Ruku 31 ع
Section 31 of 556 • 4 Verses
وَإِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَٰجَهُنَّ إِذَا تَرَٰضَوْا۟ بَيْنَهُم بِٱلْمَعْرُوفِ ۗ ذَٰلِكَ يُوعَظُ بِهِۦ مَن كَانَ مِنكُمْ يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ۗ ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ ۗ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
这节经文中谈到的 “丈夫” 这两个字, 可以指以前或者将来的丈夫。在前一种情况下, “当你们与妻子离了婚” 这一句, 可以理解为第一次或第二次离婚而言。如果 “丈夫” 这两个字代表未来的丈夫, 那么, 上一句指的是第三次或最终一次离婚。离婚妇女的监护人不能阻止她和前夫重新结婚。她的前夫也不能阻止她同新的丈夫结婚。
اس جگہ بَلَغْنَ کے معنے عدت کو پورا کر لینے کے ہیں نہ کہ مدت کے خاتمہ کے قریب پہنچ جانے کے۔ (دیکھئے نوٹ آیت ۲۳۲)
اس جگہ پر صیغہ حاضر کا استعمال ہوا ہے مگر مراد یہ ہے کہ مرد و عورت کے رشتہ دار نہ روکیں۔ صرف زور دینے کے لئے غائب کو حاضر کی طرف منتقل کر دیا گیا ہے اور تم کا لفظ استعمال کیا ہے۔
اَزْکٰی: زَکَا سے نکلا ہے اور زَکَا کے معنے بڑھنے اور برکت والا ہونے کے ہوتے ہیں (مفردات) پس اَزْکٰی کے معنے ہوئے زیادہ بڑھنے والی اور زیادہ برکت والی۔
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second divorce. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. The guardian of a divorced woman cannot prevent her from remarrying her former husband nor the former husband can prevent her from marrying a new husband.
Important Words:
لاتعضلوھن (prevent them not) is derived from عضل. They say عضلھا i.e. he prevented or debarred her from marrying. The primary signification of عضل is the act of straitening or preventing, or withholding or debarring. عضل means, he straitened him in his affairs and intervened as an obstacle between him and that which he desired (Taj).
تراضوا (agree between themselves) is derived from رضی i.e. he was pleased, or he was satisfied, or he agreed. تراضی القومmeans, the people agreed between themselves, or they came to a mutual agreement (Aqrab).
ازکی (more blessed) is derived from زکا which means, it increased or augmented; it received blessing from God; it was or became pure. ازکی means, more blessed, containing greater benefits, conducive to more good (Aqrab).
Commentary:
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second pronouncement of divorce. Sometimes, when a husband desires to take back his wife before pronouncing the third or irrevocable divorce, her offended relatives do not like her to go back to him again and therefore try to prevent her from remarrying him. The verse condemns that practice. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. Some men, even after the complete dissolution of their marriage, do not like the idea that their divorced wives should marry other persons and try to prevent them from contracting new marriages. This practice is also condemned in the clause, prevent them not from marrying their (prospective) husbands. Should the guardian of a divorced woman prevent her from remarrying her former husband or should the former husband prevent her from marrying a new husband, she can do so with the permission of the Qadi or the judge. The verse under comment also implies a repudiation of the evil practice of pronouncing three divorces at one and the same time, because had it been permissible, the question of divorced women remarrying their former husbands would have been meaningless.
175
这节经文中谈到的 “丈夫” 这两个字, 可以指以前或者将来的丈夫。在前一种情况下, “当你们与妻子离了婚” 这一句, 可以理解为第一次或第二次离婚而言。如果 “丈夫” 这两个字代表未来的丈夫, 那么, 上一句指的是第三次或最终一次离婚。离婚妇女的监护人不能阻止她和前夫重新结婚。她的前夫也不能阻止她同新的丈夫结婚。
1
اس جگہ بَلَغْنَ کے معنے عدت کو پورا کر لینے کے ہیں نہ کہ مدت کے خاتمہ کے قریب پہنچ جانے کے۔ (دیکھئے نوٹ آیت ۲۳۲)
2
اس جگہ پر صیغہ حاضر کا استعمال ہوا ہے مگر مراد یہ ہے کہ مرد و عورت کے رشتہ دار نہ روکیں۔ صرف زور دینے کے لئے غائب کو حاضر کی طرف منتقل کر دیا گیا ہے اور تم کا لفظ استعمال کیا ہے۔
3
اَزْکٰی: زَکَا سے نکلا ہے اور زَکَا کے معنے بڑھنے اور برکت والا ہونے کے ہوتے ہیں (مفردات) پس اَزْکٰی کے معنے ہوئے زیادہ بڑھنے والی اور زیادہ برکت والی۔
239
Important Words:
لاتعضلوھن (prevent them not) is derived from عضل. They say عضلھا i.e. he prevented or debarred her from marrying. The primary signification of عضل is the act of straitening or preventing, or withholding or debarring. عضل means, he straitened him in his affairs and intervened as an obstacle between him and that which he desired (Taj).
تراضوا (agree between themselves) is derived from رضی i.e. he was pleased, or he was satisfied, or he agreed. تراضی القومmeans, the people agreed between themselves, or they came to a mutual agreement (Aqrab).
ازکی (more blessed) is derived from زکا which means, it increased or augmented; it received blessing from God; it was or became pure. ازکی means, more blessed, containing greater benefits, conducive to more good (Aqrab).
Commentary:
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second pronouncement of divorce. Sometimes, when a husband desires to take back his wife before pronouncing the third or irrevocable divorce, her offended relatives do not like her to go back to him again and therefore try to prevent her from remarrying him. The verse condemns that practice. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. Some men, even after the complete dissolution of their marriage, do not like the idea that their divorced wives should marry other persons and try to prevent them from contracting new marriages. This practice is also condemned in the clause, prevent them not from marrying their (prospective) husbands. Should the guardian of a divorced woman prevent her from remarrying her former husband or should the former husband prevent her from marrying a new husband, she can do so with the permission of the Qadi or the judge. The verse under comment also implies a repudiation of the evil practice of pronouncing three divorces at one and the same time, because had it been permissible, the question of divorced women remarrying their former husbands would have been meaningless.
285
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second divorce. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. The guardian of a divorced woman cannot prevent her from remarrying her former husband nor the former husband can prevent her from marrying a new husband.
۞ وَٱلْوَٰلِدَٰتُ يُرْضِعْنَ أَوْلَٰدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَ ۚ وَعَلَى ٱلْمَوْلُودِ لَهُۥ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِٱلْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚ لَا تُضَآرَّ وَٰلِدَةٌۢ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُۥ بِوَلَدِهِۦ ۚ وَعَلَى ٱلْوَارِثِ مِثْلُ ذَٰلِكَ ۗ فَإِنْ أَرَادَا فِصَالًا عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُوٓا۟ أَوْلَٰدَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ ءَاتَيْتُم بِٱلْمَعْرُوفِ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
لَا تُضَآرَّ (La Tudarra) 这一用语, 既是主动又是被动语态; 因此它的意思可以是: (1) 母亲不应使父亲由于他的孩子而受苦; (2) 不应使母亲由于她的孩子而受苦; 这里这两种意义都可同等适用。
这里用 مَوْلُوْدٌ لَهٗ (Mauludun la-hu, 孩子所归属的人) 这几个字, 而不用较简单的 وَالِد (Walid, 父亲) 这个字, 为的是指出, 具有所生的孩子, 是父亲的固有的权利而且有抚养他孩子的天职。
继承一个死者的财产的人, 对他留下的孩子一定要负起抚养成人的责任。
孩子吃奶期至多两年。在这时期结束以前, 如果父母同意, 准许提前断奶。这节经文指示, 如果没有母亲的同意, 孩子不能在两年时期结束前断奶。
یہاں بِالْمَعْرُوْفِ سے مراد باپ کی مَقدرت ہے کہ امیر اپنی طاقت کے مطابق دے اور غریب اپنی طاقت کے مطابق۔ اس جگہ عام دودھ پلانے والیوں کا ذکر نہیں بلکہ ماؤں کا ہے اور یہ ذکر طلاق کے ضمن میں کیا گیا ہے اور کہا گیا ہے کہ اگر دودھ پلانے والی عورت کو طلاق دی جائے تو بچہ کی خاطر عورت کے لئے یہ ضروری ہے کہ بچے کو دودھ مقررہ مدت تک پلائے اور اس کے بدلہ میں خاوند پر فرض ہے کہ عام مزدور عورت کی طرح نہیں بلکہ اپنی توفیق کے مطابق اسے خرچ دے۔ کیونکہ یہ عورت کے جذبات کو ٹھیس پہنچانے والا ہوگا کہ ایک طرف تو اسے مجبور کیا جائے کہ وہ طلاق کے بعد بھی بچہ کو دودھ پلاتی رہے اور دوسری ط
کھانے اور کپڑے سے مراد تمام اخراجات ہیں نہ کہ صرف روٹی اور لباس اور یہ محاورہ ہے تمام ضرورتوں کو پورا کرنے کے متعلق۔
یعنی مرد سے یہ مطالبہ کرنا کہ وہ اپنی طاقت سے زیادہ خرچ کرے یہ بھی نامناسب ہے اور عورت سے مطالبہ کرنا کہ وہ ایک نوکر کی طرح طلاق کے بعد ایک عرصہ گھر میں گزار دے یہ بھی نامناسب ہے۔
یعنی بچہ کو ایک دوسرے پر دباؤ ڈالنے کا ذریعہ نہ بناؤ۔ یہ حکم نہایت لطیف ہے۔ بہت سے نادان اس حرکت کے مرتکب ہوتے ہیں اور نتیجہ یہ ہوتا ہے کہ یا تو بچے ہلاک ہو جاتے ہیں یا ان کی تربیت خراب ہو جاتی ہے۔ اس قسم کا فعل درحقیقت قتل اولاد کے مشابہ ہے اور قرآن کریم نے اس سے روک کر آئندہ اولادوں پر احسان عظیم کیا ہے۔
اس آیت سے معلوم ہوتا ہے کہ بچے کے متعلق دودھ پلانے یا چھڑانے کا فیصلہ قرآن کریم نے نہ مرد کے اختیار میں رکھا ہے نہ عورت کے اختیار میں۔ بلکہ دونوں کو مشترکہ اختیار دیا ہے شاید تمام شرائع کی تاریخ میں یہ منفرد مثال ہے کہ اس طرح اہلی معاملات میں میاں بیوی کو ایک مقام پر کھڑا کرکے برابر کے اختیارات دئیے گئے ہیں۔ ہاں یہ شرط ضرور ہے کہ دودھ پلانے کی مدت جو قرآن کریم نے مقرر کی ہے اس سے زیادہ دیر تک دودھ پلانے پر نہ خاوند مجبور کر سکتا ہے نہ عورت زور دے سکتی ہے۔ جب طلاق کے بعد بھی عورت کے جذبات کا اس قدر خیال رکھنے پر خاوند کو مجبور کیا گیا ہے تو ظاہر ہے کہ جو عورت نکاح میں ہے
قرآنی الفاظ اٰتَیْتُمْ کے ہیں جن کے لفظی معنے ہیں دے دیا ہے‘ دے چکے ہو۔ لیکن اس طرح ترجمہ کیا جائے تو ترجمہ یہ ہوگا کہ جب تم دے دو۔ جو کچھ تم دے چکے ہو۔ اور ظاہر ہے کہ یہ مراد قرآن مجید کی نہیں ہو سکتی۔ پس ان الفاظ کا ترجمہ کرتے وقت ایک اور قاعدہ کو ملحوظ رکھنا ہوگا جو یہ ہے کہ کبھی ماضی کا صیغہ قطعی فیصلہ پر دلالت کرنے کے لئے استعمال کیا جاتا ہے۔ چنانچہ قرآن کریم میں دوسرے کئی مقامات پر بھی یہ محاورہ استعمال کیا گیا ہے۔ مثلاً آتا ہے اِذَا قُمْتُمْ اِلَی الصَّلٰوۃِ فَاغْسِلُوْا وُجُوْھَکُمْ(المآئدۃ: ۷) یعنی جب تم نماز کے لئے کھڑے ہو تو اپنے مونہوں کو اور ہات
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
The expression, la Tudarra, is both in the active and the passive voice; the clause may, therefore, mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally applicable here.
The words Mauludulla-hu (he to whom the child belongs) have been used here in preference to the simpler word Walid (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind.
The suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of this period, if the father and the mother both agree on this course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
Important Words:
یرضعن (give suck) is derived from رضع i.e. he (the babe) sucked. ارضعت means, she (the mother or the wet-nurse) gave suck to the child. استرضع means, he arranged for the suckling of the child; he engaged a wet-nurse for it. The infinitive-noun رضاعة signifies sucking. ھذا اخی من الرضاعة means, he is my foster-brother, both having sucked from the breast of the same woman (Aqrab & Lane).
حولین (two years) is the dual of حول (a year) which is the infinitive-noun from حال meaning, it passed and became complete, or it passed from one state to another, or it turned round. A year is called حول because it is a complete measure of time and turns round and round. حول also means strength and power to do a thing as in the well-known formula لاحول ولاقوة الابالله (Aqrab).
وسعھا (its capacity) is derived from وسع meaning, it was sufficiently capacious. وسعت رحمة الله کل شیء means, God’s mercy extends to, and covers, all things. وسع means capacity or power or strength. The infinitive-noun from it is سعة meaning, breadth; extent, capaciousness; capacity and power. ذوسعة means, a man of means or a man of ample means (Aqrab).
تکلف (is burdened) is derived from کلف. They say کلفه امرا i.e. he imposed on him the task of doing a thing, or he tasked him to do a thing. It also means, he ordered him to do a thing which was difficult or troublesome or inconvenient (Lane).
فصال (weaning the child) is derived from فصل which is both transitive and intransitive, meaning, he separated, he divided, he partitioned; or he got separated, he went forth from. فصلت المرأة رضیعھا means, the woman weaned her child, which is also a sort of separation between the woman and her suckling. ھذایوم الفصل means, this is the day when a decision or a distinction shall be made between the parties, i.e. the doers of good and the doers of evil. فصال means, the weaning of a child from its mother or from the woman who suckles it (Taj).
تشاور (consultation) is derived from شار. They say شارالعسل i.e. he extracted honey from the honey-comb. شارالدابة means, he rode the beast in order to try it and ascertain its worth. اشار besides giving the same meaning as شار, also means, he made a thing known, he pointed to a thing, he gave a word of good counsel to a person. شاوره means, he consulted him, he sought his advice and counsel. تشاور means, mutual consultation. مشورة and شوری give similar meanings, i.e. consultation (Aqrab).
Commentary:
If a woman is divorced while she is pregnant, the question of the suckling of the child and the expense of bringing it up naturally arises. The verse under comment supplies the answer. It points out that the suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of that period, if the father and the mother both agree on that course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
The expression لاتضار is both in the active and the passive voice; the clause لاتضار والدة بولدھا may therefore mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally good and equitable. The words مولودله (he to whom the child belongs) have been used here in preference to the simpler word والد (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
The clause, and the same is incumbent on the heir, lays down an important social principle. If a father dies leaving behind a child, it is the duty of his heirs to bring up the child and maintain it until it reaches puberty. This shall not be considered an act of favour on their part, but an act of duty. One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind. He who receives a support from another must be prepared to give the same to him, when he may stand in need of it.
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
176
لَا تُضَآرَّ (La Tudarra) 这一用语, 既是主动又是被动语态; 因此它的意思可以是: (1) 母亲不应使父亲由于他的孩子而受苦; (2) 不应使母亲由于她的孩子而受苦; 这里这两种意义都可同等适用。
177
这里用 مَوْلُوْدٌ لَهٗ (Mauludun la-hu, 孩子所归属的人) 这几个字, 而不用较简单的 وَالِد (Walid, 父亲) 这个字, 为的是指出, 具有所生的孩子, 是父亲的固有的权利而且有抚养他孩子的天职。
178
继承一个死者的财产的人, 对他留下的孩子一定要负起抚养成人的责任。
179
孩子吃奶期至多两年。在这时期结束以前, 如果父母同意, 准许提前断奶。这节经文指示, 如果没有母亲的同意, 孩子不能在两年时期结束前断奶。
1
یہاں بِالْمَعْرُوْفِ سے مراد باپ کی مَقدرت ہے کہ امیر اپنی طاقت کے مطابق دے اور غریب اپنی طاقت کے مطابق۔ اس جگہ عام دودھ پلانے والیوں کا ذکر نہیں بلکہ ماؤں کا ہے اور یہ ذکر طلاق کے ضمن میں کیا گیا ہے اور کہا گیا ہے کہ اگر دودھ پلانے والی عورت کو طلاق دی جائے تو بچہ کی خاطر عورت کے لئے یہ ضروری ہے کہ بچے کو دودھ مقررہ مدت تک پلائے اور اس کے بدلہ میں خاوند پر فرض ہے کہ عام مزدور عورت کی طرح نہیں بلکہ اپنی توفیق کے مطابق اسے خرچ دے۔ کیونکہ یہ عورت کے جذبات کو ٹھیس پہنچانے والا ہوگا کہ ایک طرف تو اسے مجبور کیا جائے کہ وہ طلاق کے بعد بھی بچہ کو دودھ پلاتی رہے اور دوسری ط
2
کھانے اور کپڑے سے مراد تمام اخراجات ہیں نہ کہ صرف روٹی اور لباس اور یہ محاورہ ہے تمام ضرورتوں کو پورا کرنے کے متعلق۔
3
یعنی مرد سے یہ مطالبہ کرنا کہ وہ اپنی طاقت سے زیادہ خرچ کرے یہ بھی نامناسب ہے اور عورت سے مطالبہ کرنا کہ وہ ایک نوکر کی طرح طلاق کے بعد ایک عرصہ گھر میں گزار دے یہ بھی نامناسب ہے۔
4
یعنی بچہ کو ایک دوسرے پر دباؤ ڈالنے کا ذریعہ نہ بناؤ۔ یہ حکم نہایت لطیف ہے۔ بہت سے نادان اس حرکت کے مرتکب ہوتے ہیں اور نتیجہ یہ ہوتا ہے کہ یا تو بچے ہلاک ہو جاتے ہیں یا ان کی تربیت خراب ہو جاتی ہے۔ اس قسم کا فعل درحقیقت قتل اولاد کے مشابہ ہے اور قرآن کریم نے اس سے روک کر آئندہ اولادوں پر احسان عظیم کیا ہے۔
5
اس آیت سے معلوم ہوتا ہے کہ بچے کے متعلق دودھ پلانے یا چھڑانے کا فیصلہ قرآن کریم نے نہ مرد کے اختیار میں رکھا ہے نہ عورت کے اختیار میں۔ بلکہ دونوں کو مشترکہ اختیار دیا ہے شاید تمام شرائع کی تاریخ میں یہ منفرد مثال ہے کہ اس طرح اہلی معاملات میں میاں بیوی کو ایک مقام پر کھڑا کرکے برابر کے اختیارات دئیے گئے ہیں۔ ہاں یہ شرط ضرور ہے کہ دودھ پلانے کی مدت جو قرآن کریم نے مقرر کی ہے اس سے زیادہ دیر تک دودھ پلانے پر نہ خاوند مجبور کر سکتا ہے نہ عورت زور دے سکتی ہے۔ جب طلاق کے بعد بھی عورت کے جذبات کا اس قدر خیال رکھنے پر خاوند کو مجبور کیا گیا ہے تو ظاہر ہے کہ جو عورت نکاح میں ہے
6
قرآنی الفاظ اٰتَیْتُمْ کے ہیں جن کے لفظی معنے ہیں دے دیا ہے‘ دے چکے ہو۔ لیکن اس طرح ترجمہ کیا جائے تو ترجمہ یہ ہوگا کہ جب تم دے دو۔ جو کچھ تم دے چکے ہو۔ اور ظاہر ہے کہ یہ مراد قرآن مجید کی نہیں ہو سکتی۔ پس ان الفاظ کا ترجمہ کرتے وقت ایک اور قاعدہ کو ملحوظ رکھنا ہوگا جو یہ ہے کہ کبھی ماضی کا صیغہ قطعی فیصلہ پر دلالت کرنے کے لئے استعمال کیا جاتا ہے۔ چنانچہ قرآن کریم میں دوسرے کئی مقامات پر بھی یہ محاورہ استعمال کیا گیا ہے۔ مثلاً آتا ہے اِذَا قُمْتُمْ اِلَی الصَّلٰوۃِ فَاغْسِلُوْا وُجُوْھَکُمْ(المآئدۃ: ۷) یعنی جب تم نماز کے لئے کھڑے ہو تو اپنے مونہوں کو اور ہات
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
240
Important Words:
یرضعن (give suck) is derived from رضع i.e. he (the babe) sucked. ارضعت means, she (the mother or the wet-nurse) gave suck to the child. استرضع means, he arranged for the suckling of the child; he engaged a wet-nurse for it. The infinitive-noun رضاعة signifies sucking. ھذا اخی من الرضاعة means, he is my foster-brother, both having sucked from the breast of the same woman (Aqrab & Lane).
حولین (two years) is the dual of حول (a year) which is the infinitive-noun from حال meaning, it passed and became complete, or it passed from one state to another, or it turned round. A year is called حول because it is a complete measure of time and turns round and round. حول also means strength and power to do a thing as in the well-known formula لاحول ولاقوة الابالله (Aqrab).
وسعھا (its capacity) is derived from وسع meaning, it was sufficiently capacious. وسعت رحمة الله کل شیء means, God’s mercy extends to, and covers, all things. وسع means capacity or power or strength. The infinitive-noun from it is سعة meaning, breadth; extent, capaciousness; capacity and power. ذوسعة means, a man of means or a man of ample means (Aqrab).
تکلف (is burdened) is derived from کلف. They say کلفه امرا i.e. he imposed on him the task of doing a thing, or he tasked him to do a thing. It also means, he ordered him to do a thing which was difficult or troublesome or inconvenient (Lane).
فصال (weaning the child) is derived from فصل which is both transitive and intransitive, meaning, he separated, he divided, he partitioned; or he got separated, he went forth from. فصلت المرأة رضیعھا means, the woman weaned her child, which is also a sort of separation between the woman and her suckling. ھذایوم الفصل means, this is the day when a decision or a distinction shall be made between the parties, i.e. the doers of good and the doers of evil. فصال means, the weaning of a child from its mother or from the woman who suckles it (Taj).
تشاور (consultation) is derived from شار. They say شارالعسل i.e. he extracted honey from the honey-comb. شارالدابة means, he rode the beast in order to try it and ascertain its worth. اشار besides giving the same meaning as شار, also means, he made a thing known, he pointed to a thing, he gave a word of good counsel to a person. شاوره means, he consulted him, he sought his advice and counsel. تشاور means, mutual consultation. مشورة and شوری give similar meanings, i.e. consultation (Aqrab).
Commentary:
If a woman is divorced while she is pregnant, the question of the suckling of the child and the expense of bringing it up naturally arises. The verse under comment supplies the answer. It points out that the suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of that period, if the father and the mother both agree on that course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
The expression لاتضار is both in the active and the passive voice; the clause لاتضار والدة بولدھا may therefore mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally good and equitable. The words مولودله (he to whom the child belongs) have been used here in preference to the simpler word والد (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
The clause, and the same is incumbent on the heir, lays down an important social principle. If a father dies leaving behind a child, it is the duty of his heirs to bring up the child and maintain it until it reaches puberty. This shall not be considered an act of favour on their part, but an act of duty. One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind. He who receives a support from another must be prepared to give the same to him, when he may stand in need of it.
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
286
The expression, la Tudarra, is both in the active and the passive voice; the clause may, therefore, mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally applicable here.
287
The words Mauludulla-hu (he to whom the child belongs) have been used here in preference to the simpler word Walid (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
288
One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind.
288A
The suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of this period, if the father and the mother both agree on this course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ۖ فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ بِٱلْمَعْرُوفِ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
2:241.
2:229.
The ‘Iddat or the period of waiting in the case of widows is four months and ten days, which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
The words, concerning anything that they do with regard to themselves, obviously refer to re-marriage. Elsewhere the Qur’an says, And arrange marriages for your widows (24:33).
2:241.
2:229.
Important Words:
یتوفون (who die) is derived from توفی which is derived from وفی (wafa). They say وفی بالعھد i.e. he fulfilled his promise; he was faithful in his word. وفی فلانا حقه (waffa) means, he gave him his right in full. اوفی gives both the meanings ascribed to وفی and وفی(waffa) above. توفی means, he took something in full, as they say توفی حقه i.e. he got or obtained his right in full. توفی الله زیداmeans, God took away the soul of Zaid, leaving the body behind; God caused Zaid to die. توفی فلان means, his soul was taken away, i.e. he died. In this case God is متوفی (mutawaffi) and the man who dies is متوفی (mutawaffa). الوفاة means, death (Aqrab). The Quran says: الله یتوفی الانفس حین موتھاوالتی لم تمت فی منامھا i.e. God takes away the souls of men at the time of their death; and He also takes away the souls of men that have not died, during their sleep (39:43). The Arabic idiom, which has the support of the Quranic usage, definitely shows that wherever God is فاعل (i.e. subject) and a being having a soul is مفعول به(i.e. object) the word توفی invariably means, the taking away of the soul.
Commentary:
After having dealt with the question of the remarriage of divorced women, the Quran in this verse proceeds to issue commandments regarding widows. The عدة i.e. the period of waiting in the case of widows, is four months and ten days which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
This verse also implies a rebuke to those who are opposed to widow remarriage, thinking it to be an insult to the family and a disgrace to the widowed woman. The words, what is fair, show that it is not only lawful, but preferable and desirable, for a widow to remarry. The words, in anything that they do with regard to themselves, obviously refer to remarriage. Elsewhere the Quran says, And marry your widows (24:33).
a
2:241.
b
2:229.
180
عِدَّة (‘Iddat) 即寡妇守候四个月零十天的时期, 约略地相等于行经与洁净四次交替时期的总和。伊斯兰教给寡妇规定了较长的时期, 作为对她死了丈夫后感情上表示的一种尊重。这就增强了婚姻关系的庄严和严肃性。
181
“她们为自己所做的任何合宜的打算” 这几个字明显是指再嫁。«古兰经» 在其它地方说, “为你们的寡妇安排婚事” (24:33)。
a
2:241.
b
2:229.
241
Important Words:
یتوفون (who die) is derived from توفی which is derived from وفی (wafa). They say وفی بالعھد i.e. he fulfilled his promise; he was faithful in his word. وفی فلانا حقه (waffa) means, he gave him his right in full. اوفی gives both the meanings ascribed to وفی and وفی(waffa) above. توفی means, he took something in full, as they say توفی حقه i.e. he got or obtained his right in full. توفی الله زیداmeans, God took away the soul of Zaid, leaving the body behind; God caused Zaid to die. توفی فلان means, his soul was taken away, i.e. he died. In this case God is متوفی (mutawaffi) and the man who dies is متوفی (mutawaffa). الوفاة means, death (Aqrab). The Quran says: الله یتوفی الانفس حین موتھاوالتی لم تمت فی منامھا i.e. God takes away the souls of men at the time of their death; and He also takes away the souls of men that have not died, during their sleep (39:43). The Arabic idiom, which has the support of the Quranic usage, definitely shows that wherever God is فاعل (i.e. subject) and a being having a soul is مفعول به(i.e. object) the word توفی invariably means, the taking away of the soul.
Commentary:
After having dealt with the question of the remarriage of divorced women, the Quran in this verse proceeds to issue commandments regarding widows. The عدة i.e. the period of waiting in the case of widows, is four months and ten days which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
This verse also implies a rebuke to those who are opposed to widow remarriage, thinking it to be an insult to the family and a disgrace to the widowed woman. The words, what is fair, show that it is not only lawful, but preferable and desirable, for a widow to remarry. The words, in anything that they do with regard to themselves, obviously refer to remarriage. Elsewhere the Quran says, And marry your widows (24:33).
a
2:241.
b
2:229.
289
The ‘Iddat or the period of waiting in the case of widows is four months and ten days, which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
290
The words, concerning anything that they do with regard to themselves, obviously refer to re-marriage. Elsewhere the Qur’an says, And arrange marriages for your widows (24:33).
وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِۦ مِنْ خِطْبَةِ ٱلنِّسَآءِ أَوْ أَكْنَنتُمْ فِىٓ أَنفُسِكُمْ ۚ عَلِمَ ٱللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّآ أَن تَقُولُوا۟ قَوْلًا مَّعْرُوفًا ۚ وَلَا تَعْزِمُوا۟ عُقْدَةَ ٱلنِّكَاحِ حَتَّىٰ يَبْلُغَ ٱلْكِتَٰبُ أَجَلَهُۥ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِىٓ أَنفُسِكُمْ فَٱحْذَرُوهُ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَفُورٌ حَلِيمٌ
在守寡的规定时期内, 禁止男人向寡妇公开提婚。他可以间接地暗示他的意向。但他绝不能公开建议或正式提出甚或私订婚约。寡妇也禁止在规定时期内同意这种建议。由於尊重她对亡夫的思念以及使可能怀孕的情况变得明显起来, 她必须耐心等待四个月零十天。因为孕妇在孩子出生前是不准结婚的。
یعنی بیوہ عورتوں کے متعلق اگر تمہارے دل میں نکاح کی خواہش ہو تو اُسے عدت گزر جانے تک ظاہر نہ کرو۔ ہاں کسی غیر واضح اشارہ سے اِدھر توجہ دلائی جائے تو حرج نہیں۔
It is forbidden to a man to make an open proposal of marriage to a widow within her prescribed period of waiting. He may drop a hint indirectly suggestive of his intention. But he must on no account make an open suggestion or a formal proposal or even a secret proposal concerning marriage. A widow, too, is prohibited from giving her consent to such a proposal within the prescribed period. She must patiently wait for four months and ten days, out of deference to the memory of her departed spouse and in order also that her possible pregnancy may become apparent, because a pregnant woman is not allowed to marry until she is delivered of the child.
Important Words:
عرضتم (you throw out a hint) is derived from عرض meaning, he offered and presented a thing. عرض (‘arrada) means, he used an expression susceptible of different meanings; or he mentioned a thing not clearly but in a veiled manner; or he used words to convey a sense which the words used did not definitely convey (Lane).
خطبة (proposal of marriage) is derived from خطب meaning, he addressed a meeting; he delivered a sermon. خطب المرأة means, he proposed marriage to her. خطبة (khutbah) means, a sermon. خطبة (khitbah) means, a proposal of marriage (Aqrab).
اکننتم (you keep hidden) is derived fromکن . They say کن الشیء or اکن الشیء meaning, he concealed the thing; he covered it. کنان means, a veil or covering, and مکنون means, covered or hidden (Aqrab).
عقدة (tie) is the infinitive-noun from عقد meaning, he tied; he made a thing firm and fast. عقد الحبل means, he tied the rope; he tied it in knots. عقدة means, a tie; a contract that ties up or binds two parties; a marriage contract (Aqrab).
Commentary:
According to this verse, it is forbidden to a man to make an open proposal of marriage to a widow within her عدة or the prescribed period of waiting. He who intends to marry a widow must keep his intention concealed from her. He may drop a hint indirectly suggestive of his intention. But he must on no account make an open suggestion or a formal proposal or even a secret proposal concerning marriage. A widow, too, is prohibited from giving her consent to such a proposal within the prescribed period. She must patiently wait for four months and ten days out of deference to the memory of her departed spouse and in order that her possible pregnancy may become apparent, because a pregnant woman is not allowed to marry until she is delivered of the child.
The words, beware of it, are meant to caution men to be on their guard against disobeying these commandments which are meant for their own good. If God had not laid them down, all social order would have gone to pieces.
The divine attributes, "Forgiving" and "Forbearing", have been mentioned at the end of this verse not to hint that breach of these injunctions would find God Forgiving and Forbearing but that the exigencies of the circumstances required stricter laws in this matter, but as God knows human weaknesses, He has been lenient in this respect. So whatever commandment has now been given, must be faithfully followed and all lapse be honestly guarded against.
182
在守寡的规定时期内, 禁止男人向寡妇公开提婚。他可以间接地暗示他的意向。但他绝不能公开建议或正式提出甚或私订婚约。寡妇也禁止在规定时期内同意这种建议。由於尊重她对亡夫的思念以及使可能怀孕的情况变得明显起来, 她必须耐心等待四个月零十天。因为孕妇在孩子出生前是不准结婚的。
1
یعنی بیوہ عورتوں کے متعلق اگر تمہارے دل میں نکاح کی خواہش ہو تو اُسے عدت گزر جانے تک ظاہر نہ کرو۔ ہاں کسی غیر واضح اشارہ سے اِدھر توجہ دلائی جائے تو حرج نہیں۔
242
Important Words:
عرضتم (you throw out a hint) is derived from عرض meaning, he offered and presented a thing. عرض (‘arrada) means, he used an expression susceptible of different meanings; or he mentioned a thing not clearly but in a veiled manner; or he used words to convey a sense which the words used did not definitely convey (Lane).
خطبة (proposal of marriage) is derived from خطب meaning, he addressed a meeting; he delivered a sermon. خطب المرأة means, he proposed marriage to her. خطبة (khutbah) means, a sermon. خطبة (khitbah) means, a proposal of marriage (Aqrab).
اکننتم (you keep hidden) is derived fromکن . They say کن الشیء or اکن الشیء meaning, he concealed the thing; he covered it. کنان means, a veil or covering, and مکنون means, covered or hidden (Aqrab).
عقدة (tie) is the infinitive-noun from عقد meaning, he tied; he made a thing firm and fast. عقد الحبل means, he tied the rope; he tied it in knots. عقدة means, a tie; a contract that ties up or binds two parties; a marriage contract (Aqrab).
Commentary:
According to this verse, it is forbidden to a man to make an open proposal of marriage to a widow within her عدة or the prescribed period of waiting. He who intends to marry a widow must keep his intention concealed from her. He may drop a hint indirectly suggestive of his intention. But he must on no account make an open suggestion or a formal proposal or even a secret proposal concerning marriage. A widow, too, is prohibited from giving her consent to such a proposal within the prescribed period. She must patiently wait for four months and ten days out of deference to the memory of her departed spouse and in order that her possible pregnancy may become apparent, because a pregnant woman is not allowed to marry until she is delivered of the child.
The words, beware of it, are meant to caution men to be on their guard against disobeying these commandments which are meant for their own good. If God had not laid them down, all social order would have gone to pieces.
The divine attributes, "Forgiving" and "Forbearing", have been mentioned at the end of this verse not to hint that breach of these injunctions would find God Forgiving and Forbearing but that the exigencies of the circumstances required stricter laws in this matter, but as God knows human weaknesses, He has been lenient in this respect. So whatever commandment has now been given, must be faithfully followed and all lapse be honestly guarded against.
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It is forbidden to a man to make an open proposal of marriage to a widow within her prescribed period of waiting. He may drop a hint indirectly suggestive of his intention. But he must on no account make an open suggestion or a formal proposal or even a secret proposal concerning marriage. A widow, too, is prohibited from giving her consent to such a proposal within the prescribed period. She must patiently wait for four months and ten days, out of deference to the memory of her departed spouse and in order also that her possible pregnancy may become apparent, because a pregnant woman is not allowed to marry until she is delivered of the child.