Ruku 32 ع
Section 32 of 556 • 7 Verses
لَّا جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ ٱلنِّسَآءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا۟ لَهُنَّ فَرِيضَةً ۚ وَمَتِّعُوهُنَّ عَلَى ٱلْمُوسِعِ قَدَرُهُۥ وَعَلَى ٱلْمُقْتِرِ قَدَرُهُۥ مَتَٰعًۢا بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُحْسِنِينَ
这是一种例外的情况, 但有时确实会发生。在缔结婚约后, 情况发生了变化, 或发现婚姻难以圆满继续, 或令人不快。这一节和下一节经文对这样的一些情况作出了规定。
بظاہر یہ ایک بیہودہ بات معلوم ہوتی ہے کہ جو شخص چھونے سے پہلے طلاق دے گا وہ نکاح ہی کیوں کرے گا۔ لیکن ایسی مجبوریاں پیش آجاتی ہیں۔ مثلاً نکاح کے معاً بعد ایسے گواہ مل گئے جنہوں نے ایسی گواہیاں دیں جن سے نکاح کی حرمت ثابت ہوگئی یا کم سے کم نکاح کی کراہت پیدا ہوگئی۔ مثلاً ادھوری گواہی ایسی مل گئی کہ یہ عورت خاوند کی رضائی بہن ہے پس گو وہ گواہی ادھوری ہو مگر خاوند کے دل میں کراہت تو پیدا ہو جائے گی اور اس قسم کی گواہیاں اکثر نکاحوں کے بعد مل جاتی ہیں یا خاندان کے بڑے آدمیوں نے جن کو پہلے حالات کا علم نہ تھا فیصلہ دیا کہ ہمارے آپس کے ایسے تعلقات ہیں کہ تم دونوں آپس میں نبھ
بغیر مہر مقرر کرنے کے اسلام نے نکاح ناجائز رکھا ہے لیکن اس جگہ سے پتہ لگتا ہے کہ شاید یہ بھی جائز ہے۔ فقہاء نے اس کے یہ معنے کیے ہیں کہ تعیین روپیہ کی چاہے نہ ہو لیکن یہ ضرور سمجھا جائے گا کہ مہر مقرر ہے اور اس کی تعیین مہر ِبالمثل سے ہوگی یعنی اسی حیثیت کے خاندان کے دوسرے افراد کو دیکھا جائے گا کہ ان کا کیا مہر ہے۔
مَتَاعًا۔ مَتِّعُوْھُنَّ کا مصدر ہے اور یہ تاکید کے لئے آتا ہے جو کبھی تقلیل کے معنے دیتا ہے اور کبھی تکثیر و تکمیل کے۔ کبھی ایسا مصدر صرف غیر معین شے پر دلالت کرنے کے لئے آتا ہے اور کچھ کے معنے دیتا ہے اس جگہ یہی معنے چسپاں ہوتے ہیں۔
اگر اس معاوضہ کے متعلق اختلاف ہو تو قرآن کریم نے اصولی طور پر فرمایا ہے کہ جھگڑے کی صورت میں اُولِی الْاَمْر کی طرف رجوع کرو۔ پس اختلاف کی صورت میں قاضی کے پاس فیصلہ لے جانا چاہیے۔ وہ فیصلہ دے گا کہ خاوندنے اپنی حیثیت کے مطابق عورت کا نقصان پورا کیا ہے یا نہیں۔
This would be an exceptional case. But cases do sometimes happen where after a marriage contract has been completed, circumstances arise or become known which render the consummation and continuation of the marriage difficult or undesirable. This and the next verse make provision for such cases.
Important Words:
متعوھن (provide for them) is derived from متع (mata‘a). They say متع الشیء i.e. the thing became tall. متع الرجل means, the man became well off. متع الله فلانا (matta‘a) means, God granted him life and the necessaries thereof. متع المرأة المطلقة means, he provided his divorced wife with necessaries of life. تمتع به أو منه or استمتع means, he profited by it for some length of time; he was afforded an opportunity to enjoy it. المتاع means, things that are necessary for life without affording opulence; things useful and necessary such as food, clothing, household utensils, furniture, etc. (Aqrab & Lane).
المقتر (the poor man) is derived from قتر. They say قتر علی عیاله i.e. he was niggardly towards his family. اقتر الرجل means, the man became poor and straitened in circumstances. المقتر is, therefore, one who is poor, one who is in straitened circumstances (Aqrab).
Commentary:
Circumstances might arise when a husband may consider it necessary or desirable to divorce his wife before they have had conjugal relations, i.e. before the man has gone in unto his wife and even before any مھر (dowry) has been decided upon by the parties. The verse allows this procedure but makes it obligatory on the husband to see that in such a case his divorced wife receives suitable provision according to his means. Thus Islam seeks not only to provide for the divorced woman but to leave no trace of bitterness, which is very often the result of the dissolution of a marriage. The word المحسنین i.e. the virtuous or those who act benevolently, has been used to exhort the husband that the more generous he is in his treatment of his divorced wife, the more pleasing will his conduct be in the sight of God.
183
这是一种例外的情况, 但有时确实会发生。在缔结婚约后, 情况发生了变化, 或发现婚姻难以圆满继续, 或令人不快。这一节和下一节经文对这样的一些情况作出了规定。
1
بظاہر یہ ایک بیہودہ بات معلوم ہوتی ہے کہ جو شخص چھونے سے پہلے طلاق دے گا وہ نکاح ہی کیوں کرے گا۔ لیکن ایسی مجبوریاں پیش آجاتی ہیں۔ مثلاً نکاح کے معاً بعد ایسے گواہ مل گئے جنہوں نے ایسی گواہیاں دیں جن سے نکاح کی حرمت ثابت ہوگئی یا کم سے کم نکاح کی کراہت پیدا ہوگئی۔ مثلاً ادھوری گواہی ایسی مل گئی کہ یہ عورت خاوند کی رضائی بہن ہے پس گو وہ گواہی ادھوری ہو مگر خاوند کے دل میں کراہت تو پیدا ہو جائے گی اور اس قسم کی گواہیاں اکثر نکاحوں کے بعد مل جاتی ہیں یا خاندان کے بڑے آدمیوں نے جن کو پہلے حالات کا علم نہ تھا فیصلہ دیا کہ ہمارے آپس کے ایسے تعلقات ہیں کہ تم دونوں آپس میں نبھ
2
بغیر مہر مقرر کرنے کے اسلام نے نکاح ناجائز رکھا ہے لیکن اس جگہ سے پتہ لگتا ہے کہ شاید یہ بھی جائز ہے۔ فقہاء نے اس کے یہ معنے کیے ہیں کہ تعیین روپیہ کی چاہے نہ ہو لیکن یہ ضرور سمجھا جائے گا کہ مہر مقرر ہے اور اس کی تعیین مہر ِبالمثل سے ہوگی یعنی اسی حیثیت کے خاندان کے دوسرے افراد کو دیکھا جائے گا کہ ان کا کیا مہر ہے۔
3
مَتَاعًا۔ مَتِّعُوْھُنَّ کا مصدر ہے اور یہ تاکید کے لئے آتا ہے جو کبھی تقلیل کے معنے دیتا ہے اور کبھی تکثیر و تکمیل کے۔ کبھی ایسا مصدر صرف غیر معین شے پر دلالت کرنے کے لئے آتا ہے اور کچھ کے معنے دیتا ہے اس جگہ یہی معنے چسپاں ہوتے ہیں۔
4
اگر اس معاوضہ کے متعلق اختلاف ہو تو قرآن کریم نے اصولی طور پر فرمایا ہے کہ جھگڑے کی صورت میں اُولِی الْاَمْر کی طرف رجوع کرو۔ پس اختلاف کی صورت میں قاضی کے پاس فیصلہ لے جانا چاہیے۔ وہ فیصلہ دے گا کہ خاوندنے اپنی حیثیت کے مطابق عورت کا نقصان پورا کیا ہے یا نہیں۔
243
Important Words:
متعوھن (provide for them) is derived from متع (mata‘a). They say متع الشیء i.e. the thing became tall. متع الرجل means, the man became well off. متع الله فلانا (matta‘a) means, God granted him life and the necessaries thereof. متع المرأة المطلقة means, he provided his divorced wife with necessaries of life. تمتع به أو منه or استمتع means, he profited by it for some length of time; he was afforded an opportunity to enjoy it. المتاع means, things that are necessary for life without affording opulence; things useful and necessary such as food, clothing, household utensils, furniture, etc. (Aqrab & Lane).
المقتر (the poor man) is derived from قتر. They say قتر علی عیاله i.e. he was niggardly towards his family. اقتر الرجل means, the man became poor and straitened in circumstances. المقتر is, therefore, one who is poor, one who is in straitened circumstances (Aqrab).
Commentary:
Circumstances might arise when a husband may consider it necessary or desirable to divorce his wife before they have had conjugal relations, i.e. before the man has gone in unto his wife and even before any مھر (dowry) has been decided upon by the parties. The verse allows this procedure but makes it obligatory on the husband to see that in such a case his divorced wife receives suitable provision according to his means. Thus Islam seeks not only to provide for the divorced woman but to leave no trace of bitterness, which is very often the result of the dissolution of a marriage. The word المحسنین i.e. the virtuous or those who act benevolently, has been used to exhort the husband that the more generous he is in his treatment of his divorced wife, the more pleasing will his conduct be in the sight of God.
292
This would be an exceptional case. But cases do sometimes happen where after a marriage contract has been completed, circumstances arise or become known which render the consummation and continuation of the marriage difficult or undesirable. This and the next verse make provision for such cases.
وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً 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
如果已定了聘礼但夫妻还没有同过房以前要离婚, 丈夫必须付出聘礼的一半。
“掌握婚约的人” 这几个字, 可以意指丈夫或离婚妇女的监护人, 因为婚后的婚约掌握在丈夫手中, 而婚前掌握在监护人手中。
يَعْفُ (Ya‘fu) 可以意指 “宽免或增加”。妻子 (或她的监护人) 可以给她的全部或部分聘礼, 或者丈夫可以多付些比他应该拿出来的聘礼。不过, 丈夫肯定要多付些聘礼以表示他比较慷慨。
یعنی خاوند یا بعض فقہاء کے نزدیک عورت کا وکیل۔ اِلَّا اَنْ یَّعْفُوْنَ سے یہ مراد ہے کہ یا تو عورتیں طلاق کے وقت اپنا نصف مہر اپنے خاوندوں کو معاف کردیں یا ان کے وکلاء معاف کر دیں۔ اور یَعْفُوَ الَّذِیْ بِیَدِہٖ عُقْدَۃُ النِّـکَاحِ سے اگر خاوند مراد لیا جائے تو آیت کے معنے یہ ہوں گے کہ خاوندنصف مہر کی بجائے پورا مہر دے دے۔ گویا اس جگہ پورا مہر دینے کا نام بھی عفو رکھا گیا ہے جیسا کہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ یَسْئَلُوْنَکَ مَاذَا یُنْفِقُوْنَ۔ قُلِ الْعَفْوَ (بقرۃ آیت۲۲۰) یعنی لوگ تجھ سے یہ پوچھتے ہیں کہ کیا خرچ کریں‘ تو کہہ دے جو تمہار
If the divorce occurs after the dowry has been fixed but before the husband has gone in unto his wife, the husband shall pay half of the fixed dowry.
The clause, he in whose hand is the tie of marriage, may signify either the husband or the guardian of the divorced woman, because whereas after marriage the tie of marriage is in the hands of the husband, before marriage the guardian of the woman holds it.
Ya‘fu may mean, "remits or increases." The wife (or her guardian) may remit the whole or a part of what is due to her, or the husband may pay more than what is due from him. But the husband is certainly desired to make a greater show of generosity.
Important Words:
یعفو (should remit) is derived from عفا meaning: (1) he gave more than what was due; or (2) he relinquished his right or remitted it in whole or in part (Taj). See also 2:220.
Commentary:
If the divorce occurs after the dowry has been fixed but before the husband has gone in unto his wife, the husband shall pay half of the fixed dowry. The clause, he in whose hand is the tie of marriage, may signify either the husband or the guardian of the divorced woman, because whereas after marriage the tie of marriage is in the hands of the husband, before marriage the guardian of the woman also holds it in his hands. In the former case, the word یعفو would mean that the husband should try to give more than half the dowry, or if he has already paid the whole dowry, he should try not to demand its return. If, however, the clause, he in whose hand is the tie of marriage, be considered to apply to the guardian of the divorced woman, the word یعفو would mean that he should try to remit or relinquish her right, i.e. he should, so far as possible, strive to give up, even that which he is entitled to receive on behalf of the divorced woman. But God certainly prefers that the husband should make a greater show of generosity.
This is how each party is exhorted to vie with the other in acting generously toward the other, the husband by paying more than what is obligatory on him, and the wife or her guardian by relinquishing what is due to her. If people truly inculcated such a spirit of sacrifice, the earth would indeed become a heaven.
The expression, And that you should remit is nearer to righteousness, applies to the husband particularly; but it may, in its broader significance, apply to all__husbands, wives and guardians.
184
如果已定了聘礼但夫妻还没有同过房以前要离婚, 丈夫必须付出聘礼的一半。
185
“掌握婚约的人” 这几个字, 可以意指丈夫或离婚妇女的监护人, 因为婚后的婚约掌握在丈夫手中, 而婚前掌握在监护人手中。
186
يَعْفُ (Ya‘fu) 可以意指 “宽免或增加”。妻子 (或她的监护人) 可以给她的全部或部分聘礼, 或者丈夫可以多付些比他应该拿出来的聘礼。不过, 丈夫肯定要多付些聘礼以表示他比较慷慨。
1
یعنی خاوند یا بعض فقہاء کے نزدیک عورت کا وکیل۔ اِلَّا اَنْ یَّعْفُوْنَ سے یہ مراد ہے کہ یا تو عورتیں طلاق کے وقت اپنا نصف مہر اپنے خاوندوں کو معاف کردیں یا ان کے وکلاء معاف کر دیں۔ اور یَعْفُوَ الَّذِیْ بِیَدِہٖ عُقْدَۃُ النِّـکَاحِ سے اگر خاوند مراد لیا جائے تو آیت کے معنے یہ ہوں گے کہ خاوندنصف مہر کی بجائے پورا مہر دے دے۔ گویا اس جگہ پورا مہر دینے کا نام بھی عفو رکھا گیا ہے جیسا کہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ یَسْئَلُوْنَکَ مَاذَا یُنْفِقُوْنَ۔ قُلِ الْعَفْوَ (بقرۃ آیت۲۲۰) یعنی لوگ تجھ سے یہ پوچھتے ہیں کہ کیا خرچ کریں‘ تو کہہ دے جو تمہار
244
Important Words:
یعفو (should remit) is derived from عفا meaning: (1) he gave more than what was due; or (2) he relinquished his right or remitted it in whole or in part (Taj). See also 2:220.
Commentary:
If the divorce occurs after the dowry has been fixed but before the husband has gone in unto his wife, the husband shall pay half of the fixed dowry. The clause, he in whose hand is the tie of marriage, may signify either the husband or the guardian of the divorced woman, because whereas after marriage the tie of marriage is in the hands of the husband, before marriage the guardian of the woman also holds it in his hands. In the former case, the word یعفو would mean that the husband should try to give more than half the dowry, or if he has already paid the whole dowry, he should try not to demand its return. If, however, the clause, he in whose hand is the tie of marriage, be considered to apply to the guardian of the divorced woman, the word یعفو would mean that he should try to remit or relinquish her right, i.e. he should, so far as possible, strive to give up, even that which he is entitled to receive on behalf of the divorced woman. But God certainly prefers that the husband should make a greater show of generosity.
This is how each party is exhorted to vie with the other in acting generously toward the other, the husband by paying more than what is obligatory on him, and the wife or her guardian by relinquishing what is due to her. If people truly inculcated such a spirit of sacrifice, the earth would indeed become a heaven.
The expression, And that you should remit is nearer to righteousness, applies to the husband particularly; but it may, in its broader significance, apply to all__husbands, wives and guardians.
293
If the divorce occurs after the dowry has been fixed but before the husband has gone in unto his wife, the husband shall pay half of the fixed dowry.
294
The clause, he in whose hand is the tie of marriage, may signify either the husband or the guardian of the divorced woman, because whereas after marriage the tie of marriage is in the hands of the husband, before marriage the guardian of the woman holds it.
294A
Ya‘fu may mean, "remits or increases." The wife (or her guardian) may remit the whole or a part of what is due to her, or the husband may pay more than what is due from him. But the husband is certainly desired to make a greater show of generosity.
حَٰفِظُوا۟ عَلَى ٱلصَّلَوَٰتِ وَٱلصَّلَوٰةِ ٱلْوُسْطَىٰ وَقُومُوا۟ لِلَّهِ قَٰنِتِينَ
حَافَظَ عَلَیْہِ کے معنے ہیں وَاظَبَ عَلَیْہِ۔ اس پر دوام اختیار کیا۔ رَاقَبَہٗ اس کی نگرانی کی۔ اس کا خیال رکھا۔ اور یہ لفظ باب مفاعلہ میں سے ہے جس کی خاصیت ہے کہ وہ بالمقابل افعال پر دلالت کرتا ہے۔ پس مطلب یہ ہوا کہ تم نمازوں کا خیال رکھو اور ان کی نگرانی کرو۔ نتیجہ یہ ہوگا کہ نماز تمہاری نگرانی کرے گی‘ یعنی اس کے ذریعہ سے تم گناہوں اور غلطیوں سے پاک ہوگے۔ دوسری جگہ اس مضمون کو ان الفاظ میں ادا کیا ہے۔ اِنَّ الصَّلٰوۃَ تَنْھٰی عَنِ الْفَحْشَآءِ وَالْمُنْکَرِ (عنکبوت: ۴۶) یعنی نماز انسان کو بدیوں اور ناپسندیدہ باتوں سے روکتی ہے۔ یہ گویا وہ حفاظت
23:10; 70:35.
After marriage one is apt to become a little lax in Prayers. Besides, family life multiplies the cares of both men and women. Hence, the necessity of urging married people to be more regular and punctual in their Prayers.
The view that it is ‘Asr Prayer is supported by some of the sayings of the Holy Prophet (Bukhari). It seems to be the Prayer, which happens to fall within busy hours when one is in the middle of engrossing preoccupations. But each Prayer in a sense is "the middle Prayer."
23:10; 70:35.
Important Words:
حافظوا (watch) is derived from حفظ. They say حفظه i.e. he preserved it, or he guarded or protected it, or he prevented it from perishing or becoming lost. حفظ القرآن means, he memorized the Quran, i.e. he learned it by heart. حافظ علی الامر means, he watched over the thing; he attended to it carefully and constantly (Taj).
قانتین (submissively) is derived from قنت for which see 2:117. The word conveys, among others, three important meanings: (1) standing motionless, (2) refraining from speech and (3) standing submissively (Lane). All these meanings are applicable here.
Commentary:
This verse which stresses the importance of, and regularity in, Prayers appears to be rather oddly placed, being wedged in between verses relating to conjugal relations. But the very context of it explains the deep philosophy of its meaning. After marriage one is apt to become a little lax in Prayers, particularly the supererogatory Tahajjud Prayer (said in the latter part of the night). Besides, family life multiplies the cares of both man and woman. Hence, the necessity of urging married people to be regular and punctual in their Prayers.
الصلوة الوسطی (the Middle Prayer) has been differently explained. According to some commentators it is the Tahajjud Prayer, and according to others, it is the morning Prayer, while according to yet others, it is the late afternoon or ‘Asr Prayer. The latter view is supported by some of the sayings of the Holy Prophet. For it is on record that on his missing the right time of the ‘Asr Prayer, when engaged in repelling the repeated attacks of the enemy in the Battle of the Ditch, and having been obliged to combine it with the Maghrib or the sunset Prayer, the Holy Prophet is reported to have said: "May God curse the Jews (who were mostly responsible for this battle)! They have prevented us from saying our Middle Prayer in time" (Bukhari). Truly speaking, however, the "Middle Prayer" is the Prayer which happens to fall within busy hours. In the above-quoted tradition, the Holy Prophet called the ‘Asr the "Middle Prayer," because it fell within extraordinarily busy hours. The Quran has placed this verse here to point out firstly, that married life, and for that matter any life however busy, should not make man slack in the observance of Prayers, and secondly, that like this verse, the Middle Prayer is one which is surrounded by apparently incongruous elements. The style is peculiar to the Quran but is quite natural.
The clause, and stand before Allah submissively, teaches that besides aiming at complete concentration in Prayers the worshipper should observe three special injunctions: (1) he should refrain from speech, (2) he should stand motionless and refrain from making any unnecessary movement, and (3) his general attitude should be that of submissiveness, as lack of these is liable to adversely affect concentration and detract from the sanctity of worship.
a
23:10; 70:35.
187
婚后对拜功易於松懈。此外, 丈夫和妻子都为家务而增加操劳。因此, 必须促使婚后的人们更要按时礼拜。
188
穆圣几次说到午后拜功 (عَصْر, ‘Asr) 的重要性 (布哈理)。这个拜功看来恰巧是在最忙碌的时候, 那时人们的注意力都集中在要办的事务上。但从某种意义上讲, 每一拜功都是 “中间的拜功。”
1
حَافَظَ عَلَیْہِ کے معنے ہیں وَاظَبَ عَلَیْہِ۔ اس پر دوام اختیار کیا۔ رَاقَبَہٗ اس کی نگرانی کی۔ اس کا خیال رکھا۔ اور یہ لفظ باب مفاعلہ میں سے ہے جس کی خاصیت ہے کہ وہ بالمقابل افعال پر دلالت کرتا ہے۔ پس مطلب یہ ہوا کہ تم نمازوں کا خیال رکھو اور ان کی نگرانی کرو۔ نتیجہ یہ ہوگا کہ نماز تمہاری نگرانی کرے گی‘ یعنی اس کے ذریعہ سے تم گناہوں اور غلطیوں سے پاک ہوگے۔ دوسری جگہ اس مضمون کو ان الفاظ میں ادا کیا ہے۔ اِنَّ الصَّلٰوۃَ تَنْھٰی عَنِ الْفَحْشَآءِ وَالْمُنْکَرِ (عنکبوت: ۴۶) یعنی نماز انسان کو بدیوں اور ناپسندیدہ باتوں سے روکتی ہے۔ یہ گویا وہ حفاظت
a
23:10; 70:35.
245
Important Words:
حافظوا (watch) is derived from حفظ. They say حفظه i.e. he preserved it, or he guarded or protected it, or he prevented it from perishing or becoming lost. حفظ القرآن means, he memorized the Quran, i.e. he learned it by heart. حافظ علی الامر means, he watched over the thing; he attended to it carefully and constantly (Taj).
قانتین (submissively) is derived from قنت for which see 2:117. The word conveys, among others, three important meanings: (1) standing motionless, (2) refraining from speech and (3) standing submissively (Lane). All these meanings are applicable here.
Commentary:
This verse which stresses the importance of, and regularity in, Prayers appears to be rather oddly placed, being wedged in between verses relating to conjugal relations. But the very context of it explains the deep philosophy of its meaning. After marriage one is apt to become a little lax in Prayers, particularly the supererogatory Tahajjud Prayer (said in the latter part of the night). Besides, family life multiplies the cares of both man and woman. Hence, the necessity of urging married people to be regular and punctual in their Prayers.
الصلوة الوسطی (the Middle Prayer) has been differently explained. According to some commentators it is the Tahajjud Prayer, and according to others, it is the morning Prayer, while according to yet others, it is the late afternoon or ‘Asr Prayer. The latter view is supported by some of the sayings of the Holy Prophet. For it is on record that on his missing the right time of the ‘Asr Prayer, when engaged in repelling the repeated attacks of the enemy in the Battle of the Ditch, and having been obliged to combine it with the Maghrib or the sunset Prayer, the Holy Prophet is reported to have said: "May God curse the Jews (who were mostly responsible for this battle)! They have prevented us from saying our Middle Prayer in time" (Bukhari). Truly speaking, however, the "Middle Prayer" is the Prayer which happens to fall within busy hours. In the above-quoted tradition, the Holy Prophet called the ‘Asr the "Middle Prayer," because it fell within extraordinarily busy hours. The Quran has placed this verse here to point out firstly, that married life, and for that matter any life however busy, should not make man slack in the observance of Prayers, and secondly, that like this verse, the Middle Prayer is one which is surrounded by apparently incongruous elements. The style is peculiar to the Quran but is quite natural.
The clause, and stand before Allah submissively, teaches that besides aiming at complete concentration in Prayers the worshipper should observe three special injunctions: (1) he should refrain from speech, (2) he should stand motionless and refrain from making any unnecessary movement, and (3) his general attitude should be that of submissiveness, as lack of these is liable to adversely affect concentration and detract from the sanctity of worship.
a
23:10; 70:35.
295
After marriage one is apt to become a little lax in Prayers. Besides, family life multiplies the cares of both men and women. Hence, the necessity of urging married people to be more regular and punctual in their Prayers.
296
The view that it is ‘Asr Prayer is supported by some of the sayings of the Holy Prophet (Bukhari). It seems to be the Prayer, which happens to fall within busy hours when one is in the middle of engrossing preoccupations. But each Prayer in a sense is "the middle Prayer."
فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا ۖ فَإِذَآ أَمِنتُمْ فَٱذْكُرُوا۟ ٱللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُوا۟ تَعْلَمُونَ
کَمَا عَلَّمَکُمْ۔ کَ کے عام معنے مانند کے ہوتے ہیں۔ لیکن اس کے ایک معنے ل کے بھی ہیں یعنی ’’اس لئے کہ‘‘ یا ’’کیونکہ‘‘ (مغنی) اس جگہ یہی معنے زیادہ چسپاں ہوتے ہیں اور انہی کو ہم نے اختیار کیا ہے۔
4:102.
4:104.
Observance of five daily Prayers is the most important commandment. In no circumstances should a Muslim neglect his Prayers as long as he is sane and conscious. Even when he is moving about in a state of extreme fear, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
4:102.
4:104.
Important Words:
رجالا (on foot) is the plural of راجل (one who walks on foot) which is derived from رجل i.e. he walked on foot, رجل (rijl) meaning a foot. رجل (rajul) which means man is so called because man walks on foot and not on both hands and feet like quadrupeds (Lane).
رکبانا (riding) is the plural of راکب (one who rides) which is derived from رکب i.e. he rode an animal or a conveyance. One says, رکبت الفرس i.e. I mounted the horse. رکب الرجل البحر means, the man embarked on a sea voyage. رکب ذنبا means, he made sin his riding beast, i.e. he committed a sin (Lane).
Commentary:
The five daily Prayers constitute the most important worship in Islam. In no circumstances can a Muslim neglect his Prayers as long as he is sane and conscious. Even when a person is moving about in a state of extreme fear and consternation, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
In view of this great importance of Prayers, a married couple can ill afford to be careless about them. The form in which Prayers are to be performed in time of ordinary fear or danger is mentioned in 4:102, 103; but the present verse refers to a state of extreme fear when one cannot observe even the form of ordinary صلوة الخوف (Prayer in a state of fear).
The clause, but when you are safe, remember Allah as he has taught you, means that the injunction with regard to offering Prayers on foot or on horseback, etc. pertains to very special circumstances only. As soon as better conditions return, one should pray in the ordinary way as taught in the closing portion of the preceding verse, i.e. one should stand motionless in Prayer and refrain from speech, etc.
b
4:102.
c
4:104.
189
每天谨守五次拜功, 是最重要的律令。只要一个穆斯林神志清醒时, 就绝不能忽略拜功。即使在极端恐惧的情况下在各处走动时, 他也必须祈祷。骑马, 步行, 不论情况如何, 是跑、是坐或躺着, 都要履行拜功。
2
کَمَا عَلَّمَکُمْ۔ کَ کے عام معنے مانند کے ہوتے ہیں۔ لیکن اس کے ایک معنے ل کے بھی ہیں یعنی ’’اس لئے کہ‘‘ یا ’’کیونکہ‘‘ (مغنی) اس جگہ یہی معنے زیادہ چسپاں ہوتے ہیں اور انہی کو ہم نے اختیار کیا ہے۔
a
4:102.
b
4:104.
246
Important Words:
رجالا (on foot) is the plural of راجل (one who walks on foot) which is derived from رجل i.e. he walked on foot, رجل (rijl) meaning a foot. رجل (rajul) which means man is so called because man walks on foot and not on both hands and feet like quadrupeds (Lane).
رکبانا (riding) is the plural of راکب (one who rides) which is derived from رکب i.e. he rode an animal or a conveyance. One says, رکبت الفرس i.e. I mounted the horse. رکب الرجل البحر means, the man embarked on a sea voyage. رکب ذنبا means, he made sin his riding beast, i.e. he committed a sin (Lane).
Commentary:
The five daily Prayers constitute the most important worship in Islam. In no circumstances can a Muslim neglect his Prayers as long as he is sane and conscious. Even when a person is moving about in a state of extreme fear and consternation, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
In view of this great importance of Prayers, a married couple can ill afford to be careless about them. The form in which Prayers are to be performed in time of ordinary fear or danger is mentioned in 4:102, 103; but the present verse refers to a state of extreme fear when one cannot observe even the form of ordinary صلوة الخوف (Prayer in a state of fear).
The clause, but when you are safe, remember Allah as he has taught you, means that the injunction with regard to offering Prayers on foot or on horseback, etc. pertains to very special circumstances only. As soon as better conditions return, one should pray in the ordinary way as taught in the closing portion of the preceding verse, i.e. one should stand motionless in Prayer and refrain from speech, etc.
b
4:102.
c
4:104.
297
Observance of five daily Prayers is the most important commandment. In no circumstances should a Muslim neglect his Prayers as long as he is sane and conscious. Even when he is moving about in a state of extreme fear, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا وَصِيَّةً لِّأَزْوَٰجِهِم مَّتَٰعًا إِلَى ٱلْحَوْلِ غَيْرَ إِخْرَاجٍ ۚ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِى مَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ مِن مَّعْرُوفٍ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
وَصِیَّۃً مصدر ہے۔ اس کے پہلے یُوْصُوْنَ محذوف سمجھا جائے گا‘ یعنی وہ وصیت کر جائیں۔ مَتَاعًا دوسرا مصدر ہے۔ اس سے پہلے بھی اَنْ مَتِّعُوْھُنَّ محذوف ہے اور معنے یہ ہیں کہ یہ وصیت کر جائیں کہ بعد میں وہ لوگ جن کے ہاتھ میں وصیت کا اجرا ہے انہیں ایک سال تک فائدہ پہنچائیں۔ اس کے بعد غَیْرَ اِخْرَاجٍ کے الفاظ ہیں جو بدل ہیں متاع کا۔ پس معنے یہ ہوئے کہ فائدہ پہنچانے سے مراد ہماری یہ ہے کہ ان کو گھروں سے نہ نکالیں بلکہ باوجود اس کے کہ مکان کسی اور وارث کے حصہ میں آیا ہو بیویوں کو ایک سال تک اس میں رہنے کا حق حاصل رہے۔ اس کے یہ معنے نہیں کہ عورت خود بھی
مَعْرُوْف کے معنے قانون یا فطرت یا قومی رواج کے مطابق کے ہیں‘ یعنی جسے لوگ جانتے ہیں۔ اس جگہ اس کے معنے پسندیدہ کے اور بہتر کے ہیں۔ مطلب یہ ہے کہ خواہ عدت کے بعد عورتیں نکاح کریں خواہ اپنے والدین یا دوسرے رشتہ داروں کے ہاں چلی جائیں یا کوئی نوکری اختیار کریں تم پر کوئی اعتراض نہیں۔ اور اس حکم کے رو سے تمہیں نہیں چاہییٔ کہ انہیں روکو۔
2:235.
The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned here is only a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. The concession forms no part of her share in the inheritance, nor is it an obligatory injunction.
2:235.
Commentary:
The middle verses, which came in like the middle Prayer, having ended, the Quran reverts to the original subject of conjugal relations. The verse under comment is erroneously believed by some to have been abrogated by 2:235 and 4:13. Apart from the fact that the abrogation theory is based on lack of the knowledge of true teaching of the Quran, there is nothing in the verses referred to above which contradicts the provision contained in the present verse. The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned in the present verse has nothing to do with the above-mentioned period of waiting, as the words, but if they themselves go out, there shall be no blame upon you; clearly show. The present verse only contains a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. One year is about the time conveniently required by a widow for making suitable arrangements about her future. It is also the requisite time for a pregnant widow to be delivered of the child and relieved of the encumbrances attending thereto. Nor has this verse anything to do with the share of a widow in the property left by her husband as stated in 4:13. The concession about residence and maintenance for one year mentioned in the present verse forms no part of her share in the inheritance. The verse contains no obligatory injunction, but only an additional exhortation to the heirs of the deceased person to show special kindness to the widow for a period of one year, just as the following verse embodies an identical exhortation in favour of a divorced woman.
d
2:235.
190
2:235经文中为寡妇所制定的四个月零十天的待婚期中, 她有权要求她亡夫的那些继承人给她住所和生活费。这里谈的一年, 只是在2:235节经文中所提到她的住所和生活费权利以外为期一年的同样权利是特殊的优惠。
3
وَصِیَّۃً مصدر ہے۔ اس کے پہلے یُوْصُوْنَ محذوف سمجھا جائے گا‘ یعنی وہ وصیت کر جائیں۔ مَتَاعًا دوسرا مصدر ہے۔ اس سے پہلے بھی اَنْ مَتِّعُوْھُنَّ محذوف ہے اور معنے یہ ہیں کہ یہ وصیت کر جائیں کہ بعد میں وہ لوگ جن کے ہاتھ میں وصیت کا اجرا ہے انہیں ایک سال تک فائدہ پہنچائیں۔ اس کے بعد غَیْرَ اِخْرَاجٍ کے الفاظ ہیں جو بدل ہیں متاع کا۔ پس معنے یہ ہوئے کہ فائدہ پہنچانے سے مراد ہماری یہ ہے کہ ان کو گھروں سے نہ نکالیں بلکہ باوجود اس کے کہ مکان کسی اور وارث کے حصہ میں آیا ہو بیویوں کو ایک سال تک اس میں رہنے کا حق حاصل رہے۔ اس کے یہ معنے نہیں کہ عورت خود بھی
4
مَعْرُوْف کے معنے قانون یا فطرت یا قومی رواج کے مطابق کے ہیں‘ یعنی جسے لوگ جانتے ہیں۔ اس جگہ اس کے معنے پسندیدہ کے اور بہتر کے ہیں۔ مطلب یہ ہے کہ خواہ عدت کے بعد عورتیں نکاح کریں خواہ اپنے والدین یا دوسرے رشتہ داروں کے ہاں چلی جائیں یا کوئی نوکری اختیار کریں تم پر کوئی اعتراض نہیں۔ اور اس حکم کے رو سے تمہیں نہیں چاہییٔ کہ انہیں روکو۔
a
2:235.
247
Commentary:
The middle verses, which came in like the middle Prayer, having ended, the Quran reverts to the original subject of conjugal relations. The verse under comment is erroneously believed by some to have been abrogated by 2:235 and 4:13. Apart from the fact that the abrogation theory is based on lack of the knowledge of true teaching of the Quran, there is nothing in the verses referred to above which contradicts the provision contained in the present verse. The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned in the present verse has nothing to do with the above-mentioned period of waiting, as the words, but if they themselves go out, there shall be no blame upon you; clearly show. The present verse only contains a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. One year is about the time conveniently required by a widow for making suitable arrangements about her future. It is also the requisite time for a pregnant widow to be delivered of the child and relieved of the encumbrances attending thereto. Nor has this verse anything to do with the share of a widow in the property left by her husband as stated in 4:13. The concession about residence and maintenance for one year mentioned in the present verse forms no part of her share in the inheritance. The verse contains no obligatory injunction, but only an additional exhortation to the heirs of the deceased person to show special kindness to the widow for a period of one year, just as the following verse embodies an identical exhortation in favour of a divorced woman.
a
2:235.
298
The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned here is only a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. The concession forms no part of her share in the inheritance, nor is it an obligatory injunction.
وَلِلْمُطَلَّقَٰتِ مَتَٰعٌۢ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ
مَعْرُوْف کا لفظ قرآن مجید میں بہت دفعہ آتا ہے اور یہ عرف سے نکلا ہے اور اس کے معنے ہیں ’’پہچانا ہوا۔‘‘ مفرداتِ راغب میں لکھا ہے اَلْمَعْرُوْفُ اِسْمٌ لِّکُلِّ فِعْلٍ یُعْرَفُ بِالْعَقْلِ اَوِ الشَّرْعِ حُسْنُہٗ یعنی معروف ہر اس فعل کو کہتے ہیں کہ جس کی خوبی عقل و شرع سے پہچانی جائے۔ پس جب شرع کے لحاظ سے معروف ہو تو وہ مطابق قانون فعل کہلائے گا اور جب عقل عامہ سے اس کی خوبی پہچانی جائے تو اسے مطابق دستور کہیں گے۔ کیونکہ جس امر کی خوبی ہر انسان پہچانتا ہے اس کا رواج بنی نوع انسان میں پایا جاتا ہے۔ اور جب کسی امر کی خوبی خاص فرد کی عقل سے پہچانی جائے گی تو
مُطَلَّقَات سے حسنِ سلوک کو پھر دہرایا ہے جس کی وجہ یہ ہے کہ مطلقہ سے ناراضگی ہوتی ہے اس لئے اس کے ساتھ حسن سلوک کرنے کی طرف خاص طور پر توجہ دلانے کی ضرورت ہے۔ مسلمانوں پر تعجب ہے کہ اللہ تعالیٰ تو مطلقہ عورتوں سے علاوہ مہر کے سلوک کرنے کا ارشاد فرماتا ہے اور مسلمان عورتوں کے مہر تک بھی کھا جاتے ہیں۔ اگر اس حکم پر عمل کیا جائے تو کس قدر فساد اور جھگڑے دور ہو جائیں اور طلاق جو صرف مجبوری میں حلال ہے اس تلخی کے پیدا کرنے کا موجب نہ ہو۔ جس کا موجب وہ اب ہو رہی ہے۔ بلکہ دونوں فریق محسوس کریں کہ مجبوری سے علیحدگی اختیار کی گئی ہے ورنہ آپس میں تلخی یا بدمزگی نہیں ہے۔ اس
2:242; 65:8.
Just as the preceding verse bestowed an additional favour on widows, the present one bestows an additional favour on divorced women. The injunction is particularly essential in the case of divorced women, because in moments of bitterness, which is the inevitable aftermath of a dissolved marriage, people are liable to be unjust and cruel towards their divorced wives.
2:232; 65:3.
Commentary:
Just as the preceding verse bestowed an additional favour on widows, the present one bestows an additional favour on divorced women. The injunction is particularly essential in the case of divorced women, because in moments of bitterness, which is the inevitable aftermath of a dissolved marriage, people are liable to be unjust and cruel towards their former wives. The verse warns them not to lose sight of the fear of God on such occasions and to act towards their former spouses not only with justice but with positive benevolence and kindness.
e
65:8.
191
正如上一节经文给寡妇以额外的恩惠那样, 这节经文给离婚的妇女以额外的恩惠。这一命令对离婚的妇女特别重要, 因为作为解除婚约后不可避免的恶果来说, 在痛苦的时刻人们总是会不公正和凶恶地对待他们离了婚的妻子的。
1
مَعْرُوْف کا لفظ قرآن مجید میں بہت دفعہ آتا ہے اور یہ عرف سے نکلا ہے اور اس کے معنے ہیں ’’پہچانا ہوا۔‘‘ مفرداتِ راغب میں لکھا ہے اَلْمَعْرُوْفُ اِسْمٌ لِّکُلِّ فِعْلٍ یُعْرَفُ بِالْعَقْلِ اَوِ الشَّرْعِ حُسْنُہٗ یعنی معروف ہر اس فعل کو کہتے ہیں کہ جس کی خوبی عقل و شرع سے پہچانی جائے۔ پس جب شرع کے لحاظ سے معروف ہو تو وہ مطابق قانون فعل کہلائے گا اور جب عقل عامہ سے اس کی خوبی پہچانی جائے تو اسے مطابق دستور کہیں گے۔ کیونکہ جس امر کی خوبی ہر انسان پہچانتا ہے اس کا رواج بنی نوع انسان میں پایا جاتا ہے۔ اور جب کسی امر کی خوبی خاص فرد کی عقل سے پہچانی جائے گی تو
2
مُطَلَّقَات سے حسنِ سلوک کو پھر دہرایا ہے جس کی وجہ یہ ہے کہ مطلقہ سے ناراضگی ہوتی ہے اس لئے اس کے ساتھ حسن سلوک کرنے کی طرف خاص طور پر توجہ دلانے کی ضرورت ہے۔ مسلمانوں پر تعجب ہے کہ اللہ تعالیٰ تو مطلقہ عورتوں سے علاوہ مہر کے سلوک کرنے کا ارشاد فرماتا ہے اور مسلمان عورتوں کے مہر تک بھی کھا جاتے ہیں۔ اگر اس حکم پر عمل کیا جائے تو کس قدر فساد اور جھگڑے دور ہو جائیں اور طلاق جو صرف مجبوری میں حلال ہے اس تلخی کے پیدا کرنے کا موجب نہ ہو۔ جس کا موجب وہ اب ہو رہی ہے۔ بلکہ دونوں فریق محسوس کریں کہ مجبوری سے علیحدگی اختیار کی گئی ہے ورنہ آپس میں تلخی یا بدمزگی نہیں ہے۔ اس
a
2:232; 65:3.
248
Commentary:
Just as the preceding verse bestowed an additional favour on widows, the present one bestows an additional favour on divorced women. The injunction is particularly essential in the case of divorced women, because in moments of bitterness, which is the inevitable aftermath of a dissolved marriage, people are liable to be unjust and cruel towards their former wives. The verse warns them not to lose sight of the fear of God on such occasions and to act towards their former spouses not only with justice but with positive benevolence and kindness.
b
2:242; 65:8.
299
Just as the preceding verse bestowed an additional favour on widows, the present one bestows an additional favour on divorced women. The injunction is particularly essential in the case of divorced women, because in moments of bitterness, which is the inevitable aftermath of a dissolved marriage, people are liable to be unjust and cruel towards their divorced wives.
كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَعْقِلُونَ
یعنی شریعت کے بیان میں یہ امر ہر جگہ مدّنظر رکھا گیا ہے کہ کل ضروری امور کے متعلق تعلیم آجائے اور ایسے رنگ میں تعلیم بیان کر دی جائے کہ انسان بدیوں اور کمزوریوں سے بچ جائیں۔ تَعْقِلُوْنَ کے یہی معنے ہیں۔
اٰ یَۃ کے معنے علامت کے ہوتے ہیں۔ لیکن قرآن کریم میں کہیں خداتعالیٰ نے اپنی طرف توجہ دلانے والی باتوں کو کہیں ایمان کی طرف راہنمائی کرنے والی باتوں کو کہیں عذاب سے بچانے والی باتوں کو کہیں تمدن کا صحیح راستہ بتانے والی باتوں کو آیات کہا ہے۔ ہر جگہ اس کا ترجمہ علامت کرنا اردو میں ناممکن ہے۔ پس اس جگہ جو اصل مفہوم ہے یعنی وہ احکام جو صحیح تمدن کی طرف راہنمائی کرتے ہیں اسی کو ترجمہ میں رکھ دیا گیا ہے۔
Important Words:
تعقلون (you may understand) is derived from عقل for which see 2:45. The word also signifies the sense of binding and restraining.
Commentary:
The verse points out that the above commandments have been given so that people might learn to act wisely and by exercising restraint on themselves, refrain from breaking God’s behests.
3
یعنی شریعت کے بیان میں یہ امر ہر جگہ مدّنظر رکھا گیا ہے کہ کل ضروری امور کے متعلق تعلیم آجائے اور ایسے رنگ میں تعلیم بیان کر دی جائے کہ انسان بدیوں اور کمزوریوں سے بچ جائیں۔ تَعْقِلُوْنَ کے یہی معنے ہیں۔
4
اٰ یَۃ کے معنے علامت کے ہوتے ہیں۔ لیکن قرآن کریم میں کہیں خداتعالیٰ نے اپنی طرف توجہ دلانے والی باتوں کو کہیں ایمان کی طرف راہنمائی کرنے والی باتوں کو کہیں عذاب سے بچانے والی باتوں کو کہیں تمدن کا صحیح راستہ بتانے والی باتوں کو آیات کہا ہے۔ ہر جگہ اس کا ترجمہ علامت کرنا اردو میں ناممکن ہے۔ پس اس جگہ جو اصل مفہوم ہے یعنی وہ احکام جو صحیح تمدن کی طرف راہنمائی کرتے ہیں اسی کو ترجمہ میں رکھ دیا گیا ہے۔
249
Important Words:
تعقلون (you may understand) is derived from عقل for which see 2:45. The word also signifies the sense of binding and restraining.
Commentary:
The verse points out that the above commandments have been given so that people might learn to act wisely and by exercising restraint on themselves, refrain from breaking God’s behests.