| 65:1 | Transliteration Ya ayyuha annabiyyu ithatallaqtumu annisaa fatalliqoohunnaliAAiddatihinna waahsoo alAAiddata wattaqoo Allaharabbakum la tukhrijoohunna min buyootihinna walayakhrujna illa an ya/teena bifahishatinmubayyinatin watilka hudoodu Allahi wamanyataAAadda hudooda Allahi faqad thalamanafsahu la tadree laAAalla Allaha yuhdithubaAAda thalika amra Sahih International O Prophet, when you [Muslims] divorce women, divorce them for [the commencement of] their waiting period and keep count of the waiting period, and fear Allah , your Lord. Do not turn them out of their [husbands'] houses, nor should they [themselves] leave [during that period] unless they are committing a clear immorality. And those are the limits [set by] Allah . And whoever transgresses the limits of Allah has certainly wronged himself. You know not; perhaps Allah will bring about after that a [different] matter. Muhsin Khan O Prophet (SAW)! When you divorce women, divorce them at their 'Iddah (prescribed periods), and count (accurately) their 'Iddah (periods ). And fear Allah your Lord (O Muslims), and turn them not out of their (husband's) homes, nor shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse. And those are the set limits of Allah. And whosoever transgresses the set limits of Allah, then indeed he has wronged himself. You (the one who divorces his wife) know not, it may be that Allah will afterward bring some new thing to pass (i.e. to return her back to you if that was the first or second divorce). Yusuf Ali O Prophet! When ye do divorce women, divorce them at their prescribed periods, and count (accurately), their prescribed periods: And fear Allah your Lord: and turn them not out of their houses, nor shall they (themselves) leave, except in case they are guilty of some open lewdness, those are limits set by Allah: and any who transgresses the limits of Allah, does verily wrong his (own) soul: thou knowest not if perchance Allah will bring about thereafter some new situation. Dr. Ghali O you Prophet, when you divorce women, then divorce them at their (fixed) spell, and enumerate the (fixed) spell, and be pious to Allah, your Lord. Do not send (Literally: drive) them out of their houses, nor should they go out, except (when) they come up with a demonstrably evident obscenity. And such are the bounds of Allah; and whoever transgresses the bounds of Allah, then he has already done injustice to himself. You do not realize that possibly after that Allah would effect a (new) Command. Tafsir al-Jalalayn O Prophet, meaning [to address] his community, on account of what follows; or, [it means] say to them: when you [men] divorce women, when you intend to [effect a] divorce, divorce them by their prescribed period, at the beginning of it, such that the divorce is effected while she is pure and has not been touched [sexually], based on the Prophet’s (s) explaining it in this way, [as] reported by the two Shaykhs [al-Bukh?r? and Muslim]. And count the prescribed period, keep record of it, so that you may repeal [your decision] before it is concluded; and fear God your Lord, obey Him in His commands and prohibitions. Do not expel them from their houses, nor let them go forth, from them until their prescribed period is concluded, unless they commit a blatant [act of] indecency, [such as] adultery (read mubayyana or mubayyina, corresponding [respectively] to buyyinat, ‘one that has been proven’, and bayyina, ‘blatant’), in which case they are brought out in order to carry out the [prescribed] legal punishment against them. And those, mentioned [stipulations], are God’s bounds; and whoever transgresses the bounds of God has verily wronged his soul. You never know: it may be that God will bring something new to pass afterwards, [after] the divorce, [such as] a retraction, in the event that it was the first or second [declaration of divorce]. | | 65:2 | Transliteration Fa-itha balaghna ajalahunnafaamsikoohunna bimaAAroofin aw fariqoohunna bimaAAroofinwaashhidoo thaway AAadlin minkum waaqeemoo ashshahadatalillahi thalikum yooAAathu bihi man kanayu/minu billahi walyawmi al-akhiriwaman yattaqi Allaha yajAAal lahu makhraja Sahih International And when they have [nearly] fulfilled their term, either retain them according to acceptable terms or part with them according to acceptable terms. And bring to witness two just men from among you and establish the testimony for [the acceptance of] Allah . That is instructed to whoever should believe in Allah and the Last day. And whoever fears Allah - He will make for him a way out Muhsin Khan Then when they are about to fulfil their term appointed, either take them back in a good manner or part with them in a good manner. And take for witness two just persons from among you (Muslims). And establish the witness for Allah. That will be an admonition given to him who believes in Allah and the Last Day. And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). Yusuf Ali Thus when they fulfil their term appointed, either take them back on equitable terms or part with them on equitable terms; and take for witness two persons from among you, endued with justice, and establish the evidence (as) before Allah. Such is the admonition given to him who believes in Allah and the Last Day. And for those who fear Allah, He (ever) prepares a way out, Dr. Ghali So when they have reached their term, then retain them beneficently or part from them beneficently. And call in to testimony two (men) endowed with a sense of justice from among yourselves; and keep the testimony upright to Allah. (And) by that then is admonished whoever believes in Allah and the Last Day. And whoever is pious to Allah, He will make for him (a way ) of going out, Tafsir al-Jalalayn Then, when they have reached their term, [when] they are near the end of their prescribed period, retain them, by taking them back, honourably, without coercion, or separate from them honourably, leave them to conclude their waiting period and do not compel them to go back [to you]. And call to witness two just men from among yourselves, [to witness] the retraction or the separation, and bear witness for the sake of God, and not [merely] for the sake of what is being witnessed or for the sake of the man. By this is exhorted whoever believes in God and the Last Day. And whoever fears God, He will make a way out for him, from the distress of this world and the Hereafter; | | 65:3 | Transliteration Wayarzuqhu min haythu la yahtasibuwaman yatawakkal AAala Allahi fahuwa hasbuhuinna Allaha balighu amrihi qad jaAAala Allahulikulli shay-in qadra Sahih International And will provide for him from where he does not expect. And whoever relies upon Allah - then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent. Muhsin Khan And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things. Yusuf Ali And He provides for him from (sources) he never could imagine. And if any one puts his trust in Allah, sufficient is (Allah) for him. For Allah will surely accomplish his purpose: verily, for all things has Allah appointed a due proportion. Dr. Ghali And He will provide for him from where he does not (expectedly) reckon. And whoever puts his trust in Allah, then He will be (enough) Reckoner for him. Surely Allah is consummating His Command; Allah has already made determined estimate for everything. Tafsir al-Jalalayn and He will provide for him from whence he never expected, [from whence] it never occurred to him. And whoever puts his trust in God, regarding his affairs, He will suffice him. Indeed God fulfils His command, His will (a variant reading [for b?lighun amrahu] has the genitive construction [b?lighu amrihi]). Verily God has ordained for everything, [even things] such as comfort and hardship, a measure, a fixed time. | | 65:4 | Transliteration Walla-ee ya-isna mina almaheedimin nisa-ikum ini irtabtum faAAiddatuhunna thalathatuashhurin walla-ee lam yahidna waolatual-ahmali ajaluhunna an yadaAAna hamlahunnawaman yattaqi Allaha yajAAal lahu min amrihi yusra Sahih International And those who no longer expect menstruation among your women - if you doubt, then their period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they give birth. And whoever fears Allah - He will make for him of his matter ease. Muhsin Khan And those of your women as have passed the age of monthly courses, for them the 'Iddah (prescribed period), if you have doubts (about their periods), is three months, and for those who have no courses [(i.e. they are still immature) their 'Iddah (prescribed period) is three months likewise, except in case of death]. And for those who are pregnant (whether they are divorced or their husbands are dead), their 'Iddah (prescribed period) is until they deliver (their burdens), and whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him. Yusuf Ali Such of your women as have passed the age of monthly courses, for them the prescribed period, if ye have any doubts, is three months, and for those who have no courses (it is the same): for those who carry (life within their wombs), their period is until they deliver their burdens: and for those who fear Allah, He will make their path easy. Dr. Ghali And as for those of your women who have despaired of menstruation, in case you have any suspicion, then their (fixed) spell shall be three months, (along) with those who have not menstruated (as yet). And (as for) those with burden, (i.e., those who are pregnant) their term is when they bring forth their burden; and whoever is pious to Allah, He will make for him, of His Command, easiness. Tafsir al-Jalalayn And [as for] those of your women who (read all?’? or all?’i in both instances) no longer expect to menstruate, if you have any doubts, about their waiting period, their prescribed [waiting] period shall be three months, and [also for] those who have not yet menstruated, because of their young age, their period shall [also] be three months — both cases apply to other than those whose spouses have died; for these [latter] their period is prescribed in the verse: they shall wait by themselves for four months and ten [days] [Q. 2:234]. And those who are pregnant, their term, the conclusion of their prescribed [waiting] period if divorced or if their spouses be dead, shall be when they deliver. And whoever fears God, He will make matters ease for him, in this world and in the Hereafter. | | 65:5 | Transliteration Thalika amru Allahi anzalahuilaykum waman yattaqi Allaha yukaffir AAanhu sayyi-atihiwayuAAthim lahu ajra Sahih International That is the command of Allah , which He has sent down to you; and whoever fears Allah - He will remove for him his misdeeds and make great for him his reward. Muhsin Khan That is the Command of Allah, which He has sent down to you, and whosoever fears Allah and keeps his duty to Him, He will remit his sins from him, and will enlarge his reward. Yusuf Ali That is the Command of Allah, which He has sent down to you: and if any one fears Allah, He will remove his ills, from him, and will enlarge his reward. Dr. Ghali That is the Command of Allah; He has sent it down to you. And whoever is pious to Allah, He will expiate for him odious deeds and will magnify the reward for him. Tafsir al-Jalalayn That, which is mentioned regarding the prescribed [waiting] period, is God’s command, His ruling, which He has revealed to you. And whoever fears God, He will absolve him of his misdeeds and magnify the reward for him. | | 65:6 | Transliteration Askinoohunna min haythu sakantum minwujdikum wala tudarroohunna litudayyiqooAAalayhinna wa-in kunna olati hamlin faanfiqooAAalayhinna hatta yadaAAna hamlahunnafa-in ardaAAna lakum faatoohunna ojoorahunnawa/tamiroo baynakum bimaAAroofin wa-in taAAasartum fasaturdiAAulahu okhra Sahih International Lodge them [in a section] of where you dwell out of your means and do not harm them in order to oppress them. And if they should be pregnant, then spend on them until they give birth. And if they breastfeed for you, then give them their payment and confer among yourselves in the acceptable way; but if you are in discord, then there may breastfeed for the father another woman. Muhsin Khan Lodge them (the divorced women) where you dwell, according to your means, and do not treat them in such a harmful way that they be obliged to leave. And if they are pregnant, then spend on them till they deliver. Then if they give suck to the children for you, give them their due payment, and let each of you accept the advice of the other in a just way. But if you make difficulties for one another, then some other woman may give suck for him (the father of the child). Yusuf Ali Let the women live (in 'iddat) in the same style as ye live, according to your means: Annoy them not, so as to restrict them. And if they carry (life in their wombs), then spend (your substance) on them until they deliver their burden: and if they suckle your (offspring), give them their recompense: and take mutual counsel together, according to what is just and reasonable. And if ye find yourselves in difficulties, let another woman suckle (the child) on the (father's) behalf. Dr. Ghali Make them dwell (in some part of the housing) where you are dwelling, according to your means, and do not try to hurt them, so as to straiten (their circumstances). And in case they are with burden, (i.e., pregnant) then expend upon them until they bring forth their burden. So in case they suckle for you, then bring them their rewards, and deliberate among yourselves beneficently; and in case you (both) encounter) difficulties, then another (woman shall suckle for him). Tafsir al-Jalalayn Lodge them, that is, the divorced women, where you dwell, that is to say, in some part of your dwellings, in accordance with your means (min wujdikum is an explicative supplement, or a substitution of what precedes it with the repetition of the same preposition [min] and with an implied genitive annexation, in other words, [something like] amkinat sa‘atikum, ‘[house them in] the places of your means and not otherwise’) and do not harass them so as to put them in straits, with regard to accommodation, such that they would then need to go elsewhere or [be in need of] maintenance [to provide for themselves] so that they [are forced to] ransom themselves from you. And if they are pregnant, then maintain them until they deliver. Then, if they suckle for you, your children [whom you have] from them, give them their wages, for the suckling, and consult together, with them, honourably, with kindness, for the sake of the children, by mutual agreement on a fixed wage for the suckling. But if you both make difficulties, regarding the suckling, with either the father withholding [payment of] the wage or the mother refraining from performing it, then another woman will suckle [the child] for him, for the father, and the mother should not be compelled to suckle it. | | 65:7 | Transliteration Liyunfiq thoo saAAatin min saAAatihiwaman qudira AAalayhi rizquhu falyunfiq mimma atahuAllahu la yukallifu Allahu nafsan illama ataha sayajAAalu AllahubaAAda AAusrin yusra Sahih International Let a man of wealth spend from his wealth, and he whose provision is restricted - let him spend from what Allah has given him. Allah does not charge a soul except [according to] what He has given it. Allah will bring about, after hardship, ease. Muhsin Khan Let the rich man spend according to his means, and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease. Yusuf Ali Let the man of means spend according to his means: and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. After a difficulty, Allah will soon grant relief. Dr. Ghali Let him who is owner of affluence expend out of his affluence; and he whose provision has been exactly estimated for him, then let him expend of what Allah has brought him. Allah does not charge any self except with what He has brought it. Allah will soon make, after difficulty, easiness. Tafsir al-Jalalayn Let the affluent man expend, on the divorced or the suckling woman, out of his affluence. And let he whose provision has been straitened, restricted, for him, expend of what God has given him, in accordance with his means. God does not charge any soul save except with what He has given it. God will assuredly bring about ease after hardship — which He indeed did by way of the [Muslim] conquests. | | 65:8 | Transliteration Wakaayyin min qaryatin AAatat AAan amrirabbiha warusulihi fahasabnaha hisabanshadeedan waAAaththabnaha AAathabannukra Sahih International And how many a city was insolent toward the command of its Lord and His messengers, so We took it to severe account and punished it with a terrible punishment. Muhsin Khan And many a town (population) revolted against the Command of its Lord and His Messengers, and We called it to a severe account (i.e. torment in this worldly life), and shall punish it with a horrible torment (in Hell, in the Hereafter). Yusuf Ali How many populations that insolently opposed the Command of their Lord and of His messengers, did We not then call to account,- to severe account?- and We imposed on them an exemplary Punishment. Dr. Ghali And (similarly) (many) a town there has been that rebelled against the Command of its Lord and His Messengers, so We reckoned with it a strict reckoning, and tormented it a highly maleficent torment! Tafsir al-Jalalayn And how many (ka’ayyin: the k?f is the genitive prepositional particle which has been added to ayy, ‘which’, to give the meaning of kam, ‘how many’) a town — that is to say, many a town, meaning its inhabitants, disobeyed the command of its Lord and His messengers, then We called it, in the Hereafter — even if it has not yet arrived, [God says so] because of the fact that it will surely come to pass — to a severe reckoning and chastised it with a dire chastisement (read nukran or nukuran), namely, the chastisement of the Fire. | | 65:9 | Transliteration Fathaqat wabala amrihawakana AAaqibatu amriha khusra Sahih International And it tasted the bad consequence of its affair, and the outcome of its affair was loss. Muhsin Khan So it tasted the evil result of its disbelief, and the consequence of its disbelief was loss (destruction in this life and an eternal punishment in the Hereafter). Yusuf Ali Then did they taste the evil result of their conduct, and the End of their conduct was Perdition. Dr. Ghali So it tasted the pernicious result of the Command (of Allah) to it; and the end of the Command (to it) was loss. Tafsir al-Jalalayn So it tasted the evil consequences of its conduct, the punishment for it, and the consequence of its conduct was [utter] loss, failure and destruction. | | 65:10 | Transliteration aAAadda Allahu lahum AAathabanshadeedan fattaqoo Allaha ya olee al-albabiallatheena amanoo qad anzala Allahu ilaykum thikra Sahih International Allah has prepared for them a severe punishment; so fear Allah , O you of understanding who have believed. Allah has sent down to you the Qur'an. Muhsin Khan Allah has prepared for them a severe torment. So fear Allah and keep your duty to Him, O men of understanding who have believed! - Allah has indeed sent down to you a Reminder (this Quran). Yusuf Ali Allah has prepared for them a severe Punishment (in the Hereafter). Therefore fear Allah, O ye men of understanding - who have believed!- for Allah hath indeed sent down to you a Message,- Dr. Ghali Allah has prepared for them a strict torment. So be pious to Allah, O (you) endowed with intellects, (you) who have believed. Allah has already sent down to you a Remembrance, Tafsir al-Jalalayn God has prepared for them a severe chastisement (the reiteration of the threat is for emphasis). So fear God, O people of pith, O possessors of intellect, [you] who believe! (this is a description of the vocative, or an explication of it) God has certainly revealed to you a [source of] remembrance, that is, the Qur’?n; | | 65:11 | Transliteration Rasoolan yatloo AAalaykum ayatiAllahi mubayyinatin liyukhrija allatheena amanoowaAAamiloo assalihati mina aththulumatiila annoori waman yu/min billahiwayaAAmal salihan yudkhilhu jannatin tajreemin tahtiha al-anharu khalideena feehaabadan qad ahsana Allahu lahu rizqa Sahih International [He sent] a Messenger [Muhammad] reciting to you the distinct verses of Allah that He may bring out those who believe and do righteous deeds from darknesses into the light. And whoever believes in Allah and does righteousness - He will admit him into gardens beneath which rivers flow to abide therein forever. Allah will have perfected for him a provision. Muhsin Khan (And has also sent to you) a Messenger (Muhammad SAW), who recites to you the Verses of Allah (the Quran) containing clear explanations, that He may take out, those who believe and do righteous good deeds from the darkness (of polytheism and disbelief) to the light (of Monotheism and true Faith). And whosoever believes in Allah and performs righteous good deeds, He will admit him into Gardens under which rivers flow (Paradise), to dwell therein forever. Allah has indeed granted for him an excellent provision. Yusuf Ali An Messenger, who rehearses to you the Signs of Allah containing clear explanations, that he may lead forth those who believe and do righteous deeds from the depths of Darkness into Light. And those who believe in Allah and work righteousness, He will admit to Gardens beneath which Rivers flow, to dwell therein for ever: Allah has indeed granted for them a most excellent Provision. Dr. Ghali A Messenger reciting to you the demonstrably evident ayat (Verses, signs) of Allah, that He may bring the ones who have believed and done deeds of righteousness out of the darkness (es) into the Light. And whoever believes in Allah and does righteousness, He will cause him to enter Gardens from beneath which rivers run, eternally (abiding) therein forever. Allah has already most fairly made for him (his) provision. Tafsir al-Jalalayn a messenger, that is, Muhammad (s) (ras?lan is in the accusative because of an implied verb, that is to say, wa-arsala, ‘and He sent you [a messenger]’) reciting to you the clear signs of God (read mubayyan?t or mubayyin?t, as [explained] above) that He may bring forth those who believe and perform righteous deeds, after the arrival of the remembrance and the Messenger, from darkness, the disbelief to which they adhered, to light, the faith that was established in them after [a life of] disbelief. And those who believe in God and act righteously, He will admit them (a variant reading has the first person plural [nudkhilhu, ‘We will admit them’]) into gardens underneath which rivers flow, wherein they will abide forever. God has verily made a good provision for him, namely, the provision of Paradise, the bliss of which never ends. | | 65:12 | Transliteration Allahu allathee khalaqa sabAAasamawatin wamina al-ardi mithlahunnayatanazzalu al-amru baynahunna litaAAlamoo anna AllahaAAala kulli shay-in qadeerun waanna Allaha qad ahatabikulli shay-in AAilma Sahih International It is Allah who has created seven heavens and of the earth, the like of them. [His] command descends among them so you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge. Muhsin Khan It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds (comprehends) all things in (His) Knowledge. Yusuf Ali Allah is He Who created seven Firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things, and that Allah comprehends, all things in (His) Knowledge. Dr. Ghali Allah is He Who created seven heavens, and of the earth their like. Between them the Command keeps coming down, that you may know that Allah is Ever-Determiner over everything and that Allah has already encompassed everything in knowledge. Tafsir al-Jalalayn God it is Who created seven heavens, and of earth the like thereof, that is to say, seven earths. The command, the revelation, descends between them, between the heavens and the earth: Gabriel descends with it from the seventh heaven to the seventh earth, that you may know (li-ta‘lam? is semantically connected to an omitted clause, that is to say, ‘He apprises you of this creation and this sending down [that you may know]’), that God has power over all things and that God encompasses all things in knowledge. |
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