S 2 A 233

قوله تعالى:

وَ لا تَتَّخِذُوا آيَاتِ اللَّهِ هُزُواً [231]

And do not take Allah's communications for a mockery (Qur'an 2:231, M. H. Shakir)

99-/1245 _1- الْعَيَّاشِيُّ: عَنْ عَمْرِو بْنِ جُمَيْعٍ، رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ (عَلَيْهِ السَّلاَمُ)، قَالَ: «مَكْتُوبٌ فِي التَّوْرَاةِ: مَنْ أَصْبَحَ عَلَى الدُّنْيَا حَزِيناً، فَقَدْ أَصْبَحَ لِقَضَاءِ اللَّهِ سَاخِطاً، وَ مَنْ أَصْبَحَ يَشْكُو مُصِيبَةً نَزَلَتْ بِهِ، فَقَدْ أَصْبَحَ يَشْكُو اللَّهَ، وَ مَنْ أَتَى غَنِيّاً فَتَوَاضَعَ لِغِنَاهُ، ذَهَبَ اللَّهُ بِثُلُثَيْ دِينِهِ، وَ مَنْ قَرَأَ الْقُرْآنَ مِنْ هَذِهِ الْأُمَّةِ ثُمَّ دَخَلَ النَّارَ، فَهُوَ مِمَّنْ كَانَ يَتَّخِذُ آيَاتِ اللَّهِ هُزُواً. وَ مَنْ لَمْ يَسْتَشِرْ يَنْدَمْ، وَ الْفَقْرُ الْمَوْتُ الْأَكْبَرُ».

99-/1245 (Tafsīr al-‘Ayyāshī 1:379/120): He said: “It is written in the Torah: Whoever wakes up saddened by the world has awakened displeased with Allah’s decree; and whoever wakes up complaining of a calamity that befell him has awakened complaining against Allah; and whoever approaches a rich man and humbles himself on account of his wealth, Allah takes away two-thirds of his religion; and whoever of this community recites the Qur’an and then enters the Fire is among those who used to take Allah’s signs in mockery. Whoever does not consult will regret it; and poverty is the greater death.”

قوله تعالى:

وَ إِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ إِذَا تَرَاضَوْا بَيْنَهُمْ بِالْمَعْرُوفِ [232]

And when you have divorced women and they have ended their term, then do not prevent them from marrying their husbands when they agree among themselves in a lawful manner (Qur'an 2:232, M. H. Shakir)

/1246 _2- علي بن إبراهيم: في قوله تعالى: وَ إِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ: أي لا تحبسوهن: أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ إِذَا تَرَاضَوْا بَيْنَهُمْ بِالْمَعْرُوفِ يعني إذا رضيت المرأة بالتزويج الحلال.

/1246 (Tafsīr al-Qummī 1:76): On His saying, “And when you have divorced women and they have ended their term, then do not prevent them,” meaning: do not detain them, from “marrying their husbands when they agree among themselves in a lawful manner,” that is, when the woman is content with lawful marriage.

قوله تعالى:

وَ الْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَنْ يُتِمَّ الرَّضَاعَةَ وَ عَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَ كِسْوَتُهُنَّ بِالْمَعْرُوفِ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَ لَا مَوْلُودٌ لَهُ بِوَلَدِهِ وَ عَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ فَإِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا وَ تَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا [233]

And the mothers should suckle their children for two whole years for him who desires to make complete the time of suckling; and their maintenance and their clothing must be borne by the father of the child according to usage; no soul shall have imposed upon it a duty but to the extent of its capacity; neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and a similar duty (devolves) on the (father's) heir; but if both desire weaning by mutual consent and counsel, there is no blame on them (Qur'an 2:233, M. H. Shakir)

99-/1247 _3- مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا، عَنْ سَهْلِ بْنِ زِيَادٍ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ، عَنْ حَمَّادِ بْنِ عُثْمَانَ، قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ) يَقُولُ: «لَا رَضَاعَ بَعْدَ فِطَامٍ». قَالَ: قُلْتُ: جُعِلْتُ فِدَاكَ، وَ مَا الْفِطَامُ؟ قَالَ: «الْحَوْلَانِ اللَّذَانِ قَالَ اللَّهُ عَزَّ وَ جَلَّ».

99-/1247 (al-Kāfī 5:3/443): He said: I heard Abū ‘Abdillāh (peace be upon him) say: “There is no suckling after weaning.” I said: May I be ransomed for you, what is weaning? He said: “The two years which Allah, Mighty and Majestic, mentioned.”

99-/1248 _2- عَنْهُ: عَنْ عَلِيٍّ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ)، قَالَ: «الْحُبْلَى الْمُطَلَّقَةُ يُنْفِقُ عَلَيْهَا حَتَّى تَضَعَ حَمْلَهَا، وَ هِيَ أَحَقُّ بِوَلَدِهَا أَنْ تُرْضِعَهُ بِمَا تَقْبَلُهُ امْرَأَةٌ أُخْرَى؛ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَ لَا مَوْلُودٌ لَهُ بِوَلَدِهِ وَ عَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ». قَالَ: «كَانَتِ امْرَأَةٌ مِنَّا تَرْفَعُ يَدَهَا إِلَى زَوْجِهَا، إِذَا أَرَادَ مُجَامَعَتَهَا، تَقُولُ: لَا أَدَعُكَ، لِأَنِّي أَخَافُ أَنْ أَحْمِلَ عَلَى وَلَدِي. وَ يَقُولُ الرَّجُلُ: لَا أُجَامِعُكِ، إِنِّي أَخَافُ أَنْ تَعْلَقِي [1] فَأَقْتُلَ وَلَدِي. فَنَهَى اللَّهُ عَزَّ وَ جَلَّ أَنْ تُضَارَّ الْمَرْأَةُ الرَّجُلَ، وَ أَنْ يُضَارَّ الرَّجُلُ الْمَرْأَةَ». وَ أَمَّا قَوْلُهُ: وَ عَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ فَإِنَّهُ نَهَى أَنْ يُضَارَّ بِالصَّبِيِّ، أَوْ يُضَارَّ أُمُّهُ فِي الرَّضَاعَةِ، وَ لَيْسَ لَهَا أَنْ تَأْخُذَ فِي رَضَاعِهِ فَوْقَ حَوْلَيْنِ كَامِلَيْنِ، وَ إِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا قَبْلَ ذَلِكَ، كَانَ حَسَنًا، وَ الْفِصَالُ: هُوَ الْفِطَامُ».

99-/1248 (al-Kāfī 6:3/103): He said: “A pregnant divorced woman is to be provided for until she delivers her pregnancy; and she has more right to her child, to suckle him, for what another woman would accept. Indeed Allah, Mighty and Majestic, says: ‘A mother shall not be made to suffer harm on account of her child, nor a father on account of his child; and on the heir is the like of that.’” He said: “A woman among us would raise her hand to her husband when he wanted to have intercourse with her and say: I will not let you, because I fear I will become pregnant to the harm of my child. And the man would say: I will not have intercourse with you; I fear you will conceive [1] and I would kill my child. So Allah, Mighty and Majestic, forbade that the woman harm the man and that the man harm the woman.” As for His saying, “And on the heir is the like of that,” He forbade that there be harm to the infant or that his mother be harmed in suckling him; and she is not entitled to take for his suckling beyond two complete years. And if the two desire weaning before that by mutual consent, it is good; and “fisāl” is weaning.

99-/1249 _3- وَ عَنْهُ: عَنْ مُحَمَّدِ بْنِ يَحْيَى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَ الْحُسَيْنِ بْنِ سَعِيدٍ، جَمِيعًا، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ)، قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ: لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَ لَا مَوْلُودٌ لَهُ بِوَلَدِهِ. فَقَالَ: «كَانَتِ الْمَرَاضِعُ مِمَّا تَدْفَعُ إِحْدَاهُنَّ الرَّجُلَ إِذَا أَرَادَ الْجِمَاعَ، تَقُولُ: لَا أَدَعُكَ، إِنِّي أَخَافُ أَنْ أَحْبَلَ، فَأَقْتُلَ وَلَدِي هَذَا الَّذِي أُرْضِعُهُ. وَ كَانَ الرَّجُلُ تَدْعُوهُ الْمَرْأَةُ، فَيَقُولُ: أَخَافُ أَنْ أُجَامِعَكِ، فَأَقْتُلَ وَلَدِي. فَيَدَعُهَا وَ لَمْ يُجَامِعْهَا، فَنَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْ ذَلِكَ، أَنْ يُضَارَّ الرَّجُلُ الْمَرْأَةَ، وَ الْمَرْأَةُ الرَّجُلَ».

99-/1249 (al-Kāfī 6:6/41): He said regarding Allah’s saying, “A mother shall not be made to suffer harm on account of her child, nor a father on account of his child”: “Among nursing women, one of them would push away the man when he wanted intercourse, saying: I will not allow you; I fear I will become pregnant and thus kill this child whom I am suckling. And the man would be called by the woman, and he would say: I fear to have intercourse with you and so kill my child; and he would leave her without intercourse. Allah, Mighty and Majestic, forbade that—the man harming the woman and the woman harming the man.”

99-/1250 _4- وَ عَنْهُ: عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ ابْنِ أَبِي عُمَيْرٍ، عَنْ حَمَّادٍ، عَنِ الْحَلَبِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ)، نَحْوَهُ، [وَ زَادَ]: وَ أَمَّا قَوْلُهُ: وَ عَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ فَإِنَّهُ نَهَى أَنْ يُضَارَّ بِالصَّبِيِّ، أَوْ يُضَارَّ أُمُّهُ فِي رَضَاعِهِ، وَ لَيْسَ لَهَا أَنْ تَأْخُذَ فِي رَضَاعِهِ فَوْقَ حَوْلَيْنِ كَامِلَيْنِ، فَإِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا وَ تَشَاوُرٍ قَبْلَ ذَلِكَ، كَانَ حَسَنًا، وَ الْفِصَالُ هُوَ الْفِطَامُ.

99-/1250 (al-Kāfī 6:6/41): The like of it, with the addition: “As for His saying, ‘And on the heir is the like of that,’ He forbade that there be harm to the infant or that his mother be harmed in his suckling; and she is not entitled to take for his suckling beyond two complete years; and if the two desire weaning before that by mutual consent and consultation, it is good; and ‘fisāl’ is weaning.”

99-/1251 _5- وَ عَنْهُ: عَنْ مُحَمَّدِ بْنِ يَحْيَى، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ، عَنِ ابْنِ سِنَانٍ، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ)، فِي رَجُلٍ مَاتَ وَ تَرَكَ امْرَأَتَهُ وَ مَعَهَا مِنْهُ وَلَدٌ، فَأَلْقَتْهُ عَلَى خَادِمٍ لَهَا، فَأَرْضَعَتْهُ، ثُمَّ جَاءَتْ تَطْلُبُ رَضَاعَ الْغُلَامِ مِنَ الْوَصِيِّ. فَقَالَ: «لَهَا أَجْرُ مِثْلِهَا، وَ لَيْسَ لِلْوَصِيِّ أَنْ يُخْرِجَهُ مِنْ حَجْرِهَا حَتَّى يُدْرِكَ، وَ يَدْفَعَ إِلَيْهِ مَالَهُ».

99-/1251 (al-Kāfī 6:7/41; al-Tahdhīb 8:356/106): Regarding a man who died leaving his wife with his child, and she placed him with her maid, so the maid suckled him, then she came to request the suckling fee of the boy from the executor (waṣī). He said: “She is entitled to the wage of one like her; and the executor has no right to remove him from her custody until he reaches maturity and his property is handed over to him.”

_1) - تفسير العيّاشي 1:379/120.

_1) - Tafsīr al-‘Ayyāshī 1:379/120.

_2) - تفسير القمّيّ 1:76.

_2) - Tafsīr al-Qummī 1:76.

_3) - الكافي 5:3/443.

_3) - al-Kāfī 5:3/443.

99-/1252 _6- عَلِيُّ بْنُ إِبْرَاهِيمَ، قَالَ: حَدَّثَنِي أَبِي، عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ، عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ) قَالَ: «لَا يَنْبَغِي لِلرَّجُلِ أَنْ يَمْتَنِعَ مِنْ جِمَاعِ الْمَرْأَةِ فَيُضَارَّهَا [1]، إِذَا كَانَ لَهَا وَلَدٌ مُرْضَعٌ، وَ يَقُولُ لَهَا: لَا أَقْرَبُكِ، فَإِنِّي أَخَافُ عَلَيْكِ الْحَبَلَ فَتَقْتُلِينَ وَلَدِي، وَ كَذَلِكَ الْمَرْأَةُ لَا يَحِلُّ لَهَا أَنْ تَمْتَنِعَ عَلَى الرَّجُلِ، فَتَقُولَ: إِنِّي أَخَافُ أَنْ أَحْبَلَ فَأَقْتُلَ وَلَدِي؛ فَهَذِهِ الْمُضَارَّةُ فِي الْجِمَاعِ عَلَى الرَّجُلِ وَ الْمَرْأَةِ».

99-/1252 (Tafsīr al-Qummī 1:76): He said: “It is not proper for a man to abstain from intercourse with the woman thereby harming her when she has a suckling child, saying to her: I will not approach you, for I fear pregnancy for you and then you would kill my child. And likewise it is not lawful for the woman to abstain from the man, saying: I fear I will become pregnant and kill my child. This mutual harming in intercourse is forbidden for both man and woman.”

/1253 _7- و قال عليّ بن إبراهيم، في قوله: وَ عَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ، قال: لا تضار المرأة التي لها ولد و قد توفي زوجها، فلا يحل للوارث أن يضار أم الولد في النفقة، فيضيق عليها.

/1253 (Tafsīr al-Qummī 1:77): ‘Alī b. Ibrāhīm said regarding His saying, “And on the heir is the like of that”: The woman who has a child and whose husband has died is not to be harmed; it is not lawful for the heir to harm the child’s mother in maintenance, constricting her.

/1254 _8- و قال عليّ بن إبراهيم أيضا: وَ عَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَ كِسْوَتُهُنَّ بِالْمَعْرُوفِ، قال: يعني إذا مات الرجل و ترك ولدا رضيعا، لا ينبغي للوارث أن يضر بنفقة المولود الرضيع، و على الولي للمولود [2] أن يجري عليه بالمعروف.

/1254 (Tafsīr al-Qummī 1:76): He also said regarding “And on the father of the child is their maintenance and clothing in a fair manner”: Meaning, if the man dies and leaves a suckling child, the heir should not harm (by reducing) the maintenance of the suckling infant; rather the guardian of the infant should provide for him according to what is fair.

99-/1255 _9- الْعَيَّاشِيُّ: عَنْ دَاوُدَ بْنِ الْحُصَيْنِ، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ)، قَالَ: وَ الْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ. قَالَ: «مَا دَامَ الْوَلَدُ فِي الرَّضَاعِ فَهُوَ بَيْنَ الْأَبَوَيْنِ بِالسَّوِيَّةِ، فَإِذَا فُطِمَ فَالْوَالِدُ أَحَقُّ بِهِ [مِنَ الْأُمِّ، فَإِذَا مَاتَ الْأَبُ فَالْأُمُّ أَحَقُّ بِهِ] مِنَ الْعَصَبَةِ. وَ إِنْ وَجَدَ الْأَبُ مَنْ يُرْضِعُهُ بِأَرْبَعَةِ دَرَاهِمَ، وَ قَالَتِ الْأُمُّ: لَا أُرْضِعُهُ إِلَّا بِخَمْسَةِ دَرَاهِمَ. فَإِنَّ لَهُ أَنْ يَنْزِعَهُ مِنْهَا، إِلَّا أَنَّ ذَلِكَ أَجْبَرُ [3] لَهُ وَ أَقْدَمُ وَ أَرْفَقُ بِهِ أَنْ يُتْرَكَ مَعَ أُمِّهِ».

99-/1255 (Tafsīr al-‘Ayyāshī 1:380/120): He said: “As long as the child is in suckling, he is to be shared equally between the parents; when he is weaned, the father has more right to him [than the mother; and if the father dies, the mother has more right to him] than the agnates. If the father finds someone to suckle him for four dirhams, and the mother says: I will only suckle him for five dirhams, then he may remove him from her; however, it is better, more appropriate, and kinder to leave him with his mother.”

99-/1256 _10- عَنْ جَمِيلِ بْنِ دَرَّاجٍ، قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَنْ قَوْلِ اللَّهِ: لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَ لَا مَوْلُودٌ لَهُ بِوَلَدِهِ. قَالَ: «الْجِمَاعُ».

99-/1256 (Tafsīr al-‘Ayyāshī 1:381/120): He said regarding Allah’s saying, “A mother shall not be made to suffer harm... nor a father on account of his child”: “It refers to intercourse.”

99-/1257 _11- عَنِ الْحَلَبِيِّ، قَالَ أَبُو عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ): لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَ لَا مَوْلُودٌ لَهُ بِوَلَدِهِ. قَالَ: «كَانَتِ الْمَرْأَةُ مِمَّنْ تَرْفَعُ يَدَهَا إِلَى الرَّجُلِ، إِذَا أَرَادَ مُجَامَعَتَهَا، فَتَقُولُ: لَا أَدَعُكَ، إِنِّي أَخَافُ أَنْ أَحْمَلَ عَلَى وَلَدِي؛ وَ يَقُولُ الرَّجُلُ لِلْمَرْأَةِ: لَا أُجَامِعُكِ، إِنِّي أَخَافُ أَنْ تَعْلَقِي، فَأَقْتُلَ وَلَدِي؛ فَنَهَى اللَّهُ عَنْ أَنْ يُضَارَّ الرَّجُلُ الْمَرْأَةَ وَ الْمَرْأَةُ الرَّجُلَ».

99-/1257 (Tafsīr al-‘Ayyāshī 1:382/120): Abū ‘Abdillāh (peace be upon him) said regarding “A mother shall not be made to suffer harm... nor a father on account of his child”: “A woman would raise her hand to the man when he wanted to have intercourse, saying: I will not allow you; I fear I will become pregnant to the harm of my child. And the man would say to the woman: I will not have intercourse with you; I fear you will conceive, and I will kill my child. So Allah forbade that the man harm the woman and the woman harm the man.”

_2) - الكافي 6:3/103.

_2) - al-Kāfī 6:3/103.

_3) - الكافي 6:6/41.

_3) - al-Kāfī 6:6/41.

_4) - الكافي 6:6/41.

_4) - al-Kāfī 6:6/41.

_5) - الكافي 6:7/41، التهذيب 8:356/106.

_5) - al-Kāfī 6:7/41; al-Tahdhīb 8:356/106.

[1] علقت المرأة: حبلت. «الصحاح-علق-4:1529».

[1] ‘ulliqat al-mar’ah: ḥabilat. “al-Ṣiḥāḥ – ‘allaqa – 4:1529”.

99-/1258 _12- عَنِ الْعَلَاءِ، عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ، عَنْ أَحَدِهِمَا، قَالَ: سَأَلْتُهُ عَنْ قَوْلِهِ: وَ عَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ. قَالَ: «هُوَ فِي النَّفَقَةِ، عَلَى الْوَارِثِ مِثْلُ مَا عَلَى الْوَلَدِ». وَ عَنْ جَمِيلٍ، عَنْ سَوْرَةَ، عَنْ أَبِي جَعْفَرٍ (عَلَيْهِ السَّلاَمُ)، مِثْلَهُ.

99-/1258 (Tafsīr al-‘Ayyāshī 1:383/121): He said regarding “And on the heir is the like of that”: “It concerns maintenance; upon the heir is the like of what is upon the (child’s) father.” And from Jamīl, from Sawrah, from Abū Ja‘far (peace be upon him), the like of it.

99-/1259 _13- عَنْ أَبِي الصَّبَّاحِ، قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ) عَنْ قَوْلِ اللَّهِ: وَ عَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ. قَالَ: «لَا يَنْبَغِي لِلْوَارِثِ أَيْضًا أَنْ يُضَارَّ الْمَرْأَةَ، فَيَقُولَ: لَا أَدَعُ وَلَدَهَا يَأْتِيهَا، وَ يُضَارُّ وَلَدَهَا إِنْ كَانَ لَهُمْ عِنْدَهُ شَيْءٌ، وَ لَا يَنْبَغِي لَهُ أَنْ يَقْتُرَ عَلَيْهِ».

99-/1259 (Tafsīr al-‘Ayyāshī 1:384/121): He said regarding “And on the heir is the like of that”: “The heir also should not harm the woman by saying: I will not let her child come to her, and by harming her children if they have something with him; nor should he be miserly towards him.”

99-/1260 _14- عَنِ الْحَلَبِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ (عَلَيْهِ السَّلاَمُ)، قَالَ: «الْمُطَلَّقَةُ يُنْفِقُ عَلَيْهَا حَتَّى تَضَعَ حَمْلَهَا، وَ هِيَ أَحَقُّ بِوَلَدِهَا أَنْ تُرْضِعَهُ مِمَّا تَقْبَلُهُ امْرَأَةٌ أُخْرَى، إِنَّ اللَّهَ يَقُولُ: لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَ لَا مَوْلُودٌ لَهُ بِوَلَدِهِ وَ عَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ إِنَّهُ نَهَى أَنْ يُضَارَّ بِالصَّبِيِّ، أَوْ يُضَارَّ بِأُمِّهِ فِي رَضَاعِهِ، وَ لَيْسَ لَهَا أَنْ تَأْخُذَ فِي رَضَاعِهِ فَوْقَ حَوْلَيْنِ كَامِلَيْنِ، فَإِنْ أَرَادَا الْفِصَالَ قَبْلَ ذَلِكَ عَنْ تَرَاضٍ مِنْهُمَا، كَانَ حَسَنًا، وَ الْفِصَالُ: هُوَ الْفِطَامُ».

99-/1260 (Tafsīr al-‘Ayyāshī 1:385/121): He said: “A divorced woman is to be provided for until she delivers her pregnancy; and she has more right to her child to suckle him for what another woman would accept. Indeed Allah says: ‘A mother shall not be made to suffer harm on account of her child, nor a father on account of his child; and on the heir is the like of that.’ He forbade harm to the infant or to his mother in his suckling; and she is not entitled to take for his suckling beyond two complete years. If they desire weaning before that by mutual consent, it is good; and ‘fisāl’ is weaning.”

_6) - تفسير القمّيّ 1:76.

_6) - Tafsīr al-Qummī 1:76.

_7) - تفسير القمّيّ 1:77.

_7) - Tafsīr al-Qummī 1:77.

_8) - تفسير القمّيّ 1:76.

_8) - Tafsīr al-Qummī 1:76.

_9) - تفسير العيّاشي 1:380/120.

_9) - Tafsīr al-‘Ayyāshī 1:380/120.

_10) - تفسير العيّاشي 1:381/120.

_10) - Tafsīr al-‘Ayyāshī 1:381/120.

_11) - تفسير العيّاشي 1:382/120.

_11) - Tafsīr al-‘Ayyāshī 1:382/120.

[1] في المصدر: فيضارّ بها.

[1] fī al-maṣdar: fayuḍārru bihā.

[2] في المصدر: بنفقة المولود بل ينبغي له.

[2] fī al-maṣdar: binafaqat al-mawlūd bal yanbaghī lahu.

[3] في المصدر: أخير، و نسخة بدل: أجير.

[3] fī al-maṣdar: akhyar; wa nuskha badal: ajīr.

قوله تعالى:

وَ الَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَ يَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَ عَشْرًا [234]

And those of you who die and leave wives behind, they shall wait by themselves for four months and ten (days) (Qur'an 2:234, M. H. Shakir)

99-/1261 _1- مُحَمَّدُ بْنُ يَعْقُوبَ: عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ، عَنْ أَبِيهِ، عَنِ الْحُسَيْنِ بْنِ سَيْفٍ، عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ، عَنْ أَبِي جَعْفَرٍ الثَّانِي (عَلَيْهِ السَّلاَمُ)، قَالَ: قُلْتُ لَهُ: جُعِلْتُ فِدَاكَ، كَيْفَ صَارَتْ عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَ حِيَضٍ، أَوْ ثَلَاثَةَ أَشْهُرٍ، وَ عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا أَرْبَعَةَ أَشْهُرٍ وَ عَشْرًا؟ فَقَالَ: «أَمَّا عِدَّةُ الْمُطَلَّقَةِ ثَلَاثَةُ قُرُوءٍ فَلِاسْتِبْرَاءِ الرَّحِمِ مِنَ الْوَلَدِ، وَ أَمَّا عِدَّةُ الْمُتَوَفَّى عَنْهَا زَوْجُهَا؛ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ شَرَطَ لِلنِّسَاءِ شَرْطًا، وَ شَرَطَ عَلَيْهِنَّ شَرْطًا، فَلَمْ يُحَابِهِنَّ [1] فِي مَا شَرَطَ لَهُنَّ، وَ لَمْ يَجُرْ فِي مَا شَرَطَ [2] عَلَيْهِنَّ؛ فَأَمَّا مَا شَرَطَ لَهُنَّ فِي الْإِيلَاءِ أَرْبَعَةُ أَشْهُرٍ، إِذْ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ:

99-/1261 (al-Kāfī 6:1/113): He said: I said to him: May I be your ransom, how is it that the waiting period (‘iddah) of the divorced woman is three menses or three months, while the waiting period of the one whose husband has died is four months and ten? He said: “As for the divorced woman’s waiting period of three quru’, it is to ensure the womb is clear of pregnancy. As for the waiting period of the one whose husband has died: Allah, Mighty and Majestic, stipulated for women a condition and stipulated upon them a condition: He did not show them favoritism in what He stipulated for them, nor did He wrong them in what He stipulated upon them. As for what He stipulated for them in ʾīlāʾ, it is four months, as Allah, Mighty and Majestic, says:”

_12) - تفسير العيّاشيّ 1:383/121.

_12) - Tafsīr al-‘Ayyāshī 1:383/121.

_13) - تفسير العيّاشيّ 1:384/121.

_13) - Tafsīr al-‘Ayyāshī 1:384/121.

_14) - تفسير العيّاشيّ 1:385/121.

_14) - Tafsīr al-‘Ayyāshī 1:385/121.

_1) - الكافي 6:1/113.

_1) - al-Kāfī 6:1/113.

[1] في المصدر: فلم يجأ بهن.

[1] fī al-maṣdar: falam yaja’ bihinna.

[2] في المصدر: اشترط.

[2] fī al-maṣdar: ishtaraṭa.