Ahsan Hanif – Quran Tafseer – Page 38 Guidance On Marital Matters

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			Santa Monica Washington Llahi overcast Bismillah R Rahman r Rahim Al hamdu Lillahi Rabbil Alameen wa
Rafi but to tap in with our governor illa Allah aalameen or shadow Allah. Allahu Allahu la sharika
hula hula Well, you know what if you didn't worship Muhammad Abdul Rasulullah Mustafa Al Amin
sallahu wa salam ala barakaatuh he was the he was Army and drummer in my band. Welcome to another
episode of our to see page by page in sha Allah Tala. Today we are on page 38, which is the fear of
Surah Al Baqarah. The second drugs in the previous couple of episodes Allah subhanaw taala has given
to us in these passages and sorbitol Baqarah, a number of the common rulings concerning different
		

			issues that pertain to the Muslims life. Some of those issues are to do with divorce others to do
with marriage, others to do with inheritance and so on. In today's passage, Allah subhanaw taala is
continuing with the theme of divorce and and issues related to it. And that is because as we
mentioned before, the Arabs were very oppressive in the way that they dealt with this issue of
divorce, in the sense that the male the husband essentially had all of the rights and the wife the
woman had little to no rights, and she had little to no recourse either. And because that's the
general way of the Arabs in terms of the whole society, the wife would find it difficult to even
		

			seek recourse with her own father, her own brother, people who are from her own family, her own
blood, who should be there to protect her look after her, her well being and safeguard her, even
though you weren't able to really do much because it was just the general norm amongst the Arabs.
		

			And that that is why Allah subhanaw taala mentioned to us in the Quran a number of the issues
concerning divorce, because Allah azza wa jal sometimes he mentioned certain rulings in general,
like he tells us that something is legislated for example, the Salah, but the vast majority of the
detail of Salah is found in the Sunnah of the Prophet salAllahu alayhi wasallam the prophets of
Allah Allah azza wa jal for example, tells us to make Hajj but the vast majority of the details of
the hajj are found in the Sunnah of the Prophet sallallahu alayhi wa sallam, but some issues Allah
azza wa jal mentions in detail he speaks about them and a number of occasions and gives to us a
		

			number of the more if you like detailed rulings and concerning them, and this is one of the reasons
because they were major issues. And so Allah subhanaw taala to show the importance of these issues,
and to highlight the portion that was committed Allah azza wa jal reveals verses in the Quran
concerning it and that is why the book of Allah azza wa jal, the Quran is more than just a book of
stories there is more than just a book of for example, instructions, but rather it is a book of law
as well. We take the main source or the main source of our law, our Sharia, our camp, our our
rulings in terms of what we do and don't do the halal and haram. Much of that is taken from the book
		

			of Allah subhanho wa taala. From the issues that the Qureshi will also present and the Arabs in
general, is when it came to the issues of a divorced woman, or the rights of a divorced woman or a
widowed woman, and who had the right to marry her again, or what rights she had in terms of seeking
another marriage or inheritance and these types of issues. These are also issues that were prevalent
in the society of Arabia before the coming of the Prophet sallallahu alayhi wasallam. So Allah
subhanaw taala mentions to us in these verses a number of of the laws and rulings concerning divorce
and concerning what happens in the event of divorce or in the event of a woman becoming widowed in
		

			verse 234. Loss of 100 tireless says, are all doing Allah He ministry honor regime, when levena
Utagawa fauna Amin Kumbaya, the Runa as well Janie Tara bas Nabi fusi in our burrata, surely you are
Shira. If any of you die even nev widows Allah azza wa jal says the widows should wait for four
months and 10 nights before remarried.
		

			As we mentioned before, that the eight day period is a waiting period that the woman goes into the
moment that she separated from her husband, whether that separation is due to the husband
instructing or giving what we call the paddock which is the divorce or whether the separation ensues
because of the death of the husband, the woman will go into a waiting period and as we mentioned in
the previous episode or two, there are different waiting periods depending upon the scenario
depending upon the situation of the wife and exactly how the divorce takes place and the number of
divorces issued and so on and so forth. We mentioned much of that detail in the previous episode or
		

			to hit Allah subhanaw taala is
		

			giving us another instruction and that is now in the case of the waiting period for the woman who
has become a widow. So as we mentioned before, when it comes to the woman who's divorced, and she
has been married and is consummated and she's divorced, then we say that Allah azza wa jal said that
it is thereafter to grow, that three monthly period of waiting or three monthly periods in terms of
waiting here, Allah azza wa jal is referring to the woman who has become without, she lost her
husband, she's now a widow, Allah subhanaw taala says for her, the waiting period is four months and
10 days, four months and 10 days, those four months and 10 days in that period, that is the time
		

			that we call it Arabic of this call in the Sharia and the rulings of the reader. And in the during
the time generally, she's not allowed to get married. And when it comes to the woman who's going
through the widowed period of waiting, which is different to the waiting period of the woman who's
divorced because the woman who's divorced, isn't necessarily
		

			so suffering a bereavement. So because of a death of a husband. It is a different type of waiting
period in terms of what she can and can't do during that period. But when it comes to the
bereavement issue, the woman has become a widow, then the Sharia is relatively strict concerning
what she can and can't do. And generally speaking, she stays at home unless she can go and if she
needs to go out for some need, such as, for example, a job she needs a job she's working, or for
example, she has needs in terms of buying certain things and so on, then she goes out, but otherwise
she stays home, and she doesn't beautify herself, and so on and so forth in those types of ways,
		

			either during that period of four months and 10 days, that period of four months or 10 days. So
generally we know from the Sunnah of the Prophet sallallahu alayhi wa sallam, that the general
practice is that when any person dies, from your family, from your friends, from your relatives from
the Ummah, in general, the bereavement period is three days. Those are the three days in which has
allowed for a person for example, not to go to work or not to continue with their daily daily
events. So things change because it's the period of condolences, the period of bereavement and so
on. The study argues people three days, but because of the the Eman that we have, and the trust that
		

			we have in Allah azza wa jal and I will be Eman. You in the decree of Allah subhana wa Tada, we're
told that it's not the end, the believer who lives this life, inshallah will be reunited with the
believers in the next life agenda. And so therefore, three days is given, and then you continue.
That doesn't mean that you don't still feel sorrow or sadness, but it just means that you must try
to then continue on with your life irrespective of those feelings that you may have of the loss of
someone who is extremely close to you. The exception to that rule of the three days is for the
husband when the husband dies, the wife alone must wait for four months and 10 days. So this isn't
		

			for the daughters are the sons of any other member of the of the of the family of the deceased, it
is specifically for the wife that she waits for the four months and the 10 days and that is one of
the ways in which the shittier honors the husband and one of the ways in which we know therefore in
the family setup as we mentioned before, that the responsibility that the husband takes on and those
issues are therefore unearned by Allah subhanaw taala in terms of this particular way, and that is a
she waits for four months and 10 days. Allah azza wa jal then continues for either by Laguna Jolla,
who nevertheless you know, holiday come FEMA Ferran Nephi, fusi Nabeshima out off ALLAH SubhanA wa
		

			Tada says, then after that period has elapsed, meaning the four months and 10 days, you will not be
blamed for anything they may reasonably choose to do with themselves meaning that then they can go
back to beautifying themselves they can go back for example, if they wish to wish they can go and
start to choose, look for another spouse if they wish to do so. Basically, she can then go back to
everything that she was doing before there is no harm and there is no blame upon her for doing so as
Allah subhanaw taala says within the Quran,
		

			what Allah will be matter I'm Aluna hubby and Allah azza wa jal is fully aware of that which you do.
So these are from the rulings that Allah azza wa jal has placed in to the Sharia. There will be
another verse now, that will come in the next episode, in which Allah subhanaw taala will also speak
about that period of waiting, but he will describe it as being a year. And the scholars have, as we
will mentioned in Charlottetown, in the forthcoming episode, the discussion that they have as to
whether that's an abrogation or whether that is advice, or how that exactly took place, however,
generally speaking, so that we're very clear, the waiting period in the strict sense, is the four
		

			months and 10 days that we find within this verse, verse 234, of Surah Al Baqarah. Allah azza wa jal
then continues in the next verse, verse 235, and he says, again, still speaking about these issues
of divorce, while Arjuna had a common femur, out rod tune beam and with all that in his
		

			work Nan Tong vn fusi comm are the mullah who settled Corona on our killer to Nazir one in Turku
Illa.
		

			otaku, Pamela Merle Mova, Walter Zimo production Nika, he had your blue one kita boo Agia where
Alamo and Allah Hi, Fi fusi comes back the row where Allah mu and Allah hubba for on Haleem ALLAH
SubhanA wa Tada says, You will not be blamed, whether you give a hint that you wish to marry these
women or keep it to yourselves, indeed Allah azza wa jal knows that you intend to propose to them.
This is now one of the rulings that are attached to the waiting period, the woman who is in a
reader, she's in a period of of waiting, especially if, for example, that period has elapsed, or,
for example, the period of the waiting period of the woman who's in her because her wife has her
		

			husband passed away, and she's, therefore a widow. She's in this waiting period. It's not the
waiting period where the husband has the right to take back his wife, as we said before in the
previous verse, and the previous episode, that there are there is an entire period in which the
husband has the right to reconcile with his wife, that period of divorce. So that waiting period is
something which is different. We're talking about now the waiting periods in which a person, for
example, may have that period has elapsed. So she's not, for example, able to reconcile with her
husband because the three divorces have been issued. Those three distinct separate divorces have
		

			been issued, she can't marry her or go and reconcile with the first husband again anyway, or the
woman is a widow. She has four months and 10 days that she must wait for her in that period. Allah
subhanaw taala says that what you are not allowed to do and this is understood from the West because
Allah azza wa jal says that there will be no blame upon you. If you hint at the issue of marriage.
Therefore, we understand that there will be blame upon you meaning sin upon you, that is what blame
refers to here, you will be sinful and disobedient, if you actually and explicitly say that you want
to marry that woman during that period in which he is upon her upon waiting. The show, they are
		

			essentially saying that when a woman is going from through that period, so for this example, just to
make this simpler and streamline it, if you take the example of the woman who is a widow, she has
four months and 10 days that she must wait. There is a period that she is waiting in, it is not
permissible for another man to come and to propose to her during that time notice allowed for her to
actively go and seek out a proposal in that way. That is haram. It is something which is sinful,
what is allowed. Allah azza wa jal says there is no hobby new hinting at something. So for example,
a man comes and he makes it known to her that is interested in getting married, didn't say anything
		

			about her, doesn't propose to her doesn't speak to her that I want to get married to you. He just
says I'm looking to get married. Or he says something like for example, once your waiting period is
finished these four months and 10 days, let me know what your plans are your future plans in terms
of what you want to do with your life. He's hinting at something and she understands that there's a
hint here in terms of his interest in marriage, that is something which Allah azza wa jal has made
allowed, it is permissible to do so. And so that is because from the Mercy of Allah subhanaw taala
is clearly that woman at one point or another will have to continue to move on with her life. She
		

			may choose never to get married again. But she may also choose to get married. And so she may want
to, for example, start to prepare or at least mentally prepare herself for that eventuality or make
some types of preparations for that moment in time when it comes and as it comes. There surely are
then Allah azza wa jal says it is permissible for you to give that hit. Allah azza wa jal says, For
indeed, Allah knows what you that you intend to propose to them. Do not make a secret arrangement
with them, but rather speak to them honorably and do not confirm the marriage tie until the
prescribed period comes to an end. So Allah azza wa jal says Allah subhanaw taala knows what it is
		

			that you have in your hearts. Allah subhanaw taala knows that you're interested in terms of marriage
and so on. But Allah azza wa jal says Be honorable, and from the honor the honor that the wife or
the widowed wife now affords to her first husband, the honor that is given from a Muslim man for his
deceased brother in the stand was pastor eat this honor, is that you don't go and delve into these
issues of marriage during that period. And it is from the Mercy of Allah subhanaw taala that He is
pleased to limit on that period, because amongst the Arabs, as we said, there was no such limit that
they would decide what it is that they will do with their women folk. And for example, sometimes
		

			when a woman will get married in some of the cultures of the Arabs, before Islam came, it would be
the inlaws who would retain that control over her. So once her husband had died and passed away, she
was now a widow, rather than going back to her own father, her own brother, her own family and they
would essentially manage your affairs and help and so on. She would remain with her husband's family
her in laws, and they would decide if they chose to marry or off to one of their own, they would do
so and if they chose to keep
		

			put in that weight without her get married, they would do so they will literally in some of them in
some of those cultures they would be the ones to decide, and the woman and her family would have
little to no say. So Allah subhanaw taala says that it is from his mercy Allah azza wa jal has given
you this time period, during this time period abide by those restrictions after it has elapsed, then
you may continue with the formal way of the formal proposal of marriage. Allah azza wa jal says in
the conclusion of this verse, where Allahu Allah, Allah Murphy and fusi confido know that Allah azza
wa jal knows what it is in your soul so be mindful of him in Be careful of meaning do not overstep
		

			the boundaries of Allah do not transgress over the into those things that Allah azza wa jal has
prohibited and made haram. Indeed, Allah azza wa jal is most forgiving. Most Forbearing subhanho wa
Taala
		

			in verse number 236, Allah azza wa jal then continues and he says,
		

			large una hora de come in palapa Tumon Nice.
		

			Madame de monsoon OTA, for the Lola who never de la woman Tiru neuronal mostly Ricardo who are
little Makati Ricardo rule matter, I'm Bill Muroff. How can I learn Marcin? Allah azza wa jal says
you will not be blamed if you divorce women, when you have not consummated the marriage or fixed for
them, a bridal gift meaning a dowry, but make fair provision for them for indeed the rich, the rich
should do so according to the means the poor according to this, and that is a duty for those who do
good. Allah subhanaw taala is now speaking about the issue of divorce in a particular context. And
the particular context that we're speaking about here is when the divorce takes place, before the
		

			consummation of marriage before the marriage is consummated. Divorce can happen, as we know in a
different way in a number of different ways and a number of different stages. One of the things one
of the parts of the marriage contract, one of the elements of it. And one of the things that is part
of the marriage contract is the dowry that the husband gives to the wife, the husband gives it to
the wife, it is the norm in some cultures, in some practices, some religions, that it is the wife
and the wife's family that gives the bridal price to the husband, they're the ones who pay the
dowry, essentially, to the man. In Islam, it is different it is the man's duty the husband's to give
		

			it to his wife, no normal ways that this would be done is that it's done or agreed upon at the time
of the marriage contract. And then it is paid or it can be deferred and paid later on. But it is
something which has been stipulated and it is known in terms of its quantity and in terms of its
type, the type of wealth and so on and so forth. All of those details are known. However, sometimes
the dowry is given, meaning that the husband agrees to give a dowry, but it's not stipulated. It's
not told how much in terms of money or gold or silver or whatever it may be that type of wealth
isn't stipulated? Then we have a marriage that takes place and a divorce occurs before there is even
		

			consummation. Maybe as soon as they get married. The husband changes his mind, maybe before they
they change them. Essentially, the marriage has not been consummated, and the two of them have not
even been secluded together. They have simply not consummated their marriage. And the bridal price
has not been fixed meaning the dowry has not been fixed. Allah azza wa jal says in this verse in
236, then what is the ruling? Allah subhanaw taala says there is no harm in this type of divorce
before consummation before the bridal price has even been fixed, because the brighter price of the
dowry is given as a result of what the husband will take in terms of consummation of the marriage,
		

			because this marriage has not been consummated. Allah subhanaw taala then says rather what you
should do Woman to Woman, but give fair provision to them, meaning give them some of that money,
however much you can. I little musi Ricardo, what are the mokhtari other? Matera Bill Maroof Allah
azza wa jal says again, it has to do with my roof what is the custom and what is good within the
customer acceptable in the Sharia. And so therefore, Allah azza wa jal doesn't stipulate demand, but
rather he gives a general description, that the one who is mostly the one who is comfortable
financially the one who's rich, they should give a gift according to their means, what are the
		

			material other and the one who is poor, the one who is not so comfortable in their financial means
the one whose finances are restricted, they should give according to this, and so therefore, they
should give a provision they should give some wealth and we will see in this verse the next and in a
couple of verses that will come in Charlottetown in the next episode, that one of the things that
Allah azza wa jal tells us within the Quran because as we know, divorce is one of the most difficult
things that a person can go through. It is one of the most hardest and most difficult, challenging
moments in a person's life. And there's a lot of taboo and stigma that is attached to it. And part
		

			of the reasons or one of the reasons for that also is because often divorce is something which is
very, it was very difficult to resolve because of
		

			The conflict that is involved because of the harshness and the bad feelings and sometimes the enmity
and anger that one spouse feels towards other, it was very difficult therefore for the two of them
to pot on good terms, it is possible and it happens. But it's not very normally the case
unfortunately, in many cases, one of the things that we will see in the shed er is that Allah azza
wa jal tells us that even in times of parting, in times of divorce, we understand that this is the
decree of Allah subhanaw taala. Sometimes this is what happens is the nature of life, that sometimes
those relationships do not work, they're not successful, just as it happens in business, just as it
		

			happens in other types of employment spheres in your job in your career. Then likewise, it can also
happen in this bond of marriage, sometimes the two of them just have to divorce and they have to
leave one another. When the divorce takes place. The Sharia is encouraging us to remain on good
terms with those people that we separate from. So Allah azza wa jal, as we see in this verse, This
person has a consequent to the marriage didn't even name a bridal price. But Allah azza wa jal is
saying, How can adult myrcene it was a duty upon those who are people of good people of good
character good conduct, that they would still give something, because even though the marriage
		

			hasn't been consummated, the fact that they went through this, the fact that you go through this
whole, this whole process, the fact that people have known people may have attended the wedding and
so on, it is still something which has taken place. That is difficult. And so the shehryar says,
essentially, what you should do is give them some wealth. It doesn't stipulate, it says, according
to your means, and what is comfortable for you, you give for the sake of Allah subhanaw taala. And
this is something which the Sharia loves, and encourages and recommends, and that is because the
person who goes into that situation, they should try it to the best of their ability, because at the
		

			end of the day, that says that woman who was his wife that he never divorces, is still his sister in
Islam, she still has rights upon him, the family who she's from her father, her brother, the people
around her, the males there, his brothers in Islam, he may see them in the masjid, he may see them
on certain occasions, he may come across them, sometimes they're related, they're from the same
family. And this is what then often happens is because the divorce is considered to be something
which is so evil. When it takes place, the whole family now splits up. Maybe the husband and the
wife were first cousins or they were close family members. And now the parents don't speak to one
		

			another. Because of this, the families have split up, the tribe splits up the community splits up
because of this divorce. The Sharia doesn't want this. And if you look at the practice, and in the
in the lifetime of the Prophet sallallahu alayhi wa sallam, there were a number of occasions a
number of the companions or the Allahu Allah, which Marian who divorced their spouses and their
wives happened on more than one occasion. But you don't find narrations in which you see this type
of enmity and animosity. You don't find one companion saying, Oh, you buy with my ex wife or him
saying that you divorced the woman that is now my wife. And you did this too. And now because they
		

			had this understanding of the rights that were upon them, the rights that were upon others, they
understood the rulings of the Sharia and more important than the rulings of the Sharia, in this type
of context, is the etiquettes of the Sharia. We have rulings which are your rights, the do's and the
don'ts are halal and haram. But as Muslims in our Sharia in our religion in the way that we behave,
I will conduct there are adept, there are etiquettes, there are mannerisms, those etiquettes is the
way that you be approached something the way that you behave the way that you speak. Sometimes you
may forego something, even though it is your right because you have a greater ideal and a greater
		

			purpose and that is to attain the pleasure of Allah azza wa jal and his reward, your patience, your
forbearance, your understanding in this issue, it is something from the etiquettes that all Muslims
should have across the board in every single thing. And it is easy to have those etiquettes in times
of ease, when things are going well. Or when the issue is in your favor. Anyway, the rights are
yours, and you're going to take them. It's nice, it's easy to be gentle, when you know that it's
coming to you anyway. But when that right may not necessarily be yours, or the situation is
difficult, or that person may, for example be saying things about you that are unsavory? Yes, they
		

			should. It doesn't say that you should just give up your rights or that you don't have any rights.
But actually I does encourage that you are forbearing that you are patient, that you are gentle,
that you sacrifice for the sake of Allah subhanaw taala if it is possible for you to do so. And so
therefore Allah azza wa jal Look at this beautiful verse, he says, How can add mercy This is the
duty and the right of the people of Sudan. And the people of Sudan as the Prophet told us on Allahu
Allahu Salam are those who worship Allah as though they seem they are the people have the highest
level of faith. They are the people who need everything. Don't look at the today and the now and the
		

			dunya. But they look at the tomorrow meaning the accurate the next life they look at what is with
Allah azza wa jal and what is more pleasing to Him. And that is the meaning of the worship Allah
azza wa jal is though they seem everyone else is looking at what are you gonna get today? What I
will get tomorrow my dunya my benefit my wife my money, they're looking at what is more pleasing to
Allah subhana wa Tada and when you have both people both
		

			hotties, thinking in that way being people of sun, being mercy and in the people of God, then a lot
of these issues that we have within our community, within our families within our tribes within our
relatives, they would a lot of them dissipate. A lot of them would be removed because of the way
that we would approach and not just the two people who are the spouses, but their families and their
extended families as well.
		

			The final verse on this page that we will conclude upon today inshallah Tada verse 237 still speaks
about this issue of divorce. Allah azza wa jal says, we're in palapa tomo naman Kobani thermos to
Nevada followed Tumblr who never really gotten for this woman for autumn. For this format for autumn
in a foreigner we are for one the the EBRD here, but that will Nika
		

			for a parabolic taco Wallet. So we'll never you know come in hola Jaime Mata MeLuna bossy. Allah
azza wa jal says, If you divorce wives before consummating the marriage, but after fixing a dowry
for them avoidable gift, then give them half of what you had previously fixed unless they waive
their right or unless the one who holds the marriage tie waives his right, waiving your right is
nearer to godliness. And do not forget to be generous towards one another for indeed Allah azza wa
jal sees all that you do. This is a similar scenario as the one before and that is in the previous
verse, and that is that this divorce has again taken place before consummation, the difference
		

			between this verse and the one before 236 is in the previous verse, the dowry was not stipulated in
terms of its amount and type and so on. In this one, verse 237. It has been agreed it has been
stipulated as Allah azza wa jal says, what God forgot to Laguna, Florida, and you have fixed for
them their dairy. So we know for example, it was 1000 pounds. That's what we agreed. Allah azza wa
jal says so what do we do now? Another it's been fixed amino Furness format for two then give them
half of what you agreed. Give them 500 pounds except the except for the 1000 Inlet in your phone.
Unless she the woman herself waives her right. She says you know what, I don't actually want this we
		

			didn't consummate the marriage. I don't really want the money. I don't mean it's okay. You take it
if she pardons and to pardon is good as Allah azza wa jal will say they turn to Antifa Acropolis
Taqwa to waive your right is near to Communist which is a general in general principle in the
Sharia, that to forgive something or to sacrifice something for the sake of Allah is more beloved to
Allah azza wa jal, you don't give it up just for no reason. You're doing it for Allah's reward
because there is a greater good in doing so. It's not going to bring the harm. It's not going to
cause problems, it is a good and a greater good. And you give up a right that is yours to forgive
		

			and to pardon. It is something which is closer to Allah azza wa jal and that is why the Prophet
sallallahu alayhi wa sallam, whoever leaves something for the sake of Allah, Allah will give them
something better in its place. So she gives up her right or the one who holds the marriage contract
Dr. Tunica on the marriage tie waives the right, who is this person, this is where the scholars
differ. Some of the scholars said that it is the Wali of the woman, the guardian of the woman, and
some of them specified that it can't just be any guardian, but the father of the bride, because
Allah is really says Allah subhanaw taala says the either she gives a power right, or the one who
		

			holds the marriage tight gives the right meaning the God in that he speaks on her behalf and he
says, You know what? It's okay. And as a father, as a male guardian, he has the right to do so. That
is one to feel the other position amongst the scholars of Tafseer. And both of these statements or
both of these positions and opinions you will find amongst the companions of the prophets of Allah
where it was sent him. The other position is that the one who gives up the one who holds the
marriage tie is the husband. So what is the difference in terms of their See, then how do we
understand this verse? On the first position, that the one who holds the marriage tight as the
		

			guardian or the father of the bride, then the forgiveness is only from one side, the forgiveness is
from one side. So it is only the wife side that can forgive. So he owes half of the dowry the
husband 500 pounds, for example, they can either one of them say it's okay, we don't want it on the
tip see that the one who holds the marriage tight is the husband than the forgiveness and the
pardoning can occur from both sides. The wife can say, I don't want anything. The husband can say
no, I will give you everything, take the full amount Hamdulillah I don't need it and whatever. And
I'm sorry for the trouble that I caused you take it all. And this is what Allah azza wa jal is
		

			referring to when you find this difference of opinion amongst the scholars as to who it is referring
to, and both of them have their strengths even though it seems that Allah azza wa jal knows best
that what is more apparent is that the one who holds the title is the husband. And this is closer to
the beauty of the Sharia that just as the wife can give up our rights, the husband also can give up
his rights and each one has been told when tough will probably Taqwa to do so is closer to
godliness. Allah azza wa jal, it says will attend so we'll finally be in a calm and do not forget to
be generous towards one another. In all cases of divorce
		

			especially when those people the husband and the wife have lived together for many years, maybe have
children together sometimes even have grandchildren together. They've stayed together for so many
years, so much of their life has been shared. And for one reason or another, they're going to
divorce Allah azza wa jal is saying, Don't forget all of the good that you shared all of the good
that you had before you because if that is the mindset with which you approach the issue of divorce,
you're more likely to do it amicably. You're more likely to part ways in a way that is good in a way
of stand in a way that is a way of goodness. Allah azza wa jal says from indeed Allah subhanaw taala
		

			sees and knows everything that which you do, and without a shadow Tada we come to the end of today's
episode BarakAllahu li wa salam ala Nabina Muhammad, what are the early he was gonna be a drain for
Senator Marty obrigado Bismillah you
		

			see