د قرآن کریم د معناګانو ژباړه - انګلیسي ژباړه - دکتور ولید بلیهش العمري * - د ژباړو فهرست (لړلیک)
د معناګانو ژباړه
آیت: (34) سورت: النساء
ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعۡضَهُمۡ عَلَىٰ بَعۡضٖ وَبِمَآ أَنفَقُواْ مِنۡ أَمۡوَٰلِهِمۡۚ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٞ لِّلۡغَيۡبِ بِمَا حَفِظَ ٱللَّهُۚ وَٱلَّٰتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهۡجُرُوهُنَّ فِي ٱلۡمَضَاجِعِ وَٱضۡرِبُوهُنَّۖ فَإِنۡ أَطَعۡنَكُمۡ فَلَا تَبۡغُواْ عَلَيۡهِنَّ سَبِيلًاۗ إِنَّ ٱللَّهَ كَانَ عَلِيّٗا كَبِيرٗا
(34) Men are in charge of women[850], because Allah favoured one over the other and of the money they ˹men˺ spend. Pious, devout wives are ˹trustworthy˺ keepers of what is hidden[851] by Allah’s protection ˹and guidance˺. As for those ˹wives˺ of whom you fear ˹disdainfulness and˺ rebelliousness, caution them ˹first˺, ˹but if they persist˺ abandon them in bed and ˹if they further persist˺ hit them ˹lightly˺[852]. But if they obey you, seek not a means ˹to transgress˺ against them[853]—indeed Allah is verily Most High, Most Grand.
[850] The Qur’anic word employed here is qawwāmūn, which entails taking care of the affairs of those whom one is in charge of. This is the ordainment of God, the Wise Creator Who knows best the nature of humans, and whereby order can be established in the house by the man assuming the rule of head caretaker.
[851] Such wives are completely trustworthy in not betraying their husbands behind their backs both in terms of their chastity and with regards to dealing with their husband’s property and other affairs. They are guided to this by the Grace of God, or else humans are but created weak (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). A wife possessing these noble characteristics is to be cherished and held in honour by her husband (cf. al-Jazā’irī).
[852] This is a complete, three-step behaviour management recipe for waywardness, drawn up by the All-Wise Creator of humans. A husband who notices signs of rebelliousness in his wife, which is sure to disturb order in the house, may take the following steps: 1) reason with his wife, but if she refuses to heed the warning; 2) he can take the passive and practical measure of abstaining from sexual relations with her. 3) Should this also fail, the husband is given permission to use a corporal measure, but scholars are unanimous that this ‘hitting’ should not be mubarriḥ (physically painful; cf. Muslim: 1218). The reason behind this Divine license to apply such measures, even though some think them extreme, is to preserve family ties, especially when children are involved. It also comes within the context of appointing the head of the family (the husband), and preserving the rights of women and ensuring that they receive a fair hearing (an arbiter from her side) should the disagreement escalate and no longer be contained within the bounds of the household. Equally, the husband is strongly reminded not to transgress against his wife should she mend her ways, and that God, the Most High, Most Grand, is Higher and Mightier than he.
One also cannot pass by this particularly and hotly debated issue without pointing to ʿĀ’ishā’s (i) Hadith which says: “Never has the Messenger of Allah (ﷺ) ever hit anything with his hand, nor a woman, nor a servant, except when he was fighting in the path of Allah” (al-Bukhārī: 3149; Muslim: 1057). Believers need only to bear this example in mind at times of marital fissures, knowing that the Messenger of God (ﷺ) is our perfect role model did not ever hit a wife of his: “Indeed, you have in the Messenger of Allah a beautiful example for those who hope for Allah and the Last Day, and remember Allah much” (33: 21).
[853] Do not blame them for their refractory behaviour, or dwell on their shortcomings. Furthermore, you have no permission to beat them. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[851] Such wives are completely trustworthy in not betraying their husbands behind their backs both in terms of their chastity and with regards to dealing with their husband’s property and other affairs. They are guided to this by the Grace of God, or else humans are but created weak (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī). A wife possessing these noble characteristics is to be cherished and held in honour by her husband (cf. al-Jazā’irī).
[852] This is a complete, three-step behaviour management recipe for waywardness, drawn up by the All-Wise Creator of humans. A husband who notices signs of rebelliousness in his wife, which is sure to disturb order in the house, may take the following steps: 1) reason with his wife, but if she refuses to heed the warning; 2) he can take the passive and practical measure of abstaining from sexual relations with her. 3) Should this also fail, the husband is given permission to use a corporal measure, but scholars are unanimous that this ‘hitting’ should not be mubarriḥ (physically painful; cf. Muslim: 1218). The reason behind this Divine license to apply such measures, even though some think them extreme, is to preserve family ties, especially when children are involved. It also comes within the context of appointing the head of the family (the husband), and preserving the rights of women and ensuring that they receive a fair hearing (an arbiter from her side) should the disagreement escalate and no longer be contained within the bounds of the household. Equally, the husband is strongly reminded not to transgress against his wife should she mend her ways, and that God, the Most High, Most Grand, is Higher and Mightier than he.
One also cannot pass by this particularly and hotly debated issue without pointing to ʿĀ’ishā’s (i) Hadith which says: “Never has the Messenger of Allah (ﷺ) ever hit anything with his hand, nor a woman, nor a servant, except when he was fighting in the path of Allah” (al-Bukhārī: 3149; Muslim: 1057). Believers need only to bear this example in mind at times of marital fissures, knowing that the Messenger of God (ﷺ) is our perfect role model did not ever hit a wife of his: “Indeed, you have in the Messenger of Allah a beautiful example for those who hope for Allah and the Last Day, and remember Allah much” (33: 21).
[853] Do not blame them for their refractory behaviour, or dwell on their shortcomings. Furthermore, you have no permission to beat them. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
عربي تفسیرونه:
د معناګانو ژباړه
آیت: (34) سورت: النساء
د قرآن کریم د معناګانو ژباړه - انګلیسي ژباړه - دکتور ولید بلیهش العمري - د ژباړو فهرست (لړلیک)
انګلیسي ژبې ته د قرآن کریم د معناګانو ژباړه - کار پرې روان دی، ولید بلیهش العمري ژباړلې ده.