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were not to be returned to the custody of their Pagan husbands at Makkah, as the marriage of believing women with
non-Muslims was held to be dissolved if the husbands did not accept Islam. But in order to give no suspicion to the
Pagans that they were badly treated as they lost the dower they had given on marriage, that dower was to be repaid
to the husbands. Thus helpless women refugees were to be protected at the cost of the Muslims. (60.10)
5423 The condition was that they should be Muslim women. How were the Muslims to know? A non-Muslim woman, in
order to escape from her lawful guardians in Makkah, might pretend that she was a Muslim. The true state of her mind
and heart would be known to Allah alone. But if the Muslims, on an examination of the woman, found that she
professed Islam, she was to have protection. The examination would be directed (among other things) to the points
mentioned in verse 12 below. (60.10)
5424 As the marriage was held to be dissolved (see n. 5422 above), there was no bar to the remarriage of the refugee
Muslim woman with a Muslim man on the payment of the usual dower to her. (60.10)
5425 Unbelieving women in a Muslim society would only be a clog and a handicap. There would be neither happiness for
them, nor could they conduce in any way to a healthy life of the society in which they lived as aliens. They were to be
sent away, as their marriage was held to be dissolved; and the dowers paid to them were to be demanded from the
guardians to whom they were sent back, just as in the contrary case the dowers of believing women were to be paid
back to their Pagan ex-husbands (n. 5422 above). (60.10)
60:11 - And if any of your wives deserts you to the Unbelievers and ye have an accession (by the
coming over of a woman from the other side) then pay to those whose wives have deserted
the equivalent of what they had spent (on their (dower): and fear Allah in Whom ye believe.
5426
5426 A very unlikely contingency, considering how much better position the women occupied in Islam than under Pagan
custom. But all contingencies have to be provided for equitably in legislation. If a woman went over to the Pagans, her
dower would be recoverable from the Pagans and payable to the deserted husband. If a woman came over from the
Pagans, her dower would be payable to the Pagans. Assuming that the two dowers were equal, the one would be set
off against the other as between the two communities; but within the communities the deserted individual would be
compensated by the individual who gains a wife. If the dowers were unequal, the balance would be recoverable as
between the communities, and the adjustment would then be made as between the individuals. (60.11)
64:14 - O ye who believe! truly among your wives and your children are (some that are)
enemies to yourselves: so beware of them! But if ye forgive and overlook and cover up (their
faults) verily Allah is Oft-Forgiving Most Merciful. 54945495
5494 In some cases the demands of families, i.e., wife and children may conflict with a man's moral and spiritual
convictions and duties. In such cases he must guard against the abandonment of his convictions, duties, and ideals to
their requests or desires. But he must not treat them harshly. He must make reasonable provision for them, and if they
persist in opposing his clear duties and convictions, he must forgive them and not expose them to shame or ridicule,
while at the same time holding on to his clear duty. Such cases occurred when godly men undertook exile from their
native city of Makkah to follow the Faith in Madinah. In some cases their families murmured, but all came right in the
end. (64.14)
5495 For the different words for "forgiveness", see n. 110 to ii. 109. (64.14)
65:1 - O Prophet! when ye do divorce women divorce them at their prescribed periods and count
(accurately) their prescribed periods: and fear Allah your Lord: and turn them not out of their houses nor
shall they (themselves) leave except in case they are guilty of some open lewdness. Those are limits set
by Allah: and any who transgresses the limits of Allah does verily wrong his (own) soul: thou knowest not
if perchance Allah will bring about thereafter some new situation. 550355045505550655075508
5503 Note that in the first instance the Prophet is himself addressed individually, as the Teacher and representative of the
Community. Then the actual directions: "when ye...." are addressed to the Community collectively. (65.1)
5504 "Of all things permitted by law, Divorce is the most hateful in the sight of Allah"; see Introduction to this Sura. The
general directions and limitations of Divorce may be studied in ii. 228-232, 236-237, 241, and notes; also iv. 35. (65.1)
5505 'Iddat, as a technical term in divorce law, is explained in n. 254 to ii. 228. Its general meaning is "a prescribed period":
in that general sense it is used in ii. 185 for a prescribed period for fasting. (65.1)
5506 The prescribed period (see last note) is in the interests of the wife, of the husband, of an unborn child (if there is any),
and of sex laws in nature, and therefore the elementary dictates of refined human society. In English Law the six
months interval between the decree nisi and the decree absolute in divorce attains the same purpose in a round-about
way. The Commentators suggest that the divorce should not be pronounced during the courses. Read with ii. 222, this
implies that any incipient differences between husband and wife should not be forced to an issue at a time when sex
is least attractive and almost repulsive. Everything should be done to strengthen the social and spiritual aspects of
marriage and keep down stray impulses of animal instinct. The parties are to think seriously in a mood of piety,
keeping the fear of Allah in their minds. (65.1)
5507 As Islam treats the married woman as a full juristic personality in every sense of the term a married woman has a
right, in the married state, to a house or apartment of her own. And a house or apartment implies the reasonable
expenses for its upkeep and for her own and her children's maintenance. And this is obligatory not only in the married
state, but during the 'iddat, which is necessarily a most trying period for the woman. During this period she must not
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