(2:236) There is no blame upon you if you divorce your wives before you have touched them or settled a bridal gift upon them. But even in this case you should make some provision for them: *260 the affluent, according to his means; the straitened, according to his means - a provision in fair manner. That is a duty upon the good-doers...

*260. This sundering of the matrimonial contract after it has been concluded does cause some harm to the woman; God has ordered, therefore, that the person concerned should compensate for the loss according to his capacity.

(2:237) And if you divorce them before you touch them or settle a bridal gift upon them, then (give them) half of what you have settled unless either the women act leniently and forgo their claim, or he in whose hand is the marriage tie acts leniently (and pays the full amount). If you act leniently, it is closer to being God-fearing. And forget not to act gracefully with one another,*261 for indeed Allah sees all that you do.

*261. Magnanimity in dealings is essential if human relationships are to remain sound and pleasant. If everyone were to stick strictly to his legal rights and claims, a pleasant social life would he rendered impossible.

(2:238) Be watchful over the Prayers'*262 and over praying with the utmost excellence,*263 and stand before Allah as would utterly obedient servants.

*262. Having mentioned the laws for the guidance of human society, God rounds off this address by emphasizing Prayer, for it is Prayers which instil in man the fear of God. They inculcate the feelings of goodness and purity and the disposition to obey the ordinances of God, and foster adherence to righteousness. Without Prayer it would be impossible for men to persist in observing the laws of God, and they would likely be swept away by a current of defiance and disobedience, as happened in the case of the Jews.

*263. 'Re expression al-salat al-wusta has been variously interpreted to mean the Morning, Mid-Day, Sunset or Night Prayers. But no direct statement explaining this expression has come down from the Prophet himself. All the divergent opinions are deductions made by scholars. The opinion of the majority, seems to he inclined in favour of the Afternoon ('Asr) Prayer. since it is claimed that on one occasion the Prophet alluded to this as al-salat al-wusta. The event cited in support of this inference is that during the Battle of the Ditch the Prophet once so preoccupied with the problems posed by the siege of Madina, by the polytheists, that he could not perform his 'Asr Prayer within the scheduled time. and the time of sunset drew close. On that occasion the Prophet said: 'God fill the graves and houses of these people with fire. They have caused us to our wusta (mid-most) Prayer.' This statement led people to believe that the expression 'mid-most Prayer' referred to the

'Asr Prayer. It seems more likely, however, that the Prophet meant that the cares of the battle had prevented him and his followers from performing the Prayer in an excellent way; the delay in the Prayer meant that instead of praying with equanimity, concentration and total devotion, they were forced by circumstances to pray hurriedly.

The adjective wusta in addition to signifying the middle position of the subject that it qualifies, also signifies its excellence. Hence the expression could legitimately be interpreted both in the sense of the middle Prayer as well as in the sense of the Prayer which is performed at the right time and with full devotion and attention to God, a Prayer which contains all the attributes of excellence. The admonition which follows, 'stand before Allah as utterly, obedient servants', seems to indicate what was meant by the 'mid-most Prayer'.

(2:239) And even if you are confronting a danger, still perform the Prayer whether on foot or riding; when you are secure, then remember Allah in the manner that He taught you - the manner which you did not know earlier.

(2:240) Those of you who die leaving behind your wives*264 should make testament of one year's provision without expulsion in favour of your wives; and if they themselves depart, there shall he no blame upon you for what they may do with themselves in an honourable manner. Allah is All-Mighty, All-Wise.

*264. The main discourse has already come to an end (see verse 238 an n. 262 above.) These concluding remarks are supplementary,.

(2:241) Likewise, let there be a fair provision for the divorced women; this is an obligation on the Godfearing.

(2:242) Thus Allah makes His injunctions clear for you that you may understand.