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Quran 23:1-11 – Javed Ahmed Ghamidi's Tafseer
The implication is that ascetism is not what is demanded. Sexual relations with the wife are absolutely permitted. However, except for her, these relations are absolutely prohibited if they are in the form of adultery, temporary marriage (muta‘), sodomy or bestiality. They cannot be expected from a Muslim. Yet it should remain clear that there is no possibility in the words of the verse to interpret them as referring to masturbation and other similar acts. They are confined to sexual relations with another individual and cannot relate to self-gratification in this regard. The reason for this is that the preposition عَلَي (on/upon) does not collocate with حَافِظُوْن (those who guard) and thus there necessarily exists a tadmin in this expression, and words such as عن الوقوع علي أحد (from indulging with anyone) are suppressed after حَافِظُوْن. Thus, the object from which the exception is sought in this expression is not the ways of sexual-gratification: it is the individuals with whom a person can establish sexual relations. The verse does not mean that no way of sexual-gratification is allowed except through wives and slave-women; it means that except for wives and slave-women, one cannot appease one’s sexual urge with any other individual.
Can someone please in simple words explain what the logic is behind the علي stuff?
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20 Replies
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Quran 23:1-11 – Javed Ahmed Ghamidi's Tafseer
updated 3 years, 8 months ago
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One salient feature of the language of the Quran is that the meanings which are understood of their own accord because of the presence of other words and indicators or because of some logical obviousness are not expressed in words. There are many examples that can be quoted to present this point but the most easily understandable example has been presented [1].
Coming to the verse under consideration (23:5-6):
وَالَّذِيْنَ هُمْ لِفُرُوجِهِمْ حَافِظُوْنَ. إِلَّا عَلَى أَزْوَاجِهِمْ أوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِيْنَ
In the above verse also there is an obvious suppression but of a different kind, known as Tazmeen (تضمین). Because of inconsistency or non-homogeneity between the preposition عَلَي (on/upon) and verb حَافِظُوْن (those who guard), there necessarily exists some sort of obvious suppression in this expression which should link this verb with this preposition which are incongruous when seen together in the absence of that suppression. Keeping in view the structure of the verses, that suppression must include words similar in meaning to this عن الوقوع علي أحد (from indulging with anyone) thus clarifying that the verse is not talking about ways of sexual-gratification, rather, it is talking about the individuals with whom a person can establish sexual relations. The verse does not mean that no way of sexual-gratification is allowed except through wives and slave-women; it means that except for wives and slave-women, one cannot appease one’s sexual urge with any other individual.
(For Ghamidi Sahab’s Tafseer Please read footnote 134 in the following link: https://www.javedahmedghamidi.org/#!/quran?chapter=23¶graph=1&type=Ghamidi)
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[1]
وَمَا مِن دَآبَّةٍ فِي الأَرْضِ وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلاَّ أُمَمٌ أَمْثَالُكُم (٣٨:٦)
And all the beasts that roam in the earth [on their feet] and all the birds that fly on their wings [in the sky] with both their wings are but communities like your own. (6:38)
A little deliberation shows that in the above verse an ellipses of parallel phrases has occurred. Because of the presence of the expression فِي الأَرْضِ [in the earth] in the first part of the sentence, there is an ellipses of its parallel expression فِي الّسَمَاءِ [in the sky] in the second part. Similarly, because of the presence of the expression يَطِيرُ بِجَنَاحَيْهِ [fly on their wings] in the second part of the sentence, there is an ellipses of its parallel expression تَدُبُّ عَلَى رِجْلِهَا [roam on their legs] in the first part of the sentence. Though this style is not present in the English language, it exists abundantly in classical Arabic.
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Thanks bhai for the analogy but why does على not collocate? Is it like a well known use like how animals walk on legs or birds use wings- I mean is it like I say here is a pen for you. The suppressed phrase is for you to write.
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As per my understanding, if we take away عَلَى out of the verse then it would be an absolute prohibition of sexual-gratification by all means except for wives and slave-maidens. However, the presence of عَلَى is emphasizing on individuals with whom sexual-gratification is allowed therefore giving an obvious hint that previously mentioned حَافِظُوْنَ was limiting it to people only with whom sexual-gratification is allowed; which was later further qualified to wives and slave-maidens only.
*(I am not a linguist of Arabic language. I explained it to the best of my understanding)
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“The implication is that ascetism is not what is demanded. Sexual relations with the wife are absolutely permitted. However, except for her, these relations are absolutely prohibited if they are in the form of adultery, temporary marriage (muta‘), sodomy or bestiality.”
So, according to Ghamidi saab, temporary marriages are not permitted .. ? What about those hadiths where temporary marriages were permitted for some time by Prophet ? Was it a temporary measure only ?
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I haven’t done research hopefully @faisalharoon or @UmerQureshi or @Sohail can help
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Or may be these hadiths are weak ? That’s one proper explanation..
Jabir b. ‘Abdullah and Salama b. al-Akwa ‘said:
There came to us the proclaimer of Allah’s Messenger (ﷺ) and said: Allah’s Messenger (ﷺ) has granted you permission to benefit yourselves, ie to contract temporary marriage with women.
Jabir b. ‘Abdullah reported:
We contracted temporary marriage giving a handful of (tales or flour as a dower during the lifetime of Allah’s Messenger (ﷺ) and durnig the time of Abu Bakr until ‘Umar forbade it in the case of’ Amr b. Huraith.
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The first one seems like narrator putting his own understanding
Second doesn’t talk about permission.
Anyway @UmerQureshi @faisalharoon are probably more equipped
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Second talks about permission because before Umar, it wasn’t prohibited, it seems.
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According to Quran, there is clear prohibition of intimate relationships outside of marriage, as in both Surah mumimun and Surah Muarij, both were revealed in Mecca. So temporary marriage is out of question according to Quran.
Coming to the narrations, there are conflicting narrations related to temporary marriage, some mentioning muta’ was declared Haram on conquest of Mecca and some mentioning that caliph umar (rts) banned it during His time. The best that can be said is that It could be a matter of dissemination and a matter of application. There is a possibility that some people were carrying it out even after the verses of Quran were revealed, so when it came to the knowledge of Prophet(sws), he emphasized its prohibition and similarly, at the time of Hazrat Umar(rta), when he saw any such practice, he also told people about its prohibition. This is the same kind of communication gap that happened between intial Qirats of Quran and the Final Qirat (Arza-e-Akhira) of Quran. Hazrat umar (rta) also forbade people from that Qirat when he saw people reciting that Initial Qirat during his era.
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I think Ibn Abbas continued to maintain that Prophet did not prohibit it .. according to some reports.. and many Sahabas disagreed with him, including Ali. Not sure which report is correct.
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So take the Quran as a basis and ignore any conflicting reports which don’t conform to reaosn
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Qur’an can’t be interpreted on its own without the associated interpretation by the Prophet and Sahabas.
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Incorrect
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I don’t think it can be done without knowing the historical context of the verse and how Prophet interpreted it.
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Discussion 2903
You should read this to research the principles of Farahi method. -
It may be Farahi school’s opinion.. even the Qur’anists interpret Qur’an independent of any historical context, and come up with their own interpretation (they ignore hadiths and sunnah both) . We don’t know which one is correct. For example who is Abu Lahab and Zayd in the verses ? Anyway, this is a separate discussion..
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Then you should also read up on the concept of established history
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And watch zavia e Ghamidi
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I think this part we can discuss in a separate thread.. as this topic is different. Please open a new thread.
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The point I want to ask is .. was there a single Muslim for whom the Prophet permitted temporary marriage before he prohibited it for all ?
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