Surah Nisa Ayat 23 Tafseer in Hindi
﴿حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَائِكُمْ وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُم مِّن نِّسَائِكُمُ اللَّاتِي دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَائِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلَابِكُمْ وَأَن تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ ۗ إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا﴾
[ النساء: 23]
(मुसलमानों हसबे जेल) औरतें तुम पर हराम की गयी हैं तुम्हारी माएं (दादी नानी वगैरह सब) और तुम्हारी बेटियॉ (पोतियॉ) नवासियॉ (वगैरह) और तुम्हारी बहनें और तुम्हारी फुफियॉ और तुम्हारी ख़ालाएं और भतीजियॉ और भंजियॉ और तुम्हारी वह माएं जिन्होंने तुमको दूध पिलाया है और तुम्हारी रज़ाई (दूध शरीक) बहनें और तुम्हारी बीवीयों की माँए और वह (मादर ज़िलो) लड़कियां जो तुम्हारी गोद में परवरिश पा चुकी हो और उन औरतों (के पेट) से (पैदा हुई) हैं जिनसे तुम हमबिस्तरी कर चुके हो हाँ अगर तुमने उन बीवियों से (सिर्फ निकाह किया हो) हमबिस्तरी न की तो अलबत्ता उन मादरज़िलों (लड़कियों से) निकाह (करने में) तुम पर कुछ गुनाह नहीं है और तुम्हारे सुलबी लड़को (पोतों नवासों वगैरह) की बीवियॉ (बहुएं) और दो बहनों से एक साथ निकाह करना मगर जो हो चुका (वह माफ़ है) बेशक ख़ुदा बड़ा बख्शने वाला मेहरबान है
Surah An-Nisa Hindi19. दादियाँ तथा नानियाँ भी इसी में आती हैं। इसी प्रकार पुत्रियों में अपनी संतान की नीचे तक की पुत्रियाँ, और बहनों में सगी हों या पिता अथवा माता से हों, फूफियों में पिता तथा दादा की बहनें, और मोसियों में माताओं और नानियों की बहनें, तथा भतीजी और भाँजी में उन की संतान भी आती हैं। ह़दीस में है कि दूध से वह सभी रिश्ते ह़राम हो जाते हैं, जो गोत्र से ह़राम होते हैं। (सह़ीह़ बुख़ारी : 5099, मुस्लिम : 1444) पत्नी की पुत्री जो दूसरे पति से हो उसी समय ह़राम (वर्जित) होगी जब उसकी माता से संभोग किया हो, केवल विवाह कर लेने से ह़राम नहीं होगी। जैसे दो बहनों को निकाह़ में एकत्र करना वर्जित है, उसी प्रकार किसी स्त्री के साथ उसकी फूफी अथवा मौसी को भी एकत्र करना ह़दीस से वर्जित है। (देखिए : सह़ीह़ बुखारी : 5105, सह़ीह़ मुस्लिम : 1408) 20. अर्थात जाहिलिय्यत के युग में।
Surah Nisa Verse 23 translate in arabic
حرمت عليكم أمهاتكم وبناتكم وأخواتكم وعماتكم وخالاتكم وبنات الأخ وبنات الأخت وأمهاتكم اللاتي أرضعنكم وأخواتكم من الرضاعة وأمهات نسائكم وربائبكم اللاتي في حجوركم من نسائكم اللاتي دخلتم بهن فإن لم تكونوا دخلتم بهن فلا جناح عليكم وحلائل أبنائكم الذين من أصلابكم وأن تجمعوا بين الأختين إلا ما قد سلف إن الله كان غفورا رحيما
سورة: النساء - آية: ( 23 ) - جزء: ( 4 ) - صفحة: ( 81 )Surah Nisa Ayat 23 meaning in Hindi
तुम्हारे लिए हराम है तुम्हारी माएँ, बेटियाँ, बहनें, फूफियाँ, मौसियाँ, भतीतियाँ, भाँजिया, और तुम्हारी वे माएँ जिन्होंने तुम्हें दूध पिलाया हो और दूध के रिश्ते से तुम्हारी बहनें और तुम्हारी सासें और तुम्हारी पत्ऩियों की बेटियाँ जिनसे तुम सम्भोग कर चुक हो। परन्तु यदि सम्भोग नहीं किया है तो इसमें तुमपर कोई गुनाह नहीं - और तुम्हारे उन बेटों की पत्ऩियाँ जो तुमसे पैदा हों और यह भी कि तुम दो बहनों को इकट्ठा करो; जो पहले जो हो चुका सो हो चुका। निश्चय ही अल्लाह अत्यन्त क्षमाशील, दयावान है
Quran Urdu translation
تم پر تمہاری مائیں اور بیٹیاں اور بہنیں اور پھوپھیاں اور خالائیں اور بھتیجیاں اور بھانجیاں اور وہ مائیں جنہوں نے تم کو دودھ پلایا ہو اور رضاعی بہنیں اور ساسیں حرام کر دی گئی ہیں اور جن عورتوں سے تم مباشرت کر چکے ہو ان کی لڑکیاں جنہیں تم پرورش کرتے (ہو وہ بھی تم پر حرام ہیں) ہاں اگر ان کے ساتھ تم نے مباشرت نہ کی ہو تو (ان کی لڑکیوں کے ساتھ نکاح کر لینے میں) تم پر کچھ گناہ نہیں اور تمہارے صلبی بیٹوں کی عورتیں بھی اور دو بہنوں کا اکٹھا کرنا بھی (حرام ہے) مگر جو ہو چکا (سو ہو چکا) بے شک خدا بخشنے والا (اور) رحم کرنے والا ہے
Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(4:23) Forbidden to you are your mothers, *34 your daughters, *35 your sisters, *36 your father's sisters and your mother's sisters, your brother's daughters and your sister's daughters, *37 your milk-mothers, your milk-sisters, *38 the mothers of your wives, *39 and the stepdaughters - who are your foster-children, *40 born of your wives with whom you have consummated the marriage; but if you have not consummated the marriage with them, there will be no blame upon you (if you marry their daughters).
It is also forbidden for you to take the wives of the sons who have sprung from your loins *41 and to take two sisters together in marriage, *42 although what is past is past. Surely Allah is All-Forgiving, All-Compassionate. *43
Prohibited to you [for marriage] are your mothers, your daughters, your sisters, meaning
*34). The word 'mother' applies to one's step-mother as well as to one's real mother. Hence the prohibition extends to both. This injunction also includes prohibition of the grandmother, both paternal and maternal. There is disagreement on whether a woman with whom a father has had an unlawful sexual relationship is prohibited to his son or not. There are some among the early authorities who do not believe in such prohibition. But there are others who go so far as to say that a woman whom a father has touched with sexual desire becomes prohibited to the son. Likewise, there is disagreement among the scholars of the early period of Islam in regard to a woman with whom a person has had an illegitimate sexual relationship whether she is prohibited to his father or not. In the same way there has been disagreement in regard to a man with whom a mother or daughter has had an illegitimate sexual relationship, whether or not marriage with him is prohibited for both the mother and daughter. (See Jassas, vol. 2, pp. 113 ff., and Bidayat al-Mujtahid, vol. 2, pp. 33 f. - Ed.) There is a great deal of formal, legal discussion on this point. But even a little reflection makes it evident that if a man marries a woman who is at once the object of the desire of either his father or his son, and if a man marries a woman and is attracted to either her mother or daughter, this militates against the requirements of a righteous society. The spirit of the Law is opposed to the legal hair-splitting which makes a distinction between sexual relations that take place either within the marital framework or outside it, and between either touching or looking with desire and so on. The plain fact is that if the sexual passions of both the father and the son are focused on the same woman, or conversely, if the sexual passions of both the mother and daughter are focused on the same man, this situation is full of evil and mischief for family life and the Law can never tolerate it. The Prophet (peace be on him) has said: 'Whoever looks at the genitals of a woman, both the mother and daughter of that woman become prohibited for him.' In another tradition, the Prophet (peace-be on him) said: 'God will not even care to look at the person who casts his look at the genitals of a woman as well as those of her daughter.' (Jassas, Ahkam al-Qur'an, vol. IV, p. 141.) These traditions bring out the intent of the Law very clearly.
*35). The injunction with regard to daughters applies to grand-daughters on both the paternal and maternal sides as well. There is disagreement, however, whether a daughter born of an illegitimate relationship becomes prohibited or not. According to Abu Hanifah, Malik and Ahmad b. Hanbal such a daughter is prohibited in the same way as a daughter born in wedlock; Shafi'i, however, is of the opinion that such daughters are not prohibited. The very idea, however, of marrying a girl who was born of one's own semen would be repulsive to any decent person.
*36). This applies to full sisters as well as to half-sisters.
*37). In all these relationships, no distinction is made between the full and step-relationships. The sister of a man's father or mother, whether full sister or step-sister, is prohibited to him. Likewise, the daughters of a man's brothers and sisters are prohibited just as if they were one's own daughters. (See Bidayat al-Mujtahid, vol. 2, pp. 31 ff. - Ed.)
*38). There is consensus among Muslims that if a boy or girl is breast-fed by a woman, that woman attains the status of mother, and her husband the status of father. It is forbidden to marry relatives through milk where the degree of relationship is such as /to constitute a bar to marriage in the case of blood-relations. The basis of this rule is the saying of the Prophet (peace be on him): 'Whatever is rendered prohibited by descent (nasab) is likewise rendered prohibited by breast-feeding.' (Bukhari, 'Shahadat', 4, 7,13,14; Muslim, 'Rida'ah', 1-14,26-30; etc. - Ed.) According to Abu Hanifah and Malik prohibition is established if a child suckles milk from a woman's breast equal to that minimum quantity which nullifies fasting. But according to Ahmad b. Hanbal, it is established by three sucklings; and according to Shafi'i by five. There is also disagreement about the maximum age up to which breast-feeding leads to prohibition of marriage with the woman concerned. In this connection, jurists have expressed the following opinions:
(1) Suckling is of legal significance only when it occurs before a child has been weaned, and when milk is its main source of nourishment. If a child suckles from a woman's breast after having been weaned, this is legally no different from drinking anything else. This is the opinion of Umm Salamah and Ibn 'Abbas, and a tradition to this effect has also been reported from 'Ali. This is also the view of al-Zuhri, Hasan al-Basri, Qatadah, 'Ikrimah and Awza'i.
(2) Prohibition is established by breast-feeding during the first two years of a child's life. This is the view of 'Umar, Ibn Mas'ud, Abu Hurayrah and 'Abd Allah b. 'Umar. Among jurists, Shafi'i, Ahmad b. Hanbal, Abu Yusuf, Muhammad b. al-Hasan al-Shaybani and Sufyan al-Thawri followed this view; and according to a report, so did Abu Hanifah. Malik largely followed this view, but he was of the opinion that if breast-feeding took place a month or two after the age of two, the prohibition would still remain in effect.
(3) The generally-reported opinion of Abu Hanifah and Zufar is that a bar to marriage is created by breast-feeding up to an age limit of two and a half years.
(4) Some other jurists are of the opinion that the prohibition comes into effect irrespective of the age when breast-feeding takes place. This opinion is based on the view that the effective cause of the prohibition is a woman's milk, rather than the age of the person fed. Hence, even in the case of an older person, the same prohibition would apply as in the case of an infant. This is the view of 'A'ishah and this has been supported on the basis of a tradition from 'Ali, which is presumably .authentic. Among the jurists this opinion has been followed by 'Urwah b. al-Zubayr, 'Ata', Layth b. Sa'd and Ibn Hazm. (On this subject see Jassas, vol. 2, pp. 124 ff.; and Ibn Rushd, Biddyat al-Mujtahid, vol. 2,'pp'. 35 ff. -Ed.)
*39). There is disagreement about prohibition in respect of the mother of the woman with whom one has merely contracted marriage (without having consummated it). Abu Hanifah, Malik, Ahmad b. Hanbal and Shafi'i believe that such a relationship is prohibited. 'Ali, however, holds the opinion that unless the marriage has been consummated the mother of one's wife does not become prohibited.
*40). The prohibitive restriction in regard to such girls is not based on the consideration of their having been brought up in the house of a step-father. The reference to the child's upbringing in his house points to the delicacy of this relationship. The jurists are almost unanimous that it is prohibited to marry one's step-daughter irrespective of whether or not she has been raised in the step-father's house.
*41). This restriction has been added because the widow of one's adopted son is, according to Islam, not prohibited. It is only the wife of one's own son who is prohibited. Likewise, the wives of grandsons (paternal and maternal) are prohibited to grandfathers (on both the mother's and father's side).
*42). The Prophet (peace be on him) has taught that it is prohibited for a man to combine in marriage an aunt - whether maternal or paternal - with her niece. The guiding principle is that it is prohibited to have as wives two women who, if one were male, would be prohibited to each other. (See Bidayat al-Mujtahid, vol. 2, p. 41 - Ed.)
*43). This is an assurance that God would not call them to task for such misdeeds of the Jahiliyah period as combining two sisters in matrimony, provided they abstained from doing so in the future. (See also n. 32 above.) For this reason a man with two sisters as his wives is required to divorce one of them when he embraces Islam.
phonetic Transliteration
Hurrimat AAalaykum ommahatukum wabanatukum waakhawatukum waAAammatukum wakhalatukum wabanatu alakhi wabanatu alokhti waommahatukumu allatee ardaAAnakum waakhawatukum mina alrradaAAati waommahatu nisaikum warabaibukumu allatee fee hujoorikum min nisaikumu allatee dakhaltum bihinna fain lam takoonoo dakhaltum bihinna fala junaha AAalaykum wahalailu abnaikumu allatheena min aslabikum waan tajmaAAoo bayna alokhtayni illa ma qad salafa inna Allaha kana ghafooran raheeman
English - Sahih International
Prohibited to you [for marriage] are your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your [milk] mothers who nursed you, your sisters through nursing, your wives' mothers, and your step-daughters under your guardianship [born] of your wives unto whom you have gone in. But if you have not gone in unto them, there is no sin upon you. And [also prohibited are] the wives of your sons who are from your [own] loins, and that you take [in marriage] two sisters simultaneously, except for what has already occurred. Indeed, Allah is ever Forgiving and Merciful.
Quran Bangla tarjuma
তোমাদের জন্যে হারাম করা হয়েছে তোমাদের মাতা, তোমাদের কন্যা, তোমাদের বোন, তোমাদের ফুফু, তোমাদের খালা, ভ্রাতৃকণ্যা; ভগিনীকণ্যা তোমাদের সে মাতা, যারা তোমাদেরকে স্তন্যপান করিয়েছে, তোমাদের দুধ-বোন, তোমাদের স্ত্রীদের মাতা, তোমরা যাদের সাথে সহবাস করেছ সে স্ত্রীদের কন্যা যারা তোমাদের লালন-পালনে আছে। যদি তাদের সাথে সহবাস না করে থাক, তবে এ বিবাহে তোমাদের কোন গোনাহ নেই। তোমাদের ঔরসজাত পুত্রদের স্ত্রী এবং দুই বোনকে একত্রে বিবাহ করা; কিন্তু যা অতীত হয়ে গেছে। নিশ্চয় আল্লাহ ক্ষমাকরী, দয়ালু।
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Ayats from Quran in Hindi
- और दोनों को सीधी राह की हिदायत फ़रमाई
- तो तुम दोनों अपने पालने वाले की किस किस नेअमत से इन्कार करोगे
- ख़ुदा तुम्हारी नसीहत करता है कि अगर तुम सच्चे ईमानदार हो तो ख़बरदार फिर कभी
- (झुठलाने वालों) चन्द दिन चैन से खा पी लो तुम बेशक गुनेहगार हो
- और (ऐ रसूल) तुम उनके सामने नूह का हाल पढ़ दो जब उन्होंने अपनी क़ौम
- उसके तो तुम दरपै हो जाते हो हालॉकि अगर वह न सुधरे
- कि आज यहाँ तुम्हारे पास कोई फ़क़ीर न आने पाए
- और ख़ुदा की राह में ख़र्च करो और अपने हाथ जान हलाकत मे न डालो
- और सिर्फ तुम्हारे परवरदिगार की ज़ात जो अज़मत और करामत वाली है बाक़ी रहेगी
- हाँ उसका परवरदिगार यक़ीनी उसको देख भाल कर रहा है
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