'In the name of Allah, the Most Gracious, the Most Merciful' His saying, exalted and majestic is He: "And the divorced women should wait for themselves for three menstrual periods. And it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in that period if they intend to reconcile. And they have rights similar to those against them in a good manner. And the men have a degree over them. And Allah is Exalted in Might and Wise." The majority of people read: "menstrual periods" on the pattern of 'fu'ul', with the 'lam' being a hamzah. It has been narrated from Nafi' that the 'waw' is doubled without a hamzah. And Al-Hasan read: "three menstrual cycles" with a fathah on the qaf, a sukoon on the ra, and a light tanween on the waw. The ruling of this verse is aimed at establishing the waiting period, not that it is an act of worship. Therefore, those who have not consummated the marriage are excluded from it, unlike the waiting period of death which is an act of worship. The term "divorced women" is a general term intended to be specific to those who have been entered upon, and the divorced woman before consummation does not fall under the generality, nor does the pregnant woman, nor the one who has not menstruated, nor the one who is post-menopausal. Some say that they were included in the generality and then abrogated, but this is weak, for the verse pertains to those who menstruate, which is the custom of women, and most of them fall under this, thus making it unnecessary to specify. The term "menstrual period" in the language refers to the usual time of its recurrence. The "menstrual period" of the star is the time of its rising, and likewise the time of its setting. The "menstrual period" of the wind is the time of its blowing. From this is the saying of the poet: O Lord of one who has enmity towards a horse that has menstrual periods like the menstrual periods of a menstruating woman. He meant the time of his anger. Thus, menstruation is called a "menstrual period" in this context, and from this is the saying of the Prophet, blessings and peace be upon him: "Leave off prayer during your menstrual periods," meaning during your days of menstruation. Likewise, in this regard, purity is called a "menstrual period" because it is a usual time of its recurrence that alternates with menstruation. From this is the saying of Al-A'sha: And every year you are a leader of a campaign that strengthens its farthest point with the determination of your resolve. Inheriting wealth and in the community is an elevation by what has been lost in the menstrual periods of your women. Meaning: from their periods of purity. Some say that the "menstrual period" is derived from the gathering of water in a basin, as if the womb gathers blood during menstruation, and the body gathers it during purity.

And there was a difference regarding which of the two meanings Allah, glorified and exalted is He, intended by the three that He specified for the divorced woman. Abu Bakr, Umar, Uthman, Ali, Ibn Abbas, Al-Dahhak, Mujahid, Al-Rabi, Qatadah, and a large group of the people of knowledge said: The intended meaning is menstruation. If a man divorces his wife during a period of purity in which he did not have sexual relations, she will wait for one menstrual cycle, then another menstrual cycle, and then a third menstrual cycle. When she performs the ritual bath after the third cycle, she will exit the waiting period. Some who hold the view of menstruation said: If she becomes pure after the third cycle, the waiting period is completed before the bath. This is the saying of Said ibn Jubair and others. Aisha, Ibn Umar, and a group of the companions and followers, and those after them, including Sulaiman ibn Yasar and Malik, said: The intended meaning is periods of purity. If a man divorces his wife during a period of purity in which he did not have sexual relations, she will count what remains of it, even if it is just an hour, then she will begin counting a second period of purity after one menstrual cycle, and then a third after a second menstrual cycle. When she sees blood from the third menstrual cycle, she is permissible for marriage, and she exits the waiting period. If a divorcer divorces during a period of purity in which he had sexual relations, the divorce is binding, and he has done wrong, and she will count what remains of that period of purity. The saying of Ibn al-Qasim and Malik is that if the divorced woman sees the first drop of blood from the third menstrual cycle, she exits the bond of marriage. This is the view of Zayd ibn Thabit and others. Ashhab said: The bond of marriage and inheritance do not cease until it is confirmed that it is menstrual blood, so that it is not a discharge of blood that is not from menstruation.

And the interpreters differed regarding the intended meaning of His saying: "What He created." Ibn Umar, Mujahid, Al-Rabi, Ibn Zayd, and Al-Dahhak said: It refers to both menstruation and pregnancy, and the meaning of the prohibition is the prohibition of harming the husband and depriving him of his rights. If the divorced woman says, 'I have menstruated' - while she has not menstruated - she takes away his right of return. If she says, 'I have not menstruated' - while she has menstruated - she imposes upon him the obligation of maintenance that he is not obligated to, thus harming him, or she intends by her lie in denying menstruation that he does not return until the waiting period is completed, and the law cuts off his right. Likewise, the pregnant woman conceals the pregnancy so that his right of return is cut off.

Qatadah said: Their custom in the pre-Islamic era was to conceal the pregnancy to attribute the child to the new husband, and regarding this, the verse was revealed. Al-Suddi said: The reason for the verse is that when a man wanted to divorce his wife, he would ask her: 'Are you pregnant?' out of fear that it would harm him and his child in separating from her. So Allah commanded them to be truthful in this matter. Ibrahim Al-Nakha'i and Ikrimah said: The intended meaning of 'What He created' is menstruation. It has been narrated from Umar and Ibn Abbas that the intended meaning is pregnancy. The generality is more likely.

And in His saying, glorified and exalted is He: "And it is not lawful for them..." it implies that they are entrusted with what has been mentioned. If the thoroughness were permissible, there would be no possibility of concealment. And Mubashshir ibn Ubaid read: "In their wombs" with the 'h' being pronounced.

And His saying: ﴿If they believe in Allah and the Last Day﴾. This means the truth of faith. For that necessitates that they do not conceal the truth. This is like saying: If you are free, then defend yourself while you are addressing a free person.

And His saying: ﴿And their husbands have more right to take them back in that if they intend to make reconciliation﴾. The term 'bahl' means husband, and its plural 'bu'ulah' is an irregular form that is not to be generalized, but it is what is heard. Some people said that the 'h' in it indicates the feminine of the group, and it was said that it is a feminine 'h' that has entered upon 'bahl', and 'bahl' has no irregularity in it.

Ibn Mas'ud read: 'bi-ridatihinna' with an added 't'. And Mubashshir ibn Ubaid read 'bi-radihinna' with a damm on the 'h'. And Allah, the Exalted, has stated in this verse that the husband has the right to take back his divorced wife as long as she is in the waiting period. The reference in 'that' is to the duration. Then it was coupled with the condition of their right to take her back, which is the intention of reconciliation without causing harm, just as He has emphasized to the women in concealing what is in their wombs. This is a clarification of the rulings that Allah, the Exalted, has between Himself and His servants regarding the leaving of women from concealment and the intention of men for reconciliation. For if anyone intends after this to cause corruption, or if a woman conceals what is in her womb, then the rulings of this world regarding the apparent and the hidden belong to Allah, the Exalted, who will take charge of the recompense of every doer. And this verse weakens the statement of those who said regarding the one who swears an oath of abstention: that with the completion of the four months, the bond is removed with a definitive divorce in which there is no return, because the most that the words of the Qur'an give is that leaving the return in the four months is a determination of divorce. If that is the case, then the women among the divorced women must wait, and their husbands have more right to take them back.

And His saying, the Exalted: ﴿And for them is like that which is upon them in kindness﴾. Ibn Abbas said: This is in beautification, adornment, and mutual kindness. And Al-Dahhak and Ibn Zayd read: This is in good companionship, and the preservation of each other, and piety towards Allah in it. And the verse encompasses all the rights of marriage. And His saying: ﴿And for men is a degree over them﴾. Mujahid and Qatadah said: This is a reminder of the superiority of their share over her share in jihad, inheritance, and similar matters. And Zayd ibn Aslam and his son said: This is in obedience; she must obey him, and it is not upon him to obey her. And Amir al-Shabi said: 'That is the dowry which the man gives, and that he may invoke a curse if he accuses her, and she is punished if she accuses.' Ibn Abbas said: That degree is a reference to urging men towards good companionship and being generous to women in wealth and character, meaning that the better one should bear with himself. And this is a good and excellent statement. And Ibn Ishaq said: 'The degree' is spending and that he is responsible for her. And Ibn Zayd said: 'The degree' is the possession of the bond and that divorce is in his hand. And Al-Humayd said: 'The degree' is the beard.

The judge Abu Muhammad, may Allah have mercy on him, said:

And this, if it is authentic, is weak and the wording of the verse does not necessitate it, nor does its meaning. And if you reflect on these aspects that the commentators have mentioned, a degree emerges from their totality that necessitates preference. And 'Al-Aziz' is one whom no one can overpower, and 'Al-Hakim' in what He executes of rulings and matters.