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Tafheem-ul-Quran - Abul Ala Maududi translation for Surah At-Talaq — Ayah 1

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65:1

يَٰٓأَيُّهَا ٱلنَّبِيُّ إِذَا طَلَّقۡتُمُ ٱلنِّسَآءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحۡصُواْ ٱلۡعِدَّةَۖ وَٱتَّقُواْ ٱللَّهَ رَبَّكُمۡۖ لَا تُخۡرِجُوهُنَّ مِنۢ بُيُوتِهِنَّ وَلَا يَخۡرُجۡنَ إِلَّآ أَن يَأۡتِينَ بِفَٰحِشَةٖ مُّبَيِّنَةٖۚ وَتِلۡكَ حُدُودُ ٱللَّهِۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَقَدۡ ظَلَمَ نَفۡسَهُۥۚ لَا تَدۡرِي لَعَلَّ ٱللَّهَ يُحۡدِثُ بَعۡدَ ذَٰلِكَ أَمۡرٗا ١

O Prophet, when you divorce women, divorce them for their waiting-period,¹ and compute the waiting period accurately,² and hold Allah, your Lord, in awe. Do not turn them out of their homes (during the waiting period) – nor should they go away (from their homes)³– unless they have committed a manifestly evil deed.⁴ Such are the bounds set by Allah; and he who transgresses the bounds set by Allah commits a wrong against himself. You do not know: maybe Allah will cause something to happen to pave the way (for reconciliation).⁵

Footnotes

[1] That is, O believers, you should not make undue haste in the matter of pronouncing divorce: your minor family quarrels should not so incite you that you should pronounce the final divorce in a fit of anger and there remains no chance for reconciliation. However When you have to divorce your wives, you should divorce them for their prescribed waiting period. Pronouncing divorce for the waiting period has two meanings and both are implied here.
[2] First, that you should divorce them at a time when their waiting period can begin. This thing has already been prescribed in( Surah Al-Baqarah, Ayat 228). The waiting period of the married woman who menstruates is three monthly courses after the pronouncement of divorce. If this commandment is kept in view the only appropriate time of pronouncing divorce that the waiting period may duly begin is when she is not in her courses, for the waiting period cannot begin from the course during which she may have been divorced, and divorcing her in that state would mean that, contrary to the divine command, her waitingperiod should extend to four courses instead of three courses. Furthermore, this commandment also demands that the woman should not be divorced in the period of purity during which the husband may have had sexual intercourse with her. For in this case, at the time divorce is pronounced, neither the husband nor the wife can know whether she has conceived in consequence of the intercourse or not. Because of this neither the waiting period can begin on the hypothesis that this would be reckoned in view of the succeeding monthly courses nor on the hypothesis that this would be the waiting period of a pregnant woman. So, this commandment lays down two rules simultaneously. First, that divorce should not be pronounced during menstruation. Second, that divorce may be pronounced either in the period of purity during which there was no sexual intercourse with the woman, or in the state when the woman’s being pregnant was known. A little consideration of the matter will show that the restrictions imposed on the pronouncement of divorce are for good reasons. The reason for imposing the restriction on the pronouncement of divorce during menstruation is that in this state the husband and the wife are somewhat estranged from each other because of the prohibition of sexual intercourse in this state and also from the medical viewpoint it is confirmed that the woman is not temperamentally normal during the courses. Therefore, if a quarrel starts between them in this state, both the husband and the wife would be helpless to an extent to put an end to it, and if the matter is deferred till the woman is free from her courses, there is the possibility that the woman also may return to her normal temperamental state and the mutual attraction that nature has placed between them also may work and reunite them. Likewise, the reason for prohibiting the pronouncement of divorce during the purity period in which sexual intercourse may have taken place, is that if in consequence of it conception takes place, it can neither be known to the husband nor to the wife. Therefore, it cannot be a suitable time for pronouncing the divorce. If the man comes to know that conception has taken place, he would think a hundred times before deciding finally whether he should pronounce divorce or not on the woman who carries his child in her womb. The woman also in view of the future of her child would try her best to remove the causes of her husband's displeasure. But if a decision is taken blindly, in undue haste, and then it is known that conception had taken place, both will regret it later.
[3] This is the first meaning of divorcing for the prescribed waiting period, which applies only to those women marriage with whom has been consummated, who menstruate and may possibly conceive. As for its second meaning it is this: If you have to divorce your wives, you should divorce them till the expiry of their waiting period. That is, do not pronounce three divorces all at once leading to permanent separation, but pronounce one, or at the most two divorces, and wait till the end of the waiting period, so that there remains some chance for reconciliation for you at any time during this period. According to this meaning; this commandment is also useful in respect of those woman marriage with whom has been consummated and who menstruate as well as of those who no longer menstruate, or those who have not yet menstruated, or those whose pregnancy at the time of the pronouncement of divorce is known. If this divine command is rightly followed, no one will regret after having pronounced divorce, for if divorce is pronounced in this way, there remains room for reconciliation within the waiting period, and even after the expiry of the waiting period the possibility remains that the separated husband and wife may remarry if they wish reconciliation.
[4] This same meaning of talliqu-hunna li-iddati hinna (divorce them for their prescribed waiting-period) has been given by the earliest commentators. Ibn Abbas has given this commentary of it: One should not pronounce divorce during menstruation nor in the period of purity (tahr) during which the husband may have had sexual intercourse. But one should leave the wife alone till she attains purity after the course; then one may pronounce a single divorce on her. In this case even if there is no reconciliation and the waiting period expires, she would be separated by the single divorce. (Ibn Jarir).
[5] Abdullah bin Masud says:

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    "t": "Do the disbelievers not see how rain clouds are formed <sup foot_note=\"77646\">1</sup>",
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<i class="s">(from the whisperers)</i>among the race of unseen beings<sup foot_note="81506">1</sup>and mankind.”


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