Search Results for "ٱلنِّكَاحِ"
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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.
291
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.
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.
وَٱبْتَلُوا۟ ٱلْيَتَٰمَىٰ حَتَّىٰٓ إِذَا بَلَغُوا۟ ٱلنِّكَاحَ فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْدًا فَٱدْفَعُوٓا۟ إِلَيْهِمْ أَمْوَٰلَهُمْ ۖ وَلَا تَأْكُلُوهَآ إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا۟ ۚ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِٱلْمَعْرُوفِ ۚ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَٰلَهُمْ فَأَشْهِدُوا۟ عَلَيْهِمْ ۚ وَكَفَىٰ بِٱللَّهِ حَسِيبًا
Under no circumstances should the property of the orphans be made over to them before they attain puberty and are so mature of intellect as to take care of and properly manage it.
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian, if he is poor, is, however, allowed a reasonable wage, which should be in proportion to the amount of work he does and to the value of the ward’s property.
The property should be handed over to the wards in the presence of reliable witnesses as the word "presence" hints.
Commentary:
Guardians of orphans are enjoined to continue to test them so that if, after having reached the age of puberty, which according to some authorities is 18 years, and according to others 21, they are found to be capable of taking charge of their property, it should be handed over to them. But in no circumstances is it to be made over to them before puberty is attained and before they are so mature of intellect as to take care of and manage their property. If even at the mature age of 18 or 21, they are found to be incapable of managing their property, it may be withheld from them for a further period, with the sanction of the State.
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian is, however, allowed a reasonable wage, if he is poor, which should be in proportion to the amount of work he does and to the value of the ward’s property.
But if the guardian is a person of ample means, he should take nothing out of the orphan’s property. In that case, his should be a labour of love, done in hope of reward from God. This verse is not a repetition, but an explanation of 4:3 which contains a prohibitory injunction for such guardians as possess sufficient income with the addition that it allows a certain remuneration for guardians of meagre means.
The words, when you deliver to them their property, then take witnesses in their presence, have been added as a safeguard against all possible frauds as well as misunderstanding. The property should be handed over to the wards in the presence of reliable witnesses when both the wards and the witnesses are present, as the word "presence" hints.
The verse ends with a stern warning in the words, Allah is sufficient as a Reckoner. So all concerned should fear the All-Seeing and All-Knowing God. Indeed, the fear of being called to account before God is the only true basis of all righteousness and the real and most effective preventive against sin and iniquity. One should fear not only the punishment of God, but also losing His love and mercy.
489
Commentary:
Guardians of orphans are enjoined to continue to test them so that if, after having reached the age of puberty, which according to some authorities is 18 years, and according to others 21, they are found to be capable of taking charge of their property, it should be handed over to them. But in no circumstances is it to be made over to them before puberty is attained and before they are so mature of intellect as to take care of and manage their property. If even at the mature age of 18 or 21, they are found to be incapable of managing their property, it may be withheld from them for a further period, with the sanction of the State.
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian is, however, allowed a reasonable wage, if he is poor, which should be in proportion to the amount of work he does and to the value of the ward’s property.
But if the guardian is a person of ample means, he should take nothing out of the orphan’s property. In that case, his should be a labour of love, done in hope of reward from God. This verse is not a repetition, but an explanation of 4:3 which contains a prohibitory injunction for such guardians as possess sufficient income with the addition that it allows a certain remuneration for guardians of meagre means.
The words, when you deliver to them their property, then take witnesses in their presence, have been added as a safeguard against all possible frauds as well as misunderstanding. The property should be handed over to the wards in the presence of reliable witnesses when both the wards and the witnesses are present, as the word "presence" hints.
The verse ends with a stern warning in the words, Allah is sufficient as a Reckoner. So all concerned should fear the All-Seeing and All-Knowing God. Indeed, the fear of being called to account before God is the only true basis of all righteousness and the real and most effective preventive against sin and iniquity. One should fear not only the punishment of God, but also losing His love and mercy.
567
Under no circumstances should the property of the orphans be made over to them before they attain puberty and are so mature of intellect as to take care of and properly manage it.
568
The verse also warns guardians not to squander away in haste the money of their wards before they are old enough to take charge of it. The guardian, if he is poor, is, however, allowed a reasonable wage, which should be in proportion to the amount of work he does and to the value of the ward’s property.
569
The property should be handed over to the wards in the presence of reliable witnesses as the word "presence" hints.