Transliteration:( Walmutallaqaatu yatarab basna bi anfusihinna salaasata qurooo'; wa laa yahillu lahunna ai yaktumna maa khalaqal laahu feee arhaaminhinna in kunna yu'minna billaahi wal yawmil aakhir; wa bu'oola tuhunna ahaqqu biraddihinna fee zaalika in araadooo islaahaa; wa lahunna mislul lazee alaihinna bilma'roof; wa lirrijjaali 'alaihinna daraja; wallaahu 'Azeezun Hakeem )
540. From this it is understood that an adult woman is fully independent concerning heraffairs. No guardian can compel her because in this verse the woman is given the right to keep herself away from marriage. This verse does not say: Oh Guardians you keep them away. Religious issue: The period of Iddat (4 months &10 days) is liable on that divorced woman who had sexual intercourse with her husband prior to the divorce, otherwise this is not applicable, as mentioned elsewhere in the QUR AAN.
541. From this verse, two issues emerge:
1. It becomes incumbent upon the woman in Iddat not to conceal her pregnancy or menstruation, nor make an error therein. Due to her error if there is any fault with her second marriage or remarriage she will be guilty of a grave sin.
2. In the matter of the period of Iddat and pregnancy the wife's word will hold more credence than that of the husband i.e. if the wife says that her days of Iddat are over and the husband denies this, the wife's word will be accepted.
542. From this we learn that in the case of revocable (Raj'ee) divorce it is not necessary to remarry only revocation is needed. Further, revocation can be effected without the permission of the wife .The husband can do this, but no force must be used by the husband. In fact to make the marriage work, it is better to effect revocation mutually.
543. From this verse two issues emerge:
1. The wife's duty is to serve her husband and the husband's duty is to provide for her needs.
2. A man cannot marry his slave-girl (maid) because the wife has legal rights over her husband while the maid has no such right over her master. Hence, wifehood and maidhood cannot be given equal status.
544. From this we learn that whosoever claims that the rights of husband and wife are equal is a liar. Man is superior to a woman, hence his rights are greater. Because, the wife's material needs and her Mehr (dower) are man's responsibility, the husband’s rights should also be greater. Justice, too, demands this.
The tafsir of Surah Baqarah verse 227 by Ibn Kathir is unavailable here.
Please refer to Surah Baqarah ayat 226 which provides the complete commentary from verse 226 through 227.
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.)
Related Ayat(Verses)/Topics