النِّسَآءَ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "النِّسَآءَ".
وَیَسۡـَٔلُوۡنَکَ عَنِ الۡمَحِیۡضِ ۖ قُلۡ ہُوَ اَذًی فَاعۡتَزِلُوا النِّسَآءَ فِی الۡمَحِیۡضِ ۖ وَلَا تَقۡرَبُوۡہُنَّ حَتّٰی یَطۡہُرۡنَ ۖ فَاِذَا تَطَہَّرۡنَ فَاۡتُوۡہُنَّ مِنۡ حَیۡثُ اَمَرَکُمُ اللّٰہُ ۚ اِنَّ اللّٰہَ یُحِبُّ التَّوّٰبِیۡنَ وَیُحِبُّ الۡمُتَطَہِّرِیۡنَ
یَطْھُرْنَ کے بعد تَطَھَّرْنَ کا لفظ لانے سے یہ مراد ہے کہ وہ نہا دھو کر صاف ہو جائیں (مفردات)
After laying down, in brief, the law about intermarriages, reference to marital relations and conjugal obligations became necessary.
The command implied in the words, and seek what Allah has ordained for you (2:188), is that coitus with one’s wife should be in a manner conducive to procreation.
Important Words:
المحیض (menstruation) is derived from حاض. They say حاضت المرأة i.e. the woman menstruated; blood came forth from her womb or uterus at the known time and in the known manner. Thus محیض means, (1) menstruation, i.e. the monthly course: (2) time of menstruation; (3) place of menstruation (Lane & Mufradat). According to some, the word which means a tank or a place where water collects, is also derived from the same root though the central letter of the root is different (Lane).
اذی (harmful thing) is the infinitive-noun from اذی meaning, he came to harm, or he was annoyed. آذی means, he or it caused a harm. اذی means, a harmful thing; a disagreeable thing; an annoyance; a hurt; a thing held to be unclean or filthy; a slight evil less than what is termed ضرر (Taj).
اعتزلوا (keep away from) is derived from عزل. عزله عنه means, he removed him or it from that (Aqrab). اعتزل الشیء or اعتزل عنهmeans, he kept away from the thing (Aqrab).
یطھرن (they are clean) and تطھرن (they have cleansed themselves) and المتطھرین (who keep themselves clean) are all derived from طھر which means, he or it became clean or free from dirt or filth, etc.; or he or it became pure. طھرت المرأة means, the woman became clean from the menstrual discharge, i.e. her flow of menses stopped. طھرت المرأة means, she became cleansed or purified by washing herself. اطھر (ittahara) is like تطھر giving the same meaning, i.e. he became cleansed or he kept himself clean (Aqrab).
Commentary:
After laying down, in brief, the law about intermarriage, reference to marital relations and conjugal obligations became necessary. The verse under comment indicates that coition or sexual intercourse with one’s wife is not permissible during menses, for such intercourse would be harmful for both parties. Coition becomes permissible when menses cease, but as a further precaution the husband should wait till the wife has washed herself by taking a bath.
The command referred to in the words go in unto them as Allah has commanded you is contained in, and seek what Allah has ordained for You (2:188), hinting that coition with one’s wife should be in a manner productive of issue. A further hint to the above is contained in the following verse.
The words, and go not in unto them (lit. do not go near them) until they are clean, do not mean that the husband should keep away from his wife completely and in no case go near her. The Holy Prophet’s sayings as well as his practice belie that inference. The expression simply refers to coition and does not debar other forms of loving approach.
The concluding word "متطھرین" i.e. those who keep themselves clean has been put in the masculine gender, because firstly the use of the masculine gender generally includes and extends to females as well; and secondly because by using this word the Quran means to hint that if men go in unto their wives while they are unclean, they are sure to make themselves unclean too. Thirdly this word also hints that though it becomes lawful for a man to go in unto his wife after the monthly flow has ceased, yet it is better for him to wait till the woman has properly washed herself, for God loves those who are more careful about cleanliness.
3
یَطْھُرْنَ کے بعد تَطَھَّرْنَ کا لفظ لانے سے یہ مراد ہے کہ وہ نہا دھو کر صاف ہو جائیں (مفردات)
229
Important Words:
المحیض (menstruation) is derived from حاض. They say حاضت المرأة i.e. the woman menstruated; blood came forth from her womb or uterus at the known time and in the known manner. Thus محیض means, (1) menstruation, i.e. the monthly course: (2) time of menstruation; (3) place of menstruation (Lane & Mufradat). According to some, the word which means a tank or a place where water collects, is also derived from the same root though the central letter of the root is different (Lane).
اذی (harmful thing) is the infinitive-noun from اذی meaning, he came to harm, or he was annoyed. آذی means, he or it caused a harm. اذی means, a harmful thing; a disagreeable thing; an annoyance; a hurt; a thing held to be unclean or filthy; a slight evil less than what is termed ضرر (Taj).
اعتزلوا (keep away from) is derived from عزل. عزله عنه means, he removed him or it from that (Aqrab). اعتزل الشیء or اعتزل عنهmeans, he kept away from the thing (Aqrab).
یطھرن (they are clean) and تطھرن (they have cleansed themselves) and المتطھرین (who keep themselves clean) are all derived from طھر which means, he or it became clean or free from dirt or filth, etc.; or he or it became pure. طھرت المرأة means, the woman became clean from the menstrual discharge, i.e. her flow of menses stopped. طھرت المرأة means, she became cleansed or purified by washing herself. اطھر (ittahara) is like تطھر giving the same meaning, i.e. he became cleansed or he kept himself clean (Aqrab).
Commentary:
After laying down, in brief, the law about intermarriage, reference to marital relations and conjugal obligations became necessary. The verse under comment indicates that coition or sexual intercourse with one’s wife is not permissible during menses, for such intercourse would be harmful for both parties. Coition becomes permissible when menses cease, but as a further precaution the husband should wait till the wife has washed herself by taking a bath.
The command referred to in the words go in unto them as Allah has commanded you is contained in, and seek what Allah has ordained for You (2:188), hinting that coition with one’s wife should be in a manner productive of issue. A further hint to the above is contained in the following verse.
The words, and go not in unto them (lit. do not go near them) until they are clean, do not mean that the husband should keep away from his wife completely and in no case go near her. The Holy Prophet’s sayings as well as his practice belie that inference. The expression simply refers to coition and does not debar other forms of loving approach.
The concluding word "متطھرین" i.e. those who keep themselves clean has been put in the masculine gender, because firstly the use of the masculine gender generally includes and extends to females as well; and secondly because by using this word the Quran means to hint that if men go in unto their wives while they are unclean, they are sure to make themselves unclean too. Thirdly this word also hints that though it becomes lawful for a man to go in unto his wife after the monthly flow has ceased, yet it is better for him to wait till the woman has properly washed herself, for God loves those who are more careful about cleanliness.
268
After laying down, in brief, the law about intermarriages, reference to marital relations and conjugal obligations became necessary.
269
The command implied in the words, and seek what Allah has ordained for you (2:188), is that coitus with one’s wife should be in a manner conducive to procreation.
وَاِذَا طَلَّقۡتُمُ النِّسَآءَ فَبَلَغۡنَ اَجَلَہُنَّ فَاَمۡسِکُوۡہُنَّ بِمَعۡرُوۡفٍ اَوۡ سَرِّحُوۡہُنَّ بِمَعۡرُوۡفٍ ۚ وَلَا تُمۡسِکُوۡہُنَّ ضِرَارًا لِّتَعۡتَدُوۡا ۚ وَمَنۡ یَّفۡعَلۡ ذٰلِکَ فَقَدۡ ظَلَمَ نَفۡسَہٗ ۚ وَلَا تَتَّخِذُوۡۤا اٰیٰتِ اللّٰہِ ہُزُوًا ۚ وَاذۡکُرُوۡا نِعۡمَتَ اللّٰہِ عَلَیۡکُمۡ وَمَاۤ اَنۡزَلَ عَلَیۡکُمۡ مِّنَ الۡکِتٰبِ وَالۡحِکۡمَۃِ یَعِظُکُمۡ بِہٖ ۚ وَاتَّقُوا اللّٰہَ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
2:229; 65:5.
2:230.
3:104.
从上下文中很清楚地可以看出, 这里谈的是可以撤回的离婚。在这种离婚声明后, 丈夫前面只有两条路可走。要么他挽留妻子并善意地对待她, 要么以厚道的做法与她离婚。他不准虐待她, 使她处于一种悬挂状态。
بَلَغَ الْاَجَلَ کے دو معنے ہیں۔ یہ بھی کہ مدت کے خاتمہ کے قریب پہنچ گیا اور یہ بھی کہ مدت پوری کرلی۔ اس جگہ پہلے معنے مراد ہیں۔ علامہ قرطبی ہسپانوی مفسر لکھتے ہیں کہ اس آیت میں اول الذکر معنوں پر تمام علمائے امت کا اتفاق ہے۔ کسی نے اس کے خلاف نہیں کہا۔ عربی کا محاورہ ہے کہ جب مسافر شہر کے قریب پہنچتا ہے تو کہتا ہے کہ بَلَغْنَا الْبَلَدَ ہم شہر پہنچ گئے۔ اردو میں بھی یہ استعمال کثرت سے پایا جاتا ہے فَامْسِکُوْھُنَّ بِمَعْرُوْفٍ اَوْ سَرِّحُوْھُنَّ بِمَعْرُوْفٍ میں اس بات پر زور دیا کہ عورتوں سے دو ہی قسم کا سلوک کرنے کا حکم ہے۔ یا تو انہیں مناسب رنگ م
’’ان کو روک لو‘‘ سے مراد یہ ہے کہ رجوع کرلو اور طلاق واپس لے لو۔ مگر فرماتا ہے یہ رجوع معروف طریق پر ہونا چاہییٔ۔ ایسا نہ ہو کہ عورت کی بدنامی ہو اور یا پھر ان کو طلاق تو دے دو مگر طلاق دیتے وقت بھی یہ خیال رکھو کہ ان کے ساتھ حسن سلوک ہو۔ ان کو ذلیل اور بدنام نہ کرو۔
2:229; 65:5.
See 2:230.
3:104.
The expression Balaghal-Ajala means, he approached the end of the period; or he reached the end of, or completed, the period. According to consensus of scholarly opinion, the first meaning applies here (Qurtubi).
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced there are only two courses open to the husband. He may either retain his wife and treat her with kindness or may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense.
2:229; 65:5.
See 2:230.
3:104.
Important Words:
بلغن (they approach) is from بلغ which means, he reached or came to or attained; or he was near to reaching or attaining (Lane).
اجل (period) is the noun-infinitive from the verb اجل meaning, he or it delayed or fell short. اجل الشیء means, he appointed a time or period for the thing. اجل therefore means, the term or period appointed or specified for a thing; also the end of such period. Death is called اجل because for every life there is an appointed time when it must come to an end (Aqrab Lane).
یعظکم (exhorts you). یعظ is derived from وعظ meaning, he gave him good advice; he exhorted him; he admonished him; he warned him of the consequences of his actions and called him to a life of righteousness (Aqrab).
Commentary:
The verse contains a general injunction about the treatment of divorced women.
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced, there are only two courses open to the husband. He may either retain his wife and treat her with kindness or he may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense. The concluding part of the verse warns the husband against making light of the commandments of Allah relating to the rights of women, adding that, God being All-Knowing, even the hidden intentions and secret machinations of man are known to Him.
a
2:229; 65:5.
b
2:230.
c
3:104.
174
从上下文中很清楚地可以看出, 这里谈的是可以撤回的离婚。在这种离婚声明后, 丈夫前面只有两条路可走。要么他挽留妻子并善意地对待她, 要么以厚道的做法与她离婚。他不准虐待她, 使她处于一种悬挂状态。
3
بَلَغَ الْاَجَلَ کے دو معنے ہیں۔ یہ بھی کہ مدت کے خاتمہ کے قریب پہنچ گیا اور یہ بھی کہ مدت پوری کرلی۔ اس جگہ پہلے معنے مراد ہیں۔ علامہ قرطبی ہسپانوی مفسر لکھتے ہیں کہ اس آیت میں اول الذکر معنوں پر تمام علمائے امت کا اتفاق ہے۔ کسی نے اس کے خلاف نہیں کہا۔ عربی کا محاورہ ہے کہ جب مسافر شہر کے قریب پہنچتا ہے تو کہتا ہے کہ بَلَغْنَا الْبَلَدَ ہم شہر پہنچ گئے۔ اردو میں بھی یہ استعمال کثرت سے پایا جاتا ہے فَامْسِکُوْھُنَّ بِمَعْرُوْفٍ اَوْ سَرِّحُوْھُنَّ بِمَعْرُوْفٍ میں اس بات پر زور دیا کہ عورتوں سے دو ہی قسم کا سلوک کرنے کا حکم ہے۔ یا تو انہیں مناسب رنگ م
4
’’ان کو روک لو‘‘ سے مراد یہ ہے کہ رجوع کرلو اور طلاق واپس لے لو۔ مگر فرماتا ہے یہ رجوع معروف طریق پر ہونا چاہییٔ۔ ایسا نہ ہو کہ عورت کی بدنامی ہو اور یا پھر ان کو طلاق تو دے دو مگر طلاق دیتے وقت بھی یہ خیال رکھو کہ ان کے ساتھ حسن سلوک ہو۔ ان کو ذلیل اور بدنام نہ کرو۔
a
2:229; 65:5.
b
See 2:230.
c
3:104.
238
Important Words:
بلغن (they approach) is from بلغ which means, he reached or came to or attained; or he was near to reaching or attaining (Lane).
اجل (period) is the noun-infinitive from the verb اجل meaning, he or it delayed or fell short. اجل الشیء means, he appointed a time or period for the thing. اجل therefore means, the term or period appointed or specified for a thing; also the end of such period. Death is called اجل because for every life there is an appointed time when it must come to an end (Aqrab Lane).
یعظکم (exhorts you). یعظ is derived from وعظ meaning, he gave him good advice; he exhorted him; he admonished him; he warned him of the consequences of his actions and called him to a life of righteousness (Aqrab).
Commentary:
The verse contains a general injunction about the treatment of divorced women.
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced, there are only two courses open to the husband. He may either retain his wife and treat her with kindness or he may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense. The concluding part of the verse warns the husband against making light of the commandments of Allah relating to the rights of women, adding that, God being All-Knowing, even the hidden intentions and secret machinations of man are known to Him.
a
2:229; 65:5.
b
See 2:230.
c
3:104.
283A
The expression Balaghal-Ajala means, he approached the end of the period; or he reached the end of, or completed, the period. According to consensus of scholarly opinion, the first meaning applies here (Qurtubi).
284
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced there are only two courses open to the husband. He may either retain his wife and treat her with kindness or may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense.
وَاِذَا طَلَّقۡتُمُ النِّسَآءَ فَبَلَغۡنَ اَجَلَہُنَّ فَلَا تَعۡضُلُوۡہُنَّ اَنۡ یَّنۡکِحۡنَ اَزۡوٰجَہُنَّ اِذَا تَرٰضَوۡا بَیۡنَہُمۡ بِالۡمَعۡرُوۡفِ ۗ ذٰلِکَ یُوۡعَظُ بِہٖ مَنۡ کَانَ مِنۡکُمۡ یُؤۡمِنُ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ ۗ ذٰلِکُمۡ اَزۡکٰی لَکُمۡ وَاَطۡہَرُ ۗ وَاللّٰہُ یَعۡلَمُ وَاَنۡتُمۡ لَا تَعۡلَمُوۡنَ
这节经文中谈到的 “丈夫” 这两个字, 可以指以前或者将来的丈夫。在前一种情况下, “当你们与妻子离了婚” 这一句, 可以理解为第一次或第二次离婚而言。如果 “丈夫” 这两个字代表未来的丈夫, 那么, 上一句指的是第三次或最终一次离婚。离婚妇女的监护人不能阻止她和前夫重新结婚。她的前夫也不能阻止她同新的丈夫结婚。
اس جگہ بَلَغْنَ کے معنے عدت کو پورا کر لینے کے ہیں نہ کہ مدت کے خاتمہ کے قریب پہنچ جانے کے۔ (دیکھئے نوٹ آیت ۲۳۲)
اس جگہ پر صیغہ حاضر کا استعمال ہوا ہے مگر مراد یہ ہے کہ مرد و عورت کے رشتہ دار نہ روکیں۔ صرف زور دینے کے لئے غائب کو حاضر کی طرف منتقل کر دیا گیا ہے اور تم کا لفظ استعمال کیا ہے۔
اَزْکٰی: زَکَا سے نکلا ہے اور زَکَا کے معنے بڑھنے اور برکت والا ہونے کے ہوتے ہیں (مفردات) پس اَزْکٰی کے معنے ہوئے زیادہ بڑھنے والی اور زیادہ برکت والی۔
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second divorce. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. The guardian of a divorced woman cannot prevent her from remarrying her former husband nor the former husband can prevent her from marrying a new husband.
Important Words:
لاتعضلوھن (prevent them not) is derived from عضل. They say عضلھا i.e. he prevented or debarred her from marrying. The primary signification of عضل is the act of straitening or preventing, or withholding or debarring. عضل means, he straitened him in his affairs and intervened as an obstacle between him and that which he desired (Taj).
تراضوا (agree between themselves) is derived from رضی i.e. he was pleased, or he was satisfied, or he agreed. تراضی القومmeans, the people agreed between themselves, or they came to a mutual agreement (Aqrab).
ازکی (more blessed) is derived from زکا which means, it increased or augmented; it received blessing from God; it was or became pure. ازکی means, more blessed, containing greater benefits, conducive to more good (Aqrab).
Commentary:
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second pronouncement of divorce. Sometimes, when a husband desires to take back his wife before pronouncing the third or irrevocable divorce, her offended relatives do not like her to go back to him again and therefore try to prevent her from remarrying him. The verse condemns that practice. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. Some men, even after the complete dissolution of their marriage, do not like the idea that their divorced wives should marry other persons and try to prevent them from contracting new marriages. This practice is also condemned in the clause, prevent them not from marrying their (prospective) husbands. Should the guardian of a divorced woman prevent her from remarrying her former husband or should the former husband prevent her from marrying a new husband, she can do so with the permission of the Qadi or the judge. The verse under comment also implies a repudiation of the evil practice of pronouncing three divorces at one and the same time, because had it been permissible, the question of divorced women remarrying their former husbands would have been meaningless.
175
这节经文中谈到的 “丈夫” 这两个字, 可以指以前或者将来的丈夫。在前一种情况下, “当你们与妻子离了婚” 这一句, 可以理解为第一次或第二次离婚而言。如果 “丈夫” 这两个字代表未来的丈夫, 那么, 上一句指的是第三次或最终一次离婚。离婚妇女的监护人不能阻止她和前夫重新结婚。她的前夫也不能阻止她同新的丈夫结婚。
1
اس جگہ بَلَغْنَ کے معنے عدت کو پورا کر لینے کے ہیں نہ کہ مدت کے خاتمہ کے قریب پہنچ جانے کے۔ (دیکھئے نوٹ آیت ۲۳۲)
2
اس جگہ پر صیغہ حاضر کا استعمال ہوا ہے مگر مراد یہ ہے کہ مرد و عورت کے رشتہ دار نہ روکیں۔ صرف زور دینے کے لئے غائب کو حاضر کی طرف منتقل کر دیا گیا ہے اور تم کا لفظ استعمال کیا ہے۔
3
اَزْکٰی: زَکَا سے نکلا ہے اور زَکَا کے معنے بڑھنے اور برکت والا ہونے کے ہوتے ہیں (مفردات) پس اَزْکٰی کے معنے ہوئے زیادہ بڑھنے والی اور زیادہ برکت والی۔
239
Important Words:
لاتعضلوھن (prevent them not) is derived from عضل. They say عضلھا i.e. he prevented or debarred her from marrying. The primary signification of عضل is the act of straitening or preventing, or withholding or debarring. عضل means, he straitened him in his affairs and intervened as an obstacle between him and that which he desired (Taj).
تراضوا (agree between themselves) is derived from رضی i.e. he was pleased, or he was satisfied, or he agreed. تراضی القومmeans, the people agreed between themselves, or they came to a mutual agreement (Aqrab).
ازکی (more blessed) is derived from زکا which means, it increased or augmented; it received blessing from God; it was or became pure. ازکی means, more blessed, containing greater benefits, conducive to more good (Aqrab).
Commentary:
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second pronouncement of divorce. Sometimes, when a husband desires to take back his wife before pronouncing the third or irrevocable divorce, her offended relatives do not like her to go back to him again and therefore try to prevent her from remarrying him. The verse condemns that practice. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. Some men, even after the complete dissolution of their marriage, do not like the idea that their divorced wives should marry other persons and try to prevent them from contracting new marriages. This practice is also condemned in the clause, prevent them not from marrying their (prospective) husbands. Should the guardian of a divorced woman prevent her from remarrying her former husband or should the former husband prevent her from marrying a new husband, she can do so with the permission of the Qadi or the judge. The verse under comment also implies a repudiation of the evil practice of pronouncing three divorces at one and the same time, because had it been permissible, the question of divorced women remarrying their former husbands would have been meaningless.
285
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second divorce. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. The guardian of a divorced woman cannot prevent her from remarrying her former husband nor the former husband can prevent her from marrying a new husband.
لَّا جُنَاحَ عَلَیۡکُمۡ اِنۡ طَلَّقۡتُمُ النِّسَآءَ مَا لَمۡ تَمَسُّوۡہُنَّ اَوۡ تَفۡرِضُوۡا لَہُنَّ فَرِیۡضَۃً ۚ وَمَتِّعُوۡہُنَّ عَلَی الۡمُوۡسِعِ قَدَرُہٗ وَعَلَی الۡمُقۡتِرِ قَدَرُہٗ مَتٰعًۢا بِالۡمَعۡرُوۡفِ ۖ حَقًّا عَلَی الۡمُحۡسِنِیۡنَ
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.
وَاٰتُوا النِّسَآءَ صَدُقٰتِہِنَّ نِحۡلَۃً ۚ فَاِنۡ طِبۡنَ لَکُمۡ عَنۡ شَیۡءٍ مِّنۡہُ نَفۡسًا فَکُلُوۡہُ ہَنِیۡٓـًٔا مَّرِیۡٓـًٔا
4:25-26; 60:11.
4:25-26; 60:11.
Saduqat is the plural of Saduqah which means, dowry or a gift which is given to or for a bride (Lane).
The verse may be taken to be addressed to both the husband and the relations of the wife. In the latter case, it would mean that the relations of a woman should not spend her dowry to meet their own needs, but should faithfully hand it over to her. Primarily, however, the verse is addressed to the husband whom it requires to pay the agreed dowry to his wife willingly, cheerfully and without demur. The words "giving the dowry willingly and cheerfully" also imply that the amount of the dowry should be well within the means of the husband so that its payment may not be a burden to him. He should be in a position to pay it willingly and cheerfully.
4:25, 26; 60:11.
Important Words:
صدقات (dowries) which is the plural of صدقة (saduqah) and not صدقة (sadaqah), as might be wrongly supposed, is derived from صدق. They say صدق فی الحدیث i.e. he was true in his speech, or he spoke the truth, or he spoke truthfully. صدق فی القتال means, he fought well: he gave a good account of himself in the fight; he was true to his duty in the fight. صدق فی الوعدmeans, he was truthful in his promise. The expression صدقه النصیحة والاخاء means, he was sincere to him in his advice and brotherly affection. See also 2:32. صدقة (sadaqah) of which the plural is صدقات (sadaqat) means, anything given to win the pleasure of God and a good reward from Him; alms and charity; Zakah, i.e. the prescribed tax of Islam for helping the poor, etc. صدقة (saduqah) of which the plural is صدقات (saduqat) as in the present verse, means, dowry or nuptial gift a gift that is given to or for a bride (Lane & Aqrab). Another word for it is صداق (or مھر) which Islam prescribes for every marriage tie, making it binding on the husband to pay to his wife. It is so called because it is a symbol of truthfulness and sincerity on the part of the husband.
نحلة (willingly) is derived from نحل. The expression نحل المراة means, he gave his wife her مھر or dowry. They say نحل فلانا i.e. he gave such a one willingly and cheerfully without expecting a return. نحلة means, giving a thing willingly and cheerfully without expecting a return; payment of the dowry to a wife; a free gift. نحلة is distinguishable from ھبة (a free gift) in that everyھبة is نحلة but every نحلة is not ھبة (Aqrab & Mufradat).
Commentary:
The verse may be taken to be addressed to both the husband and the relations of the wife. In the latter case, it would mean that the relations of a woman should not spend her dowry received from the husband to meet their own needs, but should faithfully hand it over to her. Some persons receive the dowry of their female wards from their husbands and then, instead of giving it to them, keep it for themselves. Primarily, however, the verse is addressed to the husband whom it requires to pay the agreed dowry to his wife willingly, cheerfully and without demur. Some people fix dowries for their wives and then hesitate or even refuse to pay them, expecting them and even urging them to forego the right. The verse condemns this evil practice.
The word نحلة (paying the dowry willingly and cheerfully) also points to the amount of the dowry being reasonable it should be well within the means of the husband so that its payment may not be a painful burden to him. He should be in a position to pay it willingly and cheerfully.
The clause, if they, of their own pleasure, remit to you a part thereof, applies to those wives who voluntarily and willingly give up or pay back anything out of the agreed dowry. It does not apply to a case in which the wife is asked or made to relinquish the whole or part of the dowry before it has been actually paid to her. According to ‘Umar, a woman might claim back her dowry even after she has given it up, if she has done so under any vestige of pressure.
The words, then enjoy it as something pleasant and wholesome, imply a compliment to such husbands as evoke a willing and voluntary response from their wives owing to their kind and loving treatment of them. In such cases the wives are so pleased with their husbands that they offer to them a part of their dowry out of their own free will, as a token of the true love that exists between them.
a
4:25-26; 60:11.
a
4:25, 26; 60:11.
487
Important Words:
صدقات (dowries) which is the plural of صدقة (saduqah) and not صدقة (sadaqah), as might be wrongly supposed, is derived from صدق. They say صدق فی الحدیث i.e. he was true in his speech, or he spoke the truth, or he spoke truthfully. صدق فی القتال means, he fought well: he gave a good account of himself in the fight; he was true to his duty in the fight. صدق فی الوعدmeans, he was truthful in his promise. The expression صدقه النصیحة والاخاء means, he was sincere to him in his advice and brotherly affection. See also 2:32. صدقة (sadaqah) of which the plural is صدقات (sadaqat) means, anything given to win the pleasure of God and a good reward from Him; alms and charity; Zakah, i.e. the prescribed tax of Islam for helping the poor, etc. صدقة (saduqah) of which the plural is صدقات (saduqat) as in the present verse, means, dowry or nuptial gift a gift that is given to or for a bride (Lane & Aqrab). Another word for it is صداق (or مھر) which Islam prescribes for every marriage tie, making it binding on the husband to pay to his wife. It is so called because it is a symbol of truthfulness and sincerity on the part of the husband.
نحلة (willingly) is derived from نحل. The expression نحل المراة means, he gave his wife her مھر or dowry. They say نحل فلانا i.e. he gave such a one willingly and cheerfully without expecting a return. نحلة means, giving a thing willingly and cheerfully without expecting a return; payment of the dowry to a wife; a free gift. نحلة is distinguishable from ھبة (a free gift) in that everyھبة is نحلة but every نحلة is not ھبة (Aqrab & Mufradat).
Commentary:
The verse may be taken to be addressed to both the husband and the relations of the wife. In the latter case, it would mean that the relations of a woman should not spend her dowry received from the husband to meet their own needs, but should faithfully hand it over to her. Some persons receive the dowry of their female wards from their husbands and then, instead of giving it to them, keep it for themselves. Primarily, however, the verse is addressed to the husband whom it requires to pay the agreed dowry to his wife willingly, cheerfully and without demur. Some people fix dowries for their wives and then hesitate or even refuse to pay them, expecting them and even urging them to forego the right. The verse condemns this evil practice.
The word نحلة (paying the dowry willingly and cheerfully) also points to the amount of the dowry being reasonable it should be well within the means of the husband so that its payment may not be a painful burden to him. He should be in a position to pay it willingly and cheerfully.
The clause, if they, of their own pleasure, remit to you a part thereof, applies to those wives who voluntarily and willingly give up or pay back anything out of the agreed dowry. It does not apply to a case in which the wife is asked or made to relinquish the whole or part of the dowry before it has been actually paid to her. According to ‘Umar, a woman might claim back her dowry even after she has given it up, if she has done so under any vestige of pressure.
The words, then enjoy it as something pleasant and wholesome, imply a compliment to such husbands as evoke a willing and voluntary response from their wives owing to their kind and loving treatment of them. In such cases the wives are so pleased with their husbands that they offer to them a part of their dowry out of their own free will, as a token of the true love that exists between them.
a
4:25-26; 60:11.
563
Saduqat is the plural of Saduqah which means, dowry or a gift which is given to or for a bride (Lane).
564
The verse may be taken to be addressed to both the husband and the relations of the wife. In the latter case, it would mean that the relations of a woman should not spend her dowry to meet their own needs, but should faithfully hand it over to her. Primarily, however, the verse is addressed to the husband whom it requires to pay the agreed dowry to his wife willingly, cheerfully and without demur. The words "giving the dowry willingly and cheerfully" also imply that the amount of the dowry should be well within the means of the husband so that its payment may not be a burden to him. He should be in a position to pay it willingly and cheerfully.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا یَحِلُّ لَکُمۡ اَنۡ تَرِثُوا النِّسَآءَ کَرۡہًا ۖ وَّلَا تَعۡضُلُوۡہُنَّ لِتَذۡہَبُوۡا بِبَعۡضِ مَاۤ اٰتَیۡتُمُوۡہُنَّ اِلَّاۤ اَنۡ یَّاۡتِیۡنَ بِفٰحِشَۃٍ مُّبَیِّنَۃٍ ۚ وَعَاشِرُوۡہُنَّ بِالۡمَعۡرُوۡفِ ۚ فَاِنۡ کَرِہۡتُمُوۡہُنَّ فَعَسٰۤی اَنۡ تَکۡرَہُوۡا شَیۡـًٔا وَّیَجۡعَلَ اللّٰہُ فِیۡہِ خَیۡرًا کَثِیۡرًا
2:217.
4:16.
死者的亲戚不能阻止他的寡妇再婚以求得到她的财产; 但如果她打算嫁一个品质显然可恶的人, 他们可以阻止她结婚。如果这话是对丈夫说的, 本节经文就意味着, 假如妻子不想与其丈夫生活在一起而要与丈夫分居, 她们可以根据 خُلْع (Khul‘) 这样做, 丈夫不应出于贪图妻子的钱而阻止分居。可是倘若妻子要干出明显的丑事时, 他们可以阻止。
خُلْع (Khul‘): 经由交付赔偿或商量, 妻子所获得的离婚权利。
据传穆圣说过, “你们之中最好的人就是对待妻子最好的人。” (بُخَارِی, Bukhari)。عَاشِرُوْهُنَّ (‘Ashiruhunna) 一词属于阿语词律 مُفَاعَلَة (Mufa‘alah), 表示互惠;夫妻双方都应该和睦相处, 相亲相爱。
یعنی پہلی آیت کے مطابق ان کو باہر نکلنے سے روک سکتے ہو۔ ان کا مال چھیننے کے لئے ایسا نہ کرو۔ اس آیت میں جو اِلَّا (یعنی سوائے) کا لفظ ہے اس سے یہ مرادنہیں کہ اگر وہ فاحشہ کی مرتکب ہوں تو مال چھین سکتے ہو بلکہ استثنا گھروں میں روکنے کے متعلق ہے نہ کہ مال لینے کے متعلق اور مراد یہ ہے کہ پہلی آیت کے مطابق وہ فاحشہ کی مرتکب ہوں تو صرف اس صورت میں ان کو گھروں سے نکلنے سے روک سکتے ہو۔
See 4:16.
2:217.
The deceased person’s relatives cannot prevent his widow from contracting a new marriage so that they may get hold of her property; but they can prevent her from doing so if she intends to marry a person of manifestly objectionable character. If the address is to the husbands, the verse would mean that if the wives do not want to live with their husbands and seek separation from them, which they can do by means of Khula’ the husbands should not prevent them from doing so out of greed for their money. But they can do so, if the wives are going to be guilty of a manifestly foul act.
The Holy Prophet is reported to have said, "The best among you is he who treats his wife best" (Bukhari). The expression ‘Ashiruhunna being of the measure Mufa‘alah denotes reciprocity; husbands and wives are both enjoined to live amicably with each other and reciprocate each other’s love.
See 4:16.
2:217.
Commentary:
Men become heirs of women against their will in various ways: (1) A man does not like his wife and does not treat her well, yet he does not divorce her, hoping to possess her property after her death; (2) He treats his wife harshly and compels her by ill-treatment to obtain separation (khula‘) from him by giving him a part or whole of her property, or by surrendering her dowry; (3) The relations of the deceased husband of a widow prevent her from marrying another husband in order to get possession of her property after her death; (4) They force her to marry someone from among themselves against her will, treating her virtually as a part of the property left by her dead husband; (5) The husband takes by force the property of his wife, as if it were his by legal right; (6) The relatives of the deceased husband take away by force the property of his widow, depriving her of her right of inheritance.
The deceased person’s relatives cannot prevent his widow from contracting a new marriage so that they may get hold of her property; but they can prevent her from doing so, if she intends to marry a person of manifestly objectionable character.
If the address is to the husbands, the verse would mean that if the wives do not want to live with their husbands and seek separation from them, which they can do by means of khula‘, the husbands should not prevent them from doing so out of greed for their money. But they can do so, if the wives are going to be guilty of a manifestly foul act.
The words, consort with them in kindness, embody the pith of the Islamic teachings about the treatment of wives. They are not to be treated in a dry, businesslike way, but with love and kindness. The Holy Prophet is reported to have said: خیر کم خیر کم لاھله i.e. "the best among you is he who is best in his treatment of his wife" (Tirmidhi). But as a one-sided affair can never be truly successful, the Quran uses the expression عاشروھن (consort with them), which, being of the measure مفاعلةdenotes reciprocity. So husbands and wives are both enjoined to live amicably with each other and reciprocate each other’s love and kindness.
A woman cannot adequately appreciate and acknowledge the great debt she owes to the Quran. No other Scripture has given to her the high status that the Quran gives her. It not only lays down her inalienable rights but also exhorts men to overlook the weaknesses and shortcomings of their wives, and treat them with kindness and benevolence even if they do not like them. The memorable words of the Holy Prophet quoted above, i.e. "The best of you is he who is best in his treatment of his wife" (Tirmidhi), are only an echo of the noble teachings of the Quran with regard to women.
a
2:217.
c
4:16.
321
死者的亲戚不能阻止他的寡妇再婚以求得到她的财产; 但如果她打算嫁一个品质显然可恶的人, 他们可以阻止她结婚。如果这话是对丈夫说的, 本节经文就意味着, 假如妻子不想与其丈夫生活在一起而要与丈夫分居, 她们可以根据 خُلْع (Khul‘) 这样做, 丈夫不应出于贪图妻子的钱而阻止分居。可是倘若妻子要干出明显的丑事时, 他们可以阻止。
خُلْع (Khul‘): 经由交付赔偿或商量, 妻子所获得的离婚权利。
322
据传穆圣说过, “你们之中最好的人就是对待妻子最好的人。” (بُخَارِی, Bukhari)。عَاشِرُوْهُنَّ (‘Ashiruhunna) 一词属于阿语词律 مُفَاعَلَة (Mufa‘alah), 表示互惠;夫妻双方都应该和睦相处, 相亲相爱。
1
یعنی پہلی آیت کے مطابق ان کو باہر نکلنے سے روک سکتے ہو۔ ان کا مال چھیننے کے لئے ایسا نہ کرو۔ اس آیت میں جو اِلَّا (یعنی سوائے) کا لفظ ہے اس سے یہ مرادنہیں کہ اگر وہ فاحشہ کی مرتکب ہوں تو مال چھین سکتے ہو بلکہ استثنا گھروں میں روکنے کے متعلق ہے نہ کہ مال لینے کے متعلق اور مراد یہ ہے کہ پہلی آیت کے مطابق وہ فاحشہ کی مرتکب ہوں تو صرف اس صورت میں ان کو گھروں سے نکلنے سے روک سکتے ہو۔
b
See 4:16.
c
2:217.
499
Commentary:
Men become heirs of women against their will in various ways: (1) A man does not like his wife and does not treat her well, yet he does not divorce her, hoping to possess her property after her death; (2) He treats his wife harshly and compels her by ill-treatment to obtain separation (khula‘) from him by giving him a part or whole of her property, or by surrendering her dowry; (3) The relations of the deceased husband of a widow prevent her from marrying another husband in order to get possession of her property after her death; (4) They force her to marry someone from among themselves against her will, treating her virtually as a part of the property left by her dead husband; (5) The husband takes by force the property of his wife, as if it were his by legal right; (6) The relatives of the deceased husband take away by force the property of his widow, depriving her of her right of inheritance.
The deceased person’s relatives cannot prevent his widow from contracting a new marriage so that they may get hold of her property; but they can prevent her from doing so, if she intends to marry a person of manifestly objectionable character.
If the address is to the husbands, the verse would mean that if the wives do not want to live with their husbands and seek separation from them, which they can do by means of khula‘, the husbands should not prevent them from doing so out of greed for their money. But they can do so, if the wives are going to be guilty of a manifestly foul act.
The words, consort with them in kindness, embody the pith of the Islamic teachings about the treatment of wives. They are not to be treated in a dry, businesslike way, but with love and kindness. The Holy Prophet is reported to have said: خیر کم خیر کم لاھله i.e. "the best among you is he who is best in his treatment of his wife" (Tirmidhi). But as a one-sided affair can never be truly successful, the Quran uses the expression عاشروھن (consort with them), which, being of the measure مفاعلةdenotes reciprocity. So husbands and wives are both enjoined to live amicably with each other and reciprocate each other’s love and kindness.
A woman cannot adequately appreciate and acknowledge the great debt she owes to the Quran. No other Scripture has given to her the high status that the Quran gives her. It not only lays down her inalienable rights but also exhorts men to overlook the weaknesses and shortcomings of their wives, and treat them with kindness and benevolence even if they do not like them. The memorable words of the Holy Prophet quoted above, i.e. "The best of you is he who is best in his treatment of his wife" (Tirmidhi), are only an echo of the noble teachings of the Quran with regard to women.
b
See 4:16.
c
2:217.
580
The deceased person’s relatives cannot prevent his widow from contracting a new marriage so that they may get hold of her property; but they can prevent her from doing so if she intends to marry a person of manifestly objectionable character. If the address is to the husbands, the verse would mean that if the wives do not want to live with their husbands and seek separation from them, which they can do by means of Khula’ the husbands should not prevent them from doing so out of greed for their money. But they can do so, if the wives are going to be guilty of a manifestly foul act.
581
The Holy Prophet is reported to have said, "The best among you is he who treats his wife best" (Bukhari). The expression ‘Ashiruhunna being of the measure Mufa‘alah denotes reciprocity; husbands and wives are both enjoined to live amicably with each other and reciprocate each other’s love.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَقۡرَبُوا الصَّلٰوۃَ وَاَنۡتُمۡ سُکٰرٰی حَتّٰی تَعۡلَمُوۡا مَا تَقُوۡلُوۡنَ وَلَا جُنُبًا اِلَّا عَابِرِیۡ سَبِیۡلٍ حَتّٰی تَغۡتَسِلُوۡا ۚ وَاِنۡ کُنۡتُمۡ مَّرۡضٰۤی اَوۡ عَلٰی سَفَرٍ اَوۡ جَآءَ اَحَدٌ مِّنۡکُمۡ مِّنَ الۡغَآئِطِ اَوۡ لٰمَسۡتُمُ النِّسَآءَ فَلَمۡ تَجِدُوۡا مَآءً فَتَیَمَّمُوۡا صَعِیۡدًا طَیِّبًا فَامۡسَحُوۡا بِوُجُوۡہِکُمۡ وَاَیۡدِیۡکُمۡ ۗ اِنَّ اللّٰہَ کَانَ عَفُوًّا غَفُوۡرًا
اَوْ کے معنے عربی میں کبھی ’’یا‘‘ کے ہوتے ہیں اور کبھی ’’اور‘‘ کے ہوتے ہیں۔ (مُغْنی اللَّبِیب جلد اول ص۶۰) اس جگہ ہم نے اس کے معنے ’’اور‘‘ کے کیے ہیں۔ کیونکہ اس کے ساتھ آیت کا مفہوم واضح ہو جاتا ہے۔
یہ جُنُـبًا کا ہم مطلب ہے مگر جُنُـبًا کا لفظ چونکہ دور ہو گیا تھا اس لئے اس کے ہم معنے الفاظ اَوْ لٰمَسْتُمُ النِّسَآءَ استعمال کیے‘ ورنہ مضمون ایک ہی ہے۔
فَلَمْ تَجِدُوْا مَآءً درحقیقت اَوْ جَآءَ اَحَدٌ مِّنْکُمْ مِّنَ الْغَآئِطِ کی بھی خبر ہے۔ اور لٰمَسْتُمُ النِّسَآءَ کی بھی‘ اس لئے ہم نے دونوں کے ساتھ اسے لگا دیا ہے تاکہ ترجمہ ٹھیک ہو جائے۔
Sukara is the plural of Sakaran which means, a person who is drunk; or is in a fit of anger; in raptures of love; is stricken with fear; or is overpowered by sleep or some other disturbing element which may distract his attention or obscure his reason, etc. (Lane).
The expression, "nor when you are unclean," means that just as a man cannot perform Prayers when he is not in full possession of his senses, similarly he cannot perform Prayers when he is unclean until he performs total ablution by bathing. Sexual intercourse creates a sort of uncleanness in the body which must be removed by bathing in order to ensure proper state of purity, cheerfulness, and vivacity necessary for worship.
The clause, except when you are travelling along a way, means that though ordinarily a person who is in a state of "uncleanness" cannot perform his Prayers except after proper bathing, yet if he becomes "unclean" when he is actually travelling on the way, bathing is not obligatory for him. He can in this case perform Tayammum as ordered in the concluding part of the verse.
Of the four classes, viz. the sick; those on a journey; those coming from the privy; and those having gone in unto their wives, only the last two, being in a state of uncleanness, need ablution or washing as the case may be, and if they do not find water, they can perform Tayammum. For the former two classes no condition as to water is necessary. They may resort to Tayammum even if they find water. This is why the words "while unclean" have been added after the words if you are ill or you are on a journey. It must be noted that the expression "on a journey" is the same as the expression "travelling along a way", both signifying the state of actual travelling when one is, as it were, on the wing. Dust has been chosen as a substitute for water because, just as water reminds a person of his origin (77:21), thus creating in him a sense of humility; similarly dust calls to his mind the other humble substance from which he is created (30:21).
Important Words:
سکاری (not in full possession of your senses) is the plural of سکران which is derived from سکر i.e. he was or became intoxicated, inebriated or drunken. They say سکر علی فلان i.e. such a one became angry or violently angry with him. سکرت الریح means, the wind, became still after blowing. سکر الباب means, he closed or stopped up the door. سکرة الموت means, the intoxication or agony of death which causes confusion of intellect and deprives the sufferer of reason. سکرة الھم والنومmeans, the oppressive sensation, etc. attendant upon anxiety and upon sleep. سکر (sukrun) which is the noun-infinitive from the verb سکر means, the state of intoxication, inebriation or drunkenness; a state that intervenes as an obstruction between a man and his intellect, mostly used in relation to intoxicating drinks but sometimes as meaning such a state arising from anger or from the passion of love, etc. (Lane). For further explanation see 15:73; 22:3. In view of the different meanings of this word a person would be called سکران (intoxicated) when he is drunk; or is in a fit of anger; or in raptures of love; or has received a great and sudden shock; or is stricken with fear; or is overpowered by sleep or some other disturbing element which may distract his attention or obscure his reason, etc.
جنبا (unclean) is derived from جنب. They say جنبه i.e. he led him or it by his side; he put him or it at a distance. جنب الیهmeans he was or became disquieted by a vehement desire to see or meet him. جنابة means distance; the stage of being unclean owing to sexual intercourse or discharge of semen, when it becomes obligatory for one to perform total ablution by bathing. جنب means, stranger; one who is distant and remote; or ( who is under the obligation of performing total ablution (bathing) by reason of sexual intercourse or discharge of semen. The word is used both as masculine and feminine, singular and plural (Lane).
عابری سبیل (are travelling along a way) عابری is really عابرین which is the plural of عابر which is derived from عبر. They say عبرہ i.e. he crossed it, went across it, or passed over it from one side to another. عبر السبیل means, he travelled or passed along the way or road. عبر also means, he died, as though he had travelled the road of life (Lane). The expression عابری سبیل signifies one who is actually travelling. Every person away from home cannot be called عابری سبیل. Again, if a person is away from home on a journey but halts at a place or decides to stay in a town or village for a few days, he will not be reckoner as one of the عابری سبیل (those travelling along a way); but if, while travelling, he halts for a night on the roadside, for example in a inn or at a rest-house or at a railway station, etc., he will be regarded as one.
غائط (privy) is derived from غاط which means, he or it became hidden in the ground; he dug, excavated or hollowed out in the earth; it sank or became depressed in the ground; it descended or sloped downwards in the ground. غائط therefore means:(1) a wide and depressed piece of ground having acclivities bordering it; (2) a place in which one satisfies one’s want of nature, the custom being to do so in a depressed place where one may remain hidden; (3) human excrement or ordure because it is cast away in a غائط (a depressed place). The expression اتی الغائط means, he responded to the call of nature; he satisfied the want of nature; he voided excrement or ordure (Lane).
تیمموا (betake yourselves to) is derived from یممه. They say یممه i.e. he aimed at it or desired it, or he betook himself to it. تیمم المریض means, the sick man, instead of performing the usual ablution for Prayer, betook himself to pure dust and wiped his face and hands therewith. تیمم (tayammum) is technically the process of striking the palms of the hands on the surface of pure earth and then wiping or passing them over the face, etc., in the prescribed manner (Taj).
Commentary:
According to this verse, Prayer cannot be considered to have been properly performed if the devotee simply repeats the words of Prayer without understanding what he says. It is also implicit in the verse that a non-Arab Muslim, besides praying in the prescribed Arabic words, should also pray to God and supplicate to Him in his own tongue, in the language which he usually speaks and in which he can best express his thoughts and feelings.
The word سکاری though primarily meaning "intoxicated" is, as shown under Important Words, much wider in its significance. Any state or condition in which one is not in full possession of oneself, either through anger or love or hunger or sleep, etc. is included in this expression. The Holy Prophet is reported to have said: "If a man is sleepy, then he should not say his Prayers till the state of sleepiness has left him" (Bukhari, ch. on Wudu’). Again: "A man should not say his Prayers when he is hungry and the food has been placed before him (Bukhari, ch. on Salat), or when the call of nature demands his attention" (Dawud, ch. on Taharat).
The expression, nor when you are unclean, means that just as a man cannot perform Prayers when he is in a state of سکر (not in full possession of his senses). Similarly, he cannot perform Prayers in a state of being جنبا (for the meaning of which see Important Words above), until he performs total ablution by bathing. Sexual intercourse creates a sort of uncleanness in the body which must be removed by bathing in order to ensure proper state of purity, cheerfulness and readiness necessary for worship.
The clause, except when you are travelling along a way, means that though ordinarily a person who is in a state of "uncleanness" cannot perform his Prayers except after properly bathing, yet if he becomes "unclean" when he is actually travelling on the way, bathing is not obligatory on him for the performance of Prayers. He can in this case perform tayammum as ordered in the concluding part of the verse.
The sentence, if you are ill or you are on a journey (while unclean) or if one of you comes from the privy or you have touched women and you find no water, then betake yourselves to pure dust, mentions four classes of persons on whom وضوء (ablution) or غسل (total ablution) is not obligatory for the performance of Prayer, they being required to perform what is known as tayammum, i.e. betaking to pure dust and wiping therewith the face and the hands, as detailed in Hadith and Sunnah. These four classes are: (1) the sick; (2) those on a journey; (3) those coming from the privy; (4) those touching women, (i.e. having carnal knowledge of them). Out of these four classes only the last two are such as produce a state of uncleanness, necessitating the performance of وضوء (ablution) or غسل (total ablution), as the case may be. So the clause, and you find no water, only relates to them. The verse thus purports to say that if the last-mentioned two classes of men do not find water, they can perform tayammum, i.e. wipe their faces and hands with pure dust before saying their Prayers.
In the case of the former two clauses no condition as to water is necessary. These two classes of men may resort to تیمم (tayammum) even if they find water. This is why the words, "and you are unclean" have been supplied after the words, if you are ill or you are on a journey. It must be noted that the expression علی سفر (on a journey), in the present verse, is the same as the expression عابری سبیل (travelling along a way), both signifying the state of actual travelling when one is, as it were, on the wing.
Finally, it must be noted that dust has been chosen as a substitute for water because, just as water reminds a person of his origin (77:21), thus creating in him a sense of humility, similarly, dust calls to his mind the other humble substance from which he was created (He created you from dust, 30:21). But the dust used must be pure, which is a necessary condition for the performance of Prayers. Any excess should be blown away before it is used in order to ensure just the minimum quantity for the performance of تیمم.
From the verse it is clear that though performing proper ablution is ordinarily necessary for Prayers yet, Islam being a perfect religion, one is allowed to substitute tayammum in place of ablution in certain exceptional cases.
2
اَوْ کے معنے عربی میں کبھی ’’یا‘‘ کے ہوتے ہیں اور کبھی ’’اور‘‘ کے ہوتے ہیں۔ (مُغْنی اللَّبِیب جلد اول ص۶۰) اس جگہ ہم نے اس کے معنے ’’اور‘‘ کے کیے ہیں۔ کیونکہ اس کے ساتھ آیت کا مفہوم واضح ہو جاتا ہے۔
3
یہ جُنُـبًا کا ہم مطلب ہے مگر جُنُـبًا کا لفظ چونکہ دور ہو گیا تھا اس لئے اس کے ہم معنے الفاظ اَوْ لٰمَسْتُمُ النِّسَآءَ استعمال کیے‘ ورنہ مضمون ایک ہی ہے۔
4
فَلَمْ تَجِدُوْا مَآءً درحقیقت اَوْ جَآءَ اَحَدٌ مِّنْکُمْ مِّنَ الْغَآئِطِ کی بھی خبر ہے۔ اور لٰمَسْتُمُ النِّسَآءَ کی بھی‘ اس لئے ہم نے دونوں کے ساتھ اسے لگا دیا ہے تاکہ ترجمہ ٹھیک ہو جائے۔
520
Important Words:
سکاری (not in full possession of your senses) is the plural of سکران which is derived from سکر i.e. he was or became intoxicated, inebriated or drunken. They say سکر علی فلان i.e. such a one became angry or violently angry with him. سکرت الریح means, the wind, became still after blowing. سکر الباب means, he closed or stopped up the door. سکرة الموت means, the intoxication or agony of death which causes confusion of intellect and deprives the sufferer of reason. سکرة الھم والنومmeans, the oppressive sensation, etc. attendant upon anxiety and upon sleep. سکر (sukrun) which is the noun-infinitive from the verb سکر means, the state of intoxication, inebriation or drunkenness; a state that intervenes as an obstruction between a man and his intellect, mostly used in relation to intoxicating drinks but sometimes as meaning such a state arising from anger or from the passion of love, etc. (Lane). For further explanation see 15:73; 22:3. In view of the different meanings of this word a person would be called سکران (intoxicated) when he is drunk; or is in a fit of anger; or in raptures of love; or has received a great and sudden shock; or is stricken with fear; or is overpowered by sleep or some other disturbing element which may distract his attention or obscure his reason, etc.
جنبا (unclean) is derived from جنب. They say جنبه i.e. he led him or it by his side; he put him or it at a distance. جنب الیهmeans he was or became disquieted by a vehement desire to see or meet him. جنابة means distance; the stage of being unclean owing to sexual intercourse or discharge of semen, when it becomes obligatory for one to perform total ablution by bathing. جنب means, stranger; one who is distant and remote; or ( who is under the obligation of performing total ablution (bathing) by reason of sexual intercourse or discharge of semen. The word is used both as masculine and feminine, singular and plural (Lane).
عابری سبیل (are travelling along a way) عابری is really عابرین which is the plural of عابر which is derived from عبر. They say عبرہ i.e. he crossed it, went across it, or passed over it from one side to another. عبر السبیل means, he travelled or passed along the way or road. عبر also means, he died, as though he had travelled the road of life (Lane). The expression عابری سبیل signifies one who is actually travelling. Every person away from home cannot be called عابری سبیل. Again, if a person is away from home on a journey but halts at a place or decides to stay in a town or village for a few days, he will not be reckoner as one of the عابری سبیل (those travelling along a way); but if, while travelling, he halts for a night on the roadside, for example in a inn or at a rest-house or at a railway station, etc., he will be regarded as one.
غائط (privy) is derived from غاط which means, he or it became hidden in the ground; he dug, excavated or hollowed out in the earth; it sank or became depressed in the ground; it descended or sloped downwards in the ground. غائط therefore means:(1) a wide and depressed piece of ground having acclivities bordering it; (2) a place in which one satisfies one’s want of nature, the custom being to do so in a depressed place where one may remain hidden; (3) human excrement or ordure because it is cast away in a غائط (a depressed place). The expression اتی الغائط means, he responded to the call of nature; he satisfied the want of nature; he voided excrement or ordure (Lane).
تیمموا (betake yourselves to) is derived from یممه. They say یممه i.e. he aimed at it or desired it, or he betook himself to it. تیمم المریض means, the sick man, instead of performing the usual ablution for Prayer, betook himself to pure dust and wiped his face and hands therewith. تیمم (tayammum) is technically the process of striking the palms of the hands on the surface of pure earth and then wiping or passing them over the face, etc., in the prescribed manner (Taj).
Commentary:
According to this verse, Prayer cannot be considered to have been properly performed if the devotee simply repeats the words of Prayer without understanding what he says. It is also implicit in the verse that a non-Arab Muslim, besides praying in the prescribed Arabic words, should also pray to God and supplicate to Him in his own tongue, in the language which he usually speaks and in which he can best express his thoughts and feelings.
The word سکاری though primarily meaning "intoxicated" is, as shown under Important Words, much wider in its significance. Any state or condition in which one is not in full possession of oneself, either through anger or love or hunger or sleep, etc. is included in this expression. The Holy Prophet is reported to have said: "If a man is sleepy, then he should not say his Prayers till the state of sleepiness has left him" (Bukhari, ch. on Wudu’). Again: "A man should not say his Prayers when he is hungry and the food has been placed before him (Bukhari, ch. on Salat), or when the call of nature demands his attention" (Dawud, ch. on Taharat).
The expression, nor when you are unclean, means that just as a man cannot perform Prayers when he is in a state of سکر (not in full possession of his senses). Similarly, he cannot perform Prayers in a state of being جنبا (for the meaning of which see Important Words above), until he performs total ablution by bathing. Sexual intercourse creates a sort of uncleanness in the body which must be removed by bathing in order to ensure proper state of purity, cheerfulness and readiness necessary for worship.
The clause, except when you are travelling along a way, means that though ordinarily a person who is in a state of "uncleanness" cannot perform his Prayers except after properly bathing, yet if he becomes "unclean" when he is actually travelling on the way, bathing is not obligatory on him for the performance of Prayers. He can in this case perform tayammum as ordered in the concluding part of the verse.
The sentence, if you are ill or you are on a journey (while unclean) or if one of you comes from the privy or you have touched women and you find no water, then betake yourselves to pure dust, mentions four classes of persons on whom وضوء (ablution) or غسل (total ablution) is not obligatory for the performance of Prayer, they being required to perform what is known as tayammum, i.e. betaking to pure dust and wiping therewith the face and the hands, as detailed in Hadith and Sunnah. These four classes are: (1) the sick; (2) those on a journey; (3) those coming from the privy; (4) those touching women, (i.e. having carnal knowledge of them). Out of these four classes only the last two are such as produce a state of uncleanness, necessitating the performance of وضوء (ablution) or غسل (total ablution), as the case may be. So the clause, and you find no water, only relates to them. The verse thus purports to say that if the last-mentioned two classes of men do not find water, they can perform tayammum, i.e. wipe their faces and hands with pure dust before saying their Prayers.
In the case of the former two clauses no condition as to water is necessary. These two classes of men may resort to تیمم (tayammum) even if they find water. This is why the words, "and you are unclean" have been supplied after the words, if you are ill or you are on a journey. It must be noted that the expression علی سفر (on a journey), in the present verse, is the same as the expression عابری سبیل (travelling along a way), both signifying the state of actual travelling when one is, as it were, on the wing.
Finally, it must be noted that dust has been chosen as a substitute for water because, just as water reminds a person of his origin (77:21), thus creating in him a sense of humility, similarly, dust calls to his mind the other humble substance from which he was created (He created you from dust, 30:21). But the dust used must be pure, which is a necessary condition for the performance of Prayers. Any excess should be blown away before it is used in order to ensure just the minimum quantity for the performance of تیمم.
From the verse it is clear that though performing proper ablution is ordinarily necessary for Prayers yet, Islam being a perfect religion, one is allowed to substitute tayammum in place of ablution in certain exceptional cases.
609
Sukara is the plural of Sakaran which means, a person who is drunk; or is in a fit of anger; in raptures of love; is stricken with fear; or is overpowered by sleep or some other disturbing element which may distract his attention or obscure his reason, etc. (Lane).
610
The expression, "nor when you are unclean," means that just as a man cannot perform Prayers when he is not in full possession of his senses, similarly he cannot perform Prayers when he is unclean until he performs total ablution by bathing. Sexual intercourse creates a sort of uncleanness in the body which must be removed by bathing in order to ensure proper state of purity, cheerfulness, and vivacity necessary for worship.
611
The clause, except when you are travelling along a way, means that though ordinarily a person who is in a state of "uncleanness" cannot perform his Prayers except after proper bathing, yet if he becomes "unclean" when he is actually travelling on the way, bathing is not obligatory for him. He can in this case perform Tayammum as ordered in the concluding part of the verse.
612
Of the four classes, viz. the sick; those on a journey; those coming from the privy; and those having gone in unto their wives, only the last two, being in a state of uncleanness, need ablution or washing as the case may be, and if they do not find water, they can perform Tayammum. For the former two classes no condition as to water is necessary. They may resort to Tayammum even if they find water. This is why the words "while unclean" have been added after the words if you are ill or you are on a journey. It must be noted that the expression "on a journey" is the same as the expression "travelling along a way", both signifying the state of actual travelling when one is, as it were, on the wing. Dust has been chosen as a substitute for water because, just as water reminds a person of his origin (77:21), thus creating in him a sense of humility; similarly dust calls to his mind the other humble substance from which he is created (30:21).
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا قُمۡتُمۡ اِلَی الصَّلٰوۃِ فَاغۡسِلُوۡا وُجُوۡہَکُمۡ وَاَیۡدِیَکُمۡ اِلَی الۡمَرَافِقِ وَامۡسَحُوۡا بِرُءُوۡسِکُمۡ وَاَرۡجُلَکُمۡ اِلَی الۡکَعۡبَیۡنِ ۚ وَاِنۡ کُنۡتُمۡ جُنُبًا فَاطَّہَّرُوۡا ۚ وَاِنۡ کُنۡتُمۡ مَّرۡضٰۤی اَوۡ عَلٰی سَفَرٍ اَوۡ جَآءَ اَحَدٌ مِّنۡکُمۡ مِّنَ الۡغَآئِطِ اَوۡ لٰمَسۡتُمُ النِّسَآءَ فَلَمۡ تَجِدُوۡا مَآءً فَتَیَمَّمُوۡا صَعِیۡدًا طَیِّبًا فَامۡسَحُوۡا بِوُجُوۡہِکُمۡ وَاَیۡدِیۡکُمۡ مِّنۡہُ ۚ مَا یُرِیۡدُ اللّٰہُ لِیَجۡعَلَ عَلَیۡکُمۡ مِّنۡ حَرَجٍ وَّلٰکِنۡ یُّرِیۡدُ لِیُطَہِّرَکُمۡ وَلِیُتِمَّ نِعۡمَتَہٗ عَلَیۡکُمۡ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
2:186; 2:287.
اس کی وضاحت کے لئے دیکھئے نوٹ سورہ نساء آیت۴۴۔
2:186; 2:287.
The feet are here mentioned after the head, not because they are intended to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word Arjula (feet) has been put in the accusative case in the standard text, like the words Wujuha (faces) and Aidiya (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb "wash" and not by the particle ba’ (over) which governs the word Ru’us (heads) only.
See {610} - {612}.
2:186.
Important Words:
جنب (unclean) for which see 4:44.
Commentary:
After the questions of food and marriage comes the question of cleanliness on which Islam lays so much emphasis, specially on cleanliness necessary for the proper performance of worship. The feet are here mentioned after the head, not because they are intended, as alleged by the Shias, to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word ارجل (feet) has been put in the accusative case in the standard text, like the words وجوه (faces) and ایدی (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb اغسلوا (wash) and not by the particle با (over) which governs the word رؤس (heads) only. Hence the addition of the verb "wash" before it in the translation. It is true that a solitary reading gives the word ارجل(arjula) as ارجل (arjulin in the genitive case). But even this does not necessarily mean that the word is not governed by the verb اغسلوا (wash); for, according to the rules of Arabic grammar, nouns in the accusative case may sometimes be put in the genitive case owing to their proximity to a noun in the genitive case. According to this rule, ارجل (feet) would be taken to have been put in this reading in the genitive case owing to its proximity to the word رؤس (heads), but really it is governed not by the preposition با but by the verb اغسلوا. In fact, the word ارجل (feet) has been put after رؤس (heads) to point out the order which is to be observed in the performance of ablution. The authentic sayings of the Holy Prophet also make it clear that in performing an ablution the feet should be washed and not merely wiped. These sayings are also supported by the practice of the Holy Prophet.
There are, however, cases when the feet are not to be washed but simply "wiped" like the heads, e.g., when one is wearing socks or stockings. So it may be that the common reading arjula (in the accusative case) applies to the general rule of "washing" the feet when performing وضوء (ablution), while the exceptional reading arjuli (in the genitive case) applies to the exceptional cases when the feet are to be "wiped" like the head.
The words, you have touched women, embody a chaste and graceful expression and mean "you have had sexual intercourse with them".
The sense of the verse may be summed up as follows: (1) Before offering his Prayers, a Muslim should perform the prescribed ablution, i.e.washing of the face and the hands, wiping of the head, and washing of the feet. (2) If a man is جنب (unclean), i.e. he has had sexual intercourse with his wife or, for that matter, has had a nocturnal discharge, he should have a complete bath in order to purify himself for Prayers. (3) If, however, a man is sick and the process of ablution or bathing is likely to do him harm, or if he is on a journey and cannot find water, then even after answering the call of nature or becoming "unclean" by having sexual intercourse with his wife, he is allowed to forego the process of ablution or bathing and to perform instead the تیمم with pure dust. See also 4:44.
a
2:186; 2:287.
3
اس کی وضاحت کے لئے دیکھئے نوٹ سورہ نساء آیت۴۴۔
a
2:186.
646
Important Words:
جنب (unclean) for which see 4:44.
Commentary:
After the questions of food and marriage comes the question of cleanliness on which Islam lays so much emphasis, specially on cleanliness necessary for the proper performance of worship. The feet are here mentioned after the head, not because they are intended, as alleged by the Shias, to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word ارجل (feet) has been put in the accusative case in the standard text, like the words وجوه (faces) and ایدی (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb اغسلوا (wash) and not by the particle با (over) which governs the word رؤس (heads) only. Hence the addition of the verb "wash" before it in the translation. It is true that a solitary reading gives the word ارجل(arjula) as ارجل (arjulin in the genitive case). But even this does not necessarily mean that the word is not governed by the verb اغسلوا (wash); for, according to the rules of Arabic grammar, nouns in the accusative case may sometimes be put in the genitive case owing to their proximity to a noun in the genitive case. According to this rule, ارجل (feet) would be taken to have been put in this reading in the genitive case owing to its proximity to the word رؤس (heads), but really it is governed not by the preposition با but by the verb اغسلوا. In fact, the word ارجل (feet) has been put after رؤس (heads) to point out the order which is to be observed in the performance of ablution. The authentic sayings of the Holy Prophet also make it clear that in performing an ablution the feet should be washed and not merely wiped. These sayings are also supported by the practice of the Holy Prophet.
There are, however, cases when the feet are not to be washed but simply "wiped" like the heads, e.g., when one is wearing socks or stockings. So it may be that the common reading arjula (in the accusative case) applies to the general rule of "washing" the feet when performing وضوء (ablution), while the exceptional reading arjuli (in the genitive case) applies to the exceptional cases when the feet are to be "wiped" like the head.
The words, you have touched women, embody a chaste and graceful expression and mean "you have had sexual intercourse with them".
The sense of the verse may be summed up as follows: (1) Before offering his Prayers, a Muslim should perform the prescribed ablution, i.e.washing of the face and the hands, wiping of the head, and washing of the feet. (2) If a man is جنب (unclean), i.e. he has had sexual intercourse with his wife or, for that matter, has had a nocturnal discharge, he should have a complete bath in order to purify himself for Prayers. (3) If, however, a man is sick and the process of ablution or bathing is likely to do him harm, or if he is on a journey and cannot find water, then even after answering the call of nature or becoming "unclean" by having sexual intercourse with his wife, he is allowed to forego the process of ablution or bathing and to perform instead the تیمم with pure dust. See also 4:44.
a
2:186; 2:287.
725
The feet are here mentioned after the head, not because they are intended to be only wiped like the head, but because they come last in the process of ablution. This is apparent from the fact that the word Arjula (feet) has been put in the accusative case in the standard text, like the words Wujuha (faces) and Aidiya (hands), thus showing that, like the latter, the word "feet" is also governed in the accusative case by the verb "wash" and not by the particle ba’ (over) which governs the word Ru’us (heads) only.
725A
See {610} - {612}.
یٰۤاَیُّہَا النَّبِیُّ اِذَا طَلَّقۡتُمُ النِّسَآءَ فَطَلِّقُوۡہُنَّ لِعِدَّتِہِنَّ وَاَحۡصُوا الۡعِدَّۃَ ۖ وَاتَّقُوا اللّٰہَ رَبَّکُمۡ ۖ لَا تُخۡرِجُوۡہُنَّ مِنۡۢ بُیُوۡتِہِنَّ وَلَا یَخۡرُجۡنَ اِلَّاۤ اَنۡ یَّاۡتِیۡنَ بِفٰحِشَۃٍ مُّبَیِّنَۃٍ ۚ وَتِلۡکَ حُدُوۡدُ اللّٰہِ ۚ وَمَنۡ یَّتَعَدَّ حُدُوۡدَ اللّٰہِ فَقَدۡ ظَلَمَ نَفۡسَہٗ ۚ لَا تَدۡرِیۡ لَعَلَّ اللّٰہَ یُحۡدِثُ بَعۡدَ ذٰلِکَ اَمۡرًا
2:232, 233.
2:230.
声明离婚不得在两次月经之间的时期内, 在这同时夫妻不得同房。这就保证了离婚的决定不是一时生气仓促做出的, 也不是由于其受瞬间冲动的影响, 而是经过冷静而仔细考虑做出的。此外, 离了婚的妻子在家里一直要住到待婚期 (عِدَّة, ‘Iddah) 结束为止。这个离婚程序是有法律规定的, 因为在待婚期, 不和的原因有可能消失, 隔阂的双方可能言归于好。
اَمْر (Amr) 在这里指隔阂的夫妻和解。
خطاب میں لفظ نبی ہے‘ مگر مراد ان کے ماننے والے ہیں۔ کیونکہ اَتباع نبی کے ماتحت ہوتے ہیں۔
یعنی غصّہ کی حالت میں طلاق نہ دو۔ بلکہ ایسے طُہر میں طلاق دو جس سے پہلے صحبت نہ کی ہو۔ تاکہ سب غصہ دور ہو چکا ہو اور شہوت نے بھڑک کر محبت پیدا کر دی ہو۔ اور طلاق کی نوبت ہی نہ آئے۔
مطلب یہ کہ اگر وہ نکلیں گی تو وہ ایک کھلے گناہ کی مرتکب ہوں گی۔
2:232, 233.
2:230.
This is one of those verses of the Qur’an in which the address made to the Holy Prophet is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
The pronouncement of divorce should be made in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘Iddah (period of waiting). This procedure of divorce is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
Amr here signifies reconciliation between the estranged husband and wife.
2:232-233.
2:230.
Commentary:
This is one of those verses of the Quran in which the address made to the Holy Prophet, is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
The procedure of divorce given in this Surah is as follows:
The first pronouncement of divorce should be in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘iddah (the period of waiting) which extends over three courses.
The words "it may be that thereafter Allah will bring about something new to pass," signify that the above-mentioned procedure is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
b
2:232, 233.
c
2:230.
1436
声明离婚不得在两次月经之间的时期内, 在这同时夫妻不得同房。这就保证了离婚的决定不是一时生气仓促做出的, 也不是由于其受瞬间冲动的影响, 而是经过冷静而仔细考虑做出的。此外, 离了婚的妻子在家里一直要住到待婚期 (عِدَّة, ‘Iddah) 结束为止。这个离婚程序是有法律规定的, 因为在待婚期, 不和的原因有可能消失, 隔阂的双方可能言归于好。
1437
اَمْر (Amr) 在这里指隔阂的夫妻和解。
1
خطاب میں لفظ نبی ہے‘ مگر مراد ان کے ماننے والے ہیں۔ کیونکہ اَتباع نبی کے ماتحت ہوتے ہیں۔
2
یعنی غصّہ کی حالت میں طلاق نہ دو۔ بلکہ ایسے طُہر میں طلاق دو جس سے پہلے صحبت نہ کی ہو۔ تاکہ سب غصہ دور ہو چکا ہو اور شہوت نے بھڑک کر محبت پیدا کر دی ہو۔ اور طلاق کی نوبت ہی نہ آئے۔
3
مطلب یہ کہ اگر وہ نکلیں گی تو وہ ایک کھلے گناہ کی مرتکب ہوں گی۔
b
2:232-233.
c
2:230.
4268
Commentary:
This is one of those verses of the Quran in which the address made to the Holy Prophet, is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
The procedure of divorce given in this Surah is as follows:
The first pronouncement of divorce should be in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘iddah (the period of waiting) which extends over three courses.
The words "it may be that thereafter Allah will bring about something new to pass," signify that the above-mentioned procedure is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
b
2:232, 233.
c
2:230.
3064
This is one of those verses of the Qur’an in which the address made to the Holy Prophet is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
3064A
The pronouncement of divorce should be made in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘Iddah (period of waiting). This procedure of divorce is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
3065
Amr here signifies reconciliation between the estranged husband and wife.