Allah (swt) misses nothing and never gets benefit by anything:

“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.[2]”

Whether we commit deadly sins or not neither increases nor decreases the dominion of Allah (swt) by anything. Anyway, committing the deadly sins harms societies. Having wine makes the brain unfunctional leaving the person exposed to absentmindedness and wrong decisions and pushing him towards committing deadly sins like theft, adultery, … etc. Gambling, on the other hand, is highly dangerous as it makes the person accustomed to get other’s money effortlessly, leading to major corruption in the society:

 {يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ }

(O you who have believed, do not consume one another’s wealth unjustly.)  (An-Nisaa: 29)

( وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ ) (And they ask you what they should spend. Say, “The excess [beyond needs].” Thus Allah makes clear to you the verses [of revelation] that you might give thought.): Here is a question about spending but in a different way. Why do we have such a frequent question: “they ask you about spending.” Because spending is an important part of the religion. Along with Zakat, spending is part of the faith of the rich who are required to abide by it more than the poor. Zakat has different ways to be spent and different “Nisab,” (a minimum amount liable to the payment of Zakat): Quarter-tenth of cash, half-tenth of irrigated crops, and one-tenth of rain-irrigated crops…. So, there are different degrees of Zakat. The point here is that spending is more than a mere part of the religion because when you support the needy, the poor, the orphans, … you realize the most important point of the Islamic Sharia, that is the spread of peace, security, safety and social consolidation among all members of the society. No society rises unless its rich have sympathy to its poor. What make a person give part of his money away? It is their belief that the money is Allah’s (swt), and that Allah (swt) has endowed it to him. It is a great blessing when Allah (swt) attributes His wealth to you, saying, when it is about the poor:

 خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ ۖ إِنَّ صَلَاتَكَ سَكَنٌ لَّهُمْ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

(Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [Allah ‘s blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing.)  (At-Tawba: 103)

The wealth is attributed to them whilst it is Allah’s. The charity purifies and grows the wealth. What makes a man gives part of his wealth away to the poor, the helpless, the widows and orphans other than his belief that this is part of the religion!! What makes a person a good-doer? Is it for people to say that he is a generous, good-doer? If this is the case and he doesn’t get a “thank you” or a retrovert, he would not do it again. As for Islam, you do not wait anything in return from the poor, you expect it from the Lord of the poor since you deal with Him (swt) not with the poor. This is for the good of societies, and that is why this verse is frequent and the same question as such. It’s taken for granted that spending is a proof of sound faith which is what has been firm in the heart and reflected on the deeds. Giving your money away is the first proof in this regard. It is mentioned in the Hadith that:

“Prayer is a light, charity is proof .”[3]

You can ask somebody to pray hundred “Raka’s,” and they may do it. However, they might find difficulty to give a thousand pounds away if you ask them to do so. Prayer and Zakat (alms) are always interconnected in Islam, and they come together in 27 verses of the Qur’an, including but restricted to:

 {وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ }

(And establish prayer and give zakah and bow with those who bow [in worship and obedience].)  (Al-Baqara: 43)

It is even mentioned in the Qur’an that the Prophets spoke about both. Jesus (PBUH), the Son of Mary, said while still in cradle:

 {وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا % وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا}

(And He has made me blessed wherever I am and has enjoined upon me prayer and zakah as long as I remain alive % And [made me] dutiful to my mother, and He has not made me a wretched tyrant.)  (Maryam: 31-32)

Allah (swt) speaks about Ishmael (PBUH) saying:

{ وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ ۚ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَّبِيًّا % وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيًّا}

(And mention in the Book, Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet. % And he used to enjoin on his people prayer and zakah and was to his Lord pleasing.)  (Maryam: 54-55)

Then, all Prophets spoke about Prayer and Zakat and good-doing (spending) altogether. This is what is required in any society today.

( وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ ) (And they ask you what they should spend. Say, “The excess [beyond needs].”): Spending from the excess beyond your need, refers to Zakat. It also implies another meaning, that is to spread pardon instead of hatred by spending charities and alms. A poor person, for example, feels safe and comfortable, when you pay for his treatment, hospitalization and medication. This is how pardon spread, and grudge is removed from the human psyche by means of spending.

( كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ ) (Thus Allah makes clear to you the verses [of revelation] that you might give thought.): Islam always addresses the mind: (that you might give thought.). Indeed, if humans return to their thought and innate mind with no external effectors pressurizing them, they find that the Islamic Sharia are meant for the wellbeing of humanity and not to restrict them. Some people might view Islam just as commands of do and do not (Halal & Haram), paradise, and hell. Others may want to ease the thought-to-be restrictions so they say: we pray two instead of four Rakas or fast for thirteen days instead of thirty in Ramadan. Anyhow, Allah (swt) says:

 {لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ}

(Allah does not charge a soul except [with that within] its capacity.)  (Al-Baqara: 286)

And this is within my capacity as long as He (swt) charges with. Allah (swt) says:

 {شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ  }

(The month of Ramadhan [is that] in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it;.)  (Al-Baqara: 185)

Definitely, it is in my capacity to fast. Still, when I am ill or on a journey, I can fast later. Same as for Zakat, I have to pay 2.5% of my wealth or a tenth based on the type of Zakat, if I have the Nisab, and the annum has passed. If not, I don’t have to pay. As for Hajj, Allah (swt) says:

 {وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ }

(And [due] to Allah from the people is a pilgrimage to the House – for whoever is able to find thereto a way.)  (Ali-Imran: 97)

Hence, you are always charged according to your capacity. Just consider the following verse:

 {مَّا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْ ۚ وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا }

(What would Allah do with your punishment if you are grateful and believe? And ever is Allah Appreciative and Knowing.)  (An-Nisaa: 147)

[1] Sunan Abi Dawud, Drinks volume, Hadith no. 3674,

[2] Sahih Muslim, Virtues, Good manners and Kinship volume, chapter: prohibition of Oppression, Hadith no. 2577.

[3] Sahih Muslim, Purification Volume, Ablution Chapter, Hadith No. 223

Three types of people expect the mercy of Allah (swt): Those who have believed, emigrated and fought in the cause of Allah (swt). There are the ones who have believed before others; the ones who have left their homes and money in Mecca and emigrated to Madina; and the ones who fought along with Prophet Muhammad (saws) defending their religion and sacred places. Those are the ones to expect the mercy of Allah (swt). Someone might ask: “Who would be sure about the mercy of Allah if those people are not sure about it?” . The answer is: There is hope since (expect) indicates that they are not sure. We should keep in mind that we all hope for and expect Allah’s (swt) mercy in our earthly life. That’s why Omar Bin al-Khattab (may Allah be pleased with him) used to say: “I swear by Allah if someone calls that all people shall enter paradise except for one man, I will think this man is Omar.” He said so because he fears that Allah’s mercy might not include him. Prophet Muhammad (saws) said in Hadith:

“The good deeds of any person will not make him enter Paradise.” They (the Prophet’s companions) said, ‘Not even you, O Allah’s Apostle?’ He said, “Not even myself, unless Allah bestows His favor and mercy on me.  So be moderate in your religious deeds and do the deeds that are within your ability.[1]

So, never count on your deeds and count only on Allah’s (swt) mercy. Allah (swt), with His mercy, has made paradise the reward for your good deeds.

( أُولَٰئِكَ يَرْجُونَ رَحْمَتَ اللَّهِ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ ) (those expect the mercy of Allah. And Allah is Forgiving and Merciful.): Whenever Allah (swt) speaks about mercy He (swt) mentions forgiveness along with it and that He is the Forgiving, the Merciful. “Allah” is the greatest among all names/attributes of Allah (swt), and the names and attributes of Allah are so many. In a Hadith it is mentioned that:

“Allah has ninety-nine Names, one-hundred less one; and he who memorized them all by heart will enter Paradise. “[2]

There are, then, ninety-nine attributes of Allah (swt), however, Allah (swt) starts them with “the Compassionate, the Merciful” in the “Basmalah” at the beginning of each Surah of the Qur’an except for “At-Tawba.” There are a hundred and fourteen Suras and the same number of Basmalahs as there is a verse in the “An-Naml” Surah that reads:

 {إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ }

(Indeed, it is from Solomon, and indeed, it reads: ‘In the name of Allah, the Entirely Merciful, the Especially Merciful.)  (An-Naml: 30)

Allah (swt) is Compassionate (the entirely merciful) in the earthly life as He has His mercy encompassing all His creatures, the believer, the disbeliever, the obedient, and the disobedient; and Merciful (the especially merciful) in the afterlife as His mercy lies in entering paradise. Furthermore, the attributes of Allah (swt) neither increase nor decrease, rather, the things related to them increase. In other words, everyone on earth are exposed to Allah’s (swt) kindness. Rain, for example, falls at the believers’ and disbelievers’ alike. Besides, believers and disbelievers get livelihood, health, and money; and Allah (swt) has control over all. In the afterlife, however, believers and disbelievers can’t enter paradise together, and there the two attributes, the Compassionate and the Merciful are differentiated. As a matter of fact, the verses of mercy are normally concluded by stating that Allah (swt) forgives the sins since He is the Compassionate, the Merciful.

[1] Sahih Al-Bukhari: Patients volume, Hadith no.: 5349.

[2] Sahih Al-Bukhari, Oneness of Allah, Hadith No. 6957.

The talk is still about the human being as an individual along with the society as an integrated society of faith. This verse is about a question raised before Prophet Muhammad (saws) in one of the Saraya (a battle that the Prophet Muhammad (saws) didn’t lead). In this battle, Abdallah Bin Jahsh (May allah be pleased with him) with six of the Muslims went for reconnaissance, but they fought with the disbelievers near Mecca. The incident took place early in the month of Rajab, which is a sacred month. The number of months in the Holy Quran is 12, and four among them are sacred: Rajab on its own and Thul-Qida, Thul-Hijja and Muharram in a row. Those months used to be special even before Islam as Arabs used to not fight in them. Even that a man may see his father’s killer in these months and yet he doen not touch him. When Islam came, it maintained the sacredness of such month so that people keep the peace in them. Fighting was so common in the pre-Islam era, but not during the sacred months. In addition, fighting is prohibited inside the “Al-Masjid al-Haram” in Mecca. So, there was much argument when the fight referred to in the verse took place early in the month of Rajab. Consequently, the verse was revealed. It has taken for granted, however, if a verse is revealed for a specific reason or case, the meaning and application remains general and not restricted to that case or reason. The Quranic verses used to be revealed after certain incidents had taken place. Then, the rules concluded out of them are applied everywhere at every time. The acts and orders of Prophet Muhammad (saws) interpret the Holy Quran, and there shall be no doubt about that:

 {وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا }

(And whatever the Messenger has given you – take; and what he has forbidden you – refrain from.)  (Al-Hashr:7)

( يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ) (They ask you about the sacred month – about fighting therein. Say, “Fighting therein is great [sin]..): still, there is much more:

( وَصَدٌّ عَن سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِندَ اللَّهِ ۚ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ ۗ) (but averting [people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-Haram and the expulsion of its people therefrom are greater [evil] in the sight of Allah. And fitnah is greater than killing..): Forcing people out of their homeland and homes and encroaching upon them is far greater than the sacredness of the sacred months as well as the holy place (Al-Masjid Al-Haram). Fitnah (strife), above all, is greater than killing. We came across this verse earlier:

 {وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ }

(and fitnah is worse than killing.)  (Al-Hajj:39-40)

And in this verse under study we have: (And fitnah is greater than killing.)

There is no repetition in the Holy Quran of course, yet, it is the Quranic context.  The talk is always a reflection of the speaker, and here we have the talk of Allah (swt). For example, when you say something, and for Allah is the highest attribute -since we exemplify by way of approximation rather than figuration- the value of your talk would be according to your attribute and status. So, the talk is a reflection of the speaker. Allah’s talks are of His attributes, which are those of perfection and sublimity with no defections. The defections are exclusively in the way of inferring or the way people understand the implications of what Allah (swt) says. Prophet Muhammad (saws) is the one who interpreted what Allah (swt) says. (And fitnah is greater than killing.) means that the strife in its greatness exceeds the impact of killing; and (…and fitnah is worse than killing.) means that the strife has more impact than killing. It’s like a crime against the whole society as strives damage societies. They turn all norms upside down. Fitnah, or strife, stems from misleading and claiming the wrong to be right. When strife hits a society, it makes blood, honor and money permissible, leading to killing and destruction just like wars, crimes, and terrorism do.

( وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِندَ اللَّهِ ۚ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ ) (…and the expulsion of its people therefrom are greater [evil] in the sight of Allah. And fitnah is greater than killing…): Hence, we should be cautious not to take a single matter to block the religion as a whole. We must not extract a verse out of its Quranic context and generalize it on issues other than the ones meant by Allah (swt). Therefore, we must not take parts that are contrary to the essence of the religion; what is the essence of the religion? It is the five things that are considered to be the basics that Islam has maintained:

1-    Preserving one’s soul,

2-    Preserving one’s mind,

3-    Protecting one’s honor,

4-    Preserving one’s money, and

5-    Keeping one’s faith.

Those are called the “five musts.” The Sharia criteria are all under such rules. You mustn’t take one particularity of the religion a justification to ignore one of its “must’s:” like justifying killing other people under one particularity of the religion, or extract a particularity of the religion relate to a specific case or issue which has its own grounds, then misinterpret or publish it to people. This is how terrorist movements act. Where does the word “terrorism” which they accused Islam of come from while Allah (swt) says:

 {يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ }

(O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.)  (Al-Baqara: 208)

“Islam” is derived from the Arabic word which means “peace.” So, where does the word terrorism come from? And how it comes that “terrorism” is attributed to Islam!! Simply, they have taken one verse of the Holy Qur’an ignoring that the implications of Arabic terms are totally different than other languages’:

 {وَأَعِدُّوا لَهُم مَّا اسْتَطَعْتُم مِّن قُوَّةٍ وَمِن رِّبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ}

(And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy…)  (Al-Anfal: 60)

Thus, they have taken the word “terrify” for “terrorism”. In Arabic, however, the meaning of “terrify” or the term “terrorism” is totally different from the meaning attributed to the term “terrorism” today. Today, “terrorism” as a term refers widely to terrifying safe people and assaulting them, killing, blowing, booby-trapping, sabotaging, and spreading fear among people. Nonetheless, the meaning of “terrify” in the verse is to deter enemies from assaulting you; and that’s totally different; it is by way of getting prepared. This is the lingual and religious meaning of this word. As explained in earlier verses:

 {إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ }

(..Indeed. Allah does not like transgressors.)  (Al-Baqara: 190)

 {وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً كَمَا يُقَاتِلُونَكُمْ كَافَّةً ۚ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ }

(..And fight against the disbelievers collectively as they fight against you collectively. And know that Allah is with the righteous [who fear Him].)  (At-Tawbah: 36)

Thereby, fighting is exclusively lawful in case of transgression and not for the cause of doctrine differences. This is a substantial difference here. Fighting has always to do with repelling assaults and transgression, and no one should interpret the verses contrary to their actual meanings.

( وَلَا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ اسْتَطَاعُوا ۚ وَمَن يَرْتَدِدْ مِنكُمْ عَن دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُولَٰئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ ُ  ) (And they will continue to fight you until they turn you back from your religion if they are able. And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever – for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire, they will abide therein eternally.): This is because they prevent people from exercising their freedom of choice. Since it has been revealed, Islam never asks anyone to convert unwillingly or forcefully to Islam. Allah (swt) says:

 {لَا إِكْرَاهَ فِي الدِّينِ }

(There shall be no compulsion in [acceptance of] the religion..)  (Al-Baqara: 256)

This is a very clear point. The big question here, then, is why there were the conquests of Muslims? They were because the Muslims had to defend themselves and their home and to protect people’s freedom of choice. Muslims never entered any place and forced people to convert ti Islam. They had never said: “either to convert to Islam or to die”. Never, otherwise, nobody other than Muslims would have survived. Such concepts are misunderstood. The groups which clung to terrorism as a doctrine have gone contrary to all heavenly beliefs and they disbelieved in what Allah (swt) says because they kill humans while Allah (swt) guarantees preserving peoples’ blood, money, honors and beliefs. Therefore, the companions of Prophet Muhammad (saws) after him always used to order: “never cut a tree, never set fire to plants, never sabotage, never …..” All of that is aimed at maintaining the “five musts,” to preserve the freedom and beliefs of people. This is the core of Islam and the true religion as revealed to our Prophet Muhammad (saws). 

This is life cycle. Homelands can’t live in peace and security as long as the calamities and desires of the enemies are there. Thus, fighting is enjoined upon you in order to defend your homeland, existence, history, future, money, and honor. It has been a must to fight defending our homeland when terrorists entered our country and ravaged and sabotaged it.

Allah (swt) mentions (has been enjoined) in passive because there is a contract of faith between you and your God: you believe in Him (swt); and this has not been enjoined upon all people but rather those who believe. Allah (swt) did not break the freedom of choice granted to everyone.

( كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ ) (Fighting has been enjoined upon you while it is hateful to you…): Allah (swt) the creator of human being, says that fighting is hateful to human beings by their natural instinct. All people hate fighting, and it is only the aggressor who seeks fighting. Meanwhile, a normal human being, with their pure human nature, wants neither fighting nor killing. Yet, fighting has been enjoined upon you when you are being fought against and forced to fight. Allah the Almighty says:

 {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 victor. )  (Al-Hajj:39)

Fighting is enjoined upon you when you are under attack. However, here we have to consider general standards not the narrow ones which people just think of. (Fighting has been enjoined upon you while it is hateful to you...) is followed by:

(وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ ) (But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not): The standards of the good are not in the hands of humans who don’t know the hidden. Had humans known the hidden, they would have made it all good. likewise, humans don’t know what is good and what is bad in the coming days, that is why they pray for the evil like they do for the good; Allah (swt) says:

{ وَيَدْعُ الْإِنسَانُ بِالشَّرِّ دُعَاءَهُ بِالْخَيْرِ ۖ وَكَانَ الْإِنسَانُ عَجُولً }

(And man supplicates for evil as he supplicates for good, and man is ever hasty.)  (Al-Issra:11)

Humans are always in haste and hate death. Nonetheless, Allah (swt) addressed the Prophet Muhammad (saws), the master of creation, saying:

 {إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ }

(Indeed, you are to die, and indeed, they are to die.)  (Az-Zumar: 30)

Allah (swt) also says:

 {كُلُّ 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..)  (Aal-Imran: 88)

So, there is not place to escape:

  {كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُۚ }

(Everything will be destroyed except His Face.)  (Al-Qasas: 88)

Once upon a time there was a man who went aboard a ship, and asked the sailor: “where did your father die?” “In the sea,” replied the sailor. “Where did your grandfather die?” asked the man again, and the sailor answered: “in the sea.” “And you still work in the sea?” the man wondered. Then the sailor asked the man: “where did your father die?” “In bed,” the man replied, and the sailor asked: “where did your grandfather die?” “In bed,” said the man. So, the sailor wondered: “and you’re still go to bed?”

So, you don’t know the standards of the good as they are not what you like and dislike. Make them Allah’s who has life and death under his control. Once Al Hasan Bin Ali Bin Abi Taleb asked his father Ali (May Allah be pleased with them): “father, why don’t you put your shield on?” “We are people who don’t care whether they fall over death or death falls over them,” replied Ali (May Allah honour his face).

( كُتِبَ عَلَيْكُمُ الْقِتَالُ  ) (Fighting has been enjoined upon..): Would you buy something for your kids although this thing is harmful to them because they insist to get it? Of course not. Such prevention by you is for the good of the kids. Those are the standards of the good from the wise man’s point of view, not according to the kids. How about the standards of the Wisest of the wise; Allah (swt), and what if humans are His creatures!! Allah has all standards of acceptance, of the good, and of the evil. He knows and we don’t know; that’s why Allah (swt) concludes the verse by saying:

( وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ ) (..And Allah Knows, while you know not.): All you know about life is superficial, and you are unaware of the future and the Doomsday. As such, you don’t know what would happen to you in moments

We talk first about the reason of revelation, then about the general meaning. We always say that the Holy Qur’an is the words of Allah (swt). There is a specific reason and general meaning that applies to all people and all situations. As for the specific reason of this verse revelation, the questioner of this verse is Amr ibn al-Jamouh. He is a man with amazing story; before the battle of Uhud he went to the Messenger of Allah (saws) and asked him to share in the battle. However, he was lame, so he had an excuse for not to share, as Allah (swt) says:

 {لَّيْسَ عَلَى الْأَعْمَىٰ حَرَجٌ وَلَا عَلَى الْأَعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيضِ حَرَجٌ }

(There is not upon the blind any guilt or upon the lame any guilt or upon the ill any guilt [for remaining behind].)  (Al-Fath: 17)

It was narrated that the heads of the tribe of Bani Salamah said: Amr Ibn al-Jumooh was lame. He had four young sons used to go for invasions with the Prophet (saws). When he (saws) was about to leave for the battle of Uhod, Amer wanted to go with him, but his sons said to him : “Allah (swt) excuses you, so if you sit, we can fight instead of you, Allah (swt) does not impose Jihad on you”. Amr went to the Messenger (saws) and said, “O Messenger of Allah, my children do not allow me to go with you, by Allah, I hope that I will be martyred and step onto the ground of Paradise with this lame leg”. The Prophet (saws) said to him: “Allah (swt) has excused you” and said to his sons: “There is no burden on you if you let him go, Allah may grant him martyrdom.” So, he fought and was killed in this battle of Uhod.[1]

This was the person who asked the Prophet (saws) about what Muslims should spend and he was a wealthy man. The answer comes to explain about to whom to spend and what to spend. There are many verses in addition to this verse in the Book of Allah (swt) relate to spending, which means to give money to the needy, to kin and to those defined by the Holy Qur’an. In general, the divine curricula came in order to regulate the movement of people in life and in order to make people help each other, and to make the strong protects the weak, and to establish these communal links defined by the Holy Qur’an:

{وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ }

(And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty.) (Al-Maaida: 7)

These specifications that Allah (swt) wants in that society, in which the strong feels the need of the weak, and the rich feels the poverty of the weak, a community in which people feel the needs of each other, feel the need of orphans, the poor and the widowed and the sick. All these cases are repeated in societies from time to time. However, Allah (swt) makes spending a pillar of Islam through paying Zakat. As long as Zakat (alms) is one of the pillars of Islam, no one would think that just the poor is in need of the rich. On the contrary, the rich is in much more need for the poor, why? Because spending on the poor is part of the pillars of Islam; Islam is established on five: the two testimonies, prayers, giving zakat, fasting Ramadan, and pilgrimage to those who have been able to reach it. Zakat is one of the pillars of Islam, without performing it your Islam is imperfect. Allah (swt) wants the community of faith to be a solid and cohesive society, as the Prophet (saws) said:

“The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever”.[2]

As not a person sits on his couch or in his palace comfortable and delighted and his needs are availabe, and leaves those with needs in society exposed to all kinds of affliction and sufferings in the world. The Prophet (saws) mentions in a Qudsi Hadith that Allah (swt) says:

O Moses, I did not will the poor to resort to the rich because my treasury is closed in on them, and that my mercy did not encompass them, rather I imposed for the poor in the money of the rich what is enough to the poor because I wanted to test the rich how they hasten to apply what I imposed for the poor in their wealth.[3]

Hence, it is a test for the rich by what Allah (swt) has given them. If the obligatory Zakat (alms) and the charities are properly applied as Islam has ordered, we will not find any poor and needy among people in society. Some of the people say that this idea is theoretical. We say, no it is not at all, because this theory was really fully implemented and it proved its righteousness, that was when Islam was applied correctly as it was revealed, and not through the understandings of human beings and human concepts, such as the extreme Takfir, which had nothing to do with the truth of religion. Therefore, we find that Islam has set a basic concept of the pillars that is spending for the sake of Allah (swt), Allah (swt) says:

 وَمَا آتَيْتُم مِّن رِّبًا لِّيَرْبُوَ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُو عِندَ اللَّهِ ۖ وَمَا آتَيْتُم مِّن زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ  فَأُولَٰئِكَ هُمُ الْمُضْعِفُونَ

(And whatever you give for interest to increase within the wealth of people will not increase with Allah. But what you give in zakah, desiring the countenance of Allah – those are the multipliers.)  (Al-Room: 36)

Zakat increases the man’s wealth, if he gives this money out of faith, and in the way of Allah (swt), as Allah (swt) says:

 {مَّن ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِيمٌ }

(Who is it that would loan Allah a goodly loan so He will multiply it for him and he will have a noble reward.)  (Al-Hadid: 11)

So, it is as if you loan Allah (swt) when you give the poor, because Allah (swt) is Who brings the poor to life and the rich as well and He (swt) Who imposed in the wealth of the rich what meets the need of the poor through Zakat. On the other hand, the hidden charity is better than the charity in public. Allah (swt) says:

 إِن تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ ۖ وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَّكُمْ ۚ وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

(If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah, with what you do, is [fully] Acquainted.)  (Al-Baqara: 271)

Why is it better to hide the charity? Of course, the advantage of giving the charity in public is to encourage people to do it. As for concealing charity has a purpose, which is to make it just in the way of Allah (swt), so you do not consider it a favour, in fact, the poor is the one who does you a favour by accepting your charity. One day, a man knocked on  door of one of the companions of the Prophet (saws), he (may Allah be pleased with him) opened the door, the man asked him for money as charity, so he gave it to him and began to cry, then his wife asked him saying, “A man came to you and asked you for charity and you gave him but why do you cry?” He said, “I cried, because I let this man to ask”. This means that we have to search for the needy people. Islam has set standards for considering the needs and for the challenges in economy, that is, sometimes there may be crises which require people to co-operate to help each other, not to get advantage of each other. Rather, they have to help each other to pass the crisis and its consequences which they are exposed to all the time. We, in our country today are subjected to this unjust and unfair war, which has lasted years and destroys our country, consequently, it is natural for economic crises to occur, in this case people have to put their hands together to give support to each other, and to bring into life the belief in paying charity and zakat. Allah (swt) says:

 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, one seed produces seven hundred seeds, and Allah (swt) doubles for whom He wills. This is the case in the earth which is created by Allah (swt), then how would it be the gift of Allah (swt)! Allah (swt) says:

 خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ ۖ إِنَّ صَلَاتَكَ سَكَنٌ لَّهُمْ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

(Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [Allah ‘s blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing.)  (At-Tawba: 103)

The Prophet (saws) said:

“I swear by Allah for three (qualities) the wealth of a man will not diminish by Sadaqah (charity). So give Sadaqah.”[4]

One may ask: How it comes that this money do not decrease, although 2.5 % of the money is being extracted and given to the poor ? Of course, this money does not decrease because by giving it you are dealing with the One Who provided you and the poor, with Who created you and the poor. Abu Tharr (May Allah be pleased with him) said: “The Messenger of Allah (swt) recited this verse:

 وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا % وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ

 إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا

(And whoever fears Allah – He will make for him a way out. (3) And will provide for him from where he does not expect. And whoever relies upon Allah – then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent.)  (At-Talaaq: 2-3)

When the Prophet (saws) finished the recitation, he (saws) said:

if all the people followed it, it would suffice them[5]

That is because fearing Allah (swt) brings livelihood and goodness to people. With this piety, people support each other.

Al-Bayhaqi narrated that Abdul Malik -a son of the relative of Al-Asma’i- said: ‘One day, when I was on my way back from the mosque in Basra, a hard cruel bedouin, sitting on a young camel, holding his sword and bow, he came near me and said: Where are you from, man?” I said: “From the people of Asma'”. He said to me: “Are you Al-Asmaie! I said: “Yes”. He said: ‘Where are you coming from?” I said: “From a place where the words of The Gracious are recited.”. He said: “Does The Gracious has words that can be recited by the humans?” I said: ” Yes, O, bedouin”. He said: ‘Recite for me something of it’. I said: “Come down from your camel. Then he came down and I started reciting Surat (Al-Thariyat) until I reach the verse:

 {وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ }

(And in the heaven is your provision and whatever you are promised.)  (Ath-Thaariyat: 22)

The bedouin said: “O, Assmai, are these The Gracious’ words?” I said: Yes, I swear by the One Who sent Muhammad with the truth, they are His words that were revealed to him”. Then he said to me: “Enough”. Then, he went to his camel, sacrificed it with his sword, and cut it then said to me: “Help me to distribute it.”. So, he distributed it to whoever passed in front of him. Then he broke his sword and bow and buried them in the sand and he went towards the desert while saying:

 {وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ }

(And in the heaven is your provision and whatever you are promised.)  (Ath-Thaariyat: 22)

while repeating it. When he disappeared in the gardens of Basra, I returned to myself, blaming it and saying: “O Assam’i! You have been reading the Qur’an since thirty years ago, and you passed through this verse and similar verses, yet you have not been fully aware to what this bedouin has although he did not know that the Gracious has words. After a time I went for the Hajj pilgrimage with the Caliph Haron Al-Rasheed and while I was doing Tawaff I heard a caller saying with gentle voice, Come, O’ Assma’i, Come, O Assma’i, hence, I turned and found the same bedouin with yellow exhausted face, he came to me, took my hand, and sat me behind the Maqam of Ibrahim and said: “recite from the words of the Gracious that you recite, then I started again with Surah Al-Thaaryiat and when I ended up saying: (And in the heaven is your provision and whatever you are promised) the bedouin shouted and said: “We have already found what our Lord promised us to be true, we have already found what our Lord promised us to be true.”. Then he said: “Are there any other words of the Gracious?” I said: “Yes, O bedouin, Allah (swt) says:

 {فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِّثْلَ مَا أَنَّكُمْ تَنطِقُونَ }

(Then by the Lord of the heaven and earth, indeed, it is truth – just as [sure as] it is that you are speaking.)  (Al-Thaariyat: 23)

The bedouin then shouted and said: “Glory be to Allah! Who has angered The Great and caused Him to swear? Did they not believe his saying until He swore! He said it three times and then died.

If we really believed Allah’s saying, we would not find among us any poor, or needy, because we would give money and pay the charity. The true faith is proved by giving alms. So, the Prophet (saws) said:

“(Prayer) is a light, and charity is a proof…” [6]

It is a proof of faith. Consequently, we must help the poor and give money to the needy, however preserving the wealth will not benefit you, as the Prophet (saws) said:

“May he be miserable the worshipper of the dinar, may he be miserable the worshipper of the dirham, and may he be miserable the worshipper of the striped silk cloak.”[7]

Therefore, the duty of the trade men is to lower the prices, our duty is to find out our needy neighbors and the poor people in the nearby, whoever has an extra amount should offer it to him who is without it.

( مَا أَنفَقْتُم مِّنْ خَيْرٍ  ) (Whatever you spend of good..): Meaning, spending must be from the lawfully granted (halal) money, the Prophet (saws) said:

“Allah the Almighty is Good and accepts only that which is good.”[8]

Allah (swt) says:

 {إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ }

(Indeed, Allah only accepts from the righteous [who fear Him.) (Al-Maaida: 27)

The question is to whom you have to spend? First of all, in any society and in any reform movement, to find out the good cycle, look at the relationship between the children and their parents. If this relationship is good, then the entire society will be reformed in the country. That is because the relationship between the past and the next generation is only controlled by values, cannot be governed by interests. The interest governs when you need your parents, but if your parents need you, then where is the interest? Here the values play the role and here it is necessary to remind of the Sharia rules and the children must always be reminded to be good with parents, so that when Luqman preached his son, he said:

 {وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ ۖ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ}

(And [mention, O Muhammad], when Luqman said to his son while he was instructing him, “O my son, do not associate [anything] with Allah. Indeed, association [with him] is great injustice.)  (Luqman: 13)

Allah (swt) interrupts Luqman’s will and says:

 وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ * وَإِن جَاهَدَاكَ عَلَىٰ أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا ۖ وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ۚ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ * يَا بُنَيَّ إِنَّهَا إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ ۚ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ * يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ ۖ إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ * وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ * وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِن صَوْتِكَ ۚ إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ

(And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination. % But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do. % [And Luqman said], “O my son, indeed if wrong should be the weight of a mustard seed and should be within a rock or [anywhere] in the heavens or in the earth, Allah will bring it forth. Indeed, Allah is Subtle and Acquainted. % O my son, establish prayer, enjoin what is right, forbid what is wrong, and be patient over what befalls you. Indeed, [all] that is of the matters [requiring] determination. % And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful. % And be moderate in your pace and lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys.”.)  (Luqman: 14-19)

Allah (swt) interrupts the will of Lugman for these recommendations because the father does not enjoin his son of himself and the parents do not need to be enjoined of their children, rather the one who needs to be enjoined are the sons and the daughters. The children are in need of the pleasure of the parents, the Prophet (saws) said:

“The pleasure of the Lord lies in the pleasure of the parent. The anger of the Lord lies in the anger of the parent.”[9]

Gaining the pleasure of the parents will bring the righteousness and this is absolutely beyond doubt. Allah (swt) says:

{ وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا }

(And your Lord has decreed that you not worship except Him, and to parents, good treatment.)  (Al-Israa: 23)

Mentions the state of the parents’ weakness:

 {إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا }

(Whether one or both of them reach old age [while] with you, say not to them [so much as], “uff,” and do not repel them but speak to them a noble word.)  (Al-Israa: 23)

Then Allah (swt) instructs more:

 {وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا }

(And lower to them the wing of humility out of mercy and say, “My Lord, have mercy upon them as they brought me up [when I was] small.”.)  (Al-Israa: 24)

You cannot reward your father and mother whatever you do, so ask your and their Lord to have mercy on them as they raised you young. Hence, Allah (swt) says afterwards:

 {رَّبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ ۚ إِن تَكُونُوا صَالِحِينَ فَإِنَّهُ كَانَ لِلْأَوَّابِينَ غَفُورًا }

(Your Lord is most knowing of what is within yourselves. If you should be righteous [in intention] – then indeed He is ever, to the often returning [to Him], Forgiving.)  (Al-Israa: 25)

The issue is not a matter of compliments, and a gift on Mother’s Day. Rather, He (swt) knows better, what is in the breasts and what is in the souls. It must come out of conviction, and as a result of the values that are implanted in our souls, which include the obedience and doing good to parents. There is no doubt that the one who is not good with his father and mother will not in return be good for society or for his country. If you see a person disobeying to his father or to his mother, how can you at any level trust him in anything? Therefore, we find that the Holy Qur’an on every occasion mention the parents directly.

( قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ  ) (Say, “Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler..): First you have to think of your parents then think about the close kinship: The Prophet (saws) said:

“The bond of relationship is suspending from the Throne, and says: ‘He who keeps good relations with me, Allah will keep connection with him, but whosoever severs relations with me, Allah will sever connection with him”.[10]

Who cut our relations and our societies except the West? Means of social communication, such as Facebook, Twitter, and WhatsApp, instead of being for the sake of science and for the needs of people, has become means of corruption of people and means of cutting off the relationships in society; that is, you find the same family members who live with each other, yet they do not speak with each other; each one holding the mobile in his hand and busy with it. As a result, the kinship relations were cut off, the ties were broken, and relations were broken. The entire scourge that came to the Arab region came from such means that the west invented because we do not use it properly and correctly. If we use it in a useful way that benefits us, we would not reach a situation that we are in. However, it has been used in a way that causes problems; in searching for people’s secrets, for people’s scandals, and slander on People, so caused cutting ties between community through what was called the Arab Spring that turned the region into hell and fire.  Therefore, they managed to enter the minds of people, and thus they were tucked into people’s rooms and between families. Therefore, they cut off the relationships through these networks that are found in our rooms. So, first you have to think of your parents then your relatives then (the Orphans). An orphan, even if he is not a needy, but being an orphan, he is weak; that is because he lost the support, that is his father, so he must feel that he has a helper. That is why the orphans are always mentioned. Allah (swt) says:

{ أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ *  فَذَٰلِكَ الَّذِي يَدُعُّ الْيَتِيمَ * وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ }

(Have you seen the one who denies the Recompense? (2) For that is the one who drives away the orphan (3) And does not encourage the feeding of the poor.)  (Al-Maa’un: 1-3) and says:

 فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ *  وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ *  كَلَّا ۖ بَل لَّا تُكْرِمُونَ الْيَتِيمَ *  وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ *  وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَّمًّا *  وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا

(Indeed, your Lord is in observation. %  And as for man, when his Lord tries him and [thus] is generous to him and favors him, he says, “My Lord has honored me.” %  But when He tries him and restricts his provision, he says, “My Lord has humiliated me.” %  No! But you do not honor the orphan %  And you do not encourage one another to feed the poor. %  And you consume inheritance, devouring [it] altogether, %  And you love wealth with immense love.)  (Al-Fajr: 14-20)

This verse indicates the inverted concepts; love of money, consume inheritance, preventing doing goodness, not feeling the need of orphans and poor people, contrary to the reality of our religion. That is why this verse defines the ways of spending the alms; to parents, relatives, orphans, the needy, and the traveler who has no money and no family.

( وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ  ) (And whatever you do of good – indeed, Allah is Knowing of it.): So, seek the countenance of Allah (swt) when doing the goodness. Ibn Abbass (may Allah be pleased with him) said:

“Charity falls in Allah’s hand before it falls in the needy’s hand.”[11]

[1] Sunan Al-Bayhaqi Al-Kubrah: chapter of biographies, chapter of who excuse themselves with weakness, illness and time in leaving Jihad, Hadith no. (17599).

[2] Sahih Muslim: Book of Virtue, Enjoining Good Manners, and Joining of the Ties of Kinship, Hadith No. 2586.

[3] Kanz Al-Ummal, Part 6, Hadith No.16664.

[4] Musnad Al-Bazar, V.1, chapter: Abdel-Rahman Ibn ‘Uof, Hadith no. 1032.

[5] Musnad Ahmad Ibn Hanbal: Musnad Al-Ansar, Hadith no. 21591.

[6] Sahih Muslim, Book of Purification, virtue of Ablution, Hadith No. 223.

[7] Al-Mu’jam Al-Awsat by AL-Tabarani: V.3, chapter: whose name is Ibrahim, Hadith no. 2595.

[8] Sunan Al-Baihaqi Al-Kubra, chapter: prayer alIstisqa’, avoiding grievances and move closer to Allah through charity and good deeds, hopping to be answered, Hadith no. 6187.

[9] Shu‘abu Al-Iman: the fifty five of Shu’ab Al-Iman, chapter of obeying parents, Hadith no.7830.

[10] Sahih Muslim and Al-Bukhari, Chapter: Kind Treatment towards Parents and establishment of the ties of Blood Relationship.

[11] Majma’ Az-zawaed, Vol,3, Hadith No. 4618.

Do you think that you will enter Paradise without suffering trials, without tests, without adversities? Allah (swt) says:

 وَلَنَبْلُوَنَّكُم بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ * الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ * أُولَٰئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ هُمُ الْمُهْتَدُونَ

(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, % Who, when disaster strikes them, say, “Indeed we belong to Allah, and indeed to Him we will return.” % Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided.)  (Al-Baqara: 155-157)

Keep in mind that entering Paradise is only through passing the ordeals, Allah (swt) says:

 {أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ }

(Do the people think that they will be left to say, “We believe”

and they will not be tried.)  (Al-Ankaboot: 2)

( وَزُلْزِلُوا  ) (and were shaken..): The Arabic word of this phrase has two sections (Zal Zal), the word (Zal) means to fall from one’s place. The Arabic word refers to a series of jerks forwards and backward repeatedly, So this phrase expresses the great tribulations and succession of tragedies and fears they suffer.

( حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ ۗ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ ) (until [even their] messenger and those who believed with him said, “When is the help of Allah?” Unquestionably, the help of Allah is near).): The believers either ask truly about the arrival of the help of Allah (swt) or their feelings go back and forth between “when is the help of Allah? And “unquestionably, the help of Allah is near”. Meaning, do not complain about the delay of Allah’s Help. It is only some trials, afflictions, ordeals and shaken to test man’s faith and its stability in his heart and to examine his acceptance to what Allah wills, only then victory arrive after patience, as narrated in the Hadith:

“And know that victory comes with patience, relief with affliction,
and hardship with ease”.[1]

[1] Mussnad al-Shahhab: V.1, chapter be mindful of Allah and He will protect you, Hadith no. (745).

( كَانَ النَّاسُ أُمَّةً وَاحِدَةً  ) (Mankind was [of] one religion..): When Adam and Eve came down there were one nation, there was no difference between people. Difference and troubles arise when there are multiplicity of benefits and when the cupidities exceed the benifits. The earth was wide, and humans were few, Adam and Eve and the two sons of Adam and their wives. The earth was vast, and livelihood was available, and everything was abundant, so normally, no reason for the dispute to happen at that time. The word (Mankind) refers to Adam and Eve. Their faith in Allah (swt) was by instinct; because Adam and Eve came down with the divine approach. Allah (swt) says:

{ قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَن تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ }

(We said, “Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance – there will be no fear concerning them, nor will they grieve.)  (Al-Baqara: 38)

( فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ) (..then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed…): When people increased and disagreement began to appear as a result of the greedy, Allah (swt) sent the prophets as bringers of good tidings and warners -always the glad tiding comes before warning and sent down with them the Scriptures in truth. The Scriptures refer to the Torah, the Bible, the Holy Qur’an, the Scripture of Abraham. The Scripture is what Allah (swt) has revealed to His creation of His words. It is to guide people so that they do not disagree, and to control their movement and behavior in life, so that there will be no oppression between people and no greedy. Hence, the scripture was revealed in truth because truth is the unchangeable fact that is undisputed and the false is the opposite of it.

( وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ ) (And none differed over the Scripture except those who were given it – after the clear proofs came to them – out of jealous animosity among themselves..): Animosity is to go beyond the limitation among people such as, some want to take unjustly the inheritance, others want to steal other’s money or take bribes. Some of them steal, and others assault people’s honor or occupy the lands of people with force…… This animosity happened after the clear proofs came to them, after the Prophets and the messengers came and clarified the rules and showed the way of guidance to humans, however people differed because of jealous animosity among themselves, because of going beyond the truth, beyond the limitations and other’s rights.

( فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ ) (..And Allah guided those who believed to the truth concerning that over which they had differed, by His permission..): The truth came down with these clear proofs. There are two types of guidance: Directional Guidance and Supportive Guidance:

 وَأَمَّا ثَمُودُ فَهَدَيْنَاهُمْ فَاسْتَحَبُّوا الْعَمَىٰ عَلَى الْهُدَىٰ فَأَخَذَتْهُمْ صَاعِقَةُ الْعَذَابِ الْهُونِ بِمَا كَانُوا يَكْسِبُونَ

(And as for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating punishment seized them for what they used to earn.)  (Fussilat: 17)

The guidance in this verse is the Directional one which is for all people in general, Allah (swt) says:

{ إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا }

(Indeed, this Qur’an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.)  (Al-Israa: 9)

The Holy Quran guides people to the right and straight way. If people accept this guidance, Allah (swt) supports them in following it, this is called the Supportive guidance:

 {وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى وَآتَاهُمْ تَقْوَاهُمْ }

(And those who are guided – He increases them in guidance and gives them their righteousness.)  (Muhammad: 17)

Therefore, Allah (swt) addressed His Prophet saying:

 {إنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ }

(Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.)  (Al-Qasas: 56) And says:

{ وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ }

(And indeed, [O Muhammad], you guide to a straight path.)  (Ash-Shura:  52)

When you read these two verses, you think that they contradict each other, the first one says: (you do not guide) and the second says: (you guide)!! The answer is: In the second verse (you guide to the straight path), this is the Directional guidance, that is, you guide by your sayings, your doings, by your Sunna, by the Holy Qur’an that revealed to you. Whereas, in the first verse (you do not guide whom you like), meaning, you will not enter the Supportive guidance, which is placed in the heart, to the people you love. This is the difference between the Directional guidance and the Supportive guidance.

( وَاللَّهُ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ ) (..And Allah guides whom He wills to a straight path.): No one may think that he is out of the will of Allah (swt), and that the one who went astray is out of the divine will. It is Allah’s will to make you have a will. Did the man who go astray and chose the path of disbelief over faith go out of Allah’s will? The answer is ‘ definitely No’. No one has to say: Allah guides whom he will and did not guide me, so this not my fault! Allah (swt) clarify guidance to all people and they choose and they will be judged according to their choice. However, who chose to go astray and did not choose guidance, he did not exceed the will of Allah (swt), that is because Allah (swt) wills you to choose and if He does not want you to have the ability to choose, He would  have forced you to obey as He (swt) did with the angels:

 {لا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ }

(they do not disobey Allah in what He commands them but do what they are commanded.)  (Al-Tahrim: 6)

This is the meaning of the (will) in this verse under study.