in this series titled “The Literary Elegance of the Noble Qur’an,” we are now seated on the seventh day. Today, regarding family life and the issues between husband and wife, Allahﷻ gives many pieces of advice through a small example, containing many meanings within it. This too is a verse expressed in a literary manner rather than in a direct literal sense.
The Garment
Today we examine two verses:
- 2:187 (The Garment Metaphor)
- 2:223 (The Farmland Metaphor)
Both are remarkable examples that combine the Qur’an’s literary depth with legal wisdom in a single expression.
What does it say? In the Noble Qur’an, in the second Surah, verse 187: “Hunna libasun lakum wa antum libasun lahunna.” Allahﷻ says to men: “Your wives are a garment for you, and you are a garment for them.” He uses the word “garment” when speaking about husband and wife. A husband must be like a garment for his wife; a wife must be like a garment for her husband.
Can this be understood literally? Can a woman wear her husband as clothing? Can a man wear a woman like clothing? No. Only when something is worn can it be called clothing. A man cannot literally wear a woman as clothing, nor can a woman wear a man as clothing. So when Allahﷻ calls them garments, it is a metaphor — an example. Allahﷻ makes men and women garments for one another, meaning you must be like a garment to each other.
What is contained in this word? We must think about the qualities of clothing. If explained directly, it would require ten verses. But when said in a single word, we are left to reflect and understand the meaning.
What are the qualities of clothing? Clothing protects us from cold. Without clothing in cold weather, we suffer. Clothing also covers our modesty. Without clothing, a human being is exposed. With clothing, a person becomes complete and dignified. So clothing covers honor and protects dignity.
Clothing is the closest thing to one’s body.
The marital relationship is the closest human bond in this world.
One word – “libās” – yet it contains:
- Emotional closeness
- Protection of secrets
- Respect
- Sacrifice
- Unity
- Mutual care
This is Qur’anic literary elegance.
Similarly, in family life, when the husband faces hardships, difficulties, and sorrows, the wife must stand like a garment — protecting, comforting, supporting, and bearing the burden. Likewise, when the wife faces trials, illness, worry, or hardship, the husband must protect her like clothing protects from cold and heat. He must not merely console but also carry the burden and strive to remove her hardship.
There is another meaning. In family life, when husband and wife live together, each will see many faults in the other. A person may act outside, but cannot act constantly at home. The true character becomes known. Living together 24 hours, one cannot pretend all the time. So, each will see the other’s faults.
When faults are seen, what should happen? Just as clothing covers modesty, if you see faults in your spouse, you must not expose them publicly and humiliate them. A wife who sees faults in her husband must also cover them like clothing covers the body.
If this single word “garment” is remembered in family life, most disputes would disappear. Many divorces and conflicts arise because faults are exposed. If faults cannot be resolved, separation is allowed. But if they can be resolved, they should remain private. Do not go around saying, “My wife is like this” or “My husband is like that.” That means you are not acting as garments.
The Prophet ﷺ also said that if a wife makes a mistake, correct her within the home, not publicly. Public humiliation destroys family life. Likewise, wives should not expose their husbands publicly.
Allahﷻ gives this profound advice through this metaphor. It cannot be understood literally; it is literary.
The Farmland
Then in Surah 2, verse 223, regarding marital relations, Allahﷻ says: “Nisa’ukum harthun lakum fa’tu harthakum anna shi’thum.” “Your wives are a tilth (field) for you; so go to your tilth as you wish.”
Is a wife literally a field? No. A field produces crops. Seeds planted grow and multiply. Similarly, through a woman, children are born. Without a woman, lineage cannot continue. The primary purpose of marriage is procreation. Pleasure is secondary.
“Your wives are your farmland.” Its legal implications include:
- One must not farm in someone else’s land ➜ Prohibition of adultery
- One must not plant another man’s seed in one’s land ➜ Rejection of donor sperm practices
In one expression, it safeguards:
- Chastity
- Lineage
- Genetic clarity
- Paternal identity
In animals, reproduction happens quickly without prolonged emphasis on pleasure. In humans, pleasure is emphasized more. But the main purpose remains continuation of lineage.
The word “tilth” also carries legal implications. Your wife is your field — not another man’s field. This prohibits adultery. It also prohibits using another man’s sperm for artificial insemination. Modern sperm banks exist. Islam does not permit using another man’s sperm to impregnate one’s wife. The seed must be the husband’s. Otherwise, lineage is corrupted.
If the husband lacks viable sperm, one cannot use another man’s sperm and claim the child. That child belongs biologically to the donor. Islam forbids this. Divorce is permitted if children are desired and impossible. The verse also prohibits adultery by implying that one must not cultivate another’s field.
Then Allahﷻ says: “Go to your tilth as you wish.” This means marital intimacy is unrestricted except in two matters: intercourse during menstruation and anal intercourse. These two are prohibited. Beyond that, there is no restriction regarding time, day, or manner. Cultural taboos are not from Islam. Allahﷻ expresses this delicately without explicit crude language. This shows divine wisdom.
Allahﷻ also says: “And send forth for yourselves.” This implies foreplay and preparation — not rushing into intercourse. Kindness and affection before intimacy ensure mutual satisfaction and procreation.
Thus, verse 2:223 encompasses all aspects of marital life.
Pressing Wine
Another literary style appears in Surah 12, verse 36, in the story of Prophet ﷺ Yusuf (Alahis Salam) (Joseph). Two prisoners enter prison with him. One says, “I saw myself pressing wine.” Literally, one does not press wine; one presses grapes to produce wine. But the Qur’an says “I press wine.” This is a literary device (metonymy or future reference) — speaking of the result instead of the process.
Similarly, we say “cook rice” though rice becomes cooked food afterward. We say “stitch shirt” though we stitch cloth into a shirt. These expressions are common in all languages. The Qur’an uses this literary beauty.
In Surah 12:36, the prisoner says, “I saw myself pressing wine.” It means pressing grapes to produce wine. This is called “aagupayar” (metonymic expression). It makes the speech pleasant and eloquent.
Allahﷻ mentions an incident as an example. What is this incident? It needs a little explanation to understand it properly. It is found in Surah 12, verse 36.
The incident is about Prophet Yusuf (Alahis Salam), who was falsely accused and imprisoned. You all know the story of Prophet Yusuf (Alahis Salam). When he was a young boy, his brothers threw him into a well. He was later taken out and sold. The ruler of Egypt purchased him and raised him in his home like a son.
As he grew up, the ruler’s wife became infatuated with his beauty. Yusuf (Alahis Salam) was extremely handsome. The Messenger ﷺ of Allahﷻ himself said that half of the beauty of the entire world was given to Yusuf (Alahis Salam), and the remaining half was distributed among the rest of mankind. Such was his extraordinary beauty. Hadith mention this, and the Qur’an also says that women were astonished when they saw him.
When that woman attempted to behave improperly with him, Yusuf (Alahis Salam) ran away. As he ran and tried to open the door, her husband arrived. Immediately she reversed the situation and accused Yusuf (Alahis Salam), claiming that he had tried to behave improperly with her.
Then a member of her household suggested a way to determine the truth. He said: Look at his shirt. If he was running away and she pulled him, the shirt would be torn from the back. If he attacked her, it would be torn from the front.
They examined the shirt, and it was torn from the back. That meant Yusuf (Alahis Salam) had been running away and she had pulled him. Therefore, she was at fault. Her husband then rebuked her and declared that Yusuf (Alahis Salam) was innocent. He was not punished and continued living freely.
However, the woman later gathered other women and arranged a banquet. When they saw Yusuf (Alahis Salam), they were so struck by his beauty that they cut their hands in astonishment. After that, influenced by the woman’s words, they accused Yusuf (Alahis Salam) again of improper behavior. Without proper investigation, people accepted the women’s claims. The world often works like that—if men speak, they are doubted; if women speak, they are believed. So they accused him and imprisoned him.
While he was in prison, two more men were brought in. One had been responsible for preparing and serving wine to the king. The other was responsible for baking bread for the king. When the king fell ill after eating and drinking, suspicion arose that poison had been mixed into the food or drink. So both the wine server and the baker were imprisoned on suspicion of attempting to kill the king.
In prison, they met Prophet ﷺ Yusuf (Alahis Salam). Yusuf (Alahis Salam) used to preach about monotheism even in prison, speaking about the oneness of God and justice. The Qur’an mentions this.
Quran 12: 40 “You do not worship, besides Him, except names you have named, you and your ancestors, for which Allah has sent down no authority. Judgment belongs to none but Allah. He has commanded that you worship none but Him. This is the right religion, but most people do not know”
Then both prisoners saw dreams. Allahﷻ showed each of them a dream. When they spoke about their dreams, Yusuf (Alahis Salam) explained them, because he had the ability to interpret dreams.
One of them said, “I saw myself pressing wine.” Yusuf (Alahis Salam) told him that he would be released and would return to serving wine to the king.
The other said, “I saw myself carrying bread on my head, and birds were eating from it.” Yusuf (Alahis Salam) told him that he would be executed, and birds would eat from his head. When birds eat from the food being carried, it symbolizes the end of one’s provision—his life would end.
Later, after investigation, the baker was found guilty and punished, while the wine server was cleared and released. That is the incident.
Now, what is important here is the wording used in the Qur’an. Allahﷻ says that two young men entered the prison with Yusuf (Alahis Salam). One of them said: “Indeed, I see myself pressing wine (juice).”
Here is the key point: “I see myself pressing wine.” How can someone press wine? You press grapes to make wine or juice. You do not press wine itself. If it is already wine, why would you press it?
Yet the wording is: “I am pressing wine.” This is similar to how we speak. We say “press juice.” But actually, we press fruit to produce juice. We do not press juice itself. Juice is the result of pressing.
When we say “press juice,” what we mean is “press the fruit to make juice.” This is a common linguistic usage in many languages. It refers to the final result rather than the raw material.
Similarly, when he says, “I am pressing wine,” the meaning is: “I am pressing grapes to produce wine.” It cannot be taken literally. The literal meaning would not make sense.
Thus, Allahﷻ uses this linguistic style—referring to the end product instead of the source material. It is a figure of speech found in all languages. The Qur’an captures the natural speech pattern of people in their conversation and conveys it exactly as they would say it.
So when the prisoner says, “I see myself pressing wine,” it must be understood as “I see myself pressing grapes to produce wine.” It cannot be understood literally. That is the literary beauty in the wording.
Thus, through examples like garment, tilth, and pressing wine, Allahﷻ conveys profound meanings in brief literary expressions.
This is found in Surah 12, verse 36.
Hajj is in known months
Similarly, in Surah Al-Baqarah (2:197), Allahﷻ mentions something using a non-literal expression. What does He say? We go for Hajj, right?
In the Qur’an, Allahﷻ says that Hajj is (in) known months. But if we look at it literally, Hajj does not take place over several full months. The actual rituals of Hajj are performed from the 8th of Dhul-Hijjah until the 13th—just five days. Even if someone arrives earlier, the actual rites begin only on the 8th and end on the 13th. So the essential actions of Hajj are only five days.
Even during the month of Dhul-Hijjah itself, Hajj cannot be performed throughout the whole month. If someone goes on the 15th of Dhul-Hijjah, can he perform Hajj? No. Even though it is the month of Hajj, the rites are already over. Yet Allahﷻ says in this verse: “Al-Hajj is (in) known months.” The word “months” is plural. In Arabic grammar, plural means at least three. It cannot mean just two. Arabic has singular, dual, and plural forms. Plural means three or more. In Tamil, plural can mean two or more, but in Arabic it must be at least three.
So Allahﷻ says Hajj is in “months,” meaning at least three months. But do we perform Hajj for three months? No. So why is it said this way?
The explanation is this: In earlier times, people would travel for Hajj beginning in Shawwal. The months of Hajj are Shawwal, Dhul-Qa‘dah, and Dhul-Hijjah. During that era, Hajj season was also a time of major markets and trade fairs. People from various regions would bring their goods and conduct trade for two or three months before the Hajj rituals.
They would arrive in Shawwal, enter into ihram for ‘Umrah, perform ‘Umrah, then come out of ihram and remain in Makkah without ihram until the days of Hajj in Dhul-Hijjah. So practically, their Hajj journey and preparation spanned three months, even though the core rituals were only five days. Therefore, Allahﷻ refers to Hajj as being in “months.”
Later, during the time of Caliph ‘Umar (may Allahﷻ be pleased with him), restrictions were introduced because too many people were arriving very early and causing hardship to local residents. Today as well, governments do not allow people to stay for three months on a Hajj visa. They limit the period for logistical reasons—crowding, resources, water supply, etc.
But originally, since people would arrive from Shawwal onward for the purpose of Hajj, Allahﷻ says: “Hajj is in known months.”
Now here is the literary point. Instead of saying “Hajj is performed in certain months,” Allahﷻ says, “Hajj is certain months.” Grammatically, Hajj is an act of worship, while months are units of time. They are not the same category. The sentence omits the phrase “performed in.” Instead of saying “Hajj is performed during certain months,” Allahﷻ shortens it and says, “Hajj is certain months.”
This is similar to everyday language. We say “January conference.” We don’t say “conference held in January.” We drop the preposition and simply say “January conference.” Grammatically, the conference is not January, but it means a conference held in January. This stylistic omission exists in all languages.
So when Allahﷻ says “Al-Hajj is known months,” people understand that it means “Hajj is performed during known months.” There is no confusion. It is a literary style.
Imbibed into their hearts
Similarly, during the time of Musa (Alahis Salam), when Allahﷻ called him to Mount Tur (Sinai) for forty days—first thirty, then ten added to make forty—Musa (Alahis Salam)left his brother Harun (Alahis Salam) in charge of Bani Israel.
During his absence, a man named Samiri made a golden calf and told the people, “This is your god.” Despite Harun’s warnings, they worshipped the calf.
When Allahﷻ describes this in the Qur’an, He says that the calf was “imbibed into their hearts.” Literally, how can a calf be drunk into the heart? Drinking applies to liquids. But Allahﷻ uses this metaphor.
The meaning is that the love and devotion toward the calf were infused into their hearts. The attachment was poured into them like a drink. Instead of saying, “They were filled with devotion to the calf,” Allahﷻ uses the imagery of drinking.
You cannot literally pour a calf into someone’s heart. Nor can you drink devotion. But Allahﷻ portrays their devotion as if it were a drink that entered and filled their hearts. This is literary imagery—vivid, expressive, and powerful.
The dye of Allahﷻ
Another example is in Surah Al-Baqarah (2:138) regarding Christians at the time of the Prophet ﷺ. They used to practice a form of baptism—immersing someone in colored water as a sign of entering their religion. When someone converted, they would dip him into dyed water and say, “Now he has truly become a Christian.”
They asked Muslims: “Where is your dye? When someone becomes Muslim, you don’t dip him in color.”
Allahﷻ responded: “Sibghat Allahﷻ” – The dye of Allahﷻ. And who is better than Allahﷻ in dyeing?
What does this mean? It does not mean Allahﷻ literally applies physical dye. The “dye” refers to faith entering the heart. When someone says “La ilaha illa Allahﷻ, Muhammadur Rasulullah” sincerely, that belief colours the heart permanently.
Physical dye can wash away. But the dye of faith in the heart does not fade. So Allahﷻ uses the word “dye” metaphorically to show that true transformation is internal, not external.
Turning wheel
Another example: In Surah Aal-Imran (3:140), after the Battle of Uhud, Muslims suffered heavy losses. Many companions were martyred, and even the Prophet ﷺ was injured. People wondered: “We are on the truth—why are we defeated?”
Allahﷻ responded by saying that these days (victories and defeats) are alternated among people. Allahﷻ describes time as if it were a wheel turning. When a wheel rotates, what is on top goes down, and what below came up. Victory and defeat rotate among people like that.
Time is not literally a wheel. But by presenting it as a rotating wheel, Allahﷻ helps us understand that power, success, and failure do not remain fixed with one group forever.
This is profound literary imagery. Instead of explaining philosophically that history fluctuates, Allahﷻ gives a visual image of a turning wheel.
All these examples show how the Qur’an uses powerful literary expressions—metaphor, omission, imagery, comparison—to convey deep meanings in concise words.