سُوْرَةُ البَقَرَةِ
Surah Al-Baqara (2) — Ayah 226
لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ ۖ فَإِن فَآءُو فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ ﴿226﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Those who take an oath not to have sexual relation with their wives must wait for four months, then if they return (change their idea in this period), verily, Allâh is Oft-Forgiving, Most Merciful.
Word by Word — Arabic, Transliteration & Meaning
لِّلَّذِينَ
lilladhīna
For those who
يُؤْلُونَ
yu'lūna
swear (off)
مِن
min
from
نِّسَآئِهِمْ
nisāihim
their wives
تَرَبُّصُ
tarabbuṣu
(is a) waiting (of)
أَرْبَعَةِ
arbaʿati
four
أَشْهُرٍۢ ۖ
ashhurin
months
فَإِن
fa-in
then if
فَآءُو
fāū
they return
فَإِنَّ
fa-inna
then indeed
ٱللَّهَ
l-laha
Allah
غَفُورٌۭ
ghafūrun
(is) Oft-Forgiving
رَّحِيمٌۭ
raḥīmun
Most Merciful
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah227,226) { يُؤْلُوْنَ:} is a masculine plural absent verb form, from the If‘aal form, with a hamza at the beginning and ending with yaa, its root is {”آلٰي يُؤْلِيْ اِيْلَاءً“ ’’ أل و‘‘}. In these two verses, the meaning of "Ilaa’" is that a man swears an oath that he will not have intercourse with his wife. If this oath is for four months or less, then he has the option to fulfill his oath. If, after completing the period, he resumes relations with his wife, there will be no expiation upon him, but if he resumes relations before the period is over, then he must give expiation for his oath. The Messenger of Allah (peace and blessings be upon him) once swore an oath not to go near his wives for a month, and after the period was over, he resumed relations with them. [ بخاری، النکاح، باب ھجرۃ النبی صلی اللہ علیہ وسلم نساء ہ… : ۵۲۰۲] And the Prophet (peace and blessings be upon him) did not give any expiation. (Shawkani)
In the time of ignorance, after marriage, some people would swear an oath not to go near their wives for a long period, or would swear an oath for an indefinite period, leaving the poor woman hanging—neither with a husband nor free to marry elsewhere. Allah Almighty, in these verses, ended this injustice. Now, if someone swears an oath for more than four months, or swears an oath without specifying a period, then for such a person, this verse has set a period of four months: either, as soon as this period is completed, he should resume relations with his wife, or else he should straightforwardly divorce her. If he chooses the first option, he must give expiation, and if he does not choose either of the two options, then the ruler will compel him to choose one of them. Divorce does not automatically take place just by the passing of four months. This is what the wording of the verse indicates, and Imam Bukhari (may Allah have mercy on him) has mentioned this statement from Ibn Umar, Uthman, Ali, Abu Darda, Aisha (may Allah be pleased with them), and twelve other companions in "{كِتَابُ الطَّلاَقِ} (5291)". Most of the Imams have also given this same verdict.
In the time of ignorance, after marriage, some people would swear an oath not to go near their wives for a long period, or would swear an oath for an indefinite period, leaving the poor woman hanging—neither with a husband nor free to marry elsewhere. Allah Almighty, in these verses, ended this injustice. Now, if someone swears an oath for more than four months, or swears an oath without specifying a period, then for such a person, this verse has set a period of four months: either, as soon as this period is completed, he should resume relations with his wife, or else he should straightforwardly divorce her. If he chooses the first option, he must give expiation, and if he does not choose either of the two options, then the ruler will compel him to choose one of them. Divorce does not automatically take place just by the passing of four months. This is what the wording of the verse indicates, and Imam Bukhari (may Allah have mercy on him) has mentioned this statement from Ibn Umar, Uthman, Ali, Abu Darda, Aisha (may Allah be pleased with them), and twelve other companions in "{كِتَابُ الطَّلاَقِ} (5291)". Most of the Imams have also given this same verdict.
