اٰتَیۡتُمُوۡہُنَّ
Appears 4 times in Quran
Occurrences in Quran
Found 4 verses containing "اٰتَیۡتُمُوۡہُنَّ".
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).
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.
اَلۡیَوۡمَ اُحِلَّ لَکُمُ الطَّیِّبٰتُ ۖ وَطَعَامُ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ حِلٌّ لَّکُمۡ وَطَعَامُکُمۡ حِلٌّ لَّہُمۡ ۖ وَالۡمُحۡصَنٰتُ مِنَ الۡمُؤۡمِنٰتِ وَالۡمُحۡصَنٰتُ مِنَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ مِنۡ قَبۡلِکُمۡ اِذَاۤ اٰتَیۡتُمُوۡہُنَّ اُجُوۡرَہُنَّ مُحۡصِنِیۡنَ غَیۡرَ مُسٰفِحِیۡنَ وَلَا مُتَّخِذِیۡۤ اَخۡدَانٍ ۗ وَمَنۡ یَّکۡفُرۡ بِالۡاِیۡمٰنِ فَقَدۡ حَبِطَ عَمَلُہٗ وَہُوَ فِی الۡاٰخِرَۃِ مِنَ الۡخٰسِرِیۡنَ
یعنی ان کے ذبیحے حلال ہیں بشرطیکہ ان پر تکبیر پڑھ لی جائے۔ جیسا کہ حدیث میں آیا ہے۔ (بخاری کتاب الذبائح والصید) یہ حکم اس لئے دیا کہ تورات کی شریعت کے مطابق اُمتِ موسیٰ کے سب کھانے بھی وہی ہیں جن کو اسلام نے جائز رکھا ہے۔ اور اگر مسیحی مسیحؑ کی تعلیم کے مطابق تورات پر عمل کریں تو وہ بھی اسی حکم میں ہیں اور اگر علم ہو جائے کہ وہ حرام کھاتے ہیں تو پھر اس پر واقعات کے مطابق فتویٰ لگے گا۔ یہودی یا مسیحی ہونا کافی نہ ہوگا۔ کیونکہ کئی پرانے اور نئے مسیحی فرقے تورات کی تعلیم پر عمل کرتے ہیں۔
مُحْصِنِیْنَ غَیْرَ مُسَافِحِیْنَ وَلَامُتَّخِذِیْ اَخْدَانٍ کے متعلق دیکھئے نوٹ سورہ نساء آیت۲۶۔
This means that the meat of animals slaughtered in accordance with the Law of Torah is lawful for the Muslims inasmuch as all food permissible under the Law of Torah is lawful under the Law of Islam. As a precautionary measure, however, the name of Allah may be invoked over such food. According to Ibn- e-‘Abbas "food" here means, "lawful food" (Dhabihah) or the meat of an animal properly slaughtered (Bukhari; ch. Dhabihatu Ahlil-Kitab).
Whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
Important Words:
For the meaning of the word محصنین (contracting valid marriage) and مسافحین (committing fornication) and اخدان (secret paramours). See 4:25, 26.
Commentary:
The verse declares that if a person from among the People of the Book invites a Muslim to dinner, it is lawful for the latter to accept the invitation and partake of the food of the former, provided, of course, the food does not include anything forbidden by Islam. Similarly, a Muslim is allowed to invite the People of the Book to dinner.
Some commentators have taken the word طعام (food) in the clause, the food of the People of the Book is lawful for you, in the sense of "flesh of animals used as food." In this sense, the verse would signify that Muslims are allowed to partake of the flesh of an animal slaughtered by one from among the People of the Book, provided, of course, the name of God has been pronounced on the slaughtered animal.
The words, And lawful for you are chaste believing women and chaste women from among those who were given the Book before you, are intended to hint that whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
The words یکفر بالایمان rendered as "rejects the faith" may either mean "turns apostate" which is its primary significance; or it may mean "is ungrateful respecting faith". For the meaning of the particle با see 1:1.
1
یعنی ان کے ذبیحے حلال ہیں بشرطیکہ ان پر تکبیر پڑھ لی جائے۔ جیسا کہ حدیث میں آیا ہے۔ (بخاری کتاب الذبائح والصید) یہ حکم اس لئے دیا کہ تورات کی شریعت کے مطابق اُمتِ موسیٰ کے سب کھانے بھی وہی ہیں جن کو اسلام نے جائز رکھا ہے۔ اور اگر مسیحی مسیحؑ کی تعلیم کے مطابق تورات پر عمل کریں تو وہ بھی اسی حکم میں ہیں اور اگر علم ہو جائے کہ وہ حرام کھاتے ہیں تو پھر اس پر واقعات کے مطابق فتویٰ لگے گا۔ یہودی یا مسیحی ہونا کافی نہ ہوگا۔ کیونکہ کئی پرانے اور نئے مسیحی فرقے تورات کی تعلیم پر عمل کرتے ہیں۔
2
مُحْصِنِیْنَ غَیْرَ مُسَافِحِیْنَ وَلَامُتَّخِذِیْ اَخْدَانٍ کے متعلق دیکھئے نوٹ سورہ نساء آیت۲۶۔
645
Important Words:
For the meaning of the word محصنین (contracting valid marriage) and مسافحین (committing fornication) and اخدان (secret paramours). See 4:25, 26.
Commentary:
The verse declares that if a person from among the People of the Book invites a Muslim to dinner, it is lawful for the latter to accept the invitation and partake of the food of the former, provided, of course, the food does not include anything forbidden by Islam. Similarly, a Muslim is allowed to invite the People of the Book to dinner.
Some commentators have taken the word طعام (food) in the clause, the food of the People of the Book is lawful for you, in the sense of "flesh of animals used as food." In this sense, the verse would signify that Muslims are allowed to partake of the flesh of an animal slaughtered by one from among the People of the Book, provided, of course, the name of God has been pronounced on the slaughtered animal.
The words, And lawful for you are chaste believing women and chaste women from among those who were given the Book before you, are intended to hint that whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
The words یکفر بالایمان rendered as "rejects the faith" may either mean "turns apostate" which is its primary significance; or it may mean "is ungrateful respecting faith". For the meaning of the particle با see 1:1.
723
This means that the meat of animals slaughtered in accordance with the Law of Torah is lawful for the Muslims inasmuch as all food permissible under the Law of Torah is lawful under the Law of Islam. As a precautionary measure, however, the name of Allah may be invoked over such food. According to Ibn- e-‘Abbas "food" here means, "lawful food" (Dhabihah) or the meat of an animal properly slaughtered (Bukhari; ch. Dhabihatu Ahlil-Kitab).
724
Whereas Islam permits marriage of Muslim men with non-Muslim women from among the People of the Book, it certainly prefers that Muslim men should ordinarily marry only Muslim women.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِذَا جَآءَکُمُ الۡمُؤۡمِنٰتُ مُہٰجِرٰتٍ فَامۡتَحِنُوۡہُنَّ ۖ اللّٰہُ اَعۡلَمُ بِاِیۡمٰنِہِنَّ ۖ فَاِنۡ عَلِمۡتُمُوۡہُنَّ مُؤۡمِنٰتٍ فَلَا تَرۡجِعُوۡہُنَّ اِلَی الۡکُفَّارِ ۖ لَا ہُنَّ حِلٌّ لَّہُمۡ وَلَا ہُمۡ یَحِلُّوۡنَ لَہُنَّ ۖ وَاٰتُوۡہُمۡ مَّاۤ اَنۡفَقُوۡا ۚ وَلَا جُنَاحَ عَلَیۡکُمۡ اَنۡ تَنۡکِحُوۡہُنَّ اِذَاۤ اٰتَیۡتُمُوۡہُنَّ اُجُوۡرَہُنَّ ۚ وَلَا تُمۡسِکُوۡا بِعِصَمِ الۡکَوَافِرِ وَسۡـَٔلُوۡا مَاۤ اَنۡفَقۡتُمۡ وَلۡیَسۡـَٔلُوۡا مَاۤ اَنۡفَقُوۡا ۚ ذٰلِکُمۡ حُکۡمُ اللّٰہِ ۖ یَحۡکُمُ بَیۡنَکُمۡ ۚ وَاللّٰہُ عَلِیۡمٌ حَکِیۡمٌ
یعنی حکومتی لیول پر کفار سے اس خرچ کا مطالبہ کرو۔
یعنی کفار بھی ایسی عورتوں کا خرچ حکومتی لیول پر مسلمانوں سے طلب کریں گویا دونوں آیتوں میں اس قسم کے حقوق کو حکومتی حقوق تسلیم کر لیا ہے۔
4:5, 25.
2:222.
Though when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse refers to such refugee Muslim women. It constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere and honest in her faith and was accepting Islam from no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her disbelieving husband becomes automatically dissolved when she joins the Muslim Community; and a believer is allowed to marry her provided he fulfils two conditions: (a) He should have paid back to her disbelieving husband what the latter had s
4:5, 25.
2:222.
Commentary:
Here is a testimony to the irresistible appeal of the Message of Islam. At a time when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse under comment refers to such refugee Muslim women. The verse also constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere, and honest in her faith and that she was accepting Islam out of no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her dis-believing husband becomes dissolved when she joins the Muslim Community, and a believer is allowed to marry such a woman, provided he fulfils two conditions: (a) He should have paid back to the disbelieving husband of such woman what the latter had spent on her, and (b) he should also have fixed or paid her dowry. Similarly, the marriage-tie between a Muslim and his wife who gives up Islam could not continue and the same procedure would be adopted if such an apostate woman marries a disbeliever as in the case of marriage between a Muslim and a refugee believing woman. The reciprocal arrangement prescribed in this verse is not the private affair of the individuals concerned but is to be carried out by the State, as is the practice in time of war, to which the verses particularly apply; there could not and should not continue any social relations between individual believers and individual disbelievers.
a
4:5, 25.
b
2:222.
1
یعنی حکومتی لیول پر کفار سے اس خرچ کا مطالبہ کرو۔
2
یعنی کفار بھی ایسی عورتوں کا خرچ حکومتی لیول پر مسلمانوں سے طلب کریں گویا دونوں آیتوں میں اس قسم کے حقوق کو حکومتی حقوق تسلیم کر لیا ہے۔
a
4:5, 25.
b
2:222.
4218
Commentary:
Here is a testimony to the irresistible appeal of the Message of Islam. At a time when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse under comment refers to such refugee Muslim women. The verse also constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere, and honest in her faith and that she was accepting Islam out of no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her dis-believing husband becomes dissolved when she joins the Muslim Community, and a believer is allowed to marry such a woman, provided he fulfils two conditions: (a) He should have paid back to the disbelieving husband of such woman what the latter had spent on her, and (b) he should also have fixed or paid her dowry. Similarly, the marriage-tie between a Muslim and his wife who gives up Islam could not continue and the same procedure would be adopted if such an apostate woman marries a disbeliever as in the case of marriage between a Muslim and a refugee believing woman. The reciprocal arrangement prescribed in this verse is not the private affair of the individuals concerned but is to be carried out by the State, as is the practice in time of war, to which the verses particularly apply; there could not and should not continue any social relations between individual believers and individual disbelievers.
a
4:5, 25.
b
2:222.
3031
Though when Muslims were being bitterly persecuted and it was not safe to leave Mecca and join the Muslim Community at Medina, a continuous stream of believers was pouring into Medina, leaving behind in Mecca their dear and near ones. These Refugees contained a fair number of women among them. The verse refers to such refugee Muslim women. It constitutes an eloquent commentary on the Holy Prophet’s anxiety not to accept into the Muslim Community any woman who had fled from Mecca unless there was proof available, after subjecting her to searching examination, that she was sincere and honest in her faith and was accepting Islam from no ulterior or otherwise objectionable motives. The verse further states that the marriage-tie between a refugee believing woman and her disbelieving husband becomes automatically dissolved when she joins the Muslim Community; and a believer is allowed to marry her provided he fulfils two conditions: (a) He should have paid back to her disbelieving husband what the latter had s