بِہِنَّ
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "بِہِنَّ".
حُرِّمَتۡ عَلَیۡکُمۡ اُمَّہٰتُکُمۡ وَبَنَاتُکُمۡ وَاَخَوٰتُکُمۡ وَعَمّٰتُکُمۡ وَخٰلٰتُکُمۡ وَبَنَاتُ الۡاَخِ وَبَنَاتُ الۡاُخۡتِ وَاُمَّہٰتُکُمُ الّٰتِیۡۤ اَرۡضَعۡنَکُمۡ وَاَخَوٰتُکُمۡ مِّنَ الرَّضٰعَۃِ وَاُمَّہٰتُ نِسَآئِکُمۡ وَرَبٰٓئِبُکُمُ الّٰتِیۡ فِیۡ حُجُوۡرِکُمۡ مِّنۡ نِّسَآئِکُمُ الّٰتِیۡ دَخَلۡتُمۡ بِہِنَّ فَاِنۡ لَّمۡ تَکُوۡنُوۡا دَخَلۡتُمۡ بِہِنَّ فَلَا جُنَاحَ عَلَیۡکُمۡ وَحَلٰٓئِلُ اَبۡنَآئِکُمُ الَّذِیۡنَ مِنۡ اَصۡلٰبِکُمۡ وَاَنۡ تَجۡمَعُوۡا بَیۡنَ الۡاُخۡتَیۡنِ اِلَّا مَا قَدۡ سَلَفَ ۗ اِنَّ اللّٰہَ کَانَ غَفُوۡرًا رَّحِیۡمًا
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.
لَّا یَحِلُّ لَکَ النِّسَآءُ مِنۡۢ بَعۡدُ وَلَاۤ اَنۡ تَبَدَّلَ بِہِنَّ مِنۡ اَزۡوٰجٍ وَّلَوۡ اَعۡجَبَکَ حُسۡنُہُنَّ اِلَّا مَا مَلَکَتۡ یَمِیۡنُکَ ۗ وَکَانَ اللّٰہُ عَلٰی کُلِّ شَیۡءٍ رَّقِیۡبًا
پہلی آیت میں بظاہر اجازت تھی کہ موجودہ بیویوں میں سے کسی کو بدل کر اور نکاح کرلے۔ اس آیت میں فرمایا کہ تو موجودہ بیویوں کو بدل نہیں سکتا اور نہ اور زائدنکاح کر سکتا ہے۔ یہ اختلاف نہیں۔ کیونکہ ہم کہہ چکے ہیں کہ فیصلہ یہ دیا گیا ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم جس طرح چاہیں کریں اور محمد رسول اللہ صلی اللہ علیہ وسلم کے ارادے عالم الغیب خدا کو معلوم تھے۔ پس آیت میں ان ارادوں کی ترجمانی کی گئی ہے اختلاف کوئی نہیں۔
دوسرے معنے یہ ہیں کہ ’’اس کے بعد‘‘ سے مراد زمانہ کا بُعدنہیں بلکہ پہلی گنائی ہوئی اقسام کا ُبعدہے اور مراد یہ ہے کہ اوپر کی عورتوں کے علاوہ اور ک
اس کے متعلق بھی لکھا جا چکا ہے کہ محض اجازت ہے۔ رسول کریم صلی اللہ علیہ وآلہٖ وسلم نے اس پر عمل نہیں کیا۔
This verse was revealed in 7 A.H. after which the Holy Prophet contracted no further marriage. He was also not allowed to divorce any of the existing wives, possibly in deference to their dignity as "Mothers of the Faithful" and perhaps also because they had preferred the rigour and austerity of the Holy Prophet’s domestic life to worldly comforts. God appreciated their sacrifice and forbade the Holy Prophet to marry any more wife or to divorce any of the existing wives.
Commentary:
This verse was revealed in 7 A.H., after which the Holy Prophet contracted no further marriage. He was prohibited to do so. He was also not permitted to divorce any of the existing wives. This was possibly in deference to their dignity as "Mothers of the Faithful" and perhaps was also due to the fact that they had preferred the rigour and austerity of the Holy Prophet’s domestic life to worldly comforts. God appreciated their sacrifice and forbade the Holy Prophet to marry any more wife or to divorce any one of the existing wives.
The words "Allah is Watchful over all things" may signify that God knew full well the moral responsibilities of the wives of the Holy Prophet. Other women, although they might be superior to them in some respects, were not to be as useful or fitted for the great and noble task which the Prophet’s wives had to perform.
3
پہلی آیت میں بظاہر اجازت تھی کہ موجودہ بیویوں میں سے کسی کو بدل کر اور نکاح کرلے۔ اس آیت میں فرمایا کہ تو موجودہ بیویوں کو بدل نہیں سکتا اور نہ اور زائدنکاح کر سکتا ہے۔ یہ اختلاف نہیں۔ کیونکہ ہم کہہ چکے ہیں کہ فیصلہ یہ دیا گیا ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم جس طرح چاہیں کریں اور محمد رسول اللہ صلی اللہ علیہ وسلم کے ارادے عالم الغیب خدا کو معلوم تھے۔ پس آیت میں ان ارادوں کی ترجمانی کی گئی ہے اختلاف کوئی نہیں۔
دوسرے معنے یہ ہیں کہ ’’اس کے بعد‘‘ سے مراد زمانہ کا بُعدنہیں بلکہ پہلی گنائی ہوئی اقسام کا ُبعدہے اور مراد یہ ہے کہ اوپر کی عورتوں کے علاوہ اور ک
4
اس کے متعلق بھی لکھا جا چکا ہے کہ محض اجازت ہے۔ رسول کریم صلی اللہ علیہ وآلہٖ وسلم نے اس پر عمل نہیں کیا۔
3113
Commentary:
This verse was revealed in 7 A.H., after which the Holy Prophet contracted no further marriage. He was prohibited to do so. He was also not permitted to divorce any of the existing wives. This was possibly in deference to their dignity as "Mothers of the Faithful" and perhaps was also due to the fact that they had preferred the rigour and austerity of the Holy Prophet’s domestic life to worldly comforts. God appreciated their sacrifice and forbade the Holy Prophet to marry any more wife or to divorce any one of the existing wives.
The words "Allah is Watchful over all things" may signify that God knew full well the moral responsibilities of the wives of the Holy Prophet. Other women, although they might be superior to them in some respects, were not to be as useful or fitted for the great and noble task which the Prophet’s wives had to perform.
2364
This verse was revealed in 7 A.H. after which the Holy Prophet contracted no further marriage. He was also not allowed to divorce any of the existing wives, possibly in deference to their dignity as "Mothers of the Faithful" and perhaps also because they had preferred the rigour and austerity of the Holy Prophet’s domestic life to worldly comforts. God appreciated their sacrifice and forbade the Holy Prophet to marry any more wife or to divorce any of the existing wives.