Ruku 80 ع
Section 80 of 556 • 8 Verses
وَيَسْتَفْتُونَكَ فِى ٱلنِّسَآءِ ۖ قُلِ ٱللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَىٰ عَلَيْكُمْ فِى ٱلْكِتَٰبِ فِى يَتَٰمَى ٱلنِّسَآءِ ٱلَّٰتِى لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَن تَنكِحُوهُنَّ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلْوِلْدَٰنِ وَأَن تَقُومُوا۟ لِلْيَتَٰمَىٰ بِٱلْقِسْطِ ۚ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ كَانَ بِهِۦ عَلِيمًا
4:4.
یعنی سورۂ نساء آیت ۴ میں۔
مقرر کردہ حق سے یہ مراد ہے کہ ان کے مہر نہیں دیتے۔
کمزور بچیوں سے مراد یتیم لڑکیاں ہیں۔ کیونکہ وہ خود اپنے حق نہیں لے سکتیں۔
یہاں وِلْدَان کا لفظ ہے جو وَلَدٌ کی جمع ہے اور لڑکے اور لڑکی دونوں پر بولا جاتا ہے۔ لیکن عبارت کے مضمون سے ظاہر ہے کہ یہاں لڑکیاں مراد ہیں۔ کیونکہ انہی سے نکاح کا امکان ہے۔
4:4.
The "decision" is referred to in the following three verses.
The allusion in the words, that which is recited to you in the Book, is to the 4th verse of the present Surah. It was prohibited to Muslims to marry those orphan girls whose rights they could not adequately safeguard. ‘Umar, the Second Caliph would not allow the guardians of wealthy and handsome orphan girls to marry them and would insist on other and better husbands being found for them. The verse signifies that some instructions about women have already been given in the Qur’an and that other instructions follow.
Walad which is singular of Wildan is used both for a boy and a girl, but here Wildan signifies girls, marriage with whom is mentioned here.
4:4.
Important Words:
یستفتونك (they seek of thee the decision of the Law) and یفتیکم (gives you His decision) are both derived from فتو or فتی i.e.he was or became youthful, or he was in the prime of life. فتا الرجل means, he surpassed the man in فتوة i.e. in generosity. افتاه فی الامر means, he made known or explained to him the decision of the Shari‘ah respecting the matter; or he gave him an answer stating the decision of the Law respecting a question. استفتیت الفقیه فی الامر means, I asked or sought of the jurist or the lawyer or the learned man the decision of the Shari‘ah respecting the matter. فتوی therefore means, an explanation or notification or pronouncement of the decision of the Law in some dubious or difficult matter given by a jurist or a lawyer or a man learned in religious Law. استفتاء means, asking or seeking of a jurist or a lawyer or a learned man the decision of the Law (Shari‘ah) in a certain dubious or difficult matter (Lane & Aqrab). The expression إفتا rendered in the verse as gives you the decision, is also sometimes used in the sense of permitting or giving permission, as in the well-known hadith الاثم ماحك فی صدرك وان افتاك الناس i.e. a sin is that which pricks in thy mind even if people should say that it is permissible (Lisan). In this case the Quranic clause الله یفتیکم rendered as, Allah gives you His decision, may also be translated as "Allah gives you permission".
Commentary:
The verse which has been differently translated is considered to be a rather difficult one. The decision spoken of in the clause, Allah gives you His decision, refers to what follows in the succeeding verses, i.e. 4:129-131.
The allusion in the words, that which is recited to you in the Book, is to verse 4:4 in the beginning of the present Surah. It was prohibited to Muslims to marry those orphan girls whose rights they could not adequately discharge. ‘Umar, the Holy Prophet’s Second Successor, would not allow the guardians of wealthy and handsome orphan girls to marry them but would insist on better husbands being found for them. On the other hand, if they were not so wealthy or handsome, he recommended them to their guardians for marriage so that, being acquainted with their defects and weaknesses, they might overlook their shortcomings and deal kindly with them. For further instructions about good treatment of orphans; see 4: 6, 7.
Generally speaking the clause, Allah gives you His decision regarding them (women) and so does that which is recited to you in the Book concerning the orphan girls, means that some instructions about women have already been given in the Quran and other instructions follow.
g
4:4.
3
یعنی سورۂ نساء آیت ۴ میں۔
4
مقرر کردہ حق سے یہ مراد ہے کہ ان کے مہر نہیں دیتے۔
5
کمزور بچیوں سے مراد یتیم لڑکیاں ہیں۔ کیونکہ وہ خود اپنے حق نہیں لے سکتیں۔
6
یہاں وِلْدَان کا لفظ ہے جو وَلَدٌ کی جمع ہے اور لڑکے اور لڑکی دونوں پر بولا جاتا ہے۔ لیکن عبارت کے مضمون سے ظاہر ہے کہ یہاں لڑکیاں مراد ہیں۔ کیونکہ انہی سے نکاح کا امکان ہے۔
a
4:4.
593
Important Words:
یستفتونك (they seek of thee the decision of the Law) and یفتیکم (gives you His decision) are both derived from فتو or فتی i.e.he was or became youthful, or he was in the prime of life. فتا الرجل means, he surpassed the man in فتوة i.e. in generosity. افتاه فی الامر means, he made known or explained to him the decision of the Shari‘ah respecting the matter; or he gave him an answer stating the decision of the Law respecting a question. استفتیت الفقیه فی الامر means, I asked or sought of the jurist or the lawyer or the learned man the decision of the Shari‘ah respecting the matter. فتوی therefore means, an explanation or notification or pronouncement of the decision of the Law in some dubious or difficult matter given by a jurist or a lawyer or a man learned in religious Law. استفتاء means, asking or seeking of a jurist or a lawyer or a learned man the decision of the Law (Shari‘ah) in a certain dubious or difficult matter (Lane & Aqrab). The expression إفتا rendered in the verse as gives you the decision, is also sometimes used in the sense of permitting or giving permission, as in the well-known hadith الاثم ماحك فی صدرك وان افتاك الناس i.e. a sin is that which pricks in thy mind even if people should say that it is permissible (Lisan). In this case the Quranic clause الله یفتیکم rendered as, Allah gives you His decision, may also be translated as "Allah gives you permission".
Commentary:
The verse which has been differently translated is considered to be a rather difficult one. The decision spoken of in the clause, Allah gives you His decision, refers to what follows in the succeeding verses, i.e. 4:129-131.
The allusion in the words, that which is recited to you in the Book, is to verse 4:4 in the beginning of the present Surah. It was prohibited to Muslims to marry those orphan girls whose rights they could not adequately discharge. ‘Umar, the Holy Prophet’s Second Successor, would not allow the guardians of wealthy and handsome orphan girls to marry them but would insist on better husbands being found for them. On the other hand, if they were not so wealthy or handsome, he recommended them to their guardians for marriage so that, being acquainted with their defects and weaknesses, they might overlook their shortcomings and deal kindly with them. For further instructions about good treatment of orphans; see 4: 6, 7.
Generally speaking the clause, Allah gives you His decision regarding them (women) and so does that which is recited to you in the Book concerning the orphan girls, means that some instructions about women have already been given in the Quran and other instructions follow.
a
4:4.
676
The "decision" is referred to in the following three verses.
677
The allusion in the words, that which is recited to you in the Book, is to the 4th verse of the present Surah. It was prohibited to Muslims to marry those orphan girls whose rights they could not adequately safeguard. ‘Umar, the Second Caliph would not allow the guardians of wealthy and handsome orphan girls to marry them and would insist on other and better husbands being found for them. The verse signifies that some instructions about women have already been given in the Qur’an and that other instructions follow.
677A
Walad which is singular of Wildan is used both for a boy and a girl, but here Wildan signifies girls, marriage with whom is mentioned here.
وَإِنِ ٱمْرَأَةٌ خَافَتْ مِنۢ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَآ أَن يُصْلِحَا بَيْنَهُمَا صُلْحًا ۚ وَٱلصُّلْحُ خَيْرٌ ۗ وَأُحْضِرَتِ ٱلْأَنفُسُ ٱلشُّحَّ ۚ وَإِن تُحْسِنُوا۟ وَتَتَّقُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
4:35.
یعنی عورت یہ دیکھ کر کہ معاملہ لمبا ہو جائے گا اور میری تکلیف ناقابل برداشت ہو جائے گی‘ اس لئے بہتر ہے کہ اپنے حق میں سے کچھ چھوڑ دوں۔ اگر قاضی دیکھے کہ ایسا کرنے میں حرج نہیں تو وہ اس کی اجازت دے سکتا ہے۔
یعنی لوگ بخل کی طرف مائل رہتے ہیں اور خرچ سے خواہ وہ مفید ہو پرہیز کرتے ہیں۔
4:35.
The words, it shall be no sin for them that they be suitably reconciled to each other, constitute a peculiar Quranic expression denoting both exhortation and rebuke. They may be interpreted as something like this: "Do the contending parties think that they would be committing a sin if they became reconciled to each other? It is no sin to do so. On the contrary, it is a commendable thing."
These words give the real cause that often leads to estrangement between husband and wife. It is niggardliness on the part of the husband and covetousness on the part of the wife.
4:35.
Commentary:
The words, it shall be no sin on them that they be suitably reconciled to each other, constitute a peculiar Quranic expression denoting both exhortation and rebuke. They may be interpreted as something like this: "Do the contending parties think that they would be committing a sin if they became reconciled to each other? It is no sin to do so. On the contrary, it is a commendable thing."
The words احضرت الانفس الشح (people are prone to covetousness) literally mean, "souls have been put face to face with covetousness." These words thus give the real cause that often leads to estrangement between husband and wife. It may be expressed as niggardliness on the part of the husband and covetousness on the part of the wife. When the husband does not like his wife, he thinks it a burden to support her. On the other hand, the wife sometimes makes excessive demands on her husband. The verse exhorts both to treat each other equitably and fairly.
The words, and reconciliation is best, embody an appeal to the married couple to live amicably and avoid disagreements; for that is in their own interest in all respects.
a
4:35.
3
یعنی عورت یہ دیکھ کر کہ معاملہ لمبا ہو جائے گا اور میری تکلیف ناقابل برداشت ہو جائے گی‘ اس لئے بہتر ہے کہ اپنے حق میں سے کچھ چھوڑ دوں۔ اگر قاضی دیکھے کہ ایسا کرنے میں حرج نہیں تو وہ اس کی اجازت دے سکتا ہے۔
4
یعنی لوگ بخل کی طرف مائل رہتے ہیں اور خرچ سے خواہ وہ مفید ہو پرہیز کرتے ہیں۔
a
4:35.
594
Commentary:
The words, it shall be no sin on them that they be suitably reconciled to each other, constitute a peculiar Quranic expression denoting both exhortation and rebuke. They may be interpreted as something like this: "Do the contending parties think that they would be committing a sin if they became reconciled to each other? It is no sin to do so. On the contrary, it is a commendable thing."
The words احضرت الانفس الشح (people are prone to covetousness) literally mean, "souls have been put face to face with covetousness." These words thus give the real cause that often leads to estrangement between husband and wife. It may be expressed as niggardliness on the part of the husband and covetousness on the part of the wife. When the husband does not like his wife, he thinks it a burden to support her. On the other hand, the wife sometimes makes excessive demands on her husband. The verse exhorts both to treat each other equitably and fairly.
The words, and reconciliation is best, embody an appeal to the married couple to live amicably and avoid disagreements; for that is in their own interest in all respects.
b
4:35.
678
The words, it shall be no sin for them that they be suitably reconciled to each other, constitute a peculiar Quranic expression denoting both exhortation and rebuke. They may be interpreted as something like this: "Do the contending parties think that they would be committing a sin if they became reconciled to each other? It is no sin to do so. On the contrary, it is a commendable thing."
679
These words give the real cause that often leads to estrangement between husband and wife. It is niggardliness on the part of the husband and covetousness on the part of the wife.
وَلَن تَسْتَطِيعُوٓا۟ أَن تَعْدِلُوا۟ بَيْنَ ٱلنِّسَآءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا۟ كُلَّ ٱلْمَيْلِ فَتَذَرُوهَا كَٱلْمُعَلَّقَةِ ۚ وَإِن تُصْلِحُوا۟ وَتَتَّقُوا۟ فَإِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا
یعنی ظاہری مساوات نہ کرنے کی صورت میں تعدد ازواج سے منع کیا گیا ہے۔ ورنہ نہ باطنی سلوک ایک سا ہوسکتا ہے نہ وہ موجب مناعی ہے۔
4:4.
2:232.
It is humanly impossible for a man to keep perfect balance between his wives in all respects; for instance love being an affair of the heart over which man has no control, a husband cannot be expected to have equal love for all his wives. But he can certainly deal by them with equity in other respects, and this he must do. So acting equitably between one’s wives pertains only to such acts over which one has control. This is the interpretation the Holy Prophet himself put upon this verse.
4:4.
2:232.
Important Words:
معلقة (a thing suspended) is derived from علق. They say علقه i.e. he hung it up or suspended it. علق الامر means, he left the affair suspended, i.e. undecided. معلقه is, therefore, a woman whose husband neither keeps her properly as a wife nor divorces her so that she might marry another man (Lane & Aqrab).
Commentary:
The words, And you cannot keep perfect balance between wives, however much you may desire it, mean that it is not humanly possible for a man to keep perfect balance between his different wives in every respect. For instance, love being an affair of the heart over which man has no control, a husband cannot be expected to have equal love for all his wives. But he can certainly treat them with equity in matters of money, time, etc., and this he must do. So acting equitably between the different wives, which has been laid down by Islam as an essential condition for polygamy, pertains only to such overt acts over which man has control. This is the interpretation which the Holy Prophet himself has put on this verse, both through his word and example. ‘A’ishah reports that the Holy Prophet used to treat his wives with equity in all matters over which man can have control and having done this, he used to pray to God, saying: "My Lord, these are my dealings in matters over which I have control; so blame me not for that which is in Thy power and not mine," meaning the feelings of the heart (Dawud, ch. on Nikah). The Holy Prophet is also reported to have said: "If a man has two wives and he is inclined to one of them (neglecting the other), he will rise on the Day of Resurrection with one of his sides having been torn off (Dawud, ch. on Nikah). Thus, both the example and the sayings of the Holy Prophet show that though a husband cannot love his wives equally, he should in his outward treatment, i.e. allotment of time, money, etc. be equally just and fair to all of them. In this connection see also 4:4.
b
4:4.
c
2:232.
350
一个丈夫要在几个妻子之间各方面都维持绝对公平的待遇, 那是非人力所能做到的事情; 例如, 爱情出于内心, 不是一个男人可以控制得了的, 不能指望一个丈夫同等地爱他所有的妻子。但他当然能在其他方面相等对待她们。这一点他必须做到。因此, 只要是在他能力范围以内的, 就得相等对待他所有的妻子。这是穆圣亲自对这节经文的解释。
5
یعنی ظاہری مساوات نہ کرنے کی صورت میں تعدد ازواج سے منع کیا گیا ہے۔ ورنہ نہ باطنی سلوک ایک سا ہوسکتا ہے نہ وہ موجب مناعی ہے۔
a
4:4.
b
2:232.
595
Important Words:
معلقة (a thing suspended) is derived from علق. They say علقه i.e. he hung it up or suspended it. علق الامر means, he left the affair suspended, i.e. undecided. معلقه is, therefore, a woman whose husband neither keeps her properly as a wife nor divorces her so that she might marry another man (Lane & Aqrab).
Commentary:
The words, And you cannot keep perfect balance between wives, however much you may desire it, mean that it is not humanly possible for a man to keep perfect balance between his different wives in every respect. For instance, love being an affair of the heart over which man has no control, a husband cannot be expected to have equal love for all his wives. But he can certainly treat them with equity in matters of money, time, etc., and this he must do. So acting equitably between the different wives, which has been laid down by Islam as an essential condition for polygamy, pertains only to such overt acts over which man has control. This is the interpretation which the Holy Prophet himself has put on this verse, both through his word and example. ‘A’ishah reports that the Holy Prophet used to treat his wives with equity in all matters over which man can have control and having done this, he used to pray to God, saying: "My Lord, these are my dealings in matters over which I have control; so blame me not for that which is in Thy power and not mine," meaning the feelings of the heart (Dawud, ch. on Nikah). The Holy Prophet is also reported to have said: "If a man has two wives and he is inclined to one of them (neglecting the other), he will rise on the Day of Resurrection with one of his sides having been torn off (Dawud, ch. on Nikah). Thus, both the example and the sayings of the Holy Prophet show that though a husband cannot love his wives equally, he should in his outward treatment, i.e. allotment of time, money, etc. be equally just and fair to all of them. In this connection see also 4:4.
a
4:4.
b
2:232.
680
It is humanly impossible for a man to keep perfect balance between his wives in all respects; for instance love being an affair of the heart over which man has no control, a husband cannot be expected to have equal love for all his wives. But he can certainly deal by them with equity in other respects, and this he must do. So acting equitably between one’s wives pertains only to such acts over which one has control. This is the interpretation the Holy Prophet himself put upon this verse.
وَإِن يَتَفَرَّقَا يُغْنِ ٱللَّهُ كُلًّا مِّن سَعَتِهِۦ ۚ وَكَانَ ٱللَّهُ وَٰسِعًا حَكِيمًا
如果丈夫和妻子虽然竭尽全力想和睦相处, 但实在觉得难以生活在一起, 非要离异不可, 安拉答应给双方更合适的配偶。可是根据 «古兰经», 离婚是 “在所有允许的事情中, 是安拉最不愿见到的” (دَاؤُدْ كِتَابُ الطَّلَاق, Da’ud, Kitabut-Talaq)。
If, in spite of the husband and the wife having done their utmost to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties more suitable matches. But according to Islam divorce is "Of all permissible things most hateful in the eyes of God" (Dawud, ch. on Talaq).
Commentary:
If, in spite of the husband and the wife having done their best to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties out of His beneficence, i.e. they may find other and more suitable matches. How Islam looks upon divorce is vividly portrayed in a well-known hadith of the Holy Prophet, viz. "Of all permissible things divorce is most hateful in the eyes of God" (Dawud, ch. on Talaq).
351
如果丈夫和妻子虽然竭尽全力想和睦相处, 但实在觉得难以生活在一起, 非要离异不可, 安拉答应给双方更合适的配偶。可是根据 «古兰经», 离婚是 “在所有允许的事情中, 是安拉最不愿见到的” (دَاؤُدْ كِتَابُ الطَّلَاق, Da’ud, Kitabut-Talaq)。
596
Commentary:
If, in spite of the husband and the wife having done their best to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties out of His beneficence, i.e. they may find other and more suitable matches. How Islam looks upon divorce is vividly portrayed in a well-known hadith of the Holy Prophet, viz. "Of all permissible things divorce is most hateful in the eyes of God" (Dawud, ch. on Talaq).
681
If, in spite of the husband and the wife having done their utmost to live amicably, they find that they cannot pull on together, and separation takes place, then God promises to provide for both parties more suitable matches. But according to Islam divorce is "Of all permissible things most hateful in the eyes of God" (Dawud, ch. on Talaq).
وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ ۚ وَإِن تَكْفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ غَنِيًّا حَمِيدًا
See 4:127.
42:14.
See 4:127.
42:14.
Important Words:
حمید (Praiseworthy) is derived from حمد which means, he praised or eulogized him; or he praised him for something depending on the latter’s will. Thus the describing of a pearl as lustrous is not حمد but مدح (see also 1:2). حمید or محمود with which it is almost synonymous, means, praised, eulogized or commended; praise-worthy or laudable. الحمید which is one of the names of God, means, He Who is praised or is praiseworthy in every case (Lane).
Commentary:
See the next verse.
a
4:127.
b
42:14.
a
See 4:127.
b
42:14.
597
Important Words:
حمید (Praiseworthy) is derived from حمد which means, he praised or eulogized him; or he praised him for something depending on the latter’s will. Thus the describing of a pearl as lustrous is not حمد but مدح (see also 1:2). حمید or محمود with which it is almost synonymous, means, praised, eulogized or commended; praise-worthy or laudable. الحمید which is one of the names of God, means, He Who is praised or is praiseworthy in every case (Lane).
Commentary:
See the next verse.
c
See 4:127.
d
42:14.
وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
4:127.
See 4:127.
See 4:127.
Commentary:
The expression, And to Allah belongs whatever is in the heavens and whatever is in the earth, is repeated thrice in this and the preceding verse to emphasize the fact that God will amply reward and protect from all harm and loss those who sincerely obey His commandments, because He is the Lord and Master of all that is in the heavens and the earth and because He is the Guardian over everything, so that He is in a position to help and reward those who act righteously and punish those who defy and break His laws.
c
4:127.
a
See 4:127.
598
Commentary:
The expression, And to Allah belongs whatever is in the heavens and whatever is in the earth, is repeated thrice in this and the preceding verse to emphasize the fact that God will amply reward and protect from all harm and loss those who sincerely obey His commandments, because He is the Lord and Master of all that is in the heavens and the earth and because He is the Guardian over everything, so that He is in a position to help and reward those who act righteously and punish those who defy and break His laws.
a
See 4:127.
إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا ٱلنَّاسُ وَيَأْتِ بِـَٔاخَرِينَ ۚ وَكَانَ ٱللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا
مَّن كَانَ يُرِيدُ ثَوَابَ ٱلدُّنْيَا فَعِندَ ٱللَّهِ ثَوَابُ ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۚ وَكَانَ ٱللَّهُ سَمِيعًۢا بَصِيرًا
2:201, 202; 42:21.
2:201, 202; 42:21.
2:201, 202; 42:21.
Commentary:
The verse contains a beautiful exhortation to the people to seek after the good things of the world to come, along with those of the present. When God can bestow on man in an ample measure both the good things of this world and the blessings of the life to come, why should man neglect to strive after both, particularly the good things of the next world which are far superior and are everlasting. Being All-Hearing, God hears our prayers and we can get what we desire by praying to Him; and being All-Seeing, He knows our needs and requirements and He can satisfy them even without our asking for them, in case we are not aware of any of our needs.
d
2:201, 202; 42:21.
b
2:201, 202; 42:21.
599
Commentary:
The verse contains a beautiful exhortation to the people to seek after the good things of the world to come, along with those of the present. When God can bestow on man in an ample measure both the good things of this world and the blessings of the life to come, why should man neglect to strive after both, particularly the good things of the next world which are far superior and are everlasting. Being All-Hearing, God hears our prayers and we can get what we desire by praying to Him; and being All-Seeing, He knows our needs and requirements and He can satisfy them even without our asking for them, in case we are not aware of any of our needs.
b
2:201, 202; 42:21.