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2:237
وان طلقتموهن من قبل ان تمسوهن وقد فرضتم لهن فريضة فنصف ما فرضتم الا ان يعفون او يعفو الذي بيده عقدة النكاح وان تعفوا اقرب للتقوى ولا تنسوا الفضل بينكم ان الله بما تعملون بصير ٢٣٧
وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةًۭ فَنِصْفُ مَا فَرَضْتُمْ إِلَّآ أَن يَعْفُونَ أَوْ يَعْفُوَا۟ ٱلَّذِى بِيَدِهِۦ عُقْدَةُ ٱلنِّكَاحِ ۚ وَأَن تَعْفُوٓا۟ أَقْرَبُ لِلتَّقْوَىٰ ۚ وَلَا تَنسَوُا۟ ٱلْفَضْلَ بَيْنَكُمْ ۚ إِنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ ٢٣٧
وَإِن
طَلَّقۡتُمُوهُنَّ
مِن
قَبۡلِ
أَن
تَمَسُّوهُنَّ
وَقَدۡ
فَرَضۡتُمۡ
لَهُنَّ
فَرِيضَةٗ
فَنِصۡفُ
مَا
فَرَضۡتُمۡ
إِلَّآ
أَن
يَعۡفُونَ
أَوۡ
يَعۡفُوَاْ
ٱلَّذِي
بِيَدِهِۦ
عُقۡدَةُ
ٱلنِّكَاحِۚ
وَأَن
تَعۡفُوٓاْ
أَقۡرَبُ
لِلتَّقۡوَىٰۚ
وَلَا
تَنسَوُاْ
ٱلۡفَضۡلَ
بَيۡنَكُمۡۚ
إِنَّ
ٱللَّهَ
بِمَا
تَعۡمَلُونَ
بَصِيرٌ
٢٣٧
En wanneer jullie hun scheiding geven voor-dat jullie hen hebben aangeraakt en terwijl jullie voor hen een bruidschat hebben vastgesteld: (geeft dan) de helft van wat jullie hebben vastgesteld behalve wanneer zij kwijtschelding geven of degene in wiens hand de huwelijksvoltrekking rust. En dat jullie kwijtschelding geven is dichter bij Taqwa. En vergeet niet elkaars goede eigenschappen. Voorwaar, Allah is Alziende over wat jullie doen.
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Hadith

In the second situation, when the woman's dower has been fixed before marriage and divorce occurs before actual consummation, the injunction says that the man shall be obligated to pay half of the dower already fixed. However, should the woman forgive, or should the man pay the whole, this will be a matter of free choice, as is evident from the verse:

إِلَّا أَن يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ

Unless they (the women) forgive, or forgives the one in whose hand lies the marriage tie. (2:237)

The use of the word ya` fu يَعْفُوَ ('forgives' ) to cover even the payment of full dower, perhaps, reflects the customary Arab practice of the payment of dower amount simultaneously with the marriage. If so, the husband has become, in the event of a pre-consummation divorce, deserving of taking half of the dower back. Now, if he yields voluntarily and does not take his half back, this too, would virtually be an act of forgiving. And the act of forgiving has been declared more merit-worthy, and closer to Tagwa (the sense of being responsible to Allah, commonly rendered as piety or fear or righteousness in absence of an exact equivalent); because this forgiveness symbolically indicates that the severance of the bond of marriage was also done with magnanimity and good grace, which is the objective of the Shari'ah and certainly, deserving of great merit -- the forgiveness could come from the woman, or from the man, it does not matter.

Explaining the words of the verse الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ whose hands lies the marriage tie), the Holy Prophet ﷺ has himself said: ولی عُقْدَةُ النِّكَاحِ , that is, 'the husband is the guardian (wali) of the bond of marriage.' This hadith appears in Darqutni as narrated by ` Amr ibn Shu'ayb from his father on the authority of his grandfather, and also from Sayyidna ` Aii ؓ and Sayyidna ibn ` Abbas ؓ (Qurtubi).

This also proves that the authority to continue or terminate the bond of marriage rests with the husband. It is he who can pronounce talaq (divorce). The woman cannot divorce her husband.

He has revealed to you ˹O Prophet˺ the Book in truth, confirming what came before it, as He revealed the Torah and the Gospel
— Dr. Mustafa Khattab, the Clear Quran
Notes placeholders
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