Tafseer of The Cow · Al-Baqara · 2:237
And if you divorce them before you have touched them and you have already specified for them an obligation, then [give] half of what you specified - unless they forego the right or the one in whose hand is the marriage contract foregoes it. And to forego it is nearer to righteousness. And do not forget graciousness between you. Indeed Allah, of whatever you do, is Seeing.
Important: The Arabic source text is always authoritative. This translation is a study aid and has not been verified by scholars — do not use it as a basis for religious proof or for deriving rulings (ahkam). When in doubt, always consult the Arabic text and a qualified scholar.
And if you divorce them before you have touched them, while you had already fixed a bride-gift (mahr) for them, then half of what you have fixed is [due to them].
The discourse on the explanation of His statement — exalted is His mention: And if you divorce them before you have touched them, while you had already fixed a bride-gift (mahr) for them, then half of what you have fixed . This ruling of Allah — exalted is His mention — is a clarification of His statement: There is no blame upon you if you divorce the women so long as you have not touched them or fixed a bride-gift for them . The explanation of that is: There is no blame upon you, O people, if you divorce the women so long as you have not touched them while you had indeed fixed a bride-gift for them; then there is due to them from you half of what you had fixed for them before your divorcing them. By this is meant: then there is due to them from you half of what you have assigned to them as a bride-gift. We have said that its explanation is thus only on the basis of the clarification we gave earlier, namely that His statement: or fix a bride-gift for them is a clarification by Allah — exalted is His mention — to His servants regarding the ruling concerning her for whom no bride-gift has been fixed, when he divorces her before the touching. By that it was known that the ruling concerning the women who are adjoined with "or" (aw) is a different ruling from that of the women who are adjoined therewith. Allah — exalted is His mention — repeated His statement: And if you divorce them before you have touched them, while you had already fixed a bride-gift for them — though the mention of them had already preceded in His statement: There is no blame upon you if you divorce the women so long as you have not touched them — only so that the doubt would vanish from His hearers and the confusion would depart from them, that they might suppose that those whose ruling is the ruling described in this verse are other than those with whose mention He began and whose ruling He mentioned in the verse before it.
Except that they remit it.
As for His statement: except that they remit it , by it is meant: except that those women to whom that half of the fixed bride-gift has become owed by you remit it and let it go for you, and pardon you it, as a favor on their part toward you — if they belong to those whose disposal over their own property is legally valid, and they are adult and of sound mind. Then their remission at that moment is valid for what they have remitted to you, and there falls away from you what they had remitted to you of it. That is the half that had become owed to them of the fixed bride-gift after the divorce. It is said: "the remission," if she remits it, or "that which she remits." And in accordance with what we have said about it, the exegetes have spoken. Mention of who said that:
4126 - Al-Muthanná related to me, saying: ʿAbdallāh ibn Ṣāliḥ related to us, saying: Muʿāwiya ibn Ṣāliḥ related to me, on the authority of ʿAlī ibn Abī Ṭalḥa, on the authority of Ibn ʿAbbās: And if you divorce them before you have touched them, while you had already fixed a bride-gift for them, then half of what you have fixed — this concerns the man who marries the woman and has already named a bride-gift (ṣadāq) for her, and then divorces her before he has touched her; then there is due to her half of her bride-gift, nothing more than that.
4127 - Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: And if you divorce them before you have touched them, while you had already fixed a bride-gift for them, then half of what you have fixed, or the one in whose hand is the marriage-knot remits it . He said: If the man divorces his wife while he has fixed a bride-gift for her, then half of what he has fixed, except that they remit it. * Al-Muthanná related to me, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, the like of that.
4128 - Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: And when you divorced them before you had touched them, while you had already fixed a bride-gift for them, then half of what you have fixed — this verse abrogated (nasakha) what was in force before it, when he had not entered upon her while he had already named a bride-gift for her; then she received the half, and she has no right to a parting-gift (matāʿ).
4129 - Al-Muthanná related to me, saying: Isḥāq related to us, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ: And if you divorce them before you have touched them, while you had already fixed a bride-gift for them, then half of what you have fixed . He said: This is the man who marries the woman and has already fixed a bride-gift for her, and then divorces her before he has entered upon her; then there is due to her half of what he has fixed for her, and she has a right to the parting-gift (matāʿ), and no waiting-period (ʿiddah) is incumbent upon her.
4130 - Al-Muthanná related to me, saying: ʿAbdallāh ibn Ṣāliḥ related to us, saying: al-Layth related to us, on the authority of Yūnus, on the authority of Ibn Shihāb: And if you divorce them before you have touched them, while you had already fixed a bride-gift for them, then half of what you have fixed . He said: When the man divorces the woman while he has fixed a bride-gift for her and has not touched her, then there is due to her half of her bride-gift, and no waiting-period is incumbent upon her.
Mention of who, regarding His statement: except that they remit it , gave the explanation that we have mentioned:
4131 - Al-Muthanná related to me, saying: Ḥabbān ibn Mūsā related to us, saying: Ibn al-Mubārak informed us, saying: Yaḥyā ibn Bishr informed us that he heard ʿIkrima say: When he divorces her before he has touched her while he has fixed a bride-gift for her, then there is due to her half of what was fixed, chargeable to him, except that she remits it to him and lets it go.
4132 - It was related to us on the authority of al-Ḥusayn, saying: I heard Abū Muʿādh, saying: ʿUbayd ibn Sulaymān informed us, saying: I heard al-Ḍaḥḥāk say regarding His statement: except that they remit it : The woman lets go what is due to her.
4133 - Al-Muthanná related to me, saying: ʿAbdallāh ibn Ṣāliḥ related to us, saying: Muʿāwiya ibn Ṣāliḥ related to me, on the authority of ʿAlī ibn Abī Ṭalḥa, on the authority of Ibn ʿAbbās: except that they remit it — this is the previously-married woman (thayyib) or the virgin (bikr) who is given in marriage by someone other than her father. Allah has left the remission to them: if they wish, they remit it and let it go, and if they wish, they take half of the bride-gift.
4134 - Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, on the authority of ʿĪsā, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: except that they remit it — the woman lets go half of her bride-gift, and that is the entirety of what is due to her. * Al-Muthanná related to me, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, the like of that.
4135 - Al-Muthanná related to me, saying: Isḥāq related to us, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ, His statement: except that they remit it . He said: The woman lets go for her husband the half.
4136 - Ḥumayd ibn Masʿada related to us, saying: Yazīd ibn Zurayʿ related to us, saying: ʿAbdallāh ibn ʿAwn related to me, on the authority of Muḥammad ibn Sīrīn, on the authority of Shurayḥ: except that they remit it . He said: If the woman wishes, she remits it and lets go the bride-gift. * Ḥumayd ibn Masʿada related to us, saying: Bishr ibn al-Mufaḍḍal related to us, saying: ʿAbdallāh ibn ʿAwn related to us, on the authority of Muḥammad ibn Sīrīn, on the authority of Shurayḥ, the like of that.
4137 - Ibn al-Muthanná related to us, saying: ʿAbd al-Wahhāb related to us, saying: ʿUbaydallāh related to us, on the authority of Nāfiʿ, His statement: except that they remit it — this is the woman who is divorced by her husband before he has entered upon her, and who then remits, in favor of her husband, the half.
4138 - Mūsā related to me, saying: ʿAmr related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: except that they remit it — as for "that they remit," that is the previously-married woman (thayyib) who lets go a part of her bride-gift, or lets go the whole.
4139 - Al-Muthanná related to us, saying: ʿAbdallāh ibn Ṣāliḥ related to us, saying: al-Layth related to me, on the authority of Yūnus, on the authority of Ibn Shihāb: except that they remit it . He said: The remission is left to them when the woman is a previously-married one (thayyib); she is most entitled to it, and no guardian (walī) has authority over her concerning it, because she already herself disposes of her affair. If she wishes to remit and to let go for him the half that he owes her, that is valid; and if she wishes to take it, she is most entitled to it.
4140 - Al-Muthanná related to me, saying: Ḥabbān ibn Mūsā related to us, saying: Ibn al-Mubārak informed us, saying: Maʿmar informed us, and he said: Ibn Shihāb related to me: except that they remit it . He said: The women.
4141 - Abū Hishām al-Rifāʿī related to us, saying: ʿUbaydallāh related to us, on the authority of Isrāʾīl, on the authority of al-Suddī, on the authority of Abī Ṣāliḥ: except that they remit it . He said: The previously-married woman (thayyib) lets go her bride-gift. * Abū Hishām related to us, saying: Abū Usāma Ḥammād ibn Zayd ibn Usāma related to us, saying: Ismāʿīl related to us, on the authority of al-Shaʿbī, on the authority of Shurayḥ: except that they remit it . He said, he said: The woman remits the whole of what is due to her. Abū Jaʿfar said: I have not heard anyone say "Ḥammād ibn Zayd ibn Usāma" except Abū Hishām.
4142 - Abū Hishām related to us, saying: ʿAbda related to us, on the authority of Saʿīd, on the authority of Qatāda, on the authority of Saʿīd ibn al-Musayyab, he said: If she wishes, she remits her bride-gift — namely, regarding His statement: except that they remit it . * Ibn Hishām related to us, both said: ʿUbaydallāh related to us, on the authority of Isrāʾīl, on the authority of Abī Ḥaṣīn, on the authority of Shurayḥ, he said: The woman remits and lets go half of the bride-gift.
4143 - Yaʿqūb ibn Ibrāhīm related to me, saying: Ibn ʿUlayya related to us, on the authority of Ibn Jurayj, he said: al-Zuhrī said: except that they remit it — the previously-married women (thayyibāt). * Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, on the authority of Ibn Jurayj, he said: Mujāhid said: except that they remit it . He said: The woman lets go her half.
4144 - Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, His statement: except that they remit it — by it the women are meant.
4145 - Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said: except that they remit it — if she is a previously-married woman (thayyib), she remits.
4146 - Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of al-Zuhrī, His statement: except that they remit it — by it the woman is meant.
4147 - ʿAlī ibn Sahl related to me, saying: Zayd related to us, and Ibn Ḥumayd related to us, saying: Mihrān related to us — both on the authority of Sufyān: except that they remit it . He said: The woman, when there has been no entering upon her, that she lets go the bride-gift (mahr) for him and takes nothing of it from him.
Or the one in whose hand is the marriage-knot remits it.
The discourse on the explanation of His statement — exalted is His mention: or the one in whose hand is the marriage-knot remits it . The exegetes have differed regarding whom Allah — exalted is His mention — meant by His statement: the one in whose hand is the marriage-knot . Some of them said: that is the guardian (walī) of the virgin. They said: and the meaning of the verse is: or the one who has charge over the woman in the contracting of her marriage, namely one of her guardians, lets go, in favor of the husband, the half that the divorced woman had become owed to him before his touching of her, and pardons him that, if the girl belongs to those whose disposal over their own property is not legally valid. Mention of who said that:
4148 - Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, on the authority of Ibn Jurayj, on the authority of ʿAmr ibn Dīnār, on the authority of ʿIkrima, he said: Ibn ʿAbbās — may Allah be pleased with him — said: Allah has permitted the remission and commanded it. So if she remits, then it is as she has remitted; and if she is niggardly and her guardian remits, then that is valid, even if she refuses.
4149 - Al-Muthanná related to me, saying: ʿAbdallāh ibn Ṣāliḥ related to us, saying: Muʿāwiya ibn Ṣāliḥ related to me, on the authority of ʿAlī ibn Abī Ṭalḥa, on the authority of Ibn ʿAbbās: or the one in whose hand is the marriage-knot remits it — that is the father of the virgin girl. Allah — glorified is He — has left the remission to him; she has no authority alongside him when she is divorced so long as she is under his guardianship.
4150 - Abū Kurayb related to us, saying: Hushaym related to us, saying: al-Aʿmash informed us, on the authority of Ibrāhīm, on the authority of ʿAlqama: the one in whose hand is the marriage-knot — the guardian (walī). * Abū al-Sāʾib related to me, saying: Abū Muʿāwiya related to us, on the authority of al-Aʿmash, on the authority of Ibrāhīm, he said: ʿAlqama said: it is the guardian. * Abū Hishām related to us, saying: Wakīʿ related to us, on the authority of Sufyān, on the authority of al-Aʿmash, on the authority of Ibrāhīm, on the authority of ʿAlqama, that he said: it is the guardian. * Abū Kurayb related to us, saying: Maʿmar related to us, on the authority of Ḥajjāj, on the authority of al-Nakhaʿī, on the authority of ʿAlqama, he said: it is the guardian.
4151 - Abū Hishām related to us, saying: ʿUbaydallāh related to us, on the authority of Bayān al-Naḥwī, on the authority of al-Aʿmash, on the authority of Ibrāhīm, on the authority of ʿAlqama and the companions of ʿAbdallāh, they said: it is the guardian. * Abū Hishām related to us, saying: Wakīʿ related to us, on the authority of Sufyān, on the authority of al-Aʿmash, on the authority of Ibrāhīm, on the authority of ʿAlqama, that he said: it is the guardian.
4152 - Abū Kurayb related to us, saying: Maʿmar related to us, on the authority of Ḥajjāj, that al-Aswad ibn Yazīd said: it is the guardian.
4153 - Abū Hishām related to us, saying: Abū Khālid related to us, on the authority of Shuʿba, on the authority of Abī Bishr, he said: Ṭāwūs and Mujāhid said: it is the guardian; then they retracted it and said: it is the husband. * Yaʿqūb related to me, saying: Hushaym related to us, saying: Abū Bishr informed us, saying: Mujāhid and Ṭāwūs said: it is the guardian; then they retracted it and said: it is the husband. * Abū Hishām related to us, saying: Ibn Fuḍayl related to us, on the authority of al-Aʿmash, on the authority of Ibrāhīm, on the authority of ʿAlqama, he said: it is the guardian.
4154 - Ibn Ḥumayd related to us, saying: Jarīr related to us, on the authority of Mughīra, on the authority of al-Shaʿbī, he said: A man gave his sister in marriage, and her husband divorced her before he had entered upon her; then her brother remitted the bride-gift, and Shurayḥ declared that valid. Then he said: I remit on behalf of the women of Banū Murra. Thereupon ʿĀmir said: No, by Allah, he never gave a more just ruling than when he declared valid the remission of the brother, on the basis of His statement: except that they remit it or the one in whose hand is the marriage-knot remits it . Then Shurayḥ said concerning it: it is the husband; if he remits the entire bride-gift and transfers it wholly to her, or if she remits the half that has been named for her; and if they are both niggardly, she takes half of her bride-gift. He said: and that you remit it is nearer to godfearingness .
4155 - Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, saying: Jarīr ibn Ḥāzim related to us, on the authority of ʿĪsā ibn ʿĀṣim al-Asadī: that ʿAlī asked Shurayḥ about the one in whose hand is the marriage-knot; he said: it is the guardian.
4156 - Abū Kurayb related to us, saying: Hushaym related to us, saying: Mughīra informed us, on the authority of al-Shaʿbī, on the authority of Shurayḥ, that he used to say: the one in whose hand is the marriage-knot: it is the guardian. Then he abandoned that and said: it is the husband. * Yaʿqūb related to me, saying: Hushaym related to us, saying: Sayyār informed us, on the authority of al-Shaʿbī: that a man married a woman and found her ugly, and divorced her before he had entered upon her; then her guardian remitted half of the bride-gift. He said: Then she brought a dispute against him before Shurayḥ, and Shurayḥ said to her: Your guardian has already remitted. He said: Then he later retracted that, and held that the one in whose hand is the marriage-knot is the husband.
4157 - Ibn Bashshār and Ibn al-Muthanná related to us, both said: ʿAbd al-Aʿlā related to us, saying: Saʿīd related to us, on the authority of Qatāda, on the authority of al-Ḥasan, concerning the one in whose hand is the marriage-knot, he said: the guardian. * Abū Kurayb related to us, saying: Hushaym related to us, on the authority of Manṣūr or another, on the authority of al-Ḥasan, he said: it is the guardian. * Abū Hishām related to us, saying: Ibn Idrīs related to us, on the authority of Hishām, on the authority of al-Ḥasan, he said: it is the guardian. * Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, on the authority of Abī Rajāʾ, he said: al-Ḥasan was asked about the one in whose hand is the marriage-knot; he said: it is the guardian.
4158 - Abū Hishām related to us, saying: Wakīʿ related to us, on the authority of Yazīd ibn Ibrāhīm, on the authority of al-Ḥasan, he said: it is the one who gives her in marriage.
4159 - Abū Kurayb related to us, saying: Hushaym related to us, on the authority of Mughīra, on the authority of Ibrāhīm, he said: the one in whose hand is the marriage-knot, that is the guardian. * Abū Hishām related to us, saying: Wakīʿ and Ibn Mahdī related to us, on the authority of Sufyān, on the authority of Manṣūr, on the authority of Ibrāhīm, he said: it is the guardian.
4160 - Abū Hishām related to us, saying: Ibn Mahdī related to us, on the authority of Abī ʿAwāna, on the authority of Mughīra, on the authority of Ibrāhīm and al-Shaʿbī, they said: it is the guardian.
4161 - Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, saying: Ibn Jurayj informed us, on the authority of ʿAṭāʾ, he said: it is the guardian.
4162 - Abū Hishām related to us, saying: ʿUbaydallāh related to us, on the authority of Isrāʾīl, on the authority of al-Suddī, on the authority of Abī Ṣāliḥ: or the one in whose hand is the marriage-knot remits it . He said: the guardian of the virgin (ʿadhrāʾ).
4163 - Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, on the authority of Ibn Jurayj, he said: al-Zuhrī said to me: or the one in whose hand is the marriage-knot remits it — the guardian of the virgin (bikr).
4164 - Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās: or the one in whose hand is the marriage-knot remits it — it is the guardian.
4165 - Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, saying: Ibn Ṭāwūs informed us, on the authority of his father, and on the authority of a man, on the authority of ʿIkrima — Maʿmar said: and al-Ḥasan said the like of it — they said: the one in whose hand is the marriage-knot: the guardian.
4166 - Al-Ḥasan related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of al-Zuhrī, he said: the one in whose hand is the marriage-knot: the father. * Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: al-Thawrī informed us, on the authority of Manṣūr, on the authority of Ibrāhīm, on the authority of ʿAlqama, he said: it is the guardian.
4167 - Al-Muthanná related to me, saying: al-Ḥimmānī related to us, saying: Sharīk related to us, on the authority of Sālim, on the authority of Mujāhid, he said: it is the guardian.
4168 - Mūsā related to me, saying: ʿAmr related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: the one in whose hand is the marriage-knot — it is the guardian of the virgin (bikr).
4169 - Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning the one in whose hand is the marriage-knot: the father. Ibn Zayd mentioned it on the authority of his father.
4170 - Yūnus related to me, saying: Ibn Wahb informed us, on the authority of Mālik, on the authority of Zayd and Rabīʿa: the one in whose hand is the marriage-knot — the father with respect to his virgin daughter, and the master (sayyid) with respect to his slave-woman (ama).
4171 - Yūnus related to me, saying: Ibn Wahb informed us, saying: Mālik said: and that is when she is divorced before intercourse with her; then he may remit half of the bride-gift that she had become owed to him, so long as no divorce has taken place.
4172 - Al-Muthanná related to me, saying: Abū Ṣāliḥ related to us, saying: al-Layth related to me, on the authority of Yūnus, on the authority of Ibn Shihāb, he said: the one in whose hand is the marriage-knot — that is the virgin (bikr) whose guardian remits; that is valid, but her own remission is not valid.
4173 - Al-Muthanná related to me, saying: Ḥabbān ibn Mūsā related to us, saying: Ibn al-Mubārak informed us, saying: Yaḥyā ibn Bishr informed us that he heard ʿIkrima say: except that they remit it — that the woman remits half of the fixed bride-gift that is due to her chargeable to him, and lets it go; but if she is niggardly and only wishes to take it, then it falls to her and to her guardian who gave her in marriage to the man — an uncle, a brother, or a father — to remit the half; if he wishes, he does so, even if it is displeasing to the woman. * Saʿīd ibn al-Rabīʿ al-Murādī related to us, saying: Sufyān related to us, on the authority of ʿAmr ibn Dīnār, on the authority of ʿIkrima, he said: Allah has permitted the remission and commanded it. So if a woman remits, her remission is valid; and if she is niggardly and grasping, her guardian remits, and his remission is valid. * Ibn Ḥumayd related to us, saying: Jarīr related to us, on the authority of Manṣūr, on the authority of Ibrāhīm, he said: the one in whose hand is the marriage-knot: the guardian.
Others said: No, the one in whose hand is the marriage-knot is the husband. They said: and the meaning of it is: or the one in whose hand is the woman's marriage remits and gives her the complete bride-gift. Mention of who said that:
4174 - Muḥammad ibn Bashshār related to us, saying: Abū Shaḥma related to us, saying: Ḥabīb related to us, on the authority of al-Layth, on the authority of Qatāda, on the authority of Khilās ibn ʿAmr, on the authority of ʿAlī, he said: the one in whose hand is the marriage-knot: the husband.
4175 - Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, saying: Jarīr ibn Ḥāzim related to us, on the authority of ʿĪsā ibn ʿĀṣim al-Asadī, that ʿAlī asked Shurayḥ about the one in whose hand is the marriage-knot; he said: it is the guardian. Thereupon ʿAlī said: No, it is rather the husband. * Ibn Ḥumayd related to us, saying: Ibrāhīm related to us, saying: Jarīr ibn Ḥāzim related to us, on the authority of ʿĪsā ibn ʿĀṣim, he said: I heard Shurayḥ say: ʿAlī said to me: Who is the one in whose hand is the marriage-knot? I said: the guardian of the woman. He said: No, it is rather the husband.
4176 - Abū Hishām al-Rifāʿī related to us, saying: Ibn Mahdī related to us, saying: Ḥammād ibn Salama related to us, on the authority of ʿAmmār ibn Abī ʿAmmār, on the authority of Ibn ʿAbbās, he said: it is the husband. * Aḥmad ibn Ḥāzim related to me, saying: Abū Nuʿaym related to us, saying: I said to Ḥammād ibn Salama: Who is the one in whose hand is the marriage-knot? Then he mentioned, on the authority of ʿAlī ibn Zayd, on the authority of ʿAmmār ibn Abī ʿAmmār, on the authority of Ibn ʿAbbās, he said: the husband. * Abū Hishām related to us, saying: ʿUbaydallāh related to us, saying: Isrāʾīl informed us, on the authority of Khuṣayf, on the authority of Mujāhid, on the authority of Ibn ʿAbbās, he said: it is the husband.
4177 - Abū Hishām related to us, saying: Ibn Fuḍayl related to us, on the authority of al-Aʿmash, on the authority of Ibrāhīm, on the authority of Ibn ʿAbbās and Shurayḥ, they said: it is the husband.
4178 - Abū Hishām related to us, saying: Ibn Mahdī related to us, on the authority of ʿAbdallāh ibn Jaʿfar, on the authority of Wāṣil ibn Abī Saʿīd, on the authority of Muḥammad ibn Jubayr ibn Muṭʿim: that his father married a woman and then divorced her before he had entered upon her; then he sent the bride-gift and said: I have the most right to the remission.
4179 - Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Ṣāliḥ ibn Kaysān, that Jubayr ibn Muṭʿim married a woman and divorced her before he consummated the marriage with her, and he completed the bride-gift for her and explained: or the one in whose hand is the marriage-knot remits it .
4180 - Abū Hishām related to us, saying: Ibn Idrīs related to us, on the authority of Muḥammad ibn ʿAmr, on the authority of Nāfiʿ, on the authority of Jubayr: that he divorced his wife before he had entered upon her, and completed the bride-gift for her and said: I have the most right to the remission.
4181 - Ḥumayd ibn Masʿada related to us, saying: Yazīd ibn Zurayʿ related to us, saying: ʿAbdallāh ibn ʿAwn related to me, on the authority of Muḥammad ibn Sīrīn, on the authority of Shurayḥ: or the one in whose hand is the marriage-knot remits it . He said: If the husband wishes, he gives her the complete bride-gift. * Ḥumayd related to us, saying: Bishr ibn al-Mufaḍḍal related to us, saying: ʿAbdallāh ibn ʿAwn related to us, on the authority of Muḥammad ibn Sīrīn, in a similar manner. * Ibn Bashshār related to us, saying: ʿAbd al-Raḥmān related to us, saying: Sufyān related to us, on the authority of Abī Isḥāq, on the authority of Shurayḥ, he said: the one in whose hand is the marriage-knot: the husband. * Ibn al-Muthanná related to us, saying: ʿAbd al-Wahhāb related to us, saying: Dāwūd related to us, on the authority of ʿĀmir, that Shurayḥ said: the one in whose hand is the marriage-knot: the husband. But that was contradicted to him. * Abū al-Sāʾib related to me, saying: Abū Muʿāwiya related to us, on the authority of al-Aʿmash, on the authority of Ibrāhīm, on the authority of Shurayḥ, he said: the one in whose hand is the marriage-knot: it is the husband. He said: and Ibrāhīm said: and what does Shurayḥ know of that! * Abū Kurayb related to us, saying: Maʿmar related to us, saying: Ḥajjāj related to us, on the authority of Shurayḥ, he said: it is the husband. * Abū Kurayb related to us, saying: al-Aʿmash informed us, on the authority of Ibrāhīm, on the authority of Shurayḥ, he said: it is the husband. * Abū Hishām related to us, saying: Abū Usāma Ḥammād ibn Zayd ibn Usāma related to us, saying: Ismāʿīl related to us, on the authority of al-Shaʿbī, on the authority of Shurayḥ: or the one in whose hand is the marriage-knot remits it — and it is the husband. * Abū Hishām related to us, saying: ʿUbaydallāh related to us, on the authority of Isrāʾīl, on the authority of Abī Ḥaṣīn, on the authority of Shurayḥ, he said: the one in whose hand is the marriage-knot . He said: the husband completes the bride-gift for her. * Abū Hishām related to us, saying: Abū Muʿāwiya related to us, on the authority of Ismāʿīl, on the authority of al-Shaʿbī, and on the authority of al-Ḥajjāj, on the authority of al-Ḥakam, on the authority of Shurayḥ, and on the authority of al-Aʿmash, on the authority of Ibrāhīm, on the authority of Shurayḥ, he said: it is the husband. * Abū Hishām related to us, saying: Wakīʿ related to us, saying: Ismāʿīl related to us, on the authority of al-Shaʿbī, on the authority of Shurayḥ, he said: it is the husband; if he wishes, he completes the bride-gift for her, and if she wishes, she remits what is due to her. * Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, on the authority of Ayyūb, on the authority of Muḥammad, he said: Shurayḥ said: the one in whose hand is the marriage-knot: the husband. * Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, on the authority of Ibn Ayyūb, on the authority of Ibn Sīrīn, on the authority of Shurayḥ: that the one in whose hand is the marriage-knot remits it . He said: If the husband wishes, he remits and makes the bride-gift complete. * Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: al-Thawrī informed us, on the authority of Manṣūr, on the authority of Ibrāhīm, on the authority of Shurayḥ, he said: it is the husband.
4182 - Ibn Bashshār and Ibn al-Muthanná related to us, both said: Ibn Abī ʿAdī related to us, on the authority of ʿAbd al-Aʿlā, on the authority of Saʿīd, on the authority of Qatāda, on the authority of Saʿīd ibn al-Musayyab, he said: the one in whose hand is the marriage-knot: he said: it is the husband. * Ibn Bashshār related to us, saying: ʿAbda related to us, on the authority of Saʿīd, on the authority of Qatāda, on the authority of Saʿīd ibn al-Musayyab: or the one in whose hand is the marriage-knot remits it . He said: it is the husband.
4183 - Abū Hishām related to us, saying: Ibn Mahdī related to us, on the authority of Ḥammād ibn Salama, on the authority of Qays ibn Saʿd, on the authority of Mujāhid, he said: it is the husband. * Abū Hishām related to us, saying: Wakīʿ related to us, saying: Sufyān related to us, on the authority of Layth, on the authority of Mujāhid, he said: the husband. * Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, on the authority of ʿĪsā, and al-Muthanná related to me, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us — both on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: or the one in whose hand is the marriage-knot remits it — her husband, that he makes the bride-gift complete for her. * Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Qatāda, on the authority of Saʿīd ibn al-Musayyab, and on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, and on the authority of Ayyūb, and on the authority of Ibn Sīrīn, on the authority of Shurayḥ, they said: the one in whose hand is the marriage-knot: the husband. * Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, on the authority of Ibn Jurayj, he said: Mujāhid said: the one in whose hand is the marriage-knot: the husband; that the one in whose hand is the marriage-knot remits it — the completion by the husband of the entire bride-gift.
4184 - Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, on the authority of Ibn Jurayj, on the authority of ʿAbdallāh ibn Abī Mulayka, he said: Saʿīd ibn Jubayr said: the one in whose hand is the marriage-knot — the husband.
4185 - Yaʿqūb related to me, saying: Hushaym related to us, saying: Abū Bishr informed us, on the authority of Saʿīd ibn Jubayr, he said: the one in whose hand is the marriage-knot: it is the husband. He said: and Mujāhid and Ṭāwūs said: it is the guardian. He said: I said to Saʿīd: But Mujāhid and Ṭāwūs say that it is the guardian? Saʿīd said: What then do you command me? He said: What do you think: if the guardian were to remit while the woman refuses, would that be valid? Then I returned to them and told them of it, and they retracted their statement and followed Saʿīd. * Abū Hishām related to us, saying: Ḥumayd related to us, on the authority of al-Ḥasan ibn Ṣāliḥ, on the authority of Sālim al-Afṭas, on the authority of Saʿīd, he said: it is the husband. * Abū Hishām related to us, saying: Abū Khālid al-Aḥmar related to us, on the authority of Shuʿba, on the authority of Abī Bishr, on the authority of Saʿīd, he said: it is the husband; and Ṭāwūs and Mujāhid said: it is the guardian, but I spoke with them about it until they followed Saʿīd. * Ibn Bashshār related to us, saying: Muḥammad ibn Jaʿfar related to us, saying: Shuʿba related to us, on the authority of Abī Bishr, on the authority of Saʿīd ibn Jubayr and Ṭāwūs and Mujāhid, in a similar manner.
4186 - Abū Hishām related to us, saying: Abū al-Ḥusayn — namely Zayd ibn al-Ḥubāb — related to us, on the authority of Aflaḥ ibn Saʿīd, he said: I heard Muḥammad ibn Kaʿb al-Qaraẓī say: it is the husband, who gives what he has as a remission.
4187 - Abū Hishām related to us, saying: Abū Dāwūd al-Ṭayālisī related to us, on the authority of Zuhayr, on the authority of Abī Isḥāq, on the authority of al-Shaʿbī, he said: it is the husband.
4188 - Muḥammad ibn al-Muthanná related to us, saying: ʿAbd al-Wahhāb related to us, saying: ʿAbdallāh related to us, on the authority of Nāfiʿ, he said: the one in whose hand is the marriage-knot: the husband. except that they remit it or the one in whose hand is the marriage-knot remits it . He said: As for His statement: except that they remit it , that is the woman who is divorced by her husband before he has entered upon her; either she remits the half in favor of her husband, or the husband remits and makes the bride-gift complete for her.
4189 - Al-Muthanná related to me, saying: Isḥāq related to us, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ: the one in whose hand is the marriage-knot — the husband.
4190 - Ibn Wakīʿ related to us, saying: my father related to us, on the authority of al-Masʿūdī, on the authority of al-Qāsim, he said: Shurayḥ used to kneel before them upon his knees and say: it is the husband.
4191 - Al-Muthanná related to me, saying: Isḥāq related to us, saying: Muḥammad ibn Ḥarb related to us, saying: Ibn Lahīʿa related to us, on the authority of ʿAmr ibn Shuʿayb, that the Messenger of Allah ﷺ said: "The one in whose hand is the marriage-knot is the husband; he remits, or she remits."
4192 - It was related to us on the authority of al-Ḥusayn ibn al-Faraj, he said: I heard Abū Muʿādh al-Faḍl ibn Khālid, he said: ʿUbayd ibn Sulaymān informed us, he said: I heard al-Ḍaḥḥāk say regarding His statement: or the one in whose hand is the marriage-knot remits it : the husband. And this concerns the woman who is divorced by her husband while he has not entered upon her and he has already fixed a bride-gift for her; then there is due to her half of the bride-gift (mahr). If she wishes, she lets go what is due to her, namely the half, and if she wishes, she receives it.
4193 - Ibn Ḥumayd related to us, saying: Mihrān related to us, and ʿAlī related to me, saying: Zayd related to us — both on the authority of Sufyān: or the one in whose hand is the marriage-knot remits it — the husband.
4194 - Yaḥyā ibn Abī Ṭālib related to me, saying: Yazīd ibn Hārūn related to us, both said: Juwaybir informed us, on the authority of al-Ḍaḥḥāk, he said: the one in whose hand is the marriage-knot: the husband.
4195 - Ibn al-Barqī related to us, saying: ʿAmr ibn Abī Salama related to us, on the authority of Saʿīd ibn ʿAbd al-ʿAzīz, he said: I heard the explanation of this verse: except that they remit it — the women, then they take nothing; or the one in whose hand is the marriage-knot remits it — the husband, who then lets it go and demands nothing. * Ibn Ḥumayd related to us, saying: Jarīr related to us, on the authority of Manṣūr, he said: Shurayḥ said regarding His statement: except that they remit it . He said: the women remit; or the one in whose hand is the marriage-knot remits it — the husband.
The most correct of the two statements about it is the statement of him who says: the one meant by His statement: the one in whose hand is the marriage-knot is the husband. That is because of the agreement of all that, if the guardian of a virgin or previously-married girl — whether she is a small child or a grown adult — were to remit her bride-gift to her husband before his divorcing her, or were to grant it to him, or were to pardon him it, that this remission of his and his pardoning of it is null, and that her bride-gift remains established as a charge upon him just as it was established before his remitting it. Thus the path of what he releases him from after his divorcing her is like the path of what he released him from before his divorcing her. A second argument is that all are agreed that, if the guardian of a woman — whether she is under interdiction or not — were to grant to her husband who has divorced her, after her final separation from him, a dirham of her property, not by way of remission of what was due to her of the bride-gift chargeable to him, then his granting of what he granted of it is rejected and null; and they are moreover agreed that her bride-gift is a property-asset of her property, and that the ruling concerning it is like the ruling concerning her other possessions. A third argument is that all are agreed that the sons of the paternal uncles of the virgin woman, and the sons of her full brothers from the father's and mother's side, are among her guardians, and that if one of them were to remit something of her property — even after his entering upon her — that remission of his for what he released him from is null, and that the right of the woman chargeable to him remains established in its state. So too, then, is the path of the remission of every guardian of hers, whichever of the guardians it be — father, grandfather, or brother — because Allah — exalted is His mention — has not excepted some of those in whose hand is the marriage-knot above others in the validity of his remission, when they belong to those whose disposal over themselves and their property is legally valid. And to him who refuses what we have said — of those who claim that the one in whose hand is the marriage-knot is the guardian of the woman — it is said: does the statement about it escape one of two possibilities, now that the one in whose hand is the marriage-knot is, according to you, the guardian: either that is every guardian to whom it was permitted to give his ward in marriage, or that is some of them without others? He will find no way to escape one of these two divisions. If he says: it is so, then it is said to him: which of those two is meant by it? If he says: every guardian to whom it was permitted to give his ward in marriage, then it is said to him: is it then permitted for the one who has freed a slave-woman (ama) to give his freedwoman in marriage with her consent after his freeing of her? If he says yes, then it is said to him: is then his remission valid if he remits something of her bride-gift in favor of her husband after his divorcing her before the touching? If he says yes, he departs from the statement of all. And if he says no, it is said to him: why, and what is it that forbids him that, while he is nonetheless her guardian in whose hand is the knot of her marriage? Then the reasoning about it is turned back against him, and he is asked about the distinction between him and the remission of all the other guardians besides him. And if he says: for some without others, then he is asked for the proof for that particular restriction, while Allah — exalted is His mention — has stated it in general terms and has not excepted some without others; and it is said to him: who is meant by it, if by it some guardians without others are meant? If he then points to some of them, he is asked for the proof of that, and the reasoning about it is turned back against him, and he is contradicted in that statement of his with the opposite of his claim; then he will give no ruling about it but that the like of it is imposed upon him regarding the other.
And if someone were to suppose that the woman, when her husband has separated from her, it ceases that the knot of her marriage is in his hand — and Allah, exalted is His mention, has only permitted the remission of the one in whose hand is the marriage-knot of the divorced woman, so that by this it was known that the husband is not meant by it, and that the one meant by it is the one in whose hand is the marriage-knot of the divorced woman after her final separation from her husband — and that in this, that it ceases at that moment to be in the hand of the husband, lies the correctness of the statement that it is in the hand of the guardian to whom belongs the contracting of her marriage; and that if that is so, the statement is correct that the one in whose hand is the marriage-knot is the guardian — then he has erred and, in straying, supposed something incorrect. That is because the meaning of it is: or the one in whose hand is the knot of HIS marriage remits it. The alif and the lām (the definite article "al-") are inserted in "al-nikāḥ" (the marriage) merely in place of the annexation to the hāʾ (the suffix "-hu," "his"), to which "the marriage" would have been annexed had they not been there, just as Allah — exalted is His mention — says: then the Garden (janna) is indeed the refuge (79:39), in the meaning of: then the Garden is his refuge; and as Nābigha of Banū Dhubyān said: They have a trait of character that Allah has given to none among men besides them; and their forbearances do not depart — in the meaning of: and their forbearances do not depart. The attestations for that are more than can be counted. The explanation of the words, then, is: except that they remit it, or the one in whose hand is the marriage-knot remits it — and that is the husband in whose hand is the knot of his OWN marriage in every state, before and after the divorce, because the meaning of it is: or the one in whose hand is the knot of THEIR marriage. The explanation of the words would then be what those who suppose that it is the guardian have thought: the guardian of the woman — were it not that the guardian of the woman does not possess the marriage-knot of the woman without her consent, except in the state of her childhood; and that is a state in which only some of her guardians possess the contracting of her marriage, according to the statement of most of those who suppose that the one in whose hand is the marriage-knot is the guardian. And Allah — exalted is His mention — by His statement: or the one in whose hand is the marriage-knot remits it has not excepted some of them, so that it would be permitted to direct the explanation to what they directed it — had there been a ground for what they said about it. And moreover: Allah — exalted is His mention — by His statement: And if you divorce them before you have touched them, while you had already fixed a bride-gift for them, then half of what you have fixed, except that they remit it has only alluded to the mention of the women whose mention had already been made in the verse before it, namely His statement: There is no blame upon you if you divorce the women so long as you have not touched them ; and small girls are not called "women" (nisāʾ), but they are called "girls" or "young girls." "Women" (nisāʾ) is, in the usage of the Arabs, only the plural of the noun "woman" (imraʾa); and the Arabs do not call the small, young girl a "woman," just as they do not call the small boy a "man." And since that is so, and since His statement: or the one in whose hand is the marriage-knot remits it according to those who claim that it is the guardian means only: or the one in whose hand is the marriage-knot remits that which is due to his ward — she who deserves that guardianship be exercised over her property, whether on account of minority or on account of unsoundness of mind — and since Allah — exalted is His mention — described in the two verses only the affairs of the divorced women, on account of the generality of the mention and not its particularity, and granted them the remission by His statement: except that they remit it : then it was known by His statement: except that they remit it that the women meant in the two verses, in which He mentioned them, are all of them without exception, since it is known that the remission of her over whose property guardianship is exercised is null. And since that is so, it is clear that the explanation in His statement: or the one in whose hand is the knot of THEIR marriage remits it, requires that the guardians of the adult, sound-minded, previously-married women (thayyibāt) have the right to remit of what has been granted to them by the divorce before the touching of the bride-gift, like that which is due to the guardians of the small children over whose property guardianship is exercised on account of unsoundness of mind. And in the denial by those who incline to the view that the one in whose hand is the marriage-knot is the guardian, of the remission of the guardians of the adult, sound-minded, previously-married women in the manner we have described, and in their distinguishing between their rulings and the rulings of the other guardians, lies that which lays bare the incorrectness of the explanation they have given about it. And those who hold their view about it are asked about the distinction therein, on the basis of a legal principle or an analogy; and they will give no ruling about it but that the like of it is imposed upon them in its opposite.
And that you remit it is nearer to godfearingness.
The discourse on the explanation of His statement — exalted is His mention: and that you remit it is nearer to godfearingness . The exegetes have differed regarding who is addressed by His statement: and that you remit it is nearer to godfearingness . Some of them said: by it the men and the women are addressed. Mention of who said that:
4196 - Yūnus related to me, saying: Ibn Wahb informed us, saying: I heard Ibn Jurayj relate on the authority of ʿAṭāʾ ibn Abī Rabāḥ, on the authority of Ibn ʿAbbās: and that you remit it is nearer to godfearingness . He said: both of them are commanded to godfearingness, namely the one who remits.
4197 - Ibn al-Barqī related to us, saying: ʿAmr ibn Abī Salama related to us, on the authority of Saʿīd ibn ʿAbd al-ʿAzīz, he said: I heard the explanation of this verse: and that you remit it is nearer to godfearingness . He said: they both remit together. The explanation of the verse according to this view, then, is: and that you, O people, remit one another of what was due to one chargeable to the other of the bride-gift, before the separation at the divorce, is nearer for him to godfearingness toward Allah.
Others said: No, those addressed by it are the husbands of the divorced women. Mention of who said that:
4198 - Ibn Ḥumayd related to us, saying: Jarīr related to us, on the authority of Mughīra, on the authority of al-Shaʿbī: and that you remit it is nearer to godfearingness : and that he remits it is nearer to godfearingness. The explanation of it according to this view is: and that you, O you who separate from your wives, remit, and so let go for them what you have the right to return upon her of the bride-gift that you have handed over to them, or that you make it complete for them, by giving them the bride-gift that you had named for them at the contracting of the marriage, if you had not handed it over to them; that is nearer for you to godfearingness toward Allah.
And of the two views, the one that is, in my opinion, most fitting for the explanation of the verse, is what Ibn ʿAbbās said, namely that the meaning of it is: and that some of you remit in favor of others, O husbands and wives, after the separation from one another, of what was due to one chargeable to the other, and that he let it go for him if there still remains something for him chargeable to him; and if nothing has remained for him, that he then pay it to him in full — that is nearer for you to godfearingness toward Allah. If someone were to say: and what is there, in forgoing it, of nearness to godfearingness toward Allah, such that it is said to him who forgoes and remits of what was due to him chargeable to his companion: your doing of what you have done is nearer for you to godfearingness toward Allah? Then it is said to him: that which lies therein of his nearness to godfearingness toward Allah, is his eagerness in that remission of his toward that to which Allah has spurred him and to which He has summoned him and incited him; for his doing of it, when he does it for the sake of the good pleasure of Allah, and in preferring that to which He has spurred him over the craving of his own soul, makes known through him — since he prefers the preferring of that to which He has spurred him, of that which He has not made obligatory upon him, over the craving of his own soul — that he, with respect to that which He has made obligatory upon him and imposed upon him, prefers it still more strongly, and with respect to that which He has forbidden him, shuns it still more strongly; and that is his nearness to godfearingness.
And do not forget kindness toward one another.
The discourse on the explanation of His statement — exalted is His mention: and do not forget kindness toward one another . He — exalted is His mention — says: and be not heedless, O people, in showing the kindness of one toward another, such that you would neglect it; rather let the man who has divorced his wife before his touching of her be kind, and make her bride-gift complete for her if he has not given it to her in full; and if he has already handed over to her the whole of what he had fixed for her, let him then be kind toward her by remitting of what is due to him and to which he has the right to return upon her, namely the half of it. And if the man is niggardly in that and refuses anything except returning upon her for half of it, then let the divorced woman be kind toward him by returning the whole of it to him if she had received it from him; and if she had not received it, that she then remit the whole of it. And if they both do not do that, and are niggardly and neglect that to which Allah has spurred them, namely that one should take kindness from the other, then there is due to her half of what he had fixed for her at the contracting of the marriage, and to him half of it. And in accordance with what we have said about it, the exegetes have spoken. Mention of who said that:
4199 - Aḥmad ibn Ḥāzim related to us, saying: Abū Nuʿaym related to us, saying: Ibn Abī Dhiʾb related to us, on the authority of Saʿīd ibn Jubayr ibn Muṭʿim, on the authority of his father Jubayr: that he entered upon Saʿd ibn Abī Waqqāṣ, and the latter offered him a daughter of his, and he married her; when he went out, he divorced her, and he sent her the bride-gift. He said: It was said to him: Why then did you marry her? He said: He offered her to me, and I found it disagreeable to turn her back. It was said: Why then did you send the bride-gift? He said: And where, then, is kindness?
4200 - Abū Kurayb related to us, saying: Ibn Abī Zāʾida related to us, on the authority of Warqāʾ, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: and do not forget kindness toward one another . He said: the completion by the husband of the bride-gift, or the letting go by the woman of the half. * Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, on the authority of ʿĪsā, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: and do not forget kindness toward one another . He said: the completion of the bride-gift, or the letting go by the woman of her half. * Al-Muthanná related to me, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, the like of that.
4201 - Sufyān ibn Wakīʿ related to us, saying: my father related to us, on the authority of Sufyān, on the authority of Layth, on the authority of Mujāhid: and do not forget kindness toward one another — in this and in other matters.
4202 - Al-Muthanná related to me, saying: Isḥāq related to us, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ regarding His statement: and do not forget kindness toward one another . He said: He says: let them show affection toward one another.
4203 - Bishr ibn Muʿādh related to us, saying: Yazīd ibn Zurayʿ related to us, saying: Saʿīd related to us, on the authority of Qatāda: and do not forget kindness toward one another; verily, Allah is seeing of what you do . Allah rouses you to the good, and spurs you to kindness.
4204 - Yaḥyā ibn Abī Ṭālib related to us, saying: Yazīd related to us, saying: Juwaybir informed us, on the authority of al-Ḍaḥḥāk regarding His statement: and do not forget kindness toward one another . He said: The woman who is divorced by her husband while he has fixed a bride-gift for her and has not entered upon her, then there is due to her half of the bride-gift; and Allah has commanded that he let go for her her portion, and, if he wishes, complete the bride-gift; and that is what Allah has mentioned: and do not forget kindness toward one another .
4205 - Mūsā related to me, saying: ʿAmr related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: and do not forget kindness toward one another — an exhortation to each of the two to the maintenance of the bond, namely the husband and the woman, to the maintenance of the bond.
4206 - Al-Muthanná related to me, saying: Ḥabbān ibn Mūsā related to us, saying: Ibn al-Mubārak informed us, saying: Yaḥyā ibn Bishr informed us that he heard ʿIkrima say regarding the statement of Allah: and do not forget kindness toward one another : and that kindness is the half of the bride-gift, and that the woman remits it in favor of the husband, or that her guardian remits it.
4207 - Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said regarding His statement: and do not forget kindness toward one another . He said: there is remitted of the half of the bride-gift or a part of it.
4208 - Ibn Ḥumayd related to us, saying: Mihrān related to us, and ʿAlī related to me, saying: Zayd related to us — both on the authority of Sufyān: and do not forget kindness toward one another . He said: an exhortation of one to the other, in this and in other matters, even in the remission by the woman of the bride-gift and the completion by the husband.
4209 - Yaḥyā ibn Abī Ṭālib related to me, saying: Yazīd informed us, saying: Juwaybir informed us, on the authority of al-Ḍaḥḥāk: and do not forget kindness toward one another . He said: the good (al-maʿrūf). - Ibn al-Barqī related to us, saying: ʿAmr related to us, on the authority of Saʿīd, he said: I heard the explanation of this verse: and do not forget kindness toward one another . He said: do not forget beneficence.
Verily, Allah is seeing of what you do.
The discourse on the explanation of His statement — exalted is His mention: verily, Allah is seeing of what you do . He — exalted is His mention — means by it: verily, Allah is, with respect to what you do, O people, of that to which He has spurred you and incited you — of the remission of one in favor of another of what was due to him chargeable to him of a right, on account of the marriage that existed between you and your wives, and the kindness of one toward another therein — and in other matters, of what you perform and neglect in your affairs, with respect to yourselves and others, of that to which Allah has spurred you and which He has commanded you or forbidden you: seeing — by it is meant: possessor of sight, nothing of that remains hidden from Him; rather, He reckons it up against you and preserves it, until He rewards the well-doer among you for his good and the evildoer among you for his evil.
