وَ اِنۡ اَرَدۡتُّمُ اسۡتِبۡدَالَ زَوۡجٍ مَّکَانَ زَوۡجٍ ۙ وَّ اٰتَیۡتُمۡ اِحۡدٰہُنَّ قِنۡطَارًا فَلَا تَاۡخُذُوۡا مِنۡہُ شَیۡئًا ؕ اَتَاۡخُذُوۡنَہٗ بُہۡتَانًا وَّ اِثۡمًا مُّبِیۡنًا ﴿۲۱﴾
وَإِنۡ أَرَدتُّمُ ٱسۡتِبۡدَالَ زَوۡجٖ مَّكَانَ زَوۡجٖ وَءَاتَيۡتُمۡ إِحۡدَىٰهُنَّ قِنطَارٗا فَلَا تَأۡخُذُواْ مِنۡهُ شَيۡـًٔاۚ أَتَأۡخُذُونَهُۥ بُهۡتَٰنٗا وَإِثۡمٗا مُّبِينٗا
English
And if you desire to take one wife in place of another and you have given one of them a treasure, take not aught therefrom. Will you take it by lying and with manifest sinfulness?
English Short Commentary
And if you desire to take one wife in place of another and you have given one of them a treasure,[582] take not aught therefrom. Will you take it by false accusation and manifest sinfulness?
582. If for some special reason a man wishes to divorce one wife and marry another, he is not allowed to take back from the former what he has already given her, no matter how big the sum may be. (close)
English Five Volume Commentary
And if you desire to take one wife in place of another and you have given one of them a treasure, take not aught therefrom. Will you take it by lying and with manifest sinfulness?[500]
500. Important Words:
بھتان (lying) is the noun-infinitive from بھت. They say بھته i.e. he slandered him or accused him falsely; or he did so in such a manner as to make him confounded at the falsity of the charge. بھتان therefore means, a calumny, slander or false accusation; falsehood by reason of which one is perplexed or confounded and is rendered unable to see his right course; a false accusation of adultery against a woman (Lane & Aqrab).
Commentary:
The verse does not mean that man can divorce his wife at will. Anas, a Companion of the Holy Prophet, relates that once Abu Ayyub and Abu Talha wanted to divorce their wives (without valid reason) and asked the Holy Prophet about it. He counselled them not to do so, characterizing their act as an act of injustice. Thereupon, they abandoned their intention of divorcing their wives and retained them. This does not mean that a husband cannot divorce his wife without obtaining the permission of the authorities; he can do so, if he so desires; but he will certainly be accountable before God if he does so without valid reason. Elsewhere the Holy Prophet is reported to have said, "Surely of the things sanctioned by the Law of Islam the most hateful in the sight of God is divorce" (Dawud, ch. on, Talaq).
If for some special reason a man wishes to divorce one wife and marry another, he is not allowed to take back from the former what he has already given her, no matter however big the sum may be. If he does so, he will be guilty of infidelity and sin. (close)
اُردو
اور اگر تم ایک بیوی کو دوسری بیوی کی جگہ تبدیل کرنے کا ارادہ کرو اور تم ان میں سے ایک کو ڈھیروں مال بھی دے چکے ہو تو اس میں سے کچھ واپس نہ لو۔ کیا تم اسے بہتان تراشی کرتے ہوئے اور کھلے کھلے گناہ کا ارتکاب کرتے ہوئے لوگے؟
اُردو تفسیر صغیر
اور اگر تم (ایک) بیوی کی جگہ (دوسری) بیوی بدلنا چاہو اور تم ان میں سے ایک کو ایک ڈھیر (مال کا) دے چکے ہو تو (بھی) اس (مال) سے کچھ (واپس) نہ لو۔ کیا تم اسے بہتان اور کھلے (کھلے) گناہ کے ذریعہ سے لو گے؟
Français
Et si vous désirez prendre une femme à la place d’une autre, et que vous ayez donné un trésor à l’une d’entre elles, n’en reprenez rien. Voudriez-vous le reprendre au prix d’une fausse accusation ou d’un péché manifeste ?
Español
Y si deseáis tomar a una esposa en lugar de otra y habéis entregado una posesión a una de ellas, no se la quitéis. ¿Seríais capaces de quitárselo mintiendo y con iniquidad manifiesta?
Deutsch
Und wenn ihr eine Frau gegen eine andere tauschen möchtet und habt der einen bereits einen Schatz gegeben, so nehmt nichts davon zurück. Möchtet ihr es etwa durch Lüge und offenbare Sünde zurücknehmen?
وَ کَیۡفَ تَاۡخُذُوۡنَہٗ وَ قَدۡ اَفۡضٰی بَعۡضُکُمۡ اِلٰی بَعۡضٍ وَّ اَخَذۡنَ مِنۡکُمۡ مِّیۡثَاقًا غَلِیۡظًا ﴿۲۲﴾
وَكَيۡفَ تَأۡخُذُونَهُۥ وَقَدۡ أَفۡضَىٰ بَعۡضُكُمۡ إِلَىٰ بَعۡضٖ وَأَخَذۡنَ مِنكُم مِّيثَٰقًا غَلِيظٗا
English
And how can you take it when one of you has been alone with the other, and they (the women) have taken from you a strong covenant?
English Short Commentary
And how can you take it when one of you may have consorted with the other,[583] and they (the women) have taken from you a strong covenant?[584]
583. These words do not necessarily imply sexual intercourse. They mean living with each other and meeting each other in private on terms of extreme intimacy. According to this verse, a man cannot take back from his wife any property or money he may have given her, even though he may not have gone in unto her. (close)
584. Women are not slaves of the whims or caprices of men. Both are bound by a sacred contract and men owe to their wives obligations which they must respect because, as regards their social rights, both are on much the same level. Men are warned here not to treat light-heartedly the covenant—the tie of marriage—they have made with their wives. (close)
English Five Volume Commentary
And how can you take it when one of you has been alone with the other, and they (the women) have taken from you a strong covenant?[501]
501. Important Words:
افضی (has been alone) is formed from فضأ meaning, it was or became empty or vacant, or void; it was or became wide or spacious, افضیت الی الشیء means, I came to or reached a thing افضی الی امرأته means, he went in unto his wife; or he came in contact with his wife, skin to skin; he was with her alone in private (Lane).
Commentary:
The words, one of you has been alone with the other, do not necessarily imply sexual intercourse. They only mean living with each other and meeting each other in private on terms of extreme intimacy. According to this verse, a man cannot take back from his wife any property or sum of money he may have given her, even though he may not have gone in unto her.
The expression, and they (the women) have taken from you a strong covenant, shows that women are not the slaves of the whim or caprice of men. Both are bound by a sacred contract and men owe to their wives obligations which they must respect and faithfully discharge, because, as regards social rights, both are on much the same level. Men are warned here not to treat light-heartedly the covenant they have made with their wives, the very tie of marriage having the force of a covenant. (close)
اُردو
اور تم کیسے وہ لے لوگے جبکہ تم ایک دوسرے سے (خلوت میں) مل چکے ہو اور وہ تم سے (وفا کا) پختہ عہد لے چکی ہیں۔
اُردو تفسیر صغیر
اور تم اس (مال) کو کس طرح لے سکتے ہو جبکہ تم آپس میں مل چکے ہو اور وہ (بیویاں) تم سے ایک مضبوط عہد لے چکی ہیں۔
Français
Et comment le reprendriez vous quand vous vous êtes rencontrés intimement l’un et l’autre, et qu’elles ont reçu de vous un engagement solide ?
Español
Y ¿cómo podríais quitárselo si habéis convivido a solas el uno con el otro, y ellas (las mujeres) han recibido vuestra solemne promesa?
Deutsch
Und wie könnt ihr es nehmen, wo ihr eins miteinander geworden seid und sie (die Frauen) ein festes Versprechen von euch abgenommen haben?
وَ لَا تَنۡکِحُوۡا مَا نَکَحَ اٰبَآؤُکُمۡ مِّنَ النِّسَآءِ اِلَّا مَا قَدۡ سَلَفَ ؕ اِنَّہٗ کَانَ فَاحِشَۃً وَّ مَقۡتًا ؕ وَ سَآءَ سَبِیۡلًا ﴿٪۲۳﴾
وَلَا تَنكِحُواْ مَا نَكَحَ ءَابَآؤُكُم مِّنَ ٱلنِّسَآءِ إِلَّا مَا قَدۡ سَلَفَۚ إِنَّهُۥ كَانَ فَٰحِشَةٗ وَمَقۡتٗا وَسَآءَ سَبِيلًا
English
And marry not those women whom your fathers married, except what has already passed. It is a thing foul and hateful and an evil way.
English Short Commentary
And marry not those women whom your fathers married, except what has already passed.[585] It is a thing foul and hateful and an evil way.
585. The words do not mean that stepmothers taken as wives or two sisters taken in marriage together before this verse was revealed could be retained. What they mean is simply this that if such men repent and make amends, no harm will come to them for what unlawful acts they might have committed in the past. The past will be forgiven but the women whom it is unlawful to marry are to be divorced at once. (close)
English Five Volume Commentary
And marry not those women whom your fathers married, except what has already passed. It is a thing foul and hateful and an evil way.[502]
502. Important Words:
مقتا (hateful). مقته means, he hated him on account of a foul or evil action committed by him; he hated him with a violent hatred on account of a foul or evil action. مقتtherefore, means, violent hatred based on some foul or evil action; contracting marriage with the former wife of one’s father which is considered to be a most hateful act (Aqrab).
Commentary:
The clause, except what has already passed, does not mean that stepmothers taken as wives before this verse was revealed could be retained. What the words mean is simply that if such men repent and amend, no harm will come to them for what unlawful acts they might have committed in the past. The past will certainly be forgiven but the women whom it was unlawful to marry were to be divorced at once after this verse was revealed. In fact, the position of women in pre-Islamic Arabia was so degraded that men looked upon their stepmothers as part of the chattels, left by their fathers, with whom they did what they liked. Islam accorded to women inviolable rights which could not be infringed with impunity. (close)
اُردو
اور عورتوں میں سے اُن سے نکاح نہ کرو جن سے تمہارے آباءنکاح کر چکے ہوں سوائے اس کے جو پہلے گزر چکا۔ یقیناً یہ بڑی بے حیائی اور بہت قابلِ نفرین ہے۔ اور بہت ہی بُرا رستہ ہے۔
اُردو تفسیر صغیر
اور ان عورتوں میں سے جنہیں تمہارے باپ دادے نکاح میں لا چکے ہوں کسی سے نکاح نہ کرو مگر جو (پہلے) گذر گیا (سو گذر گیا) یہ (فعل) یقیناً گندہ اور غصہ دلانے والا تھا اور (یہ) بہت بری رسم تھی۔
Français
Sauf si cela a déjà eu lieu, ne prenez pas pour femmes celles que vos pères avaient épousées. C’est une infamie, une abomination et une conduite indigne.
Español
Y no os caséis con las mujeres que vuestros padres han tenido por esposas, salvo que se trate de un hecho consumado. Es algo abominable y odioso y un pésimo camino.
Deutsch
Und heiratet nicht solche Frauen, die eure Väter geheiratet hatten, außer das sei bereits geschehen. Es war schändlich, zornerregend – ein übler Brauch!
حُرِّمَتۡ عَلَیۡکُمۡ اُمَّہٰتُکُمۡ وَ بَنٰتُکُمۡ وَ اَخَوٰتُکُمۡ وَ عَمّٰتُکُمۡ وَ خٰلٰتُکُمۡ وَ بَنٰتُ الۡاَخِ وَ بَنٰتُ الۡاُخۡتِ وَ اُمَّہٰتُکُمُ الّٰتِیۡۤ اَرۡضَعۡنَکُمۡ وَ اَخَوٰتُکُمۡ مِّنَ الرَّضَاعَۃِ وَ اُمَّہٰتُ نِسَآئِکُمۡ وَ رَبَآئِبُکُمُ الّٰتِیۡ فِیۡ حُجُوۡرِکُمۡ مِّنۡ نِّسَآئِکُمُ الّٰتِیۡ دَخَلۡتُمۡ بِہِنَّ ۫ فَاِنۡ لَّمۡ تَکُوۡنُوۡا دَخَلۡتُمۡ بِہِنَّ فَلَا جُنَاحَ عَلَیۡکُمۡ ۫ وَ حَلَآئِلُ اَبۡنَآئِکُمُ الَّذِیۡنَ مِنۡ اَصۡلَابِکُمۡ ۙ وَ اَنۡ تَجۡمَعُوۡا بَیۡنَ الۡاُخۡتَیۡنِ اِلَّا مَا قَدۡ سَلَفَ ؕ اِنَّ اللّٰہَ کَانَ غَفُوۡرًا رَّحِیۡمًا ﴿ۙ۲۴﴾
حُرِّمَتۡ عَلَيۡكُمۡ أُمَّهَٰتُكُمۡ وَبَنَاتُكُمۡ وَأَخَوَٰتُكُمۡ وَعَمَّـٰتُكُمۡ وَخَٰلَٰتُكُمۡ وَبَنَاتُ ٱلۡأَخِ وَبَنَاتُ ٱلۡأُخۡتِ وَأُمَّهَٰتُكُمُ ٱلَّـٰتِيٓ أَرۡضَعۡنَكُمۡ وَأَخَوَٰتُكُم مِّنَ ٱلرَّضَٰعَةِ وَأُمَّهَٰتُ نِسَآئِكُمۡ وَرَبَـٰٓئِبُكُمُ ٱلَّـٰتِي فِي حُجُورِكُم مِّن نِّسَآئِكُمُ ٱلَّـٰتِي دَخَلۡتُم بِهِنَّ فَإِن لَّمۡ تَكُونُواْ دَخَلۡتُم بِهِنَّ فَلَا جُنَاحَ عَلَيۡكُمۡ وَحَلَـٰٓئِلُ أَبۡنَآئِكُمُ ٱلَّذِينَ مِنۡ أَصۡلَٰبِكُمۡ وَأَن تَجۡمَعُواْ بَيۡنَ ٱلۡأُخۡتَيۡنِ إِلَّا مَا قَدۡ سَلَفَۗ إِنَّ ٱللَّهَ كَانَ غَفُورٗا رَّحِيمٗا
English
Forbidden to you are your mothers, and your daughters, and your sisters, and your fathers’ sisters, and your mothers’ sisters, and brother’s daughters, and sister’s daughters, and your foster-mothers that have given you suck, and your foster-sisters, and the mothers of your wives, and your stepdaughters, who are your wards by your wives unto whom you have gone in — but if you have not gone in unto them, there shall be no sin upon you — and the wives of your sons that are from your loins; and it is forbidden to you to have two sisters together in marriage, except what has already passed; surely, Allah is Most Forgiving, Merciful.
English Short Commentary
Forbidden to you are your mothers,[586] and your daughters, and your sisters, and your fathers’ sisters, and your mothers’ sisters, and brother’s daughters, and sister’s daughters, and your foster-mothers that have given you suck,[587] and your foster-sisters, and the mothers of your wives, and your step-daughters, who are your wards being born of your wives to whom you have gone in—but if you have not gone in unto them, there is no blame on you—and the wives of your sons that are from your loins; and it is forbidden to you to have two sisters together in marriage, except what has already passed; surely, Allah is Most Forgiving, Ever Merciful.
586. The Holy Prophet is reported to have said that the relatives of foster- mothers are as forbidden as those within the prohibited degrees of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on. (close)
587. Theologians differ as to what number of sucks makes the marriage of foster-mothers and foster-sisters and their relations (within prohibited degrees of marriage) unlawful. (close)
English Five Volume Commentary
Forbidden to you are your mothers, and your daughters, and your sisters, and your fathers’ sisters, and your mothers’ sisters, and brother’s daughters, and sister’s daughters, and your foster mothers that have given you suck, and your foster-sisters, and the mothers of your wives, and your step-daughters, who are your wards by your wives unto whom you have gone in—but if you have not gone in unto them, there shall be no sin upon you—and the wives of your sons that are from your loins; and it is forbidden to you to have two sisters together in marriage, except what has already passed; surely, Allah is Most Forgiving, Merciful.[503]
503. Important Words:
ربائب (step-daughters) is derived from رب and is the plural of ربیبة meaning the daughter of a woman’s husband by another wife or the daughter of a man’s wife by another husband, because he or she rears her in spite of her being not a real daughter; or it means the wife of a man having child by another wife; also a woman who has the charge of a child, who rears or fosters it (Lane & Aqrab).
حجور (wards) is the plural of حجر which is derived from حجر meaning, he prevented or hindered it. حجر means, bosom or breast or the part beneath the armpit; custody, care or guardianship. They say, نشأ زید فی حجر عمرو i.e. Zaid grew up in the care and protection of ‘Amr. The expression التی فی حجور کم would, therefore, mean, those who are under your care or guardianship, i.e. your wards (Lane Aqrab & Mufradat).
حلائل (wives) is the plural of حلیلand حلیلة which are both derived from حل i.e. he alighted or took up his abode; or he or it became lawful; or he untied a knot, etc. حلیل means, husband and حلیلةwife. حلیل also means, a fellow-lodger or fellow-resident of another in one house (Aqrab). It also means a neighbour and a guest (Lane).
ارضعنکم (have given you suck) is derived from رضع. They say رضع امه i.e. he sucked the breast of his mother. ھذا اخی من الرضاعةmeans, he is my foster-brother, we both having sucked the breast of the same woman. ارضعته امه means, his mother suckled him; and استرضعت المرأة ولدی means, I sought or demanded of the woman that she should suckle my child (Lane).
Commentary:
The prohibition about marrying mothers, sisters and daughters may look superfluous; but there are certain people (e.g. certain sects among the Hindus) who regard such marriages as not only permissible, but even meritorious. The Quran, being a perfect code of Law, contains everything essential for man’s physical, moral and spiritual well-being. The Quranic laws are in perfect harmony with human nature; in fact, they only remind us of what is writ large on the book of human nature by God’s own hand. Human nature responds to what is taught by the Quran and the Qurancommands that which human nature demands, and it prohibits what human nature revolts against. The Holy Prophet is reported to have said that the relatives of foster mothers are as forbidden as those within prohibited degree of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on. There exists, however, a difference of opinion among Muslim theologians as to what amount of suckling makes the marriage of foster mothers and foster-sisters and their relations (within prohibited degree of marriage) unlawful. Some hold the view that the prohibition comes into operation in all cases even when a woman has given suck to a child only once. According to others who derive their authority from a saying of the Holy Prophet, reported by ‘A’ishah, viz. لا تحرم المصة ولا المصتان i.e. "A suck or two do not make marriage unlawful" (Tirmidhi, ch. on Rida’), the least number of sucks to render marriage unlawful is three. But there is yet another saying of the Holy Prophet, also reported by ‘A’ishah, that mentionsخمس رضعات معلومات (five distinctly known sucks) as necessary to make marriage unlawful (Muslim), and this appears to be the correct view. One suck amounts to the quantity taken by a child at one stretch, i.e. when for the time being it should leave off sucking of its own accord and before returning to it. The age of the child must be within two years at the time of sucking.
The qualifying clause, who are your wards, is only added to draw our attention to the fact that we should bring up our wards with the same care and tenderness that we bestow upon our own children; otherwise marriage with the daughters of women with whom conjugal relations have been established is unlawful, whether or not they are brought up as wards. The daughters of those women with whom such relations have not been established can be taken into marriage and this is the meaning of the words, but if you have not gone in unto them, there shall be no sin upon you.
The expression, of your sons that are from your loins, is added to exclude wife’s sons as well as adopted ones. Islam does not recognize the system of adoption. It wants us to look upon all Muslims as brothers; and as the adoption of certain individuals as sons conflicts with this principle of universal brotherhood, it has been prohibited by Islam. The system of adoption also leads to contention and litigation.
In conformity with the command contained in the words, it is forbidden to you to have two sisters together in marriage, the Holy Prophet is reported to have ordered one of the two sisters who were together the wives of one man to be divorced by him after this injunction was revealed (Tirmidhi, ch. on Nikah). The injunction is based on sentiments of deference to near relationship and is meant to exclude possibility of dissensions in the close family circle.
For similar reasons the Holy Prophet has forbidden to unite in marriage a maternal aunt and her sister’s daughter, or a paternal aunt and her brother’s daughter. (close)
اُردو
تم پر تمہاری مائیں حرام کر دی گئی ہیں اور تمہاری بیٹیاں اور تمہاری بہنیں اور تمہاری پھوپھیاں اور تمہاری خالائیں اور بھائی کی بیٹیاں اور بہن کی بیٹیاں اور تمہاری وہ مائیں جنہوں نے تمہیں دودھ پلایا ہے اور تمہاری رضاعی بہنیں اور تمہاری بیویوں کی مائیں اور جن بیویوں سے تم ازدواجی تعلقات قائم کر چکے ہو ان کی وہ پِچھلگ بیٹیاں بھی تم پر حرام ہیں جو تمہارے گھر میں پلی ہوں۔ ہاں اگر تم ان (یعنی بیویوں) سے ازدواجی تعلقات قائم نہ کر چکے ہو تو پھر تم پر کوئی گناہ نہیں۔ نیز تمہارے ان بیٹوں کی بیویاں بھی جو تمہاری پشت سے ہوں۔ نیز یہ بھی (تم پر حرام ہے) کہ تم دو بہنوں کو (اپنے نکاح میں) اکٹھا کرو سوائے اس کے جو پہلے گزر چکا۔ یقیناً اللہ بہت بخشنے والا (اور) بار بار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
تمہاری مائیں اور تمہاری بیٹیاں اور تمہاری بہنیں اور تمہاری پھوپھیاں اور تمہاری خالائیں اور (تمہاری) بھتیجیاں اور (تمہاری) بھانجیاں اور تمہاری (رضاعی) مائیں جنہوں نے تمہیں دودھ پلایا ہو اور تمہاری رضاعی بہنیں اور تمہاری ساسیں اور تمہاری وہ سوتیلی لڑکیاں جو تمہاری ان بیویوں سے ہوں جن سے تم خلوت کر چکے ہو اور وہ تمہارے گھروں میں پلتی ہوں تم پر حرام کی گئی ہیں۔ لیکن اگر تم نے ان (بیویوں) سے خلوت نہ کی ہو تو (ان کی لڑکیوں سے نکاح کرنے میں) تم پر کوئی گناہ نہیں‘ اور (اسی طرح) تمہارے ان بیٹوں کی بیویاں جو تمہاری پشت سے ہوں (تم پر حرام ہیں) اور یہ (بھی) کہ تم دو بہنوں کو (اپنے نکاح میں) جمع کرو۔ ہاں جو گذر گیا (سو گذر گیا) اللہ یقیناً بہت بخشنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Vous sont interdites vos mères, vos filles, vos sœurs, les sœurs de vos pères, les sœurs de vos mères, les filles de votre frère, les filles de votre sœur, vos mères nourricières qui vous ont allaités, vos sœurs de lait, les mères de vos femmes, vos belles-filles, qui sont vos pupilles, par les femmes avec lesquelles vous avez consommé le mariage – mais si le mariage n’a pas été consommé, ce ne sera pas un péché pour vous – et les femmes de vos fils qui sont sortis de vos reins ; etil vous est défendu d’avoir deux sœurs en même temps en état de mariage, sauf si cela a déjà eu lieu ; assurément, Allāh est Très-Pardonnant, Miséricordieux.
Español
Os están prohibidas vuestras madres, vuestras hijas, vuestras hermanas, las hermanas de vuestros padres y las de vuestras madres, las hijas de un hermano y las de una hermana, vuestras nodrizas que os hayan amamantado, vuestras hermanas de leche y las madres de vuestras esposas, vuestras ahijadas, que son vuestras pupilas por ser hijas de las mujeres con las que hayáis cohabitado –pero si no habéis cohabitado con ellas, no cometéis pecado- y las esposas de vuestros hijos carnales; y os está prohibido contraer matrimonio a la vez con dos hermanas, salvo que se trate de un hecho consumado; en verdad, Al-lah es el Sumo Indulgente, Misericordioso.
Deutsch
Verboten sind euch eure Mütter und eure Töchter und eure Schwestern, eures Vaters Schwestern und eurer Mutter Schwestern, die Bruderstöchter und die Schwestertöchter, eure Nährmütter, die euch gesäugt, und eure Milchschwestern, und die Mütter eurer Frauen und eure Stieftöchter – die in eurem Schutze sind – von euren Frauen, denen ihr schon beigewohnt; doch wenn ihr ihnen noch nicht beigewohnt habt, dann soll´s euch keine Sünde sein. Ferner die Frauen eurer Söhne, die von euren Lenden sind; auch dass ihr zwei Schwestern gleichzeitig habt, außer das sei bereits geschehen; wahrlich, Allah ist allverzeihend, barmherzig.
وَّ الۡمُحۡصَنٰتُ مِنَ النِّسَآءِ اِلَّا مَا مَلَکَتۡ اَیۡمَانُکُمۡ ۚ کِتٰبَ اللّٰہِ عَلَیۡکُمۡ ۚ وَ اُحِلَّ لَکُمۡ مَّا وَرَآءَ ذٰلِکُمۡ اَنۡ تَبۡتَغُوۡا بِاَمۡوَالِکُمۡ مُّحۡصِنِیۡنَ غَیۡرَ مُسٰفِحِیۡنَ ؕ فَمَا اسۡتَمۡتَعۡتُمۡ بِہٖ مِنۡہُنَّ فَاٰتُوۡہُنَّ اُجُوۡرَہُنَّ فَرِیۡضَۃً ؕ وَ لَا جُنَاحَ عَلَیۡکُمۡ فِیۡمَا تَرٰضَیۡتُمۡ بِہٖ مِنۡۢ بَعۡدِ الۡفَرِیۡضَۃِ ؕ اِنَّ اللّٰہَ کَانَ عَلِیۡمًا حَکِیۡمًا ﴿۲۵﴾
۞وَٱلۡمُحۡصَنَٰتُ مِنَ ٱلنِّسَآءِ إِلَّا مَا مَلَكَتۡ أَيۡمَٰنُكُمۡۖ كِتَٰبَ ٱللَّهِ عَلَيۡكُمۡۚ وَأُحِلَّ لَكُم مَّا وَرَآءَ ذَٰلِكُمۡ أَن تَبۡتَغُواْ بِأَمۡوَٰلِكُم مُّحۡصِنِينَ غَيۡرَ مُسَٰفِحِينَۚ فَمَا ٱسۡتَمۡتَعۡتُم بِهِۦ مِنۡهُنَّ فَـَٔاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةٗۚ وَلَا جُنَاحَ عَلَيۡكُمۡ فِيمَا تَرَٰضَيۡتُم بِهِۦ مِنۢ بَعۡدِ ٱلۡفَرِيضَةِۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمٗا
English
And forbidden to you are married women, except such as your right hands possess. This has Allah enjoined on you. And allowed to you are those beyond that, that you seek them by means of your property, marrying them properly and not committing fornication. And for the benefit you receive from them, give them their dowries, as fixed, and there shall be no sin for you in anything you mutually agree upon, after the fixing of the dowry. Surely, Allah is All-Knowing, Wise.
English Short Commentary
And forbidden to you are married women,[588] except such as your right hands possess.[589] This has Allah enjoined on you. And allowed to you are those beyond that, that you seek them by means of your property, [a]marrying them properly and not committing fornication. And for the benefit you receive from them,[590] [b]give them their dowries, as fixed, and there is no blame on you what you do by mutual agreement after the fixing of the dowry. Surely, Allah is All-Knowing, Wise.
588. Muhsanat is the plural of Muhsanah which means, a married woman; a free woman; a chaste woman (Lane). (close)
589. This means that whereas a woman who is already married to a man cannot be taken in marriage by another person, an exception is made here in case of women who are taken prisoner in a war waged by a non-Muslim State against an Islamic State. This is the significance of the words Ma Malakat Aimanukum. Such married women, if they become converted to Islam and therefore could not be sent back to their non-Muslim husbands, may be married to Muslim husbands. For a detailed note on "What your right hands possess" see 561. (close)
590. Tamatta‘a bil Mar’ati means, he benefited by the woman temporarily. Istamta‘a bi Kadha means, he benefited by it for a long time. The Arabic idiom does not countenance the use of Istimta‘ with regard to a woman in the sense of temporary connection (Lisan). It may also be noted that whenever the noun Tamattu‘ is used to denote temporary connection with a woman, it is followed by the preposition ba’ put before the word standing for the woman, as in the above example. An Arab poet says, Tamatta‘ biha ma Sa‘afatka wa la Takun ‘alaika Shajan fil Halqi hina Tabinu (Hamasah), i.e. be benefited by her as long as she is agreeable to you, but when she gets separated from you, do not let her be a source of constant trouble for you like a piece of bone which remains stuck in the throat. But in this verse the pronoun Hunna referring to women is preceded by the preposition min. Misunderstanding about Mut‘ah seems to have arisen from the failure to understand the difference between the words Tamattu‘ and Istimta‘. The author of Lisan quotes Zajjaj as saying: "Owing to their ignorance of the Arabic language, some persons have inferred from this verse the legality of Mut‘ah which, by the consensus of opinion among Muslim theologians, has been declared to be unlawful, the words Fa-mastamta‘tum bihi Minhunna simply meaning marriage, performed in accordance with the conditions mentioned above". If there had been any reference to Mut‘ah here, the preposition used ought to have been ba’ and not min. Moreover, the word used is Istamta‘a and not Tamatta‘a which possesses a sense different from that of the former word. Nor can any inference in favour of Mut‘ah be drawn from the word Ujurahunna which means "their dowries", the sense in which it has also been used in the Qur’an (33:51). Thus the Qur’an positively forbids Mut‘ah and regards all sexual relations outside proper wedlock (Ihsan) as adultery. (close)
English Five Volume Commentary
And forbidden to you are married women, except such as your right hands possess. This has Allah enjoined on you. And allowed to you are those beyond that, that you seek them by means of your property, [a]marrying them properly and not committing fornication. And for the benefit you receive from them, [b]give them their dowries, as fixed, and there shall be no sin for you in anything you mutually agree upon, after the fixing of the dowry. Surely, Allah is All-Knowing, Wise.[504]
504. Important Words:
المحصنات (married) is the plural of محصنة and is derived from حصن meaning, he or it was or became inaccessible, fortified or protected against attack. حصن المرأة means, the woman was chaste, i.e. protected against moral or sexual sinfulness. احصنت المرأة means, the woman got married. محصنة therefore, means a married woman; a chaste woman who abstains from what is unlawful; a free or noble woman as opposed to a bondwoman. Similarly محصن means, a married man; chaste man who abstains from what is unlawful: a free or noble man. حصن means, a fort or a fortress. The word محصنات would, therefore, mean, women who have protected themselves by entering, as it were, the fortress of marriage. The word has been used in the Quran in all the different senses, i.e. (1) married women, (2) chaste women and (3) free women; but in the present verse it has been used in the sense of married women (Lane & Aqrab).
مسافحین (committing fornication) is the active participle from سافح which is derived from سفح. They say سفح الدم i.e. he shed blood or made it flow. سفح الدمع means, tears began to flow. Thus the word is both transitive and intransitive. سافحة means, he vied with the other party in shedding blood; he committed fornication. مسافحة means, a fornicator and مسافحة means, a fornicatress (Lane & Aqrab).
اجور (dowries) is the plural of اجر which means, reward or wages. اجر المرأة means, dowry of a woman (Taj). Also, in 33:51 the word has been used in the sense of dowry.
استمتعتم (the benefit you receive) is formed from متع. They say متعھا بکذا i.e. he gave her (his wife) such a thing. تمتع بالمرأةmeans, he benefited by the woman temporarily. استمتع بکذا means, he benefited by it for a long time. The Arabic idiom does not countenance the use of استمتاع with regard to a woman in the sense of temporary connection (Lisan). It must also be noted that whenever the noun تمتع (tamattu‘) is used to denote temporary connection with a woman, it is followed by the preposition با (ba) put before the word standing for the woman, as in the above example. But in the expression فما استمتعم به منھن to pronoun ھن referring to women is preceded by the preposition من.
ماملکت ایمانکم (what your right hands possess). The Arabs say ھذا ملک یمینی i.e. he or it is in the possession of my right hand, meaning, he or it is in my possession and I can deal with him or it as I like (Lisan & Aqrab). The expression ما ملکت ایمانکمgenerally signifies, men or women taken prisoner in war and being in the custody and control of their Muslim captors. In this verse, the expression means women prisoners only. The term has been used by the Quran in preference to عباد or اماء (slaves and bondwomen) to point to just and rightful possession, the word ایمان (right hands) also pointing to the same fact.
Commentary:
The expression, such as your right hands possess, has been used in the Quran with regard to those men or women who took part in aggressive wars against Islam and fell prisoners into the hands of Muslims. The context, however, shows that the expression used in the present verse means female prisoners of war. Islam does not allow women taken prisoner in ordinary wars to be taken as wives. This exceptional injunction becomes operative only when a hostile nation wages a religious war against Islam with a view to extirpating it and compelling Muslims to abandon their religion at the point of the sword, and treats their prisoners as slaves, as was done in the days of the Holy Prophet when the enemy took away Muslim women as prisoners and treated them as slaves. The Islamic injunction was thus only a retaliatory measure and also served the additional purpose of protecting the morals of captive women who were generally in large numbers and whom war separated from their kith and kin. A people who seek to compel others to forsake their religion at the point of the sword and reduce them to slavery are mere brutes and not respectable human beings. They must be paid back in their own coin in order to bring them to their senses. For a fuller exposition of this subject see General Introduction.
It may be noted that it is not permitted to take into marriage such female relations of a bondwoman who is treated as wife, as correspond to the relations of a free woman within the prohibited degree. For instance, the mothers, sisters, daughters etc. of such bondwomen cannot be taken in marriage.
The advocates of mut‘a (temporary marriage) have endeavoured in vain to infer its legality from this verse. The Quran and the Arabic language both contradict this manifestly unfounded inference. The misunderstanding about mut‘aseems to have arisen from the failure to understand the difference between the meanings of تمتع and استمتاع given under Important Words. The author of Lisanul-‘Arab quotes Zajjaj as saying: "This is a verse in the interpretation of which some men have committed a great blunder, owing to their ignorance of the Arabic language. They have inferred from it the legality of mut‘a which, by the consensus of opinion among Muslim theologians, has been declared to be unlawful, whereas the words simply mean marriage performed in accordance with the conditions mentioned above."
According to Arabic usage, the legality of mut‘a, as asserted by some people, cannot, therefore, be inferred from this verse. If there had been any reference to mut‘a, the preposition used ought to have been با (ba) and not من (min). Moreover, the expression used here is not تمتع but استمتع which possesses a sense different from that of the former word.
Nor can any inference in favour of mut‘a be drawn from the expression اجورھن which, as explained under Important Words, means "their dowries", in which sense it has been used in the Quran elsewhere also (33:51).
On principle, the dowry must be paid immediately at marriage; but with the wife’s consent the payment can be suitably deferred. The husband can increase the amount of the dowry later, if he so desires; but he cannot decrease it except with the permission of the wife or the qadi. (close)
اُردو
اور عورتوں میں سے وہ (بھی تم پر حرام ہیں) جن کے خاوند موجود ہوں سوائے ان کے جن کے تمہارے داہنے ہاتھ مالک ہوں۔ یہ اللہ کی طرف سے تم پر فریضہ ہے۔ اور تمہارے لئے حلال کردیا گیا ہے جو اس کے علاوہ ہے کہ تم (انہیں) اپنانا چاہو، اپنے اموال کے ذریعہ اپنے کردار کی حفاظت کرتے ہوئے نہ کہ بے حیائی اختیار کرتے ہوئے۔ پس اُن کو اُن کے مہر فریضہ کے طور پر دو اس بنا پر کہ جو تم اُن سے استفادہ کر چکے ہو۔ اور تم پر کوئی گناہ نہیں اس بارہ میں جو تم مہر مقرر ہونے کے بعد (کسی تبدیلی پر) باہم رضامند ہو جاؤ۔ یقیناً اللہ دائمی علم رکھنے والا (اور) بہت حکمت والا ہے۔
اُردو تفسیر صغیر
اور (پہلے سے) منکوحہ عورتیں (بھی تم پر حرام ہیں) باستثنا ان عورتوں کے جو تمہاری ملکیت میں آجائیں۔ یہ اللہ نے تم پر فرض کیا ہے اور جو ان (اوپر کی بیان کردہ عورتوں) کے سوا ہوں وہ تمہارے لئے (بعد نکاح) حلال ہیں (یعنی اس طرح سے) کہ تم اپنے مالوں کے ذریعہ (انہیں) طلب کرو بشرطیکہ تم شادی کرنے والے ہو زنا کرنے والے نہ ہو۔ پھر (یہ شرط بھی ہے کہ) اگر تم نے ان سے نفع اٹھایا ہو تو تم انہیں ان کے مہر بہ مقدار موعود ادا کرو۔ اور (مہر) مقرر ہو جانے کے بعد جس (کمی بیشی) پر تم باہم راضی ہو جاٶ اس کے متعلق تمہیں کوئی گناہ نہ ہوگا اللہ یقیناً بہت جاننے والا (اور) حکمت والا ہے۔
Français
Vous sont interdites les femmes qui sont déjà mariées, excepté celles que votre main droite possède. Voilà ce qu’Allāh vous a prescrit. Et il vous est permis toutes les autres femmes que vous chercherez au moyen de vos biens, les épousant convenablement et non en débauchés. Et en retour des avantages provenant d’elles, remettez-leur leurs dots comme une obligation et il n’y aura pas de péché une fois la question de la dot réglée, concernant ce que vous pourrez consentir l’un à l’autre. Assurément Allāh est Omniscient, Sage.
Español
Y os están prohibidas las mujeres casadas, excepto lo que posean vuestras diestras. Esto os ha ordenado Al-lah. Y os está permitido lo que no queda mencionado, que podáis buscar gracias a vuestros bienes, desposándolas decentemente y evitando la fornicación. Y por el beneficio que recibís de ellas, entregadles sus dotes, según lo estipulado, y no pecaréis en lo que acordéis mutuamente después de fijada la dote. Ciertamente, Al-lah es Omnisciente, Sabio.
Deutsch
Und (verboten sind euch) verheiratete Frauen, ausgenommen solche, die eure Rechte besitzt. Eine Verordnung Allahs für euch. Und erlaubt sind euch alle anderen, dass ihr sie sucht mit den Mitteln eures Vermögens, nur in richtiger Ehe und nicht in Unzucht. Und für die Freuden, die ihr von ihnen empfanget, gebt ihnen ihre Morgengabe, wie festgesetzt, und es soll keine Sünde für euch liegen in irgendetwas, worüber ihr euch gegenseitig einigt nach der Festsetzung (der Morgengabe). Wahrlich, Allah ist allwissend, allweise.
وَ مَنۡ لَّمۡ یَسۡتَطِعۡ مِنۡکُمۡ طَوۡلًا اَنۡ یَّنۡکِحَ الۡمُحۡصَنٰتِ الۡمُؤۡمِنٰتِ فَمِنۡ مَّا مَلَکَتۡ اَیۡمَانُکُمۡ مِّنۡ فَتَیٰتِکُمُ الۡمُؤۡمِنٰتِ ؕ وَ اللّٰہُ اَعۡلَمُ بِاِیۡمَانِکُمۡ ؕ بَعۡضُکُمۡ مِّنۡۢ بَعۡضٍ ۚ فَانۡکِحُوۡہُنَّ بِاِذۡنِ اَہۡلِہِنَّ وَ اٰتُوۡہُنَّ اُجُوۡرَہُنَّ بِالۡمَعۡرُوۡفِ مُحۡصَنٰتٍ غَیۡرَ مُسٰفِحٰتٍ وَّ لَا مُتَّخِذٰتِ اَخۡدَانٍ ۚ فَاِذَاۤ اُحۡصِنَّ فَاِنۡ اَتَیۡنَ بِفَاحِشَۃٍ فَعَلَیۡہِنَّ نِصۡفُ مَا عَلَی الۡمُحۡصَنٰتِ مِنَ الۡعَذَابِ ؕ ذٰلِکَ لِمَنۡ خَشِیَ الۡعَنَتَ مِنۡکُمۡ ؕ وَ اَنۡ تَصۡبِرُوۡا خَیۡرٌ لَّکُمۡ ؕ وَ اللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ ﴿٪۲۶﴾
وَمَن لَّمۡ يَسۡتَطِعۡ مِنكُمۡ طَوۡلًا أَن يَنكِحَ ٱلۡمُحۡصَنَٰتِ ٱلۡمُؤۡمِنَٰتِ فَمِن مَّا مَلَكَتۡ أَيۡمَٰنُكُم مِّن فَتَيَٰتِكُمُ ٱلۡمُؤۡمِنَٰتِۚ وَٱللَّهُ أَعۡلَمُ بِإِيمَٰنِكُمۚ بَعۡضُكُم مِّنۢ بَعۡضٖۚ فَٱنكِحُوهُنَّ بِإِذۡنِ أَهۡلِهِنَّ وَءَاتُوهُنَّ أُجُورَهُنَّ بِٱلۡمَعۡرُوفِ مُحۡصَنَٰتٍ غَيۡرَ مُسَٰفِحَٰتٖ وَلَا مُتَّخِذَٰتِ أَخۡدَانٖۚ فَإِذَآ أُحۡصِنَّ فَإِنۡ أَتَيۡنَ بِفَٰحِشَةٖ فَعَلَيۡهِنَّ نِصۡفُ مَا عَلَى ٱلۡمُحۡصَنَٰتِ مِنَ ٱلۡعَذَابِۚ ذَٰلِكَ لِمَنۡ خَشِيَ ٱلۡعَنَتَ مِنكُمۡۚ وَأَن تَصۡبِرُواْ خَيۡرٞ لَّكُمۡۗ وَٱللَّهُ غَفُورٞ رَّحِيمٞ
English
And whoso of you cannot afford to marry free, believing women, let him marry what your right hands possess, namely, your believing handmaids. And Allah knows your faith best; you are all one from another; so marry them with the leave of their masters and give them their dowries according to what is fair, they being chaste, not committing fornication, nor taking secret paramours. And if, after they are married, they are guilty of lewdness, they shall have half the punishment prescribed for free women. This is for him among you who fears lest he should commit sin. And that you restrain yourselves is better for you; and Allah is Most Forgiving, Merciful.
English Short Commentary
And whoso of you cannot afford to marry free believing women, let him marry what your right hands possess, namely, your believing hand-maids.[591] And Allah knows your faith best; you are all one from another; so marry them with the leave of their masters and give them their dowries according to what is fair, they being chaste, not committing fornication, nor taking secret paramours.[591A] And if, after they are married, [a]they are guilty of lewdness, they shall have half the punishment prescribed for free married women.[592] This is for him among you who fears lest he should commit sin. And that you restrain yourselves is better for you; and Allah is Most Forgiving, Merciful.
591. In Islam no stigma attaches to the status of a handmaid as such; but owing to her relationships and associations she may not prove such a perfect companion as a free believing woman. (close)
591A. This means that only such of them may be married as are chaste and virtuous. Once they are married their dowries must be paid just as in the case of free women. (close)
592. The verse has laid down three vital principles: (a) Bondwomen should be properly married before conjugal relations are had with them. This is also clear from 2:222; 4:4; and 24:33. Thus Islam has cut at the root of concubinage which was so prevalent in Arab society before its advent. (b) If they commit adultery, bondwomen are to have half the punishment which is 100 stripes for free women for the same offence which shows that stoning to death is not the punishment for adultery, as mistakenly understood, because stoning to death cannot be halved. (c) Incidentally, the verse seems to indicate that a bondwoman taken in marriage had a lower social status in Arab society than a free woman taken in marriage, perhaps because of her having taken part in a war waged to destroy an Islamic State. (close)
English Five Volume Commentary
And whoso of you cannot afford to marry free, believing women, let him marry what your right hands possess, namely, your believing handmaids. And Allah knows your faith best; you are all one from another; so marry them with the leave of their masters and give them their dowries according to what is fair, they being chaste, not committing fornication, nor taking secret paramours. And if, after they are married, [a]they are guilty of lewdness, they shall have half the punishment prescribed for free women. This is for him among you who fears lest he should commit sin. And that you restrain yourselves is better for you; and Allah is Most Forgiving, Merciful.[505]
505. Important Words:
طولا (to afford) is noun from طال i.e. he or it was or became long, tall or high. طول means, bounty or gift; ampleness of means; excellence; excess or increase; power or ability; wealth or competence. It may also mean, dowry or expenses of marriage (Lane, Aqrab & Mufradat).
اخدان (secret paramours) is the plural of خدن. They say خادنه i.e. he was or became his friend or companion; or he was or became his secret or private friend. اخدان means friends or secret friends; amorous companions or associates; companions or associates affected with sensual appetency (Lane & Mufradat).
العنت (sins) is the noun-infinitive from عنت i.e. he fell into a difficulty; or he committed a sin or a crime or an act of disobedience; or he committed fornication or adultery. عنت therefore, means, severe difficulty or hardship; a state of perdition; a corrupt or evil state or conduct; a sin or crime, or an act of disobedience deserving punishment; a wrong action (intentional or unintentional); fornication or adultery (Lane & Aqrab). See also 3:119, 2:221.
Commentary:
As God attaches great value to the faith of a Muslim, He does not like it to become impaired by his marrying disbelieving women. Hence the condition that even the bondwoman a Muslim may marry should be a believer.
The words, you are all one from another, are meant to raise believing bondwomen in the estimation of Muslims, who are hereby required not to despise them or treat them with contempt on account of their so-called lower status.
The words, half the punishment, mean 50 stripes, the punishment for (unmarried) free women being 100 stripes. See also 24:3. The word half shows that the verse refers to a punishment which can be halved, and not to stoning to death, which was inflicted on married free women. The punishment definitely prescribed in the Quran (24:3) for a fornicator and a fornicatress is only a hundred stripes, but as the Holy Prophet differentiated between married and unmarried persons, inflicting on the former the punishment of stoning to death, the aforesaid verse has been taken as only applying to unmarried persons.
The expression, this is for him among you who fears lest he should commit sin, shows that Muslims are enjoined to avoid, as far as possible, contracting conjugal relations with bond women taken prisoner from belligerent disbelievers. This is to be done only if, on the one hand, one is not able to marry a free woman and, on the other, by remaining unmarried, one fears to fall into sin. The Muslim Empire of Baghdad fell to pieces because the khalifahs took to contracting conjugal relations with bondwomen. The incompetent princes born of them ruined the State. In most cases, marital relations with bondwomen are calculated to have a demoralizing effect on both husbands and children. (close)
اُردو
اور تم میں سے جو کوئی مالی وسعت نہ رکھتے ہوں کہ آزاد مومن عورتوں سے نکاح کر سکیں تو وہ تمہاری مومن لونڈیوں میں سے جن کے تمہارے داہنے ہاتھ مالک ہوئے (کسی سے) نکاح کرلیں۔ اور اللہ تمہارے ایمانوں کو خوب جانتا ہے۔ تم میں سے بعض، بعض سے نسبت رکھتے ہیں۔ پس ان سے نکاح کرو اُن کے مالکوں کی اجازت سے اور ان کو ان کے حق مہر دستور کے مطابق ادا کرو ایسے حال میں کہ وہ اپنی عزت کو بچانے والیاں ہوں نہ کہ بے حیائی کرنے والیاں اور نہ ہی خفیہ دوست بنانے والیاں ہوں۔ پس جب وہ نکاح کر چکیں پھر اگر وہ بے حیائی کی مرتکب ہوں تو ان کی سزا آزاد عورتوں کی سزا کی نسبت آدھی ہو گی۔ یہ (رعایت) اس کے لئے ہے جو تم میں سے گناہ سے ڈرتا ہو۔ اور تمہارا صبر کرنا تمہارے لئے بہتر ہے۔ اور اللہ بہت بخشنے والا (اور) باربار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
اور جو (کوئی) تم میں سے آزاد مومن عورتوں سے شادی کرنے کی بالکل طاقت نہ رکھتا ہو (وہ) تمہاری مملوکہ (عورتوں) یعنی تمہاری مومن لونڈیوں میں سے کسی سے نکاح کر لے۔ اور اللہ تمہارے ایمان کو سب سے زیادہ جانتا ہے۔ تم ایک دوسرے سے (تعلق رکھتے) ہو۔ پس ان سے ان کے مالکوں کی اجازت سے نکاح کرو۔ اور ان کے مہر جب کہ وہ پاکباز ہوں نہ کہ زناکار اور نہ مخفی دوست بنانے والیاں انہیں دستور کے مطابق ادا کردو۔ پھر جب وہ نکاح میں آجائیں تو اگر وہ کسی قسم کی بے حیائی کی مرتکب ہوں تو ان کی سزا آزاد عورتوں کی نسبت نصف ہوگی۔ یہ (اجازت) اس کے لئے ہے جو تم میں سے گناہ سے ڈرتا ہو۔ اور تمہارا صبر کرنا تمہارے لئے بہتر ہے۔ اور اللہ بہت بخشنے والا (اور) باربار رحم کرنے والا ہے۔
Français
Et quiconque parmi vous n’aurait pas les moyens d’épouser les femmes libres croyantes, qu’il épouse celles que votre main droite possède, à savoir vos servantes croyantes. Et Allāh connaît votre foi mieux que quiconque. Vous êtes tous les uns des autres ; épousez-les donc avec l’autorisation de leurs maîtres, et donnez-leur leurs dots, en toute justice, pourvu qu’elles soient chastes, qu’elles ne commettent pas de fornication et qu’elles ne prennent pas d’amants en cachette. Et si après être mariées, elles sont coupables d’obscénités, elles auront la moitié du châtiment prescrit pour les femmes mariées libres. Ceci est pour celui d’entre vous qui craindrait de pécher ; mais si vous vous refrénez, cela vaudra encore mieux pour vous ; et Allāh est Très-Pardonnant, Miséricordieux.
Español
Y aquel de vosotros que no pueda permitirse contraer matrimonio con mujeres creyentes libres, que se case con lo que posean vuestras diestras, es decir, vuestras siervas creyentes. Porque Al-lah conoce bien vuestra fe; sois todos uno del otro; casaos, pues, con el permiso de sus tutores y entregadles sus dotes según lo que es justo, si son castas, no cometen fornicación ni tienen amantes secretos. Y si después de casadas, son culpables de adulterio, sufrirán la mitad del castigo prescrito para las mujeres libres. Esto es para aquel de vosotros que tema caer en el pecado. Pero si os abstenéis será mejor para vosotros; y Al-lah es el Sumo Indulgente, Misericordioso.
Deutsch
Und wer von euch es sich nicht leisten kann, freie, gläubige Frauen zu heiraten: dann was eure Rechte besitzt, nämlich eure gläubigen Kriegsgefangenen. Und Allah kennt euren Glauben am besten. Die einen von euch sind von den anderen; so heiratet sie mit Erlaubnis ihrer Herren und gebt ihnen ihre Morgengabe nach Billigkeit, wenn sie keusch sind, nicht Unzucht treiben noch insgeheim Liebhaber nehmen. Und wenn sie, nachdem sie verheiratet sind, der Geilheit schuldig werden, dann sollen sie die Hälfte der Strafe erleiden, die für freie Frauen vorgeschrieben ist. Das gilt für den unter euch, der sich vor der Sünde fürchtet. Dass ihr euch aber zurückhaltet, ist besser für euch; und Allah ist allverzeihend, barmherzig.
یُرِیۡدُ اللّٰہُ لِیُبَیِّنَ لَکُمۡ وَ یَہۡدِیَکُمۡ سُنَنَ الَّذِیۡنَ مِنۡ قَبۡلِکُمۡ وَ یَتُوۡبَ عَلَیۡکُمۡ ؕ وَ اللّٰہُ عَلِیۡمٌ حَکِیۡمٌ ﴿۲۷﴾
يُرِيدُ ٱللَّهُ لِيُبَيِّنَ لَكُمۡ وَيَهۡدِيَكُمۡ سُنَنَ ٱلَّذِينَ مِن قَبۡلِكُمۡ وَيَتُوبَ عَلَيۡكُمۡۗ وَٱللَّهُ عَلِيمٌ حَكِيمٞ
English
Allah desires to make clear to you, and guide you to, the paths of those before you, and to turn to you in mercy. And Allah is All- Knowing, Wise.
English Short Commentary
[a]Allah desires to make clear to you, and guide you to, the paths of those before you, and to turn to you in mercy. And Allah is All-Knowing, Wise.
English Five Volume Commentary
[a]Allah desires to make clear to you, and guide you to, the paths of those before you, and to turn to you in mercy. And Allah is All-Knowing, Wise.
اُردو
اللہ چاہتا ہے کہ وہ تم پر بات خوب روشن کردے اور ان لوگوں کے طریقوں کی طرف تمہاری راہنمائی کرے جو تم سے پہلے تھے اور تم پر توبہ قبول کرتے ہوئے جھکے اور اللہ دائمی علم رکھنے والا (اور) صاحبِ حکمت ہے۔
اُردو تفسیر صغیر
اللہ چاہتا ہے کہ جو لوگ تم سے پہلے (گذرے) ہیں ان کے طریقے تمہارے لئے بیان کرے اور (ان کی طرف) تمہاری راہنمائی کرے اور تم پر شفقت کرے اور اللہ بہت جاننے والا (اور) حکمت والا ہے۔
Français
Allāh désire vous éclairer et vous guider sur les chemins de vos devanciers, et aussi Se tourner vers vous avec clémence. Et Allāh est Omniscient, Sage.
Español
Al-lah desea mostraros con claridad y guiaros por los caminos de quienes os precedieron, y volver a vosotros con misericordia. Y Al-lah es Omnisciente, Sabio.
Deutsch
Allah will euch die Wege derer klar machen, die vor euch waren, und euch dahin leiten und Sich in Gnade zu euch kehren. Und Allah ist allwissend, allweise.
وَ اللّٰہُ یُرِیۡدُ اَنۡ یَّتُوۡبَ عَلَیۡکُمۡ ۟ وَ یُرِیۡدُ الَّذِیۡنَ یَتَّبِعُوۡنَ الشَّہَوٰتِ اَنۡ تَمِیۡلُوۡا مَیۡلًا عَظِیۡمًا ﴿۲۸﴾
وَٱللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيۡكُمۡ وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّهَوَٰتِ أَن تَمِيلُواْ مَيۡلًا عَظِيمٗا
English
And Allah wishes to turn to you in mercy, but those who follow their low desires wish that you should stray far away.
English Short Commentary
[b]And Allah wishes to turn to you in mercy, but those who follow their low desires wish that you should incline wholly towards evil.
English Five Volume Commentary
And [a]Allah wishes to turn to you in mercy, but those who follow their low desires wish that you should stray far away.[506]
506. Commentary:
In the matter of bondwomen, the Quran wants Muslims to exercise self-control, without which it is feared they may deviate from the path of moral rectitude. (close)
اُردو
اور اللہ چاہتا ہے کہ تم پر توبہ قبول کرتے ہوئے جھکے۔ اور وہ لوگ جو نفسانی خواہشات کے پیچھے لگے رہتے ہیں چاہتے ہیں کہ تم بڑے زور سے (اُن کی طرف) مائل ہو جاؤ۔
اُردو تفسیر صغیر
اور اللہ تو (یہ) چاہتا ہے کہ تم پر شفقت کرے اور جو لوگ بری خواہشوں کے پیچھے پڑتے ہیں وہ چاہتے ہیں کہ تم (بدی کی طرف) بالکل جھک جاٶ۔
Français
Et Allāh désire se tourner vers vous avec clémence, mais ceux qui suivent leurs bas désirs veulent que votre penchant pour eux soit très grand.
Español
Y Al-lah desea volver a vosotros con misericordia, pero quienes siguen sus bajos deseos ansían extraviaros lejos.
Deutsch
Und Allah wünscht Sich in Gnade zu euch zu kehren, die aber den niederen Gelüsten folgen, wünschen, dass ihr euch erniedrigt.
یُرِیۡدُ اللّٰہُ اَنۡ یُّخَفِّفَ عَنۡکُمۡ ۚ وَ خُلِقَ الۡاِنۡسَانُ ضَعِیۡفًا ﴿۲۹﴾
يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمۡۚ وَخُلِقَ ٱلۡإِنسَٰنُ ضَعِيفٗا
English
Allah desires to lighten your burden, for man has been created weak.
English Short Commentary
Allah desires to lighten your burden, for man has been created weak.[593]
593. The reason why God has revealed the Law is that man is by nature weak and cannot himself find out the ways of spiritual advancement. God has taken away this burden from him. The verse also constitutes a refutation of the Christian doctrine of Atonement which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law, therefore, is not a curse but a help and a blessing. (close)
English Five Volume Commentary
Allah desires to lighten your burden, for man has been created weak.[507]
507. Commentary:
The reason why the Law is revealed is that man is by nature weak and cannot himself find out the ways of spiritual advancement. So God has taken this burden from him. It was far from God to entrust man with a work which he could not discharge.
The verse also constitutes refutation of the Christian doctrine of Atone-ment which rejects the Law (Shari‘ah) on the ground of human weakness. As a matter of fact, Islam declares human weakness to be the very reason for the revelation of the Law, so that it may help man to fulfil his high destiny. The Law is not, therefore, a curse but a help and a blessing. (close)
اُردو
اللہ چاہتا ہے کہ تم سے بوجھ ہلکا کردے اور انسان کمزور پیدا کیا گیا ہے۔
اُردو تفسیر صغیر
اللہ چاہتا ہے کہ تم سے (بوجھ) ہلکا کرے اور انسان کو کمزور پیدا کیا گیا ہے۔
Français
Allāh désire alléger votre fardeau, car l’homme a été créé faible.
Español
Al-lah desea aligerar vuestra carga, porque el hombre ha sido creado débil.
Deutsch
Allah will eure Bürde erleichtern, denn der Mensch ward schwach erschaffen.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تَاۡکُلُوۡۤا اَمۡوَالَکُمۡ بَیۡنَکُمۡ بِالۡبَاطِلِ اِلَّاۤ اَنۡ تَکُوۡنَ تِجَارَۃً عَنۡ تَرَاضٍ مِّنۡکُمۡ ۟ وَ لَا تَقۡتُلُوۡۤا اَنۡفُسَکُمۡ ؕ اِنَّ اللّٰہَ کَانَ بِکُمۡ رَحِیۡمًا ﴿۳۰﴾
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَأۡكُلُوٓاْ أَمۡوَٰلَكُم بَيۡنَكُم بِٱلۡبَٰطِلِ إِلَّآ أَن تَكُونَ تِجَٰرَةً عَن تَرَاضٖ مِّنكُمۡۚ وَلَا تَقۡتُلُوٓاْ أَنفُسَكُمۡۚ إِنَّ ٱللَّهَ كَانَ بِكُمۡ رَحِيمٗا
English
O ye who believe! devour not your property among yourselves by unlawful means, except that you earn by trade with mutual consent. And kill not yourselves. Surely, Allah is Merciful to you.
English Short Commentary
O ye who believe! [c]devour not your property among yourselves by unlawful means, except that you earn by trade with mutual consent. And kill not your people. Surely, Allah is Merciful towards you.
English Five Volume Commentary
O ye who believe! [a]devour not your property among yourselves by unlawful means, except that you earn by trade with mutual consent. And kill not yourselves. Surely, Allah is Merciful towards you.[508]
508. Commentary:
By unlawful means is meant all those means and methods which are forbidden by the Law.
The verse declares all commercial transactions without the mutual consent of seller and buyer to be null and void.
The clause, kill not yourselves, makes it clear that the devouring of other person’s property by unlawful means, or carrying on transaction without the free consent of the parties concerned brings about the moral death of the guilty party.
The words, kill not yourselves, also imply interdiction of suicide. The Holy Prophet is reported to have said, "Whosoever kills himself with a weapon, will be brought on the Day of Judgement with the said weapon in his hand and will be thrown into the Fire wherein he will abide. And whosoever kills himself with a poison will be thrown into the Fire, with that poison in his hand, where he will continue to take it" (Kathir). (close)
اُردو
اے وہ لوگو جو ایمان لائے ہو! اپنے اموال آپس میں ناجائز طریق پر نہ کھایا کرو۔ ہاں اگر وہ ایسی تجارت ہو جو تمہاری باہمی رضامندی سے ہو۔ اور تم اپنے آپ کو (اقتصادی طور پر) قتل نہ کرو۔ یقینا اللہ تم پر باربار رحم کرنے والا ہے۔
اُردو تفسیر صغیر
اے ایماندارو! تم آپس میں ناجائز طور پر اپنے مال نہ کھاٶ۔ ہاں یہ جائز ہے کہ (مال کا حصول) آپس کی رضا کے ساتھ تجارت کے ذریعہ سے ہو۔ اور تم اپنے آپ کو قتل نہ کرو۔ اللہ یقیناً تم پر باربار رحم کرنے والا ہے۔
Français
Ô vous qui croyez ! Ne dévorez pas entre vous vos biens par des moyens illicites, à moins que ce soit une transaction entre vous par consentement mutuel. Et ne vous tuez pas vous-mêmes économiquement. Allāh est assurément Miséricordieux envers vous.
Español
¡Oh vosotros, los que creéis! no devoréis vuestros bienes entre vosotros por medios ilícitos, excepto que lo ganéis por el comercio y por mutuo consentimiento. Y no os matéis vosotros mismos. En verdad, Al-lah es Misericordioso con vosotros.
Deutsch
O die ihr glaubt, zehrt euren Besitz nicht untereinander auf durch Falsches, es sei denn, dass ihr im Handel (verdient) mit gegenseitigem Einverständnis. Und tötet euch nicht selbst. Siehe, Allah ist barmherzig gegen euch.