أَشْهُرٍ
Appears 4 times in Quran
Derived Words (3)
Words derived from the stem "أَشْهُرٍ".
- months
- the maximum period of waiting is four months
- four months and ten days
Occurrences in Quran
Found 4 verses containing "أَشْهُرٍ".
لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ ۖ فَإِن فَآءُو فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
在述及立誓的那两节开头和插入的经文之后, «古兰经» 现在又回到夫妻关系的原题上来。这节经文谈到那些立誓要与自己妻子离异的人, 但实际上还没有同她们离婚 。有趣的是, 在谈到离婚的这一论题时可以看到, «古兰经» 先谈月经 (2:223), 这是一种暂时的和不完全的然而不是真正的分离, 然后 (像在这节经文中) 它谈及真正的然而是尚未完全肯定的分离。然后, 在随后的几节经文中谈及真正的然而是可撤回的离婚。最后, (2:231) 它谈及不可撤回的离婚。伊斯兰教认识并且坚持认为离婚必然是一种不好的事情, 在离婚的道路上确实巧妙地安排了尽可能多的一系列障碍。伊斯兰教给予一个立誓不再接近他妻子的人至多四个月的时间。在这段时间里, 他必须或者同妻子和解, 恢复夫妻关系, 或者双方实行离异。伊斯兰教绝不容许不离婚而无限期分离, 使那个女人好像是 “悬挂在那里。” اِيْلَاء (Ila’) 意指离异的誓言。根据这种誓言, 一个女人在那 “愚昧的时代” 处于一种悬挂的状态。她既不能嫁别人, 又不能和她的丈夫有夫妻关系。
اِیْـلَا ءً: اٰلٰی یُؤْلِیْ اِیْلَا ءً: قسم کھانا۔ یہ اَ لَا سے نکلا ہے جس کے معنے کسی کام میں کمی یا تاخیر کرنے کے ہیں اور اِیْـلَا ء قرآن کریم کے محاورہ میں اس قسم کو کہتے ہیں جو اس بات پر کھائی جائے کہ مرد اپنی بیوی سے کوئی تعلق نہ رکھے گا (مفردات) چونکہ اس قسم میں عورت کے حق کا اتلاف ہے اس لئے اسے اِیْـلَا ء کہا گیا۔
(۴) فَاءَ یَفِیْءُ فَـیْـئًا: لوٹ آیا۔ فَاءَ الْاَمْرَ رَجَعَ اِلَیْہِ: اس بات کی طرف لوٹ آیا (اقرب) فَاءَ کا لفظ نیک امور کی طرف لوٹنے کے متعلق استعمال ہوتا ہے (مفردات) اصل میں اس کے معنے تعاون اور امداد باہمی کے لئے ایک دوسرے کے ساتھ مل کر کام کرنے کے ہوتے ہیں اور سایہ کو بھی فَیْئٌ کہتے ہیں کیونکہ وہ سورج کے ساتھ اِدھر سے اُدھر ہوتا رہتا ہے۔ ان دونوں معنوں کو مدِّنظر رکھتے ہوئے فَاءَ بالعموم اچھے معنوں میں استعمال ہونے لگا ہے۔
عرب میں یہ رواج تھا کہ بعض لوگ اپنی بیویوں کو طلاق تو نہ دیتے مگر قسم کھا لیتے تھے کہ ہم ان سے تعلق نہیں رکھیں گے۔ اس
After the two introductory and intervening verses in which the subject of taking oaths has been dealt with, the Qur’an now reverts to the original subject of conjugal relations. The verse speaks of those men who vow abstinence from their wives without actually divorcing them. It is, interesting to note that while approaching the subject of divorce, the Qur’an first speaks of menstruation (2:223) which is a sort of temporary and partial, though unreal, separation. Then (as in the present verse), it speaks of real though indefinite separation. And then, in the succeeding verses, it speaks of real though revocable divorce. And finally (2:231) it speaks of irrevocable divorce. A really wonderful order designed to put as many obstacles as possible in the way of divorce, which Islam recognizes and retains as a sort of necessary evil. Islam allows four months at the most to a person who swears not to approach his wife. During this period, he must either get reconciled to his wife and restore conjugal relation
Important Words:
یؤلون (vow) is derived from the root لاآ meaning, he fell short; or he fell short of doing what he ought to have done; or he was remiss. آلی means, he swore. آلیت علی الشیء means, I swore to do the thing. آلیت لا افعل کذا means, I swore that I would not do such a thing. آلی من زوجه شھرا means, he swore he would not go near his wife (i.e. not go in unto her) for a month. ائتلی also gives the same meaning as آلی i.e. he swore, as in 24:23. ایلاء means, an oath or the act of swearing; and technically it means, a vow taken by a husband not to go near his wife (Aqrab & Lane).
تربص (waiting) is derived from ربص. They say ربص به i.e. he waited for a good or an evil to befall him. تربص means, he waited or he awaited, or he tarried waiting. تربص عن الامر means, he remained waiting and did not do the thing, i.e. he abstained from doing it (Aqrab).
Commentary:
After the two introductory and intervening verses in which the subject of taking oaths has been dealt with, the Quran now reverts to the original subject of conjugal relations. The verse under comment speaks of those men who vow abstinence from their wives without actually divorcing them. It is, in this connection, interesting to note that while approaching the subject of divorce, dealt with in the succeeding verses, the Quran first speaks of menstruation (2:223) which is a sort of temporary and partial, though unreal, separation. Then (as in the present verse) it speaks of real though indefinite separation. And then, as in the succeeding verses, it speaks of real though revocable divorce. And finally (2:231) it speaks of irrevocable divorce. A really wonderful order designed to put as many obstacles as possible in the way of divorce which Islam recognizes and retains as a sort of necessary evil.
As clearly stated in the verse under comment, Islam allows four months at the most to a person who swears not to approach his wife. During this period, he must either get reconciled to his wife and restore conjugal relations, or separation will be effected between the two. Islam would in no case permit indefinite separation without divorce, leaving the woman "suspended" as it were.
The words if they go back from the vow, surely Allah is Most Forgiving, Merciful indicate that swearing abstinence from one’s wife is reprehensible in the sight of God Who loves to see reconciliation between husband and wife. The verse thus abolishes the custom of ایلاءwhich was prevalent among the Arabs before the advent of Islam and by which it was sought to deprive women of their conjugal rights for long and indefinite periods.
165
在述及立誓的那两节开头和插入的经文之后, «古兰经» 现在又回到夫妻关系的原题上来。这节经文谈到那些立誓要与自己妻子离异的人, 但实际上还没有同她们离婚 。有趣的是, 在谈到离婚的这一论题时可以看到, «古兰经» 先谈月经 (2:223), 这是一种暂时的和不完全的然而不是真正的分离, 然后 (像在这节经文中) 它谈及真正的然而是尚未完全肯定的分离。然后, 在随后的几节经文中谈及真正的然而是可撤回的离婚。最后, (2:231) 它谈及不可撤回的离婚。伊斯兰教认识并且坚持认为离婚必然是一种不好的事情, 在离婚的道路上确实巧妙地安排了尽可能多的一系列障碍。伊斯兰教给予一个立誓不再接近他妻子的人至多四个月的时间。在这段时间里, 他必须或者同妻子和解, 恢复夫妻关系, 或者双方实行离异。伊斯兰教绝不容许不离婚而无限期分离, 使那个女人好像是 “悬挂在那里。” اِيْلَاء (Ila’) 意指离异的誓言。根据这种誓言, 一个女人在那 “愚昧的时代” 处于一种悬挂的状态。她既不能嫁别人, 又不能和她的丈夫有夫妻关系。
3
اِیْـلَا ءً: اٰلٰی یُؤْلِیْ اِیْلَا ءً: قسم کھانا۔ یہ اَ لَا سے نکلا ہے جس کے معنے کسی کام میں کمی یا تاخیر کرنے کے ہیں اور اِیْـلَا ء قرآن کریم کے محاورہ میں اس قسم کو کہتے ہیں جو اس بات پر کھائی جائے کہ مرد اپنی بیوی سے کوئی تعلق نہ رکھے گا (مفردات) چونکہ اس قسم میں عورت کے حق کا اتلاف ہے اس لئے اسے اِیْـلَا ء کہا گیا۔
4
(۴) فَاءَ یَفِیْءُ فَـیْـئًا: لوٹ آیا۔ فَاءَ الْاَمْرَ رَجَعَ اِلَیْہِ: اس بات کی طرف لوٹ آیا (اقرب) فَاءَ کا لفظ نیک امور کی طرف لوٹنے کے متعلق استعمال ہوتا ہے (مفردات) اصل میں اس کے معنے تعاون اور امداد باہمی کے لئے ایک دوسرے کے ساتھ مل کر کام کرنے کے ہوتے ہیں اور سایہ کو بھی فَیْئٌ کہتے ہیں کیونکہ وہ سورج کے ساتھ اِدھر سے اُدھر ہوتا رہتا ہے۔ ان دونوں معنوں کو مدِّنظر رکھتے ہوئے فَاءَ بالعموم اچھے معنوں میں استعمال ہونے لگا ہے۔
عرب میں یہ رواج تھا کہ بعض لوگ اپنی بیویوں کو طلاق تو نہ دیتے مگر قسم کھا لیتے تھے کہ ہم ان سے تعلق نہیں رکھیں گے۔ اس
233
Important Words:
یؤلون (vow) is derived from the root لاآ meaning, he fell short; or he fell short of doing what he ought to have done; or he was remiss. آلی means, he swore. آلیت علی الشیء means, I swore to do the thing. آلیت لا افعل کذا means, I swore that I would not do such a thing. آلی من زوجه شھرا means, he swore he would not go near his wife (i.e. not go in unto her) for a month. ائتلی also gives the same meaning as آلی i.e. he swore, as in 24:23. ایلاء means, an oath or the act of swearing; and technically it means, a vow taken by a husband not to go near his wife (Aqrab & Lane).
تربص (waiting) is derived from ربص. They say ربص به i.e. he waited for a good or an evil to befall him. تربص means, he waited or he awaited, or he tarried waiting. تربص عن الامر means, he remained waiting and did not do the thing, i.e. he abstained from doing it (Aqrab).
Commentary:
After the two introductory and intervening verses in which the subject of taking oaths has been dealt with, the Quran now reverts to the original subject of conjugal relations. The verse under comment speaks of those men who vow abstinence from their wives without actually divorcing them. It is, in this connection, interesting to note that while approaching the subject of divorce, dealt with in the succeeding verses, the Quran first speaks of menstruation (2:223) which is a sort of temporary and partial, though unreal, separation. Then (as in the present verse) it speaks of real though indefinite separation. And then, as in the succeeding verses, it speaks of real though revocable divorce. And finally (2:231) it speaks of irrevocable divorce. A really wonderful order designed to put as many obstacles as possible in the way of divorce which Islam recognizes and retains as a sort of necessary evil.
As clearly stated in the verse under comment, Islam allows four months at the most to a person who swears not to approach his wife. During this period, he must either get reconciled to his wife and restore conjugal relations, or separation will be effected between the two. Islam would in no case permit indefinite separation without divorce, leaving the woman "suspended" as it were.
The words if they go back from the vow, surely Allah is Most Forgiving, Merciful indicate that swearing abstinence from one’s wife is reprehensible in the sight of God Who loves to see reconciliation between husband and wife. The verse thus abolishes the custom of ایلاءwhich was prevalent among the Arabs before the advent of Islam and by which it was sought to deprive women of their conjugal rights for long and indefinite periods.
275
After the two introductory and intervening verses in which the subject of taking oaths has been dealt with, the Qur’an now reverts to the original subject of conjugal relations. The verse speaks of those men who vow abstinence from their wives without actually divorcing them. It is, interesting to note that while approaching the subject of divorce, the Qur’an first speaks of menstruation (2:223) which is a sort of temporary and partial, though unreal, separation. Then (as in the present verse), it speaks of real though indefinite separation. And then, in the succeeding verses, it speaks of real though revocable divorce. And finally (2:231) it speaks of irrevocable divorce. A really wonderful order designed to put as many obstacles as possible in the way of divorce, which Islam recognizes and retains as a sort of necessary evil. Islam allows four months at the most to a person who swears not to approach his wife. During this period, he must either get reconciled to his wife and restore conjugal relation
وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ۖ فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ بِٱلْمَعْرُوفِ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
2:241.
2:229.
The ‘Iddat or the period of waiting in the case of widows is four months and ten days, which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
The words, concerning anything that they do with regard to themselves, obviously refer to re-marriage. Elsewhere the Qur’an says, And arrange marriages for your widows (24:33).
2:241.
2:229.
Important Words:
یتوفون (who die) is derived from توفی which is derived from وفی (wafa). They say وفی بالعھد i.e. he fulfilled his promise; he was faithful in his word. وفی فلانا حقه (waffa) means, he gave him his right in full. اوفی gives both the meanings ascribed to وفی and وفی(waffa) above. توفی means, he took something in full, as they say توفی حقه i.e. he got or obtained his right in full. توفی الله زیداmeans, God took away the soul of Zaid, leaving the body behind; God caused Zaid to die. توفی فلان means, his soul was taken away, i.e. he died. In this case God is متوفی (mutawaffi) and the man who dies is متوفی (mutawaffa). الوفاة means, death (Aqrab). The Quran says: الله یتوفی الانفس حین موتھاوالتی لم تمت فی منامھا i.e. God takes away the souls of men at the time of their death; and He also takes away the souls of men that have not died, during their sleep (39:43). The Arabic idiom, which has the support of the Quranic usage, definitely shows that wherever God is فاعل (i.e. subject) and a being having a soul is مفعول به(i.e. object) the word توفی invariably means, the taking away of the soul.
Commentary:
After having dealt with the question of the remarriage of divorced women, the Quran in this verse proceeds to issue commandments regarding widows. The عدة i.e. the period of waiting in the case of widows, is four months and ten days which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
This verse also implies a rebuke to those who are opposed to widow remarriage, thinking it to be an insult to the family and a disgrace to the widowed woman. The words, what is fair, show that it is not only lawful, but preferable and desirable, for a widow to remarry. The words, in anything that they do with regard to themselves, obviously refer to remarriage. Elsewhere the Quran says, And marry your widows (24:33).
a
2:241.
b
2:229.
180
عِدَّة (‘Iddat) 即寡妇守候四个月零十天的时期, 约略地相等于行经与洁净四次交替时期的总和。伊斯兰教给寡妇规定了较长的时期, 作为对她死了丈夫后感情上表示的一种尊重。这就增强了婚姻关系的庄严和严肃性。
181
“她们为自己所做的任何合宜的打算” 这几个字明显是指再嫁。«古兰经» 在其它地方说, “为你们的寡妇安排婚事” (24:33)。
a
2:241.
b
2:229.
241
Important Words:
یتوفون (who die) is derived from توفی which is derived from وفی (wafa). They say وفی بالعھد i.e. he fulfilled his promise; he was faithful in his word. وفی فلانا حقه (waffa) means, he gave him his right in full. اوفی gives both the meanings ascribed to وفی and وفی(waffa) above. توفی means, he took something in full, as they say توفی حقه i.e. he got or obtained his right in full. توفی الله زیداmeans, God took away the soul of Zaid, leaving the body behind; God caused Zaid to die. توفی فلان means, his soul was taken away, i.e. he died. In this case God is متوفی (mutawaffi) and the man who dies is متوفی (mutawaffa). الوفاة means, death (Aqrab). The Quran says: الله یتوفی الانفس حین موتھاوالتی لم تمت فی منامھا i.e. God takes away the souls of men at the time of their death; and He also takes away the souls of men that have not died, during their sleep (39:43). The Arabic idiom, which has the support of the Quranic usage, definitely shows that wherever God is فاعل (i.e. subject) and a being having a soul is مفعول به(i.e. object) the word توفی invariably means, the taking away of the soul.
Commentary:
After having dealt with the question of the remarriage of divorced women, the Quran in this verse proceeds to issue commandments regarding widows. The عدة i.e. the period of waiting in the case of widows, is four months and ten days which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
This verse also implies a rebuke to those who are opposed to widow remarriage, thinking it to be an insult to the family and a disgrace to the widowed woman. The words, what is fair, show that it is not only lawful, but preferable and desirable, for a widow to remarry. The words, in anything that they do with regard to themselves, obviously refer to remarriage. Elsewhere the Quran says, And marry your widows (24:33).
a
2:241.
b
2:229.
289
The ‘Iddat or the period of waiting in the case of widows is four months and ten days, which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
290
The words, concerning anything that they do with regard to themselves, obviously refer to re-marriage. Elsewhere the Qur’an says, And arrange marriages for your widows (24:33).
فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۙ وَأَنَّ ٱللَّهَ مُخْزِى ٱلْكَٰفِرِينَ
6:135; 11:21.
اس آیت میں جن لوگوں کو چار ماہ کی مہلت دی گئی ہے اس سے مراد وہ مشرکین ہیں جنہوں نے مسلمانوں سے کوئی معاہدہ نہیں کیا تھا۔ اور انہوں نے مسلمانوں کے خلاف عملاً جنگ جاری رکھی تھی اور جو لوگ ایسے ہوں ان کا کوئی حق نہیں تھا کہ وہ عرب میں رہتے کیونکہ وہ لڑائی کرنے والے تھے اور لڑائی کرنے والوں کو دنیا کی کوئی حکومت اپنے ملک میں نہیں رہنے دیتی۔ یہاں کسی شخص کو شبہ ہو سکتا ہے کہ مکہ والوں کو چار مہینے کے بعدنکلنے کا حکم کیوں دیا گیا؟ اس کا جواب یہ ہے کہ ایسا حکم قرآن میں کہیں نہیں‘ بلکہ چار مہینے کی اجازت کا ذکر ہے کہ چار مہینے تک پھر کر دیکھ لو کہ عرب پر اسلامی حکومت قائم ہو چ
6:135; 11:21.
With the Fall of Mecca and the defeat of Hawazin in the Battle of Hunain, the rule and authority of Islam had been established throughout the Hijaz. Certain tribes had made treaties with the Muslims and had laid down arms. These treaties were to be fully observed. But there were other tribes who had not made formal submission, had not laid down their arms and also had not made any treaty with the Muslims, ensuring the maintenance of peace and the observance of law and order. They had commenced hostilities against the Muslims, and though they had in effect been vanquished, they had not yet acknowledged defeat nor had agreed to live in peace with the Muslims. These tribes were given a four-month period of respite during which operations against them would remain suspended. They could go about freely in the land and satisfy themselves that further resistance was useless. They could then make their submission and make treaties. It is to these tribes that this verse refers.
6:135; 11:21.
Commentary:
This verse particularly refers to the fulfilment of the prophecy contained in 54:2. Disbelievers are told to travel throughout the length and breadth of Arabia for four months, (the period ordinarily required in the Prophet’s time for such travel), and see whether there has remained any vestige of infidel rule and dominion in any part of the country. The infidels of Arabia opposed and persecuted the Prophet and his followers and spared no pains to crush and extirpate Islam. But Almighty God promised help to His Messenger with the result that the cause of Islam triumphed and all opposition was swept away.
a
6:135; 11:21.
2
اس آیت میں جن لوگوں کو چار ماہ کی مہلت دی گئی ہے اس سے مراد وہ مشرکین ہیں جنہوں نے مسلمانوں سے کوئی معاہدہ نہیں کیا تھا۔ اور انہوں نے مسلمانوں کے خلاف عملاً جنگ جاری رکھی تھی اور جو لوگ ایسے ہوں ان کا کوئی حق نہیں تھا کہ وہ عرب میں رہتے کیونکہ وہ لڑائی کرنے والے تھے اور لڑائی کرنے والوں کو دنیا کی کوئی حکومت اپنے ملک میں نہیں رہنے دیتی۔ یہاں کسی شخص کو شبہ ہو سکتا ہے کہ مکہ والوں کو چار مہینے کے بعدنکلنے کا حکم کیوں دیا گیا؟ اس کا جواب یہ ہے کہ ایسا حکم قرآن میں کہیں نہیں‘ بلکہ چار مہینے کی اجازت کا ذکر ہے کہ چار مہینے تک پھر کر دیکھ لو کہ عرب پر اسلامی حکومت قائم ہو چ
a
6:135; 11:21.
1165
Commentary:
This verse particularly refers to the fulfilment of the prophecy contained in 54:2. Disbelievers are told to travel throughout the length and breadth of Arabia for four months, (the period ordinarily required in the Prophet’s time for such travel), and see whether there has remained any vestige of infidel rule and dominion in any part of the country. The infidels of Arabia opposed and persecuted the Prophet and his followers and spared no pains to crush and extirpate Islam. But Almighty God promised help to His Messenger with the result that the cause of Islam triumphed and all opposition was swept away.
a
6:135; 11:21.
1152
With the Fall of Mecca and the defeat of Hawazin in the Battle of Hunain, the rule and authority of Islam had been established throughout the Hijaz. Certain tribes had made treaties with the Muslims and had laid down arms. These treaties were to be fully observed. But there were other tribes who had not made formal submission, had not laid down their arms and also had not made any treaty with the Muslims, ensuring the maintenance of peace and the observance of law and order. They had commenced hostilities against the Muslims, and though they had in effect been vanquished, they had not yet acknowledged defeat nor had agreed to live in peace with the Muslims. These tribes were given a four-month period of respite during which operations against them would remain suspended. They could go about freely in the land and satisfy themselves that further resistance was useless. They could then make their submission and make treaties. It is to these tribes that this verse refers.
وَٱلَّٰٓـِٔى يَئِسْنَ مِنَ ٱلْمَحِيضِ مِن نِّسَآئِكُمْ إِنِ ٱرْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَٰثَةُ أَشْهُرٍ وَٱلَّٰٓـِٔى لَمْ يَحِضْنَ ۚ وَأُو۟لَٰتُ ٱلْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ ۚ وَمَن يَتَّقِ ٱللَّهَ يَجْعَل لَّهُۥ مِنْ أَمْرِهِۦ يُسْرًا
یعنی اس وقت حیض رُک چکا ہے یا آیا ہی نہیں‘ جیسا کہ بعض عورتوں کو بیماری ہوتی ہے۔
2:229.
The words 'if you are in doubt' have been added because the stoppage of monthly course may be due to some disorder in the womb or to some other cause, though menopause may not yet have arrived.
2:229.
Commentary:
The words "if you are in doubt" have been added because the stoppage of monthly course may be due to some disorder in the womb or to some other cause, though menopause may not yet have arrived.
a
2:229.
1439
这里补充了一句 “如果你们怀疑”, 这是因为没有月经可能是由于子宫机能失调或其他原因, 不一定是到了绝经期。
1
یعنی اس وقت حیض رُک چکا ہے یا آیا ہی نہیں‘ جیسا کہ بعض عورتوں کو بیماری ہوتی ہے۔
a
2:229.
4271
Commentary:
The words "if you are in doubt" have been added because the stoppage of monthly course may be due to some disorder in the womb or to some other cause, though menopause may not yet have arrived.
b
2:229.
3067
The words 'if you are in doubt' have been added because the stoppage of monthly course may be due to some disorder in the womb or to some other cause, though menopause may not yet have arrived.