سَآءَ
Appears 52 times in Quran
Derived Words (2)
Words derived from the stem "سَآءَ".
Occurrences in Quran
Found 52 verses containing "سَآءَ".
وَاَمۡطَرۡنَا عَلَیۡہِمۡ مَّطَرًا ۖ فَسَآءَ مَطَرُ الۡمُنۡذَرِیۡنَ
7:85; 25:41; 26:174.
7:85; 25:41; 26:174.
7:85; 25:41; 26:174.
g
7:85; 25:41; 26:174.
e
7:85; 25:41; 26:174.
e
7:85; 25:41; 26:174.
وَاِذۡ نَجَّیۡنٰکُمۡ مِّنۡ اٰلِ فِرۡعَوۡنَ یَسُوۡمُوۡنَکُمۡ سُوۡٓءَ الۡعَذَابِ یُذَبِّحُوۡنَ اَبۡنَآءَکُمۡ وَیَسۡتَحۡیُوۡنَ نِسَآءَکُمۡ ۚ وَفِیۡ ذٰلِکُمۡ بَلَآءٌ مِّنۡ رَّبِّکُمۡ عَظِیۡمٌ
14:7; 20:81; 44:31-32.
7:128, 142; 28:5.
法老不是一个特定的君主的名称。尼罗河流域和亚历山大港的统治者们也称为法老。穆撒生于君主尔马赛思二世 (RamesesⅡ, 古埃及几个国王的姓) 在位之时, 不得不在他儿子迈伦普塔二世 (MerenptahⅡ) 在位时与古以色列人一起离开埃及。尔马赛思二世 (RamesesⅡ) 被称为残暴的君主, 而他的继承者迈伦普塔二世 (MerenptahⅡ) 则被称之为 «出埃及记» 中的法老 {Enc. Bib和Peake’s Commentary on the Bible}。
14:7; 20:81; 44:31-32.
7:128, 142; 28:5.
Pharaoh was not the name of a particular monarch. The rulers of the Nile Valley and Alexandria were called Pharaohs. Moses was born in the reign of Pharaoh Rameses II, and had to leave Egypt with the Israelites in the reign of his son, Merenptah II. Rameses II, is called the Pharaoh of the Oppression and his successor Merenptah II, the Pharaoh of Exodus (Enc. Bib. & Peake’s Commentary on the Bible).
Al (people) is derived from the verb Ala which gives the sense of returning or governing or exercising control. The word thus means, the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them (Lane).
Pharaoh had inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour. He also had given orders that their sons be slain and their daughters spared. In this way he sought to destroy not only their manhood but to kill in them manly qualities.
14:7; 20:81; 44:31, 32.
7:128, 142; 28:5.
Important Words:
آل (people) is derived from the verb آل which gives the sense of returning or governing or exercising control or managing. The noun آل thus means the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them. The word اھل is also sometimes taken to be another form of the word آل and means what the latter word means.
فرعون (Pharaoh) is not a personal name. It was the title held by the ancient kings of Egypt. Every Egyptian king is called فرعون in the Bible. The personal name of the Pharaoh with whom Moses came in contact was Rameses II (Enc. Bib.).
یذبحون (slaying) is derived from ذبح which originally means, he slaughtered or cut open the throat of an animal, or he strangled a person to death. Here the word is used in the intensified form dhabbaha to signify (1) that Pharaoh and his people treated the Israelites as mere beasts, and (2) that they killed them most mercilessly. It does not mean that they actually slaughtered them like animals, for elsewhere the Quran, speaking of the same torment, uses the word یقتلونinstead of یذبحون (7:142).
نساء (women) is the plural of مراة (a woman) from a different root. Though the word generally means "women" (Aqrab), it is also sometimes used about girls, as the Quran itself has used it (4:128). It is also used to signify "wives" (33:33).
بلاء (trial) means, anything by means of which a person may be tried; a trial whether through a blessing or an affliction (Aqrab).
Commentary:
In verses 41-48 God reminded the Israelites of His blessings in general, particularly the blessing of prophethood, which He had bestowed on them. He now calls their attention to such favours as exalted the Israelites above other peoples. The first of them to which God refers here is their deliverance from the hands of Pharaoh and his people, who inflicted on them grievous torments.
Some Christian critics have objected that whereas the Bible nowhere speaks of the sons of the Israelites being slaughtered like beasts, the Quran so speaks of them. We have shown under Important Words that the word ذبح used in the verse does not signify actual slaughtering by cutting the throat. It also means strangling to death. As Pharaoh first ordered the male children of the Israelites to be strangled at birth and later changed the decree to other methods of killing, the Quran uses a word which covers all such forms of killing. As already hinted, the word ذبح in the sense of slaughtering is used figuratively to denote that Pharaoh and his people treated the Israelites most mercilessly, killing them in whatever manner they liked. Elsewhere the Quran uses the word قتل i.e. killing in place of ذبح i.e. slaughtering (7:142).
In Exod. 1:8-22, we read: "Now there arose a new king over Egypt which knew not Joseph. And he said unto his people, Behold the people of the children of Israel are more and mightier than we: Come on, let us deal wisely with them; lest they multiply. Therefore they (the Egyptians) did set over them taskmasters to afflict them (the Israelites) with their burdens. And they built for Pharaoh treasure cities, Pithom and Rameses. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. And the Egyptians made the children of Israel to serve with rigour; and they made their lives bitter with hard bondage, in mortar and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour. And the king of Egypt spoke to the Hebrew midwives…When ye do the office of a midwife to the Hebrew women, and see them upon the stools, if it be a son, then ye shall kill him: but if it be a daughter, then she shall live. But the midwives feared God and did not as the king of Egypt commanded them, but saved the men children alive (putting up the excuse that Israelite women being healthier than Egyptians were generally delivered before the midwives arrived). And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive."
The above quotation clearly shows that the Pharaoh whose name was Rameses II not only inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour, but also gave orders to kill their sons and spare their daughters who were thus allowed to grow to womanhood and became نساء as the Quran puts it. The Quran uses the word ذبح to signify that at first the order was to strangle the Israelite male children at birth and when that order failed in its purpose, another was issued to the effect that all male children should be thrown into the river—a most merciless form of killing in which all human feelings were laid aside and the Israelites were treated as mere beasts.
As the word بلاء (trial) may mean either a trial through a favour or blessing, or a trial through grief or affliction, the words "in that" occurring in the verse may either refer to the deliverance of the Israelites from Pharaoh’s people, in which case the word trial will mean a favour or a blessing; or they refer to the slaying of the male children, in which case it would mean grief or affliction.
God reminds the Israelites in the verse how He delivered them from grievous torments and afflictions and calls their attention to the magnitude of the Sign which He showed in their favour. He tells them that He had faithfully fulfilled the promises which He had made to Abraham and had left nothing undone, but when they transgressed and made an ill return for the favours that had been bestowed upon them, He withheld His favours from them and transferred the gift of prophecy to their brethren, the children of Ishmael.
God does not say that He delivered the children of Israel from Pharaoh, but that He delivered them from "Pharaoh’s people", for it was through his people that Pharaoh inflicted torments upon them, he himself remaining in the background. Moreover, the expression آل فرعونdoes not exclude Pharaoh, for it, according to Arabic idiom, may also mean, Pharaoh and his people.
b
14:7; 20:81; 44:31-32.
c
7:128, 142; 28:5.
49
法老不是一个特定的君主的名称。尼罗河流域和亚历山大港的统治者们也称为法老。穆撒生于君主尔马赛思二世 (RamesesⅡ, 古埃及几个国王的姓) 在位之时, 不得不在他儿子迈伦普塔二世 (MerenptahⅡ) 在位时与古以色列人一起离开埃及。尔马赛思二世 (RamesesⅡ) 被称为残暴的君主, 而他的继承者迈伦普塔二世 (MerenptahⅡ) 则被称之为 «出埃及记» 中的法老 {Enc. Bib和Peake’s Commentary on the Bible}。
a
14:7; 20:81; 44:31, 32.
b
7:128, 142; 28:5.
56
Important Words:
آل (people) is derived from the verb آل which gives the sense of returning or governing or exercising control or managing. The noun آل thus means the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them. The word اھل is also sometimes taken to be another form of the word آل and means what the latter word means.
فرعون (Pharaoh) is not a personal name. It was the title held by the ancient kings of Egypt. Every Egyptian king is called فرعون in the Bible. The personal name of the Pharaoh with whom Moses came in contact was Rameses II (Enc. Bib.).
یذبحون (slaying) is derived from ذبح which originally means, he slaughtered or cut open the throat of an animal, or he strangled a person to death. Here the word is used in the intensified form dhabbaha to signify (1) that Pharaoh and his people treated the Israelites as mere beasts, and (2) that they killed them most mercilessly. It does not mean that they actually slaughtered them like animals, for elsewhere the Quran, speaking of the same torment, uses the word یقتلونinstead of یذبحون (7:142).
نساء (women) is the plural of مراة (a woman) from a different root. Though the word generally means "women" (Aqrab), it is also sometimes used about girls, as the Quran itself has used it (4:128). It is also used to signify "wives" (33:33).
بلاء (trial) means, anything by means of which a person may be tried; a trial whether through a blessing or an affliction (Aqrab).
Commentary:
In verses 41-48 God reminded the Israelites of His blessings in general, particularly the blessing of prophethood, which He had bestowed on them. He now calls their attention to such favours as exalted the Israelites above other peoples. The first of them to which God refers here is their deliverance from the hands of Pharaoh and his people, who inflicted on them grievous torments.
Some Christian critics have objected that whereas the Bible nowhere speaks of the sons of the Israelites being slaughtered like beasts, the Quran so speaks of them. We have shown under Important Words that the word ذبح used in the verse does not signify actual slaughtering by cutting the throat. It also means strangling to death. As Pharaoh first ordered the male children of the Israelites to be strangled at birth and later changed the decree to other methods of killing, the Quran uses a word which covers all such forms of killing. As already hinted, the word ذبح in the sense of slaughtering is used figuratively to denote that Pharaoh and his people treated the Israelites most mercilessly, killing them in whatever manner they liked. Elsewhere the Quran uses the word قتل i.e. killing in place of ذبح i.e. slaughtering (7:142).
In Exod. 1:8-22, we read: "Now there arose a new king over Egypt which knew not Joseph. And he said unto his people, Behold the people of the children of Israel are more and mightier than we: Come on, let us deal wisely with them; lest they multiply. Therefore they (the Egyptians) did set over them taskmasters to afflict them (the Israelites) with their burdens. And they built for Pharaoh treasure cities, Pithom and Rameses. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. And the Egyptians made the children of Israel to serve with rigour; and they made their lives bitter with hard bondage, in mortar and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour. And the king of Egypt spoke to the Hebrew midwives…When ye do the office of a midwife to the Hebrew women, and see them upon the stools, if it be a son, then ye shall kill him: but if it be a daughter, then she shall live. But the midwives feared God and did not as the king of Egypt commanded them, but saved the men children alive (putting up the excuse that Israelite women being healthier than Egyptians were generally delivered before the midwives arrived). And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive."
The above quotation clearly shows that the Pharaoh whose name was Rameses II not only inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour, but also gave orders to kill their sons and spare their daughters who were thus allowed to grow to womanhood and became نساء as the Quran puts it. The Quran uses the word ذبح to signify that at first the order was to strangle the Israelite male children at birth and when that order failed in its purpose, another was issued to the effect that all male children should be thrown into the river—a most merciless form of killing in which all human feelings were laid aside and the Israelites were treated as mere beasts.
As the word بلاء (trial) may mean either a trial through a favour or blessing, or a trial through grief or affliction, the words "in that" occurring in the verse may either refer to the deliverance of the Israelites from Pharaoh’s people, in which case the word trial will mean a favour or a blessing; or they refer to the slaying of the male children, in which case it would mean grief or affliction.
God reminds the Israelites in the verse how He delivered them from grievous torments and afflictions and calls their attention to the magnitude of the Sign which He showed in their favour. He tells them that He had faithfully fulfilled the promises which He had made to Abraham and had left nothing undone, but when they transgressed and made an ill return for the favours that had been bestowed upon them, He withheld His favours from them and transferred the gift of prophecy to their brethren, the children of Ishmael.
God does not say that He delivered the children of Israel from Pharaoh, but that He delivered them from "Pharaoh’s people", for it was through his people that Pharaoh inflicted torments upon them, he himself remaining in the background. Moreover, the expression آل فرعونdoes not exclude Pharaoh, for it, according to Arabic idiom, may also mean, Pharaoh and his people.
b
14:7; 20:81; 44:31-32.
c
7:128, 142; 28:5.
87
Pharaoh was not the name of a particular monarch. The rulers of the Nile Valley and Alexandria were called Pharaohs. Moses was born in the reign of Pharaoh Rameses II, and had to leave Egypt with the Israelites in the reign of his son, Merenptah II. Rameses II, is called the Pharaoh of the Oppression and his successor Merenptah II, the Pharaoh of Exodus (Enc. Bib. & Peake’s Commentary on the Bible).
88
Al (people) is derived from the verb Ala which gives the sense of returning or governing or exercising control. The word thus means, the family or party of a man, or followers of a leader, or subjects of a ruler to whom they constantly return or who governs or exercises control over them (Lane).
88A
Pharaoh had inflicted upon the Israelites grievous torments by imposing upon them hard and disgraceful labour. He also had given orders that their sons be slain and their daughters spared. In this way he sought to destroy not only their manhood but to kill in them manly qualities.
اِنَّ فِرۡعَوۡنَ عَلَا فِی الۡاَرۡضِ وَجَعَلَ اَہۡلَہَا شِیَعًا یَّسۡتَضۡعِفُ طَآئِفَۃً مِّنۡہُمۡ یُذَبِّحُ اَبۡنَآءَہُمۡ وَیَسۡتَحۡیٖ نِسَآءَہُمۡ ۚ اِنَّہٗ کَانَ مِنَ الۡمُفۡسِدِیۡنَ
10:84.
2:50; 7:142; 14:7.
在这个二十世纪中, 西方殖民主义强国行之非常有效的 “分而治之” 的政策, 看来在法老时代也做得非常成功。他把埃及人分成不同的团体和部分, 而且对他们作出别有用心的区别对待。他对有些人恩宠而对另一些人进行剥削和压迫。穆撒的民族属于后一类不幸的人们。“杀死他们的男儿, 留下他们的女儿” 这些话, 除了具有把以色列人置于他永久统治之下的明显意义外, 法老要消灭他们的男子而让他们的妇女活着的意思也可以是, 以他的剥削政策和残酷镇压的手段, 竭力想扼杀他们男子汉的气质, 这样可以使他们像女人般地胆怯。
10:84.
2:50; 7:142; 14:7.
The policy of "divide and rule" which has been practised with such deadly effect by the Western colonial Powers in this twentieth century seemed also to have been followed by Pharaoh with great success. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favoured and others he exploited and suppressed. Moses’s people belonged to the latter unfortunate class. The words, slaughtering their sons and sparing their women, besides bearing the apparent sense that in order to keep the Israelites under permanent subjection Pharaoh destroyed their men and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, he sought to kill all their manly qualities and thus made them timid like women.
10:84.
2:50; 7:142; 14:7.
Commentary:
The policy of "divide and rule" which has been practised with such deadly effect by the Colonial Powers of the west in this twentieth century was also followed by Pharaoh. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favoured and others he exploited and suppressed. Moses’ people belonged to the latter unfortunate class.
The words, "he slew their sons and spared their women," besides bearing the apparent sense, viz. that in order to keep the Israelites under permanent subjection, Pharaoh destroyed their manhood and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, Pharaoh sought to kill all manly qualities among the Israelites and thus made them timid like women.
d
10:84.
e
2:50; 7:142; 14:7.
960
在这个二十世纪中, 西方殖民主义强国行之非常有效的 “分而治之” 的政策, 看来在法老时代也做得非常成功。他把埃及人分成不同的团体和部分, 而且对他们作出别有用心的区别对待。他对有些人恩宠而对另一些人进行剥削和压迫。穆撒的民族属于后一类不幸的人们。“杀死他们的男儿, 留下他们的女儿” 这些话, 除了具有把以色列人置于他永久统治之下的明显意义外, 法老要消灭他们的男子而让他们的妇女活着的意思也可以是, 以他的剥削政策和残酷镇压的手段, 竭力想扼杀他们男子汉的气质, 这样可以使他们像女人般地胆怯。
d
10:84.
e
2:50; 7:142; 14:7.
2879
Commentary:
The policy of "divide and rule" which has been practised with such deadly effect by the Colonial Powers of the west in this twentieth century was also followed by Pharaoh. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favoured and others he exploited and suppressed. Moses’ people belonged to the latter unfortunate class.
The words, "he slew their sons and spared their women," besides bearing the apparent sense, viz. that in order to keep the Israelites under permanent subjection, Pharaoh destroyed their manhood and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, Pharaoh sought to kill all manly qualities among the Israelites and thus made them timid like women.
d
10:84.
e
2:50; 7:142; 14:7.
2196
The policy of "divide and rule" which has been practised with such deadly effect by the Western colonial Powers in this twentieth century seemed also to have been followed by Pharaoh with great success. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favoured and others he exploited and suppressed. Moses’s people belonged to the latter unfortunate class. The words, slaughtering their sons and sparing their women, besides bearing the apparent sense that in order to keep the Israelites under permanent subjection Pharaoh destroyed their men and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, he sought to kill all their manly qualities and thus made them timid like women.
فَعَمِیَتۡ عَلَیۡہِمُ الۡاَنۡۢبَآءُ یَوۡمَئِذٍ فَہُمۡ لَا یَتَسَآءَلُوۡنَ
Anba’ (excuses) is the plural of Naba’ which means, important news; information; message; excuse (Lane & Kulliyyat). At the time of Reckoning, the disbelievers will be in utter confusion and despair, and will be completely at a loss to defend themselves. The untenability of all false pleas and excuses becoming manifest they will not be allowed to consult each other to prepare their defence.
‘Amiya ‘Alaihil-Amru means, the affair became obscure or confused to him (Lane).
Important Words:
عمیت (will become obscure) is formed from عمی which means, he was or became blind; he was or became spiritually blind; he failed to see a thing; he was or became stupid or ignorant. They say عمی علیه الامر i.e. the affair became obscure or confused to him. عمیت الاخبار عن فلان means, news or information became hidden to such a one (Aqrab & Lane).
انباء (excuses) is the plural of نبأ which means, important news; information; message; excuse (Lane, Aqrab & Kulliyyat). See also 6:6.
Commentary:
The verse means to say that at the time of reckoning the disbelievers will be in utter confusion and despair and will be completely at a loss how to defend themselves. The untenability of all false pleas and excuses will become manifest to them, and they will not be allowed to consult each other for the sake of preparing their defence.
2923
Important Words:
عمیت (will become obscure) is formed from عمی which means, he was or became blind; he was or became spiritually blind; he failed to see a thing; he was or became stupid or ignorant. They say عمی علیه الامر i.e. the affair became obscure or confused to him. عمیت الاخبار عن فلان means, news or information became hidden to such a one (Aqrab & Lane).
انباء (excuses) is the plural of نبأ which means, important news; information; message; excuse (Lane, Aqrab & Kulliyyat). See also 6:6.
Commentary:
The verse means to say that at the time of reckoning the disbelievers will be in utter confusion and despair and will be completely at a loss how to defend themselves. The untenability of all false pleas and excuses will become manifest to them, and they will not be allowed to consult each other for the sake of preparing their defence.
2227
Anba’ (excuses) is the plural of Naba’ which means, important news; information; message; excuse (Lane & Kulliyyat). At the time of Reckoning, the disbelievers will be in utter confusion and despair, and will be completely at a loss to defend themselves. The untenability of all false pleas and excuses becoming manifest they will not be allowed to consult each other to prepare their defence.
2228
‘Amiya ‘Alaihil-Amru means, the affair became obscure or confused to him (Lane).
اَمۡ حَسِبَ الَّذِیۡنَ یَعۡمَلُوۡنَ السَّیِّاٰتِ اَنۡ یَّسۡبِقُوۡنَا ۚ سَآءَ مَا یَحۡکُمُوۡنَ
Commentary:
The expression "will escape Us" has been used in this verse in one of the following two senses:
(1) they will frustrate Our plan;
(2) they will escape Our punishment.
2942
Commentary:
The expression "will escape Us" has been used in this verse in one of the following two senses:
(1) they will frustrate Our plan;
(2) they will escape Our punishment.
وَیَسۡـَٔلُوۡنَکَ عَنِ الۡمَحِیۡضِ ۖ قُلۡ ہُوَ اَذًی فَاعۡتَزِلُوا النِّسَآءَ فِی الۡمَحِیۡضِ ۖ وَلَا تَقۡرَبُوۡہُنَّ حَتّٰی یَطۡہُرۡنَ ۖ فَاِذَا تَطَہَّرۡنَ فَاۡتُوۡہُنَّ مِنۡ حَیۡثُ اَمَرَکُمُ اللّٰہُ ۚ اِنَّ اللّٰہَ یُحِبُّ التَّوّٰبِیۡنَ وَیُحِبُّ الۡمُتَطَہِّرِیۡنَ
یَطْھُرْنَ کے بعد تَطَھَّرْنَ کا لفظ لانے سے یہ مراد ہے کہ وہ نہا دھو کر صاف ہو جائیں (مفردات)
After laying down, in brief, the law about intermarriages, reference to marital relations and conjugal obligations became necessary.
The command implied in the words, and seek what Allah has ordained for you (2:188), is that coitus with one’s wife should be in a manner conducive to procreation.
Important Words:
المحیض (menstruation) is derived from حاض. They say حاضت المرأة i.e. the woman menstruated; blood came forth from her womb or uterus at the known time and in the known manner. Thus محیض means, (1) menstruation, i.e. the monthly course: (2) time of menstruation; (3) place of menstruation (Lane & Mufradat). According to some, the word which means a tank or a place where water collects, is also derived from the same root though the central letter of the root is different (Lane).
اذی (harmful thing) is the infinitive-noun from اذی meaning, he came to harm, or he was annoyed. آذی means, he or it caused a harm. اذی means, a harmful thing; a disagreeable thing; an annoyance; a hurt; a thing held to be unclean or filthy; a slight evil less than what is termed ضرر (Taj).
اعتزلوا (keep away from) is derived from عزل. عزله عنه means, he removed him or it from that (Aqrab). اعتزل الشیء or اعتزل عنهmeans, he kept away from the thing (Aqrab).
یطھرن (they are clean) and تطھرن (they have cleansed themselves) and المتطھرین (who keep themselves clean) are all derived from طھر which means, he or it became clean or free from dirt or filth, etc.; or he or it became pure. طھرت المرأة means, the woman became clean from the menstrual discharge, i.e. her flow of menses stopped. طھرت المرأة means, she became cleansed or purified by washing herself. اطھر (ittahara) is like تطھر giving the same meaning, i.e. he became cleansed or he kept himself clean (Aqrab).
Commentary:
After laying down, in brief, the law about intermarriage, reference to marital relations and conjugal obligations became necessary. The verse under comment indicates that coition or sexual intercourse with one’s wife is not permissible during menses, for such intercourse would be harmful for both parties. Coition becomes permissible when menses cease, but as a further precaution the husband should wait till the wife has washed herself by taking a bath.
The command referred to in the words go in unto them as Allah has commanded you is contained in, and seek what Allah has ordained for You (2:188), hinting that coition with one’s wife should be in a manner productive of issue. A further hint to the above is contained in the following verse.
The words, and go not in unto them (lit. do not go near them) until they are clean, do not mean that the husband should keep away from his wife completely and in no case go near her. The Holy Prophet’s sayings as well as his practice belie that inference. The expression simply refers to coition and does not debar other forms of loving approach.
The concluding word "متطھرین" i.e. those who keep themselves clean has been put in the masculine gender, because firstly the use of the masculine gender generally includes and extends to females as well; and secondly because by using this word the Quran means to hint that if men go in unto their wives while they are unclean, they are sure to make themselves unclean too. Thirdly this word also hints that though it becomes lawful for a man to go in unto his wife after the monthly flow has ceased, yet it is better for him to wait till the woman has properly washed herself, for God loves those who are more careful about cleanliness.
3
یَطْھُرْنَ کے بعد تَطَھَّرْنَ کا لفظ لانے سے یہ مراد ہے کہ وہ نہا دھو کر صاف ہو جائیں (مفردات)
229
Important Words:
المحیض (menstruation) is derived from حاض. They say حاضت المرأة i.e. the woman menstruated; blood came forth from her womb or uterus at the known time and in the known manner. Thus محیض means, (1) menstruation, i.e. the monthly course: (2) time of menstruation; (3) place of menstruation (Lane & Mufradat). According to some, the word which means a tank or a place where water collects, is also derived from the same root though the central letter of the root is different (Lane).
اذی (harmful thing) is the infinitive-noun from اذی meaning, he came to harm, or he was annoyed. آذی means, he or it caused a harm. اذی means, a harmful thing; a disagreeable thing; an annoyance; a hurt; a thing held to be unclean or filthy; a slight evil less than what is termed ضرر (Taj).
اعتزلوا (keep away from) is derived from عزل. عزله عنه means, he removed him or it from that (Aqrab). اعتزل الشیء or اعتزل عنهmeans, he kept away from the thing (Aqrab).
یطھرن (they are clean) and تطھرن (they have cleansed themselves) and المتطھرین (who keep themselves clean) are all derived from طھر which means, he or it became clean or free from dirt or filth, etc.; or he or it became pure. طھرت المرأة means, the woman became clean from the menstrual discharge, i.e. her flow of menses stopped. طھرت المرأة means, she became cleansed or purified by washing herself. اطھر (ittahara) is like تطھر giving the same meaning, i.e. he became cleansed or he kept himself clean (Aqrab).
Commentary:
After laying down, in brief, the law about intermarriage, reference to marital relations and conjugal obligations became necessary. The verse under comment indicates that coition or sexual intercourse with one’s wife is not permissible during menses, for such intercourse would be harmful for both parties. Coition becomes permissible when menses cease, but as a further precaution the husband should wait till the wife has washed herself by taking a bath.
The command referred to in the words go in unto them as Allah has commanded you is contained in, and seek what Allah has ordained for You (2:188), hinting that coition with one’s wife should be in a manner productive of issue. A further hint to the above is contained in the following verse.
The words, and go not in unto them (lit. do not go near them) until they are clean, do not mean that the husband should keep away from his wife completely and in no case go near her. The Holy Prophet’s sayings as well as his practice belie that inference. The expression simply refers to coition and does not debar other forms of loving approach.
The concluding word "متطھرین" i.e. those who keep themselves clean has been put in the masculine gender, because firstly the use of the masculine gender generally includes and extends to females as well; and secondly because by using this word the Quran means to hint that if men go in unto their wives while they are unclean, they are sure to make themselves unclean too. Thirdly this word also hints that though it becomes lawful for a man to go in unto his wife after the monthly flow has ceased, yet it is better for him to wait till the woman has properly washed herself, for God loves those who are more careful about cleanliness.
268
After laying down, in brief, the law about intermarriages, reference to marital relations and conjugal obligations became necessary.
269
The command implied in the words, and seek what Allah has ordained for you (2:188), is that coitus with one’s wife should be in a manner conducive to procreation.
وَاِذَا طَلَّقۡتُمُ النِّسَآءَ فَبَلَغۡنَ اَجَلَہُنَّ فَاَمۡسِکُوۡہُنَّ بِمَعۡرُوۡفٍ اَوۡ سَرِّحُوۡہُنَّ بِمَعۡرُوۡفٍ ۚ وَلَا تُمۡسِکُوۡہُنَّ ضِرَارًا لِّتَعۡتَدُوۡا ۚ وَمَنۡ یَّفۡعَلۡ ذٰلِکَ فَقَدۡ ظَلَمَ نَفۡسَہٗ ۚ وَلَا تَتَّخِذُوۡۤا اٰیٰتِ اللّٰہِ ہُزُوًا ۚ وَاذۡکُرُوۡا نِعۡمَتَ اللّٰہِ عَلَیۡکُمۡ وَمَاۤ اَنۡزَلَ عَلَیۡکُمۡ مِّنَ الۡکِتٰبِ وَالۡحِکۡمَۃِ یَعِظُکُمۡ بِہٖ ۚ وَاتَّقُوا اللّٰہَ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
2:229; 65:5.
2:230.
3:104.
从上下文中很清楚地可以看出, 这里谈的是可以撤回的离婚。在这种离婚声明后, 丈夫前面只有两条路可走。要么他挽留妻子并善意地对待她, 要么以厚道的做法与她离婚。他不准虐待她, 使她处于一种悬挂状态。
بَلَغَ الْاَجَلَ کے دو معنے ہیں۔ یہ بھی کہ مدت کے خاتمہ کے قریب پہنچ گیا اور یہ بھی کہ مدت پوری کرلی۔ اس جگہ پہلے معنے مراد ہیں۔ علامہ قرطبی ہسپانوی مفسر لکھتے ہیں کہ اس آیت میں اول الذکر معنوں پر تمام علمائے امت کا اتفاق ہے۔ کسی نے اس کے خلاف نہیں کہا۔ عربی کا محاورہ ہے کہ جب مسافر شہر کے قریب پہنچتا ہے تو کہتا ہے کہ بَلَغْنَا الْبَلَدَ ہم شہر پہنچ گئے۔ اردو میں بھی یہ استعمال کثرت سے پایا جاتا ہے فَامْسِکُوْھُنَّ بِمَعْرُوْفٍ اَوْ سَرِّحُوْھُنَّ بِمَعْرُوْفٍ میں اس بات پر زور دیا کہ عورتوں سے دو ہی قسم کا سلوک کرنے کا حکم ہے۔ یا تو انہیں مناسب رنگ م
’’ان کو روک لو‘‘ سے مراد یہ ہے کہ رجوع کرلو اور طلاق واپس لے لو۔ مگر فرماتا ہے یہ رجوع معروف طریق پر ہونا چاہییٔ۔ ایسا نہ ہو کہ عورت کی بدنامی ہو اور یا پھر ان کو طلاق تو دے دو مگر طلاق دیتے وقت بھی یہ خیال رکھو کہ ان کے ساتھ حسن سلوک ہو۔ ان کو ذلیل اور بدنام نہ کرو۔
2:229; 65:5.
See 2:230.
3:104.
The expression Balaghal-Ajala means, he approached the end of the period; or he reached the end of, or completed, the period. According to consensus of scholarly opinion, the first meaning applies here (Qurtubi).
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced there are only two courses open to the husband. He may either retain his wife and treat her with kindness or may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense.
2:229; 65:5.
See 2:230.
3:104.
Important Words:
بلغن (they approach) is from بلغ which means, he reached or came to or attained; or he was near to reaching or attaining (Lane).
اجل (period) is the noun-infinitive from the verb اجل meaning, he or it delayed or fell short. اجل الشیء means, he appointed a time or period for the thing. اجل therefore means, the term or period appointed or specified for a thing; also the end of such period. Death is called اجل because for every life there is an appointed time when it must come to an end (Aqrab Lane).
یعظکم (exhorts you). یعظ is derived from وعظ meaning, he gave him good advice; he exhorted him; he admonished him; he warned him of the consequences of his actions and called him to a life of righteousness (Aqrab).
Commentary:
The verse contains a general injunction about the treatment of divorced women.
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced, there are only two courses open to the husband. He may either retain his wife and treat her with kindness or he may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense. The concluding part of the verse warns the husband against making light of the commandments of Allah relating to the rights of women, adding that, God being All-Knowing, even the hidden intentions and secret machinations of man are known to Him.
a
2:229; 65:5.
b
2:230.
c
3:104.
174
从上下文中很清楚地可以看出, 这里谈的是可以撤回的离婚。在这种离婚声明后, 丈夫前面只有两条路可走。要么他挽留妻子并善意地对待她, 要么以厚道的做法与她离婚。他不准虐待她, 使她处于一种悬挂状态。
3
بَلَغَ الْاَجَلَ کے دو معنے ہیں۔ یہ بھی کہ مدت کے خاتمہ کے قریب پہنچ گیا اور یہ بھی کہ مدت پوری کرلی۔ اس جگہ پہلے معنے مراد ہیں۔ علامہ قرطبی ہسپانوی مفسر لکھتے ہیں کہ اس آیت میں اول الذکر معنوں پر تمام علمائے امت کا اتفاق ہے۔ کسی نے اس کے خلاف نہیں کہا۔ عربی کا محاورہ ہے کہ جب مسافر شہر کے قریب پہنچتا ہے تو کہتا ہے کہ بَلَغْنَا الْبَلَدَ ہم شہر پہنچ گئے۔ اردو میں بھی یہ استعمال کثرت سے پایا جاتا ہے فَامْسِکُوْھُنَّ بِمَعْرُوْفٍ اَوْ سَرِّحُوْھُنَّ بِمَعْرُوْفٍ میں اس بات پر زور دیا کہ عورتوں سے دو ہی قسم کا سلوک کرنے کا حکم ہے۔ یا تو انہیں مناسب رنگ م
4
’’ان کو روک لو‘‘ سے مراد یہ ہے کہ رجوع کرلو اور طلاق واپس لے لو۔ مگر فرماتا ہے یہ رجوع معروف طریق پر ہونا چاہییٔ۔ ایسا نہ ہو کہ عورت کی بدنامی ہو اور یا پھر ان کو طلاق تو دے دو مگر طلاق دیتے وقت بھی یہ خیال رکھو کہ ان کے ساتھ حسن سلوک ہو۔ ان کو ذلیل اور بدنام نہ کرو۔
a
2:229; 65:5.
b
See 2:230.
c
3:104.
238
Important Words:
بلغن (they approach) is from بلغ which means, he reached or came to or attained; or he was near to reaching or attaining (Lane).
اجل (period) is the noun-infinitive from the verb اجل meaning, he or it delayed or fell short. اجل الشیء means, he appointed a time or period for the thing. اجل therefore means, the term or period appointed or specified for a thing; also the end of such period. Death is called اجل because for every life there is an appointed time when it must come to an end (Aqrab Lane).
یعظکم (exhorts you). یعظ is derived from وعظ meaning, he gave him good advice; he exhorted him; he admonished him; he warned him of the consequences of his actions and called him to a life of righteousness (Aqrab).
Commentary:
The verse contains a general injunction about the treatment of divorced women.
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced, there are only two courses open to the husband. He may either retain his wife and treat her with kindness or he may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense. The concluding part of the verse warns the husband against making light of the commandments of Allah relating to the rights of women, adding that, God being All-Knowing, even the hidden intentions and secret machinations of man are known to Him.
a
2:229; 65:5.
b
See 2:230.
c
3:104.
283A
The expression Balaghal-Ajala means, he approached the end of the period; or he reached the end of, or completed, the period. According to consensus of scholarly opinion, the first meaning applies here (Qurtubi).
284
As is apparent from the context, the divorce spoken of here refers to the revocable divorce. After such divorce has been pronounced there are only two courses open to the husband. He may either retain his wife and treat her with kindness or may part with her in a good and becoming manner. He is not allowed to maltreat her and keep her in a state of suspense.
وَاِذَا طَلَّقۡتُمُ النِّسَآءَ فَبَلَغۡنَ اَجَلَہُنَّ فَلَا تَعۡضُلُوۡہُنَّ اَنۡ یَّنۡکِحۡنَ اَزۡوٰجَہُنَّ اِذَا تَرٰضَوۡا بَیۡنَہُمۡ بِالۡمَعۡرُوۡفِ ۗ ذٰلِکَ یُوۡعَظُ بِہٖ مَنۡ کَانَ مِنۡکُمۡ یُؤۡمِنُ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ ۗ ذٰلِکُمۡ اَزۡکٰی لَکُمۡ وَاَطۡہَرُ ۗ وَاللّٰہُ یَعۡلَمُ وَاَنۡتُمۡ لَا تَعۡلَمُوۡنَ
这节经文中谈到的 “丈夫” 这两个字, 可以指以前或者将来的丈夫。在前一种情况下, “当你们与妻子离了婚” 这一句, 可以理解为第一次或第二次离婚而言。如果 “丈夫” 这两个字代表未来的丈夫, 那么, 上一句指的是第三次或最终一次离婚。离婚妇女的监护人不能阻止她和前夫重新结婚。她的前夫也不能阻止她同新的丈夫结婚。
اس جگہ بَلَغْنَ کے معنے عدت کو پورا کر لینے کے ہیں نہ کہ مدت کے خاتمہ کے قریب پہنچ جانے کے۔ (دیکھئے نوٹ آیت ۲۳۲)
اس جگہ پر صیغہ حاضر کا استعمال ہوا ہے مگر مراد یہ ہے کہ مرد و عورت کے رشتہ دار نہ روکیں۔ صرف زور دینے کے لئے غائب کو حاضر کی طرف منتقل کر دیا گیا ہے اور تم کا لفظ استعمال کیا ہے۔
اَزْکٰی: زَکَا سے نکلا ہے اور زَکَا کے معنے بڑھنے اور برکت والا ہونے کے ہوتے ہیں (مفردات) پس اَزْکٰی کے معنے ہوئے زیادہ بڑھنے والی اور زیادہ برکت والی۔
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second divorce. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. The guardian of a divorced woman cannot prevent her from remarrying her former husband nor the former husband can prevent her from marrying a new husband.
Important Words:
لاتعضلوھن (prevent them not) is derived from عضل. They say عضلھا i.e. he prevented or debarred her from marrying. The primary signification of عضل is the act of straitening or preventing, or withholding or debarring. عضل means, he straitened him in his affairs and intervened as an obstacle between him and that which he desired (Taj).
تراضوا (agree between themselves) is derived from رضی i.e. he was pleased, or he was satisfied, or he agreed. تراضی القومmeans, the people agreed between themselves, or they came to a mutual agreement (Aqrab).
ازکی (more blessed) is derived from زکا which means, it increased or augmented; it received blessing from God; it was or became pure. ازکی means, more blessed, containing greater benefits, conducive to more good (Aqrab).
Commentary:
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second pronouncement of divorce. Sometimes, when a husband desires to take back his wife before pronouncing the third or irrevocable divorce, her offended relatives do not like her to go back to him again and therefore try to prevent her from remarrying him. The verse condemns that practice. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. Some men, even after the complete dissolution of their marriage, do not like the idea that their divorced wives should marry other persons and try to prevent them from contracting new marriages. This practice is also condemned in the clause, prevent them not from marrying their (prospective) husbands. Should the guardian of a divorced woman prevent her from remarrying her former husband or should the former husband prevent her from marrying a new husband, she can do so with the permission of the Qadi or the judge. The verse under comment also implies a repudiation of the evil practice of pronouncing three divorces at one and the same time, because had it been permissible, the question of divorced women remarrying their former husbands would have been meaningless.
175
这节经文中谈到的 “丈夫” 这两个字, 可以指以前或者将来的丈夫。在前一种情况下, “当你们与妻子离了婚” 这一句, 可以理解为第一次或第二次离婚而言。如果 “丈夫” 这两个字代表未来的丈夫, 那么, 上一句指的是第三次或最终一次离婚。离婚妇女的监护人不能阻止她和前夫重新结婚。她的前夫也不能阻止她同新的丈夫结婚。
1
اس جگہ بَلَغْنَ کے معنے عدت کو پورا کر لینے کے ہیں نہ کہ مدت کے خاتمہ کے قریب پہنچ جانے کے۔ (دیکھئے نوٹ آیت ۲۳۲)
2
اس جگہ پر صیغہ حاضر کا استعمال ہوا ہے مگر مراد یہ ہے کہ مرد و عورت کے رشتہ دار نہ روکیں۔ صرف زور دینے کے لئے غائب کو حاضر کی طرف منتقل کر دیا گیا ہے اور تم کا لفظ استعمال کیا ہے۔
3
اَزْکٰی: زَکَا سے نکلا ہے اور زَکَا کے معنے بڑھنے اور برکت والا ہونے کے ہوتے ہیں (مفردات) پس اَزْکٰی کے معنے ہوئے زیادہ بڑھنے والی اور زیادہ برکت والی۔
239
Important Words:
لاتعضلوھن (prevent them not) is derived from عضل. They say عضلھا i.e. he prevented or debarred her from marrying. The primary signification of عضل is the act of straitening or preventing, or withholding or debarring. عضل means, he straitened him in his affairs and intervened as an obstacle between him and that which he desired (Taj).
تراضوا (agree between themselves) is derived from رضی i.e. he was pleased, or he was satisfied, or he agreed. تراضی القومmeans, the people agreed between themselves, or they came to a mutual agreement (Aqrab).
ازکی (more blessed) is derived from زکا which means, it increased or augmented; it received blessing from God; it was or became pure. ازکی means, more blessed, containing greater benefits, conducive to more good (Aqrab).
Commentary:
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second pronouncement of divorce. Sometimes, when a husband desires to take back his wife before pronouncing the third or irrevocable divorce, her offended relatives do not like her to go back to him again and therefore try to prevent her from remarrying him. The verse condemns that practice. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. Some men, even after the complete dissolution of their marriage, do not like the idea that their divorced wives should marry other persons and try to prevent them from contracting new marriages. This practice is also condemned in the clause, prevent them not from marrying their (prospective) husbands. Should the guardian of a divorced woman prevent her from remarrying her former husband or should the former husband prevent her from marrying a new husband, she can do so with the permission of the Qadi or the judge. The verse under comment also implies a repudiation of the evil practice of pronouncing three divorces at one and the same time, because had it been permissible, the question of divorced women remarrying their former husbands would have been meaningless.
285
The word "husbands" mentioned in this verse may refer either to former husbands or to prospective ones. In the former case, the clause, and when you divorce women, would be taken as referring to the first or second divorce. In case the word "husbands" stands for prospective husbands, the above phrase would refer to the third or final divorce. The guardian of a divorced woman cannot prevent her from remarrying her former husband nor the former husband can prevent her from marrying a new husband.
لَّا جُنَاحَ عَلَیۡکُمۡ اِنۡ طَلَّقۡتُمُ النِّسَآءَ مَا لَمۡ تَمَسُّوۡہُنَّ اَوۡ تَفۡرِضُوۡا لَہُنَّ فَرِیۡضَۃً ۚ وَمَتِّعُوۡہُنَّ عَلَی الۡمُوۡسِعِ قَدَرُہٗ وَعَلَی الۡمُقۡتِرِ قَدَرُہٗ مَتٰعًۢا بِالۡمَعۡرُوۡفِ ۖ حَقًّا عَلَی الۡمُحۡسِنِیۡنَ
这是一种例外的情况, 但有时确实会发生。在缔结婚约后, 情况发生了变化, 或发现婚姻难以圆满继续, 或令人不快。这一节和下一节经文对这样的一些情况作出了规定。
بظاہر یہ ایک بیہودہ بات معلوم ہوتی ہے کہ جو شخص چھونے سے پہلے طلاق دے گا وہ نکاح ہی کیوں کرے گا۔ لیکن ایسی مجبوریاں پیش آجاتی ہیں۔ مثلاً نکاح کے معاً بعد ایسے گواہ مل گئے جنہوں نے ایسی گواہیاں دیں جن سے نکاح کی حرمت ثابت ہوگئی یا کم سے کم نکاح کی کراہت پیدا ہوگئی۔ مثلاً ادھوری گواہی ایسی مل گئی کہ یہ عورت خاوند کی رضائی بہن ہے پس گو وہ گواہی ادھوری ہو مگر خاوند کے دل میں کراہت تو پیدا ہو جائے گی اور اس قسم کی گواہیاں اکثر نکاحوں کے بعد مل جاتی ہیں یا خاندان کے بڑے آدمیوں نے جن کو پہلے حالات کا علم نہ تھا فیصلہ دیا کہ ہمارے آپس کے ایسے تعلقات ہیں کہ تم دونوں آپس میں نبھ
بغیر مہر مقرر کرنے کے اسلام نے نکاح ناجائز رکھا ہے لیکن اس جگہ سے پتہ لگتا ہے کہ شاید یہ بھی جائز ہے۔ فقہاء نے اس کے یہ معنے کیے ہیں کہ تعیین روپیہ کی چاہے نہ ہو لیکن یہ ضرور سمجھا جائے گا کہ مہر مقرر ہے اور اس کی تعیین مہر ِبالمثل سے ہوگی یعنی اسی حیثیت کے خاندان کے دوسرے افراد کو دیکھا جائے گا کہ ان کا کیا مہر ہے۔
مَتَاعًا۔ مَتِّعُوْھُنَّ کا مصدر ہے اور یہ تاکید کے لئے آتا ہے جو کبھی تقلیل کے معنے دیتا ہے اور کبھی تکثیر و تکمیل کے۔ کبھی ایسا مصدر صرف غیر معین شے پر دلالت کرنے کے لئے آتا ہے اور کچھ کے معنے دیتا ہے اس جگہ یہی معنے چسپاں ہوتے ہیں۔
اگر اس معاوضہ کے متعلق اختلاف ہو تو قرآن کریم نے اصولی طور پر فرمایا ہے کہ جھگڑے کی صورت میں اُولِی الْاَمْر کی طرف رجوع کرو۔ پس اختلاف کی صورت میں قاضی کے پاس فیصلہ لے جانا چاہیے۔ وہ فیصلہ دے گا کہ خاوندنے اپنی حیثیت کے مطابق عورت کا نقصان پورا کیا ہے یا نہیں۔
This would be an exceptional case. But cases do sometimes happen where after a marriage contract has been completed, circumstances arise or become known which render the consummation and continuation of the marriage difficult or undesirable. This and the next verse make provision for such cases.
Important Words:
متعوھن (provide for them) is derived from متع (mata‘a). They say متع الشیء i.e. the thing became tall. متع الرجل means, the man became well off. متع الله فلانا (matta‘a) means, God granted him life and the necessaries thereof. متع المرأة المطلقة means, he provided his divorced wife with necessaries of life. تمتع به أو منه or استمتع means, he profited by it for some length of time; he was afforded an opportunity to enjoy it. المتاع means, things that are necessary for life without affording opulence; things useful and necessary such as food, clothing, household utensils, furniture, etc. (Aqrab & Lane).
المقتر (the poor man) is derived from قتر. They say قتر علی عیاله i.e. he was niggardly towards his family. اقتر الرجل means, the man became poor and straitened in circumstances. المقتر is, therefore, one who is poor, one who is in straitened circumstances (Aqrab).
Commentary:
Circumstances might arise when a husband may consider it necessary or desirable to divorce his wife before they have had conjugal relations, i.e. before the man has gone in unto his wife and even before any مھر (dowry) has been decided upon by the parties. The verse allows this procedure but makes it obligatory on the husband to see that in such a case his divorced wife receives suitable provision according to his means. Thus Islam seeks not only to provide for the divorced woman but to leave no trace of bitterness, which is very often the result of the dissolution of a marriage. The word المحسنین i.e. the virtuous or those who act benevolently, has been used to exhort the husband that the more generous he is in his treatment of his divorced wife, the more pleasing will his conduct be in the sight of God.
183
这是一种例外的情况, 但有时确实会发生。在缔结婚约后, 情况发生了变化, 或发现婚姻难以圆满继续, 或令人不快。这一节和下一节经文对这样的一些情况作出了规定。
1
بظاہر یہ ایک بیہودہ بات معلوم ہوتی ہے کہ جو شخص چھونے سے پہلے طلاق دے گا وہ نکاح ہی کیوں کرے گا۔ لیکن ایسی مجبوریاں پیش آجاتی ہیں۔ مثلاً نکاح کے معاً بعد ایسے گواہ مل گئے جنہوں نے ایسی گواہیاں دیں جن سے نکاح کی حرمت ثابت ہوگئی یا کم سے کم نکاح کی کراہت پیدا ہوگئی۔ مثلاً ادھوری گواہی ایسی مل گئی کہ یہ عورت خاوند کی رضائی بہن ہے پس گو وہ گواہی ادھوری ہو مگر خاوند کے دل میں کراہت تو پیدا ہو جائے گی اور اس قسم کی گواہیاں اکثر نکاحوں کے بعد مل جاتی ہیں یا خاندان کے بڑے آدمیوں نے جن کو پہلے حالات کا علم نہ تھا فیصلہ دیا کہ ہمارے آپس کے ایسے تعلقات ہیں کہ تم دونوں آپس میں نبھ
2
بغیر مہر مقرر کرنے کے اسلام نے نکاح ناجائز رکھا ہے لیکن اس جگہ سے پتہ لگتا ہے کہ شاید یہ بھی جائز ہے۔ فقہاء نے اس کے یہ معنے کیے ہیں کہ تعیین روپیہ کی چاہے نہ ہو لیکن یہ ضرور سمجھا جائے گا کہ مہر مقرر ہے اور اس کی تعیین مہر ِبالمثل سے ہوگی یعنی اسی حیثیت کے خاندان کے دوسرے افراد کو دیکھا جائے گا کہ ان کا کیا مہر ہے۔
3
مَتَاعًا۔ مَتِّعُوْھُنَّ کا مصدر ہے اور یہ تاکید کے لئے آتا ہے جو کبھی تقلیل کے معنے دیتا ہے اور کبھی تکثیر و تکمیل کے۔ کبھی ایسا مصدر صرف غیر معین شے پر دلالت کرنے کے لئے آتا ہے اور کچھ کے معنے دیتا ہے اس جگہ یہی معنے چسپاں ہوتے ہیں۔
4
اگر اس معاوضہ کے متعلق اختلاف ہو تو قرآن کریم نے اصولی طور پر فرمایا ہے کہ جھگڑے کی صورت میں اُولِی الْاَمْر کی طرف رجوع کرو۔ پس اختلاف کی صورت میں قاضی کے پاس فیصلہ لے جانا چاہیے۔ وہ فیصلہ دے گا کہ خاوندنے اپنی حیثیت کے مطابق عورت کا نقصان پورا کیا ہے یا نہیں۔
243
Important Words:
متعوھن (provide for them) is derived from متع (mata‘a). They say متع الشیء i.e. the thing became tall. متع الرجل means, the man became well off. متع الله فلانا (matta‘a) means, God granted him life and the necessaries thereof. متع المرأة المطلقة means, he provided his divorced wife with necessaries of life. تمتع به أو منه or استمتع means, he profited by it for some length of time; he was afforded an opportunity to enjoy it. المتاع means, things that are necessary for life without affording opulence; things useful and necessary such as food, clothing, household utensils, furniture, etc. (Aqrab & Lane).
المقتر (the poor man) is derived from قتر. They say قتر علی عیاله i.e. he was niggardly towards his family. اقتر الرجل means, the man became poor and straitened in circumstances. المقتر is, therefore, one who is poor, one who is in straitened circumstances (Aqrab).
Commentary:
Circumstances might arise when a husband may consider it necessary or desirable to divorce his wife before they have had conjugal relations, i.e. before the man has gone in unto his wife and even before any مھر (dowry) has been decided upon by the parties. The verse allows this procedure but makes it obligatory on the husband to see that in such a case his divorced wife receives suitable provision according to his means. Thus Islam seeks not only to provide for the divorced woman but to leave no trace of bitterness, which is very often the result of the dissolution of a marriage. The word المحسنین i.e. the virtuous or those who act benevolently, has been used to exhort the husband that the more generous he is in his treatment of his divorced wife, the more pleasing will his conduct be in the sight of God.
292
This would be an exceptional case. But cases do sometimes happen where after a marriage contract has been completed, circumstances arise or become known which render the consummation and continuation of the marriage difficult or undesirable. This and the next verse make provision for such cases.
فَمَنۡ حَآجَّکَ فِیۡہِ مِنۡۢ بَعۡدِ مَا جَآءَکَ مِنَ الۡعِلۡمِ فَقُلۡ تَعَالَوۡا نَدۡعُ اَبۡنَآءَنَا وَاَبۡنَآءَکُمۡ وَنِسَآءَنَا وَنِسَآءَکُمۡ وَاَنۡفُسَنَا وَاَنۡفُسَکُمۡ ثُمَّ نَبۡتَہِلۡ فَنَجۡعَل لَّعۡنَتَ اللّٰہِ عَلَی الۡکٰذِبِیۡنَ
62:7, 8.
本章所涉及的关于基督教教义的讨论在本节经文中结束了。上面所提到的是来自 نَجْرَان (Najran) 的基督教代表团由六十人组成, 由通称阿尔•阿基布 (اَلْعَاقِبْ, Al-‘Aqib) 的团长阿布达尔•迈喜合 (عَبْدُالْمَسِيْح, ‘Abdul-Masih) 率领。他们和穆圣在他的清真寺会面, 并且相当详尽地讨论了所谓伊撒神性的教义。当问题经过充分讨论, 并发现代表们仍坚持他们错误的教义以后, 穆圣遵从这节经文所包含的安拉的指令, 作为最后一个办法, 邀请他们和他一起参加 ‘祈祷辨真’。这是一个伊斯兰教用语即 مُبَاهَلَة (Mubahala), 即祈求安拉诅咒持错误信念的人, 然而, 由于基督教徒们似乎对他们的宗教主张并没有信心, 他们拒绝接受这场挑战, 这样就间接地承认他们的教义是虚假的 (زُرْقَانِی, Zurqani)。可以顺便一提, 穆圣与来自纳季兰 (Najran) 的基督教徒代表团讨论期间, 允许他们在他的清真寺里按照他们自己的方式面东祈祷--------这是一种宗教的宽容行为, 在所有的宗教史上是史无前例的 (Zurqani)。
62:7, 8.
The discussion on Christian doctrines with which this Surah deals has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the so- called divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to Divine command contained in the present verse, invited them, as a last resort, to join him in a sort of prayer-contest technically known as Mubahalah, i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani). Incidentally, it may
62:7, 8.
Important Words:
نبتھل (let us pray fervently) is derived from بھل. They say بھله i.e. he left him to his own will; or he left him to himself; he cursed him. ابتھل means, he prayed or supplicated humbly and earnestly and fervently, with energy and effort. باھلهmeans, he cursed him, being also cursed by the latter. مباھلة means, the act of invoking God’s curse on each other, i.e. on whichever party is the wrongdoer (Aqrab & Lane).
انفسنا و انفسکم (our people and your people). The words are the plural of نفس and mean: (1) our souls and your souls; (2) ourselves and yourselves; (3) our people and your people; (4) our co-religionists and your co-religionists (Lane). See also 2:55 and 3:29. Here, as the context shows, the words give the last-mentioned meaning.
Commentary:
The present discussion on Christian doctrines with which this Surah began has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to the Divine command contained in the present verse, invited them as a last resort to join him in a sort of prayer contest technically known as مباھلة i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani, Khamis & Bayan under 3:3). On this occasion, the Holy Prophet brought out ‘Ali, Fatimah, Hasan and Husain (Khamis & Zurqani) as well as Abu Bakr, ‘Umar, ‘Uthman and others (‘Asakir) in the field and is reported to have said: "If the Christians had accepted the challenge of مباھلة and agreed to pray to God to send His punishment on the lying party, God would have surely destroyed the liars before a year had passed" (Bukhari, Muslim & Tirmidhi).
It may be noted that the prayer contest known as مباھلة is in the nature of seeking God’s arbitration in fundamental religious differences. When other methods of settlement fail, the parties approach Almighty God to decide between them according to His eternal scheme of helping the righteous and destroying the wicked. The act of cursing is thus not in the form of abusing but an earnest supplication to God to uphold the truth and destroy falsehood—to amputate the diseased limb in order to save the healthy one. Thus مباھلةis a very serious affair and should be resorted to in very rare cases, subject to the following conditions, which are deducible from the present verse as well as from the relevant sayings of the Holy Prophet; (1) the point in dispute should be a matter of supreme and fundamental religious importance and should be based on clear scriptural authority; (2) the matter should first be fully argued and discussed between the parties; (3) the مباھلة should take place only if and when after the aforesaid discussion each party still continues to adhere to its views, definitely holding the other party to be in the wrong; (4) for the actual contest the parties should assemble in a suitable place together with the members of their families and a suitable number of others holding similar views, and there solemnly invoke the curse of God on the party sticking to falsehood.
As to the form or time of punishment which, as a result of مباھلة must overtake the offending party, the verse sheds no light. The matter rests entirely with God. From the above-quoted tradition, however, it may be deduced that if any period at all is to be fixed, it should be not less than a year. But the form of punishment must still rest on Divine will. The Judge in heaven reserves the right of deciding each individual case as He thinks fit. The result is left to speak for itself.
It may be noted here incidentally that during the discussions with the Christian deputation from Najran, the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the east—an act of religious toleration unparalleled in the history of all religion (Zurqani).
b
62:7, 8.
253
本章所涉及的关于基督教教义的讨论在本节经文中结束了。上面所提到的是来自 نَجْرَان (Najran) 的基督教代表团由六十人组成, 由通称阿尔•阿基布 (اَلْعَاقِبْ, Al-‘Aqib) 的团长阿布达尔•迈喜合 (عَبْدُالْمَسِيْح, ‘Abdul-Masih) 率领。他们和穆圣在他的清真寺会面, 并且相当详尽地讨论了所谓伊撒神性的教义。当问题经过充分讨论, 并发现代表们仍坚持他们错误的教义以后, 穆圣遵从这节经文所包含的安拉的指令, 作为最后一个办法, 邀请他们和他一起参加 ‘祈祷辨真’。这是一个伊斯兰教用语即 مُبَاهَلَة (Mubahala), 即祈求安拉诅咒持错误信念的人, 然而, 由于基督教徒们似乎对他们的宗教主张并没有信心, 他们拒绝接受这场挑战, 这样就间接地承认他们的教义是虚假的 (زُرْقَانِی, Zurqani)。可以顺便一提, 穆圣与来自纳季兰 (Najran) 的基督教徒代表团讨论期间, 允许他们在他的清真寺里按照他们自己的方式面东祈祷--------这是一种宗教的宽容行为, 在所有的宗教史上是史无前例的 (Zurqani)。
a
62:7, 8.
350
Important Words:
نبتھل (let us pray fervently) is derived from بھل. They say بھله i.e. he left him to his own will; or he left him to himself; he cursed him. ابتھل means, he prayed or supplicated humbly and earnestly and fervently, with energy and effort. باھلهmeans, he cursed him, being also cursed by the latter. مباھلة means, the act of invoking God’s curse on each other, i.e. on whichever party is the wrongdoer (Aqrab & Lane).
انفسنا و انفسکم (our people and your people). The words are the plural of نفس and mean: (1) our souls and your souls; (2) ourselves and yourselves; (3) our people and your people; (4) our co-religionists and your co-religionists (Lane). See also 2:55 and 3:29. Here, as the context shows, the words give the last-mentioned meaning.
Commentary:
The present discussion on Christian doctrines with which this Surah began has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to the Divine command contained in the present verse, invited them as a last resort to join him in a sort of prayer contest technically known as مباھلة i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani, Khamis & Bayan under 3:3). On this occasion, the Holy Prophet brought out ‘Ali, Fatimah, Hasan and Husain (Khamis & Zurqani) as well as Abu Bakr, ‘Umar, ‘Uthman and others (‘Asakir) in the field and is reported to have said: "If the Christians had accepted the challenge of مباھلة and agreed to pray to God to send His punishment on the lying party, God would have surely destroyed the liars before a year had passed" (Bukhari, Muslim & Tirmidhi).
It may be noted that the prayer contest known as مباھلة is in the nature of seeking God’s arbitration in fundamental religious differences. When other methods of settlement fail, the parties approach Almighty God to decide between them according to His eternal scheme of helping the righteous and destroying the wicked. The act of cursing is thus not in the form of abusing but an earnest supplication to God to uphold the truth and destroy falsehood—to amputate the diseased limb in order to save the healthy one. Thus مباھلةis a very serious affair and should be resorted to in very rare cases, subject to the following conditions, which are deducible from the present verse as well as from the relevant sayings of the Holy Prophet; (1) the point in dispute should be a matter of supreme and fundamental religious importance and should be based on clear scriptural authority; (2) the matter should first be fully argued and discussed between the parties; (3) the مباھلة should take place only if and when after the aforesaid discussion each party still continues to adhere to its views, definitely holding the other party to be in the wrong; (4) for the actual contest the parties should assemble in a suitable place together with the members of their families and a suitable number of others holding similar views, and there solemnly invoke the curse of God on the party sticking to falsehood.
As to the form or time of punishment which, as a result of مباھلة must overtake the offending party, the verse sheds no light. The matter rests entirely with God. From the above-quoted tradition, however, it may be deduced that if any period at all is to be fixed, it should be not less than a year. But the form of punishment must still rest on Divine will. The Judge in heaven reserves the right of deciding each individual case as He thinks fit. The result is left to speak for itself.
It may be noted here incidentally that during the discussions with the Christian deputation from Najran, the Holy Prophet allowed them to pray in his Mosque in their own way, which they did facing the east—an act of religious toleration unparalleled in the history of all religion (Zurqani).
a
62:7, 8.
426
The discussion on Christian doctrines with which this Surah deals has been brought to a close in this verse. The reference, as mentioned above, is to the Christian deputation from Najran which consisted of sixty persons and was headed by their chief, ‘Abdul-Masih, known as Al-‘Aqib. They met the Holy Prophet in his Mosque and the discussion on the doctrine of the so- called divinity of Jesus continued at some length. When the question had been fully discussed and the members of the deputation were found to be still insisting on their false doctrine, the Holy Prophet, in obedience to Divine command contained in the present verse, invited them, as a last resort, to join him in a sort of prayer-contest technically known as Mubahalah, i.e. invoking the curse of God on the holders of false beliefs. As, however, the Christians did not appear to be sure of their ground, they declined to accept the challenge, thus indirectly admitting the falsity of their doctrine (Zurqani). Incidentally, it may