At-Talaq

As has been explained earlier, the principal subject of this sūrah is divorce, beginning with its opening verse. The address is initially directed toward the Prophet Muḥammad (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) as the supreme leader of the Muslim community, and then a general ruling is expressed in the plural form: “يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ” “O Prophet, when you divorce women, divorce them at the commencement of their prescribed waiting period.” This constitutes the first of five rulings contained within this verse. It indicates that the pronouncement of divorce must occur at a time when the woman is in a state of purity (i.e., not in menstruation) and when no marital relations have taken place during that period of purity. This condition ensures that the waiting period (ʿiddah) begins immediately following the divorce. If divorce is pronounced during menstruation, the ʿiddah would not begin until the completion of that state, thereby disrupting the intended calculation. Similarly, if the woman is in a state of purity following marital relations, it does not guarantee the absence of pregnancy, and thus does not fulfill the intended legal clarity. Accordingly, this requirement represents a fundamental condition for the validity and proper timing of divorce. Numerous narrations from the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) state that if a divorce is issued during menstruation, it should be disregarded, and the husband must wait until the woman becomes pure, after which he may proceed if he still intends separation. This interpretation is also repeatedly affirmed in the narrations of the Ahl al‑Bayt (ʿalayhim al-salām). The second ruling is expressed as: “وَأَحْصُوا الْعِدَّةَ” “And carefully calculate the waiting period.” The term “أحصوا” (from iḥṣāʾ) denotes precise counting. This ensures that the waiting period is neither extended unnecessarily—causing undue hardship to the woman—nor shortened, which would undermine its legal purpose, including the safeguarding of lineage and the possible reconciliation of the couple. The calculation is primarily addressed to the husband, since he bears responsibility for maintenance and residence, though the woman is also expected to be attentive in determining her own status. Following this, a broader ethical directive is given: “وَاتَّقُوا اللَّهَ رَبَّكُمْ” “And be mindful of Allah, your Lord.” This emphasizes that adherence to these rulings is rooted in taqwā, as they are designed to secure the welfare of all parties involved. The third and fourth rulings concern residence during the waiting period: “لَا تُخْرِجُوهُنَّ مِن بُيُوتِهِنَّ وَلَا يَخْرُجْنَ” “Do not expel them from their homes, nor should they leave.” Despite the common neglect of this command in practice, it holds profound significance. It serves not only to preserve the dignity of the woman but also to sustain the possibility of reconciliation. Continuous co‑residence during the ʿiddah provides an environment in which emotional tensions may subside and the decision of separation may be reconsidered. Ignoring this directive often results in the finalization of separations that might otherwise have been resolved. An exception is then introduced in the fifth ruling: “إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ” “Except in the case that they commit a manifest indecency.” This refers to situations in which the woman’s conduct—such as severe misconduct, disruptive behavior, or actions incompatible with cohabitation—renders continued residence untenable. The expression “فاحشة مبينة” indicates a clear and serious transgression, not minor disagreements. Some interpretations also include acts contrary to chastity, in which case removal from the home may be related to the implementation of legal consequences. After establishing these rulings, the verse underscores their binding nature: “وَتِلْكَ حُدُودُ اللَّهِ وَمَن يَتَعَدَّ حُدُودَ اللَّهِ فَقَدْ ظَلَمَ نَفْسَهُ” “These are the limits set by Allah, and whoever transgresses the limits of Allah has wronged himself.” These laws are established for the benefit of those who are subject to them, and violation—whether by the husband or the wife—results in harm to their own well-being. Finally, the verse alludes to the wisdom underlying these regulations: “لَا تَدْرِي لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا” “You do not know—perhaps Allah will bring about a new situation thereafter.” This indicates that with the passage of time, the emotional intensity that led to the decision of divorce may subside. Co‑residence, shared responsibilities, and the presence of children may contribute to renewed understanding and reconciliation. Thus, the institution of ʿiddah functions not only as a legal precaution but also as a moral and psychological opportunity for restoring the marital relationship.

There is no doubt that the marital bond is a contract that must, in principle, be capable of dissolution, since at times circumstances arise that render the continuation of shared life either impossible or fraught with hardship and harm. If one were to insist that such a contract must remain permanently binding under all conditions, this would itself become a source of serious difficulty. For this reason, Islam recognizes the necessity of divorce in principle. The consequences of denying this reality can be observed in certain societies where divorce is formally prohibited. In such contexts, although a man and a woman may remain legally bound as husband and wife, in practice they live separate lives, often forming informal relationships outside the legal framework. This demonstrates that the absolute prohibition of divorce does not eliminate separation, but rather transforms it into more problematic forms. Accordingly, divorce is acknowledged as a necessity, yet it is a necessity that should be minimized as much as possible. So long as there remains any possibility of preserving the marital relationship, recourse to divorce should be avoided. It is for this reason that Islamic teachings strongly discourage divorce and describe it as the most detested of permissible acts. A narration from the Prophet Muḥammad (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) states: “ما من شیء أبغض إلی الله عزّ وجلّ من بیت یخرب فی الإسلام بالفرقة” “There is nothing more detestable to God than a household that is destroyed through separation (i.e., divorce)” (Wasāʾil al‑Shīʿa, vol. 15, p. 266). Another narration from Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām) says: “ما من شیء مما أحلّه الله أبغض إليه من الطلاق” “Among the lawful things, nothing is more detestable to God than divorce” (Wasāʾil al‑Shīʿa, vol. 15, p. 266). Similarly, the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) is reported to have said: “تزوجوا ولا تطلقوا فإن الطلاق يهتزّ منه العرش” “Marry, and do not divorce, for divorce causes the Throne to tremble” (Wasāʾil al‑Shīʿa, vol. 15, p. 266). Such emphasis reflects the profound consequences of divorce, which affect not only the couple but also the family and society, especially children. These consequences may be categorized as follows: 1. Emotional Consequences: After separation, individuals who have lived together for months or years experience emotional distress. The memory of the broken relationship can affect future marital relationships, often leading to mistrust or reluctance to remarry. 2. Social Consequences: Following divorce, many women face difficulty in securing a suitable remarriage, and men too may encounter challenges, particularly when children are involved. This may lead to unstable or unsatisfactory subsequent relationships, resulting in prolonged distress. 3. Impact on Children: The most significant consequence pertains to children. It is rarely observed that step‑parents can fully replace the affection of biological parents. Children deprived of parental care and emotional stability often suffer long-term psychological effects. Some may develop tendencies shaped by neglect or resentment, which can later manifest in harmful social behavior. Thus, the adverse effects of divorce extend beyond the family unit to impact society as a whole. For this reason, Islam imposes strict conditions to minimize its occurrence and to encourage reconciliation. The Qurʾān explicitly directs that when disputes arise between spouses, representatives from both families should intervene and attempt reconciliation, forming a form of familial mediation before matters escalate to legal dissolution. Therefore, any factor that strengthens mutual understanding, goodwill, and familial harmony is regarded positively in Islam, while anything that destabilizes these foundations is considered undesirable and reprehensible.

In other social matters where disagreements arise, divorce also has multiple causes. Without carefully identifying and addressing these factors, it is difficult to prevent such outcomes. Therefore, it is essential, first and foremost, to recognize the causes of divorce and to eliminate its roots within society. Although these factors are numerous, the following are among the most significant: (a) Unlimited expectations on the part of either the husband or the wife constitute one of the primary causes of separation. If each party moderates their expectations, moves beyond unrealistic ideals, understands the limitations of the other, and expects only what is reasonably attainable, many divorces could be prevented. (b) In many households, the dominance of excessive attachment to outward beauty, along with extravagance and wastefulness, functions as another important factor. This tendency, particularly among women, may lead to continuous dissatisfaction and may ultimately create pretexts for separation. (c) Unwarranted interference by relatives and acquaintances, especially in the private life and disputes between spouses, is also a major contributing factor. Experience shows that if such external parties refrain from involvement at the initial stage of disagreements and avoid inflaming the situation through partiality, conflicts often resolve naturally. However, interference driven by bias or misplaced affection tends to complicate matters and intensify disputes. This does not imply that relatives should always remain entirely uninvolved; rather, in minor disagreements, they should allow matters to settle naturally. When conflicts become deeply rooted, however, they may intervene with fairness and without partiality, aiming to facilitate reconciliation. (d) Neglect of each other’s needs—particularly emotional and intimate needs—is another significant cause of marital breakdown. A husband generally expects that his wife maintain cleanliness and attractiveness, and similarly, a wife expects the same from her husband. Yet, these expectations are often not openly expressed. When one party neglects personal appearance, fails to maintain basic grooming, or abandons appropriate adornment, it may lead the other to become discontented with the marital relationship. This issue is further exacerbated when individuals compare their situation with others who do maintain such standards. For this reason, Islamic teachings emphasize this matter strongly. A narration from Imam Jaʿfar al-Ṣādiq (ʿalayhi al-salām) states: “لا ينبغي للمرأة أن تعطل نفسها” “It is not appropriate for a woman to neglect self‑adornment for her husband” (Makārim al-Akhlāq, p. 91, 107). Another narration from the same Imam states: “ولقد خرجن نساء من العفاف إلى الفجور ما أخرجهن إلا قلة تهيئة أزواجهن” “Many women left the path of chastity, and nothing led them to that except the negligence of their husbands in preparing themselves appropriately” (Makārim al-Akhlāq, p. 91, 107). (e) A lack of compatibility between the cultural background and lifestyle of the two families is another important factor leading to divorce. This issue should be carefully considered prior to marriage. Beyond the requirement of religious compatibility (kafʾ al-sharʿī), there should also be compatibility in social, cultural, and personal dimensions. Without observing these considerations, the breakdown of such marriages should not come as a surprise. In conclusion, these factors demonstrate that marital stability depends not only on legal frameworks but also on realistic expectations, mutual respect, emotional attentiveness, social wisdom, and compatibility at multiple levels.

It is well established that the institution of ʿiddah (the waiting period after divorce) rests upon two fundamental principles, as indicated in the Qurʾān and Islamic traditions. First, it serves the purpose of preserving lineage and determining the condition of the woman in terms of whether she is pregnant or not. This ensures clarity regarding descent and safeguards family structure. Second, it provides an opportunity for reconciliation and the restoration of the marital relationship. This point has already been subtly indicated in the preceding verses. In particular, Islam emphasizes that during the period of ʿiddah, the woman should remain in her husband’s home. This arrangement naturally creates continuity of interaction over a period of time, allowing both parties to rise above temporary emotional agitation and reconsider their decision in a calmer and more reflective state. This aspect becomes especially significant in the case of ṭalāq rajʿī (revocable divorce), in which the husband has the right to return to the marital relationship without the need for a new marriage contract. In such cases, even a minimal statement or action that indicates a desire for reconciliation is sufficient to constitute rujūʿ. Indeed, even certain forms of physical contact—whether accompanied by intention or not—may be considered indicative of return under juridical interpretation. Thus, if the prescribed period elapses under these conditions and no reconciliation occurs, it becomes clear that both parties are genuinely unwilling to continue their shared life. In such circumstances, separation is recognized as the more appropriate course. Further elaboration on this matter has been provided in Tafsīr-e Nemūneh, vol. 1, in the commentary on Sūrah al-Baqarah, verse 228.

See ayat 3 for tafseer.

Continuing the discourse relating to divorce that appeared in the preceding verses, the first verse under discussion alludes to several further rulings and states: "when their prescribed period approaches its end, either retain them in a fitting manner or separate from them in a fitting manner" (فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ). "Bulugh al-ajal" — reaching the end of the prescribed period — does not mean that the 'iddah has been completely exhausted; rather, it means that the final days of the period have been reached. For once the 'iddah has been fully completed, revocation is no longer permissible — unless the retention is effected through a new contract, but this meaning appears far removed from the verse. In any case, this verse presents one of the most important and apt rulings relating to married life — namely, that a man and woman must either live together in a fitting manner or separate from one another in a fitting manner. Just as a shared life must be conducted according to correct principles, in a humane mode, and in a fitting and appropriate manner, so too must separation be free from every kind of dispute and quarrel, ill-speaking and abuse, oppression and violation of rights. The essential point is that just as relations are concluded in peace and amity, so too must separations take place through mutual understanding — for it is possible that the man and woman may in the future consider resuming a shared life, but misconduct at the time of separation darkens the intellectual atmosphere between them to such a degree as to close the path of return. And even if they were to wish to remarry, the appropriate intellectual and emotional conditions would no longer exist. On the other hand, they are after all Muslims and belong to the same society — and therefore a hostile and unseemly separation will not only affect them alone but will leave harmful effects in both their families as well, and in certain circumstances will entirely destroy any prospect of future cooperation between them. How excellent a principle it is that in not only married life but in every kind of friendship and joint endeavour, a person should maintain fitting and appropriate cooperation as far as possible — and if this proves impossible, should separate in a fitting manner, since even a fitting separation constitutes a kind of success and achievement for both parties. From what has been set forth it is apparent that "imsal bi-ma'ruf" and "firaq bi-ma'ruf" carry broad meanings, encompassing every kind of obligatory and recommended condition and ethical conduct, and bring to mind a comprehensive body of Islamic and ethical proprieties. Thereafter, alluding to a second ruling, it further states: "take as witnesses two persons of justice from among you" (وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ) — so that if any disagreement arises in the future neither party may be able to deny the matter. Some exegetes have proposed the possibility that the taking of witnesses is required both for the divorce and for the revocation. However, since taking witnesses is by no means obligatory at the time of revocation — or even at the time of marriage — if we assume that the above verse includes revocation, this would constitute a recommended rather than obligatory ruling in this regard. In the third ruling, the responsibility of the witnesses is set forth in the following manner: "and establish testimony for the sake of God" (وَأَقِيمُوا الشَّهَادَةَ لِلَّهِ). Let it not be that a heartfelt inclination toward one of the two parties prevents you from giving truthful testimony. Nothing other than the pleasure of God and the upholding of truth should find its way into it. It is true that the witnesses must be just, but even with justice the commission of sin is not impossible — and for this reason they are warned to be vigilant over themselves and not to deviate from the path of truth, whether knowingly or unknowingly. Incidentally, the expression "dhaway 'adlin minkum" is evidence that both witnesses must be Muslim, just, and male. At the close of the verse, by way of emphasis upon all the preceding rulings, it further states: "only those who believe in God and the Last Day are admonished by this" (ذَٰلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ). Some understand "dhaliikum" as referring specifically to the matter of turning one's attention toward God and the witnesses' observance of justice. But the apparent sense is that this expression carries a broad meaning encompassing all the preceding matters relating to divorce. In any case, this expression is evidence of the extreme importance of these rulings — such that a person who does not observe them and does not take heed from them is, as it were, one who does not believe in God and the Day of Resurrection. Since issues relating to future livelihood and domestic necessities sometimes cause the husband, wife, or both witnesses to deviate from the path of truth and justice at the time of divorce, revocation, or testimony, the close of the verse therefore states: "and whoever fears God and abandons sin, God shall appoint for him a way out and shall resolve the difficulties of his life" (وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا). "And shall provide for him from where he does not reckon" (وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ). "And whoever places his trust in God and commits his affair to Him, God is sufficient for him" (وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ). "For God accomplishes His purpose in all things" (إِنَّ اللَّهَ بَالِغُ أَمْرِهِ). "And God has set a measure for every thing" (قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا). In this manner He warns the men, women, and witnesses not to be dismayed by the difficulties of the path of truth but to maintain justice — and then to seek from God the resolution of their difficult affairs. For God has given the guarantee that He shall resolve the difficulties of the God-fearing and shall provide for them from where they themselves would not have imagined. God has given the guarantee that whoever places his trust in Him shall not remain in distress, and God is capable of fulfilling this guarantee. It is true that these verses were revealed in connection with divorce and its related rulings, but their content is broad and encompasses other cases as well. This is a hopeful promise from God to all the God-fearing and those who place their trust in Him — that divine grace shall ultimately take them under its protection, lead them through the intricacies of difficulties, guide them toward the luminous horizon of felicity, remove the hardships of livelihood, and dispel the dark clouds of difficulties from the sky of their lives. The clause قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا is a subtle allusion to the order that governs both the realm of creation (tashri') and the realm of legislation (takwin) — meaning that all these rulings which God has issued regarding divorce and related matters are in accordance with a precise and wisely determined measure. Likewise, the difficulties that arise in human life — whether in the matter of marriage and its dissolution or in any other matter — each possesses a measure, reckoning, purpose, and conclusion. One must not be alarmed at the appearance of such events or bring words of complaint and grievance to the tongue, nor must one resort to matters contrary to taqwa in seeking their resolution — rather, one must contend with them through taqwa and self-dignity and seek their resolution from God.

The preceding verses were among the most hope-inspiring in the Qurʾān. Their recitation purifies the heart and illuminates the soul. They lift the veils of despair and despondency, instill life-giving rays of hope within the heart, and assure all the God‑fearing and pious individuals of deliverance and the resolution of their difficulties. In a narration reported from Abū Dharr al-Ghifārī, the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) is said to have stated: “إني لأعلم آية لو أخذ بها الناس لكفتهم ومن يتق الله يجعل له مخرجاً…” “I know a verse such that if people were to hold fast to it, it would suffice for them.” He then recited the verse “وَمَن يَتَّقِ اللَّهَ…” and continued to repeat it (Majmaʿ al‑Bayān, vol. 10, p. 306). In another narration, also attributed to the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam), the meaning of this verse is explained as: “من شبهات الدنيا و من غمرات الموت و شدائد يوم القيامة” “God delivers the God‑fearing from the confusions of worldly life, the distress of death, and the hardships of the Day of Resurrection” (Nūr al‑Thaqalayn, vol. 5, ḥadīth 44). This expression indicates that the relief promised to the people of taqwā is not confined to this world alone, but extends to the Hereafter as well. Another narration states: “من أكثر الاستغفار جعل الله له من كل هم فرجاً و من كل ضيق مخرجاً” “Whoever frequently seeks forgiveness, God will grant him relief from every sorrow and a way out from every difficulty” (Nūr al‑Thaqalayn, vol. 5, p. 357, ḥadīth 45). Some exegetes have reported that this verse was revealed concerning ʿAwf ibn Mālik, one of the companions of the Prophet, whose son had been taken captive by the enemies of Islam. He complained to the Prophet of this misfortune, along with his poverty and hardship. The Prophet instructed him to adopt taqwā, to be patient, and to frequently recite “لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ.” He followed this guidance, and shortly thereafter his son unexpectedly returned, having escaped and even brought with him property from the enemy. This incident was cited as an example of the divine promise of relief and provision from unexpected sources (Majmaʿ al‑Bayān, vol. 10, p. 306). However, it must be emphasized that the meaning of the verse does not imply abandoning effort and relying passively on divine provision. It does not suggest that a person should cease all activity, remain at home, and expect sustenance to arrive without undertaking any effort. Rather, taqwā and reliance upon God are to be accompanied by striving and action. When a person fulfills his responsibilities and circumstances nonetheless appear constrained, God has undertaken the opening of those closed doors. This principle is clearly illustrated in a narration from Imam Jaʿfar al‑Ṣādiq (ʿalayhi al-salām). When one of his companions, ʿUmar ibn Muslim, ceased attending and it was reported that he had abandoned trade in favor of exclusive devotion, the Imam responded: “أما علم أن تارك الطلب لا يستجاب له” “Does he not know that the one who abandons seeking (livelihood) will not have his supplication answered?” He further explained that when a group among the companions heard the verse “وَمَن يَتَّقِ اللَّهَ يَجْعَل لَهُ مَخْرَجًا وَيَرْزُقْهُ…” they withdrew from livelihood and devoted themselves entirely to worship, claiming that God had guaranteed their sustenance. When the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) learned of this, he instructed them: “إنه من فعل ذلك لم يستجب له، عليكم بالطلب” “Whoever does this, his supplication will not be accepted. You must engage in effort and striving” (al‑Kāfī, cited in Nūr al‑Thaqalayn, vol. 5, p. 354). Thus, the Qurʾānic message, reinforced by prophetic and Imāmī teachings, establishes a balanced principle: divine reliance (tawakkul) and God‑consciousness (taqwā) must be accompanied by responsible action and sustained effort.

Trust in God (tawakkul) signifies that a person entrusts the outcome of his efforts to God and seeks the resolution of his difficulties from Him alone—the One who is fully aware of all his needs, who is merciful and compassionate toward him, and who possesses complete power over the removal of every difficulty. A person who embodies the spirit of tawakkul does not allow despair or hopelessness to approach him. He does not experience weakness or helplessness in the face of challenges, and he remains steadfast when confronted with severe trials. This very belief and awareness endow him with a profound spiritual strength through which he becomes capable of overcoming difficulties. At the same time, the unseen forms of assistance promised to those who rely upon God come to his aid and rescue him from defeat and incapacity. In a narration attributed to the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam), he is reported to have asked Jibrīl about the meaning of tawakkul. He responded: “العلم بأن المخلوق لا یضر و لا ینفع، و لا یعطی و لا یمنع، و استعمال الیأس من الخلق، فاذا کان العبد کذالک لم یعمل لاحد سوی اللہ و لم یرج و لم یخف سوی اللہ و لم یطمع فی احد سوی اللہ فھٰذا ھو التوکل” “Tawakkul is to know that the created being neither causes harm nor brings benefit, neither gives nor withholds; and to free oneself from reliance upon creation. When a servant attains this state, he acts for none but God, hopes in none but God, fears none but God, and places his expectation in none but God. This is tawakkul.” (Biḥār al-Anwār, vol. 69, p. 373, ḥadīth 19). With such a profound understanding, tawakkul bestows upon the individual a renewed personality and produces a transformative effect in all his actions. Accordingly, another narration reports that during the Night of Ascension (Miʿrāj), the Prophet (ṣallá Allāhu ʿalayhi wa-ālihī wa-sallam) asked: “Which action is the most virtuous?” God replied: “لیس شیء عندی افضل من التوکل علیّ و الرضا بما قسمت” “There is nothing more excellent in My sight than reliance upon Me and contentment with what I have apportioned” (Biḥār al-Anwār, vol. 69, p. 373). It is clear that tawakkul, in this sense, is always accompanied by effort, struggle, and striving; it is not compatible with negligence, indolence, or evasion of responsibility. Further elaboration on this subject has been presented in Tafsīr-e Nemūneh, vol. 6, in the commentary on Sūrah Ibrāhīm, verse 12.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

See ayat 7 for tafseer.

Among the injunctions derived from the preceding verses is the necessity of observing the 'iddah following divorce. Since verse 228 of Surah al-Baqarah has already clarified the ruling regarding women who experience the monthly cycle — that they must undergo three periods of purity and monthly cycle, and when they enter the third monthly cycle their 'iddah is complete — there remain among them certain women who, for various reasons, do not experience the monthly cycle, or who are pregnant. The verses above accordingly complete the discussion of 'iddah by clarifying the ruling for these women. It is first stated: "as for those of your women who have despaired of the monthly cycle, if you are in doubt regarding their condition (in terms of pregnancy), their 'iddah is three months" (وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ). And likewise those who have not yet experienced the monthly cycle shall also observe an 'iddah of three months (وَاللَّائِي لَمْ يَحِضْنَ). Thereafter, alluding to the third group, it further states: "the 'iddah of pregnant women is until they deliver their child" (وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ). In this manner the ruling for the other three groups of women has been specified in the above verse: two groups must observe an 'iddah of three months, while the 'iddah of the third group — namely pregnant women — ends with delivery, whether that occurs one moment after the divorce or eight months thereafter. What is meant by "in irtabtum" — if you are in doubt and uncertainty? Three possibilities have been set forth in this regard. The first is that this refers to doubt and uncertainty regarding the existence of pregnancy — in the sense that if, after the age of menopause (fifty years for ordinary women and sixty for Qurayshi women), there is a possibility of pregnancy, the woman must observe the 'iddah. Although this occurs very rarely, it has sometimes been the case. (It should be noted that in traditions and the writings of jurists, the word "ribah" has frequently appeared in the sense of doubt regarding pregnancy.) (Reference: Jawahir, Vol. 32, p. 249; Wasa'il al-Shi'ah, Vol. 15, Chapter 4 of the chapters on 'idad, hadith 7.) The second possibility is that the reference is to women concerning whom it is not clearly known whether they have reached the age of menopause or not. The third possibility is that "doubt" refers to uncertainty regarding the ruling on this matter — in which case the verse states: if you do not know the divine ruling, it is that women of this kind must observe the 'iddah. Of all these interpretations, however, the first is the most appropriate, since the apparent sense of the clause "al-la'i ya'isna" is that these women have already reached the age of menopause. Additionally, when a woman's monthly cycle is interrupted due to illness or other factors, she is subject to this ruling and must observe an 'iddah of three months. (This ruling may be derived either by the method of primary principle or from the scope of the verse's wording.) (Explanatory Note: It is well-known among the jurists that when a woman reaches the age of menopause she has no 'iddah at all; however, a small number of earlier scholars hold the opposite view, supporting an 'iddah, and certain traditions also attest to this. Although other traditions contradict them, the apparent sense of the above verse supports the view that an 'iddah is observed when pregnancy is a possibility. This matter should be examined further in the jurisprudential works.) The clause "wa al-la'i lam yahidna" — those women who have not experienced the monthly cycle — may carry the meaning that they have reached the age of puberty but the monthly cycle has not yet begun, in which case there is no doubt that they must observe an 'iddah of three months. Another possibility offered by scholars in their interpretation of the verse is that this refers to all women who do not experience the monthly cycle, whether they have reached the age of puberty or not. However, the well-established view among our jurists is that if a woman has not reached puberty she has no 'iddah following divorce — though there are those who hold the contrary view, adducing certain traditions in support, and the apparent sense of the above verse also accords with their position. (This matter too should be examined further in the jurisprudential works.) (Reference: Jawahir al-Kalam, Vol. 32, p. 232, and other jurisprudential works.) The occasion of revelation reported for the final clauses also supports the above interpretation. That occasion is as follows: Ubayy ibn Ka'b submitted to the Noble Prophet — peace and blessings of God be upon him and his family — that the 'iddah of certain women had not been addressed in the Quran, among them pre-pubescent girls, elderly women past menopause, and pregnant women — whereupon the above verse was revealed and their rulings set forth. (Reference: Kanz al-'Irfan, Vol. 2, p. 260.) The 'iddah applies in a situation where pregnancy is a possibility, since in the above verse the clause concerning those who have not experienced the monthly cycle is conjoined to the clause concerning women past menopause — which means both are subject to the same ruling. (Explanatory Note: The late Tabrasi states in Majma' al-Bayan: "taqdiruhu: wa al-la'i lam yahidna in irtabtum fa-'iddatuhunna aydan thalathat ashhurin.") At the close of the verse, returning once again to the matter of taqwa, it states: "and whoever observes taqwa of God, He shall make his affair easy for him" (وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا). Through His grace and generosity He shall resolve his difficulties in this world and the next, whether they pertain to the matter of separation, divorce and its rulings, or to other matters. The subsequent verse, in emphasis of the injunctions relating to divorce and 'iddah set forth in the preceding verses, further states: "this is the command of God which He has sent down to you" (ذَٰلِكَ أَمْرُ اللَّهِ أَنزَلَهُ إِلَيْكُمْ). "And whoever observes taqwa of God and refrains from opposing His command, God shall expiate his sins and shall greatly magnify his reward" (وَمَن يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا). Some exegetes have said that "sayyi'at" here refers to minor sins and "taqwa" refers to abstaining from major sins — and thus abstaining from the major sins becomes the cause of the forgiveness of the minor ones. This is analogous to what is stated in verse 31 of Surah al-Nisa', and the implication of this discourse is that violation of the preceding rulings regarding divorce and 'iddah is counted among the major sins. (Reference: al-Mizan, Vol. 19, p. 367.) It is true that "sayyi'at" sometimes appears in the sense of minor sins, but in many verses of the Holy Quran the word "sayyi'at" is applied to all sins, whether minor or major — as in verse 65 of Surah al-Ma'idah: وَلَوْ أَنَّ أَهْلَ الْكِتَابِ آمَنُوا وَاتَّقَوْا لَكَفَّرْنَا عَنْهُمْ سَيِّئَاتِهِمْ — had the People of the Book believed and observed taqwa, We would have expiated all their past sins — and this meaning also appears in other verses. It is established without doubt that faith and acceptance of Islam are a cause of the forgiveness of all past sins. The subsequent verse elaborates upon the rights of the divorced woman regarding shelter, maintenance, and other matters. It first addresses the matter of the dwelling of the divorced woman: "house them where you reside, according to your means" (أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم مِّن وُجْدِكُمْ). "Wujd" — on the measure of "hukm" — carries the meaning of capacity and means. Some exegetes have offered further interpretations that return in their conclusions to this same meaning. Raghib also states in al-Mufradat that the expression "min wujdikum" means to provide the divorced women with suitable accommodation proportionate to one's capacity and means. Naturally, since shelter is the husband's obligation, the remaining expenses are also his. The final portion of the verse, concerning the maintenance of pregnant women, is a witness to this very point. Thereafter, presenting a second ruling, it states: "do not harm them so as to make their situation so constrained that they are compelled to leave your dwelling and abandon the maintenance" (وَلَا تُضَارُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ). Let it not be that resentment, enmity, and hatred divert you from the path of right and justice, causing you to deprive them of their established rights of shelter and maintenance and to exert such pressure upon them that they abandon everything and depart. In the third ruling, concerning the pregnant woman, it states: "and if they are pregnant, then provide for them until they deliver their child" (وَإِن كُنَّ أُولَاتِ حَمْلٍ فَأَنفِقُوا عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ). For as long as they have not delivered, they are in the period of 'iddah and their maintenance and shelter are obligatory upon the husband. In the fourth ruling, concerning the rights of nursing women, it states: "if they nurse for you, give them their wages" (فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ) — a wage proportionate to the amount and duration of nursing as determined by custom and convention. Since it frequently occurs that after divorce the husband and wife fall into disagreement regarding the interests of the newborn child and the matter of nursing, the fifth ruling issues a decisive injunction in this regard: "and consult one another among yourselves in a fitting manner regarding the future of the child" (وَأْتَمِرُوا بَيْنَكُمْ بِمَعْرُوفٍ). Let it not be that the disagreements between husband and wife cause damage to the interests of the children — whether leaving them materially disadvantaged or depriving them of the necessary affection and tenderness they require emotionally. The responsibility of parents is to keep God in view and not to sacrifice the defenceless newborn upon the altar of their disputes and personal interests. The clause "wa'tamiru" is from the root "i'timar," which sometimes carries the meaning of accepting a command and sometimes of mutual consultation — and the second meaning is more appropriate here. The expression "ma'ruf" is also very comprehensive, encompassing every kind of consultation in which good and welfare are present. Since it sometimes occurs that after divorce the wife and husband do not arrive at the necessary agreement regarding the child's welfare and the matter of nursing, the sixth ruling states: "and if you make matters difficult for one another and do not reach agreement, then another woman may undertake the nursing of the child, so that the dispute does not continue" (وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَىٰ). This is an indication that if disagreements are prolonged, you should not remain paralysed but should entrust the child to another woman. The primary right belonged to the mother to nurse this child, but when this has ceased to be possible on account of intransigence and conflict, the child's welfare must not be consigned to oblivion — and the responsibility should therefore be entrusted to a wet-nurse. The subsequent verse, setting forth the seventh and final ruling in this connection, further states: "those who are in comfortable circumstances shall spend according to their means, and those whose provision is restricted shall spend from what God has given them. God does not burden any soul beyond what He has given it" (لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّا آتَاهُ اللَّهُ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا آتَاهَا). Does this injunction — spending according to capacity — pertain to those women who undertake the nursing of children after divorce, or to the days of 'iddah to which general reference was made in the preceding verses, or to both? The last meaning is the most appropriate, although a group of exegetes understands it as pertaining exclusively to nursing women — notwithstanding that the preceding verses used the expression "ajr" (wages) rather than "nafaqah" and "infaq" in this connection. In any case, those who possess sufficient capacity and means should not act with narrow-heartedness and severity. Those who do not possess great financial means are not charged beyond their capacity, and women cannot raise objection against them. Likewise, those who have means should not be miserly, and those who do not have means are not deserving of reproach. The straitness of livelihood should not become a cause of people departing from the path of right and justice, and no one should open the tongue of complaint. For this reason the verse concludes: "God shall soon bring ease after hardship" (سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْرًا). That is: do not grieve, do not be impatient — the world does not remain in one state. Let it not be that brief and passing difficulties break and shatter the thread of your patience and forbearance. This expression constitutes a hopeful and glad-tiding for the steadfast regarding the future — particularly at the time of the revelation of these verses, when the Muslims were in severe economic hardship — and it was not long before God opened the doors of His mercy and blessings upon them.

It has already been explained that ṭalāq rajʿī is that form of divorce in which the husband retains the right to return (rujūʿ) to his wife at any time before the completion of the waiting period (ʿiddah), thereby restoring the marital relationship without the need for a new contract. It is noteworthy that such return may be effected even by minimal speech or action that signifies reconciliation. Certain rulings mentioned in the preceding verses—such as those concerning maintenance and residence—are specific to the waiting period of a revocable divorce. Likewise, the injunction that the woman should not leave her husband’s home during this period is also restricted to this type of divorce. However, in the case of ṭalāq bāʾin (irrevocable divorce), such as the third pronouncement of divorce, these provisions do not apply. The only exception in this regard concerns a pregnant woman, for whom the right to maintenance and residence continues until the time of delivery. The expression “لَا تَدْرِي لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا” (“you do not know, perhaps Allah may bring about thereafter a new situation”) also points to the idea that many of these rulings are specifically associated with revocable divorce, wherein the possibility of reconciliation remains. For further elaboration on these legal details, reference may be made to works of jurisprudence, including Jawāhir al-Kalām, vol. 32, p. 121.

We know that reason itself, as well as the injunctions of the Sharīʿah, testifies to the principle that human obligations must correspond to their capacity. The expression “لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا آتَاهَا,” which appears in the preceding verses, points precisely to this meaning. However, in some narrations it has been stated that “مَا آتَاهَا” signifies mā aʿlamahā—that is, God imposes responsibility upon each individual only to the extent of the knowledge that has been given to him. For this reason, scholars, within the discipline of ʿIlm al-Uṣūl, have cited this verse in discussions concerning the principle of barāʾah, arguing that if a person is unaware of a particular ruling, he is not held accountable for it. Nevertheless, since lack of knowledge may, at times, result in incapacity, it is possible that the verse refers specifically to such ignorance that leads to an inability to act. Accordingly, the verse may carry a broader meaning that encompasses both lack of power and that form of ignorance which itself becomes the cause of incapacity in performing an action.

The refined and precise manner in which the preceding verse presents the rulings concerning divorced women and their rights clearly demonstrates the significance that Islam attaches to the preservation of the family system, as well as to the protection of the rights of women and children. The detailed treatment of this issue within the Qurʾān—covering even subtle aspects—serves as a strong indication that it constitutes a foundational element of Islamic law. Islam, as far as possible, discourages divorce and seeks to prevent its occurrence. However, when circumstances reach a point where all avenues are exhausted and separation becomes unavoidable, Islam does not permit that, in the process of conflict and dissolution, the rights of women or children be violated. Even the procedure of separation is structured in such a manner as to preserve the possibility of reconciliation and return wherever feasible. Principles such as retaining the woman “بِمَعْرُوفٍ” (in an honorable manner), or separating “بِمَعْرُوفٍ,” refraining from causing harm or hardship to women, avoiding undue restriction or pressure, and engaging in appropriate consultation to safeguard the future of children—all of which are emphasized in the relevant verses—bear witness to this comprehensive concern for justice and balance. Regrettably, the neglect of these teachings—whether due to ignorance or failure to act upon known guidance—has led to serious difficulties within many families, particularly during divorce. The hardships faced by women and especially by children in such situations often result from distancing from the guidance of the Qurʾān. For example, despite the explicit Qurʾānic directive that a woman during the period of ʿiddah should neither leave her husband’s home nor be expelled from it, this injunction is seldom observed in practice. Yet this very measure is designed to preserve the possibility of reconciliation and to restore harmony within the family. The abandonment of such teachings, therefore, leads to avoidable disruption and hardship. Thus, the passage underscores that adherence to these carefully established principles is essential for maintaining social stability and protecting individual rights, while neglect of them results in significant harm and imbalance within the family structure.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

See ayat 11 for tafseer.

It is the method of the Quran that on most occasions, after setting forth a series of practical injunctions, it draws attention to the conditions of past communities so that Muslims may witness with their own eyes the consequences of obedience and disobedience in their accounts, and the matter may thereby assume a tangible and concrete form. For this very reason, in this surah as well, after setting forth the duties and responsibilities of men and women at the time of divorce and separation, it presents this same theme and warns the sinful and rebellious. It is first stated: "How many a city and settlement were there whose inhabitants disobeyed the command of their Lord and His messengers — We therefore reckoned with them with a severe reckoning and punished them with an unparalleled punishment" (وَكَأَيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُّكْرًا). (Explanatory Note: "Ka'ayyin" — according to the view of the well-known scholars of Arabic literature — is a compound noun consisting of the "kaf" of comparison and "ay" that is paired with tanwin. Since tanwin is an integral element of the structure of this noun, it is recited even when pausing and is also written in the Quranic orthography. Its meaning is analogous to "kam" khabariyyah, though it differs from it. There is a less well-known view that it is a simple noun and its "kaf" and "nun" form part of the structure.) "Qaryah" denotes, as has been noted previously, any place of human congregation, whether a city or a village — and what is intended here is its inhabitants. "Atat" is from the root "'utuww" — on the measure of "ghuluww" — meaning to turn away from obedience. "Nukr" — on the measure of "shukr" — means a difficulty that is without parallel or extremely rare. "Hisaban shadidan" carries either the meaning of a meticulous and exacting reckoning or a severe punishment that is the result of such a reckoning. In any case, this is a reference to the worldly punishment of these rebellious peoples — some communities being annihilated by storms, others by devastating earthquakes, and others by thunderbolts and the like — while their ruined and desolate cities and lands remained as a lesson for those who came after. The subsequent verse accordingly adds: "they tasted the evil consequence of their affair, and the ultimate outcome of their matter was loss" (فَذَاقَتْ وَبَالَ أَمْرِهَا وَكَانَ عَاقِبَةُ أَمْرِهَا خُسْرًا). What greater loss could there be than that they squandered the God-given capital entrusted to them, and not only did they acquire no goods or provisions from the marketplace of this world, but in the end they were annihilated by the divine punishment. Some have understood "hisaban shadidan" and "'adhaban nukran" here as references to the punishment of the Resurrection and have taken the past tense verb in the sense of the future — but there is no justification for this, particularly since the punishment of the Resurrection is addressed in the subsequent verse, which itself constitutes a living proof that the punishment referred to here is the worldly punishment. Thereafter, alluding to their punishment in the hereafter, it states: "God has prepared a severe punishment for them" (أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا). A painful, severe, dreadful, humiliating, and degrading punishment and a permanent abode in Hell are already prepared for them. Such being the case: "O possessors of intellect and O those who have believed, fear God" (فَاتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ الَّذِينَ آمَنُوا). On the one hand, reflection and contemplation, and on the other, faith and the divine verses, warn you to observe the fate of the rebellious and disobedient peoples and take heed from it — lest you come to stand in their rank and thereupon be seized by a fearsome and unprecedented punishment in this world as well, while the severe punishment of the hereafter also awaits you. Thereafter, addressing the believing and reflective, it further states: "God has sent down to you a thing that is a source of admonition" (قَدْ أَنزَلَ اللَّهُ إِلَيْكُمْ ذِكْرًا). "And a Messenger who recites the clear verses of God before you so as to guide those who believe and perform righteous deeds from darkness into light" (رَّسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ لِّيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنَ الظُّلُمَاتِ إِلَى النُّورِ). What is meant here by "dhikr," and who is meant by "rasul"? There is disagreement among the exegetes on this matter. One group of exegetes takes "dhikr" in the sense of the Quran, while another group has interpreted it as referring to the Messenger of God — peace and blessings of God be upon him and his family — since he is a cause of admonition and remembrance for the people. According to this interpretation, the subsequent word "rasulan" refers to the person of the Prophet — peace and blessings of God be upon him and his family — and there is no elided element in the discourse; and "sending down" here signifies God's bestowal of the Prophet's existence upon the community. However, if "dhikr" is taken in the sense of the Holy Quran, then "rasulan" cannot be its badal — and there would therefore be an elided element in the clause, the implied reading being: "anzala Allahu ilaykum dhikran wa arsala rasulan" — God sent down an admonishing thing and sent a Messenger. Some have interpreted "rasul" as referring to Jibril — in which case the "sending down" would be a real descent, since he descended from the heavens. However, this interpretation is incompatible with the clause "yatlu 'alaykum ayati Allahi" — he recites the verses of God before you — since Jibril did not recite directly before the believers. In sum, each of these interpretations involves an additional element and a difficulty — but taken as a whole, the first interpretation, namely that "dhikr" means the Quran and "rasul" means the Noble Prophet — peace and blessings of God be upon him and his family — is the best. For in many verses of the Holy Quran the word "dhikr" is applied to the Quran, particularly when paired with the word "inzal" — such that when "nuzul-i dhikr" is said it invariably asserts the meaning of the Quran. Verse 44 of Surah al-Nahl states: وَأَنزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ — We sent down the dhikr to you so that you might explain to the people what was sent down to them. And in verse 6 of Surah al-Hijr it is stated: وَقَالُوا يَا أَيُّهَا الَّذِي نُزِّلَ عَلَيْهِ الذِّكْرُ إِنَّكَ لَمَجْنُونٌ — the enemies said: O you upon whom the dhikr has been sent down, you are surely a madman. If it appears in certain traditions narrated from the Imams of the Ahl al-Bayt — peace be upon them — that by "dhikr" is meant the Noble Prophet and that they are the ahl al-dhikr, this may be an allusion to the inner dimensions of the verse — for it is known that "ahl al-dhikr" as it appears in the verse فَسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ — if you do not know, ask the ahl al-dhikr — (al-Nahl — 43) does not specifically carry the meaning of the Ahl al-Bayt, but that the scholars of the People of the Book constitute the occasion of its revelation. However, bearing in mind that "dhikr" carries a broad meaning that encompasses the Prophet of Islam — peace and blessings of God be upon him and his family — this would constitute one instance of its application. (Explanatory Note: For further elaboration, refer to Tafsir-i Namunah, Vol. 6.) In any case, the essential purpose of sending this Messenger and revealing this heavenly Book is that, through the recitation of divine verses, he should guide the people from the darkness of unbelief, ignorance, disobedience, and moral corruption into the light of faith, tawhid, and taqwa. In reality, the sum total of all the objectives and aims of the prophetic mission and the revelation of the Quran is contained in this single clause: to bring forth from darkness into light. It is also noteworthy that "zulumat" (darknesses) appears in the plural and "nur" (light) in the singular — for polytheism, unbelief, and corruption are factors of dispersion and multiplicity, whereas faith, tawhid, and taqwa are factors of unity and oneness. At the close of the verse, alluding to the reward and recompense of those who possess faith and righteous action, it further states: whoever believes in God, performs righteous deeds, and continues upon this path — God shall admit him into gardens of Paradise beneath whose trees rivers flow, where he shall abide forever and ever, and God has prepared excellent provision for him (وَمَن يُؤْمِن بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا). The use of "yu'min" and "ya'mal" in the form of the present tense is an indication that their faith and righteous action are not restricted to any particular time but are continuous and enduring. (Explanatory Note: It should be noted that the pronouns used in the verse are sometimes in the plural and sometimes in the singular — and where they appear in the singular they carry the sense of genus and plurality.) The expression "khalidina" is a proof of the perpetual nature of Paradise, and accordingly the subsequent word "abadan" is counted as an emphasis upon "khulud." The word "rizqan" appearing in the indefinite form is an allusion to the greatness and importance of the excellent provisions God shall prepare for these people. It carries a broad meaning encompassing every form of divine blessing in the hereafter and even worldly gifts — for the consequence of faith and taqwa is not confined solely to the hereafter: the faithful and God-fearing also lead a purer, more tranquil, and more pleasurable life in this world.

This final verse of Sūrah al-Ṭalāq presents a profound and comprehensive reflection on the creation of the heavens and the earth, highlighting the greatness of divine power and pointing toward the ultimate purpose of creation. It also serves as a fitting completion to earlier discussions concerning the عظیم rewards promised to the righteous believers and the assurances given regarding the resolution of their difficulties. The implication is clear: the same God who possesses the power to bring into existence such an عظیم cosmos undoubtedly has the ability to fulfill all His promises, both in this world and in the Hereafter. It is stated: “اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ” “Allah is the One who created seven heavens,” “وَمِنَ الْأَرْضِ مِثْلَهُنَّ” “and of the earth the like thereof.” This verse uniquely refers to the existence of “seven earths.” The phrase may be understood either metaphorically, indicating multiplicity and vastness, or numerically, implying seven distinct levels or forms. Some interpretations consider it a reference to the multiple layers of the earth, while others understand it as pointing to numerous earth‑like celestial bodies in the broader universe. In any case, the expression draws attention to the عظمت and diversity of creation, much of which lies beyond direct human perception. The verse continues: “يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ” “The command continually descends among them.” Here, “الأمر” refers to the divine takwīnī command—the ongoing process of governance, regulation, and sustenance of the cosmos. Creation is not a static act; rather, it is continuously maintained and directed by divine will. If this sustaining command were, even momentarily, withdrawn, the entire cosmic order would collapse. Finally, the purpose of this عظیم system is stated: “لِتَعْلَمُوا أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا” “So that you may know that Allah has power over all things and that Allah has encompassed all things in knowledge.” This is a highly meaningful conclusion: the ultimate aim of creation is the recognition of divine attributes—specifically, divine power and knowledge. Awareness of these attributes is sufficient to guide human ethical and spiritual development. When a person understands that God has complete knowledge of all actions and full power over all outcomes, it naturally leads to accountability, obedience, and trust in divine justice. Other Qurʾānic verses express related purposes of creation—such as: - “وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ” — emphasizing worship; - “لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا” — emphasizing testing and moral striving; - “وَلِذَٰلِكَ خَلَقَهُمْ” — emphasizing divine mercy. These aims are not mutually exclusive but interconnected: - Knowledge of God leads to worship, - Worship refines human character through trial, - And this refinement ultimately results in attaining divine mercy. Thus, the verse provides a unified vision of existence: a cosmos structured by divine wisdom, sustained by divine command, and directed toward the الإنسان’s recognition of God and fulfillment of his ultimate purpose.