SURAH AL-BAQARAH (AYAH 231 to 240)

وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ ۚ وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِتَعْتَدُوا ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ فَقَدْ ظَلَمَ نَفْسَهُ ۚ وَلَا تَتَّخِذُوا آيَاتِ اللَّهِ هُزُوًا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ وَمَا أَنْزَلَ عَلَيْكُمْ مِنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُمْ بِهِ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ {2:231}

[Q2:231] Wa izaa tallaqtumun nisaaa'a fabalaghna ajala hunna fa amsikoohunna bima'roofin law sarrihoo hunna bima'roof; wa laa tumsikoo hunna diraa rallita'tadoo; wa mai yaf'al zaalika faqad zalama nafsah; wa laa tattakhizooo aayaatillaahi huzuwaa; wazkuroo ni'matal laahi 'alaikum wa maaa anzala 'alaikum minal kitaabi wal ikmati ya'izukum bih; wattaqul laaha wa'lamooo annal laaha bikulli shai'i 'Aleem.

[Q2:231] And when you divorce women and they reach their prescribed time, then either retain them in good fellowship or set them free with liberality, and do not retain them for injury, so that you exceed the limits, and whoever does this, he indeed is unjust to his own soul; and do not take ALLAH (SWT)'s communications for a mockery, and remember the favor of ALLAH (SWT) upon you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby; and be careful (of your duty to) ALLAH (SWT), and know that ALLAH (SWT) is the Knower of all things.

[Q2:231] Dan apabila kamu menceraikan isteri-isteri (kamu) kemudian mereka (hampir) habis tempoh idahnya maka bolehlah kamu pegang mereka (rujuk) dengan cara yang baik atau lepaskan mereka dengan cara yang baik. Dan janganlah kamu pegang mereka (rujuk semula dengan maksud memberi mudarat, kerana kamu hendak melakukan kezaliman (terhadap mereka); dan sesiapa yang melakukan demikian maka sesungguhnya dia menganiaya dirinya sendiri. dan janganlah kamu menjadikan ayat-ayat hukum ALLAH (SwT) itu sebagai ejek-ejekan (dan permainan). Dan kenanglah nikmat ALLAH (SwT) yang diberikan kepada kamu, (dan kenanglah) apa yang diturunkan kepada kamu iaitu Kitab (Al-Quran) dan ilmu hikmat, untuk memberi pengajaran kepada kamu dengannya. Dan bertaqwalah kepada ALLAH (SwT) serta ketahuilah: sesungguhnya ALLAH (SwT) Maha Mengetahui akan tiap-tiap sesuatu.

A HUSBAND HAS THE RIGHT TO DIVORCE HIS WIFE BUT HE CANNOT ABUSE HER OR REFUSE TO PAY HER DUES. Whoever does this, exceeds the limits (disobeys ALLAH (SWT)'s commandments). **He must set her free with kindness and **give her all her entitlements. THE LAWS OF ALLAH (SWT) SHOULD NOT BE TAKEN IN MOCKERY. IT SHOWS HOW SERIOUS IS THE MATTER OF DIVORCE.

ß  THERE ARE PRESCRIBED LAWS IN ISLAM, yet people (men and women) have the freedom to act according to their conscience; AND IF they are mindful of the fact that ALLAH (SWT) is the knower of all things, **they shall not go astray and **do injustice to their own souls.

The non-Shia schools do not observe the restrictions given in these verses in the matter of divorce.

"It may not even be properly expressed in words at all. This is admitted to be irregular but is not the less effective. *One form of making a divorce irrevocable, the pronouncing of it thrice, one in each "tubr" (period of woman's purity) is allowed to be regular by Hanafis though condemned in the matter of intention. *If a man pronounces a divorce whilst in a state of inebriety from drinking fermented liquor, such as wine, the divorce takes place. *Repudiation by any husband who is sane and adult is effective, whether he be free or slave, willing or acting under compulsion; *and even though it were uttered in sport or jest, or by mere slip of the tongue instead of some other word." (Fatwas Alamgiri - cited by Hughes)

No doubt the Islamic law of divorce has been criticised as contemptible and ridiculous.

THE SHIA SCHOOL CONDEMNS ALL IRREGULAR FORMS OF DIVORCE. For Shias it is necessary [1] that the man who pronounces a divorce be *an adult, *sane and *free in his choice, *will, *design and *intention. [2] It does not take effect if given implicatively or ambiguously, even if there is intention. According to the teachings of the holy Imams, [3] it is also absolutely necessary that the pronouncement must be made by the husband in the presence of two just witnesses; non-fulfilment of this condition renders the divorce null and void. [4] If the husband pronounces the divorce, in an irregular manner, even a hundred times, the woman remains his wife. (For details see books of fiqh).

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(2:231) And when you have divorced your wives and they are about to complete their prescribed term, then either retain them gracefully or release them generously. It is transgression to retain them merely for harassment; and whoever' does that indeed wrongs his own self. *254 Do not play with Allah's Commandments, and remember that Allah has blessed you with a great favour. He admonishes you to show due respect to the Book and the Wisdom He has sent to you. *255 Fear Allah and know that He is fully aware of everything.

*254. It is absolutely improper that a person should revoke the divorce he pronounced on his wife before the lapse of the period of waiting merely in order to use this revocation as a pretext to harass and torment her . God commands that if a person revokes the divorce this decision should be prompted by a sincere desire to live together amicably. Should that intention be lacking, it is better to part company in a graceful manner (see further n. 250 above). 
*255. Muslims should not forget that by teaching them the Book and Wisdom, God entrusted them with the glorious task of guiding the world. They should also not forget that they were appointed the 'community, of the middle way' and appointed as witnesses to good and righteousness (see verse 143 above). It does not become them, therefore, to indulge in sophistry and to play with the verses of the Book of God, to exploit the words of the Law to their advantage in achieving ends counter to its spirit, and to slump into injustice and other evil behaviour instead of directing the world to the Right Way. 

وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ إِذَا تَرَاضَوْا بَيْنَهُمْ بِالْمَعْرُوفِ ۗ ذَٰلِكَ يُوعَظُ بِهِ مَنْ كَانَ مِنْكُمْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۗ ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ ۗ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ {2:232}

[Q2:232] Wa izaa tallaqtumun nisaaa'a fabalaghna ajalahunna falaa ta'duloo hunna ai yankihna azwaaja humna izaa taraadaw bainahum bilma' roof; zaalika yoo'azu bihee man kaana minkum yu'minu billaahi wal yawmil aakhir; zaalikum azkaa lakum wa athar; wallaahu ya'lamu wa antum laa ta'lamu wa antum laa ta'lamoon.

[Q2:232] And when you have divorced women and they have ended-- their term (of waiting), then do not prevent them from marrying their husbands when they agree among themselves in a lawful manner; with this is admonished he among you who believes in ALLAH (SWT) and the last day, this is more profitable and purer for you; and ALLAH (SWT) knows while you do not know.

[Q2:232] Dan apabila kamu menceraikan isteri-isteri (kamu), lalu habis masa idah mereka ‘maka janganlah kamu (wahai wali-wali nikah) menahan mereka daripada berkahwin semula dengan (bekas) suami mereka, apabila mereka (lelaki dan perempuan itu) bersetuju sesama sendiri dengan cara yang baik (yang dibenarkan oleh Syarak). Demikianlah diberi ingatan dan pengajaran dengan itu kepada sesiapa di antara kamu yang beriman kepada ALLAH (SwT) dan hari akhirat. Yang demikian adalah lebih baik bagi kamu dan lebih suci. Dan (ingatlah), ALLAH (SwT) mengetahui (akan apa jua yang baik untuk kamu) sedang kamu tidak mengetahuinya.

AFTER THE *FIRST OR *SECOND TALAQ, if both the husband and wife agree to be reunited, in a lawful manner, they are allowed to do so. the woman has a right to take her own decision. Her relatives or guardians are warned not to prevent her in any way from exercising her rights.

Ä  EVEN THOUGH the period of waiting may elapse, the husband can marry the divorced wife, if the third irrevocable Talaq has not been pronounced.

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(2:232) When you have divorced your wives absolutely and they have completed their prescribed term, then you should not prevent them from marrying their prospective husbands, if they mutually agree to marry each other in a lawful way. *256 You are enjoined not to commit such an offence,if you sincerely believe in Allah and the Last Day. It is most decent and pure for you to desist from this; Allah knows and you do not know.

*256. This is a directive to the relatives of the divorced woman. When a woman is divorced by her husband and he fails to revoke the divorce before the expiry of the waiting period, the relatives of the woman should not try to prevent the couple from re-marrying if they agree to do so. This verse may also be interpreted to mean that if a divorced woman wants to contract marriage with someone other than her former husband after the expiry of the waiting period, the former husband should not obstruct this marriage by making malicious propaganda against the woman he has forsaken.
That is an admonition to every one of you who believes in Allah and the Last Day; that is a cleaner and purer way for you. For Allah knows whereas you do not know. 

وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَنْ يُتِمَّ الرَّضَاعَةَ ۚ وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚ لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَهُ بِوَلَدِهِ ۚ وَعَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ ۗ فَإِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ أَرَدْتُمْ أَنْ تَسْتَرْضِعُوا أَوْلَادَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُمْ مَا آتَيْتُمْ بِالْمَعْرُوفِ ۗ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ {2:233}

[Q2:233] Walwaa lidaatu yurdi'na awlaada hunna hawlaini kaamilaini liman araada ai yutimmar radaa'ah; wa 'alalmawloodi lahoo rizuhunna wa kiswatuhunna bilma'roof; laatukallafu nafsun illaa wus'ahaa; laa tudaaarra waalidatum biwaladihaa wa laa mawloodul lahoo biwaladih; wa 'alal waarisi mislu zaalik; fa in araadaa Fisaalan 'an taraadim minhumaa wa tashaawurin falaa junaaha 'alaimaa; wa in arattum an tastardi'ooo awlaadakum falaa junaaha 'alaikum izaa sallamtum maaa aataitum bilma'roof; wattaqul laaha wa'lamooo annal laaha bimaa ta'maloona baser.

[Q2:233] And the mothers should suckle their children for two whole years for him who desires to make complete the time of suckling; and their maintenance and their clothing must be-- borne by the father according to usage; no soul shall have imposed upon it a duty but to the extent of its capacity; neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and a similar duty (devolves) on the (father's) heir, but if both desire weaning by mutual consent and counsel, there is no blame on them, and if you wish to engage a wet-nurse for your children, there is no blame on you so long as you pay what you promised for according to usage; and be careful of (your duty to) ALLAH (SWT) and know that ALLAH (SWT) sees what you do.

[Q2:233] Dan ibu-ibu hendaklah menyusukan anak-anak mereka selama dua tahun genap iaitu bagi orang yang hendak menyempurnakan penyusuan itu; dan kewajipan bapa pula ialah memberi makan dan pakaian kepada ibu itu menurut cara yang sepatutnya. Tidaklah diberatkan seseorang melainkan menurut kemampuannya. Janganlah menjadikan seseorang ibu itu menderita kerana anaknya, dan (jangan juga menjadikan) seseorang bapa itu menderita kerana anaknya; dan waris juga menanggung kewajipan yang tersebut (jika si bapa tiada). kemudian jika keduanya (suami isteri mahu menghentikan penyusuan itu dengan persetujuan (yang telah dicapai oleh) mereka sesudah berunding, maka mereka berdua tidaklah salah (melakukannya). Dan jika kamu hendak beri anak-anak kamu menyusu kepada orang lain, maka tidak ada salahnya bagi kamu apabila kamu serahkan (upah) yang kamu mahu beri itu dengan cara yang patut. Dan bertaqwalah kamu kepada ALLAH (SwT), serta ketahuilah, sesungguhnya ALLAH (SwT) sentiasa melihat akan apa jua yang kamu lakukan.

Though this verse was revealed for the divorced mothers, it applies to all mothers. See al Ahqaf 46:15.

Darra (transitive) means to harm. Tadarrur (intransitive) means to suffer harm.

Ì  In verse 4:12 of al Nisa mudarr has been used which means "either to harm or suffer harm." In this verse it is said that on account of the child or the disagreement between the parents, none of the three (father, mother or the child) should be harmed by any of them.

Please refer to fiqh for proper understanding of the issues pertaining to the rights and duties of the mother and the husband during the period of suckling of their babies, and the duties of the heir of the husband, and employment of a wet-nurse.

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(2:233) The (divorced) mothers shall suckle their children for two whole years, if the fathers desire the suckling to be completed. *257 In that case the father of the child shall, in the fair known way, be responsible for their food and clothing. But none should be burdened with more than one can bear: neither the mother should be pressed unjustly (to accept unfair terms) just because she is the mother nor should the father be burdened just because he is the father. And the same responsibility for the maintenance of the mother devolves upon the father of the child and his heir. *258 There is no harm if they wean the child by mutual consent and consultation. Moreover, there is no harm if you choose to give your children a suckle by a wet nurse, provided that you pay her fairly.Fear Allah and know it well that whatever you do is in the sight of Allah.

*257. This injunction applies to the condition where the couple have separated either because of divorce, or klul' (see n. 252 above) or 'faskh (annulment) or tafriq (repudiation as a result of judicial decision) and the woman is nursing a child. 
*258. That is, if the father dies, whoever replaces him as the guardian of the child will be responsible for fulfilling this claim.

وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ۖ فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِي أَنْفُسِهِنَّ بِالْمَعْرُوفِ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ {2:234}

[Q2:234] Wallazeena yutawaffawna minkum wa yazaroona azwaajai yatarabbasna bi anfusihinna arba'ata ashhurinw wa 'ashran fa izaa balaghna ajalahunna falaa junaaha 'alaikum feemaa fa'alna feee anfusihinna bilma'roof; wallaahu bimaa ta'maloona Khabeer.

[Q2:234] And (as for) those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten days; then when they have fully attained their term, there is no blame on you for what they do for themselves in a lawful manner; and ALLAH (SWT) is aware of what you do.

[Q2:234] Dan orang-orang yang meninggal dunia di antara kamu, sedang mereka meninggalkan isteri-isteri hendaklah isteri-isteri itu menahan diri mereka (beridah) selama empat bulan sepuluh hari. Kemudian apabila telah habis masa idahnya itu maka tidak ada salahnya bagi kamu mengenai apa yang dilakukan mereka pada dirinya menurut cara yang baik (yang diluluskan oleh Syarak). Dan (ingatlah), ALLAH (SwT) sentiasa mengetahui dengan mendalam akan apa jua yang kamu lakukan.

THE WIFE OF A DECEASED MAN SHOULD KEEP HERSELF IN WAITING FOR FOUR MONTHS AND TEN DAYS, even if she had no intercourse with her dead husband.

µ  IF SHE IS PREGNANT she should wait upto the prescribed period or the delivery, whichever is later.

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(2:234) If those of you, who die, leave wives behind, they should abstain (from marriage) for four months and ten days. *259 Then when their waiting term expires, they are free to do whatever they choose for themselves, provided that it is decent; you shall not be answerable for this; Allah is fully aware of what you do.

*259. The waiting period owing to the death of the husband is obligatory even for a woman with whom consummation of marriage has not taken place. A pregnant woman, however, is exempted from this. Her waiting period expires the husband's death and the childbirth is less than the waiting period prescribed by Law.
'To observe a waiting period' does not mean merely that they should refrain from marrying, but also from self-adornment.
Hence we find categorical directives in the Hadith that a widow should neither wear colourful and showy dresses and jewellery, make use of henna, kohl, and perfumes, nor set her hair in an attractive style. There is disagreement, however, as to whether the widow may go out of her house during the waiting period. 'Umar, 'UthmaAn, Ibn 'Umar, Zayd ibn Thabit, Ibn Mas'uid, Ummn Salamah, Said ibn al-Musayyib, Ibrahim al-Nakha'i, Muhammad ibn Sirin and the founders of the four legal schools are of the opinion that during the waiting period a woman should stay in the house in which her husband died. During the daytime she may go out to do necessary errands, but her residence should be her own home. On contrary, 'A'ishah, Ibn 'Abbas, 'Ali, Jabir ibn 'Abd Allah. 'Ata'. Ta'us, Hasan al-Basri. 'Umar ibn'Abd al'Aziz and the Zahiris are of the opinion that a widow may spend her waiting period wherever she likes, and may even go on journeys. (See the commentary on the verse in JassAs. vol. 1, pp. 418 f. - Ed.) 

وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُمْ بِهِ مِنْ خِطْبَةِ النِّسَاءِ أَوْ أَكْنَنْتُمْ فِي أَنْفُسِكُمْ ۚ عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَٰكِنْ لَا تُوَاعِدُوهُنَّ سِرًّا إِلَّا أَنْ تَقُولُوا قَوْلًا مَعْرُوفًا ۚ وَلَا تَعْزِمُوا عُقْدَةَ النِّكَاحِ حَتَّىٰ يَبْلُغَ الْكِتَابُ أَجَلَهُ ۚ وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنْفُسِكُمْ فَاحْذَرُوهُ ۚ وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ {2:235}

[Q2:235] Wa laa junaaha 'alaikum feema 'arradtum bihee min khitbatin nisaaa'i aw aknantum feee anfusikum; 'alimal laahu annakum satazkuroonahunna wa laakil laa tuwaa'idoohunna sirran illaaa an taqooloo qawlamma'roofaa; wa laa ta'zimoo 'uqdatan nikaahi hattaa yablughal kitaabu ajalah; wa'lamooo annal laaha ya'lamumaa feee anfusikum fahzarooh; wa'lamooo annallaaha Ghafoorun Haleem.

[Q2:235] And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds; ALLAH (SWT) knows that you win mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marriage tie until the writing is fulfilled, and know that ALLAH (SWT) knows what is in your minds, therefore beware of Him, and know that ALLAH (SWT) is Forgiving, Forbearing.

[Q2:235] Dan tidak ada salahnya bagi kamu tentang apa yang kamu bayangkan (secara sindiran), untuk meminang perempuan (yang kematian suami dan masih dalam idah), atau tentang kamu menyimpan dalam hati (keinginan berkahwin dengan mereka). ALLAH (SwT) mengetahui bahawa kamu akan menyebut-nyebut atau mengingati) mereka, (yang demikian itu tidaklah salah), akan tetapi janganlah kamu membuat janji dengan mereka di dalam sulit, selain dari menyebutkan kata-kata (secara sindiran) yang sopan. Dan janganlah kamu menetapkan dengan bersungguh-sungguh (hendak melakukan) akad nikah sebelum habis idah yang ditetapkan itu. Dan ketahuilah sesungguhnya ALLAH (SwT) mengetahui apa yang ada dalam hati kamu, maka beringat-ingatlah kamu akan kemurkaanNya, dan ketahuilah, sesungguhnya ALLAH (SwT) Maha Pengampun, lagi Maha Penyabar.

There is no harm if some one desires to marry a widow who is keeping herself in waiting for the prescribed period (iddat), AND indirectly speaks his mind, BUT THERE SHOULD BE NO CONFIRMATION OF THE MARRIAGE TIE UNTIL THE PERIOD OF WAITING IS COMPLETED ie., the four month and ten days.

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(2:235) It is no offence if you make indirect proposal of marriage to widows during their waiting term or keep it concealed in your hearts: for Allah knows that you will naturally think of them. But be careful not to make any secret engagement. If you have to do anything, do it in an honourable way. And you should not settle anything finally about the marriage until the waiting term expires. Understand it well that Allah even knows what is hidden in your hearts; so fear Him. Also know that Allah is Lenient and Forgiving.

لَا جُنَاحَ عَلَيْكُمْ إِنْ طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا لَهُنَّ فَرِيضَةً ۚ وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ مَتَاعًا بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُحْسِنِينَ {2:236}

[Q2:236] Laa junaaha 'alaikum in tallaqtumun nisaaa'a maa lam tamassoohunna aw tafridoo lahunna fareedah; wa matti'oona 'alal moosi'i qadaruhoo wa 'alal muqtiri qadaruhoo matta'am bilma'roofi haqqan 'alalmuhsineen.

[Q2:236] There is no blame on you if you divorce women when you have not touched them or appointed for them a portion, and make provision for them, the wealthy according to his means and the straitened in circumstances according to his means, a provision according to usage; (this is) a duty on the doers of good (to others).

[Q2:236] Tidaklah kamu bersalah dan tidaklah kamu menanggung bayaran maskahwin) jika kamu menceraikan isteri-isteri kamu sebelum kamu sentuh (bercampur) dengan mereka atau (sebelum) kamu menetapkan maskahwin untuk mereka. Walaupun demikian, hendaklah kamu memberi “Mut’ah” (pemberian saguhati) kepada mereka (yang diceraikan itu). Iaitu: suami yang senang (hendaklah memberi saguhati itu) menurut ukuran kemampuannya; dan suami yang susah pula menurut ukuran kemampuannya, sebagai pemberian saguhati menurut yang patut, lagi menjadi satu kewajipan atas orang-orang (yang mahu) berbuat kebaikan.

Faridah is the dowry known as mahar. [*] Even if the marriage is not consummated the husband MUST MAKE provision for the divorced woman, according to his means, whether he is rich or poor.

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(2:236) It is no sin if you divorce your wives while you have not yet touched them or fixed any dower for them. In such a case, pay them something anyhow. *260 A rich man should pay fairly according to his means and a poor man according to his resources, for this is an obligation on the righteous people.

*260. This sundering of the matrimonial contract after it has been concluded does cause some harm to the woman; God has ordered, therefore, that the person concerned should compensate for the loss according to his capacity. 

وَإِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ إِلَّا أَنْ يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ ۚ وَأَنْ تَعْفُوا أَقْرَبُ لِلتَّقْوَىٰ ۚ وَلَا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ ۚ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ {2:237}

[Q2:237] Wa in tallaqtumoohunna min qabli an tamassoohunna wa qad farad tum lahunna fareedatan fanisfu maa faradtum illaaa ai ya'foona aw ya'fuwallazee biyadihee 'uqdatunnikaah; wa an ta'foona aw ya'fuwallazee biyadihee 'uqdatunnikaah; wa an ta'fooo aqrabu littaqwaa; wa laa tansawulfadla bainakum; innal laaha bimaa ta'maloona Baseer.

[Q2:237] And if you divorce them before you have touched them and you have appointed for them a portion, then (pay to them) half of what you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie; and it is nearer to righteousness that you should relinquish; and do not neglect the giving of free gifts between you; surely ALLAH (SWT) sees what you do.

[Q2:237] Dan jika kamu ceraikan mereka sebelum kamu sentuh (bercampur) dengan mereka, padahal kamu sudah menetapkan kadar maskahwin untuk mereka, maka mereka berhak mendapat separuh dari maskahwin yang telah kamu tetapkan itu, kecuali jika mereka memaafkannya tidak menuntutnya); atau (pihak) yang memegang ikatan nikah itu memaafkannya (memberikan maskahwin itu dengan sepenuhnya). Dan perbuatan kamu bermaaf-maafan (halal menghalalkan) itu lebih hampir kepada taqwa. Dan janganlah pula kamu lupa berbuat baik dan berbudi sesama sendiri. Sesungguhnya ALLAH (SwT) sentiasa melihat akan apa jua yang kamu kerjakan.

"He in whose hand is the marriage tie", according to the holy Ahlul Bayt, [1] is the wali - father or grandfather of the wife, AND [2] if none of them is available, the legal authority -hakim sharah.

THE WIFE IS ENTITLED TO RECEIVE THE AMOUNT OF DOWRY DIRECTLY; BUT IF SHE IS A MINOR, HER GUARDIAN (WALI), ON HER BEHALF, SHALL RECEIVE THE PAYMENT.

r  It is unreasonable to say that the husband himself is the wali, because [1] he is the person who must pay the dowry; and [2] it is the wife or her guardian who is paid, or approached for half refund (if dowry has been paid in advance) or for foregoing the full amount.

r  The husband cannot plead for the concessions due to himself.

As far as shariah is concerned, the rules of breaking a marriage contract are clear. The seeker of spirituality is advised to go beyond the call of shariah, with generosity and good-naturedness, to help the divorced wife. Man, who has the upper hand over woman, must reflect the fadl of the bountiful beneficent.

"ALLAH (SWT) sees what you do", refers to the mutual kindness and charitable disposition with which the members of the brotherhood of the believers in ALLAH (SWT) should deal with each other; AND IT IS a warning to the husbands if they foolishly believe that they can hide any evil intention while dealing with their wives.

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(2:237) In case you fixed a dower for them and then divorced them before you touched them, you should pay half of the fixed dower. But there is no harm if the woman agrees to forego it or the man, in whose hands is the marriage tie, is generous enough (to pay the dower in full). And if you (men) act generously, it is akin to piety. Do not forget to show generosity in your dealings *261 with one another for Allah sees what you do.

*261. Magnanimity in dealings is essential if human relationships are to remain sound and pleasant. If everyone were to stick strictly to his legal rights and claims, a pleasant social life would he rendered impossible. 

حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ {2:238}

[Q2:238] Haafizoo 'alas salawaati was Salaatil Wustaa wa qoomoo lillaahi qaaniteen.

[Q2:238] Attend constantly to prayers and to the middle prayer and stand up truly obedient to ALLAH (SWT).

[Q2:238] Peliharalah kamu (kerjakanlah dengan tetap dan sempurna pada waktunya) segala sembahyang fardu, khasnya sembahyang Wusta (sembahyang Asar), dan berdirilah kerana ALLAH (SwT) (dalam sembahyang kamu) dengan taat dan khusyuk.

Wasta means middle. Many commentators say that the middle prayer is the afternoon (asr) prayer, coinciding with the peak of daily activity, most likely to be overlooked, although it is a duty of a devout believer to remember ALLAH (SWT) in the midst of worldly pursuits.

Ì  ACCORDING TO al Baqarah 2:143 ummatan wasatan implies a group of people who *are balanced, *anchored, *well-behaved, *persevering, and *away from the danger of extremes. If that which is the best is properly attended to, then generally speaking, the entire pattern of worship will be sound.

Ì  Qumu lillahi qanitin (stand up with devotion, truly obedient to ALLAH (SWT)) *prescribes qunut, *recitation of any Qur’anic dua, while standing and raising both the hands, palms joined together, in front of the face. Concentration and presence of mind are essential for praying the salat, a regulated system of worship which gives man the opportunity to establish communion with his creator, five times a day. 

SALAT PRESCRIBED BY ISLAM, IS NOT THE RITUALISTIC MOVEMENTS OF THE BODY. ITS DEMAND OF EMPLOYING ALL MENTAL POWERS ENABLES MAN TO REFLECT DIVINE ATTRIBUTES IN HIS CHARACTER, OTHERWISE MERE RITUAL HAS BEEN CONDEMNED IN THE FOLLOWING VERSES. Woe, therefore, to such performers of prayer, who are unmindful of their prayer, who would (pray) to be seen? (Ma-un 107:4 to 6)

Ø  Salat prayed in danger, is called salat ul khawf. ACCORDING to this verse salat cannot be missed under any circumstances.

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(2:238) Take great care of your Prayers, *262 especially of a Prayer that has excellent qualities of Salat *263 and stand before Allah like devoted servants.

*262. Having mentioned the laws for the guidance of human society, God rounds off this address by emphasizing Prayer, for it is Prayers which instil in man the fear of God. They inculcate the feelings of goodness and purity and the disposition to obey the ordinances of God, and foster adherence to righteousness. Without Prayer it would be impossible for men to persist in observing the laws of God, and they would likely be swept away by a current of defiance and disobedience, as happened in the case of the Jews. 
*263. 'Re expression al-salat al-wusta has been variously interpreted to mean the Morning, Mid-Day, Sunset or Night Prayers. But no direct statement explaining this expression has come down from the Prophet himself. All the divergent opinions are deductions made by scholars. The opinion of the majority, seems to he inclined in favour of the Afternoon ('Asr) Prayer. since it is claimed that on one occasion the Prophet alluded to this as al-salat al-wusta. The event cited in support of this inference is that during the Battle of the Ditch the Prophet once so preoccupied with the problems posed by the siege of Madina, by the polytheists, that he could not perform his 'Asr Prayer within the scheduled time. and the time of sunset drew close. On that occasion the Prophet said: 'God fill the graves and houses of these people with fire. They have caused us to our wusta (mid-most) Prayer.' This statement led people to believe that the expression 'mid-most Prayer' referred to the
'Asr Prayer. It seems more likely, however, that the Prophet meant that the cares of the battle had prevented him and his followers from performing the Prayer in an excellent way; the delay in the Prayer meant that instead of praying with equanimity, concentration and total devotion, they were forced by circumstances to pray hurriedly.
The adjective wusta in addition to signifying the middle position of the subject that it qualifies, also signifies its excellence. Hence the expression could legitimately be interpreted both in the sense of the middle Prayer as well as in the sense of the Prayer which is performed at the right time and with full devotion and attention to God, a Prayer which contains all the attributes of excellence. The admonition which follows, 'stand before Allah as utterly, obedient servants', seems to indicate what was meant by the 'mid-most Prayer'. 

فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا ۖ فَإِذَا أَمِنْتُمْ فَاذْكُرُوا اللَّهَ كَمَا عَلَّمَكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ {2:239}

[Q2:239] Fa in khiftum farijaalan aw rukbaanan fa izaaa amintum fazkurul laaha kamaa 'allamakum maa lam takoonoo ta'lamoon.
[Q2:239] But if you are in danger, then (say your prayers) on foot or on horseback; and when you are secure, then remember ALLAH (SWT), as. He has taught you what you did not know.

[Q2:239] Dan jika kamu takuti (sesuatu bahaya) maka sembahyanglah sambil berjalan atau berkenderaan, kemudian apabila kamu telah aman sentosa, maka hendaklah kamu mengingati ALLAH (SwT) (dengan mengerjakan sembahyang secara yang lebih sempurna), sebagaimana ALLAH (SwT) telah mengajar kamu apa yang kamu tidak mengetahuinya.

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(2:239) Even if you are in danger, you must offer your Prayers anyhow on foot or on horseback. And when you have peace again, remember Allah in the manner He has taught you , which you did not know before.

وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِأَزْوَاجِهِمْ مَتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ ۚ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِي أَنْفُسِهِنَّ مِنْ مَعْرُوفٍ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ {2:240}

[Q2:240] Wallazeena yutawaf fawna minkum wa yazaroona azwaajanw wasiyyatal li azwaajihim mataa'an ilal hawlighaira ikhraaj; fa in kharajna falaa junaaha 'alaikum fee maa fa'alna junaaha 'alaikum fee maa fa'alna feee anfusihinna mim ma'roof; wallaahu Azeezun Hakeem.

[Q2:240] And those of you who die and leave wives behind, (make) a bequest in favor of their wives of maintenance for a year without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and ALLAH (SWT) is Mighty, Wise.

[Q2:240] Dan orang-orang yang (hampir) mati di antara kamu serta meninggalkan isteri, hendaklah berwasiat untuk isteri-isteri mereka, iaitu diberi nafkah saguhati (makan, pakai dan tempat tinggal) hingga setahun lamanya, dengan tidak disuruh pindah dari tempat tinggalnya. Kemudian jika mereka keluar (dari tempat tinggalnya dengan kehendaknya sendiri) maka tidaklah kamu bersalah (wahai wali waris si mati) mengenai apa yang mereka (isteri-isteri itu) lakukan pada diri mereka dari perkara yang patut yang tidak dilarang Syarak) itu dan ingatlah, ALLAH (SwT) Maha Kuasa, lagi Maha Bijaksana.

IN THIS VERSE IT HAS BEEN EMPHASISED THAT A WOMAN SHOULD BE PROTECTED AT ALL TIMES.

Ø  In verses 4:11 and 12 of al Nisa the law of inheritance has been clearly mentioned.

Ø  The rights of women as wives have been dealt with in verses 2:227 to 237 of al Baqarah.

MAN'S AUTHORITY OVER WOMAN BRINGS ABOUT THE DIRECT RESPONSIBILITY OF HER WELFARE UPON HIM. She should not have to be worried about her protection, provision, and livelihood.

According to Manhaj us Sadiqin and Majma-ul Bayan verse 2:235 of al Baqarah and verses 4:11 and 12 of al Nisa abrogate this verse. A close study of these verses does not bring out any contradiction.

Ü  Verse 2:235 of al Baqarah only fixes the obligatory period of waiting for a widow, THEREFORE, if the widow stays in her husband's house, she is entitled to receive the advantages of the bequest her husband makes for her according to this verse; and

Ü  Verses 4:11 and 12 of al Nisa grant the widow her share, in addition to the benefits mentioned in this verse. These two verses safeguard the rights and freedom of the widow, but do not reduce the utility of the bequest,

THEREFORE, THERE IS NO ABROGATION.

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(2:240) Those *264 of you, who shall die and leave wives behind them, should make a will to the effect that they should be provided with a year's maintenance and should not be turned out of their homes. But if they leave their homes of their own accord, you shall not be answerable for whatever they choose for themselves in a fair way; Allah is All-Powerful, All-Wise.

*264. The main discourse has already come to an end (see verse 238 an n. 262 above.) These concluding remarks are supplementary,