ROOT ر ض ع
6 verses • 6 derived words
📖 Lane's Lexicon
Classical definitions for root رضع
Morphology Tree
Lemmas and their derived stems found in the Quran.
تَسْتَرْضِعُ
Lemmaمُرْضِعَة
Lemmaيُرْضِعْ
LemmaOther / General
Occurrences in Quran
Found 6 verses containing words derived from "r D E".
۞ وَٱلْوَٰلِدَٰتُ يُرْضِعْنَ أَوْلَٰدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَ ۚ وَعَلَى ٱلْمَوْلُودِ لَهُۥ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِٱلْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚ لَا تُضَآرَّ وَٰلِدَةٌۢ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُۥ بِوَلَدِهِۦ ۚ وَعَلَى ٱلْوَارِثِ مِثْلُ ذَٰلِكَ ۗ فَإِنْ أَرَادَا فِصَالًا عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُوٓا۟ أَوْلَٰدَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ ءَاتَيْتُم بِٱلْمَعْرُوفِ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
لَا تُضَآرَّ (La Tudarra) 这一用语, 既是主动又是被动语态; 因此它的意思可以是: (1) 母亲不应使父亲由于他的孩子而受苦; (2) 不应使母亲由于她的孩子而受苦; 这里这两种意义都可同等适用。
这里用 مَوْلُوْدٌ لَهٗ (Mauludun la-hu, 孩子所归属的人) 这几个字, 而不用较简单的 وَالِد (Walid, 父亲) 这个字, 为的是指出, 具有所生的孩子, 是父亲的固有的权利而且有抚养他孩子的天职。
继承一个死者的财产的人, 对他留下的孩子一定要负起抚养成人的责任。
孩子吃奶期至多两年。在这时期结束以前, 如果父母同意, 准许提前断奶。这节经文指示, 如果没有母亲的同意, 孩子不能在两年时期结束前断奶。
یہاں بِالْمَعْرُوْفِ سے مراد باپ کی مَقدرت ہے کہ امیر اپنی طاقت کے مطابق دے اور غریب اپنی طاقت کے مطابق۔ اس جگہ عام دودھ پلانے والیوں کا ذکر نہیں بلکہ ماؤں کا ہے اور یہ ذکر طلاق کے ضمن میں کیا گیا ہے اور کہا گیا ہے کہ اگر دودھ پلانے والی عورت کو طلاق دی جائے تو بچہ کی خاطر عورت کے لئے یہ ضروری ہے کہ بچے کو دودھ مقررہ مدت تک پلائے اور اس کے بدلہ میں خاوند پر فرض ہے کہ عام مزدور عورت کی طرح نہیں بلکہ اپنی توفیق کے مطابق اسے خرچ دے۔ کیونکہ یہ عورت کے جذبات کو ٹھیس پہنچانے والا ہوگا کہ ایک طرف تو اسے مجبور کیا جائے کہ وہ طلاق کے بعد بھی بچہ کو دودھ پلاتی رہے اور دوسری ط
کھانے اور کپڑے سے مراد تمام اخراجات ہیں نہ کہ صرف روٹی اور لباس اور یہ محاورہ ہے تمام ضرورتوں کو پورا کرنے کے متعلق۔
یعنی مرد سے یہ مطالبہ کرنا کہ وہ اپنی طاقت سے زیادہ خرچ کرے یہ بھی نامناسب ہے اور عورت سے مطالبہ کرنا کہ وہ ایک نوکر کی طرح طلاق کے بعد ایک عرصہ گھر میں گزار دے یہ بھی نامناسب ہے۔
یعنی بچہ کو ایک دوسرے پر دباؤ ڈالنے کا ذریعہ نہ بناؤ۔ یہ حکم نہایت لطیف ہے۔ بہت سے نادان اس حرکت کے مرتکب ہوتے ہیں اور نتیجہ یہ ہوتا ہے کہ یا تو بچے ہلاک ہو جاتے ہیں یا ان کی تربیت خراب ہو جاتی ہے۔ اس قسم کا فعل درحقیقت قتل اولاد کے مشابہ ہے اور قرآن کریم نے اس سے روک کر آئندہ اولادوں پر احسان عظیم کیا ہے۔
اس آیت سے معلوم ہوتا ہے کہ بچے کے متعلق دودھ پلانے یا چھڑانے کا فیصلہ قرآن کریم نے نہ مرد کے اختیار میں رکھا ہے نہ عورت کے اختیار میں۔ بلکہ دونوں کو مشترکہ اختیار دیا ہے شاید تمام شرائع کی تاریخ میں یہ منفرد مثال ہے کہ اس طرح اہلی معاملات میں میاں بیوی کو ایک مقام پر کھڑا کرکے برابر کے اختیارات دئیے گئے ہیں۔ ہاں یہ شرط ضرور ہے کہ دودھ پلانے کی مدت جو قرآن کریم نے مقرر کی ہے اس سے زیادہ دیر تک دودھ پلانے پر نہ خاوند مجبور کر سکتا ہے نہ عورت زور دے سکتی ہے۔ جب طلاق کے بعد بھی عورت کے جذبات کا اس قدر خیال رکھنے پر خاوند کو مجبور کیا گیا ہے تو ظاہر ہے کہ جو عورت نکاح میں ہے
قرآنی الفاظ اٰتَیْتُمْ کے ہیں جن کے لفظی معنے ہیں دے دیا ہے‘ دے چکے ہو۔ لیکن اس طرح ترجمہ کیا جائے تو ترجمہ یہ ہوگا کہ جب تم دے دو۔ جو کچھ تم دے چکے ہو۔ اور ظاہر ہے کہ یہ مراد قرآن مجید کی نہیں ہو سکتی۔ پس ان الفاظ کا ترجمہ کرتے وقت ایک اور قاعدہ کو ملحوظ رکھنا ہوگا جو یہ ہے کہ کبھی ماضی کا صیغہ قطعی فیصلہ پر دلالت کرنے کے لئے استعمال کیا جاتا ہے۔ چنانچہ قرآن کریم میں دوسرے کئی مقامات پر بھی یہ محاورہ استعمال کیا گیا ہے۔ مثلاً آتا ہے اِذَا قُمْتُمْ اِلَی الصَّلٰوۃِ فَاغْسِلُوْا وُجُوْھَکُمْ(المآئدۃ: ۷) یعنی جب تم نماز کے لئے کھڑے ہو تو اپنے مونہوں کو اور ہات
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
The expression, la Tudarra, is both in the active and the passive voice; the clause may, therefore, mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally applicable here.
The words Mauludulla-hu (he to whom the child belongs) have been used here in preference to the simpler word Walid (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind.
The suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of this period, if the father and the mother both agree on this course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
Important Words:
یرضعن (give suck) is derived from رضع i.e. he (the babe) sucked. ارضعت means, she (the mother or the wet-nurse) gave suck to the child. استرضع means, he arranged for the suckling of the child; he engaged a wet-nurse for it. The infinitive-noun رضاعة signifies sucking. ھذا اخی من الرضاعة means, he is my foster-brother, both having sucked from the breast of the same woman (Aqrab & Lane).
حولین (two years) is the dual of حول (a year) which is the infinitive-noun from حال meaning, it passed and became complete, or it passed from one state to another, or it turned round. A year is called حول because it is a complete measure of time and turns round and round. حول also means strength and power to do a thing as in the well-known formula لاحول ولاقوة الابالله (Aqrab).
وسعھا (its capacity) is derived from وسع meaning, it was sufficiently capacious. وسعت رحمة الله کل شیء means, God’s mercy extends to, and covers, all things. وسع means capacity or power or strength. The infinitive-noun from it is سعة meaning, breadth; extent, capaciousness; capacity and power. ذوسعة means, a man of means or a man of ample means (Aqrab).
تکلف (is burdened) is derived from کلف. They say کلفه امرا i.e. he imposed on him the task of doing a thing, or he tasked him to do a thing. It also means, he ordered him to do a thing which was difficult or troublesome or inconvenient (Lane).
فصال (weaning the child) is derived from فصل which is both transitive and intransitive, meaning, he separated, he divided, he partitioned; or he got separated, he went forth from. فصلت المرأة رضیعھا means, the woman weaned her child, which is also a sort of separation between the woman and her suckling. ھذایوم الفصل means, this is the day when a decision or a distinction shall be made between the parties, i.e. the doers of good and the doers of evil. فصال means, the weaning of a child from its mother or from the woman who suckles it (Taj).
تشاور (consultation) is derived from شار. They say شارالعسل i.e. he extracted honey from the honey-comb. شارالدابة means, he rode the beast in order to try it and ascertain its worth. اشار besides giving the same meaning as شار, also means, he made a thing known, he pointed to a thing, he gave a word of good counsel to a person. شاوره means, he consulted him, he sought his advice and counsel. تشاور means, mutual consultation. مشورة and شوری give similar meanings, i.e. consultation (Aqrab).
Commentary:
If a woman is divorced while she is pregnant, the question of the suckling of the child and the expense of bringing it up naturally arises. The verse under comment supplies the answer. It points out that the suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of that period, if the father and the mother both agree on that course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
The expression لاتضار is both in the active and the passive voice; the clause لاتضار والدة بولدھا may therefore mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally good and equitable. The words مولودله (he to whom the child belongs) have been used here in preference to the simpler word والد (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
The clause, and the same is incumbent on the heir, lays down an important social principle. If a father dies leaving behind a child, it is the duty of his heirs to bring up the child and maintain it until it reaches puberty. This shall not be considered an act of favour on their part, but an act of duty. One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind. He who receives a support from another must be prepared to give the same to him, when he may stand in need of it.
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
176
لَا تُضَآرَّ (La Tudarra) 这一用语, 既是主动又是被动语态; 因此它的意思可以是: (1) 母亲不应使父亲由于他的孩子而受苦; (2) 不应使母亲由于她的孩子而受苦; 这里这两种意义都可同等适用。
177
这里用 مَوْلُوْدٌ لَهٗ (Mauludun la-hu, 孩子所归属的人) 这几个字, 而不用较简单的 وَالِد (Walid, 父亲) 这个字, 为的是指出, 具有所生的孩子, 是父亲的固有的权利而且有抚养他孩子的天职。
178
继承一个死者的财产的人, 对他留下的孩子一定要负起抚养成人的责任。
179
孩子吃奶期至多两年。在这时期结束以前, 如果父母同意, 准许提前断奶。这节经文指示, 如果没有母亲的同意, 孩子不能在两年时期结束前断奶。
1
یہاں بِالْمَعْرُوْفِ سے مراد باپ کی مَقدرت ہے کہ امیر اپنی طاقت کے مطابق دے اور غریب اپنی طاقت کے مطابق۔ اس جگہ عام دودھ پلانے والیوں کا ذکر نہیں بلکہ ماؤں کا ہے اور یہ ذکر طلاق کے ضمن میں کیا گیا ہے اور کہا گیا ہے کہ اگر دودھ پلانے والی عورت کو طلاق دی جائے تو بچہ کی خاطر عورت کے لئے یہ ضروری ہے کہ بچے کو دودھ مقررہ مدت تک پلائے اور اس کے بدلہ میں خاوند پر فرض ہے کہ عام مزدور عورت کی طرح نہیں بلکہ اپنی توفیق کے مطابق اسے خرچ دے۔ کیونکہ یہ عورت کے جذبات کو ٹھیس پہنچانے والا ہوگا کہ ایک طرف تو اسے مجبور کیا جائے کہ وہ طلاق کے بعد بھی بچہ کو دودھ پلاتی رہے اور دوسری ط
2
کھانے اور کپڑے سے مراد تمام اخراجات ہیں نہ کہ صرف روٹی اور لباس اور یہ محاورہ ہے تمام ضرورتوں کو پورا کرنے کے متعلق۔
3
یعنی مرد سے یہ مطالبہ کرنا کہ وہ اپنی طاقت سے زیادہ خرچ کرے یہ بھی نامناسب ہے اور عورت سے مطالبہ کرنا کہ وہ ایک نوکر کی طرح طلاق کے بعد ایک عرصہ گھر میں گزار دے یہ بھی نامناسب ہے۔
4
یعنی بچہ کو ایک دوسرے پر دباؤ ڈالنے کا ذریعہ نہ بناؤ۔ یہ حکم نہایت لطیف ہے۔ بہت سے نادان اس حرکت کے مرتکب ہوتے ہیں اور نتیجہ یہ ہوتا ہے کہ یا تو بچے ہلاک ہو جاتے ہیں یا ان کی تربیت خراب ہو جاتی ہے۔ اس قسم کا فعل درحقیقت قتل اولاد کے مشابہ ہے اور قرآن کریم نے اس سے روک کر آئندہ اولادوں پر احسان عظیم کیا ہے۔
5
اس آیت سے معلوم ہوتا ہے کہ بچے کے متعلق دودھ پلانے یا چھڑانے کا فیصلہ قرآن کریم نے نہ مرد کے اختیار میں رکھا ہے نہ عورت کے اختیار میں۔ بلکہ دونوں کو مشترکہ اختیار دیا ہے شاید تمام شرائع کی تاریخ میں یہ منفرد مثال ہے کہ اس طرح اہلی معاملات میں میاں بیوی کو ایک مقام پر کھڑا کرکے برابر کے اختیارات دئیے گئے ہیں۔ ہاں یہ شرط ضرور ہے کہ دودھ پلانے کی مدت جو قرآن کریم نے مقرر کی ہے اس سے زیادہ دیر تک دودھ پلانے پر نہ خاوند مجبور کر سکتا ہے نہ عورت زور دے سکتی ہے۔ جب طلاق کے بعد بھی عورت کے جذبات کا اس قدر خیال رکھنے پر خاوند کو مجبور کیا گیا ہے تو ظاہر ہے کہ جو عورت نکاح میں ہے
6
قرآنی الفاظ اٰتَیْتُمْ کے ہیں جن کے لفظی معنے ہیں دے دیا ہے‘ دے چکے ہو۔ لیکن اس طرح ترجمہ کیا جائے تو ترجمہ یہ ہوگا کہ جب تم دے دو۔ جو کچھ تم دے چکے ہو۔ اور ظاہر ہے کہ یہ مراد قرآن مجید کی نہیں ہو سکتی۔ پس ان الفاظ کا ترجمہ کرتے وقت ایک اور قاعدہ کو ملحوظ رکھنا ہوگا جو یہ ہے کہ کبھی ماضی کا صیغہ قطعی فیصلہ پر دلالت کرنے کے لئے استعمال کیا جاتا ہے۔ چنانچہ قرآن کریم میں دوسرے کئی مقامات پر بھی یہ محاورہ استعمال کیا گیا ہے۔ مثلاً آتا ہے اِذَا قُمْتُمْ اِلَی الصَّلٰوۃِ فَاغْسِلُوْا وُجُوْھَکُمْ(المآئدۃ: ۷) یعنی جب تم نماز کے لئے کھڑے ہو تو اپنے مونہوں کو اور ہات
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
240
Important Words:
یرضعن (give suck) is derived from رضع i.e. he (the babe) sucked. ارضعت means, she (the mother or the wet-nurse) gave suck to the child. استرضع means, he arranged for the suckling of the child; he engaged a wet-nurse for it. The infinitive-noun رضاعة signifies sucking. ھذا اخی من الرضاعة means, he is my foster-brother, both having sucked from the breast of the same woman (Aqrab & Lane).
حولین (two years) is the dual of حول (a year) which is the infinitive-noun from حال meaning, it passed and became complete, or it passed from one state to another, or it turned round. A year is called حول because it is a complete measure of time and turns round and round. حول also means strength and power to do a thing as in the well-known formula لاحول ولاقوة الابالله (Aqrab).
وسعھا (its capacity) is derived from وسع meaning, it was sufficiently capacious. وسعت رحمة الله کل شیء means, God’s mercy extends to, and covers, all things. وسع means capacity or power or strength. The infinitive-noun from it is سعة meaning, breadth; extent, capaciousness; capacity and power. ذوسعة means, a man of means or a man of ample means (Aqrab).
تکلف (is burdened) is derived from کلف. They say کلفه امرا i.e. he imposed on him the task of doing a thing, or he tasked him to do a thing. It also means, he ordered him to do a thing which was difficult or troublesome or inconvenient (Lane).
فصال (weaning the child) is derived from فصل which is both transitive and intransitive, meaning, he separated, he divided, he partitioned; or he got separated, he went forth from. فصلت المرأة رضیعھا means, the woman weaned her child, which is also a sort of separation between the woman and her suckling. ھذایوم الفصل means, this is the day when a decision or a distinction shall be made between the parties, i.e. the doers of good and the doers of evil. فصال means, the weaning of a child from its mother or from the woman who suckles it (Taj).
تشاور (consultation) is derived from شار. They say شارالعسل i.e. he extracted honey from the honey-comb. شارالدابة means, he rode the beast in order to try it and ascertain its worth. اشار besides giving the same meaning as شار, also means, he made a thing known, he pointed to a thing, he gave a word of good counsel to a person. شاوره means, he consulted him, he sought his advice and counsel. تشاور means, mutual consultation. مشورة and شوری give similar meanings, i.e. consultation (Aqrab).
Commentary:
If a woman is divorced while she is pregnant, the question of the suckling of the child and the expense of bringing it up naturally arises. The verse under comment supplies the answer. It points out that the suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of that period, if the father and the mother both agree on that course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
The expression لاتضار is both in the active and the passive voice; the clause لاتضار والدة بولدھا may therefore mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally good and equitable. The words مولودله (he to whom the child belongs) have been used here in preference to the simpler word والد (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
The clause, and the same is incumbent on the heir, lays down an important social principle. If a father dies leaving behind a child, it is the duty of his heirs to bring up the child and maintain it until it reaches puberty. This shall not be considered an act of favour on their part, but an act of duty. One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind. He who receives a support from another must be prepared to give the same to him, when he may stand in need of it.
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
286
The expression, la Tudarra, is both in the active and the passive voice; the clause may, therefore, mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally applicable here.
287
The words Mauludulla-hu (he to whom the child belongs) have been used here in preference to the simpler word Walid (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
288
One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind.
288A
The suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of this period, if the father and the mother both agree on this course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
حُرِّمَتْ عَلَيْكُمْ أُمَّهَٰتُكُمْ وَبَنَاتُكُمْ وَأَخَوَٰتُكُمْ وَعَمَّٰتُكُمْ وَخَٰلَٰتُكُمْ وَبَنَاتُ ٱلْأَخِ وَبَنَاتُ ٱلْأُخْتِ وَأُمَّهَٰتُكُمُ ٱلَّٰتِىٓ أَرْضَعْنَكُمْ وَأَخَوَٰتُكُم مِّنَ ٱلرَّضَٰعَةِ وَأُمَّهَٰتُ نِسَآئِكُمْ وَرَبَٰٓئِبُكُمُ ٱلَّٰتِى فِى حُجُورِكُم مِّن نِّسَآئِكُمُ ٱلَّٰتِى دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا۟ دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَٰٓئِلُ أَبْنَآئِكُمُ ٱلَّذِينَ مِنْ أَصْلَٰبِكُمْ وَأَن تَجْمَعُوا۟ بَيْنَ ٱلْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ ۗ إِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا
The Holy Prophet is reported to have said that the relatives of foster- mothers are as forbidden as those within the prohibited degrees of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on.
Theologians differ as to what number of sucks makes the marriage of foster-mothers and foster-sisters and their relations (within prohibited degrees of marriage) unlawful.
Important Words:
ربائب (step-daughters) is derived from رب and is the plural of ربیبة meaning the daughter of a woman’s husband by another wife or the daughter of a man’s wife by another husband, because he or she rears her in spite of her being not a real daughter; or it means the wife of a man having child by another wife; also a woman who has the charge of a child, who rears or fosters it (Lane & Aqrab).
حجور (wards) is the plural of حجر which is derived from حجر meaning, he prevented or hindered it. حجر means, bosom or breast or the part beneath the armpit; custody, care or guardianship. They say, نشأ زید فی حجر عمرو i.e. Zaid grew up in the care and protection of ‘Amr. The expression التی فی حجور کم would, therefore, mean, those who are under your care or guardianship, i.e. your wards (Lane Aqrab & Mufradat).
حلائل (wives) is the plural of حلیلand حلیلة which are both derived from حل i.e. he alighted or took up his abode; or he or it became lawful; or he untied a knot, etc. حلیل means, husband and حلیلةwife. حلیل also means, a fellow-lodger or fellow-resident of another in one house (Aqrab). It also means a neighbour and a guest (Lane).
ارضعنکم (have given you suck) is derived from رضع. They say رضع امه i.e. he sucked the breast of his mother. ھذا اخی من الرضاعةmeans, he is my foster-brother, we both having sucked the breast of the same woman. ارضعته امه means, his mother suckled him; and استرضعت المرأة ولدی means, I sought or demanded of the woman that she should suckle my child (Lane).
Commentary:
The prohibition about marrying mothers, sisters and daughters may look superfluous; but there are certain people (e.g. certain sects among the Hindus) who regard such marriages as not only permissible, but even meritorious. The Quran, being a perfect code of Law, contains everything essential for man’s physical, moral and spiritual well-being. The Quranic laws are in perfect harmony with human nature; in fact, they only remind us of what is writ large on the book of human nature by God’s own hand. Human nature responds to what is taught by the Quran and the Qurancommands that which human nature demands, and it prohibits what human nature revolts against. The Holy Prophet is reported to have said that the relatives of foster mothers are as forbidden as those within prohibited degree of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on. There exists, however, a difference of opinion among Muslim theologians as to what amount of suckling makes the marriage of foster mothers and foster-sisters and their relations (within prohibited degree of marriage) unlawful. Some hold the view that the prohibition comes into operation in all cases even when a woman has given suck to a child only once. According to others who derive their authority from a saying of the Holy Prophet, reported by ‘A’ishah, viz. لا تحرم المصة ولا المصتان i.e. "A suck or two do not make marriage unlawful" (Tirmidhi, ch. on Rida’), the least number of sucks to render marriage unlawful is three. But there is yet another saying of the Holy Prophet, also reported by ‘A’ishah, that mentionsخمس رضعات معلومات (five distinctly known sucks) as necessary to make marriage unlawful (Muslim), and this appears to be the correct view. One suck amounts to the quantity taken by a child at one stretch, i.e. when for the time being it should leave off sucking of its own accord and before returning to it. The age of the child must be within two years at the time of sucking.
The qualifying clause, who are your wards, is only added to draw our attention to the fact that we should bring up our wards with the same care and tenderness that we bestow upon our own children; otherwise marriage with the daughters of women with whom conjugal relations have been established is unlawful, whether or not they are brought up as wards. The daughters of those women with whom such relations have not been established can be taken into marriage and this is the meaning of the words, but if you have not gone in unto them, there shall be no sin upon you.
The expression, of your sons that are from your loins, is added to exclude wife’s sons as well as adopted ones. Islam does not recognize the system of adoption. It wants us to look upon all Muslims as brothers; and as the adoption of certain individuals as sons conflicts with this principle of universal brotherhood, it has been prohibited by Islam. The system of adoption also leads to contention and litigation.
In conformity with the command contained in the words, it is forbidden to you to have two sisters together in marriage, the Holy Prophet is reported to have ordered one of the two sisters who were together the wives of one man to be divorced by him after this injunction was revealed (Tirmidhi, ch. on Nikah). The injunction is based on sentiments of deference to near relationship and is meant to exclude possibility of dissensions in the close family circle.
For similar reasons the Holy Prophet has forbidden to unite in marriage a maternal aunt and her sister’s daughter, or a paternal aunt and her brother’s daughter.
503
Important Words:
ربائب (step-daughters) is derived from رب and is the plural of ربیبة meaning the daughter of a woman’s husband by another wife or the daughter of a man’s wife by another husband, because he or she rears her in spite of her being not a real daughter; or it means the wife of a man having child by another wife; also a woman who has the charge of a child, who rears or fosters it (Lane & Aqrab).
حجور (wards) is the plural of حجر which is derived from حجر meaning, he prevented or hindered it. حجر means, bosom or breast or the part beneath the armpit; custody, care or guardianship. They say, نشأ زید فی حجر عمرو i.e. Zaid grew up in the care and protection of ‘Amr. The expression التی فی حجور کم would, therefore, mean, those who are under your care or guardianship, i.e. your wards (Lane Aqrab & Mufradat).
حلائل (wives) is the plural of حلیلand حلیلة which are both derived from حل i.e. he alighted or took up his abode; or he or it became lawful; or he untied a knot, etc. حلیل means, husband and حلیلةwife. حلیل also means, a fellow-lodger or fellow-resident of another in one house (Aqrab). It also means a neighbour and a guest (Lane).
ارضعنکم (have given you suck) is derived from رضع. They say رضع امه i.e. he sucked the breast of his mother. ھذا اخی من الرضاعةmeans, he is my foster-brother, we both having sucked the breast of the same woman. ارضعته امه means, his mother suckled him; and استرضعت المرأة ولدی means, I sought or demanded of the woman that she should suckle my child (Lane).
Commentary:
The prohibition about marrying mothers, sisters and daughters may look superfluous; but there are certain people (e.g. certain sects among the Hindus) who regard such marriages as not only permissible, but even meritorious. The Quran, being a perfect code of Law, contains everything essential for man’s physical, moral and spiritual well-being. The Quranic laws are in perfect harmony with human nature; in fact, they only remind us of what is writ large on the book of human nature by God’s own hand. Human nature responds to what is taught by the Quran and the Qurancommands that which human nature demands, and it prohibits what human nature revolts against. The Holy Prophet is reported to have said that the relatives of foster mothers are as forbidden as those within prohibited degree of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on. There exists, however, a difference of opinion among Muslim theologians as to what amount of suckling makes the marriage of foster mothers and foster-sisters and their relations (within prohibited degree of marriage) unlawful. Some hold the view that the prohibition comes into operation in all cases even when a woman has given suck to a child only once. According to others who derive their authority from a saying of the Holy Prophet, reported by ‘A’ishah, viz. لا تحرم المصة ولا المصتان i.e. "A suck or two do not make marriage unlawful" (Tirmidhi, ch. on Rida’), the least number of sucks to render marriage unlawful is three. But there is yet another saying of the Holy Prophet, also reported by ‘A’ishah, that mentionsخمس رضعات معلومات (five distinctly known sucks) as necessary to make marriage unlawful (Muslim), and this appears to be the correct view. One suck amounts to the quantity taken by a child at one stretch, i.e. when for the time being it should leave off sucking of its own accord and before returning to it. The age of the child must be within two years at the time of sucking.
The qualifying clause, who are your wards, is only added to draw our attention to the fact that we should bring up our wards with the same care and tenderness that we bestow upon our own children; otherwise marriage with the daughters of women with whom conjugal relations have been established is unlawful, whether or not they are brought up as wards. The daughters of those women with whom such relations have not been established can be taken into marriage and this is the meaning of the words, but if you have not gone in unto them, there shall be no sin upon you.
The expression, of your sons that are from your loins, is added to exclude wife’s sons as well as adopted ones. Islam does not recognize the system of adoption. It wants us to look upon all Muslims as brothers; and as the adoption of certain individuals as sons conflicts with this principle of universal brotherhood, it has been prohibited by Islam. The system of adoption also leads to contention and litigation.
In conformity with the command contained in the words, it is forbidden to you to have two sisters together in marriage, the Holy Prophet is reported to have ordered one of the two sisters who were together the wives of one man to be divorced by him after this injunction was revealed (Tirmidhi, ch. on Nikah). The injunction is based on sentiments of deference to near relationship and is meant to exclude possibility of dissensions in the close family circle.
For similar reasons the Holy Prophet has forbidden to unite in marriage a maternal aunt and her sister’s daughter, or a paternal aunt and her brother’s daughter.
586
The Holy Prophet is reported to have said that the relatives of foster- mothers are as forbidden as those within the prohibited degrees of relationship of real mothers. It is not lawful to marry foster-sisters and foster-daughters and so on.
587
Theologians differ as to what number of sucks makes the marriage of foster-mothers and foster-sisters and their relations (within prohibited degrees of marriage) unlawful.
يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّآ أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى ٱلنَّاسَ سُكَٰرَىٰ وَمَا هُم بِسُكَٰرَىٰ وَلَٰكِنَّ عَذَابَ ٱللَّهِ شَدِيدٌ
یعنی جب وہ دن ہوگا تو دنیا کا یہ حال ہوگا۔
The verse has used three metaphors or similes to express the extreme severity of the earthquake of the Hour, referred to in the preceding verse. Nothing is dearer to a mother than the baby to which she gives suck, and there could be no terror more dreadful in its effects than the one that makes a woman cast down her burden and which drives men to frenzy, and yet the verse says that the suddenness and severity of the terror inspired by the dreadful event would be such that mothers would abandon the babes at their breasts and pregnant women would cast down their burdens and people would go mad with fright and, like drunken men, would lose all control over their actions.
Important Words:
تذھل (forget) is derived from ذھل. They say ذھل عنه i.e. he forgot it or neglected it; he was or became unmindful of it; he neglected it intentionally or in consequence of his being diverted by something. ذھول is the neglecting of a thing, dismissing it from the mind; or the quitting of a thing with confusion or perplexity or alienation of mind such as arises from fear etc. or being diverted from one’s constant companion so as to forget him (Lane & Aqrab).
Commentary:
The verse has used three metaphors or similes to express the extreme severity of "the earthquake of the Hour," referred to in the preceding verse. Nothing is dearer to a mother than the babe to which she gives suck and there could be no terror more dreadful in its effects than the one that makes a woman cast down her burden and which drives men to frenzy and yet, the verse says, the suddenness and severity of the terror inspired by the dreadful event would be such that mothers would abandon the babes at their breasts and pregnant women would cast down their burdens and people would go mad with fright and like a drunken man would lose all control over their actions. The wording of the verse incidentally implies that the "Hour" referred to in the preceding verse is not the final Day of Judgement but, as stated in the preceding verse, is the destruction of the political power of Meccans in the form of the Fall of Mecca and other calamities that would overtake them, and the victory of Islam.
2
یعنی جب وہ دن ہوگا تو دنیا کا یہ حال ہوگا۔
2438
Important Words:
تذھل (forget) is derived from ذھل. They say ذھل عنه i.e. he forgot it or neglected it; he was or became unmindful of it; he neglected it intentionally or in consequence of his being diverted by something. ذھول is the neglecting of a thing, dismissing it from the mind; or the quitting of a thing with confusion or perplexity or alienation of mind such as arises from fear etc. or being diverted from one’s constant companion so as to forget him (Lane & Aqrab).
Commentary:
The verse has used three metaphors or similes to express the extreme severity of "the earthquake of the Hour," referred to in the preceding verse. Nothing is dearer to a mother than the babe to which she gives suck and there could be no terror more dreadful in its effects than the one that makes a woman cast down her burden and which drives men to frenzy and yet, the verse says, the suddenness and severity of the terror inspired by the dreadful event would be such that mothers would abandon the babes at their breasts and pregnant women would cast down their burdens and people would go mad with fright and like a drunken man would lose all control over their actions. The wording of the verse incidentally implies that the "Hour" referred to in the preceding verse is not the final Day of Judgement but, as stated in the preceding verse, is the destruction of the political power of Meccans in the form of the Fall of Mecca and other calamities that would overtake them, and the victory of Islam.
1930
The verse has used three metaphors or similes to express the extreme severity of the earthquake of the Hour, referred to in the preceding verse. Nothing is dearer to a mother than the baby to which she gives suck, and there could be no terror more dreadful in its effects than the one that makes a woman cast down her burden and which drives men to frenzy, and yet the verse says that the suddenness and severity of the terror inspired by the dreadful event would be such that mothers would abandon the babes at their breasts and pregnant women would cast down their burdens and people would go mad with fright and, like drunken men, would lose all control over their actions.
وَأَوْحَيْنَآ إِلَىٰٓ أُمِّ مُوسَىٰٓ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِى ٱلْيَمِّ وَلَا تَخَافِى وَلَا تَحْزَنِىٓ ۖ إِنَّا رَآدُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ ٱلْمُرْسَلِينَ
20:39.
20:39.
20:39.
Commentary:
The preceding seven verses had spoken of Moses’ mission and by implication had referred to the mission of the Holy Prophet and in fact to the mission of every Prophet of God. From this verse, however, begins the actual story of Moses.
Whereas Moses was cast into the river by his mother to escape being killed by the people of Pharaoh, the Holy Prophet’s mother had to entrust him, while yet a child, to the care of a poor wet-nurse, to whom all the well-to-do families of Mecca had refused to entrust their babies on account of her poverty.
b
20:39.
a
20:39.
2882
Commentary:
The preceding seven verses had spoken of Moses’ mission and by implication had referred to the mission of the Holy Prophet and in fact to the mission of every Prophet of God. From this verse, however, begins the actual story of Moses.
Whereas Moses was cast into the river by his mother to escape being killed by the people of Pharaoh, the Holy Prophet’s mother had to entrust him, while yet a child, to the care of a poor wet-nurse, to whom all the well-to-do families of Mecca had refused to entrust their babies on account of her poverty.
b
20:39.
۞ وَحَرَّمْنَا عَلَيْهِ ٱلْمَرَاضِعَ مِن قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَىٰٓ أَهْلِ بَيْتٍ يَكْفُلُونَهُۥ لَكُمْ وَهُمْ لَهُۥ نَٰصِحُونَ
20:41.
اس سے معلوم ہوتا ہے کہ موسیٰ علیہ السلام جس ٹوکرے میں تھے وہ بہتا بہتا پہلے کنارہ پر جا لگا تھا اور موسیٰ علیہ السلام کی بہن احتیاط سے بہت آہستہ آہستہ پیچھے رہی تھی۔ اس عرصہ میں فرعون کی بیٹی نے کئی دودھ پلانے والیاں بلا کے انہیں موسیٰ علیہ السلام کو دودھ پلانے کا حکم دیا۔ مگر موسیٰ علیہ السلام نے ان کا دودھ پینے سے انکار کر دیا۔ یہاں تک کہ الٰہی تدبیر کے مطابق وہ اپنی ماں کے پاس لوٹ آئے۔
20:41.
20:41.
a
20:41.
1
اس سے معلوم ہوتا ہے کہ موسیٰ علیہ السلام جس ٹوکرے میں تھے وہ بہتا بہتا پہلے کنارہ پر جا لگا تھا اور موسیٰ علیہ السلام کی بہن احتیاط سے بہت آہستہ آہستہ پیچھے رہی تھی۔ اس عرصہ میں فرعون کی بیٹی نے کئی دودھ پلانے والیاں بلا کے انہیں موسیٰ علیہ السلام کو دودھ پلانے کا حکم دیا۔ مگر موسیٰ علیہ السلام نے ان کا دودھ پینے سے انکار کر دیا۔ یہاں تک کہ الٰہی تدبیر کے مطابق وہ اپنی ماں کے پاس لوٹ آئے۔
a
20:41.
a
20:41.
أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم مِّن وُجْدِكُمْ وَلَا تُضَآرُّوهُنَّ لِتُضَيِّقُوا۟ عَلَيْهِنَّ ۚ وَإِن كُنَّ أُو۟لَٰتِ حَمْلٍ فَأَنفِقُوا۟ عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ ۚ فَإِنْ أَرْضَعْنَ لَكُمْ فَـَٔاتُوهُنَّ أُجُورَهُنَّ ۖ وَأْتَمِرُوا۟ بَيْنَكُم بِمَعْرُوفٍ ۖ وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُۥٓ أُخْرَىٰ
2:234.
In her ‘Iddah a divorced woman is to be looked after by the husband with the same care and consideration as when she was the mistress of his house, according to the best of his means, till she leaves the house and is free to adopt the way of life she chooses.
2:234.
Important Words:
وجد کم (your best means) is derived from وجد which means, he found or he got. The three forms of the word وجد i.e. wajdun or wijdun or wujdun mean the same thing i.e. ampleness of means; capacity; riches or wealth. They say ھذا من وجدیi.e. it is within my capacity. (Lane & Aqrab).
Commentary:
In this verse all the possible needs of a divorced woman have been adequately met. In her ‘iddah a divorced woman is to be looked after by the husband with the same care and consideration as when she was the mistress of his house, according to the best of his means, till she leaves the house and is free to adopt the way of life she chooses.
a
2:234.
1441
在待婚期 (عِدَّة, ‘Iddah) 丈夫要按照自己最好的条件, 细心而体贴地照顾离了婚的女人, 就像她是家里的主妇一样, 直到她离家后根据自己的意思过她的日子为止。
b
2:234.
4273
Important Words:
وجد کم (your best means) is derived from وجد which means, he found or he got. The three forms of the word وجد i.e. wajdun or wijdun or wujdun mean the same thing i.e. ampleness of means; capacity; riches or wealth. They say ھذا من وجدیi.e. it is within my capacity. (Lane & Aqrab).
Commentary:
In this verse all the possible needs of a divorced woman have been adequately met. In her ‘iddah a divorced woman is to be looked after by the husband with the same care and consideration as when she was the mistress of his house, according to the best of his means, till she leaves the house and is free to adopt the way of life she chooses.
a
2:234.
3068A
In her ‘Iddah a divorced woman is to be looked after by the husband with the same care and consideration as when she was the mistress of his house, according to the best of his means, till she leaves the house and is free to adopt the way of life she chooses.