Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah At-Talaq

1. Aʿadda Allāh (أَعَدَّ اللَّهُ) – Allah has prepared

Linguistic Root & Etymology

The root is ʿ-D-D (ع-د-د), which means to count or to prepare. The verb aʿadda (Form IV) means to prepare, to make ready, or to set aside for a specific purpose.

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:10), after recounting the story of past communities that rebelled against God’s command and were punished severely, the surah states, “Allah has prepared for them a severe punishment.” The commentators explain that the use of the past tense (“has prepared”) signifies the absolute certainty and the pre-ordained nature of this punishment. Hell is not a hypothetical consequence; it is a real destination that has already been made ready for those who arrogantly defy the divine command. This serves as a powerful and solemn warning.

Thematic Context

This connects to the surah’s theme of the grave consequences of transgressing the limits of God. The surah lays out a path of piety (taqwā) and warns against the path of rebellion (ʿatat). This phrase is the ultimate description of the destination of the second path. The theme is one of divine justice; a “severe punishment” has been “prepared” as the just and fitting consequence for a life of severe transgression.

Modern & Comparative Lens

The concept of a pre-prepared Hell or Heaven is a key feature of Islamic eschatology. It posits that these are real, existing places, not just states of being that come into existence after the judgment. This gives them a powerful sense of objective reality. The idea of a place being “prepared” also implies a perfect correspondence between the crime and the punishment; the abode is perfectly suited to its inhabitants.

Practical Reflection & Application

This verse is a powerful deterrent from arrogance and disobedience. The practical application is to live a life of piety and God-consciousness, so that we may be deserving of the rewards that have been “prepared” for the righteous, not the punishment that has been “prepared” for the rebellious. It is a call to be mindful of the end for which our actions are preparing us.

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2. Aḥāṭa bi-kulli shayʾin ʿilmā (أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا) – He has encompassed all things in knowledge

Linguistic Root & Etymology

Aḥāṭa (root: Ḥ-W-Ṭ (ح-و-ط)) means to encompass, to surround, or to comprehend completely. Bi-kulli shayʾin is “all things.” ʿIlmā is “in knowledge.”

Classical Exegesis (Tafsir)

This is the final, concluding statement of the entire surah (65:12). After describing the magnificent creation of the seven heavens and the earth and the constant descent of the divine command, the surah explains the ultimate purpose of this knowledge: “…that you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge.” The commentators explain that this is the ultimate foundation of faith. God’s knowledge is not partial or general; it is a perfect and all-encompassing awareness that surrounds every single thing in existence, from the largest galaxy to the most secret thought.

Thematic Context

This is the culminating statement of the surah’s central theme: God’s absolute sovereignty and knowledge. The surah has applied this principle to the intricate details of family law and the grand scale of creation and history. This final verse is the ultimate summary of the theological principle that underpins it all. The theme is that a true understanding of God’s all-encompassing knowledge is the key to having true taqwā and to trusting in His plan.

Modern & Comparative Lens

The concept of divine omniscience is a cornerstone of monotheistic theology. The Qur’anic phrase “encompassed all things in knowledge” is a particularly powerful and comprehensive one. It suggests a knowledge that is not just a passive list of facts, but an active, surrounding, and comprehensive awareness. It is the ultimate statement of a universe that is completely and utterly intelligible to its Creator.

Practical Reflection & Application

This verse should be a source of immense awe and a profound sense of security for the believer. We live our lives in the presence of a Lord who has “encompassed all things in knowledge.” The practical application is to live with the confidence that comes from this. Our struggles, our hopes, our fears, and our prayers are all perfectly known and comprehended by Him. This is the ultimate basis for a life of sincere trust (tawakkul) and mindful piety (taqwā).

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3. Aḥṣū al-ʿiddah (أَحْصُوا الْعِدَّةَ) – And keep count of the waiting period

Linguistic Root & Etymology

Aḥṣū (root: Ḥ-Ṣ-Y (ح-ص-ي)) is a command meaning to count, to compute, or to keep a precise record. Al-ʿIddah is the prescribed waiting period for a woman after divorce or the death of her husband.

Classical Exegesis (Tafsir)

In the opening verse of Surah At-Talaq (65:1), after the command to divorce women for their prescribed period, this is the second command: “And keep count of the waiting period.” The commentators explain that this is a command directed to both the husband and the wife, and to the community as a whole. It is a command to be meticulous and precise in calculating the waiting period, as many crucial legal rights depend on it, such as the wife’s right to maintenance, the possibility of reconciliation, and the determination of when she is free to remarry. It is a call to be precise in a matter of great legal and social importance.

Thematic Context

This connects to the surah’s central theme of the importance of adhering strictly and precisely to the “limits of Allah” (ḥudūd Allāh). The surah is a detailed guide to navigating the difficult process of divorce in a just and orderly manner. The command to “keep count” of the waiting period is a practical manifestation of this theme. It shows that the divine law is not based on vague principles, but on clear, measurable, and precise guidelines that are designed to protect the rights of all parties.

Modern & Comparative Lens

The emphasis on the precise calculation of the waiting period is a key feature of Islamic family law. It is a powerful statement about the importance of clarity and precision in legal matters. This stands in contrast to systems where a divorce can be a vague or an open-ended process. The Islamic system, as outlined in this verse, seeks to create a clear and predictable framework that protects the rights of the woman and allows for an orderly transition.

Practical Reflection & Application

This verse, within its specific legal context, teaches us a broader principle about the importance of precision and diligence in our religious duties. The practical application is to be meticulous in all of our responsibilities, whether it is the timing of our prayers, the calculation of our Zakat, or the fulfillment of our contracts. It is a call to a faith that is not lazy or approximate, but is characterized by precision and a deep respect for the details of the divine command.

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4. Ajaluhunna (أَجَلُهُنَّ) – Their term

Linguistic Root & Etymology

Ajal is a specified term or an appointed time. Hunna is the feminine plural suffix, “their.”

Classical Exegesis (Tafsir)

This word is used in Surah At-Talaq to refer to the end of the waiting period (ʿiddah). “Then when they have reached their term…” (65:2) and “And for those who are pregnant, their term is when they give birth” (65:4). The commentators explain that the “term” is the specific, divinely-appointed end-point of the waiting period. The reaching of this “term” is a pivotal moment, at which a clear decision must be made: either to reconcile in kindness or to separate in kindness. It is the end of the period of waiting and the beginning of a new legal and social state.

Thematic Context

This connects to the surah’s theme of an orderly and time-bound legal process. The surah emphasizes that the process of divorce is not an open-ended state of limbo. It is governed by a clear “term.” The theme is that the divine law provides a clear and structured path even for the dissolution of a marriage, a path that is designed to minimize harm and to ensure a clear and just resolution within a specified time.

Modern & Comparative Lens

The concept of a fixed “term” or a statute of limitations is a key principle in all modern legal systems. It ensures clarity and prevents a state of perpetual uncertainty. The Qur’an’s use of this principle in the context of family law is a sign of its legal and social wisdom. It provides a clear and predictable framework that protects the rights of the woman and allows both parties to move forward with their lives.

Practical Reflection & Application

This verse is a reminder that our lives are also governed by a final “term.” The practical application is to live with an awareness that our own appointed time is coming. Just as the reaching of the “ajal” in divorce necessitates a final decision, the reaching of our own “ajal” (the moment of death) is the end of our opportunity for action. This should motivate us to make the right choices now, before our own “term” is reached.

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5. Al-Amr (الْأَمْرُ) – The Command

Linguistic Root & Etymology

The root is A-M-R (أ-м-р). Al-Amr means the command, the affair, or the decree.

Classical Exegesis (Tafsir)

In the final verses of Surah At-Talaq (65:12), the surah states, “It is Allah who has created seven heavens and of the earth, the like of them. The command (al-amr) descends among them.” The commentators explain that the “command” here refers to the divine decree, the revelation, and the laws that govern the entire cosmos. It is a continuous “descent” of God’s will that sustains and manages all of creation, from the highest heaven to the lowest earth. This is a statement of God’s active and continuous sovereignty.

Thematic Context

This is the culminating statement of the surah’s central theme: God’s absolute power and sovereignty. The surah began with the detailed commands of God concerning the microcosm of family life, and it ends with this majestic vision of His “command” governing the entire macrocosm. The theme is that the same Lord whose wise and merciful “command” deals with the intimate details of our lives is the one whose powerful “command” sustains the entire universe. This should instill a profound sense of trust in His law.

Modern & Comparative Lens

The concept of a divine “command” or “logos” that creates and sustains the universe is a central theme in many theological and philosophical traditions. This verse is a powerful Qur’anic expression of this. It presents a vision of a dynamic universe that is not a static machine, but is constantly receiving and responding to the “command” of its Creator. The “laws of nature” can be understood as a manifestation of this continuous, descending “command.”

Practical Reflection & Application

This verse should fill our hearts with a sense of awe for the dynamic and living nature of the universe. The practical application is to strive to be a willing and obedient recipient of the divine “command” in our own lives, just as the entire universe is. By submitting to His revealed command in the Qur’an, we are placing our own small lives in harmony with the grand, cosmic symphony of submission that is happening all around us.

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6. Amsikūhunna bi-maʿrūfin (فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ) – Then retain them in an acceptable manner

Linguistic Root & Etymology

Amsikūhunna is a command to “retain them” or “hold on to them.” Bi-maʿrūfin means in a way that is good, kind, and recognized as acceptable by the community and the sacred law.

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:2), this is the first of the two options given to the husband when the wife’s waiting period is about to end. “Then when they have reached their term, either retain them in an acceptable manner or separate from them in an acceptable manner.” The commentators explain that if the husband chooses to reconcile and “retain” his wife, this reconciliation must be based on “maʿrūf“—good and honorable conduct. It must be a sincere reconciliation with the intention of treating her with kindness and fulfilling all of her rights. It is forbidden for him to take her back with the intention of harming her or prolonging her suffering.

Thematic Context

This connects to the central theme of the surah: the establishment of a just and compassionate framework for the difficult process of divorce. The surah consistently emphasizes the principle of “maʿrūf” (goodness). The theme is that all interactions, even during a marital crisis, must be governed by this high ethical standard. The law provides a structure, but the spirit of the law is one of kindness and honor.

Modern & Comparative Lens

The principle of an “amicable reconciliation” is a central ideal in modern family law and mediation. This verse is a powerful and ancient statement of this principle. It is a rejection of a purely legalistic approach to marriage and divorce, and a call for one that is grounded in the ethics of kindness and mutual respect. The command to “retain with goodness” is a profound one, as it focuses on the quality of the relationship, not just its legal status.

Practical Reflection & Application

This verse provides a powerful and practical guide for any couple who is considering reconciliation after a period of separation. The practical application is to ensure that if reconciliation is chosen, it is done with a sincere and renewed commitment to “maʿrūf.” Both parties must intend to treat each other with the utmost kindness, to forgive the past, and to build a new and better future together. It is a call to a reconciliation that is based on goodness, not on coercion or a desire for revenge.

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7. Anfiqū (أَنفِقُوا) – Spend

Linguistic Root & Etymology

The root is N-F-Q (н-ф-қ), which means to spend. The command anfiqū means “Spend!” It is a call to charitable giving and financial maintenance.

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:6-7), this command is given in the specific context of the divorced woman who is pregnant or is suckling the child. “And if they are pregnant, then spend on them until they give birth… And if they suckle for you, then give them their payment.” The commentators explain that this is a direct and binding command upon the father. He has a legal and moral obligation to provide complete financial maintenance for his former wife during her pregnancy and to pay her a fair wage for the service of suckling their child. This spending is not a favor; it is a duty.

Thematic Context

This connects to the surah’s theme of protecting the rights of women and children, especially during the vulnerable time of divorce. The surah provides a detailed and compassionate legal framework to ensure that the woman is not left in a state of financial hardship. The theme is one of profound social and economic justice. The responsibility for the child is placed squarely on the shoulders of the father, and the command to “spend” is the practical manifestation of that responsibility.

Modern & Comparative Lens

The concept of “child support” and “alimony” is a central feature of modern family law. This verse is a clear and ancient Qur’anic basis for these principles. It is a powerful statement on the financial responsibilities of fatherhood that continue even after a marriage has ended. It is a testament to the detailed and practical nature of Islamic law, which seeks to ensure the financial well-being of the most vulnerable members of the family unit.

Practical Reflection & Application

This verse is a direct and practical command. For those to whom it applies, the practical application is to be diligent and generous in providing for their children and their former spouses, seeing this not as a burden, but as a profound act of worship and obedience to God. For the wider community, it is a call to ensure that these laws are upheld and that divorced mothers and their children are always supported and protected.

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8. Ashhidū dhaway ʿadlin minkum (وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ) – And bring to witness two just men from among you

Linguistic Root & Etymology

Ashhidū is a command to “bring to witness.” Dhaway ʿadlin is “two possessors of justice.” Minkum is “from among you.”

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:2), after giving the husband the choice to either reconcile or to separate at the end of the waiting period, this command is given. The commentators explain that this is a command to have the decision of either reconciliation or final divorce formally witnessed by two just and trustworthy men from the Muslim community. The purpose of this witnessing is to prevent future disputes, to protect the rights of both parties (especially the woman), and to ensure that the entire process is transparent and documented.

Thematic Context

This connects to the theme of the surah as a guide to an orderly and just social process. The surah seeks to prevent the chaos and the injustice that can often accompany divorce. The command to bring “witnesses” is a key legal mechanism for achieving this. The theme is that important legal and social matters in Islam should not be done in secret, but should be handled in a clear, open, and properly documented manner, with the testimony of just members of the community.

Modern & Comparative Lens

The requirement of witnesses for major legal transactions is a cornerstone of almost all legal systems. This verse establishes this principle for the critical family matters of divorce and reconciliation. It is a powerful statement on the importance of due process and the need for a community-based mechanism to ensure that family law is implemented in a just and transparent way. It is a protection against “he said, she said” disputes.

Practical Reflection & Application

This verse teaches us the importance of being clear, transparent, and, when necessary, formally documenting our important agreements and disagreements. The practical application is to follow this principle in our own lives. When we enter into a major contract or when we are resolving a serious dispute, we should seek the counsel and the witness of just and trustworthy people. This is a means of protecting ourselves and others from future conflict and injustice.

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9. ʿAtat ʿan amri Rabbihā (عَتَتْ عَنْ أَمْرِ رَبِّهَا) – It rebelled against the command of its Lord

Linguistic Root & Etymology

ʿAtat (root: ʿ-T-W (ع-т-у)) means to be insolent, to be rebellious, or to transgress with arrogance. ʿAn amri Rabbihā means “against the command of its Lord.”

Classical Exegesis (Tafsir)

In the historical section of Surah At-Talaq (65:8), a general principle is stated about the past nations. “And how many a city rebelled against the command of its Lord and His messengers, so We called it to a severe account…” The commentators explain that this is the defining crime of all the nations that were destroyed. Their downfall was not a random event, but was a direct consequence of their “rebellion”—their arrogant and persistent defiance of the clear guidance that was sent to them. The word “ʿatat” implies a rebellion that is born of pride and insolence.

Thematic Context

This connects to the surah’s central theme of the consequences of transgressing the limits of God. The surah has laid down detailed commands for the Muslim community. This verse provides the historical warning. The theme is a powerful and direct one: societies that “rebel” against the divine command are destined for a “severe accounting” and a “terrible punishment.” The history of past nations is the ultimate proof of this unchangeable divine law.

Modern & Comparative Lens

The idea that moral and spiritual “rebellion” can lead to the downfall of a civilization is a central theme in the philosophy of history of many traditions. This verse is a powerful Qur’anic statement of this. It posits that there is a moral and spiritual law that governs the life of nations, and that “rebellion” against this law is ultimately a self-destructive act.

Practical Reflection & Application

This verse is a powerful reminder of the importance of submission to the divine command, both on an individual and a collective level. The practical application is to be a community that is characterized by humble obedience, not by arrogant “rebellion.” We should learn the lesson from the history of the past nations and strive to be a people who hear the command of their Lord and respond with “we hear and we obey,” so that we may be saved from a “severe accounting.”

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10. Balaghna ajalahunna (بَلَغْنَ أَجَلَهُنَّ) – They have reached their term

Linguistic Root & Etymology

Balaghna means “they (feminine) have reached.” Ajalahunna is “their appointed term.”

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:2), this phrase marks a critical juncture in the divorce process. “Then when they have reached their term…” The commentators explain that this refers to the point when the waiting period (ʿiddah) is about to end. At this specific and legally defined moment, the husband has to make a final and decisive choice: either to take his wife back in an honorable reconciliation or to finalize the separation and let her go in a kind and just manner. The reaching of the “term” is the deadline for this decision.

Thematic Context

This connects to the surah’s theme of establishing an orderly, just, and time-bound process for divorce. The surah seeks to eliminate the pre-Islamic practices where a woman could be left in a state of indefinite suspension. The concept of a fixed “term” is a central part of this legal reform. The theme is that the divine law provides clarity and decisiveness, protecting the woman from being left in a state of prolonged uncertainty.

Modern & Comparative Lens

The principle of having a clear and defined “term” for legal processes is a cornerstone of modern law. It ensures that cases are resolved and that people are not left in a state of legal limbo. This verse is a powerful and early example of this principle being applied to family law. It is a testament to the practical and just nature of the Islamic legal system.

Practical Reflection & Application

This verse, within its specific context, teaches a broader lesson about the importance of decisiveness and not leaving important matters in a state of prolonged ambiguity. The practical application is to be clear and just in our own commitments and separations. When a relationship or a contract has reached its “term,” we should seek to resolve it in a clear and honorable way, either through a renewed commitment or a just and kind separation. This is the path of integrity and the prevention of future harm.

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11. Bālighu amrihi (بَالِغُ أَمْرِهِ) – The one who will attain His purpose

Linguistic Root & Etymology

Bāligh is the one who reaches or attains. Amrihi is “His command” or “His purpose.”

Classical Exegesis (Tafsir)

In the magnificent promise to the one who relies on God in Surah At-Talaq (65:3), the verse concludes, “Indeed, Allah will attain His purpose. Allah has already set for everything a decreed measure.” The commentators explain that this is a statement of the absolute and unstoppable nature of the divine will. When God has decreed a “purpose” or a “command,” nothing in the heavens or on the earth can prevent it from being fulfilled. This is the ultimate guarantee behind the promise that “Allah is sufficient” for the one who trusts in Him.

Thematic Context

This connects to the central theme of the surah: absolute trust in God’s sovereignty and His plan. The surah is a call to follow God’s commands even when they are difficult, with the full confidence that His plan will unfold perfectly. The theme is one of profound reassurance. We can place our trust in a Lord whose “purpose” is always “attained,” and whose plan is never frustrated.

Modern & Comparative Lens

The concept of “divine providence”—the belief in a God who has a purpose and who is actively bringing that purpose to fruition—is a central tenet of theism. This verse is a powerful and concise Qur’anic expression of this. It is a rejection of a worldview based on random chance or meaningless fate. It posits a universe that is being guided by a powerful and purposeful will towards a known and decreed end.

Practical Reflection & Application

This verse is a source of immense strength and a cure for anxiety about the future. The practical application is to align our own will with the “purpose” of God. We should strive to do what is right and to follow His guidance, and then we should have a calm and peaceful trust that His perfect “purpose” will unfold in the best possible way. It is a call to trust the ultimate strategist, whose plans can never fail.

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12. Bi-maʿrūfin (بِمَعْرُوفٍ) – In an acceptable manner

Linguistic Root & Etymology

The root is ʿ-R-F (ъ-р-ф), which means to know. Maʿrūf is something that is known to be good, just, and acceptable by the sacred law and by the sound customs of a decent society.

Classical Exegesis (Tafsir)

This term is a crucial and recurring one in the legal rulings of Surah At-Talaq (65:2, 6). The husband must either “retain them in an acceptable manner” or “separate from them in an acceptable manner.” And the consultation between the divorced parents concerning the child’s suckling should be done “in an acceptable manner.” The commentators explain that “maʿrūf” is a comprehensive ethical principle. It is a command that all of the interactions during and after the difficult process of divorce must be governed by a spirit of goodness, kindness, fairness, and what is honorably recognized as the right thing to do. It is the opposite of causing harm or being unjust.

Thematic Context

This is the central ethical principle that governs all the legal rulings in the surah. The surah is not just a book of dry laws; it is a call to a high moral standard. The theme is that the letter of the law must always be applied with the spirit of “maʿrūf.” The repeated command to act “with goodness” is what transforms these legal rulings from a mere set of procedures into a profound framework for a compassionate and just society.

Modern & Comparative Lens

The concept of “maʿrūf” is a key principle in Islamic jurisprudence. It allows for a degree of flexibility and cultural sensitivity in the application of the law, as it refers to what is “known” to be good in a particular society, as long as it does not contradict a clear text. It is a powerful principle that combines the authority of the divine law with a respect for sound and just human custom. It is the basis for a living and adaptable legal tradition.

Practical Reflection & Application

This verse is a direct and practical guide for all of our interactions, especially the difficult ones. The practical application is to make “maʿrūf” our standard. In any disagreement or separation, we should ask ourselves: “What is the best, the kindest, and the most honorable way to handle this?” We should strive to always act with goodness and to leave a situation better than we found it. This is the essence of the beautiful character of a believer.

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13. Dhikran (ذِكْرًا) – A Reminder

Linguistic Root & Etymology

The root is DH-K-R (ذ-к-р), which means to remember or to mention. Dhikr is a reminder or a remembrance.

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:10), after warning the arrogant, a call is made to the believers. “So fear Allah, O you of understanding who have believed. Allah has sent down to you a Reminder (dhikran).” The commentators explain that this “Reminder” is the Qur’an itself. It is a “reminder” of the covenant with God, a “reminder” of the reality of the Hereafter, and a “reminder” of the path to salvation. The verse then immediately clarifies that this “Reminder” is embodied in the form of a “Messenger who recites to you the clear signs of Allah.”

Thematic Context

This connects to the theme of the purpose of revelation. The surah has laid down detailed laws and given historical warnings. This verse summarizes the nature of this entire project. The Qur’an and the Prophet are a divine “Reminder,” sent to awaken the human soul from the sleep of heedlessness. The theme is that guidance is a process of “reminding” the soul of truths that are already embedded in its natural disposition (the fiṭrah).

Modern & Comparative Lens

The concept of a sacred text as a “reminder” is a significant one. It suggests that its truths are not meant to be alien, but are intended to resonate with an innate human disposition towards truth, beauty, and goodness. This aligns with philosophical ideas of a natural moral law or an innate sense of the transcendent. The Qur’an’s purpose is to activate and articulate this innate consciousness.

Practical Reflection & Application

This verse should shape our relationship with the Qur’an. We should approach it with the intention of being “reminded.” When we read it, we can ask ourselves, “What forgotten truth is this verse reminding me of?” This approach transforms the act of reading from a passive intake of information to an active process of remembrance and spiritual awakening. It helps us to connect the words of the scripture to the deepest part of our own being.

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14. Fāḥishatin mubayyinah (بِفَاحِشَةٍ مُّبَيِّنَةٍ) – A clear immorality

Linguistic Root & Etymology

Fāḥishah (root: F-Ḥ-SH (ф-х-ш)) is a shameful, indecent, or immoral act. Mubayyinah (root: B-Y-N (б-й-н)) is something that is clear, manifest, and proven.

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:1), in the context of the waiting period, the surah commands, “Do not expel them from their homes, nor should they leave, unless they should commit a clear immorality.” The commentators explain that this is the one exception to the rule that a divorced woman has the right to remain in the marital home during her waiting period. If she commits a proven and “clear” act of immorality—such as adultery, or, in the view of some jurists, extreme and abusive behavior towards her in-laws—then this right can be forfeited. The immorality must be “clear” and proven, not just a suspicion.

Thematic Context

This connects to the theme of the surah as a detailed and balanced legal guide. The surah establishes a clear right for the woman, but it also establishes a clear limit. The theme is one of justice. The law is designed to protect the rights of the woman, but it does not give her a license to engage in immoral behavior without consequence. It is a balanced and realistic legal framework.

Modern & Comparative Lens

This verse is a key text in the Islamic jurisprudence of divorce. The exception for a “clear immorality” is a practical one that deals with the difficult realities of human behavior. It is a powerful statement on the importance of moral conduct, even in the midst of a marital crisis. In a modern context, it is a reminder that rights always come with responsibilities.

Practical Reflection & Application

This verse, within its specific legal context, teaches a broader lesson about the importance of good conduct, especially during times of conflict. The practical application is to be extremely vigilant about our own behavior when we are in a dispute. We must avoid all forms of “clear immorality”—abusive language, false accusations, or any other shameful act—lest we forfeit our own rights and incur the displeasure of God.

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15. Fāriqūhunna bi-maʿrūfin (فَارِقُوهُنَّ بِمَعْرُوفٍ) – Then separate from them in an acceptable manner

Linguistic Root & Etymology

Fāriqūhunna is a command to “separate from them.” Bi-maʿrūfin is in a way that is good, kind, and recognized as acceptable.

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:2), this is the second of the two options given to the husband when the wife’s waiting period is about to end. “Then when they have reached their term, either retain them in an acceptable manner or separate from them in an acceptable manner.” The commentators explain that if the husband chooses to finalize the divorce, this “separation” must also be done with “maʿrūf“—goodness and honor. This means he must not speak ill of her, he must give her all of her financial dues, and he must not make the separation a source of further harm or humiliation for her. The relationship must end with grace and dignity.

Thematic Context

This connects to the central theme of the surah: the establishment of a just and compassionate framework for the difficult process of divorce. The surah consistently emphasizes the principle of “maʿrūf” (goodness). The theme is that all interactions, even the final act of separation, must be governed by this high ethical standard. The law provides a structure, but the spirit of the law is one of kindness and honor, even at the end of a marriage.

Modern & Comparative Lens

The concept of an “amicable divorce” is a central ideal in modern family law and mediation. This verse is a powerful and ancient statement of this principle. It is a rejection of a “scorched earth” approach to divorce, and a call for one that is grounded in the ethics of kindness and mutual respect. The command to “separate with goodness” is a profound one that seeks to minimize the harm and to preserve the dignity of both parties.

Practical Reflection & Application

This verse provides a powerful and practical guide for anyone who is going through the difficult process of separation. The practical application is to strive to end the relationship, if it must end, with the highest possible level of “maʿrūf.” This means avoiding acrimony, fulfilling all financial obligations generously, and speaking well of one’s former partner. It is a call to a separation that is characterized by grace and dignity, not by bitterness and revenge.

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16. Ḥasbuhu (فَهُوَ حَسْبُهُ) – Then He is sufficient for him

Linguistic Root & Etymology

The root is Ḥ-S-B (х-с-б), which means to be sufficient or to be a reckoner. The phrase huwa ḥasbuhu means “He is his sufficiency.”

Classical Exegesis (Tafsir)

In the magnificent verse of hope and reliance in Surah At-Talaq (65:3), this is the divine promise given to the one who trusts in God. “And whoever relies upon Allah – then He is sufficient for him.” The commentators explain that this is one of the most powerful and reassuring promises in the entire Qur’an. To have Allah as one’s “sufficiency” means that He will be enough for all of that person’s needs. He will be their protector, their provider, their guide, and their comforter. To have God as one’s sufficiency is to be in need of nothing else.

Thematic Context

This connects to the central theme of the surah: that piety (taqwā) is the key to all relief. The surah has just promised that whoever has taqwā, God will make a “way out” for him. This verse provides the inner, psychological dimension of that relief. The ultimate “way out” from all anxiety and all neediness is the state of the heart that has found its complete “sufficiency” in God alone. It is the pinnacle of the station of tawakkul (reliance).

Modern & Comparative Lens

The search for “sufficiency” is a central human quest. Modern consumer culture suggests that sufficiency can be found in the accumulation of wealth and possessions. This verse offers a radical and transcendent alternative. True and lasting “sufficiency” is not a material state, but a spiritual one. It is the state of a heart that has found its ultimate refuge and its ultimate provider in God. This is the key to true freedom from the anxieties of the material world.

Practical Reflection & Application

This verse is a direct and powerful invitation to a life of reliance on God. The practical application is to strive to make God our “sufficiency.” This means turning to Him with all of our needs, placing our ultimate trust in His plan, and freeing our hearts from a desperate dependence on created things. We should make the supplication “ḥasbī Allāh” (Allah is sufficient for me) a constant refrain in our hearts and on our tongues. This is the key to finding peace in a turbulent world.

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17. Ḥudūd Allāh (حُدُودُ اللَّهِ) – The limits of Allah

Linguistic Root & Etymology

Ḥudūd is the plural of ḥadd (root: Ḥ-D-D (х-д-д)), which means a boundary or a limit.

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:1), after laying down the initial rulings for divorce, the verse concludes with a powerful warning. “And these are the limits of Allah. And whoever transgresses the limits of Allah has certainly wronged his own soul.” The commentators explain that the “limits of Allah” are the sacred boundaries of His law, the clear lines between what is permissible (ḥalāl) and what is forbidden (ḥarām). The rulings concerning divorce are a key example of these divinely-set limits. To transgress these limits is not just a legal infraction; it is a profound act of spiritual self-harm.

Thematic Context

The concept of respecting the “limits of Allah” is the central theme of the entire surah. The surah is a detailed exposition of the “limits” that govern the difficult area of family law. The theme is that true piety (taqwā) is manifested in one’s careful and conscious adherence to these sacred boundaries. The promise of a “way out” is given specifically to the one who respects these limits. The surah is a call to a life of beautiful and liberating discipline, lived within the safe and just boundaries set by God.

Modern & Comparative Lens

The concept of “divine law” or sacred “limits” is a central feature of the Abrahamic traditions. The Qur’anic term ḥudūd Allāh is a comprehensive one, covering not just penal laws, but all the moral, social, and ethical boundaries that God has established for a healthy and just society. It is the framework of divine order within which human freedom is to be exercised.

Practical Reflection & Application

This verse is a call to be people who respect the “limits of Allah.” The practical application is to seek knowledge of what God has made lawful and unlawful, and to be diligent in staying within those sacred boundaries. This is the essence of taqwā—to protect oneself from God’s displeasure by respecting His limits. When we find ourselves in a difficult situation, like a marital dispute, our first concern should be to not “transgress the limits of Allah,” with the full confidence that adhering to His limits is the surest path to a just and blessed outcome.

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18. Ittaqū Allāh (اتَّقُوا اللَّهَ) – Be conscious of Allah

Linguistic Root & Etymology

This is a command from the root W-Q-Y (у-қ-й), which means to protect oneself. The command means to have taqwā, to be conscious of God in a way that leads you to protect yourself from His displeasure.

Classical Exegesis (Tafsir)

This command is a central and recurring refrain in Surah At-Talaq (65:1, 2, 4, 5, 8, 10). The commentators explain that this is the spiritual axis upon which all the legal rulings of the surah revolve. The surah is dealing with the difficult and emotionally charged issue of divorce, a time when people are prone to injustice and transgression. The constant reminder to “have taqwā of Allah” is the divine prescription to ensure that the process is handled with justice, mercy, and a deep awareness that God is watching.

Thematic Context

Taqwā is the central theme of the entire surah. The surah is a powerful argument that the solution to all of life’s difficulties is to be found in this one quality. The surah makes a direct and repeated causal link: “And whoever has taqwā of Allah, He will make for him a way out, and will provide for him from where he does not expect, and will make his affair easy for him, and will remove his sins and will make great his reward.” The entire surah is a magnificent exposition on the worldly and otherworldly fruits of taqwā.

Modern & Comparative Lens

Taqwā is often translated as “fear of God,” but it is more accurately “God-consciousness” or “piety.” It is not a paralyzing fear but a state of loving awe and vigilant awareness that promotes righteous behavior. It is the core ethical and spiritual disposition in Islam. The surah’s message is a timeless one: the key to navigating the crises of life is not just a set of legal rules, but a deep, internal state of God-consciousness that guides one to apply those rules with justice and mercy.

Practical Reflection & Application

This verse is a direct and repeated command to us. The practical application is to make the cultivation of taqwā the central project of our lives. In any difficult situation we face—especially in our family disputes—our first and most important response should be to renew our “consciousness of Allah.” This is the key that unlocks all the beautiful promises of the surah: the “way out,” the unexpected provision, the ease in our affairs, and the forgiveness of our sins. True taqwā is the ultimate problem-solving tool.

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19. Jannātin tajrī min taḥtihā al-anhār (جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ) – Gardens underneath which rivers flow

Linguistic Root & Etymology

Jannāt is the plural of gardens. Tajrī means “they flow.” Min taḥtihā is “from underneath them.” Al-Anhār is the plural of rivers.

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:11), this is the description of the eternal home for those who believe and do righteous deeds. “[He] will admit him into gardens underneath which rivers flow, to abide therein eternally.” The commentators explain that this is the quintessential Qur’anic image of Paradise. It is not a desert, but a lush, verdant, and well-watered “garden.” The image of rivers flowing “underneath” the gardens and their palaces is a symbol of life, purity, and effortless, continuous refreshment.

Thematic Context

This is the ultimate reward that is the theme of the surah’s promise. The surah has detailed the difficult path of adhering to God’s limits in this life. This verse is the final, beautiful payoff. The theme is that the sacrifices and the patience of this life are an investment in this eternal abode of peace and beauty. It is the ultimate success that belongs to those who responded to the call of the “Reminder.”

Modern & Comparative Lens

The image of Paradise as a beautiful, river-filled garden is a powerful and universal archetype of an idyllic existence. It speaks to a deep human longing for a return to a primordial state of harmony with nature. The Qur’an uses this familiar and deeply appealing image to make the abstract concept of the Hereafter tangible and desirable.

Practical Reflection & Application

This verse should be a source of immense hope and motivation for us. This beautiful garden is the home that we are striving for. The practical application is to live a life that makes us worthy of being an inhabitant of these gardens. We should strive to be people of sincere faith and righteous action, with the joyful hope that our final destination will be these “gardens underneath which rivers flow.”

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20. Khalaqa sabʿa samāwātin (خَلَقَ سَبْعَ سَمَاوَاتٍ) – He has created seven heavens

Linguistic Root & Etymology

Khalaqa is “He has created.” Sabʿa samāwātin is “seven heavens.”

Classical Exegesis (Tafsir)

In the final verse of Surah At-Talaq (65:12), a magnificent statement is made about God’s creative power. “It is Allah who has created seven heavens and of the earth, the like of them.” The commentators have generally understood this to refer to seven distinct, literal celestial spheres or levels of the heavens, one above the other. The phrase “and of the earth, the like of them” has been interpreted to mean seven earths as well, either one below the other or in the sense of seven continents. The verse is a statement of the immense and ordered nature of God’s creation.

Thematic Context

This connects to the theme of God’s absolute power and knowledge, which is the concluding theme of the surah. The surah has dealt with the microcosm of human affairs, and it now ends with this majestic vision of the macrocosm. The theme is that the same Lord who has the power to create the vast and complex structure of the seven heavens is the one whose commands we must obey and whose knowledge encompasses all things. The grandeur of the creation is a proof of the authority of the Creator.

Modern & Comparative Lens

The concept of “seven heavens” is found in many ancient cosmologies. While some modern commentators continue to understand this literally as distinct realms, others have offered more symbolic interpretations, such as referring to the seven layers of the Earth’s atmosphere, or simply as a metaphor for the vastness and complexity of the universe that modern science has unveiled. Regardless of the interpretation, the core message is one of a vast and orderly cosmos created by a single, powerful God.

Practical Reflection & Application

Reflecting on the “seven heavens” should expand our sense of awe and wonder at the universe. It encourages us to look beyond our immediate surroundings and contemplate the vastness of creation. The practical application is to engage with the signs of God in the cosmos with a sense of humility, recognizing that what we can observe is only a tiny fraction of a much grander, multi-layered reality created by our Lord. This should deepen our trust in the one who created and manages it all.

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21. Lā tadrī (لَا تَدْرِي) – You do not know

Linguistic Root & Etymology

Lā tadrī means “you do not know” or “you are not aware.”

Classical Exegesis (Tafsir)

In the opening verse of Surah At-Talaq (65:1), after laying down the initial, difficult rulings for divorce, a beautiful and hope-filled statement is made. “…And do not transgress the limits of Allah… You do not know; perhaps Allah will bring about after that a [new] matter.” The commentators explain that this is a profound and merciful consolation. In the midst of the pain and the difficulty of a marital separation, the human being cannot see the future. This verse is a reminder that the situation is not hopeless. We should adhere to God’s limits with patience, because we “do not know” what good and what new possibilities God may bring about from this very difficulty. It is a call to trust in the hidden wisdom of God’s plan.

Thematic Context

This connects to the central theme of the surah: that adhering to taqwā is the key to finding a “way out.” This verse is the psychological and spiritual foundation for that promise. The theme is one of hope in the midst of crisis. The surah acknowledges the pain of the situation, but it immediately injects a powerful dose of hope by reminding us of the limits of our own knowledge and the infinite possibilities of God’s grace. It is a call to trust in the unseen future that is in God’s hands.

Modern & Comparative Lens

The principle of “you do not know” is a powerful statement of epistemological humility. It is a profound antidote to the despair that can come from assuming that a current negative situation is permanent. This resonates with the modern psychological concept of “hope” as the belief in a positive future, even when the present is difficult. The verse gives this hope a firm, theological grounding.

Practical Reflection & Application

This verse is a powerful and practical tool for navigating any crisis in our lives. The practical application is to respond to our difficulties with the humble admission, “I do not know.” We should do our part to be patient and to adhere to God’s commands, and we should then place our hope in the new and positive “matter” that God may bring about. It is a call to replace our anxiety about the future with a peaceful and hopeful trust in the hidden plan of our all-wise Lord.

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22. Lā tukhrijūhunna (لَا تُخْرِجُوهُنَّ) – Do not expel them

Linguistic Root & Etymology

Lā tukhrijūhunna is a prohibition, meaning “Do not expel them” (feminine plural).

Classical Exegesis (Tafsir)

In the opening verse of Surah At-Talaq (65:1), this is the first of two commands that protect the rights of the divorced woman during her waiting period. “Do not expel them from their homes, nor should they leave.” The commentators explain that this is a direct and binding command upon the husband. He is forbidden from driving his divorced wife out of the marital home during her waiting period (ʿiddah). The home is still considered “their home,” and she has a right to shelter and maintenance within it during this period. This is designed to protect her dignity and to keep the door open for a possible reconciliation.

Thematic Context

This connects to the central theme of the surah: the establishment of a just and compassionate legal framework for divorce. The surah actively works to abolish the unjust and oppressive pre-Islamic practices, where a woman could be summarily thrown out of her home. The theme is one of protecting the rights and the dignity of the woman during this vulnerable time. The command is a clear and powerful statement of her right to shelter.

Modern & Comparative Lens

The issue of housing and the rights of a divorced woman is a central topic in modern family law. This verse is a powerful and ancient charter for these rights. It establishes a woman’s right to remain in the marital home for a specified period after a divorce, a principle that is remarkably progressive. It is a testament to the detailed and practical nature of Islamic law, which seeks to ensure the social and economic security of women.

Practical Reflection & Application

This verse is a direct legal command. For those to whom it applies, the practical application is to be scrupulously just and to fully honor the right of the divorced woman to remain in her home during the waiting period. For the wider community, it is a call to uphold these just laws and to ensure that divorced women are never left homeless or without support. It is a call to a society that protects the rights of its most vulnerable members.

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23. Makhrajā (مَخْرَجًا) – A way out

Linguistic Root & Etymology

The root is KH-R-J (х-р-ж), which means to go out or to exit. A makhraj is a way of exit, a way out, or a solution to a problem.

Classical Exegesis (Tafsir)

In the famous and profoundly hopeful verse of Surah At-Talaq (65:2), this is the first promise given to the one who has God-consciousness. “And whoever fears Allah – He will make for him a way out.” The commentators explain that this is a universal and unconditional promise from God. For the one whose life is governed by taqwā, God guarantees that He will provide a “way out” from every difficulty, every crisis, and every seemingly impossible situation. This “way out” may come in ways that the person never expected.

Thematic Context

This is the central promise and the heart of the entire surah. The surah is a detailed guide to navigating the difficult “crisis” of divorce by adhering to the limits of God (taqwā). This verse is the divine guarantee of the result of that adherence. The theme is that the divine law is not a burden, but is, in fact, the very key that unlocks the doors of relief. Taqwā is presented as the ultimate problem-solving principle.

Modern & Comparative Lens

The concept of “a way out” is a universal human hope in times of crisis. This verse is a powerful theological statement that provides a clear and direct path to finding that way out. It is a rejection of a worldview of despair. In modern therapeutic terms, it is a call to a proactive and principle-based approach to problem-solving. By adhering to our highest values (taqwā), we open ourselves up to new and unforeseen solutions (“a way out”).

Practical Reflection & Application

This verse should be a source of immense hope and a foundational principle for our entire lives. The practical application is direct and clear. When we are faced with any difficulty—financial, familial, personal—our first and primary response should be to increase our taqwā. We should check our own lives and ensure that we are adhering to the limits of God. This is the divine and guaranteed key to finding a “way out” of any crisis we may face.

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24. Maʿrūf (مَعْرُوف) – Goodness / what is acceptable

Linguistic Root & Etymology

The root is ʿ-R-F (ъ-р-ф), which means to know. Maʿrūf is something that is known to be good, just, and acceptable by the sacred law and by the sound customs of a decent society.

Classical Exegesis (Tafsir)

This term is a key ethical principle in the legal rulings of Surah At-Talaq (65:2, 6). The husband must either “retain them in an acceptable manner” or “separate from them in an acceptable manner.” And the consultation between the divorced parents concerning the child’s suckling should be done “in an acceptable manner.” The commentators explain that “maʿrūf” is a comprehensive ethical principle. It is a command that all of the interactions during and after the difficult process of divorce must be governed by a spirit of goodness, kindness, fairness, and what is honorably recognized as the right thing to do. It is the opposite of causing harm or being unjust.

Thematic Context

This is the central ethical principle that governs all the legal rulings in the surah. The surah is not just a book of dry laws; it is a call to a high moral standard. The theme is that the letter of the law must always be applied with the spirit of “maʿrūf.” The repeated command to act “with goodness” is what transforms these legal rulings from a mere set of procedures into a profound framework for a compassionate and just society.

Modern & Comparative Lens

The concept of “maʿrūf” is a key principle in Islamic jurisprudence. It allows for a degree of flexibility and cultural sensitivity in the application of the law, as it refers to what is “known” to be good in a particular society, as long as it does not contradict a clear text. It is a powerful principle that combines the authority of the divine law with a respect for sound and just human custom. It is the basis for a living and adaptable legal tradition.

Practical Reflection & Application

This verse is a direct and practical guide for all of our interactions, especially the difficult ones. The practical application is to make “maʿrūf” our standard. In any disagreement or separation, we should ask ourselves: “What is the best, the kindest, and the most honorable way to handle this?” We should strive to always act with goodness and to leave a situation better than we found it. This is the essence of the beautiful character of a believer.

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25. Nūr (النُّور) – The Light

Linguistic Root & Etymology

The root is N-W-R (н-у-р). Nūr is light.

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:11), the purpose of the Messenger is described. “[He is] a Messenger who recites to you the clear signs of Allah that He may bring out those who believe and do righteous deeds from the darknesses into the light.” The commentators explain that the “light” here is the light of faith, of guidance, and of the Qur’an itself. The state of disbelief is a state of multiple “darknesses”—the darkness of ignorance, of sin, of despair. The revelation is the divine “light” that dispels all of these darknesses and brings the human soul into the clarity and the warmth of guidance.

Thematic Context

This connects to the theme of the purpose of revelation. The surah has presented itself as a “reminder” (dhikr). This verse describes the ultimate transformative effect of that reminder. The theme is that the mission of the prophets is a mission of “liberation from darkness.” The surah, with its clear laws and its powerful reminders, is a practical tool for achieving this illumination.

Modern & Comparative Lens

The metaphor of “light” for truth, knowledge, and divine revelation is a universal archetype, found in countless philosophical and religious traditions (e.g., the Enlightenment, the light of Christ, the light of the Dharma). The Qur’an’s use of this metaphor is a central part of its self-identity. It is not just a book of laws; it is a source of enlightenment, a means of “seeing” reality as it truly is. One of God’s own names is “an-Nūr” (The Light).

Practical Reflection & Application

This verse encourages us to see the Qur’an and the Sunnah as our personal source of “light” in our lives. The practical application is to turn to this guidance whenever we are in a state of darkness—whether it is the darkness of confusion, the darkness of sadness, or the darkness of sin. We should read the Qur’an with the intention of seeking its “light,” with the confidence that it is the divine lamp that can illuminate any darkness we may face.

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26. Qadaran (قَدَرًا) – A measure

Linguistic Root & Etymology

The root is Q-D-R (қ-д-р), meaning to measure, to decree, or to have power. Qadar is a decreed measure or a destiny.

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:3), after the promise that “Allah will attain His purpose,” the verse concludes, “Allah has already set for everything a decreed measure.” The commentators explain that this is a statement of the perfect and precise nature of the divine decree (qadar). Nothing in the universe is random. Every single thing—every event, every provision, every lifespan—has been given a precise and perfect “measure” by God in His eternal knowledge. The unfolding of the events of the world is simply the fulfillment of this pre-decreed, perfect measure.

Thematic Context

This is a central part of the theme of God’s absolute sovereignty. The surah is a call to trust in God’s plan. This verse provides the theological foundation for that trust. The theme is that we can be at peace with the events of our lives, because they are not chaotic accidents, but are part of a perfect and wise “measure” that has been set by our Lord. This is the key to the contentment that is the fruit of true faith.

Modern & Comparative Lens

The theological concept of predestination (qadar) is a complex and profound one. This verse is a key text for this doctrine. It is a rejection of a worldview based on random chance. It posits a universe that is deeply ordered and purposeful. This can be compared to the scientific concept of a universe that is governed by precise and unchanging physical laws. The Qur’an gives this order a divine and purposeful source.

Practical Reflection & Application

This verse is a powerful cure for anxiety and a source of profound peace. The practical application is to cultivate a deep and abiding belief in the divine decree. When something good happens, we should be grateful, knowing it was a “measure” decreed for us by God. When something difficult happens, we should be patient, knowing that this too is a “measure” from a Lord whose wisdom is perfect. This is the key to finding peace in all of life’s circumstances.

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27. Qaryatin (قَرْيَةٍ) – A town

Linguistic Root & Etymology

The root is Q-R-Y (қ-р-й), meaning to collect or gather. A qaryah is a place where people are gathered, i.e., a town or a city.

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:8), the surah presents a historical warning. “And how many a town (qaryatin) rebelled against the command of its Lord and His messengers, so We called it to a severe account.” The commentators explain that this is a general and universal lesson from history. The “town” represents any community, in any time or place, that collectively chooses the path of arrogant defiance against the divine guidance. The surah is saying that the fate of such communities is a consistent and unchangeable pattern of destruction.

Thematic Context

This connects to the theme of collective accountability. The surah has been dealing with the laws for the individual and the family. It now expands its scope to the level of the “town” or the society. The theme is that the laws of divine justice apply not just to individuals, but to communities as a whole. A community that is collectively upon a path of rebellion will face a collective consequence.

Modern & Comparative Lens

The concept of the “rise and fall of civilizations” is a central topic in the philosophy of history. The Qur’an provides a moral and spiritual framework for this. It asserts that the ultimate cause for the fall of a “town” is not economic or military, but is the moral and spiritual disease of “rebellion” against the divine order. This is a profound and timeless theory of historical change.

Practical Reflection & Application

This verse is a powerful reminder of our social responsibility. We are not just isolated individuals; we are members of a “town.” The practical application is to be concerned with the moral and spiritual health of our own communities. We should strive to be agents of reform, to enjoin good and to forbid evil, so that our “town” may be one that is characterized by obedience to God, not by rebellion, and is thus saved from the fate of the many “towns” that came before.

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28. Rasūlan yatlū ʿalaykum (رَسُولًا يَتْلُو عَلَيْكُمْ) – A Messenger who recites to you

Linguistic Root & Etymology

Rasūl is a messenger. Yatlū ʿalaykum means “he recites to you.”

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:11), the “Reminder” that God has sent down is identified as “a Messenger who recites to you the clear signs of Allah.” The commentators explain that this shows the inseparable link between the message (the Qur’an) and the Messenger (the Prophet). The guidance does not come as an abstract book that falls from the sky. It comes through a living, human “Messenger,” who not only “recites” the words, but also explains them, embodies them, and guides the community in their practical application. The Messenger is the living embodiment of the Reminder.

Thematic Context

This connects to the theme of the nature of divine guidance. The surah emphasizes that God’s guidance is practical and accessible. The theme is that the divine method of guidance is a holistic one. It combines a divine text (the signs) with a human model (the Messenger). This is the perfect and complete system for the transformation of humanity, to bring them from the “darknesses into the light.”

Modern & Comparative Lens

The relationship between the “text” and the “teacher” is a central issue in all traditions of knowledge. This verse is a powerful statement of the Islamic model. It is a rejection of a “scripture-only” approach that would neglect the essential, guiding role of the Prophet. The “Messenger who recites” is the key to the correct understanding and the proper implementation of the message.

Practical Reflection & Application

This verse is a call to a complete and balanced approach to our faith. The practical application is to not just read the Qur’an on our own, but to also study the life and the teachings of the “Messenger who recites” it to us (the Sunnah). By combining the study of the Book with the study of the life of the one who brought it, we are following the divine method of guidance and are ensuring that our path is the one that leads from the darkness into the light.

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29. Sabʿa samāwātin (سَبْعَ سَمَاوَاتٍ) – Seven heavens

Linguistic Root & Etymology

Sabʿa means “seven.” Samāwāt is the plural of samāʾ, meaning heaven or sky.

Classical Exegesis (Tafsir)

In the final verse of Surah At-Talaq (65:12), a magnificent statement is made about God’s creative power. “It is Allah who has created seven heavens and of the earth, the like of them.” The commentators have generally understood this to refer to seven distinct, literal celestial spheres or levels of the heavens, one above the other. The phrase “and of the earth, the like of them” has been interpreted to mean seven earths as well. The verse is a statement of the immense and ordered nature of God’s creation.

Thematic Context

This connects to the theme of God’s absolute power and knowledge, which is the concluding theme of the surah. The surah has dealt with the microcosm of human affairs, and it now ends with this majestic vision of the macrocosm. The theme is that the same Lord who has the power to create the vast and complex structure of the seven heavens is the one whose commands we must obey and whose knowledge encompasses all things. The grandeur of the creation is a proof of the authority of the Creator.

Modern & Comparative Lens

The concept of “seven heavens” is found in many ancient cosmologies. While some modern commentators continue to understand this literally as distinct realms, others have offered more symbolic interpretations, such as referring to the seven layers of the Earth’s atmosphere, or simply as a metaphor for the vastness and complexity of the universe that modern science has unveiled. Regardless of the interpretation, the core message is one of a vast and orderly cosmos created by a single, powerful God.

Practical Reflection & Application

Reflecting on the “seven heavens” should expand our sense of awe and wonder at the universe. It encourages us to look beyond our immediate surroundings and contemplate the vastness of creation. The practical application is to engage with the signs of God in the cosmos with a sense of humility, recognizing that what we can observe is only a tiny fraction of a much grander, multi-layered reality created by our Lord. This should deepen our trust in the one who created and manages it all.

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30. Sayajʿalu Allāh baʿda ʿusrin yusrā (سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْرًا) – Allah will bring about, after hardship, ease

Linguistic Root & Etymology

Sayajʿalu is “He will bring about.” Baʿda ʿusrin is “after hardship.” Yusrā is “ease.”

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:7), after the command for the man of straitened circumstances to spend what he can, this beautiful and universal promise is made. “Allah does not charge a soul except [according to] what He has given it. Allah will bring about, after hardship, ease.” The commentators explain that this is a divine promise of relief and a powerful source of hope. Any state of “hardship” (ʿusr)—whether it is financial, emotional, or spiritual—is temporary. If a person is patient and has taqwā, God’s promise is that this hardship will be followed by a state of “ease” (yusr).

Thematic Context

This is a central part of the theme of the surah: that taqwā is the key to relief. The surah is a guide for navigating the “hardship” of divorce, and this verse is the divine guarantee of a positive outcome for those who follow the guidance. The theme is one of profound and unshakable optimism, grounded in the certainty of God’s promise. The surah is a call to be patient through the hardship, with the full confidence that the ease is coming.

Modern & Comparative Lens

The principle that “after hardship comes ease” is a central tenet of the Islamic worldview and a powerful psychological tool for building resilience. It is a rejection of a pessimistic or a fatalistic view of suffering. It frames hardship not as a permanent state, but as a temporary phase that is a prelude to relief. This is a timeless and universal message of hope that is found in many spiritual traditions.

Practical Reflection & Application

This verse should be a constant source of hope and a powerful anchor for us in all of our difficulties. The practical application is to face our “hardships” with patience and with the full and certain conviction that this divine promise is true. We should endure our trials with the joyful anticipation of the “ease” that is to follow. This mindset transforms the experience of hardship from a source of despair into a source of patient and hopeful expectation.

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31. Ṭallaqtum al-nisāʾ (طَلَّقْتُمُ النِّسَاءَ) – You divorce women

Linguistic Root & Etymology

Ṭallaqtum (root: Ṭ-L-Q (т-л-қ)) means “you have divorced.” Al-Nisāʾ means “the women.” The root ṭalaqa means to release or to set free.

Classical Exegesis (Tafsir)

The opening verse of Surah At-Talaq (65:1) begins with this direct address to the Prophet and the believers. “O Prophet, when you [Muslims] divorce women…” The commentators explain that this is the opening of a detailed legal and ethical discourse on the proper way to conduct a divorce. The surah does not prohibit divorce, acknowledging it as a lawful, though disliked, final solution for an irreconcilable marriage. The surah’s purpose is to regulate this difficult process, to replace the unjust pre-Islamic customs with a new, divine framework that is based on justice, compassion, and the protection of the rights of all parties, especially the woman.

Thematic Context

This is the central theme and the namesake of the surah. The surah is a detailed guide to the laws of divorce. The theme is that the divine guidance of Islam is comprehensive; it is not just concerned with matters of worship, but also with the most intricate and the most difficult of human social relations. The surah is a powerful testament to the practical and compassionate nature of the Islamic Sharīʿah.

Modern & Comparative Lens

The existence of a detailed legal framework for divorce is a key feature of Islamic family law. The Qur’an’s approach is a realistic one. It does not idealize marriage to the point of making it an unbreakable sacrament. It recognizes that sometimes, divorce is the lesser of two evils. The surah’s focus is on ensuring that this difficult process is conducted with the maximum possible justice, dignity, and potential for reconciliation.

Practical Reflection & Application

This verse is a direct and practical guide. For those who are in a situation of marital conflict, the practical application is to study and to adhere strictly to the just and compassionate laws of divorce that this surah lays out. For the wider community, it is a call to ensure that these laws are understood and are implemented in a way that protects the rights of all, and to create a culture that supports families in crisis with wisdom and mercy.

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32. Taqwa (تَقْوَى) – God-consciousness

Linguistic Root & Etymology

The root is W-Q-Y (у-қ-й), meaning to guard or protect oneself. Taqwā is the state of being conscious and mindful of God, which leads one to protect oneself from His displeasure.

Classical Exegesis (Tafsir)

Taqwā is the central and recurring theme of Surah At-Talaq. The command to have taqwā and the promise of its fruits are the axis upon which the entire surah revolves. “And whoever has taqwā of Allah, He will make for him a way out” (65:2). “And whoever has taqwā of Allah, He will make for him of his affair ease” (65:4). “And whoever has taqwā of Allah, He will remove from him his misdeeds and make great for him his reward” (65:5). The commentators explain that taqwā is the comprehensive solution to all of life’s problems.

Thematic Context

The entire surah is a magnificent exposition on the worldly and otherworldly fruits of taqwā. The surah is a guide to navigating the great “crisis” of divorce, and it presents taqwā as the ultimate and only key to navigating it successfully and to finding relief. The theme is that the divine law is not a burden; adhering to it with a conscious and pious heart is the very means by which God opens the doors of mercy, provision, and ease.

Modern & Comparative Lens

Taqwā is often translated as “fear of God,” but it is more accurately “God-consciousness” or “piety.” It is not a paralyzing fear but a state of loving awe and vigilant awareness that promotes righteous behavior. It is the core ethical and spiritual disposition in Islam. The concept of “mindfulness” in modern psychology shares some similarities, though taqwā is specifically mindfulness of the divine presence and its moral implications.

Practical Reflection & Application

This surah teaches us that our primary spiritual project should be the cultivation of taqwā. The practical application is that in any difficulty we face, our first response should be a “taqwā check.” Are we adhering to the limits of God? Are we being conscious of Him in our choices? By focusing on perfecting our taqwā, we are putting ourselves in a position to receive all the beautiful promises of the surah: the “way out,” the unexpected provision, the ease in our affairs, and the forgiveness of our sins.

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33. Tawakkala ʿalā Allāh (يَتَوَكَّلْ عَلَى اللَّهِ) – He relies upon Allah

Linguistic Root & Etymology

The root is W-K-L (у-к-л), which means to entrust or to delegate. The verb tawakkala means to place one’s complete trust and reliance on someone.

Classical Exegesis (Tafsir)

In the magnificent verse of hope in Surah At-Talaq (65:3), this is the second key quality that leads to relief. “And whoever relies upon Allah – then He is sufficient for him.” The commentators explain that this is the inner state that must accompany the outward action of taqwā. A believer adheres to God’s limits (taqwā) and then places their full and complete trust (tawakkul) in God to take care of the outcome. This combination of pious action and sincere trust is what guarantees the divine response.

Thematic Context

This connects to the surah’s theme of finding security and relief in God alone. The surah is a call to a radical God-centeredness. The theme is that true peace is not found in controlling the outcomes of our lives, but in doing our part and then entrusting the outcome to the One who is in control of all things. Tawakkul is the key to liberating the heart from the anxiety and the worry of the future.

Modern & Comparative Lens

The concept of “trust” or “faith” in a higher power is a key element of the religious experience. The Islamic concept of tawakkul is an active one. It is not passive resignation. The famous prophetic saying, “Trust in God, but tie your camel,” perfectly encapsulates this. It is a trust that is combined with diligent effort. In psychology, this balance could be compared to a healthy locus of control, where one takes responsibility for one’s actions while accepting with peace the things that are beyond one’s control.

Practical Reflection & Application

Tawakkul is one of the most powerful spiritual tools for achieving inner peace. The practical application is to do our best in any situation, to take all the necessary and permissible means, and then to consciously and peacefully entrust the results to God, accepting His decree with contentment, knowing that He is the best of all trustees and that He is “sufficient” for us.

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34. Ulāt al-aḥmāl (وَأُولَاتُ الْأَحْمَالِ) – Those who are pregnant

Linguistic Root & Etymology

Ulāt means “possessors of.” Al-Aḥmāl is the plural of ḥaml, a load or a pregnancy. The phrase means “the possessors of a load,” i.e., pregnant women.

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:4), a specific ruling is given for this group of women. “And as for those who are pregnant, their term is when they give birth.” The commentators explain that this is a clear legal ruling for the end of the waiting period (ʿiddah) for a pregnant woman, whether she is divorced or widowed. Her waiting period does not follow the normal calculation of three menstrual cycles or a number of months; it is tied directly to the duration of her pregnancy. It ends the moment she gives birth. This is a special rule that takes into account her unique physiological state.

Thematic Context

This connects to the theme of the detailed, practical, and compassionate nature of the divine law. The surah is a comprehensive guide, and it takes into account the special circumstances of different groups of women. The specific ruling for pregnant women is a sign of the mercy and the wisdom of the legislator, who provides a clear and just ruling for every situation. The theme is one of a law that is both precise and compassionate.

Modern & Comparative Lens

The special legal consideration given to pregnant women is a feature of many legal systems. This Qur’anic verse is a powerful and early example of this. It is a testament to the detailed and practical nature of Islamic family law. It shows that the Sharīʿah is not a set of abstract principles, but is a living legal system that is designed to deal with the real and specific circumstances of human lives.

Practical Reflection & Application

This verse is a reminder of the mercy and the wisdom that is embedded in the divine law. The practical application for the community is to be particularly mindful of and supportive towards pregnant women, especially those who are going through the difficulty of a divorce. We should see them as a group for whom God Himself has made a special provision, and we should strive to reflect that same spirit of compassion and care in our own interactions with them.

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35. ʿUsrin yusrā (عُسْرٍ يُسْرًا) – After hardship, ease

Linguistic Root & Etymology

ʿUsr is hardship or difficulty. Yusr is ease.

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:7), after the command for the man of straitened circumstances to spend what he can, this beautiful and universal promise is made. “Allah will bring about, after hardship, ease.” The commentators explain that this is a divine promise of relief and a powerful source of hope. Any state of “hardship” (ʿusr)—whether it is financial, emotional, or spiritual—is temporary. If a person is patient and has taqwā, God’s promise is that this hardship will be followed by a state of “ease” (yusr).

Thematic Context

This is a central part of the theme of the surah: that taqwā is the key to relief. The surah is a guide for navigating the “hardship” of divorce, and this verse is the divine guarantee of a positive outcome for those who follow the guidance. The theme is one of profound and unshakable optimism, grounded in the certainty of God’s promise. The surah is a call to be patient through the hardship, with the full confidence that the ease is coming.

Modern & Comparative Lens

The principle that “after hardship comes ease” is a central tenet of the Islamic worldview and a powerful psychological tool for building resilience. It is a rejection of a pessimistic or a fatalistic view of suffering. It frames hardship not as a permanent state, but as a temporary phase that is a prelude to relief. This is a timeless and universal message of hope that is found in many spiritual traditions.

Practical Reflection & Application

This verse should be a constant source of hope and a powerful anchor for us in all of our difficulties. The practical application is to face our “hardships” with patience and with the full and certain conviction that this divine promise is true. We should endure our trials with the joyful anticipation of the “ease” that is to follow. This mindset transforms the experience of hardship from a source of despair into a source of patient and hopeful expectation.

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36. Yatanazzalu al-amru baynahunn (يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ) – The command descends among them

Linguistic Root & Etymology

Yatanazzalu is an intensive verb for “it descends.” Al-Amr is the Command. Baynahunn is “between them” (feminine plural, referring to the heavens and earth).

Classical Exegesis (Tafsir)

In the final verse of Surah At-Talaq (65:12), after mentioning the creation of the seven heavens and the like of them from the earth, the surah states, “The command descends among them.” The commentators explain that this “command” is the divine decree, the revelation, and the laws that govern the entire cosmos. The verb “descends” is a continuous one, signifying that God’s will is constantly and actively being sent down, sustaining and managing all of creation, from the highest heaven to the lowest earth. It is a statement of God’s active and continuous sovereignty.

Thematic Context

This is the culminating statement of the surah’s central theme: God’s absolute power and sovereignty. The surah began with the detailed commands of God concerning the microcosm of family life, and it ends with this majestic vision of His “command” governing the entire macrocosm. The theme is that the same Lord whose wise and merciful “command” deals with the intimate details of our lives is the one whose powerful “command” sustains the entire universe. This should instill a profound sense of trust in His law.

Modern & Comparative Lens

The concept of a divine “command” or “logos” that creates and sustains the universe is a central theme in many theological and philosophical traditions. This verse is a powerful Qur’anic expression of this. It presents a vision of a dynamic universe that is not a static machine, but is constantly receiving and responding to the “command” of its Creator. The “laws of nature” can be understood as a manifestation of this continuous, descending “command.”

Practical Reflection & Application

This verse should fill our hearts with a sense of awe for the dynamic and living nature of the universe. The practical application is to strive to be a willing and obedient recipient of the divine “command” in our own lives, just as the entire universe is. By submitting to His revealed command in the Qur’an, we are placing our own small lives in harmony with the grand, cosmic symphony of submission that is happening all around us.

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37. Yattaqi Allāh (يَتَّقِ اللَّهَ) – He is conscious of Allah

Linguistic Root & Etymology

This is a verb from the root W-Q-Y (у-қ-й), meaning to protect oneself. The verb means to have taqwā, to be conscious of God in a way that leads one to protect oneself from His displeasure.

Classical Exegesis (Tafsir)

This phrase is the condition for all of the great promises in Surah At-Talaq. “And whoever is conscious of Allah (yattaqi Allāh), He will make for him a way out” (65:2). “And whoever is conscious of Allah, He will make for him of his affair ease” (65:4). “And whoever is conscious of Allah, He will remove from him his misdeeds and make great for him his reward” (65:5). The commentators explain that taqwā in the context of this surah means to be conscious of God by adhering strictly to the laws and the limits that He has laid down concerning divorce and all other matters.

Thematic Context

Taqwā is the central theme and the ultimate solution presented in the surah. The surah is a detailed guide to navigating a great life crisis, and it presents taqwā as the master key that unlocks all the doors of relief and blessing. The theme is that the divine law is not a burden; adhering to it with a conscious and pious heart is the very means by which God opens the doors of mercy, provision, and ease.

Modern & Comparative Lens

Taqwā is often translated as “fear of God,” but it is more accurately “God-consciousness” or “piety.” It is not a paralyzing fear but a state of loving awe and vigilant awareness that promotes righteous behavior. It is the core ethical and spiritual disposition in Islam. The concept of “mindfulness” in modern psychology shares some similarities, though taqwā is specifically mindfulness of the divine presence and its moral implications.

Practical Reflection & Application

This surah teaches us that our primary spiritual project should be the cultivation of taqwā. The practical application is that in any difficulty we face, our first response should be a “taqwā check.” Are we adhering to the limits of God? Are we being conscious of Him in our choices? By focusing on perfecting our taqwā, we are putting ourselves in a position to receive all the beautiful promises of the surah: the “way out,” the unexpected provision, the ease in our affairs, and the forgiveness of our sins.

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38. Al-Ẓulumāt (الظُّلُمَاتِ) – The darknesses

Linguistic Root & Etymology

Al-Ẓulumāt is the plural of ẓulmah (root: Ẓ-L-M (ظ-л-м)), meaning darkness.

Classical Exegesis (Tafsir)

In Surah At-Talaq (65:11), the purpose of the Messenger is described. “[He is] a Messenger who recites to you the clear signs of Allah that He may bring out those who believe and do righteous deeds from the darknesses into the light.” The commentators explain that the state of disbelief is a state of multiple “darknesses”—the darkness of ignorance, the darkness of polytheism, the darkness of sin, and the darkness of despair. The revelation (the light) is the only thing that can bring a person out of all of these layers of darkness.

Thematic Context

This connects to the theme of the purpose of revelation. The surah has presented itself as a “reminder” (dhikr). This verse describes the ultimate transformative effect of that reminder. The theme is that the mission of the prophets is a mission of “liberation from darkness.” The surah, with its clear laws and its powerful reminders, is a practical tool for achieving this illumination.

Modern & Comparative Lens

The metaphor of “darkness” for ignorance and evil, and “light” for knowledge and goodness, is a universal archetype, found in countless philosophical and religious traditions. The Qur’an’s use of the plural “darknesses” is significant. It suggests that misguidance is not a single, monolithic state, but is a complex condition of multiple layers of ignorance and corruption. The “light” of the revelation is the single, unified force that can dispel all of them.

Practical Reflection & Application

This verse should fill our hearts with gratitude for the Qur’an, which is the light that has brought us out of the “darknesses.” The practical application is to cling to this light and to use it to navigate our lives. We should turn to the Qur’an whenever we find ourselves in a state of “darkness”—whether it is the darkness of confusion, the darkness of sadness, or the darkness of sin—with the full confidence that it is the divine lamp that can guide us back into the light.