Surah Talaq Ayat 6 in Arabic Text
Here you can read various translations of verse 6
Lodge them [in a section] of where you dwell out of your means and do not harm them in order to oppress them. And if they should be pregnant, then spend on them until they give birth. And if they breastfeed for you, then give them their payment and confer among yourselves in the acceptable way; but if you are in discord, then there may breastfeed for the father another woman.
Let the women live (in ‘iddat) in the same style as ye live, according to your means: Annoy them not, so as to restrict them. And if they carry (life in their wombs), then spend (your substance) on them until they deliver their burden: and if they suckle your (offspring), give them their recompense: and take mutual counsel together, according to what is just and reasonable. And if ye find yourselves in difficulties, let another woman suckle (the child) on the (father’s) behalf.
(During the waiting period) lodge them according to your means wherever you dwell, and do not harass them to make them miserable. And if they are pregnant, provide for them maintenance until they have delivered their burden. And if they suckle your offspring whom they bore you, then give them due recompense, and graciously settle the question of compensation between yourselves by mutual understanding. But if you experience difficulty (in determining the compensation for suckling) then let another woman suckle the child.
Lodge them (the divorced women) where you dwell, according to your means, and do not treat them in such a harmful way that they be obliged to leave. And if they are pregnant, then spend on them till they deliver. Then if they give suck to the children for you, give them their due payment, and let each of you accept the advice of the other in a just way. But if you make difficulties for one another, then some other woman may give suck for him (the father of the child).
Lodge them where ye dwell, according to your wealth, and harass them not so as to straiten life for them. And if they are with child, then spend for them till they bring forth their burden. Then, if they give suck for you, give them their due payment and consult together in kindness; but if ye make difficulties for one another, then let some other woman give suck for him (the father of the child).
Make them dwell (in some part of the housing) where you are dwelling, according to your means, and do not try to hurt them, so as to straiten (their circumstances). And in case they are with burden, (i.e., pregnant) then expend upon them until they bring forth their burden. So in case they suckle for you, then bring them their rewards, and deliberate among yourselves beneficently; and in case you (both) encounter) difficulties, then another (woman shall suckle for him).
House the wives you are divorcing according to your means, wherever you house yourselves, and do not harass them so as to make their lives difficult. If they are pregnant, maintain them until they are delivered of their burdens; if they suckle your infants, pay them for it. Consult together in a good way- if you make difficulties for one another, another woman may suckle the child for the father––
Quran 65 Verse 6 Explanation
For those looking for commentary to help with the understanding of Surah Talaq ayat 6, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(65:6) (During the waiting period) lodge them according to your means wherever you dwell, and do not harass them to make them miserable. And if they are pregnant, provide for them maintenance until they have delivered their burden. And if they suckle your offspring whom they bore you, then give them due recompense, and graciously settle the question of compensation between yourselves by mutual understanding. But if you experience difficulty (in determining the compensation for suckling) then let another woman suckle the child.
16. The jurists agree that if the woman has been divorced revocable, the husband is responsible for her lodging and maintenance. They also agree that if the woman is pregnant, the husband will bear the responsibility of her lodging and maintenance till child-birth whether she has been divorced revocable or irrevocably. However, the difference of opinion has arisen about whether the nonpregnant woman who has been divorced irrevocably is entitled to both lodging and maintenance, or only to lodging, or to neither.
One group says that she is entitled to both lodging and maintenance. This is the opinion of Umar, Abdullah bin Masud, Ali bin Husain (Imam Zain al-Abidin), Qadi Shuraih and Ibrahim Nakhai. The same has been adopted by the Hanafis, and the same is also the viewpoint of Imam Sufyan Thauri and Hasan bin Saleh. This is supported by the Hadith of Daraqutni in which Abdullah bin Jabir reports that the Prophet (peace be upon him) said: The woman who has been divorced thrice has a right to lodging and maintenance during the waiting-period. This is further supported by those traditions in which it has been reported that Umar had rejected the Hadith of Fatimah bint-Qais, saying: We cannot abandon the Book of Allah and the Sunnah of our Prophet (peace be upon him) on the word of a woman. This shows that the Sunnah of the Prophet (peace be upon him) in the knowledge of Umar must be that such a woman is entitled to both maintenance and lodging. Furthermore in a tradition from Ibrahim Nakhai there is the explanation that Umar rejecting the Hadith of Fatimah bint-Qais, had said: I have heard the Prophet (peace be upon him) say that such a woman has a right to lodging as well as to maintenance. The first argument that Imam Abu Bakr al Jassas has given in his discussion of this question in his Ahkam al-Quran is that Allah has explicitly said: Divorce them for their prescribed waiting periods. This divine command also applies to that person who might have taken his wife back after divorcing her twice in the first instance, and now he is left with only one divorce to pronounce. His second argument is: When the Prophet (peace be upon him) taught this method of pronouncing divorce that one should either pronounce divorce in such a period of purity in which one may not have had sexual intercourse, or in a state when the signs of a woman’s being pregnant might have appeared. In this he did not make any distinction between the first, second, or final divorce. Therefore, the divine command: Lodge them (in the waiting period) where you yourselves live, will be regarded as relevant to every form of divorce. His third argument is: The maintenance and lodging of the pregnant woman, whether divorced revocable or irrevocably, is binding on the husband, and in respective the non-pregnant revocably divorced woman also both these rights are binding. This shows that the maintenance and lodging have not been made incumbent on the basis of pregnancy but because both are legally bound to stay in the husband’s house. Now, if the same injunction be applicable to the irrevocably divorced non-pregnant woman also, there can be no reason why her lodging and maintenance should not be incumbent on the man divorcing her.
The second group says that the irrevocably divorce woman has a right to lodging but not to maintenance. This is the viewpoint of Saed bin al-Musayyab, Suleman bin Yasar, Ata, Shabi, Auzai, Laith and Abu Ubaid, and Imam Shafei and Imam Malik also have adopted the same. But in Mughni al-Muhtaj a different viewpoint of Imam Shafei has been stated as will be explained below.
The third group say that the irrevocably divorced woman is neither entitled to lodging nor to maintenance. This is the viewpoint of Hasan Basri, Hammad Ibn Laila, Amr bin Dinar, Taus, Ishaq bin Rahawaih and Abu Thaw. Ibn Jarir has cited this very viewpoint as of Ibn Abbas, Imam Ahmad bin Hanbal and the Imamiah sect of the Shias also have adopted the same, and in Mughni al-Muhtaj the viewpoint of the Shafeis also has been stated to be this: The woman who is passing her waiting-period on the basis of divorce has an obligatory right to lodging, whether she is pregnant or not, but for the woman who has been irrevocably divorced, it is not obligatory. And for the nonpregnant irrevocably divorced woman there is neither maintenance nor clothing. This viewpoint in the first place is based on this verse of the Quran: You do not know: Allah may after this bring about a situation (of reconciliation). From this they conclude that this could be correct only about a revocably divorced woman, and not about an irrevocably divorced one. Therefore, the command of lodging the divorced woman in the house is specifically applicable only to the revocably divorced woman. Their second reasoning is from the Hadith of Fatimah bint-Qais, which has been reported in the collections of Hadith through many authentic channels.
This Fatimah bint-Qais al-Fihriyyah was one of the earliest emigrants. She was esteemed for her wisdom and sagacity, and the consultative body of the companions on the occasion of Umar’s martyrdom had met together at her house. She was first married to Abu Amr bin Hafs bin al- Mughirah al-Makhzumi. After she was separated by him by three divorces, the Prophet (peace be upon him) married her to Usamah bin Zaid. According to reports, her husband, Abu Amr had pronounced two divorces on her. Then, when he was sent to Yemen along with Ali, he also sent from there the third and final divorce. According to some, lodge her in the house during the waiting-period and maintain her. According to some others, she herself had laid claim to maintenance and lodging. Whatever be the case, the husband’s relatives refused to concede her claim. Thereupon she took her case to the Prophet (peace be upon him), and he gave the decision that she was neither entitled to maintenance nor to lodging. According to a tradition, the Prophet (peace be upon him) said: The husband is under obligation to provide maintenance and lodging to the woman only in case he had a right to return to her, but when he had no such right, she was neither entitled to maintenance nor to lodging. (Musnad Ahmad). Tabarani and Nasai have also related almost the same tradition, the concluding words of which are to the effect: But when she is not lawful for him until she marries another man than him, there is neither maintenance for her nor lodging. After giving this decision the Prophet (peace be upon him) first commanded her to pass her waiting period in the house of Umm Sharik and then told her to stay in the house of Ibn Umm Muktum.
However, the arguments of those who have not accepted this Hadith are as follows:
In the first place, she had been commanded to leave the house of her husband’s relatives because she was rude of tongue and they were fed up with her ill-temper. Saed bin al-Musayyab says: This lady by reporting her Hadith has misguided the people. The truth is that she was rude and impudent, that is why she was lodged in the house of Ibn Umm Maktum. (Abu Daud). In another tradition Saed bin al Musayyab is reported to have said: She had been impudent and rude to her husband’s relatives; that is why she was commanded to shift from that house. (Al-Jassas). Suleman bin Yasar says: Her expulsion from the house was because of her ill-temper. (Abu Daud).
Secondly, her tradition was repudiated by Umar at a time when many of the companions were still living, and the matter could be fully investigated. Ibrahim Nakhai says: When this Hadtih of Fatimah reached Umar, he said: We cannot abandon a verse of the Book of Allah and a saying of the Messenger of Allah (peace be upon him) because of the saying of a woman who seems to be conjecturing. I have myself heard the Prophet (peace be upon him) say that the woman who has been divorced irrevocably is entitled to both lodging and maintenance. (AI-Jassas). Abu Ishaq says: I was sitting with Aswad bin Yazid in the mosque of Kufah, when Shabi made mention of the Hadith of Fatimah bint-Qais. Aswad thereupon threw pebbles at Shabi and said: When in the time
6. Lodge them where you dwell, according to what you have, and do not harm them so as to suppress them. And if they are pregnant, then spend on them till they lay down their burden. Then if they suckle the children for you, give them their due payment, and let each of you deal with each other in a mannerly way. But if you make difficulties for one another, then some other woman may suckle for him. 7. Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease.
Allah the Exalted orders His faithful servants that when one of them divorces his wife, he should provide housing for her until the end of her `Iddah period,
(Lodge them where you dwell,) means, with you,
(according to what you have,) Ibn `Abbas, Mujahid and several others said, it refers to “Your ability.” Qatadah said, “If you can only afford to accommodate her in a corner of your house, then do so.”
(and do not harm them in order to suppress them.) Muqatil bin Hayyan said, “meaning, do not annoy her to force her to pay her way out nor expel her from your house.” Ath-Thawri said from Mansur, from Abu Ad-Duha:
(and do not harm them in order to suppress them) “He divorces her, and when a few days remain, he takes her back.”
(And if they are pregnant, then spend on them till they lay down their burden.) This is about the woman who is irrevocably divorced. If she is pregnant, then she is to be spent on her until she lays down her burden. This is supported due to the fact that if she is revocably divorced, the she has then right to receive her support (maintenance) whether she is pregnant or not.
(Then if they suckle them for you,) meaning, when pregnant women give birth and they are irrevocably divorced by the expiration of the `Iddah, then at that time they may either suckle the child or not. But that is only after she nourishes him with the milk, that is the early on milk which the infant’s well-being depends upon. Then, if she suckles, she has the right to compensation for it. She is allowed to enter into a contract with the father or his representative in return for whatever payment they agree to. This is why Allah the Exalted said,
(Then if they suckle the children for you, give them their due payment,) Allah said,
(and let each of you deal with each other in a mannerly way.) meaning, the affairs of the divorced couple should be managed in a just way without causing harm to either one of them, just as Allah the Exalted said in Surat Al-Baqarah,
(No mother shall be treated unfairly on account of her child, nor father on account of child.) (2:233) Allah said,
(But if you make difficulties for one another, then some other woman may suckle for him.) meaning, if the divorced couple disagrees, because the woman asks for an unreasonable fee for suckling their child, and the father refuses to pay the amount or offers an unreasonable amount, he may find another woman to suckle his child. If the mother agrees to accept the amount that was to be paid to the woman who agreed to suckle the child, then she has more right to suckle her own child. Allah’s statement,
(Let the rich man spend according to his means;) means, the wealthy father or his representative should spend on the child according to his means,
(and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him.) This is as Allah said,
(Allah does not burden a person beyond what He can bear.) ﴿2:286﴾
(Allah will grant after hardship, ease.) This is a sure promise from Him, and indeed, Allah’s promises are true and He never breaks them, This is an Allah’s saying;
(Verily, along with every hardship is relief. Verily, along with every hardship is relief.) ﴿94:5-6﴾ There is a relevant Hadith that we should mention here. Imam Ahmad recorded that Abu Hurayrah said, “A man and his wife from an earlier generation were poor. Once when the man came back from a journey, he went to his wife saying to her, while feeling hunger and fatigued, `Do you have anything to eat’ She said, `Yes, receive the good news of Allah’s provisions.’ He again said to her, `If you have anything to eat, bring it to me.’ She said, `Wait a little longer.’ She was awaiting Allah’s mercy. When the matter was prolonged, he said to her, `Get up and bring me whatever you have to eat, because I am real hungry and fatigued.’ She said, `I will. Soon I will open the oven’s cover, so do not be hasty.’ When he was busy and refrained from insisting for a while, she said to herself, `I should look in my oven.’ So she got up and looked in her oven and found it full of the meat of a lamb, and her mortar and pestle was full of seed grains; it was crushing the seeds on its own. So, she took out what was in the mortar and pestle, after shaking it to remove everything from inside, and also took the meat out that she found in the oven.” Abu Hurayrah added, “By He in Whose Hand is the life of Abu Al-Qasim (Prophet Muhammad )! This is the same statement that Muhammad said,
(Had she taken out what was in her mortar and not emptied it fully by shaking it, it would have continued crushing the seeds until the Day of Resurrection.)”
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