In The Name of Allah,
the Beneficent and the Most Merciful
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Volume 3: Surah Baqarah, Verse
222-223
And they ask you about menstruation. Say it is a
discomfort; therefore, keep aloof from the women during the menstruation
and do not go near them until they have become clean; then when they have
cleansed themselves, go in them as Allah has commanded you; surely Allah
loves those who purify themselves. (222) Your women are a tilth for
you, so go into your tilth when you like, and do good beforehand for
yourselves; and fear Allah, and know that you are to meet Him, and give
good news to the believers. (223)
COMMENTARY
Qur’an:
And they ask you about menstruation. Say:
It is a discomfort:
mahid and
hayd are verbal
infinitives; the Arabs say: hadati
‘l-mar’ah when the natural system of
the woman discharges the well‑known periodic blood, which has its own
special color, etc. and is a peculiarity of women. Its active participle
(ismu ‘l-fa’il) is used in both
masculine and feminine genders, because there is no risk of
misunderstanding. They say ha’id and haidah
i.e. the woman having monthly
period; as they say hamil and hamilah
i.e. the pregnant women.
Adha means discomfort and
distress. Some people say that it is synonymous with darar (harm,
loss). But it is not correct. The
opposite of darar (harm, loss) is naf' (benefit, profit);
but naf' is not the opposite of adha. Also people say
dawaun mudirrun (harmful medicine), but if they said dawa’un
mudirrun it would give another
meaning; disagreeable or unpleasant medicine. Moreover, the Qur’an says:
They shall by no means harm you (lan yadurrukum) but with a distress
(adha) (3:111) There would be no sense if you read it as: "they shall
by no means harm you but with a harm." In some other verses, also, it is
difficult to interpret adha as darar (loss ,harm):
Surely (as for) those who annoy (yu’dhuna) Allah and His Apostle
. . . (33:57); 0 my people! Why do you give me trouble (tu’dhunani)
and you know indeed that I am Allah's Apostle to you (61:5).
Apparently, discomfort (adha) signifies the effect of a
disagreeable thing, and there may be times when a situation can be a
discomfort as well as a harm or loss.
Menstruation is called adha in the meaning described above ‑ discomfort, distress,
disagreeable.
Those who interpret adha as harm, say that the question was about sexual
intercourse during the monthly period, and Allah replied that it was
harmful. The physicians have said that at that time nature is occupied
with cleansing the womb and making it ready for pregnancy, and sexual
intercourse in the midst of that would create a disturbance which is
harmful to the health.
Qur’an: therefore,
keep aloof from the women during the menstruation and do not go near them
...
i’tizal
means to withdraw, to retire, to avoid mingling.
They say ‘azalta nasibahu when you separate his share and keep it
in a place away from the others' shares.
Qurb (to be near) is
the opposite of bu'd (to be far away, distant). It is used with the preposition min (from) and
also without any preposition, as in this verse.
Keep aloof from woman during the menstruation
means "do not establish sexual relation with them
during the passing of blood."
People have had different views and customs about
women in their monthly period. The Jews were extremely harsh in this
matter. They ostracized such a woman even in food and drink. Her pots were
separated, she took her meal apart from others, sat away from all the
household, and slept alone. The Torah had ordained very severe rules
concerning that period: about the woman as, well as about those who were
unfortunate enough to go near her or even to touch her.
The Christians had no restriction at all about
mingling, or even sleeping with them. The pagans of Arabia had no fixed
rule. The Arabs of Medina and its neighborhood had adopted some of the
Jewish customs, and had thus made the lives of rich women difficult for
them. On the other hand some pagans liked to have sexual intercourse with
them in the belief that if a woman became pregnant at that time, the child
would be cruel and extremely fond of shedding blood ‑ these were admirable
qualities for a man among the Bedouins!
Apparently the words of this verse confirm the Jewish
custom, but it is not so when we read the next sentence, then when they
have cleansed themselves, go in to them as Allah has commanded you, we
know that it means 'going in to them from their front'. It means that it
was only this act, i.e. sexual intercourse in to their front, which was
prohibited by the preceding sentences, and that the words, "keep aloof
from them" and "do not go near them" are not used in their literal
meaning; rather they are metaphors for sexual relations. Accordingly, this
verse prohibits only this one action, and
imposes no restriction whatsoever on mingling with them in food, drink,
sleep, etc. In short, Islam adopted the middle course between the severe
restrictions of the Jews and the free license of the
Christians.
The word "menstruation" (mahid) appears in the
question, and then again in the answer (keep aloof... during the
menstruation) Why has the word been repeated instead of using a
pronoun in the answer? It is because there is a difference in meaning of
the two words: the first refers to the menstruation, and the second to its
period.
Qur'an: until they
have become clean; then when they have cleansed themselves, go into them as Allah has
commanded you:
Cleanliness taharah and its opposite,
uncleanliness (najasah), are among the extensively applied concepts
in Islam. They have their own comprehensive laws which cover a major part
of religious commandments. The two words, because of their very common
use, have become al‑haqi'qatu 'sh‑shari’yyah as though they
were "originally made to express these religious concepts."
The meaning of cleanliness is known to the whole of
mankind inspite of the differences in their languages. It shows that the
idea of taharah is well‑known to all human beings whatever their
origin and period.
Life depends on exploiting material things, and using
them to achieve its goal. Man desires whatever he desires only because of
its benefit, use and characteristics. The most basic and most
comprehensive are the benefits concerned with feeding and
reproduction.
Sometimes some changes occur in these material things
which cause repulsion; and man wants to throw such things, away. Such
changes appear mostly in taste, smell or color. When this change appears,
the material becomes unsavory and repulsive. This change is called
uncleanliness (najasah). Its opposite is taharah which
implies that the thing is still in its original condition of benefit and
use, which attracts the man to it.
Cleanliness and uncleanliness are, therefore,, two
mutually exclusive qualities of a thing: it has either a quality which
makes it lie likeable or another which makes it repulsive.
Man in the beginning must have perceived these
qualities within the sphere of the five senses; gradually the
concept would have been widened to cover mental and spiritual, subjects,
depending on whether those ideas were attractive or repulsive. Thus we
come to the concept of. taharah and najasah
in parentage, character, belief, action and
word.
There are four words with nearly the same
meaning: nazafah, nazaha, quds and subhan
Nazafah: It is the
cleanliness of a thing after it had become unclean. It is exclusively used for the things which may be
perceived by one of the five senses.
Nazahah: Its real
meaning is “to be far away, distant". Its use for cleanliness is
metaphorical ‑ the thing is far from ugliness,
uncleanliness.
Quds and
subhan are preserved for mental and spiritual
subjects.
Near in meaning to najasah are qadharah
(filthiness), rijs (dirtiness) and rujz (uncleanliness,)
Qadharah Its real
meaning is "to be distant. The verbs and adjectives derived from this
verbal infinitive are used for a she‑camel which remains aloof from the
drove, for an unsocial man who does not mingle with others, for a person
isolated from others and for a thing which is disliked. Therefore, its use
in the meaning of najasah must be metaphorical because an unclean
thing is left and put aside until it is clean again.
Rijs and rijz Their original meaning is
fright and aversion. Their use in the meaning of uncleanliness is
metaphorical.
Islam has extended the meaning of cleanliness
and uncleanliness to cover not only the things perceived by the five
senses but also to ideas and thoughts. According to Islam, even general
principles and social laws are either clean or unclean. For example, Allah
says in this verse, do not go near them until they have become clean
... (Here cleanliness refers to cessation of menstruation, a material
cleanliness) Also, He says: And your garments do
purify (74:4); ... but He intends to purify you ... (5:6);
These are they whom Allah does not intend to purify their hearts : .
.(5:41); None shall touch it save the purified ones. (56:79)
Some of these verses refer to spiritual
purifications and cleanliness.
The Islamic shari’ah treats some unclean things
as al‑a’yanu 'n‑najisah (inherently unclean things). Some of them
are the blood, urine, stool and semen of man and of some animals, corpses,
dogs and pigs. It has ordered the believers to protect themselves from
these things in prayers, food and drink.
Taharah is of two categories: From khabath by which one becomes
clean after coming into touch with
the above mentioned inherently unclean things; and from hadath
which comes through wudu or an obligatory bath as explained in
the books of Islamic laws.
It was explained earlier that Islam is the religion of
monotheism. This monotheism is the root to which all the branches owe
their existence. Now the belief in monotheism is the highest cleanliness
before Allah. After that come other fundamentals of faith, and they
increase the spiritual purification of man. Then comes ethical
righteousness, and the laws of shari’ah made for the good in this
world and the hereafter. The verse, quoted above may be explained by
keeping this principle in view. Also; it explains the verse of purity,
Allah only desires to keep away the uncleanliness from you, 0 People of
the House! and to purify you a (thorough) purifying.
(33:33)
Now we return to the explanation of the words used in
this verse under discussion: "until they have become clean", i.e. until
the blood stops. That is the beginning of the period of cleanliness
(tuhr).
Then when they have cleansed themselves,
i.e., when they have taken an obligatory bath or
at least washed the part of body from where blood comes
out.
go into them as Allah has commanded you:
This command comes after the order forbidding
sexual relation with them; therefore, it signifies only that the
restriction is now lifted; in other words, it means that sexual relations
with them are allowed after their becoming clean, not that it is
obligatory. Go into them is a metaphor for that relation. It is an
example of the character building of the Qur’an; as is the phrase, as
Allah has commanded you. Sexual relations are generally regarded as an
amusement. But the Qur’an draws man's attention to the fact that it is a
thing ordered by Allah, the order being ingrained in his nature. We may
call it a creative order ‑ an order given not in words, but programmed
into our creation and nature. Thus the Qur’an reminds us that it is an
action without which the human species cannot survive; such an important
function should not be treated as a sport or an amusement; it is one of the fundamental laws of
nature.
This verse is similar to the words of Allah: . . .
now be in contact with them and seek what Allah has written for you . . .
(2:187), and: . . . go into your tilth when you like, and do good
beforehand for yourselves . . . (2:223)
Apparently, the order to go into them refers to that
"creative order" which is known because Allah has given human beings
reproductive organs and has created in them the power and inclination
which lead them to reproduce.
Possibly the "command" could be interpreted as a
legislative order: that it was obligatory to marry for a sufficient number
of people to ensure continuity of the human race. But such a meaning is
far‑fetched.
Some commentators argue that the words as Allah has
commanded you prohibit going into the posterior of the women. But it
is the weakest argument; this subject is difficult to prove from this
verse. The argument cannot be based on the order, go into them,
because, as explained earlier, this order, coming after a prohibition,
signifies only the permission to establish sexual contact, it is not an
obligatory rule. Therefore, if one were to ignore it one would not be
committing an offence. Nor can it be argued on the strength of the words,
as Allah has commanded you, because; the command referred to herein
is the creative, not the legislative one, as we have explained just now.
And even if we accept, for the sake of argument, that it is a legislative
order, it would be obligatory for only "a sufficient number of people", as
we have explained above. And going against an obligatory order is unlawful
only, when that order is personally obligatory on oneself.
Qur’an: Surely
Allah loves those who turn much (to Him) and He
loves those who purify themselves:
tawbah (usually translated as repentance) means
returning to Allah. Tatahhur means purifying and cleansing
oneself; in other words, turning away from dirtiness and returning to the
original cleanliness. The meanings of both words come true when one obeys
the command of Allah, and especially so in the matters of cleanliness and
uncleanliness. By doing whatever Allah has told. one to do, and abstaining from what He has forbidden, one
purifies oneself from the uncleanliness of disobedience, and comes back to
his Lord. That is why Allah has ended this verse on these words they are,
therefore, applied to all the rules mentioned before them 'Keep aloof
from the women during the menstruation and go into them, as Allah has commanded you.
The sentences, Surely Allah loves those who turn
much (to Him) and He loves those who purify themselves, are not
limited with any qualification or condition. Therefore, they apply to all
the grades of cleanliness,, as mentioned, earlier. And the forms
mutatahhirin and tawwabin signify great emphasis, These two
factors taken together signify that Allah loves all kinds of repentance
(be it by asking for His forgiveness, obeying all His commands or having
true faith and belief) and all kinds of purification (be it by washing
oneself, doing ablution, taking the obligatory bath, performing good deeds
or acquiring true spiritual knowledge). Also, it signifies an increase by
number: Allah loves repeated repentance and repeated
cleanliness.
Qu’ran: Your women
are a tilth for you, so go into your tilth when you like:, harth is
an infinitive verb, meaning to "to till, to cultivate". It is also used for the
land which is tilled or cultivated.
Anna is an adverb
meaning "when", "whenever". In this sentence it is synonymous with mata
(when) Sometimes It is also
used for "where". Allah says: O Maryam! Whence (anna), comes this
to you? She said: It is from Allah. (3:36)
If, in the verse under discussion, anna means
"where", then its meaning would be, "where you like". If it means, "when",
then it means, "when you like". In any case, it gives a sort of freedom to
the couple, and that is why we cannot take the words, "so, go into your
tilth", to be an obligatory order. No one gives a 'compulsory order and
then leaves it in the hands of the doer to do as he likes.
The verse begins with the sentence, Your women are
a tilth for You; after this reasoning comes the order, and there also,
the word "tilth" is repeated, This emphasis shows that the freedom given
to man of going in to the women is either about the place of the
intercourse or about its time; but it, is not a freedom of entering
anywhere in her body. She is a tilth and that idea must be kept in mind
when approaching her.
If the order means, 'so go into your tilth at any
place you like', then it is not concerned with the time of intercourse,
and has no conflict whatsoever with the previous verse, keep aloof from
the women during the' menstruation and do not go near them.. If, on
the other hand, it means, so go into your tilth at any time you like, then
it shall be limited to the period of, purity from menstruation, because of
the previous verse.
Just, to avoid any misunderstanding, it is necessary
to point out that this verse could not have. abrogated the verse of
menstruation ‑ no matter, whichever of the two was revealed first: The
verse of menstruation gives two reasons why sexual relation in that period
is forbidden ‑ and both reasons are still valid, inspite of the verse of
tilth. First, it says that menstruation is a discomfort and it continues
to be a discomfort. Second, it shows that this order was given to avoid
dirtiness and to remain clean, and Allah always loves those who remain
clean, and pure; so much so that He
counts keeping them cleansed as one of His graces upon them;
Allah does not desire to put on you any difficulty,
but He intends to purify you and that He may complete His favor on you
...(5:6). Such a language
cannot be abrogated by a verse like that of tilth. Why? Because this verse
says that your women are your tilth, so come into your tilth when you
like. Now, the reason for this putative "concession" was present even when
the prohibition was ordained. If it could not stop its promulgation, how
can it cause its abrogation after it had already been firmly established?
Second, the verse of tilth ends on the words, "and do good beforehand for
yourselves, and fear Allah, and know that you will meet Him." Such an
ending would be out of place if the verse (of tilth) contained a
concession.
The meaning of the verse is as follows: Women are to
humanity as tilth is to an individual. Agricultural land is needed to
preserve the seed and to produce food, so that the human race may continue
to exist. Likewise, women are needed for the continuity of humanity.
According to the system created by Allah, the woman's womb is the place
where a child is made and develops from a microscopic sperm to a human
being. As the original place of that sperm is the body of man, He created
between the man and the woman a love and compassion and an attraction
which excites the man to seek the woman.
As the creative purpose of this mutual attraction is
to pave the way for the continuity of the human race, there was no reason
why it should be confined to one place and not another, or one time and
not another, as long as it helped in achieving that goal and did not
hinder any other obligatory work.
This explanation shows the relevance of the words
do good before hand for yourselves, coming after the verse of
tilth.
Someone has written that the verse of tilth gives
permission to remove the male organ from the woman just before
ejaculation. Such an interpretation is patently absurd. No less absurd is
the view that the words, do good beforehand mean saying . . .
bismi’llah . . . (by the name of Allah) before
intercourse.
Qur’an: and do
good beforehand for yourselves; and fear Allah, and know that you are to
meet Him, and give good news to the believers.
Obviously, these words addressed to males, or both
males and females, are a sort of encouragement to keep the human species
alive through marriage and reproduction, But is not an end in itself.
Mankind and its continuity is desired only for the continuity of the
religion of Allah, the dominance of monotheism and the divine worship
through piety. Allah says: And I did not create the firm and the human
beings except that they should worship Me. (51:56) When He
commands them to do anything concerning their life in this world, it is
done only to make it easier for them to worship their Lord; it is not done
with the aim of encouraging them to submerge themselves in sexual desire
and worldly attractions.
No doubt the apparent meaning of do good beforehand
for yourselves is "reproduce and bring into this world new souls to
replace those who are dying every day"; but it is not the final goal: the
real aim is to keep the remembrance of Allah going on, by producing
righteous people who will do good deeds, the recompense and reward of
which will reach their forefathers who were instrumental in bringing those
good‑doers into the world. Allah says: ... and We write down what they
have sent before and their footprints ... (36:12)
This leads us to believe that the real meaning of
do good beforehand for yourselves is 'send good deeds beforehand
for the day of resurrection'. Allah says: . . . the day when man shall
see what his two hands have sent before . . . (78:40); . . . and
whatever of good you send on beforehand for yourselves you will find it
with Allah ... (73:20)
This verse under discussion (and do good beforehand
for yourselves, and fear Allah, and know. that you are to meet Him ... )
is similar to verse 59:18: 0 you who believe! Fear Allah, and let
every soul consider what it has sent on for tomorrow and fear Allah;
surely Allah is Aware of what you do.
In short, the meaning of these sentences is as
follows:‑
and do good beforehand for yourselves:
Send on good deeds beforehand for the day of
resurrection. Producing children and training them to be righteous
servants of Allah and good members of the society is one of those good
deeds.
and fear Allah: taqwa (fear of Allah, piety) consists of going into the tilth as
commanded by Allah, neither exceeding the limits imposed by Him,
neglecting the divine ordinance, nor committing unlawful
acts.
and know that you are to meet Him.
The order, in fact, means 'fear Allah whom you
have to meet on the day of resurrection, lest your reckoning be severe'.
The same is the significance of verse 59:18, mentioned earlier
which says: and fear Allah; surely Allah is aware of what you do.
It is not uncommon to use the verb "to know" for the meaning "to be on
guard", "to safeguard" and "to look out". Allah says: . . . and
know that Allah intervenes between man and his
heart ... (8:24); it means, 'be afraid of
His intervention between you and your hearts.'
and give good news to the believers.
Good deeds and fear of the day of reckoning are
the chief characteristics of faith. Therefore, the talk was ended by giving good news to the
believers. For this very reason, verse 59:18 began with the words: O
you who believe.
TRADITIONS
Ahmad, 'Abd ibn Hamid, ad‑Darimi, Muslim, Abu Dawud,
at‑Tirmidhi, an‑Nasai, Ibn Majah, Abu Ya'la, Ibn al-Mundhir; Abu Hatim,
an‑Nahhas (in an‑Nasikh), Abu Hayyan, and al Bayhaqi (in his
as‑Sunan) have narrated from Anas: ... The Jews, when a woman of
their house was in monthly period, turned her out of the house; they did
not eat with her; did not drink with her, nor did they Eve with her in the
same house. The Messenger of, Allah was asked concerning this matter. Then
Allah sent down the verse: And they, ask you about menstruation, Say:
It is a discomfort; therefore, keep aloof from the women during the
menstruation ... The Messenger of Allah, therefore, said: 'Remain with
them in the (same) houses, and do everything except sexual intercourse.'
This report reached the Jews, and they said, 'This man does not want to
leave anything to our customs without going against it.' Usayd ibn
al‑Hudayr and 'Abbad ibn Bishr came and said: 'O Messenger of Allah! The
Jews are saying so and so. Should we not now establish sexual relations
also with them?' On hearing it the face of the Messenger of Allah changed
and we thought that he had become angry with them. Then they went out; and
at the same moment some milk was brought to the Messenger of Allah as a
present; so he sent it behind them and made them drink it. Thus they knew
that he was not angry with them." [ad-Durru ‘l manthur]
It is reported from as‑Sadiq about the verse, And
they ask you about menstruation that the man who asked it was Thabit
ibn ad‑Dahdah. [ibid]
The author says: The
same thing has been narrated also from Maqatil.
There is a tradition that as-Sadiq (a.s.) said about
the word of Allah, go into them as Allah has commanded you: It is
about seeking a child; therefore seek a child from where Allah has
commanded you. [at‑Tahdhib]
as-Sadiq (a.s.) was asked: "What can the husband of a
menstruating woman get from her?" He said: "Everything except the front
part itself." [al‑Kafi]
Another tradition is reported from the same Imam about
the woman whose blood stops at the end of her usual period. The Imam said:
"If her husband is overcome by sexual desire, then he should order her to
wash her front part, then he may touch her, if he so wishes, before she
takes her obligatory bath." Other tradition adds: "And the bath is
preferable to me." [ibid]
The author says: There are numerous traditions
of the same meaning. The word used in the Qur'an is recited hatta
yathurna (till they have become clean); and it refers to the stopping
of blood. Therefore, the Qur’an and these traditions support each
other.
It is said that the difference between the two words,
yathurna (they have become clean) and yatatahharna (they
have cleansed themselves) is that the second form implies doing something
by one's own choice; therefore, it Would mean taking the bath; but the
first does not imply any choice; thus it would refer to the stopping of
blood.
Accordingly, sexual intercourse is prohibited until
they have become clean, i.e., until the blood stops. As soon as the
blood stops, relations are again allowed.
When they have cleansed themselves go into
them: If the cleansing refers to washing it would
mean that the washing, as described in this tradition, is sunnah
(commendable); and if it means taking the obligatory bath, then the
verse would imply that it is commendable (sunnah) to go into them
after they have taken their obligatory bath, as the above tradition says,
11
and bath Js preferable to me". But
in no case does this verse implies that going into them after stoppage of
blood and before the bath is prohibited, because the moment of prohibition
lasts until the blood stops.
There is a tradition about the words of Allah, Surely
Allah loves those who turn much (to Him), and He loves those who
purify themselves, that as-Sadiq (a.s.) said: "The people used to
cleanse themselves (after defecation) with cotton and stones etc. Then was
instituted cleansing with water, and it is a good habit. Therefore, the
Messenger of Allah ordered it and did it. Then Allah sent down in His
Book: Surely Allah loves those who turn much (to Him), and He
loves those who purify themselves. [al-Kafi]
The author says: There are numerous traditions with
this meaning, and it is said in some of them that the first man to cleanse
himself with water was Bara ibn Azib; then this verse was revealed and the
custom established.
There is a tradition in the same book from Salam ibn
al-Mustanir that he said: "I was with Abu Jarir (a.s.) when Himran ibn
A'yun entered and asked him concerning some things. When Himran wanted to
stand up (and go back), he told Abu Ja'far (a.s.): 'I wish to inform you ‑
May Allah prolong your life and may He grant us the benefit of your
presence ‑ that we come to you; and before we go out from your presence,
our hearts become soft, our souls think no more about this world, and we
disdain the wealth which people have in their hands. Then we go away from
your presence, and when we mingle with people and traders, we (again) love
this world.' Abu Ja’far (a.s.) said: 'It is these hearts; at one time they
become hard, at another, soft.' Then the Imam continued: 'Surely, the
companions of Muhammad (s.a.w.a.) once told him: "0 Messenger of Allah! We
are afraid of hypocrisy (appearing) in ourselves." He asked: "And why do
you feel so?" They said: "When we are in your presence and you remind us
(of Allah) and invite us (to piety), we become afraid (of the displeasure
of Allah), and we forget the world and forsake it, so much so that we
(seem to) see the hereafter and the garden and the fire; this all is so
long as we are in your presence. But as soon as we come out of your
presence, and enter these (our) houses, and feel the scent of our children
and see our families, our condition changes almost completely, as though
we had no conviction of anything. Do you fear that it is hypocrisy on our
part?" Then the Messenger of Allah told them: "Not at all. Surely, these
steps are of Satan who wants to attract you towards this world. By Allah
If you continued in that condition which you have just described, you
would indeed shake hands with the angels, and would walk upon the water.
And had it not been that you commit sins and then seek pardon from Allah,
He would certainly create (another) creation who would commit sins and
then ask forgiveness of Allah, so that Allah would forgive them. Verily
the believer is seduced, (but is also) often‑returning (to Allah)." Have
you not heard the words of Allah: Surely Allah loves those who turn
much (to Him), and He loves those who purify themselves. And
Allah says: And that ask forgiveness of your Lord, then turn to Him ...
(11:3)' "
The author says: A
similar tradition has been reported by al-Ayyashi in his
at‑Tafsir
The words of the Prophet, "if you continued in that
condition . . . " point to the position of wilayah (friendship of
Allah) which means keeping aloof from the world and fixing the eyes on to
what is with Allah. We have explained it partly under verse
2:156.
His words, "And had it not been that you commit sins .
. allude to a mystery of the divine decree. And we shall talk about it
under verse 15:21 (And there is not a thing but with Us are the
treasures of it, and We do not send it down but in a known measure)
and other such verses.
The words, "Have you not heard. . .are of Abu Ja’far
(a.s.) and are addressed to Himran. These words interpret tawbah
and taharah as returning to Allah by desisting from wrong and
removing the filth of sins from the soul and the trust of mistakes from
the heart. It is an example of deducing a conclusion by looking at a verse
from one level while at another level a new result (but never in conflict
with the first) may be obtained. For example, the verse, None shall
touch it save the purified ones (56:79) proves at one level that none
has the knowledge of the Book except the sinless members of the family of
the, Prophet, while, on other level, it declares that touching the writing
of the Qu’ran without doing wudu or taking the bath is
prohibited.
Creation progresses, taking from the treasures that
are with Allah, until it reaches the last level of maqadir (the
measures, decrees) Allah says:
And there is not a thing but with Us are the
treasures of it, and We do
not send it down but in a known measure. (15:21)
Likewise, the, decrees do not come down to us except
after passing through various stages of reality. This subject will be
further explained under the verse, He it is Who has revealed the Book
to you; some of its verses are decisive ... (3:7)
From above, it may be understood that the verse under
discussion, at one level refers to returning the soul and heart to Allah
by cleansing them from the dirt of sins (as mentioned just above), and, at
another level, obliges one to take the bath; and at this level these two
words would mean returning the body towards Allah by removing
uncleanliness.
This explains also the tradition of the Imam: "Allah
sent down to Ibrahim (a.s.) uprightness (hanifiyyah) and it is cleanliness (taharah,). And it is ten
things ‑ five in the head, and five in the body. That which is in the head
is: trimming the moustache, keeping the beard, cutting the hair,
cleansing the teeth, and picking the teeth; and that which is in the body
is: removing the hair from the body, circumcision, cutting the nails,
taking bath after janabah (i.e. after sexual intercourse or
ejaculation during sleep), and cleansing by water after an evacuation of
the bowel. This is the pure uprightness brought by Ibrahim; it was not
abrogated, nor will it be abrogated up to the day of resurrection.
..al‑Qummi. There are many traditions showing that the above
things are a part of cleanliness. Some of them say: Indeed nurah
(hair removing paste) is a purifier.
There is a tradition about the words of Allah: Your
women are a tilth for you . . . narrated by Mu'ammar ibn Khallad that
Abu l‑Hasan ar-Rida (a.s.) told him: "What do you say about going into the
women in their posterior? I said: 'I have been told that the people of
Medina have no objection about it.' He said: 'Verily the Jews said that if
a man comes (into her) from her behind, his child (regulating from that
intercourse) will be cross‑eyed. Therefore, Allah revealed: Your women
are tilth for You, so go into your filth from where you like, that is,
from their behind."' [al‑Ayyashi]
There is in the same book a tradition from as-Saqid
(a.s.) that he said about this verse: "From her front and from her behind
(but) in the vagina".
Another tradition in the same book reports that Abu
Basir asked Abu 'Abdillah (a.s.) about a man who enters into the posterior
of his wife. The Imam expressed his abhorance of it and said: "Beware of
the anus of women." Then he said: "Your women are a tilth for you, so go
into your tilth as you like" only means "whenever you like".
The same book narrates from al‑Fath ibn Yazid
al‑Jurjani that he wrote same question to ar‑Rida (a.s.); and the same
reply came: "You asked about the man who enters into a woman in her
posterior; the woman is a plaything; she should not, be hurt, and she is a
tilth as Allah has said."
The Author says: There are numerous traditions with this meaning narrated from the
Imam of Ahlu l‑bayt (a.s.) in al-Kafi, at-Tahdhib, and Tafsirs
of al‑'Ayyashi and al‑Qummi. All of them show that the verse of tilth
only proves that intercourse should be into the front part. Of course,
there is a tradition in Tafsir of al-’Ayyashi narrated by 'Abdullah
ibn Abi Ya’fur in which he says: "I asked Abu 'Abdillah (a.s.) about
going into women in their posterior; he said: “There is no haram in it”;
then he recited the verse: Your women are a tilth for you, so go into
your tilth when (as) you like.
But, apparently the meaning of "going into women in
their posterior" means entering into vagina from behind; and the verse
quoted supports this meaning, as has been seen in the tradition of
Mu'ammar ibn Khalldd, mentioned above.
Ibn 'Asakir has narrated a tradition from Jabir ibn
'Abdullah that he said: "The Ansar (of Medina) used to go into their women
lying down; and the Quraysh (of Mecca) used various postures. A Qurayshite
man married a woman from Ansar and wanted to sleep with her (in his own
way). She said: except in the way it should be done. The case was reported
to the Messenger of Allah; so Allah revealed: so go into your tilth
when (as) you like. That is, in any posture, standing, sitting or
lying down, but it should be into the same passage." [ad‑Durru ‘l
manthur]
The author says:
This meaning is narrated with numerous chains from
various Companions, giving the same reason for its revelation. And the
tradition of ar‑Rida (a.s.) has already been quoted giving the same
meaning. The words in this last tradition, "in one passage" allude to the
rule that intercourse should be, in the front part only. There are
numerous traditions showing that, going into their posterior is
prohibited; the tradition are from numerous chains through numerous
companions from the Prophet,
Even those traditions narrated by our Imams of Ahlu
‘l-bayt. which show that entering into their posterior is allowed
but with the utmost abhorrence do not offer the verse of tilth as their
proof, They argue on the basis of verse 15:71, which quotes Lut as saying:
"He said: 'These are my daughters if you are to do (aught)'." Here Lut,
(a.s.) offered his daughters to them, knowing well that they did not enter
into the front part. And this was not abrogated by any Qur'anic verse. We
shall talk about it there. Here it is enough to say that the verse of
tilth has no relevance to this topic.
But, even according to the Sunni traditions, the
ruling is not unanimous. It has been narrated from 'Abdullah ibn 'Umar,
Malik ibn Anas, Abu Sa’id al-Khudri and others that they did not see any
hAllah in that practice and they used the verse of tilth as their proof.
Ibn 'Umar goes so far as to say that it was revealed specifically to
legalise this practice.
It is reported on the authority of ad‑Dar Qutni (in
al-Ghara’ib. of Malik) through his chain to Nafi' that he said:
"Ibn 'Umar told me, 'Keep the Qur'an before me, 0 Nafi’! Then he
recited until he reached the verse, Your women are a tilth for you, so
go into your tilth when you like. He asked me: 'Do you know, about
whom this verse was revealed?' I replied: 'No!' He said: 'It was revealed
about a man from Ansar who entered into the posterior of his woman; so
people thought it a grave matter. Then Allah revealed: Your women are a
tilth for you, so go into your tilth when you like.' I said:
'From her back side into her front part?' He said: 'No. But into her back
side itself.' [ad‑Durru ‘l-manthur]
The author says: This
meaning has been narrated from Ibn 'Umar With numerous chains. Ibn
'l‑Barr has said: "The tradition with this meaning from Ibn 'Umar is sahih (correct) well‑known and famous."
Ibn Rahwayh, Abu Ya’la, Ibn Jarir, at‑Tahawi (in his
Mushkilu ‘l-athar) and Ibn Marduwayh have narrated with good chains
from Abu Sa’id al‑Khudri that a man entered into the posterior of his
woman; people thought it bad of him; then the verse of tilth was revealed.
[ad‑Durru l‑manthur]
al‑Khatib has narrated in the "narrators of Malik"
from Abu Sulayman al‑Jawzjani that he said: "I asked Malik ibn Anas about
intercourse with lawful women into their posterior. He told me: 'Just now
I have washed my head (i.e. taken a bath) after (doing) it.' "
[ibid]
at‑Tahawi has narrated from the chain of Asbagh ibn
al-Faraj from. 'Abdullah ibn al‑Qasim that he said: "I did not find anyone
whom I follow in my religion who was doubtful about its legality,
(meaning, entering into the backside of the women). Then he read: Your
women are a tilth for you. Then he asked. 'So what is more clear than
this. " [ibid].
There is. a tradition in as‑Sunan of Abu Dawud,
from 'Ibn Abbas that he said: "Surely Ibn 'Umar, May' Allah forgive him,
fell into error (in interpreting the verse of tilth, in. this way). The
fact is that there were some tribes of Medina, and. they were
idolworshippers, residing with some tribes of the Jews, and they were
the people of the Book. And these Medinites thought that the Jews were
superior than them in knowledge, and they, therefore, followed them in
many of their customs. And those people of the Book did not go to the
women but one posture only (i.e. lying down), and that was most
comfortable to the Woman. And these tribes of Ansar of Medina adopted this
method from them. Now these Qurayshite used very strange postures; and
they enjoyed keeping them in various position ‑ lying down, facing them or
entering from their backside. When the emigrants came to Medina, one of
them married a woman from Ansar and started doing like this with her. She
complained of it to him and said:
'We were doing it in one way, you do like that or keep
away from me.' This news spread, till it reached the Messenger of Allah.
Then Allah revealed the verse: Your women are a tilth for you,
so go into your tilth when you like. It means, facing them,
from their back side or lying down, meaning in the place of child (i.e. in
the place where conception may take place)."
The author says: as‑Suyuti has narrated it
through other chains also, from Mujahid from Ibn 'Abbas.
It is reported in the same book: Ibn 'Abdi 'l‑Hakam
has narrated that ash‑Shafi’i argued with Muhammad ibn al‑Hasan on this
subject. Ibn al-Hasan argued that "the tilth can be in the front part
only." ash‑Shafi’i said: "Then doing it anywhere except in the front part
will be prohibited?" He agreed. He (ash‑ Shafi’i) said: "Do you think, if
he did with her between her thighs or in the folds of her belly, is there
any tilth in it?" He replied: "No!" He asked: "Will it then be unlawful?"
He said: "No!" ash‑Shafi’i said: "Then why do you bring an argument which
you yourselves do not believe in?"
It is reported in the same book: Ibn Jarir and Ibn Abi
'I‑Hatim have narrated from Sa’id ibn Jubayr that he said: "Mujahid and I
were sitting with Ibn Abbas when a man came to him and said: 'Will you not
satisfy me about the verse of menstruation? He replied: 'Surely! Recite
it.' He recited: And they ask‑you about menstruation ... go into them
as Allah has commanded you. Ibn 'Abbas said: 'From where the blood was
coming, you are ordered to go into the same place.' The man said: 'Then
what about the verse: Your women are a tilth for you, so go into
your her when you like?' He replied: '0 Woe unto thee! Is there any
tilth in the posterior? If what you say were correct then the verse of
menstruation would be abrogated, because if that place was not open
(because of blood) you would go into this (other) place! But his verse
means "whenever you like" in the night or day!
The author says: The
last argument is defective. The verse of menstruation only says that in
that period going into the front part of the women is prohibited. If,
allegedly, the verse of tilth allows going into their posterior, it would
cover a new subject, and there would be no conflict between it and the
verse of menstruation. So, there
would be no question of either abrogating the other. Moreover, we have
already explained that the verse of tilth does not say that going into
women in their posterior is allowed. Of course, some traditions narrated
from Ibn 'Abbas argue that the words, "go into them as Allah has commanded
you", prove that going into women in their posterior is forbidden. But we
have already explained that it is the most defective argument, because the
verse only says that entering into their front part is prohibited so long
as they have not become clean. It says nothing about other matters; and
the verse of tilth also says nothing except that one may go into one's
tilth at any time,
This subject is from Islamic law; we have dealt here
with only that side of it which was relevant to the subject of
at‑Tafsir
********
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