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But turn not altogether away (from one), leaving her as in suspense. Leaving her as in suspense, Ṭabarī says, means neither divorcing her, nor having sexual intercourse with her. See 9:284–96. He quotes a number of traditions that point to the fact that it is impossible for a man to care equally for his wives, but he is still obliged to be as fair as possible to all of them. v. v. “Menstruation” where the word adhan, translated above as “illness,” is discussed at some length in the context of ritual purity.
And their husbands would do better to take them back in that case if they desire a reconciliation. And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them. Allah is Mighty, Wise (2:228). These three verses—the first addressed to men planning to marry, the second a statement about relations between husband and wife, and the third about divorce and possible reconciliation—are among those most often cited as emblematic of what the Qurʾān has to say about women in Islamic society.
20 See Wāḥidī, 95. v. ” 28 chapter one these widows himself or by preventing them from remarrying and taking their wealth with them into new marriages: It is not lawful for you forcibly to inherit the women (of your deceased kinsmen), nor (that) you should put constraint upon them that you may take away a part of that which you have given them. … Wāḥidī says that a number of Qurʾān commentators report that among the Medinese, in pre-Islamic times and in the early period of Islam, when a woman’s husband died, his son or another of the deceased’s agnate relatives would throw a cloak over her and thereby claim a right to be her guardian.