Microsoft Word Al Jalalain Eng with introduction docx

(At-Talâq)
[65:1]
O Prophet, meaning [to address] his community, on account of what follows; or, [it means] say to them: 
when you [men] divorce women, when you intend to [effect a] divorce, divorce them by their prescribed 
period, at the beginning of it, such that the divorce is effected while she is pure and has not been touched 
[sexually], based on the Prophet’s (s) explaining it in this way, [as] reported by the two Shaykhs [al-Bukh
ā
r
ī
and Muslim]. And count the prescribed period, keep record of it, so that you may repeal [your decision] 
before it is concluded; and fear God your Lord, obey Him in His commands and prohibitions. Do not expel 
them from their houses, nor let them go forth, from them until their prescribed period is concluded, unless 
they commit a blatant [act of] indecency, [such as] adultery (read mubayyana or mubayyina, corresponding 
[respectively] to buyyinat, ‘one that has been proven’, and bayyina, ‘blatant’), in which case they are 
brought out in order to carry out the [prescribed] legal punishment against them. And those, mentioned 
[stipulations], are God’s bounds; and whoever transgresses the bounds of God has verily wronged his soul. 
You never know: it may be that God will bring something new to pass afterwards, [after] the divorce, [such 
as] a retraction, in the event that it was the first or second [declaration of divorce]. 
[65:2]
Then, when they have reached their term, [when] they are near the end of their prescribed period, retain 
them, by taking them back, honourably, without coercion, or separate from them honourably, leave them to 
conclude their waiting period and do not compel them to go back [to you]. And call to witness two just men 
from among yourselves, [to witness] the retraction or the separation, and bear witness for the sake of God, 
and not [merely] for the sake of what is being witnessed or for the sake of the man. By this is exhorted 
whoever believes in God and the Last Day. And whoever fears God, He will make a way out for him, from 
the distress of this world and the Hereafter; 
[65:3]

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671
and He will provide for him from whence he never expected, [from whence] it never occurred to him. And 
whoever puts his trust in God, regarding his affairs, He will suffice him. Indeed God fulfils His command, His 
will (a variant reading [for b
ā
lighun amrahu] has the genitive construction [b
ā
lighu amrihi]). Verily God has 
ordained for everything, [even things] such as comfort and hardship, a measure, a fixed time. 
[65:4]
And [as for] those of your women who (read all
ā
’
ī
or all
ā
’i in both instances) no longer expect to 
menstruate, if you have any doubts, about their waiting period, their prescribed [waiting] period shall be 
three months, and [also for] those who have not yet menstruated, because of their young age, their period 
shall [also] be three months — both cases apply to other than those whose spouses have died; for these 
[latter] their period is prescribed in the verse: they shall wait by themselves for four months and ten [days] 
[Q. 2:234]. And those who are pregnant, their term, the conclusion of their prescribed [waiting] period if 
divorced or if their spouses be dead, shall be when they deliver. And whoever fears God, He will make 
matters ease for him, in this world and in the Hereafter. 
[65:5]
That, which is mentioned regarding the prescribed [waiting] period, is God’s command, His ruling, which He 
has revealed to you. And whoever fears God, He will absolve him of his misdeeds and magnify the reward 
for him. 
[65:6]
Lodge them, that is, the divorced women, where you dwell, that is to say, in some part of your dwellings, in 
accordance with your means (min wujdikum is an explicative supplement, or a substitution of what precedes 
it with the repetition of the same preposition [min] and with an implied genitive annexation, in other words, 
[something like] amkinat sa‘atikum, ‘[house them in] the places of your means and not otherwise’) and do 
not harass them so as to put them in straits, with regard to accommodation, such that they would then need 
to go elsewhere or [be in need of] maintenance [to provide for themselves] so that they [are forced to] 
ransom themselves from you. And if they are pregnant, then maintain them until they deliver. Then, if they 
suckle for you, your children [whom you have] from them, give them their wages, for the suckling, and 
consult together, with them, honourably, with kindness, for the sake of the children, by mutual agreement 
on a fixed wage for the suckling. But if you both make difficulties, regarding the suckling, with either the 
father withholding [payment of] the wage or the mother refraining from performing it, then another woman 
will suckle [the child] for him, for the father, and the mother should not be compelled to suckle it. 
[65:7]
Let the affluent man expend, on the divorced or the suckling woman, out of his affluence. And let he whose 
provision has been straitened, restricted, for him, expend of what God has given him, in accordance with his 
means. God does not charge any soul save except with what He has given it. God will assuredly bring about 
ease after hardship — which He indeed did by way of the [Muslim] conquests. 
[65:8]
And how many (ka’ayyin: the k
ā
f is the genitive prepositional particle which has been added to ayy, ‘which’, 
to give the meaning of kam, ‘how many’) a town — that is to say, many a town, meaning its inhabitants, 
disobeyed the command of its Lord and His messengers, then We called it, in the Hereafter — even if it has 
not yet arrived, [God says so] because of the fact that it will surely come to pass — to a severe reckoning 
and chastised it with a dire chastisement (read nukran or nukuran), namely, the chastisement of the Fire. 
[65:9]
So it tasted the evil consequences of its conduct, the punishment for it, and the consequence of its conduct 

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672
was [utter] loss, failure and destruction. 
[65:10]
God has prepared for them a severe chastisement (the reiteration of the threat is for emphasis). So fear 
God, O people of pith, O possessors of intellect, [you] who believe! (this is a description of the vocative, or 
an explication of it) God has certainly revealed to you a [source of] remembrance, that is, the Qur’
ā
n;
[65:11]
a messenger, that is, Muhammad (s) (ras
ū
lan is in the accusative because of an implied verb, that is to say, 
wa-arsala, ‘and He sent you [a messenger]’) reciting to you the clear signs of God (read mubayyan
ā
t or 
mubayyin
ā
t, as [explained] above) that He may bring forth those who believe and perform righteous deeds, 
after the arrival of the remembrance and the Messenger, from darkness, the disbelief to which they adhered, 
to light, the faith that was established in them after [a life of] disbelief. And those who believe in God and 
act righteously, He will admit them (a variant reading has the first person plural [nudkhilhu, ‘We will admit 
them’]) into gardens underneath which rivers flow, wherein they will abide forever. God has verily made a 
good provision for him, namely, the provision of Paradise, the bliss of which never ends. 
[65:12]
God it is Who created seven heavens, and of earth the like thereof, that is to say, seven earths. The 
command, the revelation, descends between them, between the heavens and the earth: Gabriel descends 
with it from the seventh heaven to the seventh earth, that you may know (li-ta‘lam
ū
is semantically 
connected to an omitted clause, that is to say, ‘He apprises you of this creation and this sending down [that 
you may know]’), that God has power over all things and that God encompasses all things in knowledge. 
Medinese, consists of 12 verses.