Ruku 476 ع
Section 476 of 556 • 7 Verses
المجادلة
Al-Mujadila
The Pleading Woman • madinah • 22 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
4171
Commentary:
See 1:1.
a
1:1.
قَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّتِى تُجَٰدِلُكَ فِى زَوْجِهَا وَتَشْتَكِىٓ إِلَى ٱللَّهِ وَٱللَّهُ يَسْمَعُ تَحَاوُرَكُمَآ ۚ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ
Khaulah, wife of Aus bin Samit and daughter of Tha‘labah had become separated from her husband because the latter had called her "mother," the exact words used by him being, 'thou art to me as the back of my mother;' and thus according to an old Arab custom all conjugal relations had ceased between her and her husband. The unfortunate woman could neither demand divorce in order to contract a second marriage, nor could she enjoy conjugal rights and thus remained a suspended woman, uncared for. She came to the Holy Prophet and complained to him of the awkward situation in which she was placed, and sought his advice and help in the matter. The Holy Prophet pleaded his inability to do anything for her, as it was his wont that he would not give a decision in matters of this nature unless he was guided by revelation. The revelation came, and the custom of Zihar was declared unlawful.
Commentary:
The reference in the verse seems to be to Khaulah, wife of Aus bin Samit and daughter of Tha‘labah. She had become separated from her husband because the latter had called her "mother," the exact words used by him being, "thou art to me as the back of my mother." According to an old Arab custom all conjugal relations ceased between a man and his wife when he used these words about her. The unfortunate woman could neither demand divorce in order to contract a second marriage, nor could she enjoy conjugal rights. She remained uncared for. Khaulah came to the Holy Prophet and complained to him of the awkward situation in which she was placed, and sought his advice and help in the matter. The Holy Prophetpleaded his inability to do anything for her, as it was his wont not to give a decision in matters of this nature, unless he was guided by revelation. The revelation came, and the custom of Zihar was declared unlawful.
Incidentally, the verse shows that God hears the prayers and plaints of even the weakest of His servants.
4172
Commentary:
The reference in the verse seems to be to Khaulah, wife of Aus bin Samit and daughter of Tha‘labah. She had become separated from her husband because the latter had called her "mother," the exact words used by him being, "thou art to me as the back of my mother." According to an old Arab custom all conjugal relations ceased between a man and his wife when he used these words about her. The unfortunate woman could neither demand divorce in order to contract a second marriage, nor could she enjoy conjugal rights. She remained uncared for. Khaulah came to the Holy Prophet and complained to him of the awkward situation in which she was placed, and sought his advice and help in the matter. The Holy Prophetpleaded his inability to do anything for her, as it was his wont not to give a decision in matters of this nature, unless he was guided by revelation. The revelation came, and the custom of Zihar was declared unlawful.
Incidentally, the verse shows that God hears the prayers and plaints of even the weakest of His servants.
3001
Khaulah, wife of Aus bin Samit and daughter of Tha‘labah had become separated from her husband because the latter had called her "mother," the exact words used by him being, 'thou art to me as the back of my mother;' and thus according to an old Arab custom all conjugal relations had ceased between her and her husband. The unfortunate woman could neither demand divorce in order to contract a second marriage, nor could she enjoy conjugal rights and thus remained a suspended woman, uncared for. She came to the Holy Prophet and complained to him of the awkward situation in which she was placed, and sought his advice and help in the matter. The Holy Prophet pleaded his inability to do anything for her, as it was his wont that he would not give a decision in matters of this nature unless he was guided by revelation. The revelation came, and the custom of Zihar was declared unlawful.
ٱلَّذِينَ يُظَٰهِرُونَ مِنكُم مِّن نِّسَآئِهِم مَّا هُنَّ أُمَّهَٰتِهِمْ ۖ إِنْ أُمَّهَٰتُهُمْ إِلَّا ٱلَّٰٓـِٔى وَلَدْنَهُمْ ۚ وَإِنَّهُمْ لَيَقُولُونَ مُنكَرًا مِّنَ ٱلْقَوْلِ وَزُورًا ۚ وَإِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورٌ
سورۂ احزاب میں کہا گیا تھا کہ نبی کی بیویاں مومنوں کی مائیں ہیں۔ اب یہ کہا گیا ہے کہ کوئی اپنی بیوی کو ماں کہہ بیٹھے تو وہ ماں نہیں ہو جاتی۔ اس میں اختلاف نہیں۔ کیونکہ کسی انسان کے کہنے سے کوئی عورت ماں نہیں ہو سکتی۔ لیکن اگر خداتعالیٰ کسی عورت کو ماں قرار دے تو چونکہ حقوق کا قائم کرنے والا وہی ہے اس کے حکم کے ماتحت ایک عورت ماں بن سکتی ہے پھر یہ بھی یاد رکھنا چاہیے کہ یہ منفی حکم ہے کسی کے حقوق کو اس میں تلف نہیں کیا گیا۔ نہ کسی جان پر کوئی زائد حق ڈالے گئے ہیں۔
33:5
Commentary:
Zihar or calling ones wife "mother" has been declared here a heinous sin. For a somewhat detailed note see 33:5.
The words لعفو غفور mean that God in His great mercy has made allowance for man’s weakness and that He is always ready to forgive his lapses, provided he comes to God with a penitent heart and makes amends.
The verse has redeemed a right which through a cruel custom was denied to women and thus has raised them to the status to which they were entitled.
1
سورۂ احزاب میں کہا گیا تھا کہ نبی کی بیویاں مومنوں کی مائیں ہیں۔ اب یہ کہا گیا ہے کہ کوئی اپنی بیوی کو ماں کہہ بیٹھے تو وہ ماں نہیں ہو جاتی۔ اس میں اختلاف نہیں۔ کیونکہ کسی انسان کے کہنے سے کوئی عورت ماں نہیں ہو سکتی۔ لیکن اگر خداتعالیٰ کسی عورت کو ماں قرار دے تو چونکہ حقوق کا قائم کرنے والا وہی ہے اس کے حکم کے ماتحت ایک عورت ماں بن سکتی ہے پھر یہ بھی یاد رکھنا چاہیے کہ یہ منفی حکم ہے کسی کے حقوق کو اس میں تلف نہیں کیا گیا۔ نہ کسی جان پر کوئی زائد حق ڈالے گئے ہیں۔
b
33:5
4173
Commentary:
Zihar or calling ones wife "mother" has been declared here a heinous sin. For a somewhat detailed note see 33:5.
The words لعفو غفور mean that God in His great mercy has made allowance for man’s weakness and that He is always ready to forgive his lapses, provided he comes to God with a penitent heart and makes amends.
The verse has redeemed a right which through a cruel custom was denied to women and thus has raised them to the status to which they were entitled.
وَٱلَّذِينَ يُظَٰهِرُونَ مِن نِّسَآئِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا۟ فَتَحْرِيرُ رَقَبَةٍ مِّن قَبْلِ أَن يَتَمَآسَّا ۚ ذَٰلِكُمْ تُوعَظُونَ بِهِۦ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
The words, "they would go back on what they have said," may signify that after calling their wives "mothers" they seek to re-establish conjugal relations with them, or they may mean that after having once called their wives "mothers" they repeat what they have said. According to this meaning, it is deliberate repetition of the obnoxious words and not their casual or inadvertent utterance that renders the utterer liable to the punishment prescribed in this and the following verse.
Commentary:
The words "they go back on what they have said," may signify that after calling their wives "mothers" they seek to re-establish conjugal relations with them. Or the words may mean that after having once called their wives "mothers" they repeat what they have said. According to this meaning, it is deliberate repetition of the obnoxious words and not their casual or inadvertent utterance that renders the utterer liable to the punishment prescribed in this and the following verse.
4174
Commentary:
The words "they go back on what they have said," may signify that after calling their wives "mothers" they seek to re-establish conjugal relations with them. Or the words may mean that after having once called their wives "mothers" they repeat what they have said. According to this meaning, it is deliberate repetition of the obnoxious words and not their casual or inadvertent utterance that renders the utterer liable to the punishment prescribed in this and the following verse.
3002
The words, "they would go back on what they have said," may signify that after calling their wives "mothers" they seek to re-establish conjugal relations with them, or they may mean that after having once called their wives "mothers" they repeat what they have said. According to this meaning, it is deliberate repetition of the obnoxious words and not their casual or inadvertent utterance that renders the utterer liable to the punishment prescribed in this and the following verse.
فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِن قَبْلِ أَن يَتَمَآسَّا ۖ فَمَن لَّمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًا ۚ ذَٰلِكَ لِتُؤْمِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ ۚ وَتِلْكَ حُدُودُ ٱللَّهِ ۗ وَلِلْكَٰفِرِينَ عَذَابٌ أَلِيمٌ
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with.
Commentary:
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with. The expression لتؤمنوا باللّٰه و رسوله means, you may learn to obey the commandments of Allah and his Messenger.
4175
Commentary:
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with. The expression لتؤمنوا باللّٰه و رسوله means, you may learn to obey the commandments of Allah and his Messenger.
3003
The drastic punishment mentioned in these verses indicates the extreme seriousness of the crime of calling one’s wife "mother." The relationship with "mother" is too sacred to be trifled with.
إِنَّ ٱلَّذِينَ يُحَآدُّونَ ٱللَّهَ وَرَسُولَهُۥ كُبِتُوا۟ كَمَا كُبِتَ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ وَقَدْ أَنزَلْنَآ ءَايَٰتٍۭ بَيِّنَٰتٍ ۚ وَلِلْكَٰفِرِينَ عَذَابٌ مُّهِينٌ
9:63.
9:63.
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and the Hypocrites is introduced in this verse.
9:63.
22:17; 24:35; 57:10.
Important Words:
کبتوا (will be abused). کبته means, he threw him down prostrate. کبت اللّٰه الکافر means, God prostrated the disbeliever, and deprived him of what he desired, or disappointed him, or caused him to fail in attaining his desire; he routed him or put him to flight; he turned him away or averted him; he abused; debased him, rendered him vile, despicable or ignominious. (Aqrab)
Commentary:
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and hypocrites is introduced in this verse.
The words "and We have sent clear signs," show that Divine punishment overtakes the sinners after their sins have been fully established and their guilt brought home to them.
a
9:63.
a
9:63.
b
22:17; 24:35; 57:10.
4176
Important Words:
کبتوا (will be abused). کبته means, he threw him down prostrate. کبت اللّٰه الکافر means, God prostrated the disbeliever, and deprived him of what he desired, or disappointed him, or caused him to fail in attaining his desire; he routed him or put him to flight; he turned him away or averted him; he abused; debased him, rendered him vile, despicable or ignominious. (Aqrab)
Commentary:
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and hypocrites is introduced in this verse.
The words "and We have sent clear signs," show that Divine punishment overtakes the sinners after their sins have been fully established and their guilt brought home to them.
a
9:63.
3004
Calling one’s wife "mother" is tantamount to opposing God—so hideous is the offence. Befittingly the subject of opposition to truth by the Jews and the Hypocrites is introduced in this verse.
يَوْمَ يَبْعَثُهُمُ ٱللَّهُ جَمِيعًا فَيُنَبِّئُهُم بِمَا عَمِلُوٓا۟ ۚ أَحْصَىٰهُ ٱللَّهُ وَنَسُوهُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ