Surah Al-Baqarah • Ayah 240

Ayah (2:240) was abrogatedThe majority of the scholars said that this Ayah (2:240) was abrogated by the Ayah (2:234), what Allah said:يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا(...they (the wives) shall wait (as regards their marriage) for four months and ten days.) (2:234)For instance, Al-Bukhari reported that Ibn Az-Zubayr said: I said to `Uthman bin `Affan:وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا(And those of you who die and leave wives behind them) was abrogated by the other Ayah (2:234). Therefore, why did you collect it (meaning, in the Qur'an)" He said, "O my nephew! I shall not change any part of the Qur'an from its place."The question that Ibn Az-Zubayr asked `Uthman means: `If the ruling of the Ayah (2:240) was abrogated to four months (the `Iddah of the widow, and refer to 2:234), then what is the wisdom behind including it in the Qur'an, although its ruling has been abrogated If the Ayah (2:240) remains (in the Qur'an) after the Ayah that abrogated it (2:234), this might imply that its ruling is still valid.' `Uthman, the Leader of the faithful, answered him by stating that this is a matter of the revelation, which mentioned these Ayat in this order. `Therefore, I shall leave the Ayah where I found it in the Qur'an.'Ibn Abu Hatim reported that Ibn `Abbas said about what Allah said:وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا وَصِيَّةً لازْوَاجِهِم مَّتَـعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ(And those of you who die and leave behind wives should bequeath for their wives a year's maintenance (and residence) without turning them out, ) "The widow used to reside, and have her provisions provided for her for a year, in her deceased husband's house. Later, the Ayah that specified the inheritance (4:12) abrogated this Ayah (2:240), and thus the widow inherits one-fourth or one-eighth of what her (deceased) husband leaves behind."Ibn Abu Hatim also related that `Ali bin Abu Talhah stated that Ibn `Abbas said, "When a man died and left behind a widow, she used to remain in his house for a year for her `Iddah, all the while receiving her provisions during this time. Thereafter, Allah revealed this Ayah:وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا(And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days.) (2:234)So, this is the `Iddah of the widow, unless she was pregnant, for her `Iddah then ends when she gives birth. Allah also said:وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُنْ لَّكُمْ وَلَدٌ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم(In that which you leave, their (your wives') share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave.) (4:12)So Allah specified the share of the widow in the inheritance and there was no need for the will or the Nafaqah (maintenance) which were mentioned in (2:240)."Ibn Abu Hatim stated that Mujahid, Al-Hasan, `Ikrimah, Qatadah, Ad-Dahhak, Ar-Rabi` and Muqatil bin Hayyan said that the Ayah (2:240) was abrogated by:أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا(four months and ten days.) (2:234)Al-Bukhari reported that Mujahid said that:وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا(And those of you who die and leave wives behind them) (2:234) used to be the `Iddah, and the widow had to remain with her (deceased) husband's family (during that period, i.e., four months and ten days). Then, Allah revealed:وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا وَصِيَّةً لازْوَاجِهِم مَّتَـعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلاَ جُنَاحَ عَلَيْكُمْ فِى مَا فَعَلْنَ فِي أَنفُسِهِنَّ مِن مَّعْرُوفٍ(And those of you who die and leave behind wives should bequeath for their wives a year's maintenance (and residence) without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honorable (e.g., lawful marriage).)So, Allah made the rest of the year, which is seven months and twenty days, as a will and testament for her. Consequently, if she wants, she could use her right in this will and remain in the residence (for the rest of the year). Or, if she wants, she could leave the (deceased husband's) house after the four months and ten days have passed. This is the meaning of what Allah said:غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلاَ جُنَاحَ عَلَيْكُمْ(...without turning them out, but if they (wives) leave, there is no sin on you.)Therefore, the required term of `Iddah is still unchanged (refer to 2:234).`Ata' quoted Ibn `Abbas, "This Ayah (2:240) has abrogated (the requirement that) the widow spends the `Iddah with his (i.e., her deceased husband's) family. So, she spends her `Iddah wherever she wants. This is the meaning of what Allah said:غَيْرَ إِخْرَاجٍ(without turning them out,)."`Ata' also said: "If she wants, she spends the `Iddah with his family and resides there according to the will (meaning the rest of the year). If she wants, she is allowed to leave, for Allah said:فَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ(there is no sin on you for that which they do of themselves,)."`Ata' then said: "Then (the Ayah on) the inheritance (refer to 4:12) came and abrogated the residence. Hence, the widow spends her `Iddah wherever she wants and does not have the right to residence any more."The statement of `Ata' and those who held the view that the Ayah (2:240) was abrogated by the Ayah on the inheritance (4: 12), is only valid for more than the four months and ten days (required in 2:234). However, if they mean that the four months and ten days are not required from the deceased husband's estate, then this opinion is the subject of disagreement among the scholars. As proof, they said that the widow is required to remain in her (deceased) husband's house (for four months and ten days) according to what Malik reported from Zaynab bint Ka`b bin `Ujrah. She said that Fari`ah bint Malik bin Sinan, the sister of Abu Sa`id Al-Khudri, told her that she came to Allah's Messenger ﷺ asking him to return to her family's residence with Banu Khudrah. Her husband had pursued some of his servants who ran away, but when he reached the area of Al-Qadum, they killed him. She said, "So I asked Allah's Messenger ﷺ if I should stay with my family in Banu Khudrah, for my (deceased) husband did not leave me a residence that he owns or Nafaqah (maintenance). Allah's Messenger ﷺ answered in the positive. While I was in the room, Allah's Messenger ﷺ summoned me or had someone summon me and said:«كَيْفَ قُلْت»(What did you say) I repeated the story to him about my (deceased) husband. He said:«امْكُثي فِي بَيْتِكِ حَتَّى يَبْلُغَ الكِتَابُ أَجَلَه»(Stay at your home until the term reaches its end.) So I remained through the `Iddah term for four months and ten days in my (deceased husband's) house. Thereafter, `Uthman bin `Affan sent for me during his reign and asked me about this matter and I told him what happened. He made a judgment to the same effect." This Hadith was also collected by Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. At-Tirmidhi said, "Hasan Sahih".The Necessity of the Mut`ah (Gift) at the Time of DivorceAllah said:وَلِلْمُطَلَّقَـتِ مَتَـعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ(And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqin (the pious).)`Abdur-Rahman bin Zayd bin Aslam said that when Allah's statement:مَتَـعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ(...a gift of reasonable amount is a duty on the doers of good) (2:236) was revealed, a man said, "If I want, I will be excellent and if I do not, I will not." Thereafter, Allah revealed this Ayah:وَلِلْمُطَلَّقَـتِ مَتَـعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ(And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqin (the pious).)The scholars who ruled that the Mut`ah (reasonable gift) at the time of divorce is required for every divorced woman, whether she had a bridal-money appointed for her or not, and whether the marriage was consummated or not, relied on this Ayah (2:241) when they issued their ruling. This is the view taken on this subject by Sa`id bin Jubayr and several others among the Salaf and also Ibn Jarir. Hence, Allah's statement:لاَّ جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَآءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُواْ لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدْرُهُ مَتَـعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ(There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed for them their due (dowry). But bestow on them (a suitable gift), the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.) (2:236) only mentions some specifics of this general ruling.Allah then said:كَذلِكَ يُبَيِّنُ اللَّهُآيَـتِهِ(Thus Allah makes clear His Ayat (Laws) to you,) meaning, what He allows, forbids, requires, His set limits, His commandments and His prohibitions are all explained and made plain and clear for you. He did not leave any matter in general terms if you needed the specifics,لَعَلَّكُمْ تَعْقِلُونَ(in order that you may understand.) meaning, understand and comprehend.

بیوگان کے قیام کا مسئلہ ٭٭اکثر مفسرین کا قول ہے کہ یہ آیت اس سے پہلے کی آیت یعنی چار مہینے دس رات کی عدت والی آیت کی منسوخ ہو چکی ہے، صحیح بخاری شریف میں ہے کہ سیدنا ابن زبیر رضی اللہ عنہما نے سیدنا عثمان رضی اللہ عنہما سے کہا کہ جب یہ آیت منسوخ ہو چکی ہے تو پھر آپ رضی اللہ عنہ اسے قرآن کریم میں کیوں لکھوا رہے ہیں، آپ رضی اللہ عنہما نے فرمایا بھتیجے جس طرح اگلے قرآن میں یہ موجود ہے یہاں بھی موجود ہی رہے گی، ہم کوئی تغیر و تبدیل نہیں کر سکتے۔ [صحیح بخاری:4530] ‏صفحہ نمبر863سیدنا ابن عباس رضی اللہ عنہما فرماتے ہیں پہلے تو یہی حکم تھا کہ سال بھر تک نان نفقہ اس بیوہ عورت کو میت کے مال سے دیا جائے اور اسی کے مکان میں یہ رہے، پھر آیت میراث نے اسے منسوخ کر دیا اور خاوند کی اولاد ہونے کی صورت میں مال متروکہ کا آٹھواں حصہ اور اولاد نہ ہونے کے وقت چوتھائی مال ورثہ کا مقرر کیا گیا اور عدت چار ماہ دس دن مقرر ہوئی۔ [تفسیر ابن ابی حاتم:871/2] ‏ اکثر صحابہ رضی اللہ عنہم اور تابعین رحمہ اللہ علیہم سے مروی ہے کہ یہ آیت منسوخ ہے، سعید بن مسیب رحمہ اللہ کہتے ہیں سورۃ الاحزاب کی آیت «يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْٓا اِذَا نَكَحْتُمُ الْمُؤْمِنٰتِ ثُمَّ طَلَّقْتُمُوْهُنَّ مِنْ قَبْلِ اَنْ تَمَسُّوْهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّوْنَهَا فَمَتِّعُوْهُنَّ وَسَرِّحُوْهُنَّ سَرَاحًا جَمِيْلًا» [ 33۔ الاحزاب: 49 ] ‏، نے اسے منسوخ کر دیا۔صفحہ نمبر864حضرت مجاہد رحمہ اللہ فرماتے ہیں سات مہینے بیس دن جو اصلی عدت چار مہینے دس دن کے سوا کے ہیں اس آیت میں اس مدت کا حکم ہو رہا ہے، عدت تو واجب ہے لیکن یہ زیادتی کی مدت کا عورت کو اختیار ہے خواہ وہیں بیٹھ کر یہ زمانہ گزار دے خواہ نہ گزارے اور چلی جائے، میراث کی آیت نے رہنے سہنے کے مکان کو بھی منسوخ کر دیا، وہ جہاں چاہ عدت گزارے مکان کا خرچ خاوند کے ذمہ نہیں، ۱ [صحیح بخاری:4531] ‏ پس ان اقوال سے معلوم ہوتا ہے کہ اس آیت نے سال بھر تک کی عدت کو واجب ہی نہیں کیا پھر منسوخ ہونے کے کیا معنی؟ یہ تو صرف خاوند کی وصیت ہے اور اسے بھی عورت پورا کرنا چاہے تو کرے ورنہ اس پر جبر نہیں، وصیتہ سے مراد یہ ہے کہ اللہ تعالیٰ تمہیں وصیت کرتا ہے جیسے آیت «يُوْصِيْكُمُ اللّٰهُ فِيْٓ اَوْلَادِكُمْ ۤ لِلذَّكَرِ مِثْلُ حَظِّ الْاُنْثَيَيْنِ» [ 4۔ النسآء: 11 ] ‏، اس کا نصب «فلتو صوالھن» کو محذوف مان کر ہے۔ «وصیتہ» کی قرأت یہی ہے یعنی «کتب علیکم وصیتہ» پس اگر عورتیں سال بھر تک اپنے فوت شدہ خاوندوں کے مکانوں میں رہیں تو انہیں نہ نکالا جائے اور اگر وہ عدت گزار کر جانا چاہیں تو ان پر کوئی جبر نہیں۔صفحہ نمبر865امام ابن تیمیہ رحمہ اللہ بھی اسی قول کو پسند فرماتے ہیں اور بھی بہت سے لوگ اسی کو اختیار کرتے ہیں اور باقی کی جماعت اسے منسوخ بتاتی ہے، پس اگر ان کا ارادہ اصلی عدت کے بعد کے زمانہ کے منسوخ ہونے کا ہے تو خیر ورنہ اس بارے میں ائمہ کا اختلاف ہے، وہ کہتے ہیں خاوند کے گھر میں عدت گزارنی ضروری ہے اور اس کی دلیل موطا مالک کی حدیث ہے کہ سیدنا ابو سعید خدری رضی اللہ عنہ کی ہمشیرہ صاحبہ فریعہ بن مالک رضی اللہ عنہا رسول اللہ صلی اللہ علیہ وسلم کے پاس آئیں اور کہا ہمارے غلام بھاگ گئے تھے جنہیں ڈھونڈنے کیلئے میرے خاوند گئے قدوم میں ان غلاموں سے ملاقات ہوئی لیکن انہوں نے آپ کو قتل کر دیا ان کا کوئی مکان نہیں جس میں عدت گزاروں اور نہ کچھ کھانے پینے کو ہے اگر آپ صلی اللہ علیہ وسلم اجازت دیں تو اپنے میکے چلی جاؤں اور وہیں عدت پوری کروں، آپ صلی اللہ علیہ وسلم نے فرمایا اجازت ہے، میں لوٹی ابھی تو میں حجرے میں ہی تھی کہ نبی کریم صلی اللہ علیہ وسلم نے مجھے بلوایا یا خود بلایا اور فرمایا تم نے کیا کہا، میں نے پھر قصہ بیان کیا، آپ صلی اللہ علیہ وسلم نے فرمایا اسی گھر میں ہی ٹھہری رہو یہاں تک کہ عدت گزر جائے، چنانچہ میں نے وہیں عدت کا زمانہ پورا کیا یعنی چار مہینے دس دن۔ سیدنا عثمان رضی اللہ عنہما کے زمانہ میں آپ رضی اللہ عنہما نے مجھے بلوایا اور مجھ سے یہی مسئلہ پوچھا، میں نے اپنا یہ واقعہ نبی کریم صلی اللہ علیہ وسلم کے فیصلے سمیت سنایا، سیدنا عثمان رضی اللہ عنہما نے بھی اسی کی پیروی کی اور یہی فیصلہ دیا [موطا591/2] ‏، اس حدیث کو امام ترمذی حسن صحیح کہتے ہیں۔صفحہ نمبر866

آیت 240 وَالَّذِیْنَ یُتَوَفَّوْنَ مِنْکُمْ وَیَذَرُوْنَ اَزْوَاجًا ج وَّصِیَّۃً لِاَّزْوَاجِہِمْ مَّتَاعًا اِلَی الْحَوْلِ غَیْرَ اِخْرَاجٍ ج۔ مثال کے طور پر ایک شخص فوت ہوا ہے اور اس کی چار بیویاں ہیں ‘ جن میں سے ایک کے ہاں اولاد ہے ‘ جبکہ باقی تین اس اولاد کی سوتیلی مائیں ہیں۔ اب یہ اولاد سگی ماں کو تو اپنی ماں سمجھ کر اس کی خدمت کرے گی اور باقی تین کو خواہ مخواہ کی ذمہّ داری liability سمجھے گی۔ تو فرمایا کہ ایسا نہ ہو کہ ان بیواؤں کو فوراً گھر سے نکال دو ‘ کہ جاؤ اپنا راستہ لو ‘ جس سے تمہاری شادی تھی وہ تو فوت ہوگیا ‘ بلکہ ایک سال کے لیے انہیں گھر سے نہ نکالا جائے اور ان کا نان نفقہ دیا جائے۔ ان آیات کے نزول تک قانون وراثت ابھی نہیں آیا تھا ‘ لہٰذا بیواؤں کے بارے میں وصیت کا عبوری حکم دیا گیا ‘ جیسا کہ قبل ازیں آیت 180 میں والدین اور قرابت داروں کے لیے وصیت کا عبوری حکم دیا گیا۔ سورة النساء میں قانون وراثت نازل ہوا تو اس میں والدین کا حق بھی معینّ کردیا گیا اور شوہر کی وفات کی صورت میں بیوی کے حق کا اور بیوی کی وفات کی صورت میں شوہر کے حق کا بھی تعینّ کردیا گیا اور اب والدین و عزیز و اقارب اور بیوگان کے حق میں وصیت کی ہدایات منسوخ ہوگئیں۔فَاِنْ خَرَجْنَ فَلاَ جُنَاحَ عَلَیْکُمْ فِیْ مَا فَعَلْنَ فِیْ اَنْفُسِہِنَّ مِنْ مَّعْرُوْفٍ ط۔ اگر کوئی عورت عدت گزارنے کے بعد دوسری شادی کر کے کہیں بسنا چاہے تو تم اسے سال بھر کے لیے روک نہیں سکتے۔ وہ اپنے حق میں معروف طریقے پر جو بھی فیصلہ کریں وہ اس کی مجاز ہیں ‘ اس کا کوئی الزام تم پر نہیں آئے گا۔

The text now returns to the subject of divorce mentioned in verses 234-237. The command to take due care of all prayers (verses 238-239) put in between was to remind that the real thing in life is a constant orientation towards Allah, not only in prayers where it is more pronounced, but also in social relationships such as marriage and divorce, rather, in all areas of one's life. The message is: Follow rules set by Allah in your ultimate interest.Verses 240-242 cited above give guidance on the provision ofresidence and maintenance for widows which has been explained in the commentary which follows.1. In the Age of Ignorance, the period of waiting for a widow was one year, and in Islam, it came to be four months and ten days rather than one full year as we already know from يَتَرَ‌بَّصْنَ بِأَنفُسِهِنَّ أَرْ‌بَعَةَ أَشْهُرٍ‌ وَعَشْرً‌ا : 'They keep themselves waiting for four months and ten days,' in Verse 234, explained earlier. However, women were given a certain advantage in this respect. Those were the days when the injunction of inheritance was not revealed and a wife's share in the inheritance was yet to be determined; in fact, the rights of all others simply revolved around the will of the deceased, as we have already learnt from the explanation of the verse 2:180. Therefore, it was made obligatory that a woman should be allowed to live in the premises of her late husband's house for one full year if she so desires. It was also mandatory under this arrangement that she be given her maintenance during this period out of what has been left behind by her husband. This rule is mentioned in this verse. Husbands have been instructed to make wills to this effect. Since this was the right of the woman and she had the choice to receive or leave it, therefore, it was not permissible for the inheritors to evict her out of the house, but it was permissible for her not to live in that house at her discretion, and leave her due for the inheritors. The condition, however, was that ` iddah or the waiting period of four months and ten days be completed. After the completion of this period she could leave the house of her husband and could enter into a new marriage with another person. This is what is meant by the Qur'anic expression: "Then, if they move out, there is no sin on you in what they have done for themselves of the recognized practice." However, going out during the period of ` iddah and getting married was all counted as sin -- not only for the woman concerned but also for those who could stop her yet did not do so. When 'the verse of inheritance' was revealed, the woman received her ordained share in the house and in all other items of inheritance on the strength of which she had the choice to live in her section of the house and spend out of her share in the inheritance after the completion of four months and ten days, and this verse was abrogated.