وَ لَا تَنۡکِحُوا الۡمُشۡرِکٰتِ حَتّٰی یُؤۡمِنَّ ؕ وَ لَاَمَۃٌ مُّؤۡمِنَۃٌ خَیۡرٌ مِّنۡ مُّشۡرِکَۃٍ وَّ لَوۡ اَعۡجَبَتۡکُمۡ ۚ وَ لَا تُنۡکِحُوا الۡمُشۡرِکِیۡنَ حَتّٰی یُؤۡمِنُوۡا ؕ وَ لَعَبۡدٌ مُّؤۡمِنٌ خَیۡرٌ مِّنۡ مُّشۡرِکٍ وَّ لَوۡ اَعۡجَبَکُمۡ ؕ اُولٰٓئِکَ یَدۡعُوۡنَ اِلَی النَّارِ ۚۖ وَ اللّٰہُ یَدۡعُوۡۤا اِلَی الۡجَنَّۃِ وَ الۡمَغۡفِرَۃِ بِاِذۡنِہٖ ۚ وَ یُبَیِّنُ اٰیٰتِہٖ لِلنَّاسِ لَعَلَّہُمۡ یَتَذَکَّرُوۡنَ ﴿۲۲۲﴾٪
وَلَا تَنكِحُواْ ٱلۡمُشۡرِكَٰتِ حَتَّىٰ يُؤۡمِنَّۚ وَلَأَمَةٞ مُّؤۡمِنَةٌ خَيۡرٞ مِّن مُّشۡرِكَةٖ وَلَوۡ أَعۡجَبَتۡكُمۡۗ وَلَا تُنكِحُواْ ٱلۡمُشۡرِكِينَ حَتَّىٰ يُؤۡمِنُواْۚ وَلَعَبۡدٞ مُّؤۡمِنٌ خَيۡرٞ مِّن مُّشۡرِكٖ وَلَوۡ أَعۡجَبَكُمۡۗ أُوْلَـٰٓئِكَ يَدۡعُونَ إِلَى ٱلنَّارِۖ وَٱللَّهُ يَدۡعُوٓاْ إِلَى ٱلۡجَنَّةِ وَٱلۡمَغۡفِرَةِ بِإِذۡنِهِۦۖ وَيُبَيِّنُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُونَ
English
And marry not idolatrous women until they believe; even a believing bond-woman is better than an idolatress, although she may highly please you. And give not believing women in marriage to idolaters until they believe; even a believing slave is better than an idolater, although he may highly please you. These call to the Fire, but Allah calls to Heaven and to forgiveness by His command. And He makes His Signs clear to the people that they may remember.
English Short Commentary
And [b]marry not idolatrous women until they believe; even a believing bondwoman is better than an idolatress, although she may please you. And give not believing women in marriage to idolaters until they believe; even a believing slave is better than an idolater, although he may please you.[267] These call to the Fire, but Allah calls to Heaven and to forgiveness by His Will. And He makes His Signs clear to the people that they may remember.
267. The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that, being away from their homes for a considerable time, believers are liable to be tempted to contract marriages with such women. This, the Qur’an positively prohibits, as also the giving of believing women in marriage to idolatrous men. The prohibition is based on religious as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence, not only on his wife but also on the children born of this union; and an idolatrous wife is sure to ruin the up-bringing of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs and outlook on life being widely different, there can possibly exist no harmony or concord between the two and consequently no peace in the family. In Islam slavery carries no stigma of inferiority; and a Muslim bondwoman would in every respect be a better spouse for a Muslim freeman than an idolatress and vice versa. Slaves commanded great respect in Muslim society for their faith and righteousness. Bilal, Salman and Salim, very respected Companions of the Holy Prophet, were all freed slaves. (close)
English Five Volume Commentary
And [a]marry not idolatrous women until they believe; even a believing bond-woman is better than an idolatress, although she may highlyplease you. And give not believing women in marriage to idolaters until they believe; even a believing slave is better than an idolater, although he may highly please you. These call to the Fire, but Allah calls to Heaven and to forgiveness by His command. And He makes His Signs clear to the people that they may remember.[228]
228. Important Words:
تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).
مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.
Commentary:
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.
The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.
The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers. (close)
اُردو
اور مشرک عورتوں سے نکاح نہ کرو یہاں تک کہ وہ ایمان لے آئیں۔ اور یقیناً ایک مومن لونڈی، ایک (آزاد) مُشرکہ سے بہتر ہے خواہ وہ تمہیں کیسی ہی پسند آئے۔ اور مُشرک مَردوں سے (اپنی لڑکیوں کو) نہ بیاہا کرو یہاں تک کہ وہ ایمان لے آئیں۔اور یقیناً ایک مومن غلام، ایک (آزاد) مشرک سے بہتر ہے خواہ وہ تمہیں کیسا ہی پسند آئے۔ یہ وہ لوگ ہیں جو آگ کی طرف بلاتے ہیں اور اللہ اپنے اِذن سے (تمہیں) جنت کی طرف اور بخشش کی طرف بلا رہا ہے۔ اور وہ لوگوں کے لئے اپنے نشانات کھول کھول کر بیان کرتا ہے تاکہ وہ نصیحت پکڑیں۔
اُردو تفسیر صغیر
اور تم مشرک عورتوں سے جب تک وہ ایمان نہ لے آئیں نکاح نہ کرو۔ اور ایک مومن لونڈی ایک مشرک عورت سے خواہ تمہیں (کتنی ہی) پسند ہو یقیناً بہتر ہے۔ اور مشرکوں سے جب تک وہ ایمان نہ لے آئیں (مسلمان عورتیں) مت بیاہو۔ اور ایک مومن غلام ایک مشرک (آزاد) سے (بھی) خواہ وہ تمہیں (کتنا ہی) پسند ہو یقیناً بہتر ہے۔ یہ لوگ (تو) آگ کی طرف بلاتے ہیں اور اللہ اپنے حکم کے ذریعہ سے جنت اور مغفرت کی طرف بلاتا ہے اور لوگوں کے لئے اپنی (معرفت کی) علامات کھول (کھول) کر بیان کرتا ہے تا کہ وہ نصیحت حاصل کریں۔
Français
Et n’épousez pas les femmes idolâtres avant qu’elles ne soient devenues croyantes ; même une esclave croyante vaut mieux qu’une idolâtre, quand bien même celle-ci vous plairait beaucoup. Et ne donnez pas en mariage des croyantes aux idolâtres avant que ceux-ci ne deviennent croyants ; même un esclave croyant vaut mieux qu’un idolâtre, quand bien même celui-ci vous plairait beaucoup. Ceux-là vous appellent au Feu tandis qu’Allāh, par Son commandement, vous appelle au Paradis et au pardon. Et Il fait clairement comprendre Ses Signes aux hommes afin qu’ils se souviennent.
Español
Y no os caséis con mujeres idólatras mientras no crean. Incluso una esclava creyente es mejor que una idólatra, aunque ésta os agrademucho. Y no entreguéis en matrimonio vuestras mujeres creyentes a los idólatras mientras éstos no crean; incluso un esclavo creyente es mejor que un idólatra, aunque éste os agrade mucho. Éstos invitan al Fuego, mientras que Al-lah invita al Cielo y al perdón con Su mandamiento. Y Él clarifica Sus Signos a los hombres, para que recuerden.
Deutsch
Und heiratet nicht Götzendienerinnen, ehe sie gläubig geworden; selbst eine gläubige Sklavin ist besser als eine Götzendienerin, so sehr diese euch gefallen mag. Und verheiratet (keine gläubigen Frauen) mit Götzendienern, ehe sie gläubig geworden; selbst ein gläubiger Sklave ist besser als ein Götzendiener, so sehr dieser euch gefallen mag. Jene rufen zum Feuer, Allah aber ruft zum Paradies und zur Vergebung durch Sein Gebot. Und Er macht Seine Zeichen den Menschen klar, auf dass sie sich ermahnen lassen.
وَ یَسۡـَٔلُوۡنَکَ عَنِ الۡمَحِیۡضِ ؕ قُلۡ ہُوَ اَذًی ۙ فَاعۡتَزِلُوا النِّسَآءَ فِی الۡمَحِیۡضِ ۙ وَ لَا تَقۡرَبُوۡہُنَّ حَتّٰی یَطۡہُرۡنَ ۚ فَاِذَا تَطَہَّرۡنَ فَاۡتُوۡہُنَّ مِنۡ حَیۡثُ اَمَرَکُمُ اللّٰہُ ؕ اِنَّ اللّٰہَ یُحِبُّ التَّوَّابِیۡنَ وَ یُحِبُّ الۡمُتَطَہِّرِیۡنَ ﴿۲۲۳﴾
وَيَسۡـَٔلُونَكَ عَنِ ٱلۡمَحِيضِۖ قُلۡ هُوَ أَذٗى فَٱعۡتَزِلُواْ ٱلنِّسَآءَ فِي ٱلۡمَحِيضِ وَلَا تَقۡرَبُوهُنَّ حَتَّىٰ يَطۡهُرۡنَۖ فَإِذَا تَطَهَّرۡنَ فَأۡتُوهُنَّ مِنۡ حَيۡثُ أَمَرَكُمُ ٱللَّهُۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلتَّوَّـٰبِينَ وَيُحِبُّ ٱلۡمُتَطَهِّرِينَ
English
And they ask thee concerning menstruation. Say: ‘It is a harmful thing, so keep away from women during menstruation, and go not in unto them until they are clean. But when they have cleansed themselves, go in unto them as Allah has commanded you. Allah loves those who turn to Him and loves those who keep themselves clean.’
English Short Commentary
And they ask thee concerning menstruation. Say, ‘It is a harmful thing, so keep away from women during menstruation, and go not in unto them until they are clean.[268] But when they have cleansed themselves, go in unto them as Allah has commanded[269] you. Allah loves those who turn to Him and loves those who keep themselves clean.’
268. After laying down, in brief, the law about intermarriages, reference to marital relations and conjugal obligations became necessary. (close)
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. (close)
English Five Volume Commentary
And they ask thee concerning menstruation. Say: ‘It is a harmful thing, so keep away from women during menstruation, and go not in unto them until they are clean. But when they have cleansed themselves, go in unto them as Allah has commanded you. Allah loves those who turn to Him and loves those who keep themselves clean.’[229]
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. (close)
اُردو
اور وہ تجھ سے حیض کی حالت کے بارے میں سوال کرتے ہیں۔ تُو کہہ دے کہ یہ ایک تکلیف (کی حالت) ہے۔ پس حیض کے دوران عورتوں سے الگ رہو اور ان سے اِزدواجی تعلقات قائم نہ کرو یہاں تک کہ وہ صاف ہو جائیں۔ پھر جب وہ پاک صاف ہوجائیں تو ان کے پاس اسی طریق سے جاؤ جیسا کہ اللہ نے تمہیں حکم دیا ہے۔ یقیناً اللہ کثرت سے توبہ کرنے والوں سے محبت کرتا ہے اور پاک صاف رہنے والوں سے (بھی) محبت کرتا ہے۔
اُردو تفسیر صغیر
اور یہ (لوگ) تجھ سے حیض کے (ایام میں عورت کے پاس جانے کے) بارہ میں (بھی) سوال کرتے ہیں تو کہہ دے (کہ) وہ ایک ضرر رساں (امر) ہے اس لئے تم عورتوں سے حیض (کے دنوں) میں علیحدہ رہو اور جب تک وہ پاک (صاف) نہ ہو لیں ان کے پاس نہ جاٶ۔ پھر جب وہ نہا کر پاک ہو جائیں تو جدھر سے اللہ نے تمہیں حکم دیا ہے ان کے پاس آٶ۔ اللہ ان سے جو اس کی طرف باربار رجوع کرتے ہیں یقیناً محبت کرتا ہے اور (ظاہری و باطنی) صفائی رکھنے والوں سے (بھی یقیناً) محبت کرتا ہے۔
Français
Et ils te questionnent au sujet de la menstruation. Dis-leur : « C’est une indisposition ; par conséquent, évitez les femmes pendant la menstruation, et ne les approchez pas avant qu’elles ne soient propres. Mais lorsqu’elles se seront purifiées, approchez-les comme Allāh vous l’a commandé. En vérité, Allāh aime ceux qui se tournent vers Lui avec repentir et Il aime ceux qui se gardent purs. »
Español
Y te preguntan sobre la menstruación. Diles: “Es una indisposición, por lo que debéis manteneros alejados de las mujeres durante la menstruación y no cohabitar con ellas hasta que estén limpias. Pero cuando se hayan purificado, acercaos a ellas como Al-lah os ha ordenado. Al-lah ama a los que se vuelven a Él y ama a los que se conservan limpios.”
Deutsch
Und sie fragen dich wegen der monatlichen Reinigung. Sprich: "Das ist schadenbringend, so haltet euch fern von Frauen während der Reinigung, und geht nicht ein zu ihnen, ehe sie sich gereinigt. Haben sie sich durch ein Bad gereinigt, so geht ein zu ihnen, wie Allah es euch geboten. Allah liebt die sich Bekehrenden und liebt die sich Reinhaltenden."
نِسَآؤُکُمۡ حَرۡثٌ لَّکُمۡ ۪ فَاۡتُوۡا حَرۡثَکُمۡ اَنّٰی شِئۡتُمۡ ۫ وَ قَدِّمُوۡا لِاَنۡفُسِکُمۡ ؕ وَ اتَّقُوا اللّٰہَ وَ اعۡلَمُوۡۤا اَنَّکُمۡ مُّلٰقُوۡہُ ؕ وَ بَشِّرِ الۡمُؤۡمِنِیۡنَ ﴿۲۲۴﴾
نِسَآؤُكُمۡ حَرۡثٞ لَّكُمۡ فَأۡتُواْ حَرۡثَكُمۡ أَنَّىٰ شِئۡتُمۡۖ وَقَدِّمُواْ لِأَنفُسِكُمۡۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّكُم مُّلَٰقُوهُۗ وَبَشِّرِ ٱلۡمُؤۡمِنِينَ
English
Your wives are a tilth for you; so approach your tilth when and how you like and send ahead some good for yourselves; and fear Allah and know that you shall meet Him; and give good tidings to those who obey.
English Short Commentary
Your wives are a sort of tilth[270] for you; so approach your tilth when and as[271] you like and send ahead some good for yourselves; and fear Allah and know that you shall meet Him; and bear good tidings to those who believe.[272]
271. Anna means, (1) how; (2) when; and (3) where. (Aqrab). (close)
272. This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Qur’an. An extremely delicate subject has been dealt with in a most decent and discreet manner and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a sort of tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should a believer do, for on the harvest which he is to reap in the form of children depends not only his own but also his community’s entire future. It is to this supreme fact that the words so pointedly refer. Thus the likening of woman to tilth throws a flood of light on the morality of eugenics and sex. (close)
English Five Volume Commentary
Your wives are a tilth for you; so approach your tilth when and how you like and send ahead some good for yourselves; and fear Allah and know that you shall meet Him; and give good tidings to those who obey.[230]
230. Important Words:
حرث (tilth). See 2:206.
انی (how and when) means: (1) how; (2) when; and (3) where (Aqrab).
قدموا (send ahead) is derived from قدم meaning, he came or stepped forward. قدم (qaddama) means, be sent forward or sent ahead; he put forward; he offered. قدم لنفسه means, he did good or evil that will in future bear good or bad fruit for himself. قدمه علی غیره means, he preferred him to others. قدم له الثمن means, he paid him the price in advance (Aqrab). The Quran uses this expression to point out that whatever good or evil deed a man does, serves like a seed to bear a future crop. No action is ever lost.
مؤمنین (those who obey) is derived from آمن meaning: (1) he believed; (2) he obeyed (Aqrab). Here it gives the latter meaning. For a fuller discussion of this word see 2:4.
Commentary:
This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Quran. An extremely delicate subject has been dealt with in a most decent and discreet manner, and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. The expression has a twofold significance depending on the meaning of the words اتوا حرثکم (approach your tilth). If approaching the tilth means coition, then the expression approach your tilth how you like would signify that: (1) you should go in unto your wife in a manner suited to her capacity as a tilth and in no other manner; and (2) that both of you should try to keep your hearts pure at the time of coition so that the issue of the process may also share that purity. Says the Holy Prophet, "When the husband goes in unto his wife, they should both pray to God saying, 'Our Lord, keep both of us away from Satan; and if Thou grant us an issue, keep that also away from him' " (Muslim Kitabun-Nikah).
On the contrary, if "approaching the tilth" means selecting and dealing with the wife, the expression approach your tilth how you like would mean: (1) That you should select a wife who is best suited as a tilth, i.e. (a) she should be ولودviz. capable of producing children and not barren; (b) she should be healthy, capable of producing healthy children; (c) she should be well qualified to give good training to the children; and (d) she should be ودود i.e. of loving nature so that there may reign an atmosphere of love and harmony in the house and the children may benefit by it. (2) That you should look after and treat your wife well so that her life may be happy and contented and she may become best disposed to bring up the children well. (3) That you should keep yourselves also in a state of good physical and moral health so that your seed for your tilth may also be healthy in every respect.
A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should you, for on the harvest which you are to reap in the form of children depends not only your own but also your community’s entire future. It is to this supreme fact that the clause, and send ahead some good for yourselves, so pointedly refers. In short, the likening of woman to tilth throws a flood of light on the morality of eugenics and sex. But the real basis of all happiness and progress is the fear of God and in the words, fear Allah and know that you shall meet Him, the Quran warns the Faithful never to lose sight of the real object of marriage even in the heat of carnal passions for even the seat of these passions is the source of the procreation of children and the continuation of a good race on the earth. Finally, the clause, and bear glad tidings to those who obey, contains a mighty بشارة (good news) for those who may obey this injunction, for it would not only make their own lives supremely happy but would also secure for them the best progeny for all time. (close)
اُردو
تمہاری عورتیں تمہاری کھیتیاں ہیں۔ پس اپنی کھیتیوں کے پاس جیسے چاہو آؤ۔ اور اپنے نفوس کے لئے (کچھ) آگے بھیجو۔ او ر اللہ سے ڈرو اور جان لو کہ تم ضرور اس سے ملنے والے ہو۔ اور مومنوں کو (اس امر کی) بشارت دےدے۔
اُردو تفسیر صغیر
تمہاری بیویاں تمہارے لئے (ایک قسم کی) کھیتی ہیں۔ اس لئے تم جس طرح چاہو اپنی کھیتی کے پاس آٶ اور اپنے لئے (کچھ) آگے بھیجو۔ اور اللہ کا تقویٰ اختیار کرو اور جان لو کہ تم اس کے روبرو ہونے والے ہو اور تو مومنوں کو (اس دن کے بارے میں) خوش خبری دے۔
Français
Vos femmes sont pour vous un champ labouré ; approchez-vous donc de votre champ quand et comme vous le voulez et envoyez devant vous du bien pour vous-mêmes ; et craignez Allāh et sachez bien que vous Le rencontrerez un jour. Et annonce la bonne nouvelle aux croyants.
Español
Vuestras mujeres son un campo labrado para vosotros; así pues, acercaos a vuestro campo cuando y como deseéis, y haceos preceder con algún bien; y temed a Al-lah y sabed que Le encontraréis; y dad la buena nueva a los que obedecen.
Deutsch
Eure Frauen sind euch ein Acker; so naht eurem Acker, wann und wie ihr wollt, und sendet etwas voraus für euch; und fürchtet Allah und wisset, dass ihr Ihm begegnen werdet; und bringe frohe Botschaft den Gläubigen.
وَ لَا تَجۡعَلُوا اللّٰہَ عُرۡضَۃً لِّاَیۡمَانِکُمۡ اَنۡ تَبَرُّوۡا وَ تَتَّقُوۡا وَ تُصۡلِحُوۡا بَیۡنَ النَّاسِ ؕ وَ اللّٰہُ سَمِیۡعٌ عَلِیۡمٌ ﴿۲۲۵﴾
وَلَا تَجۡعَلُواْ ٱللَّهَ عُرۡضَةٗ لِّأَيۡمَٰنِكُمۡ أَن تَبَرُّواْ وَتَتَّقُواْ وَتُصۡلِحُواْ بَيۡنَ ٱلنَّاسِۚ وَٱللَّهُ سَمِيعٌ عَلِيمٞ
English
And make not Allah a target for your oaths that you may thereby abstain from doing good and acting righteously and making peace between men. And Allah is All-Hearing, All-Knowing.
English Short Commentary
And make not Allah a target[273] for your oaths that you may thereby abstain from doing good and acting righteously and making peace between men. And Allah is All-Hearing, All-Knowing.
273. The word ‘Urdah meaning a butt or an obstacle, it is indeed an act of blasphemy that one should use the name of Allah Who is the Fountainhead of all goodness, to abstain from doing good deeds. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths. This and the following verse serve as a sort of introduction to 2:227, in which the subject of swearing to keep away from one’s wife has been pointedly stated. (close)
English Five Volume Commentary
And make not Allah a target for your oaths that you may thereby abstain from doing good and acting righteously and making peace between men. And Allah is All-Hearing, All-Knowing.[231]
231. Important Words:
عرضة (target) is derived from عرض. They say عرض الشیء meaning, he exhibited or offered the thing; he placed it before or in sight of the people. عرض لی عارض means, a hindrance came across my way. Thus عرضة means: (1) an obstacle or hindrance in the way of a person; (2) a thing or person exposed to or confronting someone or something; (3) a butt or target like the butt of archers; also figuratively, as one might say, "he became the عرضة or butt of their rebukes"; (4) an object; (5) an excuse or pretext (Aqrab & Taj).
ایمان (oaths) is the plural of یمین which is derived from یمن. They say یمن الرجل meaning, he approached him from the right hand side. یمن الله فلانا means, God made him blessed. یمین means, (1) the right hand side; (2) the right hand; (3) strength, blessing and good fortune; (4) an oath (Aqrab).
Commentary:
As there are men to be found who are likely to forget that a wife being a sacred tilth is to be treated well not only for her own sake but also for the sake of children, and such men flare up at slight causes and then resort to swearing that they would not treat their wives well nor act kindly towards their relations, the Quran here makes a suitable reference to such men and prohibits them from using the name of God for acts of injustice and transgression. The verse under comment and the one that follows serve as a sort of introduction to verse 2:227 in which the subject of swearing to keep away from one’s wife has been more pointedly stated. God’s name, being the holiest of all holy things, should not be used as an obstacle in the way of righteousness and of doing good to others.
The word عرضة meaning a butt or an obstacle, has been very appropriately used in the verse to point out that such men as swear by God to abstain from acts of righteousness hopelessly fail to appreciate the true dignity of the Supreme Being. It is indeed an act of blasphemy that one should use the name of Allah, Who is the fountain-head of all goodness, to keep away from the path of goodness. Again, it is a gross violation of the sanctity of Allah’s name that it should be used as a butt or target for profane or purposeless oaths. (close)
اُردو
اور اللہ کو اپنی قَسموں کا نشانہ اس غرض سے نہ بناؤ کہ تم نیکی کرنے یا تقویٰ اختیار کرنے یا لوگوں کے درمیان اصلاح کرنے سے بچ جاؤ۔ اور اللہ بہت سننے والا (اور) دائمی علم رکھنے والا ہے۔
اُردو تفسیر صغیر
اور تم نیک سلوک کرنے‘ تقویٰ کرنے اور لوگوں کے درمیان اصلاح کرنے (کے معاملات) میں اللہ کو اپنی قسموں کا نشانہ نہ بناٶ۔ اور اللہ خوب سننے والا (اور) بہت جاننے والا ہے۔
Français
Et n’adressez pas vos serments à Allāh dans le but d’éviter de faire le bien, d’agir avec droiture et de faire la paix entre les hommes. Et Allāh entend tout et sait tout.
Español
No hagáis al Al-lah objeto de vuestros juramentos, de modo que os abstengáis por ese motivo de hacer el bien y de actuar santamente, y de establecer la paz entre los hombres. Y Al-lah es quien todo lo oye, el Omnisciente.
Deutsch
Und ihr sollt auf Allah keine Eide schwören, damit ihr euch des Guttuns und Rechthandelns und des Friedenstiftens unter den Menschen enthaltet. Und Allah ist allhörend, allwissend.
لَا یُؤَاخِذُکُمُ اللّٰہُ بِاللَّغۡوِ فِیۡۤ اَیۡمَانِکُمۡ وَ لٰکِنۡ یُّؤَاخِذُکُمۡ بِمَا کَسَبَتۡ قُلُوۡبُکُمۡ ؕ وَ اللّٰہُ غَفُوۡرٌ حَلِیۡمٌ ﴿۲۲۶﴾
لَّا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغۡوِ فِيٓ أَيۡمَٰنِكُمۡ وَلَٰكِن يُؤَاخِذُكُم بِمَا كَسَبَتۡ قُلُوبُكُمۡۗ وَٱللَّهُ غَفُورٌ حَلِيمٞ
English
Allah will not call you to account for such of your oaths as are vain, but He will call you to account for what your hearts have earned. And Allah is Most Forgiving, Forbearing.
English Short Commentary
[a]Allah will not call you to account for such of your oaths as are vain,[274] but He will call you to account for what your hearts have earned. And Allah is Most Forgiving, Forbearing.
274. Taking an oath is a serious matter, but some men are in the habit of swearing without meaning anything. Such oaths as are taken thoughtlessly or as a matter of habit or those taken in a sudden fit of anger do not call for expiation. (close)
English Five Volume Commentary
[a]Allah will not call you to account for such of your oaths as are vain, but He will call you to account for what your hearts have earned. And Allah is Most Forgiving, Forbearing.[232]
232. Important Words:
یؤاخذکم (will call you to account) is derived from اخذ. اخذه means, he took hold of him; he seized him. آخذه means, he called him to account; he punished or chastised him (Aqrab).
اللغو (vain) is derived from لغا. They say لغابکلمة i.e. he uttered or spoke a word. لغا الشیء means, the thing went in vain. لغا عن الطریق means he deviated from the path. لغافی قوله means, he spoke without proper care and thinking. اللغو therefore means, a speech or writing, etc. which is worthless and of no account and deserves no attention; it also means, the barking of a dog (Aqrab). لاغاه means, he jested or joked with him (Lane). اللغو also means that which one utters without seriously meaning it (Muhit).
حلیم (Forbearing) is derived from حلم meaning, he was forbearing and clement; he forgave and connived at offences; he controlled his temper in moments of anger; he was patient, sedate, or intelligent and calm and was not hasty in punishing or taking revenge. Thus حلیم which is one of the attributive names of God, means, one who is forbearing and to whom the disobedience of the disobedient does not cause agitation or excitement, who is slow in punishing but quick in forgiving; it also means one who is intelligent (Aqrab, Lane & Mufradat).
Commentary:
Oaths are very serious things, as mentioned in the preceding verse, but some men are in the habit of swearing without meaning anything. Such oaths as are referred to in this verse are oaths taken carelessly or as a matter of habit or those taken in a sudden fit of anger. The fact that such oaths are not liable to be punished does not, however, mean that indulgence in them is permitted. It only means that a person who swears vain oaths will not be punished on the basis of such oaths, i.e. these oaths will not be legally treated as oaths. But he will certainly suffer the consequences of indulging in vain and useless talk. A Muslim is expected to avoid all things that are vain or purposeless and the Quran clearly enjoins it (23:4).
The clause, He will call you to account for what your hearts have earned, means that a person will have to answer for oaths he takes consciously and deliberately. The words, what your hearts have earned, also hint that God does not call a man to account for such passing thoughts as may flash across the mind and then disappear. Only such thoughts are punishable as are "earned" by the heart, i.e. cherished and retained by the mind.
The words, Allah is Most Forgiving, Forbearing, signify that as Allah knows your weaknesses, He treats you with forbearance, and does not call you to account for such of your acts as you might do without meaning them. (close)
اُردو
اللہ تمہاری لغو قَسموں پر تمہارا مؤاخذہ نہیں کرے گا۔ لیکن اس پر تمہارا مؤاخذہ کرے گا جو تمہارے دل (گناہ) کماتے ہیں۔ اور اللہ بہت بخشنے والا (اور) بردبار ہے۔
اُردو تفسیر صغیر
اللہ تمہاری قسموں میں (سے) لغو (قسموں) پر تم سے مٶاخذہ نہیں کرے گا۔ ہاں جو (گناہ) تمہارے دلوں نے (بالارادہ) کمایا اس پر تم سے مٶاخذہ کرے گا اور اللہ بہت بخشنے والا (اور) بردبار ہے۔
Français
Allāh ne vous punira pas pour les serments faits à la légère, mais Il vous punira pour ce que vos cœurs ont acquis. Et Allāh est Très- Pardonnant, Indulgent.
Español
Al-lah no os pedirá cuentas de aquellos juramentos que son vanos, pero os pedirá cuentas de lo que vuestros corazones hayan adquirido. Y Al-lah es Quien más perdona, el Indulgente.
Deutsch
Allah wird euch nicht zur Rechenschaft ziehen für das Unbedachte in euren Schwüren, allein Er wird Rechenschaft von euch fordern für eures Herzens Vorbedacht. Allah ist allverzeihend, langmütig.
لِلَّذِیۡنَ یُؤۡلُوۡنَ مِنۡ نِّسَآئِہِمۡ تَرَبُّصُ اَرۡبَعَۃِ اَشۡہُرٍ ۚ فَاِنۡ فَآءُوۡ فَاِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ ﴿۲۲۷﴾
لِّلَّذِينَ يُؤۡلُونَ مِن نِّسَآئِهِمۡ تَرَبُّصُ أَرۡبَعَةِ أَشۡهُرٖۖ فَإِن فَآءُو فَإِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ
English
For those who vow abstinence from their wives, the maximum period of waiting is four months; then if they go back from the vow, surely, Allah is Most Forgiving, Merciful.
English Short Commentary
For those who vow abstinence from their wives, the maximum period of waiting is four months;[275] then if they go back to their normal relationship, surely, Allah is Most Forgiving, Merciful.
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 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. Ila’ signifies an oath of separation according to which a woman in the "Days of Ignorance" would remain in a suspended state. She could neither marry another person nor could have conjugal relations with her husband. (close)
English Five Volume Commentary
For those who vow abstinence from their wives, the maximum period of waiting is four months; then if they go back from the vow, surely, Allah is Most Forgiving, Merciful.[233]
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. (close)
اُردو
ان لوگوں کے لئے جو اپنی بیویوں سے تعلقات قائم نہ کرنے کی قسم کھاتے ہیں چار مہینے تک انتظار کرنا (جائز) ہو گا۔ پس اگر وہ رجوع کر لیں تو اللہ یقیناً بہت بخشنے والا (اور) باربار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
جو لوگ اپنی بیویوں کے متعلق قسم کھا (کر ان سے علیحدگی اختیار کر) لیتے ہیں ان کے لئے (صرف) چار مہینے تک انتظار کرنا (جائز) ہے پھر اگر اس (عرصہ میں صلح کے خیال کی طرف) لوٹ آئیں تو اللہ یقیناً بہت بخشنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Pour ceux qui font vœu d’abstinence envers leurs femmes, la périodemaximum d’attente est de quatre mois ; alors, s’ils reviennent sur leur voeu, assurément Allāh est Très-Pardonnant, Miséricordieux.
Español
Para quienes hacen voto de abstinencia de sus mujeres, el período máximo de espera es de cuatro meses; pero si se retractan del voto, sepan que, en verdad Al-lah es el Sumo Indulgente, el Misericordioso.
Deutsch
Für die, welche Enthaltsamkeit von ihren Frauen geloben, ist die Wartezeit (längstens) vier Monate; wollen sie dann zurückkehren, so ist Allah gewiss allverzeihend, barmherzig.
وَ اِنۡ عَزَمُوا الطَّلَاقَ فَاِنَّ اللّٰہَ سَمِیۡعٌ عَلِیۡمٌ ﴿۲۲۸﴾
وَإِنۡ عَزَمُواْ ٱلطَّلَٰقَ فَإِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٞ
English
And if they decide upon divorce, then surely, Allah is All- Hearing, All-Knowing.
English Short Commentary
And if they decide upon [a]divorce,[276] then surely Allah is All-Hearing, All-Knowing.
276. With this verse begins the discussion of the Islamic law of divorce. According to this law, the husband possesses the right to divorce his wife, when legitimate necessity arises. But the right is to be exercised only on very rare occasions and in exceptional circumstances. (close)
English Five Volume Commentary
And if they decide upon [a]divorce, then surely, Allah is All-Hearing, All-Knowing.[234]
234. Important Words:
الطلاق (divorce) is derived from طلق. They say طلقت الناقة i.e. the she-camel became loosened and free from the rope which tied her. طلقت المرأة من زوجھا means, the woman left her husband and severed her connection with him. طلق المرأة زوجھا means, the husband divorced his wife. الطلاق therefore, means, breaking of the tie of marriage; divorce (Aqrab).
عزموا (they decide). عزم means, he made up his mind; he decided; he was determined to do a thing (Aqrab).
Commentary:
If, after vowing abstinence from his wife, as stated in the preceding verse, the husband decides on divorce, he is free to take that course. But the words, Allah is All-Hearing All-Knowing, warn him that if he is thereby acting unjustly to his wife, he should not think that he can so act with impunity, for Allah is there to hear the supplications of the wife; and even if she does not or cannot pray to God, Allah knows everything.
With this verse begins a discussion of the Islamic law of divorce. According to this law, the husband possesses the right to divorce his wife, when legitimate necessity arises. But this right is to be exercised only on rare occasions and in exceptional circumstances. (close)
اُردو
اور اگر وہ طلاق کا قطعی فیصلہ کر لیں تو یقینا اللہ بہت سننے والا (اور) دائمی علم رکھنے والا ہے۔
اُردو تفسیر صغیر
اور اگر وہ طلاق کا فیصلہ کر لیں تو اللہ یقیناً بہت سننے والا (اور) بہت جاننے والا ہے۔
Français
Et s’ils décident de divorcer, alors sûrement, Allāh entend tout et sait tout.
Español
Y si se deciden por el divorcio, entonces, sepan que, en verdad, Al-lah es quien todo lo oye, el Omnisciente.
Deutsch
Und wenn sie sich zur Ehescheidung entschließen, dann ist Allah allhörend, allwissend.
وَ الۡمُطَلَّقٰتُ یَتَرَبَّصۡنَ بِاَنۡفُسِہِنَّ ثَلٰثَۃَ قُرُوۡٓءٍ ؕ وَ لَا یَحِلُّ لَہُنَّ اَنۡ یَّکۡتُمۡنَ مَا خَلَقَ اللّٰہُ فِیۡۤ اَرۡحَامِہِنَّ اِنۡ کُنَّ یُؤۡمِنَّ بِاللّٰہِ وَ الۡیَوۡمِ الۡاٰخِرِ ؕ وَ بُعُوۡلَتُہُنَّ اَحَقُّ بِرَدِّہِنَّ فِیۡ ذٰلِکَ اِنۡ اَرَادُوۡۤا اِصۡلَاحًا ؕ وَ لَہُنَّ مِثۡلُ الَّذِیۡ عَلَیۡہِنَّ بِالۡمَعۡرُوۡفِ ۪ وَ لِلرِّجَالِ عَلَیۡہِنَّ دَرَجَۃٌ ؕ وَ اللّٰہُ عَزِیۡزٌ حَکِیۡمٌ ﴿۲۲۹﴾٪
وَٱلۡمُطَلَّقَٰتُ يَتَرَبَّصۡنَ بِأَنفُسِهِنَّ ثَلَٰثَةَ قُرُوٓءٖۚ وَلَا يَحِلُّ لَهُنَّ أَن يَكۡتُمۡنَ مَا خَلَقَ ٱللَّهُ فِيٓ أَرۡحَامِهِنَّ إِن كُنَّ يُؤۡمِنَّ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنۡ أَرَادُوٓاْ إِصۡلَٰحٗاۚ وَلَهُنَّ مِثۡلُ ٱلَّذِي عَلَيۡهِنَّ بِٱلۡمَعۡرُوفِۚ وَلِلرِّجَالِ عَلَيۡهِنَّ دَرَجَةٞۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
English
And the divorced women shall wait concerning themselves for three courses; and it is not lawful for them that they conceal what Allah has created in their wombs, if they believe in Allah and the Last Day; and their husbands have the greater right to take them back during that period, provided they desire reconciliation. And they (the women) have rights similar to those (of men) over them in equity; but men have a rank above them. And Allah is Mighty, Wise.
English Short Commentary
And [b]the divorced women shall wait concerning themselves for three courses;[277] and it is not lawful for them that they conceal what Allah has created in their wombs, if they believe in Allah and the Last Day; and their husbands have the greater right to take them back during that period, provided they desire reconciliation.[278] And they (the women) have rights similar to those (of men) over them in equity; but [a]men have a degree of advantage[279] above them. And Allah is Mighty and Wise.
277. Quru’ is plural of Qur’ or Qar’ which means, a time; menstruation; period or state of purity preceding and following a menstrual discharge, i.e. the period between two menstruations; termination of a menstruation; the period of menstruation and that of purity taken together, i.e. the whole month the time or state when a woman leaves her state of purity and enters that of menstruation (Muhit & Mufradat). Abu Bakr and ‘Umar among the Companions of the Holy Prophet and Abu Hanifah and Ahmad bin Hanbal among the Imams of Jurisprudence held the view that Qur’ means menstruation and not the period of purity. On the contrary, ‘A’ishah and Ibn-e-‘Umar among the Companions, and Malik and Shafi‘i among the Imams of Jurisprudence held the opposite view (Muhit). Opinions being so balanced, it is open to a Muslim to take either of the two views, but a collective survey of relevant arguments, which need not be stated here, leads one to the conclusion that of the two the first-mentioned view seems to be more akin to reason. If however, one would like to be on the safe side, it is open to him to take the word Qur’ to signify the period of menstruation and purity taken together, i.e. the whole month. (close)
278. In view of the fact that divorce is the most hateful of all lawful things in the sight of God (Dawud), it has been hedged round by many checks and limitations: (a) A husband can divorce his wife only when she is clean, i.e. in a state of purity, and he has had no sexual knowledge of her in her period of purity. (b) After the pronouncement of divorce the wife must wait for three menstruations, i.e. about three months, which period is called ‘Iddat or the period of waiting. This is because this period gives the husband sufficient time to consider all the implications of his action and to allow his love for her, if there is yet a dormant spark lying smouldering somewhere, to reassert itself. (c) A divorced woman, if pregnant, must not conceal this fact from her husband, for the expected birth of a child is calculated to go a long way in bringing about reconciliation between the couple. (d) For complete and irrevocable separation there should be three divorces. After the pronouncement of the first as well as the second divorce and before the expiry of the period of waiting, the husband enjoys the privilege of taking his wife back, if he so desires. Even after the period of waiting is over, the couple can become reunited in the case of the first and second divorce by renewing the marriage tie. (close)
279. As far as personal rights are concerned, the husband and the wife stand on a par, but as pointed out in 4:35 men have a supervisory authority on account of the physical advantage they possess and the financial responsibility that they carry for providing for the household. (close)
English Five Volume Commentary
And [a]the divorced women shall wait concerning themselves for three courses; and it is not lawful for them that they conceal what Allah has created in their wombs, if they believe in Allah and the Last Day; and their husbands have the greater right to take them back during that period, provided they desire reconciliation. And they (the women) have rights similar to those (of men) over them in equity; but [b]men have a rank above them. And Allah is Mighty and Wise.[235]
235. Important Words:
قروء (courses) is the plural of قرء which is derived from قرأ. They say قرأ الشیء i.e. he collected or put together the thing. قرأت الناقة means, the she-camel became pregnant. قرأت الحامل means, the pregnant woman gave birth to a child. قرات المرأة or اقرأت المرأة means, the woman became pure from menstrual discharge. اقرأت المرأة also means, she menstruated, thus giving contrary meanings. قرء (Qur’un or Qar’un), means: (1) a time, and this is the primary significance of the word, as we say ھبت الریح لقرئھا i.e. the wind blew at its fixed time; (2) menstruation; (3) period or state of purity preceding and following a menstrual discharge, i.e. the period between two menstruations; thus the word gives contrary meanings; (4) termination of a menstruation (Aqrab & Lane). The word قرء is also sometimes applied to the period of menstruation and that of purity taken together, i.e. the whole month (Muhit). According to Raghib قرء means the time or state when a woman leaves her state of purity and enters that of menstruation (Mufradat).
ارحام (wombs) is the plural of رحم (rihm or rahim) which is from the verb رحم. They say رحمه i.e. he showed him mercy, he was tender towards him. رحمت المرأة means, the woman had complaint of the womb after childbirth. رحم (rahim) or رحم(rihm) means, (1) womb; (2) relationship, particularly by the female side. The expression اولواالارحام or ذوالارحام means, relatives or kinsmen. In Muslim jurisprudence the expression signifies such relations as are not direct heirs (Lane).
بعولة (husbands), like بعول, is the plural of بعل. They say بعل الرجل i.e. the man became a husband. بعلت المرأة means, the woman married and had a husband. بعل is like زوج meaning, both a husband and a wife, i.e. a partner in life; but the significance of husband is more common. The word also means, lord, master or owner of a thing; or a person in authority. The Arabs sometimes gave the name بعل to their idols also (Lane & Mufradat).
المعروف (equity) is a common Arabic word which has been freely used in the Quran as well as the Hadith. The word is derived from عرف. They say عرفه i.e. he knew it either by means of the five senses or by mental perception, as by reflection, or by consideration of the effect of a thing on the mind; he recognized it. المعروف means, (1) a known or commonly known thing; (2) an action or thing the goodness of which is known by reason, i.e. equity; (3) an action or thing the goodness of which is known by the law of Shari‘ah; (4) goodness, kindness and beneficence; (5) liberality coupled with moderation; (6) good fellowship with one’s family and others; (7) sincere and honest word of advice, etc. (Lane). It may be noted here that while taking the oath of allegiance from would-be Muslims, the Holy Prophet always used the word المعروف asking them to solemnly affirm that they would obey him in all معروف things, i.e. not only in such things as formed part of the divine law of Shari‘ah but also in those which the Prophet held to be good by his own reason.
درجة (rank) means, (1) the various steps forming a set of stairs; (2) rank; (3) eminence (4) degree (Aqrab).
Commentary:
In view of the fact that divorce is the most hateful of all lawful things in the sight of God (Dawud), it has been hedged round by many checks and limitations. One of these checks is that a husband can divorce his wife only when she is clean i.e. in a state of purity, and he has had no sexual knowledge of her in her period of purity. After the pronouncement of divorce the wife must wait for three menstruations, i.e. about three months, which period is called عدة(‘iddah) or the period of waiting. This is another check, because this period of waiting gives to the husband sufficient time to consider the pros and cons of his action and to allow his love for her, if there is yet a dormant spark lying smouldering somewhere, to reassert itself. The third check laid down in this verse is that a divorced woman, if pregnant, must not conceal this fact from her husband, for the expected birth of a child is calculated to go a long way in bringing about reconciliation between the couple. The fourth check, as mentioned in the succeeding verses, is that for complete and irrevocable separation there should be three divorces. After the pronouncement of the first as well as the second divorce, and before the expiry of the period of waiting, the husband enjoys the privilege of taking his wife back, if he so desires. Even after the period of waiting is over, the couple can become reunited in the case of the first and second divorce by renewing the marriage tie.
The verse adds that as far as personal rights are concerned, the husband and the wife stand on a par, but in matters relating to discipline, the husband has superiority over the wife, i.e. in case of difference, the final authority is vested in him. The reasons for this are given in 4:35.
The divine attribute Mighty added at the end of the verse contains a reminder and a warning to the husband that he must not misuse the authority he has been given in household affairs, for there is the Almighty God over his head to Whom he is responsible for his actions. The attribute also provides a reason for vesting authority in the husband, who is the stronger of the parties. The attribute Wise brings home to the husband the fact that the vesting of the final authority in him is based on just and wise considerations, because wherever two or more persons live together, it is necessary that the wisest among them be appointed the Amir or the chief for the efficient running of their affairs and the uniformity of their actions.
A word here about the significance of قرء seems essential. As explained under Important Words, this word gives two distinct and contrary meanings, i.e. (1) menstruation; and (2) the period of purity between two menstruations. This has given rise to much difference of opinion among scholars of Muslim jurisprudence; Abu Bakr and ‘Umar among the Companions of the Holy Prophet and Abu Hanifah and Ahmad bin Hanbal the Imams of jurisprudence have held the view that by using the word قرء
the Quran means menstruation and not the period of purity. On the contrary, ‘A’ishah (wife of the Holy Prophet) and Ibn ‘Umar among the Companions, and Malik and Shafi‘i among the Imams of jurisprudence have held the opposite view (Muhit). Opinions being so balanced, it would be open to a Muslim to take either of the two views, but a collective survey of relevant arguments, which need not be stated here, leads one to the conclusion that the first-mentioned view is perhaps the more reasonable of the two. If, however, one should desire to be on the perfectly safe side, it is open to him to take the word قرء to signify the periods of menstruation and purity taken together, i.e. the whole month. (close)
اُردو
اور مطلّقہ عورتوں کو تین حیض کی مدت تک اپنے آپ کو روکے رکھنا ہوگا۔ اور ان کے لئے جائز نہیں، اگر وہ اللہ اور یوم آخرت پر ایمان لاتی ہیں کہ وہ اس چیز کو چھپائیں جو اللہ نے ان کے رِحموں میں پیدا کردی ہے۔ اور اس صورت میں ان کے خاوند زیادہ حقدار ہیں کہ انہیں واپس لے لیں اگر وہ اصلاح چاہتے ہیں۔ اور اُن (عورتوں) کا دستور کے مطابق (مَردوں پر) اتنا ہی حق ہے جتنا (مَردوں کا) اُن پر ہے۔ حالانکہ مَردوں کو ان پر ایک قسم کی فوقیت بھی ہے۔ اور اللہ کامل غلبہ والا (اور) حکمت والا ہے۔
اُردو تفسیر صغیر
اور جن عورتوں کو طلاق مل جائے وہ تین (بار) حیض (آنے) تک اپنے آپ کو روکے رکھیں اور اگر انہیں اللہ (پر) اور روز آخرت پر ایمان ہے تو (انہیں معلوم رہے کہ) جو کچھ اللہ نے ان کے رحموں میں پیدا کر رکھا ہے ان کے لئے اس کا چھپانا جائز نہیں اور اگر ان کے خاوند باہمی اصلاح کا ارادہ کر لیں تو وہ اس (مدت) کے اندر (اندر) ان کو (اپنی زوجیت میں) واپس لے لینے کے زیادہ حقدار ہیں اور جس طرح ان (عورتوں) پر کچھ ذمہ داریاں ہیں (ویسے ہی) مطابق دستور انہیں بھی (کچھ حقوق) حاصل ہیں۔ ہاں مگر مردوں کو ان پر ایک طرح کی فوقیت حاصل ہے اور اللہ غالب (اور) حکمت والا ہے۔
Français
Les femmes divorcées attendront quant à elles trois cycles ; et il ne leur est pas permis de cacher ce qu’Allāh a créé dans leur ventre, si elles croient en Allāh et au Jour Dernier. Et pendant cette période, leurs époux seront plus en droit de les reprendre s’ils désirent se réconcilier. Et, elles ont, en toute équité, des droits semblables à ceux des hommes. Cependant, les hommes ont un degré de prééminence sur elles ; et Allāh est Puissant, Sage.
Español
Y las mujeres divorciadas esperarán por su parte tres menstruaciones; y no les es lícito que oculten lo que Al-lah ha creado en su matriz, si creen en Al-lah y en el Último Día; y sus esposos tienen preferencia para recogerlas durante ese tiempo, siempre y cuando deseen la reconciliación. Y ellas (las mujeres) tienen derechos similares a los que ellos tienen (los hombres) en justicia; aunque los hombres poseen un rango superior a ellas. Y Al-lah es Poderoso, Sabio.
Deutsch
Und die geschiedenen Frauen sollen in Bezug auf sich selbst drei Reinigungen zuwarten; und es ist ihnen nicht erlaubt, das zu verhehlen, was Allah in ihrem Schoß erschaffen hat, wenn sie an Allah und an den Jüngsten Tag glauben; und ihre Gatten haben das größere Recht, sie währenddessen zurückzunehmen, wenn sie eine Aussöhnung wünschen. Und wie die Frauen Pflichten haben, so haben sie auch Rechte, nach dem Brauch; doch haben die Männer einen gewissen Vorrang vor ihnen; und Allah ist allmächtig, allweise.
اَلطَّلَاقُ مَرَّتٰنِ۪ فَاِمۡسَاکٌۢ بِمَعۡرُوۡفٍ اَوۡ تَسۡرِیۡحٌۢ بِاِحۡسَانٍ ؕ وَ لَا یَحِلُّ لَکُمۡ اَنۡ تَاۡخُذُوۡا مِمَّاۤ اٰتَیۡتُمُوۡہُنَّ شَیۡئًا اِلَّاۤ اَنۡ یَّخَافَاۤ اَلَّا یُقِیۡمَا حُدُوۡدَ اللّٰہِ ؕ فَاِنۡ خِفۡتُمۡ اَلَّا یُقِیۡمَا حُدُوۡدَ اللّٰہِ ۙ فَلَا جُنَاحَ عَلَیۡہِمَا فِیۡمَا افۡتَدَتۡ بِہٖ ؕ تِلۡکَ حُدُوۡدُ اللّٰہِ فَلَا تَعۡتَدُوۡہَا ۚ وَ مَنۡ یَّتَعَدَّ حُدُوۡدَ اللّٰہِ فَاُولٰٓئِکَ ہُمُ الظّٰلِمُوۡنَ ﴿۲۳۰﴾
ٱلطَّلَٰقُ مَرَّتَانِۖ فَإِمۡسَاكُۢ بِمَعۡرُوفٍ أَوۡ تَسۡرِيحُۢ بِإِحۡسَٰنٖۗ وَلَا يَحِلُّ لَكُمۡ أَن تَأۡخُذُواْ مِمَّآ ءَاتَيۡتُمُوهُنَّ شَيۡـًٔا إِلَّآ أَن يَخَافَآ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِۖ فَإِنۡ خِفۡتُمۡ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ فَلَا جُنَاحَ عَلَيۡهِمَا فِيمَا ٱفۡتَدَتۡ بِهِۦۗ تِلۡكَ حُدُودُ ٱللَّهِ فَلَا تَعۡتَدُوهَاۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَأُوْلَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ
English
Such divorce may be pronounced twice; then, either retain them in a becoming manner or send them away with kindness. And it is not lawful for you that you take anything of what you have given them (your wives) unless both fear that they cannot observe the limits prescribed by Allah. But, if you fear that they cannot observe the limits prescribed by Allah, then it shall be no sin for either of them in what she gives to get her freedom. These are the limits prescribed by Allah, so transgress them not; and whoso transgresses the limits prescribed by Allah, it is they that are the wrongdoers.
English Short Commentary
Such bdivorce may be pronounced twice; then, [c]either retain them in a becoming manner or send them away with kindness.[280] And it is not lawful for you that you take anything of what you have given them[281] (your wives) unless both fear that they cannot observe the limits prescribed by Allah. But, if you fear that they cannot observe the limits prescribed by Allah, then it shall be no sin for either of them in what she gives to get her freedom.[282] These are the limits prescribed by Allah, so transgress them not; and whoso transgresses the limits prescribed by Allah, it is they that are the wrongdoers.
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 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 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 Qur’an has here spoken of two divorces only, whence comes in the third?" The Holy Prophet referred him to the words, or send them away with kindness, meaning thereby that after the first two divorces the husband could retain and remarry her if she was also agreeable to the marriage; but if he wanted irrevocable separation, he should "send her away," i.e. divorce her a third time (Jarir and Musnad). The point is further made clear in the succeeding verse. Thus the word Tasrih here signifies Talaq, i.e. divorce. (close)
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. (close)
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). (close)
English Five Volume Commentary
Such [a]divorce may be pronounced twice; then, [b]either retain them in a becoming manner or send them away with kindness. And it is not lawful for you that you take anything of what you have given them (your wives) unless both fear that they cannot observe the limits prescribed by Allah. But, if you fear that they cannot observe the limits prescribed by Allah, then it shall be no sin for either of them in what she gives to get her freedom. These are the limits prescribed by Allah, so transgress them not; and whoso transgresses the limits prescribed by Allah, it is they that are the wrongdoers.[236]
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. (close)
اُردو
طلاق دو مرتبہ ہے۔ پس (اس کے بعد) یا تو معروف طریق پر روک رکھنا ہے یا احسان کے ساتھ رخصت کرنا ہے۔ اور تمہارے لئے جائز نہیں کہ تم اُس میں سے کچھ بھی واپس لو جو تم انہیں دے چکے ہو۔ سوائے اس کے کہ وہ دونوں خائف ہوں کہ وہ اللہ کی حدود کو قائم نہیں رکھ سکیں گے۔ اور اگر تم خوف محسوس کرو کہ وہ دونوں اللہ کی مقررہ حدود کو قائم نہ رکھ سکیں گے تو ان دونوں پر کوئی گناہ نہیں اس (مال کے) بارہ میں جو وہ عورت (قضیہ نپٹانے کی خاطر مرد کے حق میں) چھوڑ دے۔ یہ اللہ کی قائم کردہ حدود ہیں پس ان سے تجاوز نہ کرو۔ اور جو کوئی اللہ کی حدو د سے تجاوز کرے پس یہی لوگ ہیں جو ظالم ہیں۔
اُردو تفسیر صغیر
ایسی طلاق (جس میں رجوع ہو سکے) دو دفعہ (ہو سکتی) ہے۔ پھر (یا تو) مناسب طور پر روک لینا ہوگا یا حسن سلوک کے ساتھ رخصت کر دینا ہوگا اور تمہارے لئے اس (مال) کا جو تم انہیں پہلے دے چکے ہو کوئی حصہ بھی (واپس) لینا جائز نہیں۔ سوائے اس (صورت) کے کہ ان (دونوں) کو اندیشہ ہو کہ وہ اللہ کی (مقرر کردہ) حدوں کو قائم نہیں رکھ سکیں گے۔ سو اگر تمہیں یہ اندیشہ ہو کہ وہ (دونوں) اللہ کی (مقرر کردہ) حدوں کو قائم نہیں رکھ سکیں گے تو وہ (عورت) جو کچھ بطور فدیہ دے اس کے بارہ میں ان (دونوںمیں سے کسی) کو کوئی گناہ نہ ہوگا۔ یہ اللہ کی (مقرر کردہ) حدیں ہیں اس لئے تم ان سے باہر نہ نکلو اور جو لوگ اللہ کی (مقرر کردہ) حدوں سے باہر نکل جائیں تو (سمجھ لو کہ) وہی لوگ (اصل) ظالم ہیں۔
Français
Le divorce peut être prononcé deux fois ; alors, retenez-les convenablement ou bien renvoyez- les avec bonté. Et il ne vous est pas permis de reprendre quoi que ce soit de ce que vous leur avez donné, à moins que tous deux ne craignent de ne pouvoir respecter les limites prescrites par Allāh. Mais si vous craignez qu’ils ne puissent respecter les limites prescrites par Allāh, alors il n’y aura pas de péché ni pour l’un ni pour l’autre dans ce qu’elle donnera pour racheter sa liberté. Voilà donc les limites prescrites par Allāh, ne les transgressez pas ; et quiconque transgressera les limites prescrites par Allāh, sera du nombre des transgresseurs.
Español
Ese divorcio debe pronunciarse dos veces; después conservadlas de manera apropiada o despedidlas con amabilidad. Y no es lícito que toméis nada de lo que les habéis dado (a vuestras esposas) salvo que ambos temáis que no puedan respetar los límites prescritos por Al-lah. Y si teméis que no puedan observar los límites prescritos por Al-lah, entonces, no habrá pecado para ninguno de ellos en lo que ella entregue para conseguir su libertad. Éstos son los límites prescritos por Al-lah, por tanto no los sobrepaséis; y quienes sobrepasen los límites prescritos por Al-lah, sepan que son malvados.
Deutsch
Solche Trennung darf zweimal (ausgesprochen) werden; dann aber gilt, sie (die Frauen) entweder auf geziemende Art zu behalten oder in Güte zu entlassen. Und es ist euch nicht erlaubt, irgendetwas von dem, was ihr ihnen gegeben habt, zurückzunehmen, es sei denn beide fürchten, sie könnten die Schranken Allahs nicht einhalten. Fürchtet ihr aber, dass sie die Schranken Allahs nicht einhalten können, so soll für sie beide keine Sünde liegen in dem, was sie als Lösegeld gibt. Das sind die Schranken Allahs, also übertretet sie nicht; die aber die Schranken Allahs überteten, das sind die Ungerechten.
فَاِنۡ طَلَّقَہَا فَلَا تَحِلُّ لَہٗ مِنۡۢ بَعۡدُ حَتّٰی تَنۡکِحَ زَوۡجًا غَیۡرَہٗ ؕ فَاِنۡ طَلَّقَہَا فَلَا جُنَاحَ عَلَیۡہِمَاۤ اَنۡ یَّتَرَاجَعَاۤ اِنۡ ظَنَّاۤ اَنۡ یُّقِیۡمَا حُدُوۡدَ اللّٰہِ ؕ وَ تِلۡکَ حُدُوۡدُ اللّٰہِ یُبَیِّنُہَا لِقَوۡمٍ یَّعۡلَمُوۡنَ ﴿۲۳۱﴾
فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُۥ مِنۢ بَعۡدُ حَتَّىٰ تَنكِحَ زَوۡجًا غَيۡرَهُۥۗ فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيۡهِمَآ أَن يَتَرَاجَعَآ إِن ظَنَّآ أَن يُقِيمَا حُدُودَ ٱللَّهِۗ وَتِلۡكَ حُدُودُ ٱللَّهِ يُبَيِّنُهَا لِقَوۡمٖ يَعۡلَمُونَ
English
And if he divorce her the third time, then she is not lawful for him thereafter, until she marries another husband; and, if he also divorce her, then it shall be no sin for them to return to each other, provided they are sure that they would be able to observe the limits prescribed by Allah. And these are the limits prescribed by Allah which He makes clear to the people who have knowledge.
English Short Commentary
And if he divorces[283] her the third time, then she is not lawful for him thereafter, until she marries another husband; and, if he also divorces her, then it shall be no sin for them to return to each other, provided they are sure that they would be able to observe the limits prescribed by Allah. And these are the limits prescribed by Allah which He makes clear to the people who have knowledge.
283. This verse refers to the third and final divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with; and, on the other, it has afforded yet another, though extremely remote, opportunity to the couple who once had lived as husband and wife to become reunited if they so desire. (close)
English Five Volume Commentary
And if he divorces her the third time, then she is not lawful for him thereafter, until she marries another husband; and, if he also divorces her, then it shall be no sin for them to return to each other, provided they are sure that they would be able to observe the limits prescribed by Allah. And these are the limits prescribed by Allah which He makes clear to the people who have knowledge.[237]
237. Important Words:
یتراجعا (return to each other) is derived from رجع i.e. he returned; the word is used to indicate the coming together of people after their dispersal or separation, as they say تراجع القوم i.e. the people returned to the place from where they separated or left (Aqrab).
یقیما (observe) is derived from اقام which means, he made a thing stand upright; he observed or duly performed a religious commandment or duty, etc. (Lane). See also under 2:4.
تنکح (she marries) is derived from نکح. They say نکح or نکحت meaning (1) he or she married a spouse; (2) he or she had sexual intercourse with his or her spouse. In the present verse the word is used in the latter sense. See also 2:222.
Commentary:
This verse refers to the third and final pronouncement of divorce after which the husband loses all right of reunion with his wife unless the divorced woman marries another man and establishes conjugal relations with him, and is then formally divorced by him or he dies, leaving her free to marry another man. By the inclusion of this provision in the law of divorce, Islam has, on the one hand, enhanced the sanctity of the marriage tie which must not be trifled with and has declared unlawful the evil practice of حلالة (halalah); and, on the other, it has afforded yet another opportunity to the couple who once had lived as husband and wife to become reunited if they so desired. The practice of halalah referred to above consists in a divorced woman marrying a man, other than her former husband, with the object of obtaining divorce from him and thereby making herself lawful for the former husband. Islam condemns this practice as a thing accursed (Tirmidhi ch. on Nikah) and enjoins that marriage with and divorce from another husband must both be genuine. (close)
اُردو
پھر اگر وہ (مَرد) اسے طلاق دے دے تو اس کے لئے اس کے بعد پھر اُس مَرد کے نکاح میں آنا جائز نہیں ہو گا یہاں تک کہ وہ اس کے سوا کسی اور شخص سے شادی کر لے۔ پھر اگر وہ (بھی) اسے طلاق دےدے تو پھر ان دونوں پر کوئی گناہ نہیں کہ وہ ایک دوسرے کی طرف رجوع کریں، اگر وہ یہ گمان رکھتے ہوں کہ (اس مرتبہ) وہ اللہ کی (مقررہ) حدود کو قائم رکھ سکیں گے۔ اور یہ اللہ کی (مقررہ) حدود ہیں جنہیں وہ ان لوگوں کی خاطر خوب کھول کھول کر بیان کر رہا ہے جو علم رکھتے ہیں۔
اُردو تفسیر صغیر
پھر اگر (اوپر کی بیان کردہ دو طلاقوں کے گزر جانے کے بعد بھی خاوند اسے تیسری) طلاق دے دے تو اس کے بعد وہ عورت اس کے لئے جائز نہ ہوگی جب تک کہ وہ اس کے سوا (کسی) دوسرے خاوند کے نکاح میں نہ آجائے لیکن اگر وہ (بھی) اسے طلاق دے دے تو ان دونوں کو بشرطیکہ انہیں یقین ہو کہ وہ اللہ کی (مقرر کردہ) حدوں کو قائم رکھ سکیں گے آپس میں دوبارہ رجوع کرلینے پر کوئی گناہ نہ ہوگا۔ اور یہ اللہ کی (مقرر کردہ) حدیں ہیں جنہیں وہ علم والے لوگوں کے لئے کھول کر بیان کرتا ہے۔
Français
Et s’il divorce d’avec elle une troisième fois, il ne pourra plus la reprendre avant qu’elle n’ait pris un autre mari ; et si celui-ci aussi divorce d’avec elle, ce ne sera pas un péché qu’ils reviennent l’un à l’autre, à condition qu’ils soient sûrs de pouvoir observer les limites prescrites par Allāh. Et voilà donc les limites prescrites par Allāh. Il les rend claires aux gens qui ont la connaissance.
Español
Y si la divorcia por tercera vez, ya no le será lícita después, mientras no se haya casado con otro marido; pero si él también se divorcia de ella, entonces no habrá pecado en que vuelvan el uno al otro, a condición de que estén seguros de poder respetar los límites prescritos por Al-lah, que Él aclara para las personas que tienen conocimiento.
Deutsch
Und wenn er sich von ihr abermals (endgültig) scheiden lässt, dann ist sie ihm nicht mehr erlaubt, ehe sie nicht einen anderen Gatten geheiratet hat; scheidet sich dieser dann (auch) von ihr, so soll es für sie keine Sünde sein, zueinander zurückzukehren, wenn sie sicher sind, sie würden die Schranken Allahs einhalten können. Das sind die Schranken Allahs, die Er den Verständigen klarmacht.