Divorce: (2) And when they have fulfilled their term...

{And when they have fulfilled their term} This means when they approach the completion of their waiting period (idda), not when they have completely finished it.

The meaning of "fulfilling the term" here is nearing its completion, as previously explained.

The author of Al-Kashshaf said: It is the end of the waiting period, and you are close to it. Thus, you have the choice: if you wish, you may take her back (reconciliation) with kindness, or if you wish, you may refrain from taking her back and separate, avoiding harm—which is to take her back at the very end of the period only to divorce her again, prolonging her waiting time and tormenting her.

{And call to witness two just men from among you} This is a command to call witnesses of justice at the time of divorce and at the time of reconciliation.

• According to Abu Hanifa, this witnessing is recommended (mandub), similar to the verse: {And call to witness when you conduct trade} (Al-Baqarah: 282).
• According to Al-Shafi'i, it is obligatory (wajib) for reconciliation and recommended for separation.

Some say the benefit of having witnesses is to prevent mutual denial between the couple, to prevent suspicion regarding her retention (in marriage), and so that if one spouse dies, the survivor cannot falsely claim the marriage was ongoing to inherit. Another view is that the command for witnessing is for precaution, lest the woman denies the reconciliation and the waiting period expires, allowing her to marry another husband.

{And establish the testimony} This has already been explained.

{And whoever fears Allah, He will make for him a way out} Al-Sha'bi said: Whoever divorces her according to the prescribed waiting period, Allah will make a path for him to take her back. Others said: A way out of every difficult matter that afflicts people. Al-Kalbi said: Whoever is patient with affliction, Allah will make a way out for him from the Fire to Paradise. The Prophet (peace be upon him) recited this and said: "A way out from the ambiguities of this world, the throes of death, and the hardships of the Day of Resurrection."

Most exegetes said this verse and the following were revealed concerning 'Awf ibn Malik al-Ashja'i. His son was captured by the enemy. He came to the Prophet (PBUH), mentioned his plight, and complained of poverty. The Prophet told him: "Fear Allah, be patient, and frequently say Lā ḥawla wa lā quwwata illā billāh (There is no might nor power except with Allah)." The man did so. While he was in his house, his son came to him, having been overlooked by the enemy, bringing with him some cattle he had seized. The author of Al-Kashshaf said: While he was in his house, his son knocked on the door, bringing one hundred camels that the enemy had neglected, which he had driven away. This is the meaning of: {And He will provide for him from where he does not expect}.

It is possible that if he fears Allah, prefers lawful means, and is patient with his family, Allah will open up provision for him if he was in hardship.

The author of Al-Kashshaf stated that {And whoever fears Allah} is an inserted clause, confirming the previous instruction to conduct the matter of divorce according to the Sunnah, as mentioned.

{And whoever relies upon Allah, then He is sufficient for him} This means whoever trusts Allah regarding what he has attained, Allah will suffice him concerning what worries him. Therefore, the Messenger of Allah (PBUH) said: "Whoever wishes to be the strongest of people, let him rely upon Allah."

It was read: {Indeed, Allah will accomplish His command} (with the idafa construction, meaning His command is carried out), or {what He commanded} (with mā). Al-Mufaddal read: {what He commanded}, taking {Indeed, Allah has made} as the predicate for {Is} (in the following part of the verse, though the structure here is slightly complex in the excerpt).

{...a way out, and He will provide for him from where he does not expect. And whoever relies upon Allah, then He is sufficient for him. Indeed, Allah will accomplish His command. Indeed, Allah has set for everything a limit.}

{Indeed, Allah has set for everything a limit} This means a decree and a fixed time. This clarifies the necessity of relying upon Allah and entrusting matters to Him.

Al-Kalbi and Muqatil said: For everything—hardship or ease—there is a term to which Allah’s decree extends. He determines all of this; nothing precedes or follows it. Ibn Abbas said: It refers to the measure of what I created by My will.

Regarding the verses: {And when they have fulfilled their term} up to {a way out}, most scholars consider this one verse. From there to {a limit} is another verse. However, the Kufan and Medinan reciters consider the entire passage one verse.

There is a subtlety in this verse: Fearing Allah (piety) in managing the affairs of women requires wealth. Therefore, Allah said: {And whoever fears Allah, He will make for him a way out}. This is similar to His saying: {If they should be poor, Allah will enrich them out of His bounty} (An-Nur: 32).

If one asks: Doesn't {And whoever relies upon Allah, then He is sufficient for him} imply that earning a livelihood is unnecessary for seeking provision, while {So when the prayer has been concluded, then spread throughout the land and seek [some] of the bounty of Allah} (Al-Jumu'ah: 10) implies necessity?

We reply: It does not imply necessity, because {spread throughout the land and seek [some] of the bounty of Allah} is for permissibility (ibāḥah), as previously explained. Permissibility contradicts the necessity of earning, as necessity negates choice.

{And those women who despair of menstruation among your women—if you are in doubt, then their waiting period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they deliver their burden. And whoever fears Allah, He will make for him ease in his affair. That is the command of Allah which He has sent down to you. And whoever fears Allah, He will expiate his bad deeds and will greatly increase his reward.}

{And those women who despair of menstruation among your women—if you are in doubt...} This addresses women who have reached an age where menstruation has ceased (menopause), but one is uncertain if they have truly stopped.

{...then their waiting period is three months...} This is the ruling for those who have ceased menstruating but whose cessation is doubted.

{...and [also for] those who have not menstruated...} This refers to young girls who have not yet begun menstruation; their waiting period is also three months.

{...And for those who are pregnant, their term is until they deliver their burden.} This is the established term for pregnant women, whether divorced or widowed.

{And whoever fears Allah, He will make for him ease in his affair.} This is a general promise related to the preceding rulings on waiting periods.

{That is the command of Allah which He has sent down to you.} This confirms that these rulings are divine legislation revealed to the Prophet (PBUH).

{And whoever fears Allah, He will expiate his bad deeds and will greatly increase his reward.} This is a further promise for those who adhere to these commands with piety.