Surah Baqarah ayat 228 Tafsir Quran 2:228

﴿وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ ۚ وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ إِن كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنْ أَرَادُوا إِصْلَاحًا ۚ وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ﴾
[ البقرة: 228]

2:228 Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation. And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority]. And Allah is Exalted in Might and Wise.

Divorced women shall wait by themselves before remarrying for three periods qurū’in is the plural of qar’ of purity or menstruation — these are two different opinions — which begin from the moment of divorce. This stipulation applies to those who have been sexually penetrated but not to those otherwise on account of His saying there shall be no waiting period for you to reckon against them Q. 3349. The waiting period for immature or menopausal women is three months; pregnant women on the other hand must wait until they give birth as stated in the sūrat al-Talāq Q. 654 while slavegirls must wait two months according to the Sunna. And it is not lawful for them to hide what God has created in their wombs of child or menstruation if they believe in God and the Last Day. Their mates their spouses have a better right to restore them to bring them back even if they refuse in such time that is during the waiting period if they desire to set things right between them and put pressure on the woman to return; the statement is not a condition for the possibility of return but an incitement to set things right in the case of repealed divorce; the term ahaqq ‘better right to’ does not denote any priority since in any case no other person has the right to marry them during their waiting period; women shall have rights due from their spouses similar to those rights due from them with justice as stipulated by the Law in the way of kind conjugality and not being harmed; but their men have a degree above them in rights as in their duty to obey their husbands because of their the husbands’ payment of a dowry and their husbands being the bread-winners; God is Mighty in His Kingdom Wise in what He has ordained for His creatures.

Divorced women shall remain for three months, or menstrual cycles, in order to regard their condition. They are not absolved to hide Allah’s creation in their wombs if they are true believers. There and then their husbands shall have prior entitlement to reclaiming them and resuming marital life if both agree to reconciliation. And women have as many rights as equal obligations, and men are a step higher than they are in the scope of responsibility, and Allah is Azizun and Hakimun

The `Iddah ( Waiting Period ) of the Divorced Woman This Ayah contains a command from Allah that the divorced woman, whose marriage was consummated and who still has menstruation periods, should wait for three ( menstrual ) periods ( Quru' ) after the divorce and then remarry if she wishes. The Meaning of Al-Quru Ibn Jarir related that `Alqamah said: We were with `Umar bin Al-Khattab when a woman came and said, "My husband divorced me one or two periods ago.
He then came back to me while I had prepared my water for taking a bath, took off my clothes and closed my door." `Umar asked `Abdullah bin Mas`ud, "What do you think" He said, "I think that she is still his wife, as long as she is not allowed to resume praying ( i.e., until the third period ends before he takes her back )." `Umar said, "This is my opinion too." This is also the opinion of Abu Bakr As-Siddiq, `Umar, `Uthman, `Ali, Abu Ad-Darda', `Ubadah bin As-Samit, Anas bin Malik, Ibn Mas`ud, Mu`adh, Ubayy bin Ka`b, Abu Musa Al-Ash`ari and Ibn `Abbas.
Furthermore, this is the opinion of Sa`id bin Musayyib, `Alqamah, Aswad, Ibrahim, Mujahid, `Ata', Tawus, Sa`id bin Jubayr, `Ikrimah, Muhammad bin Sirin, Al-Hasan, Qatadah, Ash-Sha`bi, Ar-Rabi`, Muqatil bin Hayyan, As-Suddi, Makhul, Ad-Dahhak and `Ata' Al-Khurasani.
They all stated that the Quru' is the menstruation period.
What testifies to this is the Hadith that Abu Dawud and An-Nasa'i reported that Fatimah bint Abu Hubaiysh said that Allah's Messenger ﷺ said to her:
«دَعِي الصَّلاَةَ أَيَّامَ أَقْرَائِك»
( Do not pray during your Aqra' (pl.
for Quru', the menstruation period ).) If this Hadith was authentic, it would have been a clear proof that the Quru' is the menstruation period.
However, one of the narrators of this Hadith, Al-Mundhir, is an unknown person ( in Hadith terminology ), as Abu Hatim has stated, although Ibn Hibban has mentioned Al-Mundhir in his book Ath-Thiqat. A Woman's Statement about Menses and Purity is to be accepted Allah said: وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِى أَرْحَامِهِنَّ ( ...and it is not lawful for them to conceal what Allah has created in their wombs, ) meaning, of pregnancy or menstruation periods.
This is the Tafsir of Ibn `Abbas, Ibn `Umar, Mujahid, Ash-Sha`bi, Al-Hakam bin `Utaybah, Ar-Rabi` bin Anas, Ad-Dahhak and others. Allah then said: إِن كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ ( ...if they believe in Allah and the Last Day. ) This Ayah warns women against hiding the truth ( if they were pregnant or on their menses ), indicating that they are the authority in such matters as they alone know such facts about themselves.
Since verifying such matters is difficult, Allah left this decision with them.
Yet, women were warned not to hide the truth in case they wish to end the `Iddah sooner, or later, according to their desires.
Women were thus commanded to say the truth ( if they were pregnant or on their menses ), no more and no less. The Husband has the Right to take back his Divorced Wife during the `Iddah ( Waiting Period ) Allah said: وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ إِنْ أَرَادُواْ إِصْلَـحاً ( And their husbands have the better right to take them back in that period, if they wish for reconciliation. ) Hence, the husband who divorces his wife can take her back, providing she is still in her `Iddah ( time spent before a divorced woman or a widow can remarry ) and that his aim, by taking her back, is righteous and for the purpose of bringing things back to normal.
However, this ruling applies where the husband is eligible to take his divorced wife back.
We should mention that ( when this Ayah 2:228 was revealed ), the ruling that made the divorce thrice and specified when the husband is ineligible to take his divorced wife back, had not been revealed yet.
Previously, the man used to divorce his wife and then take her back even if he had divorced her a hundred separate times.
Thereafter, Allah revealed the following Ayah ( 2:229 ) that made the divorce only thrice.
So there was now a reversible divorce and an irreversible final divorce. The Rights the Spouses have over Each Other Allah said: وَلَهُنَّ مِثْلُ الَّذِى عَلَيْهِنَّ بِالْمَعْرُوفِ ( And they (women ) have rights ( over their husbands as regards living expenses ) similar ( to those of their husbands ) over them ( as regards obedience and respect ) to what is reasonable,) This Ayah indicates that the wife has certain rights on her husband, just as he has certain rights on her, and each is obliged to give the other spouse his due rights.
Muslim reported that Jabir said that Allah's Messenger ﷺ said:
«فَاتَّقُوا اللهَ فِي النِّسَاءِ، فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانَةِ اللهِ، وَاسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللهِ، وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ، فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ، وَلَهُنَّ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوف»
( Fear Allah regarding your women, for you have taken them by Allah's covenant and were allowed to enjoy with them sexually by Allah's Words.
You have the right on them that they do not allow anyone you dislike to sit on your mat.
If they do that, then discipline them leniently.
They have the right to be spent on and to be bought clothes in what is reasonable. ) Bahz bin Hakim said that Mu`awiyah bin Haydah Al-Qushayri related that his grandfather said, "O Messenger of Allah ﷺ! What is the right the wife of one of us has" The Prophet said:
«أَنْ تُطْعِمَهَا إِذَا طَعِمْتَ، وتَكْسُوَهَا إِذَا اكْتَسَيْتَ، وَلَا تَضْرِبِ الْوَجْهَ، وَلَا تُقَبِّحْ، وَلَا تَهْجُرْ إِلَّا فِي الْبَيْت»
( To feed her when you eat, buy her clothes when you buy for yourself and to refrain from striking her on the face, cursing her or staying away from her except in the house. ) Waki` related that Ibn `Abbas said, "I like to take care of my appearance for my wife just as I like for her to take care of her appearance for me.
This is because Allah says: وَلَهُنَّ مِثْلُ الَّذِى عَلَيْهِنَّ بِالْمَعْرُوفِ ( And they (women ) have rights similar ( to those of their husbands ) over them to what is reasonable.)" This statement is reported by Ibn Jarir and Ibn Abu Hatim. The Virtue Men have over Women Allah said: وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ( but men have a degree (of responsibility ) over them.) This Ayah indicates that men are in a more advantageous position than women physically as well as in their mannerism, status, obedience ( of women to them ), spending, taking care of the affairs and in general, in this life and in the Hereafter.
Allah said ( in another Ayah ): الرِّجَالُ قَوَّامُونَ عَلَى النِّسَآءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَآ أَنفَقُواْ مِنْ أَمْوَلِهِمْ ( Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them ) from their means.) ( 4:34 ) Allah's statement: وَاللَّهُ عَزِيزٌ حَكُيمٌ ( And Allah is All-Mighty, All-Wise ) means, He is Mighty in His punishment of those who disobey and defy His commands.
He is Wise in what He commands, destines and legislates.

(2:228) Divorced women must wait for three monthly courses. And it is not lawful for them to hide what Allah has created in their wombs, if they sincerely believe in Allah and the Last Day. Their husbands are best entitled to take *248 them back as their wives during this waiting period, if they desire reconciliation. *249

Divorced women remain in waiting for three meaning

*249).
Jurists disagree about the legal import of this verse.
According to some, as long as a woman has not completed her third menstrual period repudiation will not have the effect of irrevocable divorce.
This is the view of Abu Bakr, 'Umar, 'Ali, Ibn 'Abbas, Abu Musa al-Ash'arl, Ibn Mas'ud and several distinguished Companions of the Prophet.
This is also the accepted doctrine of the Hanafi jurists.
On the other hand, another group of jurists is of the view that, as soon as the third monthly period of a woman begins, the husband ceases to have the right to revoke the divorce.
This is the view of , 'A'ishah, Ibn 'Umar and Zayd ibn Thabit, and has been accepted by, the Shafi'i and Maliki jurists.
It should be clear, however, that this injunction is applicable only when the husband has pronounced single or double divorce.
In case of triple divorce, the husband ceases to have the right of revocation.
( See Jassas, vol.
1.
pp.
364 ff.
- Ed. )
 

The `Iddah ( Waiting Period ) of the Divorced Woman This Ayah contains a command from Allah that the divorced woman, whose marriage was consummated and who still has menstruation periods, should wait for three ( menstrual ) periods ( Quru' ) after the divorce and then remarry if she wishes. The Meaning of Al-Quru Ibn Jarir related that `Alqamah said: We were with `Umar bin Al-Khattab when a woman came and said, "My husband divorced me one or two periods ago.
He then came back to me while I had prepared my water for taking a bath, took off my clothes and closed my door." `Umar asked `Abdullah bin Mas`ud, "What do you think" He said, "I think that she is still his wife, as long as she is not allowed to resume praying ( i.e., until the third period ends before he takes her back )." `Umar said, "This is my opinion too." This is also the opinion of Abu Bakr As-Siddiq, `Umar, `Uthman, `Ali, Abu Ad-Darda', `Ubadah bin As-Samit, Anas bin Malik, Ibn Mas`ud, Mu`adh, Ubayy bin Ka`b, Abu Musa Al-Ash`ari and Ibn `Abbas.
Furthermore, this is the opinion of Sa`id bin Musayyib, `Alqamah, Aswad, Ibrahim, Mujahid, `Ata', Tawus, Sa`id bin Jubayr, `Ikrimah, Muhammad bin Sirin, Al-Hasan, Qatadah, Ash-Sha`bi, Ar-Rabi`, Muqatil bin Hayyan, As-Suddi, Makhul, Ad-Dahhak and `Ata' Al-Khurasani.
They all stated that the Quru' is the menstruation period.
What testifies to this is the Hadith that Abu Dawud and An-Nasa'i reported that Fatimah bint Abu Hubaiysh said that Allah's Messenger ﷺ said to her: «دَعِي الصَّلاَةَ أَيَّامَ أَقْرَائِك» ( Do not pray during your Aqra' (pl.
for Quru', the menstruation period ).) If this Hadith was authentic, it would have been a clear proof that the Quru' is the menstruation period.
However, one of the narrators of this Hadith, Al-Mundhir, is an unknown person ( in Hadith terminology ), as Abu Hatim has stated, although Ibn Hibban has mentioned Al-Mundhir in his book Ath-Thiqat. A Woman's Statement about Menses and Purity is to be accepted Allah said: وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِى أَرْحَامِهِنَّ ( ...and it is not lawful for them to conceal what Allah has created in their wombs, ) meaning, of pregnancy or menstruation periods.
This is the Tafsir of Ibn `Abbas, Ibn `Umar, Mujahid, Ash-Sha`bi, Al-Hakam bin `Utaybah, Ar-Rabi` bin Anas, Ad-Dahhak and others. Allah then said: إِن كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ ( ...if they believe in Allah and the Last Day. ) This Ayah warns women against hiding the truth ( if they were pregnant or on their menses ), indicating that they are the authority in such matters as they alone know such facts about themselves.
Since verifying such matters is difficult, Allah left this decision with them.
Yet, women were warned not to hide the truth in case they wish to end the `Iddah sooner, or later, according to their desires.
Women were thus commanded to say the truth ( if they were pregnant or on their menses ), no more and no less. The Husband has the Right to take back his Divorced Wife during the `Iddah ( Waiting Period ) Allah said: وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ إِنْ أَرَادُواْ إِصْلَـحاً ( And their husbands have the better right to take them back in that period, if they wish for reconciliation. ) Hence, the husband who divorces his wife can take her back, providing she is still in her `Iddah ( time spent before a divorced woman or a widow can remarry ) and that his aim, by taking her back, is righteous and for the purpose of bringing things back to normal.
However, this ruling applies where the husband is eligible to take his divorced wife back.
We should mention that ( when this Ayah 2:228 was revealed ), the ruling that made the divorce thrice and specified when the husband is ineligible to take his divorced wife back, had not been revealed yet.
Previously, the man used to divorce his wife and then take her back even if he had divorced her a hundred separate times.
Thereafter, Allah revealed the following Ayah ( 2:229 ) that made the divorce only thrice.
So there was now a reversible divorce and an irreversible final divorce. The Rights the Spouses have over Each Other Allah said: وَلَهُنَّ مِثْلُ الَّذِى عَلَيْهِنَّ بِالْمَعْرُوفِ ( And they (women ) have rights ( over their husbands as regards living expenses ) similar ( to those of their husbands ) over them ( as regards obedience and respect ) to what is reasonable,) This Ayah indicates that the wife has certain rights on her husband, just as he has certain rights on her, and each is obliged to give the other spouse his due rights.
Muslim reported that Jabir said that Allah's Messenger ﷺ said: «فَاتَّقُوا اللهَ فِي النِّسَاءِ، فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانَةِ اللهِ، وَاسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللهِ، وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ، فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ، وَلَهُنَّ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوف» ( Fear Allah regarding your women, for you have taken them by Allah's covenant and were allowed to enjoy with them sexually by Allah's Words.
You have the right on them that they do not allow anyone you dislike to sit on your mat.
If they do that, then discipline them leniently.
They have the right to be spent on and to be bought clothes in what is reasonable. ) Bahz bin Hakim said that Mu`awiyah bin Haydah Al-Qushayri related that his grandfather said, "O Messenger of Allah ﷺ! What is the right the wife of one of us has" The Prophet said: «أَنْ تُطْعِمَهَا إِذَا طَعِمْتَ، وتَكْسُوَهَا إِذَا اكْتَسَيْتَ، وَلَا تَضْرِبِ الْوَجْهَ، وَلَا تُقَبِّحْ، وَلَا تَهْجُرْ إِلَّا فِي الْبَيْت» ( To feed her when you eat, buy her clothes when you buy for yourself and to refrain from striking her on the face, cursing her or staying away from her except in the house. ) Waki` related that Ibn `Abbas said, "I like to take care of my appearance for my wife just as I like for her to take care of her appearance for me.
This is because Allah says: وَلَهُنَّ مِثْلُ الَّذِى عَلَيْهِنَّ بِالْمَعْرُوفِ ( And they (women ) have rights similar ( to those of their husbands ) over them to what is reasonable.)" This statement is reported by Ibn Jarir and Ibn Abu Hatim. The Virtue Men have over Women Allah said: وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ( but men have a degree (of responsibility ) over them.) This Ayah indicates that men are in a more advantageous position than women physically as well as in their mannerism, status, obedience ( of women to them ), spending, taking care of the affairs and in general, in this life and in the Hereafter.
Allah said ( in another Ayah ): الرِّجَالُ قَوَّامُونَ عَلَى النِّسَآءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَآ أَنفَقُواْ مِنْ أَمْوَلِهِمْ ( Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them ) from their means.) ( 4:34 ) Allah's statement: وَاللَّهُ عَزِيزٌ حَكُيمٌ ( And Allah is All-Mighty, All-Wise ) means, He is Mighty in His punishment of those who disobey and defy His commands.
He is Wise in what He commands, destines and legislates.

( Women who are divorced ) through one or two pronouncements of divorce ( shall wait ) shall wait a certain time called the waiting period, ( keeping themselves apart, three (monthly ) courses) for three menstruation periods. ( And it is not lawful for them that they should conceal ) their pregnancy ( that which Allah hath created in their wombs ) of offspring ( if they are believers in Allah and the Last Day. And their husbands would do better to take them back ) to take them back as their wives ( in that case ) during the waiting period or if they are pregnant ( if they desire reconciliation. ) This is because in the early period of Islam, when a man divorced his wife via one or two pronouncements of divorce, he had a better right to take her back after the lapse of the waiting period, before her marrying again. Later, the right to take one’s wife back was abrogated by the saying of Allah: ( Divorce must be pronounced twice ). Similarly, a man had a better right to take his wife back if she were pregnant, even if he had pronounced her divorce a thousand times. This was however abrogated by Allah’s saying: ( divorce them for their (legal ) period) [ 65:1 ]. ( And they (women ) have rights) and inviolability with their husbands ( similar to those ) of their husbands ( over them in kindness ) in kind companionship and intercourse, ( and men are a degree above them ) in relation to the reasoning faculty, inheritance, blood money, as witnesses in court and also that which they owe them in terms of expenditure and service. ( Allah is Mighty ) in that He is vengeful vis--vis whoever leaves that which is between a husband and wife of rights and inviolability, ( Wise ) regarding that which He has ruled between them.

And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.

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