The Relationship between Supplication and Fasting: Tafsir ibn Kathir

Allah devotes a series of ayaat in surah al-Baqarah [2:183-187] to the rulings of fasting. However, in the middle of these ayaat, He mentions the well-known ayah:

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

And when My servants ask you (O Muhammad) about Me – indeed I am near. I respond to the call of the supplicant when he calls Me. So let them respond to Me and believe in Me that they may be rightly guided. [2:186]

al-Haafidh Ismaa’eel ibn Kathir shed some light on the relationship of this ayah to the surrounding ayaat of fasting by writing:

وفي ذكره تعالى هذه الآية الباعثة على الدعاء ، متخللة بين أحكام الصيام ، إرشاد إلى الاجتهاد في الدعاء عند إكمال العدة ، بل وعند كل فطر . ـ

So Allah’s mention of this ayah encouraging supplication in midst of the rulings of fasting contains a directive to exert oneself in supplication when the entire period of fasting is completed – as well as of course at the breaking of every fast.

 كما رواه الإمام أبو داود الطيالسي في مسنده : حدثنا أبو محمد المليكي ، عن عمرو هو ابن شعيب بن محمد بن عبد الله بن عمرو ، عن أبيه ، عن جده عبد الله بن عمرو ، قال : سمعت رسول الله صلى الله عليه وسلم يقول : ” للصائم عند إفطاره دعوة مستجابة ” . فكان عبد الله بن عمرو إذ أفطر دعا أهله ، وولده ودعا . ـ

This is just as Imam Abu Dawud al-Tayaalisi recorded in his musnad … that ‘Abdullah ibn ‘Amr said: I heard Allah’s Messenger (ﷺ) say, “At the time of breaking the fast, the fasting person has a supplication which is accepted.” And so when ‘Abdullah ibn ‘Amr used to break his fast, he would call the members of his household and supplicate.

Taking the Means to Allah’s Forgiveness: Tafsir al-Sa’di

In surah al-Nisaa’, Allah informs us of the following:

 إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُولَٰئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا * وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ۚ أُولَٰئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا

The forgiveness on Allah’s part is only for those who do wrong in ignorance and then repent soon after. It is those to whom Allah will turn in forgiveness, and Allah is ever Knowing and Wise. * But forgiveness is not for those who do evil deeds up until, when death comes to one of them, he says, “Indeed, I repent now,” or of those who die while they are disbelievers. For them We have prepared a painful punishment. [4:17-18]

Commenting on this in his well-known book of tafsir, Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

توبة الله على عباده نوعان: توفيق منه للتوبة، وقبول لها بعد وجودها من العبد، فأخبر هنا -أن التوبة المستحقة على الله حق أحقه على نفسه، كرما منه وجودا، لمن عمل السوء أي: المعاصي { بِجَهَالَةٍ } أي: جهالة منه بعاقبتها وإيجابها لسخط الله وعقابه، وجهل منه بنظر الله ومراقبته له، وجهل منه بما تئول إليه من نقص الإيمان أو إعدامه، فكل عاص لله، فهو جاهل بهذا الاعتبار وإن كان عالما بالتحريم. بل العلم بالتحريم شرط لكونها معصية معاقبا عليها . ـ

Allah’s turning towards His slaves in forgiveness fall into two categories:

1. Granting them the accord to make repentance, and
2. Accepting their repentance from them after they have made it.

And here, Allah is informing us that the forgiveness which is incumbent upon Allah is a duty which He has enjoined upon Himself as a form of generosity and munificence from Him to whomever commits an evil deed – meaning an act of disobedience –

بِجَهَالَةٍ

in ignorance

meaning: while being ignorant of the displeasure and punishment of Allah that it entails and necessitates, and while being ignorant of Allah’s watchfulness over him, and while being ignorant of the decrease or obliteration of eemaan which it causes. Every one who disobeys Allah is ignorant of these considerations, even if he knows of the prohibition. In fact, knowledge of the prohibited nature of an act is a condition that must be in place for that act of disobedience to result in punishment.

Three Proofs for the Resurrection of the Dead: Tafsir al-Shinqitee

Sheikh Muhammad al-Ameen al-Shinqitee included the following discussion in part of his tafsir of surah al-Baqarah:

قوله تعالى : ( ياأيها الناس اعبدوا ربكم الذي خلقكم والذين من قبلكم لعلكم تتقون ، الذي جعل لكم الأرض فراشا والسماء بناء وأنزل من السماء ماء فأخرج به من الثمرات رزقا لكم ) ـ

Allah’s statement:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ * الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ

O mankind, worship your Lord, who created you and those before you, that you may become righteous – * He who made for you the earth as a bed and the sky as a ceiling and We sent down rain from the sky and thereby brought forth fruits as provision for you … [2:21-22]

أشار في هذه الآية إلى ثلاثة براهين من براهين البعث بعد الموت ، وبينها مفصلة في آيات أخر : الأول : خلق الناس أولا المشار إليه بقوله ( ياأيها الناس اعبدوا ربكم الذي خلقكم والذين من قبلكم ) ; لأن الإيجاد الأول أعظم برهان على الإيجاد الثاني ، وقد أوضح ذلك في آيات كثيرة كقوله : ( وهو الذي يبدأ الخلق ثم يعيده ) الآية [ 30 \ 27 ] ، وقوله : ( كما بدأنا أول خلق نعيده ) [ 21 \ 104 ] ، وكقوله : ( فسيقولون من يعيدنا قل الذي فطركم أول مرة ) [ 36 \ 79 ] ، وقوله : ( قل يحييها الذي أنشأها أول مرة ) ، وقوله : ( أفعيينا بالخلق الأول بل هم في لبس ) الآية [ 50 \ 15 ] ، وكقوله : ( ياأيها الناس إن كنتم في ريب من البعث فإنا خلقناكم من تراب ) [ 22 \ 5 ] ، وكقوله : ( ولقد علمتم النشأة الأولى ) الآية [ 56 \ 62 ] . ـ

This ayah points to three proofs for the resurrection of the dead, and that topic is clarified elsewhere in more detail.

The first proof: The initial creation of mankind points to this, as He said:

يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ

O mankind, worship your Lord, who created you and those before you

For the initial act of bringing them into existence is the greatest proof of their being brought back into existence a second time. Allah made this point clear in a number of different ayaat, such as His statement:

وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ

It is He who initiated the creation and then He will repeat it [30:27]

until the end of the ayah. And His statement:

Special Circumstances of Marriage and Divorce in the Qur’an: Imam al-Sa’di

In his book of thematic tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di dedicated a chapter of his book to the issues related to marriage and divorce. This series of articles will present the different sub-divisions of this chapter in order. This is the tenth and final section, click the links the visit the other sections: 1 – 2 – 3 – 4 – 5 – 6 – 7 – 8 – 9 – 10

فصل في آيات في الإيلاء والظهار واللعان

Chapter regarding the ayaat of al-Eelaa’, al-Thihaar, and al-Li’aan

ـ {لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَإِنْ فَاءُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ – وَإِنْ عَزَمُوا الطَّلَاقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ} [البقرة: 226 – 227] وقال: {قَدْ سَمِعَ اللَّهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا} [المجادلة: 1] الآيات. وقال في اللعان: {وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ} [النور: 6] الآيات . ـ

لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَإِنْ فَاءُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ – وَإِنْ عَزَمُوا الطَّلَاقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

For those who swear not to have sexual relations with their wives is a waiting time of four months, but if they return [to normal relations] – then indeed, Allah is Forgiving and Merciful. * And if they decide on divorce – then indeed, Allah is Hearing and Knowing. [2:226-227]

And He said:

قَدْ سَمِعَ اللَّـهُ قَوْلَ الَّتِي تُجَادِلُكَ فِي زَوْجِهَا … ـ

Certainly has Allah heard the speech of the one who argues with you, [O Muhammad], concerning her husband … [58:1]

until the end of the relevant ayaat [58:1-4]. And regarding Li’aan He said:

وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ

And those who accuse their wives … [24:6]

until the end of the relevant ayaat [24:6-9]

من جملة الأحكام المنتشرة المتعلقة بالزوجة أنه قد يؤلي منها أو يظاهر منها، والفرق بين الإيلاء والظهار أن الإيلاء هو الحلف بالله على ترك وطء زوجته أبدا، أو مدة طويلة تزيد على أربعة أشهر إذا كان قادرا على الوطء، فإذا فعل ذلك وحلف هذا الحلف فلا يخلو: إما أن تطالبه الزوجة بحقها من الوطء أو لا تطالبه، فإن لم تطالبه ترك وشأنه، فإن وطئ في هذه المدة فقد حنث، وعليه كفارة يمين، وإلا فلا كفارة عليه . ـ

Among the various rulings related to the wife is what to do if one declares eelaa’ or thihaar in relation to her. And the difference between al-eelaa’ and al-thihaar is that al-eelaa’ is swearing by Allah to leave off intercourse with one’s wife forever or for a long period in excess of four months while one is still physically capable of having intercourse. So if one does that and swears to that, then one of two things will occur: either his wife seeks her right to intercourse from him, or she does not seek that from him. So if she does not seek that from him, then his affair is left alone. But if he does have intercourse with her during this time, then he has perjured his oath and he must perform an expiation for the oath. But if he does not break his own, then he does not need to perform any expiation.

Divorce in the Qur’an – Part 2: Imam al-Sa’di

In his book of thematic tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di dedicated a chapter of his book to the issues related to marriage and divorce. This series of articles will present the different sub-divisions of this chapter in order. This is the ninth section overall – and the second on divorce – : 1 – 2 – 3 – 4 – 5 – 6 – 7 – 8 – 9 – 10

وقال تعالى: {يا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا} [الأحزاب: 49] ـ

And Allah said:

يا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نَكَحْتُمُ الْمُؤْمِنَاتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا

O you who believe! When you marry believing women and then divorce them before you have touched them, then there is not any ‘iddah to count concerning them for you. Then provide for them, and release them in a handsome manner. [33:49]

ففي هذه الآية أن المفارقة في الحياة بطلاق ونحوه ليس لزوجها عليها عدة إذا لم يدخل أو يخل بها، بل بمجرد ما يطلقها لها التزوج في الحال. ـ

So this ayah contains the fact that separation while both are alive due to divorce and the likes of that does not require any ‘iddah (waiting period) for the wife if the husband has not had intercourse with her or been alone with her in seclusion. Rather, from the very moment of her being divorced she is able to marry (another person) in that scenario.

وفي هذا أن العدة تثبت بالدخول، وكذلك الخلوة، كما ثبت عن الخلفاء الراشدين، ومفهوم الآية أن الفراق بالموت تعتد له الزوجة المعقود عليها ولو قبل الدخول . ـ

And this ayah also contains the fact that the ‘iddah is confirmed in the case of intercourse, and likewise in the case of seclusion, as has been authenticated by the Rightly-Guided Khulafaa’. And the implication of this ayah is that in the case of separation by death, the wife who is engaged in a marriage contract must complete the ‘iddah for her husband even if the death took place prior to intercourse.

Marriage in the Qur’an pt.6 – Settlement: Imam al-Sa’di

In his book of thematic tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di dedicated a chapter of his book to the issues related to marriage. This series of articles will present the different sub-divisions of this chapter in order. This is the sixth section, click the links the visit the other sections: 1 – 2 – 3 – 4 – 5 – 6 – 7 – 8 – 9 – 10

 ـ {وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا صُلْحًا وَالصُّلْحُ خَيْرٌ وَأُحْضِرَتِ الْأَنْفُسُ الشُّحَّ وَإِنْ تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا} [النساء: 128] .ـ

وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا صُلْحًا وَالصُّلْحُ خَيْرٌ وَأُحْضِرَتِ الْأَنْفُسُ الشُّحَّ وَإِنْ تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

And if a woman fears disinterest or desertion from her husband, there is no sin upon them if they make terms of settlement between them – and settlement is good. And stinginess is present in human souls. But if you do good and have taqwa of Allah – then indeed Allah is ever acquainted with what you do. [4:128]

هذه حالة من أحوال الزوجين غير الأحوال السابقة؛ لأن الحالتين السابقتين: حالة نشوز الزوجة، وحالة وقوع الخصام واستطارة الشر بينهما، وهذه إذا كان الزوج هو الراغب عن زوجته، إما عدم محبة وإما طمعا، فأرشد الله في هذه الحال إلى الطريق الذي تستقيم به الأمور، وهو طريق الصلح من المرأة أو وليها ليعود الزوج إلى الاستقامة، بأن تسمح المرأة عن بعض حقها اللازم لزوجها على شرط البقاء معه، وأن يعود إلى مقاصد النكاح أو بعضها، كأن ترضى ببعض النفقة أو الكسوة أو المسكن، أو تسقط حقها من القسم، أو تهب يومها وليلتها لزوجها أو لضرتها بإذنه، فمتى اتفقا على شيء من ذلك فلا حرج ولا بأس، وهو أحسن من المقاضاة في الحقوق المؤدية إلى الجفاء أو إلى الفراق، ولهذا قال: ـ

This circumstance that sometimes occurs between spouses is different from the previous situations, for the two previous situations were 1) the case of a wife’s rebelliousness, and 2) the case quarreling and growing ill-will between the spouses.

But this situation here is that the husband is disinterested in his wife – either due to a lack of love or a lack of desire. So in this circumstance Allah directs us to a path by which issues can be set aright, and that is the path of settlement – done either by the wife or her walee – in order that the husband might return to uprightness. This could be reached by means of the wife yielding some of her due rights to her husband on the condition that she remains with him and that he returns back to fulfilling the purposes of marriage or at least some of them. For instance, if she is content with only a portion of his spending on her, or a portion of the clothing or housing that he provides, or if she gives up her share of his time, or she gives her day and night to her husband or to one of her co-wives by his permission.

So when the two of them agree to one of these things, then there is no sin or problem with that, and that situation is better than a complete fulfillment of her rights which leads to disinterest or separation. And for this reason Allah said:

Marriage in the Qur’an pt.5 – Marital Discord: Imam al-Sa’di

In his book of thematic tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di dedicated a chapter of his book to the issues related to marriage. This series of articles will present the different sub-divisions of this chapter in order. This is the fifth section, click the links the visit the other sections: 1 – 2 – 3 – 4 – 5 – 6 – 7 – 8 – 9 – 10

 ـ {وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا إِنْ يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا إِنَّ اللَّهَ كَانَ عَلِيمًا خَبِيرًا} [النساء: 35] .ـ

وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِ‌يدَا إِصْلَاحًا يُوَفِّقِ اللَّـهُ بَيْنَهُمَا ۗ إِنَّ اللَّـهَ كَانَ عَلِيمًا خَبِيرً‌ا

And if you fear dissension between the two, then send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Intimately-Acquainted [4:35]

هذه حالة أخرى غير الحالة السابقة التي يمكن للزوج معالجتها، وهذه إذا استطار الشر بين الزوجين، وبلغت الحال إلى الخصام وعدم الالتئام، ولم ينفع في ذلك وعظ ولا كلام {فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا} [النساء: 35] عدلين عاقلين يعرفان الجمع والتفريق، ويفهمان الأمور كما ينبغي، فإن الحكم لا بد أن يتصف بهذه الأوصاف، فيبحثان في الأسباب التي أدت بهما إلى هذه الحال، ويسألان كلا منهما ما ينقم على صاحبه، ويزيلان ما يقدران عليه من المعتبة بترغيب الناقم على الآخر بالإغضاء عن الهفوات واحتمال الزلات، وإرشاد الآخر إلى الوعد بالرجوع، وإرشاد كل منهما إلى الرضى والنزول عن بعض حقه، فكم حصل بهذا الطريق من المصالح شيء كثير، وإن أمكنهما إلزام المتعصب على الباطل منهما بالحق فَعَلَا . ـ

This situation is something distinct from the previous one which the husband was able to address and resolve himself. What is being discussed here is when ill-will between the spouses is rising at every turn and the situation has reached a state of quarreling and the lack any cooperation, a situation in which neither admonishment nor talking is bringing about any benefit.

فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا

then send an arbitrator from his people and an arbitrator from her people [4:35]

i.e. – two fair, just, and intelligent people who know what factors bring people together and what factors cause separation, and who understand things as they ought to be. For the ruling is that the arbitrators ought to be characterized by these features.

Marriage in the Qur’an pt.4 – The Husband’s Roles and Responsibilities: Imam al-Sa’di

In his book of thematic tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di dedicated a chapter of his book to the issues related to marriage. This series of articles will present the different sub-divisions of this chapter in order. This is the fourth section, click the links the visit the other sections: 1 – 2 – 3 – 4 – 5 – 6 – 7 – 8 – 9 – 10

وقوله: {الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنْفَقُوا مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِلْغَيْبِ بِمَا حَفِظَ اللَّهُ وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا} [النساء: 34] .ـ

Allah’s statement:

الرِّ‌جَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّـهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ ۚ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللَّـهُ ۚ وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُ‌وهُنَّ فِي الْمَضَاجِعِ وَاضْرِ‌بُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ اللَّـهَ كَانَ عَلِيًّا كَبِيرً‌ا

Men are the leaders and maintainers of women due to what Allah has given one over the other and what they spend from their wealth. So righteous women are devoutly obedient, guarding in [the husband’s] absence, by the grace of Allah’s protection. But those [wives] from whom you fear arrogance – [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand. [4:34]

هذا خبر وأمر، أي: الرجال قوامون على النساء في أمور الدين والدنيا، يلزمونهن بحقوق الله، والمحافظة على فرائضه، ويكفونهن عن جميع المعاصي والمفاسد، وبتقويمهن بالأخلاق الجميلة والآداب الطيبة، وقوامون أيضا عليهن بواجباتهن من النفقة والكسوة والمسكن وتوابع ذلك . ـ

This is both informational and a command – meaning: men are the leaders and maintainers of women in the matters of the deen and the dunya, enjoining rights of Allah upon them as well as safeguarding His obligations, and averting them from all forms of disobedience and corruption, and caring for them while having beautiful character and good manners. And they are also the leaders and maintainers of them by virtue of the obligation of spending on them and providing clothing, lodging and so on.

Marriage in the Qur’an pt.3 – Prohibited Relationships: Imam al-Sa’di

In his book of thematic tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di dedicated a chapter of his book to the issues related to marriage. This series of articles will present the different sub-divisions of this chapter in order. This is the third section, click the links the visit the other sections: 1 – 2 – 3 – 4 – 5 – 6 – 7 – 8 – 9 – 10

ـ {  وَلَا تَنكِحُوا مَا نَكَحَ آبَاؤُكُم مِّنَ النِّسَاءِ } [ النساء: 22 ]. ثم عدد المحرمات إلى أن قال: {وَأُحِلَّ لَكُم مَّا وَرَ‌اءَ ذَٰلِكُمْ } [ النساء: 24 ]. ـ

وَلَا تَنكِحُوا مَا نَكَحَ آبَاؤُكُم مِّنَ النِّسَاءِ

And marry not women whom your fathers married [4:22]

Allah then proceeded to list the muharramaat (unlawful marital relationships) until He said:

وَأُحِلَّ لَكُم مَّا وَرَ‌اءَ ذَٰلِكُمْ

All others are lawful for you [4:24]

قد استوفى الباري المحرمات في النكاح في هذه الآيات في النسب والرضاع والمصاهرة . ـ

In these ayaat, the Creator has grouped the unlawful marital relationships into categories of: those according to lineage, those according to wet-nursing, and those according to preexisting marital ties.

أما المحرمات بالمصاهرة فإن تزوج الرجل امرأة ترتب على هذا الزواج أربعة أحكام: ـ

As for the unlawful marital relationships due to preexisting marital ties, then for a man to marry a women, this marriage brings about four rulings:

Marriage in the Qur’an pt.2 – Rights of Wives: Imam al-Sa’di

In his book of thematic tafsir, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di dedicated a chapter of his book to the issues related to marriage. This series of articles will present the different sub-divisions of this chapter in order. This is the second section, click the links the visit the other sections: 1 – 2 – 3 – 4 – 5 – 6 – 7 – 8 – 9 – 10

ـ {  يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ أَن تَرِ‌ثُوا النِّسَاءَ كَرْ‌هًا ۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ ۚ وَعَاشِرُ‌وهُنَّ بِالْمَعْرُ‌وفِ ۚ فَإِن كَرِ‌هْتُمُوهُنَّ فَعَسَىٰ أَن تَكْرَ‌هُوا شَيْئًا وَيَجْعَلَ اللَّـهُ فِيهِ خَيْرً‌ا كَثِيرً‌ا  } إلى قوله: {  مِّيثَاقًا غَلِيظًا }  [ النساء: 19 – 21 ].ـ

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ أَن تَرِ‌ثُوا النِّسَاءَ كَرْ‌هًا ۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ ۚ وَعَاشِرُ‌وهُنَّ بِالْمَعْرُ‌وفِ ۚ فَإِن كَرِ‌هْتُمُوهُنَّ فَعَسَىٰ أَن تَكْرَ‌هُوا شَيْئًا وَيَجْعَلَ اللَّـهُ فِيهِ خَيْرً‌ا كَثِيرً‌ا * وَإِنْ أَرَ‌دتُّمُ اسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَارً‌ا فَلَا تَأْخُذُوا مِنْهُ شَيْئًا ۚ أَتَأْخُذُونَهُ بُهْتَانًا وَإِثْمًا مُّبِينًا * وَكَيْفَ تَأْخُذُونَهُ وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَاقًا غَلِيظًا 

O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the dowry you have given them, unless they commit open illegal sexual intercourse. And live with them honorably. If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good. * But if you intend to replace a wife by another and you have given one of them a a great amount of gold as a dowry, take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin? * And how could you take it (back) while you have gone in unto each other, and they have taken from you a firm and strong covenant? [4:19-21]

كان أهل الجاهلية إذا مات أحدهم ورثت زوجته عنه كما يورث ماله، فرأى قريبه كأخيه وابن عمه أنه أحق بها من نفسها، ويحجرها عن غيره، فإن رضي بها تزوجها على غير صداق، أو على صداق يحبه هو دونها، وإن لم يرض بزواجها عضلها ومنعها من الأزواج إلا بعوض من الزوج أو منها . ـ

It used to be the case for the people of pre-Islamic ignorance that when one of them would die his wife would be inherited just as his wealth would be inherited, so one of his close relatives – for instance his brother or paternal cousin – would consider himself to have more of a right to her than even she had of herself and so he would prevent her from going to anyone else. So if he was pleased with her, then he would wed her without giving her any dowry or with a dowry which pleased him but not her. However if he didn’t wish to marry her then he would make things difficult for her and prevent her from marriage unless he was provided with some compensation from the suitor or from her herself.