قال تعالي
وَإِذَا طَلَّقۡتُمُ ٱلنِّسَآءَ فَبَلَغۡنَ أَجَلَهُنَّ فَأَمۡسِكُوهُنَّ بِمَعۡرُوفٍ أَوۡ سَرِّحُوهُنَّ بِمَعۡرُوفٖۚ وَلَا تُمۡسِكُوهُنَّ ضِرَارٗا لِّتَعۡتَدُواْۚ وَمَن يَفۡعَلۡ ذَٰلِكَ فَقَدۡ ظَلَمَ نَفۡسَهُۥۚ وَلَا تَتَّخِذُوٓاْ ءَايَٰتِ ٱللَّهِ هُزُوٗاۚ وَٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ وَمَآ أَنزَلَ عَلَيۡكُم مِّنَ ٱلۡكِتَٰبِ وَٱلۡحِكۡمَةِ يَعِظُكُم بِهِۦۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِكُلِّ شَيۡءٍ عَلِيمٞ (231)"وإذا طلقتم النساء" أي الطلاق الرجعي بواحدة أو اثنتين "فقد بلغن أجلهن" أي انقضت عدتهن أي إما أن ترجعوهن بنية أداء حقوقهن وإما أن تتركوهن بلا رجوع ولا ضرر، ولهذا قال: "ولا تأخذوهن بالضرر" أي بالإيذاء "لتعتدوا" بفعلكم هذا الحلال للحرام، الحلال: التمسك بالمعروف، والحرام: الأذى، "ومن يفعل ذلك فقد ظلم نفسه وإن كان الحق للمخلوق فإن الأذى على من أراد الأذى.
"ولا تتخذوا آيات الله هزوا"
ولما بين تعالى حدوده غاية البيان كان القصد معرفتها والعمل بها والوقوف عليها وعدم تعديها، لأنه تعالى لم يكشفها عبثاً، بل كشفها صدقاً وصدقاً وجداً، نهى عن اتخاذها هزلاً أي لعباً بها، وهو إغواء لها وعدم القيام بواجبها، مثل استعمال الشدائد في الإمساك، أو الفراق، أو كثرة الطلاق، أو جمع الثلاث، من رحمته جعلها له واحدة بعد واحدة، عطفاً عليه وحرصاً على مصلحته.
قال تعالي
وَإِذَا طَلَّقۡتُمُ ٱلنِّسَآءَ فَبَلَغۡنَ أَجَلَهُنَّ فَلَا تَعۡضُلُوهُنَّ أَن يَنكِحۡنَ أَزۡوَٰجَهُنَّ إِذَا تَرَٰضَوۡاْ بَيۡنَهُم بِٱلۡمَعۡرُوفِۗ ذَٰلِكَ يُوعَظُ بِهِۦ مَن كَانَ مِنكُمۡ يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۗ ذَٰلِكُمۡ أَزۡكَىٰ لَكُمۡ وَأَطۡهَرُۚ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ (232)هذا خطاب لأولي المطلقة دون الثلاث إذا كانت خارج العدة، وأراد زوجها أن يتزوجها، ورضيت بذلك، فلا يجوز لوليها، من أب وغيره؛ أن يعصبها؛ أي: يمنعها من الزواج به، غضباً عليه؛ غضباً؛ اشمئزازاً مما فعله من الطلاق الأول.
ذكر أنه {مَنْ يُؤْمِنُ مِنْكُمْ بِاللَّهِ وَالْيَوْمِ الْآخِرِ} فإن إيمانه يمنعه من أن يعصب.
{هَذَا أَزْكَى وَأَزْكَى لَكُمْ} وخير مما يظن الولي أن عدم نكاحه رأي ومناسب، وأنه يقابل طلاقه الأول بعدم نكاحه، كما هي عادة المتكبرين.
وقيل: المراد بالحكمة
أسرار الشريعة، فالكتاب مشتمل على الحكم، والحكمة فيه بيان حكمة الله في أوامره ونهيه، وكلاهما معنيان حق، ولهذا قال {يَعِظُكُمْ بِهِ} أي: بما أوحي إليكم، وهذا مما يقوي أن المراد بالحكمة أسرار الشريعة، لأن الوعظ يكون ببيان الحكمة، والترغيب، أو الترهيب، فالحكم بها يزيل الجهل
والحكمة مع الترغيب توجب الترغيب، والحكمة مع الترهيب توجب الرهبة. {وَاتَّقُوا اللَّهَ} في جميع أموركم {وَاعْلَمُوا أَنَّ اللَّهَ عَلِيمٌ} ولذلك بينت لكم هذه الأحكام بمنتهى الدقة والإتقان، وهي موافقة للمصالح، في كل زمان ومكان، [وله الحمد والمنة].
قال تعالي
۞ وَٱلۡوَٰلِدَٰتُ يُرۡضِعۡنَ أَوۡلَٰدَهُنَّ حَوۡلَيۡنِ كَامِلَيۡنِۖ لِمَنۡ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَۚ وَعَلَى ٱلۡمَوۡلُودِ لَهُۥ رِزۡقُهُنَّ وَكِسۡوَتُهُنَّ بِٱلۡمَعۡرُوفِۚ لَا تُكَلَّفُ نَفۡسٌ إِلَّا وُسۡعَهَاۚ لَا تُضَآرَّ وَٰلِدَةُۢ بِوَلَدِهَا وَلَا مَوۡلُودٞ لَّهُۥ بِوَلَدِهِۦۚ وَعَلَى ٱلۡوَارِثِ مِثۡلُ ذَٰلِكَۗ فَإِنۡ أَرَادَا فِصَالًا عَن تَرَاضٖ مِّنۡهُمَا وَتَشَاوُرٖ فَلَا جُنَاحَ عَلَيۡهِمَاۗ وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُوٓاْ أَوۡلَٰدَكُمۡ فَلَا جُنَاحَ عَلَيۡكُمۡ إِذَا سَلَّمۡتُم مَّآ ءَاتَيۡتُم بِٱلۡمَعۡرُوفِۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٞ (233)"هذا خبر بمعنى الأمر، وتعيينه بمنزلة المأمور، الذي لا يحتاج إلى أمر ""يرضع أولاده حولين، فإذا انقضى الحول سمي تاماً، وفي أغلب السنة يقال: ""حولان كاملان لمن أراد أن يتم الرضاعة""، فإذا أكمل الرضيع الحولين فقد رضاعته، وصار اللبن بعد ذلك كسائر الأطعمة، ولذلك لم يكن الرضاعة بعد الحولين معتبرة، فلم يكن محرماً.
ولا يجوز أن تتضرر الأم بسبب ولدها، إما بمنعه من إرضاعه، أو بعدم إعطائها ما يجب عليها من نفقة أو كسوة أو أجرة.
""وليس له ولد مع ولده"" بامتناعها عن إرضاعه على وجه الضرر، أو طلبها أكثر مما يجب، وغير ذلك من أنواع الضرر.
"" "ولذلك يجوز له أن يأخذ من ماله شاء أم أبى، خلافاً للأم وقوله: (وعلى الوارث مثل ذلك) أي: الوارث، والولد إذا لم يكن له أب، ولم يكن للولد مال، مثل ما على الأب من نفقة للأم المرضعة وكسوة.
---------------------------------------------------------------------------------------------------------------------------
وَإِذَا طَلَّقۡتُمُ ٱلنِّسَآءَ فَبَلَغۡنَ أَجَلَهُنَّ فَأَمۡسِكُوهُنَّ بِمَعۡرُوفٍ أَوۡ سَرِّحُوهُنَّ بِمَعۡرُوفٖۚ وَلَا تُمۡسِكُوهُنَّ ضِرَارٗا لِّتَعۡتَدُواْۚ وَمَن يَفۡعَلۡ ذَٰلِكَ فَقَدۡ ظَلَمَ نَفۡسَهُۥۚ وَلَا تَتَّخِذُوٓاْ ءَايَٰتِ ٱللَّهِ هُزُوٗاۚ وَٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ وَمَآ أَنزَلَ عَلَيۡكُم مِّنَ ٱلۡكِتَٰبِ وَٱلۡحِكۡمَةِ يَعِظُكُم بِهِۦۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِكُلِّ شَيۡءٍ عَلِيمٞ (231)
And if you divorce the women and they have fulfilled their term, then keep them kindly, or release them with kindness, and do not hold them by harm for to transgress, and whoever does that has wronged himself, and do not take God's verse in jest, and remember God's favor upon you, and what has been revealed to you of the Book and the Wisdom, He admonishes you with it, and pious God and know that God is Knowing of all things (231)
“And if you divorce women,” that is, a revocable divorce, with one or two, “then they have reached their term,” that is, their waiting period has come to an end, that is, either you take them back with the intention of fulfilling their rights, or you leave them without going back and not harming them, that is why he said: “And do not seize them by harming them,” i.e. harming them, “in order to transgress, In your doing this halal, to the forbidden, Halal: holding on to what is good, and what is forbidden: harm, “and whoever does that has wronged himself, and if the right belongs to the creature, then the harm is due to the one who wanted the harm.
“And do not take God’s signs in jest.”
When the Most High clarified His limits with the utmost clarification, the intent was to know and act upon them, and to stand with them, and not to transgress it, because the Almighty did not reveal it in vain, but He revealed it with truth, honesty and seriousness, He forbade taking it in jest, i.e. playing with it, which is tempting it, and not complying with its duty, Such as the use of adversity in constipation, or separation, or frequent divorce, or collecting three, Of His mercy - He made one after another for him, being kind to him and striving for his interest.
وَإِذَا طَلَّقۡتُمُ ٱلنِّسَآءَ فَبَلَغۡنَ أَجَلَهُنَّ فَلَا تَعۡضُلُوهُنَّ أَن يَنكِحۡنَ أَزۡوَٰجَهُنَّ إِذَا تَرَٰضَوۡاْ بَيۡنَهُم بِٱلۡمَعۡرُوفِۗ ذَٰلِكَ يُوعَظُ بِهِۦ مَن كَانَ مِنكُمۡ يُؤۡمِنُ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۗ ذَٰلِكُمۡ أَزۡكَىٰ لَكُمۡ وَأَطۡهَرُۚ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ (232)And if you divorce women, complete their term, do not prevent them from marrying their husbands, If you are pleased with each other with kindness, that is admonished, whoever among you believes in God and the Last Day, that is purer and purer for you, and God knows and you do not know (232)
This is a letter to the guardians of a divorced woman without the three, if she is out of the waiting period, and her husband wants to marry her, and she agrees to that, so it is not permissible for her guardian, from a father and others; to muscle her; That is: he prevents her from marrying him, out of anger at him; angry; Disgust for what he did from the first divorce.
He mentioned that “whoever of you believes in God and the Last Day,” his faith prevents him from becoming prevented.
“This is purer and purer for you” and better than what the guardian thinks that not marrying him is opinion and appropriate, and that he meets his first divorce by not marrying him, as is the habit of the arrogant.
And it was said: What is meant by wisdom
The secrets of the Sharia, as the book contains the ruling, and the wisdom in it is the statement of God’s wisdom in His commands and prohibitions, and both of them concerned are true, and that is why He said {admonishes you with it} that is: by what was revealed to you, and this is what strengthens that what is meant by wisdom is the secrets of the Sharia, because the exhortation is by explaining the ruling and the wisdom, and the encouragement, or the intimidation, so the ruling by it removes ignorance,
And wisdom with enticement necessitates desire, and wisdom with intimidation necessitates awe. {And fear Allah} in all your affairs {and know that Allah is All-Knowing} Therefore, I have explained these provisions to you with the utmost precision and perfection, which are in line with interests, In every time and place, [to Him be praise and grace].
۞ وَٱلۡوَٰلِدَٰتُ يُرۡضِعۡنَ أَوۡلَٰدَهُنَّ حَوۡلَيۡنِ كَامِلَيۡنِۖ لِمَنۡ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَۚ وَعَلَى ٱلۡمَوۡلُودِ لَهُۥ رِزۡقُهُنَّ وَكِسۡوَتُهُنَّ بِٱلۡمَعۡرُوفِۚ لَا تُكَلَّفُ نَفۡسٌ إِلَّا وُسۡعَهَاۚ لَا تُضَآرَّ وَٰلِدَةُۢ بِوَلَدِهَا وَلَا مَوۡلُودٞ لَّهُۥ بِوَلَدِهِۦۚ وَعَلَى ٱلۡوَارِثِ مِثۡلُ ذَٰلِكَۗ فَإِنۡ أَرَادَا فِصَالًا عَن تَرَاضٖ مِّنۡهُمَا وَتَشَاوُرٖ فَلَا جُنَاحَ عَلَيۡهِمَاۗ وَإِنۡ أَرَدتُّمۡ أَن تَسۡتَرۡضِعُوٓاْ أَوۡلَٰدَكُمۡ فَلَا جُنَاحَ عَلَيۡكُمۡ إِذَا سَلَّمۡتُم مَّآ ءَاتَيۡتُم بِٱلۡمَعۡرُوفِۗ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٞ (233)۞ And on the woman who's given birth breastfeeds their children a full two years, for those who want to complete the breast-feeding, and upon his offspring is their sustenance and clothing for them with kindness, a soul is not burdened beyond its capacity, and a mother is not harmed by her child, and there is no born to him by his child, and on the heirs is the same, If they want separation by mutual consent and consultation, there is no sin on them both, and if you wish to give a woman to breastfeed your children, there is no sin on you, If you deliver what you have been given with kindness, and pious Allah and know that Allah is Seer of what you do (233)
This is news in the sense of the command, assigning him the status of the established one, who does not need an order to “breastfeed their children for two years, and when the year is over, it is called the complete one, and for most of the year it is said: “Two full years for whoever wants to complete the breast-feeding.” If the infant has completed two years, He lost his breast-feeding, and after that milk became like all other foods. Therefore, breast-feeding after two years was not considered, so it was not forbidden.
It is not permissible for the mother to be harmed because of her son, either by preventing him from breast-feeding him, or by not giving her what is required of her in terms of maintenance, clothing or rent.
“And he has no child with his child” by refusing to breastfeed him on the face of harm, or asking for more than is obligatory, and other types of harm.
Therefore, it is permissible for him to take from his money, whether he likes it or not, in contrast to the mother and his saying, “and the heir owes something like that,” i.e., the heir, The child if there is no father, and the child has no money, such as what the father owes in terms of maintenance for the breast-feeding mother and clothing.
The link
コメント