Block 23-25

The father's prohibition of marriage with a divorced woman paved the way for the declaration of
what is halal and what is haram among women, so that the dirt and injustices in the society from
this aspect can be clearly revealed and they can be corrected.

‫ُح ِّر َم ْت َع َل ْي ُك ْم ُأ َّم َها ُت ُك ْم َو َب َنا ُت ُك ْم َو َأ َخ َوا ُت ُك ْم و َ َع َّما ُت ُك ْم َو َخا َلا ُت ُك ْم َو َب َنا ُت‬
‫ا ْل َأ ِخ َو َب َنا ُت ا ْل ُأ ْخ ِت َو ُأ َّم َها ُت ُك ُم ال َّلا ِتي َأ ْر َض ْع َن ُك ْم َو َأ َخ َوا ُت ُك ْم ِم َن ال َّر َضا َع ِة‬
‫َو ُأ َّم َها ُت ِن َسا ِئ ُك ْم َو َر َبا ِئ ُب ُك ُم ال َّلا ِتي ِفي ُح ُجو ِر ُك ْم ِم ْن ِن َسا ِئ ُك ُم ال َّلا ِتي‬
‫َد َخ ْل ُت ْم ِب ِه َّن َف ِإ ْن َل ْم َت ُكو ُنوا َد َخ ْل ُت ْم ِب ِه َّن َف َلا ُج َنا َح َع َل ْي ُك ْم َو َح َلا ِئ ُل‬
‫َأ ْب َنا ِئ ُك ُم ا َّل ِذي َن ِم ْن َأ ْص َلا ِب ُك ْم َو َأ ْن َت ْج َم ُعوا َب ْي َن ا ْل ُأ ْخ َت ْي ِن ِإ َّلا َما َق ْد َس َل َف‬
‫ۗ ِإ َّن ال َّل َه َكا َن َغ ُفو ًرا َر ِحي ًما‬

23. Diharamkan atas kamu (mengawini) ibu-ibumu; anak-anakmu yang perempuan; saudara-
saudaramu yang perempuan, saudara-saudara bapakmu yang perempuan; saudara-saudara
ibumu yang perempuan; anak-anak perempuan dari saudara-saudaramu yang laki-laki; anak-anak
perempuan dari saudara-saudaramu yang perempuan;1 ibu-ibumu yang menyusui kamu; saudara
perempuan sepersusuan;2 ibu-ibu isterimu (mertua); anak-anak isterimu yang dalam
pemeliharaanmu 3 dari isteri yang telah kamu campuri, tetapi jika kamu belum campur dengan
isterimu itu (dan sudah kamu ceraikan), maka tidak berdosa kamu mengawininya; (dan diharamkan
bagimu) isteri-isteri anak kandungmu (menantu);4 dan menghimpunkan (dalam perkawinan) dua
perempuan yang bersaudara,5 kecuali yang telah terjadi pada masa lampau; sesungguhnya Allah
Maha Pengampun lagi Maha Penyayang.
1. This and other relations prohibited for marriage stated here are, in the words of Imām Amīn Ahsan Islāhī is based on
the need of human nature according to which where there exists the closeness of blood relationships or relationships
similar to it at those places the bases of mutual affiliation should only be the higher sentiments of familial ties, love and
affection. Neither should base and lewd desires contaminate it, nor should jealousy and envy intervene in it. Viewed
thus, these blood relationships are the closest and their closeness has in it such sanctity that if there is any sexual
leaning, a virtuous human nature would never tolerate it. There is no doubt that it is this sanctity which is the foundation
of civilization, the spirit of culture and the fountainhead of pure and unadulterated sentiments of affection and
gentleness that bring a family into being. The Almighty wants the gaze of a son for his mother, of a father for his
daughter, of a brother for his sister, of a nephew for both his maternal and paternal aunts, of a maternal and a paternal
uncle for their nieces to remain free from the slightest trace of sexual leaning. Sense and reason also bear witness that
any sort of sexual proclivity between these relations is devastating for human dignity and honour and is totally against
the unadulterated state of chastity and purity that distinguishes man from animals.
2. After mentioning relationships by lineage, relationships by fosterage are mentioned. While commenting on their
sanctity, Imām Amīn Ahsan Islāhī writes:

In our society, people do not consider foster relationships as strong as what the Arabs considered them to be. This is
because of the difference in customs between their society and ours. The truth of the matter is that this relationship
has deep resemblance with the maternal relationship. A mother who suckles and brings up a child is his half-mother if
not a full one. Moreover, how is it possible that a child not be influenced by someone whose milk has nourished and
sustained him? An absence of such influence would mean that his nature has been perverted and it was necessary for
a religion like Islam which conforms to human nature to reform such perversion. (Amīn Ahsan Islāhī, Tadabbur-i
Qur’ān, vol. 2, 275)

While explaining how exactly a foster relationship is formed, Imām Amīn Ahsan Islāhī writes:

… such a relationship is not formed by some chance episode of suckling a child. The words of the Qur’ān stated in this
verse clearly testify that this relationship is established only with the full intent of those involved. In other words, an
accidental happening does not establish this relationship; it only comes into being after it is planned and is well thought
of. Consequently, in the first place, the words used by the Qur’ān are ‫( الاَّل ِتي َأْرَضْعَنُك ْم َو ُأَّمَه اُتُك ْم‬your mothers who have
suckled you). Secondly, the word ‫( َر َض اَعة‬radā‘ah) is used viz: ‫َو َأَخ َو اُتُك ْم ِم ْن الَّر َض اَعة‬. People conversant with the subtleties
of the Arabic language know that ‫( ِإْر َض اع‬irdā‘) is from the if‘āl category which in general has an element of emphasis in
it. Moreover, the word ‫( َر َض اَعة‬radā‘ah) is absolutely inappropriate to be used when a lady suckles a crying child to
soothe him. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 275)

It is also evident from the words of the verse that foster relations are prohibited for marriage just as the ones
through lineage are. This is the very purport of the Qur’ān. However, the style in which this directive is stated –
peculiar to the sublime language of the Qur’ān – is such that what is self-evident because of intrinsic evidence or
because of some logical outcome is not stated in words. The words used are: ‫َو ُأَّمَه اُتُك ْم الاَّل يِت َأْر َضْع َنُك ْم َو َأَخ َو اُتُك ْم ِم ْن‬
‫( الَّر ا ِة‬your mothers who have suckled you and your sisters through fosterage). As stated, together with foster
‫َض َع‬
mothers, foster sisters are also regarded as relations prohibited for marriage. Had the directive ended with foster
mothers, nothing further could have been understood from it; however, if the relationship of fosterage with a
mother makes her daughter a foster sister, then it is but logical to regard other relations of the foster mother to be
also included in this directive. If being suckled through the same mother can make a girl a foster sister, why can’t
the sister of the foster mother be regarded as the maternal aunt, her husband as the father, the sister of her
husband as the paternal aunt, her daughter’s daughter and her son’s daughter as nieces. Hence, it is obvious
that all these relations are also prohibited in marriage. This indeed is the purport of the Book of God and the
words ‫ َو َأَخ َو اُتُك ْم ِم ْن الَّر َض اَعِة‬testify to it. It is evident to any person of knowledge who deliberates on these words.

3.These words do not form a condition; they are meant to make the directive of prohibition more effective. While
explaining this aspect, Imām Amīn Ahsan Islāhī writes:

In the Arabic language, not every attribute is meant to impose a condition such that if the attribute does not
exist, the directive would stand null and void. Intrinsic evidence and the context of the verse shows which
attributes signify a condition and which merely portray a situation. In this particular instance, it is not only
the context and intrinsic evidence but explicit words which testify that the daughter of a wife from the
previous husband is only prohibited if the husband has had conjugal contact with the wife. It is thus evident
that the real reason of prohibition for such a daughter is conjugal contact with her mother. If this is the
case, then the husband cannot marry such a daughter whether she has been raised under his
guardianship or not. It must be kept in consideration that in lofty classical Arabic especially that of the
Qur’ān a negation after a positive assertion or vice versa are never without purpose: they are indeed very
meaningful. Mostly, such a style is meant to remove ambiguity from a statement. Hence, the view of some
people that marriage with only that daughter22 of a wife [with whom conjugal contact is made] is forbidden
who is raised by the husband is incorrect. In their opinion, if this is not the case, then marriage is allowed.
(Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 276)

4. The reason for this condition of “real sons” is that in the time of the Prophet (sws) people would consider marriage
with the wives of the adopted sons as prohibited. By imposing this condition, the Qur’ān has elucidated the fact that
mere adoption does not give the child the status of a begotten child nor does this adoption entail any prohibition
regarding marriage.
5. The Qur’ānic words used are: ‫( َو َأْن ْجَتَمُعوا َبَنْي اُأْلْخ َتِنْي‬and two sisters in wedlock at the same time). A little deliberation
shows that this expression is of the same style as the one which has been discussed before under foster relationships.
Although the Qur’ān has only stated the prohibition of two sisters in simultaneous wedlock, it is evident that if combining
two sisters in wedlock is a lewd thing as far as the relationship of marriage is concerned, then combining a lady with her
brother’s daughter in wedlock or with her sister’s daughter in wedlock is like combining a mother and a daughter in
wedlock. Hence, though the words used are: ‫َو َأْن ْجَتَمُعوا َبَنْي اُأْلْخ َتِنْي‬, the purport of the Qur’ān undoubtedly is: ‫ْا ْر اة َخ اَلِتَه ا َبَنْي‬
‫َمل‬
‫( ْا اِة َعَّم ِتَه ا َبَنْي َأْن ْجَتَمُعوا َبَنْي اُأْلْخ َتِنْي‬and two sisters in wedlock at the same time and a lady with her brother’s daughter
‫َو َو َو‬ ‫َملْر َو‬
at the same time and a lady with her sister’s daughter at the same time). However, all these words are suppressed
after ‫ َبَنْي اُأْلْخ َتِنْي‬because what is mentioned points towards this suppression as obviously understood. So obvious are the
words of this suppression that no student of the Qur’ān can err in understanding them.

‫َوا ْل ُم ْح َص َنا ُت ِم َن ال ِّن َسا ِء ِإ َّلا َما َم َل َك ْت َأ ْي َما ُن ُك ْم ۖ ِك َتا َب ال َّل ِه َع َل ْي ُك ْم ۚ َو ُأ ِح َّل َل ُك ْم‬
‫َما َو َرا َء َٰذ ِل ُك ْم َأ ْن َت ْب َت ُغوا ِب َأ ْم َوا ِل ُك ْم ُم ْح ِص ِني َن َغ ْي َر ُم َسا ِف ِحي َن ۚ َف َما ا ْس َت ْم َت ْع ُت ْم ِب ِه‬
‫ِم ْن ُه َّن َف آ ُت و ُه َّن ُأ ُجو َر ُه َّن َف ِري َض ًة ۚ َو َلا ُج َنا َح َع َل ْي ُك ْم ِف ي َما َت َرا َض ْي ُت ْم ِب ِه ِم ْن َب ْع ِد‬
‫ا ْل َف ِري َض ِة ۚ ِإ َّن ال َّل َه َكا َن َع ِلي ًما َح ِكي ًما‬
24. dan (diharamkan juga kamu mengawini) wanita yang bersuami, kecuali budak-
budak yang kamu miliki (Allah telah menetapkan hukum itu) sebagai ketetapan-Nya
atas kamu.1 Dan dihalalkan bagi kamu selain yang demikian (yaitu) mencari isteri-
isteri dengan hartamu2 untuk dikawini bukan untuk berzina.3 Maka isteri-isteri yang
telah kamu nikmati (campuri) di antara mereka, berikanlah kepada mereka maharnya
(dengan sempurna), sebagai suatu kewajiban; dan tiadalah mengapa bagi kamu
terhadap sesuatu yang kamu telah saling merelakannya, sesudah menentukan mahar
itu. Sesungguhnya Allah Maha Mengetahui lagi Maha Bijaksana.

1. This is because coming into the ownership of a person would automatically annul her previous marriage. This was
the law of those times which the Qur’ān kept intact. Thus prisoner women if they wanted could marry anyone because
they were not required to seek divorce from their previous husbands.

2. It is evident from this that a nikāh should be conducted through wealth – which here refers to the dower. This
payment is an essential pre-requisite of marriage. Consequently, it is directed subsequently that Muslims must
immediately complete this obligation if they have not yet done so.

What is the significance of this dower? When a man and a woman pledge to marry, it is
the man who takes on the financial responsibility of the woman he is bringing home; the
dower is nothing but a symbolic expression of this responsibility. The Qur’ān uses the
words ‫( َص ُد َقه‬saduqah) and ‫ر‬
‫( َاَج‬ajar) for it. Both words imply money which is given to a
wife for her needs in return for her companionship. Like nikāh and the nikāh sermon,
dower payment is an ancient practice that was in vogue in Arabia before the advent of
the Prophet Muhammad (sws). It is mentioned in the Bible (Genesis, 34:12; Exodus,
22:17) in similar terms.
While commenting upon the importance of this age-old custom Imām Amīn Ahsan Islāhī writes:

… matters in which payment of money is a pre-condition and the payment itself is not a favour but a duty
such that it is understood even though it may not be mentioned and its payment is an obligation dependent
on the social status of the lady – then such matters are serious ones both as regards the sharī‘ah and the
norms of society. No sensible person will become party to such a contract unless after deep consideration,
he prepares himself to fulfil its responsibilities – [it is] for these benefits that the payment of the dower has
been made essential. Those who have overlooked these benefits deem that the payment of the dower
money has relegated the status of a woman to a saleable commodity. This of course is the result of not
properly perceiving the underlying reason for the payment of the dower. The reason for this payment is to
sound a warning to every person seeking to enter the sacred bond of marriage that he must think over the
extent of responsibility this step will entail. Marital matters must be taken seriously. Even words said in a
light-hearted manner in such matters have a solemn status. It is like walking on a sharp-edged sword.
(Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 278)

3. It is evident from this that chastity is essential for marriage. No fornicator – man or woman – has the right to marry a
chaste woman or man except if the matter has not reached the court and they cleanse themselves through repentance.

‫َو َم ْن َل ْم َي ْس َت ِط ْع ِم ْن ُك ْم َط ْو ًلا َأ ْن َي ْن ِك َح ا ْل ُم ْح َص َنا ِت ا ْل ُم ْؤ ِم َنا ِت َف ِم ْن َما َم َل َك ْت‬

ۚ ‫َأ ْي َما ُن ُك ْم ِم ْن َف َت َيا ِت ُك ُم ا ْل ُم ْؤ ِم َنا ِت ۚ َوال َّل ُه َأ ْع َل ُم ِب ِإي َما ِن ُك ْم ۚ َب ْع ُض ُك ْم ِم ْن َب ْع ٍض‬
‫َفا ْن ِك ُحو ُه َّن ِب ِإ ْذ ِن َأ ْه ِل ِه َّن َو آ ُت و ُه َّن ُأ ُجو َر ُه َّن ِب ا ْل َم ْع ُرو ِف ُم ْح َص َنا ٍت َغ ْي َر ُم َسا ِف َحا ٍت‬
‫َو َلا ُم َّت ِخ َذا ِت َأ ْخ َدا ٍن ۚ َف ِإ َذا ُأ ْح ِص َّن َف ِإ ْن َأ َت ْي َن ِب َفا ِح َش ٍة َف َع َل ْي ِه َّن ِن ْص ُف َما َع َلى‬
‫ا ْل ُم ْح َص َنا ِت ِم َن ا ْل َع َذا ِب ۚ َٰذ ِل َك ِل َم ْن َخ ِش َي ا ْل َع َن َت ِم ْن ُك ْم ۚ َو َأ ْن َت ْص ِب ُروا َخ ْي ٌر‬
‫َل ُك ْم ۗ َوال َّل ُه َغ ُفو ٌر َر ِحي ٌم‬
25. Dan barangsiapa diantara kamu (orang merdeka) yang tidak cukup
perbelanjaannya untuk mengawini wanita merdeka lagi beriman, ia boleh mengawini
wanita yang beriman, dari budak-budak yang kamu miliki. 1 Allah mengetahui
keimananmu;2 sebahagian kamu adalah dari sebahagian 3 yang lain, karena itu
kawinilah mereka dengan seizin tuan mereka, dan berilah maskawin mereka menurut
yang patut,4 sedang merekapun wanita-wanita yang memelihara diri, bukan pezina
dan bukan (pula) wanita yang mengambil laki-laki lain sebagai piaraannya; dan
apabila mereka telah menjaga diri dengan kawin, kemudian mereka melakukan
perbuatan yang keji (zina), maka atas mereka separo hukuman dari hukuman wanita-
wanita merdeka5 yang bersuami. (Kebolehan mengawini budak) itu, adalah bagi
orang-orang yang takut kepada kemasyakatan menjaga diri (dari perbuatan zina) di
antara kamu, dan kesabaran itu lebih baik bagimu. Dan Allah Maha Pengampun lagi
Maha Penyayang.
1. They have become so worthless that to oppose the Prophet (sws), they openly give preference to the Idolaters of
Arabia over the Muslims. It is evident from other places of the Qur’ān that for this they would use as shield the reforms
made by the Qur’ān to set right the religious innovations and excessive religious strictness created by their scholars in
the sharī‘ah of God.

2. The obvious answer to this question is in the negative. In other words, the dominion of God and His power and
sovereignty are in His hands; He has not granted them any share in it so they cannot give to whoever they want and
deprive whoever they want.

3. Their inner-self is exposed here: all their hate and sorrow is centred on why prophethood which was specific to them
was now being given to a person among the Ishmaelites.

4. God, in spite of their dislike, has decided to not only grant prophethood to the Ishmaelites, but also a great kingdom
to them. This is the same kingdom which was later given to those who professed faith in Muhammad (sws). At that
time, it was a prediction; but soon it became a reality, and God’s decision regarding the Muslims was thus
implemented.

5. Consequently, neither can anyone stop Him nor are any of His acts devoid of wisdom. His law is impartial. Whether it
is the Israelites or the Ishmaelites, He will deal with them as per this law.

22/1/23
Word research and explanation of verses
Those women who are close to a loving relationship are forbidden (mahram)

The sanctity described in this verse is based on the requirement of human nature where the closeness of a
loving relationship is almost present or similar to it, then only kindness should be based on the mutual
relationship with the highest feelings of love and compassion. There should not be any mixture of self-lust
and lust, nor should jealousy and rivalry be allowed to interfere with it. These are against the nature on
which the fitrah of man was created. For this reason, marriage with all those women has been declared
haram by Allah Ta'ala, who have Rehmi relations either directly or indirectly.
In our country, people do not consider the relationship of milk (susuan) as deeply as they do in Arabia, the
reason is simply the difference in customs.
Foster relationship is similar to maternal relationship
Otherwise, the fact is that it is closely related to the maternal relationship, the child in the embrace of the
mother from her breast milk becomes his mother, if not the whole, then half of it. How is it possible that
his emotions and feelings are not affected by the milk that flows in his veins, if it is affected, then it is not
a creation of nature but a distortion, and Islam being the religion of nature, it was necessary for him to
correct this error. Foster relationships have brought great benefits to society
The benefits that have come to the society by giving the relationship of Radhaa'at its rightful place is not
generally appreciated, otherwise the fact is that this relationship made the mothers and sisters of
shepherds into the mothers and sisters of Sardars(leaders) and Tajdars (people with crowns - chiefs).
With the blessing of this relationship, the villagers and the citizens, the poor and the rich, established
such bonds that nothing could break.
Necessary condition for valid adoption

But it is certain that this relationship does not happen by chance. The Qur'an has described it in these
words, from which it is clear that it did not happen by chance but as a purpose. Only then is it valid.
First, quran mention your mothers who breastfed you, then used the word Radho'at for that. Those who
have knowledge of the Arabic language know that Erdhaa is from the verbs in which the meaning of
exaggeration (mubalaghah) is found. Similarly, the word radha’at also agrees with the fact that if a
woman puts her breast to the mouth of a crying child to comfort him, then this is called rodho’at.
In which case Rabibah is forbidden?
Rabiba is that the daughter of the wife who is from her ex-husband, because he himself gets a
resemblance to her own daughter, it has also been declared haram (for the new husband). While
describing the sanctity of women, they have been mentioned along with 2 adjectives, one is that she was
raised in your arms and the other is that she is from the womb of your wife. Both these attributes are
mentioned to make the order of sanctity effective. In the Arabic language, every adjective does not
necessarily have the status of a condition that if none of them is found, that order becomes null and void,
But it depends upon the explanation (qarinah). Explanation / context (qarinah) explains which adjectives
have the status of confinement and condition and which adjectives are merely pictures for the present.
Here not only the Qareena but it is clear that if the mother of Rabibah is not your wife, then there is no
harm in marrying this Rabibah. This made it clear that the main effective factor in the sanctity of Rabibah is
the penetration of her mother. If that woman is in the penetration of that man, then marriage with her
daughter will be invalid, regardless of whether she mean that Rabibah was brought up in the embrace of
the new father or not. (It should be remembered that in high Arabic, especially in the Holy Qur'an, the
statement of allegiance after this word in the style of negation or after the negation in the style of this word
is not just for special benefit.). This is meant to clear the ambiguity in most cases. For this reason, those
people are against Quran who consider marriage with Rabibah to be haram only if they have been brought
up in the custody-bosom of the one doing the marriage, otherwise they consider marriage with her to be
permissible.

28/1/23 - saturday
Reasons of prohibition of marriage of 2 sisters simultaneously
The prohibition of marriage with 2 sisters at the same time is also based on the same principle of
wisdom that we have pointed out above that the Holy Qur'an has fulfilled this requirement of human
nature. Where there is kinship relationship the basis of mutual (correlation) relationship should be
kindness and mercy. It is necessary to suppress the reasons that cause jealousy and rivalry in our
relationships because if two sisters are working at the same time, it is most likely that they are
sisters Even so, get caught up in feelings of jealousy and rivalry. That is why its door was closed
Salman Khan: Because this situation was also present in the form of gathering of aunts and nieces
and nieces, that is why Muhammad (peace and blessings of Allah be upon him) forbade their
gatherings, as is clear from the hadith. A suitable place for a detailed discussion of the distinction
made by the Qur'an in the matter of the wives of the sons of (salbi (real son) or mutabanna
(adopted son)) will be in Surah Ahzab. It should be remembered here that the restriction of ‘Min
Aslabakum’ with the sons excluded the wives of the Mutabani son (adopted son) from this rule (i.e.
legal to marry wife of adopted son but not wife of real son).

۞ ‫َوا ْل ُم ْح َص َنا ُت ِم َن ال ِّن َسا ِء ِإ َّلا َما َم َل َك ْت َأ ْي َما ُن ُك ْم ۖ ِك َتا َب ال َّل ِه َع َل ْي ُك ْم ۚ َو ُأ ِح َّل‬
‫َل ُك ْم َما َو َرا َء َٰذ ِل ُك ْم َأ ْن َت ْب َت ُغوا ِب َأ ْم َوا ِل ُك ْم ُم ْح ِص ِني َن َغ ْي َر ُم َسا ِف ِحي َن ۚ َف َما ا ْس َت ْم َت ْع ُت ْم‬
‫ِب ِه ِم ْن ُه َّن َف آ ُت و ُه َّن ُأ ُجو َر ُه َّن َف ِري َض ًة ۚ َو َلا ُج َنا َح َع َل ْي ُك ْم ِف ي َما َت َرا َض ْي ُت ْم ِب ِه ِم ْن َب ْع ِد‬
‫ا ْل َف ِري َض ِة ۚ ِإ َّن ال َّل َه َكا َن َع ِلي ًما َح ِكي ًما‬
24. dan (diharamkan juga kamu mengawini) wanita yang bersuami, kecuali budak-budak yang
kamu miliki (Allah telah menetapkan hukum itu) sebagai ketetapan-Nya atas kamu. Dan dihalalkan
bagi kamu selain yang demikian (yaitu) mencari isteri-isteri dengan hartamu untuk dikawini bukan
untuk berzina. Maka isteri-isteri yang telah kamu nikmati (campuri) di antara mereka, berikanlah
kepada mereka maharnya (dengan sempurna), sebagai suatu kewajiban; dan tiadalah mengapa
bagi kamu terhadap sesuatu yang kamu telah saling merelakannya, sesudah menentukan mahar
itu. Sesungguhnya Allah Maha Mengetahui lagi Maha Bijaksana.
The meaning of Ihson:
Ihsan has two meaning - to take something under your protection and also to be in someone's
protection and support. That is why the word Mohsanat is used for those women who are married
to someone. It is also used as a term including for concubines. In this case, it applies to Hariras
(free women) and Sharifzadis (those who are mukminah - noble). In the Qur'an, it is used in the
sense of both of them, in this verse, in the first word, in the second verse (the one which is coming
– v 25), in the second sense.
The meaning of safih or musafahat.

The literal meaning of Saffah is excuses – comes from word saafih . The meaning used here is
somebody who commits adultery. Because in this too, women and men waste their substance
(sperm) by simply calling pleasure as the goal.
This means that the previously mentioned list of mahrams also includes those women who are
married to someone because no woman can be married to two men at the same time.
Only the Yamin (women slave) of the country is exempted from this, if it comes into someone's
possession, it invalidates his previous marriage which took place in Darul Harb.
Two basic conditions of marriage

Marriage with women other than these women is permissible, but there are two conditions with it
and these two conditions are required simultaneously. One is that the marriage should be with
wealth i.e. dowry, and the second is that the purpose of this marriage is to take the woman under
his protection Not to gratify one's self by temporarily lusting.
12/2/2023 Sunday
The real purpose of Mahar

One of the objectives of stipulating wealth and dowry is that in the case of women, the possibilities
of heirs (making wife heirs to somebody) or forcing the marriage on the woman, as mentioned
above. However, a lot of this was done by declaring the relationship to be rahmi (compassionate)
relationship. So this condition is effectively blocked/locked. The second objective is to make the
matter of Nikah a serious contract. It cannot be made a girl's game in which the condition of
payment is attached to the matter and the status of this payment is not a favor but an obligation
(fard). Even if it is not mentioned whenever it is necessarily implied, Due to the status of a woman,
her payment considered as obligatory. No sane man would dare to become a party to such a
contract unless he had thought a hundred times and prepared himself to fulfill the obligations of
participation in it. Due to this reason, the condition of Mahr became necessary. Those who have not
paid attention to this matter think that this condition has reduced the woman to the level of a buying
and selling thing. This idea is simply the result of not understanding. This condition is an awareness
that anyone who wants to step into a woman's Haram should do so carefully. There is no room for
jokes in the matter of marriage and divorce. A Persian poetry said:

The condition of Ihson is opposite to mut’ah

The real purpose of marriage is fulfilled only when there is Ahsoun i.e. a man takes a woman
under his protection with a serious intention and commitment to a life-long union and the woman
enters into this consciousness and her good support. Without this Ahsoun, the relationship between
man and woman cannot be fulfilled, which nature wants to fulfill. If a person establishes a
temporary relationship with a woman, even if he has performed the rites of marriage with her and
given her wealth, this is not a Ahsoun. As for mut’ah marriage it is merely a urinal released for
urinating, which is intended only to temporarily lighten the burden of the bladder. By placing this
condition Qur'an put an end to this unlikeable practice (mut’ah) which was prevalent in Jahiliyyah
time.
Further said that the prescribed mahar should be paid as an obligation, however, if after fixing the
mahar with the mutual consent of the husband and wife, if they increase or decrease it, then there
is nothing wrong with it. Finally, the reference to the attributes of Alim Hakim is to express the
greatness and wisdom of this law that the one who revealed this law is Alim and Hakim. For this
reason, everything he says is infallible/flawless and based on wisdom, not for others it is
permissible to violate it nor it is permissible to try to modify it.

‫َو َم ْن َل ْم َي ْس َت ِط ْع ِم ْن ُك ْم َط ْو ًلا َأ ْن َي ْن ِك َح ا ْل ُم ْح َص َنا ِت ا ْل ُم ْؤ ِم َنا ِت َف ِم ْن َما َم َل َك ْت‬

ۚ ‫َأ ْي َما ُن ُك ْم ِم ْن َف َت َيا ِت ُك ُم ا ْل ُم ْؤ ِم َنا ِت ۚ َوال َّل ُه َأ ْع َل ُم ِب ِإي َما ِن ُك ْم ۚ َب ْع ُض ُك ْم ِم ْن َب ْع ٍض‬
‫َفا ْن ِك ُحو ُه َّن ِب ِإ ْذ ِن َأ ْه ِل ِه َّن َو آ ُت و ُه َّن ُأ ُجو َر ُه َّن ِب ا ْل َم ْع ُرو ِف ُم ْح َص َنا ٍت َغ ْي َر ُم َسا ِف َحا ٍت‬
‫َو َلا ُم َّت ِخ َذا ِت َأ ْخ َدا ٍن ۚ َف ِإ َذا ُأ ْح ِص َّن َف ِإ ْن َأ َت ْي َن ِب َفا ِح َش ٍة َف َع َل ْي ِه َّن ِن ْص ُف َما َع َلى‬
ۗ ‫ا ْل ُم ْح َص َنا ِت ِم َن ا ْل َع َذا ِب ۚ َٰذ ِل َك ِل َم ْن َخ ِش َي ا ْل َع َن َت ِم ْن ُك ْم ۚ َو َأ ْن َت ْص ِب ُروا َخ ْي ٌر َل ُك ْم‬
‫َوال َّل ُه َغ ُفو ٌر َر ِحي ٌم‬
25. Dan barangsiapa diantara kamu (orang merdeka) yang tidak cukup perbelanjaannya untuk
mengawini wanita merdeka lagi beriman, ia boleh mengawini wanita yang beriman, dari budak-budak
yang kamu miliki. Allah mengetahui keimananmu; sebahagian kamu adalah dari sebahagian yang lain,
karena itu kawinilah mereka dengan seizin tuan mereka, dan berilah maskawin mereka menurut yang
patut, sedang merekapun wanita-wanita yang memelihara diri, bukan pezina dan bukan (pula) wanita
yang mengambil laki-laki lain sebagai piaraannya; dan apabila mereka telah menjaga diri dengan kawin,
kemudian mereka melakukan perbuatan yang keji (zina), maka atas mereka separo hukuman dari
hukuman wanita-wanita merdeka yang bersuami. (Kebolehan mengawini budak) itu, adalah bagi orang-
orang yang takut kepada kemasyakatan menjaga diri (dari perbuatan zina) di antara kamu, dan
kesabaran itu lebih baik bagimu. Dan Allah Maha Pengampun lagi Maha Penyayang.
The meaning of Toul is capability of financial or reward.

‫َوال َّل ُه َأ ْع َل ُم ِب ِإي َما ِن ُك ْم‬ - The real foundation of honor(izz) and nobility (sharf) is iman. It is possible

that a woman, being a maidservant/concubines/slave may gain superiority over many noble women
by virtue of her faith. Just because of the idea they are slave we should not ignore the possibility of
Sharaf/honor within her. Faith is something whose true measure is with Allah and others cannot
measure it correctly.

‫ َب ْع ُض ُك ْم ِم ْن َب ْع ٍض‬- It indicates that being concubines and slaves is a temporary condition. By

descent, all slave-free bonds are all descended from the same Adam and Eve.

Criticism of word Fahishaa

Fahishaa refers to adultery, its tankir (refutation) is to express disgust and hatred, as mentioned in
verse 47 of the same surah, there we will explain this tankir. There we will explain this Naqraa.
Annat means toil and hardship, but it is used for such hardships that become a test for a man.

Marriage with concubines of other owner is allowed with caution

The meaning of the verse is that if a person does not have the power to marry a free woman, then
he should marry a Muslim slave girl. The real foundation of honor and nobility is faith and the state
of faith is known only to Allah. As far as gender and race are concerned, everyone is the same
because they are all the children of Adam and Eve. Therefore, there is no problem in marrying
slave women, but it is a condition that these marriages should be with the permission of their
owners and these slave women should be given mahr according to the law. Also, these
maidservants were also obliging themselves by the obligation of Al ihsaan. Not for temporary lust n
friendship. If they are found guilty of adultery of this position (of the slave) after being put in the
position of the Ahsaan, then the punishment that is mentioned in Surah Noor for free women, i.e.
one hundred lashes, but half of it will be given to them. Finally said that this permission to marry
concubines is for those who fear that if they do not do it, they will be afflicted . Patience is best for
those who can control themselves
Status of concubines and slaves in Islamic society

We have expressed this idea in many places before that slaves and concubines are not a part of
this social system of Islam, but this thing already existed as a solution to the problem of war and the
international conditions of that time. It was accepted by Islam. If Islam had unilaterally abolished it,
it would have caused a severe chaos within the Muslim society and the enemy nation could also
have taken advantage of it. Therefore, Islam itself has put such rules and regulations in its system,
which will awaken the consciousness of human equality among the people belonging to this low
status class and gradually it will be raised mentally and morally so that it will get its rightful place in
the Islamic society.
Certain decrees for raising the status of slaves and concubines

While discussing the issue of Mukaatib and Umm Al Walad, etc., we write at another place that in
this way, Islam opened a very simple way for the freedom of slaves and concubines of all mental
abilities. Now consider this verse and you will know that in it Attention has been drawn to very
important facts to uplift this depressed state of people. The first thing is that Muslims are reminded
that honor and respect are based on faith and Islam, and this is such that just as a free person can
benefit from it, so a slave can also benefit from it.
As far as the issue of race and lineage is concerned, then whether you are free or a slave, all
human beings are equal, then why should they be despised? The second thing is that the same
conditions of dowry(mahar) and kindness-Ahsaan were set for slave women as for free women so
that their standard in the society was high. In the case of adultery, punishments have also been
fixed for them so that gradually their moral standard will come to the standard of the society. The
reason for the exception in punishment for them was that they did not enjoy the protection that was
naturally enjoyed by family women.
Muslims were allowed to marry concubines of other owners, and the purpose of this was to raise
the social standard of concubines, but since in this case there was a fear of conflict between the
rights of ownership and the rights of Nikah, that is why such marriages were cautious.

Source of rajam punishment

In relation to this verse, a question also arises that this verse described in Surah Noor applicable to
all types of adulterers whether married or unmarried, so what is the source of the punishment of
stoning for adultery? We will discuss this question, God willing, in Surah Al-Maidah and Surah Noor
Further article verse 26 to verse 28

In the middle of the commandments and guidance related to social reform, these three verses have
come as a reminder, the purpose of which is to draw attention to the great value of these
commandments to Muslims, that Allah Almighty has transferred to you the inheritance of all the
prophets and the righteous so appreciate it with a true heart and be worthy of God's mercy. On the
other hand, it is to be aware of the storm of opposition that was rising in opposition to these reforms
on the part of the vested interest class which was sitting on the special pretext of dominating the
rights of orphans, widows, weak and slaves and was not ready to do so in any way. Recite the next
verse in this light

Word research and explanation of verses

Two meanings of the word intention
Consider the styles of the 2 verse…
If you consider their styles, you will see a significant difference between the two. In one place, there
is Laaam after Yureed, and in another place there is Aan this difference is not useless.
The fact that the word intention is used in two senses is clear from the nature of these two styles in
the Holy Qur'an. One is the meaning of decision and final intention, the other is the meaning of
desire. When the first meaning is required, it is followed by Laam and when it is meant to
want(desire) it is followed by Ann. For example: