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Draft:Verse of Divorce

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Template:Infobox Verse Verse of Divorce (Arabic: آیه طلاق) is verse 229 of Sura al-Baqara,[1] which states the rulings and conditions of revocable divorce and Khul' divorce.[2] According to the Verse of Divorce, the number of times a man can return to his wife is twice, and in the third divorce, the man does not have the right to return to the wife.[3] Based on the Verse of Divorce, returning to the wife must be with good conduct (ḥusn muʿāsharat), with decent behavior, and with the intention of reforming the relationship between them;[4] and in the case of not returning and leaving the wife, this separation must be with kindness (iḥsān), and no harm should be inflicted upon the wife after separation, and all her rights must be paid.[5] According to Allameh Tabataba'i, God has prevented women from suffering loss through this condition.[6]

Divorce is twice; then honourable retention or setting free with kindness... (Qur'an 2:229)

— ٱلطَّلَٰقُ مَرَّتَانِ ۖ فَإِمْسَاكٌۢ بِمَعْرُوفٍ أَوْ تَسْرِيحٌۢ بِإِحْسَٰنٍ ۗ...

Two occasions of revelation have been stated for the Verse of Divorce.[7] According to exegetes, this verse was revealed against a wrong custom of the Jahiliyya.[8] In the Age of Ignorance (Jahiliyya), revocable divorce was unlimited, and a man would divorce his wife multiple times and return to her. Also, some would divorce their wives with the intention of annoying and pressuring them, and would return before the end of the 'Idda (waiting period).[9] With the revelation of the Verse of Divorce, this custom of Jahiliyya was deemed invalid, and divorce was limited to three times and returning to the wife to two times.[10] According to al-Tabrisi, a Shi'a exegete, the occasion of revelation of the phrase "illā an yakhāfā" (except if they fear) is about Khul' divorce.[11] According to the report of Majma' al-bayan, Jamila, the wife of Thabit b. Qays, unlike Thabit, had no interest in living with him and intended to separate. Finally, upon the order of the Prophet (s), Jamila separated from him after returning her Mahr.[12]

The Verse of Divorce is cited by jurists in the discussion of divorce.[13] According to jurists, Khul' divorce was [legislated] to prevent women from committing sin; because among the conditions of marriage are good conduct, doing good, and being faithful, and if the woman has no affection for the man, she might not adhere to these conditions.[14] According to jurists, it is inferred from the phrase "al-ṭalāqu marratān" (Divorce is twice) that divorce must be in two separate sessions, and executing three divorces in one session is not valid.[15]

In the view of Allameh Tabataba'i, the Verse of Divorce points to the relationship between jurisprudential rulings and ethical principles and the impermissibility of separation between the two.[16] He believes that merely acting upon jurisprudential rulings and rigidity on the appearance of religion is not enough; because it invalidates the expediencies of legislation and destroys the purpose of religion; since Islam is the religion of action and effort, not the religion of words. He also considered the moral decline and degeneration of Muslims as the result of their sufficing with the appearance of rulings and turning away and disregarding the spirit and inner aspect of religion.[17] He states that disregarding the spirit of religious rulings, in all affairs and fields, is in fact both mocking the signs of God and oppression against oneself; because it is a deviation from human nature and its result is deprivation of true happiness and the ruin and corruption of society.[18]

Notes

  1. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 6, p. 108.
  2. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 2, pp. 233-236; Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 6, pp. 442-443; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 2, p. 166; Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, vol. 3, p. 272.
  3. ↑ Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 6, pp. 442-443; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 2, p. 166; Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 3, p. 272.
  4. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 2, p. 234; Ibn Kathīr, Tafsīr Ibn Kathīr, 1419 AH, vol. 1, p. 461; Bayḍāwī, Tafsīr al-Bayḍāwī, 1418 AH, vol. 1, p. 142.
  5. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 2, p. 235; Ibn Kathīr, Tafsīr Ibn Kathīr, 1419 AH, vol. 1, p. 461; Bayḍāwī, Tafsīr al-Bayḍāwī, 1418 AH, vol. 1, p. 142.
  6. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 2, p. 234.
  7. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 2, p. 577.
  8. ↑ Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 6, pp. 442-443; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 2, p. 166; Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 3, p. 272.
  9. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 2, p. 166.
  10. ↑ Fakhr al-Rāzī, Al-Tafsīr al-kabīr, 1420 AH, vol. 6, pp. 442-443; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 2, p. 166; Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1408 AH, vol. 3, p. 272.
  11. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 2, p. 578.
  12. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 2, p. 578.
  13. ↑ Khwānsārī, Jāmiʿ al-madārik, 1364 Sh, vol. 4, p. 250; Marwārīd, Silsilat al-yanābīʿ al-fiqhiyya, 1410 AH, vol. 20, p. 217; Qummī, Jāmiʿ al-khilāf wa l-wifāq, 1379 Sh, p. 482.
  14. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 2, p. 578; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 2, p. 169.
  15. ↑ Khwānsārī, Jāmiʿ al-madārik, 1364 Sh, vol. 4, p. 250; Marwārīd, Silsilat al-yanābīʿ al-fiqhiyya, 1410 AH, vol. 20, p. 217; Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 2, p. 170.
  16. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 2, p. 235.
  17. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 2, p. 235.
  18. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 2, pp. 236-237.

References

  • Abū l-Futūḥ al-Rāzī, Ḥusayn b. ʿAlī. Rawḍ al-jinān wa rūḥ al-janān fī tafsīr al-Qurʾān. Mashhad, Āstān-i Quds-i Raḍawī, 1408 AH.
  • Bayḍāwī, ʿAbd Allāh b. ʿUmar al-. Anwār al-tanzīl wa asrār al-taʾwīl. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1st ed., 1418 AH.
  • Fakhr al-Rāzī, Muḥammad b. ʿUmar. Al-Tafsīr al-kabīr. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 3rd ed., 1420 AH.
  • Ibn Kathīr, Ismāʿīl b. ʿUmar. Tafsīr Ibn Kathīr. Beirut, Dār al-Kutub al-Islāmiyya, 1371 Sh.
  • Khwānsārī, Sayyid Aḥmad. Jāmiʿ al-madārik fī sharḥ al-Mukhtaṣar al-nāfiʿ. Tehran, Maktabat al-Ṣadūq, 1364 Sh.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 1371 Sh.
  • Marwārīd, ʿAlī Aṣghar. Silsilat al-yanābīʿ al-fiqhiyya. Beirut, Al-Dār al-Islāmiyya, 1410 AH.
  • Qummī, ʿAlī b. Muḥammad. Jāmiʿ al-khilāf wa l-wifāq bayn al-Imāmiyya wa bayn aʾimmat al-Ḥijāz wa l-ʿIrāq. Qom, Zamīna Sāzān-i Ẓuhūr, 1379 Sh.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Beirut, Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1390 AH.
  • Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Tehran, Nāṣir Khusraw, 1372 Sh.

Template:Famous Verses of Sura al-Baqara Template:Ayat al-Ahkam

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