Surah No. 65

Introduction

Merits of the Surah¹

1. Ibn Mas`ud referred to this Surah as “Surah Nisa’ al-Qusra” (the shorter Nisa’) as in Ibn Jarir. However, relevant portions of Surah al-Baqarah and al-Nisa’ may be studied for a fuller understanding of this Surah (Au.).

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا الْعِدَّةَ ۖ وَاتَّقُوا اللَّهَ رَبَّكُمْ ۖ لَا تُخْرِجُوهُنَّ مِنْ بُيُوتِهِنَّ وَلَا يَخْرُجْنَ إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ ۚ وَتِلْكَ حُدُودُ اللَّهِ ۚ وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَقَدْ ظَلَمَ نَفْسَهُ ۚ لَا تَدْرِي لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا (1)

(65:1) IN THE NAME OF ALLAH, THE KIND, THE COMPASSIONATE.O Prophet, when you (all)² divorce women, divorce them at³ their periods,⁴ and reckon the period. And fear Allah, your Lord, and do not expel them from their homes,⁵ and let them not leave,⁶ except that they commit a flagrant obscenity.⁷ These are Allah’s bounds; whosoever crossed Allah’s bounds, indeed wronged his own soul. (A soul) does not know that perchance Allah will bring about thereafter something new to pass.⁸

2. “Note that in the first instance the Prophet is himself addressed individually, as the Teacher and representative of the Community. Then the actual directions: ‘when ye ... : are addressed to the Community collectively’” (Yusuf Ali)

3. The article “at” is for “li” of the text and is a literal translation; but, as Imam Razi points out, it must be understood in the same sense as in another usage of the Qur’an, “Establish the Prayer at the decline of the sun.”

Or,

“He it is who brought out from their dwellings the unbelievers among the People of the Book at the fist mustering.”

In both the above verses, as well as the one under discussion, the “li” of the text should be understood as “`inda” meaning, during, or at.

4. The textual word for “period” is `iddah. What period is this? Is it the period of menstruation or of cleanliness? A hadith makes this clear (Au.).

Ibn Jarir, Qurtubi and Ibn Kathir quote the following. (It is in Bukhari, Muslim and others).

`Abdullah ibn `Umar divorced his wife while she was in her menstrual cycle. `Umar mentioned it to the Prophet. He was quite upset about it. He said, “Let him take her back and retain her until she becomes clean; then she goes into her next cycle, and becomes clean once again. If at that time he feels that he should divorce her during her period of cleanliness, without having touched her (in that period), then he might divorce her. That is the period that Allah has ordered.”

Ibn Kathir writes: According to the version in Muslim, the Prophet then recited the first verse of this Surah.

This then was the opinion of `Abdullah ibn Mas`ud, Ibn `Umar, Ibn `Abbas, `At a’, Mujahid, Hasan, Ibn S ir in, Qatadah, Maymun b. Mahran, Muqatil b. Hayyan, `Ikrimah and Dahhak.

Accordingly, legal experts have said that there are three types of divorces: (i) the Sunnah divorce (which is above), (ii) the Bid`ah divorce (which is to divorce during the monthly cycle, or after intercourse during the period of cleanliness), or, (iii) divorcing a minor, or a woman in her menopause phase (i.e., does not expect to undergo a monthly cycle).

Ibn Jarir writes: Someone told Ibn `Abbas that he had pronounced a hundred divorces to his wife. He said, “You have disobeyed your Lord. However, your wife is separated from you. You did not fear Allah so that He could show you a way out.” (I.e., you cannot take her back because it was an irrevocable divorce: Au.). According to another report, Ibn `Abbas responded in the same way when someone told him that he had pronounced three divorces in one go.

Qatadah explained the right way: “You wait for her to emerge clean. Then, if you have not touched her, pronounce one divorce. Then you wait for her to enter into her cycle and, after she becomes clean, pronounce the second divorce. Finally, wait for another menstrual cycle and let her emerge clean when you can pronounce your third divorce.”

Now, the question is, is the pronouncement of three divorces in one session allowed? The answer is, says Razi, yes, but it is a sin. Imam Razi presents a hadith to support it. Ibn `Abbas was firmly of the same opinion, as many others were.

There is no difference in opinion among the four schools of thought that if three divorces are pronounced at a time, the woman is irrevocably divorced (Mufti Shafi`).

For further details Fiqh books may be consulted. Nonetheless, due to spread of ignorance, the question of three divorces in one session has been subjected to fresh discussions by the Fuqaha’. Recent Fiqh books and research papers may be consulted for details (Au.).

Ibn Jarir, Qurtubi and Ibn Kathir add: Actually, the Prophet had divorced Hafsa bint `Umar, at one time. But he was told to take her back because she Prayed a lot and fasted much, and who will be his wife in Paradise. So he took her back. The hadith is as follows:

There seem to be more than one version of this hadith, but others are not so trustworthy (Au.).

5. That is, until the end of the term. And the term itself applies to several monthly cycles and states of cleanliness, until the third divorce is pronounced. Until this irrevocable divorce she lives in the same quarters as her husband (Ibn Jarir).

Yusuf Ali writes: “As Islam treats the married woman as a full juristic personality in every sense of the term a married woman has a right, in the married state, to a house or apartment of her own. And a house or apartment implies the reasonable expenses for its upkeep and for her own and her children’s maintenance. And this is obligatory not only in the married state, but during the ‘iddat, which is necessarily a most trying period for the woman. During this period she must not only not be turned out, but it is not decent for her to leave of her own accord, lest the chances of reconciliation should be diminished.”

6. That is, the divorced woman should also not leave the house. If she does, then, she relinquishes the living allowance from her husband (Ibn Jarir).

7. The allusion is to fornication and according to Hasan and Ibn Zayd she will not be expelled except to be stoned to death (Ibn Jarir). That is, her crime has to be proven in the court of Law (Au.). But Ibn Jarir extends it to other obscenities such as a crime that involves capital punishment.

That the allusion is to adultery was the opinion of Ibn Mas`ud, Ibn `Abbas, Sa`eed b. al-Musayyib, Sha`bi, Hasan, Ibn Sirin, Mujahid, `Ikrimah, Sa`id b. Jubayr, Abu Qilabah, Abu Saleh, Dahhak, Zayd b. Aslam, `Ataa al-Khurasani, Suddi, and others (Ibn Kathir).

8. That is, Dahhak, Ibn Zayd, Suddi and others said, maybe Allah will inspire the husband to take her back before the irrevocable divorce is pronounced (Ibn Jarir, Ibn Kathir).

Yusuf Ali explains how one should go about it: “A reconciliation is possible, and is indeed recommended at every stage. The first serious difference between the parties are to be submitted to a family council on which both sides are represented; divorce is not to be pronounced when mutual physical attraction is at an ebb; when it is pronounced, there should be a period of probationary waiting: dower has to be paid and due provision has to be made for many things on equitable terms; every facility has to be given for reconciliation till the last moment, and impediments are provided against hasty impulses leading to rupture. ‘Thou knowest not if perchance Allah will bring about thereafter some new situation.’”

فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّهِ ۚ ذَٰلِكُمْ يُوعَظُ بِهِ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجًا (2)

(65:2) Then, when they have reached their term, retain them honorably⁹ or part with them honorably;¹⁰ and call in to witness two men of equity from among yourselves;¹¹ and establish the testimony for the sake of Allah. Thus is admonished hereby he who believes in Allah and the Last Day; and whosoever fears Allah, He will find a way out for him.¹²

9. That is, before the third irrevocable divorce. The husband may change his mind and retain her. But he should do that honorably and behave in a goodly manner (Ibn Jarir).

10. Alternatively, a husband may decide to send his twice-divorced wife away with her mahr, gifts, etc. (Ibn Jarir).

11. That is, if the woman completes her third `iddah, she is now automatically irrevocably divorced. As for witnesses, the husband is required to bring in two equitable persons to bear witness either to revocation of the divorce after the second divorce, or to his final irrevocable divorce (Ibn Jarir).

12. Yusuf Ali again: “In these very delicate and difficult matters, the wisdom of jurists provides a less satisfactory solution than a sincere

desire to be just and true, which is described as the ‘fear of Allah’. Where such a desire exists, Allah often provides a solution in the most unexpected ways or from the most unexpected quarters; e.g., the worst enemies may be reconciled, or the cry or the smile of an infant baby may heal seemingly irreparable injuries or unite hearts seemingly alienated for ever. And Faith is followed at once by a psychological feeling of rest for the troubled spirit.”

Imam Ahmad has a hadith in this context:

Abu Dharr reports: The Prophet began to recite this verse to me: “and whoever fears Allah, He will find a way out for him”, until he finished reciting it. Then he said, “O Abu Dharr, if the people were to take it (in the right spirit) it would suffice them.” Then he began to recite it and repeat it upon me until I began to slumber. Then he said, “O Abu Dharr, how will you react if you are expelled from Madinah?” I answered, “To the spacious places and peace. I shall travel until I am a pigeon among the pigeons of Makkah.” He said, “How will you react if you are expelled from Makkah?” I answered, “To the spacious places and peace of Syria and the Holy Lands.” He asked, “How will you react if you are expelled from Syria?” I answered, “By Allah, in that case I shall take up the sword.” He said, “Or, maybe something better than that.” I repeated after him, “Or, maybe something better than that.” He said, “Listen and obey, even if it is an Abyssinian slave.”

The report is in the Sahih of Ibn Hibban. Its first half is in Hakim which Dhahabi treated as Sahih; and, as predicted, Abu Dharr was asked to leave Syria because of the consternation he was causing criticizing the wealthy, and had to be sent out to Rabdha (a place outside Madinah) because of the same problem at Madinah (Au.).

One could quote another hadith in this context. It is from Musnad of Ahmad:

On the authority of Thawban, the Prophet said, “Nothing increases one’s life-term but good deeds, nothing can revoke the Divine Decree but supplications; and, a man can be denied providence because of the sins that he commits” (Ibn Kathir).

The above report is also in Sahih of Ibn Hibban, Ibn Majah, and Hakim. Dhahabi agreed with Hakim in declaring it trustworthy (Au.).

Another report on the topic of dependence on Allah is from Ahmad:

The Prophet said, “Whosoever is visited by a pressing need, and he takes it to the people, then it is deserving that the need should not be eased out; but whoever took it to Allah, Allah bestows on him either an immediate provision, or a deferred death” (Ibn Kathir).

This hadith could not be traced in any other major work (Au.).

وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا (3)

(65:3) And He will provide fo him from whence he did not reckon. And whosoever placed trust in Allah, He is sufficient for him; Allah will accomplish His purpose;¹³ except that Allah has appointed a measure for everything.

13. “Our anger and our impatience have to be curbed. Our friends and our mates or associates may seem to us ever so weak and unreasonable, and the circumstances may be ever so disheartening; yet we must trust in Allah. How can we measure our own weakness or perhaps blindness? He knows all. His universal Purpose is always good. His Will must be accomplished, and we should wish for its accomplishment. His ordering of the universe observes a due, just, and perfect proportion” (Yusuf Ali).

وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ ۚ وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَنْ يَضَعْنَ حَمْلَهُنَّ ۚ وَمَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا (4)

(65:4) As for those of your women who have passed the age of menstruation, if you are in doubt,¹⁴ their period is three months, as well as of those who never menstruated. As regards the pregnant ones, their term is that they deliver their burden.¹⁵ And whoever fears Allah, He renders for him his affairs easy.

14. There are two opinions regarding the words “if you are in doubt.” (i) If you are in doubt about an old woman whether her blood is that of menstruation or is it “istihaadha” (post-menstrual bleeding) .. then their period is .. to the end of the verse and, (ii) The sentence construction is something like this: “If you are in doubt about what should be the `iddah for an old woman or a young one who has not yet menstruated, then, you should know that their `iddah is three months. The latter is the preferred opinion (Ibn Jarir, Ibn Kathir).

15. This applies to both situations: when a man divorces a woman in her pregnancy, or he dies leaving his wife pregnant. In both cases, the waiting period ends with the delivery, even if the delivery takes place a few days after the divorce, or death of the husband. There is consensus of the juristconsults over this issue. There are several ahadith clarifying this. We may present one from the Sahihyan and others:

Miswar reported that Subay`ah’s husband died leaving her pregnant. It was not but a few days when she gave birth. When her bleeding ceased, she received an offer for marriage. She spoke to the Prophet about the proposal. He allowed her, and she got married” (Ibn Kathir).

ذَٰلِكَ أَمْرُ اللَّهِ أَنْزَلَهُ إِلَيْكُمْ ۚ وَمَنْ يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا (5)

(65:5) That is Allah’s command that He has sent down to you; and whoever feared Allah, He will acquit him of his evil deeds and will enlarge his reward.

أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنْتُمْ مِنْ وُجْدِكُمْ وَلَا تُضَارُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ ۚ وَإِنْ كُنَّ أُولَاتِ حَمْلٍ فَأَنْفِقُوا عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ ۚ فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ ۖ وَأْتَمِرُوا بَيْنَكُمْ بِمَعْرُوفٍ ۖ وَإِنْ تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَىٰ (6)

(65:6) House them wherein you house yourselves,¹⁶ according to your means, and harass them not soas to constrict them; and if they are pregnant, expend on them until they deliver their burden.¹⁷ Further, if they suckle for you, then give them their wages and counsel together in a goodly manner.¹⁸ But if you both make difficulties, let another suckle him.¹⁹

16. Although provision has not been mentioned along with housing, but it should be obvious that one eats in a house he or she lives in (Shabbir).

17. There is no difference in opinion between the jurists that a pregnant woman – if divorced - has to be provided with food and shelter by the former husband, until she delivers. But, what if three divorces have been pronounced, (or she has obtained a khul`) and she is not pregnant? Does she get the living allowance? Here there is disagreement. According to Imam Shafe`i and Ahmad, a woman divorced thrice in a single session, does not deserve the living quarters and food expenses. But, according to Imam Abu Haneefah, it is an obligation on the husband – until termination of the woman’s `iddah (Mufti Shafi` Deobandi).

Those who believe that a thrice-divorced woman does not deserve food and housing, depend on the following widely reported hadith of Muslim, Abu Da’ud, Nasa’i and others:

Fatimah bint Qays reported that Abu `Amr b. Hafs of the Makhzum tribe pronounced three divorces. Khalid b. al-Waleed went up to see the Prophet along with a few Makhzumis and told him, “Messenger of Allah. Abu `Amr b. Hafs has divorced Fatimah thrice. Does she get the living allowance?” He answered, “She gets neither provision nor housing” (Ibn Jarir, Qurtubi, Ibn Kathir and others).

Other reports add the detail that she was offered food allowance but she thought it was inadequate and hence had to complain to the Prophet (Au.).

However, when a similar situation arose during `Umar’s caliphate, and he was told of Fatima’s hadith, he refused to accept her report. He said, “We cannot abandon Allah’s Book and the Prophet’s Sunnah because of a single woman’s report.” (Badrudin `Ayni adds: According to other reports, Umar said, “A report about which we do not know how much she remembered and how much she forgot.” Yet another report added that he said, “Let her bring forth two equitable witnesses, otherwise we do not abandon Allah’s Book and the Prophet’s Sunnah,” and he recited this ayah: Au.). By Sunnah, `Umar was perhaps referring to his own hadith, now in Tabarani, wherein he reported, “I have heard the Prophet declare food and housing as an obligation on the husband in case of tripple divorces” (Mufti Shafi`).

Moreover, Fatimah bint Qays’ case seems to have been a special one. Firstly, reports say that she had actually been offered provision but she thought it was too low. (In fact, according to some reports she was angry at the offer: Au.). Perhaps when the Prophet told her that she gets no provision, he meant over and above what she had already been offered. Secondly, and with regard to housing, reports suggest that she was somewhat of a sharp-tongued woman and her in-laws had a tough time dealing with her. Therefore, the Prophet told her, “you have no housing.” Now, if she did not get housing with her in-laws, then allowance went with it. Indeed, the rule is, if a woman leaves her housing on her own accord, she loses the right to provision (Shabbir).

18. That is, even after the woman has left her husband’s house, the divorced wife has the first right to suckle her child, but has to be paid for the suckling (Ibn Jarir), and, even if the child is suckled by another woman, it cannot be separated from the mother (Mufti Shafi`).

19. That is, if both are unreasonable with each other, creating problems (she demanding high, or he offering low), then, let the child be suckled by another woman, (who of course does it voluntarily, or is paid: Au.). The mother cannot be forced to breast-feed (Ibn Jarir).

لِيُنْفِقْ ذُو سَعَةٍ مِنْ سَعَتِهِ ۖ وَمَنْ قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنْفِقْ مِمَّا آتَاهُ اللَّهُ ۚ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا آتَاهَا ۚ سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْرًا (7)

(65:7) Let the man of means expend according to his means, while he whose resources are restricted, let him expend out of what Allah has bestowed on him. Allah does not burden a soul but to the extent He has given him. Allah will soon bring about ease after hardship.²⁰

20. Sayyid reviews the laws, commandments and injunctions for women and concludes: “It was not in the Arab world alone that a woman suffered variety of injustices, was deprived of every right, and was treated as a chattel. Her condition was no better, if not worse, in the rest of the world. (Even as late as 700 years after Islam, it was possible in Britain for a woman to be tide up to a horse and moved about forcibly: Au.). In the European religious circles she was treated as something unclean and no less than Satan. Taking her from there, Islam raised her to the lofty position about which we have spoken in above lines. Islam raised her to a high position, giving her rights unheard of before. She was now an infant that could not be buried alive or humiliated; a respectable lady – previously married or virgin - who could not be married off without her consent, a wife who had the law guaranteeing her upkeep, a divorcee whose rights were firmly stated as in this chapter and in Surah Al-Baqarah.

“Islam gave her all this not because women in the Arabian Peninsula, or anywhere in the world, realized that they were being maltreated, not because the conscience of males over the world felt any pain on her account, not because women had an Arab or international union seeking rights and justice, or because women had entered into parliaments and senates demanding better treatment, or a voice from anywhere in the world spoke on their behalf; but rather, it was Islam: a heavenly law, a heavenly justice and the Divine Will, that had decided that that humans, men and women, should be raised to a new and higher level of honor and respect.”

Ibn Kathir writes: Ahmad has preserved a hadith for us. It says,

A man entered upon his family, but when he saw how much in want they were, he left for the outskirts. When his wife saw this, she placed the grinder on the hand-mill stone and went up to the oven and lighted it. Then she said, “O Allah feed us.” Then, as she looked at the bowl, lo, it was full. She went up to the oven and found it full. Later, her husband returned and asked, “Did you find something?” She said, “Yes – from our Lord. He set right the mill-stone.” This was mentioned to the Prophet. He remarked, “If you had not lifted it (the millstone), it would have kept going round (yielding) until the Judgment Day.”

Haythamiyy treated the above report as trustworthy.

And, it was the habit of the Companions to conceal their personal virtues. It would be quite interesting to find out whether it was not an incident involving Abu Hurayrah himself. But major Hadith books and their commentaries are quiet about it (Au.).

وَكَأَيِّنْ مِنْ قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُكْرًا (8)

(65:8) And how many a town transgressed the commandment of its Lord and His Messengers, wherefore We subjected it to a harsh account;²¹ and We chastised it with a horrible chastisement.²²

21. That is, said the Salaf, they were subjected to a merciless accounting (Ibn Jarir).

22. This is to remind the Muslims that they ought not to take the above commandments lightly, treating them with contumely or disdain. They may know that there have been many nations before who rejected Allah’s commandments in pride, and, therefore, tasted severe chastisement (Shabbir).

فَذَاقَتْ وَبَالَ أَمْرِهَا وَكَانَ عَاقِبَةُ أَمْرِهَا خُسْرًا (9)

(65:9) So it tasted the grievousness of its conduct, and the end of its affair was ruin.

أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا ۖ فَاتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ الَّذِينَ آمَنُوا ۚ قَدْ أَنْزَلَ اللَّهُ إِلَيْكُمْ ذِكْرًا (10)

(65:10) Allah has prepared for them a sever chastisement. Fear Allah then, O men of understanding:²³ those who have believed; Allah has already sent down to you a reminder.²⁴

23. Taqwa has levels. The first level is to have faith in Allah’s oneness. So, when an unbeliever is exhorted to taqwa, (the invitation is to belief in Allah and His oneness). On the other hand, when it is believers who are addressed, then the call is to desist from sins (Razi).

24. That is, the Qur’an.

رَسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ لِيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۚ وَمَنْ يُؤْمِنْ بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا (11)

(65:11) A Messenger reciting to you clear revelations of Allah, to bring out those who believe and do righteous deeds from darknesses into light; and He will admit whosoever believes in Allah and does righteous deeds, into Gardens underneath which rivers flow, abiding therein, forever; Allah has prepared for him a goodly provision.

اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا (12)

(65:12) It is Allah who created the seven heavens and of the earth their like;²⁵ the command descends between them²⁶ so that you may know that Allah has power over all things and that Allah has encompassed everything with knowledge.²⁷

25. Ibn `Abbas said, “In every earth there are the likes of Ibrahim, and a creation like the creation on this earth.” And Mujahid (his pupil) reported that Ibn `Abbas said, “If I were to interpret this verse rightly, you would turn disbelievers. Your denial would tantamount to disbelief” (Ibn Jarir, Ibn Kathir).

Yet another report that has come to us from Ibn `Abbas is that he said with reference to this verse,

“There are seven earths, in each earth a Prophet like your Prophet, and Adam; Nuh like your Nuh, and Ibrahim like your Ibrahim, an `Isa like your `Isa” (Ibn Kathir).

Ibn Kathir picks the hadith from Bayhaqi’s al-Asma’ wa al-Sifaat, but we have taken it as it appears in Hakim about which Dhahabi said that it has a trustworthy chain of narrators (Au.).

Ibn Mas`ud said in this regard, “Allah created seven firmaments; between each of them a travel distance of 500 years. Above the seven heavens is Water. Above Water is Allah. Nothing of the deeds of Adam’s children is hidden from Him. And, there are seven earths, between each other the travel distance of 500 years, and the depth of each earth is 500 years.” Mujahid said, “Each firmament in comparison to another is like a ring thrown in the desert” (Ibn Jarir)

And Qatadah said, “Of the seven firmaments, in each there is an earth, a creation specific to it, commandments specific to it and Allah’s Decree specific to it” (Ibn Jarir, Kashshaf).

Ibn Jarir also quotes the long hadith of Tirmidhi which we have presented while explaining ayah 3 of Surah al-Hadid (57), under comment no. 7.

Qurtubi writes: There have been two interpretations of this ayah: (i) There are seven earths, one over another with the same distance between one earth and another as between one firmament and another, and (ii) there are seven earths but they are one upon another as layers. This was Dahhak’s opinion. But the first mentioned interpretation is the correct one. That there are seven earths is proven by several ahadith. One in Bukhari says,

The Prophet said, “Whoever transgressed by a hand-span of land, will have seven earths hung by his neck.”

Another version is also in Bukhari:

The Prophet said, “Whoever took anything of the land without right, will be made to sink into the earth on the Day of Judgment (to the depth of) seven earths.”

Some scholars have thought that the seven earths refer to seven layers of one, our earth. But the geologists generally divide the earth’s layers into five: (i) Crust, (ii) Upper Mantle, (iii) Lower Mantle, (iv) Outer Core and, (v) Inner Core.

However, a more detailed description makes it ten layers: (i) Lithosphere, (ii) Asthenosphere, (iii) Transition Zone, (iv) Mohorovicic Discontinuity, (v) Upper Mantle, (vi) Transition Zode, (vii) Lower Mantle, (viii) Gutenberg Discontinuity, (ix) Outer Core and (x) Inner Core. A few of those of our contemporary world who hold the opinion that there is one earth with seven layers, count differently and include the atmosphere as one layer, ignoring some of the zones stated by geologists.

Nonetheless, the following ahadith strengthen the position of the majority who hold that there are seven earths:

The Prophet said, as in a hadith of Muslim: “Allah will wrap the heavens on the Day of Judgment around his Right Hand and say, ‘I am the Compeller. Where are the tyrants? Where are the proud ones?’ Then He will fold the earths in His Left Hand and say, ‘I am the King. Where are the tyrants? Where are the proud ones?’”

Another hadith is found in various books. The following is from the Musnad of Bazzar, treated as trustworthy by Dhahabi, Shu`ayb Arna’ut, and others:

Arabic???

Ka`b al-Ahbar said, “The Prophet never intended to enter a town but said when he saw it, ‘O Allah, Lord of the heavens and what they cover, Lord of the seven earths and what they carry, Lord of the devils and what they misguide, Lord of the winds and what they blow: We ask you for the best of this town and the best of its folks, and seek Your refuge against its evil and the evil of its folks (or he said), from its evil and evil of what it contains’” (Au.).

Qurtubi (7th century A.H.) mentions in passing that the earth could be round.

26. Yusuf Ali’s note is quite adequate at this point: “But in all spheres of life and Creation, whatever conception we are able to form of them, it is certain that the Command or Law of Allah runs through them all, for His knowledge and power extend through all things.”

27. Ibn al-Qayyim has stated in his “badaai` wa fawaa’id” that Allah brought the creation into existence to manifest two of His Attributes mentioned here: Power and Knowledge. According to him, all other Attributes can be related to these two. The famous statement of the Sufis, adds Shabbir, which is not a hadith, has perhaps been inspired by this ayah: