Appearance
Verses 222–223
وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ ۚ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ ٢٢٢ نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْۖ وَقَدِّمُوا لِأَنْفُسِكُمْ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ مُلَاقُوهُ ۗ وَبَشِّرِ الْمُؤْمِنِينَ٢٢٣
(2:222-223) 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. Your women are a tillage for you, so go unto your tillage 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.
Commentary
And they ask you about menstruation. Say: It is a discomfort: Maḥīḍ and ḥayḍ are verbal infinitives; the Arabs say: ḥāḍati al-marʾaḥ 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 (ism al-fāʿil) is used in both masculine and feminine genders, because there is no risk of misunderstanding. They say ḥāʾiḍ and ḥāiḍah that is, the woman having monthly period; as they say ḥāmil and ḥāmilah that is, the pregnant women.
Adhā means discomfort and distress. Some people say that it is synonymous with ḍarar (harm, loss). But it is not correct. The opposite of ḍarar (harm, loss ) is nafʿ (benefit, profit); but nafʿ is not the opposite of adhā. Also people say dawāun muḍirrun (harmful medicine); but if they said dawāʾun muʾdhin it would give another meaning; disagreeable or unpleasant medicine. Moreover, the Qur’an says: They shall by no means harm you (lan yaḍurrūkum) but with a distress (adhā) () 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 adhā as ḍarar (loss, harm): Surely [as for] those who annoy (yuʾdhūna) Allah and His Messenger … (); O my people! Why do you give me trouble (tuʾdhūnanī) and you know indeed that I am Allah’s Messenger to you (). Apparently, discomfort (adhā) 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 adhā in the meaning described above—discomfort, distress, disagreeable.
Those who interpret adhā as harm, say that the question was about sexual intercourse during the monthly period, and God 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.
… therefore, keep aloof from the women during the menstruation and do not go near them: Iʿtizāl means to withdraw, to retire, to avoid mingling. They say ʿazalta nalībahu when you separate his share and keep it in a place away from the others’ shares.
Qurb (to be near) is the opposite of buʿd (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 the women 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 God has commanded you, we know that it means ‘going in to them from their front.’ It means that it was only this act, that is, 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, and so on. In short, Islam adopted the middle course between the severe restrictions of the Jews and the free license of the Christians.
The word “menstruation” (maḥīḍ) 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.
… until they have become clean; then when they have cleansed themselves, go into them as Allah has commanded you: Cleanliness (ṭahārah) and its opposite, uncleanliness (najāsah) are among the most 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-ḥaqīqat al-sharʿiyyah as though they were “originally made to express these religious concepts.”
The meaning of cleanliness is known to the whole of mankind in spite of the differences in their languages. It shows that the idea of ṭahārah 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 (najāsah). Its opposite is ṭahārah 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 ṭahārah and najāsah in parentage, character, belief, action and word.
There are four words with nearly the same meaning: naẓāfah, nazāhah, quds and subḥān.
Naẓāfah: 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.
Nazāhah: Its real meaning is “to be far away, distant.” Its use for cleanliness is metaphorical—the thing is far from ugliness, uncleanliness.
Quds and subḥān are preserved for mental and spiritual subjects.
Near in meaning to najāsah are qadhārah (filthiness), rijs (dirtiness) and rujz (uncleanliness).
Qadhārah: 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 najāsah must be metaphorical because an unclean thing is left and put aside until it is clean again.
Rijs and rujz: 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, God 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 (); … but He intends to purify you … (); These are they whom Allah does not intend to purify their hearts …(); None shall touch it save the purified ones (). Some of these verses refer to spiritual purifications and cleanliness.
The Islamic shariah treats some unclean things as al-aʿyanuʾn-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.
Ṭahārah is of two categories: From khabath by which one becomes clean after coming into touch with the above mentioned inherently unclean things; and from ḥadath, which comes through wuḍū 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 God. After that come other fundamentals of faith, and they increase the spiritual purification of man. Then comes ethical righteousness, and the laws of shariah 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, O People of the House! and to purify you a [thorough] purifying ().
Now we return to the explanation of the words used in this verse under discussion: “until they have become clean,” that is, until the blood stops. That is the beginning of the period of cleanliness (ṭuhr).
Then when they have cleansed themselves, that is, 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 God 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 God, 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 God: … now be in contact with them and seek what Allah has written for you … (), and: … go into your tillage when you like, and do good beforehand for yourselves … ().
Apparently, the order to go into them refers to that “creative order” which is known because God 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 God 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 God 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.
Surely Allah loves those who turn much [to Him] and He loves those who purify themselves: Tawbah (usually translated as repentance) means returning to God. Taṭahhur 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 God, and especially so in the matters of cleanliness and uncleanliness. By doing whatever God 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 God 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 God 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 mutaṭahhirīn and tawwābīn signify great emphasis. These two factors taken together signify that God 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: God loves repeated repentance and repeated cleanliness.
Your women are a tillage for you, so go unto your tillage when you like: Ḥarth is an infinitive verb, meaning “to till, to cultivate.” It is also used for the land which is tilled or cultivated.
Annā is an adverb meaning “when,” “whenever.” In this sentence it is synonymous with matā (when). Sometimes it is also used for “where.” God says: … O Maryam! Whence (annā) comes this to you? She said: It is from Allah ().
If, in the verse under discussion, annā 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 unto your tillage,” 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 tillage for you; after this reasoning comes the order, and there also the word “tillage” 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 tillage and that idea must be kept in mind when approaching her.
If the order means, ‘so go into your tillage 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 tillage 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, in spite of the verse of tillage. 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 God 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 … () Such a language cannot be abrogated by a verse like that of tillage. Why? Because this verse says that your women are your tillage, so come into your tillage 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 tillage ends on the words, “and do good beforehand for yourselves, and fear God, and know that you will meet Him.” Such an ending would be out of place if the verse (of tillage) contained a concession.
The meaning of the verse is as follows: Women are to humanity as tillage 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 God, 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 beforehand for yourselves, coming after the verse of tillage.
Someone has written that the verse of tillage 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 … bismiʾllāh … (by the name of God) before the intercourse.
… 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 God, the dominance of monotheism and the divine worship through piety. God says: And I did not create the jinn and the human beings except that they should worship Me (). 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 God 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. God says: … and We write down what they have sent before and their footprints … ().
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.’ God says: … the day when man shall see what his two hands have sent before … (); … and whatever of good you send on beforehand for yourselves you will find it with Allah … ().
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: O 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 God and good members of the society is one of those good deeds.
and fear Allah: taqwā (fear of God, piety) consists of going into the tillage as commanded by God, 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 God whom you have to meet on the day of resurrection, lest your reckoning be severe.’ The same is the significance of verse , 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.” God says: … and know that Allah intervenes between man and his heart … (); 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 began with the words: O you who believe.
Examining Narrations
- Aḥmad, ʿAbd b. Ḥamīd, ad-Dārimī, Muslim, Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, Ibn Mājah, Abū Yaʿlā, Ibn al-Mundhir, Abū Ḥātim, al-Nahḥās (in al-Nāsikh), Abū Ḥayyān, and al-Bayhaqī (in his al-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 live with her in the same house. The Messenger of God was asked concerning this matter. Then God 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 God, 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 b. al-Ḥuḍayr and ʿAbbād b. Bishr came and said: ‘O Messenger of God! 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 God 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 God as a present; so he sent it behind them and made them drink it. Thus they knew that he was not angry with them.” (al-Durr al-manthūr)
- It is reported from al-Suddī about the verse, And they ask you about menstruation that the man who asked it was Thābit b. al-Daḥdāḥ. (ibid.)
Author’s comment: The same thing has been narrated also from Muqatil.
- There is a tradition that Imam al-Ṣādiq said about the word of God, go into them as God has commanded you: It is about seeking a child; therefore seek a child from where God has commanded you. (al-Tahdhīb)
- Imam al-Ṣādiq was asked: “What can the husband of a menstruating woman get from her?” He said: “Everything except the front part itself.” (al-Kāfī)
- 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.)
Author’s comment: There are numerous traditions of the same meaning. The word used in the Qur’an is recited ḥattā yaṭhurna (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, yaṭhurna (they have become clean) and yataṭahharna (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, that is, 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, “and bath is preferable to me.” But in no case does this verse imply 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 God, Surely God loves those who turn much (to Him), and He loves those who purify themselves, that Imam al-Ṣādiq said: “The people used to cleanse themselves (after defecation) with cotton and stones and so on. Then was instituted cleansing with water, and it is a good habit. Therefore, the Messenger of God ordered it and did it. Then God sent down in His Book: Surely Allah loves those who turn much [to Him], and He loves those who purify themselves.” (al-Kāfī )
Author’s comment: 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 Barāʾ b. ʿĀzib; then this verse was revealed and the custom established.
- There is a tradition in the same book from Salām b. al-Mustanīr that he said: “I was with Abū Jaʿfar when Ḥimrān b. Aʿyun entered and asked him concerning some things. When Ḥimrān wanted to stand up (and go back), he told Abū Jaʿfar: ‘I wish to inform you—May God 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.’ Abū Jaʿfar said: ‘It is these hearts; at one time they become hard, at another, soft.’ Then the Imam continued: ‘Surely, the companions of Muḥammad once told him: “O Messenger of God! 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 God) and invite us (to piety), we become afraid (of the displeasure of God), 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 God told them: “Not at all. Surely, these steps are of Satan who wants to attract you towards this world. By God! 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 God, He would certainly create (another) creation who would commit sins and then ask forgiveness of God, so that God would forgive them. Verily the believer is seduced, (but is also) often-returning (to God).” Have you not heard the words of God: Surely Allah loves those who turn much [to Him], and He loves those who purify themselves. And God says: And that ask forgiveness of your Lord, then turn to Him … ()’ ”
Author’s comment: A similar tradition has been reported by al-ʿAyyāshī in his al-Tafsīr.
The words of the Prophet, “if you continued in that condition…” point to the position of wilāyah (friendship of God) which means keeping aloof from the world and fixing the eyes on to what is with God. We have explained it partly under verse .
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 (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 Abū Jaʿfar and are addressed to Ḥimrān. These words interpret tawbah and ṭahārah as returning to God by desisting from wrong and removing the filth of sins from the soul and the rust 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 () 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 Qur’an without doing wuḍu or taking the bath is prohibited.
Creation progresses, taking from the treasures that are with God, until it reaches the last level of maqādīr (the measures, decrees). God 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 ().
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 … ().
From above, it may be understood that the verse under discussion, at one level refers to returning the soul and heart to God 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 God by removing uncleanliness.
This also explains another tradition of the Imam: “God sent down to Abraham uprightness (ḥanīfiyyah) and it is cleanliness (ṭahārah). 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 janābah (that is, after sexual intercourse or ejaculation during sleep), and cleansing by water after an evacuation of the bowel. This is the pure uprightness brought by Abraham; it was not abrogated, nor will it be abrogated up to the day of resurrection … ” (al-Tafsīr, al-Qummī)
There are many traditions showing that the above things are a part of cleanliness. Some of them say: Indeed nūrah (hair removing paste) is a purifier.
In this edition we have omitted the remaining quoted traditions dealing with the verse, your women are a tillage for you so go unto your tillage as you like (), because the details discussed may not be appropriate for some of the readers. (Ed.) ↩︎