فَرَضْ
Appears 3 times in Quran
Derived Words (4)
Words derived from the stem "فَرَضْ".
- have settled
- then half of what you have settled shall be due from you
- We have enjoined
- and which We have made obligatory
Occurrences in Quran
Found 3 verses containing "فَرَضْ".
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.
سُورَةٌ أَنزَلْنَٰهَا وَفَرَضْنَٰهَا وَأَنزَلْنَا فِيهَآ ءَايَٰتٍۭ بَيِّنَٰتٍ لَّعَلَّكُمْ تَذَكَّرُونَ
«古兰经» 所有经章中, 这一章特称为 سُوْرَة (Surah)。它的意义是, 由于 سُوْرَة (Surah) 这个单词意指高位或显职, 穆斯林如能按照本章所体现的律令和经律行动, 就能上升到非常光荣和崇高的地位。
Of all the Quranic Chapters, the present one has been specifically called 'a Surah,' the significance being that as the word, "Surah," means rank or dignity, the Muslims by acting upon the commandments and ordinances embodied in this Surah can and will rise to great honour and dignity.
The emphasis on the words, which We have revealed and the ordinances of which We have made obligatory, points to the great importance of the commandments of this Surah inasmuch as all other Quranic Chapters also have been revealed by God and their commandments have also been made obligatory.
It is to be regretted that in slavish imitation of the customs and manners of other nations the Muslims have infringed and violated the commandments of this Surah more than the ordinances embodied in other Surahs of the Qur’an.
Important Words:
سورة (chapter) is infinitive noun from سار. They say سار الحائط i.e. he scaled the wall. سار الیه means, he jumped upon him and attacked him. سورة means, trace, mark, sign; rank, dignity, degree, excellence; a very high and beautiful building; a thing complete and perfect; part or portion of a thing; a chapter of the Quran. They say له عندک سورة i.e. he has a rank or dignity with you, i.e. you respect him. له سورة فی المجد means, he possesses a degree or rank in dignity. فأتوا بسورة من مثله means, so bring a chapter like it (Lane, Aqrab & Qurtubi).
فرضنا ھا (We have made it obligatory). فرضه means, he made a notch or an incision in it, namely, a piece of wood. فرضmeans, (1) He (God) made a thing or prayer or statutes or ordinances obligatory or binding upon men, (2) he (the Prophet) instituted or prescribed a thing as an ordinance or statute; (3) he (a judge) decreed or adjudged; he assigned or appointed a particular time for doing a thing or he determined or defined or limited it. They say فرض اللّٰه الاحکام علی عبادہ i.e. God has made the commandments obligatory on His servants. فرضناھا means, in which We have set down the obligatory statutes (Lane & Aqrab).
Commentary:
All the different chapters of the Quran are called Surahs. But the present chapter has been specifically called a Surahbecause it draws pointed attention to the importance of its contents. The implication of the use of the word Surah—also meaning rank or dignity—is that Muslims by acting upon the commandments and ordinances embodied in this Surahwould make great social progress and attain national eminence, glory and dignity. The emphasis on the words, "which We have revealed and which We have made obligatory," also points to the great importance of the commandments of this Surah inasmuch as all other Quranic Surahs also have been revealed by God and their commandments have also been made obligatory and the present Surah possesses no peculiarity in this respect. The implication also seems to be that whereas the commandments contained in this Surah are specially intended to raise the moral standard of the Muslim community and to make them a great nation, they would be neglected and ignored by them; and regrettably it has so happened. In slavish imitation of the customs and manners of other nations the Muslims have infringed and violated the commandments of this Surah more than the ordinances embodied in other chapters of the Quran.
The words, "that you may remember," signify that Muslims should not ignore the important lesson that the Surah has been revealed for their social and moral uplift, leading ultimately to their spiritual advancement. They should remember that just as defiance of commandments about sexual relations does serious injury to physical and social development of a people, similarly wrong spiritual connections lead to moral and spiritual deterioration.
898
«古兰经» 所有经章中, 这一章特称为 سُوْرَة (Surah)。它的意义是, 由于 سُوْرَة (Surah) 这个单词意指高位或显职, 穆斯林如能按照本章所体现的律令和经律行动, 就能上升到非常光荣和崇高的地位。
2591
Important Words:
سورة (chapter) is infinitive noun from سار. They say سار الحائط i.e. he scaled the wall. سار الیه means, he jumped upon him and attacked him. سورة means, trace, mark, sign; rank, dignity, degree, excellence; a very high and beautiful building; a thing complete and perfect; part or portion of a thing; a chapter of the Quran. They say له عندک سورة i.e. he has a rank or dignity with you, i.e. you respect him. له سورة فی المجد means, he possesses a degree or rank in dignity. فأتوا بسورة من مثله means, so bring a chapter like it (Lane, Aqrab & Qurtubi).
فرضنا ھا (We have made it obligatory). فرضه means, he made a notch or an incision in it, namely, a piece of wood. فرضmeans, (1) He (God) made a thing or prayer or statutes or ordinances obligatory or binding upon men, (2) he (the Prophet) instituted or prescribed a thing as an ordinance or statute; (3) he (a judge) decreed or adjudged; he assigned or appointed a particular time for doing a thing or he determined or defined or limited it. They say فرض اللّٰه الاحکام علی عبادہ i.e. God has made the commandments obligatory on His servants. فرضناھا means, in which We have set down the obligatory statutes (Lane & Aqrab).
Commentary:
All the different chapters of the Quran are called Surahs. But the present chapter has been specifically called a Surahbecause it draws pointed attention to the importance of its contents. The implication of the use of the word Surah—also meaning rank or dignity—is that Muslims by acting upon the commandments and ordinances embodied in this Surahwould make great social progress and attain national eminence, glory and dignity. The emphasis on the words, "which We have revealed and which We have made obligatory," also points to the great importance of the commandments of this Surah inasmuch as all other Quranic Surahs also have been revealed by God and their commandments have also been made obligatory and the present Surah possesses no peculiarity in this respect. The implication also seems to be that whereas the commandments contained in this Surah are specially intended to raise the moral standard of the Muslim community and to make them a great nation, they would be neglected and ignored by them; and regrettably it has so happened. In slavish imitation of the customs and manners of other nations the Muslims have infringed and violated the commandments of this Surah more than the ordinances embodied in other chapters of the Quran.
The words, "that you may remember," signify that Muslims should not ignore the important lesson that the Surah has been revealed for their social and moral uplift, leading ultimately to their spiritual advancement. They should remember that just as defiance of commandments about sexual relations does serious injury to physical and social development of a people, similarly wrong spiritual connections lead to moral and spiritual deterioration.
2023
Of all the Quranic Chapters, the present one has been specifically called 'a Surah,' the significance being that as the word, "Surah," means rank or dignity, the Muslims by acting upon the commandments and ordinances embodied in this Surah can and will rise to great honour and dignity.
2024
The emphasis on the words, which We have revealed and the ordinances of which We have made obligatory, points to the great importance of the commandments of this Surah inasmuch as all other Quranic Chapters also have been revealed by God and their commandments have also been made obligatory.
2025
It is to be regretted that in slavish imitation of the customs and manners of other nations the Muslims have infringed and violated the commandments of this Surah more than the ordinances embodied in other Surahs of the Qur’an.
يَٰٓأَيُّهَا ٱلنَّبِىُّ إِنَّآ أَحْلَلْنَا لَكَ أَزْوَٰجَكَ ٱلَّٰتِىٓ ءَاتَيْتَ أُجُورَهُنَّ وَمَا مَلَكَتْ يَمِينُكَ مِمَّآ أَفَآءَ ٱللَّهُ عَلَيْكَ وَبَنَاتِ عَمِّكَ وَبَنَاتِ عَمَّٰتِكَ وَبَنَاتِ خَالِكَ وَبَنَاتِ خَٰلَٰتِكَ ٱلَّٰتِى هَاجَرْنَ مَعَكَ وَٱمْرَأَةً مُّؤْمِنَةً إِن وَهَبَتْ نَفْسَهَا لِلنَّبِىِّ إِنْ أَرَادَ ٱلنَّبِىُّ أَن يَسْتَنكِحَهَا خَالِصَةً لَّكَ مِن دُونِ ٱلْمُؤْمِنِينَ ۗ قَدْ عَلِمْنَا مَا فَرَضْنَا عَلَيْهِمْ فِىٓ أَزْوَٰجِهِمْ وَمَا مَلَكَتْ أَيْمَٰنُهُمْ لِكَيْلَا يَكُونَ عَلَيْكَ حَرَجٌ ۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
بیویاں تو سب کی حلال ہوتی ہیں۔ پھر رسول کریم صلی اللہ علیہ وسلم کی بیویوں کا ذکر اس جگہ کیوں کیا؟ اس کا جواب یہ ہے کہ اسی سورت کی آیت۲۹ میں فرمایا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی خواہش ہے تو میں دنیا دے کر تم کو آزاد کر دیتا ہوں۔ اس طرح ان کا معاملہ معلق ہو گیا تھا۔ لیکن اس آیت کے اعلان کے بعد کسی ایک بیوی نے بھی نہیں کہا کہ مجھے دنیا دے کر چھوڑ دیں۔ جس سے معلوم ہوتا ہے کہ سب بیویوں کے دل میں دین کی خواہش تھی۔ دنیا کی خواہش نہیں تھی۔ اس آیت میں یہی بتایا گیا ہے کہ انہوں نے اپنے دل میں دنیا چھوڑنے اور رسول کریم صلی اللہ علیہ وسلم کے ساتھ رہنے کا فیصلہ کر لیا ہے۔
یہ صرف اجازت ہے عملًا رسول کریم صلی اللہ علیہ وسلم نے اس اجازت سے فائدہ نہیں اٹھایا۔ اگر حضرت ماریہ قبطیہؓ کی مثال پیش کی جائے تو اس کا جواب یہ ہے کہ حضرت ماریہؓ اور گروہ میں سے ہیں۔ اس آیت میں جنگ میں پکڑی جانے والی عورتوں کا ذکر ہے اور حضرت ماریہؓ کو مقوقس مصر نے اپنے ملک کے رواج کے مطابق لونڈی کے طور پر تحفۃً رسول کریم صلی اللہ علیہ وسلم کو بھیجا تھا۔ پس وہ اس آیت کے حکم سے باہر ہیں اور ان سے بھی رسول اللہ صلی اللہ علیہ وسلم کا نکاح ثابت ہے۔
اس آیت سے ظاہر ہے کہ وہ مخالف جو کہتے ہیں کہ رسول کریم صلی اللہ علیہ وسلم نے یہ حکم خاص طور پر اپنے لئے نازل کر لیا ہے درست نہیں کیونکہ اس آیت میں صاف لکھا ہے کہ یہ حکم تمام انبیاء کے لئے ہے۔ صرف محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے نہیں۔ کیونکہ جہاں یہ فرمایا ہے کہ یہ حکم خاص تیرے لئے ہے وہاں آگے یہ بڑھا دیا ہے کہ مومنوں کے سوا۔ جس کے یہ معنے ہیں کہ مومنوں کے لئے یہ حکم نہیں۔ لیکن مومنوں کے سوا جو انبیاء ہیں ان کے لئے یہ حکم ہے خواہ وہ گذشتہ تھے یا آئندہ ہوں گے۔
ایسی کسی عورت سے رسول کریم صلی اللہ علیہ وسلم نے شادی نہیں کی۔ یہ سب احکام بطور اجازت ہیں۔ دشمن اعترض کرتا ہے کہ اپنے لئے خاص حکم آپ نے اتار لئے۔ لیکن رسول کریم صلی اللہ علیہ وسلم نے جب ان اجازتوں پر عمل ہی نہیں کیا تو دشمن کا منہ کالا ہو گیا اور اس کا یہ اعتراض باطل ہو گیا کہ اپنی خواہشات کے پورا کرنے کے لئے خاص مراعات قرآن کریم نے بیان کر دی ہیں۔ آیت نمبر۳ سے بھی ظاہر ہے کہ یہ حکم صرف بعض بیویوں کے متعلق رسول کریم صلی اللہ علیہ وسلم کی نیک رائے ظاہر کرنے کے لئے ہے آپ کے لئے کوئی خاص راستہ کھولنے کے لئے نہیں۔
’’خوب جانتے ہیں‘‘ سے مراد یہ ہے کہ اس کو تجھ پر ظاہر بھی کر دیا ہے۔ چنانچہ فرمایا ’’تاکہ تجھ پر تنگی نہ ہو‘‘ یعنی مسئلہ بتاتے وقت یہ خیال نہ ہو کہ خداتعالیٰ کی مرضی معلوم نہیں۔
This verse should be read along with vv. 29 and 30 above, in which the wives of the Holy Prophet were offered a choice between his companionship and the material benefits and comforts of life, and they preferred the Prophet’s company. The present verse, by implication, refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Qur’an. Till they gave their reply, the physical relations between them and the Holy Prophet remained, as it were, in a state of suspension. While the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52), he did not exercise the choice and retained all of them.
The Holy Prophet’s marriages were motivated by highly noble considerations and not by those imputed to him by his ignorant and ignoble critics. With the solitary exception of his marriage with
Commentary:
This verse should be read along with vv. 29 and 30 above. In those verses the wives of the Holy Prophet were offered a choice between the companionship of the Holy Prophet and the material benefits and comforts of life, but they preferred the Prophet’s company. The present verse by implication refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Quran. Till they gave their reply, the marital relations between them and the Holy Prophet remained, as it were, in a state of suspension. The verse shows that while the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52) he did not exercise the choice and in deference to his wishes God permitted him in the present verse to retain all his wives.
The verse refers to three kinds of women whom the Holy Prophet could marry in addition to his already wedded wives: (1) Women who were taken prisoner in wars against Islam; (2) women who had migrated to Medina with the Holy Prophet, and (3) a woman who should offer herself for marriage to him. This shows that the Holy Prophet’s marriages were motivated by considerations other than sensuous gratification as his ignorant and mischievous critics try to depict. Those who had left their hearths and homes for the sake of Islam and those whose husbands had been killed in wars fighting in defence of Islam had special claim on the Holy Prophet’s consideration. It is in view of these considerations that he married most of his wives. He married Hafsah whose husband was killed in the Battle of Badr; Zainab bint Khuzaimah whose husband was killed in the Battle of Uhud; Ummi Salmah whose husband died in 4 A.H., and Ummi Habibah, daughter of Abu Sufyan, who became a widow in 5 or 6 A.H. (in exile in Abyssinia). He married Juwairiyyah and Safiyyah, both widows, in 5 A.H. and 7 A.H. respectively, seeking a union with and pacification of their tribes. It is worthy of note that a hundred families of the Banu Mustaliq were liberated by Muslims when the Holy Prophet married Juwairiyyah. Maimunah, another widow, it is said, offered herself to be taken in marriage by the Holy Prophet which offer he condescended to accept in the interest of the education and training of Muslim women. He married Zainab, the divorced wife of Zaid in 5 A.H. in order to put a stop to a foolish custom prevailing among the Arabs and in order also to assuage her wounded feelings as the respected lady had felt deeply humiliated at being divorced by Zaid. He married Mariah in 7 A.H., and thus by raising a freed slave girl to the highly eminent spiritual status of the "Mother of the Faithful", he gave a death blow to slavery. Such were the pious and righteous motives of our noble Master in marrying widows and divorced women, by no means noted for their youth or beauty, and yet his cruel and mean traducers vainly try to depict him as a person who was given to gratifying his carnal desires. They deliberately ignore the patent fact that up to the age of 25 he lived the spotless life of a celibate. Then in the prime of his youth he married a lady fifteen years his senior and lived with her a most happy life till he was an old man of fifty and she about sixty-five. After her death he married Saudah, another lady of a very advanced age. He married all his other wives, to which exception has been taken by evil-minded carpers, between 2 A.H. and 7 A.H., a period when he was constantly engaged in active fighting and his life was perpetually in danger and the fate of Islam itself hung in the balance. Could any sane person in such situation of danger and uncertainty conceive of contracting marriage after marriage from motives attributed to the Holy Prophet? After this he lived for about three years as virtual ruler of the whole of Arabia when all the comforts and amenities of life were at his disposal and yet he entered into no further marriage. Does not this fact alone establish the honesty and sincerity of the Holy Prophet’s motives in marrying his wives?
The words "if she entrusts herself to the Prophet" have been taken as specially referring to Maimunah who is reported to have offered herself to be taken into marriage by the Holy Prophet. The clause, "This provision is only for thee as against other believers," means that it was a special privilege of the Holy Prophet and was due to the special nature of his duties as a Divine Prophet. In fact, marriages of the Holy Prophet were dictated by much higher and nobler considerations than merely personal ones. The clause may also refer to the special permission granted to the Holy Prophet, to retain all his wives, after the commandment contained in 4:4 was revealed, limiting to four the number of wives allowed to Muslims at one time.
The words, "We have already made known what We have enjoined on them concerning their wives," refer to the commandment contained in 4:4.
1
بیویاں تو سب کی حلال ہوتی ہیں۔ پھر رسول کریم صلی اللہ علیہ وسلم کی بیویوں کا ذکر اس جگہ کیوں کیا؟ اس کا جواب یہ ہے کہ اسی سورت کی آیت۲۹ میں فرمایا تھا کہ اے بیویو! اگر تمہارے دل میں دنیا کی خواہش ہے تو میں دنیا دے کر تم کو آزاد کر دیتا ہوں۔ اس طرح ان کا معاملہ معلق ہو گیا تھا۔ لیکن اس آیت کے اعلان کے بعد کسی ایک بیوی نے بھی نہیں کہا کہ مجھے دنیا دے کر چھوڑ دیں۔ جس سے معلوم ہوتا ہے کہ سب بیویوں کے دل میں دین کی خواہش تھی۔ دنیا کی خواہش نہیں تھی۔ اس آیت میں یہی بتایا گیا ہے کہ انہوں نے اپنے دل میں دنیا چھوڑنے اور رسول کریم صلی اللہ علیہ وسلم کے ساتھ رہنے کا فیصلہ کر لیا ہے۔
2
یہ صرف اجازت ہے عملًا رسول کریم صلی اللہ علیہ وسلم نے اس اجازت سے فائدہ نہیں اٹھایا۔ اگر حضرت ماریہ قبطیہؓ کی مثال پیش کی جائے تو اس کا جواب یہ ہے کہ حضرت ماریہؓ اور گروہ میں سے ہیں۔ اس آیت میں جنگ میں پکڑی جانے والی عورتوں کا ذکر ہے اور حضرت ماریہؓ کو مقوقس مصر نے اپنے ملک کے رواج کے مطابق لونڈی کے طور پر تحفۃً رسول کریم صلی اللہ علیہ وسلم کو بھیجا تھا۔ پس وہ اس آیت کے حکم سے باہر ہیں اور ان سے بھی رسول اللہ صلی اللہ علیہ وسلم کا نکاح ثابت ہے۔
3
اس آیت سے ظاہر ہے کہ وہ مخالف جو کہتے ہیں کہ رسول کریم صلی اللہ علیہ وسلم نے یہ حکم خاص طور پر اپنے لئے نازل کر لیا ہے درست نہیں کیونکہ اس آیت میں صاف لکھا ہے کہ یہ حکم تمام انبیاء کے لئے ہے۔ صرف محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے نہیں۔ کیونکہ جہاں یہ فرمایا ہے کہ یہ حکم خاص تیرے لئے ہے وہاں آگے یہ بڑھا دیا ہے کہ مومنوں کے سوا۔ جس کے یہ معنے ہیں کہ مومنوں کے لئے یہ حکم نہیں۔ لیکن مومنوں کے سوا جو انبیاء ہیں ان کے لئے یہ حکم ہے خواہ وہ گذشتہ تھے یا آئندہ ہوں گے۔
4
ایسی کسی عورت سے رسول کریم صلی اللہ علیہ وسلم نے شادی نہیں کی۔ یہ سب احکام بطور اجازت ہیں۔ دشمن اعترض کرتا ہے کہ اپنے لئے خاص حکم آپ نے اتار لئے۔ لیکن رسول کریم صلی اللہ علیہ وسلم نے جب ان اجازتوں پر عمل ہی نہیں کیا تو دشمن کا منہ کالا ہو گیا اور اس کا یہ اعتراض باطل ہو گیا کہ اپنی خواہشات کے پورا کرنے کے لئے خاص مراعات قرآن کریم نے بیان کر دی ہیں۔ آیت نمبر۳ سے بھی ظاہر ہے کہ یہ حکم صرف بعض بیویوں کے متعلق رسول کریم صلی اللہ علیہ وسلم کی نیک رائے ظاہر کرنے کے لئے ہے آپ کے لئے کوئی خاص راستہ کھولنے کے لئے نہیں۔
5
’’خوب جانتے ہیں‘‘ سے مراد یہ ہے کہ اس کو تجھ پر ظاہر بھی کر دیا ہے۔ چنانچہ فرمایا ’’تاکہ تجھ پر تنگی نہ ہو‘‘ یعنی مسئلہ بتاتے وقت یہ خیال نہ ہو کہ خداتعالیٰ کی مرضی معلوم نہیں۔
3111
Commentary:
This verse should be read along with vv. 29 and 30 above. In those verses the wives of the Holy Prophet were offered a choice between the companionship of the Holy Prophet and the material benefits and comforts of life, but they preferred the Prophet’s company. The present verse by implication refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Quran. Till they gave their reply, the marital relations between them and the Holy Prophet remained, as it were, in a state of suspension. The verse shows that while the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52) he did not exercise the choice and in deference to his wishes God permitted him in the present verse to retain all his wives.
The verse refers to three kinds of women whom the Holy Prophet could marry in addition to his already wedded wives: (1) Women who were taken prisoner in wars against Islam; (2) women who had migrated to Medina with the Holy Prophet, and (3) a woman who should offer herself for marriage to him. This shows that the Holy Prophet’s marriages were motivated by considerations other than sensuous gratification as his ignorant and mischievous critics try to depict. Those who had left their hearths and homes for the sake of Islam and those whose husbands had been killed in wars fighting in defence of Islam had special claim on the Holy Prophet’s consideration. It is in view of these considerations that he married most of his wives. He married Hafsah whose husband was killed in the Battle of Badr; Zainab bint Khuzaimah whose husband was killed in the Battle of Uhud; Ummi Salmah whose husband died in 4 A.H., and Ummi Habibah, daughter of Abu Sufyan, who became a widow in 5 or 6 A.H. (in exile in Abyssinia). He married Juwairiyyah and Safiyyah, both widows, in 5 A.H. and 7 A.H. respectively, seeking a union with and pacification of their tribes. It is worthy of note that a hundred families of the Banu Mustaliq were liberated by Muslims when the Holy Prophet married Juwairiyyah. Maimunah, another widow, it is said, offered herself to be taken in marriage by the Holy Prophet which offer he condescended to accept in the interest of the education and training of Muslim women. He married Zainab, the divorced wife of Zaid in 5 A.H. in order to put a stop to a foolish custom prevailing among the Arabs and in order also to assuage her wounded feelings as the respected lady had felt deeply humiliated at being divorced by Zaid. He married Mariah in 7 A.H., and thus by raising a freed slave girl to the highly eminent spiritual status of the "Mother of the Faithful", he gave a death blow to slavery. Such were the pious and righteous motives of our noble Master in marrying widows and divorced women, by no means noted for their youth or beauty, and yet his cruel and mean traducers vainly try to depict him as a person who was given to gratifying his carnal desires. They deliberately ignore the patent fact that up to the age of 25 he lived the spotless life of a celibate. Then in the prime of his youth he married a lady fifteen years his senior and lived with her a most happy life till he was an old man of fifty and she about sixty-five. After her death he married Saudah, another lady of a very advanced age. He married all his other wives, to which exception has been taken by evil-minded carpers, between 2 A.H. and 7 A.H., a period when he was constantly engaged in active fighting and his life was perpetually in danger and the fate of Islam itself hung in the balance. Could any sane person in such situation of danger and uncertainty conceive of contracting marriage after marriage from motives attributed to the Holy Prophet? After this he lived for about three years as virtual ruler of the whole of Arabia when all the comforts and amenities of life were at his disposal and yet he entered into no further marriage. Does not this fact alone establish the honesty and sincerity of the Holy Prophet’s motives in marrying his wives?
The words "if she entrusts herself to the Prophet" have been taken as specially referring to Maimunah who is reported to have offered herself to be taken into marriage by the Holy Prophet. The clause, "This provision is only for thee as against other believers," means that it was a special privilege of the Holy Prophet and was due to the special nature of his duties as a Divine Prophet. In fact, marriages of the Holy Prophet were dictated by much higher and nobler considerations than merely personal ones. The clause may also refer to the special permission granted to the Holy Prophet, to retain all his wives, after the commandment contained in 4:4 was revealed, limiting to four the number of wives allowed to Muslims at one time.
The words, "We have already made known what We have enjoined on them concerning their wives," refer to the commandment contained in 4:4.
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This verse should be read along with vv. 29 and 30 above, in which the wives of the Holy Prophet were offered a choice between his companionship and the material benefits and comforts of life, and they preferred the Prophet’s company. The present verse, by implication, refers to that reply of the Prophet’s consorts which is recorded in the books of history but expressly nowhere in the Qur’an. Till they gave their reply, the physical relations between them and the Holy Prophet remained, as it were, in a state of suspension. While the wives of the Holy Prophet preferred his company to material goods and amenities of life, he too had great consideration for their feelings, and though he was given the choice to retain such of them as he liked (v. 52), he did not exercise the choice and retained all of them.
The Holy Prophet’s marriages were motivated by highly noble considerations and not by those imputed to him by his ignorant and ignoble critics. With the solitary exception of his marriage with