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1. Since the basic objective of religion
is purification, all divine religions prohibit sexual relations with one’s
wife during their menstrual and puerperal discharge periods. As adherents
to the creed and practices of Abraham (sws), the Arabs also considered
such relations as unlawful. Their poetical compositions mention this fact
from various aspects. There was no difference of opinion regarding its
prohibition. However, there existed certain extremes and undue restrictions
regarding the limits of withdrawal from one’s wife during these periods.
It is evident from the answer given by the Qur’an that the actual
question in fact pertained to these limits.
2. The implication being that during
these days only intercourse is prohibited. A lady should not be thought
of as untouchable during these days as was the view of the Jews, Hindus
and some other nations. The Prophet (sws) through his own practice delineated
that only intercourse is prohibited in these times and other forms of sexual
relations can remain intact with one’s wife without any hesitation whatsoever.
However, the question arises regarding the time of resumption of carnal
relationship with her. The Qur’an has used two words for this: ‘تَطَهُّر’ and ‘طُهْر’. The form and scope of the directive
which can be derived from their usage in the words of Imam Amin Ahsan
Islahi is:
‘طُهْر’ (tuhr) means the end of the state
of impurity and the termination of blood while ‘تَطَهُّر
’ (tatahhur) means the state of purity a lady enters into after
the ceremonial bath. The verse regards ‘طُهْر’ (tuhr)
as a condition for intercourse with the wife and it also says that once
a lady has entered the state of purity only then should the husband approach
her for this purpose. It emanates from this that though the basic reason
for this prohibition is blood and once the blood stops this prohibition
is lifted, however the appropriate way in this regard is to have intercourse
after she has had a bath. (Islahi, Amin Ahsan, Tadabbur-i-Qur’an,
2nd ed., vol. 1, (Lahore: Faran Foundation, 1986), p. 526)
3. After the ceremonial bath,
the carnal relationship with the wife should be established through the
way that is prescribed by the Almighty. This guidance is ingrained in human
nature and from this aspect it, no doubt, is a directive of the Almighty.
If a person violates this directive he in fact violates a very obvious
directive of the Almighty, and, as a result, will have to face punishment
from Him.
4. While explaining the importance
of these directives in the eyes of the Almighty, Islahi writes:
If one deliberates on the essence of tawbah and tatahhur, one
comes to the conclusion that while the former means to cleanse one’s inner
self from sins, the latter means to cleanse one’s outer self from filth
and dirt. Viewed thus, both are similar in their essence and the Almighty
holds both these traits in great admiration. On the other hand, people
who lack these traits are disliked by the Almighty. It is evident from
the context of this verse that those who do not refrain from intercourse
with their wives during their periods of impurity and violate the limits
ingrained in human nature in satisfying their sexual urge are detestable
in the eyes of the Almighty. (Islahi, Amin Ahsan, Tadabbur-i-Qur’an,
2nd ed., vol. 1, (Lahore: Faran Foundation, 1986), p. 526)
5. The metaphor of ‘cultivated land’
is employed by the Qur’an to explain what is stated in the previous
verses. Imam Amin Ahsan Islahi comments on this in the following
words:
One very apparent reason for using this metaphor is the fact
that just as for a cultivated land it is essential on the part of the harvester
that seeds be sown in the appropriate season at the right time and that
they be sown within the fields and not scattered outside them, similarly
it is a norm of human instinct that one should not approach a lady for
sexual intercourse during the menstrual cycle or from the anal side because
the period of menses is a time during which women are sexually cold and
not inclined, while anal intercourse is a painful and wasteful activity.
Therefore, people who have not perverted their nature cannot indulge in
such an activity. (Islahi, Amin Ahsan, Tadabbur-i-Qur’an,
2nd ed., vol. 1, (Lahore: Faran Foundation, 1986), p. 527)
6. Writes Imam Amin Ahsan Islahi
regarding the objective of this guidance:
[This] alludes simultaneously to two things: On the one hand,
it refers to the liberty, freedom and a free manner with which a farmer
approaches his land, and on the other hand refers to the responsibility,
caution and care which he must exercise in approaching his land. The word
‘حَرْثٌ’ refers to the former and the word ‘أَنَّى
شِئْتُمْ’ to the latter. It is both this liberty an caution which ascertain the
correct behaviour of a husband with his wife in this regard.
Every one knows that the real bliss of married life is the
freedom a person has in intimate affairs barring a few broad restrictions.
The feeling of this freedom has a great amount of euphoria around it. When
a person is with his wife in intimate moments, Divine will seems to be
that he be overcome with emotions but at the same time it is pointed out
to him that he has come into a field and an orchard; it is no wasteland
or a forest. He may come to it in whatever manner and in whatever way whenever
he pleases, but he must not forget that he has landed in his orchard. The
Qur’an
has
no objection on the discretion, choice and majesty with which he approaches
his field if he knows full well where he is going and in no way is oblivious
of this reality. (Islahi, Amin Ahsan,
Tadabbur-i-Qur’an,
2nd ed., vol. 1, (Lahore: Faran Foundation, 1986), p. 527)
7. The implication being that a person
should try to produce children who become an asset for him both in this
world and in the Hereafter. The reason for this directive is to create
awareness among parents of the great responsibility of a new child that
they may plan properly.
8. The implication being that in
this world the Almighty has given people respite so that they can do whatever
they want to whether openly or secretly. However, they should remember
that one day they will have to stand before their Lord and will be held
accountable for all their deeds. Whatever they do, they should do while
keeping in mind the fact that no one would be able to save them from the
Almighty on that Day.
9. For a use of the word in the first
sense, see 80:23
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