خِفۡ
Appears 9 times in Quran
Derived Words (5)
Words derived from the stem "خِفۡ".
- I feared you
- fear
- thou fearest
- you fear
- If you are in a state of fear
Occurrences in Quran
Found 9 verses containing "خِفۡ".
اَلطَّلٰقُ مَرَّتَانِ ۖ فَاِمۡسَاکٌۢ بِمَعۡرُوۡفٍ اَوۡ تَسۡرِیۡحٌۢ بِاِحۡسٰنٍ ۗ وَلَا یَحِلُّ لَکُمۡ اَنۡ تَاۡخُذُوۡا مِمَّاۤ اٰتَیۡتُمُوۡہُنَّ شَیۡـًٔا اِلَّاۤ اَنۡ یَّخَافَاۤ اَلَّا یُقِیۡمَا حُدُوۡدَ اللّٰہِ ۖ فَاِنۡ خِفۡتُمۡ اَلَّا یُقِیۡمَا حُدُوۡدَ اللّٰہِ فَلَا جُنَاحَ عَلَیۡہِمَا فِیۡمَا افۡتَدَتۡ بِہٖ ۗ تِلۡکَ حُدُوۡدُ اللّٰہِ فَلَا تَعۡتَدُوۡہَا ۚ وَمَنۡ یَّتَعَدَّ حُدُوۡدَ اللّٰہِ فَاُولٰٓئِکَ ہُمُ الظّٰلِمُوۡنَ
2:228.
2:232; 4:130; 65:3.
这节经文含有对离婚第五种约制。如果丈夫想和妻子离异, 他必须在三个不同时期声明离婚, 每次在她个别的洁净时期中并没有和她同过房, 在同一时期声明两次或三次离婚, 是不准许的。这在 مَرَّتَان (Marratan, 两次) 这一字中可以看出。这字的意思是, 发生在两个不同时期的一件事情, 而不是发生在同一时间的两件事情。穆圣把这种同一时间的集中声明, 不管几次, 都只作一次离婚声明看待 (تِرْمِذِی与داؤد)。根据纳萨伊 (نَسَائِی) 说, 有一天穆圣听到有人在同一时间内作了三次离婚声明, 非常生气地说, “在我还在你们中间时, 就把安拉的经典当儿戏吗?” 在第一和第二次声明离婚后, 丈夫在 عِدَّة (‘Iddat), 既等候时期内, 不论经过或不经过妻子的同意, 都可以召回离了婚的妻子; 但是等候时期过了以后, 他要经过她的同意而且要重新娶她才能收回。在第三次离婚后, 丈夫就丧失了这种权利, 这对夫妻就最终离异了。穆圣的一个伙伴有一次问他说, “«古兰经» 在这里只谈了两次离婚, 第三次离婚在什么地方?” 穆圣向他提到 “以厚道的做法辞离她们” 这句话, 意思是说, 第一和第二次离婚之后, 丈夫可以保留并且可以再娶她, 如果她也同意结婚的话; 但是如果他要最后离异的话, 他应与她离婚, 即第三次离婚 {جَرِيْر (Jarir) 与 مُسْنَد (Musnad)}。这一点在下一节经文中还要进一步说明。这样, 这里的 تَسْرِيْح (Tasrih) 这个字意为 طَلَاق (Talaq), 即离婚。
一个人和他的妻子离婚后, 他就丧失了他已给她的嫁妆 (办嫁妆的钱); 如果在离婚时他还没有给过她嫁妆, 在正式离婚之前, 他必须给她那笔钱。而且, 他不准许取回作为馈赠或礼物而给她的任何东西。
不过, 如果提出离婚的是女方, 法律上称为 خُلْع (khul‘), 她必须通过 قَاضِیْ (Qadi) 即法官, 正如 “你们 (双方) 害怕” 这几个字所暗示的那样。在这种情况下, 她必须归还男方全部或部分嫁妆以及男方过去送给她的礼品, 这要双方议定或由法官决定。盖斯•彬•撒比特 (قَيْس بِنْ ثَابِتْ, Qais bin Thabit) 的妻子杰米拉 (جَمِيْلَة, Jamilah) 那个案例提供了妇女行使 خُلْع 权的一个很好的实际说明。她要求和丈夫盖斯离婚, 理由是她不喜欢他, 也就是说, 他们性格不合, 不能相处在一起。穆圣给了他 خُلْع 的许可, 但是她必须把他给她的果园还给他 (布哈理)。
عام طور پر اس زمانہ کے علماء یہ سمجھتے ہیں کہ جس نے تین دفعہ طلاق کہہ دیا اس کی طلاق بائن ہو جاتی ہے یعنی اس کی بیوی اس سے دوبارہ اس وقت تک شادی نہیں کر سکتی جب تک کسی اور سے نکاح نہ کر لے مگر یہ غلط ہے کیونکہ قرآن کریم میں صاف فرمایا گیا ہے اَلطَّـلَا قُ مَرَّتٰنِ یعنی وہ طلاق جو بائن نہیں وہ دو دفعہ ہو سکتی ہے اس طور پر کہ پہلے مرد طلاق دے پھر یا تو طلاق واپس لے لے اور رجوع کرے یا عدت گزرنے دے اور نکاح کرے۔ پھر اَن بَن کی صورت میں دوبارہ طلاق دے۔ پس ایسی طلاق کا دو دفعہ ہونا تو قطعی طور پر ثابت ہے۔ پس ایک ہی دفعہ تین یا تین سے زیادہ بار طلاق کہہ دینے کو بائن قرار دین
تمہیں یعنی ملتِ اسلامیہ یا اسلام پر ایمان رکھنے والی حکومت کو۔
اِنْ خِفْتُمْ میں بتایا گیا ہے کہ اگر محکمہ قضا اس بات کا فیصلہ کرے کہ عورت خاوند کے پاس رہنے کے لئے راضی نہیں اور اس کی نارضا مندی کی وجہ سے مرد بھی عدل نہ رکھ سکے گا‘ تو عورت اگر کچھ دینا چاہے تو مرد کو اجازت ہے کہ کچھ مال لیکر اسے طلاق دے دے۔ لیکن وہ صرف اتنا ہی مال لے سکتا ہے جتنا اس نے خود دیا ہو اور کچھ نہیں۔
2:232; 4:130; 65:3.
This verse contains the fifth check on divorce. A man who seeks separation from his wife must pronounce divorce on three separate occasions, each in a separate period of purity when he has not gone in unto her during that period. The pronouncement of divorce twice or thrice at one and the same time is not permissible as is hinted in the word Marratan (twice) which signifies a thing happening on two separate occasions and not two things happening at one and the same time. The Holy Prophet treated such collective pronouncements, whatever their number, as only one divorce (Tirmidhi & Dawud). According to Nasa’i, the Holy Prophet was extremely angry when one day he was told that a person had made all the three pronouncements of divorce at one and the same time and said, "Is the Book of God going to be made a plaything while I am yet among you?" After the pronouncement of the first two divorces, the husband can take back the divorced wife within ‘Iddat, i.e. the period of waiting, with or
When a person divorces his wife, he forfeits the dower-money he has given her; and if at the time of divorce he has not yet given her the dower- money, he must make the payment before the divorce becomes effective. Again, he is not allowed to take back anything he might have given her in the form of gifts and presents.
If, however, it is the wife who demands separation, technically known as Khula‘, she must get it through a Qadi or judge as the words "you fear," in the plural number, hint. In this case she has to part with, in full or in part, her dowry as well as the gifts she might have received from her husband, as agreed upon by the parties or decided by the judge. The case of Jamilah, wife of Qais bin Thabit, provides a good illustration of the exercise of the right of Khula‘ by women. She demanded separation from her husband. Qais, on the ground that she did not like him, i.e. their temperaments being different she could not get on with him. She was granted Khula‘ by the Holy Prophet, but she had to return to her husband the orchard he had given her (Bukhari).
See 2:228.
2:232; 4:130; 65:3.
Important Words:
امساك (retain) is derived from امسك which is again derived from مسك. They say امسك به i.e. he stuck to it. امسك is both transitive and intransitive. امسكه means, he got hold of it and stopped and retained it. امسك عن الکلام means, he abstained from talking. امساك means, (1) to hold or stop or prevent or retain; (2) to refrain or abstain (Aqrab).
تسریح (send away) is the noun-infinitive from سرح (sarraha) which is derived from سرح. They say سرح المواشی i.e. the cattle went forth for grazing. سرح السیل means, the flood moved on leisurely. سرحه means, he sent him away. سرح فلان زوجته means, he sent away or divorced his wife (Aqrab).
حدود (limits) is the plural of حد i.e. a limit. حده means, he put a limit to it. حد الشیء عن الشیء means, he distinguished one thing from the other. الحد means, (1) the limit or the line where two things meet; (2) last limit or extremity of a thing; (3) that by which a thing may be defined; (4) prescribed punishment for an offence. حدود الله means God’s religious commandments (Aqrab).
Commentary:
This verse contains the fifth check on divorce. A man who seeks permanent and irrevocable separation from his wife must pronounce divorce on three separate occasions, each in a separate طھر i.e. period of purity, when the woman is clean and the man has not gone in unto her during that period of purity. The pronouncement of divorce twice or thrice at one and the same time is not permissible as the verse hints in the word مرتان (twice) which signifies a thing happening on two separate occasions and not two things happening at one and the same time. The Holy Prophet treated such collective pronouncements, whatever their number, as only one divorce (Tirmidhi & Dawud). According to Nasa’i, the Holy Prophet was extremely angry when one day he was told that a person had made all the three pronouncements of divorce at one and the same time, and said: "Is the Book of God going to be made a plaything while I am yet among you?"
After the pronouncement of the first two divorces, the husband can take back the divorced wife within ‘iddah, i.e. the period of waiting, with or without her consent; but after the period of waiting is over, he can take her back only with her consent and that after remarrying her. After the pronouncement of the third divorce, however, the husband forfeits this right and the couple are finally separated. A Companion of the Holy Prophet once asked him saying, "The Quran has here spoken of two divorces only, whence comes in the third!" The Prophet referred him to the Quranic words اوتسریح باحسان i.e. or send them away with kindness meaning thereby that after the pronouncement of the first two divorces the husband was free to retain his wife if he so desired but if he wanted irrevocable separation, he should "send her away", i.e. divorce her a third time (Jarir & Musnad). The point is further made clear in the succeeding verse. Thus the word تسریح here signifies طلاق i.e. divorce.
The present verse also makes it clear that when a person divorces his wife, he forfeits مھر i.e. the dower-money he has given her; and if at the time of divorce he has not yet given her the dower-money agreed on by the parties, he must make the payment before the divorce becomes effective. Again, he is not allowed to take back anything he might have given her in the form of gifts and presents as the clause it is not lawful for you that you take anything of what you have given them indicates.
If, however, it is the wife who demands separation, technically known as خلع (Khul‘a lit. the putting off of clothes etc., or the shedding of old leaves), she must get it through a Qadi or judge as the word خفتم (you fear), which has been put in the plural number, hints. In this case she has to part with, in full or in part, her dowry as well as the gifts she might have received from her husband, as agreed on by the parties or decided by the judge. The case of Jamilah, wife of Qais bin Thabit, provides a good illustration of the exercise of the right of Khul‘a by women. She demanded separation from her husband, Qais, on the ground that she did not like him, i.e. their temperaments being different, she could not get on with him. She was granted Kkul‘a by the Holy Prophet, but she had to return to her husband the orchard he had given her (Bukhari). This right, however, is not to be exercised in a light-hearted manner. The Holy Prophet has condemned the action of a woman who demands separation from her husband without valid reason even as he has condemned the action of a man who divorces his wife without genuine cause. He is reported to have said, "A woman who seeks separation from her husband without a legitimate cause shall be deprived of the fragrance of heaven" (Dawud & Tirmidhi). This is what is hinted in the concluding words, these are the limits prescribed by Allah, so transgress them not, etc. The husband and the wife are both warned to fear God and refrain from transgressing the limits imposed by God for their own good.
b
2:228.
c
2:232; 4:130; 65:3.
170
这节经文含有对离婚第五种约制。如果丈夫想和妻子离异, 他必须在三个不同时期声明离婚, 每次在她个别的洁净时期中并没有和她同过房, 在同一时期声明两次或三次离婚, 是不准许的。这在 مَرَّتَان (Marratan, 两次) 这一字中可以看出。这字的意思是, 发生在两个不同时期的一件事情, 而不是发生在同一时间的两件事情。穆圣把这种同一时间的集中声明, 不管几次, 都只作一次离婚声明看待 (تِرْمِذِی与داؤد)。根据纳萨伊 (نَسَائِی) 说, 有一天穆圣听到有人在同一时间内作了三次离婚声明, 非常生气地说, “在我还在你们中间时, 就把安拉的经典当儿戏吗?” 在第一和第二次声明离婚后, 丈夫在 عِدَّة (‘Iddat), 既等候时期内, 不论经过或不经过妻子的同意, 都可以召回离了婚的妻子; 但是等候时期过了以后, 他要经过她的同意而且要重新娶她才能收回。在第三次离婚后, 丈夫就丧失了这种权利, 这对夫妻就最终离异了。穆圣的一个伙伴有一次问他说, “«古兰经» 在这里只谈了两次离婚, 第三次离婚在什么地方?” 穆圣向他提到 “以厚道的做法辞离她们” 这句话, 意思是说, 第一和第二次离婚之后, 丈夫可以保留并且可以再娶她, 如果她也同意结婚的话; 但是如果他要最后离异的话, 他应与她离婚, 即第三次离婚 {جَرِيْر (Jarir) 与 مُسْنَد (Musnad)}。这一点在下一节经文中还要进一步说明。这样, 这里的 تَسْرِيْح (Tasrih) 这个字意为 طَلَاق (Talaq), 即离婚。
171
一个人和他的妻子离婚后, 他就丧失了他已给她的嫁妆 (办嫁妆的钱); 如果在离婚时他还没有给过她嫁妆, 在正式离婚之前, 他必须给她那笔钱。而且, 他不准许取回作为馈赠或礼物而给她的任何东西。
172
不过, 如果提出离婚的是女方, 法律上称为 خُلْع (khul‘), 她必须通过 قَاضِیْ (Qadi) 即法官, 正如 “你们 (双方) 害怕” 这几个字所暗示的那样。在这种情况下, 她必须归还男方全部或部分嫁妆以及男方过去送给她的礼品, 这要双方议定或由法官决定。盖斯•彬•撒比特 (قَيْس بِنْ ثَابِتْ, Qais bin Thabit) 的妻子杰米拉 (جَمِيْلَة, Jamilah) 那个案例提供了妇女行使 خُلْع 权的一个很好的实际说明。她要求和丈夫盖斯离婚, 理由是她不喜欢他, 也就是说, 他们性格不合, 不能相处在一起。穆圣给了他 خُلْع 的许可, 但是她必须把他给她的果园还给他 (布哈理)。
1
عام طور پر اس زمانہ کے علماء یہ سمجھتے ہیں کہ جس نے تین دفعہ طلاق کہہ دیا اس کی طلاق بائن ہو جاتی ہے یعنی اس کی بیوی اس سے دوبارہ اس وقت تک شادی نہیں کر سکتی جب تک کسی اور سے نکاح نہ کر لے مگر یہ غلط ہے کیونکہ قرآن کریم میں صاف فرمایا گیا ہے اَلطَّـلَا قُ مَرَّتٰنِ یعنی وہ طلاق جو بائن نہیں وہ دو دفعہ ہو سکتی ہے اس طور پر کہ پہلے مرد طلاق دے پھر یا تو طلاق واپس لے لے اور رجوع کرے یا عدت گزرنے دے اور نکاح کرے۔ پھر اَن بَن کی صورت میں دوبارہ طلاق دے۔ پس ایسی طلاق کا دو دفعہ ہونا تو قطعی طور پر ثابت ہے۔ پس ایک ہی دفعہ تین یا تین سے زیادہ بار طلاق کہہ دینے کو بائن قرار دین
2
تمہیں یعنی ملتِ اسلامیہ یا اسلام پر ایمان رکھنے والی حکومت کو۔
3
اِنْ خِفْتُمْ میں بتایا گیا ہے کہ اگر محکمہ قضا اس بات کا فیصلہ کرے کہ عورت خاوند کے پاس رہنے کے لئے راضی نہیں اور اس کی نارضا مندی کی وجہ سے مرد بھی عدل نہ رکھ سکے گا‘ تو عورت اگر کچھ دینا چاہے تو مرد کو اجازت ہے کہ کچھ مال لیکر اسے طلاق دے دے۔ لیکن وہ صرف اتنا ہی مال لے سکتا ہے جتنا اس نے خود دیا ہو اور کچھ نہیں۔
a
See 2:228.
b
2:232; 4:130; 65:3.
236
Important Words:
امساك (retain) is derived from امسك which is again derived from مسك. They say امسك به i.e. he stuck to it. امسك is both transitive and intransitive. امسكه means, he got hold of it and stopped and retained it. امسك عن الکلام means, he abstained from talking. امساك means, (1) to hold or stop or prevent or retain; (2) to refrain or abstain (Aqrab).
تسریح (send away) is the noun-infinitive from سرح (sarraha) which is derived from سرح. They say سرح المواشی i.e. the cattle went forth for grazing. سرح السیل means, the flood moved on leisurely. سرحه means, he sent him away. سرح فلان زوجته means, he sent away or divorced his wife (Aqrab).
حدود (limits) is the plural of حد i.e. a limit. حده means, he put a limit to it. حد الشیء عن الشیء means, he distinguished one thing from the other. الحد means, (1) the limit or the line where two things meet; (2) last limit or extremity of a thing; (3) that by which a thing may be defined; (4) prescribed punishment for an offence. حدود الله means God’s religious commandments (Aqrab).
Commentary:
This verse contains the fifth check on divorce. A man who seeks permanent and irrevocable separation from his wife must pronounce divorce on three separate occasions, each in a separate طھر i.e. period of purity, when the woman is clean and the man has not gone in unto her during that period of purity. The pronouncement of divorce twice or thrice at one and the same time is not permissible as the verse hints in the word مرتان (twice) which signifies a thing happening on two separate occasions and not two things happening at one and the same time. The Holy Prophet treated such collective pronouncements, whatever their number, as only one divorce (Tirmidhi & Dawud). According to Nasa’i, the Holy Prophet was extremely angry when one day he was told that a person had made all the three pronouncements of divorce at one and the same time, and said: "Is the Book of God going to be made a plaything while I am yet among you?"
After the pronouncement of the first two divorces, the husband can take back the divorced wife within ‘iddah, i.e. the period of waiting, with or without her consent; but after the period of waiting is over, he can take her back only with her consent and that after remarrying her. After the pronouncement of the third divorce, however, the husband forfeits this right and the couple are finally separated. A Companion of the Holy Prophet once asked him saying, "The Quran has here spoken of two divorces only, whence comes in the third!" The Prophet referred him to the Quranic words اوتسریح باحسان i.e. or send them away with kindness meaning thereby that after the pronouncement of the first two divorces the husband was free to retain his wife if he so desired but if he wanted irrevocable separation, he should "send her away", i.e. divorce her a third time (Jarir & Musnad). The point is further made clear in the succeeding verse. Thus the word تسریح here signifies طلاق i.e. divorce.
The present verse also makes it clear that when a person divorces his wife, he forfeits مھر i.e. the dower-money he has given her; and if at the time of divorce he has not yet given her the dower-money agreed on by the parties, he must make the payment before the divorce becomes effective. Again, he is not allowed to take back anything he might have given her in the form of gifts and presents as the clause it is not lawful for you that you take anything of what you have given them indicates.
If, however, it is the wife who demands separation, technically known as خلع (Khul‘a lit. the putting off of clothes etc., or the shedding of old leaves), she must get it through a Qadi or judge as the word خفتم (you fear), which has been put in the plural number, hints. In this case she has to part with, in full or in part, her dowry as well as the gifts she might have received from her husband, as agreed on by the parties or decided by the judge. The case of Jamilah, wife of Qais bin Thabit, provides a good illustration of the exercise of the right of Khul‘a by women. She demanded separation from her husband, Qais, on the ground that she did not like him, i.e. their temperaments being different, she could not get on with him. She was granted Kkul‘a by the Holy Prophet, but she had to return to her husband the orchard he had given her (Bukhari). This right, however, is not to be exercised in a light-hearted manner. The Holy Prophet has condemned the action of a woman who demands separation from her husband without valid reason even as he has condemned the action of a man who divorces his wife without genuine cause. He is reported to have said, "A woman who seeks separation from her husband without a legitimate cause shall be deprived of the fragrance of heaven" (Dawud & Tirmidhi). This is what is hinted in the concluding words, these are the limits prescribed by Allah, so transgress them not, etc. The husband and the wife are both warned to fear God and refrain from transgressing the limits imposed by God for their own good.
b
2:228.c
2:232; 4:130; 65:3.
280
This verse contains the fifth check on divorce. A man who seeks separation from his wife must pronounce divorce on three separate occasions, each in a separate period of purity when he has not gone in unto her during that period. The pronouncement of divorce twice or thrice at one and the same time is not permissible as is hinted in the word Marratan (twice) which signifies a thing happening on two separate occasions and not two things happening at one and the same time. The Holy Prophet treated such collective pronouncements, whatever their number, as only one divorce (Tirmidhi & Dawud). According to Nasa’i, the Holy Prophet was extremely angry when one day he was told that a person had made all the three pronouncements of divorce at one and the same time and said, "Is the Book of God going to be made a plaything while I am yet among you?" After the pronouncement of the first two divorces, the husband can take back the divorced wife within ‘Iddat, i.e. the period of waiting, with or
281
When a person divorces his wife, he forfeits the dower-money he has given her; and if at the time of divorce he has not yet given her the dower- money, he must make the payment before the divorce becomes effective. Again, he is not allowed to take back anything he might have given her in the form of gifts and presents.
282
If, however, it is the wife who demands separation, technically known as Khula‘, she must get it through a Qadi or judge as the words "you fear," in the plural number, hint. In this case she has to part with, in full or in part, her dowry as well as the gifts she might have received from her husband, as agreed upon by the parties or decided by the judge. The case of Jamilah, wife of Qais bin Thabit, provides a good illustration of the exercise of the right of Khula‘ by women. She demanded separation from her husband. Qais, on the ground that she did not like him, i.e. their temperaments being different she could not get on with him. She was granted Khula‘ by the Holy Prophet, but she had to return to her husband the orchard he had given her (Bukhari).
فَاِنۡ خِفۡتُمۡ فَرِجَالًا اَوۡ رُکۡبَانًا ۖ فَاِذَاۤ اَمِنۡتُمۡ فَاذۡکُرُوا اللّٰہَ کَمَا عَلَّمَکُمۡ مَّا لَمۡ تَکُوۡنُوۡا تَعۡلَمُوۡنَ
کَمَا عَلَّمَکُمْ۔ کَ کے عام معنے مانند کے ہوتے ہیں۔ لیکن اس کے ایک معنے ل کے بھی ہیں یعنی ’’اس لئے کہ‘‘ یا ’’کیونکہ‘‘ (مغنی) اس جگہ یہی معنے زیادہ چسپاں ہوتے ہیں اور انہی کو ہم نے اختیار کیا ہے۔
4:102.
4:104.
Observance of five daily Prayers is the most important commandment. In no circumstances should a Muslim neglect his Prayers as long as he is sane and conscious. Even when he is moving about in a state of extreme fear, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
4:102.
4:104.
Important Words:
رجالا (on foot) is the plural of راجل (one who walks on foot) which is derived from رجل i.e. he walked on foot, رجل (rijl) meaning a foot. رجل (rajul) which means man is so called because man walks on foot and not on both hands and feet like quadrupeds (Lane).
رکبانا (riding) is the plural of راکب (one who rides) which is derived from رکب i.e. he rode an animal or a conveyance. One says, رکبت الفرس i.e. I mounted the horse. رکب الرجل البحر means, the man embarked on a sea voyage. رکب ذنبا means, he made sin his riding beast, i.e. he committed a sin (Lane).
Commentary:
The five daily Prayers constitute the most important worship in Islam. In no circumstances can a Muslim neglect his Prayers as long as he is sane and conscious. Even when a person is moving about in a state of extreme fear and consternation, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
In view of this great importance of Prayers, a married couple can ill afford to be careless about them. The form in which Prayers are to be performed in time of ordinary fear or danger is mentioned in 4:102, 103; but the present verse refers to a state of extreme fear when one cannot observe even the form of ordinary صلوة الخوف (Prayer in a state of fear).
The clause, but when you are safe, remember Allah as he has taught you, means that the injunction with regard to offering Prayers on foot or on horseback, etc. pertains to very special circumstances only. As soon as better conditions return, one should pray in the ordinary way as taught in the closing portion of the preceding verse, i.e. one should stand motionless in Prayer and refrain from speech, etc.
b
4:102.
c
4:104.
189
每天谨守五次拜功, 是最重要的律令。只要一个穆斯林神志清醒时, 就绝不能忽略拜功。即使在极端恐惧的情况下在各处走动时, 他也必须祈祷。骑马, 步行, 不论情况如何, 是跑、是坐或躺着, 都要履行拜功。
2
کَمَا عَلَّمَکُمْ۔ کَ کے عام معنے مانند کے ہوتے ہیں۔ لیکن اس کے ایک معنے ل کے بھی ہیں یعنی ’’اس لئے کہ‘‘ یا ’’کیونکہ‘‘ (مغنی) اس جگہ یہی معنے زیادہ چسپاں ہوتے ہیں اور انہی کو ہم نے اختیار کیا ہے۔
a
4:102.
b
4:104.
246
Important Words:
رجالا (on foot) is the plural of راجل (one who walks on foot) which is derived from رجل i.e. he walked on foot, رجل (rijl) meaning a foot. رجل (rajul) which means man is so called because man walks on foot and not on both hands and feet like quadrupeds (Lane).
رکبانا (riding) is the plural of راکب (one who rides) which is derived from رکب i.e. he rode an animal or a conveyance. One says, رکبت الفرس i.e. I mounted the horse. رکب الرجل البحر means, the man embarked on a sea voyage. رکب ذنبا means, he made sin his riding beast, i.e. he committed a sin (Lane).
Commentary:
The five daily Prayers constitute the most important worship in Islam. In no circumstances can a Muslim neglect his Prayers as long as he is sane and conscious. Even when a person is moving about in a state of extreme fear and consternation, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
In view of this great importance of Prayers, a married couple can ill afford to be careless about them. The form in which Prayers are to be performed in time of ordinary fear or danger is mentioned in 4:102, 103; but the present verse refers to a state of extreme fear when one cannot observe even the form of ordinary صلوة الخوف (Prayer in a state of fear).
The clause, but when you are safe, remember Allah as he has taught you, means that the injunction with regard to offering Prayers on foot or on horseback, etc. pertains to very special circumstances only. As soon as better conditions return, one should pray in the ordinary way as taught in the closing portion of the preceding verse, i.e. one should stand motionless in Prayer and refrain from speech, etc.
b
4:102.
c
4:104.
297
Observance of five daily Prayers is the most important commandment. In no circumstances should a Muslim neglect his Prayers as long as he is sane and conscious. Even when he is moving about in a state of extreme fear, he must not fail to say his Prayers and should perform them on horseback or on foot, whether running or sitting or lying, as the case may be.
وَاِنۡ خِفۡتُمۡ اَلَّا تُقۡسِطُوۡا فِی الۡیَتٰمٰی فَانۡکِحُوۡا مَا طَابَ لَکُمۡ مِّنَ النِّسَآءِ مَثۡنٰی وَثُلٰثَ وَرُبٰعَ ۖ فَاِنۡ خِفۡتُمۡ اَلَّا تَعۡدِلُوۡا فَوٰحِدَۃً اَوۡ مَا مَلَکَتۡ اَیۡمٰنُکُمۡ ۚ ذٰلِکَ اَدۡنٰۤی اَلَّا تَعُوۡلُوا
4:130.
此节经文很重要。因为在一定条件下, 这儿允许一夫多妻。伊斯兰教允许 (虽然它肯定不会命令和鼓励) 一个男于同时可娶一至四个妻子。因为给予这种许可是与孤儿问题有关的, 所以应该在关心那个备受忽视的社会阶层的问题的基础上看待这种许可。在某些情况下, 只有按照环境的迫切需要从受监护的女性孤儿或其他女子中娶一个或超过一个妻子, 孤儿的权利才能得到保护。虽然这节经文所提到的一夫多妻与孤儿问题有关, 但是这种婚姻也可能由其它情况而引起, 如通过这种婚姻来纠正一些社会和道德上的弊病。如果只考虑这种婚姻本身的目的, 同意这种婚姻不仅是无可非议的, 而且在某种情况下, 是可取的, 甚至是十分必要的。在这种情况下, 不利用这种婚姻制度对个人与社会的利益, 无疑是有害的。根据 «古兰经», 婚姻的目的有四点: (1) 防止身体上、精神上以及道德上的疾病; (2:188; 4:25); (2) 安定精神, 得到爱侣 (30:22); (3) 生育子女; (4) 扩大亲戚的范围 (4:2)。有时候, 娶一个妻子就不能实现一个或全部上述婚姻目的。例如, 一个人的妻子永久病残, 或患上传染病时, 如果他不另娶妻子, 那么, 婚姻的目的就要受挫。实际上他毫无办法, 要么, 另订合法婚约, 要么, 因未能幸运地阻止情欲的侵袭而过着不道德的生活。一个患病的妻子也成不了幸福的伴侣, 因为不论她给丈夫如何有价值的关怀和同情, 但是她与她的丈夫在一起不能在各方面去安定丈夫的精神。同样, 如果妻子碰巧不能生育, 又没有一夫多妻制, 那么, 丈夫子嗣名留的这一完全正常自然要求就不能实现。正是为了满足这种迫切的需要, 伊斯兰教允许一夫多妻制度。如果出于上述任何一个情况, 丈夫与其第一个妻子离婚, 这是对他的一种耻辱。事实上, 一夫多妻的婚姻目的在某种程度上与一夫一妻婚姻目的是一样的。在一夫一妻制婚姻不能实现其中的一个或所有目的时, 一夫多妻婚姻就十分必要了。而且, 尽管他已有一个深深地爱着的妻子, 并也已达到了婚姻目的。但也有其他一些理由使某男子必须另娶一个或多个妻子, 那些理由是: (a) 保护孤儿; (b) 使可以结婚的寡妇得到丈夫; (c) 为缺少男子的家庭或社团增补男子。从注释的这节经文中, 我们清楚地看到, 采取一夫多妻制特别是为了将未受人保护的孤儿置于某人的保护之下。此节经文的含意是: 像这些需要受人保护的孤儿的母亲最好与保护人结婚, 这祥, 那保护人与这些孤儿的关系就更加直接与亲密, 比在其他情况下更关心他们的福利, 使寡妇们能得到丈夫 (24:33) 是制定一夫多妻制的另一个目的。在穆圣时代, 穆斯林迫于长期的战争。许多人在战争中死去, 留下了没有近亲照顾的寡妇和孤儿。妇女在数量上大为超过男子以及人数非常多的无人照顾的孤儿--------这是战争不可避免的结果--------鼓励一夫多妻以防止穆斯林社会的道德堕落。最近的两次世界大战证明伊斯兰教的这种婚姻制度是有用的。大战撇下了数量非常众多没有丈夫的年轻妇女。确实, 由于两次大战造成男子惊人的死亡, 使西方国家的妇女人数大大超过了男子, 这是目前西方社会道德败坏的原因, 它正在腐蚀西方社会的机体。除了使年轻的寡妇能得到丈夫外, 一夫多妻制的目的还在于应付战后发生的严重形势。战后除了各方面都在衰退外, 国家的男子人数急剧减少到使国家有可能灭亡的危险。人口出生率下降是民族衰亡的重要原因, 只有一夫多妻制能有效地改善这种情况。这种婚姻制度并非如人们所误解的那样, 是为了情欲的发泄。它的本质是需要男子和妇女作出牺牲, 这种牺牲要求个人的一时感情服从社会和国家的更大的利益。
مَا مَلَكَتْ اَيْمَانُكُمْ (Ma Malakat Aimanukum) 这一用语的一般意义是女战俘。她们没有被赎出, 被俘后在穆斯林的拘留和看管之下。因为她们参加战争想摧毁伊斯兰教, 因此理应剥夺她们的自由。在 «古兰经» 中用这一名称, 而不大用 عِبَادْ (‘Ibad, 奴隶) 和 اِمَاء (Ima’, 女奴隶), 为的要指出这种占有是公正和合法的。مِلْكُ يَمِيْن (Milku Yamin) 的意思是 “完全和正义的占有” (لِسَانْ, Lisan)。它包括奴隶和女奴隶两种意思。究竟在句中这一用语用在特定的地方意指什么, 须视上下文而定。关于 “他们自己所掌握的” 一语, 有许多误解: 这句话什么意思, 他们自己所掌握的人有什么权利和地位。伊斯兰教毫不含糊地谴责奴隶制。因此, 剥夺一个人 (他或她) 的自由是一种道德上的罪过。除非他或她参加战争来摧毁伊斯兰教或一个伊斯兰国家, 当然要剥夺他们的自由。买卖奴隶也是一种很严重的罪过。伊斯兰教的教导在这点上是十分清楚、毫不含糊和反复强调的, 按照这一教导, 假如有人使另一个人做他的奴隶, 他就对安拉和人类犯了严重的罪行 {الْبَيْع بُخارِی، كِتَابُ--------Bukhari, Kitabul-Bai‘ & دَاؤُد--------Da’ud, 由 فَتْحُ الْبَارِی--------Fathul-Bari摘录}。值得注意的是, 伊斯兰教在世界上开始建立的时候, 奴隶制是人类
*社会制度中的一个组成部分, 每个国家都有大量的奴隶。因此, 把一种已经紧密交织在整个人类社会组织之中的制度一下子抹掉而不严重伤害它的道德风气, 这是行不通, 甚至是不明智的。因此, 伊斯兰教力求逐渐地但有效而坚定地废除奴隶制。«古兰经» 制订了以下几条有效的法规以迅速而完善的废除奴隶制: (1) 只能在正规战以后抓战俘; (2) 在战争结束后不能扣留战俘不放, 但是 (3) 作为一种恩惠的表示, 或者可以用交换战俘的方式来释放战俘 (47:5)。但是, 那些由于不适合以上那些条例而得不到自由的不幸的人们, 或者应该留在他们的穆斯林主人那里的人, 可以和他们的主人书写一个赎身合同 (24:34)。这样的话, 如果一个女人在上述性质的情况下作了战俘, 丧失了自由, 成为 مِلْكُ يَمِيْن (Milku Yamin), 她不能在交换战俘中获释, 政府的困境也不许可其以恩惠的表示而立即释放她, 她的政府或人们也不来赎买她, 她也不寻求和主人书立合同来买她的自由, 那么, 为
了道德起见, 他的主人在没有她事先同意的情况下娶了她, 有什么可以反对或有意见的呢? 至于没有和一个女战俘或奴隶结婚而发生性关系, 这在 «古兰经» 任何一节经文中也没有说过可以这么做。«古兰经» 不仅认为没有正式结婚是不可以把女战俘当妻子对待, 而且有清楚而确定的命令, 这些战俘像自由的妇女一样, 必须结了婚才能作为妻子。其中惟一的区别是社会地位的暂时的差别。由于她们参加反对伊斯兰教的战争而丧失了婚前同意的权利, 因此和她们结婚不必考虑像对自由妇女那样去徵求她们事先的同意。因此 مَا مَلَكَتْ اَيْمَانُكُمْ (Ma Malakat Aimanukum) 这一用语意指女战俘。按照 «古兰经», 无论如何也不会支持这样的看法, 说伊斯兰教批准非法同居。除了这节经文外, 至少还有其它四节经文以清楚而明确的条文制定了女战俘不应常处于不结婚状态中 (2:222; 4:4; 4:26; 24:33)。穆圣在这点也是态度非常鲜明的, 据记载他曾经说过, “如果某一个人有一个年幼的女奴隶, 他给她以正当的教育, 并用适当方式把她扶养成人, 然后解放并娶她为妻, 对他来说, 这是双重的报答” (الْعِلْم بُخَارِی، كِتَابُ Bukhari, Kitabul-‘Ilm)。穆圣这一说法的意思是, 如果一个穆斯林想要娶女奴隶为妻, 他必须先解放她, 然后娶她。穆圣自己的做法与这一训律十分符合。他的两个妻子朱伟里亚 (جُوَيْرِيَة, Juwairiyah) 和萨菲亚 (صَفِيَّة, Safiyyah) 就是作为战俘而来到他那里的。她们是他的 مِلْكُ يَمِيْن (Milku Yamin)。但他按照伊斯兰教的律令娶了她们。他也娶了 مَارِيَة (Mariyah), 她是埃及国王送给他的, 她享有像穆圣其他妻子那样的自由的地位。她戴上头盖, 并也被视为 “穆民之母”。«古兰经» 说得很清楚, 有关婚姻的律令适用于 “你们自己所掌握的 (奴婢)” 就像适用于 “穆圣姑父母、舅父母和姨父母的女儿” 那样。她们两个人都是结婚后才作为妻子的。以上所说的三类妇女都是通过结婚对穆圣才是合法的 (33:51)。还有, “禁止你们娶已婚的妇女, 除非你们具有所有权的,” (4:25) 这节经文连同上一节经文都述及到, 如果一个男人娶这种女人 (其中包括已婚的女人), 那是不合法的。但这里有个例外, 在宗教战争中被俘的那些已婚妇女宁愿留在穆斯林那里, 是可以同她们的主人结婚的。她们不愿回到以前丈夫那里去的这一事实被认为等于解除了她们过去的婚约。
这方面, 顺便还有一点值得注意, 不准许同一个女奴隶在禁止范围内的这样一些女亲属 (相应于一个自由妇女的那些亲属) 结婚。例如: 奴隶妻子的母亲、姐妹、女儿等是不能结婚的。要进一步讲清楚的是, 由于启示那个时候的环境, «古兰经» 必须区别两种妇女的社会地位。那种区别用 زَوْج (Zauj, 娶自由的妇女) 和 مِلْكُ يَمِيْن (Milku Yamin, 娶奴隶奴女) 等词来表达。前者意味着夫妻间是平等的, 而后者意味着妻子的地位要差一些。不过, 那是暂时的。«古兰经» 和穆圣极力劝告, 必须先给女奴隶完全的自由和地位, 然后娶她们。穆圣就是这样做的。此外, 伊斯兰教不准许在一般战争中俘虏妇女作为奴隶。未徵得一个女奴隶的事先同意而和她结婚, 只是在以下的情况下才可以: 敌对国先发动反对伊斯兰教的宗教战争, 想消灭伊斯兰教, 并在剑尖下强迫穆斯林放弃他们的宗教, 然后把他们的俘虏--------男的或女的--------作为奴隶对待, 就像在穆圣时代他们做的那样。那时, 敌人抓去穆斯林妇女作为俘虏并把他们当作奴隶看待。伊斯兰教的命令只是一种报复措施, 就其真实的性质来说, 它的时间是短暂的。它也具有保护被俘妇女德行的意义。现在那些条件已不复存在。现在没有宗教战争, 因此没有战俘被当作奴隶或女奴看待。
یعنی یتیم عورتوں سے ایک سے زیادہ شادیاں کرنی اچھی نہیں۔ کیونکہ بے انصافی کا ڈر ہے۔ ہاں ان کے سوا دوسری عورتوں سے دو دو‘ تین تین‘ چار چار سے نکاح کر سکتے ہو کیونکہ ان کے ولی ان کے حقوق کا مطالبہ کرنے والے موجود ہیں۔
یعنی اس طریق پر عمل کرکے تم ظلم اور گناہ کے خطرہ سے بہت حد تک محفوظ ہو جاؤ گے۔
4:130.
The verse is important inasmuch as it permits polygamy under certain circumstances. Islam allows (though it certainly does not enjoin or encourage) a man to have more than one wife up to four at a time. As this permission has been given in connection with the subject of orphans, it should be taken primarily to be based on the question of the care of that much-neglected class of society. There are cases when the interests of orphans can only be protected by marrying one or more wives from among the female wards or from other women as the exigencies of circumstances may require. Though the verse mentions polygamy in connection with the subject of orphans, yet other situations may arise when it may become a necessary remedy for some social or moral evils. If only the objects of marriage itself are considered, the permission appears to be not only justifiable but in some cases desirable and even necessary; nay, in such cases it may become positively injurious to the best interests of individuals and of the com
The expression, Ma Malakat Aimanukum, generally signifies, women prisoners of war who are not ransomed and who are in the custody and control of their Muslim captors because they had taken part in a war which was waged to destroy Islam and thus had legitimately deprived themselves of their freedom. The term has been used in the Qur’an in preference to ‘Ibad and Ima’ (slaves and bondwomen) to point to a just and rightful possession, the expression Milku Yamin signifying full and rightful possession (Lisan). It includes both slaves and bondwomen, and it is only the context which determines what the expression signifies in a particular place. Much misunderstanding prevails as to what the expression "their right hands possess" signifies, and what are the rights and status of the persons to whom it applies. Islam has condemned slavery in unequivocal terms. According to it, it is a mortal sin to deprive a person of his or her liberty, unless, of course, he or she renders himself
Ta‘ulu (do injustice) is derived from ‘Ala which means; (1) he had a large family; (2) he supported the family; (3) he was or became poor; (4) he acted wrongfully; or deviated from the right course (Lane).
4:130.
Important Words:
طاب (as may be agreeable). طاب الشیء means, the thing was or became pleasing, delightful, agreeable or delicious. طابت به نفسی means, my mind or my soul became pleased and satisfied with it. طاب العیش لفلان means, life became pleasant and free from cares for such a one. طاب عن الشیء نفسا means, he willingly parted with the thing (Aqrab & Lane).
مثنی (two) is derived from ثنی. They say ثناہ i.e. he doubled it or folded it; or he turned one part of it upon another. ثنیsignifies the repetition of a thing, doing it one time after another, or a thing or affair done twice. مثنی means اثنان اثنان i.e. two and two; two and two together; or two at a time and two at a time. Similarly, ثلاث means, three and three; three and three together; or three at a time and three at a time; and so is the meaning of رباع (Lane & Aqrab). The expression مثنی و ثلاث و رباع would thus mean, two at a time, or three at a time, or four at a time.
تعولوا (do injustice) is derived from عال which means:(1) he had a family or a large family; (2) he sustained and supported the family; (3) he was or became poor; (4) he acted unjustly and wrongfully, or he deviated from the right course.
Commentary:
The verse is important inasmuch as it permits polygamy under special circumstances. Islam allows (though it certainly does not enjoin) a man to have more than one wife up to four at a time. As the permission concerning polygamy has been given in connection with the subject of orphans, it should be taken to be primarily based on the question of the care of that much-neglected class of society. There are cases when the interests of orphans can best be protected by marrying one or more wives from among the female wards or from other women as the exigencies of circumstances may require. This can generally happen in one of the following cases:
(1) A man has a number of orphans, including girls, to look after. He is unmarried and there is danger of his falling into temptation. In this case he should marry one or more girls, as the case may be, from among his wards and thus protect himself from falling into sin or from betraying his trust and acting wrongfully towards his wards.
(2) He is married, but his wife fails to treat the orphans properly. He may in such a case also marry one of his female wards so that they may have a good and separate home of their own.
(3) Some of his younger relations, e.g., brothers or sisters, become orphans, and he finds that he or his existing wife cannot properly look after them. In such an eventuality, he may marry a suitable woman of mature age who may treat them like a mother. It is on record that in similar circumstances Jabir, a young man and one of the Holy Prophet’s distinguished Companions, married a widow of mature age and when the Prophet asked him why he had not married a young girl, Jabir replied that he had done so that his wife might look after his brothers and sisters who were left orphans by the death of his father. The Holy Prophet was much pleased at this act of Jabir and prayed for him (Bukhari, ch. on Buyu‘).
(4) If a person is afraid that the orphans under his care being strangers to him, he may not treat them as kindly as he should do, he may establish direct relationship with them by marrying one of the female wards.
(5) If a person has a large number of orphans under his care and he finds that he cannot do full justice to them without marrying more wives than one, he is permitted to do so to the limit of four.
The words, two or three or four, signify that the last number marks the utmost limit. It is related that after this verse was revealed, the Holy Prophet asked those of his Companions who had more than four wives to keep any four of them they liked and divorce the rest, so that the number might not exceed four (Tirmidhi, ch. on Nikah).
A general note on polygamy is appropriate here. Though the verse mentions polygamy in connection with the subject of orphans, yet other situations may also arise in which polygamy may become a necessary remedy for many social or moral evils.
If only the objects of marriage be considered, the permission of the Quran to its followers to wed more wives than one, appears to be not only justifiable but in some cases desirable and even necessary; nay, in such cases it may become positively injurious to the best interests of individuals and of the community not to take advantage of this permission. According to the Quran, the objects of marriage are four, i.e. (1) protection against physical, moral and spiritual maladies; (2) peace of mind and the availability of a loving companion; (3) procreation of children; and (4) widening of the circle of relationship.
With respect to the first-mentioned object, the Quran says: "And allowed to you are those beyond that, (i.e. the cases mentioned in the earlier verses) that you seek them by means of your property—marrying them properly (and guarding yourselves against animal passions) and not committing fornication (and not indulging in unrestricted gratification) (4:25). The word محصنین occurring in the verse quoted above is derived from احصان which means, to seek protection from the attacks of an enemy by entering into a fort. Thus Islam regards marriage as a sort of fort, or a means of protection against moral and spiritual diseases. With respect to this object the Quran further says: They (your wives) are a garment for you and you are a garment for them (2:188). Now, the dress of a person serves a threefold purpose: (1) It protects him against the inclemency of weather; (2) it serves as an embellishment and adornment; and (3) it covers one’s private parts and any defects that may be in one’s physical formation. With respect to the second object the Quran says: And of His Signs is this, that He has created wives for you from among yourselves that you may find peace of mind in them and He has engendered love and tenderness between you (30:22). About the third object it says: Your wives are a tilth for you so approach your tilth when and how you like (2:224).
Now every one can easily conceive that one or all of the above-mentioned four objects of marriage, i.e. (1) protection against physical, moral and spiritual diseases; (2) procreation and propagation of the human race: (3) company of a life-long and loving companion and (4) widening of the circle of relationship are, sometimes, not realized in the case of one wife only. It is a hard fact which cannot be denied that there are persons whose sexual instinct is too strong to be satisfied with one wife. This is a physical necessity inherent in man and it is playing with fire to make light of this, the most powerful of all physical instincts. The only sane and proper course open to a man whose sexual powers are abnormally strong is to marry another, if one wife does not satisfy him. Such cases may be rare, but you cannot ignore their existence altogether. And a perfect religious system, as Islam claims to be, has to provide for the physical and spiritual requirements of all sorts of people. Again, if the wife of a person becomes a permanent invalid or suffers from a contagious disease, the object of marriage is certainly defeated if such a person does not marry another wife. Indeed, no course is left to him but either to contract another lawful marriage or, failing successfully to combat the attacks of his passions, to lead a dissolute life. And an ailing wife cannot make a good companion either, because, however worthy of regard and com- passion she may be, her company cannot give peace of mind to her husband in all respects. In the third instance, if the wife of a person happens to be barren, the natural and perfectly legitimate desire of the husband to have an issue to succeed him and perpetuate his name remains unfulfilled in the absence of a polygamous marriage. It is to meet the requirements of all such persons that Islam has allowed the contraction of plural matrimonial relations. If, however, in any of these cases a husband divorces his first wife, it would be a shame and disgrace for him. For instance, in the case of an invalid wife it would mean that he lived with her as long as she was whole and deserted her at a time when she most needed his protection. The only honourable course in such a case would be to look after the diseased wife tenderly and marry another woman who may fulfil the functions of a wife.
It will thus be seen that the objects of a polygamous marriage are, to a certain extent, the same as those of a monogamous marriage. When one or all of those objects are not realized by a monogamous marriage, a polygamous marriage becomes a necessity and is allowed. There are, however, other reasons which may also render it necessary for a person to have one or more wives in addition to the one whom he dearly loves and who also fulfils the objects of marriage. Those reasons are: (a) to protect orphans; (b) to provide husbands for marriageable widows and (c) to supplement the decreasing manhood of a family or community.
It is manifestly clear from the verse under comment in which permission is given to marry more wives than one that polygamy is resorted to particularly with a view to taking under one’s protection orphans left unprotected. The verse clearly states: If you fear that you will not be fair in dealing with orphans (under your protection), then marry of women as may be agreeable to you, two or three or four; and if you fear you will not deal justly (between your wives) then marry only one. The words hint that the mother of such orphans as are left in the guardianship of a person should preferably be married by him so that he should become directly related to, and more intimately connected with, them and thus become more interested in their welfare than he otherwise could be.
Again, the Quran says: And marry widows from among you (24:33). To provide husbands for widows is thus another object which the institution of polygamy fulfils. Muslims were perpetually engaged in fighting in the time of the Holy Prophet. Many fell in wars and left behind widows and orphans without near relations to look after them. The preponderance of women over men and an exceptionally large number of orphans with no one to look after them, which is the inevitable result of war, necessitated that to save the Muslim society from moral degeneration, polygamous marriages should be encouraged. The last World War also vindicated this useful institution of Islam. It left an abnormally large number of young women without husbands. Indeed, the great preponderance of females over males in the west, due to the appalling loss of manhood caused by the War, is responsible for the present awful laxity of morals which is eating into the vitals of western society. Young girls fail to get suitable husbands. But natural passions must be satisfied. The result is dissolution and depravity. In view of the moral depravity prevailing in many countries, who has the hardihood to deny the wisdom of the Islamic institution of polygamy? Many indescribable moral and physical evils have arisen in the west as the result of this preponderance of women over men, the only proper remedy for which is polygamy.
The institution of polygamy is also intended to meet the serious situation that follows in the wake of a war, when, besides other aspects of decline, the manhood of a nation becomes so depleted as to threaten national destruction. The fall of birth-rate, which is a potent cause of the decay of a people and from which some Western countries are badly suffering, can be effectively remedied only by resorting to polygamy. The West will never recover from the terrible moral and social diseases from which it is suffering as well as from the appalling numerical decline facing certain countries and communities unless, setting aside all false notions and false sentiments, it submits to the Islamic injunctions about polygamy. It is a sacrifice demanded of men and women alike—a sacrifice in which personal and passing sentiments are required to be partly ignored for the wider and permanent interests of whole communities and countries.
a
4:130.
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此节经文很重要。因为在一定条件下, 这儿允许一夫多妻。伊斯兰教允许 (虽然它肯定不会命令和鼓励) 一个男于同时可娶一至四个妻子。因为给予这种许可是与孤儿问题有关的, 所以应该在关心那个备受忽视的社会阶层的问题的基础上看待这种许可。在某些情况下, 只有按照环境的迫切需要从受监护的女性孤儿或其他女子中娶一个或超过一个妻子, 孤儿的权利才能得到保护。虽然这节经文所提到的一夫多妻与孤儿问题有关, 但是这种婚姻也可能由其它情况而引起, 如通过这种婚姻来纠正一些社会和道德上的弊病。如果只考虑这种婚姻本身的目的, 同意这种婚姻不仅是无可非议的, 而且在某种情况下, 是可取的, 甚至是十分必要的。在这种情况下, 不利用这种婚姻制度对个人与社会的利益, 无疑是有害的。根据 «古兰经», 婚姻的目的有四点: (1) 防止身体上、精神上以及道德上的疾病; (2:188; 4:25); (2) 安定精神, 得到爱侣 (30:22); (3) 生育子女; (4) 扩大亲戚的范围 (4:2)。有时候, 娶一个妻子就不能实现一个或全部上述婚姻目的。例如, 一个人的妻子永久病残, 或患上传染病时, 如果他不另娶妻子, 那么, 婚姻的目的就要受挫。实际上他毫无办法, 要么, 另订合法婚约, 要么, 因未能幸运地阻止情欲的侵袭而过着不道德的生活。一个患病的妻子也成不了幸福的伴侣, 因为不论她给丈夫如何有价值的关怀和同情, 但是她与她的丈夫在一起不能在各方面去安定丈夫的精神。同样, 如果妻子碰巧不能生育, 又没有一夫多妻制, 那么, 丈夫子嗣名留的这一完全正常自然要求就不能实现。正是为了满足这种迫切的需要, 伊斯兰教允许一夫多妻制度。如果出于上述任何一个情况, 丈夫与其第一个妻子离婚, 这是对他的一种耻辱。事实上, 一夫多妻的婚姻目的在某种程度上与一夫一妻婚姻目的是一样的。在一夫一妻制婚姻不能实现其中的一个或所有目的时, 一夫多妻婚姻就十分必要了。而且, 尽管他已有一个深深地爱着的妻子, 并也已达到了婚姻目的。但也有其他一些理由使某男子必须另娶一个或多个妻子, 那些理由是: (a) 保护孤儿; (b) 使可以结婚的寡妇得到丈夫; (c) 为缺少男子的家庭或社团增补男子。从注释的这节经文中, 我们清楚地看到, 采取一夫多妻制特别是为了将未受人保护的孤儿置于某人的保护之下。此节经文的含意是: 像这些需要受人保护的孤儿的母亲最好与保护人结婚, 这祥, 那保护人与这些孤儿的关系就更加直接与亲密, 比在其他情况下更关心他们的福利, 使寡妇们能得到丈夫 (24:33) 是制定一夫多妻制的另一个目的。在穆圣时代, 穆斯林迫于长期的战争。许多人在战争中死去, 留下了没有近亲照顾的寡妇和孤儿。妇女在数量上大为超过男子以及人数非常多的无人照顾的孤儿--------这是战争不可避免的结果--------鼓励一夫多妻以防止穆斯林社会的道德堕落。最近的两次世界大战证明伊斯兰教的这种婚姻制度是有用的。大战撇下了数量非常众多没有丈夫的年轻妇女。确实, 由于两次大战造成男子惊人的死亡, 使西方国家的妇女人数大大超过了男子, 这是目前西方社会道德败坏的原因, 它正在腐蚀西方社会的机体。除了使年轻的寡妇能得到丈夫外, 一夫多妻制的目的还在于应付战后发生的严重形势。战后除了各方面都在衰退外, 国家的男子人数急剧减少到使国家有可能灭亡的危险。人口出生率下降是民族衰亡的重要原因, 只有一夫多妻制能有效地改善这种情况。这种婚姻制度并非如人们所误解的那样, 是为了情欲的发泄。它的本质是需要男子和妇女作出牺牲, 这种牺牲要求个人的一时感情服从社会和国家的更大的利益。
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مَا مَلَكَتْ اَيْمَانُكُمْ (Ma Malakat Aimanukum) 这一用语的一般意义是女战俘。她们没有被赎出, 被俘后在穆斯林的拘留和看管之下。因为她们参加战争想摧毁伊斯兰教, 因此理应剥夺她们的自由。在 «古兰经» 中用这一名称, 而不大用 عِبَادْ (‘Ibad, 奴隶) 和 اِمَاء (Ima’, 女奴隶), 为的要指出这种占有是公正和合法的。مِلْكُ يَمِيْن (Milku Yamin) 的意思是 “完全和正义的占有” (لِسَانْ, Lisan)。它包括奴隶和女奴隶两种意思。究竟在句中这一用语用在特定的地方意指什么, 须视上下文而定。关于 “他们自己所掌握的” 一语, 有许多误解: 这句话什么意思, 他们自己所掌握的人有什么权利和地位。伊斯兰教毫不含糊地谴责奴隶制。因此, 剥夺一个人 (他或她) 的自由是一种道德上的罪过。除非他或她参加战争来摧毁伊斯兰教或一个伊斯兰国家, 当然要剥夺他们的自由。买卖奴隶也是一种很严重的罪过。伊斯兰教的教导在这点上是十分清楚、毫不含糊和反复强调的, 按照这一教导, 假如有人使另一个人做他的奴隶, 他就对安拉和人类犯了严重的罪行 {الْبَيْع بُخارِی، كِتَابُ--------Bukhari, Kitabul-Bai‘ & دَاؤُد--------Da’ud, 由 فَتْحُ الْبَارِی--------Fathul-Bari摘录}。值得注意的是, 伊斯兰教在世界上开始建立的时候, 奴隶制是人类
*社会制度中的一个组成部分, 每个国家都有大量的奴隶。因此, 把一种已经紧密交织在整个人类社会组织之中的制度一下子抹掉而不严重伤害它的道德风气, 这是行不通, 甚至是不明智的。因此, 伊斯兰教力求逐渐地但有效而坚定地废除奴隶制。«古兰经» 制订了以下几条有效的法规以迅速而完善的废除奴隶制: (1) 只能在正规战以后抓战俘; (2) 在战争结束后不能扣留战俘不放, 但是 (3) 作为一种恩惠的表示, 或者可以用交换战俘的方式来释放战俘 (47:5)。但是, 那些由于不适合以上那些条例而得不到自由的不幸的人们, 或者应该留在他们的穆斯林主人那里的人, 可以和他们的主人书写一个赎身合同 (24:34)。这样的话, 如果一个女人在上述性质的情况下作了战俘, 丧失了自由, 成为 مِلْكُ يَمِيْن (Milku Yamin), 她不能在交换战俘中获释, 政府的困境也不许可其以恩惠的表示而立即释放她, 她的政府或人们也不来赎买她, 她也不寻求和主人书立合同来买她的自由, 那么, 为
了道德起见, 他的主人在没有她事先同意的情况下娶了她, 有什么可以反对或有意见的呢? 至于没有和一个女战俘或奴隶结婚而发生性关系, 这在 «古兰经» 任何一节经文中也没有说过可以这么做。«古兰经» 不仅认为没有正式结婚是不可以把女战俘当妻子对待, 而且有清楚而确定的命令, 这些战俘像自由的妇女一样, 必须结了婚才能作为妻子。其中惟一的区别是社会地位的暂时的差别。由于她们参加反对伊斯兰教的战争而丧失了婚前同意的权利, 因此和她们结婚不必考虑像对自由妇女那样去徵求她们事先的同意。因此 مَا مَلَكَتْ اَيْمَانُكُمْ (Ma Malakat Aimanukum) 这一用语意指女战俘。按照 «古兰经», 无论如何也不会支持这样的看法, 说伊斯兰教批准非法同居。除了这节经文外, 至少还有其它四节经文以清楚而明确的条文制定了女战俘不应常处于不结婚状态中 (2:222; 4:4; 4:26; 24:33)。穆圣在这点也是态度非常鲜明的, 据记载他曾经说过, “如果某一个人有一个年幼的女奴隶, 他给她以正当的教育, 并用适当方式把她扶养成人, 然后解放并娶她为妻, 对他来说, 这是双重的报答” (الْعِلْم بُخَارِی، كِتَابُ Bukhari, Kitabul-‘Ilm)。穆圣这一说法的意思是, 如果一个穆斯林想要娶女奴隶为妻, 他必须先解放她, 然后娶她。穆圣自己的做法与这一训律十分符合。他的两个妻子朱伟里亚 (جُوَيْرِيَة, Juwairiyah) 和萨菲亚 (صَفِيَّة, Safiyyah) 就是作为战俘而来到他那里的。她们是他的 مِلْكُ يَمِيْن (Milku Yamin)。但他按照伊斯兰教的律令娶了她们。他也娶了 مَارِيَة (Mariyah), 她是埃及国王送给他的, 她享有像穆圣其他妻子那样的自由的地位。她戴上头盖, 并也被视为 “穆民之母”。«古兰经» 说得很清楚, 有关婚姻的律令适用于 “你们自己所掌握的 (奴婢)” 就像适用于 “穆圣姑父母、舅父母和姨父母的女儿” 那样。她们两个人都是结婚后才作为妻子的。以上所说的三类妇女都是通过结婚对穆圣才是合法的 (33:51)。还有, “禁止你们娶已婚的妇女, 除非你们具有所有权的,” (4:25) 这节经文连同上一节经文都述及到, 如果一个男人娶这种女人 (其中包括已婚的女人), 那是不合法的。但这里有个例外, 在宗教战争中被俘的那些已婚妇女宁愿留在穆斯林那里, 是可以同她们的主人结婚的。她们不愿回到以前丈夫那里去的这一事实被认为等于解除了她们过去的婚约。
这方面, 顺便还有一点值得注意, 不准许同一个女奴隶在禁止范围内的这样一些女亲属 (相应于一个自由妇女的那些亲属) 结婚。例如: 奴隶妻子的母亲、姐妹、女儿等是不能结婚的。要进一步讲清楚的是, 由于启示那个时候的环境, «古兰经» 必须区别两种妇女的社会地位。那种区别用 زَوْج (Zauj, 娶自由的妇女) 和 مِلْكُ يَمِيْن (Milku Yamin, 娶奴隶奴女) 等词来表达。前者意味着夫妻间是平等的, 而后者意味着妻子的地位要差一些。不过, 那是暂时的。«古兰经» 和穆圣极力劝告, 必须先给女奴隶完全的自由和地位, 然后娶她们。穆圣就是这样做的。此外, 伊斯兰教不准许在一般战争中俘虏妇女作为奴隶。未徵得一个女奴隶的事先同意而和她结婚, 只是在以下的情况下才可以: 敌对国先发动反对伊斯兰教的宗教战争, 想消灭伊斯兰教, 并在剑尖下强迫穆斯林放弃他们的宗教, 然后把他们的俘虏--------男的或女的--------作为奴隶对待, 就像在穆圣时代他们做的那样。那时, 敌人抓去穆斯林妇女作为俘虏并把他们当作奴隶看待。伊斯兰教的命令只是一种报复措施, 就其真实的性质来说, 它的时间是短暂的。它也具有保护被俘妇女德行的意义。现在那些条件已不复存在。现在没有宗教战争, 因此没有战俘被当作奴隶或女奴看待。
2
یعنی یتیم عورتوں سے ایک سے زیادہ شادیاں کرنی اچھی نہیں۔ کیونکہ بے انصافی کا ڈر ہے۔ ہاں ان کے سوا دوسری عورتوں سے دو دو‘ تین تین‘ چار چار سے نکاح کر سکتے ہو کیونکہ ان کے ولی ان کے حقوق کا مطالبہ کرنے والے موجود ہیں۔
3
یعنی اس طریق پر عمل کرکے تم ظلم اور گناہ کے خطرہ سے بہت حد تک محفوظ ہو جاؤ گے۔
b
4:130.
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Important Words:
طاب (as may be agreeable). طاب الشیء means, the thing was or became pleasing, delightful, agreeable or delicious. طابت به نفسی means, my mind or my soul became pleased and satisfied with it. طاب العیش لفلان means, life became pleasant and free from cares for such a one. طاب عن الشیء نفسا means, he willingly parted with the thing (Aqrab & Lane).
مثنی (two) is derived from ثنی. They say ثناہ i.e. he doubled it or folded it; or he turned one part of it upon another. ثنیsignifies the repetition of a thing, doing it one time after another, or a thing or affair done twice. مثنی means اثنان اثنان i.e. two and two; two and two together; or two at a time and two at a time. Similarly, ثلاث means, three and three; three and three together; or three at a time and three at a time; and so is the meaning of رباع (Lane & Aqrab). The expression مثنی و ثلاث و رباع would thus mean, two at a time, or three at a time, or four at a time.
تعولوا (do injustice) is derived from عال which means:(1) he had a family or a large family; (2) he sustained and supported the family; (3) he was or became poor; (4) he acted unjustly and wrongfully, or he deviated from the right course.
Commentary:
The verse is important inasmuch as it permits polygamy under special circumstances. Islam allows (though it certainly does not enjoin) a man to have more than one wife up to four at a time. As the permission concerning polygamy has been given in connection with the subject of orphans, it should be taken to be primarily based on the question of the care of that much-neglected class of society. There are cases when the interests of orphans can best be protected by marrying one or more wives from among the female wards or from other women as the exigencies of circumstances may require. This can generally happen in one of the following cases:
(1) A man has a number of orphans, including girls, to look after. He is unmarried and there is danger of his falling into temptation. In this case he should marry one or more girls, as the case may be, from among his wards and thus protect himself from falling into sin or from betraying his trust and acting wrongfully towards his wards.
(2) He is married, but his wife fails to treat the orphans properly. He may in such a case also marry one of his female wards so that they may have a good and separate home of their own.
(3) Some of his younger relations, e.g., brothers or sisters, become orphans, and he finds that he or his existing wife cannot properly look after them. In such an eventuality, he may marry a suitable woman of mature age who may treat them like a mother. It is on record that in similar circumstances Jabir, a young man and one of the Holy Prophet’s distinguished Companions, married a widow of mature age and when the Prophet asked him why he had not married a young girl, Jabir replied that he had done so that his wife might look after his brothers and sisters who were left orphans by the death of his father. The Holy Prophet was much pleased at this act of Jabir and prayed for him (Bukhari, ch. on Buyu‘).
(4) If a person is afraid that the orphans under his care being strangers to him, he may not treat them as kindly as he should do, he may establish direct relationship with them by marrying one of the female wards.
(5) If a person has a large number of orphans under his care and he finds that he cannot do full justice to them without marrying more wives than one, he is permitted to do so to the limit of four.
The words, two or three or four, signify that the last number marks the utmost limit. It is related that after this verse was revealed, the Holy Prophet asked those of his Companions who had more than four wives to keep any four of them they liked and divorce the rest, so that the number might not exceed four (Tirmidhi, ch. on Nikah).
A general note on polygamy is appropriate here. Though the verse mentions polygamy in connection with the subject of orphans, yet other situations may also arise in which polygamy may become a necessary remedy for many social or moral evils.
If only the objects of marriage be considered, the permission of the Quran to its followers to wed more wives than one, appears to be not only justifiable but in some cases desirable and even necessary; nay, in such cases it may become positively injurious to the best interests of individuals and of the community not to take advantage of this permission. According to the Quran, the objects of marriage are four, i.e. (1) protection against physical, moral and spiritual maladies; (2) peace of mind and the availability of a loving companion; (3) procreation of children; and (4) widening of the circle of relationship.
With respect to the first-mentioned object, the Quran says: "And allowed to you are those beyond that, (i.e. the cases mentioned in the earlier verses) that you seek them by means of your property—marrying them properly (and guarding yourselves against animal passions) and not committing fornication (and not indulging in unrestricted gratification) (4:25). The word محصنین occurring in the verse quoted above is derived from احصان which means, to seek protection from the attacks of an enemy by entering into a fort. Thus Islam regards marriage as a sort of fort, or a means of protection against moral and spiritual diseases. With respect to this object the Quran further says: They (your wives) are a garment for you and you are a garment for them (2:188). Now, the dress of a person serves a threefold purpose: (1) It protects him against the inclemency of weather; (2) it serves as an embellishment and adornment; and (3) it covers one’s private parts and any defects that may be in one’s physical formation. With respect to the second object the Quran says: And of His Signs is this, that He has created wives for you from among yourselves that you may find peace of mind in them and He has engendered love and tenderness between you (30:22). About the third object it says: Your wives are a tilth for you so approach your tilth when and how you like (2:224).
Now every one can easily conceive that one or all of the above-mentioned four objects of marriage, i.e. (1) protection against physical, moral and spiritual diseases; (2) procreation and propagation of the human race: (3) company of a life-long and loving companion and (4) widening of the circle of relationship are, sometimes, not realized in the case of one wife only. It is a hard fact which cannot be denied that there are persons whose sexual instinct is too strong to be satisfied with one wife. This is a physical necessity inherent in man and it is playing with fire to make light of this, the most powerful of all physical instincts. The only sane and proper course open to a man whose sexual powers are abnormally strong is to marry another, if one wife does not satisfy him. Such cases may be rare, but you cannot ignore their existence altogether. And a perfect religious system, as Islam claims to be, has to provide for the physical and spiritual requirements of all sorts of people. Again, if the wife of a person becomes a permanent invalid or suffers from a contagious disease, the object of marriage is certainly defeated if such a person does not marry another wife. Indeed, no course is left to him but either to contract another lawful marriage or, failing successfully to combat the attacks of his passions, to lead a dissolute life. And an ailing wife cannot make a good companion either, because, however worthy of regard and com- passion she may be, her company cannot give peace of mind to her husband in all respects. In the third instance, if the wife of a person happens to be barren, the natural and perfectly legitimate desire of the husband to have an issue to succeed him and perpetuate his name remains unfulfilled in the absence of a polygamous marriage. It is to meet the requirements of all such persons that Islam has allowed the contraction of plural matrimonial relations. If, however, in any of these cases a husband divorces his first wife, it would be a shame and disgrace for him. For instance, in the case of an invalid wife it would mean that he lived with her as long as she was whole and deserted her at a time when she most needed his protection. The only honourable course in such a case would be to look after the diseased wife tenderly and marry another woman who may fulfil the functions of a wife.
It will thus be seen that the objects of a polygamous marriage are, to a certain extent, the same as those of a monogamous marriage. When one or all of those objects are not realized by a monogamous marriage, a polygamous marriage becomes a necessity and is allowed. There are, however, other reasons which may also render it necessary for a person to have one or more wives in addition to the one whom he dearly loves and who also fulfils the objects of marriage. Those reasons are: (a) to protect orphans; (b) to provide husbands for marriageable widows and (c) to supplement the decreasing manhood of a family or community.
It is manifestly clear from the verse under comment in which permission is given to marry more wives than one that polygamy is resorted to particularly with a view to taking under one’s protection orphans left unprotected. The verse clearly states: If you fear that you will not be fair in dealing with orphans (under your protection), then marry of women as may be agreeable to you, two or three or four; and if you fear you will not deal justly (between your wives) then marry only one. The words hint that the mother of such orphans as are left in the guardianship of a person should preferably be married by him so that he should become directly related to, and more intimately connected with, them and thus become more interested in their welfare than he otherwise could be.
Again, the Quran says: And marry widows from among you (24:33). To provide husbands for widows is thus another object which the institution of polygamy fulfils. Muslims were perpetually engaged in fighting in the time of the Holy Prophet. Many fell in wars and left behind widows and orphans without near relations to look after them. The preponderance of women over men and an exceptionally large number of orphans with no one to look after them, which is the inevitable result of war, necessitated that to save the Muslim society from moral degeneration, polygamous marriages should be encouraged. The last World War also vindicated this useful institution of Islam. It left an abnormally large number of young women without husbands. Indeed, the great preponderance of females over males in the west, due to the appalling loss of manhood caused by the War, is responsible for the present awful laxity of morals which is eating into the vitals of western society. Young girls fail to get suitable husbands. But natural passions must be satisfied. The result is dissolution and depravity. In view of the moral depravity prevailing in many countries, who has the hardihood to deny the wisdom of the Islamic institution of polygamy? Many indescribable moral and physical evils have arisen in the west as the result of this preponderance of women over men, the only proper remedy for which is polygamy.
The institution of polygamy is also intended to meet the serious situation that follows in the wake of a war, when, besides other aspects of decline, the manhood of a nation becomes so depleted as to threaten national destruction. The fall of birth-rate, which is a potent cause of the decay of a people and from which some Western countries are badly suffering, can be effectively remedied only by resorting to polygamy. The West will never recover from the terrible moral and social diseases from which it is suffering as well as from the appalling numerical decline facing certain countries and communities unless, setting aside all false notions and false sentiments, it submits to the Islamic injunctions about polygamy. It is a sacrifice demanded of men and women alike—a sacrifice in which personal and passing sentiments are required to be partly ignored for the wider and permanent interests of whole communities and countries.
b
4:130.
560
The verse is important inasmuch as it permits polygamy under certain circumstances. Islam allows (though it certainly does not enjoin or encourage) a man to have more than one wife up to four at a time. As this permission has been given in connection with the subject of orphans, it should be taken primarily to be based on the question of the care of that much-neglected class of society. There are cases when the interests of orphans can only be protected by marrying one or more wives from among the female wards or from other women as the exigencies of circumstances may require. Though the verse mentions polygamy in connection with the subject of orphans, yet other situations may arise when it may become a necessary remedy for some social or moral evils. If only the objects of marriage itself are considered, the permission appears to be not only justifiable but in some cases desirable and even necessary; nay, in such cases it may become positively injurious to the best interests of individuals and of the com
561
The expression, Ma Malakat Aimanukum, generally signifies, women prisoners of war who are not ransomed and who are in the custody and control of their Muslim captors because they had taken part in a war which was waged to destroy Islam and thus had legitimately deprived themselves of their freedom. The term has been used in the Qur’an in preference to ‘Ibad and Ima’ (slaves and bondwomen) to point to a just and rightful possession, the expression Milku Yamin signifying full and rightful possession (Lisan). It includes both slaves and bondwomen, and it is only the context which determines what the expression signifies in a particular place. Much misunderstanding prevails as to what the expression "their right hands possess" signifies, and what are the rights and status of the persons to whom it applies. Islam has condemned slavery in unequivocal terms. According to it, it is a mortal sin to deprive a person of his or her liberty, unless, of course, he or she renders himself
562
Ta‘ulu (do injustice) is derived from ‘Ala which means; (1) he had a large family; (2) he supported the family; (3) he was or became poor; (4) he acted wrongfully; or deviated from the right course (Lane).
وَاِنۡ خِفۡتُمۡ شِقَاقَ بَیۡنِہِمَا فَابۡعَثُوۡا حَکَمًا مِّنۡ اَہۡلِہٖ وَحَکَمًا مِّنۡ اَہۡلِہَاۤ اِنۡ یُّرِیۡدَاۤ اِصۡلٰحًا یُّوَفِّقِ اللّٰہُ بَیۡنَہُمَاۤ ۗ اِنَّ اللّٰہَ کَانَ عَلِیۡمًا خَبِیۡرًا
4:129.
4:129.
The pronoun, "you" in the expression, "if you fear" refers to the Muslim State or to the whole community collectively or the people generally.
The arbiters should preferably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real causes of differences and because also it is easier for both parties to put their differences before them.
4:129.
Important Words:
حکما (arbiter) is fromحکم. They say حکمه i.e. he made him judge. حکمor حاکم means, one who judges, a judge, an arbiter, an arbitrator or umpire between people; a ruler or governor (Lane).
Commentary:
The pronoun, used in the plural number, in the expression إن خفتم (if you fear) refers to a Muslim State, or community, or the people generally. The arbiters should prefer-ably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real cause of differences and it is easier also for both parties to put their case before them. The verse makes it clear that Islam leaves no avenue unexplored to bring about reconciliation between husband and wife before it allows them to sever the tie of marriage.
a
4:129.
a
4:129.
513
Important Words:
حکما (arbiter) is fromحکم. They say حکمه i.e. he made him judge. حکمor حاکم means, one who judges, a judge, an arbiter, an arbitrator or umpire between people; a ruler or governor (Lane).
Commentary:
The pronoun, used in the plural number, in the expression إن خفتم (if you fear) refers to a Muslim State, or community, or the people generally. The arbiters should prefer-ably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real cause of differences and it is easier also for both parties to put their case before them. The verse makes it clear that Islam leaves no avenue unexplored to bring about reconciliation between husband and wife before it allows them to sever the tie of marriage.
a
4:129.
602
The pronoun, "you" in the expression, "if you fear" refers to the Muslim State or to the whole community collectively or the people generally.
603
The arbiters should preferably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real causes of differences and because also it is easier for both parties to put their differences before them.
وَاِذَا ضَرَبۡتُمۡ فِی الۡاَرۡضِ فَلَیۡسَ عَلَیۡکُمۡ جُنَاحٌ اَنۡ تَقۡصُرُوۡا مِنَ الصَّلٰوۃِ اِنۡ خِفۡتُمۡ اَنۡ یَّفۡتِنَکُمُ الَّذِیۡنَ کَفَرُوۡۤا ۚ اِنَّ الۡکٰفِرِیۡنَ کَانُوۡا لَکُمۡ عَدُوًّا مُّبِیۡنًا
2:240.
اس آیت میں مفسرین نے یہ غلطی کھائی ہے کہ اس جگہ سفر میں دو رکعتیں پڑھنے کا حکم ہے۔ لیکن حضرت عائشہ رضی اللہ عنہا کی حدیث ہے کہ پہلے دو ہی فرض مقرر تھے اس کے بعد سفر میں دو رہنے دئے گئے اور حضر میں چار کر دئے گئے (بخاری) پس تَقْصُرُوْا مِنَ الصَّلٰوۃِ سے یہ مراد نہیں ہو سکتی کہ سفر میں دو پڑھی جائیں کیونکہ پہلے حضر میں بھی دو ہی پڑھی جاتی تھیں۔ پس یہاں قصر سے مراد جلدی جلدی نماز پڑھ لینا ہے یعنی رکعتوں کا کم کرنا مراد نہیں بلکہ وقت کا کم کرنا مراد ہے چونکہ نماز کو سنوار کر ادا کرنے کا حکم ہے اس لئے اس آیت میں یہ بتایا گیا ہے کہ اگر تم اس بات سے ڈرتے ہو کہ دشمن تم پر حمل
2:240.
The subject of Prayers in time of fear has been dealt with in the Qur’an in three separate verses, viz. (1) in 2:240 which deals with Prayers performed in time of extreme fear when no formal Prayer is possible; (2) in the present verse which deals with Prayers performed individually in time of ordinary fear; and (3) in the following verse which deals with Prayers performed in congregation in time of fear. The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It only signifies the saying of the prescribed Prayers quickly when there is danger of an attack from the enemy. The number of Rak‘ats to be said when a man is on a journey has ever been two; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly (Kathir). This vi
2:240.
Commentary:
The subject how Prayers are to be performed when one is on a journey or when there is fear of an attack from the enemy has been incidentally introduced here in connection with the subject of migration dealt with in the previous verses. At the conclusion of this subject, which has been incidentally brought in, the Quran will again refer to the main theme dealing with hypocrites and the weak of faith.
The subject of Prayers in time of fear has been dealt with in the Quran in three separate verses viz. (1) in 2:240 which deals with Prayers performed in times of extreme fear when no formal prayer is possible; (2) in 4:102, i.e. the present verse which deals with Prayers performed individually in times of ordinary fear; and (3) in 4:103, i.e. the following verse which deals with Prayers performed in congregation.
The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It signifies the saying of the prescribed Prayers quickly and hurriedly when there is danger of an attack from the enemy. Ordinarily, a Muslim is enjoined to say his Prayers slowly and attentively, but he may say them quickly and hurriedly when an attack from the enemy is apprehended. The number of Rak‘ats to be said when a man is on a journey has ever been two, in the case of those Prayers which are ordinarily performed in four Rak‘ats; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly. This is what is meant by the "shortening of Prayer" in the verse under comment. Ibn Kathir says: "Some of the learned theologians hold that by the "shortening of Prayer" here is meant not the shortening of the quantity, i.e. the number of Rak‘ats, but of the quality, i.e. time passed in Prayer, which, in other words, means saying the Prayers quickly without lessening the number of Rak‘ats or reducing the additional prayers which one ordinarily offers in the prescribed Prayers in one’s own words." This view is endorsed by Mujahid, Dahhak, and other authorities; and Imam Muhammad bin Isma‘il also expresses the same view, for in Bukhari he couples this verse with the next one, which deals with the subject of congregational Prayers in time of fear, under the common heading of Salatul-Khauf, (i.e. Prayers in time of fear).
The above view is further supported by the following traditions: ‘A’ishah is reported to have said, "At first the number of Rak‘ats enjoined was two, whether one was on a journey or at home. Later on, however, the number was increased to four for those staying at home, but the number of Rak‘ats said on a journey continued to be the same as before" (Bukhari, ch. on Salat). Again ‘Umar says, "The Prayer to be said on a journey is two Rak‘ats; the Prayer of the two ‘Ids is also two Rak‘ats each; similarly, the Friday Prayer is two Rak‘ats; this is the full number of Rak‘ats without having undergone any curtailment. We learnt this from the very lips of the Holy Prophet" (Musnad, Nasa’i, & Majah).
The number of Rak‘ats whether the Prayer is performed in a state of fear or when one is on a journey is not expressly dealt with in the Quran. It is found detailed in Sunnah or Hadith, which confine the number of Rak‘ats to two in the case of those Prayers which ordinarily have four Rak‘ats. For instance, there is a saying to the effect that Khalid bin Sa‘id once asked Ibn ‘Umar where was صلوة المسافر (Prayer of the wayfarer) mentioned in the Quran, which prescribes only the صلوة الخوف (Prayer in time of fear). To this Ibn ‘Umar replied that in this respect they did what they saw the Holy Prophet doing, i.e. saying two Rak‘ats of Prayer while on a journey (Jarir, v. 144, also see Nasa’i, ch. on Salat).
b
2:240.
3
اس آیت میں مفسرین نے یہ غلطی کھائی ہے کہ اس جگہ سفر میں دو رکعتیں پڑھنے کا حکم ہے۔ لیکن حضرت عائشہ رضی اللہ عنہا کی حدیث ہے کہ پہلے دو ہی فرض مقرر تھے اس کے بعد سفر میں دو رہنے دئے گئے اور حضر میں چار کر دئے گئے (بخاری) پس تَقْصُرُوْا مِنَ الصَّلٰوۃِ سے یہ مراد نہیں ہو سکتی کہ سفر میں دو پڑھی جائیں کیونکہ پہلے حضر میں بھی دو ہی پڑھی جاتی تھیں۔ پس یہاں قصر سے مراد جلدی جلدی نماز پڑھ لینا ہے یعنی رکعتوں کا کم کرنا مراد نہیں بلکہ وقت کا کم کرنا مراد ہے چونکہ نماز کو سنوار کر ادا کرنے کا حکم ہے اس لئے اس آیت میں یہ بتایا گیا ہے کہ اگر تم اس بات سے ڈرتے ہو کہ دشمن تم پر حمل
a
2:240.
570
Commentary:
The subject how Prayers are to be performed when one is on a journey or when there is fear of an attack from the enemy has been incidentally introduced here in connection with the subject of migration dealt with in the previous verses. At the conclusion of this subject, which has been incidentally brought in, the Quran will again refer to the main theme dealing with hypocrites and the weak of faith.
The subject of Prayers in time of fear has been dealt with in the Quran in three separate verses viz. (1) in 2:240 which deals with Prayers performed in times of extreme fear when no formal prayer is possible; (2) in 4:102, i.e. the present verse which deals with Prayers performed individually in times of ordinary fear; and (3) in 4:103, i.e. the following verse which deals with Prayers performed in congregation.
The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It signifies the saying of the prescribed Prayers quickly and hurriedly when there is danger of an attack from the enemy. Ordinarily, a Muslim is enjoined to say his Prayers slowly and attentively, but he may say them quickly and hurriedly when an attack from the enemy is apprehended. The number of Rak‘ats to be said when a man is on a journey has ever been two, in the case of those Prayers which are ordinarily performed in four Rak‘ats; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly. This is what is meant by the "shortening of Prayer" in the verse under comment. Ibn Kathir says: "Some of the learned theologians hold that by the "shortening of Prayer" here is meant not the shortening of the quantity, i.e. the number of Rak‘ats, but of the quality, i.e. time passed in Prayer, which, in other words, means saying the Prayers quickly without lessening the number of Rak‘ats or reducing the additional prayers which one ordinarily offers in the prescribed Prayers in one’s own words." This view is endorsed by Mujahid, Dahhak, and other authorities; and Imam Muhammad bin Isma‘il also expresses the same view, for in Bukhari he couples this verse with the next one, which deals with the subject of congregational Prayers in time of fear, under the common heading of Salatul-Khauf, (i.e. Prayers in time of fear).
The above view is further supported by the following traditions: ‘A’ishah is reported to have said, "At first the number of Rak‘ats enjoined was two, whether one was on a journey or at home. Later on, however, the number was increased to four for those staying at home, but the number of Rak‘ats said on a journey continued to be the same as before" (Bukhari, ch. on Salat). Again ‘Umar says, "The Prayer to be said on a journey is two Rak‘ats; the Prayer of the two ‘Ids is also two Rak‘ats each; similarly, the Friday Prayer is two Rak‘ats; this is the full number of Rak‘ats without having undergone any curtailment. We learnt this from the very lips of the Holy Prophet" (Musnad, Nasa’i, & Majah).
The number of Rak‘ats whether the Prayer is performed in a state of fear or when one is on a journey is not expressly dealt with in the Quran. It is found detailed in Sunnah or Hadith, which confine the number of Rak‘ats to two in the case of those Prayers which ordinarily have four Rak‘ats. For instance, there is a saying to the effect that Khalid bin Sa‘id once asked Ibn ‘Umar where was صلوة المسافر (Prayer of the wayfarer) mentioned in the Quran, which prescribes only the صلوة الخوف (Prayer in time of fear). To this Ibn ‘Umar replied that in this respect they did what they saw the Holy Prophet doing, i.e. saying two Rak‘ats of Prayer while on a journey (Jarir, v. 144, also see Nasa’i, ch. on Salat).
b
2:240.
659
The subject of Prayers in time of fear has been dealt with in the Qur’an in three separate verses, viz. (1) in 2:240 which deals with Prayers performed in time of extreme fear when no formal Prayer is possible; (2) in the present verse which deals with Prayers performed individually in time of ordinary fear; and (3) in the following verse which deals with Prayers performed in congregation in time of fear. The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It only signifies the saying of the prescribed Prayers quickly when there is danger of an attack from the enemy. The number of Rak‘ats to be said when a man is on a journey has ever been two; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly (Kathir). This vi
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنَّمَا الۡمُشۡرِکُوۡنَ نَجَسٌ فَلَا یَقۡرَبُوا الۡمَسۡجِدَ الۡحَرَامَ بَعۡدَ عَامِہِمۡ ہٰذَا ۚ وَاِنۡ خِفۡتُمۡ عَیۡلَۃً فَسَوۡفَ یُغۡنِیۡکُمُ اللّٰہُ مِنۡ فَضۡلِہٖۤ اِنۡ شَآءَ ۚ اِنَّ اللّٰہَ عَلِیۡمٌ حَکِیۡمٌ
یعنی ذہنی پاکیزگی ان میں نہیں پائی جاتی۔
یعنی کفار کے نکل جانے کی وجہ سے تجارتیں ٹوٹ جانے کا خیال ہو اور یہ کہ اس سے آمدن کم ہو جائے گی۔
Mecca was a great commercial centre and the pilgrimage season was an occasion of great commercial activity and a source of great income for the Meccans. The prohibition might have given rise to apprehension that it might adversely affect their income.
Important Words:
نجس (unclean) is derived from نجس which means, it was or became unclean, filthy or impure. نجس therefore, means unclean, filthy or impure; it also signifies, a man having an incurable disease (Lane). نجاسة (uncleanness) is of two kinds; one kind of نجاسة is perceived by the physical senses and the other is perceived by the mind. In the present verse, it is the latter kind of uncleanness that is meant (Mufradat).
سوف (will) is a particle denoting amplification because it changes the aorist from the strait time which is the present to the ample time which is the future and is used with respect to that which has not yet happened; it is a word used to denote promising or threatening. According to some, it is synonymous with س but according to others it has a larger meaning than that letter and is distinct from it by its sometimes having ل prefixed to it. You say ولسوف یعطیک ربک فترضی meaning, And thy Lord will give thee, and thou wilt be well pleased (Lane).
Commentary:
The word نجس(unclean), as shown under Important Words, either means "one who is spiritually unclean", or "one having an incurable disease." Idolaters are, thus, described here as: (1) being spiritually unclean or (2) having become so inured to idolatry that it is almost impossible for them to rid themselves of it. But since Mecca was the birthplace of Islam and a monument of Abraham’s great faith in the One God, it was necessary that the place should be kept spiritually pure; hence the prohibition to idolaters to approach the Sacred Mosque.
The coming of pilgrims to Mecca was a source of great income for Meccans and the prohibition might have given rise to fear in the hearts of some Muslims that their income would thereby be considerably lessened. They are, therefore, told here not to fear poverty, for God would make abundant provision for them out of His bounty.
1
یعنی ذہنی پاکیزگی ان میں نہیں پائی جاتی۔
2
یعنی کفار کے نکل جانے کی وجہ سے تجارتیں ٹوٹ جانے کا خیال ہو اور یہ کہ اس سے آمدن کم ہو جائے گی۔
1188
Important Words:
نجس (unclean) is derived from نجس which means, it was or became unclean, filthy or impure. نجس therefore, means unclean, filthy or impure; it also signifies, a man having an incurable disease (Lane). نجاسة (uncleanness) is of two kinds; one kind of نجاسة is perceived by the physical senses and the other is perceived by the mind. In the present verse, it is the latter kind of uncleanness that is meant (Mufradat).
سوف (will) is a particle denoting amplification because it changes the aorist from the strait time which is the present to the ample time which is the future and is used with respect to that which has not yet happened; it is a word used to denote promising or threatening. According to some, it is synonymous with س but according to others it has a larger meaning than that letter and is distinct from it by its sometimes having ل prefixed to it. You say ولسوف یعطیک ربک فترضی meaning, And thy Lord will give thee, and thou wilt be well pleased (Lane).
Commentary:
The word نجس(unclean), as shown under Important Words, either means "one who is spiritually unclean", or "one having an incurable disease." Idolaters are, thus, described here as: (1) being spiritually unclean or (2) having become so inured to idolatry that it is almost impossible for them to rid themselves of it. But since Mecca was the birthplace of Islam and a monument of Abraham’s great faith in the One God, it was necessary that the place should be kept spiritually pure; hence the prohibition to idolaters to approach the Sacred Mosque.
The coming of pilgrims to Mecca was a source of great income for Meccans and the prohibition might have given rise to fear in the hearts of some Muslims that their income would thereby be considerably lessened. They are, therefore, told here not to fear poverty, for God would make abundant provision for them out of His bounty.
1174
Mecca was a great commercial centre and the pilgrimage season was an occasion of great commercial activity and a source of great income for the Meccans. The prohibition might have given rise to apprehension that it might adversely affect their income.
وَاِنِّیۡ خِفۡتُ الۡمَوٰلِیَ مِنۡ وَّرَآءِیۡ وَکَانَتِ امۡرَاَتِیۡ عَاقِرًا فَہَبۡ لِیۡ مِنۡ لَّدُنۡکَ وَلِیًّا
3:41; 21:91.
3:39; 21:90.
The prayer of Zachariah possesses all the ingredients of a complete and successful prayer. A successful prayer should be offered with fervour and in humility. The supplicant should confess his own weakness and helplessness. He should have firm faith in the power of God to accept his prayers. Zachariah’s prayer fulfils all these conditions.
3:41; 21:91.
3:39; 21:90.
Important Words:
عاقراً (barren) is derived from عقر. They say عقرہ i.e. he wounded him; he wounded him much. عقر الابل means, he cut the feet of the camel. عقر النخلة means, he cut the upper part of the palm-tree so that it dried up and ceased to yield fruit. عقرت المرأةmeans, the woman became barren. عاقر is used both for man and woman and applied to a woman means, barren; that does not conceive or has ceased to conceive; and applied to a man it means, barren; that has no offspring born to him. (Lane & Aqrab).
ولیا (successor) is derived from ولی. They say ولی الرجل i.e. he helped the man; he made friends with him; he loved him. ولی فلاناًmeans, he followed such a one immediately without anyone intervening between them ولی means, a friend; beloved one, helper, master; successor or inheritor etc. (Aqrab). See also 2:108.
Commentary:
In view of the different meanings of the word ولی (successor) given under "Important Words" above, Zachariah’s prayer was for such a son as should prove his true successor and should propagate his mission and inherit the spiritual blessings that God had bestowed on the House of Israel.
b
3:41; 21:91.
c
3:39; 21:90.
795
扎格里亚的祈祷具有一个完美而成功的祈祷的一切因素。一个成功的祈祷者必须以热诚的心情来祷告, 而且要非常谦恭。祈祷者必须承认他自己的弱点和无能。他必须坚信安拉有力量来接受他的祈祷。扎格里亚的祈祷具备了所有这些条件。
a
3:41; 21:91.
b
3:39; 21:90.
2150
Important Words:
عاقراً (barren) is derived from عقر. They say عقرہ i.e. he wounded him; he wounded him much. عقر الابل means, he cut the feet of the camel. عقر النخلة means, he cut the upper part of the palm-tree so that it dried up and ceased to yield fruit. عقرت المرأةmeans, the woman became barren. عاقر is used both for man and woman and applied to a woman means, barren; that does not conceive or has ceased to conceive; and applied to a man it means, barren; that has no offspring born to him. (Lane & Aqrab).
ولیا (successor) is derived from ولی. They say ولی الرجل i.e. he helped the man; he made friends with him; he loved him. ولی فلاناًmeans, he followed such a one immediately without anyone intervening between them ولی means, a friend; beloved one, helper, master; successor or inheritor etc. (Aqrab). See also 2:108.
Commentary:
In view of the different meanings of the word ولی (successor) given under "Important Words" above, Zachariah’s prayer was for such a son as should prove his true successor and should propagate his mission and inherit the spiritual blessings that God had bestowed on the House of Israel.
c
3:41; 21:91.
d
3:39; 21:90.
1741
The prayer of Zachariah possesses all the ingredients of a complete and successful prayer. A successful prayer should be offered with fervour and in humility. The supplicant should confess his own weakness and helplessness. He should have firm faith in the power of God to accept his prayers. Zachariah’s prayer fulfils all these conditions.
فَفَرَرۡتُ مِنۡکُمۡ لَمَّا خِفۡتُکُمۡ فَوَہَبَ لِیۡ رَبِّیۡ حُکۡمًا وَّجَعَلَنِیۡ مِنَ الۡمُرۡسَلِیۡنَ
28:22.
جو اس بات کا ثبوت ہے کہ میں نے دیدہ دانستہ کوئی شرارت نہیں کی تھی ورنہ خداتعالیٰ مجھے اس طرح نہ نوازتا۔
28:22.
The fact that after he had killed the Egyptian and fled. God made him a Prophet—a great Divine favour indeed—is proof positive of the fact that what Moses did was an inadvertent act done on the spur of the moment.
28:22.
Commentary:
By the words, "made me one of the Messengers," Moses means that the very fact that God has made him a Prophet is a proof that what he had done was not an intentional wrong but an unwitting act done on the spur of the moment.
e
28:22.
1
جو اس بات کا ثبوت ہے کہ میں نے دیدہ دانستہ کوئی شرارت نہیں کی تھی ورنہ خداتعالیٰ مجھے اس طرح نہ نوازتا۔
a
28:22.
2719A
Commentary:
By the words, "made me one of the Messengers," Moses means that the very fact that God has made him a Prophet is a proof that what he had done was not an intentional wrong but an unwitting act done on the spur of the moment.
a
28:22.
2103
The fact that after he had killed the Egyptian and fled. God made him a Prophet—a great Divine favour indeed—is proof positive of the fact that what Moses did was an inadvertent act done on the spur of the moment.
وَاَوۡحَیۡنَاۤ اِلٰۤی اُمِّ مُوۡسٰۤی اَنۡ اَرۡضِعِیۡہِ ۖ فَاِذَا خِفۡتِ عَلَیۡہِ فَاَلۡقِیۡہِ فِی الۡیَمِّ وَلَا تَخَافِیۡ وَلَا تَحۡزَنِیۡۤ ۖ اِنَّا رَآدُّوۡہُ اِلَیۡکِ وَجَاعِلُوۡہُ مِنَ الۡمُرۡسَلِیۡنَ
20:39.
20:39.
20:39.
Commentary:
The preceding seven verses had spoken of Moses’ mission and by implication had referred to the mission of the Holy Prophet and in fact to the mission of every Prophet of God. From this verse, however, begins the actual story of Moses.
Whereas Moses was cast into the river by his mother to escape being killed by the people of Pharaoh, the Holy Prophet’s mother had to entrust him, while yet a child, to the care of a poor wet-nurse, to whom all the well-to-do families of Mecca had refused to entrust their babies on account of her poverty.
b
20:39.
a
20:39.
2882
Commentary:
The preceding seven verses had spoken of Moses’ mission and by implication had referred to the mission of the Holy Prophet and in fact to the mission of every Prophet of God. From this verse, however, begins the actual story of Moses.
Whereas Moses was cast into the river by his mother to escape being killed by the people of Pharaoh, the Holy Prophet’s mother had to entrust him, while yet a child, to the care of a poor wet-nurse, to whom all the well-to-do families of Mecca had refused to entrust their babies on account of her poverty.
b
20:39.