Tafseer Verse number 226-227
The Ila’ and its Rulings
Ila’ is a type of vow where a man swears not to sleep with his wife for a certain period, whether less or more than four months. If the vow of Ila’ was for less than four months, the man has to wait for the vow’s period to end and then is allowed to have sexual intercourse with his wife. She has to be patient and she cannot ask her husband, in this case, to end his vow before the end of its term. It is reported in the Two Sahihs that `A’ishah said that Allah’s Messenger ﷺ swore he would stay away from with his wives for a month. He then came down after twenty-nine days saying:
«الشَّهْرُ تِسْعٌ وَعِشْرُون»
(The (lunar) month is twenty-nine days.)
Similar was narrated by `Umar bin Al-Khattab and reported in the Two Sahihs. If the period of Ila’ is for more than four months, the wife is allowed in this case to ask her husband, upon the end of the four months, to end the Ila’ and have sexual relations with her. Otherwise, he should divorce her, by being forced to do so by the authorities if necessary, so that the wife is not harmed. Allah said:
لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ
(Those who take an oath not to have sexual relations with their wives) meaning, swear not to have sexual relations with the wife. This Ayah indicates that the Ila’ involves the wife and not a slave-women, as the majority of the scholars have agreed,
تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ
(…must wait for four months,) meaning, the husband waits for four months from the time of the vow and then ends the Ila’ (if the vow was for four or more months) and is required to either return to his wife or divorce her. This is why Allah said next:
فَإِن فَآءُوا
(…then if they return,) meaning, to a normal relationship, having sexual intercourse with the wife. This is the Tafsir of Ibn `Abbas, Masruq, Ash-Sha`bi, Sa`id bin Jubayr and Ibn Jarir.
فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
(…verily, Allah is Oft-Forgiving, Most Merciful.) with any shortcomings that occurred in the rights of the wife because of the vow of Ila’.
Allah said:
وَإِنْ عَزَمُواْ الطَّلَـقَ
(And if they decide upon divorce,) indicating that divorce does not occur by merely passing the four month mark (during the Ila’). Malik reported from Nafi` that `Abdullah bin `Umar said, “If the man swears to Ila’ from his wife, then divorce does not occur automatically even after the four months have passed. When he stops at the four months mark, he should either divorce or return.” Al-Bukhari also reported this Hadith. Ibn Jarir reported that Suhayl bin Abu Salih said that his father said, “I asked twelve Companions about the man who does Ila’ with his wife. They all stated that he does not have to do anything until the four months have passed and then has to either retain or divorce her.” Ad-Daraqutni also reported this from Suhayl.
It is also reported from `Umar, `Uthman, `Ali, Abu Ad-Darda’, `A’ishah, Ibn `Umar and Ibn `Abbas. This is also the opinion of Sa`id bin Musayyib, `Umar bin `Abdul-`Aziz, Mujahid, Tawus, Muhammad bin Ka`b and Al-Qasim.
Tafseer Verse number 228
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.