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Surah 65. At-Talaq

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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65:1
يَـٰٓأَيُّهَا ٱلنَّبِىُّ إِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا۟ ٱلْعِدَّةَ ۖ وَٱتَّقُوا۟ ٱللَّهَ رَبَّكُمْ ۖ لَا تُخْرِجُوهُنَّ مِنۢ بُيُوتِهِنَّ وَلَا يَخْرُجْنَ إِلَّآ أَن يَأْتِينَ بِفَـٰحِشَةٍ مُّبَيِّنَةٍ ۚ وَتِلْكَ حُدُودُ ٱللَّهِ ۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَقَدْ ظَلَمَ نَفْسَهُۥ ۚ لَا تَدْرِى لَعَلَّ ٱللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا Y a ayyuh a a l nnabiyyu i tha t allaqtumu a l nnis a a fa t alliqoohunna liAAiddatihinna waa hs oo alAAiddata wa i ttaqoo All a ha rabbakum l a tukhrijoohunna min buyootihinna wal a yakhrujna ill a an yateena bif ah ishatin mubayyinatin watilka h udoodu All a hi waman yataAAadda h udooda All a hi faqad th alama nafsahu l a tadree laAAalla All a ha yu h dithu baAAda tha lika amr a n
O PROPHET! When you1 [intend to] divorce women, divorce them with a view to the waiting-period appointed for them,2 and reckon the period [carefully], and be conscious of God, your Sustainer. Do not expel them from their homes;3 and neither shall they [be made to] leave4 unless they become openly guilty of immoral conduct.5 These, then, are the bounds set by God - and he who transgresses the bounds set by God does indeed sin against himself: [for, O man, although] thou knowest it not, after that [first breach] God may well cause something new to come about.6
  - Mohammad Asad

See 2:228 and the corresponding notes, especially note [215]. - Most of the great jurists hold the view that the required three pronouncements of divorce, which make it final and irrevocable (cf. first paragraph of 2:229 , must be made singly, i.e., spaced over the waiting-period of three months, so as to give the husband time to reconsider his intention, and thus to prevent a hasty act which might be subsequently regretted. This provision is in tune with the well-authenticated saying of the Prophet, "In the sight of God, the most hateful of all things allowed (abghad al-halali) is divorce" (Abu Da'ud, on the authority of 'Abd Allah ibn 'Umar). In other words, divorce is just barely permissible, and must not be resorted to unless it is absolutely evident that nothing can save the marriage from utter hopelessness.

I.e. during the waiting-period. As shown in verse {6} below, during that period the husband is fully responsible for the maintenance of the wife whom he is divorcing in accordance with the standard of living observed during their married life.

E.g., by their husbands' failure to provide for their maintenance. (This particular injunction does not imply a prohibition of a divorced woman's leaving her home of her own free will.)

Implying that in such a case she may be lawfully turned out of her marital home. Regarding the term fahishah ("immoral conduct"), see surah {4}, note [14].

According to Ibn 'Abbas (as quoted by Razi) and several other authorities (see Ibn Kathir), this is an allusion to the possibility of reconciliation and, hence, a resumption of marital relations before the divorce becomes final (see surah {2}, second part of verse {228} and first paragraph of {229}).

O Prophet! If you and the believers divorce your wives, divorce them at the end of their prescribed periods, and count their prescribed periods accurately. Fear Allah, your Rabb. Do not expel them from their homes during their waiting period, nor they themselves should leave, unless they have committed an open lewdness. These are limits set by Allah; he that transgresses the limits of Allah will wrong his own soul. You never know, Allah may, thereafter, bring about some new situation of reconciliation.
  - Muhammad Farooq-i-Azam Malik
O Prophet! 'Instruct the believers:' When you 'intend to' divorce women, then divorce them with concern for their waiting period,1 and count it accurately. And fear Allah, your Lord. Do not force them out of their homes, nor should they leave- unless they commit a blatant misconduct. These are the limits set by Allah. And whoever transgresses Allah's limits has truly wronged his own soul. You never know, perhaps Allah will bring about a change 'of heart' later.2
  - Mustafa Khattab

 Meaning, when a husband intends to divorce his wife—after the consummation of marriage—he should divorce her outside her monthly cycle, provided that he has not touched her after her period. This makes it easy for the wife to observe her ’iddah (waiting period for around three months, see 65:4). Otherwise, things will be complicated for her. For example, if divorce happens after sexual intercourse, she might get pregnant, which delays the end of ’iddah until the end of her pregnancy. If divorce happens during a monthly cycle, scholars are in disagreement as to whether the divorce counts or not. If it does not, she has to wait until her menstruation is over to see if her husband still wants to divorce her.

 Perhaps the husband who has divorced his wife may change his mind and restore the marriage before the end of her waiting period (after the first or second count of revocable divorce).

O Prophet! When ye (men) put away women, put them away for their (legal) period and reckon the period, and keep your duty to Allah, your Lord. Expel them not from their houses nor let them go forth unless they commit open immorality. Such are the limits (imposed by) Allah; and whoso transgresseth Allah's limits, he verily wrongeth his soul. Thou knowest not: it may be that Allah will afterward bring some new thing to pass.
  - Marmaduke Pickthall
O Prophet! when ye do divorce women divorce them at their prescribed periods and count (accurately) their prescribed periods: and fear Allah your Lord: and turn them not out of their houses nor shall they (themselves) leave except in case they are guilty of some open lewdness. Those are limits set by Allah: and any who transgresses the limits of Allah does verily wrong his (own) soul: thou knowest not if perchance Allah will bring about thereafter some new situation. 5503 5504 5505 5506 5507 5508
  - Abdullah Yusuf Ali

Note that in the first instance the Prophet is himself addressed individually, as the Teacher and representative of the Community. Then the actual directions: "when ye...." are addressed to the Community collectively.

"Of all things permitted by law, Divorce is the most hateful in the sight of Allah"; see Introduction to this Sura. The general directions and limitations of Divorce may be studied in ii. 228-232, 236-237, 241, and notes; also iv. 35.

'Iddat, as a technical term in divorce law, is explained in n. 254 to ii. 228. Its general meaning is "a prescribed period": in that general sense it is used in ii. 185 for a prescribed period for fasting.

The prescribed period (see last note) is in the interests of the wife, of the husband, of an unborn child (if there is any), and of sex laws in nature, and therefore the elementary dictates of refined human society. In English Law the six months interval between the decree nisi and the decree absolute in divorce attains the same purpose in a round-about way. The Commentators suggest that the divorce should not be pronounced during the courses. Read with ii. 222, this implies that any incipient differences between husband and wife should not be forced to an issue at a time when sex is least attractive and almost repulsive. Everything should be done to strengthen the social and spiritual aspects of marriage and keep down stray impulses of animal instinct. The parties are to think seriously in a mood of piety, keeping the fear of Allah in their minds.

As Islam treats the married woman as a full juristic personality in every sense of the term a married woman has a right, in the married state, to a house or apartment of her own. And a house or apartment implies the reasonable expenses for its upkeep and for her own and her children's maintenance. And this is obligatory not only in the married state, but during the 'iddat, which is necessarily a most trying period for the woman. During this period she must not only not be turned out, but it is not decent for her to leave of her own accord, lest the chances of reconciliation should be diminished: see the next note.

A reconciliation is possible, and is indeed recommended at every stage. The first serious difference between the parties are to be submitted to a family council on which both sides are represented (iv. 35); divorce is not to be pronounced when mutual physical attraction is at an ebb (n. 5506); when it is pronounced, there should be a period of probationary waiting: dower has to be paid and due provision has to be made for many things on equitable terms; every facility has to be given for reconciliation till the last moment, and impediments are provided against hasty impulses leading to rupture. "Thou knowest not if perchance Allah will bring about thereafter some new situation."

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65:2
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُوا۟ ذَوَىْ عَدْلٍ مِّنكُمْ وَأَقِيمُوا۟ ٱلشَّهَـٰدَةَ لِلَّهِ ۚ ذَٰلِكُمْ يُوعَظُ بِهِۦ مَن كَانَ يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۚ وَمَن يَتَّقِ ٱللَّهَ يَجْعَل لَّهُۥ مَخْرَجًا Fai tha balaghna ajalahunna faamsikoohunna bimaAAroofin aw f a riqoohunna bimaAAroofin waashhidoo th away AAadlin minkum waaqeemoo a l shshah a data lill a hi tha likum yooAAa th u bihi man k a na yuminu bi A ll a hi wa a lyawmi al a khiri waman yattaqi All a ha yajAAal lahu makhraj a n
And so, when they are about to reach the end of their waiting-term, either retain them in a fair manner or part with them in a fair manner. And let two persons of [known] probity from among your own community7 witness [what you have decided]; and do yourselves bear true witness before God:8 thus are admonished all who believe in God and the Last Day. And unto everyone who is conscious of God, He [always] grants a way out [of unhappiness],
  - Mohammad Asad

Lit., "from yourselves": i.e., persons who are sufficiently acquainted with the circumstances of the case.

Sc., that the relevant decision has not been made in a frivolous spirit.

Then when their waiting period ends, either keep them honorably or part with them in an honorable way. Call to witness two honest persons among you, and O witnesses, bear witness equitably for the sake of Allah. This advise is being given to all who believe in Allah and the last Day. He that fears Allah may be provided a way out by Him,
  - Muhammad Farooq-i-Azam Malik
Then when they have 'almost' reached the end of their waiting period, either retain them honourably or separate from them honourably.1 And call two of your reliable men to witness 'either way'- and 'let the witnesses' bear true testimony for 'the sake of' Allah. This is enjoined on whoever has faith in Allah and the Last Day. And whoever is mindful of Allah, He will make a way out for them,
  - Mustafa Khattab

 A husband may separate from his wife after each of the first two counts of divorce or at the end of her waiting period with dignity. If he chooses to stay with her after the first two counts of divorce then divorces her a third time, the marriage is terminated at the end of her third waiting period. The wife will have to marry and divorce another man before she can be remarried to her ex-husband (see 2:230). However, a woman marrying someone with the intention of getting divorced, in order to return to her first husband, is forbidden.

Then, when they have reached their term, take them back in kindness or part from them in kindness, and call to witness two just men among you, and keep your testimony upright for Allah. Whoso believeth in Allah and the Last Day is exhorted to act thus. And whosoever keepeth his duty to Allah, Allah will appoint a way out for him,
  - Marmaduke Pickthall
Thus when they fulfil their term appointed either take them back on equitable terms or part with them on equitable terms; and take for witness two persons from among you endued with justice and establish the evidence (as) before Allah. Such is the admonition given to him who believes in Allah and the Last Day. And for those who fear Allah He (ever) prepares a way out 5509 5510 5511
  - Abdullah Yusuf Ali

Cf. ii. 231. Everything should be done fairly and squarely, and all interests should be safeguarded.

Publicity and the establishment of proper evidence ensure that no one will act unjustly or selfishly. All should remember that these are matters of serious import, affecting our most intimate lives, and therefore our position in the next life.

In these very delicate and difficult matters, the wisdom of jurists provides a less satisfactory solution than a sincere desire to be just and true, which is described as the "fear of Allah". Where such a desire exists, Allah often provides a solution in the most unexpected ways or from the most unexpected quarters; e.g., the worst enemies may be reconciled, or the cry or the smile of an infant baby may heal seemingly irreparable injuries or unite hearts seemingly alienated for ever. And Faith is followed at once by a psychological feeling of rest for the troubled spirit.

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65:3
وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَهُوَ حَسْبُهُۥٓ ۚ إِنَّ ٱللَّهَ بَـٰلِغُ أَمْرِهِۦ ۚ قَدْ جَعَلَ ٱللَّهُ لِكُلِّ شَىْءٍ قَدْرًا Wayarzuqhu min h aythu l a ya h tasibu waman yatawakkal AAal a All a hi fahuwa h asbuhu inna All a ha b a lighu amrihi qad jaAAala All a hu likulli shayin qadr a n
and provides for him in a manner beyond all expectation;9 and for everyone who places his trust in God, He [alone] is enough. Verily, God always attains to His purpose: [and] indeed, unto everything has God appointed its [term and] measure.
  - Mohammad Asad

Lit., "whence he does not expect". It is to be noted that the relative pronoun man ("whoever" or "everyone who") - although grammatically requiring the use of the masculine gender in the verbs or pronouns to which it relates - applies to persons of either sex, as is evidenced by innumerable passages in the Qur'an: hence, the present passage, too, including the sentence that follows, must be understood as relating to the women as well as to the men in question; and the same holds good of verses {5} and {11} below.

and given sustenance from the sources he could never imagine: for Allah is all sufficient for the person who puts his trust in Him. Surely Allah brings about what He pleases, and Allah has set a measure for all things.
  - Muhammad Farooq-i-Azam Malik
and provide for them from sources they could never imagine. And whoever puts their trust in Allah, then He 'alone' is sufficient for them. Certainly Allah achieves His Will. Allah has already set a destiny for everything.
  - Mustafa Khattab
And will provide for him from (a quarter) whence he hath no expectation. And whosoever putteth his trust in Allah, He will suffice him. Lo! Allah bringeth His command to pass. Allah hath set a measure for all things.
  - Marmaduke Pickthall
And He provides for him from (sources) he never could imagine. And if anyone puts his trust in Allah sufficient is (Allah) for him. For Allah will surely accomplish His purpose: verily for all things has Allah appointed a due proportion. 5512
  - Abdullah Yusuf Ali

Our anger and our impatience have to be curbed. Our friends and our mates or associates may seem to us ever so weak and unreasonable, and the circumstances may be ever so disheartening; yet we must trust in Allah. How can we measure our own weakness or perhaps blindness? He knows all. His universal Purpose is always good. His Will must be accomplished, and we should wish for its accomplishment. His ordering of the universe observes a due, just, and perfect proportion.

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65:4
وَٱلَّـٰٓـِٔى يَئِسْنَ مِنَ ٱلْمَحِيضِ مِن نِّسَآئِكُمْ إِنِ ٱرْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَـٰثَةُ أَشْهُرٍ وَٱلَّـٰٓـِٔى لَمْ يَحِضْنَ ۚ وَأُو۟لَـٰتُ ٱلْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ ۚ وَمَن يَتَّقِ ٱللَّهَ يَجْعَل لَّهُۥ مِنْ أَمْرِهِۦ يُسْرًا Wa a ll a ee yaisna mina alma h ee d i min nis a ikum ini irtabtum faAAiddatuhunna thal a thatu ashhurin wa a ll a ee lam ya h i d na waol a tu ala h m a li ajaluhunna an ya d aAAna h amlahunna waman yattaqi All a ha yajAAal lahu min amrihi yusr a n
Now as for such of your women as are beyond the age of monthly courses, as well as for such as do not have any courses,10 their waiting-period - if you have any doubt [about it] - shall be three [calendar] months; and as for those who are with child, the end of their waiting-term shall come when they deliver their burden. And for everyone who is conscious of God, He makes it easy to obey His commandment:11
  - Mohammad Asad

I.e., for any physiological reason whatever.

Lit., "He grants ease out of his condition" - i.e., makes his condition easy: the implication being that God-consciousness makes it easy for the believer to submit gladly to whatever God may decree.

If you have any doubt concerning those of your wives who have ceased menstruating, then you should know that their waiting period will be three months, and the same will apply to those who have no menstruation due to young age or a disease. As for those who are pregnant, their waiting period will end with delivery. Allah will ease the hardship of those who fear Him.
  - Muhammad Farooq-i-Azam Malik
As for your women past the age of menstruation, in case you do not know, their waiting period is three months, and those who have not menstruated as well. As for those who are pregnant, their waiting period ends with delivery.1 And whoever is mindful of Allah, He will make their matters easy for them.
  - Mustafa Khattab

 This applies to pregnant women who are divorced or widowed.

And for such of your women as despair of menstruation, if ye doubt, their period (of waiting) shall be three months along with those who have it not. And for those with child, their period shall be till they bring forth their burden. And whosoever keepeth his duty to Allah, He maketh his course easy for him.
  - Marmaduke Pickthall
Such of your women as have passed the age of monthly courses for them the prescribed period if ye have any doubt is three months and for those who have no courses (it is the same): for those who carry (life within their wombs) their period is until they deliver their burdens: and for those who fear Allah He will make their path easy. 5513 5514
  - Abdullah Yusuf Ali

Cf. ii. 228, For normal women, the 'iddat is the three monthly courses after separation: if there are no courses or if the courses are in doubt, it is three calendar months. But that time it will be clear whether there is pregnancy: if there is, the waiting period is still after delivery.

Cf. n. 5511. If there is a true and sincere desire to obey the Will of Allah and do right the difficulties will vanish, and these delicate matters will be settled for the greatest happiness of all.

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65:5
ذَٰلِكَ أَمْرُ ٱللَّهِ أَنزَلَهُۥٓ إِلَيْكُمْ ۚ وَمَن يَتَّقِ ٱللَّهَ يُكَفِّرْ عَنْهُ سَيِّـَٔاتِهِۦ وَيُعْظِمْ لَهُۥٓ أَجْرًا Tha lika amru All a hi anzalahu ilaykum waman yattaqi All a ha yukaffir AAanhu sayyi a tihi wayuAA th im lahu ajr a n
[for] all this is God's commandment, which He has bestowed upon you from on high. And unto everyone who is conscious of God will He pardon [some of] his bad deeds, and will grant him a vast reward.
  - Mohammad Asad
This is the command of Allah which He has sent down to you. He that fears Allah, will have his sins removed and his reward enlarged.
  - Muhammad Farooq-i-Azam Malik
This is the commandment of Allah, which He has revealed to you. And whoever is mindful of Allah, He will absolve them of their sins and reward them immensely.
  - Mustafa Khattab
That is the commandment of Allah which He revealeth unto you. And whoso keepeth his duty to Allah, He will remit from him his evil deeds and magnify reward for him.
  - Marmaduke Pickthall
That is the Command of Allah which He has sent down to you: and if anyone fears Allah He will remove his ills from him and will enlarge His reward. 5515
  - Abdullah Yusuf Ali

Allah's ordinance is nothing arbitrary. "It is to help us, and to lead us on to our highest good, temporal and spiritual. If we obey Allah, His wisdom will not only solve our difficulties, but it will remove other ills that we may have, subjective and objective. Like a good shepherd, He will lead us on to more and more luscious pastures. With each step higher, our position becomes more and more sure and our reward more and more precious.

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