Surah 65. At-Talaq

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."

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.

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.

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.

[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.

[Hence,] let the women [who are undergoing a waiting-period] live in the same manner as you live yourselves¹² in accordance with your means; and do not harass them with a view to making their lives a misery. And if they happen to be with child, spend freely on them until they deliver their burden; and if they nurse your offspring [after the divorce has become final], give them their [due] recompense; and take counsel with one another in a fair manner [about the child's future]. And if both of you find it difficult [that the mother should nurse the child],¹³ let another woman nurse it on behalf of him [who has begotten it].¹⁴

  - Mohammad Asad

Lit., "let them dwell wherever you dwell" - i.e., tropically, "let them share fully your standard of living".

E.g., for reasons of her health, or because she intends to remarry, etc.

I.e., at the father's expense: see 2:233 and the corresponding notes [219] and [220].

Let those women, during their waiting period ('Iddat), live where you yourselves live according to your means. You shall not harass them so as to make life intolerable for them. If they are pregnant, maintain them until their delivery: and if, after that, they suckle your offspring, compensate them and settle the matter of compensation with mutual consultation and in all fairness. But if you cannot bear with each other then let another woman suckle the baby for you.

  - Muhammad Farooq-i-Azam Malik

Let them live where you live 'during their waiting period', according to your means. And do not harass them to make their stay unbearable. If they are pregnant, then maintain them until they deliver. And if they nurse your child,¹ compensate them, and consult together courteously. But if you fail to reach an agreement, then another woman will nurse 'the child' for the father.

  - Mustafa Khattab

 After the divorce is finalized.

Lodge them where ye dwell, according to your wealth, and harass them not so as to straiten life for them. And if they are with child, then spend for them till they bring forth their burden. Then, if they give suck for you, give them their due payment and consult together in kindness; but if ye make difficulties for one another, then let some other woman give suck for him (the father of the child).

  - Marmaduke Pickthall

Let the women live (in 'iddah) in the same style as ye live according to your means: annoy them not so as to restrict them. And if they carry (life in their wombs) then spend (your substance) on them until they deliver their burden: and if they suckle your (offspring) give them their recompense: and take mutual counsel together according to what is just and reasonable. And if ye find yourselves in difficulties let another woman suckle (the child) on the (father's) behalf. ^{5516 5517 5518 5519}

  - Abdullah Yusuf Ali

Cf. n. 5507 above. A selfish man, because he has divorced his wife, may, in the probationary period before the divorce becomes absolute, treat her with contumely, and while giving her residence and maintenance, may so restrict it as to make her life miserable. This is forbidden. She must be provided on the same scale as he is, according to his status in life. There is still hope of reconciliation, and if not, yet the parting must be honourable.

If there is pregnancy, a sacred third life comes on the scene, for which there is added responsibility (perhaps added hope of reconciliation) for both parents. In any case no separation is possible until after the child is born. Even after birth, if no reconciliation between parents is possible, yet for the nursing of the child and for its welfare the care of the mother remains the duty of the father, and there must be mutual counsel between him and the mother in all truth and sincerity.

"If ye find yourselves in difficulties": e.g., if the mother's milk fails, or if her health fails, or if any circumstance arises which bars the natural course of the mother nursing her own child. There may be psychological difficulties also.

That is, the father must stand all expenses.

[In all these respects,] let him who has ample means spend in accordance with¹⁵ his amplitude; and let him whose means of subsistence are scanty spend in accordance with what God has given him: God does not burden any human being with more than He has given him - [and it may well be that] God will grant, after hardship, ease.

  - Mohammad Asad

Lit., "out of".

Let the rich man give according to his means, and the poor man give according to what Allah has given him. Allah does not charge a man with more than He has given him; soon Allah may bring ease after hardship.

  - Muhammad Farooq-i-Azam Malik

Let the man of wealth provide according to his means. As for the one with limited resources, let him provide according to whatever Allah has given him. Allah does not require of any soul beyond what He has given it. After hardship, Allah will bring about ease.

  - Mustafa Khattab

Let him who hath abundance spend of his abundance, and he whose provision is measured, let him spend of that which Allah hath given him. Allah asketh naught of any soul save that which He hath given it. Allah will vouchsafe, after hardship, ease.

  - Marmaduke Pickthall

Let the man of means spend according to his means: and the man whose resources are restricted let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. After a difficulty Allah will soon grant relief. ⁵⁵²⁰

  - Abdullah Yusuf Ali

We must trust in Allah, and do whatever is possible for us in the interests of the young life for which we are responsible. We must not be frightened by difficulties. Allah will give us relief and provide a solution if we act with honest integrity. Cf. xciv. 5-6.

AND HOW MANY a community has turned with disdain from the commandment of its Sustainer and His apostles!¹⁶ - whereupon We called them all to account with an accounting severe, and caused them to suffer with a suffering unnameable:

  - Mohammad Asad

This connects with, and stresses, the fact that all the preceding injunctions are divinely ordained.

How many townships have rebelled against the commandments of their Rabb and His Rasools! Stern was Our reckoning with them and exemplary was Our punishment.

  - Muhammad Farooq-i-Azam Malik

'Imagine' how many societies rebelled against the commandments of their Lord and His messengers, so We called each 'society' to a severe account and subjected them to a horrible punishment.

  - Mustafa Khattab

And how many a community revolted against the ordinance of its Lord and His messenger, and we called it to a stern account and punished it with dire punishment,

  - Marmaduke Pickthall

How many populations that insolently opposed the command of their Lord and of His apostles did We not then call to account to severe account? And We imposed on them an exemplary Punishment. ^{5521 5522}

  - Abdullah Yusuf Ali

Insolent impiety consists not only in the breach of the rites of religion. Even more vital is the defiance of the laws of nature which Allah has made for us. These laws, for us human beings include those which relate to our fellow-beings in society to whom kindness and consideration form the basis of our social duties. Our duties to our families and our children in intimate matters such as were spoken of in the last Section, are as important as any in our spiritual life. Peoples who forgot the moral law in marriage or family life perished in this world and will have no future in the Hereafter. The lessons apply not only to individuals but to whole nations or social groups.

This refers to the present life: apparently the Hereafter is implied in verse 10 below.

and thus they had to taste the evil outcome of their own doing:¹⁷ for, [in this world,] the end of their doings was ruin,

  - Mohammad Asad

See note [4] on 64:5 .

So they tasted the fruit of their misdeeds, and the fruit of their misdeeds was perdition.

  - Muhammad Farooq-i-Azam Malik

So they tasted the evil consequences of their doings, and the outcome of their doings was 'total' loss.

  - Mustafa Khattab

So that it tasted the ill effects of its conduct, and the consequence of its conduct was loss.

  - Marmaduke Pickthall

Then did they taste the evil result of their conduct and the End of their conduct was Perdition.

  - Abdullah Yusuf Ali

[the while] God has readied for them [yet more] suffering severe [in the life to come]. Hence, remain conscious of God, O you who are endowed with insight - [you] who have attained to faith! God has indeed bestowed on you reminder from on high:

  - Mohammad Asad

Allah has prepared for them a severe punishment in the Hereafter. Therefore, fear Allah! O men of understanding and faith. Allah has indeed sent down to you an admonition;

  - Muhammad Farooq-i-Azam Malik

Allah has 'also' prepared for them a severe punishment. So fear Allah, O people of reason and faith. Allah has indeed revealed to you a Reminder,¹

  - Mustafa Khattab

 This is one of the names of the Quran.

Allah hath prepared for them stern punishment; so keep your duty to Allah, O men of understanding! O ye who believe! Now Allah hath sent down unto you a reminder,

  - Marmaduke Pickthall

Allah has prepared for them a severe Punishment (in the Hereafter). Therefore fear Allah O ye men of understanding who have believed! for Allah hath indeed sent down to you a Message ^{5523 5524}

  - Abdullah Yusuf Ali

See last note.

There is no excuse for us to go astray, seeing that Allah in His infinite Mercy has explained to us His Message by His many Signs around us and clearly by means of the human Teachers and Messengers whom He has sent for our instruction: see next verse.

[He has sent] an apostle who conveys unto you God's clear messages, so that He might lead those who have attained to faith and do righteous deeds out of the depths of darkness into the light. And whoever believes in God and does what is right and just, him will He admit into gardens through which running waters flow, therein to abide beyond the count of time: indeed, a most goodly provision will God have granted him!

  - Mohammad Asad

a Rasool reciting to you the revelations of Allah containing clear guidance, so that he may lead the believers who do good deeds from the darkness to the light. He that believes in Allah and does good deeds, shall be admitted to gardens beneath which rivers flow, to live therein forever; and Allah has prepared an excellent provision for them.

  - Muhammad Farooq-i-Azam Malik

'and sent' a messenger reciting to you Allah's revelations, making things clear so that He may bring those who believe and do good out of darkness and into light. And whoever believes in Allah and does good will be admitted by Him into Gardens under which rivers flow, to stay there for ever and ever. Allah will have indeed granted them an excellent provision.

  - Mustafa Khattab

A messenger reciting unto you the revelations of Allah made plain, that He may bring forth those who believe and do good works from darkness unto light. And whosoever believeth in Allah and doeth right, He will bring him into Gardens underneath which rivers flow, therein to abide for ever. Allah hath made good provision for him.

  - Marmaduke Pickthall

An Apostle who rehearses to you the Signs of Allah containing clear explanations that he may lead forth those who believe and do righteous deeds from the depths of Darkness into Light. And those who believe in Allah and work righteousness He will admit to Gardens beneath which rivers flow to dwell therein forever: Allah has indeed granted for them a most excellent provision. ⁵⁵²⁵

  - Abdullah Yusuf Ali

Cf. xxiv. 40: the unbelievers' state is "like the depths of darkness in a vast deep ocean, overwhelmed with billow topped by billow, topped by dark clouds; depths of darkness, one above another." Cf. ii. 257; "Allah is the Protector of those who have Faith: from the depths of darkness He will lead them forth into light."

GOD is He who has created seven heavens,¹⁸ and, like them, [the many aspects] of the earth. Through all of them flows down from on high, unceasingly, His [creative] will,¹⁹ so that you might come to know that God has the power to will anything, and that God encompasses all things with His knowledge.

  - Mohammad Asad

See surah {2}, note [20].

Lit., "the command". The verbal form yatanazzalu implies recurrence and continuity; its combination with the noun al-amr reflects the concept of God's unceasing creative activity.

It is Allah Who has created seven heavens, and earths as many. His commandment descends through them, this is being explained to you, so that you may know that Allah has power over all things, and that Allah encompasses all things in His knowledge.

  - Muhammad Farooq-i-Azam Malik

Allah is the One Who created seven heavens 'in layers', and likewise for the earth. The 'divine' command descends between them so you may know that Allah is Most Capable of everything and that Allah certainly encompasses all things in 'His' knowledge.

  - Mustafa Khattab

Allah it is who hath created seven heavens, and of the earth the like thereof. The commandment cometh down among them slowly, that ye may know that Allah is Able to do all things, and that Allah surroundeth all things in knowledge.

  - Marmaduke Pickthall

Allah is He Who created seven Firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things and that Allah comprehends all things in (His) Knowledge. ^{5526 5527 5528}

  - Abdullah Yusuf Ali

"Seven Firmaments." (Cf. ii. 29; xvii. 44; xxiii- 86; and xli. 12.)

Literally: they are seven in number, each one separate from the other.

But in all spheres of life and Creation, whatever conception we are able to form of them, it is certain that the Command or Law of Allah runs through them all, for His knowledge and power extend through all things.