Transliteration:( Yaaa ayyuhan nabiyyu izaa tallaqtummun nisaaa'a fatalliqoohunna li'iddatihinna wa ahsul'iddata wattaqul laaha rabbakum; laa tukhri joohunna min bu-yootihinna wa laa yakhrujna illaaa any ya'teena bifaahishatim mubaiyinah; wa tilka hudoodul laah; wa many yata'adda hudoodal laahi faqad zalama nafsah; laa tadree la'allal laaha yuhdisu ba'dazaalika amraa )
"O Prophet (Communicator of the hidden news), when your people divorce your women, divorce them for their prescribed time, and calculate the prescribed period and fear Allah your Lord. Do not expel them from their houses, nor should they themselves leave, unless they commit an open indecency. These are the limits of Allah. And whoever goes beyond the limits of Allah, he indeed does injustice to his own soul. You do not know that Allah may after this send a new command."
🔹 Hazrat Abdullah ibn Umar (May Allah be pleased with him) had divorced his wife while she was menstruating.
🔹 The Prophet ﷺ instructed him to revoke the divorce and if he still wanted to proceed, it should be during her period of purity.
🔹 This verse clarified the correct procedure for divorce and the waiting period (Iddah) that follows.
🔸 It is crucial for the husband to know his wife’s waiting period (Iddah).
🔸 Since women might have difficulty tracking it, the husband must ensure the period is calculated correctly.
🔸 If the wife claims her period has ended but the husband disputes it, the wife's claim will be accepted, provided the timing fits the rules of Iddah.
❌ Do not use the waiting period as a tool for harassment.
❌ Some husbands may unnecessarily extend the period to keep their wives in uncertainty.
✔️ This behavior is discouraged, and Iddah must be followed according to Islamic law without cruelty.
🏠 The wife must remain in the house during her waiting period.
👨👩👧 Even though the husband is the head of the household, she has the right to stay in her home during this time, with full maintenance provided.
🚫 The wife cannot leave the house unless she commits a serious sin (like adultery or theft) or in cases where she needs to work (e.g., being the breadwinner during a death-related Iddah).
⚖️ The limits set by Allah are to be respected.
❌ Going beyond these limits is an injustice to one's own soul.
✔️ Allah’s laws are designed for the welfare of both individuals involved in the divorce, and violating them is harmful.
💭 Allah may change the husband's heart, allowing for reconciliation after the divorce.
🔑 This highlights the importance of not rushing into an irrevocable divorce (Talaq-e-Baa'ina).
💡 Allah may create an opportunity for reconciliation, which could be lost if the divorce is hastily executed.
1. O Prophet! When you divorce women, divorce them at their `Iddah and count their `Iddah. And have Taqwa of Allah, your Lord. And turn them not out of their homes nor shall they leave, except in case they are guilty of Fahishah Mubayyinah. And those are the set limits of Allah. And whosoever transgresses the set limits of Allah, then indeed he has wronged himself. You know not, it may be that Allah will afterward bring some new thing to pass.
The Prophet was addressed first in this Ayah, to honor him, even though his Ummah is also being addressed in Allah’s statement,
(O Prophet! When you divorce women, divorce them at their `Iddah) Al-Bukhari recorded that `Abdullah bin `Umar divorced his wife, during the lifetime of Allah’s Messenger , while she was menstruating. `Umar bin Al-Khattab mentioned that to Allah’s Messenger . Allah’s Messenger became angry and said,
(Order him to take her back and keep her until she is clean from her menses, and then to wait until she gets her next period and becomes clean again. Then, if he wishes to divorce her, he can divorce her when she is clean from her menses, before he has sexual intercourse with her. This is the `Iddah which Allah the Exalted and Most Honored has fixed.) Al-Bukhari recorded this Hadith in several parts of his Sahih. Muslim collected this Hadith and his narration uses these words,
(This is the `Iddah which Allah has fixed for the women being divorced.) In his Sahih, Muslim has recorded a Hadith which is a more appropriate version from a narration of Ibn Jurayj who said that Abu Az-Zubayr informed him that he heard `Abdur-Rahman bin Ayman, the freed slave of `Azzah, questioning `Abdullah bin `Umar. And Abu Az-Zubayr heard the question, “What about a man who divorces his wife while she is still on her menses” `Abdullah answered, “During the time of Allah’s Messenger , `Abdullah bin `Umar divorced his wife who was menstruating in the life time of Allah’s Messenger . So Allah’s Messenger said:
(Let him take her back.) so she returned and he said:
(When she is pure, then either divorce or keep her.) `Abdullah bin `Umar said, “Allah’s Messenger recited this Ayah: (ياأَيُّها النَّبِيُّ إِذا طَلَّقْتُمُ النِّساءَ فَطَلِّقُوهُنَّ فِي قُبُلِ عِدَّتِهِنَّ) (O Prophet! When you divorce women, divorce them at their `Iddah) And `Abdullah (Ibn Mas`ud) commented on Allah’s statement,
(divorce them at their `Iddah) He said, “Purity without intercourse.” Similar was reported from Ibn `Umar, `Ata’, Mujahid, Al-Hasan, Ibn Sirin, Qatadah, Maymun bin Mihran and Muqatil bin Hayyan. It is also reported from `Ikrimah and Ad-Dahhak.`Ali bin Abi Talhah reported from Ibn `Abbas about the Ayah;
(divorce them at their `Iddah), “He does not divorce her while she is on her menses nor while she is pure if he has had intercourse during that (purity). Rather, he leaves her until she has her menses and after the menses ends, then he divorces her once.” And `Ikrimah said about
(divorce them at their `Iddah), “The `Iddah is made up of clean- liness and the menstrual period.” So he divorces her while it is clear that she is pregnant, or he does not due to having sex, or since he does not know if she is pregnant or not. This is why the scholars said that there are two types of divorce, one that conforms to the Sunnah and another innovated. The divorce that conforms to the Sunnah is one where the husband pronounces one divorce to his wife when she is not having her menses and without having had sexual intercourse with her after the menses ended. One could divorce his wife when it is clear that she is pregnant. As for the innovated divorce, it occurs when one divorces his wife when she is having her menses, or after the menses ends, has sexual intercourse with her and then divorces her, even though he does not know if she became pregnant or not. There is a third type of divorce, which is neither a Sunnah nor an innovation where one divorces a young wife who has not begun to have menses, the wife who is beyond the age of having menses, and divorcing one’s wife before the marriage was consummated. Allah said,
(and count their `Iddah.) meaning, count for it and know its beginning and end, so that the `Iddah does not become prolonged for the woman and she cannot get married again,
(And have Taqwa of Allah, your Lord.) in this matter.
Allah said,
(And turn them not out of their homes nor shall they leave,) meaning, during the duration of the `Iddah, she has the right to housing from her husband, as long as the `Iddah period continues. Therefore, the husband does not have the right to force her out of her house, nor is she allowed to leave his house, because she is still tied to the marriage contract. Allah said,
(except in case they are guilty of Fahishah Mubayyinah.) meaning that the divorced wife is not to abandon her husband’s house unless she commits Fahishah Mubayyinah, in which case, she vacates her husband’s house. For example, Fahishah Mubayyinah implies adultery, according to `Abdullah bin Mas`ud, Ibn `Abbas, Sa`id bin Al-Musayyib, Ash-Sha`bi, Al-Hasan, Ibn Sirin, Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Qilabah, Abu Salih, Ad-Dahhak, Zayd bin Aslam, `Ata’ Al-Khurasani, As-Suddi, Sa`id bin Hilal and others. Fahishah Mubayyinah implies disobeying her husband openly or when she abuses her husband’s family in words and actions, according to Ubay bin Ka`b, Ibn `Abbas, `Ikrimah and others. Allah’s statement,
(And those are the set limits of Allah.) means, these are from His legislation and prohibitions,
(And whosoever transgresses the set limits of Allah,) meaning, whoever violates these limits, transgresses them and implements anything else besides them,
(then indeed he has wronged himself.) by doing so.
Allah said,
(You know not, it may be that Allah will afterward bring some new thing to pass.) meaning, `We commanded that the divorced wife remains in her husband’s house during the `Iddah period, so that the husband might regret his action and Allah decides that the husband feels in his heart for the marriage to continue.’ This way, returning to his wife will be easier for him. Az-Zuhri said that `Ubaydullah bin `Abdullah said that Fatimah bint Qays said about Allah’s statement,
(You know not, it may be that Allah will afterward bring some new thing to pass.) “Taking her back.” Similar was said by Ash-Sha`bi, `Ata’, Qatadah, Ad-Dahhak, Muqatil bin Hayyan and Ath-Thawri.
Here the view of the scholars of the Salaf and those who follow them is that housing is not obligatory in the case of the irrevocably divorced woman. They also relied on the Hadith of Fatimah bint Qays Al-Fihriyah when her husband Abu `Amr bin Hafs divorced her the third and final time. He was away from her in Yemen at the time, and he sent her his decision to divorce her. He also sent some barley with his messenger, but she did not like the amount or method of compensation. He said, “By Allah I am not obligated to spend upon you.” So, she went to Allah’s Messenger , who said,
(There is no obligation on him to spend on you.) Muslim added in his narration,
(nor housing.) And he ordered her to finish her `Iddah period in the house of Umm Sharik. He then said,
(She is a woman my Companions visit. Spend this period in the house of Ibn Umm Maktum, for he is a blind man; ﴿he cannot see you if﴾ you take off your garments.) Imam Ahmad collected this Hadith using another chain of narration. In his narration, the Messenger of Allah said,
(Look O daughter of the family of Qays! Spending and housing are required from the husband who can return to his wife. So if he does not have the right to return to her, then she does not have the right to spending and housing. So leave his house and go to so-and-so woman.) He then said,
(They speak to her. Therefore, go to Ibn Umm Maktum, for he is a blind man and cannot see you.) Abu Al-Qasim At-Tabarani recorded that `Amir Ash-Sha`bi went to Fatimah bint Qays, sister of Ad-Dahhak bin Qays, from the tribe of Quraysh. Fatimah was married to Abu `Amr bin Hafs bin Al-Mughirah, from Bani Makhzum. She said, “Abu `Amr bin Hafs sent me his decision to divorce me while he was in an army that had gone to Yemen. I asked his friends to provide me with financial provisions and housing. They said, `He did not send us anything for that, nor did he request it from us.’ I went to Allah’s Messenger and said to him, `O Allah’s Messenger! Abu `Amr bin Hafs divorced me, and I asked his friends to provide me with spending and housing and they said that he did not send them anything for that.’ Allah’s Messenger said,
(Spending and housing are required from the husband for his divorced wife if he can return to her. If she is not permitted for him anymore, until she marries another husband, then he does not have to provide her with spending and housing.)” An-Nasa’i also recorded this narration.
(66:1) O Prophet, why do you forbid what Allah has made lawful for you?[1] Is it to please your wives?[2] Allah is Most Forgiving, Most Compassionate.[3]
1. This is not, in fact, a question but an expression of disapproval. The object is not to ask the Prophet (peace be upon him) why he had done so, but to warn him that his act to make unlawful for himself what Allah had made lawful is not approved by Allah. This by itself gives the meaning that nobody has the power to make unlawful what Allah has made lawful; so much so that the Prophet (peace be upon him) himself also did not possess any such power. Although the Prophet (peace be upon him) did not regard this as unlawful as a matter of faith nor legally but only forbade himself its use, yet since he was not an ordinary man but Allah’s Messenger, and his forbidding himself something could have the effect that his followers too would have regarded it as forbidden, or at least reprehensible, or the people of his community might have thought that there was no harm in forbidding oneself something his Allah had made lawful, Allah pointed it out to him and commanded him to refrain from such prohibition.
2. This shows that in this case the Prophet (peace be upon him) had not made a lawful thing unlawful because of a personal desire but because his wives had wanted him to do so, and he had made it unlawful for himself only in order to please them. Here, the question arises: why has Allah particularly made mention of the cause of making the thing unlawful besides pointing out the act of prohibition? Obviously, if the object had been to make him refrain from making a lawful thing as unlawful, this could be fulfilled by the first sentences and there was no need that the motive of the act also should have been stated. Making mention of it in particular clearly shows that the object was not to check the Prophet (peace be upon him) only for making a lawful thing as unlawful, but along with that to warn the his wives also to the effect that in their capacity as the Prophet’s wives they had not understood their delicate responsibilities and had made the Prophet (peace be upon him) do a thing which could lead to making a lawful thing as unlawful.
Although it has not been mentioned in the Quran as to what it was that the Prophet (peace be upon him) had made forbidden upon himself, yet the traditionists and commentators have mentioned in this regard two different incidents, which occasioned the revelation of this verse. One of these relates to Mariyah Qibiyyah (Mary, the Copt lady) and the other to his forbidding upon himself the use of honey.
The incident relating to Mariyah is that after concluding the peace treaty of Hudaibiyah, one of the letters that the Prophet (peace be upon him) sent to the rulers of the adjoining countries was addressed to the Roman Patriarch of Alexandria also, whom the Arabs called Muqawqis. When Hatib bin Abi Baltaa took this letter to him, he did not embrace Islam but received him well, and in reply wrote: I know that a Prophet is yet to rise, but I think he will appear in Syria. However, I have treated your messenger with due honor, and am sending two slave-girls to you, who command respect among the Coptics. (Ibn Saad). One of those slave-girls was Sirin and the other Mariyah (Mary). On his way back from Egypt, Hatib presented Islam before both and they believed. When they came before the Prophet (peace be upon him), he gave Sirin in the ownership of Hassan bin Thabit and admitted Mariyah into his own household. In Dhil-Hijjah, A.H. 8 she gave birth to the Prophet’s (peace be upon him) son, Ibrahim. (Al-Istiab; Al-Isabah). This lady was very beautiful. Hafiz Ibn Hajar in Al-Isabah has related this saying of Aishah about her: No woman’s entry into the Prophet’s household vexed me so much as that of Mariyah, because she was very beautiful and pleased him much. Concerning her the story that has been narrated in several ways in the Hadith is briefly as follows:
One day the Prophet (peace be upon him) visited the house of Hafsah when she was not at home. At that time Mariyah came to him there and stayed with him in seclusion. Hafsah took it very ill and complained of it bitterly to him. Thereupon, in order to please her, the Prophet (peace be upon him) vowed that he would have no conjugal relation with Mariyah in future. According to some traditions, he forbade Mariyah for himself, and according to others, he also swore an oath on it. These traditions have been mostly reported by the immediate successors of the companions without mentioning any intermediary link. But some of these have been reported from Umar, Abdullah bin Abbas and Abu Hurairah also. In view of the plurality of the methods of narration, Hafiz Ibn Hajar in Fath al-Bari has expressed the view that there is some truth in the story. But in none of the six authentic collections of the Hadith has this story been narrated. In Nasai only this much has been related from Anas: The Prophet (peace be upon him) had a slave-girl with whom he had conjugal relations. Then, Hafsah and Aishah began to point out this to him repeatedly until he forbade her for himself. There upon, Allah sent down this verse: O Prophet, why do you make unlawful that which Allah has made lawful for you.
The other incident has been related in Bukhari, Muslim, Abu Daud, Nasai and several other books of Hadith from Aishah herself and its purport is as follows:
The Prophet (peace be upon him) usually paid a daily visit to all his wives after the Asr Prayer. Once it so happened that he began to stay in the house of Zainab bint-Jahsh longer than usual, for she had received some honey from somewhere as a gift and the Prophet was very fond of sweet things; therefore, he would have a drink of honey at her house. Aishah states that she felt envious of this and spoke to Hafsah, Saudah and Safiyyah about it and together they decided that whoever of them was visited by the Prophet, she should say to him: Your mouth smells of maghafir. Maghafir is a kind of flower, which gives out an offensive smell, and if the bee obtains honey from it, it is also tainted by the same odor. They all knew that the Prophet was a man of very fine taste and he abhorred that he should emit any kind of unpleasant smell. Therefore, this device was contrived to stop him from staying in the house of Zainab and it worked. When several of his wives told him that his mouth smelt of maghafir, he made a promise not to use the honey any longer. In one tradition his words are to the effect: Now, I will never have a drink from it: I have sworn an oath. In another tradition he only said: I will never have a drink from it, and there is no mention of the oath. And in the tradition which Ibn al Mundhir, Ibn Abi Hatim, Tabarani and Ibn Marduyah have related from Ibn Abbas the words are to the effect: By God, I will not drink it.
Our eminent scholars regard this second version as correct and the first as unreliable. Imam Nasai says: About honey the Hadith reported from Aishah is authentic, and the story of forbidding Mariyah for himself by the Prophet (peace be upon him) has not been narrated in a reliable way. Qadi Iyad says: The truth is that this verse was sent down concerning honey and not Mariyah. Qadi Abu Bakr Ibn al- Arabi also regards the story about honey as correct and the same is the opinion of Imam Nawawi and Hafiz Badruddiu Aini. Ibn Humam writes in Fath al-Qadir: The story of the prohibition of honey has been narrated in Bukhari and Muslim from Aishah who was herself a party to it; therefore, it is much more reliable.
Hafiz Ibn Kathir says: The truth is that this verse was sent down about forbidding honey upon himself by the Prophet (peace be upon him).
3. That is, although the act of making a lawful thing unlawful only in order to please your wives was an act unbecoming of your high and responsible office, yet it was no sin, which might have entailed a punishment. Therefore, Allah has only pointed it out to you and corrected it, and has forgiven you for this error.
[1697]- See rulings in 2:228-233. A wife should not be divorced except after the completion of her menstrual period but before sexual intercourse has occurred, or else during a confirmed pregnancy. The pronouncement of divorce begins her waiting period (ʿiddah). [1698]- Such as regret or renewed desire for the wife.
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