In the name of God, the Most Gracious, the Most Merciful

1- O Prophet (nabi), when you divorce women do so [at the start of] their waiting period (‘iddah) and keep count (ihsa) of it.Be mindful of God (taqwa), your Lord. Do not drive them out of their homes.Nor should they leave unless they have committed flagrant indecency (fahishah). These are the limits set by God,and whoever oversteps them wrongs his own soul. You do not know – it may be that God will afterward cause something to happen to pave the way [for reconciliation].

2- Then, when they have reached their term (‘iddah), take them back honorably or else part from them honorably.Call two just men among you to witness [what you do], and keep your testimony upright for God. Whoever believes in God and the Last Day is exhorted to act in this way, and for one who is conscious of God [and keeps his duty to Him], He will appoint a way out for him

3- and provide for him from [a source] he never even imagined. Whoever puts his trust in God, He will suffice for him. Surely, God brings about His command to take effect. Indeed, He has set a measure (qadr) for all things.

4- As regards those of your women who have ceased menstruating, if you doubt, their waiting period shall be three months, as well as for those who are not menstruating.The period for pregnant women will be until they deliver their burden (i.e., the child). Whoever is mindful of God and keeps his duty to Him (taqwa), He makes his course easy.

5- This is God’s command, which He has sent down to you.And whoever is mindful of God and keeps his duty to Him (taqwa), He will wipe out his sins and magnify his reward.

6- House the wives [you are divorcing] where you dwell according to your means and do not harass them, thereby making their stay unbearable (diq). If they are pregnant, then spend on them until they give birth. Then, if they suckle your child, pay them for it and consult together in a good and acceptable way.But if you make difficulties for one another, then let another woman suckle the child for him (i.e., the father of the child).

7- Let a wealthy man spend according to his wealth, and let a man whose provision is restricted spend according to what God has given him. God does not burden any soul beyond what He has given it. God will grant ease after difficulty.

8- How many a community (qaryah) revolted against the command (amr) of its Lord and His messengers, and We called it to stern account (i.e., torment in this life) and shall punish it with a horrible torment (in Hell, in the Hereafter)

9- so that it tasted the evil result of its conduct.The consequence of its conduct was ruin.

10- God has prepared a stern punishment for them, so be mindful of God and keep your duty to Him, O you who have understanding and have believed. God has sent down unto you a Reminder (Dhikr),

11- a Messenger reciting unto you His revelations that make things clear, so that He may bring forth those who believe and do good works from darkness into light. Whoever believes in God and does right, He will bring him into gardens under which rivers flow, where they will remain forever. God has made good provision for them.

12- It is God Who created seven heavens, and the like thereof for Earth. [His] command comes down (yatanazzalu) among them so that you may know

Issues related to divorce are primarily covered in chapter 2 (The Cow, al-Baqarah), verses 223 to 242. This chapter also addresses certain matters on this topic. The verses on divorce in the former were revealed earlier, around 630 C.E. (9 A.H.), 22 years after Muhammad’s prophethood began, which was just a year prior to the end of his mission. The verses contained in the latter were revealed six or seven months later and thus may be considered as expounding upon and explaining certainverses in chapter 2. If all of these verses are read together,Islamic law’s rules on divorce will be better understood. Other chapters, such as chapter 33(The Confederate Tribes; al-Ahzāb), also contain short references to divorce; however, the bulk of rules and issues are contained within the two chapters mentioned above.

The word “God” (Allāh) appears more inthis chapter relative to its volume than in other chapters. Even though this chapter has no more than twelve verses, albeit lengthy ones, “God” is used an average of twice per verse. There is a reason for this, just as there is in chapter 4 (Women; an-Nisā), which focuses on issues pertaining to women. I will elaborateupon this important point below.

It seems that one should remember God during times ofmarital tension and difficulty, when the feelings of both spouses are deeply hurt and thusengender animosity and resentment. During such strife, reason may take a back seat and allow feelings and emotions to gain the upper hand. Therefore, remembering God at such times and seeking to please only Him, instead of oneself, is crucial.

Another expression frequently used in this chapter is hūdūd-Allāh(the limits and bounds set by God), which informs the people of what these limits are and warns them that they must be obeyed.Another widely used term here is taqwā(piety or God-consciousness). There are two types of verses – those dealing with jihad or divorce – containing the most references to God-consciousness because in such instances it is hard to maintain one’s self-control. War is replete with violence, hatred, and animosity, all of which blind us to everything but bloodshed,the death of compatriots, and destruction. Piety and morals are easily forgotten on the battlefield, wherethe prime objective is to kill, harm, or capture one’s enemies.

Here, it is worthwhile to recount a story of an American Vietnam warveteran who admitted to killing twenty children during the war. When confronted with other people’shorror and astonishment, he explained that he had personally witnessed one or two cases where the Vietnamese had tied grenades to children and, when American soldiers began approaching them, the grenades on the children would detonate, killing themselves and the soldiers. And so having become suspicious, he shot any child that he came across. It was war, kill or be killed. When asked if he had killed women, he said that he had. In fact, if they captured a village from which the men had fled, they massacred the women because they were the mothers, wives, and sisters of the enemy.

Such is war. Some say that this is the logic of war. On the battlefield, the opposing sides feel authorized to kill anyone they suspect might endanger them. Domestic disturbancesare similar and closely resemble a battlefield, for the involved parties in both cases (and sometimes their relatives) will try to harm the other and seldom think about the rights they may be violating.

As mentioned, this chapter is mostly dedicated to matters of divorce. Unlike the Catholic branch of Christianity, which forbids it, Islam recognizes and permits it. Of course Catholics also divorce – often unofficially – for devout Catholicsview it as a sin on the grounds that marriage is a sacrament, a sacred bond that can only be broken by one’s spouse’s death or obtaining an official annulment from Rome.And yet it is practically impossible for all of them to live up to this ideal. As such, they separate from each other without ostensibly being divorced. They may then remarry.

Prohibiting divorce contradicts the reality of life and has unwanted consequences, but sometimes it is the only realistic option. If a Jew does not want to live with his wife any longer, he may write this down on a piece of paper and hand it to her. According to the Talmud (but not a ruling made by Moses), this is sufficient and is valid under Judaic law. The divorced wife is obliged to leave the house as soon as possible. If a husband and wife no longer want to be together, they go to court or some other official and get a divorce. It is simple and depends on their decision. These days getting a divorce is quite easy, unless one of the spouses does not want it. In this case, a court hears the case to evaluate the reasons of the party who is not consenting to the divorce and to consider the rights of both parties.

Islam does not prohibit divorce, and yetthe conditions for it are stringent. This chapter’s first verse reminds everyone that divorce should not be taken lightly.Islam lays out the following process: (1) the angry spouses separate from each other; (2) reconciliation, for whatever reason, is deemed impossible; and (3) the divorce is granted. However, it only becomes final and official after three menstrual cycles.

[65:1]O Prophet (nabī), when you divorce women do so [at the start of] their waiting period (‘iddah) and keep count (ihsā) of it (i.e., the waiting period).Be mindful of God (taqwā), your Lord. Do not drive them out of their homes.Nor should they leave unless they have committed a flagrant indecency (fāhishah). These are the limits set by God,and whoever oversteps them wrongs his own soul. You do not know – it may be that God will afterward cause something to happen to pave the way [for reconciliation].

The verse addresses the Prophet, because it was often the men who divorced their wives. As such, this verse informs them that they must fulfill their ex-wife’s various rights. Of course Islam also permits women to go to court and request a divorce. However, traditionally men propose and undertake certain obligations, such as providing a dowry, maintaining and providing for his wife, and defending her. As such, if his wife desires to free herself from this agreement, then she is required to return the dowry. While patriarchy has always been rampant, Islam seeks to create a balance between the rights of both spouses.

Another reason the verse starts by addressing the Prophet is that he is the one who should notify the people about God’s rules and ordinances. The Prophet is addressed as nabī(Prophet), as opposed torasūl (Messenger), because only the former is entrusted with bringing the news, truth and awareness to society.

The ex-wife should stay in the husband’s house for approximately three-months (‘iddah), meaning three menstrual cycles, a “waiting period” during whichthey should not have sexual intercourse with each other. As such, divorce is not immediate.

The wordīhsā(to count) in the phrase“and keep count of it (i.e., the waiting period),”is derived from the root H-S-Y (lit. pebbles and gravel), because in the old daysthis is how people used to keep count.They were also considered measuring units. Thus the Qur’an is commanding that one should keep an exact record of the divorce date instead of relying on memory alone. If either spouse decides to remarry, or if the husband decides to annul the divorce and go back to his wife, this waiting period has to be taken into account.

“Be mindful of God (taqwā), your Lord.”Taqwāhas several meanings: to pay heed, to be considerate, have reverential fear (i.e., to hold God in awe), and to be mindful of theAlmighty Lord who holds our whole life is in His proverbial hands. We have to fully abide by His rules. God is loved, but humans are rarely mindful and respectful toward those they love. Moreover, they are quite wary and careful around those who have absolute power over them. We should remember,then, that we are faced with our Lord and not just with someone we love.

“Do not drive them out of their homes.” It does not say “your home,” for men consider the house as their purchased property. The verse is clearly stating that a house also belongs to one’s wife. This is probably not very significant these days and has been largely resolved.But it was a very different story during the Prophet’s time, when tribalism was the governing force, when a man could throw his wife out of the housewhenever he pleased, and when a woman had no rights. The Torah also allowed this, as mentioned above.It is important to keep in mind the status of women before and after Islam for this reason.

“Nor should they leave.” This refers not to leaving the house temporarily (e.g., to go shopping or to work), butto the wife going to live somewhere else, for example, with her parents, a sibling, or a friend. Of course this is not forbidden, but it is deemed improper for her to do so immediately upon separation. The reason for this attitude is clear: Those who involve themselves in such a situationoften complicate and exacerbate it, sometimes making anyresolution extremely difficult or outright impossible.They may even encourage them to get a divorce by claiming that “There are plenty of fish in the sea,” “To Hell with him/her,” “You deserve someone better,”and so on.

For example, I personally witnessed a case in whicha mother chided her daughter who had left her house in anger. Her motherclaimed that she would not forgive her daughter if she went back. The daughter insisted that the issue was minor: Her husband had said certain things that offended her, and all she wanted was for him to acknowledge this and apologize. But the mother insisted that he was out of line and that her daughter had to choose between him and her!

Islam seeks to avoid such situations by admonishing that the wife should not leave.Moreover, marital problems usually end in reconciliation within a short period of time, unless they are very serious. During this three-month period, it is quite likely that they will resolve the dispute and feel love for each other once more. But if the wife moves out, things can get complicated and any chance for reconciliation may be lost. However, rarely does anyone observe these matters. At the slightest disagreement a wife may go to her parents, which may result in drawn-out arguments and even end in divorce.

Many commentators have said that “unless they have committed a flagrant indecency (fāhishah)” refers to adultery. However, fāhishah is not limited to promiscuity and illicit relationships; it encompasses any immoral and repugnant act. For example, a woman beating her mother-in-law is an immoral act that would prevent them from living in the same house. Moreover, the verse defines this type of immoral act as one performed in the open and public breaking of a social taboo. As such, it does not refer to simple arguments or the exchange of insults.And so when living under the same roof as a married couple becomes intolerable for one or both of the spouses,the petition for divorce should be granted.

“These are the limits set by God, andwhoever oversteps them wrongs his own soul.”In short, people ruin their own lives by disregarding His limits. For example, a spouse who is unwilling to exercise some patience in the hope of saving the marriage may find himself/herself in divorce court, not quite sure of how he/she got there, and may soon be facing unexpected numerous psychological, social, and moral difficulties.

“You do not know – it may be that God will afterward cause something to happen to pave the way [for reconciliation].”Even though their disagreement may reach the level of talking about divorce, you do not know the future. Perhaps they will resolve their problem in a week or two and move on. Do not just assume that it willbe better for them to get a divorce.

Always remember that marriage is not an artificial and compulsory act, but one that is quite natural because men and women need each other, whether instinctively or otherwise. Human and social life require that they be together and remain together, for it is human nature, regardless of gender, to marry and live together in peace and harmony.This need is woven into the very fabric of our being. Therefore, anger and disagreement are merely incidental factors that temporarily veil this intrinsic need and cause people to lose sight of their true nature.

Divorce is not a simple matter, andthis mandated three-month waiting period is designed to let the spouses know what it feels like to be apart. It gives them time to rethink things and see whether it is really worth throwing away their life altogether, and possibly disrupting others people’s lives, for a fleeting bitterness. The spouses can ponder whether exchanging one bitterness for the many bitter consequences of divorce is worthwhile.

A number of commentators have concluded that the reason for this waiting period is that the wife might be pregnant,something that neither of them realize, and that if she were to remarry before this period was finished, the child’s paternity would always be in doubt. While this may have had merit in the past, it does not seem to be relevant today. Besides, there is no need to wait for three menstrual cycles to ascertainif she is pregnant or not,the first menstruation would make it clear that she is not. As such, this cannot be the (primary) reason for the waiting period.Rather, the reason is to provide a temporary three-month experience of separation in the hope of preventing a divorce based on a knee-jerk reaction to anger or disappointment. Needless to say, this period will neither resolvedeeply rooted problems nor stop spouses (either one or both) who are determined to go their separate ways.

[65:2]Then, when they have reached their term (‘iddah), take them back honorably or else part from them honorably.Call two just men among you to witness [what you do], and keep your testimony upright for God. Whoever believes in God and the Last Day is exhorted to act in this way, and for one who is conscious of God [and keeps his duty to Him], He will appoint a way out for him

This verse shows that even after this period is over, they do not have to part ways; rather, it is recommended that theyforgive each other and try to settle their differences. If that is not possible, they may part ways; however, they mustdo so with mutual respect and not insult, slander, or blame each other. Sometimes even the upper class religious families may forget this and, after getting divorced, fan the flames of animosity between their members by talking ill of each other even in the presence of their children. As such, this verse is warning us not to denigrate each other, even in the case of divorce.

Divorce requires the presence of two just witnesses.Marriage has no such requirement, even though it is customary to have witnesses present during wedding ceremonies, for what is important in marriage is the individual’s intent. However, divorce requires the presence of witnesses to publicly announce that the marriage is over. These witnesses have to be just (i.e., they can be trusted to bear true witness and not deny the divorce later on)so that no abuse can arise.Bearing witness for God’s sake, they should neitherlie about what they have seen nor support one spouse over the other. In addition, they must take their position very seriously, stand by their testimony, and guard the truth.

“Whoeverbelieves in God and the Last Day is exhorted to act thus.” God is admonishing those who believe in Him and the Hereafter – believers have to know that divorce is not a simple and rather trivial issue, for God had laid down specific rules for it.Given that Muslims rarely respect these rules, they need to be explained in more depth and constantly repeated.

“Whoever believes in God and the Last Day is exhorted to act in this way, and for one who is conscious of God [and keeps his duty to Him], He will appoint a way out for him.” If you find yourself in a bind, do not forget God, for He will not forget you and will help you out of your predicament. When you are frustrated and restless, your emotions will likely try to overpower your reason, leading you to make decisions out of anger.This is precisely the time when you have to control yourself and rememberHim.In such times, God will show you a way out. Thus, try to pass this test with dignity, regardless of how difficult it may be.

[65:3]and provide for him from [a source] he never even imagined. Whoever puts his trust in God, He will suffice for him. Surely, God brings about His command to take effect. Indeed, He has set a measure(qadr) for all things.

“Provide” means any sort of provision. We are admonished to act justly and fairly and,if we do so, God will resolve our difficulties in ways that seem to come out of the blue and will provide us with blessings and mercy beyond imagination.If we pay attention to these divine admonitions, we will triumph overour whims and desires.Thus we should always strive to please our Lord.

“Whoever puts his trust in God, He will suffice for him.”Entrust all things to God,do your best to keep within the bounds He has set, and do not give in to your desires. People may think that they are in control and,when they disagree with their spouse, should put them and their family in their place. “This man has bothered my daughter, now it is payback time,” “I’ll take the child away from her,” and “I’ll do so and so.” The Qur’an is saying to let go of these fancies. Put yourself in His hands and trust in Him, for He is enough for you. He is an attorney who will not fail in any court.

“Surely, God brings about His command to take effect.” God will resolve that person’s problems. “Indeed, Hehas set a measure(qadr) for all things.”The measures for divorce are three menstrual cycles and that the woman should not leave her house. Therefore, qadr denotes to regulate, order, and rule. As God has ordained rules and regulations for everything, we should not let our feelings, whims, and desires run free.As mentioned above, divorce has serious consequences in society, and law and order require that God’s limits be observed in this regard.

[65:4]As regards those of your women who have ceased menstruating, if you doubt, their waiting period shall be three months, as well as for those who are not menstruating.The period for pregnant women will be until they deliver their burden (i.e., the child). Whoever is mindful of God and keeps his duty to Him(taqwā), He makes his course easy.

This verse refers to women who are fifty, give or take a few years, and have become menopausal. It expressly mentions three months, not three menstrual cycles. Of course, the difference may only be a few days, because before menopause one cycle lasts roughly a month. But in the case of menopause, the duration has been set at three months.The waiting period fora pregnant woman lasts until delivery, be it one day or several months after the divorce.

It is interesting to note that in the verses reviewed so far, “God” and “God-consciousness” (taqwā) have been repeated numerous times. This verse again stresses that you should not worry because God will resolve your problems and ease your burdens in ways that you least expect. Therefore trust Him, be patient, andcontrol yourself. God knows how difficult it is for us to resist temptation and our desires.Only taqwā can enable us to do so.

[65:5]This is God’s command, which He has sent down to you.And whoever is mindful of God and keeps his duty to Him (taqwā), He will wipe out his sins and magnify his reward.

The command to exercise taqwā is repeated. Furthermore, the encouraging expression “magnify his reward” shows that having self-control and a strong will to keep oneself in check has immense value. If one were to muster such a will, all of one’s sins would be forgiven.

[65:6]House the wives [you are divorcing] where you dwell according to your means and do not harass them, thereby making their stay unbearable(dīq). If they are pregnant, then spend on them until they give birth. Then, if they suckle your child, pay them for it and consult together in a good and acceptable way.But if you make difficulties for one another, then let another woman suckle the child for him (i.e., the father of the child).

A man cannot expel his wife from their home just because he has decided to divorce her. Nor can he rent her a run-down place just to be at peace with himself, thinking that he has been fair to her. God insists that he maintain her in the same house or in one that has the same facilities and amenities,whether lavish or otherwise,that she is used to becausethis is her right. Again, it must be stressed that these rules were ordained in a seventh-century tribal society that gave women no status or rights. Even today, these commandments may appear novel.

Dīq(scarce) is the antonym of abundance. A man may keep his wife in his house but bother her (e.g., disturb her sleep by causing noise) and/or keep herdependent upon him.In any case, it means to subject her toa difficult living environment. This verse says that he has no right to do so. If the rights of a divorcee over her ex-husband were to be counted, they would be over twenty-five.

I once talked with afemale British convert who was residing in Turkey. When asked what had attracted her to Islam, she answered that it was the rights that Islam gave women. Those present looked at each other in surprise and said that some women in Muslim-majority countries object that Islam violates their rights. The lady, who was very well read and had done extensive research, replied that the charge was not justified and is a result of a lack of knowledge about Islamic law and women’s rights. This short chapter proclaims some aspects of women’s rights and sets rules that have been tabled in Europe only this past century.

If one’s divorced wife is pregnant,the husband is duty-bound to pay the hospital and other childbirth-related costs.Moreover, he desires to retain custody of the child and raise him/her. The chapter is clearly addressed to men and the fact that they are the ones who must fulfill the obligations it proclaims. Women bear no obligations in this context and may demand their rights. The chapter’s subject matter is the fulfillment of those rights.

“Then, if they suckle your child, pay them for it,”is an incredible statement, it says that women are not obliged to breastfeed their child. Of course a mother generally does so; however, she cannot be forced to do so. If she demands a certain fee in lieu of breastfeeding, the husband has a religious duty to pay it. On its face, the verse has not made such a payment conditional upon her request; rather, it appears that he must pay it whether or not she asks for it.In addition, she also has the right to waive it.

The phrase “…and consult together in a good and acceptable way,”is pretty straightforward. If a couple is on the verge of divorce, then what do they have to confer about and agree upon? Clearly, the answer concerns the crucial issue of guardianship and rearing of their children. The couple should not get into a tug of war over them, but must discuss the issue rationally to lessen the negative impact of their decision to get divorced. Chief among these issues are the children’sliving and educational costs.If the children have reached puberty, then their psychological well-being also needs to be considered. Such issues must not be decided in haste and without due consideration, and must be acceptable to rational people and conform to social conventions.

If they cannot resolve their disagreement over breastfeeding (e.g., she does not want to do it or demands more than the man canpay), then the husband must hire a wet nurse. In any case, the children are not to be burdened with this discord. The verse does not require the mother to accept any amount for breastfeeding; rather, the husband has to make an offer that is acceptable to her. These are only one of the many legal aspects of women’s rights pertaining to divorce.

[65:7]Let a wealthy man spend according to his wealth, and let a man whose provision is restricted spend according to what God has given him. God does not burden any soul beyond what He has given it. God will grant ease after difficulty.

The husband is required to spend in accordance with his ability and standard of living, whether it is for breastfeeding, housing the mother and child, or any other family-related matter. Some have said if he has no money, then he has to spend from his time and whatever moral and intellectual asset he may have, namely, whatever he has been given by God. Everyone has some means, to a greater or lesser extent, and thus must spend and contribute within their means. God does not burden a soul with more than what He has endowed it with.

“God will grant ease after difficulty.”This fills one with hope, for it advises us not to be worried or dismayed if we do nothave much to spend, but rather to spend within our means because God will soon increase our wealth.

So far, everything has been about the husband and wife. Although the next verse addresses another issue, the astute reader will realize that the subject remains the same: the social consequences of disregarding the rules related to divorce.

[65:8]How many a community(qaryah) revolted against the command(amr) of its Lord and His messengers, and We called it to stern account (i.e., torment in this life) and shall punish it with a horrible torment (in Hell, in the Hereafter)

Qaryahmeans a gathering of people in a given place, whether a city or a country. So this verse may be understood as referring to cities and societies that have transgressed His bounds. In this short chapter, “command” (amr) has been used several times to show that only obeying God’s decrees will ensure one’s happiness and bliss.

The world has waysof holding everyone to account. If a student is continuallyabsent and does not study, the teacher may hold him or her to account by means of a failing grade.This has nothing to with revenge or taking it personally; it simply means that the student needs to be responsible and atone for his or her poor performance. The punishment indicatedhere is earmarked for societies that transgress the Lord’s limits. In this context, it means that those who violate women’s rights will be severely punished.

[65:9]so that it tasted the evil result of its conduct.The consequence of its conduct was ruin.

People living in a community characterized by constant marital discord and chaotic and tumultuousrelationships will taste the bitter fruit of their own actions and bear the consequences thereof. Their children, who have been denied any parental love, will become little versions of their parents. The couple may think that separation will bring happiness, but the experience of another marriage will undoubtedly be more difficult for them. Of course there are exceptions, just as there are with everything else. Both spouses will have less of an opportunity to realize their ideals in a second marriage. Besides, if a person has been selfish in a prior marriage and is unable to forego it, he/she will not be able to have a fruitful marriage. In short, disregarding these laws will have negative consequences that will affect society as a whole.

One whoconducts empirical research onall nations and societies willrealize the truth of this verse. Whenever the divorce rate increases, so does the rate of illicit sexual relations at a younger age, addiction, depression, and other social ills.

[65:10]God has prepared a stern punishmentfor them, so be mindful of God and keep your duty to Him, O you who have understanding and have believed. God has sent down unto you a Reminder(Dhikr),

The punishment mentioned here is not separate from the consequences of those actions. The reason that it is ascribed to God is because He is Omnipotent, the first cause and the ultimate source of everything that takes place. Therefore, by the very laws and nature of the universe, those deedsresult in nothing but pain and punishment. This punishment is not sent down from the heavens; rather, it is the very corruption and increase in the rate of crime, theft, sexual perversion, addiction, poverty, and suffering of a great number of people. The society so afflicted will just have to endure these punishments.

Dhikr(awakening), as opposed to forgetfulness. The verse is saying that it has admonitions for humanity to awaken it. The Qur’an is the greatest source of awareness for humanity.

[65:11]a Messenger reciting unto you His revelations that make things clear, so that He may bring forth those who believe and do good works from darkness into light. Whoever believes in God and does right, He will bring him into gardens under which rivers flow, where they will remain forever. God has made good provision for them.

Amessenger, onewho has clear signs from God and will read them out to you,has also been sent to awaken and warn our societies. He will recite every Qur’anic verse to you. God asks us to obey these laws so we can live a good and decent life. The darkness referred to here is our inappropriate behavior, selfishness, anger, and malice.

[65:12]It isGod Who created seven heavens, and the like thereof for Earth. [His] command comes down (yatanazzalu) among them so that you may know that God has power over all things and that His knowledge encompasses everything.

Some believe that this last verse is unrelated to the previous subjects. But in reality it is a continuation of the previous verses, for its message is that a society that ignores or violates God’s laws set for interpersonal relationships, the most important of which are familial and marital relationships, is both lost and will misguide others. It is clarifying the fact that the same God who has ordained the laws of nature, created all that exists, and given it an order has sent down these laws for people to order their own societies and ensure their sustainability and cohesion.

Some have wondered what is meant by the “seven heavens.” A number of commentators have said that our heaven is only one of seven galaxies that we cannot see. However, the Qur’an explicitly states that these heavens are seven layers locatedabove Earth, all of which scientists have now named.The last one is the magnetosphere. Science shows that these seven layers are quite distinct and that each has its own particular structure. The magnetosphere is the magnetic layer that we consider to be our planet’s atmosphere as well as a filter that protects our planet.

Twelve or thirteen verses clearly explain these different filters and what they do: “... and assigned to each heaven its duty and command” (41:12). For example, some of them prevent space debris and comets from hitting Earth, others protect Earth from the Sun’s ultraviolet rays, and yet others contain ozone. Each one has a role, as do theseven layers that make up our own planet.Both physics and geological textbooks display a cross-section of Earth with the names of each layer. For instance, the outer layer, known as the crust, covers the planet. In addition, its volume in relation to that of Earth resembles the ratio of an apple peel to that of the apple itself. Under the crust is another layer with a different structure. These layers continue until we reach the planet’s molten core, which has a temperature of about twenty thousand degrees.

Modern science has proven that the seven layers of the sky and Earth are inter-related. By way of example, Earth’s last layer is also magnetic, a force that is produced by our planet’s innermost layer – the core. The outer core recreates the sixth layer of the sky. In short, there is an amazing order and relationship between Earth and the sky, as well as a constant interaction between them.

Yatanazzalu is a present tense verb meaning that God’s command continues to be in force among them. God is continuously commanding the heavens and Earth, and thusthe act of creation is constant. The only command obeyed in the universe is His, which is why it enjoys such an incredible order and harmony.Notwithstanding all of this, do humans still want to disregard these divine commandments in their relations, including their marital relations, and behave as they desire?

God has provided a measure for all things and given us free will. We should not disrupt the first and misuse the second. We should abide by His command and align ourselves with the order of His creation,recognizing and accepting it with awareness and faith. The omniscient God has given us free will so that we fulfill this obligation. Just as He is aware of everything in creation, so is He aware of our relationships.

Translator: Hooman Movasagh
Editor: Hamid Mavani