> The Eloquence of the Quran ( البلاغة في القرآن ) Part-3

Question: Shaikh Obaid, the Quran is full of eloquent language, beauty of which cannot be surpassed.. Can you give some examples to demonstrate this further please?

Answer:


Brother Tanweer,

We continue to talk more about البلاغة في القرآن. Actually speaking, even if we talk from our limited knowledge of البلاغة في القرآن, there are so many examples that it will fill up many pages. But we will limit our discussion to a few of them only - I encourage the readers to form the special relationship with the Quran by the way of تدبُّرالقرآن (meditating in the Quran) so that they can benefit from its endless treasures.

Today we will talk about an interesting topic of the use of زوجة  , امرأت and صاحبة in the Quran.  In the English translations we see they are more or less translated as 'wife' or 'woman'. But a closer look into how the Quran employs these words provides classic example of its eloquence.

 Use of زوجة   in the Quran:

When the Quran uses word زوجة  for one's wife, there exists a perfect marital relationship between the couple. In the Quran, Allah (SWT) never uses verb form زُوِّجَتْ to refer to act of marrying in this  present life of the world.  This is because the marriage (نكاح) itself does not guarantee that it will become a perfect relationship. Every perfect relationship (زواج)  needs نكاح  first , but no one can tell for sure if every نكاح will turn out to be a perfect relationship (زواج).

 The famous Hadith is a good example of the act of marrying, and refers to marriage as نكاح .

النكاح من سنتي فمن رغب عن سنتي فليس مني

The marriage is (an act) from my Sunnah, so whoever doesn't  follow my Sunnah doesn't belong to me.

The Quran refers to a wife as زوجة  at various places. In all such cases, husband and wife share a truly compatible relationship. A perfect marriage (زواج)  is nearly always the case for prophets and messengers of Allah (SWT), and especially Rasool (SAW). There are some exceptions to this as we will talk about shortly.

Let us see some examples where Allah (SWT) refers toزوجة  .

In Ayat 44:54, Allah (SWT) promises to marry the Ahle-Imaan to beautiful women. Verb form of زُوِّجَتْ is used here, but in afterlife and not in this life.

كَذٰلِكَ وَزَوَّجْنٰهُمْ بِحُورٍ عِينٍ

"Thus. And We will marry them to fair women with large, [beautiful] eyes."

(QS. Ad-Dukhan 44: Verse 54)

 

In Ayat 7:19, Hawwa (AS) is mentioned as زوجة of Adam (AS).

وَيٰٓئَادَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ فَكُلَا مِنْ حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظّٰلِمِينَ

"And O Adam, dwell, you and your wife, in Paradise and eat from wherever you will but do not approach this tree, lest you be among the wrongdoers."

(QS. Al-A'raf 7: Verse 19)

 

In Ayats below (33:59, 33:28 and 33:50) Allah (SWT) talks about Mothers of Ummah (امهات المؤمنين) , the wives of Rasool (SAW), who are الازواج المطهرة.

يٰٓأَيُّهَا النَّبِىُّ قُل لِّأَزْوٰجِكَ وَبَنَاتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلٰبِيبِهِنَّ  ۚ  ذٰلِكَ أَدْنٰىٓ أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ  ۗ  وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

"O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful."

(QS. Al-Ahzab 33: Verse 59)

 

يٰٓأَيُّهَا النَّبِىُّ قُل لِّأَزْوٰجِكَ إِنْ كُنْتُنَّ تُرِدْنَ الْحَيٰوةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا

"O Prophet, say to your wives, If you should desire the worldly life and its adornment, then come, I will provide for you and give you a gracious release."

(QS. Al-Ahzab 33: Verse 28)

In Ayat 33:37 below, Allah (SWT) mentions of his favour by marrying Zainab bin Jahsh (RZ) to Rasool (SAW) after Zaid bin Haritha (RZ) divorced her. As we are aware, this is the only Ayat in the Quran in which a companion of Rasool (SAW) is mentioned by name, Zaid (RZ) has that privilege. Allah (SWT) glorified Zaid (RZ) in this way because after this Ayat was revealed, he was again called as Zaid bin Haritha and no longer Zaid bin Muhammad - a great compensation to him for losing 'Muhammad' from his name. Another point to note in this Ayat is that Allah (SWT) referred to Zainab (RZ) as زوجة of Zaid (RZ), even though the relationship between them was not the most perfect. The reason for the discord was that she was from the noble lineage of Bani Quraysh, and was related to Rasool (SAW), while Zaid (RZ) was a freed slave whom Rasool (SAW) adopted as his son before Allah (SWT) revealed this Ayat. This is because the marriage between Zainab (RZ) and Zaid (RZ) was decreed by Allah's (SWT) will - and who could challenge the wisdom of that relationship that Allah (SWT) had willed for. She is thus appropriately called as زوجة of Zaid (RZ).

وَإِذْ تَقُولُ لِلَّذِىٓ أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِى فِى نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشٰىهُ  ۖ  فَلَمَّا قَضٰى زَيْدٌ مِّنْهَا وَطَرًا زَوَّجْنٰكَهَا لِكَىْ لَا يَكُونَ عَلَى الْمُؤْمِنِينَ حَرَجٌ فِىٓ أَزْوٰجِ أَدْعِيَآئِهِمْ إِذَا قَضَوْا مِنْهُنَّ وَطَرًا  ۚ  وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا

"And [remember, O Muhammad], when you said to the one on whom Allah bestowed favor and you bestowed favor, Keep your wife and fear Allah, while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him. So when Zayd had no longer any need for her, We married her to you in order that there not be upon the believers any discomfort concerning the wives of their adopted sons when they no longer have need of them. And ever is the command of Allah accomplished."

(QS. Al-Ahzab 33: Verse 37)

So in summary, use of زوجة   in the Quran indicates a perfect marital relationship. Every perfect relationship (زواج) needs نكاح  first , but the opposite may or may not be true. One can only hope that نكاح  will result into (زواج) .

Use of امرأت in the Quran:

We will now talk about the use of امرأت in the Quran. When امرأت is used for the wife, a relationship in place between her and husband, but there is something missing in that relationship. What is missing varies from case to case - sometimes it is the difference of faiths, sometimes its lack of mutual affection, sometimes there is hypocrisy involved and sometimes the husband is no longer alive.


Below are some examples from the Quran.


Wife of Al-Azeez of Egypt:

Ayat 12:30 refers to wife of Al-Azeez of Egypt who sought to seduce Yusuf (AS). If she loved her husband truly, she would never do this - so we conclude their relationship wasn't perfect. Other reason was that their marriage was childless.

وَقَالَ نِسْوَةٌ فِى الْمَدِينَةِ امْرَأَتُ الْعَزِيزِ تُرٰوِدُ فَتٰىهَا عَنْ نَّفْسِهِۦ  ۖ  قَدْ شَغَفَهَا حُبًّا  ۖ  إِنَّا لَنَرٰىهَا فِى ضَلٰلٍ مُّبِينٍ

"And women in the city said, The wife of al-'Azeez is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her [to be] in clear error."

(QS. Yusuf 12: Verse 30)

Wife of Fir'aun (Pharaoh)

Ayat refers to the believing wife of Fir'aun who differed from his faith, and prayed to Allah (SWT) for Paradise.

وَضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ ءَامَنُوا امْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ابْنِ لِى عِنْدَكَ بَيْتًا فِى الْجَنَّةِ وَنَجِّنِى مِنْ فِرْعَوْنَ وَعَمَلِهِۦ وَنَجِّنِى مِنَ الْقَوْمِ الظّٰلِمِينَ

"And Allah presents an example of those who believed: the wife of Pharaoh, when she said, My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people."

(QS. At-Tahrim 66: Verse 11)

Wife of Nooh (AS)

Wife of Nooh (AS) was a disbeliever (kaafirah), and didn't agree with Nooh (AS) in faith. She is not as severely cursed in the Quran as the wife of Loot (AS) is (see next section), mainly because in addition to being a disbeliever - Loot's (AS) wife was also a hypocrite.

Ayat 66:10 mentions her along with wife of Loot (AS)

ضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ  ۖ  كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صٰلِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلَا النَّارَ مَعَ الدّٰخِلِينَ

"Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants but betrayed them, so those prophets did not avail them from Allah at all, and it was said, Enter the Fire with those who enter."

(QS. At-Tahrim 66: Verse 10)

Wife of Loot (AS)

Wife of Loot (AS) was the first female hypocrite (munafiqah) on earth. She conducted in a way in front of Loot (AS) and lived a totally different life in his absence. She has been cursed 4-5 times in the Quran, more than any other woman has been in the Quran. We saw Ayat 66:10 where Allah (SWT) mentioned her.

Wife of Imraan (RH)

This is a pretty interesting example. Imraan was father of Maryam (AS) and his wife was a pious believer (muslimah). Yet the Quran mentions her as  امْرَأَتُ عِمْرٰن. So what was missing in their relationship? The reason is that her husband Imraan was already dead when she made pledge (mentioned in Ayat 3:35) to consecrate her unborn child in the path of Allah (SWT). Because her husband was dead at the time of making this prayer, Allah (SWT) refers to her as امْرَأَتُ عِمْرٰن. If Imraan was alive, it is highly unlikely that she would make such pledge.

إِذْ قَالَتِ امْرَأَتُ عِمْرٰنَ رَبِّ إِنِّى نَذَرْتُ لَكَ مَا فِى بَطْنِى مُحَرَّرًا فَتَقَبَّلْ مِنِّىٓ  ۖ  إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ

"[Mention, O Muhammad], when the wife of 'Imran said, My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing."

(QS. Ali 'Imran 3: Verse 35)

Further to above, we learn from the Quran that Zakariyah (AS) became Marayam's (AS)  carer (Ayat 3:37 below).

فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنۢبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا  ۖ  كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا  ۖ  قَالَ يٰمَرْيَمُ أَنّٰى لَكِ هٰذَا  ۖ  قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ  ۖ  إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَآءُ بِغَيْرِ حِسَابٍ

"So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entered upon her in the prayer chamber, he found with her provision. He said, O Mary, from where is this [coming] to you? She said, It is from Allah. Indeed, Allah provides for whom He wills without account."

(QS. Ali 'Imran 3: Verse 37)

Wife of Abu-Lahab

Wife is referred to as امْرَأَتُ  if the marriage was done in a non-Islamic way. Both Abu-Lahab (who was uncle of Rasool (SAW)) and his wife were staunch disbelievers (kafireen). We know from the contemporary accounts that there were a lot of disputes in their home. So not only that they were disbelievers, they also had a inharmonious married life - Allah (SWT) referred to her as امْرَأَتُ  in Ayat 111:4.

وَامْرَأَتُهُ ۥ  حَمَّالَةَ الْحَطَبِ

"And his wife [as well] - the carrier of firewood."

(QS. Al-Masad 111: Verse 4)

Wives of Zakariyah (AS) and Ibraheem (AS)

We will now talk in slightly more detail about the mentions of wives of Zakariyah (AS) and Ibraheem (AS) in the Quran.

Both were prophets of Allah (SWT) married to the pious and believing wives. Yet we see that Allah (SWT) mentions them as امْرَأَتُ   in the following places in the Quran.

Zakariyah (AS) prayed to Allah (SWT) for a child, and humbly put his case forward to All Knowing Allah (SWT) as mentioned in Ayats below.

قَالَ رَبِّ إِنِّى وَهَنَ الْعَظْمُ مِنِّى وَاشْتَعَلَ الرَّأْسُ شَيْبًا وَلَمْ أَكُنۢ بِدُعَآئِكَ رَبِّ شَقِيًّا

"He said, My Lord, indeed my bones have weakened, and my head has filled with white, and never have I been in my supplication to You, my Lord, unhappy."

(QS. Maryam 19: Verse 4)

وَإِنِّى خِفْتُ الْمَوٰلِىَ مِنْ وَرَآءِى وَكَانَتِ امْرَأَتِى عَاقِرًا فَهَبْ لِى مِنْ لَّدُنْكَ وَلِيًّا

"And indeed, I fear the successors after me, and my wife has been barren, so give me from Yourself an heir"

(QS. Maryam 19: Verse 5)

In Ayat 19:5 he said his wife (امْرَأَتِى ) was عَاقِرًا  (loosely translated as 'barren' in English). So the key term here is عَاقِرًا , and I will come back to it.

Ibraheem's (AS) wife Sara (AS) is referred to as امْرَأَتُ . Ayat 51:29 mentions of her approaching Allah (SWT) about her inability to conceive. The key term here is عَقِيمٌ.

فَأَقْبَلَتِ امْرَأَتُهُ ۥ  فِى صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ

"And his wife approached with a cry [of alarm] and struck her face and said, [I am] a barren old woman!"

(QS. Adh-Dhariyat 51: Verse 29)

Firstly, it is evident that their wives are referred to as امْرَأَتُ   in Ayaat (19:5 and 51:29) because of their missing ability to have children - wife of Zakariyah (AS) is called as عَاقِرًا   and wife of Ibraheem (AS) is called عَقِيمٌ. So the missing ability to conceive children in both women is the reason they are calledامْرَأَتُ  .

But when Allah (SWT) accepted Zakariyah's (AS) prayer, and cured his wife from infertility, she is referred to asزوجة  in Ayat. This is because there is no longer anything missing in their relationship.

فَاسْتَجَبْنَا لَهُ ۥ  وَوَهَبْنَا لَهُ ۥ  يَحْيٰى وَأَصْلَحْنَا لَهُ ۥ  زَوْجَهُ ۥ ٓ  ۚ  إِنَّهُمْ كَانُوا يُسٰرِعُونَ فِى الْخَيْرٰتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا  ۖ  وَكَانُوا لَنَا خٰشِعِينَ

"So We responded to him, and We gave to him John, and amended for him his wife. Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive."

(QS. Al-Anbiya 21: Verse 90)

The differences between عاقر andعقيم  

Case of Zakariyah's (AS) wife

In Ayat 19:5 we saw that wife of Zakariyah (AS) is referred asعَاقِرًا  (barren), while in Ayat 51:29, wife of Ibraheem (AS) is calls herself as عَقِيمٌ (barren). The English translations, not surprisingly use the same word 'barren' for bothعَاقِرًا   and عَقِيمٌ. But the eloquence of the Quran is much superior than that.

In the Arabic language, عاقر is used for a woman who is unable to conceive children. In this case, there is no issue with the man, issue solely lies with the woman. There can be various reasons for a woman to becomeعَاقِرًا   - for example menopause, illnesses affecting reproductive system and many other health issues can be the causes.

But beingعَاقِرًا   is not a permanent condition, the treatment is still possible.

The example of wife of Zakariyah (AS) we saw above clearly demonstrates these points. She was mentioned as عَاقِرًا   in his prayer to Allah (SWT), and Allah (SWT) cured her - and Yahiya (AS) was born.

The use of عقيم differs, in that the cause of infertility can be in man or woman, or both. Inability to have children in this case is the matter of Qadr, and the treatment with the worldly/ medical means is not possible.

Allah (SWT) has used word عقيم  elsewhere in the Quran as well.

In Ayaat 42:50, Allah( (SWT) says he renders who he wills عَقِيمً, completely childless.

لِّلَّهِ مُلْكُ السَّمٰوٰتِ وَالْأَرْضِ  ۚ  يَخْلُقُ مَا يَشَآءُ  ۚ  يَهَبُ لِمَنْ يَشَآءُ إِنٰثًا وَيَهَبُ لِمَنْ يَشَآءُ الذُّكُورَ

"To Allah belongs the dominion of the heavens and the earth; He creates what he wills. He gives to whom He wills female [children], and He gives to whom He wills males."

(QS. Ash-Shuraa 42: Verse 49)

أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنٰثًا  ۖ  وَيَجْعَلُ مَنْ يَشَآءُ عَقِيمًا  ۚ  إِنَّهُ ۥ  عَلِيمٌ قَدِيرٌ

"Or He makes them [both] males and females, and He renders whom He wills barren. Indeed, He is Knowing and Competent."

(QS. Ash-Shuraa 42: Verse 50)

In Ayat 22:55, the day of Judgement (Qiyamah) is called  يَوْمٍ عَقِيم, a barren day, because there would be no new day to dawn after it occurs.

وَلَا يَزَالُ الَّذِينَ كَفَرُوا فِى مِرْيَةٍ مِّنْهُ حَتّٰى تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً أَوْ يَأْتِيَهُمْ عَذَابُ يَوْمٍ عَقِيمٍ

"But those who disbelieve will not cease to be in doubt of it until the Hour comes upon them unexpectedly or there comes to them the punishment of a barren Day."

(QS. Al-Hajj 22: Verse 55)

In Ayat 51:41, it is mentioned that the people of Aad were destroyed by  الرِّيحَ الْعَقِيم, the barren wind. It left nothing after it (Ayat 51:42).

وَفِى عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ

"And in 'Aad [was a sign], when We sent against them the barren wind."

(QS. Adh-Dhariyat 51: Verse 41)

 

مَا تَذَرُ مِنْ شَىْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ

"It left nothing of what it came upon but that it made it like disintegrated ruins."

(QS. Adh-Dhariyat 51: Verse 42)

Case of Ibraheem's (AS) wife Sara (AS)

We already saw that Sara (AS) wife of Ibraheem (AS) called herself عَجُوزٌ عَقِيم when Angels of Allah (SWT) brought to them glad tidings of a 'learned' son (Ishaaque (AS)). She was not only barren but also past the age of child bearing (Ayat 51:29). Ibraheem (AS) already had Ismail (AS) from Haajar (AS), so the issue was clearly with Sara (AS).

Allah (SWT) fulfilled his promise and gave Ibraheem (AS) and Sara (AS) a son Ishaaque (AS)  (Ayat 21:72 below).

وَوَهَبْنَا لَهُ ۥ ٓ إِسْحٰقَ وَيَعْقُوبَ نَافِلَةً  ۖ  وَكُلًّا جَعَلْنَا صٰلِحِينَ

"And We gave him Isaac and Jacob in addition, and all [of them] We made righteous."

(QS. Al-Anbiya 21: Verse 72)

Ibraheem (AS) was not childless, but when Allah (SWT) fulfilled the promise, he said He gave Ibraheem (AS) not only the second son but also a further glad tiding of grandson Yaqoob (AS) from Ishaaque (AS). Yaqoob (AS) is specially mentioned here because he would play main role in the lineage of Bani Israel in future. Allah (SWT) says He gave both to Ibraheem (AS) asنَافِلَةً   (in addition/ extra). Firstly because Ishaaque (AS) was miraculously born to Sara (AS) who was  عَقِيم, beyond any worldly treatment, but also because in addition to him, Allah (SWT) gave Yaqoob (AS) to Ibraheem (AS) as further reward - asنَافِلَةً  .

But there is another heart touching reason for Allah's (SWT) mercy for Ibraheem (AS) in rewarding him نَافِلَةً. At an old age when Ibraheem (AS) only had Ismail (AS), Allah (SWT) tested Ibraheem (AS) with a dream that he must sacrifice his teenager son Ismail (AS) with his own hands. The dream was the command of Allah (SWT), and this was great trial for Ibraheem (AS). He submitted to the wish of Allah (SWT) wholeheartedly, and proceeded with putting his son down upon his forehead to make the sacrifice. But as was the decree of Allah (SWT), He saved Ismail (AS) and rewarded Ibraheem (AS) for his utmost act of submission. The reward was not just in the form of another son Ishaaque (AS) from Sara (AS), but additionally Yaqoob (AS) from Ishaaque (AS) - so Allah (SWT) rewarded him not just one, but with two sons from his pious progeny. Ayaat 37:102-106 beautifully narrate this incident.

This is the proof that when we submit to the decree of Allah (SWT) wholeheartedly, not worrying about any worldly consequences, Allah (SWT) rewards abundantly - more than we can anticipate.

فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يٰبُنَىَّ إِنِّىٓ أَرٰى فِى الْمَنَامِ أَنِّىٓ أَذْبَحُكَ فَانْظُرْ مَاذَا تَرٰى  ۚ  قَالَ يٰٓأَبَتِ افْعَلْ مَا تُؤْمَرُ  ۖ  سَتَجِدُنِىٓ إِنْ شَآءَ اللَّهُ مِنَ الصّٰبِرِينَ

"And when he reached with him [the age of] exertion, he said, O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think. He said, O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast."

(QS. As-Saffat 37: Verse 102)

 

فَلَمَّآ أَسْلَمَا وَتَلَّهُ ۥ  لِلْجَبِينِ

"And when they had both submitted and he put him down upon his forehead,"

(QS. As-Saffat 37: Verse 103)

 

وَنٰدَيْنٰهُ أَنْ يٰٓإِبْرٰهِيمُ

"We called to him, O Abraham,"

(QS. As-Saffat 37: Verse 104)

 

قَدْ صَدَّقْتَ الرُّءْيَآ  ۚ  إِنَّا كَذٰلِكَ نَجْزِى الْمُحْسِنِينَ

"You have fulfilled the vision. Indeed, We thus reward the doers of good."

(QS. As-Saffat 37: Verse 105)

 

إِنَّ هٰذَا لَهُوَ الْبَلٰٓؤُا الْمُبِينُ

"Indeed, this was the clear trial."

(QS. As-Saffat 37: Verse 106)

 

Use of صاحبة in the Quran:

The root of the word صاحبة is same as اصحٰب (companions in general), or صحابة (male companions of Rasool (SAW)), or صحابيات (female companions of Rasool (SAW)).

So صاحبة  is female companion- she is neither امرأت  or زوجة . I will talk about the reason for this shortly.

Allah (SWT) narrates in Ayat 30:21 about the characteristics of marital relationship after a نكاح. In fact, these are the things which make a healthy marital relationship, if present in a perfect balance.

1. Tranquillity (سكينة) - through physical relationship. But the marital bliss is not solely based on sex.
2. Affection (مَّوَدَّةً ) - between the couple, which comes especially after child is born. The family thus formed shares affection with each other. The phase of pure affection lasts until children stay with us, once they leave us or carry on with their own lives - this phase goes away as well.
3. Kindness (رَحْمَة) - this is the most stable phase in couples life, where they can continue without سكينة or مَّوَدَّةً . This happens when children leave us, or when there is no room for سكينة or مَّوَدَّةً  - only thing that drives the relationship is kindness towards each other.

وَمِنْ ءَايٰتِهِۦٓ أَنْ خَلَقَ لَكُمْ مِّنْ أَنْفُسِكُمْ أَزْوٰجًا لِّتَسْكُنُوٓا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَّوَدَّةً وَرَحْمَةً  ۚ  إِنَّ فِى ذٰلِكَ لَءَايٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

"And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought."

(QS. Ar-Rum 30: Verse 21)

We have discussed in detail, that after نكاح there are two possibilities for woman to become either just امرأت or a perfect partner زوجة . But there is a special case to this - which is mentioned in Ayat 33:49. This is when you divorce woman before touching her, in such case there is no سكينة as there is no physical contact, no Affection (مَّوَدَّةً ) as there is no emotional attachment, and hence no Kindness (رَحْمَة) - all three characteristics are missing. For such woman, there is no mandatory waiting period (Iddah) after the divorce. She would have to wait only in the case of husband death, but that is a separate topic. But for such woman who gets divorced without her husband touching her can never become امرأت or زوجة  as there is no physical relationship between them. This is the case where she is referred to as صاحبة .

يٰٓأَيُّهَا الَّذِينَ ءَامَنُوٓا إِذَا نَكَحْتُمُ الْمُؤْمِنٰتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا  ۖ  فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا

"O You who have believed, when you marry believing women and then divorce them before you have touched them, then there is not for you any waiting period to count concerning them. So provide for them and give them a gracious release."

(QS. Al-Ahzab 33: Verse 49)

In the Arabian culture to this day, the نكاح  happens with Mehr, and witnesses, but bride might choose to live with her husband after some time. The wedding, when she starts to live with her husband, called زفاف may occur a few weeks to a few years after نكاح. The best example of this is نكاح   of Rasool (SAW) with Ayesha (RZ) in Makkah and the زفاف while in Madinah.

Let's look at some examples from the Quran.

صاحبة    is mentioned twice in the Quran in the context of the present life.

In Ayat 6:101, Allah (SWT) questions how He could have a son when does not even have a صاحبة . If Allah (SWT) had said he does not even haveزوجة  then one might think he may have امرأت at least! We saw that for us humans even we have صاحبة , there is no relationship with that woman, so how could Allah (SWT) have a son when He doesn't even have a صاحبة . So with the use of صاحبة , Allah (SWT) dismisses every possibility of having a son automatically.

بَدِيعُ السَّمٰوٰتِ وَالْأَرْضِ  ۖ  أَنّٰى يَكُونُ لَهُ ۥ  وَلَدٌ وَلَمْ تَكُنْ لَّهُ ۥ  صٰحِبَةٌ  ۖ  وَخَلَقَ كُلَّ شَىْءٍ  ۖ  وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ

"[He is] Originator of the heavens and the earth. How could He have a son when He does not have a companion and He created all things? And He is, of all things, Knowing."

(QS. Al-An'aam 6: Verse 101)

In Ayat 72:3, the Jinn negated what Allah (SWT) negated in Ayat 6:101 - that Allah (SWT) doesn't even have a صاحبة . In Ayat 72:3, there are two explicit negations used for not having wife, and not having a son.   مَا اتَّخَذَ صٰحِبَةً وَلَا وَلَدًا(He has not taken a companion, and nor a son). If Allah (SWT) had instead used a single negation to apply to both wife and son - مَا اتَّخَذَ صٰحِبَةً وَوَلَدًا (He has not taken a companion and son), a confusion might arise that Allah (SWT) might not have 'wife and son' together, but He may have either a wife or just a son in isolation. But with explicit double negations - Allah (SWT) ruled out any possibility of this confusion.

وَأَنَّهُ ۥ  تَعٰلٰى جَدُّ رَبِّنَا مَا اتَّخَذَ صٰحِبَةً وَلَا وَلَدًا

"And [it teaches] that exalted is the nobleness of our Lord; He has not taken a wife or a son"

(QS. Al-Jinn 72: Verse 3)

صاحبة   is mentioned twice in the Quran in the context of the afterlife.

In Ayaat 80:34-36, Allah (SWT) portray how man will flee from his relations before the judgement occurs on the day of Qiyamah. On this day, everyone will think only for himself and matters will be only dealt with total selfishness نفسي نفسي.  So clearly on this day, there is nothing in the hearts for anyone so wife is mentioned as صاحبة - clearly there is no element left of any of three characteristics of marital relationship - neither سكينة nor مَّوَدَّةً   or رَحْمَة.

Another point of eloquence worth noting from Ayat 80:35 is that Allah (SWT) mentions mother and father separately, from whom man will flee before the judgement takes place. Allah (SWT) could have mentioned them as والدين or ابوين. Because there is no relationship left in reality in this desperate situation, Allah (SWT) even separated mother and father in their mention to show how much broken the relationships will be on that day.

يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ

"On the Day a man will flee from his brother"

(QS. 'Abasa 80: Verse 34)

 

وَأُمِّهِۦ وَأَبِيهِ

"And his mother and his father"

(QS. 'Abasa 80: Verse 35)

 

وَصٰحِبَتِهِۦ وَبَنِيهِ

"And his wife and his children,"

(QS. 'Abasa 80: Verse 36)

In Ayaat 70:11-12, portray the scene after the judgement occurs on the day of Qiyamah. The criminals will wish they could be ransomed from the punishment, and will offer their dear ones to save themselves. Again, the wife is mentioned as صاحبة as relationship is totally broken.

Another points of eloquence worth noting in Ayaat below are,

1. In Ayat 70:11, man will offer his most prized relationship first which are his children. So where in Ayat 80:36, he is seen fleeing away from his children in the last before the judgement - he would be too quick and ready to offer them as ransom after receiving the punishment.
2. Secondly, man will not dare to offer his parents as ransom to save himself, because he knows that it would anger Allah (SWT) even further who ordained kindness and goodness towards ones parents. وَقَضٰى رَبُّكَ أَلَّا تَعْبُدُوٓا إِلَّآ إِيَّاهُ وَبِالْوٰلِدَيْنِ إِحْسٰنًا  And your Lord has decreed that you not worship except Him, and to parents, good treatment. (QS. Al-Isra' 17: Beginning of Verse 23)

يُبَصَّرُونَهُمْ  ۚ  يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِى مِنْ عَذَابِ يَوْمِئِذٍۢ بِبَنِيهِ

"They will be shown each other. The criminal will wish that he could be ransomed from the punishment of that Day by his children"

(QS. Al-Ma'arij 70: Verse 11)

 

وَصٰحِبَتِهِۦ وَأَخِيهِ

"And his wife and his brother"

(QS. Al-Ma'arij 70: Verse 12)