Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   And His words: (And when they reach their term) — the Exalted, whose praise is exalted, says: and when the divorced women who are in the waiting period (ʿiddah) reach their term, that is, when the end of their waiting period draws near — (then retain them in a fitting manner) He says: then hold them fast by a taking-back through which you take them back, if you so wish, in a fitting manner; He says: in the manner that Allah has commanded you regarding the retaining, and that is by giving her the rights that Allah has made obligatory upon him on her behalf — the maintenance, the clothing, the housing, and good companionship — or release them in a fitting manner, that is, by letting them remain until their waiting period comes to an end, so that they are separated from you in a fitting manner, that is to say, by paying her in full what she previously had as a right upon him in bridal gift (mahr) and in compensation, in accordance with what He has made obligatory upon him on her behalf.

   And in accordance with what we have said concerning this, the exegetes have spoken.

   * Mention of who said that:

   ʿAlī ibn ʿAbd al-Aʿlā related to me, saying: al-Muḥāribī ibn ʿAbd al-Raḥmān ibn Muḥammad related to me, on the authority of Juwaybir, on the authority of al-Ḍaḥḥāk, concerning His words: (And when they reach their term) he says: when her waiting period comes to an end, before she has washed herself from the third menstruation, or (after) three months if she does not menstruate. He says: then take her back, if you wish the taking-back, before the waiting period comes to an end, by retaining in a fitting manner — and the fitting is that he treats her well — or release her in a good manner, and the releasing in a good manner is: that he lets her remain until her waiting period has passed, and that he gives her a bridal gift if she was owed it from him when he divorced her; that is the releasing in a good manner, and the compensation according to one's means.

   Muḥammad related to us, saying: Aḥmad related to us, saying: Asbāṭ related to us, on the authority of al-Suddī, concerning His words: (And when they reach their term) he said: when he has divorced her once or twice, then it is permissible for him [uncertain as to the source] to retain her in a fitting manner, or to release her in a good manner.

   And His words: (And call to witness two just witnesses from among yourselves) — and call witnesses for the retaining, if you retain them, and that is the taking-back, two just men from among yourselves, and they are the two whose religion and trustworthiness is acceptable.

   And we have already previously set forth the meaning of "justice (ʿadl)," in a manner that makes it unnecessary to repeat it in this place, and we have mentioned what the people of knowledge have said concerning it.

   And in accordance with what we have said concerning this, the exegetes have spoken.

   * Mention of who said that:

   ʿAlī related to me, saying: Abū Ṣāliḥ related to us, saying: Muʿāwiya related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās, who said: If he wishes to take her back before her waiting period comes to an end, let him have two men bear witness as Allah has said (And call to witness two just witnesses from among yourselves), at the divorce and at the taking-back. If he takes her back, then she is with him with two divorces (remaining), and if he does not take her back, then, when her waiting period comes to an end, she is separated from him with one divorce, and she has more authority over herself; thereafter she marries whom she wishes, himself or another.

   Aḥmad related to us, saying: Asbāṭ related to us, on the authority of al-Suddī, concerning His words: (And call to witness two just witnesses from among yourselves) he said: at the divorce and the taking-back.

   And His words: (And establish the testimony for the sake of Allah) He says: and bear witness concerning the right when you are called to testimony, and deliver it truthfully when you are called to deliver it.

   And in accordance with what we have said concerning this, the exegetes have spoken.

   * Mention of who said that:

   Muḥammad related to us, saying: Aḥmad related to us, saying: Asbāṭ related to us, on the authority of al-Suddī, concerning His words: (And establish the testimony for the sake of Allah) he said: bear witness concerning the right.

   And His words: (By that is admonished whoever believes in Allah and the Last Day) — the Exalted, whose praise is exalted, says: this which I have commanded you and made known to you regarding the matter of divorce, and regarding what is obligatory for one party toward the other at the separation and the retaining, is an admonition from Us to you, by which We admonish whoever believes in Allah and the Last Day and therefore holds it to be true.

   And by His words: (whoever believes in Allah) is meant: the one whose characteristic is belief in Allah, as in that which Muḥammad related to us, saying: Aḥmad related to us, saying: Asbāṭ related to us on the authority of al-Suddī: (whoever believes in Allah and the Last Day) he said: believes in Him.

   And His words: (And whoever fears Allah, for him He will make a way out) — the Exalted, whose praise is exalted, says: whoever fears Allah and therefore does what He has commanded him and refrains from what He has forbidden him, for him He will make a way out of his affair, in that He lets him know that what He has decreed will inevitably come to pass. And that is because when the one who divorces, divorces as Allah has urged him to do, before the waiting period, and does not take her back during her waiting period until it comes to an end, and his soul then pursues her, Allah makes for him a way out in that which his soul pursues: in that He grants him the way to ask for her hand in marriage and to marry her; but had he divorced her three times, he would have no way to that.

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   Footnotes:

   (1) Thus it stands in the original. Possibly the original expression read: "then it is permissible for him thereafter whatever he wishes ... etc."

   Show original Arabic

   وقوله: ( فَإِذَا بَلَغْنَ أَجَلَهُنَّ ) يقول تعالى ذكره: فإذا بلغ المطلقات اللواتي هنّ في عدة أجلهنّ وذلك حين قرب انقضاء عددهنّ( فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ ) يقول: فأمسكوهنّ برجعة تراجعوهن، إن أردتم ذلك بمَعْرُوف، يقول: بما أمرك الله به من الإمساك وذلك بإعطائها الحقوق التي أوجبها الله عليه لها من النفقة والكسوة والمسكن وحُسن الصحبة، أو فارقوهنّ بمعروف، أو اتركوهنّ حتى تنقضي عددهنّ، فتبين منكم بمعروف، يعني بإيفائها ما لها من حق قبله من الصداق والمتعة على ما أوجب عليه لها. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثني عليّ بن عبد الأعلى، قال: ثني المحاربي بن عبد الرحمن بن محمد، عن جويبر، عن الضحاك، قوله: ( فَإِذَا بَلَغْنَ أَجَلَهُنَّ ) يقول: إذا انقضت عدتها قبل أن تغتسل من الحيضة الثالثة، أو ثلاثة أشهر إن لم تكن تحيض، يقول: فراجع إن كنت تريد المراجعة قبل أن تنقضي العدّة بإمساك بمعروف، والمعروف أن تحسن صحبتها أَوْ تَسْرِيحٌ بِإِحْسَانٍ والتسريح بإحسان: أن يدعها حتى تمضي عدتها، ويعطيها مهرًا إن كان لها عليه إذا طلقها، فذلك التسريح بإحسان، والمُتعة على قدر الميسرة. حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله: ( فَإِذَا بَلَغْنَ أَجَلَهُنَّ ) قال: إذا طلقها واحدة أو ثنتين، يشاء (1) أن يمسكها بمعروف، أو يسرّحها بإحسان. وقوله: ( وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ ) وأشهدوا على الإمساك إن أمسكتموهنّ، وذلك هو الرجعة ذوي عدل منكم، وهما اللذان يرضى دينهما وأمانتهما. وقد بينا فيما مضى قبل معنى العدل بما أغنى عن إعادته في هذا الموضع، وذكرنا ما قال أهل العلم فيه. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثني عليّ، قال: ثنا أَبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قال: إن أراد مراجعتها قبل أن تنقضي عدتها، أشهد رجلين كما قال الله ( وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ ) عند الطلاق وعند المراجعة، فإن راجعها فهي عنده على تطليقتين، وإن لم يراجعها فإذا انقضت عدتها فقد بانت منه بواحدة، وهي أملك بنفسها، ثم تتزوّج من شاءت، هو أو غيره. حدثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله: ( وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ ) قال: على الطلاق والرجعة. وقوله: ( وَأَقِيمُوا الشَّهَادَةَ لِلَّهِ ) يقول: وأشهدوا على الحقّ إذا استشهدتم، وأدوها على صحة إذا أنتم دُعيتم إلى أدائها. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله: ( وَأَقِيمُوا الشَّهَادَةَ لِلَّهِ ) قال: أشهدوا على الحقّ. وقوله: ( ذَلِكُمْ يُوعَظُ بِهِ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ ) يقول تعالى ذكره: هذا الذي أمرتكم به، وعرَّفتكم من أمر الطلاق، والواجب لبعضكم على بعض عند الفراق والإمساك عظة منا لكم، نعظ به من كان يؤمن بالله واليوم الآخر، فيصدّق به. وعُنِي بقوله: ( مَنْ كَانَ يُؤْمِنُ بِاللَّهِ ) من كانت صفته الإيمان بالله، كالذي حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط عن السديّ، ( مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ ) قالَ: يؤمن به. وقوله: ( وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا ) يقول تعالى ذكره: من يخف الله فيعمل بما أمره به، ويجتنب ما نهاه عنه، يجعل له من أمره مخرجًا بأن يعرّفه بأن ما قضى فلا بدّ من أن يكون، وذلك أن المطلق إذا طلَّق، كما ندبه الله إليه للعدّة، ولم يراجعها في عدتها حتى انقضت ثم تتبعها نفسه، جعل الله له مخرجًا فيما تتبعها نفسه. بأن جعل له السبيل إلى خطبتها ونكاحها، ولو طلقها ثلاثًا لم يكن له إلى ذلك سبيل. ------------------------ الهوامش: (1) كذا في الأصل. ولعل أصل العبارة: فله بعد ذلك ما يشاء ... إلخ