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Surah 2. Al-Baqara

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2:231
وَإِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ ۚ وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِّتَعْتَدُوا۟ ۚ وَمَن يَفْعَلْ ذَٰلِكَ فَقَدْ ظَلَمَ نَفْسَهُۥ ۚ وَلَا تَتَّخِذُوٓا۟ ءَايَـٰتِ ٱللَّهِ هُزُوًا ۚ وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ وَمَآ أَنزَلَ عَلَيْكُم مِّنَ ٱلْكِتَـٰبِ وَٱلْحِكْمَةِ يَعِظُكُم بِهِۦ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ Wai tha t allaqtumu a l nnis a a fabalaghna ajalahunna faamsikoohunna bimaAAroofin aw sarri h oohunna bimaAAroofin wal a tumsikoohunna d ir a ran litaAAtadoo waman yafAAal tha lika faqad th alama nafsahu wal a tattakhi th oo a y a ti All a hi huzuwan wa o th kuroo niAAmata All a hi AAalaykum wam a anzala AAalaykum mina alkit a bi wa a l h ikmati yaAAi th ukum bihi wa i ttaqoo All a ha wa i AAlamoo anna All a ha bikulli shayin AAaleem un
And so, when you divorce women and they are about to reach the end of their waiting-term, then either retain them in a fair manner or let them go in a fair manner. But do not retain them against their will in order to hurt [them]: for he who does so sins indeed against himself. And do not take [these] messages of God in a frivolous spirit; and remember the blessings with which God has graced you, and all the revelation and the wisdom which He has bestowed on you from on high in order to admonish you thereby; and remain conscious of God, and know that God has full knowledge of everything.
  - Mohammad Asad
When you divorce women and they have reached the end of their waiting period ('Iddat) either allow them to stay with honor or let them go with kindness; but you should not retain them to harm them or to take undue advantage; if anyone does that he wrongs his own soul. Do not take Allah's revelations as a joke. Remember the favors of Allah upon you and the fact that He sent down the Book and Wisdom for your guidance. Fear Allah and know that Allah has knowledge of everything.
  - Muhammad Farooq-i-Azam Malik
When you divorce women and they have 'almost' reached the end of their waiting period, either retain them honourably or let them go honourably. But do not retain them 'only' to harm them 'or' to take advantage 'of them'. Whoever does that surely wrongs his own soul. Do not take Allah's revelations lightly. Remember Allah's favours upon you as well as the Book and wisdom1 He has sent down for your guidance. Be mindful of Allah, and know that Allah has 'perfect' knowledge of all things.
  - Mustafa Khattab

 “Wisdom” means the “sunnah” or the tradition of the Prophet (ﷺ) when it is mentioned along with the Book (i.e., the Quran).

When ye have divorced women, and they have reached their term, then retain them in kindness or release them in kindness. Retain them not to their hurt so that ye transgress (the limits). He who doeth that hath wronged his soul. Make not the revelations of Allah a laughingstock (by your behavior), but remember Allah's grace upon you and that which He hath revealed unto you of the Scripture and of wisdom, whereby He doth exhort you. Observe your duty to Allah and know that Allah is Aware of all things.
  - Marmaduke Pickthall
When ye divorce women and they fulfil the term of their (`Iddat) either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them or to take undue advantage; if anyone does that He wrongs his own soul. Do not treat Allah's Signs as a jest but solemnly rehearse Allah's favors on you and the fact that He sent down to you the Book and Wisdom for your instruction. And fear Allah and know that Allah is well acquainted with all things. 261 262 263 264
  - Abdullah Yusuf Ali

If the man takes back his wife after two divorces, he must do so only on equitable terms, i.e., he must not put pressure on the woman to prejudice her rights in any way, and they must live clean and honourable lives, respecting each other's personalities. There are here two conditional clauses: (1) when ye divorce women, and (2) when they fulfil their Iddat: followed by two consequential clauses, (3) take them back on equitable terms, or (4) set them free with kindness. The first is connected with the third and the second with the fourth. Therefore if the husband wishes to resume the marital relations, he need not wait for Iddat. But if he does not so wish, she is free to marry someone else after Iddat. For the meaning of Iddat see n. 254 above.

Let no one think that the liberty given to him can be used for his own selfish ends. If he uses the law for the injury of the weaker party, his own moral and spiritual nature suffers.

These difficult questions of sex relations are often treated as a joke. But they profoundly affect our individual lives, the lives of our children, and the purity and well-being of the society in which we live. This aspect of the question is reiterated again and again.

Rehearse: zikr. Cf. ii. 151 and n. 156. We are asked to remember in our own minds, and to proclaim and praise, and be proud of God's favours on us. His favours are immeasurable; not the least are His Revelations, and the wisdom which He has given to us to enable us to judge and act up to His guidance.

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2:232
وَإِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَٰجَهُنَّ إِذَا تَرَٰضَوْا۟ بَيْنَهُم بِٱلْمَعْرُوفِ ۗ ذَٰلِكَ يُوعَظُ بِهِۦ مَن كَانَ مِنكُمْ يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۗ ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ ۗ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ Wai tha t allaqtumu a l nnis a a fabalaghna ajalahunna fal a taAA d uloohunna an yanki h na azw a jahunna i tha tar ad aw baynahum bi a lmaAAroofi tha lika yooAAa th u bihi man k a na minkum yuminu bi A ll a hi wa a lyawmi al a khiri tha likum azk a lakum waa t haru wa A ll a hu yaAAlamu waantum l a taAAlamoon a
And when you divorce women, and they have come to the end of their waiting-term, hinder them not from marrying other men if they have agreed with each other in a fair manner. This is an admonition unto every one of you who believes in God and the Last Day; it is the most virtuous [way] for you, and the cleanest. And God knows, whereas you do not know.
  - Mohammad Asad
When you have divorced women and they have reached the end of their waiting period do not prevent them from marrying their prospective husbands if they have come to an honorable agreement. This is enjoined on everyone amongst you who believes in Allah and the Last Day. This is more virtuous and chaste for you; Allah knows what you do not know.
  - Muhammad Farooq-i-Azam Malik
When you have divorced women and they have reached the end of their waiting period, do not prevent them from re-marrying their ex-husbands if they come to an honourable agreement. This is enjoined on whoever has faith in Allah and the Last Day. This is purer and more dignifying for you. Allah knows and you do not know.
  - Mustafa Khattab
And when ye have divorced women and they reach their term, place not difficulties in the way of their marrying their husbands if it is agreed between them in kindness. This is an admonition for him among you who believeth in Allah and the Last Day. That is more virtuous for you, and cleaner. Allah knoweth: ye know not.
  - Marmaduke Pickthall
When ye divorce women and they fulfil the term of their (`Iddat) do not prevent them from marrying their (former) husbands if they mutually agree on equitable terms. This instruction is for all amongst you who believe in Allah and the Last Day. That is (the course making for) most virtue and purity amongst you and Allah knows and ye know not. 265
  - Abdullah Yusuf Ali

The termination of a marriage bond is a most serious matter for family and social life. And every lawful divorce is approved which can equitably bring back those who have lived together, provided only there is mutual love and they can live on honourable terms with each other. If these conditions are fulfilled, it is not right for outsiders to prevent or hinder re-union. They may be swayed by property or other considerations. This verse was occasioned by an actual case that was referred to the holy Apostle in his life-time.

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2:233
وَٱلْوَٰلِدَٰتُ يُرْضِعْنَ أَوْلَـٰدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَ ۚ وَعَلَى ٱلْمَوْلُودِ لَهُۥ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِٱلْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚ لَا تُضَآرَّ وَٰلِدَةٌۢ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُۥ بِوَلَدِهِۦ ۚ وَعَلَى ٱلْوَارِثِ مِثْلُ ذَٰلِكَ ۗ فَإِنْ أَرَادَا فِصَالًا عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُوٓا۟ أَوْلَـٰدَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ ءَاتَيْتُم بِٱلْمَعْرُوفِ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ Wa a lw a lid a tu yur d iAAna awl a dahunna h awlayni k a milayni liman ar a da an yutimma a l rra da AAata waAAal a almawloodi lahu rizquhunna wakiswatuhunna bi a lmaAAroofi l a tukallafu nafsun ill a wusAAah a l a tu da rra w a lidatun biwaladih a wal a mawloodun lahu biwaladihi waAAal a alw a rithi mithlu tha lika fain ar a d a fi sa lan AAan tar ad in minhum a watash a wurin fal a jun ah a AAalayhim a wain aradtum an tastar d iAAoo awl a dakum fal a jun ah a AAalaykum i tha sallamtum m a a taytum bi a lmaAAroofi wa i ttaqoo All a ha wa i AAlamoo anna All a ha bim a taAAmaloona ba s eer un
And the [divorced] mothers may nurse their children for two whole years, if they wish to complete the period of nursing; and it is incumbent upon him who has begotten the child to provide in a fair manner for their sustenance and clothing. No human being shall be burdened with more than he is well able to bear: neither shall a mother be made to suffer because of her child, nor, because of his child, he who has begotten it. And the same duty rests upon the [father's] heir. And if both [parents] decide, by mutual consent and counsel, upon separation [of mother and child],219 they will incur no sin [thereby]; and if you decide to entrust your children to foster-mothers, you will incur no sin provided you ensure, in a fair manner, the safety of the child which you are handing over.220 But remain conscious of God, and know that God sees all that you do.
  - Mohammad Asad

Most of the commentators understand the word fisal as being synonymous with "weaning" (i.e., before the end of the maximum period of two years). Abu Muslim, however, is of the opinion that it stands here for "separation" - i.e., of the child from its mother (Razi). It appears to me that this is the better of the two interpretations inasmuch as it provides a solution for cases in which both parents agree that, for some reason or other, it would not be fair to burden the divorced mother with the upbringing of the child despite the father's obligation to support them materially, while, on the other hand, it would not be feasible for the father to undertake this duty single-handed.

Lit., "provided you make safe [or "provided you surrender"] in a fair manner that which you are handing over". While it cannot be denied that the verb sallamahu can mean "he surrendered it" as well as "he made it safe", it seems to me that the latter meaning (which is the primary one) is preferable in this context since it implies the necessity of assuring the child's future safety and well-being. (The commentators who take the verb sallamtum in the sense of "you surrender" interpret the phrase idha sallamtum ma ataytum bi'l-ma'ruf as meaning "provided you hand over the agreed-upon [wages to the foster-mothers] in a fair manner" - which, to my mind, unduly limits the purport of the above injunction.)

The mothers shall breast-feed their offspring for two whole years if the father wishes the breast-feeding to be completed. The reasonable cost of their maintenance and clothing will be the responsibility of the child's father. No one should be charged with more than they can afford. Neither a mother should be made to suffer on account of her child nor a father on account of his child. The father's heirs are under the same obligation. But if with mutual agreement they both decide to wean the child there is no blame on them. If you decide to have a foster-mother for your offspring there is no blame on you provided you pay what you have promised to pay in an honorable manner. Fear Allah and beware that Allah observes your actions.
  - Muhammad Farooq-i-Azam Malik
'Divorced' mothers will breastfeed their offspring for two whole years, for those who wish to complete the nursing 'of their child'. The child's father will provide reasonable maintenance and clothing for the mother 'during that period'. No one will be charged with more than they can bear. No mother or father should be made to suffer for their child. The 'father's' heirs are under the same obligation. But if both sides decide- after mutual consultation and consent- to wean a child, then there is no blame on them. If you decide to have your children nursed by a wet-nurse, it is permissible as long as you pay fairly. Be mindful of Allah, and know that Allah is All-Seeing of what you do.
  - Mustafa Khattab
Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provided that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do.
  - Marmaduke Pickthall
The mothers shall give suck to their offspring for two whole years if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be treated unfairly on account of her child nor father on account of his child. An heir shall be chargeable in the same way if they both decide on weaning by mutual consent and after due consultation there is no blame on them. If ye decide on a foster-mother for your offspring there is no blame on you provided ye pay (the mother) what ye offered on equitable terms. But fear Allah and know that Allah sees well what ye do. 266
  - Abdullah Yusuf Ali

As this comes in the midst of the regulations on divorce, it applies primarily to cases of divorce, where some definite rule is necessary, as the father and mother would not, on account of the divorce, probably be on good terms, and the interests of the children must be safeguarded. As, however, the wording is perfectly general, it has been held that the principle applies equally to the father and mother in wedlock: each must fulfil his or her part in the fostering of the child. On the other hand, it is provided that the child shall not be used as an excuse for driving a hard bargain on either side. By mutual consent they can agree to some source that is reasonable and equitable, both as regards the period before weaning (the maximum being two years) and the engagement of a wet-nurse, or (by analogy) for artificial feeding. But the mother's privileges must not be curtailed simply because by mutual consent she does not nurse the baby. In a matter of this kind the ultimate appeal must be to godliness, for all legal remedies are imperfect and may be misused.

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2:234
وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ۖ فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ بِٱلْمَعْرُوفِ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ Wa a lla th eena yutawaffawna minkum waya th aroona azw a jan yatarabba s na bianfusihinna arbaAAata ashhurin waAAashran fai tha balaghna ajalahunna fal a jun ah a AAalaykum feem a faAAalna fee anfusihinna bi a lmaAAroofi wa A ll a hu bim a taAAmaloona khabeer un
And if any of you die and leave wives behind, they shall undergo, without remarrying,221 a waiting-period of four months and ten days; whereupon, when they have reached the end of their waiting-term, there shall be no sin222 in whatever they may do with their persons in a lawful manner. And God is aware of all that you do.
  - Mohammad Asad

Lit., "by themselves".

Lit., "you will incur no sin". Since, obviously, the whole community is addressed here (Zamakhshari), the rendering "there shall be no sin" would seem appropriate.

As for those of you who die and leave widows behind, let them abstain from marriage for four months and ten days: when they have reached the end of this period, there is no blame on you for what they do for themselves in a decent manner. Allah is aware of what you do.
  - Muhammad Farooq-i-Azam Malik
As for those of you who die and leave widows behind, let them observe a waiting period of four months and ten days. When they have reached the end of this period, then you1 are not accountable for what they decide for themselves in a reasonable manner. And Allah is All-Aware of what you do.
  - Mustafa Khattab

 i.e., the guardians.

Such of you as die and leave behind them wives, they (the wives) shall wait, keeping themselves apart, four months and ten days. And when they reach the term (prescribed for them) then there is no sin for you in aught that they may do with themselves in decency. Allah is Informed of what ye do.
  - Marmaduke Pickthall
If any of you die and leave widows behind they shall wait concerning themselves four months and ten days: when they have fulfilled their term there is no blame on you if they dispose of themselves in a just and reasonable manner. And Allah is well acquainted with what ye do. 267
  - Abdullah Yusuf Ali

The 'Iddat of widowhood (four months and ten days) is longer than the 'Iddat of divorce (three monthly courses, ii. 228). In the latter the only consideration is to ascertain if there is any unborn issues of the marriage dissolved. This is clear from xxxiii. 49, where it is laid down that there is no 'Iddat for virgin divorces. In the former there is in addition the consideration of mourning and respect for the deceased husband. In either case, if it is proved that there is unborn issue, there is of course no question of remarriage for the woman until it is born and for a reasonable time afterwards. Meanwhile here maintenance on a reasonable scale is chargeable to the late husband or his estate.

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2:235
وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِۦ مِنْ خِطْبَةِ ٱلنِّسَآءِ أَوْ أَكْنَنتُمْ فِىٓ أَنفُسِكُمْ ۚ عَلِمَ ٱللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَـٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّآ أَن تَقُولُوا۟ قَوْلًا مَّعْرُوفًا ۚ وَلَا تَعْزِمُوا۟ عُقْدَةَ ٱلنِّكَاحِ حَتَّىٰ يَبْلُغَ ٱلْكِتَـٰبُ أَجَلَهُۥ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِىٓ أَنفُسِكُمْ فَٱحْذَرُوهُ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَفُورٌ حَلِيمٌ Wal a jun ah a AAalaykum feem a AAarra d tum bihi min khi t bati a l nnis a i aw aknantum fee anfusikum AAalima All a hu annakum sata th kuroonahunna wal a kin l a tuw a AAidoohunna sirran ill a an taqooloo qawlan maAAroofan wal a taAAzimoo AAuqdata a l nnik ah i h att a yablugha alkit a bu ajalahu wa i AAlamoo anna All a ha yaAAlamu m a fee anfusikum fa i hth aroohu wa i AAlamoo anna All a ha ghafoorun h aleem un
But you will incur no sin if you give a hint of [an intended] marriage-offer to [any of] these women, or if you conceive such an intention without making it obvious: [for] God knows that you intend to ask them in marriage.223 Do not, however, plight your troth with them in secret, but speak only in a decent manner; and do not proceed with tying the marriage-knot ere the ordained [term of waiting] has come to its end. And know that God knows what is in your minds, and therefore remain conscious of Him; and know, too, that God is much-forgiving, forbearing.
  - Mohammad Asad

Lit., "if you conceal [such an intention] within yourselves: [for] God knows that you will mention [it] to them". In classical Arabic usage, the expression dhakaraha ("he mentioned [it] to her") is often idiomatically synonymous with "he demanded her in marriage" (see Lane III, 969). The above passage relates to a marriage-offer - or to an intention of making such an offer - to a newly-widowed or divorced woman before the expiry of the prescribed waiting-term.

There is no blame on you if you make a proposal of marriage during their waiting period openly or keep it in your hearts. Allah knows that you will naturally cherish them in your hearts; however, be careful not to make any secret agreement, and if you wish to marry, speak to them in an honorable manner. Do not confirm the marriage tie until the prescribed waiting period expires. You should know that Allah is aware of what is in your hearts, so fear Him. Bear in mind that Allah is Forgiving, Forbearing.
  - Muhammad Farooq-i-Azam Malik
There is no blame on you for subtly showing interest in 'divorced or widowed' women1 or for hiding 'the intention' in your hearts. Allah knows that you are considering them 'for marriage'. But do not make a secret commitment with them- you can only show interest in them appropriately. Do not commit to the bond of marriage until the waiting period expires. Know that Allah is aware of what is in your hearts, so beware of Him. And know that Allah is All-Forgiving, Most Forbearing.
  - Mustafa Khattab

 During their waiting periods.

There is no sin for you in that which ye proclaim or hide in your minds concerning your troth with women. Allah knoweth that ye will remember them. But plight not your troth with women except by uttering a recognized form of words. And do not consummate the marriage until (the term) prescribed is run. Know that Allah knoweth what is in your minds, so beware of Him; and know that Allah is Forgiving, Clement.
  - Marmaduke Pickthall
There is no blame on you if ye make an offer of betrothal or hold it in your hearts. Allah knows that ye cherish them in your hearts: but do not make a secret contract with them except in terms honorable nor resolve on the tie of marriage till the term prescribed is fulfilled. And know that Allah knoweth what is in your hearts and take heed of Him; and know that Allah is Oft Forgiving Most Forbearing. 268
  - Abdullah Yusuf Ali

A definite contract of remarriage for the woman during her period of 'Iddat of widowhood is forbidden as obviously unseemly, as also any secrecy in such matters. It would bind the woman at a time when she is not fitted to exercise her fullest judgment. But circumstances may arise when an offer (open for future consideration but not immediately decided) may be to her interests, and this is permissible. In mystic interpretation the cherishing of love in one's heart without outward show or reward is the true test of sincerity and devotion.

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2:236
لَّا جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ ٱلنِّسَآءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا۟ لَهُنَّ فَرِيضَةً ۚ وَمَتِّعُوهُنَّ عَلَى ٱلْمُوسِعِ قَدَرُهُۥ وَعَلَى ٱلْمُقْتِرِ قَدَرُهُۥ مَتَـٰعًۢا بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُحْسِنِينَ L a jun ah a AAalaykum in t allaqtumu a l nnis a a m a lam tamassoohunna aw tafri d oo lahunna faree d atan wamattiAAoohunna AAal a almoosiAAi qadaruhu waAAal a almuqtiri qadaruhu mat a AAan bi a lmaAAroofi h aqqan AAal a almu h sineen a
You will incur no sin if you divorce women while you have not yet touched them nor settled a dower upon them;224 but [even in such a case] make provision for them - the affluent according to his means, and the straitened according to his means - a provision in an equitable manner: this is a duty upon all who would do good.225
  - Mohammad Asad

The term faridah denotes the dower (often also called mahr) which must be agreed upon by bridegroom and bride before the conclusion of the marriage-tie. While the amount of this dower is left to the discretion of the two contracting parties (and may even consist of no more than a token gift), its stipulation is an essential part of an Islamic marriage contract. For exceptions from this rule, see 33:50 and the corresponding note [58].

Lit., "upon the doers of good" - i.e., all who are determined to act in accordance with God's will.

There is no blame on you if you divorce women before the marriage is consummated or the dowry is settled. Pay them something anyhow, the rich man according to his means and poor according to his, a reasonable amount in all fairness. This is an obligation on the righteous people.
  - Muhammad Farooq-i-Azam Malik
There is no blame if you divorce women before the marriage is consummated or the dowry is settled. But give them a 'suitable' compensation- the rich according to his means and the poor according to his. A reasonable compensation is an obligation on the good-doers.
  - Mustafa Khattab
It is no sin for you if ye divorce women while yet ye have not touched them, nor appointed unto them a portion. Provide for them, the rich according to his means, and the straitened according to his means, a fair provision. (This is) a bounden duty for those who do good.
  - Marmaduke Pickthall
There is no blame on you if ye divorce women before consummation or the fixation of their dower; but bestow on them (a suitable gift) the wealthy according to his means and the poor according to his means; a gift of a reasonable amount is due from those who wish to do the right thing.
  - Abdullah Yusuf Ali

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2:237
وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ إِلَّآ أَن يَعْفُونَ أَوْ يَعْفُوَا۟ ٱلَّذِى بِيَدِهِۦ عُقْدَةُ ٱلنِّكَاحِ ۚ وَأَن تَعْفُوٓا۟ أَقْرَبُ لِلتَّقْوَىٰ ۚ وَلَا تَنسَوُا۟ ٱلْفَضْلَ بَيْنَكُمْ ۚ إِنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ Wain t allaqtumoohunna min qabli an tamassoohunna waqad fara d tum lahunna faree d atan fani s fu m a fara d tum ill a an yaAAfoona aw yaAAfuwa alla th ee biyadihi AAuqdatu a l nnik ah i waan taAAfoo aqrabu li l ttaqw a wal a tansawoo alfa d la baynakum inna All a ha bim a taAAmaloona ba s eer un
And if you divorce them before having touched them, but after having settled a dower upon them, then [give them] half of what you have settled - unless it be that they forgo their claim or he in whose hand is the marriage-tie226 forgoes his claim [to half of the dower]: and to forgo what is due to you is more in accord with God-consciousness. And forget not [that you are to act with] grace towards one another: verily, God sees all that you do.
  - Mohammad Asad

According to some of the most prominent Companions of the Prophet (e.g., 'Ali) and their immediate successors (e.g., Sa'id ibn al-Musayyab and Sa'id ibn Jubayr), this term denotes the husband (cf. Tabari, Zamakhshari, Baghawi, Razi and Ibn Kathir).

And if you divorce them before the marriage is consummated but after the fixation of a dowry, give them half of their dowry unless the woman wants to waive it or the man in whose hand is the marriage tie is generous enough (to pay the dowry in full). It is more appropriate that the man should act generously. Do not forget to show kindness to each other. Surely Allah observes your actions.
  - Muhammad Farooq-i-Azam Malik
And if you divorce them before consummating the marriage but after deciding on a dowry, pay half of the dowry, unless the wife graciously waives it or the husband graciously pays in full. Graciousness is closer to righteousness. And do not forget kindness among yourselves. Surely Allah is All-Seeing of what you do.
  - Mustafa Khattab
If ye divorce them before ye have touched them and ye have appointed unto them a portion, then (pay the) half of that which ye appointed, unless they (the women) agree to forgo it, or he agreeth to forgo it in whose hand is the marriage tie. To forgo is nearer to piety. And forget not kindness among yourselves. Allah is Seer of what ye do.
  - Marmaduke Pickthall
And if ye divorce them before consummation but after the fixation of a dower for them then the half of the dower (is due to them) unless they remit it. Or (the man's half) is remitted by him in whose hands is the marriage tie; and the remission (of the man's half) is the nearest to righteousness. And do not forget liberality between yourselves. For Allah sees well all that ye do. 269 270
  - Abdullah Yusuf Ali

The law declares that in such a case half the dower fixed shall be paid by the man to the woman. But it is open to the woman to remit the half due to her or to the man to remit the half which he is entitled to deduct, and thus pay the whole.

Him in whose hands is the marriage tie: According to Hanafi doctrine this is the husband himself, who can ordinarily by his act dissolve the marriage. It therefore behooves him to be all the more liberal to the woman and pay her the full dower even if the marriage was not consummated.

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2:238
حَـٰفِظُوا۟ عَلَى ٱلصَّلَوَٰتِ وَٱلصَّلَوٰةِ ٱلْوُسْطَىٰ وَقُومُوا۟ لِلَّهِ قَـٰنِتِينَ Ha fi th oo AAal a a l ss alaw a ti wa al ss al a ti alwus ta waqoomoo lill a hi q a niteen a
BE EVER mindful of prayers, and of praying in the most excellent way;227 and stand before God in devout obedience.
  - Mohammad Asad

Lit., "the midmost [or "the most excellent"] prayer". It is generally assumed that this refers to the mid-afternoon ('asr) prayer, although some authorities believe that it denotes the prayer at dawn (fajr). Muhammad 'Abduh, however, advances the view that it may mean "the noblest kind of prayer - that is, a prayer from the fullness of the heart, with the whole mind turned towards God, inspired by awe of Him, and reflecting upon His word" (Manar II, 438). - In accordance with the system prevailing throughout the Qur'an, any lengthy section dealing with social laws is almost invariably followed by a call to God-consciousness: and since God-consciousness comes most fully to its own in prayer, this and the next verse are interpolated here between injunctions relating to marital life and divorce.

Guard your Salah (obligatory regular prayers) especially the middle Salah and stand up with true devotion to Allah.
  - Muhammad Farooq-i-Azam Malik
Observe the 'five obligatory' prayers- especially the middle prayer1- and stand in true devotion to Allah.
  - Mustafa Khattab

 As mentioned in several authentic sayings of Prophet Muḥammad (ﷺ), the middle prayer is the afternoon prayer, ’Aṣr.

Be guardians of your prayers, and of the midmost prayer, and stand up with devotion to Allah.
  - Marmaduke Pickthall
Guard strictly your (habit of) prayers especially the middle prayer and stand before Allah in a devout (frame of mind). 271
  - Abdullah Yusuf Ali

The Middle Prayer: Salutul-wusta: may be translated "the best or the most excellent prayer." Authorities differ as to the exact meaning of this phrase. The weight of authorities seems to be in favour of interpreting this as the 'Asr prayer in the middle of the afternoon. This is apt to be most neglected, and yet this is the most necessary, to remind us of God in the midst of our worldly affairs. There is special Sura, entitled 'Asr, of which the mystic meaning is appropriately dealt with under that Sura.

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2:239
فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا ۖ فَإِذَآ أَمِنتُمْ فَٱذْكُرُوا۟ ٱللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُوا۟ تَعْلَمُونَ Fain khiftum farij a lan aw rukb a nan fai tha amintum fa o th kuroo All a ha kam a AAallamakum m a lam takoonoo taAAlamoon a
But if you are in danger, [pray] walking or riding;228 and when you are again secure, bear God in mind - since it is He who taught you what you did not previously know.
  - Mohammad Asad

This relates to any dangerous situation - for instance, in war - where remaining for any length of time at one place would only increase the peril: in such an event, the obligatory prayers may be offered in any way that is feasible, even without consideration of the qiblah.

If you are in danger, pray on foot or while riding; and when you are safe, remember Allah in the manner that He has taught you which you did not know before.
  - Muhammad Farooq-i-Azam Malik
If you are in danger, pray on foot or while riding. But when you are safe, 'take time to' remember Allah for teaching you what you did not know.
  - Mustafa Khattab
And if ye go in fear, then (pray) standing or on horseback. And when ye are again in safety, remember Allah, as He hath taught you that which (heretofore) ye knew not.
  - Marmaduke Pickthall
If ye fear (an enemy) pray on foot or riding (as may be most convenient) but when ye are in security celebrate Allah's praises in the manner He has taught you which ye knew not (before). 272
  - Abdullah Yusuf Ali

Verses 238-39 are parenthetical, introducing the subject of prayer in danger. This is more fully dealt with in iv. 101-03.

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2:240
وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا وَصِيَّةً لِّأَزْوَٰجِهِم مَّتَـٰعًا إِلَى ٱلْحَوْلِ غَيْرَ إِخْرَاجٍ ۚ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِى مَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ مِن مَّعْرُوفٍ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ Wa a lla th eena yutawaffawna minkum waya th aroona azw a jan wa s iyyatan liazw a jihim mat a AAan il a al h awli ghayra ikhr a jin fain kharajna fal a jun ah a AAalaykum fee m a faAAalna fee anfusihinna min maAAroofin wa A ll a hu AAazeezun h akeem un
AND IF any of you die and leave wives behind, they bequeath thereby to their widows [the right to] one year's maintenance without their being obliged to leave [the dead husband's home].229 If, however, they leave [of their own accord], there shall be no sin in whatever they may do with themselves in a lawful manner.230 And God is almighty, wise.
  - Mohammad Asad

Lit., "[it is] a bequest to their wives [of] one year's maintenance without being dislodged". (As regards the justification of the rendering adopted by me, see Manar II, 446 ff.). The question of a widow's residence in her dead husband's house arises, of course, only in the event that it has not been bequeathed to her outright under the provisions stipulated in 4:12 .

For instance, by remarrying - in which case they forgo their claim to additional maintenance during the remainder of the year. Regarding the phrase "there shall be no sin", see note [222] above.

Those of you who die and leave widows should bequeath for them a year's maintenance without causing them to leave their homes; but if they leave the residence on their own there is no blame on you for what they chose for themselves in a fair way. Allah is Mighty, Wise.
  - Muhammad Farooq-i-Azam Malik
Those of you who die leaving widows should bequeath for them a year's maintenance without forcing them out.1 But if they choose to leave, you are not accountable for what they reasonably decide for themselves. And Allah is Almighty, All-Wise.
  - Mustafa Khattab

 This ruling was later replaced by the ruling in 2:234.

(In the case of) those of you who are about to die and leave behind them wives, they should bequeath unto their wives a provision for the year without turning them out, but if they go out (of their own accord) there is no sin for you in that which they do of themselves within their rights. Allah is Mighty, Wise.
  - Marmaduke Pickthall
Those of you who die and leave widows should bequeath for their widows a year's maintenance and residence; but if they leave (the residence) there is no blame on you for what they do with themselves provided it is reasonable and Allah is Exalted in Power Wise. 273
  - Abdullah Yusuf Ali

Opinions differ whether the provision (of a year's maintenance, with residence) for a widow is abrogated by the share which the widow gets (one-eighth or one- fourth) as an heir (Q.iv.12). I do not think it is. The bequest (where made) takes effect as a charge on the property, but the widow can leave the house before the year is out, and presumably the maintenance then ceases.

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2:241
وَلِلْمُطَلَّقَـٰتِ مَتَـٰعٌۢ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ Walilmu t allaq a ti mat a AAun bi a lmaAAroofi h aqqan AAal a almuttaqeen a
And the divorced women, too, shall have [a right to] maintenance in a goodly manner:231 this is a duty for all who are conscious of God.
  - Mohammad Asad

This obviously relates to women who are divorced without any legal fault on their part. The amount of alimony - payable unless and until they remarry - has been left unspecified since it must depend on the husband's financial circumstances and on the social conditions of the time.

Reasonable provisions must also be made for divorced women. That is an obligation upon those who fear Allah.
  - Muhammad Farooq-i-Azam Malik
Reasonable provisions must be made for divorced women- a duty on those mindful 'of Allah'.
  - Mustafa Khattab
For divorced women a provision in kindness: a duty for those who ward off (evil).
  - Marmaduke Pickthall
For divorced women maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous.
  - Abdullah Yusuf Ali

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2:242
كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَـٰتِهِۦ لَعَلَّكُمْ تَعْقِلُونَ Ka tha lika yubayyinu All a hu lakum a y a tihi laAAallakum taAAqiloon a
In this way God makes clear unto you His messages, so that you might [learn to] use your reason.
  - Mohammad Asad
That's how Allah makes His Revelations clear to you so that you may understand.
  - Muhammad Farooq-i-Azam Malik
This is how Allah makes His revelations clear to you, so perhaps you will understand.
  - Mustafa Khattab
Thus Allah expoundeth unto you His revelations so that ye may understand.
  - Marmaduke Pickthall
Thus doth Allah make clear His Signs to you: in order that ye may understand.
  - Abdullah Yusuf Ali

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2:243
أَلَمْ تَرَ إِلَى ٱلَّذِينَ خَرَجُوا۟ مِن دِيَـٰرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ ٱلْمَوْتِ فَقَالَ لَهُمُ ٱللَّهُ مُوتُوا۟ ثُمَّ أَحْيَـٰهُمْ ۚ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ Alam tara il a alla th eena kharajoo min diy a rihim wahum oloofun h a th ara almawti faq a la lahumu All a hu mootoo thumma a h y a hum inna All a ha la th oo fa d lin AAal a a l nn a si wal a kinna akthara a l nn a si l a yashkuroon a
ART THOU NOT aware of those who forsook their homelands in their thousands for fear of death - whereupon God said unto them, "Die," and later brought them back to life?232 Behold, God is indeed limitless in His bounty unto man - but most people are ungrateful.
  - Mohammad Asad

After the conclusion of the injunctions relating to marital life, the Qur'an returns here to the problem of warfare in a just cause by alluding to people who - obviously under a hostile attack - "forsook their homelands for fear of death". Now, neither the Qur'an nor any authentic Tradition offers any indication as to who the people referred to in this verse may have been. The "historical" explanations given by some of the commentators are most contradictory; they seem to have been derived from Talmudic stories current at the time, and cannot be used in this context with any justification. We must, therefore, assume (as Muhammad 'Abduh does in Manar II. 455 ff.) that the above allusion is parabolically connected with the subsequent call to the faithful to be ready to lay down their lives in God's cause: an illustration of the fact that fear of physical death leads to the moral death of nations and communities, just as their regeneration (or "coming back to life") depends on their regaining their moral status through overcoming the fear of death. This is undoubtedly the purport of the elliptic story of Samuel, Saul and David told in verses {246-251}.

Have you reflected on the case of thousands of people (Israelites) who fled their homes for fear of death? Allah said to them: "Die" (gave them death). Then He gave them life again. Surely Allah is bountiful to mankind, but most of the people are ungrateful.
  - Muhammad Farooq-i-Azam Malik
Have you 'O Prophet' not seen those who fled their homes in the thousands for fear of death?1 Allah said to them, 'Die!' then He gave them life. Surely Allah is ever Bountiful to humanity, but most people are ungrateful.
  - Mustafa Khattab

 They fled in the wake of a plague or an enemy attack.

Bethink thee (O Muhammad) of those of old, who went forth from their habitations in their thousands, fearing death, and Allah said unto them: Die, and then He brought them back to life. Lo! Allah is a Lord of Kindness to mankind, but most of mankind give not thanks.
  - Marmaduke Pickthall
Didst thou not turn thy vision to those who abandoned their homes though they were thousands (in number) for fear of death? Allah said to them: "Die." Then He restored them to life. For Allah is full of bounty to mankind but most of them are ungrateful. 274
  - Abdullah Yusuf Ali

We now return to the subject of Jihad, which we left at n. 214-216. We are to be under no illusion about it. If we are not prepared to fight for our faith, with our lives and all our resources, both our lives and our resources will be wiped out by our enemies. As to life, God gave it, and a coward is not likely to save it. It has happened again and again in history that men who tamely submitted to be driven from their homes although they were more numerous than their enemies had the sentence of death pronounced on them for their cowardice, and they deserved it. But God gives further and further chances in His mercy. This is a lesson to every generation. The Commentators differ as to the exact episode referred to, but the wording is perfectly general, and so is the lesson to be learnt from it.

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2:244
وَقَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ Waq a tiloo fee sabeeli All a hi wa i AAlamoo anna All a ha sameeAAun AAaleem un
Fight, then, in God's cause,233 and know that God is all-hearing, all-knowing.
  - Mohammad Asad

I.e., in a just war in self-defence against oppression or unprovoked aggression (cf. {2:190-194}).

O believers, fight in the path of Allah without fear of death and bear in mind that Allah hears and knows everything.
  - Muhammad Farooq-i-Azam Malik
Fight in the cause of Allah, and know that Allah is All-Hearing, All-Knowing.
  - Mustafa Khattab
Fight in the way of Allah, and know that Allah is Hearer, Knower.
  - Marmaduke Pickthall
Then fight in the cause of Allah and know that Allah heareth and knoweth all things. 275
  - Abdullah Yusuf Ali

For God's cause we must fight, but never to satisfy our own selfish passions or greed, for the warning is repeated: "God heareth and knoweth all things" all deeds, words and motives are perfectly open before Him, however we might conceal them from men or even from ourselves. See ii. 216, n. 236.

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2:245
مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًا فَيُضَـٰعِفَهُۥ لَهُۥٓ أَضْعَافًا كَثِيرَةً ۚ وَٱللَّهُ يَقْبِضُ وَيَبْصُۜطُ وَإِلَيْهِ تُرْجَعُونَ Man tha alla th ee yuqri d u All a ha qar d an h asanan fayu da AAifahu lahu a d AA a fan katheeratan wa A ll a hu yaqbi d u wayabsu t u wailayhi turjaAAoon a
Who is it that will offer up unto God a goodly loan,234 which He will amply repay, with manifold increase? For, God takes away, and He gives abundantly; and it is unto Him that you shall be brought back.
  - Mohammad Asad

I.e., by sacrificing one's life in, or devoting it to, His cause.

Who will loan to Allah a beautiful loan which Allah will increase many fold? Allah alone can decrease and increase wealth, and to Him you all shall return.
  - Muhammad Farooq-i-Azam Malik
Who will lend to Allah a good loan which Allah will multiply many times over? It is Allah 'alone' who decreases and increases 'wealth'. And to Him you will 'all' be returned.
  - Mustafa Khattab
Who is it that will lend unto Allah a goodly loan, so that He may give it increase manifold? Allah straiteneth and enlargeth. Unto Him ye will return.
  - Marmaduke Pickthall
Who is he that will loan to Allah a beautiful loan which Allah will double unto his credit and multiply many times? It is Allah that giveth (you) want or plenty and to Him shall be your return. 276
  - Abdullah Yusuf Ali

Spending in the cause of God is called metaphorically "a beautiful loan". It is excellent in many ways: (1) it shows a beautiful spirit of self-denial; (2) in other loans there may be a doubt as to the safety of your capital or any return thereon; here you give in the Lord of All, in Whose hands are the keys of want or plenty; giving you may have manifold blessings, and withholding you may even lose what you have. If we remember that our goal is God, can we turn away from His cause?

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Al-Baqara

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