Overview

(Verses 2 - 3)

When they have completed their appointed term, either retain them in fair manner or part with them in fair manner. Call to witness two persons of known probity from among yourselves; and do yourselves bear witness before God. Thus is admonished everyone who believes in God and the Last Day. For everyone who fears Gogh He will grant a way out, and will provide for him whence he does not expect. God will be sufficient for everyone who puts his trust in Him. God always attains His purpose. God has set a measure for everything. (Verses 2-3)

These two verses deal with the next stage, stating its rulings. Completing the term means the end of the waiting period. While the divorced woman is in her waiting period, whatever its length be, her husband may take her back in marriage and she regains her status as his wife. This is what is referred to in the verse as 'retain them'. Likewise, he may allow the waiting period to reach its specified end when his divorced wife will part with him and she cannot be lawful to him again unless they go through a fresh marriage contract, just as if he had taken a new wife. In either situation, the divorcing husband is commanded to behave in fairness. He is prohibited from retaining her so as to harm her. A man may retain his divorced wife shortly before the end of her waiting period then divorce her a second and a third time to prevent her from marrying someone else. He may also retain her to leave her, as it were, in a state of suspense, and so put further pressure on her causing her to offer to forgo her rights in order to gain her divorce. Both situations were common practice at the time this surah was revealed. They continue to take place when people deviate from the path of fearing God, which is the most important guarantee of the implementation of His rules governing cases of family relations and break ups. Husbands are also forbidden to harm their divorcees by verbal abuse of any sort. The marriage bond is set in place on the basis of fairness and must end, when it is terminated, in a fair manner, so that the couple retain good feelings towards each other. They may, for all they know, resume life together in the future, and they will not then want to have any painful memory of verbal abuse that may cast a shadow on their new relation. Besides, this is the sort of good manners that Islam wants all its followers to abide by.

In either case of complete parting or reinstatement of the marriage, two witnesses of known probity are required, so that no doubt about the marriage status should remain. People may learn of the divorce, but the reinstatement of the marriage may escape their attention, which may lead to doubts and gossip. Islam wants all marital matters to remain clean and clear, in reality, in people's feelings and in their conversations. According to some scholars, but not others, the reinstatement of the marriage, as well as the full divorce, are completed without witnesses, but some make it a condition for the reinstatement of the marriage only. It is agreed, however, that witnesses are needed after or at the time of complete parting or the reinstatement of the marriage_ Both views are expressed.

Having established the ruling, comments and directives follow in succession: "Do yourselves bear witness before God." (Verse 2) The issue is one in which God is concerned, and the witnesses are called in for His sake. It is He who has ruled that witnesses are needed, and He watches how this is done and gives rewards for it. The witnesses are dealing with Him directly, not with either of the divorcing couple or with the general public. "Thus is admonished everyone who believes in God and the Last Day." (Verse 2) These rulings are addressed to people who believe in the Day of Judgement, The surah tells them this admonition applies to them in particular. If they truly believe in God and the Last Day, they will be admonished. This is the test of their faith. It proves whether their claims to be believers are true or not.
 
"For everyone who fears God, He will grant a way out, and will provide for him whence he does not expect." (Verses 2-3) He will grant God-fearing people a way out of any tight situation in this present life and in the life to come. He will also give them their provisions from where they neither know nor expect. This is a general statement describing a permanent situation. However, stating it here in the context of the rulings concerning divorce suggests that this is particularly true when people remain God-fearing in dealing with this particular situation. This is when the most important means of control come from within oneself and from one's own conscience. There is much scope for misuse of resources and for the appropriation of what does not rightfully belong to oneself. Only fear of God and a sensitive conscience provide effective restraint.

"God will be sufficient for everyone who puts his trust in Him. God always attains His purpose." (Verse 3) Again, wicked scheming has wide scope and can take different routes in this relationship. Indeed, trying to avoid wicked scheming by one party may make the other resort to wicked scheming of their own. This statement impresses on people that they should not attempt anything of the sort. Rather, they should place their trust in God; this is sufficient for anyone. God always accomplishes what He wants. Whatever He has willed has already taken place. Therefore, to rely on Him is to rely on the One who is able, powerful and always brings about the results He seeks. It should be noted that this Qur’anic statement is general and aims to instil into people the right concept with regard to God's will and power. Including it here with the rulings on divorce suggests that it has important significance and effect in this very crucial social matter.

"God has seta measure for everything." (Verse 3) Everything is given its due measure, accomplished at the place, time and with the circumstances set for it. Hence, it is the result of its particular causes and produces its own results. Nothing is the result of blind coincidence, either within man and his life or in the universe at large. This is an important aspect of the Islamic concept.' Yet mentioning it here relates it to the rulings God has given concerning divorce, its timing, waiting period and witnesses.
 
All these rulings are thus given an extra aspect of being part of God's overall law and give us the feeling that the serious view Islam takes of divorce is part of the seriousness of the system God has established for the universe.