Mənaların tərcüməsi Surə ən-Nisa - İngilis dilinə tərcümə - Dr. Valid Bleyheş əl-Amri - üzərində iş davam edir. - Səhifənin rəqəmi 81 - Qurani Kərim ensiklopediyası

20 : 4

وَإِنۡ أَرَدتُّمُ ٱسۡتِبۡدَالَ زَوۡجٖ مَّكَانَ زَوۡجٖ وَءَاتَيۡتُمۡ إِحۡدَىٰهُنَّ قِنطَارٗا فَلَا تَأۡخُذُواْ مِنۡهُ شَيۡـًٔاۚ أَتَأۡخُذُونَهُۥ بُهۡتَٰنٗا وَإِثۡمٗا مُّبِينٗا

(20) If you wish to exchange one wife for another –and you have given one of them a hundredweight^[819] ˹in dowry˺ – then take not ˹back˺ any part of it—would you take it falsefully and with blatant sin!

[819] Used here in place of qinṭār (i.e. a unit of measure akin to a hundredweight) which is a large amount of something, usually a pricey item like gold or silver. Needless to say, this ruling also applies to smaller amounts of dowry (cf. al-Ṭabarī, Ibn Kathīr).

21 : 4

وَكَيۡفَ تَأۡخُذُونَهُۥ وَقَدۡ أَفۡضَىٰ بَعۡضُكُمۡ إِلَىٰ بَعۡضٖ وَأَخَذۡنَ مِنكُم مِّيثَٰقًا غَلِيظٗا

(21) How ˹ever˺ would you take it ˹back˺ when each one of you ˹both˺ intimated^[820] yourselves with each other, and they ˹women˺ held you to a solemn pledge!^[821]

[820] Afḍā is to engage in acts of intimacy which are sexual in nature (cf. al-Ṭabarī, al-Saʿdī).
[821] This ‘solemn pledge’ is the marriage contract which stipulates their rights and bases the relationship on the principle to: “…either hold them in agreeably or let ˹them˺ go gracefully”. (2:229) (Cf. al-Ṭabarī, al-Saʿdī) Such a breakup which is based on harassing the wife to give up some of her rights and/or return back some of the dowry is far from ‘graceful’!

22 : 4

وَلَا تَنكِحُواْ مَا نَكَحَ ءَابَآؤُكُم مِّنَ ٱلنِّسَآءِ إِلَّا مَا قَدۡ سَلَفَۚ إِنَّهُۥ كَانَ فَٰحِشَةٗ وَمَقۡتٗا وَسَآءَ سَبِيلًا

(22) Do not marry women whom your fathers had previously married, excepting those in aforetimes^[822]—indeed this is a vice and a foulness of an evil path.

[822] During the age of ignorance. In other words, before the advent of Islam and what took place before this ruling was revealed. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)

23 : 4

حُرِّمَتۡ عَلَيۡكُمۡ أُمَّهَٰتُكُمۡ وَبَنَاتُكُمۡ وَأَخَوَٰتُكُمۡ وَعَمَّٰتُكُمۡ وَخَٰلَٰتُكُمۡ وَبَنَاتُ ٱلۡأَخِ وَبَنَاتُ ٱلۡأُخۡتِ وَأُمَّهَٰتُكُمُ ٱلَّٰتِيٓ أَرۡضَعۡنَكُمۡ وَأَخَوَٰتُكُم مِّنَ ٱلرَّضَٰعَةِ وَأُمَّهَٰتُ نِسَآئِكُمۡ وَرَبَٰٓئِبُكُمُ ٱلَّٰتِي فِي حُجُورِكُم مِّن نِّسَآئِكُمُ ٱلَّٰتِي دَخَلۡتُم بِهِنَّ فَإِن لَّمۡ تَكُونُواْ دَخَلۡتُم بِهِنَّ فَلَا جُنَاحَ عَلَيۡكُمۡ وَحَلَٰٓئِلُ أَبۡنَآئِكُمُ ٱلَّذِينَ مِنۡ أَصۡلَٰبِكُمۡ وَأَن تَجۡمَعُواْ بَيۡنَ ٱلۡأُخۡتَيۡنِ إِلَّا مَا قَدۡ سَلَفَۗ إِنَّ ٱللَّهَ كَانَ غَفُورٗا رَّحِيمٗا

(23) Unlawful for you ˹Believers in marriage˺ are: your mothers, daughters, sisters, maternal aunts, paternal aunts, daughters of your brothers, daughters of your sisters^[823], your mothers who nursed you, your sisters through nursing^[824], mothers of your wives^[825], those girls who are brought up under your care – the daughters of your wives whom you have been intimate with – but if you were not intimate with them ˹their mothers˺ then you would not be guilty of sinning ˹should you marry them˺^[826], the wives of your sons who are from your ˹own˺ loins^[827], and that you shall marry two sisters at the same time excepting those in aforetimes—indeed Allah is All-Forgiving, Most Merciful.

[823] The women who are unlawful for a man to marry through lineage (nasab) are his: mother (including his maternal and paternal grandmothers), daughters (including the daughters of his children and their daughters), sisters (including half sisters from the father’s or the mother’s side), paternal aunts (including the sisters of grandfathers), maternal aunts (including the sisters of grandmothers), and paternal and maternal nieces (including their daughters) (cf. al-Tafsīr al-Muyassar).
[824] That is milk mothers and sisters. The Prophet (ﷺ) made unlawful in marriage women through breastfeeding (raḍāʿah) as much as those who are unlawful through lineage (nasab) (cf. Muslim: 1445).
[825] Such women are always unlawful, regardless of whether marriage to their daughters was consummated through sexual intercourse or not (cf. al-Ṭabarī, Ibn Kathīr). Such scenarios, as also those that follow, are unlawful because of muṣāharah (marriage).
All of this aims at purifying the Believing household. Categorically stating what constitutes unlawful marriages is a sure path to calm hearts and ensures stable relationships. It does not take much imagination to realize how fraught with emotion and unsettled households would be if marriages to such very close relatives were made legal.
[826] In the case of the daughters of wives who are brought up in one’s household (al-rabā’ib), it is unlawful to marry any of them if one has had sexual relations with the mother, but if not, one is allowed to marry any of them once marriage to their mothers is terminated. (al-Ṭabarī, Ibn Kathīr)
[827] The wives (ḥalā’il, lit. legals/lawfuls) of your own sons who are the fruits of your own loins, whether their marriage was consummated through sexual intercourse or not, are unlawful for you. This ruling does not apply to adopted or claimed sons. (al-Ṭabarī, Ibn Kathīr)