65.6. Askinuuhunna min haythu sakantum minwudschdikum wala tudarruuhunna litudayyiquuAAalayhinna wa-in kunna olati hamlin faanfiquuAAalayhinna hatta yadaAAna hamlahunnafa-in ardaAAna lakum faatuuhunna odschuurahunnawa/tamiruu baynakum bimaAAruufin wa-in taAAasartum fasaturdiAAulahu okhra
65.6. Lodge them where ye dwell, according to your wealth, and harass them not so as to straiten life for them. And if they are with child, then spend for them till they bring forth their burden. Then, if they give suck for you, give them their due payment and consult together in kindness; but if ye make difficulties for one another, then let some other woman give suck for him (the father of the child). (Pickthall)
65.6. Laßt sie wohnen, wo ihr wohnt, nach eurer Lage, und tut ihnen keinen Schaden an, daß ihr sie bedrängt, und wenn sie in einer Schwangerschaft sind, so gebt aus für sie, bis sie von ihrer Schwangerschaft entbunden haben, und wenn sie für euch stillen, so gebt ihnen ihre Entschädigungen und beratschlagt zwischen euch auf rechte Weise, und wenn ihr miteinander in Schwierigkeiten seid, so wird für ihn eine Andere stillen, (Ahmad v. Denffer)
65.6. Laßt sie dort wohnen, wo ihr (selbst) wohnt, von dem, was ihr euch leisten könnt. Und fügt ihnen keinen Schaden zu, um sie in die Enge zu treiben. Und wenn sie schwanger sind, dann gebt für sie (das Nötige) aus, bis sie mit dem niederkommen, was sie (in ihren Leibern) tragen. Wenn sie für euch (das Kind) stillen, dann gebt ihnen ihren Lohn, und beratet untereinander (darüber) in rechtlicher Weise. Wenn ihr aber einander Schwierigkeiten bereitet, dann wird (das Kind) für ihn eine andere stillen. (Bubenheim)
65.6. Lasst sie, euren Möglichkeiten entsprechend, in einem Teil eurer Wohnstätten wohnen. Ihr sollt sie nicht belästigen, um sie in der Wohnstätte zu beengen. Wenn sie schwanger sind, kommt ihr für ihren Unterhalt auf, bis sie gebären. Wenn sie eure Kinder stillen, habt ihr ihnen ihre Aufwendungen zu entrichten. Beratet darüber miteinander auf würdige Weise, wie es Brauch ist. Wenn ihr euch aber nicht einigen könnt, so soll eine andere Frau das Kind stillen. (Azhar)
65.6. Lasst sie wohnen, wo ihr wohnt, eurem Vermögen nach! Und tut ihnen nichts Schädigendes an, um sie zu bedrängen. Und sollten sie schwanger sein, dann gewährt ihnen Unterhalt, bis sie entbunden haben. Und wenn sie für euch stillen, dann gebt ihnen ihren Lohn. Und ruft euch gegenseitig zum Gebilligten auf. Und wenn ihr Schwierigkeiten miteinander habt, so wird für ihn eine andere stillen. (Zaidan)
65.6. Laßt die (entlassenen) Frauen (während ihrer Wartezeit) da wohnen, wo ihr (selber) gemäß euren Mitteln wohnet (min wudschdikum)! Schikaniert sie nicht in der Absicht, sie (im Wohnraum) zu beengen! Und wenn sie schwanger sind, dann macht (die nötigen) Ausgaben für sie, bis sie zur Welt gebracht haben, was sie (als Frucht ihres Leibes in sich) tragen! Wenn sie für euch (gemeinsame Kinder von euch) stillen, dann gebt ihnen ihren Lohn! Und beratet euch miteinander in rechtlicher Weise! Und wenn ihr einander Schwierigkeiten macht, dann soll eine andere Frau (das Kind) für den (betreffenden) Mann stillen. (Paret)
65.6. Laßt sie wohnen, wo ihr wohnt, gemäß euren Mitteln; und tut ihnen nichts zuleide in der Absicht, es ihnen schwer zu machen. Und wenn sie schwanger sind, so bestreitet ihren Unterhalt, bis sie zur Welt bringen, was sie getragen haben. Und wenn sie (das Kind) für euch stillen, (dann) gebt ihnen ihren Lohn und geht gütig miteinander um; wenn ihr aber Schwierigkeiten miteinander habt, dann soll eine andere (das Kind) für den (Vater) stillen. (Rasul)
Tafsir von Maududi für die Ayaat 6 bis 6
Lodge them (in the waiting-period) where you yourselves live, according to your means, and do not harass, them so as to straiten them. ( 16 )
Desc No: 16 The jurists are agreed that if the woman has been divorced revocable, the husband is responsible for her lodging and maintenance; they are also agreed that if the woman is pregnant, the husband will bear the responsibility of her lodging and maintenance till child-birth whether she has been divorced revocable or irrevocably. However, the difference of opinion has arisen about whether the non-pregnant woman who has been divorced irrevocably is entitled to both lodging and maintenance, or only to lodging, or to neither.
One group says that she is entitled to both lodging and maintenance. This is the opinion of Hadrat 'Umar, Hadrat 'Abdullah bin Mas'ud, Hadrat 'Ali bin Husain (Imam Zain al-'Abidin), Qadi Shuraih and Ibrahim Nakha'i. The same has been adopted by the Hanafis, and the same also is the viewpoint of Imam Sufyan Thauri and Hasan bin Saleh. This is supported by the Hadith of Daraqutni in which Hadrat 'Abdullah bin Jabir reports that the Holy Prophet (upon whom be peace) said: 'The woman who has been divorced thrice has a right to lodging and maintenance during the waiting-period. " This is further supported by those traditions in which it has been reported that Hadrat 'Umar had rejected the Hadith of Fatimah bint-Qais, saying: We cannot abandon the Book of Allah and the Sunnah of our Prophet on the word of a woman. " This shows that the Sunnah of the Holy Prophet (upon whom be Allah's peace) in the knowledge of Hadrat 'Umar must be that such a woman is entitled to both maintenance and lodging. Furthermore in a tradition from Ibrahim Nakha'i there is the explanation that Hadrat Umar rejecting the Hadith of Fatimah bint-Qais, had said: "I havc heard the Holy Prophet (upon whom be Allah's peace) say that such a woman has a right to lodging as well as to maintenance." The first argument that Imam Abu Bakr alJassas has given in his discussion of this question in his Ahkam al-Qur an is that Allah has explicitly said: "Divorce them for their prescribed waiting periods." This Divine Command also applies to that person who might have taken his wife back after divorcing her twice in the first instance, and no v he is left with only one divorce to pronounce." His second argument is: "When the Holy Prophet 1 upon whom be peace) taught this method of pronouncing divorce that one should either pronounce divorce in such a period of purity in which one may not have had sexual intercourse, or in a state when the signs of a woman's being pregnant might havc appeared. In this he did not make any distinction between the first, second, or final divorce. Therefore, the Divine (Command, '`Lodge them (in the waitingperiod) where you yourselves live," will be regarded as relevant to every form of divorce." His third argument is; "The maintenance and lodging of the pregnant woman, whether divorced revocable or irrevocably, is binding on the husband, and in respective the non-pregnant revocably divorced woman also both these rights are binding. " This shows that the maintenance and lodging have not been made incumbent on the basis of pregnancy but because both are legally bound to stay in the husband's house. Now, if the same injunction be applicable to the irrevocably divorced non-pregnant woman also, there can be no reason why her lodging and maintenance should not be incumbent on the man divorcing her.
The second group says that the irrevocably divorce woman has a right to lodging but not to maintenance. This is the viewpoint of Sa'id bin al-Musayyab, Suleman bin Yasar, 'Ata`, Sha`bi, Auza'i, Laith and Abu 'Ubaid (may Allha bless them ), and Imam Shafe' i and Imam Malik also have adopted the same. But in Mughni al-Muhtaj a different viewpoint of Imam Shafe`i has been stated as will be explained below.
The third group say that the irrevocably divorced woman is neither. entitled to lodging nor to maintenance. This is the viewpoint of Hasan Basri, Hammad Ibn Laila, 'Amr bin Dinar, Ta'us, Ishaq bin Rahawaih and Abu Thaw. Ibn Jarir has cited this very viewpoint as of Hadrat Ibn, Abbas, Imam Ahmad bin Hanbal and the Imamiah sect of the Shi'as also have adopted the same, and in Mughni a/-Muhtaj the viewpoint of the Shafe`is also has been stated to be this: 'The woman who is passing her waiting-period on the basis of divorce has an obligatory right to lodging, whether she is pregnant or not, but for the woman who has been irrevocably divorced, it is not obligatory. And for the non-pregnant irrevocably divorced woman there is neither maintenance nor clothing." This viewpoint in the first place is based on this verse of the Qur'an: "You do not know: Allah may after this bring about a situation (of reconciliation)." .From this they conclude that this could be correct only about a revocably divorced woman, and not about an irrevocably divorced one. Therefore, the Command of lodging the divorced woman in the house is specifically applicable only to the revocably divorced woman. Their second reasoning is from the Hadith of Fatimah bint-Qais, which has been reported in the collections of Hadith through many authentic channels.
This Fatimah bint-Qais al-Fihriyyah was one of the earliest Emigrants. She was esteemed for her wisdom and sagacity, and the consultative body of the Companions on the occasion of Hadrat 'Umar's martyrdom had met together at her house. She was first married. to Abu `Amr bin Hafs bin al-Mughirah al-Makhzumi after she was separated by him by three divorces, the Holy Prophet (upon whom be Allah's peace ) married her to Hadrat Usamah bin Zaid. According to reports, her husband, Abu `Amr had pronounced two divorces on her. Then, when he was sent to Yaman along with Hadrat 'Ali, he also sent from there the third and final divorce, According to lodge her in the house during the waiting-period and maintain her, according to others, she herself had laid claim to maintenance and lodging. Whatever be the case, the husband's relatives refused to concede her claim. Thereupon she took her case to the Holy Prophet (upon whom be peace), and he gave the decision that she was neither entitled to maintenance nor to lodging, According to a tradition, the Holy Prophet said: "The husband is under obligation to provide maintenance and lodging to the woman only in case he had a right to return to her, but when he had no such right, she was neither entitled to maintenance nor to lodging." (Musnad Ahmad), Tabarani and Nasa'i also have related almost the same tradition, the concluding words of which are to the effect: "But when she is not lawful for him until she marries another man than him, there is neither maintenance for her nor lodging." After giving this decision the Holy Prophet first commanded her to pass her waiting period in the house of Umm Sharik and then told her to stay in the house of Ibn Umm Muktum.
However, the arguments of those who have not accepted this Hadith are as follows:
In the first place, she had been commanded to leave the house of her husband's relatives because she was rude of tongue and they were fed tip with her ill-temper Sa'id bin al-Musayyab says: "This lady by reporting her Hadith has misguided the people. The truth is that she was nide and impudent; that is why she was lodged in the house of Ibn Umm Maktum. " (Abu Daud In another tradition Sa'id bin al Musayyab is reported to have said: "She had been impudent and rude to her husband s relatives; that is why she was commanded to shift from that house" (Al-Jassas) Suleman bin Yasar says 'Her expulsion from the house was hecause of her iII-temper." (Abu Da ud)
Secondly, her tradition was repudiated by Hadrat Umar at a rime when many of the. Canpanions were still living, and the matter could be fully investigated. Ibrahim Nakha'i says: "When this Hadtih of Fatimah reached Hadrat Umar. he said: 'We cannot adandon a verse of the Book of AIiah and a saying of the Messenger of Allah (upon whom be His peace( Because of the saying of a woman, who seems to be conjecturing. I have myself heard the Holy Prophet (upon whom be peace( say that the woman who has been divorced irrevocably is entitled to both lodging and maintenance." (AI-Jassas). Abu Ishaq says: "I was sitting with Aswad bin Yazid in the mosque of Kufah, when Sha'bi made mention of the Hadith of Fatimah bint-Qais. Hadrat Aswad.thereupon threw pebbles at Sha'bi and said: "When in the time of Hadrat 'Umar this tradition of Fatimah was brought to his nonce, he said: 'We cannot cast off the Book of our Lord and the Sunnha of our Prophet on the strength of the tradition of a woman. May be she has forgotten. The woman has a right to maintenance as well as to lodging, for Allah says: 'Do not turn them out of their houses'." This tradition has been reported in Muslim, Abu Da'ud, Tirmidhi and Nasa'i with some variation in wording.
Thirdly, during the reign of Marwan when a dispute arose in respect of the irrevocably divorced woman, Hadrat 'A'ishah had subjected the tradition of Fatimah bint-Qais to severe criticism. Qasim bin Muhammad says: "I asked Hadrat 'A'ishah: 'Don't you know the incident concerning Fatimah?' Shc replied: 'Better not mention the HadIth of Fatimah'." (Bukhari), The words of Hadrat 'A'ishah in the other tradition related by Bukhari are to the effect: "What has happened to Fatimah? Is she not afraid of God?" In the third tradition Hadrat 'Urwah bin Zubair says that Hadrat `A'ishah said: "There is no good for Fatimah in reporting this hadith. "In still another tradition Hadrat 'Urwah says that Hadrat 'A'ishah expressed great indignation against Fatimah and said: "Shc in fact was in an empty house, where she had no sympathizer; therefore, for the sake of her convenience the Holy Prophet instructed her to change her house
Fourthly, this lady was later married to Usamah bin Zaid, and Muhammad bin Usamah says: "Whenever Fatimah made mention of this Hadith, my father would throw at her whatever fell in his hand. " (AI-Jassas). Obviously, had not Hadrat Usamah known that the Sunnah was contrary to what Fatimah said, he could not have felt so annoyed at the mention of this Hadith. " "
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