2. Al-Baqara

Even after taking a decision as regards separation, one must continue to consider the possibility of reconciliation. Even when relationships have to be finally severed, one must not take this as an end to all human relations. Even at such trying turns we have to fully adhere to God’s law. In carrying out the commands of the Islamic law, no legal loopholes or excuses should be sought to evade their execution. In the observance of the law, the spirit behind the words must be given great importance. For instance what the husband had given to his wife during their marriage should not be taken back after separation. If before their separation they showed goodwill towards each other, they should also be on their best behaviour during their separation. A man once divorced his wife and did not return to her during the time of waiting. After this period had come to an end, he had second thoughts and, along with some other prospective husbands, he too made her a proposal of marriage. The woman was willing to remarry her former husband, but her brother objected to it. He sought to thwart their reunion, but the Quran decreed that when both agreed between themselves in a lawful manner, they should not be prevented from being reunited.

Literally ‘when you have divorced wives and they reach the end of their waiting period’.

After divorce, many matters remain to be cleared up. Sometimes the husband and wife wish to remarry; or maybe the woman wishes to have a new husband. On no account should obstacles be placed in their path. A woman may well have children from her former husband. Maybe they are infants, who have to be suckled. This being the case, the man and the woman should not cause trouble for one another. Rather than make the matter an emotional issue between them, they should settle it by mutual counsel and consent. This is how a believer should settle matters involving conflict and separation. The interests of both parties should be respected, with neither party seeking to inconvenience the other. Attempts should be made to settle the dispute in a manner acceptable to both sides. This is the cleaner, purer way of settling disputes, a method befitting those whose souls have been purified by true belief. Unless a person believes in God and fears His judgement, he will not be inclined to heed admonishment, no matter how correct and relevant it may be. He will set out to find a loophole in the advice he has been given and make up some excuse or the other for not applying it to himself. One who believes in God and the Last Day, knows, however, that the matter does not end there. Finally it will come before God, at which point the erring individual will not be able to make any excuses for having shirked his responsibilities.

While explaining the laws of marriage and divorce the Quran repeatedly enjoins going in fear of God and being kind to others. This shows that to carry out any command in its true spirit, individuals are required to go beyond the wording of that command, in its purely legal sense. Rather they must have feelings of goodwill, well-wishing, kindness and justice for one another. At the same time they must always go in fear of God: if they do not behave properly with their fellow men, they will incur God’s displeasure. On Judgement Day neither will excuses come to their rescue, nor will they be able to hide anything from God.

While explaining the laws of marriage and divorce the Quran repeatedly enjoins going in fear of God and being kind to others. This shows that to carry out any command in its true spirit, individuals are required to go beyond the wording of that command, in its purely legal sense. Rather they must have feelings of goodwill, well-wishing, kindness and justice for one another. At the same time they must always go in fear of God: if they do not behave properly with their fellow men, they will incur God’s displeasure. On Judgement Day neither will excuses come to their rescue, nor will they be able to hide anything from God.

If the bride-gift is fixed at the time of marriage, but separation takes place before the consummation of the marriage, according to the Islamic law, half the dower fixed shall be paid by the man to the woman. But the spirit of goodwill calls for both husband and wife to adopt a liberal rather than a legal attitude. The woman should feel that, when the marriage has not been consummated she should, as the law requires, remit half the amount of the bride-gift due to her. While the man should feel, that although he is legally entitled to deduct half of the amount, he should rather hand over all of it as a gesture of goodwill. This attitude of liberality and goodwill is required in all matters of life. A truly Muslim society is that in which its members are more interested in giving to one another, rather than in taking from one another. Furthermore, this attitude of liberality should be evinced in times of enmity as well as in friendship.

If the bride-gift is fixed at the time of marriage, but separation takes place before the consummation of the marriage, according to the Islamic law, half the dower fixed shall be paid by the man to the woman. But the spirit of goodwill calls for both husband and wife to adopt a liberal rather than a legal attitude. The woman should feel that, when the marriage has not been consummated she should, as the law requires, remit half the amount of the bride-gift due to her. While the man should feel, that although he is legally entitled to deduct half of the amount, he should rather hand over all of it as a gesture of goodwill. This attitude of liberality and goodwill is required in all matters of life. A truly Muslim society is that in which its members are more interested in giving to one another, rather than in taking from one another. Furthermore, this attitude of liberality should be evinced in times of enmity as well as in friendship.

The word hafizu (literally ‘guard’) is used to denote yet another aspect of prayer. It is as if prayer were an object to be guarded just the way wealth is. Great care in observing the proper timings of prayer, even in times of the greatest danger, and refraining from all such actions as may mar the spirit of prayer—all this is implied by the ‘guarding’ of prayer. The third aspect of prayer is humility. It is the essence of prayer. Prayer is the standing of His servants before their Lord. Therefore, it is essential that at times of prayer that state of mind should be induced in the suppliant, which prevails when the most humble stands before the Most High.

The word hafizu (literally ‘guard’) is used to denote yet another aspect of prayer. It is as if prayer were an object to be guarded just the way wealth is. Great care in observing the proper timings of prayer, even in times of the greatest danger, and refraining from all such actions as may mar the spirit of prayer—all this is implied by the ‘guarding’ of prayer. The third aspect of prayer is humility. It is the essence of prayer. Prayer is the standing of His servants before their Lord. Therefore, it is essential that at times of prayer that state of mind should be induced in the suppliant, which prevails when the most humble stands before the Most High.