Qur'on va Sunnatda ham bir necha lug'aviy ma'noga ega bo'lgan ba'zi so'zlar uchraydi; masalan, "qur'" so'zi (ko'plik shakli "quruu'" yoki "aqroo'") hayz ma'nosini, shuningdek, ikki hayz orasidagi tozalik davrini bildiradi.

There are a few words which occur in both the Qur’aan and the Sunnah with more than one literal meanings; for example, the word Qur (plural Quroo’ or Aqraa’), which means menses as well as the time of purity between menses.

Shunday qilib, fiqh olimlari "Taloq qilingan ayollar uch qur' kutishi lozim" degan Qur'on oyatining talqini borasida ikki guruhga bo'lingan.153

Thus, scholars of Fiqh were divided into two camps concerning the interpretation of the Qur’anic verse, “Divorced women should wait three Quroo’.”153

Qur’ atamasining qanday talqin qilinishi ajrashgan ayolning uchinchi hayz ko‘rishi holatini ko‘rib chiqishda muhim farq yaratadi. Qur’ ni tuhorat davri deb hisoblaganlarga ko‘ra, uning hayzi boshlanishi bilanoq taloq yakunlangan bo‘ladi, Qur’ ni aynan hayz deb qaraganlarga ko‘ra esa uchinchi hayzi tugaguniga qadar taloq yakunlanmaydi.

The particular interpretation chosen makes an important difference when considering the case of a divorced woman who has started her third menses. According to those who considered Qur’ to be the period of purity, the divorce becomes finalized as soon as her menses have started , while according to those who viewed Qur’ as the actual menses, it is not finalized until her third menses have ended.

Molik, Ash-Shofi'iy va Ahmad "qur'" so'zi tozalik davrini anglatadi, deb hukm qilganlar.

(i) Maalik, Ash-Shaafi’ee and Ahmad ruled that Qur’ meant the period of purity.

(ii) Abu Haneefa, u Qur’ degani haqiqiy hayz ko‘rish demak, deb hukm qilgan.154

(ii) Abu Haneefa, ruled that Qur’ meant the actual menses.154

Eslatma:

Note:

‘Oishа aytdi: “Ummu Habiba muntazam bo‘lmagan hayz ko‘rardi va bu haqda Payg‘ambar ﷺ dan so‘radi. U unga hayz kunlarida namozni tark etishni buyurdi.”155 ‘Oishа yana aytgan: “Men Bareraga uch hayz muddatidan iborat iddat saqlashni buyurdim.”156

‘Aa’eshah said, “Umm Habeebah had irregualr menses and she asked the Prophet (s.w.) about it. He told her to stop praying during the days of her Qur’s.”155 ‘Aa’eshah was also reported to have said, “I told Bareerah to observe a waiting period (‘Iddah) of three menses.”156

Ushbu rivoyatlar "qur'" so'zining mo'ljallangan ma'nosi hayzning o'zi ekanligini aniq ko'rsatadi.

These narrations clearly indicate that the intended meaning of Qur’ is the menses itself.

Qur’on va Sunnatda ham haqiqiy, ham majoziy ma’noga ega bo‘lgan so‘zlar bor. Masalan, "lams" (tegish) so‘zi haqiqatda qo‘l bilan tegishni yoki ikki narsaning bir-biriga tegib turishini bildiradi, majozda esa jinsiy aloqani bildiradi. Shu sababli, faqihlar quyidagi Qur’on oyatining ma’nosi haqida uch xil fikrda bo‘lganlar:

There are also some words in the Qur’aan and the Sunnah which have both literal and figurative meanings. For example to word Lams (touch) is literally used to indicate touching by the hand or the coming in contact of two objects, and figuratively to indicate sexual intercourse. Thus, the jurists were of three different opinions concernign the meaning of the Qur’anic verse:

Bu oyat vuzuning buzilish sabablari bilan bog'liq holda keladi.159

This verse occurs in the context of the factors which break the state of Wudoo.159

(i) Ash-Shofi'iy va uning shogirdlarining ko'pchiligi "lams" so'zini qo'lning tegishi yoki tana bilan tegishish ma'nosida deb hukm qilganlar. Shu sababli, agar erkak ayolga yoki ayol erkakka, terisi bilan, ataylab yoki tasodifan tegsa, ikkalasining ham vuzusi buziladi.

(i) Ash-Shaafi’ee and most of his students ruled that Lams meant the touch of the hand or body contact. Therefore, if a man intentionally of accidentally touche a woman or vice versa, skin, then both of them would lose their state of Wudoo.

(ii) Imom Molik va uning shogirdlarining aksariyati ham "lams" so‘zini qo‘l bilan tegishni anglatadi, deb hukm qilganlar. Biroq ular, tegish lazzat bilan bo‘lgandagina vuzu buziladi, deb shart qo‘yganlar; tegish qasddan yoki beixtiyor bo‘lsin, teri teriga tegsin yoki boshqacha bo‘lsin, farqi yo‘q. Imom Ahmadning eng mashhur qarashi ham shu edi. Ular hal qiluvchi omil lazzatning yuzaga kelishi, deb bilganlar. Dalil sifatida, Payg‘ambar ﷺ sajda qilayotganda xotinlari Oisha roziyallohu anhoning oyog‘iga tegib, uni chetga surib qo‘yardilar, degan sahih hadislarni keltirganlar.160

(ii) Imaam Maalik and most of his students also ruled that Lams meant touching by the hand. However, he stupulated that Wudoo would only be broken if the touch were pleasurable, whether the touch were intended or unintended, skin on skin or otherwise. This was also the most well known position of Imaam Ahmad. They took the position that the dciding factor was the occurrence of pleasure due to the existance of accurate Hadeeths stating that the Prophet (s.w.) used to touch his wife ‘Aa’eshah’s foot in order to move it out of the way when he was making Sujood (prostration during prayer).160

(iii) Imom Abu Hanifa shunday hukm qildilar: ko'rib chiqilayotgan oyatdagi "lams" so'zi jinsiy aloqani anglatadi, shuning uchun ayolga tegish, unda lazzatlanish hissi bo'lsa ham, bo'lmasa ham, wudu'ni buzmaydi.161 Bu qarash yuqorida keltirilgan Oisha roziyallohu anhoning hadisiga, shuningdek, sahoba 'Urva tomonidan u kishidan rivoyat qilingan boshqa hadisga asoslangan: Payg'ambar ﷺ ba'zi xotinlarini o'pib, so'ng wudu' qilmasdan namozga chiqqanlar.162

(iii) Imaam Abu Haneefah ruled that Lams in the verse under consideration meant sexual intercourse and therefore, touching a woman did not break Wudoo, whether it was accompanied by a pleasurable feeling of not.161 This position was based on the previously mentioned Hadeeth of ‘Aa’eshah as well as another from her reported by the Sahaabee, ‘Urwah, that the prophet (s.w.) kissed some of his wives then left for Salaah without performing Wudoo.162

Arab tilida ham ba'zi grammatik tuzilmalar bor edi, ular noaniq edi. Masalan, "ilā" (ga, gacha) so'zi.

There were also certain grammatical constructions in Arabic, which were ambiguous. For example, the word elaa (to)

"Elaa" ma'nosi "…gacha, lekin unga kirmasdan" degani bo'lishi mumkin, masalan Qur'ondagi quyidagi oyat holatida: {Va ro'zani tun kirguncha (ilol-layl) to'ng'ating}.163

could simply mean “up to but not including”, as in the case of the Qur’anic verse, “And complete the fast up to (elaa) the night.”163

Ro‘za Mag‘rib (quyosh botishi), ya’ni kechaning boshlanishigacha davom etadi, lekin kechaning o‘zini o‘z ichiga olmaydi. Bu talqinda hech qanday ixtilof yo‘q. Biroq “elaa” so‘zi “gacha va shu jumlaga kiradi” ma’nosini ham anglatadi, masalan Qur’ondagi oyatda: {Va Biz gunohkorlarni charchagan podadek Jahannamga (elaa) haydaymiz.}164

The fast is continued up to Maghrib (sunset), the beginning of the night, but does not include the night itself. There is no dispute about this interpretation. However, elaa also means “up to and including” as in the Qur’anic verse, “And We will drive the guilty up to (elaa) Hell like a weary herd.”164

Shunday qilib, fiqh olimlari quyidagi Qur'on oyatining ma'nosi borasida, ya'ni vuzuning ijrosiga oid bir jihatni tasvirlaydigan oyat borasida ikki xil fikrda bo'lganlar:

Thus, Fiqh scholars held two opinions concerning the meaning of the following Qur’anic verse describing an aspect of the performance of Wudoo:

(i) Abu Hanifa’ning shogirdi Zufar, Ibn Doovud azZohiriy166 va Molikning ba’zi shogirdlari bu oyatni “tirsaklargacha, lekin tirsaklarni o‘z ichiga olmagan holda” degan ma’noda talqin qildilar.167

(i) Abu Hane4efah’s student Zufar, Ibn Daawood adhDhaahiree166 and some of Maalik’s students interpreted this verse to mean “up to but not including the elbows.”167

(ii) Barcha to'rt imom bu oyatning ma'nosi "tirsaklar bilan birga" ekanligiga hukm qilganlar.168 Bu qarash Payg'ambarning ﷺ wudu qilish usuli haqida sahih hadislarda kelgan tavsifga tayanadi.169

(ii) The four Imaams all ruled that the verse meant “up to and including the elbows.”168 This position is supported by the description found in authentic Hadeeths of the Prophet’s (s.w.) method of performing Wudoo.169